大般涅槃經義記 10.127

10.127

下次觀業。文還有四：一觀業體、二觀業因、三觀業果、四修道斷業。前中，初先結前生後，「何以故」下辨明須觀業之所以，以前煩惱能作生業及受業故。先徵、後辨。「受想觸」等，牒前煩惱。「能作生業不作受業」隱終論始。初發善惡能生後果名作生業，未潤受果名不作受。「如是煩惱與業共行即有二」者，始終通辨。「前作生業更潤生果」通前說二，「生受」列名。「是故」下結，是前煩惱能為二業，故須觀之。下辨業相，約具說三，初舉、次列、下廣分別。四義辨之：一業及業果相對分別，身口二種起作名「業」，從意業生故名「業果」。意能思量造作「名業」，不從業生故「不名果」。「以業因故即名為業」釋以顯之。二內外分別，身口名外，意業名內。三生受分別，義如前釋。四期正分別，「正業」名意，「期業」身口，略分二相。依前意業身口之中期會而成，故名身口以為期業，先發、下釋。「是故」下結。

Next is the contemplation of karma. The text also has four parts: 1. contemplating the essence of karma, 2. contemplating the causes of karma, 3. contemplating the fruits of karma, and 4. cultivating the path to sever karma. In the first part, it first concludes the preceding and introduces what follows; from "Why is that?" downward, it explains the reason why karma must be contemplated, because the preceding afflictions can create generative karma and receptive karma. First it investigates, then distinguishes. "Feeling, perception, contact..." and so forth cites the preceding afflictions. "Can create generative karma but not create receptive karma" conceals the end to discuss the beginning: when first initiating good or evil that can generate subsequent fruits, it is called creating generative karma; not having yet moistened to receive the fruit, it is called not creating reception. "Such afflictions traveling together with karma therefore have both" is a comprehensive distinction of beginning and end. "Formerly creating generative karma and further moistening to produce fruit" combines the preceding to speak of two; "generation and reception" lists their names. From "For this reason..." downward concludes: because the preceding afflictions can constitute the two karmas, one must contemplate them. Below, it distinguishes the marks of karma, speaking of three in terms of the instruments; first it presents, next lists, and below distinguishes them extensively. It distinguishes them through four meanings: 1. relative distinction between karma and the fruit of karma: the initiation and action of body and speech are called "karma"; arising from mental karma, they are called "fruit of karma"; the mind's ability to deliberate and act is called "karma"; not arising from karma, it is "not called fruit." "Because of the cause of karma, it is directly called karma" explains to clarify this. 2. Distinction between internal and external: body and speech are called external; mental karma is called internal. 3. Distinction between generation and reception: the meaning is as explained above. 4. Distinction between project and primary: "primary karma" is mental, and "project karma" is bodily and verbal, briefly dividing into two marks; relying on the preceding mental karma, bodily and verbal actions converge to completion, hence body and speech are called project karma; it is first stated and then explained below. From "For this reason..." downward concludes.