瑜伽師地論略纂 13.80

13.80

論云「若諸威儀路、工巧處一分，所有身、語表業，名無記表業」者，此如隨轉薩婆多義。　言一分者，即威儀四塵、工巧五塵中，唯取身、語，故言一分。今大乘此通三性，今取無記，除善、不善，故言一分。此皆加行生，非如異熟生心不能發業。若爾，變化心亦能發業，何故不論？今大乘若為利樂，當知是善，即善種類；若為嬉戲，當知無記，即威儀等種類，異而不論。　「意表業」者，法師云：表自善惡，亦有無表。如前〈本地〉第八抄。彼敘諸解稍有趁逐，今更解。如身語二種，表示於他，意唯自表。如發身語業時，必有意表以為方便，自意表知我作如是事。即前表知，後作此事，意俱表業，名意表業。　「此中，唯有身餘處滅，於餘處生，或即於此變異生等」者，以正量部師色法相續，一期四相，有別動色，說名身表。今破之云：剎那剎那生滅相續，於此處滅，於餘處生；非一實法中無生滅，從此不滅而能往彼。吠世師德句中屈申等亦爾，亦有實體，今同破之。若薩婆多，雖無動色，然別有業色，如屈申時有別業色生。今不然，唯有異熟無記色身，於此處由思力故變易而生，非別有業色，故言唯有身於餘處滅等。　「唯有語音，名語表業」者，此簡薩婆多聲即是語業。今言俱有語音，思業所發，名語表業。語體唯無記，不同小乘業體通三性。　「唯有發起心造作思，名意表」者，此言以思為意業，意業亦發身語，以思為業。業即是色，而是假名，非別有色名為業等。

The treatise says: "If it is a portion of the modes of deportment or the areas of craftsmanship, all bodily and vocal overt karma is called indeterminate overt karma": this is in accordance with the provisional Sarvāstivāda doctrine. The phrase "a portion" means that within the four sense-objects of modes of deportment and the five sense-objects of craftsmanship, it takes only body and speech, hence it is called "a portion." Now, in the Mahāyāna, this extends through all three natures; here it takes the indeterminate, excluding the wholesome and unwholesome, hence it is called "a portion." These are all produced by preparatory effort, unlike a mind born of maturation which cannot instigate karma. If so, a mind capable of magical transformation can also instigate karma; why is it not discussed? Now in Mahāyāna, if it is for benefit and joy, know that it is wholesome, belonging to the category of the wholesome; if it is for amusement, know that it is indeterminate, belonging to the category of modes of deportment and the like; being distinct, it is not discussed. Regarding "mental overt karma": the Dharma Master says: it reveals one's own wholesomeness or unwholesomeness; there is also non-overt [karma]. It is as in the previous notes to the eighth fascicle of the Maulī Bhūmi. Those various explanations were somewhat hasty; now I explain it further. Just as bodily and vocal kinds indicate to others, the mental indicates only to oneself. When instigating bodily and vocal karma, there must be mental overt [karma] as the expedient means, one's own mind indicating and knowing, "I am performing such an action." That preceding indication and knowing, and the subsequent performance of this action, are overt karma concurrent with mind, named mental overt karma. Regarding "Herein, there is only the cessation of the body in another place and arising in another place, or transformation and arising right here": according to the Sammatīya masters, because material dharmas are a continuum, during one period with the four characteristics, there is a distinct moving form of matter, called bodily overt [karma]. Now it is refuted, saying: momentary arising and ceasing follow in continuity, ceasing in this place and arising in another place; it is not that within a single real dharma there is no arising and ceasing, moving thither without ceasing from here. The bending and stretching among the qualities (guṇa) of the Vaiśeṣikas are also like this, also having real intrinsic substance; they are now likewise refuted. In the Sarvāstivāda, although there is no moving matter, there is a distinct karmic matter, as when bending and stretching, a distinct karmic matter arises. Now it is not so: there is only a physical body of maturation indeterminate matter; right here, by the power of volition, it transforms and arises, and there is no distinct karmic matter; hence it says "there is only the cessation of the body in another place..." and so forth. Regarding "there is only vocal sound, called vocal overt karma": this excludes the Sarvāstivāda view that sound itself is vocal karma. Now it says that simultaneous vocal sound, instigated by volitional karma, is called vocal overt karma. The substance of speech is strictly indeterminate, unlike the Hīnayāna view where the substance of karma extends through the three natures. Regarding "there is only volition that initiates mental constructive activity, called mental overt [karma]": this states that volition is taken as mental karma; mental karma also instigates body and speech, taking volition as karma. Karma is indeed matter, but it is a conventional designation; there is no separate matter called karma and so forth.