成唯識論述記 9.428

9.428

述曰：煩惱障中此障必有，法執體寬故，煩惱障狹，彼定用此為所依故。何故用此為所依也？答：此通麁、細煩惱所緣，必是法故。彼唯是麁，有法執時非必有故。《勝鬘經》說：世尊於此起煩惱剎那心相應等，乃至若復過於恒沙，如來菩提智所應斷法，一切皆是無明住地所持、所建立，如諸種子皆依地生、建立、增長，若地壞者彼亦隨壞；若無明住地斷，諸所應斷皆亦隨斷。《瓔珞經》下卷說亦同之。由此問言：若有煩惱障皆有所知障耶？應順前句答，若有煩惱障定有所知障。若爾，必俱應二障體各有差別，第七識等應二執體俱；是二執故；如二執用。

The Commentary states: Within the affliction obstacle, this obstacle must be present. Because the substance of dharmagrāha is broad, while the affliction obstacle is narrow, the latter definitely uses this as its basis. Why does it use this as its basis? Answer: This [dharmagrāha] encompasses both coarse and subtle; what the afflictions take as their object must be dharmas. The former is solely coarse; when dharmagrāha exists, [the affliction obstacle] does not necessarily exist. The Śrīmālādevī-sūtra says: 'The World-Honoured One, for these momentary minds associated with afflictions arising here... and even if they exceed the sands of the Ganges, all the dharmas to be severed by the Tathāgata's bodhi-wisdom are sustained and established by the ungrounded delusion (avidyāvāsabhūmi). Just as all seeds depend on the earth to grow, be established, and thrive, and if the earth is destroyed, they too are destroyed accordingly; if the ungrounded delusion is severed, all that should be severed is also severed accordingly.' The lower fascicle of the Yingluo jing says the same. From this, one asks: If there is an affliction obstacle, is there always a cognitive obstacle? One should answer conforming to the former phrase: if there is an affliction obstacle, there is definitely a cognitive obstacle. If so, they must arise together, and the substances of the two obstacles must each have distinctions, and the seventh consciousness and so forth should have both substances of the two graspings; because they are the two graspings; just like the functions of the two graspings.