[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 4.86 # 瑜伽師地論略纂 4.86 瑜伽師地論略纂 4.86 - **Language:** Classical Chinese ### [4.86](https://indike.org/pramana/in.bauddha.taisho.1829.4.86) 耎、中、上三自性差別故，說黑闇、愚癡、無明黑闇。此中通說一切無知為支體者，《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。《對法論》說：發業無明有二：一、真實義愚，發福、不動行；二、異熟愚，發非福行。此二皆唯見道所斷。《緣起經》說：諸聖有學不共無明已永斷故，不造新業。《唯識》亦言：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，故言唯取能發正感後世善惡業者。然此有四：一、相應，二、不共，三、纏，四、隨眠，皆能發業。外道、內道異生，放逸、不放逸，隨其所應，用四無明發業皆別，如《緣起經》自廣分別。 > Based on the intrinsic distinctions of soft, middling, and superior, it speaks of darkness, delusion, and the darkness of ignorance. Here, where it speaks generally of all unknowing as the entity of the link, the Vijñaptimātratāsiddhi says: it takes only that which is able to initiate and directly bring about wholesome and unwholesome karma of future lives. The Śrīmālā-sūtra speaks of five abodes (bhūmis): 1. the abode of holding a single view; 2. the abode of desire-attachment; 3. the abode of form-attachment; 4. the abode of existence-attachment; and 5. the abode of ignorance. The first four are affliction-obstacles, and the last one is the cognitive obstacle. That sūtra itself says: the abode of ignorance cannot be severed by śrāvakas and pratyekabuddhas; it can only be severed by the Tathāgata's wisdom of Buddha-bodhi. From this it is definitively known that it is the cognitive obstacle. The ninth fascicle of the Vijñaptimātratāsiddhi agrees with the sūtra. Among the four affliction-obstacles, the first is severed by the path of seeing, and the latter three are severed by the path of cultivation. The Abhidharma-samuccaya says: there are two kinds of ignorance that initiate karma: 1. folly regarding true meaning, which initiates meritorious and unshakeable volitional formations; 2. folly regarding maturation, which initiates non-meritorious volitional formations. Both of these are severed exclusively by the path of seeing. The Pratītyasamutpāda-sūtra says: because the noble ones in training have permanently severed unshared ignorance, they do not create new karma. The Vijñaptimātratāsiddhi also states: that which directly initiates karma is severed solely by seeing, while auxiliary \[ignorance\] is indeterminate. Therefore, it takes only the ignorance belonging to the abode of holding a single view. However, of this there are three kinds: 1. that which solely initiates total karma; 2. that which solely initiates particularizing karma; 3. that which initiates both karmas. Now it takes the ignorance of the first and last karmas; hence it says it takes only that which is able to initiate and directly bring about wholesome and unwholesome karma of future lives. Moreover, there are four kinds of this: 1. associated, 2. unshared, 3. entangling, and 4. latent; all are able to initiate karma. For non-Buddhists and internal ordinary beings, heedless or non-heedless, as appropriate, the four kinds of ignorance they employ to initiate karma are all distinct, as the Pratītyasamutpāda-sūtra itself distinguishes at length. > — English (machine translation) (machine translation) - [Previous: 4.85](https://indike.org/pramana/in.bauddha.taisho.1829.4.85) - [Next: 4.87](https://indike.org/pramana/in.bauddha.taisho.1829.4.87) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1829.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.4.86) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.3.120) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.4.86](https://indike.org/pramana/in.bauddha.taisho.1829.4.86) · Pramāṇa