成唯識論了義燈 6.62

6.62

答：彼經意以現種相對，立纏隨眠，纏中俱不俱行，對立為相應、不共。故《緣起經》云：纏無明尚細，況有隨眠，相應無明尚細，況不共無明。故依二對立四無明，即諸種子名隨眠，現行分二，與根本惑俱名相應，不與本俱名為不共，然多說是是主獨行，迷因果理行相細故，不同非主獨行無明。

Answer: The intention of that sūtra is to set up paryavasthāna and anuśaya by contrasting active [defilement] with seeds, and within paryavasthāna, by contrasting what operates concommitantly and what does not, it sets up the associated (saṃprayukta) and the unshared (āveṇika). Thus the Pratītyasamutpāda-sūtra says: 'Ignorance as paryavasthāna is still subtle, how much more so when there is anuśaya; associated ignorance is still subtle, how much more so unshared ignorance.' Therefore, based on the two pairs, four kinds of ignorance are established: namely, all seeds are called anuśaya; active [ignorance] is divided into two—that which is concomitant with the root afflictions is called associated, and that which is not concomitant with the root [afflictions] is called unshared. However, it is mostly said that it operates predominantly alone; because its ākāra of delusion regarding the principle of cause and effect is subtle, it is not the same as non-predominant isolated ignorance.