成唯識論述記 8.449

8.449

述曰：一切煩惱皆能發業，而無明力發業用增勝餘煩惱，以具十一殊勝事故，謂所緣等。此答初問，但說無明為發業惑。如《緣起》說：十一勝者，一、所緣勝，遍緣染淨故；二、行相勝，隱真顯妄故；三、因緣勝，惑業生本故；四、等起勝，等能發起能引、所引、能生、所生緣起法故；五、轉異勝，隨眠、纏縛、相應、不共，四轉異故；六、邪行勝，於諦起增益及損減行故；七、相狀勝，微細自相遍愛、非愛，共相轉故；八、作業勝，作流轉所依事，作寂止能障事故；九、障礙勝，障礙勝法及廣法故；十、隨轉勝，乃至有頂猶隨轉故；十一、對治勝，二種妙智所對治故。故不說餘惑亦名發業支。

The Commentary states: All afflictions can initiate karma, yet the power of ignorance in initiating karma has a function that surpasses the other afflictions because it is endowed with eleven superior features, namely its objective support and so forth. This answers the first question, showing that only ignorance is stated as the affliction that initiates karma. As the *Pratītyasamutpāda-sūtra* states, the eleven superior features are: 1. Superiority of objective support, because it universally takes defiled and pure [dharmas] as objects; 2. Superiority of cognitive aspect (ākāra), because it conceals the real and reveals the false; 3. Superiority of cause and condition, because it is the root of afflictions, karma, and rebirth; 4. Superiority of co-arising, because it can equally initiate the conditioned arising dharmas of projecting, projected, producing, and produced; 5. Superiority of modification (pravṛtti-viśeṣa), because of its four modifications: latent tendency (anuśaya), entangling bound (paryavasthāna), associated (saṃprayukta), and unshared (āveṇika); 6. Superiority of erroneous conduct, because it generates deeds of superimposition and deprecation with respect to the truths; 7. Superiority of characteristics, because its subtle intrinsic nature operates universally across agreeable and disagreeable general characteristics; 8. Superiority of operation, because it acts as the basis for saṃsāra and acts as an obstacle to calming (śamatha); 9. Superiority of obstruction, because it obstructs both superior dharmas and vast dharmas; 10. Superiority of ongoing succession, because it continues to operate even up to the peak of existence (bhavāgra); 11. Superiority of antidote, because it is counteracted by the two kinds of wondrous wisdom. Therefore, the other afflictions are not said to be karma-initiating branches.