English
English version Ignorance: Ignorance of the law of dependent origination (因所生法, insheng fa), ignorance of the Buddha (佛, Fo), ignorance of the Dharma (法, Fa), ignorance of the Sangha (僧, Seng), ignorance of suffering (苦, Ku), ignorance of the cause of suffering (集, Ji), ignorance of the cessation of suffering (灭, Mie), ignorance of the path to the cessation of suffering (道, Dao), ignorance of wholesome dharmas (善法, shan fa), ignorance of unwholesome dharmas (不善法, bu shan fa), ignorance of blameworthy dharmas (有罪法, you zui fa), ignorance of blameless dharmas (无罪法, wu zui fa), ignorance of dharmas that should be cultivated (应修法, ying xiu fa), ignorance of dharmas that should not be cultivated (不应修法, bu ying xiu fa), ignorance of inferior dharmas (下劣法, xia lie fa), ignorance of superior dharmas (胜妙法, sheng miao fa), ignorance of dark dharmas (黑法, hei fa), ignorance of bright dharmas (白法, bai fa), ignorance of opposing dharmas (有敌对法, you di dui fa), ignorance of dependently originated dharmas (缘生法, yuan sheng fa), ignorance of the six sense bases (六触处, liu chu chu) as they truly are. Such ignorance, lack of vision, non-perception, darkness, foolishness, unknowing, blindness, obscurity, a net-like entanglement, stubbornness, dullness, turbidity, an obstruction, causing blindness, causing unknowing, causing lack of wisdom, destroying superior wisdom, obstructing wholesome qualities, preventing Nirvana (涅槃, Nibbana). Ignorance is a leakage (asava), a flood (ogha), a yoke (yoga), a poisonous root, a poisonous stem, a poisonous branch, a poisonous leaf, a poisonous flower, a poisonous fruit. Delusion, equal delusion, extreme delusion, alteration, equal alteration, extreme alteration, delusion-like birth, alteration-like birth, all are collectively called delusion (Moha). What is an unwholesome root? Answer: This delusion is of an unwholesome nature, capable of being the root of countless unwholesome dharmas. Therefore, this dharma can be a root of disease, a root of boils, a root of arrows, a root of vexation, a root of suffering, a root of impurity, a root of turbidity, a root of various defilements, an unpurified root, an unbright root. Therefore, it is called the unwholesome root of delusion. As the World Honored One said: 'All evil greed, hatred, and delusion, torment one's own mind, Like a tree with a scorpion in its heart, the bark, fruit, and all wither.' The three wholesome roots are: the wholesome root of non-greed (alobha kusala-mula), the wholesome root of non-hatred (adosa kusala-mula), and the wholesome root of non-delusion (amoha kusala-mula). What is the wholesome root of non-greed? Answer: With regard to objects of desire, all non-greed, unequal greed, non-attachment, non-protection, non-firm clinging, non-love, non-delight, non-bewilderment, non-addiction, non-pervasive addiction, non-internal bondage, non-desire, non-seeking, non-indulgence, not the origin of suffering, not of the nature of greed, not born of greed, all are collectively called non-greed (alobha). What is a wholesome root? Answer: The dharma of non-greed is of a wholesome nature, capable of being the root of countless wholesome dharmas. Therefore, this dharma can be... --------------------------------------------------------------------------------
Chinese
无病根无痈根、无箭根无秽根无浊根、不杂染根、清净根、鲜白根，是故名为无贪善根。无瞋善根者，无瞋云何？答：谓于有情不欲损害，不怀栽杌不欲扰恼，非已瞋非当瞋非现瞋，不乐为过患、不极为过患，意不愤恚，于诸有情不相违戾，不欲为过患，非已为过患、非当为过患、非现为过患，总名无瞋。善根云何？答：谓无瞋法是善性，能为无量善法根，是故此法能为无病根无痈根、无箭根无秽根无浊根、不杂染根、清净根、鲜白根，是故名为无瞋善根。无痴善根者，无痴云何？答：谓知前际智、后际智、前后际智，知内智、外智、内外智，知业智、异熟智、业异熟智，知善作业智、恶作业智、善恶作业智，知因智、因所生法智，知佛智、法智、僧智，知苦智、集智、灭智、道智，知善法智、不善法智，知有罪法智、无罪法智，知应修法智、不应修法智，知下劣法智、胜妙法智，知黑法智、白法智，知有敌对法智，知缘生法智，知六触处如实智。如是智见明觉解慧光观，总名无痴。善根云何？答：谓无痴法是善性，能为无量善法根，是故此法能为无病根无痈根、无箭根无秽根无浊根、不杂染根、清净根、鲜白根，是故名为无痴善根。如世尊说： “若离贪瞋痴， 说名为智者， 亦名为上士， 不恼害自心 现代汉语译本 无病根、无痈根，没有由贪欲引起的疾病，没有由贪欲引起的身体上的毒疮。无箭根、无秽根、无浊根，没有由贪欲引起的如箭伤般的痛苦，没有由贪欲引起的污秽，没有由贪欲引起的混浊。不杂染根，没有与烦恼混杂的根源。清净根，清净的根源。鲜白根，鲜明清白的根源。因此称为无贪善根。 无瞋善根是什么？没有瞋恚是什么意思？回答：就是对于有情众生不想要去损害，不怀有恶意，不想要去扰乱恼害，不是已经瞋恚，不是将要瞋恚，也不是现在正在瞋恚，不以作恶为乐，不极端地作恶，内心没有愤恨恼怒，对于有情众生不相违背乖戾，不想要去造成过患，不是已经造成过患，不是将要造成过患，也不是现在正在造成过患，总的来说就是没有瞋恚。 善根是什么？回答：没有瞋恚的法是善良的性质，能够成为无量善法的根源，因此这种法能够成为无病根、无痈根，没有由瞋恚引起的疾病，没有由瞋恚引起的身体上的毒疮。无箭根、无秽根、无浊根，没有由瞋恚引起的如箭伤般的痛苦，没有由瞋恚引起的污秽，没有由瞋恚引起的混浊。不杂染根，没有与烦恼混杂的根源。清净根，清净的根源。鲜白根，鲜明清白的根源。因此称为无瞋善根。 无痴善根是什么？没有愚痴是什么意思？回答：就是知道过去的事情的智慧（前际智），知道未来的事情的智慧（后际智），知道过去和未来的事情的智慧（前后际智），知道内在的智慧（知内智），知道外在的智慧（外智），知道内在和外在的智慧（内外智），知道业的智慧（知业智），知道异熟果报的智慧（异熟智），知道业和异熟果报的智慧（业异熟智），知道善业的智慧（知善作业智），知道恶业的智慧（恶作业智），知道善业和恶业的智慧（善恶作业智），知道因的智慧（知因智），知道因所产生的法的智慧（因所生法智），知道佛的智慧（知佛智），知道法的智慧（法智），知道僧的智慧（僧智），知道苦的智慧（苦智），知道集的智慧（集智），知道灭的智慧（灭智），知道道的智慧（道智），知道善法的智慧（知善法智），知道不善法的智慧（不善法智），知道有罪的法的智慧（知有罪法智），知道无罪的法的智慧（无罪法智），知道应该修习的法的智慧（知应修法智），知道不应该修习的法的智慧（不应修法智），知道下劣的法的智慧（知下劣法智），知道殊胜美妙的法的智慧（胜妙法智），知道黑法的智慧（知黑法智），知道白法的智慧（白法智），知道有敌对的法的智慧（知有敌对法智），知道缘起法的智慧（知缘生法智），知道六触处的如实智慧。 像这样的智慧、见解、明了觉悟、理解、光明照见，总的来说就是没有愚痴。 善根是什么？回答：没有愚痴的法是善良的性质，能够成为无量善法的根源，因此这种法能够成为无病根、无痈根，没有由愚痴引起的疾病，没有由愚痴引起的身体上的毒疮。无箭根、无秽根、无浊根，没有由愚痴引起的如箭伤般的痛苦，没有由愚痴引起的污秽，没有由愚痴引起的混浊。不杂染根，没有与烦恼混杂的根源。清净根，清净的根源。鲜白根，鲜明清白的根源。因此称为无痴善根。 正如世尊所说： ‘如果远离贪、瞋、痴，就被称为智者，也被称为高尚的人，不恼害自己的心。’
English
English version 'No disease root, no ulcer root' meaning no disease or physical sores caused by greed. 'No arrow root, no filth root, no turbid root' meaning no arrow-like pain, no impurity, and no turbidity caused by greed. 'Not mixed with defilement root' meaning a root not mixed with afflictions. 'Pure root' meaning a pure root. 'Bright white root' meaning a bright and clear root. Therefore, it is called the 'non-greed good root'. What is the 'non-anger good root'? What does 'no anger' mean? Answer: It means not wanting to harm sentient beings, not harboring malice, not wanting to disturb or annoy, not having been angry, not going to be angry, and not being currently angry. It means not taking pleasure in doing evil, not extremely doing evil, not being resentful or angry in mind, not being contrary or rebellious towards sentient beings, not wanting to cause harm, not having caused harm, not going to cause harm, and not currently causing harm. In general, it is called 'no anger'. What is a 'good root'? Answer: The dharma of 'no anger' is of a good nature and can be the root of immeasurable good dharmas. Therefore, this dharma can be 'no disease root, no ulcer root' meaning no disease or physical sores caused by anger. 'No arrow root, no filth root, no turbid root' meaning no arrow-like pain, no impurity, and no turbidity caused by anger. 'Not mixed with defilement root' meaning a root not mixed with afflictions. 'Pure root' meaning a pure root. 'Bright white root' meaning a bright and clear root. Therefore, it is called the 'non-anger good root'. What is the 'non-ignorance good root'? What does 'no ignorance' mean? Answer: It means knowing the wisdom of the past (Pūrva-koti-jñāna), knowing the wisdom of the future (Apara-koti-jñāna), knowing the wisdom of the past and future (Pūrvāpara-koti-jñāna), knowing the inner wisdom (Adhyātma-jñāna), knowing the outer wisdom (Bahirdhā-jñāna), knowing the inner and outer wisdom (Adhyātmabahirdhā-jñāna), knowing the wisdom of karma (Karma-jñāna), knowing the wisdom of the ripening result (Vipāka-jñāna), knowing the wisdom of karma and its ripening result (Karmavipāka-jñāna), knowing the wisdom of good actions (Kuśala-karma-jñāna), knowing the wisdom of bad actions (Akuśala-karma-jñāna), knowing the wisdom of good and bad actions (Kuśalākuśala-karma-jñāna), knowing the wisdom of cause (Hetu-jñāna), knowing the wisdom of the dharma produced by cause (Hetuprabhava-dharma-jñāna), knowing the wisdom of the Buddha (Buddha-jñāna), knowing the wisdom of the Dharma (Dharma-jñāna), knowing the wisdom of the Sangha (Sangha-jñāna), knowing the wisdom of suffering (Dukkha-jñāna), knowing the wisdom of accumulation (Samudaya-jñāna), knowing the wisdom of cessation (Nirodha-jñāna), knowing the wisdom of the path (Mārga-jñāna), knowing the wisdom of good dharmas (Kuśala-dharma-jñāna), knowing the wisdom of unwholesome dharmas (Akuśala-dharma-jñāna), knowing the wisdom of blameworthy dharmas (Sāvajja-dharma-jñāna), knowing the wisdom of blameless dharmas (Anavajja-dharma-jñāna), knowing the wisdom of dharmas that should be cultivated (Sevitavya-dharma-jñāna), knowing the wisdom of dharmas that should not be cultivated (Asevitavya-dharma-jñāna), knowing the wisdom of inferior dharmas (Hīna-dharma-jñāna), knowing the wisdom of superior and wonderful dharmas (Praṇīta-dharma-jñāna), knowing the wisdom of dark dharmas (Kṛṣṇa-dharma-jñāna), knowing the wisdom of white dharmas (Śukla-dharma-jñāna), knowing the wisdom of dharmas with opposition (Pratyanīka-dharma-jñāna), knowing the wisdom of dependent origination (Pratītyasamutpāda-dharma-jñāna), knowing the wisdom of the six sense bases as they truly are (Saḍāyatana-yathābhūta-jñāna). Such wisdom, insight, clear awareness, understanding, and illuminating vision are collectively called 'no ignorance'. What is a 'good root'? Answer: The dharma of 'no ignorance' is of a good nature and can be the root of immeasurable good dharmas. Therefore, this dharma can be 'no disease root, no ulcer root' meaning no disease or physical sores caused by ignorance. 'No arrow root, no filth root, no turbid root' meaning no arrow-like pain, no impurity, and no turbidity caused by ignorance. 'Not mixed with defilement root' meaning a root not mixed with afflictions. 'Pure root' meaning a pure root. 'Bright white root' meaning a bright and clear root. Therefore, it is called the 'non-ignorance good root'. As the World Honored One said: 'If one is free from greed, anger, and ignorance, they are said to be wise, and also called a noble person, not harming their own mind.' -------------------------------------------------------------------------------- 。 是故应远离， 贪瞋及无明， 勤修起慧明， 速得众苦尽。”
Chinese
三不善寻者，谓欲寻、恚寻、害寻。欲寻云何？答：欲贪相应诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，总名欲寻。恚寻云何？答：瞋相应诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，总名恚寻。害寻云何？答：害相应诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，总名害寻。如世尊说： “恶寻伏众生， 令于秽见净， 倍增长贪爱， 自为坚固缚。” 三善寻者，谓出离寻、无恚寻、无害寻。出离寻云何？答：于诸欲寻思惟过患，谓此欲寻是不善法，诸下贱者信解受持。一切如来及诸弟子、贤贵善士共所呵厌，能为自害、能为他害、能为俱害、能灭智慧、能碍彼品、能障涅槃，受持此法不生通慧、不引菩提、不证涅槃。如是思惟诸欲寻过患时，诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，名出离寻。复次为断欲寻，于出离寻思惟功德，谓出离寻是胜善法，是尊胜者信解受持，一切如来及诸弟子、贤贵善士共所称赞，不为自害、不为他害、不为俱害、不灭智慧、不碍彼品、不障涅槃 现代汉语译本： ‘是故应远离，贪瞋及无明（avidyā，指对事物真相的迷惑和无知），勤修起慧明，速得众苦尽。’ 三种不善寻（akuśala-vitarka）：谓欲寻（kāma-vitarka）、恚寻（vyāpāda-vitarka）、害寻（vihiṃsā-vitarka）。欲寻云何？答：与欲贪（kāma-rāga）相应的诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，总名欲寻。恚寻云何？答：与瞋（dveṣa）相应的诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，总名恚寻。害寻云何？答：与害（vihiṃsā）相应的诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，总名害寻。如世尊（Bhagavān，佛陀的尊称）说： ‘恶寻伏众生，令于秽见净，倍增长贪爱，自为坚固缚。’ 三种善寻（kuśala-vitarka）：谓出离寻（nekkhamma-vitarka）、无恚寻（avyāpāda-vitarka）、无害寻（avihiṃsā-vitarka）。出离寻云何？答：于诸欲寻思惟过患，谓此欲寻是不善法，诸愚痴者信解受持。一切如来（Tathāgata，佛陀的称号）及诸弟子、贤贵善士共所呵厌，能为自害、能为他害、能为俱害、能灭智慧、能碍彼品、能障涅槃（nirvāṇa，解脱轮回的境界），受持此法不生通慧、不引菩提（bodhi，觉悟），不证涅槃。如是思惟诸欲寻过患时，诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，名出离寻。复次为断欲寻，于出离寻思惟功德，谓出离寻是胜善法，是尊胜者信解受持，一切如来及诸弟子、贤贵善士共所称赞，不为自害、不为他害、不为俱害、不灭智慧、不碍彼品、不障涅槃。