俱舍論記 13.152

13.152

「若爾身生至有無漏無表」者，此即難也。若爾，身生欲、色二界入無色定，雖無無色大種，應有無色律儀隨身大造。如生欲、色起無漏心，雖無無漏大種，而有無漏無表隨身大造。此即難大種。又解：若爾，身生欲、色二界入無色定，雖無無色身、語，應有無色律儀隨身大造。如生欲、色起無漏心，雖無無漏身、語，而有無漏無表隨身大造。此即難身語。又解：通難二種。

"If so, when the body is born […] there is undefiled non-information": this is an objection. If so, when the body is born in the desire or form realm and enters a formless meditative absorption, although there are no formless great elements, there should be formless restraint created by the great elements following the body; just as when one is born in the desire or form realm and gives rise to an undefiled mind, although there are no undefiled great elements, there is undefiled non-information created by the great elements following the body. This objects on the basis of the great elements. Another explanation: If so, when the body is born in the desire or form realm and enters a formless meditative absorption, although there are no formless bodily and vocal activities, there should be formless restraint created by the great elements following the body; just as when one is born in the desire or form realm and gives rise to an undefiled mind, although there are no undefiled bodily and vocal activities, there is undefiled non-information created by the great elements following the body. This objects on the basis of body and speech. Another explanation: It objects generally on both bases.