大乘義章 7.24

7.24

第一釋名辨其相。三報業者，所謂現、生、後報業也。受果於今，名之為現。次現報起，目之為生。過生方受，謂之為後。現起善惡，造作彼報，名三報業。名義如是。相狀如何？開合不定。或分為二，謂定、不定，三時定受，名之為定；不定受者，名為不定。或分為三，以時統攝，無出現、生、後時業也。良以受報無出現生後報時故，定不定業得現報者通名現業，生後亦然。或分為四，如經中說，前三種上更加一種不定報業，則以為四。若現作業，現還受之。現若不受，於即不受名現報業。若現作業，次生應受，生若不受，於即不受名生報業。若現作業，生後應受，後若不受，於即不受名後報業。若現作業，於三時中遇緣便受、不遇不受，名不定報。或離為八，向前四業，望果各有定與不定，故有八也。相狀如何？有業屬現，還於現時定受果報，則以為一。有業屬現，而於現在受果不定，遇緣便受、不遇不受，則以為二。有業屬生，而於生時定受果報，則以為三。有業屬生，而於生時受報不定，緣會便受、不遇不受，則以為四。有業屬後，而於後時定受果報不可移轉，則以為五。有業屬後，而於後時受報不定，緣會便受、不會不受，則以為六。有業不定屬於三時，而於三時定得果報不可差脫，則以為七。有業不定屬於三時，而於三時受報不定，緣會便受、不會不受，則以為八。此八種中，義別有四，如經中說，一者時定而報不定、二者報定而時不定、三時報俱定、四時報俱不定。相狀如何？就彼三時定業之中分為兩句：定得報者以為一句，時報俱定。不定得者復為一句，時定而報不定。就彼不定三時業中亦分兩句：定得報者以為一句，報定而時不定。不定得者復為一句，時之與報二俱不定（此一門竟）。

First, explaining the names and distinguishing their characteristics. Karma of the three retributions refers to karma of retribution in the present life, the next life, and subsequent lives. Receiving the fruit in the present is termed 'present'. Arising immediately following the present retribution is designated as 'next'. Being received only after passing beyond the next life is called 'subsequent'. Generating wholesome or unwholesome actions in the present that produce those retributions is termed karma of the three retributions. Such are the names and meanings. What are their characteristics? Their division and combination are variable. They may be divided into two, namely definitive and indefinite: that which is definitely received in the three times is called definitive; that which is not definitely received is called indefinite. Or they may be divided into three, subsumed by time, without exceeding karmas of the present, next, and subsequent times. Because receiving retribution does not exceed the times of present, next, and subsequent retributions, both definitive and indefinite karmas that yield a present retribution are collectively termed present karma; the same applies to the next and subsequent. Or they may be divided into four, as stated in the sūtras, where adding one kind—karma of indefinite retribution—on top of the preceding three kinds makes four. If one performs karma in the present and receives it back in the present, but if not received in the present, it is simply not received, this is termed karma of present retribution. If one performs karma in the present and should receive it in the next life, but if not received in the next life, it is simply not received, this is termed karma of retribution in the next life. If one performs karma in the present and should receive it in subsequent lives, but if not received subsequently, it is simply not received, this is termed karma of retribution in subsequent lives. If one performs karma in the present and receives it whenever encountering conditions across the three times, but does not receive it when conditions are not met, this is termed indefinite retribution. Or they may be analyzed into eight: the preceding four karmas each possess definitive and indefinite with respect to their fruit, hence making eight. What are their characteristics? There is karma belonging to the present that is definitely received as retribution in the present time, which constitutes the first. There is karma belonging to the present whose reception of fruit in the present is indefinite, being received when meeting conditions and not received when not meeting them, which constitutes the second. There is karma belonging to the next life that is definitely received as retribution in the next life, which constitutes the third. There is karma belonging to the next life whose reception of retribution in the next life is indefinite, being received when conditions assemble and not received when not assembling, which constitutes the fourth. There is karma belonging to subsequent lives that is definitely received as retribution in subsequent times and cannot be altered, which constitutes the fifth. There is karma belonging to subsequent lives whose reception of retribution in subsequent times is indefinite, being received when conditions assemble and not received when not assembling, which constitutes the sixth. There is karma that does not belong definitely to the three times, yet definitely attains its retributive fruit across the three times without fail, which constitutes the seventh. There is karma that does not belong definitely to the three times and whose reception of retribution across the three times is indefinite, being received when conditions assemble and not received when not assembling, which constitutes the eighth. Among these eight kinds, there are four distinct meanings, as stated in the sūtras: first, time is determinate while retribution is indeterminate; second, retribution is determinate while time is indeterminate; third, both time and retribution are determinate; fourth, both time and retribution are indeterminate. What are their characteristics? Within that definitive karma of the three times, two propositions are distinguished: that which definitely attains retribution constitutes one proposition, where both time and retribution are determinate; that which does not definitely attain constitutes another proposition, where time is determinate while retribution is indeterminate. Within that karma indefinite across the three times, two propositions are also distinguished: that which definitely attains retribution constitutes one proposition, where retribution is determinate while time is indeterminate; that which does not definitely attain constitutes another proposition, where both time and retribution are indeterminate. (This concludes the first gate.)