俱舍論記 13.68

13.68

「如是大過至此有何過」者，經部答。如是大過有理能遮，謂從如前所說動身、發語二表，遠、近二因等起殊勝現行思勢力故，熏起身心思差別種，種異現思名思差別。或與餘思種子不同，名思差別。於思種子假建立故，名為無表。此有何過？言釋名者，此思種子不能動身發語表示內心，名無表業。依經部宗，身、語二表是無記性。思通三性，故唯思業能熏成種，表不能熏。故《正理》三十四云「彼許身、語唯無記故。」

On "Such a great fault ... what fault is there in this": The Sautrāntika answers: Such a great fault can be averted through reason: through the force of the superior active intention of the two originations, distant and proximate causes, which moves the body and utters speech as explained above, it perfumes the mind to establish distinct seeds of intention in the body-mind. The seeds being distinct from the active intention are called 'distinctions of intention'; or because they differ from other seeds of intention, they are called 'distinctions of intention'. Because it is nominally established upon the seeds of intention, it is called non-communication. What fault is there in this? Explaining the name: because these seeds of intention cannot move the body or utter speech to communicate the inner mind, they are called non-communicating karma. According to the Sautrāntika school, the two communications, bodily and verbal, are indeterminate in nature. Intention encompasses all three natures; therefore only the karma of intention can perfume and form seeds, whereas communication cannot perfume. Thus *Nyāyānusāra*, fascicle 34, states: "Because they hold that bodily and verbal [communications] are solely indeterminate."