大乘義章 7.10

7.10

第一門中釋名辨體。三性業者，所謂善、惡及與無記。順名為善，違名為惡。此違與順，如下五品十善中釋。非違非順說為無記，解有兩義：一對果分別。中容之業，不能記得苦樂兩報，故名無記。二就說分別。中容之業，如來不記為善為惡，故名無記。名義如是。體性云何？善有二種：一者生得宿習今成、二者方便對緣新起。不善唯一，不分生得、方便之別。何故如是？一切惡法，皆由過去久習性成，不假現在方便修起，為是不分。無記有四，所謂報生、威儀、工巧及與變化。苦樂兩報名為報生，進止往來是其威儀，營世生務說為工巧，十四化等名為變化（此一門竟）。

In the first section, the names are explained and the substance is discerned. Karma of the three natures refers to wholesome, unwholesome, and indeterminate. Accordant is called wholesome; contrary is called unwholesome. This contrariety and accordance are explained below in the five grades and ten wholesome [precepts]. That which is neither contrary nor accordant is spoken of as indeterminate (avyākṛta). There are two meanings in the explanation: First, distinguishing in relation to the fruit: neutral karma cannot record (vyākaroti) the two retributions of suffering and pleasure; therefore it is called indeterminate (avyākṛta). Second, distinguishing in relation to exposition: neutral karma is not recorded/declared by the Tathāgata as wholesome or as unwholesome; therefore it is called indeterminate. Such are the names and meanings. What is their substance? Wholesome is of two kinds: first, innate, formed in the present through past habituation; second, expedience, newly arisen in confrontation with conditions. Unwholesome is only one, not divided into the distinction of innate and expedience. Why is it so? All unwholesome dharmas are formed by character through long habituation in the past, without relying on present expedience to cultivate their arising; therefore they are not divided. Indeterminate has four [types], namely retribution-born, comportment, craftsmanship, and transformation. The two retributions of suffering and pleasure are called retribution-born; moving forward, stopping, coming, and going are comportment; managing worldly livelihood and affairs is spoken of as craftsmanship; the fourteen transformations and so forth are called transformation. (This concludes the first section.)