English
English version 'Class of birth. Having been born, again experiencing contact of the same class of contact' refers to sentient beings and desire realm heavenly beings who, having already been born, again experience the contact of humans and desire realm heavenly beings. Therefore, it is said 'Having been born, again experiencing contact of the same class of contact.' Therefore, I say that those sentient beings act according to their own created karma, which means that if they create harmful or harmless actions of body, speech, and mind, or if they do not create harmful or harmless actions of body, speech, and mind, they will both accumulate and increase harmful or harmless dharmas, or they will both not accumulate and increase harmful or harmless dharmas; if they accumulate and increase harmful or harmless dharmas, or if they do not accumulate harmful or harmless dharmas, they will both attain harmful or harmless self-nature, or they will both not attain harmful or harmless self-nature; if they attain harmful or harmless self-nature, or if they do not attain harmful or harmless self-nature, they will both be born into a harmful or harmless world, or they will both not be born into a harmful or harmless world; if they are born into a harmful or harmless world, or if they are not born into a harmful or harmless world, they will both experience harmful or harmless contact, or they will both not experience harmful or harmless contact; if they experience harmful or harmless contact, or if they do not experience harmful or harmless contact, they will both receive harmful or harmless feelings, or they will both not receive harmful or harmless feelings, then it should not be said, 'Therefore, I say that those sentient beings act according to their own created karma.' Sarvastivada Abhidharma Sangitiparyaya-pada-sastra Volume 7 Taisho Tripitaka Volume 26 No. 1536 Abhidharma Sangitiparyaya-pada-sastra Abhidharma Sangitiparyaya-pada-sastra Volume 8 Said by Venerable Sariputra (Sariputra) Translated under Imperial Order by Tripitaka Master Xuanzang (Xuanzang) Chapter Five on the Four Dharmas, Part Three If one creates harmful or harmless actions of body, speech, and mind, then one accumulates and increases harmful or harmless dharmas; if one does not create harmful or harmless actions of body, speech, and mind, then one does not accumulate and increase harmful or harmless dharmas. If one accumulates and increases harmful or harmless dharmas, then one attains harmful or harmless... --------------------------------------------------------------------------------
Chinese
自体；若不积集增长有损害无损害法，则不感得有损害无损害自体。若感得有损害无损害自体，则生有损害无损害世间；若不感得有损害无损害自体，则不生有损害无损害世间。若生有损害无损害世间，则触有损害无损害触；若不生有损害无损害世间，则不触有损害无损害触。若触有损害无损害触，则受有损害无损害受；若不触有损害无损害触，则不受有损害无损害受。由此应言，是故我说彼诸有情随自造业。是名黑白黑白异熟业者，谓此业是善不善，感可爱非可爱异熟。云何不黑不白无异熟业能尽诸业？答：如世尊为持俱胝牛戒补剌拏说：圆满当知，若能尽黑黑异熟业思、若能尽白白异熟业思、若能尽黑白黑白异熟业思，是名不黑不白无异熟业能尽诸业。此中不黑者，谓此业非如不善业，由不可意黑说名为黑，故名不黑。不白者，谓此业非如有漏善业，由可意白说名为白，故名不白。无异熟者，谓此业非如前三业能感异熟，故名无异熟业。能尽诸业者，谓此业是学思能趣损减。所以者何？谓若学思能趣损减，于前三业能尽遍尽随得永尽，于此义中意说名业能尽诸业。由此故说，不黑不白无异熟业能尽诸业。 四法受者，一、有法受能感现乐后苦异熟；二、有法受能感现苦后乐异熟；三、有法受能感现苦后苦异 现代汉语译本 自体（Ātman）：如果不能积累增长有损害或无损害的法，就不会感受到有损害或无损害的自体。如果感受到有损害或无损害的自体，就会生于有损害或无损害的世间；如果不能感受到有损害或无损害的自体，就不会生于有损害或无损害的世间。如果生于有损害或无损害的世间，就会接触到有损害或无损害的触；如果不生于有损害或无损害的世间，就不会接触到有损害或无损害的触。如果接触到有损害或无损害的触，就会感受到有损害或无损害的受；如果不接触到有损害或无损害的触，就不会感受到有损害或无损害的受。因此应该说，所以我说那些有情众生随各自所造的业而受报。 这被称为黑白黑白异熟业，意思是这种业是善或不善的，会感得可爱或不可爱的异熟果报。什么是不黑不白无异熟业，能够穷尽所有业呢？回答：正如世尊为持俱胝牛戒的补剌拏（Pūraṇa）所说：圆满地应当知道，如果能够穷尽黑黑异熟业的思，如果能够穷尽白白异熟业的思，如果能够穷尽黑白黑白异熟业的思，这就被称为不黑不白无异熟业，能够穷尽所有业。这里所说的不黑，是指这种业不像不善业那样，由于不可意的黑而被称作黑，所以叫做不黑。不白，是指这种业不像有漏善业那样，由于可意的白而被称作白，所以叫做不白。无异熟，是指这种业不像前面三种业那样能够感得异熟果报，所以叫做无异熟业。能够穷尽所有业，是指这种业是学思，能够趋向损减。为什么这样说呢？因为如果学思能够趋向损减，对于前面三种业能够穷尽、普遍穷尽、随之获得永尽，在这个意义上，意念上说这种业能够穷尽所有业。因此才说，不黑不白无异熟业能够穷尽所有业。 四种感受：第一种，有法感受能够感得现世快乐而未来世痛苦的异熟果报；第二种，有法感受能够感得现世痛苦而未来世快乐的异熟果报；第三种，有法感受能够感得现世痛苦而未来世痛苦的异熟果
English
English version Ātman (Self): If one does not accumulate and increase dharmas that are harmful or harmless, one will not experience a self that is harmful or harmless. If one experiences a self that is harmful or harmless, one will be born into a world that is harmful or harmless; if one does not experience a self that is harmful or harmless, one will not be born into a world that is harmful or harmless. If one is born into a world that is harmful or harmless, one will encounter contacts that are harmful or harmless; if one is not born into a world that is harmful or harmless, one will not encounter contacts that are harmful or harmless. If one encounters contacts that are harmful or harmless, one will experience feelings that are harmful or harmless; if one does not encounter contacts that are harmful or harmless, one will not experience feelings that are harmful or harmless. Therefore, it should be said, 'Therefore, I say that those sentient beings are rewarded according to their own deeds.' This is called black-white black-white vipāka (result) karma, meaning that this karma, being good or unwholesome, produces agreeable or disagreeable vipāka results. What is karma that is neither black nor white and has no vipāka, which can exhaust all karmas? Answer: As the World-Honored One said to Pūraṇa (Pūraṇa), who held the vow of a koṭi (ten million) cows: 'Know perfectly that if one can exhaust the thoughts of black-black vipāka karma, if one can exhaust the thoughts of white-white vipāka karma, if one can exhaust the thoughts of black-white black-white vipāka karma, this is called karma that is neither black nor white and has no vipāka, which can exhaust all karmas.' Here, 'not black' means that this karma is not like unwholesome karma, which is called black because of its disagreeable nature, hence it is called 'not black'. 'Not white' means that this karma is not like wholesome karma with outflows, which is called white because of its agreeable nature, hence it is called 'not white'. 'No vipāka' means that this karma, unlike the previous three karmas, cannot produce vipāka results, hence it is called karma with 'no vipāka'. 'Can exhaust all karmas' means that this karma is learning and thinking that leads to reduction. Why is this so? Because if learning and thinking can lead to reduction, it can exhaust, universally exhaust, and attain permanent exhaustion of the previous three karmas. In this sense, it is said in thought that this karma can exhaust all karmas. Therefore, it is said that karma that is neither black nor white and has no vipāka can exhaust all karmas. Four kinds of feelings: First, there are feelings that can produce vipāka results of present pleasure and future suffering; second, there are feelings that can produce vipāka results of present suffering and future pleasure; third, there are feelings that can produce vipāka results of present suffering and future suffering. --------------------------------------------------------------------------------
Chinese
熟；四、有法受能感现乐后乐异熟。云何法受能感现乐后苦异熟？答：如世尊说：苾刍当知，如有一类补特伽罗，与喜乐俱，害生命、不与取、欲邪行、虚诳语、离间语、粗恶语、杂秽语、贪欲、瞋恚、邪见。彼害生命，广说乃至邪见为缘，得喜得乐。如是种类身乐心乐是不善不善类究竟摄受，能障通慧、能障等觉、能障涅槃，是名法受能感现乐后苦异熟。云何法受能感现苦后乐异熟？答：如世尊说：苾刍当知，如有一类补特伽罗，与忧苦俱，离害生命、离不与取、离欲邪行、离虚诳语、离离间语、离粗恶语、离杂秽语、无贪、无瞋、正见。彼离害生命，广说乃至正见为缘，得忧得苦。如是种类身苦心苦是善善类究竟摄受，能引通慧、能证等觉、能得涅槃，是名法受能感现苦后乐异熟。云何法受能感现苦后苦异熟？答：如世尊说：苾刍当知，如有一类补特伽罗，与忧苦俱，害生命、不与取、欲邪行、虚诳语、离间语、粗恶语、杂秽语、贪欲、瞋恚、邪见。彼害生命，广说乃至邪见为缘，得忧得苦。如是种类身苦心苦是不善不善类究竟摄受，能障通慧、能障等觉、能障涅槃，是名法受能感现苦后苦异熟。云何法受能感现乐后乐异熟？答：如世尊说：苾刍当知，如有一类补特伽罗，与喜乐俱，离害生命、离不与取、离欲邪 现代汉语译本： 熟；四、有法受能感现乐后乐异熟。（四种感受，能感受当下快乐，之后也感受快乐的异熟果报。） 云何法受能感现乐后苦异熟？（什么样的感受，能感受当下快乐，之后感受痛苦的异熟果报？）答：如世尊说：‘苾刍（bhiksu，比丘）当知，如有一类补特伽罗（pudgala，补特伽罗，指人），与喜乐俱，害生命、不与取、欲邪行、虚诳语、离间语、粗恶语、杂秽语、贪欲、瞋恚、邪见。彼害生命，广说乃至邪见为缘，得喜得乐。如是种类身乐心乐是不善不善类究竟摄受，能障通慧、能障等觉、能障涅槃，是名法受能感现乐后苦异熟。’（比丘们应当知道，如果有一类人，伴随着喜悦和快乐，去杀害生命、偷盗、邪淫、说谎、挑拨离间、说粗恶的话、说无意义的话、贪婪、嗔恨、持有邪见。他们因为杀害生命，乃至因为邪见，而得到喜悦和快乐。这样身心上的快乐，最终被不善的性质所摄取，会障碍神通智慧、障碍证得正觉、障碍涅槃，这就是所谓的感受当下快乐，之后感受痛苦的异熟果报。） 云何法受能感现苦后乐异熟？（什么样的感受，能感受当下痛苦，之后感受快乐的异熟果报？）答：如世尊说：‘苾刍（bhiksu，比丘）当知，如有一类补特伽罗（pudgala，补特伽罗，指人），与忧苦俱，离害生命、离不与取、离欲邪行、离虚诳语、离离间语、离粗恶语、离杂秽语、无贪、无瞋、正见。彼离害生命，广说乃至正见为缘，得忧得苦。如是种类身苦心苦是善善类究竟摄受，能引通慧、能证等觉、能得涅槃，是名法受能感现苦后乐异熟。’（比丘们应当知道，如果有一类人，伴随着忧愁和痛苦，远离杀害生命、远离偷盗、远离邪淫、远离说谎、远离挑拨离间、远离说粗恶的话、远离说无意义的话、没有贪婪、没有嗔恨、持有正见。他们因为远离杀害生命，乃至因为持有正见，而感到忧愁和痛苦。这样身心上的痛苦，最终被善良的性质所摄取，能引发神通智慧、能证得正觉、能得到涅槃，这就是所谓的感受当下痛苦，之后感受快乐的异熟果报。） 云何法受能感现苦后苦异熟？（什么样的感受，能感受当下痛苦，之后也感受痛苦的异熟果报？）答：如世尊说：‘苾刍（bhiksu，比丘）当知，如有一类补特伽罗（pudgala，补特伽罗，指人），与忧苦俱，害生命、不与取、欲邪行、虚诳语、离间语、粗恶语、杂秽语、贪欲、瞋恚、邪见。彼害生命，广说乃至邪见为缘，得忧得苦。如是种类身苦心苦是不善不善类究竟摄受，能障通慧、能障等觉、能障涅槃，是名法受能感现苦后苦异熟。’（比丘们应当知道，如果有一类人，伴随着忧愁和痛苦，去杀害生命、偷盗、邪淫、说谎、挑拨离间、说粗恶的话、说无意义的话、贪婪、嗔恨、持有邪见。他们因为杀害生命，乃至因为邪见，而感到忧愁和痛苦。这样身心上的痛苦，最终被不善的性质所摄取，会障碍神通智慧、障碍证得正觉、障碍涅槃，这就是所谓的感受当下痛苦，之后也感受痛苦的异熟果报。） 云何法受能感现乐后乐异熟？（什么样的感受，能感受当下快乐，之后也感受快乐的异熟果报？）答：如世尊说：‘苾刍（bhiksu，比丘）当知，如有一类补特伽罗（pudgala，补特伽罗，指人），与喜乐俱，离害生命、离不与取、离欲邪 行、离虚诳语、