成唯識論述記 5.264

5.264

述曰：「惠」與「我見」非二並故，五十五說：「見」世俗有，即「惠」分故，餘別有性。問：「惠」緣觀察事，此識言「惠俱」。定緣觀察事，此俱應有定。答：任運亦推度，此識說「惠俱」；深專一境有定生，此俱故無定。問：二緣觀察事，任運惠得生；任運既無定，應不緣觀察。答：定境加行必惠緣，定得緣觀察，有惠之境定、不定故，此識俱無有定，雖同緣觀察，而惠寬定狹，故此無定。

The Commentary states: 'Wisdom' and 'view of self' cannot exist side by side as two [distinct factors]. Fascicle 55 states: 'The view is conventionally existent, for it is simply a part of wisdom,' whereas other factors possess distinct intrinsic natures. Question: Wisdom grasps objects of investigation, and this consciousness is said to be 'associated with wisdom'. Meditative concentration also grasps objects of investigation, so it should also have meditative concentration associated with it. Answer: Even spontaneous activity involves inference, so this consciousness is said to be 'associated with wisdom'; meditative concentration arises when deeply and exclusively focused on a single object, so its association lacks meditative concentration. Question: Both grasp objects of investigation, yet spontaneous wisdom can arise; since spontaneous activity lacks meditative concentration, it should not grasp [objects of] investigation. Answer: The preparatory exertion for an object of meditative concentration must involve grasping by wisdom, and meditative concentration can indeed grasp [objects of] investigation; because objects possessing wisdom may or may not have meditative concentration, this consciousness entirely lacks meditative concentration. Although both grasp [objects of] investigation, wisdom is broad while meditative concentration is narrow; hence this [consciousness] lacks meditative concentration.