俱舍論疏 14.86

14.86

論「唯成無表至或生已捨」，釋成無表非成表也。此第二句。《正理論》云，「豈不已得靜慮異生，今表未生，先生已失，亦成無表非表業耶？何故頌中但標於聖？非易生者理亦可然，何故釋中標易生者？」

As for the treatise stating, "Only possessing uninformative […] or having arisen, has been relinquished": this explains possessing uninformative and not possessing informative [karma]. This is the second alternative. The Nyāyānusāra says: "Has not an ordinary person who already obtained dhyāna, when present informative [karma] has not yet arisen and previously arisen [informative karma] has already been lost, also possessed uninformative and not informative karma? Why does the verse only indicate the noble one? If it can also be so for an ordinary person, why does the commentary indicate an ordinary person?"