瑜伽師地論略纂 14.51

14.51

論云「由三種思別故，色聲成善惡。一、加行思；二、決定思；三、等起思」等者，此大乘中色聲唯無記，此約何以有時得名表業，成表業善惡耶？加行思者，謂遠欲起此事思；二、決定，必作此事之思；三、等起思，即因等起，隣近剎那起心。令隨成善惡，必依等起思，是上品思，故隨此性；不依加行思及決定思，唯依上品故，前二是下、中品。又前二品通見道思，見道思為極遠加行方能發，非因等起發業，廣如《俱舍論》第十三等業思說。此第三上品思是修道，別剎那等起思，亦有依此，如入無心定時，得受戒故。此中，由三思發故，色聲成善惡表，此據表善惡，非體是善惡也；餘香味等非此，非三思發，所以不成善惡性。是此中意。此中意，唯答色聲善惡所以，不答香等無色所以。《成業論》廣解。即色聲加行業引成善等，非彼業是善等，以作用業故。

The treatise says: "Due to the difference of three kinds of volition (cetanā), visible form and sound become wholesome or unwholesome: 1. preparatory volition; 2. decisive volition; 3. origination-equalizing volition," and so forth. In this Mahāyāna, visible form and sound are solely neutral; based on what, then, are they at times able to be designated as manifest karma, constituting wholesome and unwholesome manifest karma? "Preparatory volition" refers to the volition that remotely desires to initiate this action. Second, "decisive" is the volition that one will definitely do this action. Third, "origination-equalizing volition" is the causal origination-equalizer, the mind arising in the proximate moment. Making them follow to become wholesome or unwholesome must depend on origination-equalizing volition, which is a superior volition, and therefore follows this nature; it does not depend on preparatory volition or decisive volition, relying solely on the superior grade; thus the former two are of lower and middle grade. Furthermore, the former two grades extend to the volition of the path of seeing; the volition of the path of seeing requires an extremely remote preparatory effort to be able to issue it, rather than issuing karma through causal origination-equalizing, as explained at length regarding karmic volition in Fascicle Thirteen of the Abhidharmakośa-bhāṣya and so forth. This third superior volition belongs to the path of cultivation, a distinct moment of origination-equalizing volition, and there are also those relying on this, such as when entering a mindless concentration, because one obtains the precepts. Here, because they are issued by the three volitions, visible form and sound become wholesome or unwholesome manifestations; this is said with reference to manifesting wholesome and unwholesome, not that their entities are wholesome or unwholesome. The remaining smell, taste, and so forth are not like this, not being issued by the three volitions, and therefore do not form a wholesome or unwholesome nature. This is the meaning here. The meaning here answers solely the reason why visible form and sound are wholesome or unwholesome, and does not answer why smell and so forth lack form. The Karmasiddhi-prakaraṇa explains this at length. That is, the preparatory karma of visible form and sound induces and forms wholesomeness and so forth, not that their karma is inherently wholesome and so forth, because it is functioning karma.