大乘義章 7.5

7.5

次辨其相。身業之中有其三種，善、惡、無記。善中有二：一止、二作。離身三邪是名為止，禮拜等事是名為作。惡中亦二：一止、二作。要期作心不禮拜等是名為止，作身三惡殺盜邪婬是名為作。無記亦二：一止、二作。捨無記心所起身業是名為止，起名為作。問曰：善惡止業之中，捨彼惡作以為善止，捨彼善作以為惡止。無記之中，何不捨彼善惡二作以之為止，乃捨無記作起之業以為止乎？若無記中還捨無記所作之業以為止者，善中之止還應止彼善中之作、不捨惡作，惡亦同爾。釋言：不類。善惡二門，正相違返。正相違故，有二相翻：一總、二別。總而論之，以善對惡，以惡對善。別而論之，善中之止，必翻惡作；惡中之止，必翻善作。無記望彼善惡二門，非正相違。非正違故，唯總相翻，無別相翻。總相翻故，無記翻彼善惡二門。不別翻故，無記之止不翻善惡二門之作，無記之作不翻善惡二門之止。當分之中，止作相翻，口業亦三：善、惡、無記。善中有二：一止、二作。離口四過是名為止，讀誦讚歎如法之音是名為作。不善亦二：一止、二作。不讀誦等是名為止，作口四過是名為作。無記亦二：一止、二作。捨無記心所起口業是名為止，起名為作。意業亦三：善、惡、無記。善有二種：一止、二作。止離一切不善業思是名為止，起善業思是名為作。惡中亦二：一止、二作。要期之心止離善思名之為止，起惡業思是名為作。無記亦二：一止、二作。止離威儀工巧等心名之為止，起此名作。問曰：殺生劫盜邪婬是身作者，口教他殺、仙人忿怒殺乾陀羅一國人民，是何業乎？論釋不同。若依《毘曇》，是身業攝，究竟成殺要在身故。口教殺者，所教之人要身斷命，方始成業。仙人忿怒而殺人者，近住鬼神知仙意故，害彼國人。若依《成實》，口教殺者則是口業，意瞋殺者則是意業。故彼《成實．三邪品》云「口亦能教，意亦能為，但身多故，名為身業。」餘業道中，互造例然。邪婬一種，唯是身作，以其成業要在身故。如《涅槃》說「此三業中意名正業，身口二種名為期業。」期謂期會，從其業思，期會集成在於身口，故名期業。又彼經言「意直名業，身口二業名為業果，以從業思成身口故（此二門竟）。」

Next, distinguishing their characteristics. Within bodily karma there are three kinds: wholesome, unwholesome, and indeterminate. Within wholesome there are two: first, cessation; second, performance. Abstaining from the three bodily evils is named cessation; matters such as bowing and paying homage are named performance. Within unwholesome there are also two: first, cessation; second, performance. A determined mental resolve not to bow and pay homage and the like is named cessation; performing the three bodily evils of killing, stealing, and sexual misconduct is named performance. Within indeterminate there are also two: first, cessation; second, performance. Relinquishing the bodily karma initiated by an indeterminate mind is named cessation; initiating it is named performance. Question: In wholesome and unwholesome cessation-karma, relinquishing unwholesome performance constitutes wholesome cessation, and relinquishing wholesome performance constitutes unwholesome cessation. In the indeterminate, why does one not relinquish both wholesome and unwholesome performance to constitute cessation, but instead relinquishes the initiated action of the indeterminate to constitute cessation? If in the indeterminate, one turns back to relinquish indeterminate performance to constitute cessation, then cessation in the wholesome should likewise cease wholesome performance and not relinquish unwholesome performance, and the unwholesome should be likewise. Explanation: They are not analogous. The two categories of wholesome and unwholesome directly oppose each other. Because they directly oppose each other, there are two types of mutual opposition: first, general; second, specific. Speaking generally, wholesome opposes unwholesome, and unwholesome opposes wholesome. Speaking specifically, cessation in the wholesome must oppose unwholesome performance; cessation in the unwholesome must oppose wholesome performance. Indeterminate, viewed in relation to the two categories of wholesome and unwholesome, is not in direct opposition. Because it is not in direct opposition, there is only general mutual opposition, not specific mutual opposition. Because of general mutual opposition, indeterminate opposes the two categories of wholesome and unwholesome. Because it does not specifically oppose them, indeterminate cessation does not oppose the performance of the two categories of wholesome and unwholesome, and indeterminate performance does not oppose the cessation of the two categories of wholesome and unwholesome. Within its own category, cessation and performance mutually oppose each other. Verbal karma is also threefold: wholesome, unwholesome, and indeterminate. Within wholesome there are two: first, cessation; second, performance. Abstaining from the four verbal faults is named cessation; chanting, recitation, praise, and speech in accordance with the Dharma are named performance. Unwholesome is also twofold: first, cessation; second, performance. Not chanting or reciting and the like is named cessation; committing the four verbal faults is named performance. Indeterminate is also twofold: first, cessation; second, performance. Relinquishing the verbal karma initiated by an indeterminate mind is named cessation; initiating it is named performance. Mental karma is also threefold: wholesome, unwholesome, and indeterminate. Wholesome has two kinds: first, cessation; second, performance. Ceasing and abstaining from all unwholesome karmic volition is named cessation; initiating wholesome karmic volition is named performance. Within unwholesome there are also two: first, cessation; second, performance. A determined mind ceasing and abstaining from wholesome volition is named cessation; initiating unwholesome karmic volition is named performance. Indeterminate is also twofold: first, cessation; second, performance. Ceasing and abstaining from minds of comportment, craftsmanship, and the like is named cessation; initiating these is named performance. Question: If killing living beings, robbery, and sexual misconduct are bodily actions, then what karma are verbally instructing another to kill, and an ascetic in fury killing the people of the entire country of Gandhāra? The treatises' explanations differ. According to the Abhidharma, these are subsumed under bodily karma, because the culmination that constitutes killing necessarily depends on the body. Regarding verbally instructing to kill, the instructed person must take life with the body before it finally constitutes karma. As for an ascetic killing people in fury, spirits residing nearby, knowing the ascetic's intention, harmed the people of that country. According to the Tattvasiddhi, verbally instructing to kill is verbal karma, and killing through mental wrath is mental karma. Therefore the chapter on the Three Wrongs in the Tattvasiddhi says: "Speech can also instruct, and mind can also act; but because the body is predominant, they are named bodily karma." In the other karmic paths, mutual initiation is likewise by analogy. Sexual misconduct alone is exclusively a bodily action, because its completion as karma necessarily depends on the body. As the Nirvāṇa [Sūtra] says: "Among these three karmas, mind is named the primary karma, and the two kinds of body and speech are named appointed karma." "Appointed" means appointment and convergence; from karmic volition, they are appointed, converged, and integrated in the body and speech, and are therefore named appointed karma. Furthermore, that sūtra states: "Mind is directly named karma, while the two karmas of body and speech are named karmic fruits, because from karmic volition body and speech are accomplished (this completes the second section)."