俱舍論疏 16.168

16.168

論「若不動身至應設劬勞」，論主難。欲無無表，離表而生。若不動身亦不發語，既無表業，無表從何可得？於此切難應設劬勞。《正理論》云「經主於此作如是難：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。彼謂實無表無表業。豈容不立此二業道？彼亦應辨觸二罪因，非但起惡思有大過失故。若要依身、語二門轉，思起欲殺、誑心，即應成逆。彼不成者，仙等應同，既不動身亦不發語，如何成業道？及依身、語門應設劬勞。釋如是難。然我且釋布灑他時，如由動身能表語義，生語業道。若身不動能表語義，業道亦生。然說戒時，彼有所犯，默然表淨令眾感知。如何不生妄語業道？仙人意憤，義等教他。彼於有情心無所顧，非人敬彼，知有惡心動身為殺，彼生業道。仙以何表令鬼知心？彼由意憤，身、語必變。或由呪咀，必動身、語。有餘師說：非於欲界一切無表悉依表生，如得果時，五苾芻等得別解脫戒。不善亦應然，然彼先時決定有表。餘亦應爾。」仙如前說。「布灑他時得妄語」者，謂不清淨，詐入僧中坐現威儀。或有所說，此謂先表。餘應思之。

On the Śāstra's statement: "If without moving the body... great effort should be made": The author of the Śāstra raises an objection. In the desire realm, there is no uninformative karma (avijñapti) arising apart from informative karma (vijñapti). If one neither moves the body nor emits speech, then since there is no informative karma, from where could uninformative karma be obtained? To this pressing objection, great effort should be made [to answer]. The Nyāyānusāra states: "The author of the Śāstra raises this objection here: 'If without moving the body or emitting speech, since in the desire realm there is no uninformative karma arising apart from informative karma, how could these two attain the status of paths of karma? To such an objection, great effort should be made.' He assumes that there is really no informative or uninformative karma. How could these two paths of karma not be established? He should also explain the causes for incurring the two offenses, because it is not merely the arising of an evil volition that constitutes a grave fault. If it must operate relying on the two doors of body and speech, then when volition arises wishing to kill or deceive, it should immediately constitute a heinous crime. If it does not, the ṛṣis and so forth should be the same: since they neither move the body nor emit speech, how do they constitute a path of karma? And as for relying on the doors of body and speech, great effort should be made to resolve such an objection. Yet let me first explain: at the time of poṣadha, just as by moving the body one can indicate the meaning of speech and generate a path of vocal karma, if without moving the body one can indicate the meaning of speech, the path of karma also arises. When the precepts are recited, if he has committed an offense, remaining silent indicates purity, leading the community to perceive it as such. How could the path of karma of false speech not arise? The ṛṣi's mental wrath is equivalent in meaning to commanding another. He has no regard for sentient beings, and non-humans who revere him, knowing he has an evil mind, move their bodies to kill; thus a path of karma arises for him. By what indication did the ṛṣi make the ghosts know his mind? Because of his mental wrath, his body and speech must have changed. Or due to an incantation, his body and speech must have moved. Other masters say: it is not the case that in the desire realm all uninformative karma arises dependent on informative karma; as at the time of attaining the fruit, the five monks and others obtained the prātimokṣa vows. It should also be so for the unwholesome; however, they definitely had prior informative karma. The rest should also be like this." The ṛṣi is as explained before. As for "obtaining false speech at the time of poṣadha", this refers to being impure, deceitfully entering the Saṃgha, and sitting displaying comportment. Or having spoken something, this refers to prior informative karma. The rest should be reflected upon.