瑜伽論記 3.227

3.227

又有三種發起纏之隨眠無明：一、能發起纏；二、能發起相應；三、能發起不共。此三皆纏，初纏是總後二是別故，發此現行之隨眠無明有三，由此三隨眠無明滅故，彼現行無明滅，現行無明滅故行滅，行中（景云：）諸行於自相續中已作已滅，及未起對治者，此舉諸行於自身中已作未斷，由此不有故識不有。言又由意行者故起身語行由此有故彼有者，由意思行起身語行，由意思有彼身語有，此別舉有以顯不有。

Furthermore, there are three kinds of dormant ignorance that initiate entanglement: first, able to initiate entanglement; second, able to initiate associated [ignorance]; third, able to initiate unshared [ignorance]. These three are all entanglement: the first entanglement is general, and the latter two are distinct; thus the dormant ignorance that initiates this active state is threefold. Because these three dormant ignorances cease, that active ignorance ceases; and because active ignorance ceases, formations cease. Under formations, (Jing says:) in the passage, "formations have already been performed and ceased in one's own continuum, and an antidote has not yet arisen," this adduces formations that have already been performed and not yet severed in one's own person; because this does not exist, consciousness does not exist. Regarding the words, "Moreover, due to mental formations, bodily and vocal formations arise; due to the existence of this, that exists": due to the volition of mental formations, bodily and vocal formations arise; due to the existence of volition, those bodily and vocal [formations] exist. This separately adduces existence in order to demonstrate nonexistence.