俱舍論記 5.242

5.242

「又唯無覆無記性攝」者，第四三性分別。唯是無記，此是自性無記，非四無記攝。非據所顯判性成就，故唯無記。問：何故名等不隨音聲通三性耶？解云：作意故欲發彼語業，所以音聲隨發語心通於三性；非正作意引彼名等，故唯無記。故《婆沙》十五云「問：名等為善？為不善？為無記耶？答：無記。非造業者故思起故，如四大種。」問：准下論文，虛妄語等緣名身等處起，是即緣名起語。解云：緣名之心，據遠因等起，非據近因等起。若近因等起，但緣音聲，不緣名等。

"Further, they are subsumed only under the unobscured-neutral nature:" the fourth is the analysis of the three moral natures. They are uniquely neutral; this is self-nature neutral (prakṛti-avyākṛta), not subsumed under the four types of neutral. The determination of their nature and possession is not based on what is expressed; therefore they are uniquely neutral. Question: Why do names and the like not extend across the three natures in accordance with sound? Explanation: Because of intentional attention, one desires to produce that vocal karma; therefore, sound extends across the three natures in accordance with the mind that produces speech. However, direct attention does not induce those names and the like; therefore they are uniquely neutral. Thus the Mahāvibhāṣā, fascicle fifteen, says: "Question: Are names and the like wholesome, unwholesome, or neutral? Answer: Neutral. Because they are not generated with deliberate intention by an agent, just like the four great elements." Question: According to the text below, false speech and the like arise with reference to the locus of name-groups and the like; does this mean that speech arises with reference to names? Explanation: The mind that takes names as its object is understood in terms of the remote motivating cause (dūra-samutthāna), not the proximate motivating cause (sannikṛṣṭa-samutthāna). If it is the proximate motivating cause, it only takes sound as its object, not names and the like.