大方廣佛華嚴經隨疏演義鈔 67.21

67.21

疏「此上辨過」下，第二明護。於中有四：一結前徵後、二「若見」下總標護義、三「然過去業」下出過所以、四舉經正護。三中二：先泛明不受報業、後「今無明」下舉今經文明受報業。今初，言「一未作」者，此言難解。謂若未作則未名業，故今依《瑜伽》，其未作業名為不作。論第九云「不作業者，謂若不思業。若不思已，不起身業語業。」釋曰：據此不作，即任運所起，非故意思。設爾有思，又思已不起身口，故不受報。故九地釋表無表業云「作無作，作即身口、無作即意。如殺盜等，心雖欲作，不形身口，故不受報。」若全不作名不受報，何要待言？又何得論云「業有三種不受報」耶？不作即無業故。二未潤，可知。而論但云「作已未得報」，其未潤言是疏義加。三「得對治」者，即《瑜伽》中名「不增長業」。不增長業總有十種：一夢所作業、二無知所作業、三無故思所作業、四不利不數所作業、五狂亂所作業、六失念所作業、七非樂欲所作業、八自性無記業、九悔所損業、十對治所損業。此十名不增長業。除此十種，所餘諸業名為增長。

Where the commentary says, 'The above distinguishes the faults...' below, this is the second part, clarifying the guarding. Within this there are four parts: first, concluding the preceding and asking about what follows; second, from 'If one sees...' downward, generally indicating the meaning of guarding; third, from 'However, past karma...' downward, bringing out the reason for the faults; fourth, citing the sūtra directly to guard against them. In the third there are two parts: first, generally clarifying karma that does not receive retribution; next, from 'Now avidyā...' downward, citing the present sūtra text to clarify karma that does receive retribution. In the first of these, as for 'first, unperformed,' these words are difficult to understand. For if it is not performed, it is not yet called karma; therefore we now rely on the Yogācāra[-bhūmi], where karma that has not been performed is called 'non-performance.' The ninth fascicle of the treatise says: 'As for non-performance of karma, it refers to karma without volition. If there is no volition, one does not give rise to bodily karma or verbal karma.' The explanation states: According to this non-performance, it is what arises spontaneously, without deliberate intention. Even if there were intention, but having had the intention one did not give rise to body and speech, it does not receive retribution. Therefore, in the explanation of manifested and unmanifested karma in the [Daśabhūmika-vyākhyā on the] Nine Bhūmis, it says: 'Action and non-action: action is body and speech; non-action is mind. As in killing, stealing, and so forth, although the mind desires to do it, it is not manifested in body and speech, so it does not receive retribution.' If complete non-performance were called not receiving retribution, why would it need to be stated? And how could the treatise say that 'there are three kinds of karma that do not receive retribution'? Because non-performance means there is no karma. Second, 'unmoistened' is understood. However, the treatise merely says 'performed but not yet having obtained retribution'; the word 'unmoistened' was added by the commentary's interpretation. Third, as for 'obtaining an antidote,' in the Yogācāra[-bhūmi] this is called 'non-increasing karma.' Non-increasing karma has ten kinds in all: 1. karma done in dreams; 2. karma done out of ignorance; 3. karma done without deliberate intention; 4. karma done without intense application and without frequency; 5. karma done in madness; 6. karma done in loss of mindfulness; 7. karma done without desire or pleasure; 8. karma that is intrinsically indeterminate; 9. karma impaired by remorse; 10. karma impaired by an antidote. These ten are called non-increasing karma. Apart from these ten kinds, all remaining karmas are called increasing.