Chinese
。此明何义？虽说无明而摄贪等一切诸过。此云何知？以愚痴人起于贪等，以无智故起于贪等一切烦恼非无过起。如经中说，无明因缘起于贪过、起于瞋过、起于闇过。是故说彼无明根本摄得其余烦恼诸过，犹如世间王来王去，诸臣兵众亦来亦去。” 问曰：“以何义故？过去分中唯说无明而不说爱，未来分中而但说爱不说无明。” 答曰：“大境界故。此明何义？以无明遍一切境界，爱不如是。此以何义？以彼无明遍一切处，爱不遍故。又以缘于有为无为。此以何义？以彼无明缘有为法及无为法，爱不如是唯缘有为。又以缘于同不同地。此以何义？以无明缘同不同地，爱不如是唯缘同地。又以一切烦恼相应。此以何义？以彼无明一切烦恼皆共相应，爱不如是，唯愚人起非智者起。又一切苦不断绝因。此以何义？以无明于一切苦聚以为根本。以是义故，于初分中唯说无明，依彼第二烦恼门中唯示现爱，是故于彼未来分中唯说于爱不说无明。” 问曰：“以何义故，过去世中所摄诸业，随何烦恼能与作因？彼诸烦恼以无明名说，现在世中所摄诸业，随何烦恼能与作因，彼诸烦恼以爱取名说？” 答曰：“以非现见、以现见故。此以何义？过去世中所有烦恼，以是远故不可现见，是故彼中烦恼差 现代汉语译本： 问：‘此无明（avidyā，指对事物真相的迷惑和无知）是什么意思？虽然说是无明，却能涵盖贪（rāga，指对事物的贪恋）等一切过失。这是如何知道的？’因为愚痴的人才会生起贪等烦恼，因为没有智慧的缘故，才会生起贪等一切烦恼，没有过失是不会生起烦恼的。如经中所说，以无明为因缘，生起贪的过失、生起瞋（dveṣa，指憎恨和厌恶）的过失、生起痴（moha，指迷惑和颠倒）的过失。所以说这无明是根本，能够涵盖其余的烦恼和过失，就像世间的国王来了又去，他的臣子和士兵也跟着来了又去一样。 问：‘因为什么缘故，在过去世的部分只说无明而不说爱（tṛṣṇā，指渴爱和欲望），在未来世的部分却只说爱而不说无明？’ 答：‘因为境界广大。’此明何义？因为无明遍及一切境界，爱不是这样。这是什么意思？因为这无明遍及一切处所，爱不能遍及。又因为缘于有为（saṃskṛta，指因缘和合而成的、生灭变化的）和无为（asaṃskṛta，指非因缘和合的、不生不灭的）。这是什么意思？因为这无明缘于有为法和无为法，爱不是这样，只缘于有为法。又因为缘于相同和不同的地。这是什么意思？因为无明缘于相同和不同的地，爱不是这样，只缘于相同的地。又因为与一切烦恼相应。这是什么意思？因为这无明与一切烦恼都共同相应，爱不是这样，只有愚人才会生起，有智慧的人不会生起。又因为是一切苦不断绝的原因。这是什么意思？因为无明对于一切苦聚来说是根本。因为这个缘故，在最初的部分只说无明，依据那第二个烦恼的门中只显示爱，所以在那未来世的部分只说爱而不说无明。 问：‘因为什么缘故，过去世所包含的诸业，随顺哪个烦恼能够作为因？那些烦恼用无明的名称来说明。现在世所包含的诸业，随顺哪个烦恼能够作为因？那些烦恼用爱和取的名称来说明？’ 答：‘因为不是现见，因为是现见的缘故。’这是什么意思？过去世中的所有烦恼，因为是遥远的，所以不能够现见，因此在那里面烦恼的差别
English
English version: Question: 'What is the meaning of this avidyā (ignorance, referring to delusion and unawareness of the true nature of things)? Although it is said to be avidyā, it encompasses all faults such as rāga (greed, referring to attachment and craving). How is this known?' Because foolish people give rise to greed and other afflictions, and because of a lack of wisdom, all afflictions such as greed arise. Afflictions do not arise without a fault. As it is said in the scriptures, due to the condition of avidyā, the fault of greed arises, the fault of dveṣa (hatred, referring to aversion and animosity) arises, and the fault of moha (delusion, referring to confusion and distortion) arises. Therefore, it is said that this avidyā is the root, capable of encompassing the remaining afflictions and faults, just as when a king comes and goes in the world, his ministers and soldiers also come and go. Question: 'For what reason is it that in the section on the past, only avidyā is mentioned and not tṛṣṇā (craving, referring to thirst and desire), while in the section on the future, only tṛṣṇā is mentioned and not avidyā?' Answer: 'Because of the vastness of the realm.' What does this mean? Because avidyā pervades all realms, which is not the case with tṛṣṇā. What does this mean? Because this avidyā pervades all places, while tṛṣṇā does not pervade. Also, because it conditions both the saṃskṛta (conditioned, referring to things that arise from causes and conditions, subject to change and decay) and the asaṃskṛta (unconditioned, referring to things that do not arise from causes and conditions, not subject to change and decay). What does this mean? Because this avidyā conditions both conditioned and unconditioned dharmas, while tṛṣṇā does not, only conditioning the conditioned. Also, because it conditions both the same and different grounds. What does this mean? Because avidyā conditions both the same and different grounds, while tṛṣṇā does not, only conditioning the same ground. Also, because it is associated with all afflictions. What does this mean? Because this avidyā is associated with all afflictions, while tṛṣṇā is not; it only arises in foolish people, not in wise people. Also, because it is the cause of the unceasing of all suffering. What does this mean? Because avidyā is the root of all aggregates of suffering. For this reason, only avidyā is mentioned in the initial section, and only tṛṣṇā is shown in the second gate of afflictions. Therefore, only tṛṣṇā is mentioned in that section on the future, and not avidyā. Question: 'For what reason is it that the karmas included in the past life, which afflictions can serve as the cause? Those afflictions are explained by the name of avidyā. The karmas included in the present life, which afflictions can serve as the cause? Those afflictions are explained by the names of tṛṣṇā and grasping?' Answer: 'Because it is not directly seen, and because it is directly seen.' What does this mean? All the afflictions in the past life, because they are distant, cannot be directly seen. Therefore, the differences in afflictions therein --------------------------------------------------------------------------------
Chinese
别不可示现，以彼闇相不可得说，是故皆以无明名说。现在世生所摄烦恼可现见故，彼诸烦恼差别可说，可得示现此是爱取，此是欲取，此是见取，如是等，是故现在所有烦恼以爱取名说。” 问曰：“此说是妙说，以因烦恼业有世间生死，非自在天微尘等故。而无明等十二有支，其义云何？” 答曰：“不如实知三世中事，名为无明；无明转起取后有因，福业、罪业、不动业等，是名为行；依行因有生分染意，是名为识；为彼识住，名为名色；彼清净识之所依止，名为六入；根识境界三事和合，对意地法是名为触；依触而生爱、不爱二颠倒念受，是名为受；见着受等集乐名爱；依止于爱求有断有，取我依止乐诸烦恼随顺烦恼，是名为取；取能转起取后生因身口意业，是名为有；依止行有取后世身，是名为生；依止生身增长熟变，是名为老；先得身坏，是名为死；远离不离爱不爱事求供养等从意地生，焚烧自心，是名为忧；依怀忧心说爱功德，内心愁缚种种悲言名为啼哭；依色识身共意相应，非爱乐受，是名为苦；唯意识身意地相应，是名为愁；于爱不爱二种境界，或有求有或不求有求资生故受种种苦，其心逼恼，是名为极。” 问曰：“无明缘行，云何名行？” 答曰：“依止容受伴侣观 现代汉语译本：别的不可以展示显现，因为那些黑暗的相状无法描述，所以都用‘无明’（avidya，ignorance）这个名称来称说。现在这一世所包含的烦恼可以清楚地看见，所以那些烦恼的差别可以描述，可以展示显现，‘这是爱取’（kama-upadana，attachment to sensual pleasures），‘这是欲取’（chanda-upadana，attachment to desires），‘这是见取’（dṛṣṭi-upadana，attachment to views），像这样等等。所以现在所有的烦恼都用‘爱取’这个名称来称说。 问：‘这种说法很妙，因为世间的生死是由烦恼和业造成的，而不是由自在天（Ishvara，the lord of freedom）或微尘等造成的。但是无明等十二有支（dvadasanga-bhavacakra，the twelve links of dependent origination），它们的意义是什么呢？’ 答：‘不如实地了解过去、现在、未来三世中的事情，这叫做‘无明’；无明转动生起，作为获取后有的原因，包括福业（punya-karma，meritorious actions）、罪业（apunya-karma，demeritorious actions）、不动业（aninjya-karma，imperturbable actions）等等，这叫做‘行’（samskara，volitional formations）；依靠‘行’的原因，产生具有生命成分的染污的意念，这叫做‘识’（vijnana，consciousness）；为了让‘识’能够安住，这叫做‘名色’（nama-rupa，name and form）；那清净的‘识’所依靠的处所，这叫做‘六入’（sadayatana，six sense bases）；根、识、境界三者和合，对于意地法（mano-dhatu-dharma，mental element-dharma）来说，这叫做‘触’（sparsha，contact）；依靠‘触’而产生爱和不爱两种颠倒的念头和感受，这叫做‘受’（vedana，feeling）；执着于‘受’等，聚集快乐，这叫做‘爱’（trsna，craving）；依靠‘爱’，寻求有和断有，获取我所依靠的快乐和各种烦恼，顺从烦恼，这叫做‘取’（upadana，grasping）；‘取’能够转动生起，作为获取后生的原因的身口意业，这叫做‘有’（bhava，becoming）；依靠‘行’和‘有’，获取后世的身体，这叫做‘生’（jati，birth）；依靠所生的身体，增长成熟变化，这叫做‘老’（jara，aging）；先前得到的身体坏灭，这叫做‘死’（marana，death）；远离或不远离爱和不爱的事情，为了寻求供养等，从意地产生，焚烧自己的内心，这叫做‘忧’（shoka，sorrow）；依靠怀有忧愁的心，述说爱的功德，内心愁苦束缚，发出各种悲伤的言语，这叫做‘啼哭’（deva，lamentation）；依靠色识身（rupa-vijnana-kaya，form-consciousness-body）共同与意念相应，产生不喜爱的感受，这叫做‘苦’（duhkha，suffering）；只有意识身（vijnana-kaya，consciousness-body）与意地相应，这叫做‘愁’（daurmanasya，distress）；对于爱和不爱两种境界，或者寻求有，或者不寻求有，为了寻求资生而承受各种痛苦，内心逼迫恼乱，这叫做‘极’（upayasa，despair）。’ 问：‘无明缘行，为什么叫做行？’ 答：‘依靠容受伴侣观察’
English
English version: Other things cannot be shown or manifested, because those dark aspects cannot be described, so they are all referred to by the name 'avidya' (無明, ignorance). The afflictions included in the present life can be clearly seen, so the differences of those afflictions can be described and shown: 'This is kama-upadana' (愛取, attachment to sensual pleasures), 'this is chanda-upadana' (欲取, attachment to desires), 'this is dṛṣṭi-upadana' (見取, attachment to views), and so on. Therefore, all afflictions in the present are referred to by the name 'attachment'. Question: 'This saying is wonderful, because the world's birth and death are caused by afflictions and karma, not by Ishvara (自在天, the lord of freedom) or atoms, etc. But what is the meaning of the twelve links of dependent origination (dvadasanga-bhavacakra, 十二有支) such as avidya?' Answer: 'Not truly knowing things in the past, present, and future is called 'avidya' (無明, ignorance); the turning and arising of avidya, as the cause of acquiring future existence, including punya-karma (福業, meritorious actions), apunya-karma (罪業, demeritorious actions), aninjya-karma (不動業, imperturbable actions), etc., is called 'samskara' (行, volitional formations); relying on the cause of 'samskara', the arising of a defiled intention with the element of life is called 'vijnana' (識, consciousness); for the 'vijnana' to abide, this is called 'nama-rupa' (名色, name and form); the place where that pure 'vijnana' relies is called 'sadayatana' (六入, six sense bases); the combination of root, consciousness, and object, for the mental element-dharma (mano-dhatu-dharma, 意地法), is called 'sparsha' (觸, contact); relying on 'sparsha', the arising of two inverted thoughts and feelings of love and non-love is called 'vedana' (受, feeling); being attached to 'vedana' etc., gathering happiness, is called 'trsna' (愛, craving); relying on 'trsna', seeking existence and non-existence, acquiring the happiness and various afflictions that I rely on, and complying with afflictions, is called 'upadana' (取, grasping); 'upadana' can turn and arise, as the cause of acquiring future birth, the actions of body, speech, and mind, is called 'bhava' (有, becoming); relying on 'samskara' and 'bhava', acquiring the body of the future life is called 'jati' (生, birth); relying on the body that is born, growing, maturing, and changing is called 'jara' (老, aging); the destruction of the body previously obtained is called 'marana' (死, death); being away from or not away from things of love and non-love, seeking offerings etc., arising from the mental ground, burning one's own heart, is called 'shoka' (憂, sorrow); relying on a heart with sorrow, describing the merits of love, the inner suffering is bound, uttering various sad words is called 'deva' (啼哭, lamentation); relying on the rupa-vijnana-kaya (色識身, form-consciousness-body) together corresponding to the mind, producing unpleasant feelings is called 'duhkha' (苦, suffering); only the vijnana-kaya (意識身, consciousness-body) corresponds to the mental ground, this is called 'daurmanasya' (愁, distress); for the two realms of love and non-love, either seeking existence or not seeking existence, enduring various sufferings for the sake of seeking sustenance, the heart is forced and disturbed, this is called 'upayasa' (極, despair).' Question: 'Avidya conditions samskara, why is it called samskara?' Answer: 'Relying on accommodating companions observing' -------------------------------------------------------------------------------- 起随顺共生，名为行义。” 问曰：“应释因缘名，云何名因缘？”