[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 14.5 # 瑜伽論記 14.5 瑜伽論記 14.5 - **Language:** Classical Chinese ### [14.5](https://indike.org/pramana/in.bauddha.taisho.1828.14.5) 次釋其名，相分身語，體是色聲，從作起時表示意思喜怒等事，則以相分表於見分，亦名以相表體，故百論云：譬彼潛流魚，鼓波而自表，意表業者，不能表示於他，但自表了所緣境界，今言身語表業從能表示身語為名，意表業者則從相應了境為因。無表業者，有其二義。一、就現起身語隨其善惡以相表示當性自表名為表業，若望異性不能相表亦名無表，如善不表惡惡不表善等；二、就身語業種假立業性，不能表示善惡等事名為無表，道定律儀依心起滅，不能隨事有所表示名無表業。此中但說有表業，略無無表道理必有以有種子故，意表業者，若望表了自境名為表業即功能為號，善惡性異善不代惡有所表了惡不代善有所表了亦稱無表。若就種子立意，無表業者，雖就種子假立現行不能表了所有境界，名意無表。基云：此準此卷下解虛空等二無為已，結云如是二十四不相應法等皆是假有，看文勢則兼結前第五十二已來，前卷末種子及此業等，皆是伏難，謂前不相應證成假有，前言種子為假為實，既明種子假實已，業於種子上立明之，設假現立種子已前不相應未盡，故於種子上而建立無想定等，故業下明無想定等三不相應，便決擇本扐八卷業道義，彼是尋伺地此是意地，故非正決擇。 > Next, explaining their names: Bodily and vocal actions as the objective aspect have visible form and sound as their essence; when arising from action, they express the intention's joy, anger, and such matters—thus using the objective aspect to express the subjective aspect, which is also called using the characteristic to express the essence. Hence the Śataśāstra says: 'Like a fish swimming submerged, which stirs the waves and thereby expresses itself.' Mental expressive karma cannot express itself to others; it only expresses and clearly cognizes its own object-domain. Now, bodily and vocal expressive karmas are named after their ability to express through body and speech, whereas mental expressive karma takes associated cognition of the object as its cause. As for non-expressive karma, it has two meanings: First, in terms of manifest body and speech, according to their wholesomeness or unwholesomeness, they express by their characteristics, and their self-nature expresses itself, so it is called expressive karma; but with respect to a different nature, they cannot express each other, so it is also called non-expressive—just as the good does not express the evil, and the evil does not express the good. Second, karma-nature is nominally established in terms of the bodily and vocal karma-seeds; because they cannot express good, evil, and such matters, they are called non-expressive. The discipline of the path and absorption arises and perishes based on the mind; because it cannot express anything according to matters, it is called non-expressive karma. Here, only expressive karma is discussed, while non-expressive is omitted; yet in principle it must exist, because seeds exist. As for mental expressive karma: with respect to expressing and cognizing its own domain, it is called expressive karma, taking its function as its name; because good and evil natures are different, good does not express on behalf of evil and evil does not express on behalf of good, so it is also called non-expressive. If mental non-expressive karma is established in terms of seeds: although manifest activity is nominally established in terms of seeds, it cannot clearly express any object-domain, and is therefore called mental non-expressive \[karma\]. Ji says: Following this fascicle below, after explaining the two unconditioned dharmas such as space, it concludes: 'Such twenty-four non-associated formations and so forth are all conventionally existent.' Looking at the flow of the text, it concurrently summarizes everything from the fifty-second fascicle onward. The seeds at the end of the previous fascicle and this karma are all implicit objections, meaning that the preceding non-associated formations were proven to be nominally existent. Previously it was asked whether seeds are nominal or real; having clarified the nominality or reality of seeds, karma is established and clarified upon seeds. Even if seeds are provisionally established, the preceding non-associated formations are not yet exhausted, and therefore the non-conceptual absorption and so forth are established upon seeds. Hence below karma, it clarifies the three non-associated formations such as the non-conceptual absorption, and then resolves the meaning of karmapath from the eighth fascicle of the root treatise. That belonged to the stage with investigation and reflection, whereas this is the mental stage, so it is not a direct resolution. > — English (machine translation) (machine translation) - [Previous: 14.4](https://indike.org/pramana/in.bauddha.taisho.1828.14.4) - [Next: 14.6](https://indike.org/pramana/in.bauddha.taisho.1828.14.6) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1828.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.14.5) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.13.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.14.5](https://indike.org/pramana/in.bauddha.taisho.1828.14.5) · Pramāṇa