大乘義章 7.61

7.61

次辨有作無作之義。於中先就根本業道明作無作。就彼身口七業之中，邪婬一種一向具足作與無作。究竟成業，要在自身，是故有作；隨作即有無作罪生，故有無作。自餘業道，無作是定、作業不定。無作之業，若身自作、若教他作，皆悉隨生，故稱為定。若論作業，自作則有、教他則無，故曰不定。根本如是。次就方便明作無作。當知一切前後方便，作業是定、無作不定。云何不定？重心作者則有無作，輕心作者則無無作，故曰不定。有作無作，略辨如是（此五門竟）。

Next, the meaning of manifest and unmanifest [karma] will be distinguished. In this, manifest and unmanifest [karma] are first clarified with respect to the fundamental karmic paths. Among those seven physical and verbal karmas, sexual misconduct alone is categorically endowed with both manifest and unmanifest. Its ultimate accomplishment as karma necessarily depends on one's own body, and is therefore manifest; as soon as it is enacted, unmanifest guilt arises, and therefore it has the unmanifest. As for the remaining karmic paths, the unmanifest is definite, while manifest action is indefinite. Unmanifest karma invariably arises whether one performs it oneself with one's body or instructs another to perform it; therefore, it is termed definite. As for manifest action, it exists if one acts oneself, but does not exist if one instructs another; therefore, it is said to be indefinite. Such is the fundamental. Next, manifest and unmanifest [karma] are clarified with respect to the preliminary. One should know that for all preparatory and subsequent preliminaries, manifest action is definite, while the unmanifest is indefinite. Why is it indefinite? If performed with a weighty mind, there is unmanifest [karma]; if performed with a light mind, there is no unmanifest [karma]; therefore, it is said to be indefinite. Manifest and unmanifest [karma] are briefly distinguished in this way (this concludes the fifth section).