俱舍論記 14.53

14.53

「已辨安住至二世無表」者，此即第二約世成處中。言住中者，謂非是極善律儀、非是極惡不律儀，故名處中。彼所起業未必一切皆有無表，如造善非淳淨、為惡非極惱，即無無表。若造善淳淨、為惡極惱，即有無表。善處中無表即是善戒種類所攝，惡處中無表即是惡戒種類所攝。無表義同，種類相似，故言種類所攝。處中無表初念成現，第二念以去未捨以來，恒成過、現二世無表。

Regarding "Having differentiated those who abide... unmanifest of two time periods": this is the second [sub-section], clarifying the possession of the intermediate in terms of the time periods. To say "abiding in the intermediate" means being neither the supremely good discipline nor the supremely evil non-discipline; hence it is called "intermediate". The karma generated by them does not necessarily always possess the unmanifest; for instance, performing good that is not pure, or doing evil that is not intensely harmful, has no unmanifest. If one performs good that is pure, or does evil that is intensely harmful, there is unmanifest. The unmanifest of intermediate good is subsumed under the category of good precepts; the unmanifest of intermediate evil is subsumed under the category of evil precepts. Because the meaning of unmanifest is identical and their types are similar, it is said to be "subsumed under the category". The intermediate unmanifest is possessed in the present in the initial moment; from the second moment onward, as long as it is not relinquished, one constantly possesses the unmanifest of the two time periods, past and present.