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# 成唯識論了義燈 5.66

成唯識論了義燈 5.66

- **Language:** Classical Chinese

### [5.66](https://indike.org/pramana/in.bauddha.taisho.1832.5.66)

問：何故列煩惱中，《瑜伽》第八、五十八皆五見在前，次列貪、瞋、慢、無明、疑？答：利鈍前後，此《論》、《顯揚》及《雜集》等，以正翻善先明貪等。問：何故此《論》疑後明慢，餘慢後癡？答：此約三不善根，餘約別通迷諦行故。問：何故此《論》疑在見前，《五蘊》等疑獨在見後？答：俱生、分別利鈍前後。《五蘊》等據、俱生分別，疑在見後。此《論》等據利鈍殊故，疑在見前。

> Question: Why is it that in listing the defilements, both fascicles eight and fifty-eight of the Yogācārabhūmi place the five views first, followed by greed, hatred, pride, ignorance, and doubt? Answer: In terms of sharpness and dullness, they are placed before and after. This treatise, the Prakaraṇāryavācā, the Abhidharmasamuccaya, and others first clarify greed and the like because they directly invert the wholesome. Question: Why does this treatise clarify pride after doubt, whereas elsewhere ignorance comes after pride? Answer: This is in terms of the three unwholesome roots, while elsewhere it is in terms of the distinct and general mental operations that are confused about the truths. Question: Why is it that in this treatise doubt precedes the views, whereas in the Pañcaskandhaka and other texts doubt alone comes after the views? Answer: In terms of innate and intellectually formed, sharpness and dullness, they are placed before and after. The Pañcaskandhaka and other texts are based on innate and intellectually formed, so doubt comes after the views. This treatise and others are based on the distinction of sharpness and dullness, so doubt comes before the views.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.5.66) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1832.5.66](https://indike.org/pramana/in.bauddha.taisho.1832.5.66) · Pramāṇa
