俱舍論頌疏論本 10.7

10.7

"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.