瑜伽論記 2.395

2.395

初釋自性中，若法生時造作相起等者，此中景有兩解：一云、造作相起者方便業，及由彼生故身行語行於彼後時造作而轉者是根本業；二云，前文者是表業，後文是無表業，無表業能造集當果亦名造作，不同表業動作名造。備泰同云：前是思業，後是身語，帖成三釋。基後述此三釋云：一云，前是加行業後是根本業者，初通三業或唯意業，後據重者故唯身語；二云，前是表業後是無表業者，初通三業。五十三說：身語意三皆有表故，後是無表。此中有說：唯身語二有無表業故。此但言由彼生故身行語行於彼後時造作而轉，意業輕微五識非色皆不發無表。有說：三業皆有無表。五十三說：十善業道百行所攝，皆名律儀故。三罰業中，意罰重故，意三業道重前七故，亦有無表，於理何違，意業無表隨業道故，但有三支，此依三業通有無表，但說身語非遮意無：三云、前是發身語思，後是身語業者，謂身語業發身語思之所生故，審決二思意相應故，作動意故，說名意業，動發勝思發身語故，名身語業。其獨行思亦名意業，合十名業道。於五境中色聲稱業，三非業者無表示故，成唯識成業等云：有三種思，十種業道皆思為性，釋身語意，業表無表，名思業、思已業，業道定散無表大種造等，發業時節大小不同，如理應思。

In the initial explanation of the intrinsic nature, regarding "when a phenomenon arises, the characteristics of volition arise," and so forth: here Jing has two explanations. One says: "The characteristics of volition arise" refers to preparatory karma; and "due to its arising, bodily activities and verbal activities later proceed volitionally" refers to fundamental karma. The second says: The former text refers to informative karma (vijñapti-karma), and the latter text refers to uninformative karma (avijñapti-karma). Uninformative karma can accumulate future results and is also termed "volition" (fabrication), which differs from the physical movement of informative karma being termed "fabrication." Bei and Tai both say: The former is mental karma (karma of volition), and the latter is bodily and verbal [karma]. Putting these together yields three explanations. Later, Ji related these three explanations, stating: The first says: The former is preparatory karma and the latter is fundamental karma. The initial one applies generally to the three karmas or solely to mental karma; the latter is based on the grave ones, and so refers solely to body and speech. The second says: The former is informative karma and the latter is uninformative karma. The initial one applies generally to the three karmas, because chapter 53 states that body, speech, and mind all have informative [karma]; the latter is uninformative. Here, some say: Only body and speech have uninformative karma, which is why it merely says, "due to its arising, bodily activities and verbal activities later proceed volitionally"; mental karma is subtle and slight, and the five consciousnesses are not material, so neither generates uninformative [karma]. Others say: All three karmas have uninformative [karma]. Chapter 53 states that the ten virtuous courses of karma are subsumed under the hundred practices, all being called restraints (saṃvara). Among the three karmas of punishment, mental punishment is the gravest, and because the three mental courses of karma are graver than the preceding seven, they also have uninformative [karma]—what contradiction is there in reason? Uninformative [karma] of mental karma accords with the courses of karma, hence having only three branches. This relies on the three karmas generally having informative and uninformative [karma]; merely mentioning body and speech does not preclude mind having none. The third says: The former is volition that motivates body and speech, and the latter is bodily and verbal karma. That is to say, bodily and verbal karmas are generated by the volition that motivates body and speech; because the two volitions of deliberation and decision are associated with the mind and set the mind in motion, they are termed mental karma; because the distinguished volition that sets [them] in motion motivates body and speech, it is termed bodily and verbal karma. Volition operating alone is also termed mental karma; combined, the ten are termed courses of karma. Among the five sensory fields, visible matter and sound are termed karma; the other three are not karma because they lack expression. The Cheng weishi [lun], the Cheng ye [lun], and so forth state: There are three kinds of volition; all ten courses of karma take volition as their nature. In explaining body, speech, and mind, informative and uninformative karma, they are called karma of volition and karma subsequent to volition. Whether the uninformative [karma] of courses of karma belongs to meditative concentration or distraction, whether it is created by the great elements, and so forth, as well as the differences in timing and magnitude in motivating karma—one should contemplate this in accordance with reason.