成唯識論述記 8.455

8.455

述曰：據實取支攝諸煩惱，愛潤生勝，說是愛增，非無餘惑。故《瑜伽》八十九云：若能取，若所取，若所為取，皆名取故。問：諸緣起支若生此地，為皆此地？亦有他地？設爾何失？若唯此地，《緣起》上文當云何通：「『世尊！何緣不說愛、取二種能生緣起與行為緣？』『世尊告曰：愛、取二種自界所行有分齊故。所以者何？欲界愛、取與彼色界，或無色界諸不動行，為等起緣，不應道理，非境界故。』」又言無明與離欲界或色界類能生緣起，作等起緣，又言如是無明，由此所起非理作意及果為伴，能為彼界不動行緣等，即異界無明為異界行緣等也。若得異界支後起異界支者，五十六說復云何通？諸有隨生何界何地，當知有支即此所攝。

The Commentary states: In fact, the branch of grasping subsumes all afflictions, but because craving is predominant in moistening rebirth, it is said to be the increase of craving, not that there are no other afflictions. Thus *Yogācārabhūmi*, chapter 89, states: Whether that which grasps, that which is grasped, or that for the sake of which one grasps, all are called grasping. Question: For these branches of dependent origination, if one is born in this stage, are they all of this stage, or are there also those of another stage? What would be the fault in either case? If only of this stage, how is the preceding passage of the *Pratītyasamutpāda-sūtra* to be reconciled: "'World-Honoured One! For what reason is it not said that the two kinds of producing dependent origination, craving and grasping, serve as conditions for karmic formations?' 'The World-Honoured One answered: Craving and grasping have delimitations in the activity of their own realm. Why is this? It is unreasonable for desire-realm craving and grasping to serve as conditions of co-arising for the unshakeable karmic formations of the form realm or formless realm, because they are not their cognitive sphere.'" And it also says that ignorance serves as a condition of co-arising for the producing dependent origination of those detached from the desire realm or form realm; and it also says that such ignorance, having the improper attention and results generated by it as companions, can serve as a condition for the unshakeable karmic formations of that realm, etc.—meaning that ignorance of a different realm serves as a condition for the karmic formations of a different realm, and so on. If, from a branch of a different realm, a branch of a different realm can subsequently arise, how can the statement in chapter 56 be reconciled? 'Whatever realm or stage one is born in according to circumstances, know that the branches of existence are subsumed by that very [realm or stage].'