俱舍論疏 13.153

13.153

論「定生無表至無差別故」，此釋二種定生。竝唯依定心所長養大種所生，以定心俱必有殊勝長養大種能作生因，造定心俱所有無表。所以定俱無執受者，《正理》云「定心果故，必無愛心執此大種以為現在內自體故。又此大種無有其餘執受相故，名無執受。」

The commentary states: "[Avijñapti] produced by absorption ... because there is no difference." This explains the two kinds [of avijñapti] produced by absorption. Both arise solely relying on the great elements nourished by a mind in absorption, because accompanying a mind in absorption there are necessarily superior nourished great elements capable of acting as a productive cause to create all avijñapti accompanying that mind in absorption. As for why those accompanying absorption are without sensory appropriation, the Nyāyānusāra states: "Because they are fruits of the mind in absorption, there is necessarily no mind of attachment that appropriates these great elements as one's present internal self-substance. Furthermore, because these great elements lack other characteristics of sensory appropriation, they are called unappropriated."