[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) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 3.120 # 瑜伽論記 3.120 瑜伽論記 3.120 - **Language:** Classical Chinese ### [3.120](https://indike.org/pramana/in.bauddha.taisho.1828.3.120) 為支體者，成唯識說：唯取能發正感後世善惡業者，勝鬘經說：有五住地：一、見一處住地；二、欲愛住地；三、色愛住地；四、有愛住地；五、無明住地。前四煩惱障，後一所知障。彼經自說：無明住地聲聞辟支佛所不能斷，唯有如來佛菩提智所能斷故，由此定知是所知障，唯識第九與經說同。煩惱障四中，初一見道斷，後三修道斷。對法說，發業無明有二：一、真實義愚發福不動行；二、異熟義愚發非福福行，亦皆見道所斷，緣起經說，諸聖有學不共無明已永斷故不造新業。唯識亦云：正發業者唯見所斷，助者不定，故唯取彼見一處住地所有無明。然此有三：一、唯發總業；二、唯發別業；三、通發二業。今取初後二業無明故。 > As for being the essence of the branch: the Vijñaptimātratāsiddhi says that it takes only that which is capable of initiating and directly bringing about wholesome and unwholesome karma of future lives. The Śrīmālādevīsūtra says there are five abiding stages: first, the abiding stage of single-location views; second, the abiding stage of desire-attachment; third, the abiding stage of form-attachment; fourth, the abiding stage of existence-attachment; fifth, the abiding stage of ignorance. The first four are afflictive hindrances; the last one is the cognitive hindrance. That sūtra itself states: 'The abiding stage of ignorance cannot be abandoned by śrāvakas and pratyekabuddhas; it can only be abandoned by the Buddha-bodhi wisdom of the Tathāgata.' Therefore, it is definitely known to be the cognitive hindrance; the ninth fascicle of the Vijñaptimātratā agrees with what the sūtra says. Among the four afflictive hindrances, the first is abandoned on the path of seeing; the latter three are abandoned on the path of cultivation. The Abhidharma states that ignorance that initiates karma is of two kinds: first, delusion regarding the ultimate truth, which initiates meritorious and unshakeable activities; second, delusion regarding vipāka, which initiates non-meritorious and meritorious activities; both of these are also abandoned on the path of seeing. The Pratītyasamutpādasūtra says that because the noble trainees have forever abandoned non-associated ignorance, they do not create new karma. The Vijñaptimātratā also says: that which directly initiates karma is abandoned solely by seeing; that which assists it is indefinite. Therefore, one takes only the ignorance present in that abiding stage of single-location views. However, this has three: first, only initiating general karma; second, only initiating specific karma; third, commonly initiating both karmas. Now, the ignorance of the first and last of these two karmas is taken. > — English (machine translation) (machine translation) - [Previous: 3.119](https://indike.org/pramana/in.bauddha.taisho.1828.3.119) - [Next: 3.121](https://indike.org/pramana/in.bauddha.taisho.1828.3.121) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1828.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.3.120) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.4.86) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.3.120](https://indike.org/pramana/in.bauddha.taisho.1828.3.120) · Pramāṇa