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Chapter 2 - Sutra 91
The kevalajñāna (ultimate knowledge) and kevaladarśana (ultimate perception) are both the manifestations of fully developed consciousness, while all others are manifestations of imperfectly developed consciousness.
When the development is incomplete, differences arise due to the variations of imperfection; but how can there be differences in application when the development is complete?
Even at the time of completeness of development, the applications considered as kevalajñāna and kevaladarśana are solely due to the duality of the subject matter; that is, since every subject has both general and specific natures, the consciousness-born aspects known as jñāna (knowledge) and darśana (perception) manifest in that manner.
What is the difference between knowledge and ignorance in the eight distinctions of forms?
There is no other distinction, just the difference between the concomitance or non-concomitance of right understanding.
Then why are the opposites of knowledge and perception not considered as ignorance and delusion?
Mental perception (manahparyaya) and kevala cannot exist without right understanding; thus, there is no possibility of their opposites. In perception, kevaladarśī (one with ultimate perception) cannot exist without right understanding; however, the absence of right understanding can occur in the other three types of perception. Still, the reason for not calling the opposite forms as three types of delusion is that perception has only eaten into the general, hence...