俱舍論記 13.70

13.70

「無如是過至以性鈍故」者，經部復釋。我無如是隨心轉過。欲界散心思種子無表，由前現行審慮勝思、決定勝思遠因等起。動發勝思，近因等起所引生故，無心亦有，不名隨心轉業。若定無表，非彼思引，但於定心俱時思上假建立故，入定即有、出定即無，故名隨心轉業。故非成例。我設同汝說一切有部許有身、語二種表業，亦待如前所說思力引起無表。表自不能生於無表，以身、語表色性鈍故。又解：假設許汝別有其表，汝亦待如前所說遠、近二種思力方引無表，表性鈍故。又解：非但無表待前思引，我設許有表，亦待如前所說思力，以表性鈍故。

On "There is no such fault ... because its nature is dull": The Sautrāntika explains further: I do not incur such a fault of conforming to the mind. The non-communication of seeds of intention belonging to the scattered mind of the desire realm is induced by the distant causal originations of the preceding active, superior deliberative intention and decisive intention, and the proximate causal origination of operative superior intention; therefore it exists even when there is no mind, and is not called karma conforming to the mind. As for non-communication of concentration, it is not induced by those intentions, but is merely nominally established upon the intention coexistent with the concentrated mind; thus it exists upon entering concentration and ceases upon exiting concentration, which is why it is called karma conforming to the mind. Therefore, it does not constitute a parallel case. Even if I were to grant, like you Sarvāstivādins, that there are two kinds of communication-karma of body and speech, it would still depend on the force of intention as explained above to induce non-communication. Communication itself cannot produce non-communication, because bodily and verbal communication forms are dull by nature. Another explanation: Even assuming it is granted to you that there is a separate communication, you must also depend on the force of the two kinds of intention, distant and proximate, as explained above, in order to induce non-communication, because the nature of communication is dull. Another explanation: Not only does non-communication depend on the induction of preceding intention, but even if I were to grant that there is communication, it would also depend on the force of intention as explained above, because communication is dull by nature.