Chinese
世尊告曰：“一切寂止略有四种：一者寂止所依、二者寂止所缘、三者寂止作意、四者寂止果成，是名无明作业殊胜。” 复言：“世尊！云何无明障碍殊胜？” 世尊告曰：“应知无明障碍胜法、障碍广法。” 复言：“世尊！如何无明障碍胜法？” 世尊告曰：“言胜法者，能摄五根令其和合，所谓慧根，障碍此者即是无明，是故说名障碍胜法。” 复言：“世尊！如何无明障碍广法？” 世尊告曰：“言广法者，闻所成智、思所成智、修所成智，障碍此者即是无明，是故说名障碍广法。” 复言：“世尊！如说无智名为无明，此唯智无名无明耶？” 世尊告曰：“非唯智无名为无明。” 复言：“世尊！若唯智无名为无明，斯有何过？” 世尊告曰：“若尔，无明应不可立决定体相。所以者何？闻所成智体上，无有思所成智；思所成智体上，无有修所成智；一切世间修所成智体上，无有一切出世修所成智；出世有学智上，无有诸无学智；无学声闻智上，无有如来等智。若如是者，应即是智即是无智，如是无明应不可立决定体相。又我于彼三善根中，说有无痴，应但痴无说名无痴，然非痴无说名无痴，故非明无说名无明，而别有一心所有法，不知 现代汉语译本： 世尊（Bhagavan，佛陀）告诉说：‘一切寂止（samatha，止禅）略有四种：一是寂止所依（基础）、二是寂止所缘（对象）、三是寂止作意（专注）、四是寂止果成（结果），这叫做无明（avidyā，无知）作业的殊胜之处。’ 又问：‘世尊！如何是无明障碍的殊胜之处？’ 世尊告诉说：‘应当知道无明障碍殊胜之法、障碍广博之法。’ 又问：‘世尊！如何是无明障碍殊胜之法？’ 世尊告诉说：‘所说殊胜之法，是指能够摄持五根（indriya，感觉器官）使之和合，也就是慧根（paññindriya，智慧之根），障碍这个的就是无明，所以说它障碍殊胜之法。’ 又问：‘世尊！如何是无明障碍广博之法？’ 世尊告诉说：‘所说广博之法，是指闻所成智（sutamayā paññā，听闻而获得的智慧）、思所成智（cintāmayā paññā，思考而获得的智慧）、修所成智（bhāvanāmayā paññā，修行而获得的智慧），障碍这个的就是无明，所以说它障碍广博之法。’ 又问：‘世尊！如经中所说，没有智慧叫做无明，这仅仅是没有智慧才叫做无明吗？’ 世尊告诉说：‘并非仅仅是没有智慧才叫做无明。’ 又问：‘世尊！如果仅仅是没有智慧才叫做无明，这会有什么过失呢？’ 世尊告诉说：‘如果这样，无明就无法建立确定的体相。为什么呢？因为闻所成智的体性上，没有思所成智；思所成智的体性上，没有修所成智；一切世间的修所成智的体性上，没有一切出世间的修所成智；出世间有学之智上，没有诸无学之智；无学声闻（arhat，阿罗汉）之智上，没有如来（Tathāgata，佛）等智。如果这样，就应该是既是智慧又是无智，这样无明就无法建立确定的体相。而且我在那三种善根（kuśalamūla，善的根源）中，说有无痴（amoha，不愚痴），应该只是没有愚痴才叫做无痴，然而并非没有愚痴才叫做无痴，所以并非没有明才叫做无明，而是另有一种心所有法（caitta，心所），不知’
English
English version: The Blessed One (Bhagavan, the Buddha) said: 'There are, in brief, four kinds of tranquility (samatha, calm abiding): first, the basis of tranquility; second, the object of tranquility; third, the attention to tranquility; and fourth, the accomplishment of the fruit of tranquility. This is called the excellence of the activity of ignorance (avidyā, ignorance).' Again he said: 'Blessed One! How is the excellence of the obstruction of ignorance?' The Blessed One said: 'It should be known that ignorance obstructs superior dharmas and obstructs extensive dharmas.' Again he said: 'Blessed One! How does ignorance obstruct superior dharmas?' The Blessed One said: 'What is called superior dharma is that which can gather the five faculties (indriya, sense faculties) and make them harmonious, namely the faculty of wisdom (paññindriya, faculty of wisdom). That which obstructs this is ignorance, therefore it is said to obstruct superior dharmas.' Again he said: 'Blessed One! How does ignorance obstruct extensive dharmas?' The Blessed One said: 'What is called extensive dharma is the wisdom arising from hearing (sutamayā paññā, wisdom born of hearing), the wisdom arising from thinking (cintāmayā paññā, wisdom born of reflection), and the wisdom arising from cultivation (bhāvanāmayā paññā, wisdom born of meditation). That which obstructs this is ignorance, therefore it is said to obstruct extensive dharmas.' Again he said: 'Blessed One! As it is said that the absence of wisdom is called ignorance, is it only the absence of wisdom that is called ignorance?' The Blessed One said: 'It is not only the absence of wisdom that is called ignorance.' Again he said: 'Blessed One! If only the absence of wisdom is called ignorance, what fault would there be?' The Blessed One said: 'If that were so, ignorance could not be established as having a definite characteristic. Why? Because in the nature of wisdom arising from hearing, there is no wisdom arising from thinking; in the nature of wisdom arising from thinking, there is no wisdom arising from cultivation; in the nature of all worldly wisdom arising from cultivation, there is none of all supramundane wisdom arising from cultivation; in the wisdom of supramundane learners, there is no wisdom of the non-learners; in the wisdom of non-learning Hearers (arhat, liberated being), there is no wisdom equal to that of the Thus-Gone One (Tathāgata, Buddha). If it were so, it should be both wisdom and non-wisdom, and thus ignorance could not be established as having a definite characteristic. Moreover, in those three roots of goodness (kuśalamūla, roots of virtue), I have said there is non-delusion (amoha, non-delusion). It should be that only the absence of delusion is called non-delusion, but it is not that the absence of delusion is called non-delusion. Therefore, it is not that the absence of clarity is called ignorance, but rather there is another mental factor (caitta, mental concomitant), not knowing' --------------------------------------------------------------------------------
Chinese
真实说名无明。如别有一心所有法，了知真实说名为智，又唯明无名无明者，应无如是一切无明十一殊胜。是故应知，非唯明无说名无明，是名无明障碍殊胜。” 复言：“世尊！云何无明随缚殊胜？” 世尊告曰：“乃至有顶三界有情，于诸谛中所有无智随眠随缚未缺未减，由彼有情说名具缚。又此无智，善趣恶趣因果差别，无色有情有其下品，色界有情有其中品，欲界有情有其上品，如是成就三品无明。诸有情类当来可生，一一法尔三品随缚。此说异生，若诸圣者渐次永断，若具上中定有中下，或有中下而无上中。又阿罗汉，虽尽诸漏脱烦恼障，应知尚有所知障摄无明随缚，如是无明，应知极远随逐有情，唯除诸佛余皆随缚。是名无明随缚殊胜。” 复言：“世尊！云何无明对治殊胜？” 世尊告曰：“有二妙智对治无明。何等为二？一依他音，或不依止少分有量法界妙智；二依他音，全分无量法界妙智。” 复言：“世尊！少分有量法界妙智，为何所缘？有何行相？作何事业？” 世尊告曰：“少分有量法界妙智，缘四圣谛十六行相，作无明等烦恼业，生一切杂染离系事业。” 复言：“世尊！云何应知生苦之相？” 世尊告曰：“是内缘苦所依性故，是外 现代汉语译本： ‘真实说名无明’的含义并非指存在一种独立于心之外的‘心所有法’（Citta-samprayukta-dharma，与心相应的心理现象），如果了知真实才能被称为‘智’（Jnana，智慧），那么仅仅说明没有光明就称之为‘无明’的说法，就无法解释无明所具有的十一种殊胜之处。因此，应当明白，不能仅仅因为没有光明就称之为‘无明’，这样才能体现无明在障碍方面的殊胜性。 他又问：‘世尊！无明在随缚方面的殊胜性是怎样的呢？’ 世尊回答说：‘乃至有顶天（Bhavagra，三界中的最高处）的三界（Trailokya，欲界、色界、无色界）有情众生，对于四圣谛（Arya-satya，苦、集、灭、道）的无智随眠（Anusaya，烦恼的潜在形式）和随缚（Paryavasthana，烦恼的显现形式）尚未断除和减弱，这些有情众生就被称为‘具缚’。而且，这种无智在善趣（Sugati，好的去处）和恶趣（Durgati，坏的去处）的因果差别中也有体现：无色界（Arupadhatu，没有物质形态的禅定境界）的有情众生具有下品无明，色界（Rupadhatu，有物质形态的禅定境界）的有情众生具有中品无明，欲界（Kamadhatu，充满欲望的境界）的有情众生具有上品无明。这样就形成了三种品级的无明。所有未来可能出生的有情众生，自然而然地具有这三种品级的随缚。这是指异生（Prthagjana，凡夫），如果圣者（Arya，证悟者）能够逐渐地永远断除这些无明，那么具有上品无明的人一定具有中品和下品无明，或者具有中品和下品无明的人可能没有上品无明。此外，阿罗汉（Arhat，已证得解脱的圣者）虽然已经断尽了所有烦恼（Klesha，精神上的痛苦）和解脱了烦恼障（Klesavarana，由烦恼造成的障碍），但应当知道，他们仍然具有所知障（Jneyavarana，对真理的认知障碍）所摄的无明随缚。因此，无明极其深远地伴随着有情众生，除了诸佛（Buddha，觉悟者）之外，所有众生都受到无明的随缚。这就是无明在随缚方面的殊胜性。’ 他又问：‘世尊！无明在对治方面的殊胜性是怎样的呢？’ 世尊回答说：‘有两种殊胜的智慧可以对治无明。是哪两种呢？第一种是依靠听闻他人教导而获得的，或者是不完全依赖听闻，而是通过自身努力获得的少分有量法界（Dharmadhatu，一切法的本性）的殊胜智慧；第二种是依靠听闻他人教导而获得的，完全且无量法界的殊胜智慧。’ 他又问：‘世尊！少分有量法界的殊胜智慧，所缘的对象是什么？具有什么样的行相？能够产生什么样的作用？’ 世尊回答说：‘少分有量法界的殊胜智慧，所缘的对象是四圣谛（Arya-satya，苦、集、灭、道）的十六种行相（Akara，对四圣谛的十六种不同角度的理解），能够产生使众生脱离无明等烦恼、业和杂染（Samklesha，不清净的状态）的解脱事业。’ 他又问：‘世尊！应当如何理解生（Jati，出生）的痛苦的相状呢？’ 世尊回答说：‘因为生是内在痛苦的所依之性，是外在……’
English
English version: The statement that 'ignorance is truly called ignorance' does not mean that there is a separate 'Citta-samprayukta-dharma' (mental factor associated with the mind). If knowing the truth is called 'Jnana' (wisdom), then merely stating that the absence of light is called 'ignorance' would fail to explain the eleven superior aspects of ignorance. Therefore, it should be understood that ignorance is not simply the absence of light; this is how the superiority of ignorance in terms of obstruction is manifested. He further asked: 'Venerable One! What is the superiority of ignorance in terms of its binding nature?' The World-Honored One replied: 'Even for sentient beings in the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm) up to the Peak of Existence (Bhavagra, the highest point in existence), as long as the latent tendencies (Anusaya, dormant defilements) and manifest forms (Paryavasthana, active defilements) of ignorance regarding the Four Noble Truths (Arya-satya, suffering, its origin, its cessation, and the path to its cessation) have not been severed or diminished, those sentient beings are said to be 'bound.' Furthermore, this ignorance manifests differently in the causal consequences of good destinies (Sugati, favorable rebirths) and bad destinies (Durgati, unfavorable rebirths): beings in the Formless Realm (Arupadhatu, the realm of formless meditation) possess inferior ignorance, beings in the Form Realm (Rupadhatu, the realm of form meditation) possess intermediate ignorance, and beings in the Desire Realm (Kamadhatu, the realm of desire) possess superior ignorance. In this way, three grades of ignorance are established. All sentient beings who are yet to be born naturally possess these three grades of binding. This refers to ordinary beings (Prthagjana, unenlightened beings). If noble ones (Arya, enlightened beings) gradually and permanently sever these ignorances, then those with superior ignorance certainly have intermediate and inferior ignorance, or those with intermediate and inferior ignorance may not have superior ignorance. Moreover, even though Arhats (Arhat, liberated beings) have exhausted all outflows (Asrava, mental effluents) and are liberated from the obstacle of afflictions (Klesavarana, the obscuration caused by afflictions), it should be known that they still possess the binding of ignorance included within the obstacle to knowledge (Jneyavarana, the obscuration to knowing). Thus, ignorance follows sentient beings extremely far, and all except the Buddhas (Buddha, enlightened ones) are bound by it. This is the superiority of ignorance in terms of its binding nature.' He further asked: 'Venerable One! What is the superiority of ignorance in terms of its antidote?' The World-Honored One replied: 'There are two excellent wisdoms that counteract ignorance. What are the two? The first is the excellent wisdom of a limited and measurable Dharmadhatu (Dharmadhatu, the realm of all phenomena) that is acquired by relying on the teachings of others, or by not fully relying on the teachings of others but through one's own efforts; the second is the excellent wisdom of a complete and immeasurable Dharmadhatu that is acquired by relying on the teachings of others.' He further asked: 'Venerable One! What is the object of the excellent wisdom of a limited and measurable Dharmadhatu? What are its aspects? What actions does it perform?' The World-Honored One replied: 'The object of the excellent wisdom of a limited and measurable Dharmadhatu is the sixteen aspects (Akara, the sixteen characteristics) of the Four Noble Truths (Arya-satya, suffering, its origin, its cessation, and the path to its cessation), and it performs the action of liberating beings from ignorance and other afflictions, karma, and defilements (Samklesha, impure states).' He further asked: 'Venerable One! How should one understand the nature of the suffering of birth (Jati, birth)?' The World-Honored One replied: 'Because birth is the inherent nature of the basis of inner suffering, it is external...' -------------------------------------------------------------------------------- 缘苦所依性故，是俱缘苦所依性故。” 复言：“世尊！内缘苦者其相云何？” 世尊告曰：“所谓病苦、老苦、死苦。” 复言：“世尊！外缘苦者其相云何？”