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# 成唯識論了義燈 7.202

成唯識論了義燈 7.202

- **Language:** Classical Chinese

### [7.202](https://indike.org/pramana/in.bauddha.taisho.1832.7.202)

答異生性狹。言障即寬。雖舉異生性，意亦兼所依。且如愚品尚總名愚，況二執體俱是障故。故以初「愚」，言即此障。又解：「執著我、法愚」，即是異生性，依彼我、法種立，而得彼名；非即說是現、種二執，故云「應知愚品總說為愚」。若云「執著我、法愚」即是無明，與第二釋無別。下云「利鈍障品俱起二愚」，即唯說愚。若云即亦說執，執體是惠，不是愚故。若云愚類亦說為愚，如何不許異生性體是愚等品，亦名愚等？

> Answer: Pṛthagjanahood is narrow, whereas the term "obstacle" is broad. Although it cites pṛthagjanahood, the meaning also includes its locus of dependence. Just as the category of delusion is still generally called "delusion", how much more so since the essence of both graspings is an obstacle! Hence, using the initial "delusion", it says "which is this obstacle". Another explanation: "The delusion of grasping onto self and dharmas" is precisely pṛthagjanahood; being established relying on those seeds of self and dharmas, it obtains that name; it does not directly mean the two graspings, manifest and seed; hence it says: "It should be understood that the category of delusion is generally spoken of as delusion." If one says that "the delusion of grasping onto self and dharmas" is precisely avidyā, it does not differ from the second explanation. Below it says, "the sharp and dull categories of obstacles co-arise with two delusions," which speaks purely of delusion. If one says that it also speaks of grasping, the essence of grasping is prajñā, not delusion. If one says that things of the same kind as delusion are also called delusion, why not allow that the essence of pṛthagjanahood is of the category of delusion and so forth, and thus also named delusion and so forth?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.7.202) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1832.7.202](https://indike.org/pramana/in.bauddha.taisho.1832.7.202) · Pramāṇa
