成唯識論述記 8.340

8.340

問：如經說諸業以貪、瞋、癡為緣，何故唯說癡？答：此中通說福、非福、不動故，貪、瞋、癡緣唯生非福故。問：身、語二業，思所發起，而行亦緣行，何故唯說無明為緣？答：依發一切行緣而說，及依生善、染思緣說故。此行如是既問答已，乃至老死問答皆爾，如《大論》第十，一一廣說，不能繁引。此中且說隣近，無明與行為緣，若隔越為緣，乃至老死亦爾。然後支非前緣，非為斷前支修後支，但為斷後修前支生故。

Question: As the sūtras say that various karmas have greed, hatred, and delusion as their conditions, why is only delusion mentioned here? Answer: Here [saṃskāra] refers generally to meritorious, non-meritorious, and immovable, whereas the conditions of greed and hatred only generate non-meritorious [karma]. Question: Physical and vocal karma are initiated by volition (cetanā), so saṃskāra also conditions saṃskāra; why is only ignorance stated as the condition? Answer: It is stated based on being the condition that initiates all saṃskāra, and based on being the condition that generates wholesome and defiled volition. Having thus presented the questions and answers regarding this saṃskāra, the questions and answers all the way down to aging-and-death are similarly so, as explained extensively one by one in Fascicle 10 of the Great Treatise, and cannot be cited in full detail. Here, the immediate [link] of ignorance being the condition for saṃskāra is tentatively explained; if taken across intervening [links], it is also the condition all the way to aging-and-death. However, a subsequent link is not the condition for a preceding one: one does not cultivate a subsequent link to sever a preceding link, but rather [a preceding link] arises to cultivate [the path] to sever a subsequent one.