成唯識論掌中樞要 1.123

1.123

「增長位立」者是除佛外佛身修，舊不增長故，發身、語思。《疏》中但言：是業，非表、無表。名「身表業」者，動身表之業，依主釋也，但言「身業」，亦動身之業。若言「身表」者，依身之表，其語即表發語之業，亦語表之業，隨應皆得。三思之中後之二思二義名「道」，前思遊履，其審慮思唯生當果一義，名「道」。問：若許思所發身、語立無表名，意亦由思作，應當立表稱。問：「身、語思所作，則許立業名；意識思所造，亦應立業稱。」答：不然！身、語外彰他表，名表；意唯內解自表，非他。造作名為業，身、語體造作，意體雖他引，非作不名業。其觸、作意等皆由思作，以成三性，體非造作，亦不名業，亦不名自表，非王非勝故。五十九云：身、語名業道；發思名業。貪嗔、邪見名「道」者，隨順薩婆多，與此不違。

As for 'posited at the stage of increase': this refers to beings other than the Buddha, because the cultivation of the Buddha's body is ancient and does not increase; it gives rise to volitions of bodily and vocal action. The *Commentary* merely says: it is karma, not informative or non-informative. As for what is called 'bodily informative karma,' it is the karma that moves bodily informative form—an appositional compound (tatpuruṣa); merely saying 'bodily karma' also means the karma that moves the body. If one says 'bodily informative form,' it is the informative form based on the body; its speech is the informative form that gives rise to vocal karma, and also the karma of vocal informative form, both being admissible as appropriate. Among the three volitions, the latter two volitions are called 'paths' (karmapatha) in two senses, the former volition having traversed [its course]; while the deliberate volition is called a 'path' in only one sense, namely generating future fruit. Question: If bodily and vocal actions produced by volition are granted the name 'non-informative,' then since the mind is also made by volition, it should also be given the designation 'informative.' Question: 'Since bodily and vocal actions are produced by volition, they are granted the name 'karma'; mental consciousness is also created by volition, so it should likewise be given the designation 'karma'.' Answer: Not so! Bodily and vocal actions manifest externally to inform others, hence they are called 'informative'; the mind only understands internally to inform itself, not others. Action (making) is called karma; the substance of bodily and vocal action is active making; although the substance of mind is induced by others, because it is not active making, it is not called karma. Contact, attention, and the like are all made by volition so as to constitute the three natures, but their substance is not active making, so they are not called karma, nor are they called self-informing, because they are neither primary (citta) nor predominant. The fifty-ninth fascicle says: body and speech are called paths of karma; the volition that produces them is called karma. That greed, hatred, and wrong view are called 'paths' follows the Sarvāstivāda and does not contradict this.