成唯識論了義燈 6.67

6.67

問：福、不動行，既非癡俱，云何論會《雜集論》說：無明與行為因緣者，依無明俱業習氣說，無明俱故假說無明，實是行種。

Question: Since meritorious and immovable formations are not concomitant with delusion, how does the treatise reconcile the statement in the Samuccaya: 'Ignorance and formations being cause and condition is stated based on karmic impressions concomitant with ignorance; because they are concomitant with ignorance, it is metaphorically called ignorance, but in reality it is the seed of formations'?