瑜伽師地論略纂 3.130

3.130

業雜染中，初問、次答。答中有二：初列九門、後隨別釋。　自性中，「若法生時，造作相起」等者，此有三釋。一云：造作相者，謂加行業。　「身行語行於彼後時造作而轉」者，即根本業道。初通三業，或唯意業；後復據重者，故唯身語。二云：造作相者，是表業；由彼生故乃至造作而轉，是無表業。初通三業，五十三說：身、語、意三皆有表故。後是無表業。此中，有說唯身語二有無表業，故此但言由彼生故，身行語行於彼後時造作而轉；意業輕微，亦非色法，不發無表。有說三業皆有無表，五十三說：十善業道，百行所攝，皆名律儀故。三罰業中意罰重故，意三業道重前七故，亦有無表，於理何違？意業無表，隨業道故，但有三支。此依三業，通有無表，但說身語，非遮意無。三云：造作相起者，發身語思；由彼生故等者，即身語業，發身語思之所生故。審、決二思，意相應故，作動意故，說名意業；動發勝思，發身語故，名身語業。或獨行思亦名意業。合十名業道。於五境中，色、聲稱業，三非業者，無表示故。眼等五根不立業者，《成業論》說：有作用業，無加行業故。《成唯識》、《成業》等云：有三種思，十種業道皆思為性，釋身語意業表無表，名思業、思已業。業道、定散、無表、大種造等，發業時節，大小不同，皆如彼疏及別章釋。下五十九、六十卷中，當廣分別。身語二表，以相表見；意表業者，見、自證分、證自證分互各自表，如理應思。

In the section on defilement of karma, first comes a question, followed by an answer. In the answer there are two parts: first listing the nine categories, and then explaining each separately. Under intrinsic nature, in "When a phenomenon arises, the characteristic of performing arises," and so forth, there are three explanations. The first says: the characteristic of performing refers to preparatory karma (prayogika-karma). "Bodily action and vocal action subsequent to that perform and proceed" refers to the fundamental path of karma. The former pertains to the three karmas, or exclusively to mental karma; the latter again refers to the heavier ones, hence exclusively to body and speech. The second says: the characteristic of performing is informative karma (vijñapti-karma); that which, through its arising, performs and proceeds up to that point is non-informative karma (avijñapti-karma). The former pertains to all three karmas, as fascicle fifty-three states that body, speech, and mind all have informative [karma]. The latter is non-informative karma. In this regard, some say that only body and speech have non-informative karma; hence this text only states that because of its arising, bodily action and vocal action subsequent to that perform and proceed; mental karma is subtle and also not physical matter, so it does not project non-informative [karma]. Some say that all three karmas have non-informative [karma], as fascicle fifty-three states that the ten paths of wholesome karma, encompassed by the hundred conducts, are all called prātimokṣa vows. In the three punitive karmas, mental punishment is the heaviest; because the three mental paths of karma are heavier than the preceding seven, they also have non-informative [karma]—how does this contradict principle? The non-informative karma of mind, following the paths of karma, has only three factors. This is based on the three karmas generally having or lacking non-informative [karma]; merely mentioning body and speech does not exclude mind from having it. The third says: the arising of the characteristic of performing is the volition that initiates body and speech; that which arises due to it, etc., is precisely bodily and vocal karma, because it is generated by the volition initiating body and speech. Deliberative and decisive volitions, being associated with the mind and activating the mind, are called mental karma; superior volition that activates and initiates, because it initiates body and speech, is called bodily and vocal karma. Or, independently operating volition is also called mental karma. Combining the ten, they are called paths of karma. Among the five sense objects, visible form and sound are designated as karma, while the other three are not karma, because they lack manifestation. As to why the five sense faculties such as the eye are not established as karma, the Karmasiddhiprakaraṇa states: they have functioning karma, but no preparatory karma. Texts such as the Vijñaptimātratāsiddhi and the Karmasiddhiprakaraṇa state: there are three kinds of volition; all ten paths of karma take volition as their intrinsic nature; they explain informative and non-informative karmas of body, speech, and mind as karma that is volition and karma after having willed. Paths of karma, concentrated and distracted, non-informative, derived from the great elements, and the timings of generating karma, whether Mahāyāna or Hīnayāna, are different, and all are explained as in those commentaries and separate chapters. In fascicles fifty-nine and sixty below, they will be distinguished in detail. Bodily and vocal informative [karmas] manifest the consciousness by means of characteristics; as for mental informative karma, the darśanabhāga, svasaṃvittibhāga, and svasaṃvitti-saṃvittibhāga mutually manifest themselves, which should be contemplated in accordance with principle.