成唯識論了義燈 6.49

6.49

若不放逸發福、不動又有二說：一云隨眠，非現行發故。《雜集》論第七云：未見諦者，雖起善心，由彼隨眠所隨逐故，亦名愚癡，由彼勢力於三界苦不如實知，便發福、不動業。《緣起經》下卷云：又不放逸內法果生，若造福行及不動行。彼是正法，如理作意，相應善心之所引發，解脫為依迴向解脫而引發故，雖於善趣感殊勝生，而非無明起增上緣。既云相應善心之所引發，明無現行，然說雖於善趣感殊勝生，故由種發。不爾，應非行支所攝。

If non-heedless persons initiate meritorious and immovable [formations], there are also two explanations: One says they are initiated by anuśaya and not by active states. The seventh fascicle of the Samuccaya says: Those who have not yet seen the truths, although they give rise to wholesome minds, because they are pursued by those anuśayas, are also called foolish; through that power, not knowing truly the suffering of the three realms, they then initiate meritorious and immovable karma. The lower fascicle of the Pratītyasamutpāda-sūtra says: Furthermore, when non-heedless internal persons who have generated fruit perform meritorious formations and immovable formations, those are induced by wholesome minds concomitant with correct Dharma and proper mental application (yoniśomanaskāra); because they are induced with liberation as their support and dedicated toward liberation, although they bring about superior rebirth in wholesome destinies, they do not serve as an augmenting condition for the arising of ignorance. Since it says they are induced by concomitant wholesome minds, it is clear that there are no active states [of ignorance]; yet it says that they bring about superior rebirth in wholesome destinies, so they are initiated by seeds. If not, they would not be subsumed under the formation branch.