云何煩惱增上所生諸業？kleśādhipateyaṃ karma katamat /
癸二、答（分三科）子一、略標二五業（分二科）丑一、明二業
謂若思業、若思已業，總名業相。cetanā-karma cetayitvā karma ca / sarvaṃ karmalakṣaṇaṃ nāma //
丑二、標五業（分二科）寅一、略標
又有五種業：一取受業、二作用業、三加行業、四轉變業、五證得業，punaḥ karma pañcavidham / upalabdhikarma kāritrakarma vyavasāyakarma pariṇatikarma prāptikarma ca /
寅二、釋義
今此義中，意多分別加行業。asmiṃs tvarthe yad bhūyasā vyavasāya-karmābhipretam //
子二、廣釋初所標（分二科）丑一、標思業、思已業
何等思業？謂福業、非福業、不動業。何等思已業？謂身業、語業、意業。cetanākarma katamat / puṇyakarma apuṇyakarma āniñjyakarma ca // cetayitvā karma katamat / kāyakarma vākkarma manaskarma ca /
丑二、廣此二業（分三科）寅一、廣前思已業（分五科）卯一、正明根本業道（分二科）辰一、總標善不善業
又此身、語、意三業，或善、或不善，tāni trīṇi kāyavāṅmanaskarmāṇi akuśalāni kuśalāni ca /
辰二、別釋（分二科）巳一、不善業
不善者，即十不善業道：謂殺生、不與取、欲邪行、虛誑語、離間語、粗惡語、雜穢語、貪欲、瞋恚、邪見；akuśalāni katamāni daśākuśala-karma-pathāḥ / prāṇātipātaḥ adattādānam kāma-mithyācāraḥ mṛṣāvādaḥ piśunavāk paruṣavāk saṃbhinna-pralāpaḥ abhidhyā vyāpādaḥ mithyā-dṛṣṭiś ca /
巳二、善業
善者即十善業道：謂離殺生、離不與取、離欲邪行、離虛誑語、離離間語、離粗惡語、離雜穢語、無貪、無瞋、正見。 kuśalāni katamāni / daśa kuśala-karmāpathāḥ / prāṇātipātād viratiḥ adattādānād viratiḥ kāmamithyācārād viratiḥ mṛṣāvādād viratiḥ piśunavāco viratiḥ paruṣavāco viratiḥ saṃbhinnapralāpād viratiḥ anabhidhyā avyāpādaḥ samyagdṛṣṭiś ca //
卯二、以五門分別業道
又殺生等應以五門分別其相：謂事故、意樂故、方便故、煩惱故、究竟故。api ca prāṇātipātādīnāṃ yathāyogaṃ pañca lakṣaṇa-prabhedāḥ / vastutaḥ āśayataḥ prayogataḥ kleśataḥ niṣṭhāgamanataś ca //
卯三、明故思業（分二科）辰一、明五種故思業
如契經言故思造業，云何名為故思造業？謂他所教勅故思造業、他所勸請故思造業、無所了知故思造業、根本執著故思造業、顛倒分別故思造業。yaduktaṃ sūtre cetanākarma / katamāni cetanā-karmāṇi parājñapti-saṃcetanīyatā-karma paramasaṃjñapti-saṃcetatīyatā-karma avijñāya-saṃcetanīyatā-karma mūlābhiniveśa-saṃcetanīyatā-karma viparyāsa-saṃcetanīyatā-karma ca /
辰二、明受異熟
此中根本執著故思造業、顛倒分別故思造業，若作、若增長，非不受異熟；作者，謂起造諸業令其現行，增長者謂令習氣增益。teṣu mūlābhiniveśasaṃcetanīyatākarma viparyāsaṃcetanīyatākarma ca / teṣu mūlābhiniveśasaṃcetanīyatākarma-viparyāsasaṃcetanīyatākarmabhyāṃ yadi kṛtaṃ bhavaty upacitaṃ ca na nāsya vipākaḥ pratisaṃvedyate / kṛtaṃ samudācāra-samutthāpitam / upacitaṃ ca vāsanā-samupacitam //(Abhidh-s 54)
卯四、明決定業
如契經言決定受業，云何名為決定受業？謂作業決定、受異熟決定、分位決定。yadūktaṃ sūtre niyata-vedanīyaṃ karma iti / katame niyatāḥ karmakiyā-niyamaḥ vipāka-patisaṃvedanā-niyamaḥ avasthā-niyamaś ca //
卯五、明異熟（分五科）辰一、不善業道果
十不善業道，異熟果者，於三惡趣中，隨下、中、上品，受傍生、餓鬼、那落迦異熟。等流果者，各隨其相，於人趣中，感得自身、眾具衰損。增上果者，各隨其相，感得所有外事衰損，廣說如經。tanna daśānām akuśalānāṃ karma-pathānāṃ vipāka-phalaṃ triṣu apāyeṣu / mṛdū-madhya-adhimātrāṇāṃ tiryak-preta-narakeṣu vipākaḥ / niṣyanda-phalaṃ pratyekaṃ tadānurūpyeṇa manuṣyeṣu upanannānām ātmabhāva-parigrahayor vipattiḥ / adhipati-phalaṃ pratyekaṃ tadānurūpyeṇaiva vāhyānāṃ bhāvānāṃ vipattiḥ / yathoktaṃ sūtre /
辰二、善業道果
十善業道，異熟果者，於人天趣中，受人天異熟。等流果者，即於彼處，各隨其相，感得自身、眾具興盛。增上果者，即於彼處，各隨其相，感得所有外事興盛。daśānāṃ kuśalānāṃ karma-pathānāṃ vipāka-phalaṃ devamanuṣyagatiṣu upapadyamānānāṃ deveṣu manuṣyeṣu vā vipākaḥ / niṣyanda-phalaṃ tadāyataneṣu pratyekaṃ tadānurūpyeṇa ātmābhāva-parigrahayoḥ saṃpattir abhinirvarttate / adhipatti-phalaṃ tadāyataneṣu pratyekaṃ tadānurūpyeṇaiva vāhyānāṃ bhāvānāṃ saṃpattir abhinirvarttate /
辰三、引滿果
善不善業，於善趣、惡趣中，感生異熟時，有招引業、圓滿業。招引業者，謂由此業，能感異熟果。圓滿業者，謂由此業，生已領受愛不愛果。kuśalānāmakuśalānāṃ ca karmaṇāṃ sugatau durgatau ca vipāko 'bhinirvarttate / taccākṣepakeṇa karmaṇā paripūrakeṇa ca karmaṇā / ākṣepakaṃ karma katamat / yena phala vipāko 'bhinirvarttate / paripūrakaṃ karma katamat / yenopapanna iṣṭāniṣṭaphalaṃ vedayate /
辰四、明一多果業
或有業由一業力牽得一身，或有業由一業力牽得多身，或有業由多業力牽得一身，或有業由多業力牽得多身。yena ekena karmaṇā ekam ātmabhavan ākṣipati vā anekena karmaṇā ekam ātmabhāvam ākṣipati vā anekena karmaṇā anekam ātmabhāvam ākṣipati vā //
辰五、業受果
若一有情成就多業，云何次第受異熟果？於彼身中重者先熟、或將死時現在前者、或先所數習者、或最初所行者，彼異熟先熟。ekaḥ sattvo 'nekena karmaṇā samanvāgataḥ / tatra vipāka-phala-vedanāyāḥ kaḥ kramaḥ / kāye yad audārikaṃ pūrvaṃ pacyate cyutikāle pratyupasthitaṃ vā pūrvaṃ bahulīkāratāṃ gataṃ vā atra samācaritaṃ vā / tadvipākaḥ pūrvaṃ pacyate //(最後，過去生中，已作的業)
寅二、廣思業（分五科）卯一、標解福等三業
如契經言，有三種業：謂福業、非福業、不動業。何等福業？謂欲界繫善業。何等非福業？謂不善業。何等不動業？謂色、無色界繫善業。yaduktaṃ sūtre trividhaṃ karma puṇyakarma apuṇya karma āniñjyakarma ca / puṇya-karma katamat / kāma-pratisaṃyuktaṃ kuśalaṃ karma / apuṇya-karma katamat / akuśalaṃ karma / āniñjya-karma katamat / rūpārūpyapratisaṃyuktaṃ kuśalaṃ karma //
卯二、解經無明發業差別
如契經說：無明緣行，若福、非福及與不動，云何福及不動行緣無明生？有二種愚：一異熟果愚，二真實義愚。由異熟果愚故，發非福行。由真實義愚故，發福及不動行。yaduktaṃ sūtre avidyālambanāḥ saṃskārāḥ puṇyāniñjyā apuṇyāniṃjyāś ceti / katame (Abhidh-s 55) puṇyāniṃjyā avidyālambanāḥ saṃskārā utpadyante / dvividhaḥ saṃmūḍhaḥ / phala-vipāka-saṃmūḍhaḥ tattvārtha-saṃmūḍhaś ca / phala-vipāka-saṃmūḍhasyāpuṇyāḥ saṃskārāḥ / tattvārtha-saṃmūḍhasya puṇyāniṃjyāḥ saṃskārāḥ /
卯三、解不善業道三根為加行究竟（分四科）辰一、殺生麤惡語瞋恚業道
殺生業道，貪、瞋、癡為方便，由瞋究竟；如殺生，粗惡語、瞋恚業道亦爾。prāṇātipātasya karmapathasya lobhadveṣamohaiḥ prayogaḥ / dveṣeṇaiva niṣṭhā / prāṇātipātavat paruṣavāgavyāpādayor api karmapathayoḥ /
辰二、不與取欲邪行貪欲業道
不與取業道，貪、瞋、癡為方便，由貪究竟；如不與取，欲邪行、貪欲業道亦爾。adattādānasya karmapathasya lobhadveṣamohaiḥ prayogaḥ / lobhenaiva niṣṭhā / adattādānavat kāmamithyācārābhidhyayoḥ karmapathayoḥ /
辰三、虛誑語離間語雜穢語業道
虛誑語業道，貪、瞋、癡為方便，於三種中隨由一究竟；如虛誑語，離間語、雜穢語業道亦爾。mṛṣāvādasya karmapathasya lobhadveṣamohaiḥ prayogaḥ / trayāṇām anyatamena niṣṭhā / mṛṣāvādavat saṃbhinnapralāpapiśunavācoḥ karmapathayoḥ /
辰四、邪見業道
邪見業道，貪、瞋、癡為方便，由癡究竟。mithyādṛṣṭeḥ karmapathasya rāgadveṣamohaiḥ prayogaḥ / mohenaiva niṣṭhā /
卯四、解共不共業等經（分二科）辰一、引經
如契經言：有共業、有不共業、有強力業、有劣力業。yaduktaṃ sūtre sādhāraṇaṃ karma asādhāraṇaṃ karma balavatkarma durbalaṃ karma ca /
辰二、問答釋（分二科）巳一、解共不共
云何共業？若業能令諸器世間種種差別。云何不共業？若業能令有情世間種種差別。或復有業令諸有情展轉增上，由此業力說諸有情更互相望為增上緣，以彼互有增上力故亦名共業。是故經言：如是有情與餘有情互相見等而不受用，不易可得。sādhāraṇaṃ karma katamat / yatkarma bhājanaloke nānāvidhaṃ vikalpaṃ karoti // asādhāraṇaṃ karma katamat / yatkarma sattvaloke nānavidhaṃ vikalpaṃ karoti // api ca sattvānām anyonyādhipateyaṃ karmāpi / yena karmabalena sattvānām anyonyādhipatipratyayaḥ proktaḥ / teṣām anyonyādhipatibalatas tadapy ucyate sādhāraṇaṃ karma / yataḥ sūtre uktam / yathā sattvānāmānyaiḥ sattvaiḥ saha anyonyaṃ darśanādikaṃ nopabhogo nopalabdhiḥ /
巳二、解強劣力業（分二科）午一、解強力業（分二科）未一、問
云何強力業？balavatkarma katamat /
未二、答（分二科）申一、釋十種強力業（分十科）酉一、第一種
謂對治力強補特伽羅，故思所造諸不善業。由對治力所攝伏故，令當受那落迦業，轉成現法受。應現法受業，轉令不受。所以此業，名強力者。pratipakṣa-balavat-pugdalasya saṃcetanīyam akuśalaṃ karma / pratipakṣa-bala-viṣkambhaṇena vedanīya-naraka-karma-pravṛtteḥ dṛṣṭa-dharma-vedanāyāḥ pariniṣpādanaṃ dṛṣṭa-dharma-vedanīya-naraka-karma-pravṛtter anutpādaḥ / yena tatkarma balavad ity ucyate /
酉二、第二種
由能對治業力強故，又故思所造一切善業皆名強力，依此業故，薄伽梵說：我聖弟子，能以無量廣大之業，善熏其心，諸所造作有量之業不能引牽、不能留住、亦不能令墮在彼數。prātipakṣika-karma-balavataḥ sarvaṃ saṃcetanīyaṃ kuśalaṃ karma balavad ity ucyate / tatkarma niśrityoktaṃ bhagavatā mamāryaśrāvakā apramāṇa-vaipulya-karmaṇi cittaṃ kuśalaṃ paribhāvayanti abhisaṃskṛte sapramāṇe karmaṇi nākṣipanti nāvasthāpayanti na parihāpayanti tatsaṃkhyāte /
酉三、第三種
又對治力劣補特伽羅，故思所造諸不善業，望諸善業，皆名強力。yadapi pratipakṣa-durbala-pugdalasya saṃcetanīyam akuśalaṃ karma tadapi kuśalāt karmaṇo (Abhidh-s 56) balavad ity ucyate /
酉四、第四種
又故思造業，異熟決定、不斷、不知，名強力業。此中意說，一切善、不善業，異熟決定，聖道力不斷者，皆名強力業。yat punaḥ saṃcetanīyaṃ karma niyata-vipākam aprahīṇam aparijñātaṃ tad balavat karma ity ucyate / tan manasi nidhāya uktaṃ sarvaṃ ca kuśalākuśalaṃ karma niyata-vipākam āryamārgeṇa prahīṇaṃ balavat karma ity ucyate /
酉五、第五種
又欲界繫諸不善業性，皆是強力。yadapi kāma-pratisaṃyuktam akuśalaṃ karma
酉六、第六種
又先所串習，名強力業。yadapi pūrvam abhyastaṃ
酉七、第七種
又依強位，名強力業。yadapi padasthaṃ (在年輕時造的業比孩童時強，健康時造的業比疾病時強)
酉八、第八種
又不可治者，所造諸業，名強力業，無涅槃法故。yadapy asādhyam abhisaṃskṛtaṃ karma aparinirvāṇa-dharmataḥ tadapi prakṛtyā balavat karma ity ucyate /
酉九、第九種、第十種
又由田故，發強力業。又由心加行故，發強力業。kṣetrato 'pi cittābhisaṃskārato 'pi balavat karma veditavyam / (心的決定，如發菩提心)
申二、由九因發強力業
又由九種因，發強力業，謂由田故、事故、自體故、所依故、作意故、意樂故、助伴故、多修習故、與多眾生共所行故。punar navabhir ākārair balavat karma veditavyam / tadyathā kṣetrataḥ vastutaḥ svabhāvataḥ āśrayataḥ manasikārataḥ āśayataḥ sahāyataḥ bahulīkārataḥ bāhujanyataś ca //(田如福田。事如布施。自體，如戒強於施，修強於戒。所依，道德上清淨強於染污。作意，於作事時的專注力。意樂，對涅槃的願求。助伴，由互助而完成的事。關係許多人的，如為眾多眾生的利益與安樂。)
午二、解劣力業
與此相違是劣力業。tadviparyeṇa durbalaṃ karma //
卯五、解受異熟經（分二科）辰一、引經起問
如世尊說：若有說言：彼彼丈夫補特伽羅隨如是如是業，若作、若增長，還受如是如是異熟。若有是事，便不應修清淨梵行，亦不可知正盡諸苦，作苦邊際。若有說言：彼彼丈夫補特伽羅隨如是如是順所受業，若作、若增長，還受如是如是順所受異熟。若有是事，便應修習清淨梵行，又亦可知正盡諸苦，作苦邊際。如是經言有何密意？bhagavatoktaṃ ya evaṃ vadedyathāyaṃ puruṣapugdalaḥ karma karoty upacinoti tathā tathā vipākaṃ pratisaṃvedayata ity evaṃ sati brahma-carya-vāso na bhavaty avakāśaś ca na prajñāyate samyag duḥkha-kṣayāya duḥkhasyāntakriyāyai / yas tv evaṃ vadedyathāyaṃ puruṣapugdalo yathāvedanīyaṃ karma karoty upacinoti tathā tathā yathāvedanīyaṃ vipākaṃ pratisaṃvedayata ity evaṃ sati brahma-carya-vāso bhavaty avakāśaś ca prajñāyate samyag duḥkhakṣayāya duḥkhasyāntakriyāyai / iti yaduktaṃ sūtre tatra ko 'bhisaṃdhiḥ / cf.中阿含11經
A I, pp. 249, 253. ‘Yathā vedaniyaṃ ayaṃ puriso kammaṃ karoti tathā tathā’ssa vipākaṃ paṭisaṃvedayatīti. When a person creates a kamma that is to be experienced in a particular way, he experiences its result precisely in that way.
辰二、釋經密意（分二科）巳一、遮解
此中佛意為欲遮止如是邪說，謂樂俱行業還能感得樂俱行異熟，苦俱行業還能感得苦俱行異熟，不苦不樂俱行業還能感得不苦不樂俱行異熟，故作是說。tatra buddhā manasyevaṃ mithyāvacanaṃ pratiṣeddhuṃ kāmayante / yat sukhasahagatasya karmaṇaḥ sukhasahagata eva vipāko 'bhinirvarttate duḥkhasahagatasya karmaṇo duḥkhasahagata eva vipāko 'bhinirvarttate aduḥkhāsukhasahagatasya karmaṇastatsahagata eva vipāko 'bhinirvarttate /ity evam uktam /
巳二、開解
又為開許如是正說，謂樂俱行業順樂受者還受樂異熟，順苦受者還受苦異熟，順不苦不樂受者還受不苦不樂異熟；苦俱行業順樂受者還受樂異熟，順苦受者還受苦異熟，順不苦不樂受者還受不苦不樂異熟；不苦不樂俱行業順樂受者還受樂異熟，順苦受者還受苦異熟，順不苦不樂受者還受不苦不樂異熟；如是名為此經密意。samyagvacanaṃ tv evam anumanyate / sukhasahagatasya karmaṇaḥ sukhavedanīyasya sukhavipāko 'nujñāyate duḥkhavedanīyasya duḥkhavipāko 'nujñāyate aduḥkhāsukhavedanīyasyāduḥkhāsukhavipāko 'nujñāyate / duḥkhasahagatasya karmaṇaḥ sukhavedanīyasya sukhavipāko 'nujñāyate duḥkhavedanīyasya duḥkhavipāko 'nujñāyate aduḥkhāsukhavedanīyasyāduḥkhāsukhavipāko 'nujñāyate / aduḥkhāsukhasahagatasya karmaṇaḥ sukhavedanīyasya (Abhidh-s 57) sukhavipāko 'nujñāyate duḥkhavedanīyasya duḥkhavipāko 'nujñāyate aduḥkhāsukhavedanīyasyāduḥkhāsukhavipāko 'nujñāyate / eṣo 'bhisandhiḥ tatra sūtre /
寅三、雙解思業思已業（分七科）卯一、解律儀等三業（分二科）辰一、標
又業差別有三種：謂律儀業、不律儀業、非律儀非不律儀業。api khalu karmaprabhedas trividhaḥ / saṃvarakarma asaṃvarakarma naivasaṃvaranāsaṃvarakarma ca /
辰二、釋（分三科）巳一、釋律儀業（分二科）午一、列三
云何律儀業？謂別解脫律儀所攝業、靜慮律儀所攝業、無漏律儀所攝業。saṃvarakarma katamat / prātimokṣa-saṃvara-saṃgṛhītaṃ karma dhyāna-saṃvara-saṃgṛhītaṃ karma anāsrava-saṃvara-saṃgṛhītaṃ karma ca //
午二、釋三（分三科）未一、別解脫律儀所攝業（分二科）申一、列七眾
別解脫律儀所攝業者，即是八眾所受律儀，謂苾芻律儀、苾芻尼律儀、式叉摩那律儀、勤策律儀、勤策女律儀、鄔波索迦律儀、鄔波斯迦律儀及近住律儀。prātimokṣa-saṃvara-saṃgṛhītaṃ karma katamat / sapta saṃghopapannānāṃ saṃvarāḥ / bhikṣusaṃvaraḥ bhikṣuṇīsaṃvaraḥ śikṣamāṇava-saṃvaraḥ śrāmaṇerasaṃvaraḥ śrāmaṇerī saṃvaraḥ upāsakasaṃvaraḥ upāsikāsaṃvaraḥ upavāsa-saṃvaraś ca //
申二、隨別釋（分二科）酉一、建立三類所因（分三科）戌一、出家律儀
依止何等補特伽羅建立出家律儀？依能修行遠離惡行、遠離欲行補特伽羅。katamaṃ pugdalam adhikṛtya pravrajitasaṃvaro vyavasthāpitaḥ / duścarita-viveka-caritaṃ kāma-viveka-caritaṃ pugdalam adhikṛtya /
戌二、近事律儀
依止何等補特伽羅建立鄔波索迦律儀、鄔波斯迦律儀？依能盡壽遠離惡行、不遠離欲行補特伽羅。kaṃ pugdalam adhikṛtya upāsakopāsikāsaṃvaro vyavasthāpitaḥ / duścarita-vivekacaritam adhikṛtya no tu kāma-vivekacaritaṃ pugdalam //
戌三、近住律儀
依止何等補特伽羅建立近住律儀？依止不能遠離惡行及不能遠離欲行補特伽羅。kaṃ pugdalam adhikṛtyopavāsasaṃvaro vyavasthāpitaḥ / naiva duścarita-vivekacaritaṃ na kāma-vivekacaritaṃ pugdalam adhikṛtya //
酉二、問答近事果戒受人寬狹（分二科）戌一、問答受
若唯修學鄔波索迦一分學處，為說成就鄔波索迦律儀？為說不成就？應說成就，而名犯戒。upāsakānām ekatyānāṃ śikṣāsyānīyānāṃ śikṣasamavāgama ity ucyate / upāsaka-saṃvaro 'samanvāgama ity ucyate / uktaḥ samanvāgamaḥ śīlavipattir apy ucyate / (也稱為犯戒)
戌二、問答人（分二科）亥一、問
扇搋、半擇迦等為遮彼受鄔波索迦律儀不耶？yathā ṣaṇḍa-paṇḍakānām / teṣām upāsaka-saṃvaraḥ pratiṣidhyate na vā /
亥二、答（分二科）天一、明遮不遮
不遮彼受鄔波索迦律儀，然遮彼鄔波索迦性，不堪親近、承事苾芻、苾芻尼等二出家眾故。teṣām upāsaka-saṃvaro na pratiṣidhyate / kevalaṃ teṣām upāsakatvaṃ pratiṣidhyate / bhikṣu-bhikṣuṇīnām ubhaya-pravrajitānāṃ saṃghasya pakṣasya saṃseva-upāsana-ayogyatvāt /
天二、別列五種半擇迦
又半擇迦有五種：謂生便半擇迦、嫉妬半擇迦、半月半擇迦、灌灑半擇迦、除去半擇迦。paṇḍakaḥ punaḥ pañcavidhaḥ / jāti-paṇḍakaḥ īrṣyā-paṇḍakaḥ pakṣa-paṇḍakaḥ āsecanaka-paṇḍakaḥ āpat-paṇḍakaś ca //
未二、靜慮律儀所攝業
靜慮律儀所攝業者，謂能損伏發起犯戒煩惱種子，離欲界欲者所有遠離，離初靜慮欲者所有遠離，離第二靜慮欲者所有遠離，離第三靜慮欲者所有遠離，是名靜慮律儀所攝身、語業。dhyāna-saṃvara-saṃgṛhitaṃ karma katamat / dauḥśīlya-samutthāpakānāṃ kleśānāṃ vījopaghāte sati kāmebhyo vītarāgasya yā viratiḥ / prathama-dhyāna-vītarāgasya yā viratiḥ / dvitīya-dhyana-vītarāgasya yā viratiḥ / tṛtīya-dhyāna-vītarāgasya yā viratiḥ / socyate dhyāna-saṃvara-saṃgṛhītaṃ kāya-vāk-karma /(Abhidh-s 58)(當發起犯戒的煩惱的種子被砍斷的時候，這個捨離欲界欲的人，擁有遠離。)
未三、無漏律儀所攝業
無漏律儀所攝業者，謂已見諦者，由無漏作意力所得無漏遠離戒性，是名無漏律儀所攝業。anāsrava-saṃvara-saṃgṛhītaṃ karma katamat / satya-darśanena anāsrava-manaskāra-balena pratilabdhā anāsravā viratiḥ / socyate anāsrava-saṃvara-saṃgṛhītaṃ karma //
巳二、釋不律儀業
云何不律儀業？謂諸不律儀者，或由生彼種姓中故，或由受持彼事業故，所期現行，彼業決定。何等名為不律儀者？所謂屠羊、養鷄、養猪、捕鳥、捕魚、獵鹿、罝兔、劫賊、魁劊、害牛、縛象、立壇呪龍、守獄、讒搆、好為損等。asaṃvara-karma katamat / abhijanmato vā tatkarma-samādānato vā tatkarmādhyācāra-niścayaḥ asaṃvara ity ucyate / te punar asaṃvarāḥ katame / aurabhrikāḥ kaukkṛṭikāḥ śaukarikāḥ śākunikāḥ mātsyikāḥ lubdhakāḥ vāgurikāḥ corāḥ ghātakāḥ gobandhakāḥ nāgabandhakāḥ māṇḍalikāḥ nāgamaṇḍalikāḥ kārāgārikāḥ sūcakāḥ upaghātakāḥ prabhṛtayaḥ /
巳三、釋非律儀非不律儀業
云何非律儀非不律儀業？謂住非律儀非不律儀者所有善、不善業。naivasaṃvaranāsaṃvara saṃgṛhītaṃ karma katamat / naivasaṃvaranāsaṃvaravihāraḥ kuśalākuśalaṃ karma //
卯二、解順三受業（分二科）辰一、列三
又業差別有三種：謂順樂受業、順苦受業、順不苦不樂受業。punaḥ karmaprabhedas trividhaḥ / sukhavedanīyaṃ karma duḥkhavedanīyaṃ karma aduḥkhāsukhavedanīyaṃ karma ca //
辰二、釋三（分三科）巳一、順樂受業
順樂受業者，謂從欲界乃至第三靜慮所有善業，sukhavedanīyaṃ karma katamat / kāmāvacarāt tṛtīya-dhyānaṃ yāvad yat kuśalaṃ karma //
巳二、順苦受業
順苦受業者，謂不善業，duḥkhavedanīyaṃ karma katamat / akuśalaṃ karma //
巳三、順不苦不樂受業
順不苦不樂受業者，謂第三靜慮已上所有善業。aduḥkhāsukhavedanīyaṃ karma katamat / tṛtīyadhyānādūrdhvaṃ yat kuśalaṃ karma /
卯三、解順現受等三業（分二科）辰一、列名
又業差別有三種：謂順現法受業、順生受業、順後受業。karma-prabhedaḥ punas trividhaḥ / dṛṣṭa-dharma-vedanīyaṃ karma upapadya-vedanīyaṃ karma aparaparyāya-vedanīyaṃ karma ca //
辰二、釋所以（分三科）巳一、順現法受業
順現法受業者，若業於現法中異熟成熟，謂從慈定起已，於彼造作，若損、若益，必得現異熟，如從慈定起，從無諍定起、從滅定起、從預流果起、從阿羅漢果起亦爾。又於佛為上首僧中，造善惡業，必得現異熟。又有餘猛利意樂方便，所行善、不善業，亦得現異熟。dṛṣṭa-dharma-vedanīyaṃ karma katamat / tatkarma dṛṣṭe dharme yasya vipāko vipacyate / tacca maitrī-samāpatter uccalitasyaṃ parihāṇiṃ vṛddhiṃ vā kurvataḥ dṛṣṭe dharme vipāko labhyate // yathā maitrī-samāpatter uccalitasya tathā araṇa-samāpatter uccalitasya niurodha-samāpatter uccalitasya strotāpatti-phalād uccalitasya arhattva-phalād uccalitasya ca / buddha-pramukhe saṃghe kuśalam akuśalaṃ ca kurvataḥ dṛṣṭe dharme vipāko labhyate // anyeṣāṃ tīvrāśaya-prayogeṇa kuśalākuśala-karma-pratipannānām api dṛṣṭe dharme vipāko labhyate //
巳二、順生受業
順生受業者，若業於無間生中，異熟成熟，謂五無間業。復有所餘善、不善業於無間生，異熟熟者，一切皆名順生受業。upapadya-vedanīyaṃ karma katamat / tatkarma anantare janmani yasya vipāko vipacyate / (Abhidh-s 59) tadyathā paṃcanāntarya-karmāṇi / api ca yāny anyāni kuśalākuśalāni karmāṇi yeṣām anantare janmani vipāko vipacyate tatsarvam ucyate upapadya-vedanīyaṃ karma //
巳三、順後受業
順後受業者，若業於無間生，後異熟成熟是名順後受業。aparaparyāyavedanīyaṃ karma katamat / tatkarma yasyānantarajanmano 'paraparyāyeṣu vipāko vipacyate / tad ucyate 'paraparyāya-vedanīyaṃ karma /
卯四、解黑黑等四業（分二科）辰一、列名
又業差別有四種：謂黑黑異熟業、白白異熟業、黑白黑白異熟業、非黑白無異熟業能盡諸業。punaḥ karma-prabhedaś caturvidhaḥ / kṛṣṇaṃ kṛṣṇavipākaṃ karma śuklaṃ śukla-vipākaṃ karma kṛṣṇa-śuklaṃ kṛṣṇa-śukla-vipākaṃ karma akṛṣṇa-śuklāvipākaṃ vyāmiśraṃ karma //(那個業是黑的，且能生起黑的結果)
辰二、別釋（分四科）巳一、黑黑異熟業
黑黑異熟業者，謂不善業。kṛṣṇaṃ kṛṣṇa-vipākaṃ karma katamat / akuśalaṃ karma //
巳二、白白異熟業
白白異熟業者，謂三界善業。śuklaṃ śuklavipākaṃ karma katamat / traidhātukaṃ kuśalaṃ karma //
巳三、黑白黑白異熟業
黑白黑白異熟業者，謂欲界繫雜業。或有業意樂故黑，方便故白，或有業，方便故黑，意樂故白。kṛṣṇaśuklaṃ kṛṣṇaśuklavipākaṃ karma katamat / kāmapratisaṃyuktaṃ karma yat karma vā āśayataḥ prayogato vā śuklaṃ yat karma vā prayogataḥ kṛṣṇam āśayataḥ śuklam //(在動機是黑，在方法是白)
巳四、非黑白無異熟業
非黑白無異熟業能盡諸業者，謂於加行、無間道中，諸無漏業。akṛṣṇaśuklāvipākaṃ vyāmiśraṃ karma katamat / prayogānantaryamārge 'nāsravaṃ karma
卯五、解三染、三淨業
總約一切無漏業所有障礙隨順體性，如其次第，建立曲、穢、濁等諸染污業，淨、牟尼等諸清淨業。aviśeṣeṇa ca sarvasyānāsrava-karmaṇaḥ paripantham ānukūlya-svabhāvam adhikṛtya vaṃka-doṣa-kaṣāyāṇāṃ śauceyānāṃ mauneyānāṃ ca karmaṇāṃ yathākramaṃ vyavasthānaṃ veditavyam /
卯六、解施戒等清淨業（分二科）辰一、標舉總說
復有施等諸清淨業。tathā ca dānāni śauceyāni karmāṇi /
辰二、別顯（分二科）巳一、明施業（分三科）午一、施業
云何施業？謂因緣故、等起故、處所故、自體故，分別施業。因緣者，謂無貪、無瞋、無癡善根。等起者，謂彼俱行思。處所者，謂所施物。自體者，謂正行施時，身、語、意業。dānakarma katamat / nidānataḥ utthānataḥ pradeśataḥ svabhāvataś ca dānakarma vikalpyate / nidānam alobho 'dveṣo 'mohaś ca kuśala-mūlāni // utthānaṃ tāny eva cetanāsahagatāni // pradeśo deyāni vastūni // svabhāvo dānasaṃpattikāle kāya-vāṅ-manas-karmāṇi //
午二、施圓滿（分二科）未一、以三故釋
云何施圓滿？謂數數施故、無偏黨施故、隨其所欲圓滿施故，施得圓滿。又無所依施故、廣清淨施故、極歡喜施故、數數施故、田器施故、善分布新舊施故，施得圓滿。dānasaṃpat katamā / abhīkṣṇa-dānataḥ apakṣapāta-dānataḥ icchā-paripūraṇa-dānataś ca dānasaṃpad veditavyā / api ca aniśrita-dānataḥ mahāśuci-dānataḥ parama-prahṛṣṭa-dānataḥ abhikṣṇa-dānataḥ kṣetra-bhājana-dānataḥ nava-purāṇa-saṃvibhāga-dānataś ca dānasaṃpad veditavyā //
午三、施物圓滿
云何應知施物圓滿？謂所施財物非誑詐得故，所施財物非侵他得故，所施財物非穢離垢故，所施財物清淨故，所施財物如法所引故，如是應知施物圓滿。deyasaṃpat katamā / anabhiduta-deya-vastutaḥ aparāpakṛta-deya-vastutaḥ akuthita-vimala-deya-vastutaḥ śuci-deya-vastutaḥ dharmārjita-deya-vastutaś ca deya-saṃpad veditavyā //(Abhidh-s 60)
巳二、明戒業（分三科）午一、釋經五文（分二科）未一、標六句
如契經說：成就尸羅，善能防護別解脫律儀，軌則所行皆悉圓滿，見微細罪生大怖畏，於諸學處善能受學。tathācoktaṃ sūtre śīlasamanvāgataḥ prātimokṣa-saṃvara-saṃvṛta ācāra-gocara-saṃpanno 'ṇumātreṣv avadyeṣu mahābhaya-darśī śikṣate śikṣāpadeṣu iti //
雜阿含637經：當修四念處，乃至如是出家已，住於靜處，攝受波羅提木叉律儀，行處具足，於細微罪生大怖畏，受持學戒：離殺、斷殺、不樂殺生，乃至一切業跡如前說，衣鉢隨身，如鳥兩翼，如是，學戒成就，修四念處。
未二、別釋三（分五科）申一、成就尸羅
云何成就尸羅？能受、能護淨尸羅故。kathaṃ śīlasamanvāgato bhavati / viśuddha-śīlānurakṣaṇopapannataḥ //
申二、善能防護別解脫律儀
云何善能防護別解脫律儀？能善護持出離尸羅故。kathaṃ prātimokṣa-saṃvara-saṃvṛto bhavati / nairyāṇika-śīla-saṃdhāraṇataḥ //
申三、軌則所行皆悉圓滿
云何軌則所行皆悉圓滿？具淨尸羅難為毀責故。katham ācāra-gocara-saṃpanno bhavati / viśuddha-śīla-sahabhāvato 'garhitānām //
申四、見微細罪生大怖畏
云何見微細罪生大怖畏？勇猛恭敬所學尸羅故。katham aṇumātreṣv avadyeṣu mahābhaya-darśī bhavati // tīvreṇa gauraveṇa śīla-śikṣaṇataḥ //
申五、於諸學處善能受學
云何於諸學處善能受學？圓滿受學所學尸羅故。kathaṃ śikṣate śikṣāpadeṣu / śikṣāśīlānāṃ śikṣaṇataḥ //
午二、別釋經中戒義（分二科）未一、標
從是已後，依止尸羅，釋佛經中護身等義。ataḥ paraṃ śīlam ārabhya yad buddhena sūtreṣu nirdṛṣṭaṃ kāyena saṃvṛto bhavatīty evamādi //
未二、釋（分十四科）申一、防護身語
云何名為防護身、語？由彼正解所攝持故。katham ucyate kāyena vācā saṃvṛto bhavati / saṃprajanya-parigṛhītataḥ // (因為有正知、注意的緣故)
申二、身語具足圓滿
云何身、語具足圓滿？終不毀犯所毀犯故。kathaṃ kāyavāksaṃpattyā saṃpanno bhavati / āpatty-anāpatti-dānataḥ // (一個人如何具足身語的圓滿？捨棄犯與不犯)
申三、身語清淨現行
云何身、語清淨現行？由無悔等漸次修行，乃至得定為依止故。kathaṃ pariśuddha-kāya-vāk-samudācāro bhavati / avipratisārādīnāṃ krameṇa saṃpratipattyā yāvat samādhi-lābha-sanniśrayataḥ //(一個人如何擁有清淨的身語行為？)
申四、身語極善現行
云何身、語極善現行？染污尋思所不雜故。kathaṃ kuśala-kāyavāk-samudācāro bhavati / kliṣṭa-vitarka-vyavatīrṇataḥ //(一個人如何擁有善的身語行為？因為已超越染污的尋思。)
申五、身語無罪現行
云何身、語無罪現行？遠離邪願修梵行故。katham anavadya-kāyavāk-samudācāro bhavati / mithyā-praṇidhi-parivarjanena brahma-carya-bhāvanātaḥ //(一個人如何擁有無過失的身語行為？)
申六、身語無害現行
云何身、語無害現行？不輕陵他易共住故。katham avyāvadhya-kāyavāk-samudācāro bhavati / pareṣām anavajñayā sukha-saṃvāsataḥ / (一個人如何擁有無惡意的身語行為？不輕視他人，和樂而住的緣故)
申七、身語隨順現行
云何身、語隨順現行？由能隨順涅槃得故。katham ānulomikāyavāk-samudācāro bhavati / nirvāṇa-prāpty-anukūlataḥ / (一個人如何擁有隨順、合諧的身語行為？因為與涅槃的獲得是一致的緣故)
申八、身語隨隱顯現行
云何身、語隨隱顯現行？隱善顯惡故。katham anucchavika-kāyavāk-samudācāro bhavati / kuśalasya cchādanato 'kuśalasya prakāśanataś ca // (一個人如何擁有適當的身語行為？隱藏自己的善，顯現自己的惡的緣故)
申九、身語親善現行
云何身、語親善現行？同梵行者攝受尸羅故。katham aupayika-kāyavāk-samudācāro bhavati / sabrahmacarya-grahaṇa-śīlataḥ // (一個人如何擁有以身語的行為為方便、方法？)
申十、身語應儀現行
云何身、語應儀現行？於尊、尊位，離憍慢故。kathaṃ pratirūpa-kāyavāk-samudācāro bhavati / guruṣu gurusthānīyeṣu cānihitamānataḥ // (一個人如何擁有合宜的身語的行為？對於自己的老師，以及等同於老師地位的人，遠離憍慢的緣故)
申十一、身語敬順現行
云何身、語敬順現行？於尊教誨，敬順受故。kathaṃ pradakṣiṇa-kāyāyavāk-samudācāro bhavati / avavāde pradakṣiṇa-prāhitataḥ // (一個人如何擁有尊敬的身語的行為？對於老師的教導，尊敬接受的緣故)
申十二、身語無熱現行
云何身、語無熱現行？遠離苦行熱惱、下劣欲解故。katham atapta-kāyavāk-samudācāro bhavati / kaṣṭa-tapo-hīnādhimukti-vivarjitataḥ // (一個人如何擁有無熱惱的身語的行為？遠離苦行的熱惱與遠離下劣勝解的緣故)
申十三、身語不惱現行
云何身、語不惱現行？棄捨財業無悔惱故。katham atanutāpya-kāyavāk-samudācāro bhavati / samutsṛṣṭa-bhoga-karmāntāvipratisāritaḥ /(一個人如何擁有無懊惱的身語的行為？已經捨棄的財富、事業，不會後悔懊惱的緣故)
申十四、身語無悔現行
云何身、語無悔現行？雖得少分不以為喜，而無悔恨故。katham avipratisāri-kāyavāk-samudācāro bhavati / alpa-mātreṇa asaṃtuṣṭāvipratisāritayā //(一個人如何擁有無後悔的身語的行為？因為少量知足，不會後悔懊惱的緣故)
卯七、解自業等經（分二科）辰一、列六業
如世尊說：如是有情皆由自業、業所乖諍、從業所生、依業出離、業能分別一切有情高下、勝劣。yaduktaṃ bhagavatā yathā sattvāḥ / karma-svakā karmadāyādāḥ karma-yonīyāḥ karma-pratisaraṇāḥ karma sarvān sattvān vibhajati ucca-nīcatayā hīna-praṇītatayā (Abhidh-s 61) iti //(世尊曾經說過：眾生以他們的行為為他們自己的親屬、財富，他們是他們的行為的繼承者，他們以他們的行為為孕育處，他們以他們的行為為歸依處，業能分別一切眾生為高下、勝劣。)中阿含170經：眾生因自行業，因業得報，緣業，依業，業處，眾生隨其高下處妙不妙。Cf. M III, p. 203: kammassakā māṇava, sattā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā. Kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāya. Also M I, P. 390, A III, p. 72.
辰二、別釋（分六科）巳一、釋皆由自業
云何有情皆由自業？由自造業而受異熟故。kathaṃ sattvāḥ karmasvakā bhavanti / svayaṃkṛta-karma-vipāka-pratisaṃvedanātām upādaya //(為什麼眾生以他們的行為為他們自己的親屬、財富？因為他們承受自己所作的行為之結果)
巳二、釋業所乖諍
云何業所乖諍？於受自業所得異熟時，善、不善業互違諍故。kathaṃ karmadāyādā bhavanti / svayaṃ kṛta-karma-vipāka-pratisaṃvedanatāyāṃ kuśalākuśalānāṃ karmaṇām anyonyadāyādatām upādāya // (為什麼他們是他們的行為的繼承者？當他們承受自己所作的行為之結果的時候，他們獲得善惡業，為他們的繼承物)
巳三、釋從業所生
云何從業所生？是諸有情遠離無因、惡因，唯從業所生故。kathaṃ karmayonīyā bhavanti / sattvānāṃ mahetu-viṣamahetu-vivarjita-yonitām upādāya // (為什麼他們以他們的行為為孕育處？因為眾生遠離無因、不平等因而生。)
巳四、釋依業出離
云何依業出離？依對治業解業縛故。kathaṃ karma-pratisaraṇā bhavanti / pratipakṣa-karma-viśiṣṭa-karma-bandhanāśrayatām upādāya // (為什麼他們以他們的行為為歸依處？因為他們連結對治業、殊勝業為所依。)
巳五、釋有情高下
云何由業有情高下？謂由業故，於善惡趣，得自體差別。kathaṃ karmaṇā sattvo uccanīcā bhavanti / yat karmaṇā sugatau durgatau vātmabhāva-prabhedaṃ labhante //
巳六、釋有情勝劣
云何勝劣？謂諸有情成就功德、過失差別。kathaṃ hīnapraṇītā bhavanti / yat sattvā guṇa-doṣa-prabhedena samanvāgatā bhavanti //
子三、明可思議不可思議等業（分二科）丑一、解世間（分三科）寅一、解業異熟異
如世尊說：有情業異熟不可思議。云何業異熟可思議？云何業異熟不可思議？謂諸善業於人天趣得可愛異熟是可思議，諸不善業墮三惡趣得不愛異熟是可思議。即由此業感諸有情自身異熟等種種差別不可思議，又即善、不善業處差別、事差別、因差別、異熟差別、品類差別等皆不可思議。yaduktaṃ bhagavatā sattvānāṃ karma-vipāko 'cintya iti / tatra kathaṃ karma-vipākaś cintyaḥ kathaṃ karmavipāko 'cintyaḥ / kuśalasya karmaṇo deva-manuṣya-gatisv iṣṭa-vipākalābhaś cintyaḥ / akuśalasya karmaṇo hīnāsu tisṛṣu durgatiṣu aniṣṭa-vipākalābhaś cintyaḥ / ayaṃ cintyaḥ // yena karmaṇā sattvānām ātmabhāva-vipāka-vaicitryam abhinirvarttate so 'cintyaḥ / tadeva kuśalākuśalaṃ karma-sthāna-vastu-hetu-vipāka-prakārādiprabheder acintyam /(世尊曾經說過：有情的業之成熟是不可思議。哪種業的異熟是可思議？哪種業的異熟是不可思議？對於諸善業，於人天趣，得可愛異熟是可思議。對於諸不善業，墮三惡趣，得不愛異熟是可思議。這是可思議。諸有情的各自身體的成熟等種種差別，來自某種業，這是不可思議。又這個相同的善或不善業，在處所差別、對象差別、因差別、異熟差別、品類差別等都是不可思議。)
增壹阿含29品6經：有四事終不可思惟，云何為四？眾生不可思義，世界不可思議，龍國不可思議，佛國境界不可思議，所以然者，不由此處得至滅盡涅槃。Cf. Kammavipāko bhikkhave acinteyyo. There are four inconceivable things (acinteyyāni): 1. the ability (power) of the buddhas (buddhavisaya), 2. the power of meditative absorption (jhānavisaya), 3. the maturation of actions (kammavipāka), 4. the notion of the universe (lokacintā). A II, p. 80.
寅二、解外增上果
復有種種外事差別能感業用，不可思議。vividha-vāhya-vastu-vaicitryābhinirvarttakaṃ karmācintyam / (復在種種外事，因為業，生起的不同，是不可思議。如不同種類的花，因為太陽，有不同的顏色)
寅三、解未尼等世事
又末尼珠、藥草、呪術相應業用不可思議。maṇi-mantra-auṣadhi-muṣṭiyoga-pratisaṃyuktaṃ karmācintyam /
丑二、解出世間（分三科）寅一、明威德業用
又諸觀行者威德業用不可思議。yogināṃ prabhāva-karmācintyam /(又諸觀行者的威德業用，是不可思議)
寅二、明十自在業用
又諸菩薩自在業用不可思議，所謂命自在故、心自在故、財自在故、業自在故、生自在故、勝解自在故、願自在故、神通自在故、智自在故、法自在故，諸大菩薩由如是等自在力故所作業用不可思議。bodhisattvānāṃ vaśitābhiḥ kriyamāṇaṃ karmācitnyam / tadyathā āyur-vaśitayā citta-vaśitayā pariṣkāra-vaśitayā karma-vaśitayā upapatti-vaśitayā adhimukti-vaśitayā praṇidhāna-vaśitayā ṛddhi-vaśitayā jñāna-vaśitayā dharma-vaśitayā / evaṃ ca bodhisattvānāṃ mahāsattvānām evamādibhir vaśitābhir yatkarma kriyate tadacintyam /
寅三、明佛所作等業用
又一切佛所作諸佛應所作事業用不可思議。sarveṣāṃ buddhānāṃ buddhakṛtyānuṣṭhānaṃ karmācintyam //
辛三、明四行相（分二科）壬一、標
如是集諦總有四種行相差別，謂因相、集相、生相、緣相。tathā ca samudaya-satyaṃ samāsato lakṣaṇa-prabhedena catur-vidham / hetu-lakṣaṇaṃ samudaya-lakṣaṇaṃ prabhava-lakṣaṇaṃ pratyaya-lakṣaṇaṃ ca /(這樣，簡要地說，根據相的差別，集諦有四種)
壬二、釋（分四科）癸一、因相
云何因相？謂能引發後有習氣因，是名因相。hetu-lakṣaṇaṃ katamat / punarbhava-vāsanāyā āhārakaṃ kāraṇaṃ hetur iti hetu-lakṣaṇaṃ veditavyam //
癸二、集相
云何集相？謂彼彼有情所集習氣，於彼彼有情類，為等起因，是名集相。samudaya-lakṣaṇaṃ katamat / teṣāṃ teṣām upacita-vāsanānāṃ sattvānāṃ tasmiṃs tasmin sattva-nikāye udayasya kāraṇam iti (Abhidh-s 62) samudaya-lakṣaṇaṃ veditavyam //
癸三、生相
云何生相？謂各別內身無量品類差別生因，是名生相。prabhuva-lakṣaṇaṃ katamat / pratyātmaṃ santānānāṃ sarva-prakāra-prakarṣa-udbhavasya kāraṇam iti prabhava-lakṣaṇaṃ veditavyam //
癸四、緣相
云何緣相？謂諸有情別別得捨因，是名緣相。pratyaya-lakṣaṇaṃ katamat / sattvānām anyānya-prāpty-atyaya-kāraṇam iti pratyaya-kāraṇaṃ veditavyam //
