成唯識論述記 2.152

2.152

述曰：此述正義。大乘五塵皆無記性，然餘處言色、聲二處通善、惡者，一為隨順小乘等說；二為表示內心等說，實非善、惡。由加行心為等起因，顯隨心之善惡，簡餘香等扶根諸塵故，令內念念識之所變生滅之身，往趣餘處表示心故，假名善惡說為身業。言「識變」者，簡薩婆多等；「生滅相續」，簡正量部等；「似有動作」，簡譬喻師等。「表示心故」，顯其表義，此非業體表示其心，故名表業。香等無表示，不可名表。此上總破實身業已。

The Commentary states: This sets forth the correct doctrine. In the Mahāyāna, all five sense objects are by nature indeterminate (avyākṛta). However, where it is stated elsewhere that the two sense-spheres of form and sound pertain to good and evil: first, it is said in accordance with the Small Vehicle and so forth; second, it is said to express the inner mind and so forth, but [the objects] are not genuinely good or evil. Because the mind of preparatory application (prayogika-citta) serves as the motivating cause (samutthāna-hetu), to reveal whether it follows a good or evil mind and to distinguish them from the remaining sense objects such as fragrance, which support the physical faculties, [the mind] causes the bodily form—which is transformed by internal, moment-to-moment consciousness and is subject to arising and ceasing—to move toward another place and express the mind; hence, it is metaphorically designated good or evil and described as bodily karma. The phrase 'transformed by consciousness' distinguishes [this position] from the Sarvāstivādins and others; 'continuity of arising and ceasing' distinguishes it from the Saṃmatīyas and others; 'resembling having motion' distinguishes it from the Dṛṣṭāntikas and others. 'Because it expresses the mind' reveals its meaning of 'informative'; this is not an actual entity of karma, but because it expresses that mind, it is called informative karma (vijñapti-karman). Fragrance and the rest lack expressive function and cannot be called informative. The above has concluded the general refutation of real bodily karma.