成唯識論演祕 7.280

7.280

按《勝鬘經》，明所知障為煩惱依，文有法喻及合三段，如《疏》已引。理旨奧隱，遂難略釋。《經》：「於此起煩惱」等者，釋曰：於此無明地上所起現行煩惱，於剎那頃，必與無明剎那剎那相應而起。《經》：「世尊！心不相應，無始無明住地」者，釋曰：無明地種名「不相應」，意明無明同於煩惱通種現也。或「相應」者是共之義，四住煩惱三乘同斷，名曰「相應」；無明住地獨唯佛除，名「不相應」。《經》：「過於恒沙」等者，釋曰：顯依無明煩惱無極，名「過恒沙」。餘文易悟。

According to the Śrīmālādevī-sūtra, clarifying that the hindrance to the knowable serves as the basis for afflictions, the text has three sections—doctrine, analogy, and combination—as already cited in the Commentary. The principle and meaning are profound and hidden, so it is difficult to explain briefly. In the Sūtra, "afflictions arise based on this" and so on: Explanation: The active afflictions that arise on the ground of this ignorance necessarily arise in association with ignorance moment by moment in a single kṣaṇa. In the Sūtra, "World-Honoured One! The beginningless ground of ignorance that does not associate with the mind": Explanation: The seeds of the ground of ignorance are called "non-associated," meaning that ignorance, like afflictions, encompasses both seeds and active manifestations. Alternatively, "associated" means common: the afflictions of the four dwellings are severed in common by the three vehicles, so they are called "associated"; the ground of ignorance is eliminated exclusively by the Buddha alone, so it is called "non-associated." In the Sūtra, "exceeding the sands of the Ganges" and so on: Explanation: To show that the afflictions relying on ignorance are limitless, it is called "exceeding the sands of the Ganges." The rest of the text is easy to understand.