瑜伽論記 23.143

23.143

前中，言邪論者乃至當知此為邪論者，邪論者說作惡業時，前方便中數起故，意欲行殺等名故思造，如是之業定墮惡趣，正論非之，依汝所判則謗修行，梵行能證涅槃，何以故？諸有情類，於現在世造惡業時，無有不起故思造者，況在餘生。是即故思造業定入惡趣，是即應無得解脫時，如正論說，唯故思造多是不定，故涅槃云：一切眾生不定業多，決定業少，以是義故有修習道故，決定重業可使輕受，不定之業非生後受。

In the former, regarding "Heterodox treatises... up to... it should be known that this is a heterodox treatise": the heterodox treatise says that when performing unwholesome karma, repeatedly generating the intention to commit killing and the like in the preparatory stage is called intentional action, and such karma definitively causes one to fall into the miserable realms. The orthodox treatise refutes this: according to your determination, it would slander the cultivation of the pure life (brahmacarya) as being able to realize nirvāṇa. Why is this? When sentient beings perform unwholesome karma in the present life, none do so without intentional action, not to mention in other lives. If so, then karma performed intentionally would definitively enter the miserable realms, and thus there would never be a time of attaining liberation. As the orthodox treatise states, intentional actions are mostly indefinite; hence the Nirvāṇa [Sūtra] says: for all sentient beings, indefinite karma is abundant and determinate karma is rare. For this reason, because there is the cultivation of the path, determinate heavy karma can be made to be experienced lightly, and indefinite karma will not be experienced in a future life.