【Cultivating Ethical Behaviour】- Confession, restraint, and so forth weaken the capacity of karma to bear fruit

【In this way, confession, restraint, and so forth weaken the capacity of karma to bear fruit. Such karma will not bear fruit even when it comes in contact with other conditions.】

Nah, as stated previously, "confession" or "restraint," after having made much efforts, the capacity to bear fruit - this capacity to bear fruit, in the school of the conscious-only, we call that a seed. Here it uses the word "capacity." The meaning behind them is the same. However, the reason he completely forgoes the terms used in the conscious-only school, there are grounds for him to be doing so. We need not worry about that. This is saying that for a seed from a karmic cause that could eventually bear the fruit of fruitional effect, even when it comes in contact with other conditions, it will still not issue the fruitional effect. Regarding this sentence, it is easy to understand. Or rather, we should we say that it is a sentence which as soon as we hear it, we will know it clearly. However, for the underlying principle, let me tell you this here.

SOURCE 来源 :

64B 04’31” Vol 8 of Master Jih-Chang’s Discourse P273 LL4
English Lamrim Vol 1 P255

日常师父法语📡64B 04’31” 手抄稿第8册P273 LL4

业果 : 伤损能感异熟的功能

【如是由悔及防护等，伤损能感异熟功能者，虽遇余缘，亦定不能感发异熟。】

喏，就像前面的“悔”或者“防护”，经过了这样地努力了以后，把这个能感的异熟的功能—这个异熟的功能，唯识上面我们叫它种子，现在这地方他用这个“功能”，意思一样的。但是呢他所以不完全用唯识法相，唯识的名字，他有他的理由，这个我们不去管它。就是说这一种能感得异熟的业因的这个种子，虽然遇到缘，它也不会感发异熟的果。关于这个话很容易懂—应该这么说：这个话，我们一听就听清楚了，可是这个道理，我在这地方告诉你们一下。