俱舍論記 1.18

1.18

「以諸無知至故說為冥」者，此釋冥義。染與不染，無知非一，名諸無知。若染無知，能覆理、事二種實義。不染無知，能障理、事二種真見。又解：能覆實義是不染無知，能障真見是染無知。又解：能覆實義謂覆外境，能障真見謂障內心。能覆、能障皆是冥義，通二無知。問：染污無知何以為體？解云：以無明為體。所以不言餘煩惱者，無明通與諸惑相應，若說無明亦顯餘惑。問：不染無知其義云何？解云：將釋此義，略以三門分別：一出體、二釋名、三諸門分別。就出體中，一敘異說、二出過非、三述正義。言敘異說者，人及論說，總有十一師。第一師言：不染無知以未成佛來鈍異熟無記心、心所法為體。第二師云：不染無知以未成佛來鈍四無記心、心所法為體。第三西方德光論師云：不染無知以未成佛來鈍自性無記心、心所法為體，而非四無記攝，通於三界恒成過未。第四師云：不染無知以未成佛來鈍眾同分為體，依此同分所起慧等，觀境不明。第五師云：不染無知以不自在為體。故《正理》七十出解脫障體中云「有餘師說：此解脫障，即以於諸定不自在為體。」第六師云：不染無知以非得為體。故《正理》七十云「有餘師說：此解脫障，即以諸定不得為體。」第七師云：不染無知以不懃求等為體。故《正理》七十云「有餘師說：於彼加行不懃求故、不聽聞故、不數習故，解脫不生，即此名為解脫障體。」第八師云：不染無知以智無為體。故《正理》二十八解二無知差別中云「有作是說：若能障智是染無知，不染無知唯智非有。」解云：此無明體能障智明，能障之體是染無知。智無之處說為不染。又解：是經部師義。第九師云：不染無知以心心所法總習氣為體。故《正理》二十八云「心及所總名習氣。」解云：《正理》雖無別計：准古師破：知有此說。此說心、心所法所有習氣總名無知，無知習氣無有寬、狹。第十師云：不染無知即名習氣，心所法中別有體性。故《正理》二十八云「有古師說習氣相言：有不染污心所差別，染、不染法數習所引，非一切智相續現行，令心、心所不自在轉，是名習氣。」解云：古師是說一切有部古師。此古師說：於心所中別有一體名為習氣，是不染無知。習氣無知，體無寬狹。如染無知別有無明，通由一切染不染法數習所引，未成佛來一切心品恒相續生，令所俱心不自在轉。雖復遍與三性相應，然其體是無覆無記。第十一師云：不染無知以習氣為體。故《正理》云「大德𨗴摩作如是說：有不染法名為習氣，如不善因所招異熟。世尊昔在菩薩位中，三無數劫修諸加行，雖有煩惱，而能漸除煩惱所引不染習氣，白法習氣漸令增長。彼於永斷諸漏得時，前諸習氣有滅不滅，以於長時修加行故，證得無上諸漏永盡。然佛猶有白法習氣，言習氣有滅不滅故。」解云：此師執有別法是不染污而能障慧，如不善因招異熟果，別有體故。然此無知，即是一切煩惱習氣。餘文可知。𨗴摩，此云喜樂。

Regarding "Because [these] various [forms of] ignorance [veil true reality and obstruct true vision,] therefore it is called darkness": this explains the meaning of darkness. Defiled and undefiled, ignorance is not single; hence they are termed "various [forms of] ignorance." Defiled ignorance can veil the two kinds of real meaning—principle and fact. Undefiled ignorance can obstruct the two kinds of true vision—of principle and fact. Another explanation states: That which can veil real meaning is undefiled ignorance; that which can obstruct true vision is defiled ignorance. Yet another explanation states: "Veiling real meaning" refers to veiling external objects; "obstructing true vision" refers to obstructing the internal mind. Both "capable of veiling" and "capable of obstructing" are the meaning of darkness, which applies to both kinds of ignorance. Question: What is the intrinsic nature of defiled ignorance? Explanation: It takes ignorance (avidyā) as its intrinsic nature. The reason other afflictions are not mentioned is that ignorance is common to and associated with all defilements; by mentioning ignorance, the remaining defilements are also indicated. Question: What is the meaning of undefiled ignorance? Explanation: To explain this meaning, it is analyzed briefly through three headings: first, identifying its intrinsic nature; second, explaining its name; third, distinctions through various headings. Under identifying its intrinsic nature: first, recounting divergent theories; second, pointing out their faults and errors; third, stating the correct doctrine. Regarding recounting divergent theories, counting persons and treatises, there are eleven teachers in all. The first teacher says: Undefiled ignorance takes as its intrinsic nature the dull vipāka-indeterminate mind and mental factors prior to becoming a Buddha. The second teacher says: Undefiled ignorance takes as its intrinsic nature the dull fourfold indeterminate mind and mental factors prior to becoming a Buddha. The third, the Western Master Guṇaprabha, says: Undefiled ignorance takes as its intrinsic nature the dull naturally indeterminate mind and mental factors prior to becoming a Buddha, which are not subsumed under the four indeterminates, pervading the three realms and constantly accomplished across past and future. The fourth teacher says: Undefiled ignorance takes as its intrinsic nature the dull generic similarity (sabhāgatā) prior to becoming a Buddha; based on this generic similarity, wisdom and the like that arise cannot clearly observe their objects. The fifth teacher says: Undefiled ignorance takes non-mastery as its intrinsic nature. Thus the Nyāyānusāra, fascicle seventy, in identifying the intrinsic nature of the obstacle to liberation, states: "Other teachers say: This obstacle to liberation precisely takes non-mastery regarding the absorptions as its intrinsic nature." The sixth teacher says: Undefiled ignorance takes non-acquisition (aprāpti) as its intrinsic nature. Thus the Nyāyānusāra, fascicle seventy, states: "Other teachers say: This obstacle to liberation precisely takes the non-acquisition of the absorptions as its intrinsic nature." The seventh teacher says: Undefiled ignorance takes lack of diligent seeking and the like as its intrinsic nature. Thus the Nyāyānusāra, fascicle seventy, states: "Other teachers say: Because one does not diligently seek, does not hear, and does not repeatedly practice regarding their preliminary preparation, liberation does not arise; precisely this is called the intrinsic nature of the obstacle to liberation." The eighth teacher says: Undefiled ignorance takes the absence of wisdom as its intrinsic nature. Thus the Nyāyānusāra, fascicle twenty-eight, in explaining the distinction between the two kinds of ignorance, states: "There are some who say: That which can obstruct wisdom is defiled ignorance; undefiled ignorance is merely the nonexistence of wisdom." Explanation: The entity of this ignorance can obstruct the clarity of wisdom; the obstructing entity is defiled ignorance. The place where wisdom is absent is termed undefiled. Another explanation states: This is the Sautrāntika master's doctrine. The ninth teacher says: Undefiled ignorance takes the collective impressions (vāsanā) of mind and mental factors as its intrinsic nature. Thus the Nyāyānusāra, fascicle twenty-eight, states: "Mind and mental factors together are collectively called impressions." Explanation: Although the Nyāyānusāra does not cite a distinct proponent, judging from the ancient masters' refutations, one knows this doctrine exists. This asserts that all impressions of mind and mental factors are collectively called ignorance; ignorance and impressions have neither greater nor lesser scope. The tenth teacher says: Undefiled ignorance is precisely named impression, which has a distinct real entity among the mental factors. Thus the Nyāyānusāra, fascicle twenty-eight, states: "An ancient master described the mark of impression, saying: 'There is a distinct undefiled mental factor, induced by the repeated cultivation of defiled and undefiled phenomena, manifesting in continuum prior to all-knowledge, causing the mind and mental factors to function without mastery; this is called impression.'" Explanation: The ancient master is an ancient master of the Sarvāstivāda. This ancient master says: Among the mental factors there is a distinct entity called impression, which is undefiled ignorance. Impression and ignorance have no difference in scope. Just as defiled ignorance has avidyā as a distinct entity, [this impression] is induced generally by the repeated cultivation of all defiled and undefiled phenomena, continually arising in continuum throughout all classes of mind prior to becoming a Buddha, causing the conjoined mind to function without mastery. Although it is universally associated with the three natures, its entity is unobscured-indeterminate. The eleventh teacher says: Undefiled ignorance takes impressions as its intrinsic nature. Thus the Nyāyānusāra states: "The Venerable *Kṣema says as follows: 'There is an undefiled phenomenon called impression, just as unwholesome causes incur vipāka. When the World-Honoured One was formerly at the bodhisattva stage, cultivating various preparations for three incalculable eons, though he had afflictions, he was able gradually to eliminate the undefiled impressions induced by afflictions, and caused the impressions of pure phenomena gradually to increase. At the time he acquired the eternal eradication of all outflows, among the preceding impressions some were destroyed and some were not destroyed; because he cultivated preparations for a long time, he realized the unsurpassed eternal exhaustion of all outflows. Yet the Buddha still possessed impressions of pure phenomena, because it is said that impressions have those destroyed and those not destroyed.'" Explanation: This master maintains that there is a distinct phenomenon that is undefiled yet capable of obstructing wisdom, just as an unwholesome cause incurs a vipāka result, having a distinct entity. However, this ignorance is precisely the impressions of all afflictions. The rest of the text can be understood. *Kṣema (*Kṣīma) is translated here as 'Joy and Pleasure'.