大乘義章 7.19

7.19

次辨能繫。於中有四：一漏無漏相對分別。有漏是繫，無漏不定。小乘法中，一向不繫。大乘法中無漏有二：一者真證，一向不繫；二者緣照，亦繫不繫。望分段果，不集不招，故名不繫；望變易果，因果相縛，亦名為繫，謂於變易世間之中受果報故。二就善惡無記分別。若言業體定屬三界，又為當界煩惱縛故名繫業者，一切有漏善惡無記斯名繫業。若言得果定屬三界，又在三界因果相縛名為繫者，有漏善惡名為繫業；無記不繫，無果報故。就彼善惡二業之中，不善之業定繫欲界。善業有二：一定、二亂。亂者所謂施戒等善，繫屬欲界；定者所謂八禪定業，八中四禪繫屬色界，四空定業繫屬無色。三就身口意業分別。身口二業繫屬欲色，意業一種通繫三界。四就罪福不動分別。罪者所謂不善之業，福者所謂散善之業，言不動者八禪定業。此三種中，罪福二業繫屬欲界，不動業者繫上二界（此二門竟）。

Next is to explain that which binds. Here there are four aspects: 1. Distinguishing in contrast between sāsrava and anāsrava: Sāsrava is binding, whereas anāsrava is variable. In the Hīnayāna teaching, it is categorically unbinding. In the Mahāyāna teaching, anāsrava is of two kinds: first, true realization, which is categorically unbinding; second, cognizing conditions, which is both bound and unbinding. With respect to the fruit of portioned birth and death, it does not accumulate or attract [rebirth], and is therefore called unbinding; with respect to the fruit of transformational birth and death, cause and effect mutually bind, and it is also called binding, meaning that within the transformational worldly realm one receives fruit and retribution. 2. Distinguishing in terms of wholesomeness, unwholesomeness, and moral neutrality: If one says that the essence of karma definitively belongs to the three realms and is also called bound karma because it is bound by the defilements of its own realm, then all sāsrava wholesome, unwholesome, and morally neutral karmas are called bound karma. If one says that obtaining the fruit definitively belongs to the three realms and is called bound karma because cause and effect mutually bind within the three realms, then sāsrava wholesome and unwholesome karmas are called bound karma, while morally neutral karma is not bound, as it has no fruit or retribution. Between those two karmas of wholesomeness and unwholesomeness, unwholesome karma is definitively bound to the desire realm. Wholesome karma is of two kinds: first, concentrated; second, distracted. Distracted karma refers to wholesome deeds such as giving and morality, which are bound to the desire realm; concentrated karma refers to the karmas of the eight dhyāna concentrations, among which the four dhyānas are bound to the form realm, and the four formless concentrations are bound to the formless realm. 3. Distinguishing in terms of bodily, vocal, and mental karma: Bodily and vocal karmas are bound to the desire and form realms; mental karma alone is bound across all three realms. 4. Distinguishing in terms of demerit, merit, and the unshakeable: Demerit refers to unwholesome karma; merit refers to scattered wholesome karma; the unshakeable refers to the karmas of the eight dhyāna concentrations. Among these three kinds, the two karmas of demerit and merit are bound to the desire realm, while unshakeable karma is bound to the upper two realms. (This concludes the second section.)