俱舍論疏 13.154

13.154

論「應知有表至散無表同」，第二釋表業也。若屬身者是其身業，不屬身者是其語業。身業與身合故有執受也，語業是聲故無執受。既是業性，已表是情，無有非情是業性故。化人語等既無有得，故知非業。《品類足》云「諸表業是無執受者，多有是傳家錯耳。若不爾者，《婆沙》及諸論等即應合會釋也。餘義此與散無表同，謂有情數及依等流，有受別異四大種起。」

The commentary states: "One should know that vijñapti ... is the same as non-absorption avijñapti." This secondly explains vijñapti-karma. If it pertains to the body, it is bodily action; if it does not pertain to the body, it is vocal action. Bodily action is conjoined with the body and therefore has sensory appropriation; vocal action is sound and therefore has no sensory appropriation. Since it is of the nature of karma, it has already manifested as belonging to sentient beings, because nothing nonsentient has the nature of karma. Since emanated persons' speech and the like lack possession (prāpti), we know they are not karma. The Prakaraṇapāda says that "all vijñapti-karma is unappropriated"—this is mostly an error of transmission. Were it not so, the Vibhāṣā and other treatises would have had to harmonize and explain it. In other senses, this is identical to non-absorption avijñapti, meaning it is classified under sentient beings, relies on the outflowing [great elements], and arises from appropriated and distinct sets of four great elements.