成唯識論述記 2.168

2.168

述曰：此無表色略有二種：一散無表，即是依發殊勝身、語善惡，思種子增長之位，名為無表。「依」謂所依，顯假依實。「殊勝思」者，簡下中思不發無表。「身語」者，顯色義。「發善惡」者，顯性非無記。「惡」者，不律儀業。「增長位」者，簡前及後，謂加行時種未增長，及後捨已，種不增長。今有善惡戒時，種子增長，剎那剎那，七支倍倍即是種子，念念體多。由現無依諸福業事，施主遠處心雖不緣，受者用時，施主要期緣今具故，種子增長增長福業。故受戒時，第三羯磨雖住無心，由前邀期緣今時具，種子雖無現行熏習，亦得念念體性倍增，即作白前從僧乞戒時心所發故，闍梨作白以後，其受戒者或無心故，猶如遣使作殺生等。若新熏種念念種子體新倍生上立無表；若本有種，體雖不增而功能倍；若新舊合用者，唯取新熏種倍倍生時用增上說，不用本有，力不及新故。初熏種時，舊亦生種；今所立無表，唯依新熏上立也。然此新熏亦唯用增，而體不增為勝，既無現行，如何種起？又定道戒體不增用增，此何故爾？此解為勝，約此祈願思種子上假立散無表色也。又「思種子」者，顯所依體而非現行。「發身語」者，簡意業，不發身、語者是意業故；又遠、近二思名為意業；非第三思正發業者，今言「正發」簡初二思。又簡遠近及與剎那，第三思是近因等起，故說發言。又解此思為色，所以發身、語善色故；或止身、語惡色故。《顯揚論》說，諸律儀色依不現行法建立色性，此中「善戒」言發身、語者，彼說決定得色名因，定、道合說，此顯差別，定、道不發業故。

The Commentary states: This uninformative matter is roughly of two kinds: The first is diffuse uninformative [matter], which is established based on the stage where the seeds of volition that produce superior good or evil bodily and vocal actions increase; this is called uninformative. 'Based on' refers to the basis, showing that the conventional relies on the real. 'Superior volition' excludes inferior and middling volitions, which do not produce uninformative [karma]. 'Bodily and vocal' shows the meaning of matter. 'Producing good and evil' shows that its nature is not indeterminate. 'Evil' refers to non-restraint (asaṃvara) karma. 'Stage of increase' excludes what comes before and after: namely, at the preparatory stage, the seeds have not yet increased, and after relinquishing [the precepts], the seeds do not increase. Now, when good or evil precepts are present, the seeds increase: moment by moment, the seven branches multiply; that is, the seeds become multiple in substance at every moment. Because of present meritorious deeds done without a personal recipient, even if the donor far away does not direct their mind [to it], when the recipient makes use of [the gift], the donor's original resolution meets with the present condition, so the seeds increase and cause meritorious karma to grow. Therefore, when receiving the precepts, even though during the third karmavācanā one remains unconscious, because of the prior resolution meeting the present conditions, even though the seeds lack perfuming by actual manifestation (samudācāra), their substance can still multiply moment by moment. This is because it was generated by the mind when requesting the precepts from the Saṃgha before the formal declaration (jñapti); after the ācārya makes the formal declaration, the candidate receiving the precepts may be unconscious, just like sending an envoy to perform killing and so forth. If upon newly perfumed seeds, the substance of the seeds is newly multiplied moment by moment, uninformative [karma] is established on that; if based on innate seeds, although their substance does not increase, their efficacy multiplies; if new and old are used together, it is spoken of solely taking the increase in efficacy when newly perfumed seeds multiply, not using the innate ones, because their power does not match the new. When first perfuming seeds, the old ones also generate seeds; the uninformative [karma] established now is established solely upon the newly perfumed. However, it is superior to say that these newly perfumed [seeds] only increase in efficacy while their substance does not increase: since there is no actual manifestation, how could seeds arise? Moreover, in the precepts of concentration and the Path, the substance does not increase while efficacy increases—why should this be so? This explanation is superior: diffuse uninformative matter is metaphorically established upon the seeds of this volitional resolution. Furthermore, 'seeds of volition' indicates the substantive basis, not actual manifestations. 'Producing bodily and vocal' excludes mental karma, because that which does not produce bodily and vocal [actions] is mental karma. Furthermore, the remote and proximate volitions are called mental karma; they are not the third volition that directly produces karma. Now saying 'directly produces' excludes the first two volitions. It also excludes the remote, proximate, and momentary [volitions]; the third volition is the proximate motivating cause (samutthāna), so the word 'produces' is used. Also, this volition is explained as matter because it produces good matter of body and speech, or because it halts evil matter of body and speech. The Prakaraṇāryavācā states that all restraint matter establishes the nature of matter based on unmanifest dharmas; here, when 'good precepts' is said to produce bodily and vocal [action], that states the cause for definitively obtaining the name of matter; concentration and the Path are stated together to show the distinction, because concentration and the Path do not produce [external bodily and vocal] karma.