成唯識論演祕 6.628

6.628

詳曰：且如起空處未至定時，第四禪癡發彼行不？若不發者，何所以耶？若許發者，何須欲界無明發為？二界無明不可俱起，若前後發便乃重發，違論所說，故今不取。又未至定許能招報何非行支？行支豈要伏惑盡耶？餘如《燈》辨。今助一釋：未至、根本皆容下地無明所發，二種皆是不動業收，俱得名行，如次而招別總報果。《疏》據初者，但云近分。

Detailed commentary: Now, for example, when giving rise to the preliminary absorption of the sphere of boundless space, does the delusion of the fourth dhyāna initiate that formation or not? If it does not initiate it, what is the reason? If it is admitted to initiate it, why would there be a need for the desire-realm ignorance to initiate it? The ignorance of two realms cannot arise simultaneously; if they were to initiate consecutively, it would be repeated initiation, which contradicts what the treatise states; hence this is not accepted now. Furthermore, if the preliminary absorption is admitted to be able to incur retribution, why is it not the formation branch? Does the formation branch necessarily require that afflictions be suppressed completely? The rest is distinguished in the Cheng weishi lun liaoyi deng. Now I offer an assisting explanation: Both the preliminary and fundamental [absorptions] can be initiated by ignorance of lower stages; both are subsumed under immovable karma, and both can be called formations, incurring particular and general retributive fruitions respectively. The Commentary is based on the former, referring only to the preliminary absorption.