俱舍論記 16.139

16.139

「若據已聞至可名能解」者，復徵問。若據所誑已聞意識正解名解，言所詮義意識所知、能誑語表所誑耳識俱時謝滅，所誑意識正解之時，彼能誑者現無有表，應此業道唯無表成。若據所誑耳根正聞耳識能解名解，雖復無有唯無表業成業道失，然未了知，如何耳根正聞可名耳識能解？

"If it refers to having already heard […] how can it be called the ear consciousness being able to understand?": this inquires again. If it refers to the mental consciousness of the one deceived directly understanding after having heard: the meaning expressed by the speech is known by the mental consciousness, while the vijñapti of speech of the deceiver and the ear consciousness of the deceived have both ceased simultaneously; when the mental consciousness of the deceived directly understands, that deceiver currently has no vijñapti, so this course of action should be accomplished solely by avijñapti. If it refers to the ear faculty of the deceived directly hearing and the ear consciousness being able to understand: although there is no fault of the course of action being accomplished solely by avijñapti karma, nevertheless, since it is not yet fully comprehended, how can the ear faculty directly hearing be called the ear consciousness being able to understand?