English
English version ‘Going through’ is called non-violation. The ‘speech’ here refers to the act whose nature is language and sound. Because language can express the meaning one wants to say, it is called ‘speech’. The thought that can initiate speech and then speak it out is called ‘speech karma’ (Vak-karma). Or, ‘speech’ refers to the basis upon which words and the like rely. Because it carries words and the like, and can interpret and express meaning, it is called ‘speech’. Fully speaking, it should be called ‘the karma of uttering speech’. Omitting the word ‘uttering’, it is simply called ‘speech karma’. The metaphorical explanation is as described before. ‘Mind’ refers to consciousness that can think and tends towards other lives and realms, so it is called ‘mind’. The act of generating thought is called ‘mind karma’ (Manas-karma). Causing the mind to create various things such as good and non-good, fully speaking, it should be called ‘the karma of mental action’. Omitting the word ‘mental action’, it is simply called ‘mind karma’. Or, the karma corresponding to ‘mind’ is called ‘mind karma’. Omitting the word ‘corresponding’, it is simply called ‘mind karma’. The metaphorical explanation is as described before. If the three karmas are said to have thought as their essence, then in a scattered mind and a state of no-mind, when there is no thought, how can one be said to possess Vinaya (discipline) or non-Vinaya (non-discipline)? This is because the seeds formed by the differentiation of thought are not damaged, so it is said that one possesses Vinaya or non-Vinaya, therefore there is no fault. The differentiation of thought refers to selecting the superior thought that can initiate the manifestation of Vinaya or non-Vinaya. Because of this thought, two kinds of superior seeds are cultivated. Relying on the state where these two seeds are not damaged, the unmanifested karma (Avijñapti-karma) of good and evil Vinaya is provisionally established. When can it be said that the seeds are damaged? It refers to the seeds cultivated by the differentiation of thought, which means that from then on, one does not create thoughts that generate prohibition or non-prohibition. Like the Vinaya previously received, who can damage such seeds? It is when there is thought that can initiate the expression of body and speech, thereby abandoning good and evil Vinaya, and other causes of abandonment can also damage the seeds. Why are the karmas of the eye and so on not mentioned? Because in this sutra, only the volitional action (加行之業) of sentient beings (有情) is mentioned, not the action of phenomena (Dharma). What is the volitional action of sentient beings? It is the action created according to the will of the author. What is the action of phenomena? It is the respective functions of the eyes, ears, and so on. The Buddha spoke of the profound and subtle meaning of the three karmas, and I, relying on the scriptures and reason, skillfully debate and elucidate them. May I, relying on this merit, benefit all beings, so that they may all quickly attain pure enlightenment. The Great Vehicle Treatise on the Accomplishment of Karma, one volume --------------------------------------------------------------------------------