大乘義章 7.63

7.63

次就界趣分別業道。界謂三界。依如《毘曇》，十不善業繫屬欲界，唯欲界起。若依《成實》，繫屬欲界，起則不定。殺、盜、邪婬、惡口、兩舌，唯欲界起。妄言、綺語，欲色俱起。如梵天王自言尊勝，能令諸梵盡老死邊。即是妄語。此不應法，即是綺語。貪及邪見，三界皆起，彼邪不善得寄起故。趣謂五趣。如《毘曇》說「地獄五業道，欝單越有四，餘方各有十，及餘惡趣天。」地獄五者，地獄唯起惡口、綺語、貪、瞋、邪見五業道也。受罪之時，惡罵獄卒，故有惡口。惡口違法，即是綺語。爾時忿怒，即是瞋恚。貪及邪見，成而不行。欝單四者，唯有綺語、貪、瞋、邪見。彼有欲詠，故有綺語。貪瞋邪見，成而不行。問曰：彼方有行欲事，何故不說有婬業道？釋言：彼方無有夫妻共相配匹，雖共行婬，無相凌奪，不名邪婬，是故不名邪婬業道。問曰：欝單有行欲事，欲因貪起，云何說言貪心成就欲不現行？釋言：彼方起婬之貪，其實現行。但此貪心所起之婬，非十惡收。能起之貪，亦非不善業道所攝。故雖起此，不名貪欲業道現行。如人夫妻共相纏愛，不名業道，彼亦如之。問曰：若彼起婬之貪非業道者，善惡無記三性之中何性所收？若性是善，貪欲煩惱不應名善。若是無記，論說欲界一切煩惱，除身邊見，餘悉不善，不言貪欲是其無記。若性不善，便是十惡業道所攝，何得說言不名貪欲業道現行？夫妻相愛，事亦同爾。釋言：此貪性是不善，性雖不善其過輕微，三毒所收，非業道攝，故雖現起，不名貪欲業道現行。問曰：欝單既有綺語，綺語必依貪瞋癡起，亦依彼成。何故不名貪等現行？釋言：彼方所有綺語，實依癡起，但佛經中宣說邪見以為業業，不說癡心以為業道。是故彼癡雖復現行，但是癡毒，猶故不名邪見現行，無推求故。良以彼方邪見不行，故無斷善破僧事等。問曰：彼方有歌詠等，此不應法，即是妄語。何故不說有妄語乎？彼無誑心，故非妄語。餘方十者，餘三天下各具十也。惡趣天者，謂餘鬼畜及與天趣皆具十也。若依《成實》，唯欝單越與《毘曇》同，自餘三方三惡及天皆具十業。彼地獄中重處雖少，輕處具有十不善道。辨之略爾。

Next, the karmic paths are distinguished with respect to realms and destinies. "Realms" refers to the three realms. According to the Abhidharma, the ten unwholesome karmas are bound to the desire realm and arise only in the desire realm. If according to the Tattvasiddhi, they are bound to the desire realm, but their arising is indefinite. Taking life, stealing, sexual misconduct, harsh speech, and divisive speech arise only in the desire realm. False speech and frivolous talk arise in both the desire and form realms. For example, when the king of the Brahmā heavens claims for himself that he is supreme and capable of bringing all brahmās to the end of old age and death, that is false speech. This is not in accord with the Dharma, and is thus frivolous talk. Greed and wrong view arise in all three realms, because those wrong unwholesome [factors] can arise by depending [on those realms]. "Destinies" refers to the five destinies. As the Abhidharma says: "The hells have five karmic paths; Uttarakuru has four; the other regions each have ten, as do the other evil destinies and the devas." "The hells have five": in the hells, only five karmic paths arise—harsh speech, frivolous talk, greed, anger, and wrong view. When suffering retribution for guilt, one harshly curses the hell-wardens, hence there is harsh speech. Harsh speech violates the Dharma, which is frivolous talk. The fury at that time is anger. Greed and wrong view are possessed, but not active. "Uttarakuru has four": there are only frivolous talk, greed, anger, and wrong view. Because they have singing and chanting, there is frivolous talk. Greed, anger, and wrong view are possessed, but not active. Question: In that region, the act of lust is practiced; why is it not said that there is the karmic path of sexual misconduct? The explanation is: In that region, there are no mutual pairings of husband and wife; although they engage in sexual intercourse together, there is no mutual encroachment or violation, which is not called sexual misconduct; therefore, it is not called the karmic path of sexual misconduct. Question: In Uttarakuru, the act of lust is practiced, and lust arises due to greed; how can it be said that the mind of greed is possessed, yet lust is not actively manifested? The explanation is: In that region, the greed that gives rise to lust is actually manifested. However, the lust initiated by this mind of greed is not subsumed under the ten unwholesome [actions]. The greed that initiates it is also not subsumed under the unwholesome karmic paths. Therefore, although they give rise to this, it is not called an active manifestation of the karmic path of greed. Just as when a human husband and wife entangle themselves in mutual affection, it is not called a karmic path; there it is also like this. Question: If the greed that gives rise to lust there is not a karmic path, under which nature among the three natures—wholesome, unwholesome, and indeterminate—is it subsumed? If its nature were wholesome, the affliction of greed should not be called wholesome. If it were indeterminate, the treatises state that all afflictions of the desire realm, excluding the view of individuality and extreme views, are otherwise entirely unwholesome, and do not say that greed is indeterminate. If its nature were unwholesome, it would be subsumed under the ten unwholesome karmic paths; how can it be said not to be called an active manifestation of the karmic path of greed? The case of mutual love between husband and wife is also the same. The explanation is: The nature of this greed is unwholesome; although its nature is unwholesome, its fault is slight; it is subsumed under the three poisons, but is not subsumed under the karmic paths; therefore, although it actively arises, it is not called an active manifestation of the karmic path of greed. Question: Since Uttarakuru has frivolous talk, frivolous talk necessarily arises depending on greed, anger, and delusion, and is also completed depending on them. Why is it not called the active manifestation of greed and the rest? The explanation is: All the frivolous talk in that region actually arises depending on delusion, but in the Buddhist sūtras wrong view is declared to be the karmic path, not the mind of delusion as the karmic path. Therefore, although that delusion actively manifests, it is merely the poison of delusion, yet is still not called an active manifestation of wrong view, because there is no [deliberate] seeking. Truly, it is because wrong view is not active in that region that there are no such matters as severing the wholesome roots or splitting the Saṃgha. Question: In that region there are songs and chants; this is not in accord with the Dharma, and is thus false speech. Why is it not said that there is false speech? Because they have no deceptive intent, it is not false speech. "The other regions have ten": the other three continents each fully possess the ten. "The evil destinies and the devas": the remaining ghosts, animals, and the destiny of the devas all fully possess the ten. If according to the Tattvasiddhi, only Uttarakuru is the same as in the Abhidharma, while the other three regions, the three evil destinies, and the devas all possess the ten karmas. Although in the hells the severe places are few, the lighter places fully possess the ten unwholesome paths. The distinction is briefly like this.