English
Yes. Why does one karma only project one birth, etc., appear? It is the concluding statement about whether it abides in the reality of the cause. If multiple karmas project one birth, and one karma projects multiple births, what would happen? For the time being, according to the first case, since similar types are projected in segments, only one result of karma is exhausted in one birth, and when the result of another karma arises, there would be the fault of death and rebirth. Therefore, in the previous time, there would be only one existence of death and rebirth, not just once. It is also not the case that one projects many, because if that were the case, one karma would only be born and experienced once, and it would also be experienced in other instances. That is also not desirable, because karma is determined temporarily. Therefore, it is established that one karma only projects one birth, not multiple. If it is certain that one karma only projects one birth, then it is certain because of abiding. Therefore, one karma transforming one karma means accomplishing and accumulating. Relying on that field of merit, etc., appears extensively, and therefore it is said that this unique field of merit is the maturation. The field of merit is shown as the basis for those minds. Like this, although similar to humans, some have complete faculties and some do not, because there are many karmas that accomplish completeness, and because the karmas that project are similar. If it were not so, after being projected, there would never be any incomplete faculties. Other things that are combined with maturation are also all the same collection of karma and result. Why? Because it is the cause of arising together. Samadhi without mind. Not a projector, etc., appears extensively, because it does not arise together with karma. Those two samadhis do not arise together with the karma called mind, because they are mutually contradictory. It is also not the case with the karmas of body and speech, because they are without mind. Those combined with maturation also do not create similar types. Karma with result
Chinese
因为有许多的缘故。如果与投生同类的业一起产生，但和它果报不相同，因此那些也不能投生。正如那些的果报不相同一样，在《俱舍论》第二品中已经阐述过了。所谓的“三种障碍”等等出现，因为业本身就是障碍，所以是业的障碍。烦恼障和异熟障也应当像这样理解。其中，作为猛烈的庄严而出现的，以及，其中，作为恒常出现的，这两种都是障碍。所谓的“于圣道”，是指正见等等，因为如果有了这些，就不会产生那些（障碍）。所谓的“与圣道相结合”，是指不净观，以及，呼气和吸气忆念，以及，变得温暖等等。所谓的“必定堕入恶趣”等等，是指必定堕入地狱、饿鬼和旁生。 “等等”这个词包括了无想和必定转生到大梵天的业，也应当说转生为阉人、人妖和双性人。所谓的“转生为卵生，转生为湿生，转生为女人，以及，必定转生到第八有等等其他的”，是指在圣者的相续中，卵生和湿生，以及，女人本身不是异熟果，卵生等等与见真谛并不相违。见真谛也不是在天或人中第八有中受生。容易开示的是对其他人而言的。容易安立的是对自己而言的，因为能够安立的缘故。从另一方面来说，“容易开示且容易安立”是指对前后词语的解释的阐述。所谓的“基础”，是指处所，三种无间罪的基础是杀生的业道。第四种的基础是说妄语。第五种的基础是与杀生相结合。果报就是果报，因为所有无间罪的果报都是不可意的缘故。行者是行
English
Because of many reasons. If it arises together with the karma that causes rebirth in the same category, but its result is not the same, then those also cannot cause rebirth. Just as the results of those are not the same, it has already been explained in the second chapter of the Abhidharmakosha. The so-called "three obscurations" etc. arise, because karma itself is an obscuration, therefore it is the obscuration of karma. The obscuration of afflictions and the obscuration of maturation should also be understood in the same way. Among them, whatever appears as a fierce ornament, and, among them, whatever appears as constant, both of these are obscurations. The so-called "on the noble path" refers to right view etc., because if these are present, those (obscurations) will not arise. The so-called "connecting with the noble path" refers to the contemplation of impurity, and, the mindfulness of exhaling and inhaling, and, becoming warm etc. The so-called "definitely falling into the lower realms" etc. refers to definitely falling into hell, hungry ghosts, and animals. The word "etc." includes the karma of becoming unconscious and definitely being reborn in the Great Brahma, and it should also be said that one is reborn as a eunuch, a hermaphrodite, and a person with two sexes. The so-called "being born from eggs, being born from moisture, being born as a woman, and, definitely being born in the eighth existence etc. others," refers to the fact that in the continuum of the noble ones, being born from eggs and being born from moisture, and, the woman herself is not a fully ripened result, and being born from eggs etc. are not contradictory to seeing the truth. Seeing the truth is also not taking rebirth in the eighth existence among gods or humans. It is easy to teach to others. It is easy to establish for oneself, because one is able to establish it. From another perspective, "easy to teach and easy to establish" refers to the explanation of the preceding and following words. The so-called "basis" refers to the place, the basis of the three uninterrupted karmas is the path of the karma of killing. The basis of the fourth is speaking falsehoods. The basis of the fifth is being associated with killing. The result is the result, because the result of all uninterrupted karmas is undesirable. The goer is the goer.
Chinese
业：即是业，其异熟果唯有在地狱道中感受。生：即是生，因为唯有在已生之后才感受（果报）。补特伽罗：即是补特伽罗，如现见般说“此人杀父，此人杀母”等等。至于必定堕入恶趣等，因为并非如此，故未宣说。以烦恼及业之二障，于后世亦不可救治，然非以异熟之障。因为后后引生后后。分别说部则说：烦恼引业，业引生，因此唯有烦恼及业之障才是最下劣的。如善逝之正行，如经中所说：“善逝之正行，乃无垢之道。”因此，因为具有无漏道，故彼成为善逝。同样，因为具有不杀母等（功德），故无间地狱中受生，因此不杀母等业称为无间业。北方的声音不悦耳，即是说，无间业是不存在的，因为自性善良，且决定伟大，且彼处无有教法。其余有情亦不存在，即是在地狱、饿鬼及旁生中。其余界又何须多说，即是在色界及无色界中。不欲求扎玛等，即是对扎玛、男女阴阳人及双性人。无戒律之理为何，即是因为无惭愧、无羞耻，身体如同炽热之铁屋。若谓身体不全乃是（造恶）之因，故利益甚小，则盲人等亦应无有无间业。然扎玛等之身体，因为与觉悟相违，故视为不全，否则并非如此。因此，对于饿鬼及旁生，因为利益及羞耻甚小，故不欲求。如何利益甚小呢？因为身体为恶趣所摄持。
English
Karma: It is karma, and its resultant ripening is only experienced in the hell realms. Birth: It is birth, because it is only after being born that one experiences (the consequences). Person: It is a person, as it is seen and said, "This person kills their father, this person kills their mother," and so on. As for definitely falling into evil destinies, etc., it is not spoken of because it is not so. With the two obscurations of afflictions and karma, one cannot be saved in future lives either, but not with the obscuration of resultant ripening. Because the later leads to the later. The Vaibhashikas say: Afflictions lead to karma, and karma leads to birth, therefore only the obscurations of afflictions and karma are the most inferior. Like the Sugata's proper conduct, as it is said in the sutras: "The Sugata's proper conduct is the undefiled path." Therefore, because it possesses the undefiled path, it becomes a Sugata. Similarly, because it possesses (the merit of) not killing one's mother, etc., one is born in the uninterrupted hell, therefore the karma of not killing one's mother, etc., is called uninterrupted karma. The northern sound is unpleasant, that is to say, uninterrupted karma does not exist, because its nature is good, and it is definitely great, and there is no teaching there. Other beings also do not exist, that is, in hell, hungry ghosts, and animals. What need is there to mention other realms, that is, in the form and formless realms. One does not desire Zama, etc., that is, for Zama, hermaphrodites, and bisexuals. What is the reason for not having discipline, that is, because there is no shame or embarrassment, and the body is like a hot iron house. If it is said that because an incomplete body is the cause (of evil), the benefit is very small, then the blind, etc., should also have no uninterrupted karma. However, the body of Zama, etc., is considered incomplete because it contradicts enlightenment, otherwise it is not so. Therefore, for hungry ghosts and animals, because the benefit and shame are very small, they are not desired. How is the benefit very small? Because the body is possessed by evil destinies.
Chinese
之因故。所谓“马知解如是”，是说有些马因为知解，所以不跨越母马，是这样说的。所谓“人的父母非人”，是因为利益和羞耻心小，因为非人不能做与人相符的利益之事，而且在非人的父母那里，人对于羞耻和惭愧的认识也往往不强烈。声音难听以及无意识的众生，因为不能见到真谛，所以是异熟的障碍。所谓“如来是不可侵犯之法性”，是因为自身已逝，所以他人无法侵犯他们。所谓“于因上施设果”，是指说谎是僧伽分裂之因，因为从那个因上施设了果，所以说僧伽分裂是无间罪。所谓“以此能分离”，是指以此实实在在的就是僧伽分裂。所谓“那如何成为无间罪”，是想无间罪是不善，而僧伽分裂是无覆无记。分离者具有无间罪，但分离者不具备差别，所以僧伽分裂不是无间罪。所谓“中间劫”，不是大劫，因为欲界没有那么长的寿命。又，所谓“谁做了许多无间罪”，详细的解释是，最初仅仅以口抛出地狱之生，怎么想其他就不会成为真实的呢？无意义是不存在的，因为什么？从一个抛出生的行为，增加的损害会更大。所谓“大”，就是非常大。所谓“既非在家，也非比丘尼等”，是因为那些身体不令人厌恶。所谓“那也仅仅是见解行为”，是因为具有坚定的邪恶想法和执着。所谓“不是因为贪欲的行为”，是因为对于完全烦恼和完全清净的方面，想法不坚定。所谓“因为难以忍受”，就是因为压倒。
English
It is because of the cause. The so-called "horse knows as it is" means that some horses do not cross the mare because they know, so it is said. The so-called "human parents are non-human" is because the benefit and shame are small. Because non-humans cannot do benefits that are consistent with humans, and in the presence of non-human parents, people's understanding of shame and embarrassment is often not strong. Unpleasant sounds and unconscious beings are obstacles to maturation because they cannot see the truth. The so-called "Tathagatas are of inviolable Dharma nature" is because they have passed away themselves, so others cannot violate them. The so-called "imposing the result on the cause" means that lying is the cause of the Sangha's division, because the result is imposed from that cause, so it is said that the Sangha's division is an uninterrupted crime. The so-called "this can separate" means that this is really the Sangha's division. The so-called "how does that become an uninterrupted crime" is thinking that uninterrupted crime is unwholesome, and the Sangha's division is uncovered and unindicated. The separator has uninterrupted crime, but the separator does not have differences, so the Sangha's division is not an uninterrupted crime. The so-called "intermediate kalpa" is not a great kalpa, because there is no such long life in the desire realm. Also, the detailed explanation of "who has done many uninterrupted crimes" is, how can you think that others will not become real just because you first throw the birth of hell out of your mouth? Meaninglessness does not exist, because of what? From one act of throwing birth, the increased damage will be greater. The so-called "great" is very great. The so-called "neither a householder nor a bhikkhuni, etc." is because those bodies are not disgusting. The so-called "that is only the view and behavior" is because it has firm evil thoughts and attachments. The so-called "not because of the behavior of desire" is because the thoughts are not firm on the aspects of complete defilement and complete purification. The so-called "because it is difficult to endure" is because it overwhelms.