成唯識論演祕 5.290

5.290

詳曰：忿嗔種生，假不俱者，不害應然，離無瞋無應二不並，豈可不害別有種生？由斯不得言瞋、忿二，種同不俱。故應說云：忿等依瞋境，行麁違而不俱起，不害，不爾，隨何善位皆不損物，故得俱生。行捨等二，准此應知。

In detailed appraisal: If wrath arises from the seed of ill will and is nominal and not concomitant, then non-harming should be likewise: apart from non-ill-will it does not exist, so the two should not occur together—could non-harming possibly arise from a distinct seed? Because of this, one cannot say that ill will and wrath, having the same seed, are not concomitant. Therefore it should be said: Wrath and the rest rely on the cognitive object of ill will; their operations are coarse and conflicting, and thus they do not arise concomitantly. Non-harming is not like this; in whatever wholesome state, it never harms beings, and therefore they can arise concomitantly. The two [factors of] equanimity of activity and the rest should be understood by analogy with this.