[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 14.4 # 瑜伽論記 14.4 瑜伽論記 14.4 - **Language:** Classical Chinese ### [14.4](https://indike.org/pramana/in.bauddha.taisho.1828.14.4) 復次云何表業？謂略有三種等者，景補闕云：此三表業中身語二業，若隨相分出體，謂從三性意思變起色聲為身語業體，彼意業者取根本身語同時意思是意業體，若遣相分就見分出體，即取根本意思依身語門名身語表業，前方便思名意表業。無表業者，若欲界中若善不善業隨就相分或就見分出三業體，彼業所熏成種於此種子相續遮止如善遮惡惡遮於善假立現行，隨有要期未滿已來如此業種運運增長名成就業。若限勢過及希望止業種不增即名捨業。若道定戒唯就現起相應思意一念義立七支無表，一念能離七支過故，以大小乘教皆說道定律儀隨心起滅不恒相續，若就種子立道定戒恒相續過不得說言隨心起滅，菩薩淨戒身語意表或就相分或就見分如前出體，若無表業則就業種隨本期願一受已去運運增上乃至菩提。 > Regarding 'Furthermore, what is expressive karma (vijñapti-karma)? It is briefly of three kinds', etc.: Jing supplements what was missing, saying: Among these three expressive karmas, bodily and vocal karma—if their essences are identified according to the objective aspect (nimittabhāga)—means that visible form and sound produced by intention of the three natures are the essences of bodily and vocal karma; as for mental karma, taking the fundamental intention simultaneous with body and speech is the essence of mental karma. If one sets aside the objective aspect and identifies the essence in terms of the subjective aspect (darśanabhāga), then taking the fundamental intention that relies on the portals of body and speech is called bodily and vocal expressive karma, while the preliminary preparatory intention is called mental expressive karma. As for non-expressive karma (avijñapti-karma): in the desire realm, whether wholesome or unwholesome karma, when identifying the essence of the three karmas either according to the objective aspect or according to the subjective aspect, the seeds perfumed by that karma continuously hold back \[their opposites\]—as good holds back evil, or evil holds back good—and are nominally designated as manifest activity. As long as the initial undertaking is not yet expired, such karma-seeds progressively increase at every moment, and this is called 'possessing karma'. If the limit of their momentum has passed or the aspiration has ceased, and the karma-seeds no longer increase, this is called 'relinquishing karma'. As for the discipline of the path and absorption (anāsrava- and dhyāna-saṃvara), seven branches of non-expressive \[action\] are nominally established solely in terms of the associated intention and mind arising in a single thought-moment, because a single thought-moment can depart from the faults of the seven branches. For both the Mahāyāna and Hīnayāna teachings state that the discipline of the path and absorption arises and perishes in accordance with the mind and is not permanently continuous; if one were to establish the discipline of the path and absorption in terms of seeds, there would be the fault of permanent continuity, and one could not say that it arises and perishes in accordance with the mind. As for the pure discipline of a bodhisattva, bodily, vocal, and mental expressive actions have their essence identified either in terms of the objective aspect or the subjective aspect as described above; while non-expressive karma is based on the karma-seeds, which, in accordance with the original vow, once received, progressively increase all the way to bodhi. > — English (machine translation) (machine translation) - [Previous: 14.3](https://indike.org/pramana/in.bauddha.taisho.1828.14.3) - [Next: 14.5](https://indike.org/pramana/in.bauddha.taisho.1828.14.5) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1828.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.14.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.14.4](https://indike.org/pramana/in.bauddha.taisho.1828.14.4) · Pramāṇa