俱舍論頌疏論本 13.22

13.22

'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).'