瑜伽師地論略纂 13.80

13.80

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.