Karmic Retributions
業報，業與報並稱，意為業之報應或業之果報。謂由身口意之善惡業因，所招惑之苦、樂果報。
業因成果報，又作業果，此為佛教之重要基本觀念。據成實論卷七載：業報有善、不善、無記三種。善得愛報、不善得不愛報、無記則不報。此即佛教所主張之必然業報法則。於此法則中，業不但為受身因緣，萬物亦從業因生。蓋於業與異熟、等流、離繫、士用、增上等五種果之關係。
有漏之善、不善，有異熟、等流之果。無記及無漏之業，則唯有等流、離繫等果，而無異熟果。又其中唯有漏之善、不善業所招之異熟果稱為業報。
閻羅常告彼罪人 無有少罪我能加
汝自作罪今自來 業報自招無代者
於業報中，決定個人貧富、壽夭、命運之業，稱為滿業。決定人之共性與共同物質、生活條件之業，稱為引業。又如受生為人、畜等果報之總相，稱為總報。
雖同受生為人，然有貴賤、智愚、美醜等差別，則稱為別報。又果報之主體，即有情之身心，稱為正報。
有情所依之國土、什器等，稱為依報。又國土、山河等，為眾人所共同受用之果報，係由共業所招感，故稱共報。
具體說明此一內容者，為十二因綠與六道輪迥。善業得樂報、不善業得苦報、不動業得不苦不樂報。
吉祥感恩
資料來源：心靈甘露(三)，隆門圓通法師著。英文翻譯：張惠平。
Karmic Retributions
The term karmic retributions means the pleasant or painful retributions resulting from good or bad karmic causes through the body, speech, or thought.
The karmic fruit retribution is a basic concept in Buddhism. According to Volume 7 of Tattvasiddhi, there are three kinds of karmic retributions: good, bad, and neither good nor bad. Goodness brings the retribution of love, badness brings the retribution of non-love, and neither goodness nor badness brings no retributions. This is the principle of inevitable karmic retributions advocated by Buddhism. Under this principle, karma is not only the cause and condition of re-entering the womb, but is also where everything arises from. Both are based on the relationship between karma and the Five Fruits–Vipākaphala, niṣyanda-phala, visaṃyoga-phala, puruṣakāra-phala, and adhipati-phala.
The goodness and badness with flaws have the fruits of Vipākaphala and niṣyanda-phala. The karma of neither goodness nor badness and the flawless karma have the fruits of niṣyanda-phala and visaṃyoga-phala, but does not have the fruit of Vipākaphala. Only the Vipākaphala brought about by the goodness and badness with flaws is called karmic retribution.
King Yama often tells the sinners: I cannot add more sins to what you have committed. You committed sins yourself and now you are here. Your karmic retributions are incurred by yourself and cannot be substituted.
Among the karmas, the one that decides a person’s wealth, lifespan, and fate is called the full karma. The one that decides people’s commonality, shared materials, and living conditions is called the guiding karma. The general phenomenon in which people are born to be humans, animals, and so on is called the general retribution.
Among those who are born to be humans, some are noble and some are lowly; some are smart and some are stupid; some are good-looking and some are ugly. This is called distinctive retribution. The main body of retributions is the body and mind of sentient beings and is called the direct retribution.
The land, tools and so on that sentient beings rely on are called the circumstantial retribution. Lands, mountains, rivers, and so on that are mutually used by the public and are incurred by mutual karmas are called mutual retribution.
What describes such content concretely is the Twelve Causes and Conditions and the Six Path Reincarnation. Good karma brings the joyful retribution, bad karma brings the painful retribution, and non-action karma brings the retribution of neither pain nor joy.
Auspiciousness and gratitude to everybody!
Source: Sweet Dew for the Soul (Vol. III), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.