法苑珠林 72.61

72.61

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).