In the notes for Lesson 10 (page 4), the opinions of the three different Vinaya schools are given with regard to Jieti. Daoxuan, while justifying his opinion based on the scriptural authority of the Yogacara, seems to adopt the position most justifiable with reference to the early discourses. According to the notes: Compare to the words of the Buddha in the Cetana sutta "What one intends, what one arranges, and what one obsesses about: This is a support for the stationing of consciousness. There being a support, there is a landing [or: an establishing] of consciousness." and "But when one doesn't intend, arrange, or obsess [about anything], there is no support for the stationing of consciousness. There being no support, there is no landing of consciousness. " Furthermore, Doaxuan's assertion of his positions also is true to the uniquely Buddhist definition of karma as the will to act, even in the absence of the verbal or physical act, while the Brahmanical definition of karma is focused on the act itself, rather than the intention behind it, |
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Is there a question here? It
Is there a question here?
It seems very straight forward that karma is mental, since karma is defined by the Buddha as intention.
Additional Detail
In addition to posting in the wrong topic (this should be under Chinese Buddhism), I referenced the notes without quoting the whole section I was referring to,
The positions of the Chinese Vinaya schools are as follows:
Huaisu 懷素 was of the opinion that Jieti belongs to form (rūpa). Because according to the
Kośa, there is a kind of karma named “invisible” (avijñapti-karma 無表業). As the invisible
karma is considered a kind of form so the Jieti should be also form.
Fali 法礪 was of the opinion that Jieti is neither material nor mental or spiritual according to the Satyasiddhi śāstra.
Daoxuan 道宣 was of the opinion that Jieti is mental dharma or spiritual. He made this
assertion according to the Yogācāra teaching. He said that all three kinds of karma are
mental since apart from mind there is no thinking, no words and no physical action.
So, Jieti is mental dharma since the power of prevention arises from the mind and not from
any other sources.
The argument struck me as incredibly scholastic.
I agree with you, the discourses are quite clear.
"Monks, it is volition that I call action (kamma). Having willed, one performs an action through body, speech, or mind." AN 6:63