四分律行事鈔資持記 2.84

2.84

初文，前示業本。業無自性，必假緣生；緣雖眾多，不出心境；由境發毒，構造成業；境是外緣，毒從內發；故明起業，惟推三毒。毒從我生，我即妄計；即斯妄計，是業之本，故名妄業；經云：一切業障海，皆從妄想生。諦求妄本，畢竟無依；但是一心，隨緣不覺；以不覺故，硜然計我；由我起毒，因毒生業；業成感果，果全是苦，苦即生死；流浪出沒，造受更資；如是億劫，莫知所止。從本至末，就果推因；少識妄源，粗知苦本。諸賢覽此，豈不自思。悲夫！此下，指廣；請尋後篇，不復煩引。今下，次正敘重輕，又二，初示犯報分齊。上二句明犯從心起，示因差也；下二句明報約心分，示果異也。三性者，性即心體；心雖萬狀，論體唯三；二是有記，一號無記。然據善心，應受福報；由心愚癡，損境義一；業道制教，二俱有犯；但業有少輕，制還依教。意業，謂能造之主，總上三性；但性據始起，業取已成。故下，引文顯相，上二句通示。有下，別釋；前明制輕業重，為三，初標。二無下，列相為四。初二句，無慚心；無畏難者，釋無慚相。次二句，邪見心。或下四句，不信心，又二：一不信聖教，二不信果報。或疑下五句，疑惑心，同上二種。三若由下，結示。次若不下，明制重業輕。反上四心，可解。

In the first text, it first shows the root of karma. Karma has no intrinsic nature and must depend on conditions to arise. Although conditions are numerous, they do not go beyond mind and objects. Due to the object, poisons are aroused, compounded, and formed into karma. The object is the external condition, and the poisons arise from within; therefore, when explaining the arising of karma, one only examines the three poisons. The poisons arise from the self, and the self is false conceptualization. This very false conceptualization is the root of karma, hence it is called false karma. The sūtra says: 'The ocean of all karmic hindrances all arises from false thoughts.' Truly seeking the root of delusion, it ultimately has nothing to rely on. It is merely the one mind, following conditions without awakening. Because of non-awakening, it obstinately conceptualizes a self. Due to the self, it gives rise to poisons; because of the poisons, it generates karma; karma completed, it induces the fruit; the fruit is entirely suffering, and suffering is precisely saṃsāra. Drifting, emerging and submerging, creating and experiencing continually reinforce each other; like this for billions of kalpas, one knows not where it will stop. Tracing from root to branch, deducing the cause from the fruit, one comes slightly to know the source of delusion and roughly know the root of suffering. When the virtuous read this, how could they not reflect on themselves? How lamentable! From 'This...' onward, it refers to the extensive [discussion]; please search the later sections, I will not tediously quote them. From 'Now...' onward, it next formally relates the heavy and light, having two parts again: first, it indicates the boundaries of offenses and retribution. The first two lines explain that offenses arise from the mind, showing the difference in causes; the lower two lines explain that retribution is distinguished according to the mind, showing the difference in fruits. 'Three natures': nature is the essence of the mind. Although the mind has ten thousand forms, discussing its essence there are only three: two are morally determinate, and one is called morally indeterminate. However, based on a wholesome mind, one should receive a blessed retribution; yet because the mind is foolish, the sense of harming the object is the same: in both the karmic path and the instituted teaching, an offense is committed. But in karma it is slightly lighter, while the institution still conforms to the teaching. 'Mental karma' refers to the primary agent that can create, subsuming the three natures above; but 'nature' is based on the initial arising, while 'karma' takes what has already been accomplished. From 'Therefore...' onward, the text is cited to reveal the marks, the first two lines generally indicating it. From 'There is...' onward, it explains separately; first, clarifying light institution with heavy karma, having three parts: first, designating it. Second, from 'Without...' onward, the marks are listed as four: the first two lines are the shameless mind; 'having no fear or dread' explains the mark of being shameless. The next two lines are the mind of wrong views. From 'Or...' onward, four lines are the mind of disbelief, having two parts again: first, disbelief in the noble teachings; second, disbelief in karmic retribution. From 'Or doubting...' onward, five lines are the mind of doubt and suspicion, identical to the two kinds above. Third, from 'If by...' onward, it concludes and indicates. Next, from 'If not...' onward, it clarifies heavy institution with light karma; the opposite of the four minds above, which is understandable.