[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 72.61 # 法苑珠林 72.61 法苑珠林 72.61 - **Language:** Classical Chinese ### [72.61](https://indike.org/pramana/in.bauddha.taisho.2122.72.61) 第八明癡使過者。若依毘曇。癡暗之心體無慧明。故曰無明。若依成論。邪心分別無正慧明。故曰無明。又毘曇論說。無明使有其二種。一者不共。二者相應。言不共者。於四諦理及於色聲香味觸等。緣而不了。則是無明。此獨無明不與一切諸使和合。名不共無明。二相應無明者。除前不共。自餘一切諸煩惱中無知之心。名為無明。與諸使合。名為相應無明。若依成論。無明亦二。一是取性。二是現起。言取性者。直是任運迷法假集暗心取性。唯是違理。性惡不善。此細無明。諸凡常有。是故得在善無記中。要觀無性方得漸除故行善時須觀無性。迷事取性則成有漏。 > Eighth, explaining the fault of the proclivity of delusion (moha): according to the Abhidharma, the dark mind of delusion has an essence lacking the clarity of wisdom, and is therefore called nescience (avidyā). According to the Satyasiddhi-śāstra, wrong mental discrimination lacks the clarity of correct wisdom, and is therefore called nescience. Furthermore, the Abhidharma-śāstra states that the proclivity of nescience has two kinds: the first is unshared (āveṇikī), and the second is associated (saṃprayuktā). The unshared means that regarding the principle of the four truths and regarding forms, sounds, scents, tastes, tangible objects, and so on, taking them as cognitive objects without understanding them is nescience; this nescience alone does not combine with all other proclivities, and is named unshared nescience. Second, associated nescience: excluding the aforementioned unshared \[nescience\], the unknowing mind within all other remaining afflictions is named nescience; combining with all the proclivities, it is named associated nescience. According to the Satyasiddhi-śāstra, nescience also has two kinds: the first is grasping nature (svabhāva-graha), and the second is actual arising. 'Grasping nature' means simply and spontaneously being deluded about dharmas as nominal aggregates, with a darkened mind grasping at real nature; it is solely contrary to principle, by nature evil and unwholesome. This subtle nescience is constantly present in all ordinary beings, and for this reason it can exist within the wholesome and the indeterminate. One must contemplate non-nature before it can be gradually eliminated; therefore, when practicing good one must contemplate non-nature; being deluded about phenomena and grasping at nature, it then becomes conditioned (āsrava). > — English (machine translation) (machine translation) - [Previous: 72.60](https://indike.org/pramana/in.bauddha.taisho.2122.72.60) - [Next: 72.62](https://indike.org/pramana/in.bauddha.taisho.2122.72.62) - [Up: 72](https://indike.org/pramana/in.bauddha.taisho.2122.72) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.72.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.72.61](https://indike.org/pramana/in.bauddha.taisho.2122.72.61) · Pramāṇa