俱舍論疏 17.81

17.81

論「八俱轉者至得五支等」，此亦是期受五，意復有三，故成八也。等者，等取五識現前受六支。此上所明皆是同時俱，非前後俱。若直明與思俱轉，即不合取無心位，彼無思故。若兼說業俱轉，即通無心位，爾時亦有業俱轉故。《婆沙》、《雜心》乘明思俱轉便，兼明業俱轉，故通說無心。此論及《正理》唯說思俱轉，故不說無心。已上論文，《正理》有破，《俱舍》有救，非要法相，略而不述。

As for the passage of the śāstra from "When eight operate simultaneously" up to "one obtains five branches, etc.": this also refers to aiming to receive five, while the mental [consciousness] further has three, thus making eight. "Etc." includes receiving six branches when the five consciousnesses are currently present. What has been explained above all refers to simultaneous concurrence at the same time, not concurrence across before and after. If one explains directly simultaneous operation with volition, it would be inappropriate to include mindless states, because there is no volition there. If one concurrently explains simultaneous operation of karma, then it extends to mindless states, because at that time karma also operates simultaneously. The Vibhāṣā and Samyuktābhidharmahṛdaya, taking advantage of explaining simultaneous operation with volition, concurrently explained the simultaneous operation of karma, and therefore generally spoke of mindless states. This śāstra and the Nyāyānusāra solely speak of simultaneous operation with volition, and thus do not speak of mindless states. On the above śāstra text, the Nyāyānusāra has refutations and the Kośa has defenses; as these are not essential doctrinal definitions, they are omitted and not recounted.