成唯識論述記 8.338

8.338

第四、總別業用者，謂此能令有情生死流轉，生死體者，謂生、老死，前十能令生等轉故，此總業用；別業用者，《對法》云：無明有二業：一、令有情於有愚癡，謂由彼覆故，於三際不如實了，起過、未疑等。二、與行為緣，謂由彼力令後有業得增長故。《十地經》云：「無明有二：一、緣中癡令眾生惑，即前於有所知境等不了疑也；二、與行作因，同前對法餘乃至老死。」《對法》二業云：「一、數令有情時分變異壞少盛故；二、數令有情壽命變異壞壽命故。」《十地》云：「老有二：一、令諸根熟；二、與死為因。死有二：一、壞五陰身；二、以不見知故而令相續不斷。」然《對法》合作法，《十地》開之。又《對法》約老死無果終義；《十地》約死有果為論。故言以不知見故，相續不斷等。又，以前十二支中，十地上下皆同此論，文雖稍別，義意大同，不能繁引。

Fourth, general and specific functional activities: this refers to being able to cause sentient beings to cycle through birth and death. The entity of birth and death is birth and aging-and-death; because the preceding ten can cause birth and so forth to turn, this is the general functional activity. As for the specific functional activities, the Abhidharma-samuccaya says: Ignorance has two activities: 1. It makes sentient beings deluded regarding existence—that is, obscured by it, they do not understand the three periods of time as they truly are, giving rise to doubts about the past and future, and so on; 2. It acts as a condition for formations—that is, through its power it causes karma for future existence to increase. The Daśabhūmika-sūtra says: 'Ignorance has two [activities]: 1. Delusion regarding conditions, causing sentient beings to be confused—this is the aforementioned failure to understand and doubting regarding known objects of existence and so forth; 2. Acting as a cause for formations—identical to the preceding Samuccaya down to aging-and-death.' The two activities in the Samuccaya state: '1. It frequently causes the temporal periods of sentient beings to alter, destroying youth and vigor; 2. It frequently causes the lifespan of sentient beings to alter, destroying life.' The Daśabhūmika says: 'Aging has two [activities]: 1. It ripens the sense faculties; 2. It acts as a cause for death. Death has two: 1. It destroys the body of the five aggregates; 2. Because of not seeing and knowing, it causes continuity not to be severed.' However, the Samuccaya combines them into a single formulation, while the Daśabhūmika opens them apart. Furthermore, the Samuccaya is based on aging-and-death having no further result and being the termination; the Daśabhūmika discusses death as having results. Therefore it says that because of not seeing and knowing, continuity is not severed, and so forth. Furthermore, among the preceding twelve branches, the Daśabhūmika throughout is consistent with this treatise; although the texts differ slightly, the meaning is largely the same, so they cannot be cited in full.