俱舍論記 13.66

13.66

「謂前加行至名思已業」者，經部通釋。思惟思是遠因等起，作事思是近因等起。《大乘成業論》說：一審慮思、二決定思，當此論思惟思攝，是思業。三動發思，當此論作事思攝，是思已業。不說剎那等起者，此時心性不必是同，罪、福二門非由彼定，故不依彼說業差別。設於彼位起同類思，如其所應二思所攝。身、語二業即作事思，名思已業。

On "It refers to the preliminary ... is called karma having intended": The Sautrāntika resolves and explains: Deliberative intention is the origination as distant cause; active intention is the origination as proximate cause. The *Mahāyāna-karmasiddhiprakaraṇa* states: First is deliberative intention; second is decisive intention. These correspond to deliberative intention subsumed in this treatise, which is karma of intention. Third is operative intention, which corresponds to active intention subsumed in this treatise, which is karma having intended. The reason momentary origination is not mentioned is that the mental nature at that moment is not necessarily identical, and the two paths of demerit and merit are not determined by it; hence distinctions of karma are not explained on its basis. If a similar intention arises at that state, it is subsumed under the two intentions as appropriate. Bodily and verbal karma are precisely active intention, called karma having intended.