大乘義章 6.20

6.20

第九明其發業潤生差別之相。先明發業，後辨潤生。發業之中，宗別不同。依如《毘曇》，修道煩惱，親能發起身口二業，緣事起故。見諦煩惱，不能親發身口二業，迷理惑故。故《雜心》云「修道煩惱，剎那等起，起身口業。見道煩惱，作因等起，起身口業。」修道煩惱，云何名為剎那等起？前念是其修道煩惱，後念即起身口二業，名剎那起。見諦煩惱，但能遠生，名因等起。不能親生，故非剎那。問曰：若使緣事煩惱動身口者，見諦所斷貪瞋慢等，緣四諦下諸見而生，亦是緣事，何故不能親動身口？釋言：有以。彼四諦下貪瞋慢等，唯緣諸見，不緣色聲香味觸等，是故不即起身口業，但能遠起。身口如是。意業云何？彼宗之中思為意業，思是通數，皆與一切煩惱相應，二輪煩惱皆能起之。若依《成實》，見諦煩惱具能發起善惡二業，修道煩惱一向不能起不善業。何故如是？在凡夫時，修道煩惱但可成就而不現行，是故不發；得聖之時，修道煩惱雖復現行，以輕微故不發惡業。善業云何？釋者不同。有人釋言：三果聖人，但潤凡時有漏善業，人天受生，不造新業，以之受生。此義不然。如《成實》說「三果聖人，一切地中所有煩惱，隨所斷處則不造業。」以此准驗，定知修惑未斷之處得發善業。又復現見諸學人等，得聖道已，修起八禪用之上生。云何不造？以彼聖人造善生故，修道煩惱得發善業（此一門竟）。

Ninth is explaining the distinct characteristics of generating karma and moistening rebirth. First, the generation of karma is explained; next, moistening rebirth is distinguished. Within the generation of karma, there are differences according to the schools. According to the Abhidharma, the afflictions of the path of cultivation can directly generate the two karmas of body and speech, because they arise in relation to concrete phenomena. The afflictions of seeing the truths cannot directly generate the two karmas of body and speech, because they are delusions regarding principle. Therefore the Miśrakābhidharmahṛdaya states: "Afflictions of the path of cultivation co-arise instantaneously, giving rise to bodily and verbal karma. Afflictions of the path of seeing act as causal co-arising, giving rise to bodily and verbal karma." Why are the afflictions of the path of cultivation called "instantaneous co-arising"? The preceding thought-moment is the affliction of the path of cultivation, and the subsequent thought-moment immediately gives rise to bodily and verbal karma; this is called instantaneous arising. The afflictions of seeing the truths can only produce them remotely; this is called causal co-arising. They cannot directly produce them; hence it is not instantaneous. Question: If the afflictions that take concrete phenomena as cognitive objects move body and speech, greed, anger, conceit, and so forth abandoned by seeing the truths arise by taking the various views under the four truths as cognitive objects, which is also taking concrete phenomena as objects; why can they not directly move body and speech? Explanation: There is a reason. Those instances of greed, anger, conceit, and so forth under the four truths take only the various views as cognitive objects and do not take visible matter, sound, fragrance, taste, touch, and so forth as objects; therefore they do not immediately give rise to bodily and verbal karma, but can only give rise to them remotely. Body and speech are like this. What about mental karma? In that school, intention (cetanā) is mental karma; intention is a universal mental factor (sarvatraga) that is associated with all afflictions, so both wheels of afflictions are able to generate it. If according to the Tattvasiddhi, the afflictions of seeing the truths can fully generate both wholesome and unwholesome karma, while the afflictions of the path of cultivation definitively cannot give rise to unwholesome karma. Why is this? When one is an ordinary person, the afflictions of the path of cultivation are merely achieved and not manifest; therefore they do not generate [unwholesome karma]. When one attains sagehood, although the afflictions of the path of cultivation become manifest again, because they are slight, they do not generate evil karma. What about wholesome karma? Commentators differ. Some explain: the sages of the three fruits merely moisten the sāsrava wholesome karma [created] when they were ordinary persons, taking rebirth among humans and devas, and do not create new karma to take rebirth by it. This meaning is not correct. As the Tattvasiddhi states: "For the sages of the three fruits, wherever afflictions among all stages are abandoned, they do not create karma there." Inferring and verifying by this, we definitively know that where the delusions of cultivation are not yet abandoned, they can generate wholesome karma. Furthermore, it is directly observed that when the various trainees (śaikṣa) have attained the noble path, they cultivate and give rise to the eight dhyānas to take rebirth above by them. How could they not create [karma]? Because those sages create wholesome karma to be reborn, the afflictions of the path of cultivation can generate wholesome karma (this one section ends).