釋氏要覽 1.360

1.360

大小乘宗。計各一義。且小乘宗經部云。受戒時。有四種思。一審慮思。二決定思。此二思是意業。內自思惟。審決起增上願心故。三動身思。是身業。謂處跪等。四發語思。則陳辭等。此二思。能發於色。至羯磨竟（羯磨華辨事百論云。謂辨事道法。有成濟故）。於審決二思上。熏成心種子。於動發二思上。熏成色種子。通於四思上。熏成色心種子（思者業也。有能招感當來果之功用故正法念處經云。思為勝戒。因種子即因義也。又云。思勝故其果則大）次大乘宗者。有三思。一審慮思。二決定思。三發起勝思。此三思皆屬心業。前二是加行。後一是根本。此發起勝思具增上殊勝故。即於此思上熏成種子。以防惡發善。功能為體○熏義者。顯識論云。譬如燒香熏衣。香體滅而香氣在衣。此香不可言有體滅故。不可言無。香氣在衣故○種子義論云。此相續變異能感未來果報。是種子義。若相續無變異。若變異無相續。俱非種子。但相續變異。不相離故。成種子。

The Mahāyāna and Hīnayāna traditions each maintain one position. First, the Sautrāntika school of the Hīnayāna tradition states: At the time of receiving the precepts, there are four kinds of intention: first, deliberative intention; second, determinative intention. These two intentions are mental karma, internally deliberating and determining to give rise to an exalted mind of aspiration. Third, bodily-movement intention, which is bodily karma, namely assuming the kneeling position and the like. Fourth, speech-uttering intention, which is stating the formal words and the like. These two intentions can produce form. When the karman is concluded (the Chinese gloss for karman is 'managing affairs'; the Śata-śāstra states: it means managing the methods of the path, so that there is accomplishment and assistance), upon the two intentions of deliberation and determination, mental seeds are perfumed into being; upon the two intentions of bodily movement and speech-utterance, form seeds are perfumed into being; across all four intentions, seeds of form and mind are perfumed into being (intention is karma, having the functional capacity to induce future fruits; hence the Saddharmasmṛtyupasthāna-sūtra states: 'Intention is the supreme precept.' Cause is seeds, that is, the meaning of cause. It also states: 'Because intention is supreme, its fruit is great'). Next, in the Mahāyāna tradition, there are three intentions: first, deliberative intention; second, determinative intention; third, arising supreme intention. These three intentions all belong to mental karma: the first two are preliminary applications, and the last one is the root. Because this arising supreme intention is possessed of exalted excellence, seeds are perfumed into being directly upon this intention, taking the function of preventing evil and generating good as its essence. As for the meaning of 'perfuming', the Xianshi lun states: 'Just as burning incense perfumes clothing: the substance of the incense is extinguished, but the fragrance remains in the clothing. This incense cannot be said to exist, because its substance is extinguished; nor can it be said not to exist, because the fragrance is in the clothing.' As for the meaning of 'seed', the śāstra states: 'This continuity and transformation being able to induce future karmic retribution is the meaning of a seed. If there is continuity without transformation, or transformation without continuity, neither is a seed. Only because continuity and transformation are not separated is a seed constituted.'