Abhidharmakosa-bhasya, Fascicle 13

論曰：欲界一切非色善法，捨由二緣：一斷善根、二生上界。三界一切非色染法捨由一緣，謂彼但由對治道起。若此品類能斷道生，當捨此中所有煩惱及彼助伴，非餘方便。善惡律儀何有情有？頌曰：

The treatise says: All non-material wholesome dharmas of the desire realm are abandoned through two conditions: cutting the wholesome roots and being born in a higher realm. All non-material defiled dharmas of the three realms are abandoned through one condition, namely only by the arising of the counteracting path. When a path capable of cutting this class arises, one will abandon all the afflictions in it and their companions, and not by any other means. In which sentient beings are good and evil restraint found? The verse says:

惡戒人除北，二黃門二形，

The evil precept is in humans, excluding the north, the two kinds of eunuchs and those with two sexual organs;

律儀亦在天，唯人具三種。

restraint is also in the heavens, but only humans have all three kinds.

生欲天色界，有靜慮律儀，

Those born in the desire-realm heavens and the form realm have the restraint of meditative absorption,

無漏並無色，除中定無想。

the restraint without outflows also in the formless realm, excluding the intermediate absorption and the state without thought.

論曰：唯於人趣有不律儀，然除北洲唯三方有。於三洲內，復除扇搋及半擇迦具二形者。律儀亦爾，謂於人中除前所除，並天亦有，故於二趣容有律儀。復以何緣知扇搋等所有相續非律儀依？由經律中有誠證故。謂契經說，佛告大名：諸有在家白衣男子男根成就，歸佛法僧起殷淨心發誠諦語，自稱我是鄔波索迦，願尊憶持慈悲護念。齊是名曰鄔波索迦。毘奈耶中亦作是說：汝應除棄此色類人。故知律儀非彼類有。復由何理彼無律儀？由二所依所起煩惱，於一相續俱增上故、於正思擇無堪能故、無有極重慚愧心故。若爾，何故無不律儀？彼於惡中心不定故。又若是處有善律儀，則惡律儀於彼亦有，由此二種相翻立故。北俱盧人無受及定，及無造惡勝阿世耶，是故彼無善戒惡戒。猛利慚愧惡趣中無，故律不律儀於彼亦非有。與勝慚愧相應相違，方有律儀不律儀故。又扇搋等如醎鹵田，故不能生善戒惡戒。世間現見諸醎鹵田，不能滋生嘉苗穢草。若爾，何故契經中言有卵生龍，半月八日每從宮出來至人間，求受八支近住齋戒。此得妙行，非得律儀。是故律儀唯人天有，然唯人具三種律儀，謂別解脫、靜慮、無漏。若生欲天及生色界，皆容得有靜慮律儀，生無色界彼必非有，無漏律儀亦在無色。謂若生在欲界天中及生色界中，除中定無想，皆容得有無漏律儀。生無色中唯得成就，以無色故必不現起。因辯諸業性相不同，當釋經中所摽諸業。且經中說業有三種，善、惡、無記。其相云何？頌曰：

The treatise says: Only in the human destiny is there non-restraint, but excluding the northern continent, it exists only in three directions. Within the three continents, again excluding eunuchs (those unable to be male), semi-eunuchs and those with two sexual organs. Restraint is also like this, namely among humans it excludes those excluded before, and it exists also among the gods, so restraint may occur in the two destinies. How do we know that the continuum of eunuchs and the like is not a basis for restraint? Because there is reliable evidence in the sutras and Vinaya. The sutra says that the Buddha told Mahanama: When a layman, a man in white with the male organ complete, takes refuge in the Buddha, Dharma and Sangha with a deeply pure mind and speaks a sincere and truthful word, saying of himself, I am an upasaka, may the Venerable remember and uphold me with compassion and care, up to this point he is called an upasaka. In the Vinaya it is also said: You should drive out and discard people of this kind. Therefore we know that restraint is not found in those kinds. And by what reasoning do they have no restraint? Because the afflictions arising from two bases both increase in one continuum, because they have no capacity for correct reflection, and because they have no extremely strong sense of shame and conscience. If so, why do they have no non-restraint? Because their minds are not settled in evil. Moreover, where there can be good restraint, evil restraint can also be present, since these two are set up in mutual contrast. The people of Uttarakuru have no undertaking and no determination, and no superior intention to do evil, so they have neither good nor evil precepts. In evil destinies there is no strong sense of shame and conscience, so restraint and non-restraint do not exist there either. It is because restraint and non-restraint exist only where there is excellent shame and conscience, or its contrary. Moreover, eunuchs and the like are like saline-alkaline fields and so cannot produce good or evil precepts. In the world we see that saline fields cannot nurture either good grain or foul weeds. If so, why does a sutra say that egg-born dragons, on the eighth day of the half-month, come out of their palaces to the human world seeking to undertake the eight-limbed one-day fast precepts? That is obtaining good conduct and not obtaining restraint. Therefore restraint exists only among humans and gods, but only humans have all three kinds, namely individual liberation, meditative absorption and no outflows. If one is born in the desire-realm heavens or the form realm, one may have the restraint of meditative absorption; if born in the formless realm one certainly does not. The restraint without outflows also exists in the formless realm. If one is born in the desire-realm heavens or in the form realm, excluding the intermediate absorption and the state without thought, one may have the restraint without outflows. Born in the formless realm one can only possess it, because without form it certainly cannot be actively manifested. In the course of distinguishing the different natures and characteristics of acts, we should explain the acts mentioned in the sutras. First, the sutra says there are three kinds of karma: good, evil and neutral. What are their characteristics? The verse says:

安不安非業，名善惡無記。

Acts that are at ease, not at ease, and neither are called good, evil and neutral.

論曰：如是名為善等業相，謂安隱業說名為善，能得可愛異熟涅槃，暫永二時濟眾苦故。不安隱業名為不善，由此能招非愛異熟，與前安隱性相違故。非前二業立無記名，不可記為善不善故。又經中說：業有三種，福非福等。其相云何？頌曰：

The treatise says: These are the characteristics of the acts called good and so on. An act of ease is called good, because it brings about a pleasing result of maturation and nirvana, temporarily and permanently relieving the sufferings of beings. An act not at ease is called unwholesome, because it brings about an unpleasant result of maturation, contrary to the nature of the ease described before. Acts other than the first two are called neutral, because they cannot be declared good or unwholesome. The sutra also says that karma is of three kinds: meritorious, non-meritorious and so on. What are their characteristics? The verse says:

福非福不動，欲善業名福，

Meritorious, non-meritorious and immovable: good acts of the desire realm are called meritorious,

不善名非福，上界善不動，

unwholesome acts are called non-meritorious, good acts of the higher realms are immovable,

約自地處所，業果無動故。

because the act and its fruit do not move out of their own realm and place.

論曰：欲界善業說名為福，招可愛果益有情故。諸不善業說名非福，招非愛果損有情故。上二界善說名不動。豈不世尊說下三定皆名有動？聖說此中有尋伺等名為動故。由下三定有尋伺等，災患未息故立動名；不動經中據能感得不動異熟說名不動。如何有動定招無動異熟？雖此定中有災患動，而業對果非如欲界有動轉故，立不動名。謂欲界中餘趣處業，由別緣力異趣處受。以或有業能感外內財位形量色力樂等，於天等中此業應熟；由別緣力所引轉故，於人等中此業便熟。色無色界餘地處業，無容轉令異地處受，業果處定立不動名。又經中說：業有三種，順樂受等。其相云何？頌曰：

The treatise says: Good acts of the desire realm are called meritorious, because they bring about pleasing fruits and benefit sentient beings. Unwholesome acts are called non-meritorious, because they bring about unpleasant fruits and harm sentient beings. Good acts of the two higher realms are called immovable. Did the World-Honored One not say that the lower three meditative absorptions are all called movable? The holy ones say that here those with initial and sustained thought and the like are called moving. Because the lower three absorptions have initial and sustained thought and the like, and their calamities have not ceased, they are called movable; in the sutra on the immovable, the name immovable is given in terms of what can bring about an immovable result of maturation. How could a movable absorption bring about an immovable maturation? Although in these absorptions there is the movement of calamities, the act in relation to its fruit is not moved around as in the desire realm, so the name immovable is established. In the desire realm, an act in one destiny or place can, through the power of other conditions, be experienced in a different destiny or place. For some acts can bring about external and internal wealth, status, form, stature, appearance, strength, happiness and the like, and this act should ripen among the gods and so on, yet by the power of other conditions it is drawn elsewhere and ripens among humans and so on. In the form and formless realms, no act of any other realm can be moved to be experienced in a different realm or place, so the act and its result are fixed and called immovable. The sutra also says that karma is of three kinds, those that lead to pleasant feeling and so on. What are their characteristics? The verse says:

順樂苦非二，善至三順樂，

Acts leading to pleasant, painful, and neither: good acts up to the third absorption lead to pleasure,

諸不善順苦，上善順非二，

all unwholesome acts lead to pain, higher good acts lead to neither,

餘說下亦有，由中招異熟。

others say that lower realms also have this, because intermediate absorption brings about maturation.

又許此三業，非前後熟故，

It is also allowed that these three acts are not ripened earlier or later,

順受總有五，謂自性相應，

and that the leading to feeling is of five kinds in all: by own nature, association,

及所緣異熟，現前差別故。

object, maturation, and present occurrence, because of their differences.

論曰：諸善業中始從欲界至第三靜慮名順樂受業，以諸樂受唯至此故。諸不善業名順苦受。過三靜慮上地諸善業，說名為順不苦不樂受，此上都無苦樂受故。非此諸業唯感受果，應知亦感彼受資糧，受及資糧此中名受。有餘師說：下諸地中亦有第三順非二業，由中定業招異熟故。若異此者，中間定業應無異熟；或應無業，以無苦樂異熟果故。有餘師說：此業能感根本地中樂根異熟。有說：此業不感受果。二說俱與本論相違。故本論言：頗有業感心受異熟非身耶？曰：有，謂善無尋業。又本論說：頗有三業非前非後受異熟耶？曰：有，謂順樂受業色，順苦受業心心所法，順不苦不樂受業心不相應行，乃至廣說。由此證知，下地亦有順非二業，非離欲界有此三業俱時熟故。此業為善、為不善耶？是善而劣。若爾，便與所說相違，謂善至三名順樂受，得可愛果名為善業。應知彼據多分為言。此業與受體性既殊，如何說為順樂受等？業與樂受體性雖殊，而能為因利益樂受。或復此業是樂所受。彼樂如何能受於業？樂是此業異熟果故。或復彼樂是業所受，由此能受樂異熟故。如順浴散，此亦應然。是故名為順樂受業。順餘二業，應知亦爾。總說順受略有五種：一自性順受，謂一切受，如契經說：受樂受時如實了知受於樂受，乃至廣說。二相應順受，謂一切觸，如契經說：順樂受觸，乃至廣說。三所緣順受，謂一切境，如契經說：眼見色已，唯受於色不受色貪，乃至廣說，由色等是受所緣故。四異熟順受，謂感異熟業，如契經說：順現受業，乃至廣說。五現前順受，謂正現行受，如契經言：受樂受時二受便滅，乃至廣說。非此樂受現在前時有餘受能受此樂受，但據樂受自體現前即說名為受於樂受。此中但說異熟順受，由業能招受異熟故。雖業與受體性有殊，而得名為順樂受等。如是三業有定不定，其相云何？頌曰：

The treatise says: Among good acts, those from the desire realm up to the third meditative absorption are called acts leading to pleasant feeling, because pleasant feelings extend only this far. All unwholesome acts are called leading to painful feeling. Good acts of the higher realms beyond the third meditative absorption are called leading to neither painful nor pleasant feeling, because above this there is neither pain nor pleasure. These acts do not bring about only the fruit of feeling; one should know they also bring about the supports of that feeling, and feeling and its supports are both called feeling here. Some other masters say: In the lower realms too there is the third kind of act, leading to neither, because acts of the intermediate absorption bring about maturation. If it were otherwise, acts of the intermediate absorption would have no maturation, or there would be no act at all, since they have no result of maturation as pain or pleasure. Some other masters say: This act brings about the pleasure faculty as maturation in the root realm. Some say this act does not bring about the fruit of feeling. Both views contradict the root treatise. For the root treatise says: Is there an act that brings about a mental feeling as maturation but not a bodily one? Yes, namely good acts without initial thought. The root treatise also says: Is there a case of three acts whose maturation is felt neither earlier nor later? Yes: the form of an act leading to pleasant feeling, the mind and mental factors of an act leading to painful feeling, and the formations disjoined from mind of an act leading to neither painful nor pleasant feeling, and so on at length. From this we know that in the lower realms too there are acts leading to neither, since apart from the desire realm these three kinds of acts do not ripen at the same time. Is this act good or unwholesome? It is good but inferior. If so, this contradicts what was said, namely that good acts up to the third are called leading to pleasant feeling and bring about a pleasing fruit and are called good. One should know that this was said in terms of the majority. Since this act and feeling are different in nature, how can it be called leading to pleasant feeling and so on? Although act and pleasant feeling differ in nature, the act can be a cause that benefits pleasant feeling. Or else this act is experienced by pleasure. How can that pleasure experience the act? Because pleasure is the result of maturation of this act. Or else that pleasure is experienced by the act, because it can experience the result of pleasant maturation. It is like a bath that accords with dispersal; this too should be so. Thus it is called an act leading to pleasant feeling. The acts leading to the other two should be understood in the same way. In general there are five kinds of leading to feeling. First, leading to feeling by own nature, namely all feelings, as the sutra says: When experiencing a pleasant feeling, one knows as it really is that one is experiencing a pleasant feeling, and so on at length. Second, leading to feeling by association, namely all contacts, as the sutra says: Contact that leads to pleasant feeling, and so on at length. Third, leading to feeling by object, namely all objects, as the sutra says: Having seen a form with the eye, one only experiences the form and does not experience craving for it, and so on at length, because forms and the like are objects of feeling. Fourth, leading to feeling by maturation, namely acts that bring about maturation, as the sutra says: Acts to be experienced in this present life, and so on at length. Fifth, leading to feeling by present occurrence, namely feeling that is actually occurring, as the sutra says: When experiencing pleasant feeling, the two feelings cease, and so on at length. It is not that when this pleasant feeling is present there is another feeling that experiences it, but only that when the pleasant feeling itself is present it is said to be experiencing pleasant feeling. Here only leading to feeling by maturation is spoken of, because acts can bring about the maturation of feeling. Although the act and the feeling differ in nature, it can still be called leading to pleasant feeling and so on. Are these three kinds of acts fixed or not fixed? What are their characteristics? The verse says:

此有定不定，定三順現等，

These are fixed or unfixed; the fixed are of three kinds, to be experienced in this life and so on,

或說業有五，餘師說四句。

or it is said that acts are of five kinds, and other masters say four alternatives.

論曰：此上所說順樂受等，應知各有定不定異，非定受故立不定名。定復有三：一順現法受、二順次生受、三順後次受。此三定業並前不定總成四種。或有欲令不定受業復有二種，謂於異熟有定不定，並定業三合成五種順現法受者，謂此生造即此生熟。順次生受者，謂此生造第二生熟。順後次受者，謂此生造從第三生後次第熟。有餘師說：順現法受業，餘生亦得熟。隨初熟位建立業名為順現等，勿強力業異熟果少。毘婆沙師不許此義，以或有業果近非勝或有相違。譬如外種經三半月葵便結實，要經六月麥方結實。譬喻者說業有四句：一者有業於時分定、異熟不定，謂順現等三非定得異熟。二者有業於異熟定、時分不定，謂不定業定得異熟。三者有業於二俱定，謂順現等定得異熟。四者有業於二俱不定，謂不定業非定得異熟。彼說諸業總成八種，謂順現受有定不定，乃至不定亦有二種。於此所說業差別中，頌曰：

The treatise says: Regarding the experience of pleasure and the rest mentioned above, one should know that each has its own difference of being fixed or unfixed; it is because the experience is not fixed that the name 'unfixed' is established. The fixed again has three kinds: first, karma to be experienced in this present life; second, karma to be experienced in the next life; third, karma to be experienced in later lives. These three fixed karmas together with the unfixed above make four kinds. Some wish to divide the unfixed karma of experience into two further kinds, namely fixed or unfixed with respect to the ripening result, and together with the three fixed karmas this makes five. Karma experienced in the present life is that which is created in this life and ripens in this very life. Karma experienced in the next life is that which is created in this life and ripens in the second life. Karma experienced in later lives is that which is created in this life and ripens successively from the third life onward. Some other teachers say: Karma to be experienced in the present life can also ripen in other lives. The name of the karma, such as 'present life' and so on, is established according to the stage at which it first ripens, lest the ripening result of a powerful karma be small. The Vaibhasika masters do not accept this meaning, because some karma has a result that is near and not superior, while another has the opposite. For example, among outside seeds, the mallow bears fruit after three and a half months, but wheat bears fruit only after six months. The Sautrantikas say that karma has four possibilities: first, karma that is fixed in time but unfixed in ripening, namely the three karmas of the present life and so on, which are not certain to ripen; second, karma that is fixed in ripening but unfixed in time, namely unfixed karma, which is certain to ripen; third, karma that is fixed in both, namely the present-life karma and so on, which are certain to ripen; fourth, karma that is unfixed in both, namely unfixed karma that is not certain to ripen. They say that karmas altogether make eight kinds, namely that karma experienced in the present life may be fixed or unfixed, and so on up to the unfixed, which also has two kinds. Concerning the distinctions of karma spoken of here, the verse says:

四善容俱作，引同分唯三，

Four may be created together among the good; leading to a class-sameness there are only three,

諸處造四種，地獄善除現。

In all places four kinds are created; in hell, good karma excludes the present-life kind.

堅於離染地，異生不造生，

Those called firm, on the ground free from defilement, and ordinary beings do not create the next-life kind;

聖不造生後，並欲有頂退。

Noble ones do not create the next-life or later kinds; and those who fall back from the desire realm and the peak of existence.

論曰：順現法受等三業，唯定並不定為四。是說為善，此中唯顯時定不定，釋經所說四業相故。頗有四業俱時作耶？容有。云何？遣三使已，自行邪欲俱時究竟。幾業能引眾同分耶？能引唯三，除順現受，現身同分先業引故。何界何趣能造幾業？諸界諸趣或善或惡，隨其所應皆容造四。總開如是，若就別遮，於地獄中善除順現，無愛果故，餘皆得造。不退姓名堅，彼於離染地。若異生類，除順生受可造餘三。聖者雙除順生順後，可造餘二。異生不退，無次更生後還生下，不退聖者必無還生下諸地故。隨所生地容造順現受，造不定業一切處無遮。然諸聖者若於欲界及有頂處已得離染，雖有退墮而亦不造順生後業，從彼退者必退果故。諸退果已必不命終，如後當辯。住中有位亦造業耶？亦造。云何？頌曰：

The treatise says: The three karmas of present-life experience and so on, being fixed only, together with the unfixed make four. This is said to be good, and here it only shows whether the time is fixed or unfixed, in order to explain the reason for the four kinds of karma spoken of in the sutra. Can all four karmas be done at the same time? It is possible. How? After sending a messenger to carry out the three acts, one oneself performs wrong desire, and they are all completed at the same time. How many karmas can lead to a class-sameness among beings? Only three can lead to it, excluding the present-life experience, because a class-sameness of the present body is led by earlier karma. In which realm and in which destiny can how many karmas be created? In all realms and all destinies, whether good or bad, all four may be created according to what applies. This is the general account; as for specific exclusions, in hell good karma excludes the present-life kind, because there is no result of craving there, while the others can all be created. Those called firm are the ones who do not fall back, on the ground free from defilement. Among ordinary beings, apart from the next-life kind, the other three can be created. Noble ones exclude both the next-life and the later kind, and can create the other two, because non-regressing noble ones will certainly not be reborn in lower grounds. According to the ground where one is born, present-life karma can be created, and no obstacle prevents creating unfixed karma anywhere. However, even if the noble ones have already become free of defilement in the desire realm or at the peak of existence, although they may fall back, they do not create next-life or later karma, because those who fall back from there must fall back from their fruit. Once they have fallen back from the fruits, they will certainly not die, as will be explained below. Does one also create karma while in the intermediate existence? One does. How? The verse says:

欲中有能造，二十二種業，

In the desire realm, in the intermediate existence one can create twenty-two kinds of karma,

皆順現受攝，類同分一故。

All included in present-life experience, because the class-sameness is one.

論曰：於欲界中住中有位，容有能造二十二業。謂中有位及處胎中、出胎以後各有五位。胎中五者：一羯剌藍、二頞部曇、三閉屍、四鍵南、五缽羅奢佉。胎外五者：一嬰孩、二童子、三少年、四中年、五老年。住中有位能造中有乃至老年定不定業。應知如是中有所造十一種定業，皆順現受攝，由類同分無差別故。謂此中有位與自類十位，一眾同分一業引故。由此不別說順中有受業，即順生等業所引故。諸定受業其相云何？頌曰：

The treatise says: In the desire realm, one in the intermediate existence can create twenty-two karmas. That is, there are five stages in the intermediate existence, five in the womb, and five after leaving the womb. The five in the womb are: first, kalala; second, arbuda (a blister); third, pesi (soft flesh); fourth, ghana (firm flesh); fifth, prasakha (limbs and joints). The five outside the womb are: first, infant; second, child; third, youth; fourth, middle age; fifth, old age. One in the intermediate existence can create fixed and unfixed karma from the intermediate existence up to old age. One should know that the eleven fixed karmas created in this way in the intermediate existence are all included in present-life experience, because there is no difference of class-sameness. That is, the intermediate existence and its own ten stages of the same class are led by one karma of a common class-sameness. For this reason, karma to be experienced in the intermediate existence is not separately spoken of, because it is led by karma of the next life and so on. What is the character of fixed karma of experience? The verse says:

由重惑淨心，及是恆所造，

Karma done through heavy defilement or pure mind, or constantly done,

於功德田起，害父母業定。

Or done toward a field of merit, or harming one's parents, is fixed.

論曰：若所造業，由重煩惱、或淳淨心、或常所作、或於增上功德田起。功德田者，謂佛法僧，或勝補特伽羅，謂得勝果勝定。於此田所，雖無重惑及淳淨心亦非常行，若善不善所起諸業，或於父母隨輕重心行損害事，如是一切皆定業攝，餘非定受。現法果業其相云何？頌曰：

The treatise says: If karma that is created arises from heavy afflictions, or a very pure mind, or is constantly performed, or is directed at a supreme field of merit. The fields of merit are the Buddha, the Dharma and the Sangha, or superior persons, namely those who have attained a superior fruit or a superior concentration. Toward such a field, even without heavy defilement or a very pure mind and without constant practice, whatever good or unwholesome karmas arise, or if one harms one's parents with a light or heavy mind, all of these are included in fixed karma, while the rest are not fixed in experience. What is the character of karma whose result is in the present life? The verse says:

由田意殊勝，及定招異熟，

Through a supreme field or supreme intention, or certain ripening,

得永離地業，定招現法果。

Or karma of the ground of final freedom, certainly brings a present-life result.

論曰：由田勝者，聞有苾芻於僧眾中作女人語，彼於現世轉作女人。此等傳聞其類非一。由意勝者，聞有黃門救脫諸牛黃門事故，彼於現世轉作丈夫。此等傳聞事亦非一。或生此地永離此地染，於此地中諸善不善業。於異熟定位不定者，此業必能招現法果。若有餘位順定受業，彼必定無永離染義，必於餘位受異熟果。若於異熟亦不定者，永離染故不受異熟。何田起業定即受耶？頌曰：

The treatise says: As for being due to a superior field, it is heard that a monk who spoke in a woman's voice among the Sangha was turned into a woman in that very life. There are many such stories of this kind. As for being due to a superior intention, it is heard that a eunuch who saved cattle from being gelded was turned into a man in that very life. There are likewise many such stories. Or when one is born in this ground and is finally free from the defilements of this ground, then good or unwholesome karmas on this ground, which are fixed in ripening but unfixed in stage, will certainly bring a present-life result. If there is other karma that is fixed in experience in other stages, it certainly cannot be that one is finally freed from defilement, and one must receive the ripening result in those other stages. If the karma is also unfixed in ripening, one does not receive its ripening because of final freedom from defilement. Karma done toward which field is certain to be experienced at once? The verse says:

於佛上首僧，及滅定無諍，

Toward the Buddha and the chief of the Sangha, and one who has emerged from the attainment of cessation or from non-contention,

慈見修道出，損益業即受。

From loving-kindness, from the path of seeing, or the path of cultivation; harmful or beneficial karma is experienced at once.

論曰：於如是類功德田中，為善惡業定即受果。功德田者，謂佛上首僧。約補特伽羅差別有五：一從滅定出，謂此定中得心寂靜，此定寂靜似涅槃故。若從此定初起心時，如入涅槃還復出者。二從無諍出，謂此定中有緣無量有情為境，增上利益意樂隨逐。出此定時，有為無量最勝功德所燻修身相續而轉。三從慈定出，謂此定中有緣無量有情為境，增上安樂意樂隨逐。出此定時，有為無量最勝功德所燻修身相續而轉。四從見道出，謂此道中永斷一切見所斷惑得勝轉依，從此出時淨身續起。五從修道出，謂此道中永斷一切修所斷惑得勝轉依，從此出時淨身續起。故說此五名功德田。若有於中為損益業，此業必定能招即果。若從餘定餘果出時，由前所修定非殊勝，修所斷惑未畢竟盡，故彼相續非勝福田。異熟果中受最為勝，今應思擇，於諸業中頗有唯招心受異熟，或招身受非心受耶？亦有。云何？頌曰：

The treatise says: Toward fields of merit of this kind, good or bad karma is certain to bear fruit at once. The fields of merit are the Buddha and the chief of the Sangha. According to the distinctions among persons there are five: first, one who emerges from the attainment of cessation, in which the mind is calm, and this attainment is calm like nirvana. When one first arises from this attainment, it is like entering nirvana and coming out again. Second, one who emerges from the attainment of non-contention, in which one takes immeasurable beings as an object, accompanied by a supreme intention to benefit them. When one emerges from this attainment, one's body continues, perfumed by immeasurable supreme merits. Third, one who emerges from the attainment of loving-kindness, in which one takes immeasurable beings as an object, accompanied by a supreme intention to give them happiness. When one emerges from this attainment, one's body continues, perfumed by immeasurable supreme merits. Fourth, one who emerges from the path of seeing, in which one has forever cut off all defilements to be cut off by seeing and has attained a supreme transformation of the basis; when emerging from it, a pure body continues to arise. Fifth, one who emerges from the path of cultivation, in which one has forever cut off all defilements to be cut off by cultivation and has attained a supreme transformation of the basis; when emerging from it, a pure body continues to arise. For this reason these five are called fields of merit. If one does harmful or beneficial karma toward them, that karma will certainly bring its result at once. When one emerges from other attainments or other fruits, the attainment cultivated earlier is not superior and the defilements to be cut off by cultivation are not completely exhausted, so that continuum is not a superior field of blessing. Among ripening results, feeling is the most superior. Now we should consider whether among karmas there are some that bring only a ripening in mental feeling, or bring bodily feeling and not mental feeling. There are. How? The verse says:

諸善無尋業，許唯感心受，

All good karma without investigation is held to bring only mental feeling;

惡唯感身受，是感受業異。

Bad karma brings only bodily feeling; this is the difference in karma that brings feeling.

論曰：善無尋業，謂從中定乃至有頂所有善業，於中能招受異熟者，應知但感心受非身，身受必與尋伺俱故。諸不善業能感受者，應知但感身受非心，以不善因苦受為果，心俱苦受。決定名憂，憂非異熟，如前已辯。有情心狂，何識因處？頌曰：

The treatise says: Good karma without investigation, namely all good karma from the middle concentration up to the peak of existence, when it brings a ripening feeling, one should know that it brings only mental feeling and not bodily feeling, because bodily feeling must be accompanied by investigation and analysis. Unwholesome karma that brings feeling, one should know, brings only bodily feeling and not mental feeling, because the result of an unwholesome cause is painful feeling, and painful feeling accompanied by mind is certainly called sorrow, and sorrow is not a ripening result, as explained above. When beings go mad, what is the cause and place of consciousness? The verse says:

心狂唯意識，由業異熟生，

Madness is only of mental consciousness, born from the ripening of karma,

及怖害違憂，除北洲在欲。

Or from fear, harm, discord, and sorrow, excluding Uttarakuru, in the desire realm.

論曰：有情心狂唯在意識，若在五識必無心狂，以五識身無分別故。由五因故有情心狂：一由有情業異熟起，謂由彼用藥物呪術令他心狂，或復令他飲非所欲若毒若酒，或現威嚴怖禽獸等，或放猛火焚燒山澤，或作坑穽陷墜眾生，或餘事業令他失念，由此業因，於當來世感別異熟能令心狂。二由驚怖，謂非人等現可怖形來相逼迫，有情見已遂致心狂。三由傷害，謂因事業惱非人等，由彼瞋故傷其支節遂致心狂。四由乖違，謂由身內風熱痰界互相違反，大種乖適故致心狂。五由愁憂，謂因喪失親愛等事，愁毒纏懷心遂發狂，如婆私等。若在意識方有心狂，復許心狂業異熟起，如何心受非異熟耶？不說心狂是業異熟，但言是業異熟所生。謂惡業因感不平等異熟大種，依此大種心便失念，故說為狂。如是心狂對於心亂應作四句，謂有心狂而非心亂，乃至廣說。狂非亂者，謂諸狂者不染汙心。亂非狂者，謂不狂者諸染汙心。狂亦亂者，謂諸狂者諸染汙心。非狂亂者，謂不狂者不染汙心。除北俱盧，所餘欲界諸有情類容有心狂。謂欲天心尚有狂者，況人惡趣得離心狂？地獄恆狂，多苦逼故。謂諸地獄恆為種種異類苦具傷害末摩猛利難忍，苦受所逼尚不自識，況了是非。故地獄中怨心傷歎，猖狂馳叫世傳有文。欲界聖中唯除諸佛，大種乖適容有心狂，無異熟生。若有定業，必應先受後方得聖。若非定業，由得聖故，能令無果亦無驚怖，超五畏故。亦無傷害，以諸聖者無非人等憎嫌事故，亦無愁憂證法性故。又經中說：業有三種，謂曲、穢、濁。其相云何？頌曰：

The treatise says: Madness of beings is only in mental consciousness; it is certainly not in the five consciousnesses, because the five groups of consciousness have no discrimination. Beings go mad from five causes. First, from the ripening of the beings' karma: for example, by using drugs or spells to make others mad, or by making others drink what they do not want, such as poison or wine, or by showing fearsome majesty to frighten birds and beasts, or by setting a fierce fire to burn mountains and marshes, or by digging pits and traps to make creatures fall, or by other actions that make others lose their mindfulness; from this karmic cause, in a future life it brings a different ripening that can make one mad. Second, from fright: nonhuman beings and others appear in terrifying forms and press upon beings, and when the beings see them they go mad. Third, from injury: through some action one vexes nonhuman beings and others, and because of their anger they injure that person's limbs and so cause madness. Fourth, from disharmony: the wind, bile and phlegm elements within the body are at odds with one another, the great elements are unsettled, and so madness results. Fifth, from grief: through the loss of loved ones and the like, grief and poison wrap the heart and the mind goes mad, like the sage Vasistha and others. If madness exists only in mental consciousness and madness is also said to arise from the ripening of karma, how can mental feeling not be a ripening? It is not said that madness is the ripening of karma, but that it is born from the ripening of karma. That is, an evil karmic cause brings about unbalanced great elements as ripening, and relying on these great elements the mind loses its mindfulness, and so it is called madness. Regarding this madness and mental distraction, one should make four possibilities, namely there is madness without distraction, and so on at length. Madness but not distraction: the undefiled minds of the mad. Distraction but not madness: the defiled minds of the non-mad. Both madness and distraction: the defiled minds of the mad. Neither madness nor distraction: the undefiled minds of the non-mad. Except for Uttarakuru, beings of the other desire realm can be mad. Even the desire-realm gods have madness, how much more humans and those in evil destinies, who could be free from madness? Hell beings are always mad, because they are oppressed by great suffering. That is, hell beings are constantly injured in their vital points by instruments of torture of every kind, which are fierce and unbearable, and oppressed by painful feeling they do not even know themselves, still less can they tell right from wrong. Therefore in the hells there are resentful cries of grief and frenzied shouting, as texts passed down in the world record. Among the noble ones of the desire realm, apart from the Buddhas, madness can occur through unsettled great elements, but not as ripening. If there is fixed karma, it must be received first before one can attain nobility. If it is not fixed karma, then because of attaining nobility the fruit can be made nonexistent, and there is also no fright, because one has transcended the five fears. There is also no injury, because noble ones are not the object of hatred or dislike from nonhuman beings and others, and there is no grief, because the nature of grief has been uprooted by realization. Moreover, the sutra says that karma has three kinds, namely crooked, foul and turbid. What are their characters? The verse says:

說曲穢濁業，依諂瞋貪生。

Crooked, foul and turbid karma are said to arise from flattery, hatred and greed.

論曰：身語意三各有三種，謂曲、穢、濁。如其次第，應知依諂、瞋、貪所生。謂依諂生身語意業名為曲業，諂曲類故。若依瞋生身語意業名為穢業，瞋穢類故。若依貪生身語意業名為濁業，貪濁類故。

The treatise says: Body, speech and mind each have three kinds, namely crooked, foul and turbid. One should know that, in order, they arise from flattery, hatred and greed. That is, the bodily, verbal and mental karma that arise from flattery are called crooked karma, because they are of the class of crookedness. If they arise from hatred, the bodily, verbal and mental karma are called foul karma, because they are of the class of foulness. If they arise from greed, the bodily, verbal and mental karma are called turbid karma, because they are of the class of turbidity.