俱舍論記 26.51

26.51

「毘婆沙師至相應知故」者，第四對聚、散心。散動，即是散亂異名。體即是定，約相續位數散動故，立散動名。問：散動定能除，散動定為體；智慧遣無明，無明慧為體？解云：約相續位說定散動。若約剎那，定亦不散。無明不爾，相續剎那皆無智故，故體非慧。餘文可知。《婆沙》說聚心為略心，名異義同。

Regarding "The Vaibhāṣikas [say: ... because they are known in association]": this is the fourth pair, gathered and distracted minds. "Distracted motion" (sandong) is simply an alternative name for distraction (vikṣepa). Its real entity is simply concentration (samādhi); because in the state of continuity it frequently moves and scatters, the name "distracted motion" is established. Question: If concentration can eliminate distracted motion, does concentration constitute the real entity of distracted motion? If wisdom eliminates ignorance (avidyā), does wisdom constitute the real entity of ignorance? Answer: Distracted motion is predicated of concentration in terms of the state of continuity. In terms of a single moment (kṣaṇa), concentration is also not distracted. Ignorance is not like this: in both continuity and a single moment, there is completely no knowledge, hence its real entity is not wisdom. The rest of the text is understandable. The Mahāvibhāṣā calls the gathered mind (saṃkṣipta-citta) a contracted mind (lüexin); the names differ, but the meaning is the same.