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# 瑜伽師地論略纂 15.44

瑜伽師地論略纂 15.44

- **Language:** Classical Chinese

### [15.44](https://indike.org/pramana/in.bauddha.taisho.1829.15.44)

破無明無中云：初、明無言無明，即無法為無明過；二、善等三性異有體法，無無漏慧明，名無明，即一切心皆染污過。　「又於離明心相續中，應一切時，明不得起」者，謂善等三性皆是無明者，即未得無漏明慧心相續中，以三性俱無明故，無與無漏明為加行，應一切時不得起。若乘善心相續有緣善中無無明者，無漏明有加行，即明得起。故不可言善等三性皆是無明。

> In refuting the view that ignorance is non-existence, \[the treatise\] says: First, if one explains non-existence as ignorance, this entails the fault that a non-existent phenomenon would be ignorance; second, if one takes real phenomena distinct from the three natures (wholesome, etc.) lacking the brightness of undefiled wisdom to be named ignorance, this entails the fault that all minds would be defiled. As for 'Furthermore, in a mental continuum devoid of brightness, brightness could never arise at any time': this means that if wholesome and other three natures were all ignorance, then in the mental continuum of one who has not yet attained undefiled bright wisdom, because all three natures would be ignorance, there would be no preparatory application for undefiled brightness, and it could never arise at any time. If, proceeding from a wholesome mental continuum, there is no ignorance within wholesome conditions, then undefiled brightness has preparatory application, and thus brightness can arise. Therefore, one cannot say that wholesome and other three natures are all ignorance.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.15.44) — English, machine translation

## Linked texts (1)

- [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.56.241) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1829.15.44](https://indike.org/pramana/in.bauddha.taisho.1829.15.44) · Pramāṇa
