成唯識論演祕 2.205

2.205

此散無表何要依種？若不依種，受惑已後散亂等心，應不名為具律儀等，為遮此過故依種立。故《成業論》云：若三種業但思為體，於散亂心及無心位，爾時無思，如何得有名具律儀、不律儀者，由思差別所熏成種不損壞故；名具律儀、不律儀者，故無有過。

Why must this uncommunicative [form] of the realm of dispersion (kāmadhātu) be based on seeds? If it were not based on seeds, then after receiving the vows, when in states of distraction and the like, one would not be called possessing moral discipline, etc. To prevent this fault, it is established based on seeds. Thus the Karmasiddhi-prakaraṇa states: 'If the three kinds of karma take only volition as their substance, then at the time of a distracted mind or a mindless state, when volition is absent, how could one be called possessing discipline or non-discipline? Because the seeds perfumed by the distinctions of volition are not destroyed, one is called possessing discipline or non-discipline; therefore there is no fault.'