大乘義章 7.25

7.25

次辨業體。若對三報以定其業，此相易分，一切業中現所受者說為現業，次生受者說為生業，後中受者說為後業。若就四業以定其相，分別有二：一隨心分別，求現報者說為現業，求生報者說為生業，求後報者說為後業，心無期為而造業者說為不定。二就業相隨義分別。如《成實》說「利而不重是現報業，所謂於佛及諸賢聖父母等所，數起善惡、數起名利、起不慇至說為不重。以求上境數起善惡，故得現報。若於上境重心作業，此報廣大，非現能受，是故偏簡不重之者為現報業。」問曰：若言利而不重得現報者，末利夫人一食施佛便得現果，何待利乎？釋言：有以。利而不重得現報者，是現報業而得現果。就因為論，不據其緣。末利夫人一食施佛而得果者，約心以分，是現報業，求現報故。若就業相以分四業，此不定業。得現果報，非現報業，以不利故。但可為緣，助彼過去不定報業而受今果，不關緣事。重而不利是生報業，謂五逆等於一境上不過起於一逆兩逆，故曰不利。於上境界，起此違害，非極重心不能成辨，故說為重。此報重故，不得現受。何故如是？以身小故則無大苦，以命促故便無久惱，是故現在不受重報。五逆之業，引報促故，不至後中，故生受之。亦利亦重，是後報業，所謂輪王菩薩業等，彼業難成，非數不就，是故須利；彼報難階，慇至方剋，是故須重。以難成故，後中受之。不利不重，是不定業。就此業中，現及不定，善惡通論，生報業中，偏說其惡；後報業中，偏彰其善，蓋隱顯耳（此二門竟）。

Next is to distinguish the essential nature of karma. If karma is determined in relation to the three retributions, their characteristics are easy to differentiate: among all karmas, that which is experienced in the present [life] is called present karma; that which is experienced in the next life is called rebirth karma; and that which is experienced in subsequent [lives] is called posterior karma. If their characteristics are determined in terms of the four karmas, there are two distinctions: First, distinguishing according to the mind: one who seeks retribution in the present is called present karma; one who seeks retribution in rebirth is called rebirth karma; one who seeks retribution in posterior [lives] is called posterior karma; and karma created when the mind has no specific expectation is called indefinite karma. Second, distinguishing according to the meaning in terms of karmic characteristics: As the *Tattvasiddhi* states, "Sharp yet not heavy is karma with present retribution. This refers to frequently giving rise to good or evil with respect to the Buddha, the worthy and noble ones, parents, and the like—frequently giving rise to it is called sharp; giving rise to it without profound earnestness is called not heavy. Because of frequently giving rise to good or evil toward superior objects, one obtains present retribution. If one creates karma with a heavy mind toward superior objects, this retribution is vast and cannot be experienced in the present; therefore, one specifically selects that which is not heavy as karma with present retribution." Question: If it is said that what is sharp yet not heavy obtains present retribution, Queen Mallikā offered a single meal to the Buddha and immediately obtained a present fruit—how did this depend on being sharp? Explanation: There is a reason. That what is sharp yet not heavy obtains present retribution applies to karma with present retribution obtaining a present fruit. This is discussed in terms of the cause, not based on conditions. That Queen Mallikā offered a single meal to the Buddha and obtained a fruit was, distinguishing by mind, karma with present retribution, because she sought present retribution. If one distinguishes the four karmas in terms of karmic characteristics, this was indefinite karma. That she obtained a present retribution was not due to karma with present retribution, because it was not sharp. It could only serve as a condition aiding that past indefinite retribution karma to experience the present fruit, irrespective of the conditional event. Heavy yet not sharp is karma with rebirth retribution; that is, the five heinous sins and the like, where toward a single object one gives rise to no more than one or two heinous deeds, and so it is called not sharp. Giving rise to such violation and harm toward a superior object cannot be accomplished without an extremely heavy mind, and so it is called heavy. Because this retribution is heavy, it cannot be experienced in the present. Why is this so? Because the body is small, there can be no great suffering; because lifespan is short, there can be no enduring affliction; therefore, one does not experience heavy retribution in the present. Because the karma of the five heinous sins draws an imminent retribution, it does not extend to posterior [lives], and so one experiences it in the next rebirth. Both sharp and heavy is karma with posterior retribution; that is, the karma of wheel-turning kings, bodhisattvas, and the like. Such karma is difficult to accomplish and cannot be achieved without frequency, and so it must be sharp; such retribution is difficult to attain and is achieved only through earnestness, and so it must be heavy. Because it is difficult to accomplish, it is experienced in posterior [lives]. Neither sharp nor heavy is indefinite karma. Among these karmas, present and indefinite are discussed generally regarding both good and evil; in karma with rebirth retribution, it specifically speaks of evil; in karma with posterior retribution, it specifically reveals good—this is merely a matter of implicit and explicit presentation (these two gates are concluded).