俱舍論頌疏論本 16.20

16.20

釋曰：牟尼者，此云寂默。無學身語業者，謂身、語二牟尼也。即意者，第三意牟尼也。謂即意名牟尼，非意業也。勝義牟尼唯心為體，相隱難知，謂由身、語離眾惡故，可比知心。故此身、語有比用故，立為牟尼。意業非是勝義，復非能比，故非牟尼。又身、語業是遠離體，意業不然，無無表故。由遠離義建立牟尼，是故即心。由身、語業能有所離，故名牟尼。唯於無學立牟尼者，諸煩惱言永寂靜故，煩惱喧諍，由如言也。

Explanation: 'Muni' is translated here as silent one. 'The bodily and vocal karmas of an aśaikṣa' refers to the two munis of body and speech. 'And the mind itself' refers to the third, the mental muni; that is, the mind itself is called muni, not mental karma. The ultimate muni has only the mind as its essence, but its character is hidden and hard to know; because body and speech are free from various evils, the mind can be known by inference. Therefore, because these [actions of] body and speech serve as inferential means, they are established as munis. Mental karma is neither ultimate nor an inferential means, and hence is not a muni. Furthermore, bodily and vocal karma have the essence of avoidance, whereas mental karma does not, because it lacks non-information (avijñapti). A muni is established through the meaning of avoidance; therefore, it is the mind itself, [and] because bodily and vocal karmas can avoid [wrongs], they are called munis. That a muni is established only in the aśaikṣa is because the words of defilement are permanently silenced, for the clamor and dispute of defilements are like words.