Yogācārabhūmi-śāstra, Volume IX: Exposition of the Dvādaśāṅga Pratītyasamutpāda (11)

Additionally, there are seven kinds of ignorance: 1) ignorance of the world (temporal realms), 2) ignorance of phenomena (activities), 3) ignorance of transference, 4) ignorance of the supreme, 5) ignorance of the real, 6) ignorance of the defiled and pure, 7) ignorance of conceit (asmi-māna). Regarding the previous nineteen kinds of ignorance and the present seven kinds of ignorance, how do they encompass each other? It is as follows: The first three of the nineteen ignorances encompass the first of the seven. The next three ignorances encompass the second. The next three ignorances encompass the third. The next three ignorances encompass the fourth. The next four ignorances encompass the fifth. The next two ignorances encompass the sixth. The last ignorance encompasses the seventh.

Explanation: Additionally, there are seven kinds of ignorance: 1) ignorance concerning the past, present, and future lifetimes (the three temporal realms); 2) ignorance concerning the activities of all conditioned phenomena, internal and external, within the world of the five aggregates; 3) ignorance concerning the continuous operation, arising and ceasing, and transformation of the world of the five aggregates; 4) ignorance concerning the supreme objects in the world, namely the Three Jewels (Buddha, Dharma, Saṅgha); 5) ignorance concerning the true principle of suffering, its origin, cessation, and the path within the world of the five aggregates; 6) ignorance concerning the defilement and purity of the body and mind (the five aggregates); 7) ignorance within one's own mind concerning the experiential realization and thorough understanding of dependent arising, claiming attainment without having attained it.

Regarding the relationship of mutual inclusion between the previous nineteen ignorances and the present seven ignorances: Within the nineteen ignorances, the first three – ignorance concerning the past, ignorance concerning the future, ignorance concerning both past and future – are encompassed by the first ignorance of the seven, 'ignorance of the world'. The next three – ignorance concerning the internal, ignorance concerning the external, ignorance concerning both internal and external – are encompassed by the second ignorance of the seven, 'ignorance of phenomena'. The next three – ignorance concerning actions (karma), ignorance concerning their results (vipāka), ignorance concerning both actions and their results – are encompassed by the third ignorance, 'ignorance of transference'. The next three – ignorance concerning the Buddha, Dharma, and Saṅgha – are encompassed by the fourth ignorance, 'ignorance of the supreme'. The next four – ignorance concerning suffering, its origin, cessation, and the path – are encompassed by the fifth ignorance, 'ignorance of the real'. The next two – ignorance concerning causes, ignorance concerning the phenomena produced by causes – are encompassed by the sixth ignorance, 'ignorance of the defiled and pure'. The last ignorance – ignorance concerning the thorough understanding of the six spheres of contact – is encompassed by the seventh ignorance, 'ignorance of conceit'.

Original Text: Additionally, there are five kinds of delusion: 1) delusion concerning meaning, 2) delusion concerning views, 3) delusion of heedlessness, 4) delusion concerning the meaning of the real, 5) delusion of conceit (asmi-māna). Regarding the previous nineteen delusions and the present five delusions, how do they encompass each other? It is as follows: The delusion concerning views encompasses the first six. And the ignorance concerning phenomena produced by causes. The delusion of heedlessness encompasses the ignorance concerning actions and results together. The delusion concerning the meaning of the real encompasses the ignorance concerning the Buddha, etc., up to the ignorance concerning the truth of the path. The delusion of conceit encompasses the last ignorance. It should be understood that the delusion concerning meaning universally encompasses all.

Explanation: Additionally, there are five kinds of delusion: 1) delusion concerning the meaning, being ignorant and deluded about all dharmas; 2) delusion concerning views, being deluded without correct knowledge and views; 3) delusion of heedlessness, being deluded through laziness and negligence regarding the cycle of birth and death; 4) delusion concerning the meaning of the real, being deluded about the true meaning of the Three Jewels and the truths of suffering, its origin, cessation, and the path; 5) delusion of conceit, claiming attainment without having attained it. Regarding the relationship of mutual inclusion between the previously mentioned nineteen delusions and the present five delusions: The delusion concerning views encompasses the first six of the nineteen delusions: ignorance concerning the past, future, both past and future, the internal, the external, and both internal and external, as well as ignorance concerning phenomena produced by causes. The delusion of heedlessness encompasses the ignorance concerning actions and results together within the nineteen delusions. The delusion concerning the meaning of the real encompasses the ignorance concerning the Buddha, Dharma, Saṅgha within the nineteen delusions, up to the ignorance concerning the truth of the path. The delusion of conceit encompasses the last of the nineteen delusions, ignorance concerning the six spheres of contact. The delusion concerning meaning encompasses all nineteen delusions.

Dedication Verse: We dedicate all the merit from Dharma propagation and group practice on our online platform to all sentient beings throughout the Dharma realm, and to the people of the world. We pray for world peace, the cessation of war; the absence of conflict, the eternal laying down of arms; the complete subsiding of all disasters! We pray that the people of all nations unite in mutual aid, with minds of kindness towards each other; for favorable weather and national prosperity! May all sentient beings deeply believe in cause and effect, with minds of kindness abstaining from killing; widely form wholesome connections, widely cultivate wholesome karma; believe in the Buddha, learn the Buddha's teachings, and increase their wholesome roots; understand suffering, abandon its origin, aspire for cessation, and cultivate the path; close the door to the evil destinies, open the road to Nirvāṇa! We pray that the Buddhadharma flourishes forever, the true Dharma abides eternally; transforming the burning house of the triple realm into the Lotus Land of Ultimate Bliss!