瑜伽師地論略纂 4.46

4.46

五業中，有二復次，合有三釋。一義云：外道善不善業名曲，障佛法直道故；二、即此曲名穢，污正法故，污身心故；即此曲、穢名濁，滓惡法故，溷身心故。皆通一切善不善業。故此論云：謂即曲業，亦名穢業。即曲、穢業，亦名濁業。二義云：曲業如前。穢業者，謂內法異生於佛教中無明、貪、瞋、慢、身、邊見，合名顛倒見者；見戒取，名住自見取者；邪見，名邪決定者；疑，名猶豫覺者。隨其所應，或相應、或為近因、或為遠因，所起善不善三業，名穢業，污正法故、深穢惡故。即內異生於邪正門俱不決定，以疑為先，名猶豫覺者所有善不善，名濁業，因疑所起，極滓穢故、殘惡業故。前穢中，疑因邪定起，此依不定起，故成差別。不是令障佛法正道亦得入故，不說內異生亦有曲業。　第三義云：此之三業並外道起邪解行發，名曲；即此曲業障有為功德起，故名穢；障證無為功德，故名濁。皆通善不善三業。　《對法》第八有二復次，釋前三業。初云：三業障八道，名曲；能污相續，發生障業，名穢；若依外道顛倒見生，名濁。唯此濁業稱外道起，不說前二何人所起，故知理通內外所起。既不別說性，明知通善惡，然同此復次無過失也。　彼復解云：邊見、邪見、薩迦耶見，如其次第所發諸業，名曲、穢、濁。准此，亦唯外道所起。如是三業隨彼煩惱內外道起，義別說之，非各定體。義雖有異，亦不相違。不同小乘說曲、穢、濁業，依諂、瞋、貪生。　於此義中，束為三類：一、外道所起三業名曲。內法異生復有三聚：一、邪定起穢業；二、不定起濁業；三、正定起淨業。一切聖者所有有漏、無漏勝業，名牟尼業。牟尼者，寂默義，此名寂靜，證寂靜理故。若依下聞慧地中，一切聖者身中所有身語二業及心為三淨業體。心者意業，與此不同。彼說聖者身牟尼業唯取無漏，有漏業名三淨業，不對異生以辨差別。今此對凡聖內外道異故，清淨業唯在異生，聖者身中所有三業皆名牟尼業。觀對異故，亦不相違。　《俱舍論》云：無學身語業，即意三牟尼，三清淨應知，即諸三妙行。

Regarding the five kinds of karma, there are two alternatives, making three explanations in total. The first interpretation states: The wholesome and unwholesome karma of non-Buddhists is called 'crooked' because it obstructs the straight path of the Buddha's Dharma; second, this very crooked [karma] is called 'defiled' because it stains the True Dharma and stains body and mind; this very crooked and defiled [karma] is called 'turbid' because it dregs vicious dharmas and muddies body and mind. These all pervade all wholesome and unwholesome karma. Therefore, this treatise says: 'That is to say, crooked karma is also called defiled karma; crooked and defiled karma is also called turbid karma.' The second interpretation states: Crooked karma is as described above. As for defiled karma, it refers to the ignorance, greed, anger, arrogance, view of identity, and extreme view of ordinary beings within the Buddhist teaching, collectively termed 'those with inverted views'; view-clinging and rule-and-vow clinging are called 'those abiding in attachment to their own views'; wrong view is called 'those with wrong determination'; doubt is called 'those with wavering perception.' According to the case—whether corresponding, serving as a proximate cause, or serving as a remote cause—the wholesome and unwholesome threefold karma engendered thereby is called defiled karma, because it stains the True Dharma and is profoundly defiled and evil. If an ordinary being within the teaching is undetermined regarding both the wrong and the correct gates, and with doubt leading the way is called 'one of wavering perception', their wholesome and unwholesome [actions] are called turbid karma, because arising on the basis of doubt, they are extremely dreggy and defiled and leave behind evil residue. In the previous defilement, doubt arises based on wrong determination; here it arises based on being undetermined, hence establishing the distinction. It is not that it prevents the straight path of the Buddha's Dharma from being entered at all, which is why it is not said that internal ordinary beings also have crooked karma. The third interpretation states: All three karmas, when initiated by non-Buddhists who generate wrong understanding and practice, are called crooked; these very crooked karmas obstruct the arising of conditioned virtues, and are thus called defiled; they obstruct the realization of unconditioned virtues, and are thus called turbid. They all pervade the wholesome and unwholesome threefold karma. The eighth fascicle of the Abhidharma[-samuccaya-vyākhyā] has two alternatives explaining the first three karmas. The first says: When the three karmas obstruct the eightfold path, they are called crooked; when they can stain the mental continuum and generate obstructive karma, they are called defiled; when they arise based on the inverted views of non-Buddhists, they are called turbid. Only this turbid karma is said to arise from non-Buddhists, without stating by whom the first two are generated; hence one knows that logically they pervade what is generated both internally and externally. Since its nature is not distinguished, one clearly knows that it pervades good and evil, yet like this alternative, there is no fault. That [work] further explains: The various karmas initiated respectively by extreme view, wrong view, and satkāyadṛṣṭi are called crooked, defiled, and turbid. According to this, they are also initiated solely by non-Buddhists. Such three karmas arise internally or among non-Buddhists according to those afflictions; their meanings are explained distinctively, not having a fixed entity each. Although the meanings differ, they do not contradict one another. They differ from the Hīnayāna statement that crooked, defiled, and turbid karma are born based on deceit, anger, and greed. Within this meaning, they are bundled into three classes: first, the three karmas initiated by non-Buddhists are called crooked. Internal ordinary beings have three further categories: first, wrong determination generates defiled karma; second, non-determination generates turbid karma; third, correct determination generates pure karma. All tainted and untainted superior karmas possessed by all noble ones are called muni karma. 'Muni' means quietude/silence, translated here as tranquil, because of realizing the tranquil principle. If one follows the Bhūmi of Wisdom Arisen from Hearing below, all bodily and vocal karmas and the mind in the persons of all noble ones constitute the entity of the three pure karmas. 'Mind' is mental karma, which differs from this. That [passage] says that the muni karma in a noble one's person takes only the untainted, and tainted karma is called the three pure karmas, without making a distinction in contrast to ordinary beings. Here, however, in contrast to the differences between ordinary and noble, internal and non-Buddhist, pure karma belongs solely to ordinary beings, and all three karmas in the person of a noble one are called muni karma. Because the contrasts differ, they also do not contradict each other. The Abhidharmakośa-bhāṣya states: 'The bodily and vocal karmas of an aśaikṣa, along with mind, are the three munis; the three purities should be known as the three excellent conducts.'