成唯識論了義燈 2.87

2.87

唯名無表者，是何無表？若隨心轉無表，現定道心無。若別脫無表，豈起定道時，即得別解脫耶？又若汎無所表顯，名為無表，即於一切種，皆應立無表。若云定、道無表戒種，得名無表，應無現道定種子勢防非。若爾，即應前三小果人，惑永不行，以種能防同現行故。若非無表戒，立無表何為？表無表小大二宗，所立不同。

[We reply:] If it is called solely avijñapti, what kind of avijñapti is it? If it were avijñapti that transforms in accordance with the mind, the active mind of absorption or the path would lack it. If it were prātimokṣa avijñapti, could it be that whenever one gives rise to absorption or the path, one immediately obtains the prātimokṣa? Furthermore, if being generally unmanifest is called avijñapti, then avijñapti should be posited for all seeds. If one says that the seed of the avijñapti precepts of absorption and the path obtains the name 'avijñapti', then there would be no present efficacy of the seeds of the path and absorption to prevent wrongdoing. If so, then for persons of the first three minor fruits, defilements would never actively manifest, because the seeds would be able to prevent them just like active manifestations. If it is not the precept of avijñapti, why posit avijñapti? In positing vijñapti and avijñapti, the two traditions of Hīnayāna and Mahāyāna differ.