俱舍論記 1.23

1.23

一對染辨差別者，《正理論》總有三解。第一解云「今詳二種無知相別。謂由此故立愚、智殊，如是名為染無知相。若由此故，或有境中智不及愚，是第二相。」解曰：愚謂異生，智謂聖者，此二差別由染無知，斷名聖者，不斷名凡。若由此不染無知有輕重故，諸境中或有阿羅漢不識赤鹽，然有異生善通三藏，是名於境智不及愚。第二解云「又若斷已，佛、二乘皆無差別，是第一相。若有斷已，佛與二乘有行、不行，是第二相。」解云：染污無知，三乘同斷齊不現行，名無差別。或同證擇滅，名無差別。不染無知雖復三乘同斷緣縛，二乘現行、佛不現行。第三解曰「又若於事自、共相愚，是名第一染無知相。若於諸法味、勢、熟、德、數、量、處、時、同、異等相不能如實覺，是名不染無知。」解云：若於諸事迷自性、迷共相、是染無知。若於諸法微細差別、味（諸法滋味或苦等味）、勢（諸法勢力引後自果或有損益等勢力）、熟（諸法正起力能引自果名熟或成就名就）、德（諸法德用）、數（一二等數）、量（大小等量）、處（近遠等處）、時（近遠等時）、同（諸法相似）、異（諸法差別等相），不能如實覺，是不染無知。

1. Distinguishing differences in contrast to defiled [ignorance]: the Nyāyānusāra has three explanations in total. The first explanation states: "Now let us examine the difference in characteristics between the two kinds of ignorance. That by reason of which the distinction between the foolish and the wise is established: such is the characteristic of defiled ignorance. If by reason of something, regarding certain objects, the wise do not equal the foolish: that is the second characteristic." Explanation: the "foolish" refers to ordinary worldlings (pṛthagjana), and the "wise" refers to noble ones (ārya); the distinction between these two is due to defiled ignorance—abandoning it, one is called a noble one; not abandoning it, one is called an ordinary worldling. If, because this non-defiled ignorance has degrees of lightness and heaviness, regarding various objects an arhat might not recognize red salt, whereas an ordinary worldling is well versed in the Tripiṭaka: this is what is meant by cognition not equalling the foolish with respect to objects. The second explanation states: "Moreover, if once it is abandoned, there is no difference between the Buddha and the two vehicles: that is the first characteristic. If once it is abandoned, there is active operation and non-active operation between the Buddha and the two vehicles: that is the second characteristic." Explanation: defiled ignorance is equally abandoned by the three vehicles and equally ceases to arise in active operation; this is called being without difference. Or, they equally realize analytical cessation (pratisaṃkhyā-nirodha); this is called being without difference. As for non-defiled ignorance, although the three vehicles equally abandon its binding to objects, it still arises in active operation in the two vehicles, but does not arise in active operation in the Buddha. The third explanation states: "Moreover, if one is deluded about the specific and common characteristics of things: that is the characteristic of the first, defiled ignorance. If one cannot awaken in accordance with reality to the flavor, potency, maturation, virtue, number, measurement, place, time, similarity, and difference of dharmas: that is non-defiled ignorance." Explanation: delusion regarding the intrinsic nature or delusion regarding the common characteristics of things is defiled ignorance. Inability to awaken in accordance with reality to subtle differences among dharmas—flavor (the taste of dharmas, or flavors of suffering and the like), potency (the power of dharmas to induce their subsequent results, or the power to harm or benefit), maturation (the power of dharmas when currently arising to induce their own results is called maturation, or attainment is called maturation), virtue (the functional efficacy of dharmas), number (numbers such as one, two, etc.), measurement (dimensions such as large, small, etc.), place (locations such as near, far, etc.), time (times such as near, far, etc.), similarity (resemblance among dharmas), and difference (the characteristics of distinction among dharmas, and so on)—is non-defiled ignorance.