T31n1608_業成就論
大正藏第 31 冊 No. 1608 業成就論
No. 1608 [No. 1609]
業成就論翻譯之記
大國將寧。必感靈瑞以為嘉兆鄴隍方盛。聖降神寶以為祥徴。天親菩薩造業成就論。出於今世以示太平。此乃大魏都鄴安固之兆也。
法行有時。寄必得人。興和三年歲次大梁。七月辛未朔二十五日。驃騎大將軍開府儀同三司御史中尉。渤海高仲密。眾聖加持。法力資發。誠心敬請三藏法師烏萇國人毗目智仙。共天竺國婆羅門人瞿曇流支釋曇林等。在鄴城內金華寺譯。四千八百七十二字。
業成就論
天親菩薩造
元魏天竺三藏毗目智仙譯
業有三種。所謂身業口業意業。此是修多羅。有人說言。身所作業是名身業。口言說業是名口業。此二皆有作與無作。意相應業是名意業。此業是思。彼今思量。意是何法。所有身意皆有形相彼緣身生。是何形相。是身形相若身形相何用說名身所作業。是身總分為身攝故。緣身大生名身作業。別中之語于總中說。譬如人言于城中住于林中住。
彼攀緣生。何故言彼遮唇等動及形相故。彼心非緣唇等動生。非緣形生緣語生故。
不取前愿。彼心不緣前愿而生。異報因緣是故心生。何故言意起業心
【現代漢語翻譯】 現代漢語譯本 大正藏第 31 冊 No. 1608 業成就論
No. 1608 [No. 1609]
業成就論翻譯之記
大國將要安定，必定感應到吉祥的徵兆，以此作為美好的預示。鄴城（古代都城名）正興盛，聖人降下神聖的寶物，以此作為吉祥的象徵。天親菩薩（Vasubandhu）造《業成就論》，出現在當今世上，以此昭示太平。這乃是大魏都城鄴城安定穩固的徵兆啊。
佛法流傳有時節，寄託必須得其人。興和三年，歲在梁，七月辛未朔二十五日，驃騎大將軍、開府儀同三司、御史中尉渤海高仲密，仰仗眾聖的加持，佛法的力量資助啓發，以誠摯之心恭敬地邀請三藏法師，烏萇國（古代西域國名）人毗目智仙（Vimokṣasena），與天竺國（印度古稱）婆羅門人瞿曇流支（Gautama Prajñāruci）、釋曇林等，在鄴城內的金華寺翻譯。共計四千八百七十二字。
業成就論
天親菩薩（Vasubandhu）造
元魏天竺三藏毗目智仙（Vimokṣasena）譯
業有三種，即所謂身業、口業、意業。這是修多羅（sūtra，經）。有人說，身體所作的業稱為身業，口頭言說的業稱為口業。這兩種業都有『作』與『無作』。與意念相應的業稱為意業。此業是思。他們現在思量，意是什麼法？所有身和意都有形相，它們緣于身而生。是什麼形相？是身體的形相。如果說是身體的形相，那又何必說名為『身所作業』？因為身體總的來說被歸為身所攝。緣于身體大種而生，名為身作業。這是在別中之語于總中說，譬如人說住在城中，住在林中。
它們攀緣而生，為什麼說它們遮蓋嘴唇等的動作以及形相的緣故？它們的心並非緣于嘴唇等的動作而生，並非緣于形相而生，而是緣于語言而生。
不取前愿。它們的心不緣於之前的願望而生，因為有不同的報應因緣，所以心才生起。為什麼說意念生起業心？
【English Translation】 English version Tripitaka Volume 31 No. 1608 Karma-siddha-śāstra (Treatise on the Accomplishment of Karma)
No. 1608 [No. 1609]
A Record of the Translation of the Karma-siddha-śāstra
When a great country is about to be stable, it will surely sense auspicious omens as good signs. As the city of Ye (ancient capital) is flourishing, sages descend with divine treasures as auspicious symbols. Bodhisattva Vasubandhu (Tianzhu Pusa) composed the Karma-siddha-śāstra (Treatise on the Accomplishment of Karma), appearing in this world to indicate peace and prosperity. This is a sign of the stability and consolidation of the capital Ye of the Great Wei Dynasty.
The propagation of the Dharma has its seasons, and entrusting it must be to the right person. In the third year of Xinghe, in the year of Liang, on the 25th day of the seventh month, Xinwei, Bohai Gao Zhongmi, General of the Flying Cavalry, holding the same rank as the Three Excellencies, and serving as the Censor-in-chief, relying on the blessings of all the sages and the empowering force of the Dharma, respectfully invited with sincere heart the Tripitaka Master Vimokṣasena (Pimu Zhixian) from the country of Udyana (Wuchang), together with the Brahmin Gautama Prajñāruci (Qutan Liuzhi) and the monk Tanlin from India (Tianzhu), to translate at Jinhua Monastery in the city of Ye. The text consists of 4,872 characters.
Karma-siddha-śāstra (Treatise on the Accomplishment of Karma)
Composed by Bodhisattva Vasubandhu (Tianzhu Pusa)
Translated by the Tripitaka Master Vimokṣasena (Pimu Zhixian) from India (Tianzhu) of the Yuan Wei Dynasty
There are three types of karma, namely body karma, speech karma, and mind karma. This is from the sutra (xiuduoluo). Some say that actions performed by the body are called body karma, and verbal expressions are called speech karma. Both of these have 'action' and 'non-action'. Actions corresponding to the mind are called mind karma. This karma is thought. They are now contemplating, what is mind? All body and mind have forms, and they arise from the body. What form is it? It is the form of the body. If it is said to be the form of the body, then why is it called 'actions performed by the body'? Because the body is generally categorized as being included in the body. Arising from the great elements of the body is called body karma. This is speaking of the particular within the general, just as people say they live in the city or live in the forest.
They arise by clinging, so why say it is because they cover the movements of the lips, etc., and the form? Their minds do not arise from the movements of the lips, etc., nor do they arise from the form, but from speech.
Not taking the previous vow. Their minds do not arise from previous vows, because there are different karmic causes and conditions, so the mind arises. Why say that the mind gives rise to karma?
轉他人知故。
何者形相所謂長等。何者長等謂見長等。是何入攝色入所攝。
長等為是微塵色耶。為如微塵共聚集耶。為是一物遍色等耶。長等若是微塵色者。則彼長等可分分取。如色分取。若如微塵共聚集者。彼色微塵與彼聚集為有何異。彼微塵集無異長者。若是一物遍色等者。則彼一物遍在長等。若一物遍於分分中。皆應可取。以一切處皆具有故。若非一者應分分取。阿含十入微塵和集佛法則壞。又迦那陀異法則成微塵取集。一面見長則生長知。局見短知。正見方知。周見圓知。中出而見則生高知。卑見下知。齊見正知。種種面見則參差知。見𣰽𣯜錦如如而見。則生彼彼形相等知。彼異異物不得一見如色差別。
若複意謂一切方處一切形相。是義不然。如是形相無有異物。色亦如是。于方處住見長短等。如樹鳥蟻義成無過。
若如是者。云何闇遠而不見色見集形相。云何皆見未見形相如樹行等。見彼行聚不見形相彼無異物。
于聚集中若闇若遠不見二種。雖見不了為是何物彼見何物。雖見彼色。而不明瞭。應如是知此意形相義不成就。
復有人言。心緣彼生。往故名意。攀緣彼生。為是何義。遮唇等動。何故名往。謂向彼方。是何入攝謂色入攝。
云何知此往彼方
去。以不異見。如彼火雪苦酒日等變熟因緣入已即出。未見變異然非不異。如然可然傭草木等不見異焰焰非不異。初入之時若不變者后亦不變。以彼因緣不別異故。若薪草等粗細不均。焰量明熱皆異不同。以不同見。向彼方義則不相應。
若無滅因何故不得心心數法。聲燈等滅有何因緣。余亦如是。彼滅因緣自因緣壞。余法因緣何故不爾。又如彼法無有因緣。余亦如是。若初入火草木等色如本不異。后亦如是。不應有異。云何燈明鈴等音聲。風手初觸即滅即止。非此能滅非此能止。若如火等木等燒等色等滅等。初入出時何故不異。以外因緣不別異故。熟物不應有微中上。初變熟物何因得變。因緣唯一能生能滅。此非道理。非以一因能成二法。如是中間更有滅因。如前取捨異相續轉。應如是知。若滅有因無法無因如心等生。
滅法不成。以一切法皆有因故。滅則無因。如彼火雪苦酒日等熟變因緣。若滅有因。滅如色。如是無法有因緣滅。生亦無因。見彼異法謂是此法生實有因。前心後心如心中間熟變。熟變如乳為酪蒲萄汁酒酒為苦酒。如是無有少法住相。住物無行無行則住。若如是見彼見何物。見此處物豈非見彼處方新彼處方新。而見如草然影。非彼方影於此處見。如日所住。如是日者近遠迴轉。如影增減
【現代漢語翻譯】 現代漢語譯本：離開。以沒有不同的見解。就像火、雪、苦酒、太陽等，變熟的因緣進入后立即出來。雖然沒有看到變化，但並非沒有不同。就像燃燒的可以燃燒的傭草木等，沒有看到不同的火焰，但火焰並非沒有不同。最初進入的時候，如果不變，後來也不會變。因為那些因緣沒有分別差異的緣故。如果薪柴草等粗細不均勻，火焰的量、明亮程度、熱度都不同。因為看到不同，向那個方向解釋義理就不相應了。
如果沒有滅的因，為什麼不能得到心和心所法（citta-caitta，心和與心相關的心理活動）？聲音、燈等熄滅有什麼因緣？其餘的也一樣。它們的滅因是各自的因緣壞滅。其他法的因緣為什麼不是這樣？又像那些法沒有因緣一樣，其餘的也一樣。如果最初進入火的草木等顏色像原來一樣沒有不同，後來也應該一樣。不應該有不同。為什麼燈的光明、鈴等的聲音，風、手最初接觸就熄滅就停止？不是這個能熄滅，不是這個能停止。如果像火等、木等燃燒等、顏色等熄滅等，最初進入和出來的時候為什麼沒有不同？因為外在的因緣沒有分別差異的緣故。熟的東西不應該有微、中、上等差別。最初變熟的東西因為什麼而變？因緣只有一個，能生能滅。這不是道理。不能用一個因成就兩個法。像這樣中間更有滅的因。像前面取捨的異相續轉。應該這樣理解。如果滅有因，無法沒有因，像心等生起一樣。
滅法不能成立。因為一切法都有因的緣故。滅就沒有因。就像火、雪、苦酒、太陽等熟變的因緣。如果滅有因，滅就像色（rupa，物質現象）。像這樣無法有因緣而滅。生也沒有因。看到那些不同的法，認為是這個法生起，實際上有因。前一個心、后一個心，像心中間的熟變。熟變像牛奶變成酪、葡萄汁變成酒、酒變成苦酒。像這樣沒有絲毫法停留在原狀。停留的東西沒有執行，沒有執行就停留。如果像這樣看，看到什麼東西？看到此處的東西，難道不是看到彼處方新？而看到像草燃燒的影子。不是那個地方的影子在這裡看到。像太陽所住的地方。像這樣太陽近遠迴轉。像影子增大減小。
【English Translation】 English version: Depart. With no differing views. Like fire, snow, bitter wine, the sun, etc., the conditions for ripening enter and immediately exit. Although no change is seen, it is not that there is no difference. Like burning, what can be burned, hired grass, wood, etc., no different flame is seen, but the flame is not without difference. If there is no change when first entering, there will be no change later either. Because those conditions are not separately different. If the firewood, grass, etc., are uneven in thickness, the amount of flame, brightness, and heat will all be different. Because difference is seen, explaining the meaning towards that direction is not appropriate.
If there is no cause for cessation, why cannot one attain the mind and mental factors (citta-caitta)? What are the causes for the cessation of sound, light, etc.? The rest are the same. Their cause of cessation is the destruction of their own conditions. Why are the conditions of other dharmas not like this? Also, like those dharmas have no cause, the rest are the same. If the color of grass, wood, etc., entering the fire for the first time is the same as before and not different, it should be the same later as well. There should be no difference. Why do the light of a lamp, the sound of a bell, etc., cease immediately upon the initial touch of wind or hand? It is not this that can extinguish, it is not this that can stop. If like fire, wood, burning, color, cessation, etc., why is there no difference when first entering and exiting? Because the external conditions are not separately different. Ripe things should not have subtle, medium, or superior differences. What causes the initially ripened thing to change? The condition is only one, capable of both arising and ceasing. This is not reasonable. One cause cannot accomplish two dharmas. Like this, there is a cause for cessation in the middle. Like the previous taking and discarding, different appearances continue to turn. It should be understood in this way. If cessation has a cause, and the absence of dharma has no cause, like the arising of mind, etc.
The cessation of dharma cannot be established. Because all dharmas have a cause. Cessation then has no cause. Like the conditions for ripening and changing of fire, snow, bitter wine, the sun, etc. If cessation has a cause, cessation is like form (rupa). Like this, the absence of dharma ceases with a cause. Arising also has no cause. Seeing those different dharmas, one thinks it is the arising of this dharma, but in reality, there is a cause. The previous mind, the subsequent mind, are like the ripening and changing in the middle of the mind. Ripening and changing are like milk turning into curds, grape juice turning into wine, wine turning into bitter wine. Like this, there is not the slightest dharma that remains in its original state. A stationary thing has no movement, and without movement, it remains stationary. If one sees like this, what does one see? Seeing the thing here, is it not seeing the newness of that place? And seeing the shadow like burning grass. It is not the shadow of that place that is seen here. Like where the sun resides. Like this, the sun revolves near and far. Like the shadow increasing and decreasing.
迴轉而見。日在方處映障不見。
若復有人。如是難言。此何處物。是彼前物轉向此方。答彼人曰。此何處物。向義今說。如是住物則無有行。若不行物則是住等外因緣壞。后則異見唸唸異知。若不異知彼物不別知非彼物何不言異。如是二種俱不可見。如是行往義則不成。
實無行往。有為法體念念自壞。方中生因起心為因。手足等動得言行意。日出弟子作如是說。是何入攝色入所攝。彼何以故。眼所不見如青等色。若他人見可得言意。他人不見云何言意。云何知有。云何身中異處動行心風界生。此風界動所謂異方因緣而生。云何草葉隨風界傾。行亦如是。異方處生。行力不成何用分別。
彼如是身方生因者。心生風界如是名意。云何非意而得言意。釋迦子法觸入非善亦非不善。彼如是心異方身生。此生名意。若如是者意唯相貌無有實物。身則多分。意亦非意味等他人。釋迦子法則不如是。味等非善亦非不善。心生色故彼得言意。非彼心生自風種生。釋迦子法則不如是。色入非善亦非不善。
色彼方生意不可得。若有彼物供養天得若彼物無天不能與則不可得。生物無異誰能成異。彼不可得如是色等。如眼能見生則不爾。既不可見云何言意。是先已說。如生不爾色亦已說。
唯有無作是
【現代漢語翻譯】 現代漢語譯本： 回過頭來看，太陽在某個方位被遮擋而看不見。
如果有人這樣詰難：『這是什麼地方的物體？是那個地方的物體轉向這個方向。』可以這樣回答他：『這是什麼地方的物體，關於行進的意義現在說明。』如果物體是靜止的，那麼就不會有移動。如果不移動，那就是靜止等外在因緣破壞了它。之後就會有不同的見解，每個念頭都有不同的認知。如果不產生不同的認知，就不能分辨那個物體不是原來的物體，為什麼不說不同呢？』像這樣，兩種情況都無法看見。這樣一來，行進的意義就不能成立。
實際上並沒有行進。有為法的本體，每個念頭都在自行壞滅。方位中產生的原因，以心為因。手腳等的動作，才能說是行進的意思。太陽升起，弟子這樣說。這是什麼所攝？是色入（Rūpa-dhātu，色界）所攝。為什麼呢？因為眼睛看不見，就像青色等顏色一樣。如果其他人看見了，可以說有意思。其他人看不見，怎麼能說有意思呢？怎麼知道有呢？怎麼知道身體中不同地方的動行是心風界（Citta-vāyu-dhātu，心與風的元素）產生的呢？這種風界的動，是由於不同方位的因緣而產生的。就像草葉隨著風界傾斜一樣，行進也是這樣，在不同的方位產生。行進的力量不能成立，又何必分別呢？
像這樣，身體在方位中產生的原因，是心產生風界，這就叫做意思。如果不是意思，怎麼能說是意思呢？釋迦子（Śākyaputra，釋迦之子，指佛教徒）的法，觸入（Sparśa-dhātu，觸界）不是善，也不是不善。像這樣，心在不同的方位產生身體，這種產生叫做意思。如果這樣說，意思只是相貌，沒有實際的物體。身體有很多部分，意思也不是味道等其他東西。釋迦子（Śākyaputra，釋迦之子，指佛教徒）的法則不是這樣的。味道等不是善，也不是不善。因為心產生了色，所以才能說是意思。不是因為心產生，而是因為自身風的種子產生。釋迦子（Śākyaputra，釋迦之子，指佛教徒）的法則不是這樣的。色入（Rūpa-dhātu，色界）不是善，也不是不善。
在那個方位產生的意思是不可得的。如果有那個物體，供養天可以得到；如果那個物體沒有，天不能給予，那麼就是不可得的。生物沒有差異，誰能造成差異？那個是不可得的，就像色等一樣。就像眼睛能看見，產生就不是這樣。既然看不見，怎麼能說是意思呢？這是先前已經說過的。就像產生不是這樣，色也已經說過了。
只有無作（Anabhisaṃskāra，無為）是……
【English Translation】 English version: Turning around to look, the sun is obscured in a certain direction and cannot be seen.
If someone argues like this: 'What object is this from what place? Is it an object from that place turning towards this direction?' You can answer him: 'What object is this from what place? The meaning of movement will now be explained.' If an object is stationary, then there will be no movement. If it does not move, then it is destroyed by external causes such as stillness. Afterwards, there will be different views, and each thought will have different cognitions. If different cognitions do not arise, then one cannot distinguish that the object is not the original object. Why not say it is different?' Like this, both situations cannot be seen. In this way, the meaning of movement cannot be established.
In reality, there is no movement. The substance of conditioned phenomena is self-destructing in every moment. The cause of arising in a direction is due to the mind. Only with the movements of hands and feet, etc., can it be said to be the meaning of movement. When the sun rises, the disciple says this. What is this included in? It is included in the Rūpa-dhātu (色界, the realm of form). Why is that? Because the eye cannot see it, just like colors such as blue. If others see it, it can be said to have meaning. If others do not see it, how can it be said to have meaning? How do you know it exists? How do you know that the movement in different places in the body is produced by the Citta-vāyu-dhātu (心風界, the mind and wind element)? This movement of the wind element is produced by the causes and conditions of different directions. Just like the grass leaves tilting with the wind element, movement is also like this, arising in different directions. The power of movement cannot be established, so why bother distinguishing?
Like this, the cause of the body arising in a direction is that the mind produces the wind element, and this is called meaning. If it is not meaning, how can it be said to be meaning? The Dharma of the Śākyaputra (釋迦之子, son of Shakya, referring to a Buddhist) , the Sparśa-dhātu (觸界, the realm of touch) is neither good nor not good. Like this, the mind produces the body in different directions, and this production is called meaning. If this is the case, meaning is only an appearance, without a real object. The body has many parts, and meaning is not taste or other things. The Dharma of the Śākyaputra (釋迦之子, son of Shakya, referring to a Buddhist) is not like this. Taste, etc., is neither good nor not good. Because the mind produces form, it can be said to be meaning. It is not because the mind produces it, but because the seed of one's own wind produces it. The Dharma of the Śākyaputra (釋迦之子, son of Shakya, referring to a Buddhist) is not like this. The Rūpa-dhātu (色界, the realm of form) is neither good nor not good.
The meaning produced in that direction is unattainable. If there is that object, offering it to the Devas (天, gods) can obtain it; if that object does not exist, the Devas (天, gods) cannot give it, then it is unattainable. Living beings have no difference, who can create a difference? That is unattainable, just like form, etc. Just like the eye can see, production is not like this. Since it cannot be seen, how can it be said to be meaning? This has already been said before. Just like production is not like this, form has also been said.
Only the Anabhisaṃskāra (無為, unconditioned) is...
身之業。何名無作。法入所攝。怖畏等色。云何無作得言無作。若是欲界與心合轉則知色界。是則異心及無心時。怖與不怖共心俱失。若受時勢力后常不失。戒經中說。比丘默然。云何妄語。又無記業則不可成。無作二種謂善不善。彼剎那間無作合轉。如彼分別身口業色。若善不善二俱不成。何以故。捨身則斷于未來世愛不愛果則不可得。復有人言。過去業有何故不成。若過去業于未來世得愛不愛二種果報。此則癰上覆生癤子。過去業有過去者。名前有後無。若如來說。
雖復經百劫 而業常不失 得因緣和合 爾時果報熟
此偈云何。能與果報。是不失義。如是已釋初半偈竟。何人不信久遠得果。得果何義。若相續轉如稻種子。若住自相應如是知。若住自相能與果者則不失壞。應常與果彼無自相故名失壞。又不如是作已不作。云何不作。果不重與。何故不與。以與竟故。不可與已復更重與。如物生已不復更生。彼同類果何不更與。云何果報皆悉與竟生法因緣無如是力。盡漏之人後念盡漏不與果報。云何后時而得言滅。非如是力能成果報。若種子因於果有力。得言因力能與果報。若何等人有過去者則有未來。何故未來不與果報一切時有有何等物於何時無。彼如是說。若得和合果報則熟。此則不然。若
【現代漢語翻譯】 現代漢語譯本 身（指身體的行為）的業，什麼叫做『無作』（Avijñapti-karma，無表色，即無意識的行為）？法入（Dharmāyatana，法處，指意識的對象）所包含的，令人怖畏等的色（Rūpa，物質現象），為什麼『無作』能被稱為『無作』呢？如果是在欲界（Kāmadhātu，慾望界）與心（Citta，意識）結合運轉時才能知曉。那麼，在異心（不同的心）以及無心（沒有意識）的時候，怖畏與不怖畏就與心一同消失了。如果受（Vedanā，感受）的作用力在之後一直不消失，戒經（Vinaya，戒律）中說，比丘（Bhikṣu，佛教僧侶）默然不語，怎麼會犯妄語（Mṛṣāvāda，虛妄語）呢？而且無記業（Avyākṛta，非善非惡的業）是無法成就的。『無作』有兩種，即善（Kuśala，善業）與不善（Akuśala，惡業）。在那一剎那間，『無作』結合運轉，就像分別身（Kāya，身體）口（Vāc，語言）業的色。如果善與不善兩種都不能成就，為什麼呢？捨棄身體就斷絕了未來世愛（Priya，喜愛）與不愛（Apriya，不喜愛）的果報，這是不可能得到的。又有人說，過去的業（Karma，行為）存在，為什麼不能成就呢？如果過去的業在未來世得到愛與不愛兩種果報，這就好像癰（yōng，毒瘡）上又生了癤子（jiē zi，小膿瘡）。過去的業屬於過去，名稱存在而後來消失。如果如來（Tathāgata，佛陀）說： 『縱然經過百千劫，業力也不會消失，一旦因緣聚合時，果報自然會成熟。』 這首偈（Gāthā，偈頌）是什麼意思呢？能夠產生果報，就是不消失的含義。這樣就解釋了前半句偈頌。什麼人不相信久遠之後能得到果報呢？得到果報是什麼意思呢？如果相續運轉，就像稻子的種子。如果安住于自身相應的狀態，就應該這樣理解。如果安住于自身的狀態能夠產生果報，就不會失壞。應該常常產生果報，因為它沒有自身的狀態，所以叫做失壞。又不如是，做了之後就不再做。什麼叫做不再做呢？果報不會重複給予。為什麼不給予呢？因為已經給予過了。不可能給予之後又再次給予，就像事物產生之後不會再次產生。那麼，同類的果報為什麼不再給予呢？怎麼能說果報都已經給予完畢了呢？生法的因緣沒有這樣的力量。斷盡煩惱的人，後來的念頭斷盡煩惱，不再給予果報。怎麼能在之後說滅盡呢？沒有這樣的力量能夠成就果報。如果種子因對於果有力量，才能說因的力量能夠給予果報。如果什麼樣的人有過去，那麼就有未來。為什麼未來不給予果報呢？一切時都有，有什麼東西在什麼時候沒有呢？他們這樣說，如果得到和合，果報就會成熟。這不對。如果
【English Translation】 English version What is called 'non-action' (Avijñapti-karma)? How can the form (Rūpa) of fear, etc., included in the sphere of Dharma (Dharmāyatana), be called 'non-action'? If it operates in conjunction with the mind (Citta) in the desire realm (Kāmadhātu), then it can be known. In that case, when the mind is different or absent, fear and non-fear disappear together with the mind. If the power of feeling (Vedanā) remains constant afterward, as stated in the Vinaya (戒律), how can a Bhikṣu (比丘) who remains silent commit false speech (Mṛṣāvāda)? Moreover, neutral karma (Avyākṛta) cannot be accomplished. There are two types of 'non-action': good (Kuśala) and bad (Akuśala). In that instant, 'non-action' operates in conjunction, like the form of bodily (Kāya) and verbal (Vāc) actions. If neither good nor bad can be accomplished, why is that? Abandoning the body cuts off the future consequences of love (Priya) and dislike (Apriya), which cannot be obtained. Furthermore, some say that past karma exists, so why can't it be accomplished? If past karma yields the consequences of love and dislike in the future, it is like a boil growing on top of a sore. Past karma belongs to the past, existing in name but not later. If the Tathāgata (如來) says: 『Though hundreds of kalpas may pass, karma never disappears; when causes and conditions come together, the consequences will ripen.』 What does this verse (Gāthā) mean? Being able to produce consequences means it does not disappear. This explains the first half of the verse. Who does not believe that consequences can be obtained after a long time? What does it mean to obtain consequences? If it continues to operate, it is like a rice seed. If it abides in its own corresponding state, it should be understood in this way. If abiding in its own state can produce consequences, it will not be destroyed. It should always produce consequences, but because it does not have its own state, it is called destroyed. Moreover, it is not like doing something and then not doing it. What does it mean to not do it? Consequences are not given repeatedly. Why are they not given? Because they have already been given. It is impossible to give and then give again, just as something does not arise again after it has already arisen. Then why are similar consequences not given again? How can it be said that all consequences have been given? The causes and conditions of arising phenomena do not have such power. One who has exhausted defilements, the subsequent thought of exhausting defilements does not give consequences. How can it be said to be extinguished afterward? It does not have such power to accomplish consequences. If the seed cause has power over the fruit, it can be said that the power of the cause can give the fruit. If someone has a past, then they have a future. Why does the future not give consequences? Everything exists at all times; what does not exist at what time? They say that if harmony is obtained, the consequences will ripen. This is not correct. If
何人力於何時力是何物力。此人此果究竟不成有過去業。于未來世得果報者如是不成。
復有人言。彼善不善身口等業。陰相續中離心法熏。若說名集。若名不失。後世則得愛不愛果。若意業異心生滅轉。若不熏心。云何後世而得果報。若人讀誦久時憶念彼見等物。如是習者。以何法熏。若念何物。彼見誦等后時何處憶念心生滅盡三昧。初心既滅后時何處有心生起。以紫礦汁涂彼摩登隆伽樹華。彼二共滅。如是中間何物染果后赤瓤生。法中聞思亦復如是。心相續力熏力轉變後世得果。應如是知。如紫礦汁染彼摩登隆伽樹華果中赤瓤。
身業如是相續熏心故。故不得如是彼心與善不善而共相對。若其此人作善不善。彼人如是愛不愛果與力相應非異相應。若復業滅心相續故後世得果。云何無心滅盡三昧。及無想心相續心斷。前業果報即彼身上於後時生。
復有人言。彼熏於心相續而得。彼滅三昧何處相續。三摩跋提初心因緣。云何久滅云何因緣。我先已說。過去得果何處如是心中間生。復有人言。色根種子。彼種上得心心數種二處依止。謂心身中色根身中。如是次第如心緣法而生意識。中間無心彼云何生。復有種子得言意相。應如是知。說因為果。如飢渴觸。心心數法雲何皆有二種種子。一種子中無二
【現代漢語翻譯】 現代漢語譯本：是誰在何時施力？這力量是什麼？這個人以及這個果報，最終是否與過去的業力無關？如果來世獲得果報，難道就不是這樣形成的嗎？
又有人說，那些善與不善的身口等業，在阿賴耶識（陰相續）中離開心法而熏習，可以稱之為『集』，也可以說不會消失。這樣，後世就能得到可愛或不可愛的果報。如果意業隨著心的生滅而轉變，如果沒有熏習到心中，那麼後世怎麼能得到果報呢？如果有人讀誦經文，長時間憶念那些見解等事物，像這樣學習，是通過什麼法來熏習的呢？如果唸的是什麼，那麼這些見解、讀誦等在後世什麼地方憶念，心已經生滅斷盡於三昧之中。最初的心已經滅了，後世在什麼地方有心生起呢？就像用紫礦汁塗抹摩登隆伽樹（一種樹）的花，這二者一同消滅，那麼中間是什麼東西染成果實，使果實內部呈現紅色呢？佛法中的聞思也是這樣，心的相續之力，熏習之力轉變，後世得到果報，應該這樣理解。就像紫礦汁染摩登隆伽樹的花，果實內部呈現紅色一樣。
身業也是這樣相續熏習心識的緣故，所以不能像那樣，那個心與善不善相對。如果這個人做了善或不善之事，那麼這個人所得到的可愛或不可愛的果報，是與力量相應，而不是與不同的事物相應。如果業已滅盡，因為心的相續，後世才能得到果報，那麼在無心滅盡的三昧，以及無想心（沒有念頭的心）中，相續的心已經斷滅，之前的業報又怎麼會在那個身體上，於後世產生呢？
又有人說，這是熏習於心識相續而得到的。那麼在滅盡三昧中，又在何處相續呢？三摩跋提（禪定）的最初的心念因緣，怎麼會久遠滅盡？又怎麼會是因緣呢？我先前已經說過，過去得到果報，又在什麼地方像這樣在心中間產生呢？又有人說，色根（眼耳鼻舌身）的種子，在那個種子之上得到心和心數法的種子，這兩種種子依止於兩個地方，一個是在心中，一個是在色根身中。像這樣次第相生，就像心緣法而生意識一樣。中間沒有心，那麼意識又是怎麼產生的呢？又有種子得到言語和意念的相，應該這樣理解。這是說以因為果，就像飢渴的觸覺一樣。心和心數法怎麼會有兩種種子呢？一種種子中不可能有二。
【English Translation】 English version: Who exerts force, when is force exerted, and what is the nature of this force? Does this person and this consequence ultimately have no connection with past karma? If one obtains a karmic result in a future life, is it not formed in this way?
Furthermore, some say that those wholesome and unwholesome actions of body, speech, and mind, through the perfuming (熏) of the mind-basis consciousness (Alaya-識) (yin xiangxu) apart from the mental dharma, can be called 'accumulation' (集), or said not to be lost. In this way, future lives will obtain desirable or undesirable consequences. If intentional actions (意業) change with the arising and ceasing of the mind, and if there is no perfuming of the mind, how can future lives obtain karmic results? If a person recites scriptures and remembers those views and so on for a long time, through such practice, by what dharma is the perfuming done? If one contemplates what, then where are these views, recitations, and so on remembered in the future, when the mind has ceased in samadhi (三昧)? Since the initial mind has ceased, where will a mind arise in the future? It is like using purple mineral juice to paint the flowers of the Madangalunga tree (摩登隆伽樹) (a type of tree); these two disappear together. Then what in between dyes the fruit, causing the flesh inside to be red? The hearing and contemplation in the Dharma are also like this. The power of the mind's continuity, the power of perfuming transforms, and future lives obtain karmic results. It should be understood in this way, just as purple mineral juice dyes the flowers of the Madangalunga tree, causing the flesh inside the fruit to be red.
Actions of the body are also like this, continuously perfuming the mind, therefore it cannot be like that, that the mind is in opposition to good and bad. If this person does good or bad deeds, then the desirable or undesirable consequences that person obtains are in accordance with the power, not in accordance with something different. If karma has ceased, and because of the continuity of the mind, future lives obtain karmic results, then in the samadhi of mind cessation (無心滅盡三昧), and in the mind without thought (無想心), the continuous mind has ceased, how can the previous karmic retribution arise on that body in the future?
Furthermore, some say that it is obtained through the perfuming of the mind's continuity. Then where does it continue in the cessation samadhi? The initial cause and condition of samapatti (三摩跋提) (meditative absorption), how can it be extinguished for a long time? And how can it be a cause and condition? I have said before, where does the past obtain karmic results, and where does it arise in the middle of the mind like this? Furthermore, some say that the seeds of the sense faculties (色根) (eye, ear, nose, tongue, body), on that seed, the seeds of mind and mental functions are obtained, these two types of seeds rely on two places, one is in the mind, and one is in the sense faculty body. In this way, in sequential order, just as the mind cognizes dharmas and consciousness arises. In the middle there is no mind, then how does consciousness arise? Furthermore, there are seeds that obtain the appearance of speech and thought; it should be understood in this way. This is saying that the cause is the result, just like the sensation of hunger and thirst. How can the mind and mental functions all have two types of seeds? It is impossible to have two in one seed.
種芽。不見如是一因緣中不見多生。彼過亦爾。無心三昧無想心斷。云何業果於后時得。此一箱過。是何物箱。隨何等人無心三昧。復有人言。有心三昧。若毗婆沙五百羅漢和合眾中。婆修蜜多大德說言。若何等人滅定無心。彼得此過。我滅三昧是有心故。引修多羅以為證言。身行則滅諸根不轉識不離身。又復彼人。信受何識。有人意識。如來說。意因緣法而生意識。三種和合故名為觸。觸共受想思等俱生。云何有意識非三事和合。或有和合而非是觸。或復有觸而非受想。若想受滅得言滅盡。云何如來修多羅說。受皆緣愛。非一切受皆因緣愛。觸亦應爾。非一切觸皆因緣受。如來亦于修多羅中。別說彼義。無明生觸。觸生於受。受因緣愛。無處說觸離於受想。如是不說。彼過則成而不可遮三事具足得言和合。無彼三事想受不生。若不如是三摩提中尚無彼觸何處受想。復有人言唯一意識。彼何者識。為善為染穢污無記。此義今說。若是善者則無貪等善根相應。善無貪等云何無觸。若善即時因緣勢力。若是善者與善等心則不相離。三種心生善等勢力心回無因。若是染者云何不與煩惱相應。若染煩惱云何無觸。又復如來於彼十難修多羅說。若有受陰想陰行陰。彼一切陰皆觸因緣。無想三昧猶尚無染。況滅三昧。
如其
【現代漢語翻譯】 現代漢語譯本 種芽（種子發芽）。如果只看到一個因緣，就看不到多種生起。那種過失也是一樣。無心三昧（沒有心的禪定狀態）和無想心斷（斷絕思想的心），業果怎麼能在之後獲得？這是一個箱子的過失。這是什麼樣的箱子？什麼樣的人會進入無心三昧？又有人說，有心三昧（有心的禪定狀態）。如果按照《毗婆沙論》，五百羅漢和合的僧團中，婆須蜜多（Vasumitra）大德說，什麼樣的人進入滅盡定（Nirodha-samāpatti）而沒有心，他們會得到這種過失。我的滅盡三昧是有心的。引用修多羅（Sutra，經）作為證據說：『身行則滅，諸根不轉，識不離身。』 而且，這些人相信什麼識？有人說是意識。如來說，意（Manas）因緣法而生意識（Vijñāna）。三種和合，所以叫做觸（Sparśa）。觸和受（Vedanā）、想（Saṃjñā）、思（Cetanā）等一起生起。怎麼會有意識不是三種事物和合的呢？或者有和合而不是觸，或者有觸而不是受想。如果想和受滅盡，才能說是滅盡。為什麼如來說修多羅說：『受皆緣愛（Tṛṣṇā）。』不是一切受都因緣于愛。觸也應該這樣，不是一切觸都因緣于受。如來也在修多羅中，分別說了那個意義：無明（Avidyā）生觸，觸生於受，受因緣愛。沒有地方說觸離開受想。如果不這樣說，那種過失就會成立而不可遮擋。三事具足才能說是和合。沒有那三件事，想受就不會生起。如果不是這樣，三摩提（Samādhi，禪定）中尚且沒有觸，哪裡來的受想？ 又有人說，只有意識。那是什麼識？是善的、染污的、還是無記的？現在來說這個意義。如果是善的，就沒有貪等善根相應。善沒有貪等，怎麼會沒有觸？如果是善的，即時因緣勢力。如果是善的，和善等心就不會相離。三種心生起善等勢力，心回無因。如果是染污的，怎麼不和煩惱相應？如果染污煩惱，怎麼會沒有觸？而且如來在那十難修多羅（Daśa-balā Sutra）中說，如果有受陰（Vedanā-skandha）、想陰（Saṃjñā-skandha）、行陰（Saṃskāra-skandha），那麼一切陰都是觸因緣。無想三昧（Asañjñā-samāpatti）尚且沒有染污，何況滅盡三昧（Nirodha-samāpatti）。 就像...
【English Translation】 English version Seed sprout (seed germination). If only one cause is seen, multiple arising cannot be seen. That fault is also the same. How can the karma result be obtained later in the absence of mind Samadhi (state of meditation without mind) and cessation of thought? This is a fault of the box. What kind of box is this? What kind of person enters mindlessness Samadhi? Some say there is mind Samadhi (state of meditation with mind). According to the Vibhasha (Vibhāṣā) commentary, in the assembly of five hundred Arhats (Arahats), the great worthy Vasumitra (Vasumitra) said, 'What kind of person enters Nirodha-samāpatti (extinction attainment) without mind, they will get this fault.' My extinction Samadhi has a mind. Citing the Sutra (Sūtra) as evidence, it says: 'The body's actions cease, the senses do not turn, and consciousness does not leave the body.' Moreover, what consciousness do these people believe in? Some say it is consciousness (Vijñāna). The Tathagata (Tathāgata) said, 'Mind (Manas) conditions the Dharma (Dharma) and gives rise to consciousness (Vijñāna).' The combination of three is called contact (Sparśa). Contact arises together with feeling (Vedanā), perception (Saṃjñā), and volition (Cetanā). How can there be consciousness that is not a combination of three things? Or there is combination but not contact, or there is contact but not feeling and perception. If perception and feeling are extinguished, then it can be said to be extinction. Why does the Tathagata say in the Sutra: 'Feeling is conditioned by craving (Tṛṣṇā)?' Not all feelings are conditioned by craving. Contact should also be like this, not all contacts are conditioned by feeling. The Tathagata also separately explained that meaning in the Sutra: ignorance (Avidyā) gives rise to contact, contact gives rise to feeling, and feeling conditions craving. There is nowhere that says contact is separate from feeling and perception. If it is not said like this, that fault will be established and cannot be blocked. The three things must be complete to be called a combination. Without those three things, feeling and perception will not arise. If it is not like this, there is not even contact in Samadhi (Samādhi), where does feeling and perception come from? Some say there is only consciousness. What kind of consciousness is it? Is it wholesome, defiled, or neutral? Now let's talk about this meaning. If it is wholesome, then there are no wholesome roots such as non-greed corresponding. If it is wholesome without greed, how can there be no contact? If it is wholesome, it is the power of immediate conditions. If it is wholesome, it will not be separated from the wholesome mind. The three kinds of minds give rise to wholesome powers, and the mind returns without cause. If it is defiled, how can it not correspond to afflictions? If it is defiled by afflictions, how can there be no contact? Moreover, the Tathagata said in the Daśa-balā Sutra (Daśa-balā Sutra), 'If there is the feeling aggregate (Vedanā-skandha), the perception aggregate (Saṃjñā-skandha), and the volition aggregate (Saṃskāra-skandha), then all aggregates are conditioned by contact.' Asañjñā-samāpatti (non-perception attainment) does not even have defilement, let alone Nirodha-samāpatti (extinction attainment). Like...
彼是不穢污無記。彼復云何。為是報生。為是威儀。為是工巧。為是變化。今當問彼。若是報生。云何有頂三摩提心。下至八地中間懸絕。欲界報識與心相續。如是復有不動心起。云何相續。如摩訶拘絺羅修多羅中問如來言。起滅三昧幾觸所觸。如來答言。慧命拘絺羅。三觸所觸。所謂無動。無相。無所有。前要期力入滅三昧。前心要期不過時起。此義云何。云何皆緣滅盡三昧有頂心終前欲界業熏心得報。何故非是前心得報。何以故。若前報色于彼斷絕。不相續者。云何後心而復相續。若威儀等彼處無觸。云何以心緣威儀等。彼有為善九次第定及八解脫則不相應。彼無染心及無記心則不相續。有頂三昧依止滅定憶念攀緣入想受滅。若入滅定有心識者何所攀緣。若緣滅定云何非善。若善則與不貪相應。若相應者云何不得是觸因緣。若異攀緣入滅三昧。云何中間亂心相應。自心分別謂是無記。如是二種皆不相應。如是不知阿含實義。彼論師者踴躍而言。滅三昧中猶有意識如是分別。
云何彼是有心三昧。如修多羅法師信說。修多羅師云何信說。說彼報識一切種子密繫縛業行不斷絕。彼彼處生報識壞相相續而行。乃至涅槃而不斷絕。彼若如是得言有心異六識身。是故不轉。初入滅定。心增上力彼時種子皆悉隱閉故名無
【現代漢語翻譯】 現代漢語譯本：那是不染污的無記法。那又是什麼呢？是報生心（果報而生的心識）嗎？是威儀心（行為舉止的心）嗎？是工巧心（工巧技藝的心）嗎？是變化心（變化神通的心）嗎？現在要問他們。如果是報生心，為何在有頂天（色界最高的禪定境界）的三摩地（專注的禪定）心中，下至第八地（色界第四禪），中間會中斷？欲界的果報識與心識相續。像這樣又有不動心生起，如何相續呢？如同在《摩訶拘絺羅經》（Mahākoṣṭhila Sūtra）中，摩訶拘絺羅（Mahākoṣṭhila，佛陀的弟子，以善於辯論著稱）問如來（Tathāgata，佛陀的稱號）說：『起滅三昧（入滅盡定的禪定）被幾種觸所觸及？』如來回答說：『慧命拘絺羅（生命的智慧拘絺羅），被三種觸所觸及，即無動、無相、無所有。』先前以要期力（預先設定的力量）進入滅盡三昧（निरोधसमापत्ति，一種高級禪定，停止一切心識活動）。先前的心識要期（預先設定的時間）不會超過時間而生起。這道理是什麼呢？為何都認為緣于滅盡三昧，在有頂天心識終結前，欲界業力熏習的心識得到果報？為何不是先前的心識得到果報？為什麼呢？如果先前的果報色（果報產生的色法）在那裡斷絕，不相續，那麼後面的心識如何又相續呢？如果威儀等（威儀等行為）在那裡沒有觸，如何用心緣威儀等？那裡的有為善法（有為的善法）、九次第定（九種次第禪定）以及八解脫（八種解脫）則不相應。那裡的無染心（沒有染污的心）以及無記心（非善非惡的心）則不相續。有頂三昧（有頂天的禪定）依止滅定（滅盡定），憶念攀緣進入想受滅（停止思想和感受的狀態）。如果進入滅盡定還有心識，那麼攀緣什麼呢？如果緣于滅定，為何不是善法？如果是善法，則與不貪相應。如果相應，為何不能得到觸的因緣？如果攀緣其他而進入滅盡三昧，為何中間會有亂心相應？自己心識分別認為是無記。像這兩種情況都不相應。像這樣不瞭解阿含（Āgama，佛教經藏）的真實意義，那些論師（論師）就跳出來說，滅盡三昧中還有意識，這樣分別。 如何說那是有心三昧呢？如同修多羅法師（Sūtra master，精通經藏的法師）相信並宣說。修多羅師（Sūtra master）如何相信並宣說呢？說那果報識（果報識）是一切種子（一切業力的種子）緊密繫縛，業行（業力行為）不斷絕。在各個地方，果報識的壞滅相（果報識的壞滅相）相續而行，乃至涅槃（Nirvāṇa，解脫）而不斷絕。如果他們這樣認為，就可以說有心識，不同於六識身（眼識、耳識、鼻識、舌識、身識、意識）。因此不會轉變。最初進入滅盡定（滅盡定）時，心識的增上力（強大的力量）使那時所有的種子都隱藏起來，所以稱為無心。
【English Translation】 English version: That is neither defiled nor indeterminate. What is that? Is it retribution-born consciousness (vipāka-ja citta)? Is it deportment (iryāpatha)? Is it skill (śilpa)? Is it transformation (nirmāṇa)? Now we shall ask them. If it is retribution-born, how can the mind of the Samādhi (concentration) of the Peak of Existence (Bhavāgra), down to the eighth ground (the fourth dhyāna of the form realm), be interrupted in between? The retribution-consciousness of the desire realm continues with the mind. Thus, how can an unmoving mind arise again and continue? As in the Mahākoṣṭhila Sūtra (Mahākoṣṭhila Sūtra), Mahākoṣṭhila (Mahākoṣṭhila, a disciple of the Buddha known for his debating skills) asked the Tathāgata (Tathāgata, an epithet of the Buddha), 'How many contacts touch the cessation Samādhi (nirodha-samāpatti, the meditative absorption of cessation)?' The Tathāgata replied, 'O wise Koṣṭhila, it is touched by three contacts: namely, non-movement, non-appearance, and non-existence.' Previously, one enters the cessation Samādhi by the power of a pre-determined intention. The pre-determined intention of the previous mind does not arise beyond the set time. What is the meaning of this? Why is it that one always considers that due to the cessation Samādhi, before the mind at the Peak of Existence ends, the consciousness influenced by the karma of the desire realm receives its retribution? Why is it not the previous mind that receives the retribution? Why is that? If the previous retribution-form (vipāka-rūpa) is cut off there and does not continue, how can the subsequent mind continue again? If deportment and so on have no contact there, how can the mind cognize deportment and so on? The wholesome conditioned dharmas (saṃskṛta dharma), the nine sequential abidings (navānupūrva-vihāra), and the eight liberations (aṣṭa vimokṣa) there are not in accordance. The undefiled mind (anāsrava citta) and the indeterminate mind (avyākṛta citta) there do not continue. The Samādhi of the Peak of Existence relies on the cessation absorption (nirodha-samāpatti), recalling and clinging to entering the cessation of perception and feeling (saṃjñā-vedayita-nirodha). If there is consciousness when entering the cessation absorption, what does it cling to? If it clings to the cessation, why is it not wholesome? If it is wholesome, it is in accordance with non-greed. If it is in accordance, why does it not obtain the causal condition of contact? If one enters the cessation Samādhi by clinging to something else, how can a disturbed mind be in accordance in between? One's own mind distinguishes it as indeterminate. Thus, these two kinds of situations are not in accordance. Thus, not understanding the true meaning of the Āgama (Āgama, Buddhist scriptures), those debaters (tirthika) jump up and say that there is still consciousness in the cessation Samādhi, thus distinguishing it. How can it be said that that is a Samādhi with mind? As the Sūtra master (Sūtra master, a master of the scriptures) believes and proclaims. How does the Sūtra master believe and proclaim? He says that the retribution-consciousness (vipāka-vijñāna) is tightly bound by all the seeds (bīja, seeds of all karmas), and the karmic actions (karma) are not cut off. In various places, the phase of destruction of the retribution-consciousness continues to proceed, even until Nirvāṇa (Nirvāṇa, liberation) without being cut off. If they think like this, then it can be said that there is consciousness, different from the six consciousnesses (ṣaḍ-vijñāna-kāya, the six sense consciousnesses: eye, ear, nose, tongue, body, and mind). Therefore, it does not transform. When initially entering the cessation absorption (nirodha-samāpatti), the power of the mind (citta) causes all the seeds at that time to be hidden, hence it is called without mind.
心。有二種心。一者聚集諸種子心。二者種種攀緣壞心。離第二心故名無心。如一腳床以無餘腳名無腳床。彼種子閉報識念轉有濡中上如水如熱放箭等勢從此到彼。彼種子識期至復生。隨何因緣后時別異種種種子。報識是藏。彼彼異識對法共生善不善熏。如彼次第種子力熏若相續轉。如彼力熏于未來身。則得彼彼愛不愛果。此識因緣故如是說。
此心識種子 無邊相續行 自心中因緣 彼彼種力生 彼次第不失 時至則得果 如摩登隆伽 涂花瓤時現
如是之義。如來於彼深密解脫大乘經中。有偈說言。
阿陀那種子 深細稠雨行 不為愚夫說 畏分別我故
此偈明何義。彼復有中密縛取身。是故名為阿陀那識。是一切法種子依處。是故名為阿梨耶識。前生業報故名報識。若無彼識。身以何覺。身未盡來。遍身不離。更無異識。若更無對。何物對治煩惱根本。煩惱根合云何對治。無二法故。
染行善行無漏心行。如是相續無色界生。彼何者行依何物報。若爾無報亦應得行彼不相應。
如彼修集有頂漏盡阿那含人。無所有處無漏現前。有何我所有頂不退。眾分和合名為命根。更無異物。彼法唯有報陰相似勢力。轉行非有異物。相似勢力猶如稻稈相似勢力。應如是
【現代漢語翻譯】 現代漢語譯本： 心，有兩種心。一是聚集諸種子心，二是種種攀緣壞心。離開第二種心，所以叫做『無心』。就像獨腳床因為沒有其餘的腳而叫做『無腳床』一樣。那些種子閉藏的報識念頭，像水流、熱力、射箭等勢頭一樣，從這裡到那裡流轉。那些種子識到了一定期限又會生起。隨著什麼因緣，後來就會有種種不同的種子。報識是藏識（Alaya-識，儲存一切種子識的倉庫），種種不同的識與對法共同生起，受到善與不善的薰染。就像那些次第的種子力量薰染，如果相續流轉，就像那些力量薰染到未來的身體，就會得到那些可愛或不可愛的果報。因為這種識的因緣，所以這樣說。
此心識種子，無邊相續行，自心中因緣，彼彼種力生，彼次第不失，時至則得果，如摩登伽（Matanghi，古印度一低種姓女子）涂花瓤時現。
像這樣的意義，如來在《深密解脫大乘經》中有偈頌說：
阿陀那（Adana，執取）種子，深細稠雨行，不為愚夫說，畏分別我故。
這偈頌說明什麼意義？它又與中密縛取身有關，所以叫做阿陀那識。它是一切法種子所依賴之處，所以叫做阿梨耶識（Alaya-識，藏識）。前生業報所以叫做報識。如果沒有這種識，身體用什麼來感覺？身體未壞滅之前，遍佈全身不分離。沒有其他的識。如果沒有對治，用什麼來對治煩惱的根本？煩惱的根本結合在一起，如何對治？因為沒有兩種法。
染污的行為、善良的行為、無漏的心行，像這樣相續沒有間斷。那些行為依靠什麼，什麼東西報應？如果這樣，沒有報應也應該得到行為，它們不相應。
就像那些修集有頂天，漏盡的阿那含（Anagamin，不還果）人，在無所有處無漏現前。有什麼我所有，有頂天不會退轉？眾多的部分和合叫做命根，沒有其他的東西。那些法只有報陰相似的勢力，流轉執行，並非有其他的東西。相似的勢力就像稻草相似的勢力，應該這樣理解。
【English Translation】 English version: Mind, there are two kinds of mind. One is the mind that gathers all the seeds, and the other is the mind that clings to various objects and is destructive. Because it is apart from the second mind, it is called 'no-mind'. Just like a one-legged bed is called a 'no-legged bed' because it has no other legs. Those seeds, the closed-off retribution consciousness (報識, bao shi), the thoughts flow from here to there like the flow of water, the force of heat, or the momentum of shooting an arrow. Those seed consciousnesses will arise again when the time comes. Depending on what causes and conditions, there will be various different seeds later on. The retribution consciousness is the Alaya-consciousness (藏識, Alaya-shih, the storehouse consciousness that stores all seed consciousnesses). Various different consciousnesses arise together with the corresponding dharmas, and are influenced by good and bad. Just like those sequential seed powers influence, if they continue to flow, just like those powers influence the future body, one will obtain those lovable or unlovable retributions. Because of the causes and conditions of this consciousness, it is said in this way.
These seeds of mind-consciousness, endlessly continue to flow, from the causes and conditions in one's own mind, various seed powers arise, those sequences are not lost, when the time comes, one will obtain the fruit, like Matanghi (摩登伽, a woman of low caste in ancient India) appearing when smearing the flower pulp.
Such is the meaning, as the Tathagata (如來, Thus Come One) said in a verse in the 《Sandhinirmocana Sutra》 (深密解脫大乘經, profound secret liberation great vehicle sutra):
Adana (阿陀那, clinging) seeds, deeply subtle, flowing like dense rain, not spoken to foolish people, fearing they will discriminate 'I'.
What meaning does this verse explain? It is also related to the middle secret binding and grasping of the body, therefore it is called Adana-consciousness. It is the place where all dharma seeds rely, therefore it is called Alaya-consciousness (阿梨耶識, Alaya-shih, storehouse consciousness). Past life karma retribution is why it is called retribution consciousness. If there is no such consciousness, what does the body use to feel? Before the body is destroyed, it pervades the whole body and does not separate. There is no other consciousness. If there is no antidote, what is used to counteract the root of afflictions? The root of afflictions is combined together, how to counteract it? Because there are no two dharmas.
Defiled actions, virtuous actions, and undefiled mind actions, continue in this way without interruption. What do those actions rely on, and what thing is retribution? If so, without retribution, one should also obtain actions, they are not corresponding.
Just like those who cultivate the peak of existence, the Arhat (阿那含, Anagamin, non-returner) who has exhausted all outflows, the undefiled appears in the realm of nothingness. What do I possess, the peak of existence will not regress? The combination of many parts is called the life force, there is nothing else. Those dharmas only have the similar power of the retribution skandha (報陰, bao yin), flowing and operating, not having other things. Similar power is like the similar power of rice straw, it should be understood in this way.
知。更有異識。如說有識。
彼何所緣不決定緣。云何識緣言不決定。復說異識如滅三昧。如彼大德銅色弟子。說有分識。復有人言是根本識。何取陰攝。如是之義識取陰攝。此修多羅文字章句云何而說。何識取陰謂六識身。如行緣識是何者識六識身故。憶此法說。如彼行陰。何者行陰六思身故。不攝異法。復何所憶。深密解脫修多羅等如來皆說。愚凡夫我不為說。畏分別我。
復何因緣如是分別。彼有為行處處流轉恐人不知。若說如是依止攀緣種種了知增上勝心。若彼煩惱對治相應。染凈等說彼種子識。若以果比說如是識不說因識。彼顛倒說。如是意故此有身識。復有身識如次第說。此義相應。非見一切修多羅說義相應故。如是非諸修多羅說。莫以一切修多羅中皆不說故。便謂無有阿梨耶識。
如是二種心識。並流一處皆有。所謂報識及以異識。若如是者有何等過。若有二種識身相續。如是則應有二眾生如身中識。
不得如是彼種子果共相應轉報識流故。能熏異識。身識中間不如是法。若如是者此則無過。復有種子種子所生異異壞見。如奢盧迦優缽羅等根根所生。若見不見如是不爾。若如是說彼則無過。如是實有阿梨耶識。六識何故不依止我得何者識。若如阿梨耶識相續因緣而轉。彼有何
異。彼若是一畢竟不動。云何識等而得成熏。如紫礦汁熏彼摩登隆伽樹華。若無熏者無轉勝法。云何先知如習欲等。久時憶知欲等生長。我中無心而於何處后時心生。若無我者心有何力而於彼我依止分別。若有我者彼心云何次第而生。若共因緣彼異生力。云何可知。若是彼力生住念轉。為是何法。若如是者不相似物而共依止。則違阿含說一切法皆無我義。如是非理自意分別思量計我。是故思熏阿梨耶識相續不斷後身得果義則成就。非如說相身口之業。
又復如是身口業。無違修多羅有三業說。此義云何。此義不違如來所說。如是無過。如是能說云何無過。此義今說。以何義故說三種業。何者為身。何者為業。何義名身。何義名業。何者身業。如是口業亦如是說。
以何義故說身等業。不說眼業。以何義故說如是義。十善業道三業攝示。多說恐人如毗離支子。學三種戒為說三種。是身所作非口非意唯分別一復為餘人說。身業相身復攝根大大所成集故。名身業者是思集義。名身大大所成微塵聚集。
復有人言。不凈名身。以不凈物和合集故。彼天人身不得言身。
意所作行是名意業。身動集業是名身業。思有三種。所謂思量決定進趣。若以身動彼身相續方中生因風界所吹是名身業。除中間句。如
【現代漢語翻譯】 現代漢語譯本：如果『彼』（指阿賴耶識）是一個完全不動的實體，那麼『識』（各種意識）等如何能夠被熏習？就像用紫礦汁薰染摩登隆伽樹的花一樣。如果沒有熏習，就沒有轉變和提升的法。那麼，如何解釋像學習慾望等，長時間后回憶起慾望等會增長的現象呢？如果我（自我）之中沒有心，那麼後來生起的心又在哪裡呢？如果沒有我，心又有什麼力量來依止和分別『彼我』呢？如果存在『我』，那麼心又是如何次第生起的呢？如果是共同的因緣導致『彼』產生不同的力量，那麼這種力量又如何可知呢？如果是『彼』的力量產生、住留、念想和轉變，那麼這又是什麼法呢？如果這樣，不相似的事物共同依止，就違背了阿含經所說的『一切法皆無我』的教義。像這樣不合邏輯，只是自己隨意分別思量而執著于『我』，因此，通過思熏阿賴耶識，使其相續不斷，後世才能得到果報的說法才能成立，而不是像所說的身口之業那樣。
此外，身口之業並沒有違背修多羅（經）中關於三業的說法。這是什麼意思呢？這個意思並不違背如來所說，這樣說是沒有過失的。那麼，如何說才沒有過失呢？現在解釋這個道理。因為什麼緣故要說三種業？什麼是身？什麼是業？什麼意義上稱為身？什麼意義上稱為業？什麼是身業？口業也應該這樣解釋。
因為什麼緣故要說身等業，而不說眼業呢？因為什麼緣故要這樣說呢？十善業道用三業來概括說明。說多了恐怕有人像毗離支子一樣，學習三種戒律時，只說三種。認為身體所做，既非口也非意，只分別一種，又為其他人說身業的相，身體又包含根、大（四大）、大所成（四大所生），聚集在一起，所以稱為身。『業』是指思的聚集。『身』是指由四大所成微塵的聚集。
又有人說，不凈才稱為身，因為是由不凈之物和合聚集而成。那麼，天人的身體就不能稱為身了。
意所作的行為稱為意業，身體動集所造的稱為身業。思有三種，即思量、決定、進趣。如果通過身體的動作，使身體相續，在方所中產生，由因風界所吹動，這稱為身業。省略中間的句子，如...
【English Translation】 English version: If 'that' (referring to Ālaya-vijñāna, storehouse consciousness) is a completely immutable entity, how can 'consciousness' (various consciousnesses) and the like be influenced? It's like using purple mineral juice to scent the flowers of the Madangalunga tree. If there is no influence, there is no transformation or improvement of the Dharma. Then, how to explain phenomena like learning desires, where the recollection of desires increases after a long time? If there is no mind within 'me' (self), then where does the mind that arises later come from? If there is no self, what power does the mind have to rely on and differentiate between 'that' and 'self'? If a 'self' exists, then how does the mind arise sequentially? If it is a common cause that leads to 'that' producing different powers, then how can this power be known? If it is the power of 'that' that generates, dwells, remembers, and transforms, then what Dharma is this? If so, dissimilar things relying on each other would contradict the doctrine of 'all dharmas are without self' (anatta) as stated in the Agamas. Like this illogical, self-willed, and speculative clinging to 'self', therefore, the idea of influencing Ālaya-vijñāna through thought, making it continuously connected, so that one can attain karmic results in future lives, can be established, rather than like the so-called actions of body and speech.
Furthermore, the actions of body and speech do not contradict the Sutras' teachings on the three karmas. What does this mean? This meaning does not contradict what the Tathagata (Buddha) said; saying it this way is without fault. Then, how can it be said without fault? Now, this principle is explained. For what reason are the three karmas spoken of? What is body? What is karma? In what sense is it called body? In what sense is it called karma? What is bodily karma? Verbal karma should also be explained in this way.
For what reason are the karmas of body, etc., spoken of, and not the karma of the eye? For what reason is it said in this way? The ten wholesome paths of action are summarized and shown using the three karmas. Speaking too much is feared to be like the Vrijis, who, when learning the three precepts, only spoke of three. They thought that what the body does is neither speech nor intention, only distinguishing one, and then telling others about the characteristics of bodily karma. The body also includes the roots (senses), the great elements (earth, water, fire, air), and what is produced by the great elements, gathered together, so it is called body. 'Karma' refers to the accumulation of thought. 'Body' refers to the accumulation of dust particles formed by the four great elements.
Furthermore, some say that only the impure is called body, because it is formed by the combination and accumulation of impure things. Then, the bodies of gods and humans cannot be called bodies.
Actions performed by intention are called mental karma; what is created by the movement and accumulation of the body is called bodily karma. There are three types of thought: deliberation, determination, and progression. If, through the actions of the body, the body continues, is produced in a place, and is blown by the wind element of the causal realm, this is called bodily karma. Omitting the middle sentences, such as...
娑羅油。或如風塵。說三業道殺盜邪行。彼云何思。彼身數攝。彼身業動殺盜邪行。彼身動轉身相續作。彼得言作如賊燒村薪草熟飯。
思復云何得言業道。行惡道業故言業道。或身動轉故名業道。三種思業得說為業。彼思住持則得殺生竊盜邪行。復依世諦而說身業有善不善。復說彼門以彼思故世間往返相應之義。若思如是善不善業。修多羅中雲何說言。身三種作。思業集。作不善生苦。得苦報故。彼門住持彼攀緣者佛如是意。
彼思異故說思意業。唯意相應身口不轉。何故如來說思思業。如前所說。思有三種。彼二種思。第三進趣。
彼思是業。語言是響。響若可解。彼業趣思名字相說故名言語。憶念義說故名言語。業如前說。言語起業故名口業。除中間語。識意名意。意處處生。境界亦心。余如前說。
若身業中要有思者異心無心。爾時無思云何而得有怖不怖。思熏不壞得怖不怖思議最勝。若怖不怖意起分別。
彼意所熏云何破壞。如自證知遮與不遮。思復無因。彼何者壞。若舍怖畏舍不怖畏。思是其因。意起分別。復有舍因眼語等業。
已說覺業非造作業。何者覺業。謂作意行。何者造作。眼等何處。次第力轉。
如來說三業 依法義成就 我解業成福 愿眾
【現代漢語翻譯】 現代漢語譯本： 『娑羅油』（Sāluóyóu，一種比喻，指煩惱或污染）。或者像風塵一樣，宣說身、口、意三業之道，即殺生、偷盜、邪淫的行為。他們如何思考這些行為？這些行為屬於身體的範疇嗎？身體的活動，如殺生、偷盜、邪淫，是身體的活動、轉身和持續的造作。他們可以說是在『作』，就像盜賊焚燒村莊的柴草和煮熟的飯食一樣。
思考又是如何能被稱為『業道』的呢？因為行為導致惡道，所以稱為『業道』。或者因為身體的活動和轉變，所以稱為『業道』。三種思考的業可以被說成是『業』。這些思考持續存在，就會導致殺生、偷盜、邪淫。此外，依據世俗的真理，身體的業有善與不善之分。又說，這些是門戶，因為這些思考，世間眾生往返輪迴，具有相應的意義。如果思考是這樣的善與不善之業，那麼在修多羅（Sūtra，佛經）中，為什麼說身體有三種造作，思考的業聚集，造作不善會產生痛苦，並得到痛苦的報應呢？這些門戶持續存在，那些攀緣者，佛陀就是這樣認為的。
因為思考不同，所以說思考是意業。只有意識相應，身口沒有活動。為什麼如來說思考是思業呢？如前所說，思考有三種。這兩種思考，是第三種進趣。
這些思考是業，語言是聲音。如果聲音可以理解，那麼這些業就趨向于思考，用名字相來描述，所以稱為語言。因為憶念的意義，所以稱為語言。業如前所說。語言產生業，所以稱為口業。除去中間語。識別的意識稱為意。意在各處產生。境界也是心。其餘的如前所說。
如果在身業中一定要有思考，那麼在異心或無心的時候，沒有思考，怎麼會有恐怖或不恐怖呢？思考的熏習不壞滅，所以會有恐怖或不恐怖的思議，這是最殊勝的。如果恐怖或不恐怖的意念生起分別。
這些被意念所熏習的，如何被破壞呢？就像自己證知遮止與不遮止。思考又沒有原因，那麼什麼會被破壞呢？如果捨棄恐怖，捨棄不恐怖，思考就是其原因。意念生起分別。還有捨棄的原因，如眼語等業。
已經說了覺業不是造作業。什麼是覺業？就是作意行。什麼是造作？眼等在何處，次第用力運轉。
如來說三業，依法義成就。我理解業成就福德，愿眾生都能如此。
【English Translation】 English version: 'Sāluóyóu' (娑羅油, a metaphor for afflictions or defilements). Or like wind and dust, expounding the three karmic paths of body, speech, and mind, namely killing, stealing, and sexual misconduct. How do they contemplate these actions? Do these actions belong to the category of the body? The activities of the body, such as killing, stealing, and sexual misconduct, are the body's activities, turning around and continuously creating. They can be said to be 'acting,' just like thieves burning the firewood and cooked rice of a village.
How can thinking be called the 'path of karma'? Because actions lead to evil paths, it is called the 'path of karma.' Or because of the body's activities and transformations, it is called the 'path of karma.' The karma of three kinds of thinking can be said to be 'karma.' When these thoughts persist, they lead to killing, stealing, and sexual misconduct. Furthermore, according to worldly truth, the karma of the body is divided into good and bad. It is also said that these are gateways, because of these thoughts, sentient beings in the world go back and forth in reincarnation, having corresponding meanings. If thinking is such good and bad karma, then in the Sūtra (修多羅, Buddhist scriptures), why is it said that the body has three kinds of actions, the karma of thinking accumulates, creating unwholesome deeds produces suffering, and one receives the retribution of suffering? These gateways persist, and the Buddha thinks of those who cling in this way.
Because thinking is different, it is said that thinking is mental karma. Only consciousness corresponds, and the body and speech do not act. Why does the Tathagata say that thinking is thought karma? As mentioned earlier, there are three kinds of thinking. These two kinds of thinking are the third kind of progress.
These thoughts are karma, and language is sound. If the sound can be understood, then these karmas tend towards thinking, and are described using name and form, so they are called language. Because of the meaning of recollection, it is called language. Karma is as previously stated. Language produces karma, so it is called verbal karma. Except for intermediate speech. The consciousness of recognition is called mind. The mind arises everywhere. The realm is also the mind. The rest is as previously stated.
If there must be thinking in bodily karma, then in a different mind or no mind, without thinking, how can there be fear or no fear? The熏習 (xūnxí, perfuming) of thinking does not perish, so there will be the deliberation of fear or no fear, which is the most excellent. If the thought of fear or no fear arises with discrimination.
How are these things that are perfumed by the mind destroyed? It's like knowing for oneself to prevent or not prevent. Thinking has no cause, so what will be destroyed? If one abandons fear, abandons non-fear, thinking is the cause. The mind arises with discrimination. There are also causes for abandonment, such as the karma of eye and speech.
It has already been said that the karma of awareness is not the karma of creation. What is the karma of awareness? It is 作意行 (zuòyìxíng, attention). What is creation? Where are the eyes, etc., operating in sequential force?
The Tathagata speaks of the three karmas, accomplishing according to the Dharma and its meaning. I understand that karma accomplishes merit, and I wish all beings could be like this.
產生佛
業成就論
【現代漢語翻譯】 現代漢語譯本 《業成就論》
問：何為產生佛？
答：產生佛是指通過修行，逐漸成就佛果的眾生。他們並非一開始就是佛，而是通過積累功德、斷除煩惱，最終證悟成佛。這個過程可能需要經歷無數劫的時間，但只要堅持修行，終能達到目標。
問：成就佛果需要哪些條件？
答：成就佛果需要具備多種條件，包括：
- 菩提心（Bodhi-citta）：發起為利益一切眾生而求證佛果的願望。
- 積累資糧：通過佈施、持戒、忍辱、精進、禪定、智慧等六度（Paramita）來積累福德和智慧。
- 斷除煩惱：通過修行，逐漸斷除貪、嗔、癡等煩惱，凈化身心。
- 證悟空性（Sunyata）：通過對事物本質的深入觀察，證悟一切法皆是空性，從而超越對世俗的執著。
- 上師的加持：得到具德上師的指導和加持，能夠更快地成就佛果。
問：產生佛與化身佛（Nirmanakaya）有何不同？
答：產生佛是通過自身修行而成就佛果的，而化身佛是佛爲了度化眾生而顯現的化身。化身佛本身已經是佛，而產生佛則是在修行過程中逐步接近佛果。
問：我們如何才能成為產生佛？
答：要成為產生佛，首先要發起菩提心，立下為利益一切眾生而求證佛果的誓願。然後，要精進修行，積累資糧，斷除煩惱，證悟空性。同時，也要依止具德上師，接受他們的指導和加持。只要堅持不懈地修行，終能成就佛果。
【English Translation】 English version 'Karma Accomplishment Treatise'
Question: What is a 'Becoming Buddha'?
Answer: A 'Becoming Buddha' refers to a sentient being who gradually achieves Buddhahood through practice. They are not Buddhas from the beginning, but attain enlightenment and become Buddhas through accumulating merit and eliminating afflictions. This process may take countless eons, but as long as one persists in practice, one can eventually reach the goal.
Question: What conditions are necessary to achieve Buddhahood?
Answer: Achieving Buddhahood requires several conditions, including:
- Bodhi-citta (The mind of enlightenment): Generating the aspiration to attain Buddhahood for the benefit of all sentient beings.
- Accumulating merit: Accumulating merit and wisdom through the six perfections (Paramita) of generosity, discipline, patience, diligence, concentration, and wisdom.
- Eliminating afflictions: Gradually eliminating afflictions such as greed, hatred, and delusion through practice, purifying body and mind.
- Realizing emptiness (Sunyata): Realizing that all phenomena are empty in nature through deep observation of the essence of things, thereby transcending attachment to the mundane.
- Blessings of the Guru: Receiving guidance and blessings from a qualified Guru, which can accelerate the attainment of Buddhahood.
Question: What is the difference between a 'Becoming Buddha' and a Nirmanakaya (Emanation Body)?
Answer: A 'Becoming Buddha' achieves Buddhahood through their own practice, while a Nirmanakaya is an emanation manifested by a Buddha to liberate sentient beings. The Nirmanakaya is already a Buddha, while the 'Becoming Buddha' gradually approaches Buddhahood in the process of practice.
Question: How can we become 'Becoming Buddhas'?
Answer: To become a 'Becoming Buddha', one must first generate Bodhi-citta, making the vow to attain Buddhahood for the benefit of all sentient beings. Then, one must practice diligently, accumulate merit, eliminate afflictions, and realize emptiness. At the same time, one must rely on qualified Gurus and receive their guidance and blessings. As long as one persists in practice, one can eventually achieve Buddhahood.