成唯識論演祕 6.61

6.61

詳曰：今依教理取疏為正，且遊觀名非不斷惑獨得，其稱設然，何失？若爾，佛位應唯遊觀，不斷惑故。由此故知，若不斷惑及不觀理，總名遊觀，故佛位中有非遊觀。遊觀既非根本智攝，明定加行必後得智；設根本智為加行引，復有何失？

Examination: Now, relying on doctrine and reason, we take the Commentary as correct. Furthermore, the designation 'roaming and observing' is not exclusively obtained by not abandoning afflictions. Even if it were so, what fault would there be? If it were so, the Buddha-stage should be solely roaming and observing, because [a Buddha] does not abandon afflictions. From this, it is known that if one does not abandon afflictions and does not contemplate the principle (tattva), it is collectively named 'roaming and observing'; therefore, in the Buddha-stage there are states that are not roaming and observing. Since roaming and observing is not subsumed under fundamental wisdom, it is clear that the preparatory application of the concentration must be subsequent-attainment wisdom. Even if fundamental wisdom were what is induced by preparatory application, what fault would there be?