成唯識論述記 8.634

8.634

述曰：第三又解，此所知障，能為一切有漏之依，以體寬遍，由有此障，諸俱行法不成無漏，故此所依之障若無，彼能依有漏決定非有，今既留身住，由有所知障，為於身住有大助力，說為緣也。此中三釋並通三乘，然八地已去，復更願資，即無初義無漏相續不起執故，但後二義。

The Commentary states: The third alternative explanation: this cognitive hindrance can serve as the support for all defiled phenomena because its essence is broad and pervasive. Due to the presence of this hindrance, the co-arising dharmas do not become undefiled; therefore, if this hindrance that serves as the support were absent, that defiled nature which relies on it would definitely not exist. Now, since they maintain the body to abide, it is because there is the cognitive hindrance, which provides great assistance for the body's abiding; hence it is called a condition. These three explanations apply across all three vehicles. However, from the eighth bhūmi onward, when further sustained by vows, the first meaning does not apply because the undefiled continues and attachment does not arise; only the latter two meanings remain.