[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 5.240 # 成唯識論了義燈 5.240 成唯識論了義燈 5.240 - **Language:** Classical Chinese ### [5.240](https://indike.org/pramana/in.bauddha.taisho.1832.5.240) 除此已外設有故思，不起身、語等，及雖起身、語，而不令種增上，不令種增長業者，即有十種。《瑜伽》第九云：增長業者謂除十種：一、夢所作；二、無知所作；三、無故思所作；四、不利不數所作；五、狂亂所作；六、失念所作；七、非樂欲所作；八、自性無記；九、悔所損；十、對治所損。除此十種名增長業，不增長業謂此十種。然增長者異熟定及時報，不增長者俱不定攝。《雜集》第八據定受業說有三種：即現、生、後。於慈定等造善惡業是現受攝，五無間等名生受業。若此生造度生方受，名為後受。設有一業或現或生，受報不盡更多生受，從初現、生但名現、生，不名後受。故第八云：於此業中，從初熟位建立順現法受等名，不唯受此一位異熟。 > Apart from this, if there is deliberate volition, but one does not initiate bodily or vocal \[actions\], etc., and even if one initiates bodily and vocal \[actions\], karma that does not cause the seeds to become prominent and does not cause the seeds to increase comprises ten kinds. Yogācārabhūmi chapter nine says: Accumulated karma excludes ten kinds: (1) what is done in a dream; (2) what is done out of ignorance; (3) what is done without deliberate volition; (4) what is done neither intensely nor repeatedly; (5) what is done in madness and confusion; (6) what is done due to loss of mindfulness; (7) what is done without desire or pleasure; (8) what is intrinsically morally indeterminate; (9) what is impaired by regret; (10) what is impaired by an antidote. Excluding these ten kinds is called accumulated karma; unaccumulated karma refers to these ten kinds. However, accumulated \[karma\] is definite in ripening and in the time of retribution, whereas unaccumulated \[karma\] is subsumed under being indefinite in both. The Samuccaya chapter eight, based on karma to be definitely experienced, says there are three kinds: namely, in the present, in the next life, and in subsequent lives. Wholesome and unwholesome karma created in the absorption of benevolence and the like is subsumed under experience in the present; the five deeds of immediate retribution and the like are called karma to be experienced in the next life. If it is created in this life and experienced only after passing beyond the next life, it is called experience in subsequent lives. Suppose there is a karma that is experienced in the present or in the next life, but its retribution is not exhausted and is experienced over many further lives: from its initial \[experiencing in the\] present or next life, it is merely called present or next, and is not called subsequent experience. Therefore, chapter eight says: Regarding this karma, the designation of karma to be experienced in the present life, etc., is established from the stage of its initial ripening, not merely because it is experienced at this single stage of ripening. > — English (machine translation) (machine translation) - [Previous: 5.239](https://indike.org/pramana/in.bauddha.taisho.1832.5.239) - [Next: 5.241](https://indike.org/pramana/in.bauddha.taisho.1832.5.241) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1832.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.5.240) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.5.240](https://indike.org/pramana/in.bauddha.taisho.1832.5.240) · Pramāṇa