Chinese
损害自体；若不积集增长无损害法，则不感得无损害自体；若感得无损害自体，则生无损害世间；若不感得无损害自体，则不生无损害世间。若生无损害世间，则触无损害触；若不生无损害世间，则不触无损害触。若触无损害触，则受无损害受；若不触无损害触，则不受无损害受。由此应言，是故我说彼诸有情随自造业。是名白白异熟业者，谓此业是善感可爱异熟。云何黑白黑白异熟业？答：如世尊为持俱胝牛戒补剌拏说：圆满当知，世有一类补特伽罗，造有损害无损害身语意行。彼造有损害无损害身语意行已，积集增长有损害无损害法。彼积集增长有损害无损害法已，感得有损害无损害自体。彼感得有损害无损害自体已，生有损害无损害世间。彼生有损害无损害世间已，触有损害无损害触。彼触有损害无损害触已，受有损害无损害受相间相杂，如人及一分天诸有情类。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，是名黑白黑白异熟业。造有损害无损害身语意行者，谓造善不善身语意行，于此义中意说善不善身语意行，名有损害无损害身语意行。彼造有损害无损害身语意行已，积集增长有损害无损害法者，谓造善不善身语意行已，造作增长远离不远离法，于此义中意说造作增长远 现代汉语译本 损害自体（受到损害的自身）；若不积集增长无损害法，则不感得无损害自体（不会感受到没有损害的自身）；若感得无损害自体（如果感受到没有损害的自身），则生无损害世间（就会生于没有损害的世界）；若不感得无损害自体（如果没有感受到没有损害的自身），则不生无损害世间（就不会生于没有损害的世界）。若生无损害世间（如果生于没有损害的世界），则触无损害触（就会接触到没有损害的触觉）；若不生无损害世间（如果没有生于没有损害的世界），则不触无损害触（就不会接触到没有损害的触觉）。若触无损害触（如果接触到没有损害的触觉），则受无损害受（就会感受到没有损害的感受）；若不触无损害触（如果没有接触到没有损害的触觉），则不受无损害受（就不会感受到没有损害的感受）。由此应言，是故我说彼诸有情随自造业（因此应该说，所以我说那些有情众生都是随着自己所造的业力而行）。是名白白异熟业者（这叫做纯善的，带来纯善果报的业），谓此业是善感可爱异熟（意思是这种业是善良的，能感受到可爱美好的果报）。 云何黑白黑白异熟业（什么是黑白相间，果报也黑白相间的业呢）？答：如世尊为持俱胝牛戒补剌拏（补剌拏，持俱胝牛戒的人，世尊为他开示说）：圆满当知，世有一类补特伽罗（圆满，你应该知道，世上有一类人），造有损害无损害身语意行（他们造作既有损害也有无损害的身、语、意行为）。彼造有损害无损害身语意行已（他们造作了既有损害也有无损害的身、语、意行为之后），积集增长有损害无损害法（积累增长了既有损害也有无损害的法）。彼积集增长有损害无损害法已（他们积累增长了既有损害也有无损害的法之后），感得有损害无损害自体（感受到了既有损害也有无损害的自身）。彼感得有损害无损害自体已（他们感受到了既有损害也有无损害的自身之后），生有损害无损害世间（生于既有损害也有无损害的世界）。彼生有损害无损害世间已（他们生于既有损害也有无损害的世界之后），触有损害无损害触（接触到既有损害也有无损害的触觉）。彼触有损害无损害触已（他们接触到既有损害也有无损害的触觉之后），受有损害无损害受相间相杂（感受到了既有损害也有无损害的感受，相互交织混杂），如人及一分天诸有情类（就像人类和一部分天界的众生一样）。彼由此类有此类生（他们因为这种业而有这样的生命），生已复触如是类触（出生之后又会接触到这样的触觉）。是故我说，彼诸有情随自造业（所以我说，那些有情众生都是随着自己所造的业力而行）。圆满当知，是名黑白黑白异熟业（圆满，你应该知道，这叫做黑白相间，果报也黑白相间的业）。 造有损害无损害身语意行者（造作既有损害也有无损害的身、语、意行为），谓造善不善身语意行（意思是造作善良和不善良的身、语、意行为），于此义中意说善不善身语意行（在这个意义上，指的是善良和不善良的身、语、意行为），名有损害无损害身语意行（叫做既有损害也有无损害的身、语、意行为）。彼造有损害无损害身语意行已（他们造作了既有损害也有无损害的身、语、意行为之后），积集增长有损害无损害法者（积累增长了既有损害也有无损害的法），谓造善不善身语意行已（意思是造作善良和不善良的身、语、意行为之后），造作增长远离不远离法（造作增长了远离和不远离的法），于此义中意说造作增长远
English
English version Damaging self; if one does not accumulate and increase non-harming dharmas, one will not experience a non-harming self; if one experiences a non-harming self, one will be born into a non-harming world; if one does not experience a non-harming self, one will not be born into a non-harming world. If one is born into a non-harming world, one will experience non-harming contact; if one is not born into a non-harming world, one will not experience non-harming contact. If one experiences non-harming contact, one will receive non-harming feeling; if one does not experience non-harming contact, one will not receive non-harming feeling. Therefore, it should be said, 'Thus, I say that those sentient beings follow their own karma.' This is called 'white-white vipaka karma,' meaning this karma is good and experiences pleasant vipaka (result). What is 'black-white black-white vipaka karma'? The answer is: As the World Honored One said to Pūrṇa (Pūrṇa), who held the vow of a koṭi (ten million) cows: 'Pūrṇa, know that in the world there is a type of pudgala (person) who creates harming and non-harming actions of body, speech, and mind. Having created harming and non-harming actions of body, speech, and mind, they accumulate and increase harming and non-harming dharmas. Having accumulated and increased harming and non-harming dharmas, they experience a harming and non-harming self. Having experienced a harming and non-harming self, they are born into a harming and non-harming world. Having been born into a harming and non-harming world, they experience harming and non-harming contact. Having experienced harming and non-harming contact, they receive harming and non-harming feelings, which are mixed and mingled, like humans and a portion of devas (gods) and other sentient beings. Because of this type of karma, they have this type of birth, and having been born, they again experience this type of contact. Therefore, I say that those sentient beings follow their own karma. Pūrṇa, know that this is called 'black-white black-white vipaka karma.' Creating harming and non-harming actions of body, speech, and mind means creating good and unwholesome actions of body, speech, and mind. In this context, it refers to good and unwholesome actions of body, speech, and mind, which are called harming and non-harming actions of body, speech, and mind. Having created harming and non-harming actions of body, speech, and mind, accumulating and increasing harming and non-harming dharmas means having created good and unwholesome actions of body, speech, and mind, creating and increasing dharmas of distancing and not distancing. In this context, it refers to creating and increasing distancing --------------------------------------------------------------------------------
Chinese
离不远离法，名积集增长有损害无损害法。彼积集增长有损害无损害法已，感得有损害无损害自体者，谓造作增长远离不远离法已，感得人及欲界天中有，于此义中意说人及欲界天中有，名有损害无损害自体。所以者何？谓住彼中有中，眼所见色、耳所闻声、鼻所嗅香、舌所尝味、身所觉触、意所了法，一切可意亦不可意、悦意亦不悦意、可意相亦不可意相、平等相亦不平等相，彼由此缘杂受苦乐。彼感得有损害无损害自体已，生有损害无损害世间者，谓感得人及欲界天中有已，生人及欲界天趣，于此义中意说人及欲界天趣，名有损害无损害世间。所以者何？谓生人及欲界天趣已，眼所见色乃至意所了法，一切可意亦不可意，广说乃至平等相亦不平等相，彼由此缘杂受苦乐。彼生有损害无损害世间已，触有损害无损害触者，谓生人及欲界天趣已，触人及欲界天触，于此义中意说人及欲界天触，名有损害无损害触。彼触有损害无损害触已，受有损害无损害受者，谓触如是类触，定受如是类受。触顺苦乐触时，必受苦乐受，由此故说触有损害无损害触已，受有损害无损害受。相间相杂者，谓苦乐受相间相杂而现在前，由此故说相间相杂。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 现代汉语译本 远离或不远离正法，称为积集增长有损害或无损害之法。在积集增长有损害或无损害之法后，感受到有损害或无损害的自体，指的是造作、增长远离或不远离正法后，感受到人道以及欲界天（Kāmadhātu）的中有（Antarābhava）。在此意义中，特指人道和欲界天的中有，称为有损害或无损害的自体。为什么这么说呢？因为住于中有之中，眼睛所见的色（rūpa）、耳朵所听的声音（śabda）、鼻子所嗅的香（gandha）、舌头所尝的味道（rasa）、身体所觉的触（sparśa）、意识所了知的法（dharma），一切可意的和不可意的，悦意的和不悦意的，可意之相和不可意之相，平等之相和不平等之相，他们因此而交杂地感受苦与乐。在感受到有损害或无损害的自体后，出生于有损害或无损害的世间，指的是感受到人道以及欲界天的中有后，出生于人道以及欲界天趣（gati）。在此意义中，特指人道和欲界天趣，称为有损害或无损害的世间。为什么这么说呢？因为出生于人道以及欲界天趣后，眼睛所见的色乃至意识所了知的法，一切可意的和不可意的，广而言之，乃至平等之相和不平等之相，他们因此而交杂地感受苦与乐。在出生于有损害或无损害的世间后，接触到有损害或无损害的触，指的是出生于人道以及欲界天趣后，接触到人道以及欲界天的触。在此意义中，特指人道和欲界天的触，称为有损害或无损害的触。在接触到有损害或无损害的触后，感受到有损害或无损害的受（vedanā），指的是接触到如此种类的触，必定感受到如此种类的受。接触到顺应苦或乐的触时，必定感受苦或乐的受，因此说接触到有损害或无损害的触后，感受到有损害或无损害的受。相间相杂，指的是苦和乐的感受相间相杂地显现，因此说相间相杂。他们由此种类而有此种类生，指的是那些有情（sattva）有所依之事、有因有缘而生于彼处，因此说他们由此种类而有此种类生。
English
English version Whether one is far from or not far from the Dharma, it is called the accumulation and growth of Dharma with or without harm. After accumulating and growing Dharma with or without harm, one experiences a self with or without harm, which refers to creating and growing, being far from or not far from the Dharma, and then experiencing the intermediate existence (Antarābhava) in the human realm and the desire realm heavens (Kāmadhātu). In this context, it specifically refers to the intermediate existence in the human realm and the desire realm heavens, which is called the self with or without harm. Why is that? Because while dwelling in that intermediate existence, the forms (rūpa) seen by the eye, the sounds (śabda) heard by the ear, the smells (gandha) smelled by the nose, the tastes (rasa) tasted by the tongue, the touches (sparśa) felt by the body, and the dharmas (dharma) cognized by the mind, all that is agreeable and disagreeable, pleasant and unpleasant, agreeable aspects and disagreeable aspects, equal aspects and unequal aspects, they experience suffering and happiness mixed together due to these conditions. After experiencing a self with or without harm, one is born into a world with or without harm, which refers to experiencing the intermediate existence in the human realm and the desire realm heavens, and then being born into the human realm and the desire realm heavens' destinies (gati). In this context, it specifically refers to the human realm and the desire realm heavens' destinies, which are called the world with or without harm. Why is that? Because after being born into the human realm and the desire realm heavens' destinies, the forms seen by the eye, up to the dharmas cognized by the mind, all that is agreeable and disagreeable, broadly speaking, up to the equal aspects and unequal aspects, they experience suffering and happiness mixed together due to these conditions. After being born into a world with or without harm, one contacts touch with or without harm, which refers to being born into the human realm and the desire realm heavens' destinies, and then contacting the touch of the human realm and the desire realm heavens. In this context, it specifically refers to the touch of the human realm and the desire realm heavens, which is called touch with or without harm. After contacting touch with or without harm, one experiences feeling (vedanā) with or without harm, which refers to contacting such a kind of touch, and definitely experiencing such a kind of feeling. When contacting touch that accords with suffering or happiness, one definitely experiences feelings of suffering or happiness, therefore it is said that after contacting touch with or without harm, one experiences feeling with or without harm. Intermixed and mingled, refers to the feelings of suffering and happiness appearing intermixed and mingled, therefore it is said intermixed and mingled. They have this kind of birth from this kind, refers to those sentient beings (sattva) having something to rely on, having causes and conditions, and being born in that place, therefore it is said that they have this kind of birth from this kind. --------------------------------------------------------------------------------
Chinese
类生。生已复触如是类触者，谓生人及欲界天已，复触人及欲界天触，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，谓设若造有损害无损害身语意行、若不造有损害无损害身语意行，俱积集增长有损害无损害法、或俱不积集增长有损害无损害法；若积集增长有损害无损害法、若不积集有损害无损害法，俱感得有损害无损害自体、或俱不感得有损害无损害自体；若感得有损害无损害自体、若不感得有损害无损害自体，俱生有损害无损害世间、或俱不生有损害无损害世间；若生有损害无损害世间、若不生有损害无损害世间，俱触有损害无损害触、或俱不触有损害无损害触；若触有损害无损害触、若不触有损害无损害触，俱受有损害无损害受、或俱不受有损害无损害受，则不应言，是故我说彼诸有情随自造业。 说一切有部集异门足论卷第七 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第八 尊者舍利子说 三藏法师玄奘奉 诏译 四法品第五之三 以若造有损害无损害身语意行，则积集增长有损害无损害法；若不造有损害无损害身语意行，则不积集增长有损害无损害法。若积集增长有损害无损害法，则感得有损害无损害 现代汉语译本 ‘类生。生已复触如是类触者’，是指众生和欲界天众生已经出生后，再次感受人和欲界天众生的触觉。因此，才说‘生已复触如是类触’。所以我说那些有情众生随各自所造的业力而行事，是指如果造作了有损害或无损害的身语意行为，或者不造作有损害或无损害的身语意行为，都会积累和增长有损害或无损害的法，或者都不积累和增长有损害或无损害的法；如果积累和增长了有损害或无损害的法，或者不积累有损害或无损害的法，都会感得有损害或无损害的自身，或者都不感得有损害或无损害的自身；如果感得了有损害或无损害的自身，或者不感得有损害或无损害的自身，都会出生于有损害或无损害的世间，或者都不出生于有损害或无损害的世间；如果出生于有损害或无损害的世间，或者不出生于有损害或无损害的世间，都会感受有损害或无损害的触觉，或者都不感受有损害或无损害的触觉；如果感受有损害或无损害的触觉，或者不感受有损害或无损害的触觉，都会领受有损害或无损害的感受，或者都不领受有损害或无损害的感受，那么就不应该说‘是故我说彼诸有情随自造业’。 《说一切有部集异门足论》卷第七 大正藏第 26 册 No. 1536 《阿毗达磨集异门足论》 《阿毗达磨集异门足论》卷第八 尊者舍利子（Sariputra）说 三藏法师玄奘（Xuanzang）奉 诏译 四法品第五之三 如果造作了有损害或无损害的身语意行为，就会积累和增长有损害或无损害的法；如果不造作有损害或无损害的身语意行为，就不会积累和增长有损害或无损害的法。如果积累和增长了有损害或无损害的法，就会感得有损害或无损害的...