成唯識論述記 2.177

2.177

述曰：下文有二：一出體；二釋名。近意之業，意相應業，名意業，隣近釋；依意之業，依士釋。此言三種思中第三思，正發身、語者，是身、語業體也。前二審慮、決定思與意俱故，作動意故，名意業。五十三云：不發身、語思名意表業，自有表知故。此二種思是發身、語，遠、近加行；動發勝思正發身、語，是三差別。問曰：若發身、語思是身、語業，表、無表中何者所攝？如言色、聲假名表業，思種假名無表，此現行思名為何法？答曰：此正業體，而非表、無表，不示他故非表；自表知故，非無表。又不恒續故，以色例表，假實相徵，如理思擇。由此應作四句分別，有唯名無表非表，謂別脫無表；有唯表非無表，謂散身、語；有亦表亦無表，謂定、道思。《瑜伽》說，意思自表知故，亦名為表。即八地以去觀中意俱思，通二義故。有是業非表無表，謂身、語業思。

The Commentary states: The following text has two parts: first, identifying the real entity; second, explaining the term. Karma that is close to manas, karma associated with manas, is called mental karma (manaskarma)—this is an adjoining karmadhāraya explanation; karma that is dependent upon manas is a tatpuruṣa explanation. Here, among the three kinds of volition (cetanā), it is the third volition—that which directly activates bodily and vocal action—that constitutes the entity of bodily and vocal karma. The preceding two, deliberative volition and resolute volition, are called mental karma because they occur together with manas and stimulate manas. Fascicle 53 says: Volition that does not activate bodily or vocal action is called mental informative action (vijñapti-karma), because it inherently reveals and cognizes [itself]. These two kinds of volition are the distal and proximal preliminary preparations (prayogakarma) for activating bodily and vocal actions; the superior volition that sets them in motion and activates them directly activates bodily and vocal actions: these are the distinctions among the three. Question: If the volition that activates bodily and vocal action is bodily and vocal karma, is it subsumed under informative (vijñapti) or uninformative (avijñapti)? Just as form and sound are nominally designated as informative karma, and the seeds of volition are nominally designated as uninformative, as what dharma is this active volition designated? Answer: This is the actual entity of karma, but it is neither informative nor uninformative. Because it does not manifest to others, it is not informative; because it self-reveals and cognizes [itself], it is not uninformative. Furthermore, because it does not continuously persist, [as when] form is compared to informative karma, nominal and real are mutually evaluated, which one should reflect upon according to reason. Consequently, a fourfold proposition should be made: There is that which is solely called uninformative and not informative, namely the uninformative karma of prātimokṣa (individual emancipation); there is that which is solely informative and not uninformative, namely distracted bodily and vocal actions; there is that which is both informative and uninformative, namely the volition of meditative concentration (samādhi) and the Path (mārga)—the Yogācārabhūmi-śāstra states that because mental volition self-reveals and cognizes, it is also called informative, which refers to the volition associated with manas within contemplation from the eighth bhūmi onward, since it possesses both meanings; there is that which is karma but neither informative nor uninformative, namely the volition of bodily and vocal karma.