瑜伽師地論略纂 4.110

4.110

第一、一一支因問分別。無明有二問答。　「有生雜染，業煩惱力之所熏發」等者，謂生雜染由業雜染起，業雜染起由煩惱雜染，故言由彼之所熏發。　業體謂行，初因即以無明為體。雖諸煩惱皆業初因，無明獨有十一勝事，故偏說之，謂所緣等，廣如經說。《俱舍》云：無明不說因，生支應有始，老死不說果，生死應有終。從惑生惑業，從業生於事，從事事惑生，有支理唯此。故十二支無始輪迴。

First, the analysis by questions on the causes of each individual factor. On ignorance, there are two questions and answers. Regarding 'affliction of birth is perfumed and generated by the force of karma and defilement': that is to say, the affliction of birth arises from the affliction of karma, and the arising of the affliction of karma comes from the affliction of defilement; thus it is said to be perfumed and generated by them. The substance of karma is volitional action, and its primary cause has ignorance as its substance. Although all defilements are the primary cause of karma, ignorance alone has eleven preeminent features, so it is spoken of exclusively; namely, its objective support and so forth, as explained at length in the sūtra. The *Abhidharmakośa* says: 'If the cause of ignorance were not spoken of, the factor of birth would have a beginning; if the fruit of old age and death were not spoken of, cyclic existence would have an end. From delusion arise delusion and karma; from karma arises the actual entity; from the entity, entity and delusion arise—the principle of the factors of existence is only this.' Therefore, the twelve factors are a beginningless cycle.