成唯識論演祕 2.267

2.267

答：有義：剎那等起三性不定，罪、福二行彼非定依故。此說業不論第四，若末後思性類同者即動發收，第三通轉及隨轉故，故不別說。其初二思望身、語業遠因等起，動發近因，由此應言遠因等起必初二思。有初二思非遠因起，如邪見俱不發身、語。近因等起必動發思，有動發思非近因起，如剎那思。

Answer: One interpretation holds: Momentary co-arising is indeterminate with respect to the three natures (wholesome, unwholesome, neutral), and merit and demerit actions do not definitively rely upon it. Therefore, when discussing action here, it does not address the fourth. If the final volition is of the same category of nature, it is subsumed under moving and initiating, because the third operates universally as well as concomitantly; hence it is not explained separately. The first two volitions, in relation to bodily and verbal action, are the co-arising of a distant cause, while moving and initiating are the proximate cause. Hence one should say that what co-arises from a distant cause must be the first two volitions. There are cases of the first two volitions that do not arise as a distant cause, such as those associated with wrong view that do not initiate bodily or verbal [actions]. That which co-arises from a proximate cause must be the moving and initiating volition; yet there are moving and initiating volitions that do not arise as proximate causes, such as momentary volition.