華嚴經內章門等雜孔目章 1.28

1.28

建立業者，依三乘，所謂身、口、意三業，若善、若不善及無記，或漏、無漏，或為、無為。何以故？由業即如故。若論其體，表無表性，或言作無作。身業作，以可見有對色為體。口業作，以不可見有對色為體。二業無作，以不可見無對色為體。愚法小乘名同此，體義即有無不同。若心業作者，以心為體，無作非色非心為體。非色非心，名同小乘，其義不同《毘曇》及《成實》，此約三乘初教。終教即真如。若約圓教，具攝前義，及融自在也。上件業成就，依《業成就論》廣破諸小乘計。大乘自成，唯據方便論正業體。故聲所及以為業性，無可分別也。此論據初教，餘可準之。

Regarding the establishment of karma, according to the Triyāna, it refers to the three karmas of body, speech, and mind, whether wholesome, unwholesome, or indeterminate; or defiled or undefiled; or conditioned or unconditioned. Why is this? Because karma is itself tathatā. If discussing its substance, it is the nature of manifestation (vijñapti) and non-manifestation (avijñapti), or spoken of as action (kṛti) and non-action (akṛti). Manifest bodily karma takes visible, resistant matter (rūpa) as its substance. Manifest vocal karma takes invisible, resistant matter as its substance. The non-manifest forms of the two karmas take invisible, non-resistant matter as their substance. The Hīnayāna of those foolish regarding phenomena shares these names, but the doctrine of their substance differs regarding existence and non-existence. If it is manifest mental karma, it takes the mind as its substance; non-manifest mental karma takes that which is neither matter nor mind as its substance. "Neither matter nor mind" shares its name with the Hīnayāna, but its doctrinal meaning differs from the Abhidharma and the Tattvasiddhi; this is according to the initial teaching of the Triyāna. The final teaching is precisely tathatā. If according to the perfect teaching, it fully subsumes the preceding meanings and is interfused and unimpeded. The above-mentioned realization of karma, based on the Karmasiddhiprakaraṇa, refutes at length the various Hīnayāna assertions. The Mahāyāna is inherently established; it discusses the genuine substance of karma solely based on skillful means. Therefore, that which is reached by sound is taken as the nature of karma, without any distinctions to be made. This treatise is based on the initial teaching; the rest can be understood by analogy.