俱舍論記 13.193

13.193

「見所斷識至此無有故」者，釋第五句。見於發表唯能為轉。於能起表尋、伺生中能為資糧，助彼起故，作遠因等起。故能為轉，不為隨轉。內門轉故不能發業，外門轉心方能發業，於外門心正起業時，此見所斷而無有故。故《婆沙》一百一十七云「復次外門轉心能作剎那等起發身、語業，此心內門轉故不能發。」廣如彼釋。

Regarding the passage from "Consciousness to be abandoned by seeing..." up to "because this does not exist": this explains the fifth line. Seeing, with respect to expressing manifestation, can only act as the initiating [origination] (pravartaka). In the arising of investigation (vitarka) and analysis (vicāra) that can produce manifestation, it can serve as a provision and assist their arising, acting as the remote-cause origination (dūra-hetu-samuṭṭhāna). Therefore, it can act as the initiating [mind], but not as the conforming [mind]. Because it operates internally, it cannot produce action; only a mind operating externally can produce action, and at the time when an external mind is directly giving rise to action, this [mind] to be abandoned by seeing does not exist. Therefore, the Mahāvibhāṣā, fascicle 117, states: 'Furthermore, a mind operating externally can act as the momentary origination (kṣaṇa-samuṭṭhāna) giving rise to bodily and vocal action; because this mind operates internally, it cannot produce them.' As fully explained there.