大乘義章 7.26

7.26

次就界趣分別其相。界謂三界，趣謂六趣。先就三界分別其業。於三界中，一一皆得具起四業。總相如是。若隨人地以別論之，則有無量。人謂凡聖，地謂九地，始從欲界乃至非想。凡夫於彼九地之中，隨身何處，但令自地煩惱未盡，於自地中具起四業。若結盡者在欲界中、退種姓人於自地中，具起四業。以彼可退還生自地，故有生業，餘三可知。若不退者，於自地中但造三業，除生報義，起餘三種，以不退者次身必定生上地故。在上八地，自地結盡，莫問退性及不退性，於自地中皆造三業，除生報業，自地結盡次身必定生上地故。一切上界皆無退故，不簡退者。自地如是。於上地中結未盡處，具起三業，除現報業，身在下故。身在欲界，於上地中結已盡處退種姓人，亦起三業，除現報業，身在下故。退種姓人容可退上生彼地故，得有生業，後及不定義在可知。若不退者，但造二業，除現生業，有餘二種，身在下故，除現報業。以不退者彼地結盡次身必定生上地故，除生報業。若身在於初禪已上至無所有，於上地中煩惱盡處，莫問退者及不退者，於上地中皆起二業，所謂後報及不定報。身在下故，不造現業。天無退故，次身隨逐有結處生，故結盡處不造生業。身在上地，於下地中一切不起，下結斷故。《毘曇》如是。若依《成實》，凡夫身在一切地中，於其自地結盡不盡，皆起四業。於上地中，所得禪處具起三業，除現報業，起餘三種。於下地中亦起三種，除現報業，以彼宗中三界之業得寄起故。凡夫如是，次論聖人。若論聖人，身在欲界、二禪三禪及第四禪，但令自地煩惱未盡，皆於自地具起四業，以此四地多生處故。身在初禪，於自地中煩惱未盡，唯造三業，除其後報。何故如是？初禪之中，天雖有三，處但有二，梵身一處、梵輔大梵同在一處。聖人一處不重生故，無後報業。《毘曇》如是。若依《花嚴》、《大智論》等，初禪有其四天三處，是則聖人在初禪中亦起四業。一切聖人身在四空，於自地中煩惱未盡，皆起二業，所謂現報、不定報業。現報之業，隨身受之，故有現業。不定之業，現在得受，故有不定。無多處故，無其生報及後報業。一切學人，隨所在處自地結盡，於自地中但造二業，所謂現報、不定報業。於自地中不重生故，不造生業及後報業。問曰：凡夫、退種姓者，於自地中煩惱雖盡，猶起四業。聖人亦有退種姓者，何為不得具起四業？釋言：聖人雖有退者，終不經生，是故不得具起四業。自地如是。一切聖人隨在何地，於上地中所得之處，結未盡者具起三種，除現報業。身在欲界，於上地中結已盡處退種姓人，亦起三種，除現報業，退種姓人容可退上生彼地故。不退之者，於彼上地結已盡處，但造一種不定報業。身不在彼，故無現業。更不生彼，故無生報及後報業。一切聖人，身在初禪至無所有，於上地中結盡之處，但造一種不定報業，以生天者無退轉故。何故聖人生天無退？以色界上無退緣故，於下地中一向不造。學人如是。無學云何？釋言：無學得造現報及不定業二種善業。雖無文證，准彼那含，造業可知。《毘曇》如是。成實法中，人釋不同。有人說言：聖人一向不造新業用之受生。設令造者，但起現報、不定報業，不作餘二。論文似爾，故彼《成實．三報品》云「無學聖人不集諸業，學人亦然。」雖有此言，其義難解。云何難解？有人先在見道已前修得初禪，依此初禪入見諦道，乃至那含後更修得二禪三禪乃至非想用之上生，則是聖人造業受生。云何不造？以此難故。今更釋之：無學聖人一向不造，學人不定。結盡之處一向不造，與羅漢同；結未盡處，得有造義。問曰：聖人作業生者，何故論言「一切聖人散壞諸業，不集不積、滅不然等。」答曰：聖人結盡之處不集不造，非有結處亦不造義。故彼《成實．三報品》中「問曰：若人離此地欲，還能集起此地業不？」論自釋言「有我心者，還復起之。無我心者，不復更起。無我心者，是其聖人，聖人於彼離欲之處方始不起。」明知未離，得有起義。問曰：聖人得造業者，造何等業？於中略以三門分別：一辨惑相、二約惑辨業、三就地分別。言惑相者，一切聖人修道煩惱伏斷不同，乃有四種：一未伏未斷。未得上禪、伏下煩惱，名為未伏；未有聖慧、斷下煩惱，名為未斷。二已伏未斷。已得上禪、伏下煩惱，名為已伏；未有慧除，名為未斷。三已伏少斷。已伏同前。言少斷者，如斯陀含，欲界修惑已斷六品，三微猶在，名為少斷。一切地中同有此義。四已伏已斷。已伏同前。言已斷者，已有聖慧，斷之畢竟。此之四義，遍通諸地。惑相如是。次約諸惑有無之義明其起業多少不同。當知聖人於彼未伏未斷之處，具起四業。就所起中，善具起四，不善唯二，謂現、不定。聖雖造惡，但起意業不發身口，又意業中輕而不重，是故唯造現及不定，餘二全無。於彼已伏未斷之處及少斷處，但造善中現與不定，餘悉不起。於彼已伏已斷之處，一切不造；設令起之，是習非正，不能牽報。次就地論。依如彼宗，聖人身在欲界、二禪三禪四禪，煩惱未盡，得起四業；若已盡者，一向不造。若在初禪，煩惱未盡，得造三業，除其後報；若已盡者，一向不造。於上地中結未盡處，得造三業，除現報業；結已盡處，一向不造。於下地中，一向不為。《成實》如是。大乘法中，分段之業，種姓已上一向不為。若別分之，不善四業，種姓已上一向不作。人天善業，初地已上一向不為。地前菩薩縱令受身，但以悲願受於本業。初地已上，得法性身，設有人天微細習身，乃是本業非是新作。種姓已上不造業故，不須約就界地論之。種姓已前，位分未成，相同凡說。以實論之，十信已上亦能不起分段之業。聖人造業差別如是。問曰：頗有自地煩惱猶未窮盡而得造作上地業不？釋言：得有。謂欲界中煩惱未盡，修習成就未來禪定，此則是也。未來禪定與彼初禪同招梵果，故名上業。問曰：此業，四種業中得具幾業？此義不定。依如《毘曇》，凡夫修得則具三義，除現報業。聖人修得則具二業，所謂生報、不定報業。相狀云何？或有凡夫欲愛未盡，修得未來。得未來竟，更斷殘結，得初禪定。是人命終，用此未來及初禪定而生梵處，此則名為生報之業。復有凡夫欲愛未盡，修得未來，則於欲界經生已後，復斷殘結。用此未來及初禪定生於梵處，此則是其名為後為後報之業。不定，凡夫如是。聖人何故但造二業？聖人之中初二果人，欲愛未盡，得未來禪。是人後時斷欲愛盡，用此未來及初禪定而生梵處，此則是其生報之業。不定，可知。以何義故非後報業？聖人欲界經生之者，終不上生。不同凡夫經生而往，故非後業。又未來禪，禪中下品，設生梵處，唯得初天一身果報，不至二身，故非後報。若依《阿育王傳》，欲界地中經生聖人，亦得上生。依如彼說，聖人亦用未來禪定為三報業，與凡夫同。界別如是。次就趣論。依如《毘曇》，不善四業，五趣具起。善中四業，人天鬼畜四趣具起。地獄之中，但有三種，除現報業，地獄之中無善報故。雖有三種，成而不行。此義難解。如仙譽王殺婆羅門生地獄中，發生信心生甘露國。如慈童女在地獄中發生慈心，捨地獄身。如《涅槃》說「魔王教彼地獄眾生專念如來，於施隨喜。」此等皆於地獄之中發生善心。云何不行？釋言：論說善不行者，當應就彼方便為言，以地獄中無聞思修，名善不行。生得善根，非令不行。向前所舉，當應悉是生得善矣。若依《成實》，善惡四業，五趣皆起，彼說三塗有善報故（此三門竟）。

Next, the characteristics [of these karmas] are distinguished in terms of realms and destinies. 'Realms' refers to the three realms; 'destinies' refers to the six destinies. First, their karmas are distinguished in terms of the three realms. Within the three realms, in each and every one, all four karmas can be fully generated. Such is the general characteristic. If discussed separately according to persons and stages, there are immeasurable [variations]. 'Persons' refers to ordinary beings and noble ones; 'stages' refers to the nine stages, beginning from the desire realm up to [the stage of] neither perception nor non-perception. As for ordinary beings within those nine stages, wherever they are embodied, as long as the defilements of their own stage are not yet exhausted, they fully generate all four karmas within their own stage. If their fetters are exhausted, those of the lineage of retrogression residing in the desire realm fully generate all four karmas within their own stage. Because they can retrogress and be reborn again in their own stage, they have karma with rebirth retribution; the other three can be known accordingly. If they are of non-retrogressing [lineage], within their own stage they only create three karmas, excluding the meaning of karma with rebirth retribution, and generating the other three types, because one who does not retrogress will bound to be reborn in a higher stage in the next lifetime. In the upper eight stages, when the fetters of one's own stage are exhausted, regardless of whether one is of retrogressing or non-retrogressing lineage, one creates three karmas within one's own stage, excluding karma with rebirth retribution, because when the fetters of one's own stage are exhausted, the next body is bound to be reborn in a higher stage. Because in all the upper realms there is no retrogression, there is no distinction regarding retrogressors. Such is the case for one's own stage. In the higher stages where fetters are not yet exhausted, one fully generates three karmas, excluding karma with present-life retribution, because the body resides below. For those residing in the desire realm, in the higher stages where fetters are already exhausted, persons of the lineage of retrogression also generate three karmas, excluding karma with present-life retribution, because the body resides below. Since persons of the lineage of retrogression can possibly retrogress from the higher [stage] and be born in that stage, they can have karma with rebirth retribution; the meaning of subsequent and indefinite [retribution] can be known accordingly. If one is of non-retrogressing [lineage], one only creates two karmas: excluding karmas with present and rebirth retribution, the other two types remain; because the body resides below, karma with present-life retribution is excluded; because for a non-retrogression one whose fetters of that stage are exhausted, the next body is bound to be reborn in a higher stage, karma with rebirth retribution is excluded. If the body resides in the first dhyāna up to the stage of nothingness, where the defilements in the higher stages are exhausted, regardless of whether one retrogresses or does not retrogress, in the higher stages one generates two karmas, namely subsequent retribution and indefinite retribution. Because the body resides below, one does not create karma with present-life retribution. Because devas do not retrogress, the next body is born in accordance with where fetters remain; therefore, where fetters are exhausted, one does not create karma with rebirth retribution. If the body resides in a higher stage, one does not generate any [karma] at all in a lower stage, because lower fetters have been severed. Such is the Abhidharma. If according to the Tattvasiddhi, ordinary beings, when embodied in any stage, whether the fetters of their own stage are exhausted or not, generate all four karmas. In higher stages, in the dhyāna states attained, they fully generate three karmas, excluding karma with present-life retribution, and generating the other three types. In lower stages, they also generate three types, excluding karma with present-life retribution, because in that school, karmas of the three realms can be generated by provisional attachment. Such is the case for ordinary beings. Next, noble ones are discussed. If discussing noble ones, when their bodies reside in the desire realm, the second dhyāna, the third dhyāna, or the fourth dhyāna, as long as the defilements of their own stage are not yet exhausted, they all fully generate all four karmas in their own stage, because these four stages have many birth-places. When their bodies reside in the first dhyāna and the defilements of their own stage are not yet exhausted, they create only three karmas, excluding subsequent retribution. Why is this so? Within the first dhyāna, although there are three heavens, there are only two places: the Brahmakāyika heaven is one place, while the Brahmapurohita and Mahābrahmā heavens are in the same place. Because a noble person is not reborn twice in the same place, there is no karma with subsequent retribution. Such is the Abhidharma. If according to the Avataṃsaka, the Da zhidu lun, and so forth, the first dhyāna has four heavens and three places; this would mean that a noble person in the first dhyāna also generates all four karmas. For all noble ones embodied in the four formless [realms], as long as the defilements of their own stage are not yet exhausted, they all generate two karmas, namely present-life retribution and indefinite retribution. Karma with present-life retribution is experienced according to the body, hence there is present karma. Indefinite karma can be experienced in the present, hence there is indefinite [karma]. Because there are not multiple places, there are no karmas with rebirth retribution or subsequent retribution. For all trainees (śaikṣa), wherever they reside, when the fetters of their own stage are exhausted, they only create two karmas within their own stage, namely present-life retribution and indefinite retribution. Because they are not reborn again within their own stage, they do not create karma with rebirth retribution or karma with subsequent retribution. Question: For ordinary beings of the lineage of retrogression, even though defilements of their own stage are exhausted, they still generate four karmas. Noble ones also have those of the lineage of retrogression; why can they not fully generate four karmas? Explanation: Although there are noble ones who retrogress, they never pass through another rebirth [in that stage]; therefore, they cannot fully generate four karmas. Such is the case for one's own stage. All noble ones, whichever stage they reside in, in higher stages that have been attained, where fetters are not yet exhausted, fully generate three types, excluding karma with present-life retribution. For those whose bodies reside in the desire realm, in higher stages where fetters are already exhausted, persons of the lineage of retrogression also generate three types, excluding karma with present-life retribution, because persons of the lineage of retrogression can possibly retrogress from above and be born in that stage. Those who do not retrogress create only one type, indefinite-retribution karma, in those higher stages where fetters are already exhausted. Because their bodies are not there, they have no present karma. Because they will never be born there again, they have no karmas with rebirth retribution or subsequent retribution. For all noble ones whose bodies reside in the first dhyāna up to the stage of nothingness, where fetters in higher stages are exhausted, they create only one type, indefinite-retribution karma, because those who are born in the heavens do not retrogress. Why do noble ones born in the heavens not retrogress? Because in the form realm and above, there are no conditions for retrogression; hence they never create [karma] in lower stages at all. Such is the case for trainees. What about the non-trainees (aśaikṣa)? Explanation: Non-trainees can create two types of wholesome karma: present-life retribution and indefinite karma. Although there is no textual citation, by analogy with the anāgāmin, their creation of karma can be known. Such is the Abhidharma. In the teachings of the Tattvasiddhi, different masters explain differently. Some say: noble ones never create new karma to be used for taking rebirth. Even if they were to generate it, they only generate karmas with present-life retribution and indefinite retribution, not the other two. The treatise text seems to support this, so the 'Chapter on the Three Retributions' in that Tattvasiddhi says: 'Noble non-trainees do not accumulate karmas; trainees are likewise.' Although there is this statement, its meaning is difficult to comprehend. Why is it difficult to comprehend? Someone previously, prior to the path of seeing, cultivated and attained the first dhyāna, and based on this first dhyāna entered the path of seeing the truths, up to the anāgāmin stage, and later further cultivated and attained the second dhyāna, third dhyāna, up to the stage of neither perception nor non-perception to be born above—this would mean that noble ones create karma and take rebirth. How could they not create it? Because of this difficulty, it is now explained further: noble non-trainees never create it at all, whereas for trainees it is not fixed. Where fetters are exhausted, they never create it at all, being identical to arhats; where fetters are not yet exhausted, they can have the meaning of creating it. Question: If noble ones create karma and take birth, why does the treatise say, 'All noble ones scatter and destroy karmas; they do not collect, do not accumulate, extinguish them and do not ignite them, and so forth'? Answer: Noble ones do not collect or create [karma] where fetters are exhausted; it does not mean they also do not create where fetters exist. Hence in that 'Chapter on the Three Retributions' of the Tattvasiddhi: 'Question: If a person has abandoned desire for this stage, can they still accumulate and generate the karma of this stage or not?' The treatise itself explains: 'Those with a concept of self generate it again; those without a concept of self do not generate it anymore. Those without a concept of self are noble ones; noble ones only cease to generate it at the place where they have abandoned desire.' Clearly we know that when [desire] is not yet abandoned, there is the meaning of generating it. Question: If noble ones can create karma, what kind of karma do they create? Therein, they are briefly distinguished in three sections: first, discerning the characteristics of afflictions; second, discerning karma in relation to afflictions; third, distinguishing according to stages. Concerning the characteristics of afflictions: for all noble ones, the subduing and severing of the afflictions of the path of cultivation differ, resulting in four types: 1. Not yet subdued and not yet severed: not having attained a higher dhyāna to subdue the lower afflictions is called 'not yet subdued'; not having noble wisdom to sever the lower afflictions is called 'not yet severed.' 2. Already subdued and not yet severed: having attained a higher dhyāna to subdue the lower afflictions is called 'already subdued'; not having wisdom to eliminate them is called 'not yet severed.' 3. Already subdued and partially severed: 'already subdued' is the same as before. 'Partially severed' means, like a sakṛdāgāmin who has already severed six grades of the cultivation afflictions of the desire realm while three subtle ones still remain, it is called 'partially severed.' This meaning is found in all stages alike. 4. Already subdued and already severed: 'already subdued' is the same as before. 'Already severed' means already possessing noble wisdom to sever them definitively. These four meanings apply universally to all stages. Such are the characteristics of afflictions. Next, explaining the differences in the amount of karma generated in relation to the presence or absence of various afflictions: one should know that where they are not yet subdued and not yet severed, noble ones fully generate four karmas. Among those generated, wholesome ones fully generate all four, while unwholesome ones are only two, namely present and indefinite. Although noble ones may create evil, they only generate mental karma without giving rise to bodily or vocal [actions]; furthermore, among mental karmas, they are light rather than heavy, and therefore they only create present and indefinite, with the other two completely absent. Where they are already subdued and not yet severed, as well as where they are partially severed, they only create present and indefinite among the wholesome, with none of the others generated. Where they are already subdued and already severed, they create nothing at all; even if they were to generate [any action], it is [due to] habituated tendency and not genuine [affliction], unable to induce retribution. Next, discussing according to stages: in accordance with that school, when noble ones are embodied in the desire realm, the second dhyāna, third dhyāna, or fourth dhyāna, and defilements are not yet exhausted, they can generate four karmas; if already exhausted, they never create them at all. If in the first dhyāna and defilements are not yet exhausted, they can create three karmas, excluding subsequent retribution; if already exhausted, they never create them at all. In higher stages where fetters are not yet exhausted, they can create three karmas, excluding karma with present-life retribution; where fetters are already exhausted, they never create them at all. In lower stages, they never create any at all. Such is the Tattvasiddhi. In the Mahāyāna teachings, as for karma of fragmented [samsāric] life-cycles, from the lineage stage onward, it is never created at all. If distinguished separately, the four unwholesome karmas are never created at all from the lineage stage onward. Wholesome karma of humans and devas is never created at all from the first bhūmi onward. Even if bodhisattvas prior to the bhūmis take birth, they only assume their original karma by means of compassionate vows. From the first bhūmi onward, having attained the dharmatā-body, even if they have subtle habituated bodies among humans and devas, it is due to their original karma and not newly created. Because from the lineage stage onward karma is not created, there is no need to discuss it in terms of realms and stages. Prior to the lineage stage, when ranks are not yet established, the situation is the same as described for ordinary beings. Strictly speaking, from the ten faiths onward, one is also able to not generate karma of fragmented life-cycles. Such are the distinctions in the generation of karma by noble ones. Question: Can one, when the defilements of one's own stage are not yet fully exhausted, create karma of a higher stage? Explanation: It can occur. Namely, in the desire realm when defilements are not yet exhausted, cultivating and accomplishing anāgamya-samādhi (future dhyāna)—this is it. Because anāgamya-samādhi and the first dhyāna jointly summon the fruit of Brahmā, it is called higher karma. Question: Among the four types of karma, how many can this karma include? This meaning is not fixed. According to the Abhidharma, when ordinary beings cultivate and attain it, it includes three meanings, excluding karma with present-life retribution. When noble ones cultivate and attain it, it includes two karmas, namely rebirth retribution and indefinite retribution. What are their characteristics? Some ordinary beings, whose desire-attachment is not yet exhausted, cultivate and attain the anāgamya [concentration]. Having attained the anāgamya, they further sever the remaining fetters and attain the first dhyāna. When this person's life ends, by using this anāgamya and first dhyāna they are born in the Brahmā realm; this is called karma with rebirth retribution. Again, there are ordinary beings whose desire-attachment is not yet exhausted, who cultivate and attain the anāgamya, and after passing through rebirth in the desire realm, again sever the remaining fetters. Using this anāgamya and first dhyāna to be born in the Brahmā realm—this is called karma with subsequent retribution. Indefinite [karma] is likewise for ordinary beings. Why do noble ones create only two karmas? Among noble ones, those of the first two fruits whose desire-attachment is not yet exhausted attain the anāgamya dhyāna. When such persons at a later time completely sever desire-attachment, using this anāgamya and first dhyāna they are born in the Brahmā realm; this is their karma with rebirth retribution. Indefinite [karma] can be known accordingly. For what reason is it not karma with subsequent retribution? Noble ones who pass through rebirth in the desire realm will never be born above. Unlike ordinary beings who pass through rebirth and then go [above], it is therefore not subsequent karma. Furthermore, anāgamya dhyāna is of the lower grade among dhyānas; even if born in the Brahmā realm, one only obtains retribution of a single body in the first heaven, not extending to a second body; therefore, it is not subsequent retribution. If according to the Ayuwang zhuan (Aśokarājasūtra), noble ones who pass through rebirth in the desire-realm stage can also be born above. According to that text, noble ones also use anāgamya-samādhi as three-retribution karma, the same as ordinary beings. Such are the distinctions according to realms. Next, discussing according to destinies: according to the Abhidharma, the four unwholesome karmas are fully generated in all five destinies. Among wholesome [karmas], the four karmas are fully generated in the four destinies of humans, devas, ghosts, and animals. Within the hells, there are only three types, excluding karma with present-life retribution, because within the hells there is no wholesome retribution. Although there are three types, they are accomplished but not operative. This meaning is difficult to comprehend. For example, when King Xianyu killed brahmins and was born in the hells, he generated faith and was born in the land of nectar (amṛta). Like the filial girl (Maitrīkanyaka) who generated a mind of compassion in the hells and cast off her hellish body. As the Nirvāṇa [Sūtra] says: 'The Māra king taught those hell beings to mindfully focus on the Tathāgata and rejoice in giving.' All of these generated wholesome minds within the hells. How can it be that they are not operative? Explanation: When the treatise says wholesome [karma] is not operative, it should be stated regarding expedients: because in the hells there is no hearing, contemplating, or cultivating, it is called wholesome not operative. Inborn wholesome roots are not prevented from operating. Those instances cited above must all be inborn wholesome roots. If according to the Tattvasiddhi, both wholesome and unwholesome four karmas are generated in all five destinies, because it states that there is wholesome retribution in the three bad paths (these three sections conclude).