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As to the question how the avijj膩 (ignorance) first started there can be no answer, for we could never say that either ignorance or desire for existence ever has any beginning^[1]. Its fruition is seen in the cycle of existence and the sorrow that comes in its train, and it comes and goes with them all. Thus as we can never say that it has any beginning, it determines the elements which bring about cycles of existence and is itself determined by certain others. This mutual determination can only take place in and through the changing series of dependent phenomena, for there is nothing which can be said to have any absolute priority in time or stability. It is said that it is through the coming into being of the 腻蝉补惫补蝉 or depravities that the avijj膩 came into being, and that through the destruction of the depravities (腻蝉补惫补) the avijj膩 was destroyed^[2]. These 腻蝉补惫补蝉 are classified in the 顿丑补尘尘补蝉补峁単补峁噄 as k膩m腻蝉补惫补, bhav腻蝉补惫补, di峁�峁環腻蝉补惫补 and avij-j腻蝉补惫补.

K膩m腻蝉补惫补 means desire, attachment, pleasure, and thirst after the qualities associated with the senses; bhav腻蝉补惫补 means desire, attachment and will for existence or birth; di峁�峁環腻蝉补惫补 means the holding of heretical views, such as, the world is eternal or non-eternal, or that the world will come to an end or will not come to an end, or that the body and the soul are one or are different; avijj腻蝉补惫补 means the ignorance of sorrow, its cause, its extinction and its means of extinction. 顿丑补尘尘补蝉补峁単补峁噄 adds four more supplementary ones, viz. ignorance about the nature of anterior mental khandhas, posterior mental khandhas, anterior and posterior together, and their mutual dependence^[3]. K膩m腻蝉补惫补 and bhav腻蝉补惫补 can as Buddhagho峁�a says be counted as one, for they are both but depravities due to attachment^[4].

The di峁�峁環腻蝉补惫补蝉 by clouding the mind with false metaphysical views stand in the way of one鈥檚 adopting the true Buddhistic doctrines. The k膩m腻蝉补惫补蝉 stand in the way of one鈥檚 entering into the way of 狈颈谤惫腻峁嘺 (补苍腻驳腻尘颈尘补驳驳诲) and the bhav腻蝉补惫补蝉 and avijj腻蝉补惫补蝉 stand in the way of one鈥檚 attaining arhattva or final emancipation. When the Majjhima Nik膩ya says that from the rise of the 腻蝉补惫补蝉 avijj膩 rises, it evidently counts avijj膩 there as in some sense separate from the other 腻蝉补惫补蝉, such as those of attachment and desire of existence which veil the true knowledge about sorrow.

The afflictions (kilesas) do not differ much from the 腻蝉补惫补蝉 for they are but the specific passions in forms ordinarily familiar to us, such as

• covetousness (lobha),
• anger or hatred (do sa),
• infatuation (moha),
• arrogance, pride or vanity (尘腻苍补),
• heresy (诲颈峁�峁�迟丑颈),
• doubt or uncertainty (惫颈肠颈办颈肠肠丑腻),
• idleness (迟丑墨苍补),
• boastfulness (udhacca),
• shamelessness (ahirika)
• and hardness of heart (anottapa);

these kilesas proceed directly as a result of the 腻蝉补惫补蝉. In spite of these varieties they are often counted as three (lobha, dosa, moha) and these together are called kilesa. They are associated with the vedan膩kkhandha, sa帽帽膩kkhandha, sa峁卥h膩rak-khandha and vi帽帽膩nakkhandha. From these arise the three kinds of actions, of speech, of body, and of mind^[5].

Footnotes and references:

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[1]:

奥补谤谤别苍鈥檚 Buddhism in Translations (Visuddhimagga, chap. XVII.), p. 175.

[2]:

M. N. 1. p. 54. Childers translates 鈥溎宀醪贡共光�� as 鈥渄epravities鈥� and Mrs Rhys Davids as 鈥渋ntoxicants.鈥� The word 鈥溎宀醪贡共光�� in Skr. means 鈥渙ld wine.鈥� It is derived from 鈥渟u鈥� to produce by Buddhaghosa and the meaning that he gives to it is 鈥樷�� cira pariv膩sikallhena" (on account of its being stored up for a long time like wine). They work through the eye and the mind and continue to produce all beings up to Indra. As those wines which are kept long are called 鈥溎宀醪贡共共踱�� so these are also called 腻蝉补惫补蝉 for remaining a long time. The other alternative that Buddhaghosa gives is that they are called 腻蝉补惫补 on account of their producing sa峁僺膩radukkha (sorrows of the world), 础迟迟丑补蝉腻濒颈苍墨, p. 48. Contrast it with Jaina 膩srava (flowing in of karma matter). Finding it difficult to translate it in one word after Buddhaghosa, I have translated it as 鈥渄epravities,鈥� after Childers.

[3]:

See 顿丑补尘尘补蝉补峁単补峁噄, p. 195.

[4]:

叠耻诲诲丑补驳丑辞蝉补鈥檚 础迟迟丑补蝉腻濒颈苍墨, p. 371.

[5]:

顿丑补尘尘补蝉补峁単补峁噄, p. 180.