Abhidharmakosa-bhasya, Fascicle 15, of the Sarvastivada school

染業不應作，有說亦壞軌，

Defiled karma ought not to be done, some also say what violates the rules,

應作業翻此，俱相違第三。

Karma that ought to be done is the opposite, the third is contrary to both.

論曰：有說染業名不應作，以從非理作意所生。有餘師言：諸壞軌則身語意業亦不應作，謂諸所有應如是行、應如是住、應如是說、應如是著衣、應如是食等，若不如是名不應作，由彼不合世俗禮儀；與此相翻名應作業。有說善業名為應作，以從如理作意所生。有餘師言：諸合軌則身語意業亦名應作，俱違前二名為第三，隨其所應二說差別。為由一業但引一生、為引多生？又為一生但一業引、為多業引？頌曰：

The treatise says: Some say that defiled karma is called what ought not to be done, since it arises from unreasonable attention. Other masters say: The bodily, verbal and mental karma that violates the rules is also what ought not to be done; that is, whatever ought to be walked thus, stood thus, said thus, clothed thus, eaten thus, and so on, if not so is called what ought not to be done, since it does not accord with worldly etiquette; the opposite of this is called karma that ought to be done. Some say wholesome karma is called what ought to be done, since it arises from reasonable attention. Other masters say: The bodily, verbal and mental karma that accords with the rules is also called what ought to be done; what is contrary to both of the former is called the third, with the two views differing according to the case. Does one karma draw only one life, or many lives? And does one life get drawn by only one karma, or by many? The verse says:

一業引一生，多業能圓滿。

One karma draws one life, many karmas can fulfill it.

論曰：依我所宗應作是說：但由一業唯引一生，此一生言顯一同分，以得同分方說名生。若爾，何緣尊者無滅自言：我憶昔於一時於殊勝福田一施食異熟，便得七返生三十三天，七生人中為轉輪聖帝，最後生在大釋迦家豐足珍財多受快樂。彼由一業感一生中大貴多財及宿生智，乘斯更造感餘生福，如是展轉至最後身生富貴家得究竟果，顯由初力故作是言。譬如有人持金錢一，展轉貿易得千金錢。唱如是言：我本由有一金錢故獲大富樂。復有說者：彼於昔時一施食為依，起多勝思願，有感天上、有感人中，剎那不同熟有先後，故非一業能引多生，亦無一生多業所引。勿眾同分分分差別。雖但一業引一同分，而彼圓滿許由多業。譬如畫師先以一色圖其形狀後填眾彩。是故雖有同稟人身，而於其中有具支體諸根形量色力莊嚴，或有於前多缺減者，非唯業力能引滿生。一切不善善有漏法有異熟故皆容引滿，以業勝故但標業名。然於其中業俱有者能引能滿，隨業勝故。若不與業為俱有者，能滿非引，勢力劣故。如是二類其體是何？頌曰：

The treatise says: According to our school one should say: only one karma draws only one life. By "one life" is meant one commonality of beings, since only when the commonality is obtained is it called a life. If so, why did the Venerable Aniruddha say of himself: I remember that long ago, on one occasion, I gave food to an excellent field of merit, and as the maturation I was reborn seven times in the Heaven of the Thirty-three, seven times among humans as a Wheel-Turning Sage King, and last I was born into the great Sakya clan, abundant in treasure and enjoying much pleasure. By one karma he received in one life great nobility, great wealth and knowledge of past lives, and relying on this he again made karma that brought merit in other lives; thus in turn, in the last body he was born into a wealthy family and obtained the ultimate fruit; this was said to show that it is due to the power of the first. As when a person holds one gold coin and, trading in turn, obtains a thousand gold coins, and says: Because I originally had one gold coin I obtained great wealth and pleasure. There are also those who say: Based on that one act of giving food long ago, he gave rise to many superior thoughts and vows, some bringing about rebirth in heaven and some among humans, with differences in the moment of ripening, earlier and later; therefore it is not that one karma draws many lives, and there is also no one life drawn by many karmas. Let there be no division of the commonality of beings into parts. Although only one karma draws one commonality, its fulfillment is accepted as by many karmas, as a painter first draws the form in one color and afterward fills in various colors. For this reason, although all receive a human body, among them some have complete limbs, faculties, form, stature, strength and adornment, while others are much deficient compared to them; thus it is not only the power of karma that draws and fulfills a life. All unwholesome and wholesome dharmas with outflows have maturation and so can all draw and fulfill, but because karma is superior only karma is named. Among them, what is co-existent with karma can draw and fulfill, according to the superiority of karma; what is not co-existent with karma can fulfill but not draw, since its power is weaker. What is the substance of these two kinds? The verse says:

二無心定得，不能引餘通。

The two attainments without mind and attainment cannot draw, the others cover both.

論曰：二無心定雖有異熟，而無勢力引眾同分，以與諸業非俱有故。得亦無力引眾同分，以與諸業非一果故。所餘一切皆通引滿。薄伽梵說：重障有三，謂業障、煩惱障、異熟障。如是三障其體是何？頌曰：

The treatise says: Although the two attainments without mind have maturation, they lack the power to draw the commonality of beings, because they are not co-existent with karma. Attainment also has no power to draw the commonality of beings, because it does not share one fruit with karma. All the others can both draw and fulfill. The Bhagavan said: There are three heavy obstructions, namely the obstruction of karma, the obstruction of afflictions, and the obstruction of maturation. What is the substance of these three obstructions? The verse says:

三障無間業，及數行煩惱，

The three obstructions are the uninterrupted karma, and the afflictions that often occur,

並一切惡趣，北洲無想天。

And all the evil destinies, the northern continent and the realm of non-perception.

論曰：言無間業者，謂五無間業。其五者何？一者害母、二者害父、三者害阿羅漢、四者破和合僧、五者惡心出佛身血。如是五種名為業障。煩惱有二：一者數行，謂恆起煩惱。二者猛利，謂上品煩惱。應知此中唯數行者名煩惱障。如扇搋等，煩惱數行難可伏除，故說為障。上品煩惱雖復猛利，非恆起故易可伏除。於下品中數行煩惱雖非猛利而難伏除，由彼恆行難得便故。謂從下品為緣生中，中品為緣復生上品，令伏除道無便得生。故煩惱中隨品上下，但數行者名煩惱障。全三惡趣、人趣、北洲及無想天名異熟障。此障何法？謂障聖道及障聖道加行善根。又業障中理亦應說餘決定業，謂餘一切定感惡趣卵生濕生及女人身第八有等。然若有業，由五因緣易見易知，此中偏說，謂處、趣、生、果及補特伽羅。於諸業中唯五無間，具此五種易見易知，餘業不然故此不說。餘障廢立如應當知。此三障中煩惱與業二障皆重，以有此者第二生內亦不可治。毘婆沙師作如是釋：由前能引後，故後輕於前。此無間名為目何義？約異熟果決定更無餘業餘生能為間隔，故此唯目無間隔義。或造此業補特伽羅，從此命終定墮地獄中無間隔，故名無間。彼有無間，得無間名。與無間法合故名無間，如與沙門合故名沙門。三障應知何趣中有？頌曰：

The treatise says: "Uninterrupted karma" means the five uninterrupted acts. What are the five? First, killing the mother; second, killing the father; third, killing an arhat; fourth, breaking the harmonious Sangha; fifth, with an evil mind causing the Buddha's body to bleed. These five kinds are called the obstruction of karma. Afflictions are of two kinds: first, those that often occur, namely constantly arising afflictions; second, the fierce, namely afflictions of the highest grade. One should know that among these only those that often occur are called the obstruction of afflictions. As with sandhas and others, afflictions that often occur are difficult to subdue and remove, and so are called obstructions. Although the afflictions of the highest grade are fierce, they do not constantly arise and so are easy to subdue and remove. Among the lower grade, although afflictions that often occur are not fierce, they are difficult to subdue and remove, since because they constantly operate it is hard to get an opening. That is, arising from the lower grade as condition, the middle grade as condition again gives rise to the higher, so that the path of subduing and removing has no opportunity to arise. Therefore among afflictions, whatever the grade, only those that often occur are called the obstruction of afflictions. The three evil destinies entire, the human realm, the northern continent and the realm of non-perception are called the obstruction of maturation. What does this obstruct? It obstructs the noble path and the good roots of application of the noble path. Also among the obstructions of karma, reasonably one should also speak of other fixed karma, namely all other karma that definitely brings about the evil destinies, birth from eggs and moisture, a woman's body, the eighth existence, and so on. But if there is karma that is easily seen and known by five causes and conditions, namely place, destiny, birth, fruit and person, among karmas only the five uninterrupted acts have these five kinds and are easily seen and known; other karma is not so, and therefore it is not spoken of here. The establishment and abolition of the other obstructions should be known accordingly. Among these three obstructions, those of afflictions and karma are both heavy, since one who has them cannot be cured even within the second life. The Vibhasa masters explain thus: Because the earlier can draw the later, the later is lighter than the earlier. What meaning does the name "uninterrupted" refer to? In terms of the fruit of maturation, it is definite that no other karma or other life can interrupt it, and so this refers only to the meaning of no interruption. Or the person who has done this karma, when this life ends, definitely falls into hell without interruption, and so it is called uninterrupted. Those who have the uninterrupted receive the name uninterrupted. It is called uninterrupted because it is joined with the uninterrupted, as it is called a shramana because it is joined with shramanas. In what destinies should these three obstructions be known to exist? The verse says:

三洲有無間，非餘扇搋等，

The three continents have the uninterrupted, not sandhas and the others,

少恩少羞恥，餘障通五趣。

They have little kindness and little shame, the other obstructions extend through the five destinies.

論曰：且無間業唯人三洲，非北俱盧餘趣餘界。於三洲內，唯女及男造無間業，非扇搋等。所以者何？即前所說彼無斷善不律儀因，即是此中無逆所以。又彼父母及彼己身，如次少恩少羞恥故。謂彼父母於彼少恩，為彼缺身增上緣故、又由於彼少愛念故。彼於父母慚愧心微，以無現前增上慚愧可言壞故觸無間罪。由此已釋，鬼及傍生雖害母等而非無間。然大德說：若覺分明亦成無間，如聰慧馬。若有人害非人父母不成逆罪，心境劣故。已辯業障唯人三洲，餘障應知五趣皆有。然於人趣唯北俱盧，在天趣中唯無想處。

The treatise says: First, uninterrupted karma exists only among humans of the three continents, not in Uttarakuru, other destinies or other realms. Within the three continents only women and men commit uninterrupted karma, not sandhas and the like. Why? Because the earlier-mentioned reason that they have no cause of severing the good and non-restraint is the same as their having no heinous acts here. Also, their parents and they themselves, in order, have little kindness and little shame. That is, their parents have little kindness toward them, because of the dominant condition of their defective bodies and because they have little affection for them. They have faint shame and conscience toward their parents, because there is no present dominant shame that could be said to be destroyed by touching the uninterrupted offence. By this it is explained that although ghosts and animals kill their mothers and so on, it is not uninterrupted. But the Elder said: If their awareness is clear, it is also uninterrupted, as with an intelligent horse. If a person kills the parents of a non-human, it does not constitute a heinous crime, since the mind and object are inferior. It has been explained that the obstruction of karma exists only among humans of the three continents; the other obstructions should be known to exist in all five destinies. But among the human destinies only Uttarakuru, and among the heavens only the realm of non-perception.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang by imperial order

分別業品第四之六

Chapter 4, Analysis of Karma, Part 6

於前所辯三重障中，說五無間為業障體。五無間業其體是何？頌曰：

Among the three heavy obstructions explained earlier, the five uninterrupted acts were said to be the substance of the obstruction of karma. What is the substance of the five uninterrupted acts? The verse says:

此五無間中，四身一語業，

Among these five uninterrupted acts, four are bodily and one verbal karma,

三殺一誑語，一殺生加行。

Three are killing, one is false speech, and one is the preparatory act of killing.

論曰：五無間中四是身業、一是語業、三是殺生、一虛誑語根本業道、一是殺生業道加行，以如來身不可害故。破僧無間是虛誑語。既是虛誑語，何緣名破僧？因受果名，或能破故。若爾，僧破其體是何？能所破人誰所成就？頌曰：

The treatise says: Among the five uninterrupted acts, four are bodily karma and one is verbal; three are killing, one is the root course of action of false speech, and one is the preparatory stage of the course of action of killing, because the body of the Tathagata cannot be harmed. Breaking the Sangha is the uninterrupted act of false speech. Since it is false speech, why is it called breaking the Sangha? Because the effect is named after the cause, or because it can break. If so, what is the substance of the Sangha's breaking? Who accomplishes the one who breaks and the one broken? The verse says:

僧破不和合，心不相應行，

The breaking of the Sangha is disharmony, a formation not associated with mind,

無覆無記性，所破僧所成。

Of unobstructed neutral nature, accomplished by the Sangha that is broken.

論曰：僧破體是不和合性，無覆無記心不相應行蘊所攝，豈成無間？如是僧破因誑語生，故說破僧是無間果。非能破者成此僧破，但是所破僧眾所成。此能破人何所成就？破僧異熟何處幾時？頌曰：

The treatise says: The substance of the breaking of the Sangha is the nature of disharmony, included in the aggregate of non-associated formations, of unobstructed neutral nature; how then does it constitute the uninterrupted? This breaking of the Sangha arises from false speech, and so it is said that breaking the Sangha is the effect of the uninterrupted act. It is not that the one who breaks accomplishes this breaking of the Sangha; it is accomplished only by the Sangha that is broken. What does this one who breaks accomplish? Where and for how long does the maturation of breaking the Sangha occur? The verse says:

能破者唯成，此虛誑語罪，

The one who breaks accomplishes only the offense of this false speech,

無間一劫熟，隨罪增苦增。

Ripening in uninterrupted hell for one kalpa, with suffering increasing as the offense increases.

論曰：能破僧人成破僧罪，此破僧罪誑語為性，即僧破俱生語表無表業，此必無間大地獄中經一中劫受極重苦。餘逆不必生於無間，若作多逆罪皆於次生熟，如何多逆同感一生？隨彼罪增苦還增劇，謂由多逆感地獄中大柔軟身多猛苦具，受二三四五倍重苦。誰於何處能破於誰？破在何時？經幾時破？頌曰：

The treatise says: The person who can break the Sangha accomplishes the offense of breaking the Sangha, which has false speech as its nature, namely the verbal informing and non-informing karma arisen together with the breaking of the Sangha. This surely brings the experience of extreme suffering for one intermediate kalpa in the great Avici hell. The other heinous acts do not necessarily lead to birth in Avici; if one commits many heinous acts, all ripen in the next life. How can many heinous acts bring about one life together? According to the increase of the offense the suffering again increases fiercely, meaning that through many heinous acts one receives in hell a very soft body and many fierce instruments of torture, and suffers two, three, four or five times heavier suffering. Who, in what place, can break whom? At what time is it broken? How long does the breaking take? The verse says:

苾芻見淨行，破異處愚夫，

A bhikshu of view-practice, in pure conduct, breaks in a different place from ordinary people,

忍異師道時，名破不經宿。

Accepting a different teacher and path; it is called breaking when not passing the night.

論曰：能破僧者要大苾芻，必非在家、苾芻尼等。唯見行者，非愛行人。住淨行人，非犯戒者，以犯戒者言無威故。要異處破，非對大師，以諸如來不可輕逼，言詞威肅對必無能。唯破異生非破聖者，以諸聖者證法性故。有說：得忍亦不可破。為含二義說愚夫言，要所破僧忍師異佛，忍異佛說有餘聖道。應說僧破在如是時，此夜必和不經宿住。如是名曰破法輪僧，能障聖道輪、壞僧和合故。何洲人幾破法輪僧？破羯磨僧何洲人幾？頌曰：

The treatise says: The one who can break the Sangha must be a great bhikshu, certainly not a layman or a bhikshuni and the like. He must be of view-practice, not of craving-practice. The one who dwells in pure conduct is not a precept-breaker, because a precept-breaker's words have no authority. He must break in a different place, not in the presence of the great teacher, because the Tathagatas cannot be lightly pressured and their words are awesome, so that no one can face them. He breaks only ordinary people and does not break noble ones, because the noble ones have realized the nature of the arising of faith. Some say: Those who have attained acceptance also cannot be broken. In saying "ordinary people" two meanings are contained: the Sangha to be broken must accept a teacher different from the Buddha, and accepting a different Buddha means accepting another noble path. It should be said that the breaking of the Sangha occurs at such a time that it certainly is concord that does not pass the night. This is called breaking the Sangha of the wheel of the Dharma, because it blocks the wheel of the noble path and destroys the harmony of the Sangha. In what continent, and with how many people, can the Sangha of the wheel of the Dharma be broken? In which continent and with how many people can a Sangha of formal acts be broken? The verse says:

贍部洲九等，方破法輪僧；

In Jambudvipa, with nine and more, one can break the Sangha of the wheel of the Dharma;

唯破羯磨僧，通三洲八等。

Breaking only the Sangha of formal acts covers three continents, with eight and more.

論曰：唯贍部洲，人少至九或復過此，能破法輪。非於餘洲，以無佛故。有世尊處方有異師。要八苾芻分為二眾，以為所破，能破第九，故眾極少猶須九人。等言為明過此無限。唯破羯磨通在三洲，極少八人，多亦無限。通三洲者，有聖教故。要一界中僧分二部別作羯磨，故須八人，過此無遮故亦言等。於何時分無破法輪？頌曰：

The treatise says: Only in Jambudvipa, with at least nine people or more, can the wheel of the Dharma be broken, and not in other continents, because there is no Buddha. Different teachers exist only where the World-Honored One exists. Eight bhikshus must be divided into two groups as those to be broken, with the ninth being the one who breaks, and so even the smallest assembly needs nine. The word "and more" makes clear that beyond this there is no limit. Breaking only the formal acts covers the three continents, with a minimum of eight people and no limit on more. It covers the three continents because there is a noble teaching. It requires that within one boundary the Sangha be divided into two parties performing separate formal acts, and so eight people are needed; more than this is not prohibited and so also "and more" is said. In what periods is there no breaking of the wheel of the Dharma? The verse says:

初後皰雙前，佛滅未結界，

At the beginning, at the end, before the sores, before the pair, after the Buddha's extinction, and before the boundary is fixed,

於如是六位，無破法輪僧。

In these six situations there is no breaking of the Sangha of the wheel of the Dharma.

論曰：初謂世尊轉法輪未久，後謂善逝將般涅槃時，此二時中僧一味故。於正戒見皰未起時，要二皰生方可破故。未立止觀第一雙時，法爾由彼速還合故。佛滅後時，無真大師為敵對故。未結界時，無一界中分二部故。於此六位無破法輪。非破法輪諸佛皆有，必依宿業有此事故。且止傍論，應辯逆緣。頌曰：

The treatise says: "The beginning" means not long after the World-Honored One turned the wheel of the Dharma; "the end" means when the Sugata is about to enter nirvana; in these two periods the Sangha is of one taste. Before the sores of right precepts and views have arisen, since the breaking is possible only when two sores have arisen. Before the first pair of calm and insight has been established, because by nature they quickly rejoin. After the Buddha's extinction, because there is no true great teacher as an opponent. Before the boundary is fixed, because there is not yet a division into two parties within one boundary. In these six situations there is no breaking of the wheel of the Dharma. It is not that all Buddhas have the breaking of the wheel of the Dharma, since it must depend on past karma that this occurs. Enough of the digression; the conditions for heinous acts should be discussed. The verse says:

棄壞恩德田，轉形亦成逆，

Abandoning and destroying the field of kindness and the field of virtue, even if one changes form it is still a heinous act,

母謂因彼血，誤等無或有，

The mother is said to be the one from whose blood, by mistake and so on, there is none or there is some,

打心出佛血，害後無學無。

Striking with intent, drawing the Buddha's blood, harming the later, there is none for one beyond learning.

論曰：何緣害母等成無間非餘？由棄恩田、壞德田故。謂害父母是棄恩田。如何有恩？身生本故。如何棄彼？謂捨彼恩。德田謂餘阿羅漢等，具諸勝德及能生故。壞德所依，故成逆罪。父母形轉殺成逆耶？逆罪亦成，依止一故。由如是義，故有問言：頗有令男離命根，非父阿羅漢，而為無間罪觸不？曰：有，謂母轉形。頗有令女離命根，非母阿羅漢，而為無間罪觸不？曰：有，謂父轉形。設有女人羯剌藍墮，餘女收取置產門中生子。殺，何成害母逆？因彼血者身生本故。諸有所作應諮後母，能飲能養能長成故。若於父母起殺加行，誤殺餘人無無間罪。於非父母起殺加行，誤殺父母亦不成逆。如子執杖擊父身蚊，母隱在床謂餘而殺。若一加行害母及餘，二無表生，表唯逆罪，以無間業勢力強故。尊者妙音說有二表，表是積集極微成故。若害阿羅漢無阿羅漢想，於彼依止起定殺心，無簡別故亦成逆罪。若有害父，父是阿羅漢，得一逆罪，以依止一故。若爾，喻說當云何通？佛告始欠持：汝已造二逆，所謂害父、殺阿羅漢。彼顯一逆由二緣成，或以二門訶責彼罪。若於佛所惡心出血，一切皆得無間罪耶？要以殺心方成逆罪，打心出血無間則無。若殺加行時，彼非阿羅漢，將死方得阿羅漢果，能殺彼者有逆罪耶？無，於無學身無殺加行故。若造無間加行不可轉，為有離染及得聖果耶？頌曰：

The treatise says: Why does killing one's mother and so on constitute the uninterrupted and not other acts? Because they abandon the field of kindness and destroy the field of virtue. Killing parents abandons the field of kindness. How are they kind? They are the root of the body's birth. How does one abandon them? By giving up their kindness. The field of virtue is arhats and the like, who have all superior virtues and can give birth to them. Destroying the basis of virtue constitutes a heinous offense. If the parents change form and are killed, does it constitute a heinous act? The heinous offense is also constituted, because the basis is one. By this meaning, a question is asked: Is there a case of making a man lose his life faculty, who is neither his father nor an arhat, yet touched by an uninterrupted offense? Answer: Yes, namely a mother who has changed form. Is there a case of making a woman lose her life faculty, who is neither his mother nor an arhat, yet touched by an uninterrupted offense? Answer: Yes, namely a father who has changed form. Suppose a woman's kalala falls and another woman takes it and places it in her womb and gives birth to a child. If killed, does it constitute killing the mother as a heinous act? Because she is the one from whose blood the body arose. For all that is to be done, one should consult the later mother, since she can drink, nurture and raise it. If one has the preparatory act of killing toward one's parents but by mistake kills someone else, there is no uninterrupted offense. If one has the preparatory act of killing toward someone not a parent but by mistake kills a parent, it also does not constitute a heinous act, as when a son holding a staff strikes a mosquito on his father's body, and the mother hidden under the bed is killed thinking it was someone else. If with one preparatory act one harms mother and another, two non-informing karmas arise, but the informing karma is only the heinous offense, because the force of uninterrupted karma is strong. The Venerable Subhuti says there are two informings, since informing is constituted by an accumulation of extremely fine particles. If one harms an arhat without the perception of an arhat, having a firm intent to kill with regard to that basis and no discrimination, it also constitutes a heinous act. If one harms one's father and the father is an arhat, one obtains one heinous act, since the basis is one. If so, how is the parable to be reconciled? The Buddha told Shitiqian (a person's name): You have already committed two heinous acts, namely killing your father and killing an arhat. This shows that one heinous act is constituted by two conditions, or that he was rebuked for that offense in two ways. If with an evil mind one draws blood from the Buddha, does one in every case obtain the uninterrupted offense? Only with a mind to kill is a heinous offense constituted; if blood is drawn by striking intent, there is no uninterrupted act. If at the time of the preparatory act of killing the person is not an arhat but is about to die and attains the fruit of arhat, does the one who kills him have a heinous offense? No, because there is no preparatory act of killing directed at the body of one beyond learning. If one has committed the preparatory act of an uninterrupted offense that cannot be reversed, can one in the meantime become free from desire or attain a noble fruit? The verse says:

造逆定加行，無離染得果。

One who has done a heinous act and is fixed in the preparatory act does not become free from desire or attain a fruit.

論曰：無間加行若必定成，中間決無離染得果。餘惡業道加行中間，若聖道生，業道不起，依止與彼定相違故。於諸惡行無間業中何罪最重？於諸妙行世善業中何最大果？頌曰：

The treatise says: If the preparatory act of an uninterrupted offense is definitely accomplished, in the interval there is certainly no freedom from desire or attainment of a fruit. For the preparatory stage of other evil courses of action, if the noble path arises in the interval the course of action does not arise, because the basis is definitely contrary to it. Among evil acts, among uninterrupted karma, which offense is heaviest? Among good acts, among worldly wholesome karma, what has the greatest fruit? The verse says:

破僧虛誑語，於罪中最大；

Breaking the Sangha by false speech is the greatest among offenses;

感第一有思，世善中大果。

The volition that brings about the peak of existence is the greatest fruit among worldly good.

論曰：雖了法非法，為欲破僧而起虛誑語顛倒顯示，此無間中為最大罪，由此傷毀佛法身故、障世生天解脫道故。謂僧已破乃至未合，一切世間入聖得果離染盡漏皆悉被遮，習定溫誦思等業息，大千世界法輪不轉，天人龍等身心擾亂，故招無間一劫異熟。由此破僧罪為最重，餘無間罪如其次第，第五三一後後漸輕。第二最輕，恩等少故。若爾，何故三罰業中，佛說意罰為最大罪，又說罪中邪見最大？據五無間說破僧重，約三罰業說意罪大，就五僻見說邪見重。或依大果害多有情斷諸善根，如次說重。感第一有異熟果思，於世善中為最大果，感八萬大劫極靜異熟故。約異熟果故說此言。據離繫果，則金剛喻定相應思能得大果，諸結永斷為此果故。為簡此故，說世善言。為唯無間罪定生地獄、諸無間同類亦定生彼？有餘師說：非無間生。同類者何？頌曰：

The treatise says: Although one understands dharma and non-dharma, if for the sake of breaking the Sangha one gives rise to false speech that shows things inverted, this is the greatest offense among the uninterrupted acts, because it wounds and ruins the Dharma body of the Buddha and obstructs the path of worldly rebirth in heaven and of liberation. That is, as long as the Sangha is broken and not yet reunited, all in the world are blocked from entering the noble path, attaining fruits, becoming free from desire and exhausting outflows; the practice of concentration, recitation, contemplation and similar karma ceases; the wheel of the Dharma does not turn in the great trichiliocosm; and the bodies and minds of gods, humans, nagas and others are disturbed; therefore it brings about the maturation of uninterrupted hell for one kalpa. For this reason the offense of breaking the Sangha is the heaviest, and the other uninterrupted offenses in order, the fifth, third and first, are progressively lighter, the second being lightest because its kindness and so on is less. If so, why among the three punishments did the Buddha say that mental punishment is the greatest offense, and also say that among offenses wrong view is greatest? According to the five uninterrupted acts breaking the Sangha is said to be heavy; in terms of the three punishments the mental offense is said to be great; and among the five wrong views, wrong view is heavy. Or, in terms of great fruit, harming many sentient beings and severing the good roots are said to be heavy in order. The volition that brings about the maturation of the peak of existence is the greatest fruit among worldly good, because it brings extremely tranquil maturation of eighty thousand great kalpas. This is said in terms of the fruit of maturation. In terms of the fruit of disjunction, the volition associated with the diamond-like concentration can obtain a great fruit, because the permanent severing of fetters is its fruit. To distinguish this, "worldly good" is mentioned. Does only the uninterrupted offense definitely lead to birth in hell, or do things of the same kind as the uninterrupted also definitely lead there? Other masters say: It is not birth in the uninterrupted. What are the things of the same kind? The verse says:

汙母無學尼，殺住定菩薩，

Defiling one's mother, a bhikshuni beyond learning, killing a bodhisattva fixed in his stage,

及有學聖者，奪僧和合緣，

And a noble learner, robbing the conditions for the Sangha's harmony,

破壞窣堵波，是無間同類。

Destroying a stupa, are the kinds similar to the uninterrupted.

論曰：如是五種隨其次第，是五無間同類業體。謂有於母阿羅漢尼行極汙染謂非梵行，或有殺害住定菩薩，或殺學聖者，或奪僧合緣，或破窣堵波，是五逆同類。有異熟業於三時中極能為障。言三時者，頌曰：

The treatise says: These five, in order, are the substances of the karmas of the same class as the five immediate-retribution crimes. They are: to engage in extremely defiling, non-celibate conduct with one's mother or with an arhat nun; or to kill a Bodhisattva who abides in the fixed state; or to kill a noble one who is still in training; or to seize the means of unity of the Sangha; or to destroy a stupa. These are the crimes of the same class as the five rebellious acts. There are karmas of maturation that, over three periods, are an extreme obstruction. As for the three periods, a verse says:

將得忍不還，無學業為障。

On the point of gaining acceptance, non-return, and the stage beyond learning, karma is an obstruction.

論曰：若從頂位將得忍時，感惡趣業皆極為障，以忍超彼異熟地故。如人將離本所居國，一切債主皆極為障。若有將得不還果時，欲界繫業皆極為障，唯除隨順現法受業。若有將得無學果時，色無色業皆極為障，亦除順現。二喻如前。如上所言住定菩薩，為從何位得住定名？彼復於何說名為定？頌曰：

The treatise says: When one is about to gain acceptance from the stage of the summit, the karmas that bring about evil destinies are all an extreme obstruction, because acceptance surpasses the ground of their maturation. It is like a man about to leave the country where he has lived, to whom all his creditors are an extreme obstruction. When one is about to gain the fruit of non-return, the karmas bound to the desire realm are all an extreme obstruction, excepting only those that are to be experienced in the present life. When one is about to gain the fruit beyond learning, the karmas of the form and formless realms are all an extreme obstruction, again excepting those experienced in the present life. The two analogies are as before. As for the Bodhisattva who abides in the fixed state, as mentioned above, from what stage does he gain the name "fixed"? And in what respect is he called fixed? A verse says:

從修妙相業，菩薩得定名，

From cultivating the karma of the excellent marks, a Bodhisattva gains the name "fixed";

生善趣貴家，具男念堅故。

he is born in good destinies and noble families, with male form, memory and firmness.

論曰：從修能感妙三十二大丈夫相異熟果業，菩薩方得立住定名，以從此時乃至成佛常生善趣及貴家等。生善趣者，謂生人天，趣妙可稱故名善趣。於善趣內常生貴家，謂婆羅門或剎帝利、鉅富長者大婆羅家。於貴家中根有具缺，然彼菩薩恆具勝根，恆受男身尚不為女，何況有受扇搋等身。生生常能憶念宿命，所作善事常無退屈。謂於利樂有情事中，眾苦逼身皆能堪忍。雖他種種惡行違逆，而彼菩薩心無厭倦。如世傳有無價䭾娑，當知此言目彼菩薩。由彼大士雖已成就一切殊勝圓滿功德，而由久習無緣大悲，任運恆時繫屬他故。普於一切有情類中，以無慢心皆攝同己。或常觀己如彼僕使，故於一切難求事中皆能堪忍，及於一切勞迫事中皆能荷負。修妙相業其相云何？頌曰：

The treatise says: From the time he cultivates the karma that brings about the maturation of the excellent thirty-two marks of a great man, the Bodhisattva is first called "fixed," because from then until he becomes a Buddha he is always born in good destinies and in noble families and so on. Born in good destinies means born among humans or gods; because the destiny is excellent and praiseworthy it is called a good destiny. Within good destinies he is always born into a noble family, that is, a Brahmin or a Kshatriya, or the household of a wealthy elder or a great Brahmin. Among noble families, the faculties may be complete or deficient, but that Bodhisattva always has superior faculties, and always takes a male body and is not even a woman, much less does he take the body of a eunuch or the like. Life after life he is always able to remember his former lives, and he never wavers in the good deeds he does. That is, in works that benefit and bring happiness to sentient beings, he can endure even when many sufferings press upon his body. Though others commit various evil acts against him, that Bodhisattva's mind is never wearied. As the world tells of a priceless servant, one should know that this phrase refers to that Bodhisattva. Although this great being has already accomplished all supreme and perfect merits, through long habituation to unconditioned great compassion he is naturally and constantly bound to others. Among all kinds of sentient beings, he draws all in as himself, without arrogance. Or he constantly regards himself as their servant, and so in all things hard to bear he can endure, and in all toilsome and pressing matters he can carry the load. What are the characteristics of cultivating the karma of the excellent marks? A verse says:

贍部男對佛，佛思思所成，

In Jambudvipa, as a man, facing a Buddha, thought about the Buddha, made of thought,

餘百劫方修，各百福嚴飾。

he cultivates it for the remaining hundred kalpas, each adorned with a hundred merits.

論曰：菩薩要在贍部洲中，方能造修引妙相業，此洲覺慧最明利故。唯是男子非女等身，爾時已超女等位故。唯現對佛，緣佛起思是思所成，非聞修類。唯餘百劫造修非多，諸佛因中法應如是。唯薄伽梵釋迦牟尼，精進熾然能超九劫，九十一劫妙相業成。是故如來告聚落主：我憶九十一劫以來，不見一家因施我食有少傷損，唯成大利。從此自性恆憶宿生，是故但言九十一劫。宿舊師說：菩薩出初無數劫來，離四過失、得二功德。如前所辯，一一妙相百福莊嚴，何等名為一一福量？有說：唯除近佛菩薩，所餘一切有情所修富樂果業名一福量。有說：世界將欲成時，一切有情感大千土業增上力為一福量。有說：此量唯佛乃知。今我大師，昔菩薩位於三無數劫供養幾佛耶？頌曰：

The treatise says: A Bodhisattva can create and cultivate the karma that draws the excellent marks only in Jambudvipa, because the wisdom and understanding of this continent are the sharpest and clearest. It is only men and not women and the like, because by then he has passed beyond the stage of a woman and the like. He does so only in the presence of a Buddha, and the thought directed at the Buddha is made of thought, not of the class of hearing or cultivation. He cultivates only for a hundred kalpas, not more; this is the rule in the causal stage of the Buddhas. Only the Bhagavan Shakyamuni, with blazing diligence, was able to surpass nine kalpas, and so the karma of the excellent marks was completed in ninety-one kalpas. For this reason the Tathagata told the village headman: I recall that in the ninety-one kalpas up to now, I have not seen a single family suffer even slight harm because of giving me food, but only great benefit. From then on, by nature, he always remembered his former lives, which is why only ninety-one kalpas are mentioned. The old masters say: The Bodhisattva, from the first incalculable kalpa onward, was free of four faults and gained two merits. As explained earlier, each excellent mark is adorned with a hundred merits; what is the measure of each merit? Some say: Excluding Bodhisattvas near to Buddhahood, the karma that brings about the fruit of wealth and happiness cultivated by all other sentient beings is the measure of one merit. Some say: When a world is about to form, the increasing power of the karma of all sentient beings in bringing about a great-thousand world is the measure of one merit. Some say: Only a Buddha knows this measure. Now how many Buddhas did our Great Teacher serve in his Bodhisattva stage during the three incalculable kalpas? A verse says:

於三無數劫，各供養七萬，

In the three incalculable kalpas, he made offerings to seventy thousand each,

又如次供養，五六七千佛。

and in order further to five, six, and seven thousand Buddhas.

論曰：初無數劫中供養七萬五千佛，次無數劫中供養七萬六千佛，後無數劫中供養七萬七千佛。三無數劫一一滿時，及初發心，各逢何佛？頌曰：

The treatise says: In the first incalculable kalpa he made offerings to seventy-five thousand Buddhas, in the second incalculable kalpa to seventy-six thousand Buddhas, and in the third incalculable kalpa to seventy-seven thousand Buddhas. When each of the three incalculable kalpas was completed, and at the time of his first arousing the mind, which Buddhas did he meet? A verse says:

三無數劫滿，逆次逢勝觀，

At the completion of the three incalculable kalpas, in reverse order he met Vipasyin,

然燈寶髻佛，初釋迦牟尼。

Dipamkara, Ratnasikhin, and at first, Shakyamuni.