成唯識論述記 8.352

8.352

述曰：重料簡，云此中者，是簡持義，如常分別，先解無明故，謂諸無明，如《勝鬘經》有五住地，即見一處、欲、色、無色、有及無明住地，前四煩惱障，能發諸業，第五所知障，不能發業。若汎言發身、語，即此亦能。《佛地》第七：「若所發業及所得果，皆所知障。」此論下言：第二地中斷犯戒愚，即所知障，亦能發業，唯望菩薩是染污性，望餘不染，非善、不善，不能招生。此無明支取發業者，謂能發起善、不善業，故五無明唯取前四。前四之中有能發業，謂見道全，修道一分；不發業者，謂修道一分，於發業中，有能通發總、別業者。有但發總報者；有唯發別報者。今取兼發總、別，及唯發總報者，不取唯別。於中復有助正發業，為簡助等皆非此支故。此無明唯取能發正感後世善惡業者，名無明支。但發感總行所有無明，名之為正，於中以見、修無明中何者正助，乃至何諦相應、不共等分別，《緣起》下卷無明有四，皆應准說。

The Commentary states: Re-analyzing. Saying 'here' has the meaning of qualifying and delimiting, as usually distinguished. First explaining ignorance: all ignorance, as the Śrīmālā-sūtra states, has five levels of entrenchment (vāsa-bhūmi), namely the entrenchment of seeing as a single ground, of desire, of form, of formlessness, and of ignorance. The first four are defilement hindrances (kleśāvaraṇa) and can initiate various karmas; the fifth is the hindrance to the knowable (jñeyāvaraṇa) and cannot initiate karma. If speaking generally of initiating physical and vocal [actions], then this [fifth] can also do so. Fascicle 7 of the Buddhabhūmi says: 'Both the karma initiated and the result obtained are hindrances to the knowable.' Below in this treatise it says: in the second ground, the ignorance of violating morality is severed, which is a hindrance to the knowable, and it can also initiate karma; it is defiled only in relation to bodhisattvas, but in relation to others it is undefiled, neither wholesome nor unwholesome, and cannot summon rebirth. This link of ignorance takes that which initiates karma, meaning that which can initiate wholesome and unwholesome karma; therefore, among the five ignorances, only the first four are taken. Among the first four, there is that which can initiate karma, namely all of the path of seeing and a portion of the path of cultivation; that which does not initiate karma refers to a portion of the path of cultivation. Among those that initiate karma, there is that which can initiate both general and particular karmas; there is that which initiates only general retribution; and there is that which initiates only particular retribution. Now it takes that which initiates both general and particular, and that which initiates only general retribution; it does not take that which is solely particular. Among these, there is furthermore the auxiliary and the direct initiation of karma; to exclude the auxiliary and so forth, they are not this link. Therefore, this ignorance takes only that which can initiate wholesome and unwholesome karma that directly brings about future lifetimes, and is called the link of ignorance. Only the ignorance of all actions that initiate general retribution is called direct. Among these, distinguishing which is direct or auxiliary among the ignorance of seeing and cultivation, and down to which truth it is associated with or independent of, and so forth, in the lower fascicle of the Pratītyasamutpāda-sūtra[-śāstra], ignorance has four kinds, all of which should be understood accordingly.