俱舍論疏 13.204

13.204

論「見所斷識至此無有故」，釋見所斷識非剎那等起，於能起表近因等起尋、伺生中為資糧故，是遠因等。正起業時心麁散故，見所斷識爾時不起。若起見斷，其業即息。《正理論》云「見所斷識乃至定不能為剎那等起。見所斷識雖能思量，而無功能動身發語。然於動發一表業中，容有多心思量動發，唯後一念與表俱行，異此表應非剎那性。見所斷識雖能為轉發有表業，然非業表於此識後無間即生，內門轉心不能引起與身、語表俱行識故。若異此者，見所斷心亦應於表業為剎那等起，以修所斷加行意識能無間引表俱行心，亦與表俱行為剎那等起。故見所斷雖能為因引諸表業，離修所斷因等起心表俱行心無容得起，是故欲界無有有覆無記表業。然契經中但據展轉為因等起密作是言。由邪見故起邪語等，阿毘達磨據彼不能無間引生表俱行識，故密意說見所斷心內門轉故不能發表。是故經、論理不相違。」

The treatise says: "Consciousness abandoned through seeing [the truths] ... up to ... because this does not exist." This explains that consciousness abandoned through seeing is not a simultaneous motivating [cause] (kṣaṇa-samutthāna). Because it serves as equipment for the arising of investigation and analysis that are the proximate motivating cause (sāmantaka-samutthāna) capable of initiating manifestation (vijñapti), it is a remote cause. When bodily and vocal action is being actively undertaken, the mind is coarse and distracted, so consciousness abandoned through seeing does not arise at that time. If [a consciousness] abandoned through seeing arises, that bodily or vocal action ceases immediately. The *Nyāyānusāra* says: "Consciousness abandoned through seeing definitely cannot serve as a simultaneous motivating cause. Although consciousness abandoned through seeing is capable of deliberating, it lacks the efficacy to move the body and emit speech. However, in the process of moving and initiating a single manifest action, it is possible for multiple thoughts to deliberate and initiate movement, yet only the final single thought-moment is concomitant with the manifest action; otherwise, the manifest action would not be momentary. Although consciousness abandoned through seeing can act as the initiator (pravartaka) to launch manifest action, manifest action does not arise immediately following this consciousness, because an inwardly-directed mind cannot initiate the consciousness concomitant with bodily and vocal manifestation. If it were otherwise, consciousness abandoned through seeing would also have to be a simultaneous motivating cause for manifest action, because the consciousness of the preparatory stage abandoned through cultivation can immediately induce the mind concomitant with manifestation and also be concomitant with manifestation as its simultaneous motivating cause. Thus, although [consciousness] abandoned through seeing can act as a cause inducing various manifest actions, without the mind of the motivating cause abandoned through cultivation, the mind concomitant with manifestation cannot possibly arise. Therefore, in the desire realm there is no veiled, indeterminate manifest action. However, when the scriptures say that due to wrong view, wrong speech and so forth arise, this is stated with secret intention based on its functioning indirectly as a causal motivating factor. The Abhidharma is based on the fact that it cannot immediately give rise to the consciousness concomitant with manifestation; hence, it speaks with hidden intention, saying that because the mind abandoned through seeing operates inwardly, it cannot produce manifestation. Thus scripture and treatise do not contradict each other in their reasoning."