俱舍論疏 17.9

17.9

論「為此依此至異此不然」，答也。此有三答。《正理論》云「理亦應說而不說者，為本依本，彼方轉故（述曰：為根本起加行、依根本有後起，本得此名，末不名道）。第二解云：根本麁顯，說麁品為業道。第三釋云：令內外物有減增故，如殺、盜等令物增減。前、後二分不爾，由此二分不名業道。」《婆沙》一百一十三云「所居名外，壽等名內。」《婆沙》云「問：何故名業道？答思名業，業所遊履究竟而轉為業道。問：若爾，一切無記。」

On the Śāstra's stating: "Because it is for the sake of this, relies on this [...] otherwise it would not be so", this is the answer. There are three answers here. The Nyāyānusāra states: "Logically it should also be stated, yet it is not stated, because it is for the sake of the primary action and relying on the primary action that they then operate (Commentary: The preliminary stage arises for the sake of the primary action, and the subsequent stage exists relying on the primary action; the primary action obtains this name, while the secondary ones are not called paths). A second explanation states: The primary action is coarse and prominent, and the coarser category is called the karmapatha. A third explanation states: Because they cause internal and external things to decrease or increase, as killing, stealing, and the like cause things to decrease or increase. The preliminary and subsequent parts are not like this, and therefore these two parts are not called karmapathas." Fascicle one hundred and thirteen of the Vibhāṣā states: "One's dwelling is called external; lifespan and the like are called internal." The Vibhāṣā states: "Question: Why is it called a karmapatha? Answer: Volition is called karma; that through which karma traverses and operates to completion is the karmapatha. Question: If so, all indeterminate [phenomena]..."