成唯識論演祕 4.236

4.236

答：由有尋有伺，諸識種子隨逐無尋無伺三摩地，從彼起已，此得現前。又此起已識現行時，復為無尋無伺三摩地種子之所隨逐，是故此地非是一向無尋無伺。由彼有情於諸尋、伺以性離欲，而離欲故彼地雖名無尋無伺，此復現行亦無過失。既云有尋有伺諸識種子隨逐而彼得起，明知識種不即是根。若是根者，前問後答皆不應理，思之可悟。理既無違，故知識種非根明矣。

Answer: Because the seeds of the consciousnesses accompanied by vitarka and vicāra follow along with the samādhi devoid of vitarka and vicāra, upon arising from that [samādhi], this [consciousness] can become present. Furthermore, when this arises and the consciousness is active, it is again followed by the seeds of the samādhi devoid of vitarka and vicāra; therefore, this stage is not entirely without vitarka and vicāra. Because those sentient beings are by nature detached from vitarka and vicāra, and because of this detachment that stage is named 'without vitarka and vicāra', there is no fault in these becoming active again. Since it says that the seeds of consciousnesses accompanied by vitarka and vicāra follow along and thereby can arise, it is clear that consciousness-seeds are not identical to faculties. If they were faculties, neither the preceding question nor the subsequent answer would be reasonable; by reflecting on this one can realise it. Since logic is not violated, it is clear that consciousness-seeds are not the faculties.