Analysis of Ordering Someone to Commit a Harmful Action in Sautrantika

Vasubandhu, Autocommentary (Gretil 198.05, Derge 170B – 171A), continues:

Moreover, in the case of the result of what is committed being completed, the way in which this is to be known is (in the same way as when) committing it oneself. 

(Skt.) svayamapi ca kurvataḥ kriyāphalaparisamāptāveṣa eva nyāyo veditavyaḥ / 

(Tib.) bdag nyid kyi byed pa la 'ang bya ba'i 'bras bu yongs su rdzogs nas tshul ni 'di nyid yin par rig par bya'o/

Jinaputra Yashomitra, The Clarified Meaning, An Explanatory Commentary on (Vasubandhu’s) “Treasure House of Special Topics of Knowledge” (Chos mngon-pa’i mdzod kyi ‘grel-bshad don-gsal-ba, Skt. Sphuṭārtha Abhidharmakośavyākhyā) (Gretil 356, Derge Tengyur vol. 143, 12A), explains:

As for “in the case of the result of what is committed being completed,” “what is committed” is the implementation (of a method causing the ordered action to occur) as the pathway of the principal karmic impulse. “The result” is the pathway of the principal karmic impulse being completed. 

As for “the way in which this is to be known,” that [Tib. adds: applies] to all of this: “(In the same way as when) from a special (type of) harmful action (done) to others by means of one’s own implementation (of a method causing) that (action to occur), a subtle, special transformation in the mental continuum of (oneself as) the agent is generated.”

(Skt.) kriyāphalaparisamāptāv iti. maulakarmapathaprayogaḥ kriyā. maulakarmapathaḥ phalaṃ tasya parisamāptau. eṣa eva nyāya iti. svayaṃprayogeṇa pareṣām upaghātaviśeṣāt kartuḥ sūkṣmaḥ saṃtatipariṇāmaviśeṣo jāyata iti sarvaṃ.

(Tib.) /bya ba'i 'bras bu yongs su rdzogs na zhes bya ba la bya ba ni las kyi lam dngos la sbyor ba yin no/ /'bras bu ni las kyi lam dngos te de yongs su rdzogs na'o/ /tshul 'di nyid yin zhes bya ba ni bdag nyid kyi sbyor bas gzhan dag la gnod par byas pa'i khyad par las byed pa po la rgyud yongs su 'gyur ba'i khyad par skye'o zhes bya ba thams cad sbyar ro/

Sthiramati, The Meaning of the Facts, An Annotated Subcommentary to (Vasubandhu’s) “Autocommentary to ‘A Treasure House of Special Topics of Knowledge’” (Chos mngon-pa mdzod kyi bshad-pa'i rgya-cher ‘grel-pa don-gyi de-kho-na-nyid, Skt. Abhidharmakoṣa-bhāṣyā-ṭīkā-tattvārtha) (Derge Tengyur vol. 210, 16A), corroborates:

As for “a special (type of) harmful action,” it is taking a life and so on. In the phrase “in the case of the result of what is committed being completed,” “what is committed” is the implementation (of a method causing the taking of a life and so to occur) as the pathway of the (principal) karmic impulse. “Its result” is the pathway of the (principal) karmic impulse (being completed). 

(Tib.) /gnod pa'i bye brag ni srog gcod pa la sogs pa'o/ /bya ba'i 'bras bu yongs su rdzogs na zhes bya ba la/ bya ba ni las kyi lam dngos kyi sbyor ba'o/ /de'i 'bras bu ni las kyi lam dngos so/ 

Vasubandhu, Treasure House (IV.68a-c) (Gretil ed., Derge 13B), introduces, within the context of his Vaibhashika presentation, the point that the implementation (sbyor-ba, Skt. prayoga) of a method to cause a physical or verbal action to occur may have three phases: (1) the preliminary (nyer-bsdogs, Skt. sāmantaka) or precursory (sbyor-ba, Skt. prayoga), (2) the principal (dngos, Skt. maula) and (3) the follow-up (mjug, Skt. pṛṣṭha) phases. For instance, in a soldier following their commander’s orders to execute a captured enemy combatant, the preliminary phase would include the soldier’s going to the execution site, the principal phase is their shooting a gun, and the follow-up phase could include their getting rid of the body of the executed combatant.

Vasubandhu also explains that the pathway of a karmic action of the body includes a basis toward which the action is directed (the captured enemy combatant), a correct distinguishing of that basis, the implementation of a method (namely, the revealing form of the shape of the body, as a distinct substantial entity, when shooting the gun) causing the action to occur, and the reaching of a successful finale of the action (the executed enemy combatant dying). The karmic pathway of this action of the body is driven by a mental urge.

The pathway of this karmic action of the body is the pathway of the karmic impulse for this action of the body.

• Vaibhashika asserts that the karmic impulse for this action of the body is the revealing form of the body (the shape of the body, as a distinct substantial entity, when shooting the gun) as the method implemented for causing the action to occur and not the mental urge that drives the sensory consciousness and accompanying mental factors during this action while directed at the body. This revealing form of the body is the karmic impulse in this action of the body and not the mental urge.
• Sautrantika asserts the opposite. The karmic impulse in the expression “the pathway of the karmic impulse for the action of the body” is the mental urge that drives the sensory consciousness and accompanying mental factors during this action while directed at the body and not the revealing form (the shape of the body, when shooting the gun, as merely a nominal visible form and not as a distinct substantial entity). This mental urge is the karmic impulse in this action of the body and not the revealing form. 

Thus, instead of speaking in terms of three phases of methods (revealing forms as karmic impulses) implemented for causing karmic actions of the body to occur, Sautrantika speaks of three phases of mental urges (karmic impulses) driving the sensory consciousness and accompanying mental factors while directed at the body during karmic actions of the body. The pathway of the principal karmic impulse (the mental urge for the phase of shooting the gun in the action of executing an enemy combatant) is completed with the reaching of a successful finale of the action – in this case, the enemy combatant that was shot dying.

In the case in which the commander shoots an enemy combatant themselves, after scrutinizing and deciding to shoot that prisoner,

• The mental urge that was congruent with the commander’s karmic action of the mind that scrutinized and decided to shoot the combatant is an inciting karmic impulse.
• The mental urge that causes the movement of the body such that the body assumes the nominal shape (the revealing form) of shooting the gun is an incited karmic impulse.
• The incited karmic impulse is the principal karmic impulse for the karmic action of the body to shoot and kill the enemy combatant.   
• The mental urge that is the incited karmic impulse is the pathway of the mental urge that is the inciting karmic impulse. 
• The revealing form of the body is the pathway of both the incited (the principal) karmic impulse and, by extension, the inciting karmic impulse since both the inciting and incited karmic impulses are directed at the body.

This analysis is in accord with Vasubandhu, A Discussion for the Establishment of Karma (Las-grub-pa’i rab-tu byed-pa, Skt. Karmasiddhiprakaraṇa) (Derge Tengyur vol. 136, 144B): 

Suppose you then ask, “How is it, then, that mental urges are pathways of karmic impulses?” (Well then,) since it is the case that they (mental urges) are karmic impulses as well as pathways (leading to) both better rebirths and worse rebirths, therefore they (mental urges) are (called) “pathways of karmic impulses.” 

Furthermore, movements of the body are (also) pathways of the (mental urges that are) karmic impulses because the three kinds of karmic impulses (the ones that course, decide and cause to move) called “mental urges” engage (the body) from positioning themselves (to be directed at it).   

(Tib.) /ji ltar na sems pa las kyi lam yin zhe na/ de ni las kyang yin la bde 'gro dang / ngan 'gro gnyis kyi lam yang yin pas na las kyi lam mo/ /yang na lus g.yo ba las kyi lam ste/ sems pa zhes bya ba'i las rnam pa gsum ni de la brten nas 'jug pa'i phyir ro/

The mental urges that cause the commander’s karmic action of the mind to course and decide to shoot the enemy combatant are the inciting karmic impulse, while the mental urge that causes the movement of the body such that the commander’s body assumes the nominal shape (the revealing form) of shooting the combatant is the incited karmic impulse. The movement of the body – and therefore, by extension, the revealing form of the body – are thus the pathways of both the inciting and the incited karmic impulses. 

When the pathway of the principal karmic impulse is completed with the enemy combatant that was shot dying, “subtle, special transformation” arises in the mental continuum of the commander who shot the combatant. As explained by the First Dalai Lama, An Extensive Commentary on (Vasubandhu’s “Treasure of Special Topics of Knowledge”): Illuminating the Path to Liberation (mDzod-ṭik thar-lam gsal-byed) (Varanasi ed. 209), the subtle transformation refers to a habit for mental urges that drive the movements of the body such that the body continues to assume the nominal shape of shooting enemy combatants when the circumstances are present for them to do so. That habit includes both a tendency for such mental urges and a negative karmic potential that has taken on the essential nature of a tendency. 

• Because of the tendency for mental urges driving the movements of the body such that the body assumes the nominal shape of shooting enemy combatants, the commander will continue to shoot and kill more of them. 
• Because of the negative karmic potential from that mental urge, the commander will experience great suffering in future lives.

The way in which such a subtle, special transformation in the mental continuum of the commander arises when they order a soldier to execute a captured enemy combatant is similar to how such a transformation in the commander’s mental continuum arises when they execute an enemy combatant themselves. In such a case,

• The mental urge that was congruent with the commander’s action of mind to scrutinize and decide to give the order is the inciting karmic impulse.

• The mental urge that causes the movement of speech such that the speech assumes the the revealing form of giving the order is an incited karmic impulse.
• According to Sautrantika, the revealing form of speech is the vocalization of distinctly pronounced phrases, through which a meaning is made understandable, and which are comprised of vocalized syllables that communicate that desired meaning to others.

Vasubandhu, Autocommentary (Gretil 198.06, Derge 171A), goes on:

That continuing, special transformation is called “the pathway of a karmic impulse” from the metaphor [Tib.: mental label] of (the name of) a cause (being used) for something that is caused [Tib.: a result]. 

(Skt.) so ‘sau saṃtatipariṇāmaviśeṣaḥ karmapatha ityākhyāyate / kārye kāraṇopacārāt / 

(Tib.) rgyud yongs su ‘gyur ba’i khyad par ‘di ni las kyi lam zhes bya ste/ ‘bras bu la rgyu btags pa’i phyir ro/

Jinaputra Yashomitra, The Clarified Meaning (Gretil 356, Derge 12A), explains:

As for “from the metaphor [Tib.: mental label] of (the name of) a cause (being used) for something that is caused [Tib.: a result],” “the special transformation comes to be (called) the pathway of a karmic impulse” – the special transformation is that which is caused (Tib.: the result), and the pathway of a karmic impulse is the cause (of it). 

The implementation (of a method for causing) those (actions) of body or of speech (to occur) is also “a pathway of a karmic impulse that has the defining characteristic of being an inciting (karmic impulse).” The expression “a pathway of a karmic impulse” (being used) for this something that is caused [Tib.: this result] is (also) a metaphor [Tib.: mental label] of (the name of) a cause (being used) for something that is caused [tib.: a result].

(Skt.) kārye kāraṇopacārād iti. saṃtatipariṇāmaviśeṣaḥ karmapatho bhavatīti saṃtatipariṇāmaviśeṣaḥ kāryaṃ. karmapathaḥ kāraṇaṃ. yo ’sau kāyavācoḥ prayogaḥ. sa hi cetanālakṣaṇasya karmaṇaḥ pathā iti. tasmin kārye karmapatha iti kāraṇopacāraḥ.

(Tib.) /’bras bu la rgyu btags pa’i phyir ro zhes bya ba ni rgyud yongs su ‘gyur ba’i khyad par las kyi lam yin no zhes bya ba la rgyud yongs su ‘gyur ba’i khyad par ni ‘bras bu yin la las kyi lam du ni rgyu yin no/ /lus dang ngag gi sbyor ba gang yin pa de’ang sems pa’i mtshan nyid kyi las kyi lam yin pas ‘bras bu de las kyi lam mo zhes rgyu nye bar btags pa yin no/

Sthiramati, The Meaning of the Facts (Derge 16A), adds further explanation:

As for it saying, “from the mental label [Skt.: metaphor] of (the name of) a cause (being used) for its result [Skt.: for something that is caused] – it is from that,” the continuing, special transformation is the result [Skt.: that which is caused], and the pathway of an (inciting) karmic impulse is the cause (of it). 

When (it says) “just as,” (this refers to the Sautrantika assertion that) “taking together the revealing (forms) of body and speech (as the methods implemented for causing the actions of body and speech to occur), they are the pathways of (inciting) karmic impulses because it is through them as gateways that karmic impulses referred to as “inciting” initially engage (the body). 

(Tib.) /de'i phyir 'bras bu la rgyu btags pa'i phyir ro zhes bya ba smos te/ 'bras bu ni rgyud yongs su 'gyur ba'i khyad par te de'i rgyu ni las kyi lam mo/ /ji ltar zhe na lus dang ngag gi rnam par rig byed kyis bsdus pa ni de’i sgo nas sems pa zhes bya ba’i las rab tu ‘jug pa’i phyir las kyi lam yin la/ de’i ‘bras bu ni rgyud yongs su ‘gyur ba’i khyad par ro/

The commander’s ordering the soldier to execute the captured enemy combatant is a karmic action of speech and the method implemented for causing this action to occur is the commander’s revealing form of speech when giving the order. This revealing form of speech is caused to arise by an incited karmic impulse (a mental urge), which was brought on by the inciting karmic impulse that was congruent with the commander’s action of mind to scrutinize and decide to give the order. 

• The karmic impulse that was congruent with the commander’s action of mind is the initial engager (rab-tu ‘jug-byed-pa, Skt. pravartika) of the commander’s speech.

• The incited karmic impulse that causes the revealing form of speech to arise during the commander’s action of the speech is the subsequent engager (rjes-su ‘jug-byed, Skt. anuvartika) of the commander’s speech.

This is similar to the case when the commander executes the captured enemy combatant themselves, except that in that case:

• The karmic impulse that was congruent with the commander’s action of mind to scrutinize and decide to execute the combatant themselves is the initial engager of the commander’s body.

• The incited karmic impulse that causes the revealing form of the body to arise during the commander’s action of the body is the subsequent engager of the commander’s body.

Moreover,

• The incited karmic impulse for the commander’s action of speech is the pathway of the inciting karmic impulse for the commander’s action of mind. 
• The incited karmic impulse for the commander’s action of speech – and thus the pathway of the inciting karmic impulse for the commander’s action of mind – is the cause for the arising of the commander’s revealing form of speech. 

The commander’s revealing form of speech, as the method implemented for causing the commander’s action of speech to occur, is also called “the pathway of the inciting karmic impulse for the commander’s action of mind.” This is in accord with the worldly convention of using the name of a cause (the pathway of an inciting karmic impulse) as a metaphor (Skt. upacāra) or mental label (Tib. btags-pa) for what is caused by it (its result), namely the implementation of a method (a revealing form) for causing the karmic action of speech to occur. 

• The closest example in ordinary English usage of calling a result by the name of its cause is in such expressions as, “What a nice haircut you have.” A haircut is the name of the cause being used in the expression for its result, having a nice haircut.

The soldier’s executing the combatant is a karmic action of the body and the method implemented for causing this action to occur is the soldier’s revealing form of the body when shooting the gun. This revealing form of the body is caused to arise by the incited karmic impulse (a mental urge) in the mental continuum of the soldier. This incited karmic impulse is brought on by three sequential inciting karmic impulses:

• The karmic impulse in the mental continuum of the commander that was congruent with the commander’s action of mind to scrutinize and decide to give the order
• The karmic impulse in the mental continuum of the commander that caused the revealing form of speech to arise during the commander’s action of speech and that was incited by the previous karmic impulse 
• The karmic impulse in the mental continuum of the soldier that was congruent with the soldier’s action of mind when scrutinizing and deciding to carry out the order.

All three karmic impulses, as well as the soldier’s incited karmic impulse are directed at the body of the soldier. Thus, 

• The three inciting karmic impulses are the initial engagers of the soldier’s body.

• The incited karmic impulse that causes the revealing form of the body to arise during the soldier’s action of the body is the subsequent engager of the soldier’s body.

The soldier’s revealing form of body, as the method implemented for causing the soldier’s action of body to occur, is called “the pathway of these three inciting karmic impulses.” This is similar to the case of the commander’s revealing form of speech, as the method implemented for causing the commander’s action of speech to occur, being called “the pathway of an inciting karmic impulse.” It is another example of using the name of a cause (the pathway of an inciting karmic impulse) as a metaphor or mental label for what is caused by it (its result), namely the implementation of a method (a revealing form) for causing, in this case, a karmic action of the body to occur.  

Vasubandhu mentions one further example of using the name of a cause as a metaphor or mental label for what is caused by it (its result). This is the example of the special transformations that generate in the mental continuums of the commander and the soldier being called “pathways of inciting karmic impulses.” These two special transformations arise simultaneously with the pathway of the principal karmic impulse being completed. 

As mentioned previously, the principal karmic impulse here is the incited karmic impulse in the mental continuum of the soldier that causes the revealing form of the soldier’s body to arise as the method implemented for causing the soldier’s action of the body (the execution of the enemy combatant) to occur. The pathway of this principal karmic impulse is completed with the combatant that was shot dying. 

It is only because the combatant that was shot dies that the revealing form of the soldier’s body (the nominal shape of their body when shooting the gun) becomes the method implemented for causing the action of the body (taking a life) to occur. If the combatant doesn’t die when shot by the soldier, the revealing form of the soldier’s body (the nominal shape of their body when shooting the gun) devolves into being the revealing form of the soldier’s body in the karmic action of the body of shooting and wounding the combatant.

Simultaneously with the arising of the revealing form of the soldier’s body (the nominal shape of the body when shooting and killing the combatant), a special transformation arises in the mental continuums of both the commander and the soldier. Thus, the revealing form of the body in the mental continuum of the soldier is the simultaneously arising cause (lhan-cig ‘byung-ba’i rgyu, Skt. sahabhūhetu) of what is caused by it, its result – namely, a continuing, special transformation in the mental continuums of both the commander and the soldier. 

• The revealing form of the soldier’s body, as the method implemented for causing the soldier’s action of body to occur, is called the pathway of three sequential inciting karmic impulses – two in the mental continuum of the commander followed by one in the mental continuum of the soldier.
• Thus, the pathways of these inciting karmic impulses are the simultaneously arising causes of the special transformations in the mental continuums of the commander and the soldier.
• Therefore, by the metaphor and mental label of using the name of the cause for what is caused but it (its result), the two continuing, special transformations are called by the name of their cause, “pathways of inciting karmic impulses.” 

Vasubandhu, Autocommentary (Gretil 198.07, Derge 171A), concludes:

As for the existence (of those special transformations as phenomena) of the body and of speech, it is because of their existence as the results of what is committed by the two, like [Tib.: for example] (the existence of) a nonrevealing (form) for those who assert nonrevealing (forms).  

(Skt.) kāyikavācikatvaṃ tu tatkriyāphalatvādyathā vijñaptivādināmavijñapteriti /

(Tib.) /lus kyi dang ngag gi ni de dag gi bya ba’i ’bras bu yin pa’i phyir dper na rnam par rig byed ma yin par smra ba rnams kyi rnam par rig byed ma yin pa lta ba’o/ 

Jinaputra Yashomitra, The Clarified Meaning (Gretil 356, Derge 12A), explains:

The existence of those special transformations as (phenomena of) the body and speech is because of their existence as the results of what are committed by those two. The meaning is (that it is) because of their existence as the results of what are committed by the body and speech.

As for “like [Tib.: for example] (the existence) of a nonrevealing (form) for those who assert nonrevealing (forms),” it is like the nonrevealing (form) of those who assert nonrevealing (forms), the Vaibhashikas, being called a pathway of a karmic impulse from the metaphor [Tib.: mental label] of (the name of) a cause (being used) for something that is caused (by it) [Tib.: a result]. Their (the nonrevealing forms’) existence (as phenomena) of the body and of speech is also because of their existence as the results of what are committed by the two.

(Skt.) kāyikavācikatvaṃ tu tasya saṃtatipariṇāmaviśeṣasya. tatkriyāphalatvāt. kāyavākkriyāyāḥ phalatvād ity arthaḥ. yathā avijñaptivādinām avijñaptir iti. yathā vaibhāṣikāṇām avijñaptivādinām avijñaptiḥ karmapatha ity ākhyāyate. kārye kāraṇopacārāt. kāyikavācikatvaṃ tu tatkriyāphalatvād iti. 

(Tib.) /lus dang ngag gi ni rgyud yongs su ‘gyur ba’i bye brag de dag gi bya ba’I ‘bras bu yin pa’i phyir te lus dang ngag gi bya ba’i ‘bras bu yin pa’i phyir ro zhes bya ba’i tha tshig go/ /dper na rnam par rig byed ma yin par smra ba rnams kyi rnam par rig byed ma yin pa lta ba'o zhes bya ba ni dper na bye brag tu smra ba rnam par rig byed ma yin par smra ba rnams kyi ltar na rnam par rig byed ma yin pa ni las kyi lam zhes bya ste/ ‘bras bu la rgyur btags pa’i phyir ro/ /lus kyi dang ngag gi ni de dag gi bya ba’i ‘bras bu yin pa’i phyir ro zhes bya ba lta bu yin no/ 

Sthiramati, The Meaning of the Facts (Derge 16A-16B), adds further explanation:

As for “because they are that which are the results of those two,” because they (the special transformations) are the results of what are committed by the body, they have existence as (phenomena of) the body, and because they (the special transformations) are that which are the results of what are committed by speech, they have existence as (phenomena of) speech. This indicates that just as they have existence as pathways of karmic impulses, likewise their existence as (phenomena of) the body and speech is only from their being labeled (as such). 

As for “Like, for example, for those who assert nonrevealing (forms),” by means of the mental label [Skt. metaphor] of (the name of) a cause (being used) for a result [Skt.: for something that is caused], those who assert nonrevealing forms (the Vaibhashikas) as well assert that nonrevealing forms are pathways of karmic impulses, and because they (nonrevealing forms) are the results of what are committed by the body and speech, they (also) assert them as having existence as (phenomena) of the body or speech.

(Tib.) /de dag gi bya ba’i ‘bras bu yin pa’i phyir zhes bya ba la/ lus kyi bya ba’i 'bras bu yin pa’i phyir lus kyi nyid yin la/ ngag gi bya ba’i 'bras bu yin pa’i phyir ngag gi nyid yin te/ las kyi lam nyid ji lta ba bzhin du lus kyi dang ngag gi nyid kyang btags pa kho na las yin no zhes ston to/ /dper na rnam par rig byed ma yin pa rnams kyi zhes bya ba ni rnam par rig byed ma yin pa smra ba rnams kyis kyang ‘bras bu la rgyu btags pas rnam par rig byed ma yin pa las kyi lam du ‘dod la/ lus dang ngag gi bya ba’i ‘bras bu yin pa’i phyir lus kyi’am ngag gi nyid du ‘dod pa yin no/ 

The special transformation in the mental continuum of the soldier is a pathway of an inciting karmic impulse that is also in the mental continuum of the soldier. The pathway of this inciting karmic impulse in the mental continuum of the soldier is a metaphor for the revealing form of the soldier’s body. As mentioned above, it is only when the pathway of this inciting karmic impulse is completed with the enemy combatant that is shot dying that the revealing form of the soldier’s body becomes a method implemented for causing the taking of a life to occur. 

Simultaneously with the arising of this revealing form of the soldier’s body as the method implemented for causing the taking of a life to occur, a special transformation also arises in the mental continuum of the soldier. The revealing form of the body is the simultaneously arising cause for the special transformation. Since the revealing form of the soldier’s body is a phenomenon of the body, then in accord with the metaphor and mental label of using the name of the cause for something that is caused by it (its result), the special transformation in the mental continuum of the soldier is also called “a phenomenon of the body.” 

The special transformation in the mental continuum of the commander who ordered the soldier to execute the captured enemy combatant is a pathway of an inciting karmic impulse that is also in the mental continuum of the commander. The pathway of this inciting karmic impulse in the mental continuum of the commander is a metaphor for the revealing form of the commander’s speech. It is only when the pathway of this inciting karmic impulse is completed with the enemy combatant that is shot dying that the revealing form of the commander’s speech becomes a method implemented for causing the soldier’s taking of a life to occur. If the commander’s order to shoot and kill the combatant results in the soldier shooting and merely wounding the combatant, then the revealing form of the commander’s speech does not become a method implemented for causing the soldier’s taking of a life to occur, because the taking of a life does not occur. 

Simultaneously with the arising of this revealing form of the commander’s speech as the method implemented for causing the taking of a life to occur, a special transformation in the mental continuum of the commander also arises. The revealing form of the speech is the simultaneously arising cause for the special transformation. Since the revealing form of the speech is a phenomenon of the speech, then in accord with the metaphor and mental label of using the name of the cause for something that is caused by it (its result), the special transformation in the mental continuum of the commander is also called “a phenomenon of the speech.” 

This Sautrantika convention of calling the special transformation in the mental continuum of the commander “a phenomenon of speech” because it arises simultaneously with the revealing form of speech, which is also a phenomenon of speech, is similar to the Vaibhashika convention regarding nonrevealing forms. In the Vaibhashika presentation of karma, the nonrevealing form in commander’s mental continuum is called “a phenomenon of speech” also because it arises simultaneously with the revealing form of the commander’s speech, which is also a phenomenon of speech.

Note that in both the Sautrantika and Vaibhashika presentations, the pathway of the karmic impulse in the commander’s mental continuum from ordering the soldier to execute the captured enemy combatant is a phenomenon of the speech (ordering the execution) and not a phenomenon of the body (shooting and killing the combatant). 

As Jinaputra Yashomitra, Clarified Meaning (Gretil 354-355, Derge 10A), explains:

Perhaps it is thought, “Upon that karmic impulse having been enacted, then the karmic pathway of the revealing (form) of ordering (the taking of a life) would come into existence (as a pathway of a karmic impulse of the body).” Because of that, this is said, “Because of the lack of modification in the essential nature of that (revealing form from being a revealing form of speech to being a revealing form of the body) even when it has been enacted.” Even upon that karmic impulse having been enacted by someone else, there would not be any modification at all of the essential nature of that revealing form of ordering (still being a revealing form of speech). 

(The essential nature) of a pathway of a karmic impulse now (whether it is a pathway of a karmic impulse of body or of speech) is (set) from like it was before, because there is no modification of its essential nature. The way in which the pathway of a karmic impulse has not been set before – like that is just the way in which it later (remains). It must be admitted that the (category in which) the pathway of a karmic impulse is included when it arises is (the category) in which it (remains) now.

(Skt.) syān mataṃ. kṛte tasmin karmaṇi tadājñāpanavijñapteḥ karmapatho bhaviṣyatīti. atra idam ucyate. kṛte ‘pi ca tasyāḥ svabhāvāviśeṣād iti. pareṇa kṛte ‘pi tasmin karmaṇi tasyā ājñāpanavijñapter na kaścit svabhāvaviśeṣo ‘sti. yena tadānīṃ karmapathaḥ syāt. tasmāt pūrvavat. tasyāḥ svabhāvāviśeṣāt. yathaiva pūrvavat karmapatho na vyavasthāpyate. tathaiva paścād ity ato ‘stīty abhyupagantavyā yāsau tadānīm utpadyate karmapathasaṃgṛhīteti. 

(Tib.) /gal te las de byas na de la lung bsgo ba las kyi lam du‘gyur ro snyam du sems na/ di’i phyir byas su zin kyang di’i rang gi ngo bo la khyad par med pa’i phyir zhes bya ba smos te/ gzhan gyi las de byas su zin kyang lung bsgo ba de la ni gang gis na di’i tshe las kyi lam du‘gyur ba rang gi ngo bo la khyad par cung zad kyang med do/ /da lta bas na snga ma bzhin du di’i rang gi ngo bo la khyad par med pa’i phyir ji ltar sngar gyi las kyi lam du rnam par mi gzhag pa ltar phyis kyang de kho na dang ‘dra’o/ /de bas na di’i tshe las kyi lam gyis bsdus pa skye ba gang yin pa de yod do zhes bya bar khas blang bar bya dgos so/ /