大乘義章 7.59

7.59

次明業起次第之義。於中有二：一明業起次第之相、二明業道通局之義。言次第者，業起次第乃有四重：第一先起三根煩惱、第二次起不善業思、第三次起三道煩惱、第四次起身口七業。如欲殺生，或先起貪、或起瞋癡；次起思心，思欲斷命；從此思後，次起重貪或重瞋癡，通暢前思；然後重起威儀之心，發動身手，隔斷彼命。如殺既然，盜等亦爾。次第如是。言通局者，業道相對，四句辨之：一業而非道，所謂思心籌慮造作，故名為業；前無所通，故不名道。二道而非業，所謂思後貪瞋邪見，通暢思前，故名為道；而非作性，故不名業。三亦業亦道，謂身口七業緣中起作，故稱為業；通暢前思，故名為道。四非業非道，所謂思前三根煩惱，體非起作，不同思等，故不名業；前無所通，故不名道。然此四種，若望來果，俱得稱業，齊得名道。能作來果，故通名業；能通至果，故通名道。問曰：思前三根之中有思業不？若依《毘曇》，思是通數，一切處有，故三根中亦有思業，但諸心法隨時受名，故隱不論。若依《成實》，心起先後，三根之中不得有思。問曰：思時有貪等不？若依《毘曇》，不善心邊常有煩惱，故思心邊亦有貪等，亦以心法隨時受名，所以不彰。若依《成實》，無別思數，愛分之願說名為思。是思業外，更無別體貪等可得。若就思心，隨義說有，理亦無傷。問曰：思後三道之中有思業不？是義與前三根相似。問曰：正起身口業時，得有思心及三道不？若依《毘曇》，皆具有之，彰義隱顯，所以不說。依曇無德，爾時但有運動身口惡威儀心，是故一切不善業中皆有非威儀突吉羅罪（此三門竟）。

Next, the meaning of the sequence of the arising of karma will be clarified. In this there are two parts: first, clarifying the characteristics of the sequence of the arising of karma; second, clarifying the inclusive and restrictive meanings of the karmic paths. Regarding the sequence: the sequence in which karma arises has four stages. First, the afflictions of the three roots arise initially. Second, the unwholesome karmic volition arises next. Third, the afflictions of the three paths arise next. Fourth, the seven physical and verbal karmas arise next. For example, when one wishes to take life, one may first give rise to greed, or to anger or delusion; next, a volitional thought arises, willing to cut off life; after this volition, heavy greed or heavy anger or delusion arises next, giving vent to the preceding volition; then, the mind of deportment arises once again, setting the body and hands into motion, and severing that other [being's] life. Just as it is for killing, stealing and the rest are likewise. Such is the sequence. Regarding the inclusive and restrictive: karmas and paths are contrasted and distinguished through four propositions: (1) Karma and not a path: namely, volitional thought deliberates and acts, and is therefore called "karma"; it has nothing prior through which to give vent, and is therefore not called a "path." (2) A path and not karma: namely, greed, anger, and wrong view after volition give vent to the preceding volition, and are therefore called "paths"; but because their nature is not one of activity, they are not called "karma." (3) Both karma and a path: namely, the seven physical and verbal karmas arise and act amidst conditions, and are therefore called "karma"; and they give vent to the preceding volition, and are therefore called "paths." (4) Neither karma nor a path: namely, the afflictions of the three roots prior to volition are not an initiating activity in their essence, unlike volition and the rest, and are therefore not called "karma"; they have nothing prior through which to give vent, and are therefore not called "paths." However, when viewed in relation to future results, all four of these kinds can be termed "karma," and equally merit the name "path": because they are capable of producing future results, they are all generally called "karma"; because they are capable of leading to the results, they are all generally called "paths." Question: Amidst the three roots prior to volition, is there volitional karma or not? If according to the Abhidharma, volition is a universal mental factor and is present everywhere; hence amidst the three roots there is also volitional karma, but the various mental dharmas receive their names in accordance with the occasion, so it is concealed and not discussed. If according to the Tattvasiddhi, minds arise sequentially; amidst the three roots there cannot be volition. Question: At the time of volition, are there greed and the rest or not? If according to the Abhidharma, unwholesome minds are constantly accompanied by afflictions; hence, alongside volitional thought there are also greed and the rest; also, because mental dharmas receive their names in accordance with the occasion, it is not made manifest. If according to the Tattvasiddhi, there is no separate mental factor of volition; the aspiration belonging to the category of craving is called "volition." Outside this volitional karma, no distinct essence of greed and the rest is to be found. If, with respect to volitional thought, one speaks of their existence in accordance with the meaning, in principle there is no harm. Question: Amidst the three paths subsequent to volition, is there volitional karma or not? This meaning is similar to that of the previous three roots. Question: At the very moment when physical and verbal karmas are initiated, can there be volitional thought and the three paths or not? If according to the Abhidharma, they are completely present; yet because the meaning of their manifestation is concealed or explicit, it is not stated. According to the Dharmaguptaka, at that time there is only the unwholesome mind of deportment that sets body and speech into motion; therefore, in all unwholesome karmas there is the duṣkṛta offense of non-deportment (this concludes the third section).