[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 60.39 # 大方廣佛華嚴經隨疏演義鈔 60.39 大方廣佛華嚴經隨疏演義鈔 60.39 - **Language:** Classical Chinese ### [60.39](https://indike.org/pramana/in.bauddha.taisho.1736.60.39) 疏「二入陰翳」下，開此過名以為二義。初增惡中，陰翳是癡，稠林喻使，使即隨眠。由愚癡心與使為因，以因依果為陰翳林，故疏云「增長結使」。增長結使即是增惡，此增惡事即業之過。「此明遠善」者，論云「遠離無漏智慧」，無漏智慧即是善也，亦由於癡為此善障。 > Regarding the Commentary's 'second, entering obscurity and shade,' etc.: it opens this name of the fault into two meanings. First, in increasing evil, 'obscurity and shade' is delusion, and the 'dense forest' is a metaphor for the driving defilements (anusaya), which are latencies. Because the foolish mind serves as the cause for the driving defilements, taking the cause as reliant on the fruit forms the 'forest of obscurity and shade'; hence the Commentary says 'increasing the bondages and driving defilements.' Increasing the bondages and driving defilements means increasing evil; this increasing of evil is the fault of karma. As for 'this clarifies keeping distant from goodness': the treatise says, 'Being far removed from undefiled wisdom.' Undefiled wisdom is goodness, and it is also due to delusion that an obstruction to this goodness exists. > — English (machine translation) (machine translation) - [Previous: 60.38](https://indike.org/pramana/in.bauddha.taisho.1736.60.38) - [Next: 60.40](https://indike.org/pramana/in.bauddha.taisho.1736.60.40) - [Up: 60](https://indike.org/pramana/in.bauddha.taisho.1736.60) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.60.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.60.39](https://indike.org/pramana/in.bauddha.taisho.1736.60.39) · Pramāṇa