瑜伽論記 14.4

14.4

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.