成唯識論述記 7.283

7.283

述曰：自下第五，出此報因，如前第一卷解。然今即是定前能引無想定思，能招彼果，即顯一思感總、別報，同《瑜伽》五十六說。又解，即是能引定思，至無心位為定之時，招彼第六別報異熟。前明利思，能感總報，有心、無心二因果別故。又解，此說微微心招別報，若前微心明利故招總報，前說即許一思招二報，亦得有心、無心報。一業尚得色、非色報，理不遮故。後解二業各別，欲顯定因感別報，前明利思感於總報，此會前唯有有色支言，此據六識中，間多時不行，非謂八識。設云一期此同小乘，彼命終已，當生何處？大乘無文，《俱舍論》云：「若從彼沒，必生欲界，先修定行，勢力盡故，不得生彼自處及下三禪，不造下三定因及前勢力無故，於彼不能更修定故，故不生上地。如箭射空，力盡便墮，生彼有情，必有欲界順後受業。如生北洲者，生天後業等。」此義意言，由前在此修定之時，定前必作欲界善業，或謗釋種涅槃故，必生欲界也。今此不同，彼唯生報，可作是言，此通後報，如何必有欲界順後受業，故知生彼既通生、後、不定。明命終已生下三定及下欲界，皆無有失。但不生上未曾修故，生彼定中下三天處。更無失也。

The Commentary states: From here down is the fifth [point], identifying the cause of this retribution, as explained above in the first fascicle. However, here it is the volition capable of inducing the non-conceptual attainment prior to the attainment that is able to bring about that fruit; this shows that a single volition brings about both general and particular retribution, in agreement with the explanation in fascicle fifty-six of the Yogācārabhūmi-śāstra. Another explanation is that it is the volition capable of inducing the attainment that, upon reaching the mindless state as the attainment, brings about that particular retributive maturation of the sixth [consciousness]. The previous clear and acute volition can bring about the general retribution, because the causes and fruits of having mind and lacking mind are distinct. Yet another explanation is: this refers to the extremely subtle mind bringing about the particular retribution, whereas the preceding subtle mind, being clear and acute, brings about the general retribution. The previous explanation holds that a single volition brings about two retributions, and can also yield fruits both with mind and without mind. A single karma can still yield both material and non-material retributions, as reason does not preclude it. The latter explanation holds that the two karmas are distinct, intending to show that the cause of the attainment brings about the particular retribution, while the preceding clear and acute volition brings about the general retribution. This harmonizes with the previous statement that "there are only material limbs," which was based on the non-functioning of the six consciousnesses for a long interval, not meaning the eight consciousnesses. If it is said to be for a single period of life, this agrees with the Hīnayāna. After that life ends, where will one be born? There is no explicit text in the Mahāyāna. The Abhidharmakośa-śāstra states: "If one dies from there, one must be born in the desire realm, because the force of the previously cultivated attainment is exhausted. One cannot be born in that same place or in the lower three dhyānas, because one did not create the causes of the lower three attainments and the previous force is gone; nor can one further cultivate attainment there, so one is not born in a higher stage. Just like an arrow shot into the air falls when its force is spent, a sentient being born there must possess karma to be experienced in subsequent lives in the desire realm, just like those born in the Northern Continent possess karma [to be experienced] after heavenly birth, and so forth." The meaning of this explanation is: because previously when cultivating the attainment here, prior to the attainment one necessarily performed wholesome karma of the desire realm, or because of slandering the nirvāṇa of the Śākyan school, one must be born in the desire realm. Now this is not the case here: for them, it is solely retribution in the immediately following life, so they may make this statement; here, it extends to retribution in subsequent lives. How could there necessarily be karma to be experienced in a subsequent life in the desire realm? Therefore, we know that birth there extends to immediately following, subsequent, and indefinite [retribution]. Clearly, upon the end of that life, being born in the lower three dhyānas or the lower desire realm are both without fault. It is only that one is not born in higher realms because one has never cultivated them. Being born in the lower three heavens within that dhyāna is also without fault.