四分律刪繁補闕行事鈔 2.49

2.49

五汎解多少。依如《多論》，八種無作：一作俱無作。如作善惡二業，與作方便齊生。二形俱無作。如善惡律儀，形滅戒失。三事在無作。如施物不壞，無作常隨，僧坊、塔像、橋井等物，功德常生；除三因緣：一前事毀破，二此人若死，三若起邪見；無此三者，事在常有。惡緣同之。四從用無作。如著施衣入諸禪定，則令施主得無量福。惡緣弓力，例此可知。五異緣無作。如身造口業，發口無作；口造身業，發身無作等。若依《成論》，身口互造。六助緣無作。如教人殺、盜，隨命斷、離處，教者得罪。七要期無作，亦名願無作。如人發願作會作衣等施，無作常生。八隨心無作。有定慧心，無作常生，亦名心俱。《成論》云：出入常有善心，轉勝故。此言隨心者，隨生死心，恒有無作，非謂隨定惠。別脫不爾，唯隨於身。即《涅槃》云：初果生惡國，道力不作惡。上八種中，前七通善惡，欲界繫法。後一無作，若是世禪，局上二界；若出道法，非三界業。

Fifth, a general explanation of the number [of kinds]. Relying on the *Sarvāstivāda-vinaya-vibhāṣā*, there are eight kinds of unmanifest:
1. Unmanifest concurrent with the manifest: For example, when performing good or evil karma, it arises simultaneously with the manifest expedient.
2. Unmanifest concurrent with one's physical lifespan: For example, wholesome or unwholesome restraint, where the precept is lost when the physical body perishes.
3. Unmanifest lasting as long as the object exists: For example, when a given object is not destroyed, the unmanifest constantly follows it; with respect to monastery buildings, stūpas, statues, bridges, wells, and other such things, merit constantly arises. Excepting three causes and conditions: first, if the preceding object is ruined and broken; second, if this person dies; third, if he gives rise to wrong view. In the absence of these three, as long as the object exists, [the unmanifest] constantly persists. Conditions for evil are likewise.
4. Unmanifest deriving from use: For example, when one wears a gifted robe and enters various dhyānas, this causes the donor to obtain immeasurable merit. The force of a bow in unwholesome conditions can be understood by analogy with this.
5. Unmanifest from a different condition: For example, when the body performs vocal karma, it engenders vocal unmanifest; when speech performs bodily karma, it engenders bodily unmanifest, and so forth. If relying on the *Tattvasiddhi-śāstra*, body and speech mutually generate [karma].
6. Unmanifest from assisting conditions: For example, when instructing someone to kill or steal, according to when life is severed or the item moved from its place, the instructor incurs the offense.
7. Unmanifest of fixed commitment, also called the unmanifest of vow: For example, when a person makes a vow to hold an assembly, make robes, or give other gifts, the unmanifest constantly arises.
8. Unmanifest conforming to the mind: When one has a mind of samādhi and wisdom, the unmanifest constantly arises, also called concurrent with the mind. The *Tattvasiddhi-śāstra* states: "Entering and exiting, one constantly has a wholesome mind, which becomes increasingly superior." Here, "conforming to the mind" means that conforming to the mind in saṃsāra, there is constantly the unmanifest, not that it strictly conforms to samādhi and wisdom. The prātimokṣa is not like this; it conforms solely to the physical body. That is as the *Nirvāṇa [Sūtra]* states: "When one of the first fruit is born in an evil country, by the power of the path he does not commit evil."
Among the eight kinds above, the first seven apply to both good and evil, and are dharmas bound to the desire realm. The last unmanifest, if worldly dhyāna, is restricted to the upper two realms; if a supramundane dharma of the path, it is not karma of the three realms.