English
English version: It has no function of transformation or differentiation. If, because of the differences in prior understanding, wisdom, greed, and other habitual tendencies, there are differences in the arising of thoughts, wisdom, greed, etc., after a long time. Moreover, in the state of no mind, there is no difference between it and the subsequent self (ātman). Now that there is no consciousness, from where do subsequent consciousnesses, etc., arise? Furthermore, what ability do I have regarding consciousness, etc., that I cling to the self as the basis of consciousness, etc.? If it is said that consciousness, etc., arise because of the self, and the essence of the self is constant and without difference, why do consciousnesses, etc., arise gradually, and not all at once? If it is said that it is necessary to wait for the assistance of other causes and conditions in order to arise, how can it be known that I have the ability to produce apart from other causes and conditions? If it is said that consciousness, etc., operate based on the self, then as soon as phenomena arise, they immediately cease. Since there is no meaning of abiding, how can there be operation? Therefore, one should not cling to the idea that the essence of the self is truly existent, serving as the basis for the six consciousness bodies. Furthermore, clinging to the existence of a self contradicts the teaching in the Āgama that all phenomena are without a self. The one, constant, and real self that you cling to is completely without reason; it is merely following deluded emotions. From this, it is proven that only the Ālaya-vijñāna, with its simultaneous thinking, differentiation, and habitual tendencies, can cause the continuous transformation and differentiation that leads to future desirable or undesirable consequences, and not the characteristics of body, speech, and mind karma as they say. If one does not acknowledge the existence of bodily and verbal karma, how can one avoid slandering the sutras (sūtra) that teach the three karmas? One cannot avoid slander. However, one can explain this sutra reasonably so that it is without fault. How can one explain this sutra without fault? One should remove the poison of attachment, and I will explain it extensively for you. What are the three karmas spoken of in the sutras? What is the body? What is karma? What meaning is called body? What meaning is called karma? And in what sense are they called bodily karma, verbal karma, and mental karma? The questions are the same. Furthermore, for what reason do the sutras only speak of the three karmas of body, etc., and not of the eyes, etc.? The reason the sutras speak of the three karmas is to show that the three karmas encompass the ten paths of karma, encouraging and frightening the majority of those who create karma. For example, the Buddha ṛṣi-putra was taught the three learnings in brief. Some cling to the idea that all karma is created only by the body, and not by speech or mind. In order to show that speech and mind also create karma, the three karmas are spoken of. The body refers to the differences in the combination of the sense organs, the great elements, and the produced matter as its essence. Karma is the difference in thought as its nature, accumulated and formed; this is the meaning of body. The great elements are accumulated from extremely small particles, so there are various kinds. --------------------------------------------------------------------------------
Chinese
秽恶集成。是为身义。身是种种诸不净物所依处故。若尔天趣应无有身。随作者意有所造作。是为业义。能动身思说名身业。思有三种。一审虑思。二决定思。三动发思。若思能动身即说为身业。此思能引令身相续异方生因风界起故。具足应言动身之业。除动之言但名身业。如益力之油但名力油。如动尘之风但名尘风。此亦如是十业道中。初三业道许身业摄。谓杀生不与取欲邪行。如何思业而得彼名。由此思业能动其身。令行杀盗及邪行故。思力动身令有所作即名思作。如世间说狂贼烧村薪草熟饭。思复云何得名业道。思有造作故名为业。复与善趣恶趣为道。通生彼故得业道名。或所动身是思业道三种思业依彼转故。又杀盗淫由思业起依身而生。随世俗故亦名身业。然此实非善不善性。亦随世俗假立其名。为令世间依此门故。于善恶思勤修止作。是故假说善不善名。若唯思业是善不善。何故业道契经中言。由身三种故思造业。作及增长是不善故。能生苦果及苦异熟。此经意说。能动于身。以身为门。身为依处。缘杀盗淫为境。思业为因能感苦果异熟名身三种故思造业。除此余思名为意业。意相应故不能动发身及语故。若尔何缘经说。二业所谓思业及思已业。即前所说三种思中。初二种思名为思业。第三一思名思已业。 现代汉语译本 秽恶集成，这就是身的含义。因为身体是各种不净之物的依处。如果这样说，那么天趣众生应该没有身体，因为他们的身体是随作者（指造业者）的意愿所造作的。这就是业的含义。能够发动身体的思，称为身业。思有三种：一是审虑思，二是决定思，三是动发思。如果思能够发动身体，就称为身业。这种思能够引导身体相续，因为它是异方（指不同的生存状态）生因，风界（指构成身体的元素之一）生起的原因。完整地说应该是‘动身之业’，省略了‘动’字，只称为身业。如同‘益力之油’只称为‘力油’，‘动尘之风’只称为‘尘风’。这里也是如此。十业道中，最初的三种业道属于身业的范畴，即杀生、不与取（偷盗）和欲邪行。为什么思业会得到这些名称呢？因为这些思业能够发动身体，使之进行杀生、偷盗和邪淫的行为。思的力量发动身体使其有所作为，就称为思作。如同世俗所说，狂贼烧毁村庄，薪柴烧熟饭食。思又如何能被称为业道呢？思具有造作性，所以称为业。又因为它能通往善趣或恶趣，使众生得以生于彼处，所以得到业道的名称。或者说，被思所发动的身体是思的业道，因为三种思业都依它而运转。而且，杀盗淫是由思业发起，依身而生，所以随顺世俗的说法，也称为身业。然而，这些实际上并非善或不善的性质，只是随顺世俗而假立其名，为了让世间众生依此门径，对善恶之思勤加修习止息和造作，所以才假说为善或不善之名。如果只有思业才是善或不善，那么为什么在业道契经中说：‘由身三种，故思造业，作及增长是不善故，能生苦果及苦异熟’？这部经的意思是说，能够发动身体，以身体为门径，以身体为依处，以杀盗淫为对象，思业为因，能够感得苦果和异熟，所以称为‘身三种故思造业’。除了这些之外的思，称为意业，因为它只与意相应，不能发动身体和语言。如果这样，那么为什么经中说有两种业，即思业和思已业？就是前面所说的三种思中，最初的两种思称为思业，第三种思称为思已业。
English
English version 'The accumulation of filth and evil' – this is the meaning of 'body'. Because the body is the place where all kinds of impure things reside. If that's the case, then beings in the heavenly realms should not have bodies, because their bodies are created according to the intention of the creator (referring to the one who creates karma). This is the meaning of 'karma'. The thought that can move the body is called 'body karma'. There are three types of thought: first, deliberative thought; second, decisive thought; and third, activating thought. If thought can move the body, it is called 'body karma'. This thought can lead to the continuation of the body, because it is the cause of birth in different states of existence, and the cause of the arising of the wind element (referring to one of the elements that constitute the body). To say it completely, it should be 'the karma of moving the body', but the word 'moving' is omitted, and it is simply called 'body karma'. Just as 'oil that increases strength' is simply called 'strength oil', and 'wind that moves dust' is simply called 'dust wind'. It is the same here. Among the ten paths of karma, the first three paths of karma belong to the category of body karma, namely, killing, not giving (stealing), and sexual misconduct. Why do thought karmas get these names? Because these thought karmas can move the body, causing it to engage in acts of killing, stealing, and sexual misconduct. The power of thought moves the body to do something, which is called 'thought action'. Just as the world says, a mad thief burns down a village, firewood cooks rice. How can thought be called a path of karma? Thought has the nature of creation, so it is called karma. And because it can lead to good or bad destinies, allowing beings to be born there, it is called the path of karma. Or, the body moved by thought is the path of karma of thought, because the three types of thought karma operate based on it. Moreover, killing, stealing, and sexual misconduct arise from thought karma and are born from the body, so according to worldly conventions, they are also called body karma. However, these are actually not of a good or bad nature, but are named according to worldly conventions, in order to allow sentient beings to diligently cultivate cessation and creation of good and evil thoughts based on this path, so they are falsely called good or bad names. If only thought karma is good or bad, then why does the Sutra on the Paths of Karma say: 'Because of the three types of body, thought creates karma, and making and increasing are not good, so they can produce bitter fruits and bitter results'? The meaning of this sutra is that it can move the body, using the body as a gateway, using the body as a place of reliance, taking killing, stealing, and sexual misconduct as objects, and thought karma as the cause, which can bring about bitter fruits and different results, so it is called 'thought creates karma because of the three types of body'. Thoughts other than these are called mind karma, because it only corresponds to the mind and cannot move the body and speech. If so, then why does the sutra say that there are two types of karma, namely, thought karma and karma after thought? That is, among the three types of thought mentioned earlier, the first two types of thought are called thought karma, and the third type of thought is called karma after thought. --------------------------------------------------------------------------------
Chinese
无违经过。语谓语言音声为性。此能表了所欲说义故名为语。能发语思说名语业。或复语者字等所依。由带字等能诠表义故名为语。具足应言发语之业。除发之言但名语业。喻说如前。意者谓识能思量故。趣向余生及境界故。说名为意。作动意思说名意业。令意造作善不善等种种事故。具足应言作意之业。除作之言但名意业。或意相应业名意业。除相应言但名意业。喻说如前。若三种业但思为体。于散乱心及无心位。尔时无思如何得有名具律仪不律仪者。由思差别所熏成种不损坏故。名具律仪不律仪者。故无有过。思差别者。简取胜思能发律仪不律仪表。由此思故熏成二种殊胜种子。依二种子未损坏位。假立善恶律仪无表。齐何当言损坏如是由思差别所熏成种。谓从此后不作因生遮不遮思。如先所受谁能损坏如是种子。谓若有思能发于表。因此弃舍善恶律仪。及余舍因亦能损坏。所以不说眼等业者。由此经中。但说有情加行之业。不说诸法作用之业。何谓有情加行之业。谓随作者意所造作。何谓诸法作用之业。谓眼耳等各别功能。 佛说三业义深细 我依理教妙辩成 愿乘此福济群生 咸使速证清净觉 大乘成业论一卷 现代汉语译本 无违越的行为称为‘经过’。这里所说的‘语’，是指以语言音声为自性的行为。因为语言能够表达想要说的意义，所以称为‘语’。能够引发语言的思考，并说出来，称为‘语业’。或者，‘语’是指文字等所依赖的基础。由于带有文字等，能够诠释表达意义，所以称为‘语’。完整地说，应该称为‘发语之业’。省略‘发’字，只称为‘语业’。比喻的说法如前所述。 ‘意’是指心识能够进行思量，并且趋向于其他生命和境界，所以称为‘意’。产生思量的行为，称为‘意业’。使心意造作善、不善等各种事情，完整地说，应该称为‘作意之业’。省略‘作’字，只称为‘意业’。或者，与‘意’相应的行为称为‘意业’。省略‘相应’字，只称为‘意业’。比喻的说法如前所述。 如果说三种业都以思为本体，那么在散乱的心和无心的状态下，没有思的时候，怎么能说具有律仪（Vinaya，戒律）或不律仪（non-Vinaya，非戒律）呢？这是因为思的差别所熏习成的种子没有损坏的缘故，所以说具有律仪或不律仪，因此没有过失。思的差别，是指选取殊胜的思，能够引发律仪或不律仪的显现。由于这种思，熏习成了两种殊胜的种子。依靠这两种种子没有损坏的状态，假立善恶律仪的无表业（Avijñapti-karma，无表色）。 到什么时候才能说种子损坏呢？就是由思的差别所熏习成的种子，指的是从此以后，不作产生遮止或不遮止的思。像先前所受持的律仪，谁能损坏这样的种子呢？就是如果有思能够引发身语的表达，因此舍弃了善恶律仪，以及其他的舍弃之因，也能损坏种子。为什么不说眼等业呢？因为这部经中，只说了有情（sentient beings）的加行之业（volitional action），没有说诸法（Dharma，事物）的作用之业。什么是有情的加行之业呢？就是随着作者的意愿所造作的行为。什么是诸法的作用之业呢？就是眼耳等各自的功能。 佛说三业义理深奥精细，我依据经文和道理，巧妙地辩论阐明。 愿凭借这功德利益众生，使他们都能迅速证得清净的觉悟。 《大乘成业论》一卷