大乘義章 7.53

7.53

第一門中列名辨釋。九業之義，出《成實論》。名字是何？如彼論說，欲界繫業有其三種：一者作業、二無作業、三者非作非無作業。色界亦爾，即以為六。無色有二：一無作業、二者非作非無作業，通前為八。及無漏業，通前為九。言作業者，謂身口業。無作業者，所謂身口無作業也。無作差別，汎釋有九：一形俱無作，所謂五戒、出家戒等。二心俱無作，所謂禪戒、無漏戒等。三要期無作，謂八戒等乃至一切善惡諸業，皆有要期。相狀如何？如似世人起要期心：我齊某時常為此業。隨所要期分齊已來無作常生，過期則止，故曰要期。四悕望無作，如有人言：我從今日常為此業，不作期限。自從悕心未息已來無作常生，心息便止故曰悕望。五作俱無作，如人造作善惡業時，即有善惡無作隨生。六從用無作，如人造作橋梁等事，隨人受用，無作隨生，名為從用。七事在無作，如人造作塔廁等事，未壞已來常有善生，名為事在。八異緣無作，如人手書而成口業，如是一切。九助緣無作，如人教他，自得罪福。此前九種身口無作，依如《成實》，更有一種心法無作，唯從心生，毘曇無之。此無作中，除却心俱道共無作，餘者皆名無作業矣。所言非作非無作者，所謂意業。思是意業，不同向前身口作業，故名非作；不同身口無作之業，名非無作。無漏業者，所謂無漏身口意業，道共無作是身口業，無漏思心是其意業。問曰：無色以何義故無其作業？以無身口造作業故（此一門竟）。

In the first section, the names are listed and explained. The doctrine of the nine karmas comes from the *Tattvasiddhi-śāstra*. What are their names? As that treatise states, karmas bound to the desire realm are of three kinds: first, manifest karma; second, unmanifest karma; third, neither-manifest-nor-unmanifest karma. The form realm is also like this, which makes six. The formless realm has two: first, unmanifest karma; second, neither-manifest-nor-unmanifest karma; together with the preceding, these make eight. And untainted karma, together with the preceding, makes nine. As for 'manifest karma', it refers to karma of body and speech. 'Unmanifest karma' refers to the unmanifest karma of body and speech. In a broad explanation, unmanifest [karma] is distinguished into nine kinds: First, bodily concurrent unmanifest [karma], namely the five precepts, the monastic precepts, and so forth. Second, mentally concurrent unmanifest [karma], namely dhyāna precepts, untainted precepts, and so forth. Third, period-bound unmanifest [karma], referring to the eight precepts and so forth, extending to all wholesome and unwholesome karmas, which all have a set term. What is its characteristic? It is like when a worldly person forms an intention with a set term: 'I will constantly perform this karma up to such-and-such a time.' According to the boundaries of what was pledged, unmanifest [karma] constantly arises; once the period is exceeded, it ceases; hence it is called 'period-bound'. Fourth, aspirational unmanifest [karma], as when someone says: 'From this day onward I will constantly perform this karma,' without setting a time limit. From that time on, as long as the aspirational mind has not ceased, unmanifest [karma] constantly arises; once the mind ceases, it stops; hence it is called 'aspirational'. Fifth, action-concurrent unmanifest [karma], as when a person is performing wholesome or unwholesome karma, wholesome or unwholesome unmanifest [karma] immediately arises in succession. Sixth, usage-dependent unmanifest [karma], as when a person constructs bridges and the like, as people use them, unmanifest [karma] arises in succession; this is called 'usage-dependent'. Seventh, thing-enduring unmanifest [karma], as when a person constructs stūpas, latrines, and the like, as long as they have not deteriorated, wholesome [karma] constantly arises; this is called 'thing-enduring'. Eighth, distinct-condition unmanifest [karma], as when a person writes with their hand and thereby completes karma of speech, and all such cases. Ninth, auxiliary-condition unmanifest [karma], as when a person instructs another, and thereby obtains demerit or merit for themselves. These preceding nine are unmanifest [karmas] of body and speech. According to the *Tattvasiddhi*, there is furthermore a kind of unmanifest mental dharma which arises solely from the mind, which does not exist in the Abhidharma. Among these unmanifest [karmas], excepting the mentally concurrent and path-concomitant unmanifest [karmas], all the rest are called unmanifest karmas. As for 'neither-manifest-nor-unmanifest', it refers to mental karma. Volition (cetanā) is mental karma; unlike the aforementioned manifest karma of body and speech, it is called 'neither-manifest'; unlike unmanifest karma of body and speech, it is called 'nor-unmanifest'. Untainted karma refers to untainted karma of body, speech, and mind: path-concomitant unmanifest [karma] is karma of body and speech; the untainted mind of volition is its mental karma. Question: For what reason does the formless realm lack manifest karma? Answer: Because it lacks physical and vocal actions that perform [karma]. (This concludes the first section.)