成唯識論述記 8.495

8.495

述曰：十二、三斷門，此有二義：初師一切發業無明，唯見所斷，要迷諦理之無明，行相增能發行故，此為一因。又，經論皆言聖必不造後有業故，是第二因，若無明修所斷，應聖者更造業。《對法》第七說：二種愚皆見斷故。言已見諦，無真實義愚故，不造福、不動行。有人解云：異熟愚修道斷，真實義愚見道斷。此理不然。《緣起》下云：外道異生由四無明發行，具造非福等三種業。內法異生除不共餘三無明緣行，不放逸者行，非無明為緣，且《對法》云：異熟愚發非福行，真實義愚發福、不動行。若初愚修斷，後愚見斷，豈見道分別之惑唯發福、不動？修道之惑發非福耶？五十九說：發三惡趣業，唯分別煩惱，非俱生煩惱，豈發非福行無明，修道斷耶？若言發別報業者，便非行支，即發惡趣總報業愚，實唯見斷，云何乃言異熟愚修道斷？

The Commentary states: Twelfth is the section on classification by the three abandonments. Here there are two opinions. The first master holds that all ignorance that initiates karma is severed exclusively by seeing [the truths], because it must be ignorance deluded about the principle of the truths whose mental aspect is strong that can initiate formations; this is the first reason. Furthermore, both sūtras and treatises state that noble ones definitely do not generate karma of future existence; this is the second reason. If ignorance were severed by cultivation, noble ones should generate further karma. The seventh fascicle of the Abhidharma-samuccaya states that both kinds of foolishness are severed by seeing, stating that having seen the truths, because they lack ignorance regarding ultimate truth, they do not generate meritorious or immovable formations. Someone explains: "Foolishness regarding karmic retribution is severed by the path of cultivation; ignorance regarding ultimate truth is severed by the path of seeing." This principle is not correct. The lower part of the Dependent Arising [chapter] states: "External pṛthagjanas initiate formations through four kinds of ignorance, fully performing the three kinds of karma, non-meritorious and so forth. For internal pṛthagjanas, formations are conditioned by the other three kinds of ignorance, excluding the unshared one; for non-negligent ones, formations are not conditioned by ignorance." Moreover, the Abhidharma-samuccaya states: "Foolishness regarding karmic retribution initiates non-meritorious formations; ignorance regarding ultimate truth initiates meritorious and immovable formations." If the former foolishness were severed by cultivation and the latter foolishness severed by seeing, could it be that the defilement of discrimination of the path of seeing initiates only meritorious and immovable [formations], while the defilement of the path of cultivation initiates non-meritorious [formations]? Fascicle fifty-nine states: karma that brings about rebirth in the three evil destinies is initiated exclusively by defilements of discrimination, not by innate defilements. How could the ignorance that initiates non-meritorious formations be severed by cultivation? If one says it initiates karma of particular retribution, then it is not a formation link; the foolishness that initiates general retribution karma of evil destinies is in fact severed exclusively by seeing. How then can one say that foolishness regarding karmic retribution is severed by cultivation?