瑜伽師地論略纂 14.86

14.86

論解無明中，依於七事，起七無知，或復十九，其七初門起三無知，謂三世無知。第二事亦三，謂內六處我、外處及俱，計為我。於第三事亦三，謂於業一、報二及俱三種無知。由迷業故，起作者無知；由迷報故，起受者無知；由俱故，起無因惡因無知。此與第九〈本地〉別。第四事有三，謂三寶。第五事有四，謂四諦。第六事有二，謂迷雜染因故，計作者、受者、士夫等；迷愚故，諸行為受者等清淨之想，而起欲解行。第七有一，謂六觸處如實通達增上慢。如文故，有十九也。別分為十九，如文謂有七無知境界等故。勘第九卷〈本地〉，具有七無知、十九無知相攝等。

Where the treatise explains ignorance, based on seven matters, seven types of unknowing arise, or nineteen. The initial category of the seven gives rise to three types of unknowing, namely unknowing regarding the three periods of time. The second matter also has three, namely conceptualizing the internal six sense-bases, external sense-bases, or both as a self. Regarding the third matter there are also three, namely unknowing regarding karma (first), retribution (second), and both (third). Through delusion regarding karma, unknowing regarding an agent arises; through delusion regarding retribution, unknowing regarding an experiencer arises; through delusion regarding both, unknowing regarding causelessness and bad causes arises. This differs from the ninth fascicle of the Maulī Bhūmi. The fourth matter has three, namely the Three Jewels. The fifth matter has four, namely the four noble truths. The sixth matter has two, namely delusion regarding defiled causes leading to conceptualizing an agent, an experiencer, a person, and so forth; and through delusion and folly, having the notion of purity regarding formations as experiencers and so forth, giving rise to practices of aspiration. The seventh has one, namely the arrogance of claiming to truly penetrate the six contact-bases. According to the text, there are thus nineteen. Differentiating them into nineteen is because, as the text states, there are objects of the seven types of unknowing and so forth. Check the ninth fascicle of the Maulī Bhūmi, which completely details the mutual subsumption of the seven types of unknowing and nineteen types of unknowing, etc.