金光明最勝王經疏 4.102

4.102

即邪行障是所知障，俱生一分能令菩薩悞犯三業。初地已上性戒成就必不故犯；性悞有所犯，初地未斷，入二地斷。發起種種業行無明，是彼悞犯所起三業。《唯識論》云「所知障中俱生一分，及彼所起悞犯三業，彼障二地極淨尸羅，入二地時便能永斷。由斯二地說斷二愚及彼麁重。一微細悞犯愚，即此中俱生一分。二種種業趣愚，即彼所起悞犯三業，能起三業不但無明，所起三業亦非是愚。愚相應愚所起愚品，類總名愚。」《成唯識》又云「或唯起業，不了業愚。」此意但取能起能迷，迷三業之愚，亦竝依主釋。問：《成唯識論》第八云「所知障不能發業」，云何復云能發三業？答：約不能發招趣生異熟果業，云不發業。若不能招所有三業，此所知障非不能發故。《佛地論》出二體，俱云謂所發業并所得果。果是等流、增上二果，故不相違。

This is the obstacle of incorrect conduct (mithyāpratipatti-āvaraṇa), which is an innate portion of the cognitive obscurations that causes the bodhisattva to mistakenly commit infractions through the three types of karma. From the first ground upward, natural morality is perfected, so they will certainly not deliberately violate it; infractions that occur through natural inadvertence are not yet severed on the first ground, but are severed upon entering the second ground. The 'ignorance that initiates various karmic activities' refers to the three types of karma initiated by those mistaken infractions. The Vijñaptimātratāsiddhi says: 'An innate portion of the cognitive obscurations, and the three karmic activities of mistaken infraction initiated by it, obstruct the utterly pure moral discipline (śīla) of the second ground; upon entering the second ground, they are eliminated forever. Because of this, on the second ground one is said to sever two follies and their crude heavy residue: first, the folly of subtle mistaken infractions, which is the innate portion here; second, the folly of various karmic destinies, which is the three karmic activities of mistaken infraction initiated by it. It is not ignorance alone that can initiate the three karmic activities, nor are the initiated three karmic activities themselves folly. But what is associated with folly, what is generated by folly, and what belongs to the category of folly are collectively termed "folly".' The Cheng weishi lun also says: 'Or it is solely the folly of initiating karma and not understanding karma.' The intention here is simply to take the folly that can initiate and can confound, which is confused about the three types of karma; both are also determinative compound (tatpuruṣa) interpretations. Question: The eighth fascicle of the Cheng weishi lun states that 'cognitive obscurations cannot set karma in motion'—why then does it say here that they can initiate the three types of karma? Answer: It says they do not set karma in motion with reference to karma that brings about rebirth in the destinies with their maturation fruits (vipākaphala). With regard to the three karmic activities that do not bring about rebirth, these cognitive obscurations are not incapable of initiating them. Therefore the Buddhabhūmisūtra-śāstra, in defining their two substances, in both cases says they refer to the initiated karma and the fruits obtained. The fruits are the two fruits of uniform outflow (niṣyandaphala) and predominance (adhipatiphala), so there is no contradiction.