俱舍論記 13.107

13.107

「又非自作至身語業道」者，此下破第四證。牒證釋云應如是說：由能教者本教他時，已能熏成加行思種相續而住。使者依教所作殺等究竟成時，法爾能令教者身中於前加行所熏思種，更復發生根本業道思種微細相續轉變差別而生。於後後位未遇捨緣，剎那剎那漸漸增長，由此根本業道思種於當來世能感多果。自作成時，理亦如是。應知即此微細等種名為業道。此思種子名業道者，此於果上假立因名。言因果者，加行能熏動發身、語業思名因，所熏所引思種名果。彼現行動發思有造作故名業，是前審、決二思所遊名道。或能通生善、惡諸趣故名道。現行思因是正業道。種子思果名業道者，於其果上假立因名。《唯識》第一亦說動發思名業道。故彼論云「起身、語思有所造作說名為業。是審、決思所遊履故，通生苦、樂異熟果故。亦名為道，故前七業道亦思為自性（已上論文）。」又解：思種名道，以能通生善、惡道故。而名業者，此於果上假立因名，是身、語業所引果故。謂前加行現思是因是身、語業，思種是果非身、語業。而名業者，於果思上假立因名。又解：加行身、語表思所發故假名為業，思所履故亦名業道。表是業道。思種由彼起，故彼是因。思種是果，故於果上假立因名。故《唯識論》第一亦云「或身、語表由思發故假說為業，思所履故說名業道。」又解：加行現行能發之思名業。所發身、語名道，是彼思業所遊託故名道。由道助業令熏成種，此業及道俱名為因，是正業道。所熏思果名業道者，於其果上假立因名。如執別有無表論宗，無表亦名身、語業道。表正名為身、語業道。無表從身、語業道生，故名身、語業道。此亦於果假立因名。又解：表正名為身、語業。無表從身、語業生故，名身、語業。此亦於果假立因名，以暢思故得名道。又解：表正是身、語，無表從身、語生，故名為身、語。此亦於果假立因名。造作名業，暢思名道，隨應於果假立因名。若依經部宗，得善、惡戒等於加行位熏成加行七思種子，遇勝緣已，從此加行思種子上復更熏成根本思種，與前加行思種竝起初念七支種子，第二念二七支種子，第三念三七支種子，乃至未遇捨緣已來念念七支思種增長。若遇捨緣即不增長，名之為捨。根本種子在，能招異熟。從根本後，別起身、語思故，熏成後起思種。或初念名根本，第二念已去名後起。又解：於一思種剎那剎那七支功能增長。大乘亦然，然大乘熏第八識，經部熏色心；大乘種子同時相生，經部種子前能生後；大乘熏種子與能熏相應，經部熏種前念熏後念。

"Moreover, when not performed by oneself ... paths of bodily and vocal karma" refutes the fourth proof below. Citing the proof, it explains that one should speak thus: When the instigator originally instructed the other, they were already able to perfume and form a seed of preparatory volition that remains in their continuum. When the deed of killing or the like carried out by the agent in accordance with the instruction is fully accomplished, it inherently causes the seed of preparatory volition previously perfumed in the instigator's continuum to further generate a seed of volition of the fundamental path of karma, which arises subtly, continuously, undergoing transformation with distinctions. In subsequent states, as long as it has not encountered a cause for relinquishment, it gradually increases moment by moment; due to this seed of volition of the fundamental path of karma, it can induce multiple fruits in a future life. When accomplished by oneself, the principle is also like this. One should know that precisely this subtle seed is called a path of karma. That this seed of volition is called a path of karma is a metaphorical application of the name of the cause to the fruit. As for cause and effect: the preparatory, perfuming volition that initiates bodily and vocal karma is called the cause; the seed of volition perfumed and induced thereby is called the fruit. Because that active initiating volition has active construction, it is called karma; and because it is that through which the preceding deliberative and decisive volitions travel, it is called a path. Alternatively, because it can lead to rebirth in good and bad destinies, it is called a path. The active volition, the cause, is the primary path of karma. That the seed-volition, the fruit, is called a path of karma is a metaphorical application of the name of the cause to the fruit. The first fascicle of the Vijñaptimātratā also states that initiating volition is called a path of karma. Thus that treatise says: 'The volition that gives rise to bodily and vocal [actions] involves active construction, so it is called karma. Because it is traversed by deliberative and decisive volitions, and because it leads to the production of painful and pleasant vipāka fruits, it is also called a path; therefore, the first seven paths of karma also have volition as their intrinsic nature (end of citation).' Another explanation: the seed of volition is called a path because it can lead to rebirth in good and bad destinies; that it is called karma is a metaphorical application of the name of the cause to the fruit, because it is the fruit induced by bodily and vocal karma. That is, the preceding preparatory active volition is the cause and is bodily and vocal karma; the seed of volition is the fruit and is not bodily and vocal karma. Yet it is called karma by metaphorically applying the name of the cause to the fruit volition. Another explanation: because the preparatory bodily and vocal vijñapti is initiated by volition, it is metaphorically called karma; because it is traversed by volition, it is also called a path of karma. Vijñapti is the path of karma. The seed of volition arises from it, so that [vijñapti] is the cause. The seed of volition is the fruit; therefore, the name of the cause is metaphorically applied to the fruit. Thus the first fascicle of the Vijñaptimātratāsiddhi also states: 'Or bodily and vocal vijñapti, because initiated by volition, is metaphorically called karma; because traversed by volition, it is called a path of karma.' Another explanation: the preparatory active volition capable of initiating is called karma. The initiated bodily and vocal [actions] are called paths, because they are what that volitional karma travels upon and relies upon; hence they are called paths. Since the path assists karma in perfuming and forming seeds, both this karma and this path are called causes, being the primary paths of karma. That the perfumed fruit of volition is called a path of karma is a metaphorical application of the name of the cause to the fruit. Just as in the school that posits a distinct avijñapti, avijñapti is also called a path of bodily and vocal karma: vijñapti is properly called the path of bodily and vocal karma, and because avijñapti arises from the path of bodily and vocal karma, it is called a path of bodily and vocal karma; this too is a metaphorical application of the name of the cause to the fruit. Another explanation: vijñapti is properly called bodily and vocal karma; because avijñapti arises from bodily and vocal karma, it is called bodily and vocal karma; this too is a metaphorical application of the name of the cause to the fruit; because it expresses volition, it gets the name of path. Another explanation: vijñapti is properly body and speech; because avijñapti arises from body and speech, it is called body and speech; this too is a metaphorical application of the name of the cause to the fruit. Active construction is called karma, expressing volition is called path; in accordance with the circumstances, the name of the cause is metaphorically applied to the fruit. According to the Sautrāntika school, when obtaining good or bad precepts, etc., one perfumes and forms seven preparatory seeds of volition at the preparatory stage; upon encountering superior conditions, from these preparatory seeds of volition, the seeds of fundamental volition are further perfumed and formed, arising together with the previous preparatory seeds of volition: at the first moment, seven limbs of seeds; at the second moment, two sets of seven limbs of seeds; at the third moment, three sets of seven limbs of seeds; and so on, until encountering conditions for relinquishment, seeds of seven limbs of volition increase moment by moment. If one encounters conditions for relinquishment, they no longer increase, which is called relinquishment. The fundamental seeds remain, capable of ripening vipāka. After the fundamental stage, because distinct bodily and vocal volitions arise, subsequent seeds of volition are perfumed and formed. Or, the first moment is called fundamental, and from the second moment onward is called subsequent. Another explanation: within a single seed of volition, the functions of the seven limbs increase moment by moment. The Mahāyāna is also like this; however, the Mahāyāna perfumes the eighth consciousness, whereas the Sautrāntika perfumes body and mind; in Mahāyāna, seeds produce each other simultaneously, whereas in Sautrāntika, the prior seed produces the posterior; in Mahāyāna, the perfuming of seeds is associated with that which perfumes, whereas in Sautrāntika, perfuming seeds means the prior thought-moment perfumes the posterior thought-moment.