俱舍論頌疏論本 10.7

10.7

如非親實等者，舉喻釋成。論云：「如諸親友所對怨敵，親友相違，名非親友，非異親友，非親友無。」解云：非異親友者，謂說怨家名非親友，非異親友外皆名非親友，此喻無明不濫眼等也。非親友無者，謂不是親友無處名非親友，此喻無明有體也。非實者，諦語名實，此所對治虛誑言語，名為非實，非異於實皆名非實，亦非實無名為非實。等者，等取非法、非義、非事也。如不善法名為非法，不善義名非義，不善事名非事，此與善法等相違，名非法等也。論云：「如是無明別有實體是明所治，非異非無。」解云：非異者，非是異明之外總是無明也。非無者，非是明無處名無明也。又契經說：「無明緣行。」故知有體，此則略證。

"Like non-friend, unreal, and so on": this adduces analogies to establish the meaning. The treatise states: "Just as an enemy who opposes friends, being contrary to a friend, is called a 'non-friend' (amitra)—it is neither someone other than a friend nor the absence of a friend." Explanation: "Neither someone other than a friend" means calling an enemy a non-friend, not that everyone other than a friend is called a non-friend; this illustrates that ignorance is not conflated with the eye and so on. "Nor the absence of a friend" means it is not that a place devoid of friends is called a non-friend; this illustrates that ignorance has a real essence. "Unreal" (anṛta): truthful speech is called real; the deceptive speech that opposes it is called unreal; it is not that everything other than the real is called unreal, nor is the absence of truth called unreal. "And so on" includes non-dharma (adharma), non-benefit (anartha), and non-affair (akārya). Just as unwholesome dharmas are called non-dharma, unwholesome meanings/benefits are called non-benefit, and unwholesome deeds are called non-affair—these are contrary to wholesome dharmas and so forth, and are therefore called non-dharma and so on. The treatise states: "Thus, ignorance has a separate real essence and is that which is opposed to vidyā; it is neither [merely] other [than vidyā] nor the absence [of vidyā]." Explanation: "Neither other" means it is not that everything other than vidyā is entirely ignorance. "Nor the absence" means it is not that the absence of vidyā is called ignorance. Furthermore, the sūtra states: "Ignorance conditions formations." Therefore, we know that it has a real essence. This is a brief demonstration.