瑜伽師地論有尋有伺等三地 · 雜染施設 · 業雜染

心要Essence

三雜染第二重「業」。煩惱（惑）是動機、生（苦）是結果，業是把動機變結果的那隻手。

一句話：業以『造作的思』為體、以「十善惡業道」為核心、以「業位感五趣·五門與果」為機制；最危險是撥無因果的顛倒，唯一出口是「非黑非白無漏業能盡諸業」。

三個眼目

十善惡業道·逐句經釋：身三（殺盜淫）口四（妄語離間麁惡綺語）意三（貪瞋邪見）及十善。論逐句解經（殺生者＝最極暴惡/血塗其手…；「一切有情所」「真實眾生所」破無繫外道百踰繕那/樹有命）——教每一字。善語非僅不罵，是悅耳稱心可愛、引向涅槃。
業感果＝公道而精密：業位感五趣（上中耎品貪瞋癡→地獄/餓鬼/畜生·善→人/欲天/色無色）；五果（異熟·等流〔殺生餘報短命多謗增瞋〕·增上〔感外境〕·現法·他增上〔佛/輪王/慈定菩薩令一方安樂〕）。非神審判·業力自按輕重結果。
二顛倒·一出口：執受顛倒（撥無罪福·甚至殺該憎者唯福）＝空見落業·最壞邪見〔拆作惡剎車〕；憙樂顛倒（作惡如遊戲）。出口＝黑白異熟中「非黑非白無異熟·能盡諸業」＝無漏業〔前三業斷對治〕——修白業仍在三界，唯無漏業出離。

附·指引

業以思為體·業種習氣 → 意地一切種子識·《成唯識論》業感（順不苦不樂受業＝感阿賴耶識異熟業）；無漏業能盡諸業 → 轉依·斷道；十業道 → 戒學。下接 03-05-03 生（緣起）。義理開講見義疏。

The second of the three defilements, "karma." The afflictions (delusion) are the motive, birth (suffering) is the outcome, and karma is the hand that turns motive into outcome.

In one line: Karma has "the volition that does" for its substance, the "ten wholesome and unwholesome courses of action" for its core, and "the phase summons the five destinies · the five gates with their fruit" for its mechanism; the greatest danger is the inversion that denies cause and fruit, and the one and only exit is "the karma neither black nor white, without maturation, able to exhaust the several karmas" — the uncontaminated karma.

Three Points of the Eye

The ten wholesome and unwholesome courses of action · sūtra-exegesis phrase by phrase: the three of the body (killing, theft, lust), the four of the mouth (false speech, divisive, harsh, frivolous), the three of the mind (covetousness, ill will, wrong view), and the ten wholesome deeds. The treatise unfolds the sūtra phrase by phrase (the one who kills = utterly savage / his hands smeared with blood …; "toward all sentient beings" and "toward real sentient beings" refute the Unbound non-Buddhist path's "hundred yojanas" and "trees have life") — teaching every word. Good speech is not merely not reviling; it is pleasing to the ear, answering to the heart, lovable, drawing one toward nirvāṇa.
Karmic fruiting = just and precise: the phase of karma summons the five destinies (upper-, middling-, soft-class greed-ill-will-delusion → hells / hungry ghosts / animals · wholesome → humans / desire-realm gods / form and formless realms); the five fruits (maturational · outflow 〔the aftermath of killing: short life, much slander, increased ill will〕 · dominant 〔summoning the outer environment〕 · present-life · fruit that dominates another 〔a Buddha, a wheel-turning king, a bodhisattva in the concentration of loving-kindness bringing a whole region to peace〕). No god sits in judgment; karmic force itself fruits according to gravity.
Two inversions · one exit: the inversion of appropriation (denying sin and merit · even holding that to kill one who ought to be hated is merit alone) = the view of emptiness landing upon karma, the worst wrong view 〔it dismantles the brake on doing evil〕; the inversion of glad delight (doing evil as if playing a game). The exit = within black-and-white maturation, the karma "neither black nor white, without maturation, able to exhaust the several karmas" = uncontaminated karma 〔the severing counter of the former three karmas〕 — to cultivate white karma is still to be within the three realms; only uncontaminated karma is release.

Appended · Pointers

Karma has volition for its substance · the karmic seed as latent tendency → the all-seeds consciousness of the Stage of the Mental · the Cheng Weishi Lun's karmic summoning (karma conducive to neither-painful-nor-pleasant feeling = karma summoning the maturation of the store consciousness); uncontaminated karma able to exhaust the several karmas → the transformation of the basis · the severing-path; the ten courses of action → the training in discipline. Followed next by 03-05-03, birth (dependent origination). For the opening-out of the doctrine, see the Exposition.

原典Canonical · verbatim

云何業雜染？嗢拕南曰：自性、若分別、因、位、及與門、增上品、顛倒、差別、諸過患。當知業雜染，由自性故，分別故，因故，位故，門故，上品故，顛倒故，差別故，過患故，解釋應知。業自性云何？謂若法生時，造作相起；及由彼生故，身行、語行於彼後時造作而轉；是名業自性。業分別云何？謂由二種相應知。一、由補特伽羅相差別故；二、由法相差別故。此復二種，即善、不善十種業道。所謂殺生，離殺生；不與取，離不與取；欲邪行，離欲邪行；妄語，離妄語；離間語，離離間語；麁惡語，離麁惡語；綺語，離綺語；貪欲，離貪欲；瞋恚，離瞋恚；邪見，離邪見。補特伽羅相差別建立者，謂如經言：諸殺生者，乃至廣說。殺生者者，此是總句。最極暴惡者，謂殺害心正現前故。血塗其手者，謂為成殺，身相變故。害極害執者，謂斷彼命故，解支節故，計活命故。無有羞恥者，謂自罪生故。無有哀愍者，謂引彼非愛故。有出家外道，名曰無繫，彼作是說：百踰繕那內所有眾生，於彼律儀，若不律儀。為治彼故，說如是言：一切有情所。即彼外道復作是說：樹等外物亦有生命。為治彼故，說如是言：真實眾生所。此即顯示真實福德遠離對治，及顯示不實福德遠離對治。如是所說諸句，顯示加行殺害。乃至極下捃多蟻等諸眾生所者，此句顯示無擇殺害。於殺生事若未遠離者，此顯遇緣容可出離。謂乃至未遠離來，名殺生者。又此諸句略義者，謂為顯示殺生相貌、殺生作用、殺生因緣，及與殺生事用差別。又略義者，謂為顯示殺生如實、殺生差別、殺所殺生、名殺生者。又此諸句，顯能殺生補特伽羅相，非顯殺生法相。復次，不與取者者，此是總句。於他所有者，謂他所攝財穀等事。若在聚落者，謂即彼事於聚落中若積集、若移轉。若閑靜處者，謂即彼事於閑靜處，若生、若集，或復移轉。即此名為可盜物數者，謂所不與、不捨、不棄物。若自執受者，謂執為己有。不與而取者，謂彼或時資具闕少，執為己有。不與而樂者，謂樂受行偷盜事業。於所不與、不捨、不棄而生希望者，謂劫盜他欲為己有。若彼物主非先所與，如酬債法，是名不與。若彼物主於彼取者而不捨與，是名不捨。若彼物主於諸眾生不隨所欲受用而棄，是名不棄。自為而取者，謂不與而取故，及不與而樂故。饕餮而取者，謂所不與、不捨、不棄而希望故。不清而取者，謂於所競物為他所勝，不清雪故。不淨而取者，謂雖勝他，而為過失垢所染故。有罪而取者，謂能攝受現法、後法非愛果故。於不與取若未遠離者，如前殺生相說應知。所餘業道亦爾。此中略義者，謂由盜此故成不與取、若於是處如其差別、如實劫盜，由劫盜故得此過失，是名總義。又此中亦顯不與取者相，非不與取法相。當知餘亦爾。復次，欲邪行者者，此是總句。於諸父母等所守護者，猶如父母於己處女，為適事他故，勤加守護，時時觀察，不令與餘共為鄙穢。若彼沒已，復為至親兄弟姊妹之所守護。此若無者，復為餘親之所守護。此若無者，恐損家族，便自守護。或彼舅姑，為自兒故，勤加守護。有治罰者，謂諸國王，若執理者，以治罰法而守護故。有障礙者，謂守門者所守護故。此中略顯未適他者三種守護。一、尊重至親眷屬自己之所守護，二、王執理家之所守護，三、諸守門者之所守護。他妻妾者，謂已適他。他所攝者，謂即未適他，為三守護之所守護。若由凶詐者，謂矯亂已而行邪行。若由強力者，謂對父母等公然強逼。若由隱伏者，謂不對彼，竊相欣欲。而行欲行者，謂兩兩交會。即於此事非理欲心而行邪行者，謂於非道、非處非時，自妻妾所而為罪失。此中略義者，謂略顯示若彼所行、若行差別、若欲邪行應知。復次，諸妄語者者，此是總句。若王者，謂王家。若彼使者，謂執理家。若別者，謂長者居士。若眾者，謂彼聚集。若大集中者，謂四方人眾聚集處。若已知者，謂隨前三所經語言。若已見者，謂隨曾見所經語言。若由自因者，謂或因怖畏，或因味著。如由自因，他因亦爾。因怖畏者，謂由怖畏殺、縛、治罰、黜責等故。因味著者，謂為財穀、珍寶等故。知而說妄語者，謂覆想欲見而說語言。此中略義者，謂依處故、異說故、因緣故、壞想故，而說妄語應知。復次，離間語者者，此是總句。若為破壞者，謂由破壞意樂故。聞彼語已向此宣說，聞此語已向彼宣說者，謂隨所聞順乖離語。破壞和合者，謂能生起喜別離故。隨印別離者，謂能乖違喜更生故。憙壞和合者，謂於已生喜別離中心染污故。樂印別離者，謂於乖違喜更生中心染污故。說能離間語者，謂或不聞，或他方便故。此中略義者，謂略顯示離間意樂、離間未壞方便、離間已壞方便、離間染污心，及他方便應知。復次，麁惡語者者，此是總句。此中尸羅支所攝故，名語無擾動。文句美滑，故名悅耳。增上欲解所發起故，非假偽故，非諂媚故，名為稱心。不增益故，應順時機，引義利故，名為可愛。趣涅槃宮，故名先首。文句可味，故名美妙。善釋文句，故名分明。顯然有趣，故名易可解了。攝受正法，故名可施功勞。離愛味心之所發起，故名無所依止。不過度量，故名非可厭逆。相續廣大，故名無邊無盡。又從無擾動語乃至無邊無盡語，應知略攝為三種語。一、尸羅律儀所攝語，謂一種。二、等歡喜語，謂三種。三、說法語，謂其所餘。即此最後又有三種應知。一、所趣圓滿語謂初一。二、文詞圓滿語，謂次二。三、方便圓滿語，謂其所餘。又於未來世可愛樂故，名可愛語。於過去世可愛樂故，名可樂語。於現在世事及領受可愛樂故，名可欣語及可意語。應知即等歡喜語，名無量眾生可愛、可樂、可欣、可意語。即說法語，名三摩呬多語。即尸羅支所攝語，名由無悔等漸次能引三摩地語。此中毒螫語者，謂毀摩他言，縱瞋毒故。麁獷語者，謂惱亂他言，發苦觸故。所餘麁惡語，翻前白品應知。復次，諸綺語者者，此是總句。於邪舉罪時，有五種邪舉罪者。言不應時故，名非時語者。言不實故，名非實語者。言引無義故，名非義語者。言麁獷故，名非法語者。言挾瞋恚故，名非靜語者。又於邪說法時，不正思審而宣說故，名不思量語。為勝聽者而宣說故，名不靜語。非時而說，前後義趣不相屬故，名雜亂語。不中理因而宣說故，名非有教語。引不相應為譬況故，名非有喻語。顯穢染故，名非有法語。又於歌笑嬉戲等時，及觀舞樂、戲笑、俳說等時，有引無義語。此中略義者，謂顯如前說三時綺語。復次，諸貪欲者者，此是總句。由猛利貪者，謂於他所有，由貪增上，欲為己有，起決定執故。於財者，謂世俗財類。具者，謂所受用資具。即此二種總名為物。凡彼所有定當屬我者，此顯貪欲生起行相。此中略義者，當知顯示貪欲自性、貪欲所緣、貪欲行相。復次，瞋恚心者者，此是總句。惡意分別者，謂於他有情所，由瞋恚增上力，欲為損害，起決定執故。當殺者，謂欲傷害其身。當害者，謂欲損惱其身。當為衰損者，謂欲令彼財物損耗。彼當自獲種種憂惱者，謂欲令彼自失財物。此中略義，如前應知。復次，諸邪見者者，此是總句。起如是見者，此顯自心忍可欲樂當所說義。立如是論者，此顯授他當所說義。無有施與、無有愛養、無有祠祀者，謂由三種意樂非撥施故。一、財物意樂，二、清淨意樂，三、祀天意樂。供養火天，名為祠祀。又顯非撥戒修所生善能治所治故，及顯非撥施所生善能治所治故，說如是言：無有妙行，無有惡行。又顯非撥此三種善能治所治所得果故，說如是言：無有妙行、惡行二業果及異熟。又顯非撥流轉依處緣故，說如是言：無有此世，無有他世。又顯非撥彼所託緣故，及非撥彼種子緣故，說如是言：無母無父。又顯非撥流轉士夫故，說如是言：無有化生有情。又顯非撥流轉對治還滅故，說如是言：世間無有真阿羅漢，乃至廣說。已趣各別煩惱寂靜，故名正至。於諸有情遠離邪行，行無倒行，故名正行。因時，名此世間。果時，名彼世間。自士夫力之所作故，名為自然。通慧者，謂第六。已證者，謂由見道。具足者，謂由修道。顯示者，自所知故，為他說故。我生已盡等，當知如餘處分別。此中略義者，謂顯示謗因、謗果、誹謗功用、謗真實事。功用者，謂殖種功用、任持功用，來往功用、感生業功用。又有略義差別。謂顯示誹謗若因、若果、若流轉緣、若流轉士夫，及顯誹謗彼對治還滅。又誹謗流轉者，應知謗因，不謗自相。謗還滅者，應知謗彼功德，不謗補特伽羅。復次，白品一切，翻前應知。所有差別，我今當說。謂翻欲邪行中，諸梵行者者，此是總句。當知此由三種清淨而得清淨。一、時分清淨，二、他信清淨，三、正行清淨。盡壽行故、久遠行故者，此顯時分清淨。諍處雪故名清，無違越故名淨，此二總顯他信清淨。此中或有清而非淨，應作四句。初句者，謂實毀犯，於諍得勝。第二句者，謂實不犯，於諍墮負。第三句者，謂實不犯，於諍得勝。第四句者，謂實毀犯，於諍墮負。不以愛染身觸母邑故，名遠離生臭。不行兩兩交會鄙事故，名遠離婬欲。不以餘手觸等方便而出不淨故，名非鄙愛，願受持梵行故，名遠離猥法。如是名為正行清淨具足。當知略義即在此中。又翻妄語中，可信者，謂可委故。可委者，謂可寄託故。應可建立者，謂於彼彼違諍事中，應可建立為正證故。無有虛誑者，於委寄中不虛誑故，不欺誷故。此中略義者，謂顯三種攝受。一、欲解攝受，二、保任攝受，三、作用攝受。復次，法相差別建立者，謂即殺生、離殺生等。云何殺生？謂於他眾生起殺欲樂，起染污心，若即於彼起殺方便，及即於彼殺究竟中所有身業。云何不與取？謂於他攝物起盜欲樂，起染污心，若即於彼起盜方便，及即於彼盜究竟中所有身業。云何欲邪行？謂於所不應行，非道、非處、非時起習近欲樂，起染污心，若即於彼起欲邪行方便，及於欲邪行究竟中所有身業。云何妄語？謂於他有情起覆想說欲樂，起染污心，若即於彼起偽證方便，及於偽證究竟中所有語業。云何離間語？謂於他有情起破壞欲樂，起染污心，若即於彼起破壞方便，及於破壞究竟中所有語業。云何麁惡語？謂於他有情起麁語欲樂，起染污心，若即於彼起麁語方便，及於麁語究竟中所有語業。云何綺語？謂起綺語欲樂，起染污心，若即於彼起不相應語方便，及於不相應語究竟中所有語業。云何貪欲？謂於他所有起己有欲樂，起染污心，若於他所有起己有欲樂決定方便，及於彼究竟中所有意業。云何瞋恚？謂於他起害欲樂，起染污心，若於他起害欲樂決定方便，及於彼究竟中所有意業。云何邪見？謂起誹謗欲樂，起染污心，若於起誹謗欲樂決定方便，及於彼究竟中所有意業。云何離殺生？謂於殺生起過患欲解，起勝善心，若於彼起靜息方便，及於彼靜息究竟中所有身業。如離殺生，如是離不與取乃至離邪見，應知亦爾。此中差別者，謂於不與取起過患欲解，乃至於邪見起過患欲解，起勝善心，若於彼起靜息方便，及於彼靜息究竟中所有意業。如是十種略為三種，所謂身業、語業、意業。即此三種廣開十種應知。業因云何？應知有十二種相。一、貪，二、瞋，三、癡，四、自，五、他，六、隨他轉，七、所愛味，八、怖畏，九、為損害，十、戲樂，十一、法想，十二、邪見。業位云何？應知略說有五種相。謂耎位，中位、上位、生位、習氣位。由耎不善業故，生傍生中。由中不善業故，生餓鬼中。由上不善業故，生那落迦中。由耎善業故，生人中。由中善業故，生欲界天中。由上善業故，生色、無色界。何等名為耎位不善業耶？謂以耎品貪瞋癡為因緣故。何等名為中位不善業耶？謂以中品貪瞋癡為因緣故。何等名為上位不善業耶？謂以上品貪瞋癡為因緣故。若諸善業，隨其所應，以無貪、無瞋、無癡為因緣應知。何等生位業？謂已生未滅現在前業。何等習氣位業？謂已生已滅不現前業。

卷第9

復次，業門云何？此略有二種：一、與果門，二、損益門。與果門者，有五種應知。一、與異熟果，二、與等流果，三、與增上果，四、與現法果，五、與他增上果。與異熟果者，謂於殺生親近、修習、多修習故，於那洛迦中受異熟果。如於殺生，如是於餘不善業道亦爾。是名與異熟果。與等流果者，謂若從彼出，來生此間人同分中，壽量短促，資財匱乏，妻不貞良，多遭誹謗，親友乖離，聞違意聲，言不威肅，增猛利貪，增猛利瞋，增猛利癡，是名與等流果。與增上果者，謂由親近、修習、多修習諸不善業增上力故，所感外分光澤尠少，果不充實，果多朽敗，果多變改，果多零落，果不甘美，果不恒常，果不充足，果不便宜，空無果實。當知善業，與此相違。與現法果者，有二因緣，善不善業與現法果：一、由欲解故；二、由事故。應知欲解復有八種。一、有顧欲解，二、無顧欲解，三、損惱欲解，四、慈悲欲解，五、憎害欲解，六、淨信欲解，七、棄恩欲解，八、知恩欲解。有顧欲解造不善業受現法果者，謂如有一，由增上欲解，顧戀其身，顧戀財物，顧戀諸有，造不善業。無顧欲解所造善業受現法果者，謂如有一，以增上欲解，不顧其身，不顧財物，不顧諸有，造作善業。損惱欲解造不善業受現法果者，謂如有一，於他有情補特伽羅，以增上品損惱欲解造不善業。慈悲欲解所造善業受現法果者，謂如有一於他有情補特伽羅，以增上品慈悲欲解，造作善業。憎害欲解造不善業受現法果者，謂如有一，於佛法僧及隨一種尊重處事，以增上品憎害欲解，造不善業。淨信欲解所造善業受現法果者，謂如有一，於佛法僧等，以增上品淨信欲解造作善業。棄恩欲解造不善業受現法果者，謂如有一，於父母所，及隨一種恩造之處，以增上品背恩欲解、欺誑欲解，酷暴欲解造不善業。知恩欲解所造善業受現法果者，謂如有一，於父母等，以增上品知恩欲解、報恩欲解所作善業。由事故者，若不善業，於五無間及彼同分中，亦有受現法果者。五無間業者，一、害母，二、害父，三、害阿羅漢，四、破僧，五、於如來所惡心出血。無間業同分者，謂如有一，於阿羅漢尼及於母所行穢染行，打最後有菩薩。或於天廟、衢路、市肆立殺羊法，流行不絕。或於寄託得極委重親友、同心、耆舊等所，損害欺誑。或於有苦、貧窮、困乏、無依無怙，為作歸依，施無畏已，後返加害，或復逼惱。或劫奪僧門。或破壞靈廟。如是等業，名無間同分。若諸善業由事重故受現法果者，謂如有一，母無正信，勸進開化，安置建立於具信中。如無正信，於具信中；如是犯戒，於具戒中；慳悋，於具捨中；惡慧，於具慧中亦爾。如母，父亦爾。或於起慈定者供養承事。如於起慈定者，如是於起無諍定、滅盡定、預流果、阿羅漢果供養承事亦爾。又親於佛所供養承事。如於佛所，如是於學無學僧所亦爾。若即於此尊重事中，與上相違，由損害因緣起不善業，受現法果。與他增上果者，謂亦由受現法果業。猶如如來所住國邑，必無疾疫災橫等起。佛神力故，無量眾生無疾無疫，無有災橫，得安樂住。如佛世尊，如是轉輪聖王及住慈定菩薩亦爾。若諸菩薩以大悲心觀察一切貧窮困苦業天所惱眾生，施以飲食財穀庫藏皆令充足，由此因緣，彼諸眾生得安樂住。如是等類，是他增上所生現法受業應知。損益門者，謂於諸有情，依十不善業道，建立八損害門，何等為八？一、損害眾生，二、損害財物，三、損害妻妾，四、虛偽友證損害，五、損害助伴，六、顯說過失損害，七、引發放逸損害，八、引發怖畏損害。與此相違，依十善業道，建立八利益門應知。業增上云何？謂猛利極重業。當知此業由六種相。一、加行故；二、串習故；三、自性故；四、事故；五、所治一類故；六、所治損害故。加行故者，謂如有一，由極猛利貪瞋癡纏，及極猛利無貪、無瞋、無癡加行，發起諸業。串習故者，謂如有一，於長夜中，親近、修習、若多修習不善善業。自性故者，謂於綺語，麁惡語為大重罪；於麁惡語，離間語為大重罪；於離間語，妄語為大重罪；於欲邪行，不與取為大重罪；於不與取，殺生為大重罪；於貪欲，瞋恚為大重罪；於瞋恚，邪見為大重罪。又於施性，戒性無罪為勝；於戒性，修性無罪為勝。於聞性，思性無罪為勝；如是等。事故者，謂如有一，於佛法僧及隨一種尊重處事，為損為益，名重事業。所治一類故者，謂如有一，一向受行諸不善業，乃至壽盡無一時善。所治損害故者，謂如有一，斷所對治諸不善業，令諸善業離欲清淨。業顛倒云何？此有三種應知。一、作用顛倒，二、執受顛倒。三、憙樂顛倒。作用顛倒者，謂如有一，於餘眾生思欲殺害，誤害餘者。當知此中，雖有殺生，無殺生罪；然有殺生種類、殺生相似同分罪生。若不誤殺其餘眾生，然於非情加刀杖已，謂我殺生。當知此中，無有殺生，無殺生罪；然有殺生種類、殺生相似同分罪生。如殺生業道，如是不與取等一切業道，隨其所應，作用顛倒應知。執受顛倒者，謂如有一，起如是見，立如是論，無施無愛，乃至廣說一切邪見。彼作是執：畢竟無有能殺、所殺，若不與取乃至綺語，亦無施與、受齋、修福、受學尸羅；由此因緣，無罪無福。又如有一，起如是見，立如是論：若有眾生憎梵、憎天、憎婆羅門。若彼憎惡，唯應殺害。殺彼因緣，唯福無罪。又於彼所起不與取乃至綺語，唯獲福德，無有非福。憙樂顛倒者，謂如有一，不善業道現前行時，如遊戲法，極為憙樂。業差別云何？謂有作業，有不作業；有增長業，有不增長業；有故思業，有不故思業；如是定異熟業、不定異熟業，異熟已熟業、異熟未熟業。善業、不善業、無記業，律儀所攝業、不律儀所攝業、非律儀非不律儀所攝業，施性業、戒性業、修性業，福業、非福業、不動業，順樂受業、順苦受業、順不苦不樂受業，順現法受業、順生受業、順後受業，過去業、未來業、現在業，欲繫業、色繫業、無色繫業，學業、無學業、非學非無學業，見所斷業、修所斷業、無斷業。黑黑異熟業、白白異熟業、黑白黑白異熟業、非黑非白無異熟業能盡諸業。曲業、穢業、濁業、清淨業、寂靜業。作業者，謂若思業，若思已所起身業、語業。不作業者，謂若不思業，若不思已不起身業、語業。增長業者，謂除十種業。何等為十？一、夢所作業，二、無知所作業，三、無故思所作業，四、不利不數所作業，五、狂亂所作業，六、失念所作業，七、非樂欲所作業，八、自性無記業，九、悔所損業，十、對治所損業。除此十種，所餘諸業名為增長。不增長業者，謂即所說十種業。故思業者，謂故思已。若作業、若增長業。不故思業者，謂非故思所作業。順定受業者，謂故思已，若作若增長業。順不定受業者，謂故思已，作而不增長業。異熟已熟業者，謂已與果業。異熟未熟業者，謂未與果業。善業者，謂無貪、無瞋、無癡為因緣業。不善業者，謂貪瞋癡為因緣業。無記業者，謂非無貪、無瞋、無癡為因緣，亦非貪瞋癡為因緣業。律儀所攝業者，謂或別解脫律儀所攝業，或靜慮等至果斷律儀所攝業，或無漏律儀所攝業。不律儀所攝業者，謂十二種不律儀類所攝諸業。何等十二不律儀類？一、屠羊，二、販鷄，三、販猪，四、捕鳥，五、罝兔，六、盜賊，七、魁膾，八、守獄，九、讒刺，十、斷獄，十一、縛象，十二、呪龍。非律儀非不律儀所攝業者，謂除三種律儀業及不律儀類業，所餘一切善、不善、無記業。施性業者，謂若因緣、若等起、若依處、若自性。彼因緣者，謂以無貪、無瞋、無癡為因緣。彼等起者，謂無貪、無瞋、無癡俱行，能捨所施物、能起身語業思。彼依處者，謂以所施物及受者為依處。彼自性者，謂思所起能捨所施物身業、語業。如施性業，如是戒性業、修性業隨其所應應知。此中戒性業，因緣、等起如前。自性者，謂律儀所攝身語業等。依處者，謂有情、非有情數物。修性因緣者，謂三摩地因緣，即無貪、無瞋、無癡。等起者，謂彼俱行引發定思。自性者，謂三摩地。依處者，謂十方無苦無樂等有情界。又具施戒修者所有相貌，應知一切如餘處說。福業者，謂感善趣異熟，及順五趣受善業。非福業者，謂感惡趣異熟，及順五趣受不善業。不動業者，謂感色、無色界異熟，及順色、無色界受善業。順樂受業者，謂福業及順三靜慮受不動業。順苦受業者，謂非福業順不苦不樂受業者，謂能感一切處阿賴耶識異熟業，及第四靜慮以上不動業。順現法受業者，謂能感現法果業。順生受業者，謂能感無間生果業。順後受業者，謂能感彼後生果業。過去業者，謂住習氣位，或已與果、或未與果業。未來業者，謂未生未滅業。現在業者，謂已造、已思、未謝滅業。欲繫業者，謂能感欲界異熟，墮欲界業。色繫業者，謂能感色界異熟，墮色界業。無色繫業者，謂能感無色界異熟，墮無色界業。學業者，謂若異生、若非異生，學相續中所有善業。無學業者，謂無學相續中所有善業。非學非無學業者，謂除前二，餘相續中所有善、不善、無記業。見所斷業者，謂受惡趣不善等業。修所斷業者，謂受善趣善、不善、無記業。無斷業者，謂世出世諸無漏業。黑黑異熟業者，謂非福業。白白異熟業者，謂不動業。黑白黑白異熟業者，謂福業。有不善業為惡對故，由約未斷非福業時所有福業而建立故。非黑非白無異熟業能盡諸業者，謂出世間諸無漏業，是前三業斷對治故。曲業者，謂諸外道善不善業。穢業者，謂即曲業亦名穢業。又有穢業，謂此法異生於聖教中顛倒見者、住自見取者、邪決定者、猶預覺者所有善不善業。濁業者，謂即曲業、穢業亦名濁業。又有濁業，謂此法異生於聖教中不決定者、猶預覺者所有善不善業。又有差別，唯於外道法中有此三業。由邪解行義故，名曲；由此為依，能障所起諸功德義故，名穢；能障通達真如義故，名濁；應知。清淨業者，謂此法異生於聖教中正決定者、不猶預覺者所有善業。寂靜業者，謂住此法非異生者，一切聖者所有學無學業。業過患云何？當知略說有七過患。謂殺生者殺生為因，能為自害、能為他害、能為俱害、生現法罪、生後法罪、生現法後法罪，受彼所生身心憂苦。云何能為自害？謂為害生發起方便，由此因緣，便自被害，若被繫縛，若遭退失，若被訶毀；然彼不能損害於他。云何能為他害？謂即由此所起方便，能損害他。由此因緣，不自被害乃至訶毀。云何能為俱害？謂即由此所起方便，能損害他。由此因緣，復被他害，若被繫縛乃至訶毀。云何生現法罪？謂如能為自害。云何生後法罪？謂如能為他害。云何生現法後法罪？謂如能為俱害。云何受彼所生身心憂苦？謂為害生發起方便，而不能成六種過失。又不能辦隨欲殺事，彼由所欲不會因緣，便受所生身心憂苦。又有十種過患，依犯尸羅。如經廣說應知。又有四種不善業道，及飲諸酒以為第五，依犯事善男學處，佛薄伽梵說多過患應知。廣說如闡地迦經。

The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.

白話Plain reading

三雜染的第二重「業」（惑造的業）。分九項：自性、分別、因、位、門、增上、顛倒、差別、過患。

開頭：業雜染九門

什麼叫業雜染？提綱說：自性、若分別、因、位、及與門、增上品、顛倒、差別、諸過患。應當由自性、分別、因、位、門、上品、顛倒、差別與過患這九個方面，依次解釋而了知業雜染。

一、業的自性

什麼是業的自性？就是說：某個法生起時，「造作」的相起來了；由於它一起，身的造作（身行）、語的造作（語行）就在它之後接連造作而轉——這就是業的自性。（簡單說：心一動要造作，帶出身、口的行為，就是業。）

二、業的分別（十善惡業道·逐句經釋）

業的分別，要從兩方面看：一從「造業者（補特伽羅）的相」、二從「業本身（法相）」。這兩方面，都落在善、不善的「十種業道」上：殺生／離殺生、不與取（偷盜）／離不與取、欲邪行／離欲邪行、妄語／離妄語、離間語／離離間語、麁惡語／離麁惡語、綺語／離綺語、貪欲／離貪欲、瞋恚／離瞋恚、邪見／離邪見。

（甲）造業者的相——逐句解經

論引經文，把每一業道的「造業者」相，一句一句解開：

殺生者：「殺生者」是總句。「最極暴惡」——是殺害心正現前。「血塗其手」——是為了完成殺、身相起了變化。「害、極害、執」——是斷他命、解他支節、為謀生計而殺。「無有羞恥」——是自己造罪。「無有哀愍」——是給對方招來不愛之苦。又經說「（於）一切有情所」：有個出家外道名叫「無繫」（尼乾子），說「百踰繕那以內的眾生才有律儀、不律儀（之別）」（範圍外就不算），為對治他，才說「一切有情所」（不限範圍）；那外道又說「樹等外物也有生命」，為對治他，才說「真實眾生所」（簡別非真實眾生）——這就顯示了「真實福德的遠離（殺）對治」和「不實福德的遠離對治」兩面。以上這些句，顯示「加行殺害」（有預謀的殺）。「乃至極下、捃多、蟻等諸眾生所」——這句顯示「無擇殺害」（不揀大小，連蟲蟻都殺）。「於殺生事若未遠離」——這句顯示遇緣還可出離：只要還沒遠離，就名「殺生者」。這些句的略義，是顯示殺生的相貌、作用、因緣，及事用差別；也顯示殺生的如實、差別、所殺的生、與名「殺生者」。又這些句，顯的是「能殺生的人的相」，不是「殺生這個法的相」。

不與取者（偷盜）：「不與取者」是總句。「於他所有」——指他人所攝的財穀等。「若在聚落」——指那財物在聚落中積集、或移轉。「若閑靜處」——指那財物在閑靜處生、集、或移轉。「即此名為可盜物數」——指所不與、不捨、不棄之物。「若自執受」——執為己有。「不與而取」——他有時資具缺少，便執為己有。「不與而樂」——樂於去做偷盜的事。「於所不與、不捨、不棄而生希望」——劫盜他人之物、想為己有。（這裡分別「不與、不捨、不棄」：物主沒有像還債那樣先給你的，叫「不與」；物主對取者不肯捨給的，叫「不捨」；物主對眾生不隨其所欲受用而拋棄的，叫「不棄」。）「自為而取」——就是不與而取、不與而樂。「饕餮而取」——就是對不與不捨不棄之物起貪求。「不清而取」——爭奪之物被他人勝過、自己沒能洗清（爭贏）。「不淨而取」——雖勝過他、卻被過失之垢所染。「有罪而取」——能招感現世、後世的不愛果。「於不與取若未遠離」——如前面殺生那樣（未遠離就名不與取者）。其餘業道也都這樣。這裡的略義是：由盜此物而成不與取、若在某處按其差別如實劫盜、由劫盜而得此過失——這是總義。又這裡也顯「不與取者的相」，不是「不與取這個法的相」，其餘也都該這樣知道。

欲邪行者：「欲邪行者」是總句。「於諸父母等所守護」——像父母對自己的處女兒，為了將來嫁人，勤加守護、時時觀察、不讓她與別人做鄙穢之事；父母若不在，再由至親兄弟姊妹守護；若無，再由其餘親屬守護；若無，（女子）恐損家族而自我守護；或公婆為自己兒子而守護。「有治罰者」——指國王或執法者，以治罰之法守護。「有障礙者」——指守門人守護。這裡略顯「未嫁者」的三種守護：一由尊重的至親眷屬及自己守護、二由國王執法者守護、三由守門者守護。「他妻妾」——已嫁他人的。「他所攝」——未嫁、但為三種守護所守護的。「若由凶詐」——用矯亂手段而行邪行。「若由強力」——對父母等公然強逼。「若由隱伏」——不當面、暗中相欣欲。「而行欲行」——兩兩交會。「即於此事非理欲心而行邪行」——於非道、非處、非時，在自己妻妾身上犯的罪失。略義是：略顯所行、行的差別、與欲邪行。

妄語者：「妄語者」是總句。「若王」——指王家。「若彼使」——指執法者。「若別」——指長者居士。「若眾」——指那聚集（的人）。「若大集中」——指四方人眾聚集處。「若已知」——隨前三（王、使、別）所經的語言。「若已見」——隨曾見所經的語言。「若由自因」——或因怖畏、或因味著（自因如此，他因也一樣）：因怖畏，是怕被殺、縛、治罰、黜責等；因味著，是為財穀珍寶等。「知而說妄語」——明明覆藏了想、欲、見（真相）而說話。略義是：依處、異說、因緣、壞想，而說妄語。

離間語者：「離間語者」是總句。「若為破壞」——由破壞（他人和合）的意樂。「聞彼語已向此宣說、聞此語已向彼宣說」——隨所聞、說順乖離之語。「破壞和合」——能生起「喜歡別離」。「隨印別離」——能乖違、使「喜歡（別離）更生」。「憙壞和合」——對已生的喜別離、心染污。「樂印別離」——對乖違的喜更生、心染污。「說能離間語」——或對方沒聽見、或用其他方便。略義是：略顯離間的意樂、離間未壞時的方便、離間已壞時的方便、離間的染污心、及其他方便。

麁惡語者：「麁惡語者」是總句。（這一段反面先顯「善語」的種種美名——）由尸羅（戒）支所攝，故名「語無擾動」；文句美滑，故名「悅耳」；由增上欲解所發起、非假偽、非諂媚，故名「稱心」；不增益（不浮誇）、應順時機、引義利，故名「可愛」；趣向涅槃宮，故名「先首」；文句可玩味，故名「美妙」；善於解釋文句，故名「分明」；顯然有趣向，故名「易可解了」；攝受正法，故名「可施功勞」；離愛味心所發起，故名「無所依止」；不過度量，故名「非可厭逆」；相續廣大，故名「無邊無盡」。又從「無擾動語」到「無邊無盡語」，略攝為三種語：一尸羅律儀所攝語（一種）、二等歡喜語（三種）、三說法語（其餘）。最後這（說法語）又分三：一所趣圓滿語（初一）、二文詞圓滿語（次二）、三方便圓滿語（其餘）。又：對未來世可愛樂，名「可愛語」；對過去世可愛樂，名「可樂語」；對現在世的事及領受可愛樂，名「可欣語、可意語」——這即是「等歡喜語」，名「無量眾生可愛可樂可欣可意語」；說法語，名「三摩呬多語」；尸羅支所攝語，名「由無悔等漸次能引三摩地語」。（回到反面：）「毒螫語」——是毀謗他人之言，縱放瞋毒；「麁獷語」——是惱亂他人之言，發出苦觸；其餘麁惡語，翻轉前面的白品（善語）就知道。

綺語者：「綺語者」是總句。在「邪舉罪」（不當地揭人罪）時，有五種：說得不是時候，名「非時語」；說得不真實，名「非實語」；說的引出無義，名「非義語」；說得粗獷，名「非法語」；話挾著瞋恚，名「非靜語」。又在「邪說法」時：不正思審就宣說，名「不思量語」；為了勝過聽者而說，名「不靜語」；不是時候而說、前後義趣不相連屬，名「雜亂語」；不合道理之因而說，名「非有教語」；引不相應的東西作譬喻，名「非有喻語」；顯穢染，名「非有法語」。又在歌笑嬉戲、看舞樂戲笑俳說等時，有引無義之語。略義是：顯示前說的（邪舉罪、邪說法、嬉戲）三時綺語。

貪欲者：「貪欲者」是總句。「由猛利貪」——對他人所有，由貪增上，想為己有、起決定的執著。「於財」——世俗財類。「具」——所受用的資具（財、具二者總名為「物」）。「凡彼所有定當屬我」——這顯貪欲生起的行相。略義是：顯示貪欲的自性、所緣、行相。

瞋恚心者：「瞋恚心者」是總句。「惡意分別」——對他有情，由瞋恚增上力、想損害、起決定執。「當殺」——想傷害其身。「當害」——想損惱其身。「當為衰損」——想令他財物損耗。「彼當自獲種種憂惱」——想令他自己失去財物。略義如前。

邪見者：「邪見者」是總句。「起如是見」——顯自心忍可、欲樂將說之義。「立如是論」——顯授予他人將說之義。「無有施與、無有愛養、無有祠祀」——由三種意樂撥無布施：一財物意樂、二清淨意樂、三祀天意樂（供養火天名祠祀）。又顯撥無「戒、修所生的善能對治所治」、及撥無「施所生的善能對治所治」，所以說「無有妙行、無有惡行」。又顯撥無「這三種善能對治所治所得的果」，所以說「無有妙行、惡行二業的果及異熟」。又顯撥無「流轉的依處緣」，所以說「無有此世、無有他世」。又顯撥無「流轉的所託緣及種子緣」，所以說「無母無父」。又顯撥無「流轉的士夫（受生者）」，所以說「無有化生有情」。又顯撥無「流轉的對治還滅」，所以說「世間無有真阿羅漢」乃至廣說。（經接著說阿羅漢的正面相：）已趣向各別煩惱的寂靜，名「正至」；於諸有情遠離邪行、行無倒行，名「正行」；因（修行）時名「此世間」、果時名「彼世間」；由自士夫力所作，名「自然」；「通慧」指第六（漏盡通）；「已證」指由見道；「具足」指由修道；「顯示」是自所知、為他說；「我生已盡」等，如別處所說。略義是：顯示謗因、謗果、誹謗功用、謗真實事（「功用」指殖種、任持、來往、感生業四種功用）。又有略義差別：顯示誹謗因、果、流轉緣、流轉士夫，及誹謗其對治還滅。又：誹謗流轉的，是謗因、不謗（諸法）自相；謗還滅的，是謗其功德、不謗補特伽羅。

接著，善品（離十惡）的相，翻轉前面就知道，其中差別論再特說。翻「欲邪行」中的「諸梵行者」（這是總句）：由三種清淨而得清淨——一時分清淨、二他信清淨、三正行清淨。「盡壽行、久遠行」顯時分清淨；「諍處雪故名清、無違越故名淨」此二總顯他信清淨（這裡「清而非淨」可作四句：一實毀犯卻於諍得勝、二實不犯卻於諍墮負、三實不犯又於諍得勝、四實毀犯又於諍墮負）。「不以愛染身觸母邑（女人）」名「遠離生臭」；「不行兩兩交會鄙事」名「遠離婬欲」；「不以餘手觸等方便出不淨」名「非鄙愛」；「願受持梵行」名「遠離猥法」——這就名正行清淨具足。翻「妄語」中：「可信」是可委（託）；「可委」是可寄託；「應可建立」是於種種違諍事中可立為正證；「無有虛誑」是於委寄中不虛誑、不欺誷。略義是顯三種攝受：一欲解攝受、二保任攝受、三作用攝受。

（乙）業本身的相（法相）

什麼是殺生這個法？就是對其他眾生生起想要殺害的欲樂，生起染污心，因而對他發起殺害方便，以及在殺害究竟完成時所有的身業。什麼是不與取？就是對他人所攝的財物生起盜取欲樂，生起染污心，因而發起盜取方便，以及在盜取究竟完成時所有的身業。什麼是欲邪行？就是對不應行欲的對象或情況生起習近欲樂，生起染污心，因而發起欲邪行方便，以及在欲邪行究竟完成時所有的身業。什麼是妄語？就是對其他有情懷有覆藏真相之想而生起說妄語的欲樂，生起染污心，因而發起虛偽作證的方便，以及在妄語究竟完成時所有的語業。

什麼是離間語？就是對其他有情生起想要破壞和合的欲樂，生起染污心，因而發起破壞方便，以及在離間語究竟完成時所有的語業。什麼是麁惡語？就是對其他有情生起說麁惡語的欲樂，生起染污心，因而發起麁語方便，以及在麁惡語究竟完成時所有的語業。什麼是綺語？就是生起說綺語的欲樂，生起染污心，因而發起不相應語的方便，以及在綺語究竟完成時所有的語業。什麼是貪欲？就是對他人所有之物生起「使它歸我所有」的欲樂，生起染污心，因而發起決定方便，以及在貪欲究竟完成時所有的意業。什麼是瞋恚？就是對其他有情生起損害欲樂，生起染污心，因而發起決定損害的方便，以及在瞋恚究竟完成時所有的意業。什麼是邪見？就是生起誹謗因果等的欲樂，生起染污心，因而發起決定誹謗的方便，以及在邪見究竟完成時所有的意業。

什麼是離殺生？就是對殺生生起了知其過患的欲解，生起殊勝善心，因而發起使殺生止息的方便，以及在止息究竟完成時所有的身業。如同離殺生，離不與取乃至離邪見也都應如此了知；其差別是，對不與取乃至邪見各自生起過患欲解與殊勝善心，發起相應的止息方便，並在止息究竟時成為相應的身業、語業或意業。十種善與不善業道略攝為三種，就是身業、語業與意業；將這三種廣為分別，就建立為十種業道。

三、業的因

業的因，有十二種相：一貪、二瞋、三癡、四自（自己起意）、五他（他人教唆）、六隨他轉（隨人轉）、七所愛味（為貪愛滋味）、八怖畏、九為損害、十戲樂、十一法想（以為合法）、十二邪見。

四、業的位（業的輕重感哪一道）

業的位，略有五種相：耎位、中位、上位、生位、習氣位。由耎品的不善業，生於傍生之中；由中品的不善業，生於餓鬼之中；由上品的不善業，生於地獄之中。由耎品的善業，生於人中；由中品的善業，生於欲界天中；由上品的善業，生於色界或無色界。什麼是耎位不善業？就是以耎品的貪、瞋、癡為因緣的業。什麼是中位不善業？就是以中品的貪、瞋、癡為因緣的業。什麼是上位不善業？就是以上品的貪、瞋、癡為因緣的業。各種善業則隨其所應，以無貪、無瞋、無癡為因緣。什麼是生位業？就是已經生起、尚未滅去、現在現前的業。什麼是習氣位業？就是已經生起、也已滅去、現在不現前的業。

五、業的門（業怎麼給果·怎麼損益）

業門略有二種：與果門、損益門。

與果門有五種，應當了知：一、與異熟果；二、與等流果；三、與增上果；四、與現法果；五、與他增上果。

與異熟果：由於對殺生親近、修習又多多修習，便在地獄中承受異熟果；如殺生業道，其他各種不善業道也都如此，這稱為與異熟果。與等流果：若從那個惡趣出離，來生此間人類同分之中，便會壽命短促、資財匱乏、妻不貞良、多遭誹謗、親友乖離、聽聞違逆心意的聲音、說話沒有威信，又增長猛利的貪、增長猛利的瞋、增長猛利的癡，這稱為與等流果。與增上果：由親近、修習、多多修習各種不善業的增上力，所招感的外在環境光澤稀少，果實不充實、果實多有朽敗、多有變改、多有零落、不甘美、不恆常、不充足、不便利，乃至空無果實。應知善業所得的增上果與此相反。

與現法果，就是在現世承受果報。善業與不善業由兩種因緣而與現法果：第一，由欲解；第二，由所作之事。欲解又有八種：一、有顧欲解；二、無顧欲解；三、損惱欲解；四、慈悲欲解；五、憎害欲解；六、淨信欲解；七、棄恩欲解；八、知恩欲解。什麼是由有顧欲解造不善業而受現法果？有人以增上欲解顧戀自己的身體、顧戀財物、顧戀各種有，因而造作不善業。什麼是由無顧欲解造善業而受現法果？有人以增上欲解不顧自己的身體、不顧財物、不顧各種有，因而造作善業。什麼是由損惱欲解造不善業而受現法果？有人以增上品損惱欲解，對其他有情、補特伽羅造作不善業。什麼是由慈悲欲解造善業而受現法果？有人以增上品慈悲欲解，對其他有情、補特伽羅造作善業。

什麼是由憎害欲解造不善業而受現法果？有人以增上品憎害欲解，對佛、法、僧與任何尊重處事造作不善業。什麼是由淨信欲解造善業而受現法果？有人以增上品淨信欲解，對佛、法、僧等造作善業。什麼是由棄恩欲解造不善業而受現法果？有人以增上品背恩欲解、欺誑欲解、酷暴欲解，對父母及任何曾經施恩之處造作不善業。什麼是由知恩欲解造善業而受現法果？有人以增上品知恩欲解、報恩欲解，對父母等造作善業。

由所作之事而受現法果：不善業中的五無間業與其同分重業，也有在現法中受果的。五無間業是：一、害母；二、害父；三、害阿羅漢；四、破和合僧；五、對如來生起惡心而使佛身出血。無間業同分是：對阿羅漢尼及母親行穢染行；擊打最後有的菩薩；在天廟、街路、市集建立殺羊之法，使它流行不絕；對寄託於自己、極為委重的親友、同心者、耆舊等加以損害欺誑；對有苦、貧窮、困乏、無依無怙的人，先為他作歸依、施與無畏，後來反而加以傷害或逼惱；劫奪僧門；破壞靈廟。這些業稱為無間業同分。

善業因所作之事重大而受現法果，例如有人見母親沒有正信，便勸進、開化，使她安置建立在具信之中；如同使無信者具信，也使犯戒者具戒、慳吝者具捨、惡慧者具慧。對母親如此，對父親也如此。或者供養承事已入慈定的人；如對入慈定者，對入無諍定、入滅盡定、證預流果、證阿羅漢果的人供養承事也都如此。又親自在佛前供養承事；如對佛供養承事，對有學僧、無學僧也都如此。若在這些尊重事中反過來，由損害因緣生起不善業，也受現法果。

與他增上果：這也屬於由現法受果之業而令他人增上。例如如來所住的國邑，必定沒有疾疫、災橫等生起；由佛陀的神力，無量眾生沒有疾病、沒有疫癘、沒有災橫，獲得安樂而住。如佛世尊，轉輪聖王及住慈定的菩薩也都如此。又有菩薩以大悲心觀察一切貧窮困苦、被惡業之天所惱的眾生，施給飲食、財穀與庫藏，使他們全都充足；由此因緣，那些眾生得到安樂而住。這些種類，應知是由他者的增上所生、現法承受的業果。

損益門：對諸有情，依十不善業道，建立八種「損害門」：一損害眾生、二損害財物、三損害妻妾、四虛偽友證（作假見證）損害、五損害助伴、六顯說過失損害、七引發放逸損害、八引發怖畏損害。與此相反，依十善業道，建立八種「利益門」。

六、業的增上（什麼是最重的業）

什麼是業的增上？就是猛利、極重的業。應知這種業由六種相而成為增上：第一，加行；第二，串習；第三，自性；第四，事；第五，所治一類；第六，損害所治。由加行故：有人由極猛利的貪、瞋、癡纏，或由極猛利的無貪、無瞋、無癡加行，發起各種業。由串習故：有人在漫長時日中親近、修習乃至多多修習不善業或善業。由自性故：就業道自身的輕重而言，相對綺語，麁惡語是更大的重罪；相對麁惡語，離間語更重；相對離間語，妄語更重；相對欲邪行，不與取更重；相對不與取，殺生更重；相對貪欲，瞋恚更重；相對瞋恚，邪見更重。善業方面，相對施性業，戒性的無罪業更殊勝；相對戒性業，修性的無罪業更殊勝；相對聞性，思性的無罪業更殊勝，其餘類推。由事故：有人對佛、法、僧與任何尊重處事加以損害或利益，這稱為重事業。由所治一類故：有人一向受持而行各種不善業，乃至壽命窮盡都沒有片刻生起善業。由損害所治故：有人斷除所對治的各種不善業，使各種善業離欲而得清淨。

七、業的顛倒

業的顛倒有三種：作用顛倒、執受顛倒、憙樂顛倒。作用顛倒：有人本想殺害某一眾生，卻誤殺了另一眾生。應知其中雖然確有殺生，卻沒有原先所欲殺害對象的殺生罪；然而仍會生起屬於殺生種類、與殺生相似同分的罪。又有人沒有誤殺其他眾生，卻對非情物加以刀杖，然後自認「我已殺生」。應知其中實際沒有殺生，也沒有殺生罪；然而仍有屬於殺生種類、與殺生相似同分的罪生起。如殺生業道，對不與取等一切業道，也應隨其所應了知其作用顛倒。執受顛倒：有人生起邪見、建立邪論，宣稱「沒有施與、沒有愛養」乃至其餘一切邪見；他執著畢竟沒有能殺者與所殺者，對不與取乃至綺語也同樣認為沒有；又執著沒有施與、受齋、修福與受學尸羅，因此斷定沒有罪、也沒有福。又有人建立邪論：「若有眾生憎惡梵天、憎惡諸天、憎惡婆羅門，這種可憎惡者就只應殺害；由殺害他的因緣，只得福而沒有罪；對他作不與取乃至綺語，也只獲福德，沒有非福。」憙樂顛倒：有人在不善業道現前而行時，把它當作遊戲之法，極為歡喜。

八、業的差別

業有種種差別：有作業、有不作業；有增長業、有不增長業；有故思業、有不故思業；有定異熟業、不定異熟業；有異熟已熟業、異熟未熟業；善業、不善業、無記業；律儀所攝業、不律儀所攝業、非律儀非不律儀所攝業；施性業、戒性業、修性業；福業、非福業、不動業；順樂受業、順苦受業、順不苦不樂受業；順現法受業、順生受業、順後受業；過去業、未來業、現在業；欲繫業、色繫業、無色繫業；學業、無學業、非學非無學業；見所斷業、修所斷業、無斷業；黑黑異熟業、白白異熟業、黑白黑白異熟業、非黑非白無異熟能盡諸業；曲業、穢業、濁業、清淨業、寂靜業。逐一說——

作業：若思業，及思已所起的身業、語業。不作業：若不思業，及不思已不起的身語業。增長業：除掉十種業，其餘都是。哪十種（不增長）？一夢所作、二無知所作、三無故思所作、四不利不數所作、五狂亂所作、六失念所作、七非樂欲所作、八自性無記、九悔所損、十對治所損；除這十種，其餘名增長。不增長業：就是那十種。故思業：故意思量過後（所作、所增長的）。不故思業：非故意所作。順定受業：故思已、若作若增長的。順不定受業：故思已、作而不增長的。異熟已熟業：已與果的。異熟未熟業：未與果的。善業：以無貪無瞋無癡為因緣。不善業：以貪瞋癡為因緣。無記業：既非無貪等、也非貪等為因緣。律儀所攝業：或別解脫律儀、或靜慮等至（定）的果斷律儀、或無漏律儀所攝。不律儀所攝業：十二種不律儀類所攝——一屠羊、二販雞、三販豬、四捕鳥、五罝兔（張網捕兔）、六盜賊、七魁膾（劊子手）、八守獄、九讒刺（告密）、十斷獄（判死）、十一縛象、十二呪龍。非律儀非不律儀所攝業：除三種律儀業及不律儀類業，其餘一切善不善無記業。施性業：從因緣（無貪無瞋無癡）、等起（無貪等俱行、能捨所施物、能起身語業思）、依處（以所施物及受者為依處）、自性（思所起、能捨所施物的身語業）四面說（戒性業、修性業隨應類推：戒性業自性是律儀所攝身語業、依處是有情非有情數物；修性業因緣是三摩地因緣即無貪等、等起是引發定思、自性是三摩地、依處是十方無苦無樂等有情界）。福業：感善趣異熟、及順五趣受的善業。非福業：感惡趣異熟、及順五趣受的不善業。不動業：感色無色界異熟、及順色無色界受的善業。順樂受業：福業、及順三靜慮受的不動業。順苦受業：非福業。順不苦不樂受業：能感一切處阿賴耶識異熟的業，及第四靜慮以上的不動業。順現法受業：感現法果的。順生受業：感無間（下一）生果的。順後受業：感再後生果的。過去業：住習氣位、或已與果或未與果的。未來業：未生未滅的。現在業：已造、已思、未謝滅的。欲繫業：感欲界異熟、墮欲界的。色繫業：感色界異熟、墮色界的。無色繫業：感無色界異熟、墮無色界的。學業：異生或非異生的「有學」相續中所有善業。無學業：無學相續中所有善業。非學非無學業：除前二、其餘相續中的善不善無記業。見所斷業：受惡趣的不善等業。修所斷業：受善趣的善不善無記業。無斷業：世出世的諸無漏業。黑黑異熟業：非福業（黑業感黑（苦）異熟）。白白異熟業：不動業。黑白黑白異熟業：福業（這是約「還沒斷非福業時、有不善業作惡對」而立的）。非黑非白無異熟、能盡諸業者：出世間的諸無漏業（是前三業的斷對治）。曲業：諸外道的善不善業。穢業：曲業也名穢業；又有穢業，指本法（佛教）中的異生、在聖教裡顛倒見者、住自見取者、邪決定者、猶豫覺者所有的善不善業。濁業：曲業穢業也名濁業；又有濁業，指本法異生在聖教裡不決定者、猶豫覺者的善不善業。又有差別：唯外道法中才有此（曲穢濁）三業——由邪解行故名「曲」，由此為依、能障所起諸功德故名「穢」，能障通達真如故名「濁」。清淨業：本法異生在聖教中正決定者、不猶豫覺者所有的善業。寂靜業：住本法、非異生的一切聖者所有的學無學業。

九、業的過患

業的過患，略有七種。殺生者以殺生為因：一、能夠傷害自己；二、能夠傷害他人；三、能夠同時傷害自他；四、生起現法之罪；五、生起後法之罪；六、生起現法與後法二者之罪；七、承受由此所生的身心憂苦。能為自害：為了殺害眾生而發起方便，由此自己反被傷害，或被繫縛，或遭到退失，或被人訶責毀辱，卻沒能害到他人。能為他害：由自己發起的殺害方便損害他人，自己卻沒有被害。能為俱害：由此方便既害他人，自己又反被他人傷害，或被繫縛、遭退失乃至被訶毀。生現法罪：其情形如前述能為自害。生後法罪：其情形如前述能為他害。生現法後法罪：其情形如前述能為俱害。受彼所生身心憂苦：為殺害眾生而發起方便，卻沒有造成前六種過失，也沒有辦成自己想殺之事；因所欲之事不能和合成就，便承受身體與內心的憂苦。另有十種過患，是依犯尸羅、破壞戒行而說，其餘如經廣說。又有殺生等四種不善業道，再加上飲用各種酒為第五種；依違犯在家善男子學處，佛陀宣說有許多過患，詳如《闡地迦經》所說。

The second of the three defilements: "karma" (the karma produced by the afflictions). It is set out under nine items: intrinsic nature, distinction, cause, phase, gate, dominance, inversion, difference, and calamity.

Opening: The Nine Gates of the Defilement of Karma

What is called the defilement of karma? The heading states it: intrinsic nature, distinction, cause, phase, and gate, the dominant class, inversion, difference, and the several calamities. The defilement of karma is to be understood through these nine items.

One · The Intrinsic Nature of Karma

What is the intrinsic nature of karma? It is this: when a certain phenomenon arises, the mark of "doing" arises; and because of its arising, the doing of the body (bodily action) and the doing of speech (verbal action) go on to be done, one after another, and so turn — this is the intrinsic nature of karma. (Put simply: the moment the mind stirs to do, it draws out the actions of body and mouth; that is karma.)

Two · The Distinction of Karma (the Ten Wholesome and Unwholesome Courses of Action · Sūtra-Exegesis Phrase by Phrase)

The distinction of karma is to be seen from two sides: first from "the mark of the one who does the karma (the person, pudgala)," and second from "the karma itself (the mark of the phenomenon)." Both sides fall upon the wholesome and unwholesome "ten courses of action": killing / abstaining from killing, taking what is not given (theft) / abstaining from taking what is not given, sexual misconduct / abstaining from sexual misconduct, false speech / abstaining from false speech, divisive speech / abstaining from divisive speech, harsh speech / abstaining from harsh speech, frivolous speech / abstaining from frivolous speech, covetousness / abstaining from covetousness, ill will / abstaining from ill will, wrong view / abstaining from wrong view.

(a) The Mark of the One Who Does the Karma — Expounding the Sūtra Phrase by Phrase

The treatise cites the sūtra-text and unfolds the "one who does the karma" mark of each course of action, phrase by phrase:

The one who kills: "the one who kills" is the general phrase. "Utterly savage" — this is the murderous intent being fully present. "His hands smeared with blood" — this is the bodily mark altering for the sake of accomplishing the kill. "Harming, harming utterly, seizing" — this is severing another's life, dismembering his limbs, killing for the sake of a livelihood. "Without shame" — this is committing sin against oneself. "Without pity" — this is bringing upon the other the suffering of what is unwished. Again the sūtra says "toward all sentient beings": there was a renunciant of another path named "the Unbound" (Nirgrantha) who held that "only beings within a hundred yojanas have the distinction of restraint and non-restraint" (beyond that range it does not count); to counter him it says "toward all sentient beings" (not limited by range); and that other path further held that "trees and other outer things also have life," and to counter him it says "toward real sentient beings" (marking off what is not a real sentient being) — this displays the two sides, "the abstention (from killing) that counters for real merit" and "the abstention that counters for unreal merit." All these phrases display "premeditated killing" (killing with forethought). "Down even to the lowest — the gnat, the ant, and such sentient beings" — this phrase displays "indiscriminate killing" (killing without regard to great or small, killing even worms and ants). "If one has not yet abstained from the act of killing" — this phrase displays that release is still possible when the occasion comes: so long as one has not yet abstained, one is named "the one who kills." The condensed sense of these phrases is to display the appearance, the operation, and the causes and conditions of killing, and the differences in its acts and uses; it also displays killing as it really is, its differences, the being that is killed, and the naming of "the one who kills." Again, these phrases display "the mark of the person able to kill," not "the mark of the phenomenon of killing."

The one who takes what is not given (theft): "the one who takes what is not given" is the general phrase. "Belonging to another" — refers to the wealth, grain, and such subsumed under another. "Whether in a village" — refers to that property being amassed or transferred within a village. "Whether in a still and quiet place" — refers to that property arising, being amassed, or transferred in a still and quiet place. "This is precisely reckoned a thing that can be stolen" — refers to a thing not given, not relinquished, not abandoned. "If one appropriates it to oneself" — grasping it as one's own. "Taking what is not given" — when one's own goods and utensils fall short, one grasps it as one's own. "Delighting in what is not given" — delighting in doing the deed of theft. "Toward what is not given, not relinquished, not abandoned, one generates a longing" — plundering another's goods, wishing to make them one's own. (Here the distinction of "not given, not relinquished, not abandoned": what the owner has not first given to you as in repaying a debt is called "not given"; what the owner is unwilling to relinquish to the taker is called "not relinquished"; what the owner does not, in accord with a being's wish, cast away for its use is called "not abandoned.") "Taking for one's own sake" — this is taking what is not given, delighting in what is not given. "Taking greedily" — this is generating avid craving toward a thing not given, not relinquished, not abandoned. "Taking unfairly" — a thing contended over is outmatched by another, and one has not been able to clear oneself (win the contention). "Taking impurely" — though one outmatches the other, one is stained by the defilement of a fault. "Taking with fault" — able to summon the unwished fruit of the present life and of later lives. "If one has not yet abstained from taking what is not given" — as with killing above (not yet having abstained, one is named the one who takes what is not given). The remaining courses of action are all likewise. The condensed sense here is: by stealing this thing one becomes a taker of what is not given; in a given place, according to its differences, one plunders as it really is; by plundering one gains this fault — this is the general sense. Again, this too displays "the mark of the one who takes what is not given," not "the mark of the phenomenon of taking what is not given"; and the rest should all be understood in this way.

The one who commits sexual misconduct: "the one who commits sexual misconduct" is the general phrase. "Guarded by the father, mother, and the rest" — as when father and mother, for the sake of a future marriage, diligently guard their own maiden daughter, watching over her at all times, not letting her do a base and filthy thing with another; and if the father and mother are not present, she is then guarded by her nearest kin, brothers and sisters; if there are none, then by the remaining relatives; if there are none, she guards herself for fear of harming the family; or the parents-in-law guard her for the sake of their own son. "One under punitive authority" — refers to the king or the law-enforcer, who guards by the method of punishment. "One with an obstructor" — refers to the gatekeeper who guards. This briefly displays the three kinds of guarding of "the unmarried": one, guarded by the respected near kin and by herself; two, guarded by the king and the law-enforcer; three, guarded by the gatekeeper. "The wife or concubine of another" — one already married to another. "One subsumed under another" — not yet married, but guarded by the three kinds of guarding. "Whether by trickery" — practicing misconduct by deceitful means. "Whether by force" — openly coercing the parents and the rest. "Whether by stealth" — not to the face, but secretly wooing in mutual desire. "And so does the deed of desire" — the coupling of two together. "And in this very matter, with a mind of desire contrary to principle, one practices misconduct" — the offense committed upon one's own wife or concubine in a wrong way, a wrong place, a wrong time. The condensed sense is: it briefly displays what is practiced, the differences of the practice, and sexual misconduct.

The one who speaks falsely: "the one who speaks falsely" is the general phrase. "Whether the king" — refers to the royal house. "Whether his agent" — refers to the law-enforcer. "Whether an individual" — refers to an elder or a householder. "Whether an assembly" — refers to that gathering. "Whether in a great congregation" — refers to a place where the multitudes of the four quarters are gathered. "Whether already known" — the speech that follows upon what the first three (king, agent, individual) have gone through. "Whether already seen" — the speech that follows upon what one has once seen and gone through. "Whether from a cause in oneself" — whether from fear or from attachment (as it is from a cause in oneself, so also from a cause in another): from fear, is the fear of being killed, bound, punished, denounced, and the like; from attachment, is for the sake of wealth, grain, treasure, and such. "Knowing, one speaks falsely" — plainly concealing the thought, the wish, the view (the truth), and so speaking. The condensed sense is: from the ground, the divergent telling, the causes and conditions, and the corrupting of thought, one speaks falsely.

The one who speaks divisively: "the one who speaks divisively" is the general phrase. "For the sake of breaking apart" — from the intent of breaking apart (the concord of others). "Having heard that one's words, he reports them to this one; having heard this one's words, he reports them to that one" — following what is heard, he tells words that accord with estrangement. "Breaking apart the concord" — able to give rise to "delighting in separation." "Setting his seal on the separation" — able to violate and make "the delight (in separation) arise further." "Rejoicing to wreck the concord" — his mind defiled toward the already-arisen delight in separation. "Delighting to set his seal on the separation" — his mind defiled toward the delight, arisen further, in the violating. "And so speaks the words that can divide" — whether the other does not hear, or he uses some other expedient. The condensed sense is: it briefly displays the intent to divide, the expedient of dividing before the concord is wrecked, the expedient of dividing after the concord is wrecked, the defiled mind of dividing, and the other expedients.

The one who speaks harshly: "the one who speaks harshly" is the general phrase. (This passage first displays, by contrast, the several fair names of "good speech" — ) subsumed under the branch of śīla (moral discipline), it is named "speech without agitation"; its words and phrases beautiful and smooth, it is named "pleasing to the ear"; aroused by a heightened resolve, neither feigned nor flattering, it is named "answering to the heart"; not inflating (not exaggerating), suited to the occasion, drawing out meaning and benefit, it is named "lovable"; heading toward the palace of nirvāṇa, it is named "the foremost"; its words and phrases worth savoring, it is named "exquisite"; skillful in explaining its words and phrases, it is named "distinct"; its heading manifestly evident, it is named "easily understood"; embracing the true Dharma, it is named "worth the labor bestowed"; aroused by a mind free of the taste of craving, it is named "without dependence"; not exceeding due measure, it is named "not to be loathed"; continuous and vast, it is named "boundless and inexhaustible." Again, from "speech without agitation" to "boundless and inexhaustible speech," they are briefly gathered into three kinds of speech: one, speech subsumed under the restraint of śīla (one kind); two, speech of even gladness (three kinds); three, Dharma-teaching speech (the rest). This last (Dharma-teaching speech) is further divided into three: one, speech complete in its heading (the first one); two, speech complete in wording (the next two); three, speech complete in expedient means (the rest). Again: lovable with regard to the future world, it is named "lovable speech"; delightful with regard to the past world, it is named "delightful speech"; welcome and pleasing with regard to the matters and experiences of the present world, it is named "welcome speech, pleasing speech" — this is precisely "speech of even gladness," named "speech lovable, delightful, welcome, and pleasing to measureless beings"; Dharma-teaching speech is named "speech of one in meditative equipoise (samāhita)"; speech subsumed under the branch of śīla is named "speech that, by non-remorse and the rest, can gradually draw forth concentration (samādhi)." (Returning to the contrary side:) "venom-stinging speech" — words of slandering another, letting loose the venom of anger; "coarse and fierce speech" — words of harassing another, issuing a bitter touch; the rest of harsh speech is known by turning over the white category (good speech) above.

The one who speaks frivolously: "the one who speaks frivolously" is the general phrase. In "wrongly raising a charge" (improperly exposing another's offense), there are five kinds: speaking at a wrong time is named "untimely speech"; speaking what is not true is named "untrue speech"; speaking what draws out what is without meaning is named "meaningless speech"; speaking coarsely and fiercely is named "unlawful speech"; speech carrying ill will is named "unquiet speech." Again, in "wrongly teaching the Dharma": proclaiming without right pondering and examination is named "unconsidered speech"; speaking so as to outmatch the hearer is named "unquiet speech"; speaking at a wrong time, its meaning fore and aft unconnected, is named "confused and disordered speech"; speaking from a cause not in accord with principle is named "speech without teaching"; drawing an unfitting thing for a simile is named "speech without a simile"; displaying the filthy and defiled is named "speech without Dharma." Again, in singing, laughing, sporting, and play, watching dance, music, mirth, mime-talk, and the like, there is speech that draws out what is without meaning. The condensed sense is: it displays the frivolous speech of the three occasions stated before (wrongly raising a charge, wrongly teaching the Dharma, sporting play).

The one who covets: "the one who covets" is the general phrase. "By fierce and sharp greed" — toward what belongs to another, by the dominance of greed, one wishes to make it one's own and generates a decisive grasping. "Toward wealth" — the worldly class of wealth. "Utensils" — the goods and utensils to be used (wealth and utensils together are named "things"). "All that he has shall surely belong to me" — this displays the very aspect in which covetousness arises. The condensed sense is: it displays the intrinsic nature, the object, and the aspect of covetousness.

The one with a mind of ill will: "the one with a mind of ill will" is the general phrase. "Malicious discrimination" — toward another sentient being, by the dominant force of ill will, one wishes to do harm and generates a decisive grasping. "Let him be slain" — wishing to injure his body. "Let him be harmed" — wishing to hurt and vex his body. "Let him be brought to loss" — wishing to make his wealth and goods dwindle. "Let him himself gain sundry griefs and vexations" — wishing to make him lose his wealth and goods by himself. The condensed sense is as before.

The one with wrong view: "the one with wrong view" is the general phrase. "One raises up such a view" — displays what one's own mind accepts and gladly wishes to state. "One sets up such a doctrine" — displays what one imparts to others and will state. "There is no giving, no cherishing, no offering" — by three kinds of intent one denies giving: one, the intent regarding goods; two, the intent regarding purity; three, the intent regarding sacrifice to the gods (offering to the fire-god is named "offering"). Again, it displays the denial of "the wholesomeness born of discipline and cultivation, able to counter what is to be countered," and the denial of "the wholesomeness born of giving, able to counter what is to be countered," and so it says "there is no good conduct, no bad conduct." Again, it displays the denial of "the fruit gained by these three kinds of wholesomeness that counter what is to be countered," and so it says "there is no fruit or maturation of the two karmas of good and bad conduct." Again, it displays the denial of "the ground and condition of transmigration," and so it says "there is no this world, no other world." Again, it displays the denial of "the entrusting-condition and seed-condition of transmigration," and so it says "there is no mother, no father." Again, it displays the denial of "the true person (the one reborn) in transmigration," and so it says "there are no beings born by transformation." Again, it displays the denial of "the counter-to and cessation-of transmigration," and so it says "in the world there is no true arhat," and so on at length. (The sūtra then states the positive marks of the arhat:) having headed toward the quieting of each particular affliction, he is named "rightly arrived"; toward sentient beings, having abandoned wrong conduct and practicing conduct without inversion, he is named "rightly conducting"; at the time of the cause (of practice) it is named "this world," at the time of the fruit it is named "that world"; what is done by one's own person-power is named "spontaneous"; "the higher penetration" refers to the sixth (the penetration of the destruction of the outflows); "already realized" refers to what is by the path of seeing; "complete" refers to what is by the path of cultivation; "he displays it" — what is known by himself, he states for others; "my births are already exhausted" and the rest, as stated elsewhere. The condensed sense is: it displays the denial of the cause, the denial of the fruit, the denial of function, and the denial of the real matter ("function" refers to the four functions of planting the seed, sustaining, coming and going, and the karma that summons rebirth). Again there is a difference in the condensed sense: it displays the denial of the cause, the fruit, the condition of transmigration, and the person in transmigration, and the denial of their counter-to and cessation-of. Again: to deny transmigration is to deny the cause, not to deny the (phenomena's) own mark; to deny cessation is to deny its merit, not to deny the person.

Next, the marks of the wholesome category (abstaining from the ten evils) are known by turning over the foregoing, and among them the Treatise on Differences states further particulars. Turning over the "sexual misconduct," it treats "the practitioners of the pure life" (this is the general phrase): by three kinds of purity one attains purity — one, purity of the time-portion; two, purity of another's trust; three, purity of right conduct. "Practicing for the whole of life, practicing for the long term" displays purity of the time-portion; "because in a place of contention he clears himself, he is named 'clean'; because there is no transgression, he is named 'pure'" — these two together display purity of another's trust (here "clean but not pure" can be made into four propositions: one, really transgressing yet winning the contention; two, really not transgressing yet losing the contention; three, really not transgressing and also winning the contention; four, really transgressing and also losing the contention). "He does not touch a woman with a mind of craving-defilement" is named "abstaining from the born stench"; "he does not do the base deed of coupling two together" is named "abstaining from lust"; "he does not, by hand or other expedient, emit the impure" is named "not basely craving"; "he vows to uphold the pure life" is named "abstaining from the vulgar dharma" — this is named being complete in the purity of right conduct. Turning over the "false speech": "trustworthy" is one who can be entrusted; "entrustable" is one who can be committed to; "fit to be set up" is one who, in various matters of contention and dispute, can be set up as a right witness; "without falsity or deceit" is one who, in what is entrusted and committed, is neither false nor deceitful and does not cheat. The condensed sense is that it displays three kinds of embracing: one, embracing by resolve; two, embracing by keeping faith; three, embracing by function.

(b) The Mark of the Karma Itself (the Mark of the Phenomenon)

What is killing (the phenomenon)? It is this: toward another being one generates the wish to kill and generates a defiled mind, and thereupon toward him one generates the expedient of killing, and there is the bodily action present in the culmination (completion) of the killing. What is taking what is not given? Toward a thing subsumed under another one generates the wish to steal, generates a defiled mind, generates the expedient of stealing, and the bodily action in the culmination of the stealing. What is sexual misconduct? Toward what ought not to be practiced (a wrong way, wrong place, wrong time) one generates the wish to consort, generates a defiled mind, generates the expedient, and the bodily action in the culmination. What is false speech? Toward another sentient being one generates the wish to speak with a concealing thought, generates a defiled mind, generates the expedient of false witness, and the verbal action in the culmination. What is divisive speech? Toward another sentient being one generates the wish to break apart, a defiled mind, generates the expedient of breaking apart, and the verbal action in the culmination. What is harsh speech? Toward another sentient being one generates the wish for harsh speech, a defiled mind, generates the expedient of harsh speech, and the verbal action in the culmination. What is frivolous speech? One generates the wish for frivolous speech, a defiled mind, generates the expedient of unconnected speech, and the verbal action in the culmination. What is covetousness? Toward what belongs to another one generates the wish to "make it one's own," a defiled mind, generates the decisive expedient, and the mental action in the culmination. What is ill will? Toward another one generates the wish to harm, a defiled mind, generates the decisive expedient, and the mental action in the culmination. What is wrong view? One generates the wish to deny, a defiled mind, generates the decisive expedient, and the mental action in the culmination. What is abstaining from killing? Toward killing one generates the resolve regarding its "calamity," generates an excellent wholesome mind, and thereupon toward it one generates the expedient of stilling, and there is the bodily action in the culmination of the stilling. As with abstaining from killing, so also abstaining from taking what is not given down to abstaining from wrong view (the difference being: toward taking what is not given down to wrong view one generates in each case the resolve regarding its calamity, generates an excellent wholesome mind, generates the expedient of stilling, and the bodily action or mental action in the culmination). These ten are briefly gathered into three: bodily action, verbal action, mental action; and these three, spread out, are precisely the ten.

Three · The Cause of Karma

The cause of karma has twelve aspects: one, greed; two, ill will; three, delusion; four, oneself (one's own arousing of intent); five, another (another's incitement); six, following after another (turning as another turns); seven, the object of relished taste (for the sake of the relished taste of craving); eight, fear; nine, for the sake of doing harm; ten, sporting delight; eleven, the notion of Dharma (taking it to be lawful); twelve, wrong view.

Four · The Phase of Karma (Which Realm the Weight of Karma Summons)

The phase of karma has, in brief, five aspects: the soft phase, the middling phase, the upper phase, the arisen phase, and the latent-tendency phase. By "soft-class" (weak) unwholesome karma one is born among the animals; by "middling-class" unwholesome karma, among the hungry ghosts; by "upper-class" unwholesome karma, in the hells; by "soft-class" wholesome karma, among humans; by "middling-class" wholesome karma, among the gods of the desire realm; by "upper-class" wholesome karma, in the form and formless realms. What is soft-phase unwholesome karma? It has soft-class greed, ill will, and delusion for its cause and condition. Middling-phase and upper-phase unwholesome karma have middling-class and upper-class greed, ill will, and delusion for their cause and condition. Wholesome karma, according to what is fitting, has non-greed, non-ill-will, and non-delusion for its cause and condition. What is arisen-phase karma? Karma already arisen, not yet ceased, present before one. What is latent-tendency-phase karma? Karma already arisen, already ceased, not present before one.

Five · The Gate of Karma (How Karma Gives Fruit · How It Harms or Benefits)

The gate of karma has, in brief, two kinds: the gate of giving fruit and the gate of harm-and-benefit.

The gate of giving fruit has five kinds: one, giving the maturational fruit; two, giving the outflow fruit; three, giving the dominant fruit; four, giving the present-life fruit; five, giving the fruit that dominates another. Giving the maturational fruit: drawing near to, cultivating, and cultivating much the act of killing, one receives the maturational fruit in the hells (and so likewise for the other unwholesome courses of action). Giving the outflow fruit: if one comes out from there (the evil destinies) and is born among humans, one will be short of life, poor in wealth, have a wife who is not chaste, meet with much slander, be estranged from kin and friends, hear sounds contrary to one's wishes, have no authority in one's speech, and have increased fierce and sharp greed, ill will, and delusion — this is the giving of the outflow fruit. Giving the dominant fruit: by the dominant force of drawing near to and cultivating the several unwholesome karmas, the outer environment that is summoned has scant luster, unripe fruits, much rot, much alteration, much falling, no sweetness, no constancy, no sufficiency, no convenience, and is empty and without fruit (wholesome karma is the reverse). Giving the present-life fruit (receiving retribution in the present life): by two causes and conditions — one, by resolve; two, by the matter. "By resolve" has eight kinds: resolve with regard (with clinging), resolve without regard, resolve of injuring-and-vexing, resolve of loving-kindness and compassion, resolve of hatred-and-harm, resolve of pure faith, resolve of casting off kindness, resolve of knowing kindness. (Those who do evil and receive the present-life fruit:) by the dominant "with regard" resolve, clinging to body, wealth, and the several existents, one does unwholesome karma; by the dominant "injuring-and-vexing" resolve, toward another sentient being one does unwholesome karma; by the dominant "hatred-and-harm" resolve, toward the Buddha, Dharma, and Saṅgha and the objects of reverence one does unwholesome karma; by the dominant "casting off kindness (turning one's back on kindness, cheating, cruel violence)" resolve, toward one's father and mother and the objects that have done one kindness one does unwholesome karma. (Those who do good and receive the present-life fruit:) by the dominant "without regard" resolve, not clinging to body, wealth, and the several existents, one does wholesome karma; by the dominant "loving-kindness and compassion" resolve, toward another sentient being one does wholesome karma; by the dominant "pure faith" resolve, toward the Buddha, Dharma, and Saṅgha one does wholesome karma; by the dominant "knowing kindness, repaying kindness" resolve, toward one's father and mother and the rest one does wholesome karma. "By the matter": unwholesome karma among the "five deeds of immediate retribution" and their like-portion also has the receiving of the present-life fruit. The five deeds of immediate retribution: one, killing one's mother; two, killing one's father; three, killing an arhat; four, splitting the Saṅgha; five, arousing an evil mind toward a Tathāgata so as to draw blood. The like-portion of the deeds of immediate retribution (grave karma close to the five immediates): doing a filthy and defiled deed with a woman-arhat or with one's mother, striking a bodhisattva in his last body; or in a heaven-temple, on a street, or in a market setting up the rule of slaughtering sheep and letting it spread without cease; or toward a most-entrusted kinsman, a like-minded elder, doing harm and cheating; or toward one who has suffering, who is poor, who has no refuge and no protector, after having become his refuge and having bestowed on him fearlessness, turning to inflict harm and oppression on him; or plundering the gate of the Saṅgha; or wrecking a sacred shrine — these are named the like-portion of the immediates. Wholesome karma that, by the weight of the matter, receives the present-life fruit: such as urging a mother without right faith to be established in right faith (making one without right faith come to have faith, one who breaks the precepts come to have the precepts, one who is stingy come to have generosity, one of evil wisdom come to have wisdom — thus for the mother, and thus also for the father); or toward one who has entered the concentration of loving-kindness, making offering and rendering service (thus for one who has entered the concentration of loving-kindness, and thus also for one who has entered the concentration of non-contention, the attainment of cessation, or who has gained the fruit of stream-entry or the fruit of the arhat); and again, personally toward the Buddha making offering and rendering service (thus toward the Buddha, and thus also toward the Saṅgha of the learners and the beyond-learning); if, in these matters of reverence, one turns them about (by the cause and condition of harm) and does unwholesome karma, this too receives the present-life fruit. Giving the fruit that dominates another: this too is by karma that receives the present-life fruit — such as the country and town where a Tathāgata dwells being certainly without epidemic or calamity, because by the Buddha's divine power measureless beings are without sickness, without epidemic, without calamity, and gain a peaceful and happy abiding (as with the Buddha, so also with a wheel-turning sage-king and a bodhisattva abiding in the concentration of loving-kindness); the bodhisattva, with a mind of great compassion, contemplating all beings who are poor and in hardship, harassed by the evil-karma-gods, bestows on them food, drink, wealth, grain, and stores so as to make them sufficient, whereby those beings gain a peaceful and happy abiding — this class is "present-life-receiving karma born of dominating another."

The gate of harm-and-benefit: toward the several sentient beings, in dependence on the ten unwholesome courses of action, eight kinds of "gate of harm" are set up: one, harming beings; two, harming wealth and goods; three, harming wife and concubine; four, harm by false friend-witness (giving false testimony); five, harming a helper; six, harm by openly stating faults; seven, harm by inducing heedlessness; eight, harm by inducing fear. The reverse of these, in dependence on the ten wholesome courses of action, sets up eight kinds of "gate of benefit."

Six · The Dominance of Karma (What Is the Gravest Karma)

The dominance of karma is fierce, sharp, and utterly grave karma, by six aspects: one, application (aroused by the utterly fierce and sharp enwrapment of greed, ill will, and delusion, or by the utterly fierce and sharp application of non-greed, non-ill-will, and non-delusion); two, habituation (drawing near and cultivating through the long night); three, intrinsic nature (the gravity or lightness of the course of action itself: compared with frivolous speech, harsh speech is graver; compared with harsh speech, divisive speech is graver; compared with divisive speech, false speech is graver; compared with sexual misconduct, taking what is not given is graver; compared with taking what is not given, killing is graver; compared with covetousness, ill will is graver; compared with ill will, wrong view is graver — on the wholesome side: the nature of giving does not match the fault-free superiority of the nature of discipline; the nature of discipline does not match the superiority of the nature of cultivation; the nature of hearing does not match the superiority of the nature of reflection, and so on); four, the matter (doing harm or benefit toward the Buddha, Dharma, and Saṅgha and the objects of reverence is named grave-matter karma); five, one class of what is to be countered (undertaking to practice unwholesome karma one-sidedly, without a single moment of wholesomeness up to death); six, the harm to what is to be countered (severing the unwholesome karma to be countered, and making wholesome karma free of desire and pure).

Seven · The Inversion of Karma

The inversion of karma has three kinds: the inversion of function, the inversion of appropriation, and the inversion of glad delight. The inversion of function: wishing to kill A, one kills B by mistake — here, though there is killing, there is no "sin of killing" (no sin of killing A); yet there arises the sin of "the class of killing, the like-portion resembling killing"; again, if one has not killed some other being by mistake but has laid blade or staff upon what has no life (a lifeless thing), fancying "I have killed a being" — here there is in fact no killing and no sin of killing; yet there arises the sin of the like-portion resembling killing (as with killing, so too the inversion of function for all the courses of action such as taking what is not given, understood likewise). The inversion of appropriation: raising up a wrong view, setting up a wrong doctrine of "no giving, no cherishing" down to every wrong view, grasping that "ultimately there is no one able to kill and nothing killed, no giving-and-receiving, no keeping of fasts, cultivating of merit, or upholding of precepts, and therefore no sin and no merit"; and again, someone raising up a wrong doctrine that "if there is a being who hates Brahmā, hates the gods, hates the brahmins, then such a one who ought to be hated ought to be killed, and to kill him is merit alone and no sin, and toward him to steal down to speak frivolously is likewise to gain merit alone and no demerit." The inversion of glad delight: while the unwholesome course of action is present and being done, being utterly glad, as if playing a game.

Eight · The Difference of Karma

Karma has all sorts of differences: there is karma done and karma not done; there is karma that increases and karma that does not increase; there is karma of deliberate intent and karma not of deliberate intent; there is karma of determinate maturation and karma of indeterminate maturation; there is karma whose maturation is already matured and karma whose maturation is not yet matured; wholesome karma, unwholesome karma, indeterminate karma; karma subsumed under restraint, karma subsumed under non-restraint, karma subsumed under neither-restraint-nor-non-restraint; karma of the nature of giving, karma of the nature of discipline, karma of the nature of cultivation; meritorious karma, non-meritorious karma, imperturbable karma; karma conducive to pleasant feeling, karma conducive to painful feeling, karma conducive to neither-painful-nor-pleasant feeling; karma to be received in the present life, karma to be received in the [next] birth, karma to be received later; past karma, future karma, present karma; karma bound to the desire realm, karma bound to the form realm, karma bound to the formless realm; karma of the learner, karma of the beyond-learning, karma of the neither-learner-nor-beyond-learning; karma to be severed by the path of seeing, karma to be severed by the path of cultivation, karma not to be severed; black karma with black maturation, white karma with white maturation, black-and-white karma with black-and-white maturation, karma that is neither black nor white, without maturation, and able to exhaust the several karmas; crooked karma, defiled karma, turbid karma, pure karma, quiescent karma. Item by item —

Karma done: karma that is volition, and the bodily and verbal karma aroused after volition. Karma not done: karma that is not volition, and the bodily and verbal karma that, not volition, is not aroused. Karma that increases: all but ten kinds of karma. Which ten (that do not increase)? One, done in a dream; two, done in not-knowing (ajñāna); three, done without deliberate intent; four, done without sharpness or repetition; five, done in madness and derangement; six, done in loss of mindfulness; seven, done without wish and desire; eight, indeterminate by intrinsic nature; nine, damaged by remorse; ten, damaged by a counter — apart from these ten, the rest is named increasing. Karma that does not increase: precisely those ten. Karma of deliberate intent: what is (done and increased) after deliberate pondering. Karma not of deliberate intent: what is done not by deliberate intent. Karma of determinate reception: what is done or increased after deliberate intent. Karma of indeterminate reception: what is done but not increased after deliberate intent. Karma whose maturation is already matured: what has already given fruit. Karma whose maturation is not yet matured: what has not yet given fruit. Wholesome karma: it has non-greed, non-ill-will, and non-delusion for its cause and condition. Unwholesome karma: it has greed, ill will, and delusion for its cause and condition. Indeterminate karma: it has neither non-greed and the rest, nor greed and the rest, for its cause and condition. Karma subsumed under restraint: subsumed under either the restraint of individual liberation, or the restraint that is the fruit-severance of meditative absorption and equipoise (concentration), or the uncontaminated restraint. Karma subsumed under non-restraint: subsumed under the twelve classes of non-restraint — one, slaughtering sheep; two, dealing in fowl; three, dealing in swine; four, catching birds; five, snaring hares (spreading nets to catch hares); six, robbery; seven, the executioner; eight, jailing; nine, informing (denunciation); ten, passing the death sentence; eleven, binding elephants; twelve, charming dragons. Karma subsumed under neither-restraint-nor-non-restraint: apart from the three kinds of restraint-karma and the karma of the non-restraint classes, all the rest of wholesome, unwholesome, and indeterminate karma. Karma of the nature of giving: stated from four sides — cause-and-condition (non-greed, non-ill-will, non-delusion), co-arising (accompanied by non-greed and the rest, able to relinquish the thing given, able to arouse the volition of bodily and verbal karma), ground (the thing given and the receiver as its ground), and intrinsic nature (the bodily and verbal karma aroused by volition, able to relinquish the thing given) (karma of the nature of discipline and karma of the nature of cultivation are to be inferred accordingly as fitting: the intrinsic nature of karma of the nature of discipline is the bodily and verbal karma subsumed under restraint, its ground being sentient and non-sentient things; for karma of the nature of cultivation, its cause-and-condition is the cause-and-condition of concentration, namely non-greed and the rest, its co-arising is the drawing-forth of the volition of concentration, its intrinsic nature is concentration, its ground is the realms of beings in the ten directions without suffering or pleasure and the rest). Meritorious karma: wholesome karma that summons the maturation of the good destinies and is conducive to reception in the five destinies. Non-meritorious karma: unwholesome karma that summons the maturation of the evil destinies and is conducive to reception in the five destinies. Imperturbable karma: wholesome karma that summons the maturation of the form and formless realms and is conducive to reception in the form and formless realms. Karma conducive to pleasant feeling: meritorious karma, and the imperturbable karma conducive to reception in the three meditative absorptions. Karma conducive to painful feeling: non-meritorious karma. Karma conducive to neither-painful-nor-pleasant feeling: karma able to summon the maturation of the store consciousness in all places, and the imperturbable karma above the fourth meditative absorption. Karma to be received in the present life: what summons the present-life fruit. Karma to be received in the [next] birth: what summons the fruit of the immediately-following (next) birth. Karma to be received later: what summons the fruit of a still-later birth. Past karma: what abides in the latent-tendency phase, whether it has already given fruit or not yet given fruit. Future karma: what has not yet arisen and not yet ceased. Present karma: what has already been done, already been thought, and has not yet passed and ceased. Karma bound to the desire realm: what summons the maturation of the desire realm and falls within the desire realm. Karma bound to the form realm: what summons the maturation of the form realm and falls within the form realm. Karma bound to the formless realm: what summons the maturation of the formless realm and falls within the formless realm. Karma of the learner: all the wholesome karma in the continuum of a "learner," whether an ordinary being or not an ordinary being. Karma of the beyond-learning: all the wholesome karma in the continuum of one beyond learning. Karma of the neither-learner-nor-beyond-learning: apart from the former two, the wholesome, unwholesome, and indeterminate karma in the remaining continua. Karma to be severed by the path of seeing: the unwholesome and like karma that receives the evil destinies. Karma to be severed by the path of cultivation: the wholesome, unwholesome, and indeterminate karma that receives the good destinies. Karma not to be severed: the several uncontaminated, worldly and world-transcending karmas. Black karma with black maturation: non-meritorious karma (black karma summons black (painful) maturation). White karma with white maturation: imperturbable karma. Black-and-white karma with black-and-white maturation: meritorious karma (this is set up on the basis of "when non-meritorious karma has not yet been severed, there being unwholesome karma standing as an evil counter"). Karma that is neither black nor white, without maturation, and able to exhaust the several karmas: the several world-transcending uncontaminated karmas (they are the counter that severs the former three karmas). Crooked karma: the wholesome and unwholesome karma of the several non-Buddhist paths. Defiled karma: crooked karma is also named defiled karma; and again there is defiled karma, referring to the wholesome and unwholesome karma held by ordinary beings within this Dharma (Buddhism) — those of inverted view within the holy teaching, those abiding in the grasping of their own view, those of wrong determination, and those of hesitant awareness. Turbid karma: crooked karma and defiled karma are also named turbid karma; and again there is turbid karma, referring to the wholesome and unwholesome karma of ordinary beings within this Dharma who are undetermined within the holy teaching and of hesitant awareness. There is a further difference: only within the non-Buddhist path are there these three karmas (crooked, defiled, turbid) — by wrong understanding and conduct it is named "crooked"; because it is the ground on which one can obstruct the several merits aroused, it is named "defiled"; because it can obstruct the penetration of suchness, it is named "turbid." Pure karma: the wholesome karma held by ordinary beings within this Dharma who are rightly determined within the holy teaching and of unhesitant awareness. Quiescent karma: all the karma of the learner and the beyond-learning held by all the sages who abide in this Dharma and are not ordinary beings.

Nine · The Calamity of Karma

The calamity of karma has, in brief, seven kinds: the one who kills, with killing for its cause, can work harm to himself, can work harm to another, can work harm to both, gives rise to present-life sin, gives rise to later-life sin, gives rise to present-and-later-life sin, and receives the grief and suffering of body and mind born of these. Can work harm to himself: arousing the expedient for working harm, whereby he himself is instead harmed, or is bound, or meets with decline and loss, or is denounced (yet has failed to harm the other). Can work harm to another: the expedient thereby aroused can harm another (while he himself is not harmed). Can work harm to both: by this expedient he harms another and is in turn harmed by the other (bound down to denounced). Gives rise to present-life sin: as with "can work harm to himself." Gives rise to later-life sin: as with "can work harm to another." Gives rise to present-and-later-life sin: as with "can work harm to both." Receives the grief and suffering of body and mind born of these: arousing the expedient for working harm, yet having failed to accomplish it (the former six faults), and being also unable to accomplish the killing he wished, by the cause and condition of what he wished not coming about (not being fulfilled), he then receives grief and suffering of body and mind. Again there are ten kinds of calamity, stated in dependence on "transgressing śīla (breaking the precepts)" (as the sūtra states at length). Again there are four unwholesome courses of action, with "drinking the several liquors" added as a fifth, in dependence on "the training-precepts of the faithful layman (the householder) who has transgressed," for which the Buddha states many calamities (stated at length as in the Caṇḍikā-sūtra).

義疏Exposition

三雜染的第二重「業」。煩惱（惑）是動機、生（苦）是結果，把動機變成結果的那隻手，就是「業」。論用九項，把業的本質、種類、輕重、如何給果、如何顛倒，講到底。這一篇逐項展開。

先問一句：為什麼同樣做一件事，有人得樂、有人得苦？

世間最難解的，是「報應」這回事——好人未必有好報，惡人未必有惡報。論在這一門給出唯識的回答：關鍵在「業」。業是惑（煩惱）所造、又招感生（苦樂果）的那個中間環節。看懂了業，惑業苦的整條鏈才連得起來。

論先把業的本質點出來：業的自性，是「造作」——心一動要造作，帶出身、口的行為。所以業不只是外在的動作，根子在那一念『造作的思』。這是唯識「業以思為體」的根：先有思（意業）、再有思已所起的身語業。

十善惡業道：一張最樸素也最要緊的清單

業的核心，是「十善惡業道」——身三（殺、盜、淫）、口四（妄語、離間、麁惡、綺語）、意三（貪、瞋、邪見），及其相反的十善。論在這裡做了一件很細的功夫：把每一條業道的經文，一句一句解開。「殺生者」為什麼經要說「最極暴惡、血塗其手、無有羞恥、無有哀愍」——「最極暴惡」是殺心正現前、「血塗其手」是身相為殺而變、「無有哀愍」是給對方招來不愛之苦。它連「為什麼經要說『一切有情所』『真實眾生所』」都解：原來是為了破斥外道——有個「無繫外道」說『只有百踰繕那（範圍）內的眾生才算』，所以經說「一切有情」不限範圍；又有外道說「樹木也有命」，所以經說「真實眾生」簡別非情。這種逐句解經，不是繁瑣，是「教每一字」——讓人看清一條戒的每個字，都有它對治的對象、都有它的分寸。古德把這「教每一字」釋得更細：遁倫《論記》集景、基二師——景師「攝九為四」，先標殺生的「相貌」（血塗其手）、「作用」（害、極害、執）；窺基（基師）更逐句分判：「因緣」是第一句「最極暴惡殺害之心，正現在前」，其餘「後六句」（無差恥、無哀愍、一切有情所、真實眾生所、乃至極下捃多蟻等眾生所、於殺生事若未遠離）才是「事用差別」。而窺基《略纂》並點明，經說「一切有情所」「真實眾生所」正是「無繫外道二種對治」——「若不殺一切有情，何但百由旬內真實對治？若不殺草木，是非情故，名不實對治」。

尤其值得記住的是「離十惡」的善品：論特別點出，真正的「善語」不只是不罵人，而是「悅耳、稱心、可愛、美妙、分明、易解、無所依止、無邊無盡」——是能引人趣向涅槃的語。善，不是消極的不作惡，是積極的、能利人向道的力量。

業怎麼感果：業位感五趣，與五門五果

業最神奇也最公道的地方，是「給果」。論講兩條線。

一是「業位感五趣」——業的輕重，決定生到哪一道：上品的貪瞋癡（不善）感地獄、中品感餓鬼、弱品感畜生；弱品的無貪無瞋無癡（善）感人、中品感欲界天、上品感色無色界。同樣是貪瞋癡，輕重不同，去處天差地別——這就是業感的精密：不是有個神在審判，是業力自己按品類結果。

二是「與果五門」——異熟果、等流果、增上果、現法果、他增上果，每一門論都給了可感的教材：「等流果」最發人深省——殺生的人就算出了惡趣、生到人間，也還「壽命短、多遭誹謗、增猛利瞋」，惡的習氣像水往下流、餘波綿綿；「增上果」更把報應推到外境——不善業多的地方，連果實都「不甘美、不恒常、空無果實」；「現法果」（現世就報）由八種「欲解」（強烈的用心）所感，像以「憎害欲解」對佛法僧造惡、以「淨信欲解」對三寶行善，當世就見效；而「他增上果」最暖——佛、轉輪王、住慈定的菩薩所在之處，無量眾生「無疾無疫、得安樂住」，一個人的善業，能蔭及一方。業不只關自己，也牽動整個世間。論還特別列出「五無間業」（害母、害父、害阿羅漢、破僧、出佛身血）及其「同分」（近於無間的重業），標出業裡最重的那一端——這是現世就可能受報的極惡。

業有輕重，也有真假：增上門與增長業

同樣造一條業，為什麼有輕有重？論立「業增上」六相，教人衡量輕重：加行（造時貪瞋癡愈猛愈重）、串習（長夜一再做愈重）、自性（業道本身就有輕重）、事（對佛法僧等尊重境，為損為益都成重業）、所治一類（一輩子只造惡、無一念善）、所治損害（能斷惡修善則成勝業）。其中「自性」一項排出了十業道的輕重次第——綺語輕於麁惡語、麁惡語輕於離間語、離間語輕於妄語；欲邪行輕於不與取、不與取輕於殺生；貪輕於瞋、瞋輕於邪見。愈往後愈重，邪見與殺生是兩端最重的。善的一邊則是施不如戒、戒不如修，愈內愈勝。

更要緊的是論在「業差別」裡分出的「增長業」與「不增長業」——不是做了就一定感果。論列出十種「不增長」的業：夢中所作、無知所作、無故思（非存心）所作、狂亂所作、失念所作、非樂欲所作……這些雖有行為，卻因缺了那一念『故意的思』，不會「增長」成感果的種子。換句話說，業要「故思＋作＋串習增長」，才真正落成將來受報的種子；一個夢、一次失手、一念狂亂，不算數。這正點出業的命根在「思」（存心）——也給了修行人一個分寸：真正要防的，是那存心的、一再串習的業。

兩個危險的顛倒，與一條解脫的縫

論講「業顛倒」，點出兩個極危險的見。一是「執受顛倒」——起邪見、撥無因果，說『沒有能殺所殺、沒有罪福』，甚至說『該憎的眾生殺了唯福無罪』。這正是上一門「空見論」落到業上的惡果：撥無業報，是最壞的邪見，因為它把人作惡的最後一道剎車也拆了。二是「憙樂顛倒」——作惡時像玩遊戲一樣歡喜。看清這兩個顛倒，才知道為什麼「正見業報」是修行的第一道防線。（另有「作用顛倒」——想殺甲誤殺乙，無「殺甲」之罪、卻有「殺生相似」之罪——這把業的「心」與「境」分得極細。）

而在業的「差別」裡，論埋了一條解脫的縫——「黑白異熟」之說：黑業（惡）感黑報、白業（不動）感白報、黑白業（福）感雜報，可最後還有一種「非黑非白、無異熟、能盡諸業」的業，就是出世間的無漏業。它不再感生死果，反而是前三種業的「斷對治」。這一句最要緊：只要還在黑白業裡打轉，就出不了輪迴；唯有無漏業，能把一切業「盡」掉。修行的終極，不是修更多白業（那還在三界），而是修無漏業——這是業雜染門裡，通向出離的唯一出口。古德於此點得透：遁倫《論記》釋「非黑非白非異熟業能盡諸業」——「不染污故名非黑，非有漏善故名非白……能斷前三業故名能盡諸業，則取一切無漏方便無間二道為第四業」；而窺基《略纂》更把整門業論收成一句：「上來四業，隨其所應，染淨雖殊，皆思為體」——從黑業、白業到無漏業，說到底都是同一個「思」的轉向：迷則造黑白、悟則成無漏。

這一門的用意

業，是惑與苦之間的那隻手。論立九門，教人認清它：本質是『造作的思』、核心是「十善惡業道」、機制是「業位感五趣、五門與果」、危險是『撥無因果的顛倒』、出口是「無漏業能盡諸業」。看懂業，就懂了因果不爽的公道，也看見了出離的那條縫——而這一切的源頭，仍是上一門的煩惱（惑）；惑不斷，業不止。下一門「生雜染」，就要把這業所招的「生」（苦）、用十二緣起立體展開。

承衍

業以思為體 → 《百法明門論》思心所·成唯識論業感義（本叢書）；業熏成種（習氣位業＝已生已滅不現前業）·阿賴耶持業種感異熟（順不苦不樂受業＝感阿賴耶識異熟業）→ 唯識業種子（承意地一切種子識 02-03·啟成唯識異熟識）；無漏業能盡諸業 → 〈聲聞地〉〈菩薩地〉斷道·成唯識轉依；業位感五趣 → 界施設 03-01 處所/趣生；十業道 → 戒學。下接 03-05-03 生雜染（業→生·十二緣起）。

The second of the three defilements, "karma." The afflictions (delusion) are the motive, birth (suffering) is the outcome, and the hand that turns motive into outcome is "karma." Under nine items the treatise expounds to the end the essence of karma, its kinds, its gravity, how it gives fruit, and how it inverts. This piece unfolds it item by item.

First, a Question: Why, Doing the Very Same Deed, Does One Person Meet Pleasure and Another Suffering?

The hardest thing in the world to make sense of is this business of "retribution" — the good do not always meet with good, the evil do not always meet with evil. In this gate the treatise gives the Consciousness-Only answer: the key lies in "karma." Karma is that middle link, produced by the afflictions (the delusion) and summoning birth (the fruit of pleasure and pain). Once one sees through karma, the whole chain of delusion, karma, and suffering can be joined up.

The treatise first marks out the essence of karma: the intrinsic nature of karma is "doing" — the moment the mind stirs to do, it draws out the actions of body and mouth. So karma is not merely an outward movement; its root lies in that single thought, the "volition that does." This is the root of the Consciousness-Only teaching that "karma has volition for its substance": first there is volition (mental karma), then the bodily and verbal karma aroused after volition.

The Ten Wholesome and Unwholesome Courses of Action: A List Both Utterly Plain and Utterly Crucial

The core of karma is the "ten wholesome and unwholesome courses of action" — the three of the body (killing, theft, lust), the four of the mouth (false speech, divisive speech, harsh speech, frivolous speech), the three of the mind (covetousness, ill will, wrong view), and the ten wholesome deeds that are their reverse. Here the treatise does a very fine piece of work: it takes the sūtra-text of each course of action and unfolds it phrase by phrase. Why does the sūtra, for "the one who kills," say "utterly savage, his hands smeared with blood, without shame, without pity"? — "Utterly savage" is the murderous mind being fully present; "his hands smeared with blood" is the bodily mark altering for the sake of killing; "without pity" is bringing upon the other the suffering of what is unwished. It even explains "why the sūtra says 'toward all sentient beings' and 'toward real sentient beings'": it turns out to be for refuting the non-Buddhist paths — there was an "Unbound path" (Nirgrantha) that held "only beings within a hundred yojanas (the range) count," and so the sūtra says "all sentient beings," not limited by range; and another path held "trees too have life," and so the sūtra says "real sentient beings," marking off the non-sentient. This phrase-by-phrase exegesis is not fussiness; it is "teaching every word" — letting one see clearly that each word of a single precept has its object to be countered and its exact measure. The ancient masters expound this "teaching every word" in finer detail still: Dunlun's Notes gathers the two masters Jing and Kuiji — Master Jing "gathers the nine into four," first marking out killing's "appearance" (his hands smeared with blood) and its "operation" (harming, harming utterly, seizing); Kuiji (Master Ji) makes a still finer phrase-by-phrase judgment: the "cause and condition" is the first phrase, "the utterly savage murderous mind being fully present," while the remaining "latter six phrases" (without shame, without pity, toward all sentient beings, toward real sentient beings, down even to the lowest — the gnat, the ant, and such beings, if one has not yet abstained from the act of killing) are the "differences in acts and uses." And Kuiji's Concise Compendium further points out that the sūtra's "toward all sentient beings" and "toward real sentient beings" are precisely "the two counters to the Unbound non-Buddhist path" — "if one does not kill all sentient beings, why should there be a real counter only within a hundred yojanas? If one does not kill grass and trees — since these are non-sentient — it is named the unreal counter" 〔Kuiji, Concise Compendium〕.

Especially worth remembering is the wholesome category of "abstaining from the ten evils": the treatise particularly points out that true "good speech" is not merely not reviling others, but is "pleasing to the ear, answering to the heart, lovable, exquisite, distinct, easily understood, without dependence, boundless and inexhaustible" — speech that can draw a person toward nirvāṇa. The wholesome is not the passive not-doing of evil; it is a positive power able to benefit others and turn them toward the path.

How Karma Summons Fruit: The Phase Summons the Five Destinies, and the Five Gates with Their Five Fruits

The most marvelous and the most just thing about karma is its "giving of fruit." Here the treatise runs two lines.

One is "the phase of karma summons the five destinies" — the gravity of karma decides which destiny one is born into: upper-class greed, ill will, and delusion (unwholesome) summon the hells; middling-class summon the hungry ghosts; the weak class summon the animals; the weak class of non-greed, non-ill-will, non-delusion (wholesome) summons humans; the middling class summons the gods of the desire realm; the upper class summons the form and formless realms. The very same greed, ill will, and delusion, differing in gravity, land one in destinies worlds apart — this is the precision of karmic summoning: there is no god sitting in judgment; it is karmic force itself that fruits according to class and category.

The other is "the five gates of giving fruit" — the maturational fruit, the outflow fruit, the dominant fruit, the present-life fruit, the fruit that dominates another; and for each gate the treatise gives a teaching one can feel. The "outflow fruit" is the most thought-provoking: even after the one who kills has come out from the evil destinies and been born among humans, he is still "short of life, meets with much slander, has increased fierce ill will" — the evil habit flows on like water running downhill, its aftermath rippling on and on. The "dominant fruit" pushes retribution out into the outer environment — in a place of much unwholesome karma, even the fruits are "without sweetness, without constancy, empty and without fruit." The "present-life fruit" (retribution in this very life) is summoned by eight kinds of "resolve" (intense states of mind), as when one does evil toward the Buddha, Dharma, and Saṅgha by a "hatred-and-harm resolve," or does good toward the Three Jewels by a "pure-faith resolve" — taking effect in this very life. And the "fruit that dominates another" is the warmest: in the place where a Buddha, a wheel-turning king, or a bodhisattva abiding in the concentration of loving-kindness dwells, measureless beings are "without sickness, without epidemic, and gain a peaceful and happy abiding" — one person's wholesome karma can shade a whole region. Karma concerns not only oneself; it moves the whole world. The treatise also specially lists the "five deeds of immediate retribution" (killing one's mother, killing one's father, killing an arhat, splitting the Saṅgha, drawing the Buddha's blood) and their "like-portion" (grave karma close to the immediates), marking out the very heaviest end of karma — the utterly evil that may be requited in this very life.

Karma Has Gravity, and Also Truth-or-Falsity: The Gate of Dominance and Increasing Karma

Doing the very same course of karma, why is it sometimes light and sometimes grave? The treatise sets up the six aspects of "the dominance of karma" to teach one to weigh gravity: application (the fiercer the greed, ill will, and delusion at the doing, the graver), habituation (the more one does it again and again through the long night, the graver), intrinsic nature (the course of action itself has gravity and lightness), the matter (toward the objects of reverence such as the Buddha, Dharma, and Saṅgha, doing harm or benefit alike becomes grave karma), one class of what is to be countered (a whole life doing only evil, without a single moment of wholesomeness), the harm to what is to be countered (able to sever evil and cultivate the wholesome, and so becoming superior karma). Among these, the "intrinsic nature" item ranks out the order of gravity and lightness of the ten courses of action — frivolous speech is lighter than harsh speech, harsh speech than divisive speech, divisive speech than false speech; sexual misconduct is lighter than taking what is not given, taking what is not given than killing; greed is lighter than ill will, ill will than wrong view. The further along, the graver; wrong view and killing are the two heaviest ends. On the wholesome side, giving does not match discipline, discipline does not match cultivation — the more inward, the more excellent.

More crucial still is the distinction the treatise draws in "the difference of karma" between "increasing karma" and "non-increasing karma" — it is not that once done, a deed must summon fruit. The treatise lists ten kinds of "non-increasing" karma: done in a dream, done in not-knowing (ajñāna), done without deliberate intent (unpremeditated), done in madness and derangement, done in loss of mindfulness, done without wish and desire … these, though there is a deed, because they lack that single thought of "deliberate volition," do not "increase" into a seed that summons fruit. In other words, karma must be "deliberate volition + doing + habituation-increase" to truly become a seed of future retribution; a dream, one slip of the hand, one thought of derangement, does not count. This precisely points out that the life-root of karma lies in "volition" (deliberate intent) — and it gives the practitioner a measure too: what truly must be guarded against is the deliberate, repeatedly-habituated karma.

Two Dangerous Inversions, and One Seam of Liberation

The treatise expounds "the inversion of karma," pointing out two utterly dangerous views. One is the "inversion of appropriation" — raising up a wrong view, denying cause and fruit, saying "there is no one able to kill and nothing killed, no sin and no merit," even saying "to kill a being who ought to be hated is merit alone and no sin." This is precisely the fruit of the previous gate's "doctrine of the view of emptiness" landing upon karma: to deny karmic retribution is the worst wrong view, for it dismantles the last brake on a person's doing of evil. The other is the "inversion of glad delight" — being glad, as if playing a game, while doing evil. Seeing through these two inversions, one grasps why "the right view of karmic retribution" is the first line of defense in practice. (There is also the "inversion of function" — wishing to kill A, one kills B by mistake; there is no sin of "killing A," yet there is the sin of "resembling killing" — which divides the "mind" and the "object" of karma exceedingly fine.)

And within the "difference" of karma, the treatise has buried a seam of liberation — the teaching of "black-and-white maturation": black karma (evil) summons black retribution, white karma (imperturbable) summons white retribution, black-and-white karma (meritorious) summons a mixed retribution; yet at the last there is still one kind of karma that is "neither black nor white, without maturation, and able to exhaust the several karmas," namely the world-transcending uncontaminated karma. It no longer summons the fruit of birth-and-death; it is, on the contrary, the "severing counter" of the former three karmas. This one line is the most crucial: so long as one still spins within black and white karma, one cannot get out of the round; only uncontaminated karma can "exhaust" all karma. The ultimate of practice is not to cultivate more white karma (that is still within the three realms), but to cultivate uncontaminated karma — this is, within the gate of the defilement of karma, the one and only exit toward release. The ancient masters point this through: Dunlun's Notes, glossing "the karma neither black nor white, without maturation, able to exhaust the several karmas," says — "because it is undefiled it is named non-black; because it is not contaminated wholesomeness it is named non-white … because it can sever the former three karmas it is named able to exhaust the several karmas, so one takes all the uncontaminated expedient-path and unimpeded-path, the two paths, for the fourth karma" 〔Dunlun, Notes〕; and Kuiji's Concise Compendium gathers the whole gate of karma-doctrine into a single line: "the four karmas above, according to what is fitting, though they differ as defiled and pure, all have volition for their substance" 〔Kuiji, Concise Compendium〕 — from black karma and white karma to uncontaminated karma, in the end all are a turning of one and the same "volition": deluded, one does black and white; awakened, one accomplishes the uncontaminated.

The Intent of This Gate

Karma is the hand between affliction and suffering. The treatise sets up nine gates to teach one to know it clearly: its essence is "the volition that does," its core is "the ten wholesome and unwholesome courses of action," its mechanism is "the phase summons the five destinies, the five gates with their fruit," its danger is "the inversion that denies cause and fruit," its exit is "uncontaminated karma able to exhaust the several karmas." To see through karma is to grasp the justice of cause-and-fruit that never fails, and to catch sight of that seam of release — and the source of all this is still the previous gate's affliction (delusion); while the delusion is unsevered, the karma does not cease. The next gate, "the defilement of birth," will take up the "birth" (suffering) that this karma summons and unfold it in the round, by the twelvefold dependent origination.

Carrying Forward

Karma has volition for its substance → the volition mental factor of the Treatise on the Hundred Dharmas, and the Cheng Weishi Lun's doctrine of karmic summoning (this series); karma perfumes into a seed (latent-tendency-phase karma = karma already arisen, already ceased, not present) · the store consciousness holds the karmic seed and summons maturation (karma conducive to neither-painful-nor-pleasant feeling = karma summoning the maturation of the store consciousness) → the Consciousness-Only doctrine of the karmic seed (carrying forward the all-seeds consciousness of the Stage of the Mental 02-03 · opening the way to the Cheng Weishi Lun's maturational consciousness); uncontaminated karma able to exhaust the several karmas → the severing-path of the Śrāvaka Stage and the Bodhisattva Stage · the Cheng Weishi Lun's transformation of the basis; the phase of karma summons the five destinies → the Designation of the Elements 03-01, the abodes and the birth-destinies; the ten courses of action → the training in discipline. Followed next by 03-05-03, the defilement of birth (karma → birth · the twelvefold dependent origination).

考據Apparatus

業雜染＝惑業苦之「業」；自性＝造作（思·身語業）；核心十善惡業道（補特伽羅相逐句經釋＋法相）；業位感五趣·五門與果；非黑非白無漏業能盡諸業。

一、科判定位

玄奘 T1579 三地·五門之第五門「雜染施設」三雜染之第二·業雜染〔T30 0315a13「云何業雜染」起—0320b19 訖·卷8末–卷9〕。
論文自身（九門）：自性〔0315a18〕·分別（補特伽羅相〔0315a26〕／法相·十業道）·因〔0317c08·十二相〕·位〔0317c11·五位感五趣〕·門〔0318a08·與果五門/損益八門〕·增上〔0318c22·六相〕·顛倒〔0319a11·三種〕·差別〔0319b01〕·過患〔0320b01·七過患〕。
遁倫 T1828 · 窺基 T1829：業九門隨釋（自性三釋·破無繫二計·殺生攝四·黑白四業·無漏盡業·五果體）〔逐字見目四〕（最勝子 T1580＝玄義序·此門闕）。

二、異譯·經內平行對勘

異譯：真諦《十七地論》佚，從闕。
經內平行：十善惡業道·補特伽羅相逐句經釋，本論引經（«業道經»類）而釋；與〈攝決擇分〉業決擇、《集論》業品、〈本地分·戒〉相承。

校勘：本段（0315a13–0320b19·業雜染建立）大正原書校記 37 條（正文異讀·全枚舉見下表；另大正編者明註／北藏異文原註 1 條·聖本願文與知恩院寫經題記原註 1 條不採，見附註）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）·並錄備考·無升定本案。卷8/9 界（業門 0318a 入卷9）依底本。

註號	錨	底本【大】	異讀	語境
0315001	0315a27	者	〔者〕－【宋】【元】【明】【宮】	補特伽羅相
0315002	0315b12	略	總略【聖】	業分別
0315003	0315b25	行	待【知】	業道
0315004	0315b28	者	著【知】	業道
0315005	0315c06	離	離＋（受現法後法非愛果故於不與取若未遠離）〔知本增十七字〕	業道·離不與取（知本增文）
0315006	0315c10	法	〔法〕－【宋】【元】【明】【宮】【知】【聖】	業道
0315007	0315c15	妹	姝【宋】【元】【明】	欲邪行
0315008	0315c20	者	〔者〕－【宋】【元】【明】【宮】	業道
0315009	0315c22	二	一【元】	業道數
0315010	0315c29	妾	妄【元】	妻妾
0316001	0316a08	由	曰【聖】	業道
0316002	0316a12	故	〔故〕－【宋】【元】【明】【宮】	業道
0316003	0316b15	摩	辱【宋】【元】【明】【宮】	麁惡語
0316004	0316c22	惡	善【知】	業道·惡
0316005	0316c25	母	父【聖】	邪見·無母無父
0316006	0316c25	父	母【聖】	邪見·無母無父
0317001	0317a07	殖	植【明】	因門·種殖
0317002	0317b01	誷	罔【明】	誷
0317003	0317b03	任	狂【知】	位門
0317004	0317b05	他	生【聖】	位門
0317005	0317b11	行	〔行〕－【宋】【元】【明】【宮】	位門
0317006	0317b18	麁	麁麁【聖】	麁重
0318001	0318a29	欲	〔欲〕－【知】	門·與果
0318002	0318b07	悲	〔悲〕－【知】	損益門
0318003	0318b13	及	造【宋】【元】【明】	損益門
0318004	0318b26	僧	沙【宋】【元】【明】	損益門
0318005	0318b29	進	道【聖】	損益門
0318006	0318c11	疾無疫	疫無疾【宋】【元】【明】【宮】	損益門
0318007	0318c19	友	支【宋】【元】【明】【宮】	增上門
0319001	0319a21	立	亦【元】	顛倒門
0319002	0319a21	愛	受【宋】【元】【明】【宮】	顛倒門
0319003	0319a26	唯	〔唯〕－【知】	顛倒門
0319005	0319b07	順現	現順【宋】【元】【明】【宮】	差別門·順現受
0319006	0319b18	所	〔所〕－【知】	差別門
0320001	0320a14	惡	怨【宋】【元】【明】【宮】【聖】【知】	差別門
0320002	0320b08	乃至	及【知】	過患門
0320003	0320b18	男學	男子【宮】，男＋（子）【元】【明】	過患門·五無間

附註：0319004（0319b02「不故」大正編者原註「明註曰不故北藏作故不」）係大正編者明註／北藏異文，非藏本正文異讀，不採並記。0317007（卷八末聖本願文「此下聖本有光明皇后願文」＋知恩院本天平七年寫經題記）係編者附註／寫經題記，非正文異讀，不採並記。帶＊者係大正原欄星標，照錄。

三、唯識義之經據（眼·重）

業自性＝造作（思·身語業）〔T30n1579 0315a18〕：「謂若法生時，造作相起；及由彼生故，身行、語行於彼後時造作而轉；是名業自性。」→ 唯識「業以思為體」（思業＋思已身語業）；成唯識論業感義。
業位感五趣〔0317c11〕：上中耎品貪瞋癡（不善）感地獄/餓鬼/畜生·無貪等（善）耎中上感人/欲天/色無色。→ 業感緣起之精密機制（業力自按品類結果·非外作者；承界施設 03-01 處所/趣生）。
五門與果·阿賴耶持業種〔0318a08+〕：與異熟/等流/增上/現法/他增上五果；「順不苦不樂受業＝能感一切處阿賴耶識異熟業」〔0319c〕；「習氣位業＝已生已滅不現前業」〔0317c〕。→ 唯識業種子（習氣）·阿賴耶為異熟果之教證（承意地一切種子識 02-03·成唯識異熟識義）。
業之輕重與真假〔增上門 0318c22·差別門 0319b01〕：業增上六相（加行·串習·自性·事·所治一類·所治損害）判輕重；自性輕重次第（綺語＜麁惡＜離間＜妄語·欲邪行＜不與取＜殺生·貪＜瞋＜邪見）；增長業／不增長業——夢中·無知·無故思·狂亂·失念等十種不增長。→ 業以「故思」為命根·感果之種要故思＋作＋串習方成。
非黑非白無漏業能盡諸業〔0319c〕：黑黑/白白/黑白異熟業外，出世無漏業是前三業斷對治。→ 解脫之業論出口（無漏業·轉依）。

四、諸家異釋（古德三柱·逐字引·頁錨）

遁倫《瑜伽論記》T42n1828（業九門隨釋·論記卷九）

業自性·三釋（思業／身語·方便／根本·表／無表）〔T42n1828 0355c14〕：「初釋自性中，若法生時造作相起等者，此中景有兩解：一云、造作相起者方便業，及由彼生故身行語行於彼後時造作而轉者是根本業；二云，前文者是表業，後文是無表業……備泰同云：前是思業，後是身語，帖成三釋。」
破無繫外道（尼健子·百由旬內）〔0356a25〕：「有出家外道名曰無繫等者，即尼健子，計隨所住處百由旬內，所有眾生於彼，作不殺成律儀，作殺成不律儀，百由旬外彼皆不成，經為除此說如是言一切有情所，非唯百由旬內。」
破「草木有命」計〔0356b01〕：「彼計草木皆悉有命殺成業道，佛為除此說如是言真實眾生所，殺草木非業道。」
殺生相·攝九為四（景、基二師分釋）〔0356b23〕：景云：「殺生相貌者，血塗其手等；殺生作用者，謂害極害執等；殺生因緣及與殺生事用差別者，謂前無差恥等多句。」基云：「相貌者，是第二句血塗其手；作用者，則第三句害極害執；因緣者，則第一句最極暴惡殺害之心，正現在前。事用差別者，謂後六句：一、無差恥；二、無哀愍；三、一切有情所；四、真實眾生所，五乃至極下捃多蟻等諸眾生所；六、於殺生事若未遠離。」
黑白四業〔0363a12〕：「黑黑等四業中，非福業名黑黑，謂三惡趣總業及五趣別惡；其不動業名白白，謂色無色界總別善業；其諸福業名黑白黑白業，謂欲界人天總業及順五趣別善業，善為不善之所怨對故名黑白黑白業。」
非黑非白無漏業能盡諸業〔0363b15〕：「非黑非白非異熟業能盡諸業等者，不染污故名非黑，非有漏善故名非白，不招無覆無記果故名無異熟果，能斷前三業故名能盡諸業，則取一切無漏方便無間二道為第四業。」

窺基《瑜伽師地論略纂》T43n1829（業段·略纂卷三–四）

業自性·三釋〔T43n1829 0046b25〕：「自性中，『若法生時，造作相起』……此有三釋。一云：造作相者，謂加行業；身行語行於彼後時造作而轉者，即根本業道……」
破無繫外道二計·二種對治〔0047a16〕：「此即顯示次前所說無繫外道二種對治。若不殺一切有情，何但百由旬內真實對治？若不殺草木，是非情故，名不實對治。顯二對治外道二計。」
業五果體〔0029c22〕：「其五果體，我今當說。異熟果以一切業所招無記五蘊為體，別報從總，總名異熟。等流果以一切有為有漏、無漏三性自類同品劣法前聚，生後同品勝法後果為性……如由殺生得短命，此實增上，假名等流，短命同故。離繫果以斷煩惱障所得果所證擇滅真如為性。」
四業皆思為體〔0053c02〕：「上來四業，隨其所應，染淨雖殊，皆思為體。」

最勝子《瑜伽師地論釋》T30n1580

闕：此本為全論玄義序釋〔0883a–0888a〕，無業雜染逐門隨釋。

古德異說但列其在、不判是非（唯經與古德入錄）；論於殺生句下破「無繫外道（百由旬內眾生）」「草木有命」之計，屬論文自標所對治，非評斷。遁倫所集景、備、泰、基諸師釋皆相承標宗。

五、術語

漢	古德傳梵（羅馬字·發音輔助）	所徵	精確義
業（思/思已業）	karman / cetanā	〔本論 0315a18〕	造作；思業＋思已身語業
十業道	daśa karma-pathāḥ	〔本論 0315a23〕	身三口四意三善惡十業道
異熟果·等流果·增上果	vipāka/niṣyanda/adhipati-phala	〔本論 0318a〕	業五果之三
五無間業	pañca ānantarya	〔本論 0318b〕	害母·害父·害阿羅漢·破僧·出佛身血
不律儀（十二類）	—	〔本論 0319c〕	屠羊販雞…呪龍十二惡律儀
黑白異熟·無漏能盡業	kṛṣṇa-śukla-vipāka…	〔本論 0319c〕	黑/白/黑白/非黑非白（無漏盡業）

古德所傳梵音寫多從闕；「—」表示古德所傳音寫從闕。

六、譬喻·修辭

等流果如水下流——殺生餘報短命多謗（隱喻惡習相續）〔0318a〕。
不善業感外果「空無果實」〔0318a〕——喻增上果及於器界。
憙樂顛倒「如遊戲法」〔0319b〕——喻作惡而歡喜之顛倒。

七、互讀

《百法明門論》（本叢書）：思心所——業以思為體之論果。
意地 02-03（本論）：一切種子識·異熟·順不苦不樂受阿賴耶異熟——業種習氣·阿賴耶異熟果之前承。
成唯識論〔T31n1585〕：業感·異熟識·無漏轉依（承衍鏈·穩定徵引）。
03-05-01 煩惱·03-05-03 生（本門）：惑→業→生三雜染相續。

八、校本定位

玄奘 T1579（底本）：業雜染〔0315a13〕起—〔0320b19〕訖。門錨：自性 0315a18·補特伽羅相 0315a26·因 0317c08·位 0317c11·門 0318a08·增上 0318c22·顛倒 0319a11·差別 0319b01·過患 0320b01。
古德三柱頁界：逐字頁錨見目四〈諸家異釋〉。
互讀（承衍鏈）：成唯識論業感/異熟識/無漏業依體例穩定徵引（見目七）。

The defilement of karma = the "karma" of delusion-karma-suffering; its intrinsic nature = doing (volition · bodily and verbal karma); its core is the ten wholesome and unwholesome courses of action (the mark of the person, expounded from the sūtra phrase by phrase + the mark of the phenomenon); the phase of karma summons the five destinies · the five gates with their fruit; the karma neither black nor white, uncontaminated, able to exhaust the several karmas.

I. Doctrinal-Outline Placement

Xuanzang T1579, the fifth gate ("the Designation of Defilement") of the five gates of the three stages · the second of the three defilements · the defilement of karma 〔T30 0315a13, from 「云何業雜染」 tr. "What is the defilement of karma" — to 0320b19, end of fasc. 8 – fasc. 9〕.
The treatise's own text (nine gates): intrinsic nature 〔0315a18〕 · distinction (the mark of the person 〔0315a26〕 / the mark of the phenomenon · the ten courses of action) · cause 〔0317c08 · twelve aspects〕 · phase 〔0317c11 · five phases summoning the five destinies〕 · gate 〔0318a08 · the five fruits of the gate of giving fruit / the eight of the gate of harm-and-benefit〕 · dominance 〔0318c22 · six aspects〕 · inversion 〔0319a11 · three kinds〕 · difference 〔0319b01〕 · calamity 〔0320b01 · seven calamities〕.
Dunlun T1828 · Kuiji T1829: gloss the nine gates of karma one by one (the three glosses of intrinsic nature · the refutation of the two positions of the Unbound · the gathering of killing into four · the four black-and-white karmas · the uncontaminated exhausting-karma · the substance of the five fruits) 〔word for word, see Heading IV〕 (Jinaputra T1580 = the general-purport preface; this gate is absent there).

II. Alternate Translations · Collation of In-Treatise Parallels

Alternate translation: Paramārtha's Treatise on the Seventeen Stages is lost; omitted here.
In-treatise parallel: the ten wholesome and unwholesome courses of action · the mark of the person expounded from the sūtra phrase by phrase — the treatise cites the sūtra (the "Sūtra of the Courses of Action" class) and glosses it; it stands in mutual succession with the karma-ascertainment of the Section on Ascertainment, the karma chapter of the Abhidharmasamuccaya, and the discipline of the Basic Section.

Collation (full enumeration of the Taishō base text's collation notes): this span (0315a13–0320b19 · the establishment of the defilement of karma) carries 37 collation notes in the Taishō base text (variant readings in the body · fully enumerated in the table below; plus 1 Taishō-editor's Ming-note / Northern-canon original note, and 1 original note on the Sheng-edition vow-text and the Chion-in scripture-copy colophon, not adopted — see the appended note). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); notes for the record are entered alongside; no note rises to a settled critical-edition emendation. The fasc. 8 / fasc. 9 boundary (the gate of karma entering fasc. 9 at 0318a) follows the base text.

Note #	Anchor	Base 【大 Taishō】	Variant	Context
0315001	0315a27	者	〔者〕－【宋】【元】【明】【宮】	The mark of the person
0315002	0315b12	略	總略【聖】	The distinction of karma
0315003	0315b25	行	待【知】	Course of action
0315004	0315b28	者	著【知】	Course of action
0315005	0315c06	離	離＋（受現法後法非愛果故於不與取若未遠離）〔知本增十七字〕	Course of action · abstaining from taking what is not given (the Zhi edition adds seventeen characters)
0315006	0315c10	法	〔法〕－【宋】【元】【明】【宮】【知】【聖】	Course of action
0315007	0315c15	妹	姝【宋】【元】【明】	Sexual misconduct
0315008	0315c20	者	〔者〕－【宋】【元】【明】【宮】	Course of action
0315009	0315c22	二	一【元】	The number of the courses of action
0315010	0315c29	妾	妄【元】	Wife and concubine
0316001	0316a08	由	曰【聖】	Course of action
0316002	0316a12	故	〔故〕－【宋】【元】【明】【宮】	Course of action
0316003	0316b15	摩	辱【宋】【元】【明】【宮】	Harsh speech
0316004	0316c22	惡	善【知】	Course of action · evil
0316005	0316c25	母	父【聖】	Wrong view · no mother, no father
0316006	0316c25	父	母【聖】	Wrong view · no mother, no father
0317001	0317a07	殖	植【明】	The gate of cause · planting the seed
0317002	0317b01	誷	罔【明】	誷
0317003	0317b03	任	狂【知】	The gate of phase
0317004	0317b05	他	生【聖】	The gate of phase
0317005	0317b11	行	〔行〕－【宋】【元】【明】【宮】	The gate of phase
0317006	0317b18	麁	麁麁【聖】	Coarse-and-heavy
0318001	0318a29	欲	〔欲〕－【知】	The gate · giving fruit
0318002	0318b07	悲	〔悲〕－【知】	The gate of harm-and-benefit
0318003	0318b13	及	造【宋】【元】【明】	The gate of harm-and-benefit
0318004	0318b26	僧	沙【宋】【元】【明】	The gate of harm-and-benefit
0318005	0318b29	進	道【聖】	The gate of harm-and-benefit
0318006	0318c11	疾無疫	疫無疾【宋】【元】【明】【宮】	The gate of harm-and-benefit
0318007	0318c19	友	支【宋】【元】【明】【宮】	The gate of dominance
0319001	0319a21	立	亦【元】	The gate of inversion
0319002	0319a21	愛	受【宋】【元】【明】【宮】	The gate of inversion
0319003	0319a26	唯	〔唯〕－【知】	The gate of inversion
0319005	0319b07	順現	現順【宋】【元】【明】【宮】	The gate of difference · to be received in the present life
0319006	0319b18	所	〔所〕－【知】	The gate of difference
0320001	0320a14	惡	怨【宋】【元】【明】【宮】【聖】【知】	The gate of difference
0320002	0320b08	乃至	及【知】	The gate of calamity
0320003	0320b18	男學	男子【宮】，男＋（子）【元】【明】	The gate of calamity · the five immediates

Appended note: 0319004 (at 0319b02, 「不故」, with the Taishō editor's Ming-note 「明註曰不故北藏作故不」 tr. "the Ming-note says: 不故, the Northern canon reads 故不") is a Taishō-editor's Ming-note / Northern-canon variant, not a variant reading in the canon-edition body proper; not adopted, but recorded. 0317007 (the Sheng-edition vow-text at the end of fasc. 8, 「此下聖本有光明皇后願文」 tr. "below this the Sheng edition has the vow-text of Empress Kōmyō," + the Chion-in edition's Tenpyō-year-7 scripture-copy colophon) is an editor's appended note / scripture-copy colophon, not a variant reading in the body proper; not adopted, but recorded. Notes marked with ＊ carry the Taishō original column's asterisk and are copied as such.

III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye · Weighty)

The intrinsic nature of karma = doing (volition · bodily and verbal karma) 〔T30n1579 0315a18〕:「謂若法生時，造作相起；及由彼生故，身行、語行於彼後時造作而轉；是名業自性。」 tr. "That is: when a certain phenomenon arises, the mark of doing arises; and because of its arising, bodily action and verbal action go on to be done, one after another, and so turn; this is named the intrinsic nature of karma." → the Consciousness-Only teaching that "karma has volition for its substance" (the karma of volition + the bodily and verbal karma after volition); the Cheng Weishi Lun's doctrine of karmic summoning.
The phase of karma summons the five destinies 〔0317c11〕: upper-, middling-, and soft-class greed, ill will, and delusion (unwholesome) summon the hells / hungry ghosts / animals · non-greed and the rest (wholesome), soft, middling, and upper, summon humans / desire-realm gods / form and formless realms. → the precise mechanism of the dependent origination of karmic summoning (karmic force fruits of itself according to class and category · there is no outer agent; carrying forward the abodes and birth-destinies of the Designation of the Elements 03-01).
The five gates with their fruit · the store consciousness holds the karmic seed 〔0318a08+〕: giving the maturational / outflow / dominant / present-life / dominating-another five fruits; 「順不苦不樂受業＝能感一切處阿賴耶識異熟業」 tr. "karma conducive to neither-painful-nor-pleasant feeling" = "karma able to summon the maturation of the store consciousness in all places" 〔0319c〕; 「習氣位業＝已生已滅不現前業」 tr. "latent-tendency-phase karma" = "karma already arisen, already ceased, not present before one" 〔0317c〕. → the Consciousness-Only karmic seed (the latent tendency) · the scriptural ground for the store consciousness as the maturational fruit (carrying forward the all-seeds consciousness of the Stage of the Mental 02-03 · the Cheng Weishi Lun's maturational-consciousness doctrine).
The gravity and the truth-or-falsity of karma 〔the gate of dominance 0318c22 · the gate of difference 0319b01〕: the six aspects of the dominance of karma (application · habituation · intrinsic nature · matter · one class of what is to be countered · harm to what is to be countered) judge gravity and lightness; the intrinsic-nature order of gravity (frivolous speech < harsh < divisive < false speech · sexual misconduct < taking what is not given < killing · covetousness < ill will < wrong view); increasing karma / non-increasing karma — the ten non-increasing: done in a dream · in not-knowing (ajñāna) · without deliberate intent · in madness and derangement · in loss of mindfulness, and the like. → karma has "deliberate volition" for its life-root · to summon fruit, the seed requires deliberate volition + doing + habituation.
The karma neither black nor white, uncontaminated, able to exhaust the several karmas 〔0319c〕: beyond black-black / white-white / black-and-white maturational karma, the world-transcending uncontaminated karma is the severing counter of the former three karmas. → the exit of the karma-doctrine toward release (uncontaminated karma · the transformation of the basis).

IV. The Explanations of the Various Masters (the Three Pillars of the Ancients · Cited Word for Word · with Page-Anchors)

Dunlun, Notes on the Yogācārabhūmi T42n1828 (glossing the nine gates of karma one by one · Notes fasc. 9)

The intrinsic nature of karma · the three glosses (the karma of volition / bodily-verbal · expedient / fundamental · manifest / unmanifest) 〔T42n1828 0355c14〕:「初釋自性中，若法生時造作相起等者，此中景有兩解：一云、造作相起者方便業，及由彼生故身行語行於彼後時造作而轉者是根本業；二云，前文者是表業，後文是無表業……備泰同云：前是思業，後是身語，帖成三釋。」 tr. "In the first, the gloss on intrinsic nature, as for 'when a phenomenon arises the mark of doing arises' and the rest — here Jing has two readings: the first says, 'the mark of doing arises' is expedient karma, and 'because of its arising, bodily and verbal action go on to be done and so turn' is fundamental karma; the second says, the former text is manifest karma, the latter is unmanifest karma … Bei and Tai alike say: the former is the karma of volition, the latter is bodily-and-verbal — fitting them together makes three glosses."
The refutation of the Unbound non-Buddhist path (Nirgrantha · within a hundred yojanas) 〔0356a25〕:「有出家外道名曰無繫等者，即尼健子，計隨所住處百由旬內，所有眾生於彼，作不殺成律儀，作殺成不律儀，百由旬外彼皆不成，經為除此說如是言一切有情所，非唯百由旬內。」 tr. "As for 'there was a renunciant of another path named the Unbound' and the rest — that is the Nirgrantha, who reckons that within a hundred yojanas of wherever he dwells, toward all the beings there, to abstain from killing makes restraint and to kill makes non-restraint, while beyond a hundred yojanas none of this holds; to remove this the sūtra states thus, 'toward all sentient beings,' not only within a hundred yojanas."
The refutation of the position "trees have life" 〔0356b01〕:「彼計草木皆悉有命殺成業道，佛為除此說如是言真實眾生所，殺草木非業道。」 tr. "He reckons that grass and trees all alike have life and that to kill them makes a course of action; to remove this the Buddha states thus, 'toward real sentient beings' — to kill grass and trees is not a course of action."
The mark of killing · gathering the nine into four (the separate glosses of the two masters Jing and Ji) 〔0356b23〕:景云：「殺生相貌者，血塗其手等；殺生作用者，謂害極害執等；殺生因緣及與殺生事用差別者，謂前無差恥等多句。」基云：「相貌者，是第二句血塗其手；作用者，則第三句害極害執；因緣者，則第一句最極暴惡殺害之心，正現在前。事用差別者，謂後六句：一、無差恥；二、無哀愍；三、一切有情所；四、真實眾生所，五乃至極下捃多蟻等諸眾生所；六、於殺生事若未遠離。」 tr. "Jing says: killing's appearance is 'his hands smeared with blood' and the like; killing's operation is 'harming, harming utterly, seizing' and the like; killing's causes and conditions and the differences of its acts and uses are the several phrases before, 'without shame' and the rest. Ji says: the appearance is the second phrase, 'his hands smeared with blood'; the operation is the third phrase, 'harming, harming utterly, seizing'; the cause and condition is the first phrase, 'the utterly savage murderous mind being fully present.' The differences of acts and uses are the latter six phrases: one, without shame; two, without pity; three, toward all sentient beings; four, toward real sentient beings; five, down even to the lowest — the gnat, the ant, and such beings; six, if one has not yet abstained from the act of killing."
The four black-and-white karmas 〔0363a12〕:「黑黑等四業中，非福業名黑黑，謂三惡趣總業及五趣別惡；其不動業名白白，謂色無色界總別善業；其諸福業名黑白黑白業，謂欲界人天總業及順五趣別善業，善為不善之所怨對故名黑白黑白業。」 tr. "Among the four karmas, black-black and the rest: non-meritorious karma is named black-black, that is, the general karma of the three evil destinies and the particular evil of the five destinies; imperturbable karma is named white-white, that is, the general and particular wholesome karma of the form and formless realms; the several meritorious karmas are named black-and-white, black-and-white karma, that is, the general karma of the humans and gods of the desire realm and the particular wholesome karma conducive to the five destinies — because the wholesome is the enemy-counter of the unwholesome, it is named black-and-white, black-and-white karma."
The karma neither black nor white, uncontaminated, able to exhaust the several karmas 〔0363b15〕:「非黑非白非異熟業能盡諸業等者，不染污故名非黑，非有漏善故名非白，不招無覆無記果故名無異熟果，能斷前三業故名能盡諸業，則取一切無漏方便無間二道為第四業。」 tr. "As for 'the karma neither black nor white, without maturation, able to exhaust the several karmas' and the rest — because it is undefiled it is named non-black; because it is not contaminated wholesomeness it is named non-white; because it summons no unobstructed-indeterminate fruit it is named without maturational fruit; because it can sever the former three karmas it is named able to exhaust the several karmas — so one takes all the uncontaminated expedient-path and unimpeded-path, the two paths, for the fourth karma."

Kuiji, Concise Compendium of the Yogācārabhūmi T43n1829 (the karma segment · Concise Compendium fasc. 3–4)

The intrinsic nature of karma · the three glosses 〔T43n1829 0046b25〕:「自性中，『若法生時，造作相起』……此有三釋。一云：造作相者，謂加行業；身行語行於彼後時造作而轉者，即根本業道……」 tr. "In intrinsic nature, 'when a phenomenon arises, the mark of doing arises' … this has three glosses. The first says: the mark of doing is application-karma; 'bodily and verbal action go on to be done and so turn' is the fundamental course of action …"
The refutation of the two positions of the Unbound non-Buddhist path · the two counters 〔0047a16〕:「此即顯示次前所說無繫外道二種對治。若不殺一切有情，何但百由旬內真實對治？若不殺草木，是非情故，名不實對治。顯二對治外道二計。」 tr. "This precisely displays the two counters to the Unbound non-Buddhist path stated just before. If one does not kill all sentient beings, why should there be a real counter only within a hundred yojanas? If one does not kill grass and trees — since these are non-sentient — it is named the unreal counter. It displays the two counters to the two positions of the non-Buddhist path."
The substance of the five fruits of karma 〔0029c22〕:「其五果體，我今當說。異熟果以一切業所招無記五蘊為體，別報從總，總名異熟。等流果以一切有為有漏、無漏三性自類同品劣法前聚，生後同品勝法後果為性……如由殺生得短命，此實增上，假名等流，短命同故。離繫果以斷煩惱障所得果所證擇滅真如為性。」 tr. "The substance of the five fruits I shall now state. The maturational fruit has for its substance the indeterminate five aggregates summoned by all karma; the particular retribution follows the general, and the general is named maturation. The outflow fruit has for its nature the prior collection of inferior phenomena of the same class, among all the conditioned, contaminated and uncontaminated, of the three natures, giving rise to the later fruit, the superior phenomena of the same class thereafter … as when by killing one gains a short life — this is really dominant, provisionally named outflow, because the short life is of the same class. The disjunction fruit has for its nature the suchness of analytic cessation realized as the fruit gained by severing the afflictive obstruction."
The four karmas all have volition for their substance 〔0053c02〕:「上來四業，隨其所應，染淨雖殊，皆思為體。」 tr. "The four karmas above, according to what is fitting, though they differ as defiled and pure, all have volition for their substance."

Jinaputra, Commentary on the Yogācārabhūmi T30n1580

Absent: this text is the general-purport preface-gloss for the whole treatise 〔0883a–0888a〕, and has no gate-by-gate gloss of the defilement of karma.

The variant explanations of the ancients are listed as to their presence only, without judging right or wrong (only the sūtra and the ancients are entered into the record); the treatise's refutation, under the killing-phrases, of the positions "the Unbound non-Buddhist path (beings within a hundred yojanas)" and "trees have life" belongs to what the treatise-text itself marks as what is to be countered, not to an adjudication. The glosses of Jing, Bei, Tai, Ji, and the rest gathered by Dunlun all stand in mutual succession, marking the purport.

V. Terminology

漢	Ancient-transmitted Sanskrit (romanization · pronunciation aid)	Attestation	Precise sense
業（思/思已業）	karman / cetanā	〔this treatise 0315a18〕	Doing; the karma of volition + the bodily and verbal karma after volition
十業道	daśa karma-pathāḥ	〔this treatise 0315a23〕	The three of the body, four of the mouth, three of the mind — the ten wholesome and unwholesome courses of action
異熟果·等流果·增上果	vipāka / niṣyanda / adhipati-phala	〔this treatise 0318a〕	Three of the five fruits of karma
五無間業	pañca ānantarya	〔this treatise 0318b〕	Killing one's mother · killing one's father · killing an arhat · splitting the Saṅgha · drawing the Buddha's blood
不律儀（十二類）	—	〔this treatise 0319c〕	The twelve evil non-restraints: slaughtering sheep, dealing in fowl … charming dragons
黑白異熟·無漏能盡業	kṛṣṇa-śukla-vipāka…	〔this treatise 0319c〕	Black / white / black-and-white / neither-black-nor-white (the uncontaminated exhausting-karma)

The ancient-transmitted Sanskrit transliterations are largely absent; entries marked "—" lack an attestable ancient-master transliteration and are not reconstructed from modern critical editions.

VI. Similes · Rhetoric

The outflow fruit is like water flowing downhill — the aftermath of killing: a short life and much slander 〔0318a〕 (a metaphor for the continuance of evil habit).
Unwholesome karma summons an outer fruit "empty and without fruit" 〔0318a〕 — a figure for the dominant fruit as it bears upon the vessel-world.
The inversion of glad delight "as if playing a game" 〔0319b〕 — a figure for the inversion of being glad while doing evil.

VII. Cross-Reading

the Treatise on the Hundred Dharmas (this series): the volition mental factor — the treatise-fruit of "karma has volition for its substance."
the Stage of the Mental 02-03 (this treatise): the all-seeds consciousness · maturation · the store-consciousness maturation of karma conducive to neither-painful-nor-pleasant feeling — the antecedent, carried forward, of the karmic seed as latent tendency and the store-consciousness maturational fruit.
the Cheng Weishi Lun 〔T31n1585〕: karmic summoning · the maturational consciousness · the uncontaminated transformation of the basis (the carrying-forward chain · by stable citation).
03-05-01 Affliction · 03-05-03 Birth (this gate): the continuance of the three defilements, delusion → karma → birth.

Cross-readings use stable canon and fascicle citations.

VIII. Placement of the Critical Editions

Xuanzang T1579 (base text): the defilement of karma from 〔0315a13〕 to 〔0320b19〕. Gate-anchors: intrinsic nature 0315a18 · the mark of the person 0315a26 · cause 0317c08 · phase 0317c11 · gate 0318a08 · dominance 0318c22 · inversion 0319a11 · difference 0319b01 · calamity 0320b01.
The page-boundaries of the three pillars of the ancients: word-for-word page-anchors under Heading IV (the masters' explanations).
Cross-reading (the carrying-forward chain): the Cheng Weishi Lun's karmic summoning / maturational consciousness / uncontaminated karma, cited by stable citation per the format .

瑜伽師地論 有尋有伺等三地 · 雜染施設 · 業雜染