English
English version If one does not create actions of body, speech, and mind that cause harm, then one either accumulates and increases dharmas that cause harm together, or one does not accumulate and increase dharmas that cause harm together; if one accumulates and increases dharmas that cause harm, or does not accumulate and increase dharmas that cause harm, then one either experiences a self that causes harm together, or one does not experience a self that causes harm together; if one experiences a self that causes harm, or does not experience a self that causes harm, then one is either born into a world that causes harm together, or one is not born into a world that causes harm together; if one is born into a world that causes harm, or is not born into a world that causes harm, then one either encounters contacts that cause harm together, or one does not encounter contacts that cause harm together; if one encounters contacts that cause harm, or does not encounter contacts that cause harm, then one either experiences feelings that cause harm together, or one does not experience feelings that cause harm together, then it should not be said, therefore I say that those sentient beings follow their own created karma, because if one creates actions of body, speech, and mind that cause harm, then one accumulates and increases dharmas that cause harm; if one does not create actions of body, speech, and mind that cause harm, then one does not accumulate and increase dharmas that cause harm. If one accumulates and increases dharmas that cause harm, then one experiences a self that causes harm; if one does not accumulate and increase dharmas that cause harm, then one does not experience a self that causes harm. If one experiences a self that causes harm, then one is born into a world that causes harm; if one does not experience a self that causes harm, then one is not born into a world that causes harm. If one is born into a world that causes harm, then one encounters contacts that cause harm; if one is not born into a world that causes harm, then one does not encounter contacts that cause harm. If one encounters contacts that cause harm, then one experiences feelings that cause harm; if one does not encounter contacts that cause harm, then one does not experience feelings that cause harm. Therefore, it should be said, therefore I say that those sentient beings follow their own created karma. This is called 'black-black vipaka karma,' meaning that this karma is unwholesome and results in an undesirable vipaka (vipaka: result or consequence).' What is 'white-white vipaka karma'? The answer is: As the World-Honored One said to Pūrṇa (Pūrṇa: a person's name), who observed the vow of holding a koṭi (koṭi: Sanskrit, meaning ten million) cows: 'Perfectly know that there is a type of pudgala (pudgala: Sanskrit, meaning person) in the world who creates actions of body, speech, and mind that do not cause harm. After they create actions of body, speech, and mind that do not cause harm, they accumulate and increase dharmas that do not cause harm. After they accumulate and increase dharmas that do not cause harm, they experience a self that does not cause harm.' --------------------------------------------------------------------------------
Chinese
彼感得无损害自体已，生无损害世间。彼生无损害世间已，触无损害触。彼触无损害触已，受无损害受，一向可爱、一向可乐、一向可喜、一向可意，如超段食天诸有情类，彼由此类有此类生，生已复触如是类触。是故我说，彼诸有情随自造业。圆满当知，是名白白异熟业。造无损害身语意行者，谓造善身语意行，于此义中意说善身语意行，名无损害身语意行。彼造无损害身语意行已，积集增长无损害法者，谓造善身语意行已，造作增长远离法，于此义中意说造作增长远离法，名积集增长无损害法。彼积集增长无损害法已，感得无损害自体者，谓造作增长远离法已，感得色界中有，于此义中意说色界中有，名无损害自体。所以者何？谓住彼中有中，眼所见色、耳所闻声、身所觉触、意所了法，一切可意非不可意、悦意非不悦意、可意相非不可意相、平等相非不平等相，彼由此缘纯受喜乐。彼感得无损害自体已，生无损害世间者，谓感得色界中有已，生色界天趣，于此义中意说色界天趣，名无损害世间。所以者何？生色界天趣已，眼所见色乃至意所了法，一切可意非不可意，广说乃至平等相非不平等相，彼由此缘纯受喜乐。彼生无损害世间已，触无损害触者，谓生色界天趣已，触色界天触，于此义中意说色界天触，名无 现代汉语译本 彼感得无损害自体（没有损害的自身）已，生无损害世间（没有损害的世界）。彼生无损害世间已，触无损害触（没有损害的接触）。彼触无损害触已，受无损害受（没有损害的感受），一向可爱、一向可乐、一向可喜、一向可意，如超段食天（超越了需要分段食物的天界）诸有情类，彼由此类有此类生，生已复触如是类触。是故我说，彼诸有情随自造业。圆满当知，是名白白异熟业（纯粹的善业带来纯粹的善果）。 造无损害身语意行者，谓造善身语意行（善良的身语意行为），于此义中意说善身语意行，名无损害身语意行。 彼造无损害身语意行已，积集增长无损害法（没有损害的法）者，谓造善身语意行已，造作增长远离法（远离恶行的法），于此义中意说造作增长远离法，名积集增长无损害法。 彼积集增长无损害法已，感得无损害自体者，谓造作增长远离法已，感得**中有（中阴身），于此义中意说**中有，名无损害自体。所以者何？谓住彼中有中，眼所见色、耳所闻声、身所觉触、意所了法，一切可意非不可意、悦意非不悦意、可意相非不可意相、平等相非不平等相，彼由此缘纯受喜乐。 彼感得无损害自体已，生无损害世间者，谓感得**中有已，生**天趣（天界），于此义中意说**天趣，名无损害世间。所以者何？生**天趣已，眼所见色乃至意所了法，一切可意非不可意，广说乃至平等相非不平等相，彼由此缘纯受喜乐。 彼生无损害世间已，触无损害触者，谓生**天趣已，触**天触，于此义中意说**天触，名无
English
English version Having acquired a self without harm, they are born into a world without harm. Having been born into a world without harm, they experience contact without harm. Having experienced contact without harm, they experience feelings without harm, consistently lovely, consistently delightful, consistently joyful, consistently agreeable, like the sentient beings of the heavens beyond the need for coarse food. From this kind of existence, they have a similar kind of birth, and having been born, they again experience contact of that kind. Therefore, I say that those sentient beings follow their own deeds. Know that this is called 'white karma with white result'. Those who create bodily, verbal, and mental actions without harm are those who create good bodily, verbal, and mental actions. In this context, good bodily, verbal, and mental actions are referred to as bodily, verbal, and mental actions without harm. Having created bodily, verbal, and mental actions without harm, and having accumulated and increased dharmas without harm, means that having created good bodily, verbal, and mental actions, they create and increase practices of detachment. In this context, creating and increasing practices of detachment are referred to as accumulating and increasing dharmas without harm. Having accumulated and increased dharmas without harm, and having acquired a self without harm, means that having created and increased practices of detachment, they acquire the **intermediate state (antarabhava)**. In this context, the **intermediate state** is referred to as a self without harm. Why is that? Because while dwelling in that intermediate state, the forms seen by the eye, the sounds heard by the ear, the touches felt by the body, and the dharmas cognized by the mind are all agreeable and not disagreeable, pleasing and not displeasing, with agreeable aspects and not disagreeable aspects, with equal aspects and not unequal aspects. Through this, they purely experience joy and happiness. Having acquired a self without harm, they are born into a world without harm, meaning that having acquired the **intermediate state**, they are born into the **heavenly realm (deva-gati)**. In this context, the **heavenly realm** is referred to as a world without harm. Why is that? Because having been born into the **heavenly realm**, the forms seen by the eye, and so on up to the dharmas cognized by the mind, are all agreeable and not disagreeable, and so on up to having equal aspects and not unequal aspects. Through this, they purely experience joy and happiness. Having been born into a world without harm, they experience contact without harm, meaning that having been born into the **heavenly realm**, they experience **heavenly contact (deva-sparsha)**. In this context, **heavenly contact** is referred to as --------------------------------------------------------------------------------
Chinese
损害触。彼触无损害触已，受无损害受者，谓触如是类触，定受如是类受。触顺乐受触时必受乐受，由此故说触无损害触已，受无损害受。一向可爱、一向可乐、一向可喜、一向可意者，谓彼乐受，无量有情皆共可爱可乐可喜可意，由此故说一向可爱乃至可意。如超段食天诸有情类者，谓显趣向色界世间，由此故说如超段食天诸有情类。彼由此类有此类生者，谓彼有情有所依事、有因有缘而生于彼，由此故说彼由此类有此类生。生已复触如是类触者，谓生色界已复触色界触，由此故说生已复触如是类触。是故我说彼诸有情随自造业者，谓设若造无损害身语意行、若不造无损害身语意行，俱积集增长无损害法、或俱不积集增长无损害法。若积集增长无损害法、若不积集增长无损害法，俱感得无损害自体、或俱不感得无损害自体。若感得无损害自体、若不感得无损害自体，俱生无损害世间、或俱不生无损害世间。若生无损害世间、若不生无损害世间，俱触无损害触、或俱不触无损害触。若触无损害触、若不触无损害触，俱受无损害受、或俱不受无损害受。则不应言，是故我说彼诸有情随自造业，以若造无损害身语意行，则积集增长无损害法；若不造无损害身语意行，则不积集增长无损害法。若积集增长无损害法，则感得无 现代汉语译本： 损害触（*Adverse contact*）。当这种触不是损害触时，体验到的是无损害的感受，这意味着当触是这种类型的触时，必然会体验到这种类型的感受。当触顺应于快乐的感受时，必然会体验到快乐的感受，因此说触不是损害触时，体验到的是无损害的感受。所谓‘一向可爱、一向可乐、一向可喜、一向可意’，指的是那种快乐的感受，无数的有情都共同喜爱、乐于接受、感到欢喜和满意，因此说‘一向可爱乃至可意’。‘如超段食天诸有情类’，这是为了显示趣向世间（*world*），因此说‘如超段食天诸有情类’。‘彼由此类有此类生’，指的是那些有情因为有所依赖的事物、有因有缘而生于彼处，因此说‘彼由此类有此类生’。‘生已复触如是类触’，指的是生**之后又体验到**触（*contact*），因此说‘生已复触如是类触’。所以我说那些有情随各自所造的业（*karma*），意思是说，如果造作了无损害的身语意行，或者不造作无损害的身语意行，都会积累增长无损害的法（*dharma*），或者都不会积累增长无损害的法。如果积累增长无损害的法，或者不积累增长无损害的法，都会感得无损害的自体（*self*），或者都不会感得无损害的自体。如果感得无损害的自体，或者不感得无损害的自体，都会生于无损害的世间，或者都不会生于无损害的世间。如果生于无损害的世间，或者不生于无损害的世间，都会体验到无损害的触，或者都不会体验到无损害的触。如果体验到无损害的触，或者不体验到无损害的触，都会感受到无损害的感受，或者都不会感受到无损害的感受。那么就不应该说，所以我说那些有情随各自所造的业，因为如果造作了无损害的身语意行，就会积累增长无损害的法；如果不造作无损害的身语意行，就不会积累增长无损害的法。如果积累增长无损害的法，就会感得无
English
English version: Adverse contact (*Adverse contact*). When that contact is not adverse contact, one experiences non-adverse feeling, meaning that when contact is of that type, one will definitely experience that type of feeling. When contact is conducive to pleasant feeling, one will definitely experience pleasant feeling, hence it is said that when contact is not adverse contact, one experiences non-adverse feeling. What is meant by 'always lovely, always delightful, always joyful, always agreeable' refers to that pleasant feeling, which countless sentient beings commonly love, delight in, find joy in, and are agreeable to, hence it is said 'always lovely, even agreeable'. 'Like sentient beings in the realm of those who have transcended coarse food' refers to showing the direction towards the world (*world*), hence it is said 'like sentient beings in the realm of those who have transcended coarse food'. 'They, due to this kind, have this kind of birth' refers to those sentient beings who, because of something they rely on, with cause and condition, are born there, hence it is said 'they, due to this kind, have this kind of birth'. 'Having been born, they again experience contact of this kind' refers to having been born **and then experiencing** contact (*contact*), hence it is said 'having been born, they again experience contact of this kind'. Therefore, I say that those sentient beings follow their own deeds (*karma*), meaning that if one creates non-harmful actions of body, speech, and mind, or does not create non-harmful actions of body, speech, and mind, one will both accumulate and increase non-harmful dharma (*dharma*), or one will not accumulate and increase non-harmful dharma. If one accumulates and increases non-harmful dharma, or does not accumulate and increase non-harmful dharma, one will both attain a non-harmful self (*self*), or one will not attain a non-harmful self. If one attains a non-harmful self, or does not attain a non-harmful self, one will both be born in a non-harmful world, or one will not be born in a non-harmful world. If one is born in a non-harmful world, or is not born in a non-harmful world, one will both experience non-harmful contact, or one will not experience non-harmful contact. If one experiences non-harmful contact, or does not experience non-harmful contact, one will both feel non-harmful feeling, or one will not feel non-harmful feeling. Then it should not be said, therefore I say that those sentient beings follow their own deeds, because if one creates non-harmful actions of body, speech, and mind, one will accumulate and increase non-harmful dharma; if one does not create non-harmful actions of body, speech, and mind, one will not accumulate and increase non-harmful dharma. If one accumulates and increases non-harmful dharma, one will attain a non- --------------------------------------------------------------------------------