Yogācārabhūmi Śāstra, Volume 9: Explanation of the Twelvefold Dependent Origination (11)

Original text: 复有七种无知。一世愚。二事愚。三移转愚。四最胜愚。五真实愚。六染净愚。七增上慢愚。前十九无知。今七无知。相摄云何。谓初三无知摄初一。次三无知摄第二。次三无知摄第三。次三无知摄第四。次四无知摄第五。次二无知摄第六。后一无知摄第七。

Explanation: Furthermore, there are seven kinds of ignorance: first, ignorance regarding the three periods of time—the past life, the present life, and the future life; second, ignorance regarding the internal and external volitional activities and undertakings of the world of the five aggregates; third, ignorance regarding the continuous operation, arising, ceasing, and transformation of the world of the five aggregates; fourth, ignorance regarding the most supreme in the world—the Three Jewels of Buddha, Dharma, and Saṅgha; fifth, ignorance regarding the true principles of suffering, its origin, its cessation, and the path within the world of the five aggregates; sixth, ignorance regarding the defilement and purity of the body and mind of the five aggregates; seventh, ignorance in one's own mind regarding the realization and thorough comprehension of dependent origination, claiming attainment without having attained it.

How do the nineteen ignorances mentioned earlier and the seven ignorances presented now mutually subsume one another? The first three ignorances among the nineteen—ignorance regarding the past, ignorance regarding the future, and ignorance regarding both the past and the future—are subsumed under the first of the seven ignorances, ignorance regarding time (worlds); the next three ignorances—ignorance regarding the internal, ignorance regarding the external, and ignorance regarding both the internal and the external—are subsumed under the second of the seven ignorances, ignorance regarding matters; the next three ignorances—ignorance regarding karma, ignorance regarding ripening (vipāka), and ignorance regarding ripened karma—are subsumed under the third ignorance, ignorance regarding transmigration; the next three ignorances—ignorance regarding the Buddha, the Dharma, and the Saṅgha—are subsumed under the fourth ignorance, ignorance regarding the most supreme; the next four ignorances—ignorance regarding suffering, its origin, its cessation, and the path—are subsumed under the fifth ignorance, ignorance regarding reality; the next two ignorances—ignorance regarding causes and ignorance regarding the volitional formations arising from causes—are subsumed under the sixth ignorance, ignorance regarding defilement and purity; the last ignorance—ignorance regarding the true and thorough comprehension of the six contact bases—is subsumed under the seventh ignorance, the ignorance of superhuman conceit.

Original text: 复有五种愚。一义愚。二见愚。三放逸愚。四真实义愚。五增上慢愚。前十九愚。今五种愚。相摄云何。谓见愚摄前六。及于因所生法无知。放逸愚摄。于业异熟俱无知。真实义愚。摄于佛等。乃至道谛无知。增上慢愚。摄最后无知。当知义愚通摄一切。

Explanation: Furthermore, there are five kinds of folly: first, folly and ignorance regarding all dharmas; second, the folly of lacking correct knowledge and view; third, the folly of indolence and heedlessness in the flow of birth and death; fourth, folly regarding the Three Jewels and the true meaning of suffering, its origin, its cessation, and the path; fifth, the folly of superhuman conceit, claiming attainment without having attained it. How do the nineteen follies mentioned earlier and the five follies presented now mutually subsume one another? The folly of views subsumes the first six follies among the nineteen: ignorance regarding the past, the future, and both the past and the future, ignorance regarding the internal, the external, and both the internal and the external, as well as ignorance regarding dharmas arising from causes; the folly of heedlessness subsumes, among the nineteen follies, the ignorance regarding both karma and its ripening; the folly regarding true meaning subsumes, among the nineteen follies, ignorance regarding the Buddha, Dharma, and Saṅgha, and so on, up to ignorance regarding the truth of the path; the folly of superhuman conceit subsumes the last of the nineteen follies, ignorance regarding the six contact bases; one should know that the folly of meaning pervasively subsumes all of them.