What is Moha (Ignorance)
- By Yogavacara Rahula Bhikkhu
什么是无明？
罗侯罗尊者著
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
为了了解无明的特征，我们应该知道存在无明时我们对什么无知或不觉察。存在由文字和观念所表达的概念构成的世界，存在由究竟真实法构成的世界(究竟真实法就是其真实本质在没有被概念化和不断攀援的念头扭曲之前在我们经验中真实存在的东西)。当我们想到世界，我们可能会想到人、动物、房子、汽车、树木等等，并给他们不同的名称。但是，我们对它们如实知吗，知道当其被感官体验的当下只是元素，或者说只是我们身心中生灭的名色的特质吗？
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.
在日常生活中出现的身心现象，可以直接通过身五根门和意门来体验，不管我们如何命名或组织它们以便使用都是如此——这就是真实的世界，感官当下感知的缘起真实的世界。
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.
佛陀已经解释了这个“缘起真实的世界”，佛陀将之称为 “一切法”：“比库，我要教你们“ 一切法”。用心注意听，我将要说法。”“比库，什么是 “ 一切法”呢？只是眼睛和可见物，耳朵和声音，鼻子和气味，舌头和味道，身体和触摸物，意和法尘。比库，这就是所谓的“ 一切法”。“现在，无论谁说：“撇开这个一切法，我将宣布另有一个一切法，”那只是他的片面之词，若被质疑，他将无法进行下去，此外，他会被烦恼所困。为什么会这样呢？因为这超出了他的能力范围。”
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:
实际上，究竟真实意义上的世界在佛陀的教导中被称为“世界”。佛陀是觉悟者，那些修行佛陀教导、开发如实知见(在心干涉之前)智慧的人，他确切地知道这世界。佛陀的一个弟子对佛陀说：
"The world! The world!” is the saying, Lord. Pray how far, Lord, does this saying go
“人们说世界！世界！世尊，这种说法所指的范围有多广？”
"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."
“阿难，本质为非持久的一切在圣教中被称为世界。阿难，什么是本质非持久的呢？眼睛是本质非持久的，可见物及眼识是本质非持久的。耳朵、声音、耳识、耳触、鼻、舌、身、心的对象、意触和心识是本质非持久的。藉着眼、耳、鼻、舌、身、意接触而生起的愉快或痛苦的体验也是本质非持久的，会消失。阿难，如此非持久的在圣教中被称为世界。”
Through the above suttas we can see what is meant by the world, the way it is perceived according to the Buddha. And we…
《什么是无明 What is Moha (Ignorance)
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