[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 2.100 # 仁王護國般若波羅蜜多經疏 2.100 仁王護國般若波羅蜜多經疏 2.100 - **Language:** Classical Chinese ### [2.100](https://indike.org/pramana/in.bauddha.taisho.1709.2.100) 解曰：根本無明者，如《唯識》云「第七識俱恒行無明，雖恒相續非能發業。」第六識俱迷理起者，唯取能發福等諸行，緣生之首為根本矣。如《起信》說，無明有二：一者根本、二者枝末。枝末細相謂業轉現，依此現識起事識等。即《楞伽》云「境界風所動，七識波浪轉。」平相引發受分段生，即枝末也。言根本者，不如實知真如法一故，不覺心起而有其念。念無自相不離本覺，猶如迷人依方故迷，若離於方則無有迷。眾生亦爾，依覺故迷。若離覺性則無不覺，此根本也。言亦空者，豈唯業果無自性空，即彼所依根本無明，無自性故而亦空矣。從此第二明聖境智。於中分三：且初第一明變易空。 > The commentary explains: As for 'fundamental ignorance', the Vijñaptimātratā states: 'Although the constantly operating ignorance associated with the seventh consciousness is perpetually continuous, it is incapable of initiating karma.' That which arises in confusion regarding principle, associated with the sixth consciousness, is taken exclusively as that which initiates meritorious and other activities; being the foremost among conditioned arisings, it is fundamental. As the Awakening of Faith says, there are two kinds of ignorance: first, fundamental; second, branch-and-leaf. The subtle marks of the branch-and-leaf refer to karma, manifestation, and presentation; based on this presenting consciousness, the phenomenal consciousness and the rest arise. This is what the Laṅkāvatāra refers to: 'Stirred by the wind of objects, the waves of the seven consciousnesses roll.' Generating coarse marks that undergo portioned rebirth is the branch-and-leaf. As for the 'fundamental': because one does not truly know the oneness of the dharma of tathatā, an unenlightened mind arises, and there is thought. Thought has no intrinsic mark and is not separate from original enlightenment—just as a lost person, relying on the directions, is confused about them; if one were separated from the directions, there would be no confusion. Sentient beings are also like this: relying on enlightenment, they are confused. If separated from the nature of enlightenment, there would be no unenlightenment. This is the fundamental. 'Also empty' means: how could it only be that karmic fruits lack intrinsic nature and are empty? The fundamental ignorance upon which they depend, lacking intrinsic nature, is also empty. Next is the second main section, clarifying the noble object and cognition. It is divided into three parts: first, clarifying that transformation is empty. > — English (machine translation) (machine translation) - [Previous: 2.99](https://indike.org/pramana/in.bauddha.taisho.1709.2.99) - [Next: 2.101](https://indike.org/pramana/in.bauddha.taisho.1709.2.101) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1709.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.100) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.100](https://indike.org/pramana/in.bauddha.taisho.1709.2.100) · Pramāṇa