瑜伽師地論略纂 4.86

4.86

Based on the intrinsic distinctions of soft, middling, and superior, it speaks of darkness, delusion, and the darkness of ignorance. Here, where it speaks generally of all unknowing as the entity of the link, the Vijñaptimātratāsiddhi says: it takes only that which is able to initiate and directly bring about wholesome and unwholesome karma of future lives. The Śrīmālā-sūtra speaks of five abodes (bhūmis): 1. the abode of holding a single view; 2. the abode of desire-attachment; 3. the abode of form-attachment; 4. the abode of existence-attachment; and 5. the abode of ignorance. The first four are affliction-obstacles, and the last one is the cognitive obstacle. That sūtra itself says: the abode of ignorance cannot be severed by śrāvakas and pratyekabuddhas; it can only be severed by the Tathāgata's wisdom of Buddha-bodhi. From this it is definitively known that it is the cognitive obstacle. The ninth fascicle of the Vijñaptimātratāsiddhi agrees with the sūtra. Among the four affliction-obstacles, the first is severed by the path of seeing, and the latter three are severed by the path of cultivation. The Abhidharma-samuccaya says: there are two kinds of ignorance that initiate karma: 1. folly regarding true meaning, which initiates meritorious and unshakeable volitional formations; 2. folly regarding maturation, which initiates non-meritorious volitional formations. Both of these are severed exclusively by the path of seeing. The Pratītyasamutpāda-sūtra says: because the noble ones in training have permanently severed unshared ignorance, they do not create new karma. The Vijñaptimātratāsiddhi also states: that which directly initiates karma is severed solely by seeing, while auxiliary [ignorance] is indeterminate. Therefore, it takes only the ignorance belonging to the abode of holding a single view. However, of this there are three kinds: 1. that which solely initiates total karma; 2. that which solely initiates particularizing karma; 3. that which initiates both karmas. Now it takes the ignorance of the first and last karmas; hence it says it takes only that which is able to initiate and directly bring about wholesome and unwholesome karma of future lives. Moreover, there are four kinds of this: 1. associated, 2. unshared, 3. entangling, and 4. latent; all are able to initiate karma. For non-Buddhists and internal ordinary beings, heedless or non-heedless, as appropriate, the four kinds of ignorance they employ to initiate karma are all distinct, as the Pratītyasamutpāda-sūtra itself distinguishes at length.