English
English version What is it? The lower, middle, and upper hells that are fully equipped with the ten non-virtuous paths of action, this is called the Resultant Fruit (Vipākaphala). What is the Habitual Tendency Fruit (Adhipati-phala)? Retreated from hell and reborn in the human realm, due to killing, there is the fruit of shortened life; due to stealing, there is the fruit of lacking resources; due to sexual misconduct, one cannot protect one's spouse; due to lying, there is the fruit of being slandered by others; due to divisive speech, family members are destroyed; due to harsh speech, one does not hear good sounds; due to frivolous speech, one is not trusted by others; due to inherent greed, greed increases; due to inherent hatred, hatred increases; due to wrong views, delusion increases. All of these are called the Habitual Tendency Fruit. What is the Augmenting Fruit (Purisāra-phala)? Based on these ten non-virtuous paths of action, all external things lack vitality, such as the land being uneven, sparrows, rats, hail, thorns, dust, foul odors, many snakes and scorpions, little grain, fine grain, little fruit, fine fruit, and bitter fruit. All of these are called the Augmenting Fruit. There is also the Similar Fruit (Nisyanda-phala). The killer causes various sufferings to the beings they kill. Because of these sufferings, they are born in hell and suffer various torments. Because of taking the lives of others, they are reborn in the human realm and receive the retribution of a short life, cutting off the warmth and touch of others. Therefore, all external resources lack vitality. All of these ten paths of action should be understood and explained according to their corresponding meanings. Robbing others of their possessions and engaging in sexual misconduct with others' wives, although not directly causing severe oppression and suffering, destroys their minds, and therefore they receive punishment. Even if there is no destruction (of relationships), no hatred, and no harsh speech, but due to evil thoughts, one still incurs guilt. Question: If one intentionally commits all kinds of evil deeds, is it certain that these unwholesome evil actions will be accomplished, and is it certain that one will suffer the painful consequences of the evil realms? Or is it not certain that evil actions will be accomplished, and is it not certain that one will suffer the painful consequences of the evil realms? If all evil actions are certain to be suffered, then the sins of the evil realms cannot be transcended. What does this mean? Because one will ultimately accomplish the sins of the evil realms and fall into the evil realms, etc., except for the five heinous crimes (pañcānantarya), the actions habitually performed from beginningless time will lead to the retribution of the evil realms. If these retributions are absolutely certain, then all evil realms cannot be transcended. Then practicing pure conduct (brahmacarya) becomes meaningless, and it contradicts the Sūtras, as the Tathāgata (Tathāgata) says in the Sūtras, someone who practices unwholesome paths of action, the resulting punishment should be suffered in hell, but that person immediately... --------------------------------------------------------------------------------
Chinese
现身中受。如是等若彼五逆罪等果报，毕竟在于地狱中受。何故说言恶道罪业可得回转？云何而言恶道等罪现身中受？又复有过，若地狱等恶道罪业现身中受，若如是者因果杂乱。何以故？以时果轻重悉不定故。” 答曰：“有人言：现身中受地狱罪者，此人见实谛故，于现身中受少罪果。而此义不然。何以故？以业无自在故。此明何义？一切所作罪业福业无自在力，而随何等因缘和合，依彼因缘应现身中受果罪业后身中受，应后身受果报罪业现在身受，而有胜义。若业应受乐果报者则受乐果，应受苦果则受苦果，是以依不定业故如是说。又依不定相似业故，作如是说，亦非依定果。何以故？以无得解脱果故，以阿罗汉受波罗提木叉戒、禅定戒、无漏戒业，乃至命未尽来常有不断波罗提木叉戒等，若有果报则不得解脱，是故现受不定业果。” 问曰：“若如是者，诸业不定，亦与修多罗相违。何以故？以如来修多罗中说，故作习业不受果报，无有是处。而彼习业，若现身中、若后身中，毕竟定受。” 答曰：“此义不然。何以故？以诸因缘未和合故未受果报。此义云何？习作诸业虽实能受现身果报，而现不受？何以故？以诸因缘未和合故，犹如种子。此明何义？犹如种子依于地等因缘和合能生芽等 现代汉语译本：问：‘如果像这样在现世中承受（罪报）。像这些如果与五逆罪（杀父、杀母、杀阿罗汉、破和合僧、出佛身血）等同的果报，最终是在地狱中承受。为什么说恶道的罪业可以回转呢？又怎么说恶道等的罪在现世中承受呢？而且还有过失，如果地狱等恶道的罪业在现世中承受，如果像这样因果就杂乱了。为什么呢？因为时间、果报的轻重都不确定。’ 答：‘有人说：现世中承受地狱罪的人，是因为这个人见到了真实的道理，所以在现世中承受较少的罪果。但这个说法不对。为什么呢？因为业没有自主性。这说明什么道理？一切所作的罪业、福业都没有自主的力量，而是随着什么样的因缘和合，依据那个因缘，应该在现世中受果报的罪业可能在后世受，应该在后世受果报的罪业可能在现世受，这其中有殊胜的意义。如果业应该承受乐果报，那就承受乐果；应该承受苦果，那就承受苦果，因此依据不定的业才这样说。又依据不定的相似业，才这样说，也不是依据一定的果报。为什么呢？因为没有得到解脱的果报的缘故，因为阿罗汉（断尽烦恼，证得涅槃的圣者）受持波罗提木叉戒（别解脱戒，佛教出家众所受的戒律）、禅定戒、无漏戒业，乃至生命未尽之前，常常有不断的波罗提木叉戒等，如果有果报就不能得到解脱，所以现在承受的是不定的业果。’ 问：‘如果像这样，诸业不定，也与修多罗（佛经）相违背。为什么呢？因为如来在修多罗中说，故意造作的习性之业不受果报，没有这样的道理。而那些习性之业，无论在现世中、还是在后世中，最终必定承受。’ 答：‘这个说法不对。为什么呢？因为各种因缘没有和合，所以没有承受果报。这说明什么道理？习性造作的各种业虽然确实能够承受现世的果报，但现在没有承受。为什么呢？因为各种因缘没有和合，就像种子一样。这说明什么道理？就像种子依靠土地等因缘和合才能生出芽等。’
English
English version: Question: 'If it is like this, experiencing (retribution) in the present life. If these are like the karmic consequences of the five heinous crimes (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), they are ultimately experienced in hell. Why is it said that the sins of evil realms can be reversed? And how can it be said that the sins of evil realms are experienced in the present life? Moreover, there is a fault: if the sins of evil realms such as hell are experienced in the present life, then the cause and effect would be confused. Why? Because the time and the severity of the karmic consequences are uncertain.' Answer: 'Some say: those who experience the sins of hell in the present life do so because they have seen the true principle, and therefore experience fewer karmic consequences in the present life. But this is not correct. Why? Because karma has no autonomy. What does this mean? All the sins and merits that are done have no autonomous power, but depending on what conditions come together, according to those conditions, the sins that should be experienced in the present life may be experienced in the future life, and the karmic consequences that should be experienced in the future life may be experienced in the present life, and there is a supreme meaning in this. If karma should bear the fruit of happiness, then it bears the fruit of happiness; if it should bear the fruit of suffering, then it bears the fruit of suffering. Therefore, it is said like this based on uncertain karma. Also, it is said like this based on uncertain similar karma, and not based on fixed karmic consequences. Why? Because there is no attainment of the fruit of liberation, because Arhats (saints who have extinguished all defilements and attained Nirvana) uphold the Pratimoksha precepts (the precepts of individual liberation, the precepts taken by Buddhist monks and nuns), the precepts of meditation, and the karma of non-outflow precepts, and until the end of their lives, they constantly have unbroken Pratimoksha precepts, etc. If there were karmic consequences, they could not attain liberation, so what is experienced now is the uncertain fruit of karma.' Question: 'If it is like this, that all karmas are uncertain, it also contradicts the Sutras (Buddhist scriptures). Why? Because the Tathagata (another name for the Buddha) said in the Sutras that there is no such thing as intentionally creating habitual karma without experiencing karmic consequences. And those habitual karmas, whether in the present life or in the future life, will ultimately be experienced.' Answer: 'This is not correct. Why? Because the various conditions have not come together, so the karmic consequences have not been experienced. What does this mean? Although the various karmas created habitually can indeed bear the fruit of the present life, they are not experienced now. Why? Because the various conditions have not come together, just like seeds. What does this mean? Just like seeds rely on the combination of conditions such as soil to produce sprouts, etc.' --------------------------------------------------------------------------------
Chinese
。此亦如是，依于识住因缘和合，业不净识种子能生名色芽等。此明何义？若依如实修行、随顺如实般若，如实知有为行断诸烦恼时，依圣道力故，修集诸功德能生善根芽。彼时虽有受后生业，以其无有烦恼伴侣，是故不能受后生果，以断烦恼故。虽复不受后身果报，而犹依彼不善业道，于现身中少受习果，故不毕竟恶道中受，如修多罗中如来说言：‘应如是受。’应如是受者，此明何义？虽少受喜乐、虽少受忧恼，而善不善业即时受尽，乃至少受头痛等苦，此受少罪。彼相似果，向言修多罗相违者，此义不然。何以故？以依不定果报。依未治所治业，修多罗中作如是说：‘若毕竟定心作业。不受果报。无有是处。’此明何义？阿罗汉人断生后报罪福等业，于现身中受报因缘不复和合。若如是者，彼阿罗汉依此业道可不入涅槃。以是义故，知汝不解如来所说修多罗意。” 问曰：“应说清净不清净戒。云何清净戒？云何不清净戒？” 答曰：“有同戒清净，声闻、辟支佛、菩萨同修五种清净戒法应知。何等为五？一者、根本清净；二者、眷属清净；三者、觉观不乱；四者、摄取念；五者、回向涅槃。根本清净者，远离根本业道罪故。眷属清净者，远离杀生等方便行故。觉观不乱者，远离欲害瞋恚等觉所有 现代汉语译本：这也同样，依赖于识的住处、因缘的和合，由业和不净识的种子能够产生名色（nāmarūpa，五蕴中的精神和物质现象）的萌芽等等。这说明什么意义呢？如果依据如实的修行、随顺如实的般若（prajñā，智慧），如实地知晓有为行（saṃskṛta，有条件的、变化的事物）并断除各种烦恼时，依靠圣道的威力，修集各种功德，能够产生善根的萌芽。那时虽然还有可能接受后世果报的业，但因为没有烦恼作为伴侣，所以不能接受后世的果报，因为已经断除了烦恼的缘故。虽然不再接受后世的果报，但仍然会因为过去的不善业道，在现世中稍微承受一些习果，因此不会完全在恶道中受报，就像修多罗（sūtra，佛经）中如来说的：‘应当这样承受。’‘应当这样承受’，这说明什么意义呢？即使稍微感受到喜乐，即使稍微感受到忧恼，善业和不善业也会立即受尽，乃至稍微承受头痛等痛苦，这都是承受少许罪业。之前说这与修多罗相违背，这种说法是不对的。为什么呢？因为这是依赖于不定的果报。依赖于未被对治的所治之业，修多罗中这样说：‘如果以毕竟决定的心造业，不受果报，没有这样的道理。’这说明什么意义呢？阿罗汉（arhat，已证悟的圣人）断除了产生后世果报的罪福等业，在现世中承受果报的因缘不再和合。如果这样的话，那么阿罗汉依靠这种业道就可以不入涅槃（nirvāṇa，解脱）。因为这个缘故，我知道你不理解如来所说的修多罗的含义。 问：‘应当说说清净和不清净的戒律。什么是清净的戒律？什么是不清净的戒律？’ 答：‘有共同的清净戒律，声闻（śrāvaka，听闻佛法而修行的人）、辟支佛（pratyekabuddha，无师自悟的圣人）、菩萨（bodhisattva，立志成佛的修行者）共同修习五种清净戒法，应当知晓。哪五种呢？一是根本清净；二是眷属清净；三是觉观不乱；四是摄取念；五是回向涅槃。根本清净，是远离根本业道的罪过。眷属清净，是远离杀生等方便之行。觉观不乱，是远离欲、害、瞋恚等觉的所有。