諸經要集 13.7

13.7

如優婆塞戒經云。佛言。善男子。眾生造業。有其四種。一者現報（今身作極善惡業即身受之是名現報）二者生報（今身造業次後身受是名生報）三者後報（今身造業次後未受更第二第三生已去受者是名後報）四者無報（猶無他等業是）此無報業。復有四種。一時定報不定（此於三時決定不改由業有可轉故報不定）二報定時不定（由業力定報不可改然時有可轉故時不定）三時報俱定（由業定故感時亦定）四時報俱不定（由業不決定故時報亦不定）眾生作業有具不具。若先念後作名作具足。若先不念直造作者。名作不具足。復有作不具足者。謂作業已定。果報不定。復有作已亦具足者。謂作業已定當得報。復有作已不具足者。果報雖定時節不定。復有作已亦具足者。時報俱定。復有作已不具足者。持戒正見。復有作已亦具足者。毀戒邪見。復有作已不具足者。三時生悔。復有作已亦具足者。三時不悔。如惡既爾。善亦如是。

As the Upāsaka-śīla-sūtra says: The Buddha said, 'Good sons, when sentient beings create karma, there are four kinds. The first is immediate retribution (creating extremely wholesome or unwholesome karma in this life and experiencing it in this very life is called immediate retribution). The second is next-life retribution (creating karma in this life and experiencing it in the immediately following life is called next-life retribution). The third is subsequent retribution (creating karma in this life, not experiencing it in the immediately following life, but experiencing it from the second or third life onward is called subsequent retribution). The fourth is non-retribution (like karma with no other consequences, etc.). This non-retributive karma also has four kinds: First, the time is definite but the retribution is indefinite (in the three times it is determined not to change, yet because the karma can be transformed, the retribution is indefinite). Second, the retribution is definite but the time is indefinite (due to the karmic force, the retribution is definite and cannot be changed, but because the time can be transformed, the time is indefinite). Third, both time and retribution are definite (because the karma is definite, the evoked time is also definite). Fourth, both time and retribution are indefinite (because the karma is not definite, both time and retribution are also indefinite). In creating karma, sentient beings may be complete or incomplete. If one first deliberates and then acts, it is called acting completely. If one does not first deliberate but acts directly, it is called acting incompletely. Furthermore, as for acting incompletely: it means the action is already definite, but the fruition and retribution are indefinite. Furthermore, as for having acted and also being complete: it means the action is already definite and will certainly receive retribution. Furthermore, as for having acted and being incomplete: although the fruition and retribution are definite, the time is indefinite. Furthermore, as for having acted and also being complete: both time and retribution are definite. Furthermore, as for having acted and being incomplete: observing the precepts and holding right view. Furthermore, as for having acted and also being complete: violating the precepts and holding wrong view. Furthermore, as for having acted and being incomplete: giving rise to regret at three times. Furthermore, as for having acted and also being complete: not regretting at three times. As it is with evil, so it is with good.'