What is Moha (Ignorance)
- By Yogavacara Rahula Bhikkhu
什麼是無明？
羅侯羅尊者著
In order to understand the characteristic of moha we should know what we are ignorant or unaware of when there is moha. There is the world of conventional terms expressed as words and ideas and there is the world of paramattha dhammas (absolute realities, i.e., things that are actually real in our experience before conceptualising and proliferating thought has distorted their true nature). When we think of the world we may think of people, animals, houses, cars, trees and so forth and give them different names. However, do we know them as they really are; as they are initially experienced through our senses, as being mere elements or characteristics of material phenomena and mental phenomena which arise and pass away in our body and mind
爲了了解無明的特征，我們應該知道存在無明時我們對什麼無知或不覺察。存在由文字和觀念所表達的概念構成的世界，存在由究竟真實法構成的世界(究竟真實法就是其真實本質在沒有被概念化和不斷攀援的念頭扭曲之前在我們經驗中真實存在的東西)。當我們想到世界，我們可能會想到人、動物、房子、汽車、樹木等等，並給他們不同的名稱。但是，我們對它們如實知嗎，知道當其被感官體驗的當下只是元素，或者說只是我們身心中生滅的名色的特質嗎？
The material and mental phenomena which appear in our daily life can be directly experienced through the five physical sense-doors and through the mind-door, no matter how we name them or organise them for our own use. This is the world which is real, the world of conditioned realities as they are initially encountered through the senses.
在日常生活中出現的身心現象，可以直接通過身五根門和意門來體驗，不管我們如何命名或組織它們以便使用都是如此——這就是真實的世界，感官當下感知的緣起真實的世界。
The Buddha has explained this "world of conditioned realities" which he calls "the All":"Bhikkhus, I will teach you the All. Listen to it, apply your minds and I will speak."Now what, bhikkhus, is the All
It is just the eye and visible objects, the ear and sounds, the nose and odours, the tongue and tastes, the body and touch objects, the mind and mental objects. This, bhikkhus, is called the All."Now whoever should speak thus: ”Setting aside this All, I will proclaim another All”, it would be mere talk on his part and on being questioned he would be unable to proceed and in addition, vexation would befall him. Why is this
Because it would be beyond his scope to do so.
佛陀已經解釋了這個“緣起真實的世界”，佛陀將之稱爲 “一切法”：“比庫，我要教你們“ 一切法”。用心注意聽，我將要說法。”“比庫，什麼是 “ 一切法”呢？只是眼睛和可見物，耳朵和聲音，鼻子和氣味，舌頭和味道，身體和觸摸物，意和法塵。比庫，這就是所謂的“ 一切法”。“現在，無論誰說：“撇開這個一切法，我將宣布另有一個一切法，”那只是他的片面之詞，若被質疑，他將無法進行下去，此外，他會被煩惱所困。爲什麼會這樣呢？因爲這超出了他的能力範圍。”
The world in the sense of absolute realities is in fact, called "the World" in the Buddha”s teaching. Those who develop the teachings of the Buddha, the Awakened One, develop the wisdom which sees things as they really are (before the mind interferes); he truly knows the world. One of the Buddha”s disciples said to the Buddha:
實際上，究竟真實意義上的世界在佛陀的教導中被稱爲“世界”。佛陀是覺悟者，那些修行佛陀教導、開發如實知見(在心幹涉之前)智慧的人，他確切地知道這世界。佛陀的一個弟子對佛陀說：
"The world! The world!” is the saying, Lord. Pray how far, Lord, does this saying go
“人們說世界！世界！世尊，這種說法所指的範圍有多廣？”
"What is transitory by nature, Ananda, is called the world in the discipline of the Noble Ones. And what, Ananda, is transitory by nature
The eye is transitory by nature, visual objects, visual consciousness is transitory by nature. The ear, sounds, ear consciousness, ear contact, nose, tongue, body, mind objects, mind contact and mind consciousness is transitory by nature. Whatever pleasant or painful experiences which arise on account of eye, ear, nose, tongue, body and mind contact, that also is transitory by nature, of a nature to pass. What is thus transitory, Ananda, is called ”the world” in the Noble One”s discipline."
“阿難，本質爲非持久的一切在聖教中被稱爲世界。阿難，什麼是本質非持久的呢？眼睛是本質非持久的，可見物及眼識是本質非持久的。耳朵、聲音、耳識、耳觸、鼻、舌、身、心的對象、意觸和心識是本質非持久的。藉著眼、耳、鼻、舌、身、意接觸而生起的愉快或痛苦的體驗也是本質非持久的，會消失。阿難，如此非持久的在聖教中被稱爲世界。”
Through the above suttas we can see what is meant by the world, the way it is perceived according to the Buddha. And we…
《什麼是無明 What is Moha (Ignorance)
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