瑜伽論記 3.226

3.226

十四、因亡果喪門，有三種：發起、纏、隨眠、無明者，拔法師云：纏是現起無明，隨眠是種子無明，發起即是發業，不共無明通前三種。又解：有三種：發起、纏、隨眠、無明者，即三界無明通纏及隨眠皆能發行，由此滅故行亦隨滅，前解順緣起經。（基師）云：發起謂發業無明，此通相應不共，纏謂潤生無明，多唯相應，此二俱現行，所熏成種名隨眠無明，由發行無明以一切無明為根本故，此中通說潤生無明，又行當有支，無明當愛取，故此通說，又此三種發起為總，此中有二：謂纏隨眠，總別合論故名三種，發起之體相應不共即四為三，此三總滅故，彼發行別無明滅，彼滅故行滅，此釋通說發一切行之無明，不爾者潤生無明未滅何故發行即滅。

Fourteenth, in the section on the cessation of causes and the disappearance of fruits: regarding the phrase "three kinds: initiating, entangling, and dormant ignorance," Master Ba says: Entanglement is actively arisen ignorance; dormancy is seed ignorance; initiating is precisely that which initiates karma; and unshared ignorance extends through the preceding three kinds. Another explanation: "There are three kinds: initiating, entangling, and dormant ignorance" means that the ignorance of the three realms, extending through entanglement and dormancy, can all initiate formations; because this ceases, formations also cease accordingly. The former explanation conforms to the Pratītyasamutpādasūtra. Master Ji says: Initiating refers to the ignorance that initiates karma, which extends to associated and unshared [ignorance]. Entanglement refers to the ignorance that moisturizes rebirth, which is mostly only associated. Both of these are active; that which is perfumed into seeds is called dormant ignorance. Because the ignorance that initiates formations takes all ignorance as its root, here it comprehensively speaks of the ignorance that moisturizes rebirth. Furthermore, formations correspond to the existence link, and ignorance corresponds to craving and grasping, so this speaks comprehensively. Furthermore, among these three kinds, initiating is the general, within which there are two: entanglement and dormancy; combining the general and distinct, they are called three kinds. The substance of initiating is associated and unshared—namely, the four made into three. Because these three generally cease, that distinct ignorance that initiates formations ceases, and because that ceases, formations cease. This explanation comprehensively addresses the ignorance that initiates all formations; if it were not so, why would the initiation of formations cease when the ignorance that moisturizes rebirth has not yet ceased?