俱舍論頌疏論本 13.22

13.22

無別極微故者，說形假所由，謂離顯色外，無別極微名為長等，但由顯色如是安布，差別相中假立長等（方、圓等相名差別也）。然經部宗形為身表，但假非實。形雖是表，而非是業。言身業者，以思為體，謂能種種運動身思，依身門行故名身業，身之業故故名身業。言語業者，亦思為體，謂發語思，依語門行故名語業，語之業故故名語業。言意業者，謂審慮思及決定思為意業體。故此三業皆思為體，隨門異故，立差別名。依意門行名為意業，依身門行名為身業，依語門行名為語業。總有四思：一審慮思、二決定思、三動身思、四發證思，前二意業，第三身業，第四語業。以經部宗身、語二表色性鈍故，唯無記性，不同有宗身、語二業以色為體，身業形色，語業音聲，俱色攝也。故論云：「謂前加行起思惟思，我當應為如是如是所應作事，名為思業。既思惟已，起作事思，謂隨所思作所作事，能發身、語，名思已業（解云：經部釋經二業也，欲明二業皆思為體。思惟者，謂審慮思、決定思是也）。」

'Because there are no distinct subtle atoms': this states the reason why shape is nominal. That is to say, apart from color-matter, there are no distinct subtle atoms called 'long' and so forth; it is merely through such arrangement of color-matter that within distinctive characteristics one nominally designates 'long' and so forth (the characteristics of square, circular, etc., are called distinctive). However, in the Sautrāntika school, shape is bodily informative [karma], but it is nominal, not substantial. Although shape is informative, it is not karma. As for 'bodily karma,' it takes volition as its substance; that is, the volition that moves the body in various ways operates through the door of the body and is therefore called bodily karma; because it is the karma of the body, it is called bodily karma. As for 'vocal karma,' it also takes volition as its substance; that is, the volition that issues speech operates through the door of speech and is therefore called vocal karma; because it is the karma of speech, it is called vocal karma. As for 'mental karma,' deliberative volition and determinative volition are the substance of mental karma. Therefore, these three karmas all have volition as their substance; following the difference of their doors, distinctive names are established: operating through the door of mind is called mental karma; operating through the door of body is called bodily karma; operating through the door of speech is called vocal karma. In all there are four volitions: first, deliberative volition; second, determinative volition; third, body-moving volition; fourth, speech-issuing volition. The first two are mental karma; the third is bodily karma; the fourth is vocal karma. Because in the Sautrāntika school the material nature of the two informative [karmas] of body and speech is dull, it is solely of indeterminate nature, unlike in the Sarvāstivāda school where the two karmas of body and speech take matter as their substance, bodily karma being physical shape and vocal karma being sound, both being subsumed under matter. Therefore the treatise says: 'The preceding preparatory arousal of thoughtful volition—"I should do such and such an action that ought to be done"—is called karma of volition. Having already thought, a volition to perform the action arises; that is, performing the action to be done according to what was thought, which can issue body and speech, is called karma having willed (Explanation: The Sautrāntikas explain the two karmas of the sūtra, wishing to clarify that both karmas have volition as their substance. "Thoughtful" refers to deliberative volition and determinative volition).'