成唯識論了義燈 5.244

5.244

《顯揚》十九約定不定分之為五，彼云：如是業有五種決定：一、現受決定；二、生受決定；三、後差別受決定；四、受報決定；五、作業決定。初三時定，或時、報俱定，第四報定時不定，第五通報定及時、報定，以於第五決定受報，并決定作業與前有別。故《雜集》第七云：作業決定者，由宿業力感得，決定異熟相續（相續即身）。於此生中決定造此業。既云：感得決定異熟不言時定，故知是通。不爾於彼報定非時，異熟身上豈不造惡業耶？

The Prakaraṇāryavācā chapter nineteen divides them into five based on definite and indefinite. It says: Such karma has five kinds of determination: (1) determination of present experience; (2) determination of next-life experience; (3) determination of distinct subsequent experience; (4) determination of experiencing retribution; (5) determination of performing karma. The first three are determinate in time, or determinate in both time and retribution; the fourth is determinate in retribution and indefinite in time; the fifth applies to both determination of retribution and determination of both time and retribution, because in the fifth both definitely experiencing retribution and definitely performing karma are distinct from the preceding ones. Therefore, the Samuccaya chapter seven says: Determination of performing karma means that by the power of past karma one obtains a determinate continuity of ripening (continuity refers to the body), and within this life one definitely performs this karma. Since it says "obtains a determinate ripening" without saying determinate time, we know that it is general. Otherwise, on the physical basis of that ripening whose retribution is determinate but whose time is not, would one not perform unwholesome karma?