成唯識論掌中樞要 1.126

1.126

論：然「依思願善、惡分限等」者，此是一切無表之通句，亦是佛身無表之別句。佛身定戒與因不殊，唯別脫異，不增長故。下「增長」言唯據因位，故佛別脫無表，唯依思願分限，願盡未來方可捨故，不同於因。故此初是佛戒別句，諸無表總句。問：若許思所發身、語立表名，意亦由思作，應當立表稱。答：身、語性是業，可依立表名；意非體是業，如何得表稱。問：身、語思所作，即許立業名；意識思所造，亦應立業稱。答：不然！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。此義應思。〈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。

Regarding the treatise's statement: 'However, based on the limits of volition and vow, whether wholesome or unwholesome, etc.,' this is a general phrase for all non-information (avijñapti), and is also a specific phrase for the non-information in a Buddha's body. The concentration-based discipline (dhyāna-saṃvara) of a Buddha's body does not differ from that of the causal stage; it is only the prātimokṣa that differs, because it does not increase. The word 'increase' below refers only to the causal stage; therefore, a Buddha's prātimokṣa-non-information is established solely based on the limits of volition and vow, because it can be relinquished only when the vow reaches the end of the future, unlike the causal stage. Therefore, this opening statement is both a specific phrase for the Buddha's discipline and a general phrase for all non-information. Question: If bodily and vocal actions initiated by volition are designated as 'information' (vijñapti), then since mental action is also made by volition, it too ought to be designated as 'information'. Answer: The natures of bodily and vocal actions are karma, so 'information' can be established based on them; the essence of mind is not karma, so how could it receive the designation of 'information'? Question: Bodily and vocal actions are made by volition and are thus accepted as receiving the designation of 'karma'; mental consciousness is also fabricated by volition, so it too ought to receive the designation of 'karma'. Answer: That is not so! Fabrication is called karma. The essences of bodily and vocal actions are fabrications; although the essence of mind is induced by another, being non-fabricating it is not called karma. Contact, attention, and so forth are all made by volition to constitute the three natures, but their essences are not fabrication, so they are not called karma either. This point should be reflected upon. Fascicle 59 states: 'Body and speech are called karma and paths; the initiating volition is called karma; greed, anger, and wrong view are called paths'—this accords with the Sarvāstivāda and does not contradict this explanation.