瑜伽論記 3.250

3.250

緣起經下卷云：外法異生四種無明為緣生福非福及不動行，內法異生若放逸者彼除一種不共無明所餘無明引發放逸為緣生行，內法異生若不放逸勤修學者及聖有學三種無明引發妄念為非福緣。然此不能招三惡趣，故此非福我不說為無明緣行，意顯不放逸異生及聖非福唯招人天別異熟果不招惡趣總異熟果，既非行支故不說此非福以無明支為緣。彼經又說：不共無明內法異生雖不放逸而修學者亦未斷，諸聖有學應知永斷，又不放逸內法異生若造福行及不動行，彼是正法如理作意相應善心之所發引解脫為依迴向解脫而引發故，雖於善趣感殊勝生，而非無明起增上緣，然能作彼斷增上緣，此顯異生見道已前雖由三無明及不共種發福不動感人天趣總異熟果，不與無明為起勝緣，究竟滅故，非由三無明等親所引發，由彼種在或違能發故，亦不遮無明緣福不動行，但遮彼非福以無明為緣故，彼經但說聖有學不共無明已永斷故不造新業，不說異生不共無明已不起故不造新業，其善法欲後異生身善有漏支墮流轉故既非是學，故能感生緣起支攝。

The lower fascicle of the Pratītyasamutpāda-sūtra says: For ordinary persons of external traditions, four kinds of ignorance serve as condition to produce meritorious, unmeritorious, and immovable formations. For ordinary persons of the internal Dharma who are negligent, excluding one kind—unshared ignorance—the remaining kinds of ignorance induce negligence, serving as condition to produce formations. For ordinary persons of the internal Dharma who are non-negligent and diligently cultivate learning, and for noble learners (śaikṣa), three kinds of ignorance induce errant mindfulness, serving as condition for the unmeritorious. However, this [unmeritorious karma] cannot incur [rebirth in] the three miserable realms; hence I do not call this unmeritorious [karma] 'formations conditioned by ignorance.' The intention is to show that the unmeritorious [actions] of non-negligent ordinary persons and noble ones only incur particular maturational fruits in human and heavenly realms, and do not incur general maturational fruits of the miserable realms; since it is not the limb of formations, this unmeritorious [action] is not spoken of as conditioned by the limb of ignorance. That sūtra also says: Even though ordinary persons of the internal Dharma who are non-negligent cultivate learning, they have not yet severed unshared ignorance; all noble learners should be understood to have severed it forever. Furthermore, if non-negligent ordinary persons of the internal Dharma generate meritorious formations and immovable formations, these are induced by wholesome minds conjoined with correct attention to the true Dharma, because they take liberation as their support and are induced by dedicating [merit] toward liberation; therefore, although they incur superior births in the good destinies, they are not predominant conditions for the arising of ignorance, but rather can act as predominant conditions for severing it. This shows that, prior to the path of seeing, although ordinary persons generate meritorious and immovable [formations] by means of the three ignorances and unshared seeds, incurring the general maturational fruits of the human and heavenly destinies, they do not provide ignorance with a superior condition for arising, because it will be extinguished ultimately, and [these formations] are not directly induced by the three ignorances and so forth; because those seeds remain or contrary [tendencies] are able to generate them, [the sūtra] does not deny that ignorance conditions meritorious and immovable formations, but merely denies that their unmeritorious [actions] are conditioned by ignorance. Hence that sūtra merely says that because noble learners have severed unshared ignorance forever, they do not create new karma; it does not say that because unshared ignorance of ordinary persons has ceased to arise, they do not create new karma. Since the wholesome tainted limbs in the future bodies of ordinary persons who desire wholesome dharmas fall into transmigration and are not of a learner, they are capable of incurring rebirth and are subsumed under the limbs of dependent origination.