俱舍論記 18.128

18.128

「論曰至如是如是」者，釋上兩句，略釋六因。一後起者，謂作業已，隨作不絕。二田者，謂於四田中作損作益。三根本者，謂根本業道。四加行者，謂引彼根本身、語業等。五思者，謂由彼思業道究竟。六意樂者，謂所有意趣等。既言應當，明知未即發業，據遠加行。思據能發，故二不同。由起意樂方始起思，由起思已方起加行，由起加行已方起根本，此根本起必於田中，於此田中起根本已方必後起。今依義次，從後向前。應知此中後起等六，皆有多種輕、重不同，故約彼六辨業輕、重。

Regarding "The Śāstra says... thus and thus": this explains the first two lines, briefly explaining the six causes. First, subsequent action (uttarakāla) means that after performing an action, one continues to act without interruption. Second, field (kṣetra) means doing harm or benefit with respect to the four fields. Third, fundamental (mūla) means the fundamental path of action. Fourth, preparatory application (prayogika) means the bodily and vocal actions that lead to that fundamental action. Fifth, volition (cetanā) means that by which that path of action is consummated. Sixth, intent (āśaya) means all aims and inclinations. Since it says "should", it is clear that it has not yet initiated the action, referring to remote preparatory application. Volition refers to what can initiate, so the two are different. Through giving rise to intent one only then begins to give rise to volition; through giving rise to volition one only then gives rise to preparatory application; through giving rise to preparatory application one only then gives rise to the fundamental action; the arising of this fundamental action must be directed toward a field; and having given rise to the fundamental action directed toward this field, there must then be subsequent action. Now, following the order of meaning, we proceed from the latter to the former. One should know that here, the six from subsequent action onward all have many varieties of difference in lightness and heaviness; therefore, karma's lightness and heaviness are distinguished with reference to those six.