成唯識論述記 9.443

9.443

述曰：此以例解。如煩惱種見、修皆有，然分別起者立見一處名，豈分別中更無貪等；修道之中唯說於愛，豈無嗔等，然初唯見，後唯說愛。既見所斷見力偏增，分別之首故，修所斷愛力偏增，潤生惑故，法執住地無明力增故，唯說無明非無餘也。此五住中，初唯見道所斷煩惱障，次三修道所斷煩惱障，後一見、修所斷所知障。初迷諦理勝，一處為言一處斷故；次三有品迷事、理惑，約界論之；後一障智，總名無明，無品數故，無有別迷諦行相故。地者，依止，種子與現行為依，名之為地。此約數、種斷名之為地。品等門分別，五住地別可知。總是第一，出二障體，釋二障名訖。古云：此五住地如四流體，三界煩惱等，一切無明名無明者，不然，此文為正。

The Commentary states: This is explained by way of analogy. For example, the seeds of affliction exist in both seeing and cultivation; yet those that arise through discrimination are designated by the name "seeing in one location." Could it be that among the discriminated ones there are no greed and so forth? In the path of cultivation, only "craving" is spoken of; could it be that there are no anger and so forth? Yet initially only seeing is mentioned, and later only craving is spoken of. Since among what is abandoned by seeing, the power of views is especially predominant—being the foremost of discrimination—and among what is abandoned by cultivation, the power of craving is especially predominant—being the affliction that moistens rebirth—so too, because the power of ignorance is predominant in the ground of dharmagrāha, only ignorance is spoken of, not that the others are absent. Among these five grounds, the first is solely the affliction obstacle abandoned by the path of seeing; the next three are the affliction obstacle abandoned by the path of cultivation; and the last one is the cognitive obstacle abandoned by seeing and cultivation. The first is predominant in deluding regarding the truth-principle, and is spoken of as "one location" because it is severed in one place. The next three have grades [of affliction] deluding regarding facts and principles, discussed in terms of the realms [of existence]. The last one obstructs knowledge, is collectively termed ignorance, has no grade count, and has no distinct mental forms deluding regarding the truths. "Ground" means support: the seed serves as the support for active manifestations (samudācāra), hence it is called a "ground." Here, it is called a "ground" in terms of the cessation of types and seeds. Differentiated through the approaches of grades and so forth, the distinctions among the five grounds can be known. This completes the first part: presenting the essential nature of the two obstacles and explaining the names of the two obstacles. Ancient scholars said: "These five grounds are like the essential nature of the four floods; afflictions of the three realms, etc., and all ignorance are called ignorance." This is not correct; this text is the orthodox view.