成唯識論演祕 7.288

7.288

此以《經》難，《經》如《疏》引。遂難略解：言「住」及「起」二煩惱者，「住」謂種子，「起」是現行。或所依生處名為「住地」，「起」謂現惑，正生起故。三界見惑而由見勝，復見道斷故，合言之「見一處」也。三有俱生修道之惑，潤生愛勝別分三種，非唯三界俱生但愛。言「無明住地」者，諸所知障皆能障智，無明偏增，總名「無明」。言「一切上煩惱」者，前四住惑現種皆依無明地上，名「上煩惱」。

This poses an objection based on the sūtra (*Śrīmālādevīsiṃhanāda-sūtra*), which is cited as in the Commentary. Answering the objection, it is briefly explained: regarding the two afflictions of "abiding" and "arising," "abiding" refers to seeds, and "arising" refers to active manifestations. Alternatively, the locus where they are supported and arise is called the "ground of abiding," while "arising" refers to active delusions, because they are presently arising. The view-delusions of the three realms, because view is predominant and they are abandoned on the path of seeing, are jointly called "the one stage of seeing." The co-arising delusions of the three existences abandoned on the path of cultivation, in which craving that moistens rebirth is predominant, are separately divided into three kinds; they are not merely co-arising craving alone across the three realms. As for the "ground of abiding of ignorance," all cognitive hindrances are able to obstruct wisdom; because ignorance is particularly prominent, it is collectively named "ignorance." As for "all superior afflictions," both active manifestations and seeds of the four previous grounds of delusion rely on the ground of ignorance, and are thus named "superior afflictions."