English
English version: The Venerable One reported, 'The meaning of Pratītyasamutpāda (dependent origination), in brief, has eleven aspects, which should be understood as follows: the meaning of 'no author' is the meaning of dependent origination; the meaning of 'arising from a cause' is the meaning of dependent origination; the meaning of 'apart from sentient beings' is the meaning of dependent origination; the meaning of 'arising dependently on others' is the meaning of dependent origination; the meaning of 'no action' is the meaning of dependent origination; the meaning of 'impermanence of nature' is the meaning of dependent origination; the meaning of 'momentary cessation' is the meaning of dependent origination; the meaning of 'uninterrupted continuity of cause and effect' is the meaning of dependent origination; the meaning of 'various categories of cause and effect' is the meaning of dependent origination; the meaning of 'cause and effect mutually conforming' is the meaning of dependent origination; the meaning of 'cause and effect being definite and without confusion' is the meaning of dependent origination. Thus, the brief meaning of dependent origination should be understood.' He further said, 'Venerable One! As stated in other sutras, dependent origination is very profound. How should one understand the aspect of such profound dependent origination?' The World Honored One told him, 'Relying on these eleven brief meanings of dependent origination, one should understand the five profound aspects of dependent origination. What are the five? First, the profundity of cause; second, the profundity of characteristic; third, the profundity of arising; fourth, the profundity of difference; and fifth, the profundity of transmigration. One should understand that there are also five kinds of profound aspects of dependent origination. What are the five? They are the profundity of characteristic, the profundity of the elements that give rise to cause and effect, the profundity of the elements that arise as cause and effect, the profundity of difference, and the profundity of antidote. One should understand that there are also five kinds of profound aspects of dependent origination. What are the five? They are the profundity of encompassing, the profundity of sequential order, the profundity of reverse order, the profundity of grasping, and the profundity of the sphere of activity. This is called the excellence of the arising of Avidyā (ignorance).' He further said, 'Venerable One! How is the transformation and difference of ignorance excellent?' The World Honored One told him, 'Briefly, there are four kinds of ignorance that transform and differ. What are the four? First, ignorance that transforms as latent tendencies; second, ignorance that transforms as entanglements; third, ignorance that transforms as association; and fourth, ignorance that transforms as non-common.' He further said, 'Venerable One! Who has what kind of ignorance that transforms and differs, such that it is said that ignorance is the condition for the arising of Karma (action)?' The World Honored One told him, 'The four kinds of ignorance that transform and differ, which are induced by irrational attention of ordinary beings external to the Dharma, are the condition for the arising of meritorious actions, non-meritorious actions, and unwavering actions.' --------------------------------------------------------------------------------
Chinese
如是所说外法异生所有福行及不动行相应善心，一切皆是非理作意所引等流。内法异生若放逸者，彼除一种不共无明，所余无明引发放逸，为缘生行。内法异生若不放逸勤修学者及圣有学，三种无明引发妄念为非福缘，然此非福不能为缘招三恶趣。故此非福，我不说为无明缘行。如是所说不共无明，内法异生虽不放逸，而修学者亦未能断，诸圣有学应知永断。又不放逸内法异生，若造福行及不动行，彼是正法如理作意，相应善心之所引发，解脱为依回向解脱而引发故，虽于善趣感殊胜生，而非无明起增上缘，然能作彼四种无明。断增上缘诸圣有学，不共无明已永断故，不造新业，所有故业由随眠力未永断灭，暂触还吐，如是所有无明缘行，生生渐灭不复增长。由此道理，应知内法诸有学者，不缘无明更造诸行。是故惟依外法异生，我说顺次杂染缘起，最极圆满，非住内法，是名无明转异殊胜。” 复言：“世尊！云何无明邪行殊胜？” 世尊告曰：“彼四无明，于诸谛中皆能发起增益、损减二种邪行。” 复言：“世尊！如何名为增益、损减二种邪行？” 世尊告曰：“由四颠倒，谓于非法见为是法，或于是法见为非法，或于生天解脱道中非方便者见是方便，是方便者见非方便，如是名为增 现代汉语译本：如上所说的外道凡夫所有通过福行（punya-abhisamskara，积聚善业的行为）和不动行（aninjya-abhisamskara，禅定等不动摇的善行）相应的善心，一切都是由不如理作意（ayoniso-manasikara，不正确的思维方式）所引导的等流（nisyanda，相似的结果）。内道凡夫如果放逸（pramada，懈怠），那么除了不共无明（asadharana-avidya，独特的无明）之外，其余的无明会引发放逸，以放逸为缘而产生诸行（samskara，业力）。内道凡夫如果不放逸，勤奋修行学习的人以及圣者（arya，证悟者），三种无明会引发妄念，成为非福的因缘，然而这种非福不能作为因缘招感三恶趣（tri-apaya，地狱、饿鬼、畜生）。因此，这种非福，我不说它是无明缘行。如上所说的不共无明，内道凡夫即使不放逸，而修行学习的人也未能断除，诸圣者应当知道已经永远断除了。另外，不放逸的内道凡夫，如果造作福行和不动行，那是正法如理作意（yoniso-manasikara，正确的思维方式）相应的善心所引发的，以解脱为依靠，回向于解脱而引发的缘故，即使在善趣（sugati，好的去处）感得殊胜的果报，也不是无明生起增上缘（adhipati-pratyaya，强有力的条件），然而能够作为那四种无明的断除增上缘。诸圣者因为已经永远断除了不共无明，所以不造作新的业，所有过去的业由于随眠（anusaya，潜在的烦恼）的力量没有永远断灭，暂时接触还会吐出来，像这样所有无明缘行，生生世世逐渐灭除不再增长。由此道理，应当知道内道诸位学习者，不再以无明为缘造作诸行。因此，我只依据外道凡夫，说顺次杂染缘起（samklesa-pratitya-samutpada，烦恼的缘起）最极圆满，不是住在内道，这叫做无明转变的殊胜之处。 又问：‘世尊！什么叫做无明邪行殊胜？’ 世尊告诉说：‘那四种无明，对于诸谛（satya，真理）中都能发起增益（atmaropa，增加）和损减（apavada，减少）两种邪行。’ 又问：‘世尊！如何称作增益、损减两种邪行？’ 世尊告诉说：‘由于四种颠倒（viparyasa，错误的认知），即对于不是法的认为是法，或者对于是法的认为不是法，或者对于生天（deva，天界）解脱道中不是方便的认为是方便，是方便的认为不是方便，这叫做增益
English
English version: As it is said, all meritorious deeds and unwavering deeds of non-Buddhist beings, along with their corresponding virtuous minds, are all outflows (nisyanda) induced by irrational attention (ayoniso-manasikara). If an internal being (an individual within Buddhism) is negligent (pramada), then, except for the unique ignorance (asadharana-avidya), the remaining ignorance induces negligence, which in turn causes actions (samskara). If an internal being is not negligent, diligently studies and practices, and is a noble being (arya), then three types of ignorance induce deluded thoughts, becoming the cause of non-merit. However, this non-merit cannot cause rebirth in the three evil realms (tri-apaya). Therefore, I do not say that this non-merit is ignorance-conditioned action. As it is said, this unique ignorance, even if an internal being is not negligent but studies and practices, has not been eradicated; noble beings should know that it has been permanently eradicated. Furthermore, if a non-negligent internal being performs meritorious deeds and unwavering deeds, they are induced by virtuous minds corresponding to the right Dharma and rational attention (yoniso-manasikara), relying on liberation and dedicating themselves to liberation. Although they may experience superior rebirths in good realms (sugati), it is not that ignorance arises as a dominant condition (adhipati-pratyaya), but it can serve as the dominant condition for eradicating those four types of ignorance. Because noble beings have permanently eradicated unique ignorance, they do not create new karma. All past karma, due to the power of latent tendencies (anusaya) not yet completely eradicated, is temporarily touched and then expelled. Thus, all ignorance-conditioned actions gradually diminish and no longer increase life after life. From this principle, it should be known that internal beings who are practitioners no longer create actions conditioned by ignorance. Therefore, I say that only based on external beings is the sequential defilement origination (samklesa-pratitya-samutpada) most complete, not residing within the internal path; this is called the superior transformation of ignorance. Again, he said: 'Venerable One! What is the superiority of ignorant wrong actions?' The World-Honored One said: 'Those four types of ignorance can initiate both additive (atmaropa) and subtractive (apavada) wrong actions in relation to the Truths (satya).' Again, he said: 'Venerable One! What are called additive and subtractive wrong actions?' The World-Honored One said: 'Due to the four inversions (viparyasa), namely, seeing what is not Dharma as Dharma, or seeing what is Dharma as not Dharma, or seeing what is not a means to rebirth in the heavens (deva) and liberation as a means, or seeing what is a means as not a means, this is called additive.' --------------------------------------------------------------------------------
Chinese
益邪行；诸有诽谤、一切邪见，如是名为损减邪行。是名无明邪行殊胜。” 复言：“世尊！云何无明相状殊胜？” 世尊告曰：“应知无明有二种相：一者微细自相殊胜，二者遍于可爱非爱俱非境界共相殊胜。所以者何？缠缚无明尚为微细难知难了，况彼所有随眠无明；相应无明尚为微细难知难了，况彼所有不共无明。遍于一切可爱、非爱、俱非境界，覆真实相显虚妄相，共相而转非余烦恼，有如是相，是故殊胜。余身见等共相烦恼，亦用无明为依而转，是名无明相状殊胜。” 复言：“世尊！云何无明作业殊胜？” 世尊告曰：“应知无明略有二种所作事业：一者无明普能造作一切流转所依事业，二者无明普能造作一切寂止能障事业。” 复言：“世尊！何等名为一切流转？” 世尊告曰：“若是处转、若是事转、若如是转，我总说为一切流转。” 复言：“世尊！是何处转？” 世尊告曰：“于三世处由我分别。” 复言：“世尊！是何事转？” 世尊告曰：“内外六处由我取执。” 复言：“世尊！云何而转？” 世尊告曰：“诸业异熟相续流转，由我分别、由邪分别。” 复言：“世尊！云何名为一切寂止？” 现代汉语译本： ‘增长邪行；凡是诽谤、一切邪见，这些都叫做损减邪行。这叫做无明邪行的殊胜之处。’ 又问：‘世尊！无明的相状有什么殊胜之处？’ 世尊说：‘应当知道无明有两种相状：一是微细自相的殊胜，二是普遍存在于可爱、非爱、俱非境界的共相殊胜。为什么这样说呢？缠缚的无明尚且微细难以知晓和了解，更何况它所具有的随眠无明；相应的无明尚且微细难以知晓和了解，更何况它所具有的不共无明。普遍存在于一切可爱、非爱、俱非的境界中，覆盖真实的相状而显现虚妄的相状，作为共相而运转，而不是其他的烦恼，具有这样的相状，所以殊胜。其余的身见等共相烦恼，也依靠无明作为依处而运转，这叫做无明相状的殊胜。’ 又问：‘世尊！无明的作业有什么殊胜之处？’ 世尊说：‘应当知道无明略有二种所作的事业：一是无明普遍能够造作一切流转所依的事业，二是无明普遍能够造作一切寂止的能障碍事业。’ 又问：‘世尊！什么叫做一切流转？’ 世尊说：‘无论是处所的流转、无论是事物的流转、无论是像这样的流转，我都总称为一切流转。’ 又问：‘世尊！是什么处所的流转？’ 世尊说：‘在过去、现在、未来三世的处所，由我的分别而流转。’ 又问：‘世尊！是什么事物的流转？’ 世尊说：‘内外六处（眼、耳、鼻、舌、身、意六根以及色、声、香、味、触、法六尘），由我的取执而流转。’ 又问：‘世尊！是怎样流转的？’ 世尊说：‘诸业的异熟（指善恶业所招感的果报）相续流转，由我的分别、由邪恶的分别而流转。’ 又问：‘世尊！什么叫做一切寂止？’
English
English version: 'Increasing wrong practices; all slanders and all wrong views, these are called decreasing wrong practices. This is called the excellence of ignorance's wrong practices.' Again he said: 'World Honored One! What is the excellence of the characteristics of ignorance?' The World Honored One said: 'It should be known that ignorance has two kinds of characteristics: first, the excellence of subtle self-characteristics; second, the excellence of common characteristics that pervade the realms of the lovable, the unlovable, and the neither-lovable-nor-unlovable. Why is this so? Entangled ignorance is already subtle and difficult to know and understand, how much more so is the latent ignorance it possesses; corresponding ignorance is already subtle and difficult to know and understand, how much more so is the uncommon ignorance it possesses. Pervading all realms of the lovable, the unlovable, and the neither-lovable-nor-unlovable, it covers the true characteristics and reveals false characteristics, functioning as a common characteristic and not as other afflictions, having such characteristics, therefore it is excellent. Other afflictions such as the common characteristic of self-view also rely on ignorance as a basis to function, this is called the excellence of the characteristics of ignorance.' Again he said: 'World Honored One! What is the excellence of the actions of ignorance?' The World Honored One said: 'It should be known that ignorance briefly has two kinds of actions: first, ignorance universally creates all actions that are the basis of transmigration; second, ignorance universally creates all actions that obstruct quiescence.' Again he said: 'World Honored One! What is called all transmigration?' The World Honored One said: 'Whether it is transmigration of place, whether it is transmigration of things, whether it is transmigration in this way, I collectively call it all transmigration.' Again he said: 'World Honored One! What is the transmigration of place?' The World Honored One said: 'In the places of the three times (past, present, and future), it transmigrates due to my discriminations.' Again he said: 'World Honored One! What is the transmigration of things?' The World Honored One said: 'The six internal and external places (the six sense organs: eyes, ears, nose, tongue, body, and mind; and the six sense objects: form, sound, smell, taste, touch, and dharma) transmigrate due to my grasping and attachment.' Again he said: 'World Honored One! How does it transmigrate?' The World Honored One said: 'The maturation of various karmas (referring to the retribution of good and evil deeds) continuously transmigrates, due to my discriminations and due to wrong discriminations.' Again he said: 'World Honored One! What is called all quiescence?' --------------------------------------------------------------------------------