瑜伽師地論略纂 1.63

1.63

發業四緣。初三則三種思，謂審慮思，名發業智前行；決定思，名次欲生；動發勝思，名巧用起。若依小乘，前二通見、修二斷煩惱，第三唯修斷。今依大乘，發總報業，前二通見、修，第三唯是見道煩惱。若發善總業，三思皆善，親引煩惱亦不共無明等，見道所斷。由此經云：諸聖有學，不共無明，已永斷故，不造新業。《對法》亦言：勝義愚發福、不動業，世俗愚發非福業，皆見所斷。若發別報業，第三思亦通修道煩惱，如《唯識》第八卷說。　此第四因「隨順功用」等者，剎那等起，發業風也。此風隨順第三功用，起思於業，俱時引發身語。故《廣百論》破勝論云：汝我一不動，何能發業？彼反難云：汝心、心所亦一非動法，何能發業？聖天破云：心雖不動一，由心尋伺，引起於風，風亦起業。正與此同。

Initiating action has four conditions. The first three are the three kinds of intention (cetanā): deliberating intention is called the precursor knowledge for initiating action; determining intention is called the subsequent arising of desire; and the superior intention of active initiation is called the arising of skillful application. According to the Hīnayāna, the first two extend to afflictions abandoned by seeing and by cultivation, while the third is abandoned only by cultivation. Now according to the Mahāyāna, when initiating karma for total fruitional retributions, the first two extend to seeing and cultivation, while the third is solely an affliction of the path of seeing. If initiating wholesome total-retribution karma, all three intentions are wholesome, and the affliction that directly induces them is also unshared ignorance and the like, which is abandoned by the path of seeing. Therefore the sūtra says: Because all noble persons in training have forever cut off unshared ignorance, they do not create new karma. The Abhidharmasamuccaya also says: Ignorance concerning ultimate truth initiates meritorious and immovable karma, while ignorance concerning conventional truth initiates non-meritorious karma; all are abandoned by seeing. If initiating karma for particular fruitional retributions, the third intention also extends to afflictions of the path of cultivation, as explained in the eighth fascicle of the Vijñaptimātratāsiddhi. Regarding this fourth cause, "conforming exertion" and so forth: this is the instantaneous equivalent arising, the wind that initiates action. This wind conforms to the third exertion, arising from intention toward action, and simultaneously initiates body and speech. Therefore the Śataka-śāstra-vaipulya refutes the Vaiśeṣikas, saying: Your self is single and motionless, how could it initiate action? They countered: Your mind and mental factors are also single, non-moving phenomena, how can they initiate action? Āryadeva refuted them, saying: Although the mind is motionless and single, through mental vitarka and vicāra it induces wind, and wind in turn initiates action. This is precisely the same as this.