大乘義章 7.57

7.57

第一釋名。十不善業者，所謂殺生乃至邪見。多生相續，名曰眾生。隔絕相續，目之為殺。於他資財非理侵奪，故名為盜。姦行違禮，稱曰邪婬。此三身業。問曰：一切打縛等事亦是身業，何故不說？以彼輕故，所以不論。又打縛等是殺眷屬，助成殺業。但舉正業，助亦隨之，是故不論。又十業道唯論根本，彼是方便，所以不說。言不當實，故稱為妄，妄有所談，故名妄語。言乖彼此，謂之為兩，兩朋之言，依於舌起，故曰兩舌。言辭麁鄙，目之為惡，惡從口生，故名惡口。前言兩舌，此言惡口，綺互言耳。邪言不正，其猶綺色，從喻立稱，故名綺語。此四口業，順境染愛目之為貪，違境忿怒說以為瞋。迷正道理，邪心推求，故曰邪見。問曰：三根三毒之中皆說為癡，今此何故說為邪見？《成實》釋言「夫邪見者，癡中增上，暢思煩惱，必是增上，故說邪見。」此後三種，是意業道。然此十種起作名業，能通曰道。總相如是。於中別論，釋有三義：一對思以辨不善業。思能起殺等，故名為業。殺等十種，通暢前思，名為業道。二對果以釋。殺等十種，能起來報，故名為業。通人至果，稱曰業道。三當相辨釋。殺等十種，緣中集起，故名為業。若望業思，通思名道；若望後報，通人至果，故名為道。名義如是（此一門竟）。

First, explaining the names. The ten unwholesome karmas are killing living beings and so forth down to wrong view. A continuity of multiple births is called a 'sentient being' (living being). Cutting off this continuity is termed 'killing'. Wrongfully seizing and encroaching upon another's wealth is called 'stealing'. Licentious conduct violating propriety is called 'sexual misconduct'. These three are bodily karmas. Question: Are not all acts of beating, binding, and the like also bodily karmas? Why are they not mentioned? Answer: Because they are light, they are not discussed. Furthermore, beating, binding, and the like are the retinues of killing that assist in completing the karma of killing; only the principal karma is mentioned, and the auxiliary follows along with it; therefore, they are not discussed. Furthermore, the ten courses of karma discuss only the root [actions]; those are preparatory actions, which is why they are not mentioned. When words do not correspond to reality, they are called 'false'; speaking falsely is therefore called 'false speech'. Speech that is contrary to this or that party is called 'two-faced'; speech of two factions arises relying on the tongue; hence it is called 'divisive speech' (two-tongued). Coarse and vulgar words are termed 'evil'; evil arising from the mouth is therefore called 'harsh speech' (evil mouth). The former says 'two tongues' and this says 'evil mouth', using mutually alternating expressions. Corrupt and improper words are like embroidered colors; taking its designation from the metaphor, it is called 'frivolous speech' (embroidered speech). These four are vocal karmas. Covetous attachment toward agreeable objects is termed 'covetousness'; anger toward disagreeable objects is called 'ill will'. Being deluded about correct principles and investigating with a perverse mind is called 'wrong view'. Question: Among the three roots and three poisons, it is always called 'delusion' (moha); why is it called 'wrong view' here? The *Tattvasiddhi* explains: 'Wrong view is the predominant [form] of delusion; a defilement that brings volition to expression must be predominant, therefore it is called wrong view.' These last three are courses of mental karma. These ten, when initiated and performed, are called 'karma'; that which can lead through is called 'path' (course). Such is their general characteristic. Discussing them specifically within this, there are three explanations: First, distinguishing unwholesome karma in relation to volition: volition can initiate killing and so forth, hence it is called 'karma'; the ten kinds such as killing bring to expression the preceding volition, and are called 'courses of karma'. Second, explaining in relation to the fruit: the ten kinds such as killing can initiate future retribution, hence they are called 'karma'; leading a person to the fruit is called 'course of karma'. Third, explaining according to their immediate characteristics: the ten kinds such as killing gather and arise amid conditions, hence they are called 'karma'; with respect to karmic volition, leading volition through is called 'course'; with respect to subsequent retribution, leading a person to the fruit is called 'course'. Such are the names and meanings. (This concludes the first section.)