說無垢稱經疏 2.217

2.217

贊曰：此止性自為惡。十善業道，略以三門分別：一出體、二釋名、三辨果。出體者，不殺等，身初三。不妄語等，語次四。無貪等，意後三。俱以思為體，三業之體皆是思故。《成唯識》云「前七業道亦思為體，不但後三體是思故，身語表彰意之思故。假名表業，此思熏種，假名無表色業，體實非色。」《顯揚論》云「身語二色，性非善惡，表善惡故，假名善惡，故體即思。思有三種：一審慮思，審慮所作故。二決定思，決定將作故。三動發思，正起動作故。」取此第三為業道體。二釋名者，十者數也，善者順理益物義，業者造作義，道者所遊履義、能通生義。此思類別名十，能有順益名善，體能造作名業。《成唯識》云「此第三思，為前二思所遊履故，通生當來異熟果等，亦名為道。」遊履者，緣慮引發義，與《成業》同然。《瑜伽論》第六十說「思是業，非業道。殺生乃至綺語，亦業亦業道。貪恚邪見，業道非業者，隨轉理門、隨薩婆多等說故。」《成唯識論》真實理門，又彼亦是真實理門，彼論意說：若業道思造作遊履可名為道，由第三思非業道思所遊履故，不與道名。《成唯識》中但說第三思為他所遊、通生當果，與業道名。不相違也。又身語表由思發故，假說名業，所作業故、思所履故，假名業道。《瑜伽》依此復說「殺生乃至綺語亦業亦道，其實非業，可名為道，非能作故。邪見等三，彼此無別。」釋此別名，翻惡可知，如《瑜伽論》第八第九。三辨果者，有漏善業道得四非離繫，無漏善業道得四非異熟，若互相資，各得五果，一一翻十惡業道說，如理應知。此中所言十善業道極清淨者，無漏業道名極清淨，非有漏故。明成佛時無異熟果，由行不殺，得後果時壽量決定，離不與取故大富，上二皆等流果。離欲邪行故梵行，離虛誑語故所言誠諦，離麁惡語故常以煗語，上三皆增上果。離間語故眷屬不離，此等流果。離雜穢語故，善宣密意，此亦增上果。離貪恚邪見，得餘三種，此三皆等流果。此中合說離殺盜離間語貪恚邪見六業得等流果，餘四得增上果。今互相准，如理可知。即厭繁文，故略不說，皆如《瑜伽》第八第九五十九六十、《對法》第七、《成業》、《唯識》等廣說。舊經云「善和諍訟」，是不雜穢語果。「善宣密意故」，密意者，謂隱心理。若綺飾文辭，便翳理故。正直語者便能宣義，言必饒益，是無貪果。若貪欲起，不饒益故。不嫉不恚，俱無瞋果。次嫉之體即是瞋故。若依新文，便無疑難。

Commentary: This refers to abstaining from inherently negative actions. The courses of ten wholesome actions are briefly analyzed through three approaches: first, identifying their essence; second, explaining the names; third, distinguishing the fruits.
Regarding identifying their essence: not killing and so on constitute the first three belonging to the body. Not speaking falsely and so on constitute the next four belonging to speech. Non-greed and so on constitute the last three belonging to the mind. All take volition (cetanā) as their essence, because the essence of the three karmas is entirely volition. The Vijñaptimātratāsiddhi says: "The previous seven courses of action also take volition as their essence, not only because the last three take volition as their essence, but because body and speech manifest the mind's volition. They are metaphorically designated as karmic manifestations (vijñapti). This volition perfumes seeds, which are metaphorically designated as non-manifest form karma (avijñapti-rūpa-karma), while its real essence is not material form." The Prakaraṇāryavācā says: "The two kinds of form of body and speech are inherently neither wholesome nor unwholesome; because they manifest what is wholesome or unwholesome, they are metaphorically designated as wholesome or unwholesome, so their essence is precisely volition. Volition has three varieties: first, deliberative volition, because it deliberates upon what is to be done; second, decisive volition, because it decides upon what is about to be done; third, motive volition, because it actually initiates action." Taking this third variety constitutes the essence of the course of action.
Second, regarding explaining the names: "ten" is the number; "wholesome" means being in accord with principle and benefiting sentient beings; "karma" means intentional action; "course" means that which is traversed, or that which leads to and generates [fruits]. The categories of this volition are designated as "ten"; being capable of conformity and benefit is designated as "wholesome"; the essence being capable of intentional action is designated as "karma." The Vijñaptimātratāsiddhi says: "Because this third volition is traversed by the preceding two volitions and universally produces future fruits of maturation and so on, it is also designated as a 'course'." That which is traversed means the object of cognitive reflection and induction, identical to the Karmasiddhiprakaraṇa. The Yogācārabhūmi, fascicle sixty, states: "Volition is karma, not a course of action. Killing living beings up to frivolous talk are both karma and courses of action. Covetousness, malice, and wrong view are courses of action but not karma; this is spoken according to the method of provisional conformist doctrine and in accordance with Sarvāstivāda and the like." The Vijñaptimātratāsiddhi presents the ultimate method of principle; and that treatise is also the ultimate method of principle. That treatise intends to say: if the volition of the course of action performs and traverses, it can be named a course; since the third volition is not traversed by the volition of a course of action, it is not given the name of course. In the Vijñaptimātratāsiddhi, it is only stated that the third volition is traversed by others and universally generates future fruits, so it is given the name of course of action. There is no contradiction. Furthermore, because bodily and vocal manifestations arise from volition, they are provisionally called karma; because they are actions performed and traversed by volition, they are provisionally called courses of action. Basing on this, the Yogācāra further says: "Killing living beings up to frivolous talk are both karma and courses; in truth they are not karma, but can be named courses, because they are not the active agent. The three beginning with wrong view are no different between the two." Explaining their specific names can be known by inverting the unwholesome ones, as in fascicles eight and nine of the Yogācārabhūmi.
Third, regarding distinguishing the fruits: mundane wholesome courses of action attain four fruits, excluding the fruit of disconnection; supramundane wholesome courses of action attain four fruits, excluding the fruit of maturation. If they mutually support each other, each attains all five fruits, explained respectively by inverting the ten unwholesome courses of action, as should be understood according to reason. What is spoken of here as "the courses of ten wholesome actions being utterly pure" means that supramundane courses of action are named utterly pure because they are not mundane. It clarifies that upon attaining buddhahood there is no fruit of maturation. Due to practicing non-killing, when attaining the subsequent fruit one's lifespan is definite; due to abstaining from taking what is not given, one has great wealth—these above two are fruits of outflow (niṣyanda-phala). Due to abstaining from sexual misconduct, one has pure conduct (brahmacarya); due to abstaining from false speech, one's words are truthful; due to abstaining from harsh speech, one constantly uses warm words—these above three are sovereign fruits (adhipati-phala). Due to abstaining from divisive speech, one's retinue is never dispersed—this is a fruit of outflow. Due to abstaining from frivolous speech, one skillfully expounds esoteric meanings—this is also a sovereign fruit. Due to abstaining from covetousness, malice, and wrong view, one attains the remaining three—these three are all fruits of outflow. Here, taken together, it is said that the six karmas of abstaining from killing, theft, divisive speech, covetousness, malice, and wrong view attain fruits of outflow, while the remaining four attain sovereign fruits. Now, by comparing them mutually, it can be known according to principle. Wishing to avoid tedious text, it is briefly not expounded, all being explained at length in the Yogācārabhūmi fascicles eight, nine, fifty-nine, and sixty, the Abhidharmasamuccayavyākhyā fascicle seven, the Karmasiddhiprakaraṇa, the Vijñaptimātratāsiddhi, and so on. The older sūtra translation says "skillful in resolving disputes and quarrels," which is the fruit of non-frivolous speech. "Due to skillfully expounding esoteric meanings": esoteric meanings refers to concealed principles. If one adorns phrases with ornate embellishments, they obscure the principle. Upright speech can expound the meaning; one's words are certain to be beneficial, which is the fruit of non-greed. If greed arises, it is unbeneficial. Not being envious and not harboring malice are both the fruits of non-anger. The essence of envy is anger itself. If one relies on the new translation, there are no doubts or difficulties.