Abhidharmakosa-bhasya, Fascicle 15, of the Sarvastivada school

由眼耳意識，並餘三所證，

Realized by eye, ear and mental consciousness, and by the other three,

如次第名為，所見聞知覺。

They are called, in order, the seen, the heard, the known and the sensed.

論曰：毘婆沙師作如是說：若境由眼識所證名所見，若境由耳識所證名所聞，若境由意識所證名所知，若境由鼻識舌識及身識所證名所覺。所以然者，香味觸三無記性故如死無覺，故能證者偏立覺名。何證知然？由經理證。言由經者，謂契經說：佛告大母：汝意云何？諸所有色非汝眼見、非汝曾見、非汝當見、非希求見，汝為因此起欲起貪、起親起愛、起阿賴耶、起尼延底、起耽著不？不爾。大德！諸所有聲非汝耳聞，廣說乃至諸所有法非汝意知，廣說乃至，不爾。大德！復告大母：汝於此中應知所見，唯有所見應知所聞所覺所知，唯有所聞所覺所知。此經既於色聲法境說為所見所聞所知，准此定於香等三境總合建立一所覺名。若不許然，何名所覺？又香味觸在所見等外，於彼三境應不起言說。是名為理。此證不成，且經非證，經義別故。非此經中世尊為欲決判見等四所言相，然見此經所說義者，謂佛勸彼於六境中及於見等四所言事，應知但有所見等言，不應增益愛非愛相。若爾，何相名所見等？有餘師說：若是五根現所證境名為所見，若他傳說名為所聞，若運自心以種種理比度所許名為所覺，若意現證名為所知。於五境中一一容起見聞覺知四種言說，於第六境除見有三，由此覺名非無所目，香等三境言說非無，故彼理言亦為無理。先軌範師作如是說：眼所現見名為所見，從他傳聞名為所聞，自運己心諸所思搆名為所覺，自內所受及自所證名為所知。且止傍言，應申正論。頗有由身表異想義不由發語成虛誑語耶？曰：有。故論言：頗有不動身殺生罪觸耶？曰：有，謂發語。頗有不發語誑語罪觸耶？曰：有，謂動身。頗有不動身不發語二罪所觸耶？曰：有，謂仙人意憤及布灑他時。若不動身亦不發語，欲無無表離表而生，此二如何得成業道？於如是難應設劬勞。已辯虛誑語。當辯餘三語。頌曰：

The treatise says: The Vaibhasika masters say: If an object is realized by eye consciousness it is called the seen; if by ear consciousness, the heard; if by mental consciousness, the known; if by the consciousness of nose, tongue or body, the sensed. Why is it so? Because smell, taste and touch are of indeterminate nature, like a corpse without sensation, so what realizes them is specially given the name of 'sensing'. How is this known? By scripture and by reasoning. By scripture, as the sutra says: The Buddha said to the Great Mother: What do you think? Of all forms that you do not see with your eyes, have not seen, will not see, and do not seek to see, do you give rise to desire or greed, to closeness or love, to attachment (alaya), to pursuit (nirayati), or to clinging because of them? She said: Not so, Reverend One. Of all sounds you do not hear with your ears, and so on at length up to all dharmas that you do not know with your mind, and so on at length, not so, Reverend One. He again said to the Great Mother: In this you should know what is seen, and only what is seen should be known, and what is heard, sensed and known, and only what is heard, sensed and known. Since this sutra speaks of the objects of form, sound and dharma as seen, heard and known, by analogy the three objects of smell and so on are together established under the one name 'sensed'. If this is not accepted, what is called 'sensed'? Also smell, taste and touch are outside the seen and so on, and one should not make statements about those three objects. This is the reasoning. This proof is not established: first, the sutra is not a proof, because the meaning of the sutra is different. In this sutra the World-Honored One does not intend to decide the characteristics of the four kinds of speech such as 'seen'; rather, one sees that the meaning spoken of in this sutra is that the Buddha urges her that, among the six objects and the things spoken of as seen and so on, one should know that there are only the words 'seen' and the rest, and should not add notions of loved and unloved. If so, what characteristics are called 'seen' and so on? Some other teachers say: What is realized directly by the five faculties is called the seen; what is transmitted by others is called the heard; what one infers with one's own mind by various reasonings and approves is called the sensed; what is directly realized by the mind is called the known. For each of the five objects, four kinds of speech, seen, heard, sensed and known, can arise; for the sixth object, apart from the seen there are three. For this reason the name 'sensed' is not without a referent, and statements about smell and the rest three objects are not absent, so their argument is also unreasonable. The earlier master said: What is directly seen by the eye is called the seen, what is heard from others is called the heard, what one conceives by one's own mind is called the sensed, and what one receives inwardly and realizes oneself is called the known. Let us set aside this digression and state the main discussion. Is there a case where false speech is completed by a different perception expressed through bodily manifest action, without uttering words? Yes. Therefore the treatise says: Is there a case where one is touched by the guilt of killing without moving the body? Yes, namely uttering words. Is there a case where one is touched by the guilt of false speech without uttering words? Yes, namely moving the body. Is there a case where one is touched by both faults without moving the body or uttering words? Yes, namely a sage's mind of anger, and at the time of the poshadha (day of reciting the precepts). If one neither moves the body nor utters words, and there is no desire for the unmanifest to arise apart from the manifest, how can these two complete the path of karma? One should make efforts regarding such a difficulty. False speech has been explained. Next one should explain the other three kinds of speech. The verse says:

染心壞他語，說名離間語，

Speech that breaks others apart with a defiled mind is called divisive speech,

非愛麁惡語，諸染雜穢語，

Unloved and coarse words are harsh speech, and all defiled speech is idle chatter,

餘說異三染，佞歌邪論等。

The rest are said to be defiled differently from the three: flattery, songs, wrong treatises and the like.

論曰：若染汙心發壞他語，若他壞不壞俱成離間語。解義不誤，流至此中。若以染心發非愛語毀呰於他，名麁惡語。前染心語流至此故，解義不誤亦與前同。謂本期心所欲罵者，解所說義業道方成。一切染心所發諸語名雜穢語。所以者何？染所發言皆雜穢故。唯前語字流至此中。有餘師說：異虛誑等前三種語，所有一切染心發言名雜穢語，此謂佞歌及邪論等。佞謂諂佞，如有苾芻邪命居懷發諂佞語。歌謂歌詠，如世有人以染汙心諷吟相調，及倡伎者為悅他情以染汙心作諸詞曲。言邪論者，謂廣辯說諸不正見所執言詞。等謂染心所發悲嘆，及諸世俗戲論言詞。但異前三染心所發，一切皆是雜穢語收。輪王現時亦有歌詠，如何不是雜穢語收？由彼語從出離心發，能引出離，非預染心。有餘師言：爾時亦有成嫁娶等所發染言，由過輕故不成業道。已辯三語。當辯意三。頌曰：

The treatise says: If a defiled mind utters words that break others apart, then whether the other party is actually broken or not, it constitutes divisive speech once the meaning is understood without error; the "flow" of the earlier verse reaches here. If, with a defiled mind, one utters unpleasant words that revile others, it is called harsh speech. Since the defiled-mind speech of the earlier case flows to this one, so too the understanding of the meaning without error is the same as before: if the person originally intended to scold, the course of action is complete once the meaning of what was said is understood. All words uttered by a defiled mind are called idle chatter. Why? Because all words uttered by defilement are mixed and foul. Only the earlier words "flow" to this one. Some other masters say: Apart from the earlier three kinds of speech, namely false and so on, all words uttered by a defiled mind are called idle chatter, meaning flattering songs and heretical treatises and the like. Flattery is obsequiousness, as when a bhikshu who lives by wrong livelihood utters flattering words in his heart. Songs are singing, as when people in the world with defiled minds chant to tease one another, and performers with defiled minds compose lyrics and tunes to please others. Heretical treatises are the widespread explanation of words held by wrong views. "And so on" means laments uttered by a defiled mind, and the various worldly frivolous words. All defiled-mind utterances other than the earlier three are included in idle chatter. When a Wheel-Turning King appears there is also singing; how is that not included in idle chatter? Because those words arise from a mind of renunciation, can lead to renunciation, and do not presuppose defilement. Other masters say: At that time there are also defiled words spoken in arranging marriages and the like, but because they are too slight they do not constitute a course of action. The three kinds of speech have been explained. The three of mind should now be explained. The verse says:

惡欲他財貪，憎有情瞋恚，

Wicked desire for others' wealth is greed, hatred of sentient beings is ill will,

撥善惡等見，名邪見業道。

Denying good and evil and the like is wrong view; these are called the courses of action.

論曰：於他財物惡欲名貪，謂於他財非理起欲，如何令彼屬我非他，起力竊心耽求他物，如是惡欲名貪業道。有餘師言：諸欲界愛皆貪業道。所以者何？《五蓋經》中依貪欲蓋，佛說應斷此世間貪，故知貪名總說欲愛。有說：欲愛雖盡名貪，而不可說皆成業道，此惡行中攝麁品故。勿輪王世及北俱盧所起欲貪成貪業道。於有情類憎恚名瞋，謂於他有情慾為傷害事，如是憎恚名瞋業道。於善惡等惡見撥無，此見名為邪見業道。如經說：無施與、無愛樂、無祠祀、無妙行、無惡行、無妙惡行業果異熟、無此世間無彼世間、無母無父、無化生有情、世間無沙門、或婆羅門是阿羅漢。彼經具顯謗業謗果謗聖邪見，此頌舉初等言攝後。

The treatise says: Wicked desire for the property of others is called greed, namely giving rise unreasonably to desire for others' wealth, thinking how to make it mine and not theirs, and with a mind to seize by force, being bent on getting others' things; such wicked desire is called the course of action of greed. Some other masters say: All craving of the desire realm is the course of action of greed. Why? Because in the Sutra of the Five Hindrances the Buddha, speaking on the hindrance of greed and desire, said that one should cut off this worldly greed, and so one knows that greed is a general name for craving of desire. Some say: Although all craving of desire is called greed, it cannot be said that all becomes a course of action, because this is included among the coarse category of evil conduct. Otherwise the desire and greed that arise in the age of a Wheel-Turning King and in Uttarakuru would become the course of action of greed. Hatred of sentient beings is called ill will, namely desiring to harm other sentient beings; such hatred is called the course of action of ill will. Wicked views denying good and evil and the like are called the course of action of wrong view. As the sutra says: There is no giving, no love of offering, no sacrifice, no good conduct, no evil conduct, no ripening of the fruit of good and evil conduct, no this world or other world, no mother or father, no beings born by transformation, and in the world there are no ascetics or brahmins who are arhats. That sutra fully shows wrong views that slander karma, slander its fruit and slander the noble ones; this verse cites the first and by "and the like" includes the rest.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang by imperial order

分別業品第四之五

Chapter 4, Analysis of Karma, Part 5

如是已辯十業道相。依何義名業道？頌曰：

Having thus explained the characteristics of the ten courses of action, on what meaning is it called a course of action? The verse says:

此中三唯道，七業亦道故。

Among these, three are only courses, and seven are also karma, because they are courses of karma.

論曰：十業道中後三唯道，業之道故立業道名。彼相應思說名為業，彼轉故轉、彼行故行，如彼勢力而造作故。前七是業，身語業故，亦業之道，思所遊故。由能等起身語業思，託身語業為境轉故。業業之道立業道名，故於此中言業道者，具顯業道業業道義。雖不同類而一為餘，於世典中俱極成故。離殺等七、無貪等三立業道名，類此應釋。此加行後起，何緣非業道？為此依此彼方轉故。又前說此攝麁品故。又若由此有減有增，令內外物有增有減，立為業道，異此不然。譬喻論師執貪瞋等即是意業，依何義釋彼名業道？應問彼師。然亦可言：彼是意業惡趣道故立業道名，或互相乘皆名業道。如是所說十惡業道，皆與善法現起相違。諸斷善根由何業道？斷續善相差別云何？頌曰：

The treatise says: Among the ten courses of action, the last three are only courses; because they are the path of karma they are named courses of action. The volition associated with them is called karma; it is called "turning" because it turns in line with them, and "moving" because it moves in line with them, since one acts by their power. The first seven are karma, being bodily and verbal karma, and are also the course of karma, because they are what volition travels through. Because the volition that gives rise to bodily and verbal karma operates by taking bodily and verbal karma as its object, the karma and the course of karma are named a course of action; therefore when it is said "course of action" here, the meaning of both the course of action and the karma that is the course is fully shown. Although they are not of the same kind, one being for the other is fully established in worldly texts. The abstentions from killing and so on, the seven, and non-greed and so on, the three, are named courses of action, and should be explained in the same way. Why is the preparatory stage and the later arising not a course of action? Because the course is that on which the other turns. Also, as said before, this is included in the coarse category. Also, if by this the inner and outer things increase or decrease and so it is established as a course of action, then it is otherwise not so. The Sautrantika masters hold that greed, ill will and so on are themselves mental karma; on what meaning do they explain these as courses of action? One should ask those masters. But one might also say: They are mental karma and the path to evil destinies, and so are established as courses of action, or they ride on each other and are all called courses of action. The ten courses of evil karma spoken of in this way are all contrary to the arising of wholesome dharmas. By what course of action is the severing of good roots, and how do the severing and reconnecting of wholesome states differ? The verse says:

唯邪見斷善，所斷欲生得，

Only wrong view severs good roots; what is severed is the innate one of the desire realm,

撥因果一切，漸斷二俱捨。

Denying cause and effect, all of it, severing gradually; both are abandoned.

人三洲男女，見行斷非得，

In humans of the three continents, male or female, the one of view-practice severs, not the one who has attained,

續善疑有見，頓現除逆者。

Reconnecting good: doubt and right view, at once and presently, except for those who have committed heinous crimes.

論曰：惡業道中唯有上品圓滿邪見能斷善根。若爾，何緣本論中說云何上品諸不善根，謂諸不善根能斷善根者？或離欲位最初所除，由不善根能引邪見，故邪見事推在彼根。如火燒村，火由賊起，故世間說彼賊燒村。何等善根為此所斷？謂唯欲界生得善根，色無色善先不成故。《施設足論》當云何通？如彼論言：唯由此量是人已斷三界善根，依上善根得更遠說，令此相續非彼器故。何緣唯斷生得善根？加行善根先已退故。緣何邪見能斷善根？謂定撥無因果邪見。撥無因者，謂定撥無妙行惡行。撥無果者，謂定撥無彼果異熟。有餘師說：此二邪見猶如無間解脫道別。有餘師說：斷善邪見唯緣有漏非無漏緣，唯自界緣不緣他界。由彼唯作相應隨眠，境不隨增，勢力劣故。如是說者通一切緣，隨因亦增，有強力故。有餘師說：九品善根由一剎那邪見頓斷，如見道斷見所斷惑。如是說者漸斷善根，謂九品善根由九品邪見逆順相對漸次而斷。如修道斷修所斷惑，即下下邪見能斷上上善根，乃至下下善根上上邪見所斷。若作是說，符本論文。如本論言：云何名微俱行善根？謂斷善根時最後所捨者，由捨彼故名斷善根。若爾，彼文何理復說：云何上品諸不善根？謂諸不善根能斷善根者。彼依究竟密說此言，由此善根斷無餘故。謂若猶有一品善根，餘品善根因斯可起，未可說彼名斷善根；斷究竟時方名斷善，故唯說上品名能斷善根。有餘師言：斷九品善終無中出如見道中。如是說者，通出不出。有餘師說：先捨律儀後斷善根，未易捨故。如是說者，若彼律儀是此品心所等起果，此品心斷捨彼律儀，以果與因品類同故。為在何處能斷善根？人趣三洲非在惡趣亦非天趣。所以者何？以惡趣中染不染慧不堅牢故，以天趣中現見善惡諸業果故。言三洲者，除北俱盧，彼無極惡阿世耶故。有餘師說：唯贍部洲。若爾，便違本論所說。

The treatise says: Among the evil courses of action, only the fully complete wrong view of the highest grade can sever good roots. If so, why does the original treatise say: What are the unwholesome roots of the highest grade? They are the unwholesome roots that can sever good roots. Or: What is first removed in the stage of freedom from desire? Because the unwholesome roots can lead to wrong views, the matter of wrong view is attributed to those roots, as when fire burns a village and the fire arises from thieves, so the world says that thief burned the village. Which good roots are severed by this? Only the innate good roots of the desire realm, because the good roots of the form and formless realms are not previously accomplished. How should the Prajnaptipada treatise be reconciled? As that treatise says: By this measure one is a person who has severed the good roots of the three realms, and relying on the higher good roots one can say it is more remote, so that this continuity is not that vessel. Why are only innate good roots severed? Because the good roots of application have already regressed earlier. By what wrong view are good roots severed? By the wrong view that definitely denies cause and effect. Denying cause means definitely denying good and evil conduct. Denying effect means definitely denying their fruit of maturation. Other masters say: These two wrong views are like the uninterrupted path and the path of liberation, separately. Other masters say: The wrong view that severs good roots takes only what has outflows as its object, not what is without outflows, and only its own realm and not other realms. Because it acts only as an associated latent tendency, its object does not increase, and its power is weak. One who says this applies to all objects, that it also increases following the cause, has a strong force. Other masters say: The nine grades of good roots are severed all at once by a single moment of wrong view, as in the path of seeing the afflictions severed by seeing are cut off. One who says this severs good roots gradually holds that the nine grades of good roots are severed progressively by the nine grades of wrong view in reverse and forward order matching each other, as in the path of cultivation afflictions severed by cultivation are cut off, that is, the lowest wrong view can sever the highest good root, up to the highest wrong view severing the lowest good root. If one says this, it accords with the original text. As the original treatise says: What is called the subtle co-existing good root? It is the last thing abandoned at the time of severing the good roots, and because abandoning it, one is called one who has severed the good roots. If so, on what principle does that text then say: What are the unwholesome roots of the highest grade? They are the unwholesome roots that can sever good roots. That was said in an esoteric sense of the ultimate: that when the good roots are severed there are no others. That is, if even one grade of good root still remains, the other grades of good roots can arise from it, and one cannot yet say that person has severed the good roots; only when the severance is ultimate is it called severing the good, and so only the highest grade is said to be able to sever good roots. Other masters say: When the nine grades of good roots are severed, they never reappear partway, as in the path of seeing. One who says this holds that it covers both emerging and not emerging. Other masters say: One first abandons the restraints and later severs the good roots, because they are not easily abandoned. One who says this holds that if that restraint is a fruit arisen from this grade of mental factors, that grade of mind severs and abandons that restraint, since the fruit and cause are of the same class. In what place can good roots be severed? In the human realm of the three continents, not in the evil destinies and not in the heavens. Why? Because in the evil destinies wisdom, whether defiled or not, is not firm, and in the heavens the fruits of good and evil karma are seen directly. The "three continents" excludes Uttarakuru, because there is no extremely evil disposition there. Other masters say: Only Jambudvipa. If so, that would contradict what the original treatise says.

如本論說：贍部洲人極少成八根，東西洲亦爾。如是斷善，依何類身？唯男女身，志意定故。有餘師說：亦非女身，欲勤慧等皆昧鈍故。若爾，便違本論所說。如本論說：若成女根定成八根，男根亦爾。為何行者能斷善根？唯見行人非愛行者，諸愛行者惡阿世耶極躁動故，諸見行者惡阿世耶極堅深故。由斯理趣，非扇搋等能斷善根，愛行類故。又此類人如惡趣故。此善根斷其體是何？善斷應知非得為體，以斷善位善得不生非得續生，替善根得非得生位，名斷善根。故斷善根非得為體。善根斷已由何復續？由疑有見。謂因果中有時生疑：此或應有？或生正見，定有非無。爾時善根得還續起，善得起故名續善根。有餘師言：九品漸續。如是說者，頓續善根然後後時漸漸現起，如頓除病氣力漸增。於現身中能續善不？亦有能續，除造逆人。經依彼人作如是說：彼定於現法，不能續善根。彼人定從地獄將歿、或即於彼將受生時能續善根，非餘位故。言將生位，謂中有中。將歿時言，謂彼將死。若由因力彼斷善根將死時續，若由緣力彼斷善根將生時續，由自他力應知亦爾。又意樂壞非加行壞斷善根者，是人現世能續善根。若意樂壞加行亦壞斷善根者，要身壞後方續善根。見壞戒不壞、見壞戒亦壞斷善根者，應知亦爾。有斷善根非墮邪定，應作四句。第一句者，謂布剌拏等。第二句者，謂未生怨等。第三句者，謂天授等。第四句者，謂除前相。已乘義便辯斷善根，今應復明本業道義。所說善惡二業道中，有幾並生與思俱轉？頌曰：

(The treatise continues:) As the original treatise says: Very few people of Jambudvipa accomplish eight faculties, and the same holds for the eastern and western continents. In this severing of good, in what kind of body does it occur? Only in male or female bodies, because their will is determinate. Other masters say: Not in a female body either, because desire, effort, wisdom and so on are all dull. If so, that would contradict the original treatise. As the original treatise says: If one accomplishes the female faculty one definitely accomplishes eight faculties, and the male faculty likewise. What kind of practitioner can sever good roots? Only a person of view-practice, not of craving-practice, because those of craving-practice have extremely agitated evil dispositions, whereas those of view-practice have extremely firm and deep evil dispositions. By this reasoning, sandhas and the like cannot sever good roots, because they are of the craving type. Also this kind of person is like those in the evil destinies. What is the substance of this severing of good roots? One should know that the severing of good is not constituted by attainment: in the stage of severing good, the attainment of good does not arise, and non-attainment continues to arise, and in the stage where non-attainment arises in place of the attainment of good roots, it is called severing the good roots. Therefore the severing of good roots has non-attainment as its substance. After good roots are severed, by what are they reconnected? By doubt and right view. That is, regarding cause and effect, sometimes doubt arises: This may perhaps exist; or right view arises, that it definitely exists and does not not exist. At that time the attainment of good roots arises again, and because the attainment of good arises, it is called reconnecting the good roots. Other masters say: The nine grades are reconnected gradually. One who says this holds that the good roots are reconnected all at once, then gradually appear later, as when an illness is removed suddenly and strength gradually increases. In this present body can one reconnect the good? Yes, except for those who have committed heinous crimes. The sutra speaks of those persons in this way: They definitely cannot reconnect their good roots in the present life. Such a person definitely reconnects the good roots when about to die in hell, or just when about to be reborn there, and not at other times. "About to be reborn" refers to the intermediate existence; "about to die" refers to the time of dying there. If by the power of a cause one who severed the good roots reconnects at dying, and if by the power of conditions one reconnects when about to be reborn, one should know that the same applies by one's own or others' power. Also a person whose good roots are severed through corruption of inclination and not corruption of application can reconnect the good roots in the present life. If both inclination and application are corrupted, one reconnects the good roots only after the body is destroyed. Likewise for those whose view is corrupted but precepts are not corrupted, or whose view and precepts are both corrupted and good roots severed. There are those who sever good roots yet do not fall into the fixed wrong; one should make four alternatives. The first: Purana (Kasyapa) and others. The second: Ajatasatru and others. The third: Devadatta and others. The fourth: the remaining cases apart from the above. Having taken the opportunity to discuss the severing of good roots, we now should again clarify the original meaning of the courses of action. Among the two courses of good and evil action spoken of, how many arise together with the volition? The verse says:

業道思俱轉，不善一至八，

The courses of action turn together with volition, the unwholesome from one to eight,

善總開至十，別遮一八五。

The wholesome in general open up to ten, in particular they exclude one, eight and five.

論曰：於諸業道思俱轉中，且不善與思從一唯至八。一俱轉者，謂離所餘貪等三中隨一現起，若先加行造惡色業不染心時隨一究竟。二俱轉者，謂瞋心時究竟殺業，若起貪位成不與取、或欲邪行、或雜穢語。三俱轉者，謂以瞋心於屬他生俱時殺盜。若爾，所說偷盜業道由貪究竟，理應不成，依不異心所作究竟，故作如是決判應知，若先加行造惡色業貪等起時隨二究竟。四俱轉者，謂欲壞他說虛誑言或麁惡語，意業道一、語業道三。若先加行造惡色業，貪等現前隨三究竟。如是五六七皆如理應知。八俱轉者，謂先加行造作所餘六惡色業，自行邪欲俱時究竟，後三業道自力現前必不俱行，故無九十。如是已說不善業道與思俱轉數有不同。善業道與思，總開容至十。別據顯相，遮一八五。二俱轉者，謂善五識及依無色盡無生智現在前時無散善七。三俱轉者，謂與正見相應意識現在前時無七色善。四俱轉者，謂惡無記心現在前位，得近住近事勤策律儀。六俱轉者，謂善五識現在前時得上三戒。七俱轉者，謂善意識無隨轉色正見相應現在前時得上三戒，或惡無記心現前時得苾芻戒。九俱轉者，謂善五識現在前時得苾芻戒，或依無色盡無生智現在前時得苾芻戒，或靜慮攝盡無生智相應意識現在前時。十俱轉者，謂善意識無隨轉色正見相應現在前時得苾芻戒，或餘一切有隨轉色正見相應心正起位。別據顯相所遮如是，通據隱顯則無所遮。謂離律儀有一八五。一俱轉者，謂惡無記心現在前時得一支遠離。五俱轉者，謂善意識無隨轉色正見相應現在前時得二支等。八俱轉者，謂此意識現在前時得五支等。善惡業道於何界趣處？幾唯成就、幾亦通現行？頌曰：

The treatise says: Among the courses of action turning together with volition, first the unwholesome turn with volition from one up to eight. One turning together: in the state of one of greed, ill will and so on arising apart from the others, if one previously prepared and performed evil bodily karma, when the mind is not defiled one of them is completed. Two turning together: when with an ill-willed mind one completes the karma of killing, if greed arises it becomes taking what is not given, or sexual misconduct, or idle chatter. Three turning together: when with an ill-willed mind one kills and steals simultaneously what belongs to another living being. If so, the course of action of stealing as said would be completed through greed, and this reasoning would not hold; but because the completion is done without a different mind, so one should understand this to be definitively judged; if one previously prepared and performed evil bodily karma, when greed and so on arise, two are completed according to the case. Four turning together: wishing to ruin another and speaking false words or harsh words, one mental course of action and three verbal courses of action. If one previously prepared and performed evil bodily karma, when greed and so on appear, three are completed accordingly. Thus five, six and seven should be understood according to reason. Eight turning together: one previously prepared and performed the other six evil bodily acts, and own wicked desire is completed simultaneously; the last three courses of action, by their own power appearing, certainly do not occur together, and therefore there are no nine or ten. Thus it is said that the number of unwholesome courses of action turning together with volition differs. Wholesome courses of action with volition in general may open up to ten. Considered separately by their conspicuous aspects, one, eight and five are excluded. Two turning together: when the wholesome five consciousnesses and the knowledge of exhaustion and non-arising based on the formless realm are present, there are no seven kinds of distracted good. Three turning together: when mental consciousness associated with right view is present, there are no seven kinds of bodily good. Four turning together: in the stage when an evil or neutral mind is present, one obtains the restraint of approaching and dwelling near, of lay disciple, and of novice. Six turning together: when the wholesome five consciousnesses are present, one obtains the upper three precepts. Seven turning together: when wholesome mental consciousness without accompanying form is present, associated with right view, one obtains the upper three precepts; or when an evil or neutral mind is present one obtains the bhikshu precepts. Nine turning together: when the wholesome five consciousnesses are present, one obtains the bhikshu precepts; or when the knowledge of exhaustion and non-arising based on the formless realm is present one obtains the bhikshu precepts; or when mental consciousness associated with the knowledge of exhaustion and non-arising included in dhyana is present. Ten turning together: when wholesome mental consciousness without accompanying form is present, associated with right view, one obtains the bhikshu precepts; or at the moment when all other minds with accompanying form associated with right view arise. Considered separately according to conspicuous aspects, these are what is excluded; considered generally including the hidden and the evident, nothing is excluded. That is, apart from the restraints, there are one, eight and five. One turning together: when an evil or neutral mind is present one obtains one limb of abstention. Five turning together: when wholesome mental consciousness without accompanying form is present, associated with right view, one obtains two limbs and so on. Eight turning together: when this mental consciousness is present one obtains five limbs and so on. In what realms, destinies and places are the good and evil courses of action, and how many are only accomplished and how many also appear in action? The verse says:

不善地獄中，麁雜瞋通二，

The unwholesome in hell, harsh, idle and ill will cover both,

貪邪見成就，北洲成後三，

Greed and wrong view are accomplished only, in the northern continent the last three are accomplished,

雜語通現成，餘欲十通二。

Idle speech covers both appearing and accomplished, the other desire-realm ones, ten cover both.

善於一切處，後三通現成，

The good, in all places, the last three cover both appearing and accomplished,

無色無想天，前七唯成就，

In the formless realm and the realm of non-perception, the first seven are only accomplished,

餘處通成現，除地獄北洲。

In other places they cover both accomplished and appearing, except hells and the northern continent.

論曰：且於不善十業道中，那落迦中三通二種。謂麁惡語、雜穢語、瞋三種皆通現行成就？由相罵故有麁惡語，由悲叫故有雜穢語，身心麁強𢤱悷不調，由互相憎故有瞋恚。貪及邪見成而不行，無可愛境故、現見業果故。業盡死故無殺業道，無攝財物及女人故。無不與取及欲邪行，以無用故無虛誑語，即由此故及常離故無離間語。北俱盧洲貪瞋邪見皆定成就而不現行，不攝我所故、身心柔軟故、無惱害事故、無惡意樂故。唯雜穢語通現及成，由彼有時染心歌詠，無惡意樂故。彼無殺生等，壽量定故、無攝財物及女人故、身心軟故及無用故，隨其所應。彼人云何行非梵行？謂彼男女互起染時，執手相牽往詣樹下，樹枝垂覆知是應行，樹不垂枝並愧而別。除前地獄、北俱盧洲，餘欲界中十皆通二。謂於欲界天、鬼、傍生及人三洲，十惡業道皆通成現，然有差別。謂天、鬼、傍生前七業道唯有處中攝無不律儀，人三洲中二種俱有。雖諸天眾無有殺天，而或有時殺害餘趣。有餘師說：天亦殺天，斬首截腰其命方斷。已說不善。善業道中無貪等三，於三界五趣皆通二種，謂成就、現行。身語七支無色無想，但容成就必不現行。謂聖有情生無色界，成就過未無漏律儀，無想有情必成過未第四靜慮靜慮律儀。然聖隨依何地依止曾起曾滅無漏律儀？生無色時成彼過去，若未來世依五地身，無漏律儀皆得成就。餘界趣處除地獄、北洲，七善皆通現行及成就，然有差別。謂鬼、傍生有離律儀處中業道，若於色界唯有律儀，三洲、欲天皆具二種。不善善業道所得果云何？頌曰：

The treatise says: Among the ten unwholesome courses of action, in hell three cover both kinds: harsh speech, idle speech and ill will cover both appearing and accomplished. Harsh speech occurs because of mutual cursing, idle speech occurs because of crying and lamenting, and ill will occurs because body and mind are coarse, fierce and perverse, and they hate one another. Greed and wrong view are accomplished but do not appear, because there is no lovable object and because the fruits of karma are directly seen. There is no killing as a course of action because they die only when karma is exhausted, and there are no possessions or women to take. There is no taking what is not given or sexual misconduct, since there is no use for them; there is no false speech for the same reason, and no divisive speech because of that same reason and because they are constantly apart. In Uttarakuru greed, ill will and wrong view are definitely accomplished but do not appear, because there is no sense of mine, their bodies and minds are soft, there are no harassing matters, and no evil dispositions. Only idle speech covers both appearing and accomplished, because they sometimes sing with a defiled mind and have no evil disposition. They have no killing and so on because their life span is fixed, there are no possessions or women to seize, their bodies and minds are soft and there is no use for them, as appropriate. How do those people practice non-celibate acts? When a man and woman there arouse defilement toward each other, they take hands and go together to a tree; if the branches droop over them they know it is proper to act, and if the tree does not droop its branches they part in shame. Apart from the above hells and Uttarakuru, in the rest of the desire realm all ten cover both. That is, in the desire-realm heavens, ghosts, animals and humans of the three continents, the ten evil courses of action all cover both accomplished and appearing, yet there are differences. Namely, for the heavens, ghosts and animals the first seven courses of action are included only in the middle, there being no non-restraint; in the three continents of humans both kinds exist. Although there is no killing of gods among the heavenly host, they may sometimes kill beings of other destinies. Other masters say: Gods also kill gods, and their life is cut off only when the head is severed or the waist is cut. The unwholesome has been explained. Among the wholesome courses of action, non-greed and the other two cover both kinds in all five destinies of the three realms, namely accomplished and appearing. The seven limbs of body and speech, in the formless realm and among non-perception beings, may be accomplished but certainly do not appear. That is, noble sentient beings born in the formless realm accomplish the undefiled restraint of past and future, and non-perception beings must accomplish the dhyana restraint of the fourth dhyana of past and future. Yet the noble, depending on whatever level they have relied on, have undefiled restraint that has arisen and ceased; when born in the formless realm it is accomplished as past, and in the future depending on the bodies of the five levels the undefiled restraint is all accomplished. In the other realms, destinies and places, apart from hells and the northern continent, the seven wholesome ones all cover both appearing and accomplished, yet there are differences. Ghosts and animals have courses of action in the middle that are restraint-free abstentions; in the form realm there is only restraint; the three continents and desire-realm heavens have both kinds. What fruits are obtained from unwholesome and wholesome courses of action? The verse says:

皆能招異熟，等流增上果，

All can bring about maturation, the fruit of outflow and the dominant fruit,

此令他受苦，斷命壞威故。

This causes others to suffer, cuts off life and ruins majesty.

論曰：且先分別十惡業道各招三果。其三者何？異熟、等流、增上別故。謂於十種若習若修若多所作，由此力故，生那落迦是異熟果。從彼出已來生此間，人同分中受等流果，謂殺生者壽量短促，不與取者資財乏匱，欲邪行者妻不貞良，虛誑語者多遭誹謗，離間語者親友乖穆，麁惡語者恆聞惡聲，雜穢語者言不威肅。貪者貪盛、瞋者瞋增、邪見者增痴，彼品痴增故。是名業道等流果別。人中短壽亦善業果，如何可說是殺等流？不言人壽即殺業果，但言由殺人壽量短，應知殺業與人命根作障礙因令不久住。此十所得增上果者，謂外所有諸資生具，由殺生故光澤鮮少，不與取故多遭霜雹，欲邪行故多諸塵埃，虛誑語故多諸臭穢，離間語故所居險曲，麁惡語故田多荊棘磽確醎鹵稼穡匪宜，雜穢語故時候變改。貪故果少、瞋故果辣，由邪見故果少或無。是名業道增上果別。為一殺業感那落迦異熟果已復令人趣壽量短促？為更有餘？有餘師言：即一殺業先感彼異熟後感此等流。有餘復言：二果因別，先謂加行、後謂根本。雖復總說一殺生言，而實通收根本眷屬。此中所說等流果言，非越異熟及增上果，據少相似假說等流。此十何緣各招三果？且初殺業於殺他位令他受苦斷命失威，謂殺生時令他受苦，故墮於地獄受苦異熟果，斷他命故來生人中受命短促為等流果，壞他威故感諸外物鮮少光澤為增上果。餘惡業道如理應思。由此應準知善業道三果，謂離殺等若習若修若多所作，由此力故，生於天中受異熟果。從彼歿已來生此間，人同分中受等流果，謂離殺者得壽命長。餘上相違如理應說。又契經說：八邪支中分色業為三，謂邪語業命。離邪語業邪命是何？雖離彼無而別說者，頌曰：

The treatise says: First let us distinguish that each of the ten evil courses of action brings three fruits. What are the three? Maturation, outflow and dominance, differently. That is, for the ten kinds, by practicing, cultivating and doing them often, through this power one is born in hell, which is the fruit of maturation. After emerging from it and being reborn here, among humans of the same kind one receives the fruit of outflow: one who kills has a short life, one who steals is poor in resources, one who commits sexual misconduct has an unchaste wife, one who lies is often slandered, one who speaks divisively has friends and relatives estranged, one who speaks harshly always hears harsh sounds, one who speaks idly has words without dignity. Greed leads to greater greed, ill will to increased ill will, wrong view to increased delusion, since delusion of that class increases. These are called the differences of the fruit of outflow of the courses of action. A short life among humans is also the fruit of good karma, so how can it be said to be the outflow of killing? It is not said that human life is the fruit of the karma of killing, but that people's life is short because of killing; one should know that the karma of killing acts as an obstructing cause for the human life faculty so that it does not remain long. As for the dominant fruits obtained by these ten, the external things such as supplies of life are, because of killing, less lustrous and fresh; because of stealing, often struck by frost and hail; because of sexual misconduct, full of dust; because of false speech, full of foul smells; because of divisive speech, dwellings are steep and winding; because of harsh speech, fields are full of thorns, rocky, salty and unfit for crops; because of idle speech, seasons change irregularly; because of greed, fruits are few; because of ill will, fruits are bitter; because of wrong view, fruits are few or none. These are called the differences of the dominant fruit of the courses of action. Does a single act of killing bring the fruit of maturation in hell and then also cause a short life span among humans, or are there others? Other masters say: The same act of killing first brings that maturation and later brings this outflow. Others say further: The causes of the two fruits are different, the first being the application and the later the root act. Although it is spoken of generally as one act of killing, in reality it includes the root act and its retinue. The word "outflow" here does not go beyond maturation and dominant fruit, and is called outflow provisionally on account of slight similarity. Why does each of these ten bring three fruits? Take first the karma of killing: in killing another it makes the other suffer, cuts off life and destroys majesty. That is, in killing, one makes another suffer, and so one falls into hell and receives the fruit of maturation of suffering; one cuts off another's life, and so being reborn among humans one receives a short life as the fruit of outflow; one destroys another's majesty, and so external things are less lustrous as the dominant fruit. The other evil courses of action should be considered accordingly. By this one should infer by analogy the three fruits of the wholesome courses of action: for abstention from killing and so on, by practicing, cultivating and doing them often, by this power one is born among the gods and receives the fruit of maturation. After dying there and being reborn here, among humans of the same kind one receives the fruit of outflow, namely one who abstains from killing obtains long life. The rest should be stated as the opposite of the above. Also the sutra says: Of the eight wrong limbs, form karma is divided into three, namely wrong speech, wrong action and wrong livelihood. Apart from wrong speech and wrong action, what is wrong livelihood? Although it is not apart from those, it is stated separately; the verse says:

貪生身語業，邪命難除故，

Greed gives rise to bodily and verbal karma, wrong livelihood is difficult to remove,

執命資貪生，違經故非理。

To hold that it is greed for livelihood supplies is contrary to the sutra and unreasonable.

論曰：瞋痴所生語身二業，如次名為邪語邪業。從貪所生身語二業，以難除故別立邪命。謂貪能奪諸有情心，彼所起業難可禁護。為於正命令殷重修，故佛離前別說為一。如有頌曰：

The treatise says: The verbal and bodily karma arising from ill will and delusion are called wrong speech and wrong action in order. The bodily and verbal karma arising from greed is separately established as wrong livelihood because it is difficult to remove. That is, greed can seize the minds of sentient beings, and the actions that arise from it are difficult to restrain. In order to make them cultivate right livelihood earnestly, the Buddha therefore separated it from the earlier ones and spoke of it as one. As a verse says:

俗邪見難除，由恆執異見，

For the layperson wrong view is difficult to remove, because they constantly hold different views,

道邪命難護，由資具屬他。

For the renunciant wrong livelihood is difficult to guard against, because their supplies depend on others.

有餘師執：緣命資具貪欲所生身語二業方名邪命，非餘貪生。所以者何？為自戲樂作歌舞等，非資命故。此違經故，理定不然。《戒蘊經》中觀象鬪等，世尊亦立在邪命中，邪受外境虛延命故。正語業命翻此應知。如前所言果有五種，此中何業有幾果耶？頌曰：

(The treatise continues:) Other masters hold that only the bodily and verbal karma arising from greed for the supplies of life is called wrong livelihood, not greed arising otherwise. Why? Because singing and dancing for one's own amusement is not for supplying life. This contradicts the sutra, and reasonably it is not so. In the Sutra of the Aggregate of Precepts, watching elephant fights and the like are also established by the World-Honored One as wrong livelihood, because wrongly taking external objects spreads out life in vain. Right speech, action and livelihood should be understood as the opposite of these. As said before there are five kinds of fruits; among these, which karma has how many fruits? The verse says:

斷道有漏業，具足有五果，

The path of severing, karma with outflows, has fully five fruits,

無漏業有四，謂唯除異熟；

Undefiled karma has four, namely excluding only maturation;

餘有漏善惡，亦四除離繫，

The other wholesome and unwholesome karma with outflows also has four, excluding disjunction,

餘無漏無記，三除前所除。

The other undefiled and neutral karma has three, excluding what was previously excluded.

論曰：道能證斷及能斷惑，得斷道名，即無間道。此道有二種，謂有漏、無漏。有漏道業具有五果。異熟果者，謂自地中斷道所招可愛異熟。等流果者，謂自地中後等若增諸相似法。離繫果者，謂此道力斷惑所證擇滅無為。士用果者，謂道所牽俱有解脫所修及斷。增上果者，謂離自性餘有為法。唯除前生。即斷道中無漏道業唯有四果，謂除異熟。餘有漏善及不善業亦有四果，謂除離繫。異前斷道，故說為餘。次後餘言例此應釋。謂餘無漏及無記業，唯有三果。除前所除，謂除前所除異熟及離繫。已總分別諸業有果，次辯異門業有果相，於中先辯善等三業。頌曰：

The treatise says: The path that can realize severing and can sever afflictions is called the path of severing, namely the uninterrupted path. This path is of two kinds, with outflows and without outflows. Karma of the path with outflows has all five fruits. The fruit of maturation is the lovable maturation brought about by the path of severing in its own level. The fruit of outflow is the later similar dharmas of equal or increasing kind in its own level. The fruit of disjunction is the unconditioned cessation through discrimination realized by severing afflictions by the power of this path. The fruit of human effort is what is drawn by the path: the co-existent liberation, what is cultivated, and what is severed. The dominant fruit is the other conditioned dharmas apart from its own nature, except those that arose earlier. Undefiled karma within the path of severing has only four fruits, excluding maturation. The other wholesome and unwholesome karma with outflows also has four fruits, excluding disjunction. The word "other" is different from the earlier path of severing; the following "other" should be explained in the same way. That is, the other undefiled and neutral karma have only three fruits, excluding what was excluded before, namely maturation and disjunction. Having generally distinguished karma and its fruits, we next discuss the aspects of karma and fruit by different approaches, first taking up the three karmas of wholesome and so on. The verse says:

善等於善等，初有四二三，

Wholesome and so on for the wholesome and so on, the first has four, two, three,

中有二三四，後二三三果。

The middle has two, three, four, the last two, three, three fruits.

論曰：最後所說皆如次言，顯隨所應遍前門義。且善、不善、無記三業一一為因，如其次第對善、不善、無記三法辯有果數。後例應知。謂初善業以善法為四果，除異熟。以不善為二果，謂士用及增上。以無記為三果，除等流及離繫。中不善業以善法為二果，謂士用及增上。以不善為三果，除異熟及離繫。以無記為四果，除離繫。等流雲何？謂遍行不善及見苦所斷餘不善業，以有身見、邊執見品諸無記法為等流故。後無記業以善法為二果，謂士用及增上。以不善為三果，除異熟及離繫。等流雲何？謂有身見、邊執見品諸無記業，以諸不善為等流故。以無記為三果，除異熟及離繫。已辯三性，當辯三世。頌曰：

The treatise says: The last-mentioned items all follow "in order," showing that the meaning of the earlier approach applies according to the case. Take each of wholesome, unwholesome and neutral karma as a cause, and in order determine the number of fruits for the three kinds of dharmas, and one should know the later ones by analogy. The first, wholesome karma, has four fruits among wholesome dharmas, excluding maturation; two fruits among unwholesome dharmas, namely human effort and dominance; and three among neutral dharmas, excluding outflow and disjunction. The middle, unwholesome karma, has two fruits among wholesome dharmas, namely human effort and dominance; three fruits among unwholesome dharmas, excluding maturation and disjunction; and four fruits among neutral dharmas, excluding disjunction. What of outflow? It is that pervasive unwholesome karma and the other unwholesome karma severed by seeing suffering have as fruit of outflow the neutral dharmas belonging to the view of a real self and the extreme views. The last, neutral karma, has two fruits among wholesome dharmas, namely human effort and dominance; three fruits among unwholesome dharmas, excluding maturation and disjunction. What of outflow? Neutral karma belonging to the view of a real self and the extreme views has the unwholesome dharmas as its fruit of outflow. It has three fruits among neutral dharmas, excluding maturation and disjunction. Having discussed the three natures, we now discuss the three times. The verse says:

過於三各四，現於未亦爾，

The past has four for each of the three, the present is likewise for the future,

現於現二果，未於未果三。

The present for the present has two fruits, the future for the future has three fruits.

論曰：過去現在未來三業一一為因，如其所應以過去等為果別者，謂過去業以三世法各為四果，唯除離繫。現在業以未來為四果，如前說；以現在為二果，謂士用及增上。未來業以未來為三果，除等流及離繫。不說後業有前果者，前法定非後業果故。已辯三世。當辯諸地。頌曰：

The treatise says: Taking each of past, present and future karma as a cause, the difference in fruit, past and so on, is as follows: Past karma has four fruits in each of the dharmas of the three times, excluding only disjunction. Present karma has four fruits in the future, as before; has two fruits in the present, namely human effort and dominance. Future karma has three fruits in the future, excluding outflow and disjunction. It is not said that later karma has an earlier fruit, since earlier dharmas are definitely not the fruit of later karma. The three times have been discussed. The levels are now discussed. The verse says:

同地有四果，異地二或三。

The same level has four fruits, a different level has two or three.

論曰：於諸地中隨何地業，以同地法為四果，除離繫。若是有漏，以異地法為二果，謂士用及增上。若是無漏，以異地法為三果，除異熟及離繫。不墮界故，不遮等流。已辯諸地，當辯學等。頌曰：

The treatise says: Among the levels, karma of any level has four fruits in dharmas of the same level, excluding disjunction. If it has outflows, it has two fruits in dharmas of a different level, namely human effort and dominance. If it is undefiled, it has three fruits in dharmas of a different level, excluding maturation and disjunction. Because it does not belong to a realm, the fruit of outflow is not ruled out. The levels have been discussed. The learner and so on are now discussed. The verse says:

學於三各三，無學一三二，

The learner has three for each of the three, the one beyond learning has one, three, two,

非學非無學，有二二五果。

The neither-learner-nor-beyond-learning has two, two, five fruits.

論曰：學、無學、非學非無學三業一一為因，如其次第各以三法為果別者，謂學業以學法為三果，除異熟及離繫；以無學法為三亦爾；以非二為三果，除異熟及等流。無學業以學法為一果，謂增上；以無學為三果，除異熟及離繫；以非二為二果，謂士用及增上。非二業以學法為二果，謂士用及增上；以無學法為二亦爾，以非二為五果。已辯學等，當辯見所斷等。頌曰：

The treatise says: Taking each of the learner, the one beyond learning, and the neither as a cause, the fruits among the three kinds of dharmas in order are as follows. Learner karma has three fruits among learner dharmas, excluding maturation and disjunction; three also among dharmas beyond learning; and three among the neither, excluding maturation and outflow. Karma of one beyond learning has one fruit among learner dharmas, namely dominance; three fruits among those beyond learning, excluding maturation and disjunction; and two fruits among the neither, namely human effort and dominance. Karma of the neither has two fruits among learner dharmas, namely human effort and dominance; likewise two among those beyond learning; and five among the neither. The learner and so on have been discussed; what is severed by seeing and so on is now discussed. The verse says:

見所斷業等，一一各於三，

Karma severed by seeing and so on, each for each of the three,

初有三四一，中二四三果，

The first has three, four, one, the middle two, four, three fruits,

後有一二四，皆如次應知。

The last has one, two, four, all to be known in order.

論曰：見所斷、修所斷、非所斷三業一一為因，如其次第各以三法為果別者，初見所斷業以見所斷法為三果，除異熟及離繫；以修所斷法為四果，除離繫；以非所斷法為一果，謂增上果。修所斷業以見所斷法為二果，謂士用及增上；以修所斷法為四果，除離繫；以非所斷法為三果，除異熟及等流。後非所斷業以見所斷法為一果，謂增上；以修所斷法為二果，謂士用及增上；以非所斷法為四果，除異熟。皆如次者，隨其所應遍上諸門，略法應爾。因辯諸業應復問言：如本論中所說三業，謂應作業、不應作業及非應作非不應作業，其相云何？頌曰：

The treatise says: Taking each of karma severed by seeing, severed by cultivation, and not to be severed as a cause, the fruits among the three kinds of dharmas in order are as follows. First, karma severed by seeing has three fruits among dharmas severed by seeing, excluding maturation and disjunction; four fruits among dharmas severed by cultivation, excluding disjunction; and one fruit among dharmas not to be severed, namely the dominant fruit. Karma severed by cultivation has two fruits among dharmas severed by seeing, namely human effort and dominance; four fruits among dharmas severed by cultivation, excluding disjunction; and three fruits among dharmas not to be severed, excluding maturation and outflow. Last, karma not to be severed has one fruit among dharmas severed by seeing, namely dominance; two fruits among dharmas severed by cultivation, namely human effort and dominance; and four fruits among dharmas not to be severed, excluding maturation. "All in order" means that according to the case it applies to all the categories above, in the abbreviated manner. Having discussed karma we should further ask: As for the three karmas spoken of in the original treatise, namely karma that ought to be done, karma that ought not to be done, and neither, what are their characteristics? The verse says: