雜阿含298經
彼云何無明？若不知前際，不知後際，不知前後際；不知於內，不知於外，不知內外；不知業，不知報，不知業報；不知佛，不知法，不知僧；不知苦，不知集，不知滅，不知道；不知因，不知因所起法；不知善、不善，有罪、無罪，習、不習，若劣、若勝，染污、清淨，分別緣起，皆悉不知，於六觸入處不如實覺知，於彼彼不知、不見、無無間等、癡闇、無明、大冥，是名無明。
雜阿含490經
閻浮車問舍利弗：所謂無明者，云何為無明？舍利弗言：所謂無明者，於前際無知、後際無知、前後中際無知；佛、法、僧寶無知；苦、集、滅、道無知；善、不善、無記無知；內無知、外無知，若於彼彼事無知闇障，是名無明。閻浮車語舍利弗：此是大闇積聚。
雜阿含60經
彼比丘如是知、如是見者，前際俱見永盡無餘；前際俱見永盡無餘已，後際俱見亦永盡無餘；後際俱見永盡無餘已，前、後際俱見永盡無餘，無所封著；無所封著者，於諸世間都無所取；無所取者亦無所求；無所求者，自覺涅槃：我生已盡，梵行已立，所作已作，自知不受後有。
攝異門分
[論]
1）復次，於前際無智者，謂於過去諸行無常法性不了知故。
於後際無智者，謂於現在諸行盡滅法性不了知故。
於前後際無智者，謂於未來諸行當生法性，及當生已當盡法性不了知故。彼於如是不了知者，謂依前際等，起不如理思惟：我於過去世為曾有耶？乃至廣說我為是誰？誰當是我？今此有情從何而來？於此沒已當往何所？
2）如是依前後際不如理作意，故於如是無常法性愚癡不了，於諸行中我見隨逐，於內、於外、俱於二種唯有法性不能了知。內謂內處，外謂外跡，內外即是根所依處及以法處。由彼諸法於內可得，又是外處之所攝故。
3）於業無智者，謂於諸業唯有行性不能了知，而妄計度我為作者。於異熟無智者，謂於有情世間及器世間，若餘境界，業因所起，妄計自在、作者、生者。於業異熟無智者，謂遍愚一切，獲得誹謗業果邪見。此即宣說外道異生，於諸法中所有無智。
4）於佛無智者，謂不了知如來法身及諸行相。於法無智者，謂不了知善說等相。於僧無智者，謂不了知正行等相。
5）於苦等無智者，謂如諸經所分別相，及十六行中不了知故。
6）於因無智者，謂於無明等諸有支中，能為行等所有因性不了知故。於因所生無智者，謂於行等諸有支中，從無明等因所生性不了知故。又於雜染、清淨品法，謂不善、善、有罪、無罪、過患、功德相應故。隨順黑白，謂無明、明分故。黑黑異熟；白白異熟；及有對分，謂即黑白黑白異熟。如是一切，皆從因緣之所生故，名為緣生。於彼一切不了知故，名為無智。
7）或於六觸處不能如實遍通達者，謂於六處順樂受等觸所生中，彼滅寂靜不能如實遍了知故。又此加行，不能如實於法通達知見現觀者，謂即於彼法不如實知故。於彼、於此者，於如所說，或所未說。
8）無知者，於不現見。
無見者，於現見現前。
無現觀者，於如實證不由他緣。
黑闇者，於其實事不正了知。
愚癡者，於不實事妄生增益。
無明者，於所知事不能善巧，於彼彼處不正了知。謂於彼彼所說義中，及於名句文身不能解了。
又障、蓋、無明等，廣說如攝事分。
又覆蔽、隱沒、昏昧、遍昏昧等，廣說如愛契經。
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瑜伽師地論卷第八十六
癡異名者，亦名無智，亦名無見，亦名非現觀，亦名惛昧，亦名愚癡，亦名無明，亦名黑闇。
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瑜伽師地論卷第九
於前際無知云何？謂於過去諸行，起不如理分別，謂我於過去為曾有耶？為曾無耶？曾何體性？曾何種類？所有無知。於後際無知云何？謂於未來諸行，起不如理分別，謂我於未來為當有耶？為當無耶？當何體性？當何種類？所有無知。於前後際無知云何？謂於內起不如理猶豫，謂何等是我？我為何等？今此有情從何所來？於此沒已當往何所？所有無知。
tatra pūrva-ante ajñānaṃ katamat / atītān asaṃskārān ayoniśaḥ kalpayataḥ kiṃkanv aham abhūvam atīte adhvany āhosvin na aham abhūvam atīte adhvani / ko nv aham abhūvaṃ / kathaṃ vā abhūvam iti yad-ajñānaṃ / apara-ante ajñānaṃ katamat / anāgatān saṃskārān ayoniśaḥ kalpayataḥ kiṃ nv ahaṃ bhaviṣyāmy anāgate adhvany āhosvin na ahaṃ bhaviṣyāmy anāgate adhvani / kiṃ bhaviṣyāmi kathaṃ bhaviṣyāmi ity ajñānaṃ/pūrva-anta apara-ante ajñānaṃ katamat /adhyātmam ayoniśaḥ kathaṃ-kathī-bhavataḥ ke santaḥ ke bhaviṣyāmaḥ / ayaṃ sattvaḥ kuta āgataḥ / itaś cyutaḥ kutra gāmī bhaviṣyati iti yad ajñānaṃ /
於內無知云何？謂於各別諸行，起不如理作意，謂之為我，所有無知。於外無知云何？謂於外非有情數諸行，起不如理作意，謂為我所，所有無知。於內外無知云何？謂於他相續諸行，起不如理分別，謂怨親中，所有無知。
adhyātmam ajñānaṃ katamat / pratyātmikān saṃskārān ayoniśa ātmanā manasi kurvato yad ajñānaṃ / bahirdhā ajñānaṃ katamat / bāhyān sattva-saṃkhyātān saṃskārān ātmīyato ayoniśo manasi kurvato yad ajñānaṃ / adhyātma-bahirdhā ajñānaṃ katamat / pārasāntānikān saṃskārān mitra amitra udāsīnato ayoniśaḥ kalpayato yad ajñānaṃ /
於業無知云何？謂於諸業，起不如理分別，謂有作者，所有無知。於異熟無知云何？謂於異熟果所攝諸行，起不如理分別，謂有受者，所有無知。於業異熟無知云何？謂於業及果，起不如理分別，所有無知。
karmaṇy ajñānaṃ katamat / karma-kartāram ayoniśaḥ kalpayato yad ajñānaṃ / vipāke ajñānaṃ katamat / vipāka-phala-saṃgṛhītān saṃskārān vedakato ayoniśaḥ kalpayato yad ajñānaṃ / karma-vipāke ajñānaṃ katamat / vitathaṃ karma tat-phalaṃ ca ayoniśaḥ kalpayato yad ajñānaṃ /
於佛無知云何？謂於佛菩提，或不思惟，或邪思惟，或由放逸，或由疑惑，或由毀謗，所有無知。於法無知云何？謂於正法善說性，或不思惟，或邪思惟，或由放逸，或由疑惑，或由毀謗，所有無知。於僧無知云何？謂於僧正行，或不思惟，或邪思惟，或由放逸，或由疑惑，或由毀謗，所有無知。
buddhe ajñānaṃ katamat / buddhānāṃ bodhim amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato va apavadato vā yad ajñānaṃ / dharme ajñānaṃ katamat / dharmasya svākhyātatām amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānaṃ saṅghe ajñānaṃ katamat / saṅghasya supratipattim amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānaṃ /
於苦無知云何？謂於苦是苦性，或不思惟，或邪思惟，或由放逸，或由疑惑，或由毀謗，所有無知。如於苦，當知於集、滅、道無知亦爾。
duḥkhe ajñānaṃ katamat / duḥkhaṃ duḥkhato amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānāṃ yathā duḥkhe evaṃ samudaye nirodhe mārge ajñānāni draṣṭavyāni //
於因無知云何？謂起不如理分別，或計無因，或計自在、世性、士夫、中間等不平等因，所有無知。如於因無知，於從因所生諸行亦爾。
hetāv ajñānaṃ katamat / ahetukaṃ vā kalpayato viṣama-hetuṃ vā īśvara-prakṛti-puruṣa antara ādikaṃ vā ayoniśaḥ kalpayato yad ajñānaṃ / yathā hetāv evaṃ hetu-samutpanneṣu saṃskāreṣu //
又彼無罪故名善，有罪故名不善；有利益故名應修習，無利益故名不應修習；黑故名有罪，白故名無罪；雜故名有分。
te punaḥ kuśalā anavadyatvāt / akuśalāḥ sa-avadyatvāt / sevitavyā hitatvāt / asevitavyā ahitatvāt / sa-avadyāḥ kṛṣṇatvāt / anavadyāḥ śuklatvāt / sapratibhāgā vyāmiśratvāt //
於六觸處，如實通達無知云何？謂增上慢者，於所證中顛倒思惟，所有無知。如是略說十九種無知。
ṣaṭsu sparśa-āyataneṣu yathā-bhūta-saṃprativedhe ajñānaṃ katamat / adhigame viparyasta-cetasa ābhimānikasya yad ajñānaṃ / tad etad abhisamasya viṃśaty-ākāram ajñānaṃ bhavati /
復有七種無知：一、世愚；二、事愚；三、移轉愚；四、最勝愚；五、真實愚；六、染淨愚；七、增上慢愚。前十九無知，今七無知，相攝云何？謂初三無知攝初一，次三無知攝第二，次三無知攝第三，次三無知攝第四，次四無知攝第五，次二無知攝第六，後一無知攝第七。
punar anyat sapta-vidham ajñānaṃ / adhva-saṃmoho vastu-saṃmohaḥ saṅkrānti-saṃmohaḥ agrasaṃmohas tattvasaṃmohaḥ saṃkleśavyavadāna-saṃmoho abhimāna- saṃmohaś ca // yac ca viṃśati-vidham ajñānaṃ yac ca sapta-vidham ajñānaṃ tatra kena kasya saṃgraho draṣṭavyaḥ / tribhiḥ prathamair ajñānaiḥ prathamasya ekasya saṃgrahaḥ / punas tribhir anudvitīyasya / punas tribhir anu caturthasya / punaś caturbhir anu pañcamasya / punaḥ ṣaḍbhir anu ṣaṣṭhasya / paścimena ekena saptamasya //
復有五種愚：一、義愚；二、見愚；三、放逸愚；四、真實義愚；五、增上慢愚。前十九愚，今五種愚，相攝云何？謂見愚，攝前六及於因所生法無知；放逸愚，攝於業異熟俱無知；真實義愚，攝於佛等乃至道諦無知；增上慢愚，攝最後無知。當知義愚通攝一切。
punar anyat pañca ākāram ajñānaṃ / arthasaṃmoho dṛṣṭisaṃmohaḥ pramāda-saṃmohas tattva-artha-saṃmoho abhimānasaṃmohaś ca / yac ca eka-anta-viṃśati-vidham ajñānaṃ yac ca pañca-vidhaṃ katamena kasya saṃgraho draṣṭavyaḥ / dṛṣṭi- sammohena pūrvakāṇāṃ ṣaṇṇāṃ / hetu-samutpanneṣu ca dharmeṣv ajñānasya saṃgraho draṣṭavyaḥ / pramāda-saṃmohena karmaṇi vipāke tad-ubhaye ca ajñānasya saṃgrahaḥ / tattva-artha-saṃmohena buddha-ādiṣu mārga-satya-paryavasāneṣu ajñānasya saṃgrahaḥ / abhimāna-saṃmohena paścimasya [saṃgrahaḥ] / artha- saṃmohena punaḥ sarveṣāṃ saṃgraho draṣṭavyaḥ //
復次，無知、無見、無有現觀、黑闇、愚癡及無明闇，如是六種無明差別，隨前所說七無知事，次第應知。於後二無知事，總合為一，起此最後無明黑闇。復有差別，謂聞、思、修所成三慧所治差別，如其次第說前三種；即此所治軟、中、上品差別，說後三種。如是所治差別故、自性差別故，建立六種差別應知。
ajñānam adarśanam anabhisamayas tamaḥ-saṃmoho avidyā iti ime ṣaḍavidyā-paryāyāḥ sapta-vidhe saṃmoha-vastuni yathā-kramaṃ draṣṭavyāḥ / paścime tattva-saṃmoha-vastuni / evaṃ vastu kṛtvā api paścimo avidyā-andha-kāra-paryāyas tatra draṣṭavyaḥ//aparaḥ paryāyaḥ /śrutamayyāś cintāmayyā bhāvanāmayyāś ca prajñāyā vipekṣaṇa trayaḥ paryāyā yathā-kramaṃ [yojyante] /tasyā eva vipakṣa-bhūtāyā mṛdu-madhya adhimātratvād apare punas trayaḥ paryāyā iti vipakṣa-prabhedataś ca svabhāva-prabhedataś ca ṣaṭ paryāyāḥ //
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瑜伽師地論卷第九
於前際無知云何？謂於過去諸行，起不如理分別，謂我於過去為曾有耶？為曾無耶？曾何體性？曾何種類？所有無知。於後際無知云何？謂於未來諸行，起不如理分別，謂我於未來為當有耶？為當無耶？當何體性？當何種類？所有無知。於前後際無知云何？謂於內起不如理猶豫，謂何等是我？我為何等？今此有情從何所來？於此沒已當往何所？所有無知。
tatra pūrva-ante ajñānaṃ katamat / atītān asaṃskārān ayoniśaḥ kalpayataḥ kiṃkanv aham abhūvam atīte adhvany āhosvin na aham abhūvam atīte adhvani / ko nv aham abhūvaṃ / kathaṃ vā abhūvam iti yad-ajñānaṃ / apara-ante ajñānaṃ katamat / anāgatān saṃskārān ayoniśaḥ kalpayataḥ kiṃ nv ahaṃ bhaviṣyāmy anāgate adhvany āhosvin na ahaṃ bhaviṣyāmy anāgate adhvani / kiṃ bhaviṣyāmi kathaṃ bhaviṣyāmi ity ajñānaṃ/pūrva-anta apara-ante ajñānaṃ katamat /adhyātmam ayoniśaḥ kathaṃ-kathī-bhavataḥ ke santaḥ ke bhaviṣyāmaḥ / ayaṃ sattvaḥ kuta āgataḥ / itaś cyutaḥ kutra gāmī bhaviṣyati iti yad ajñānaṃ /
於內無知云何？謂於各別諸行，起不如理作意，謂之為我，所有無知。於外無知云何？謂於外非有情數諸行，起不如理作意，謂為我所，所有無知。於內外無知云何？謂於他相續諸行，起不如理分別，謂怨親中，所有無知。
adhyātmam ajñānaṃ katamat / pratyātmikān saṃskārān ayoniśa ātmanā manasi kurvato yad ajñānaṃ / bahirdhā ajñānaṃ katamat / bāhyān sattva-saṃkhyātān saṃskārān ātmīyato ayoniśo manasi kurvato yad ajñānaṃ / adhyātma-bahirdhā ajñānaṃ katamat / pārasāntānikān saṃskārān mitra amitra udāsīnato ayoniśaḥ kalpayato yad ajñānaṃ /
於業無知云何？謂於諸業，起不如理分別，謂有作者，所有無知。於異熟無知云何？謂於異熟果所攝諸行，起不如理分別，謂有受者，所有無知。於業異熟無知云何？謂於業及果，起不如理分別，所有無知。
karmaṇy ajñānaṃ katamat / karma-kartāram ayoniśaḥ kalpayato yad ajñānaṃ / vipāke ajñānaṃ katamat / vipāka-phala-saṃgṛhītān saṃskārān vedakato ayoniśaḥ kalpayato yad ajñānaṃ / karma-vipāke ajñānaṃ katamat / vitathaṃ karma tat-phalaṃ ca ayoniśaḥ kalpayato yad ajñānaṃ /
於佛無知云何？謂於佛菩提，或不思惟，或邪思惟，或由放逸，或由疑惑，或由毀謗，所有無知。於法無知云何？謂於正法善說性，或不思惟，或邪思惟，或由放逸，或由疑惑，或由毀謗，所有無知。於僧無知云何？謂於僧正行，或不思惟，或邪思惟，或由放逸，或由疑惑，或由毀謗，所有無知。
buddhe ajñānaṃ katamat / buddhānāṃ bodhim amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato va apavadato vā yad ajñānaṃ / dharme ajñānaṃ katamat / dharmasya svākhyātatām amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānaṃ saṅghe ajñānaṃ katamat / saṅghasya supratipattim amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānaṃ /
於苦無知云何？謂於苦是苦性，或不思惟，或邪思惟，或由放逸，或由疑惑，或由毀謗，所有無知。如於苦，當知於集、滅、道無知亦爾。
duḥkhe ajñānaṃ katamat / duḥkhaṃ duḥkhato amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānāṃ yathā duḥkhe evaṃ samudaye nirodhe mārge ajñānāni draṣṭavyāni //
於因無知云何？謂起不如理分別，或計無因，或計自在、世性、士夫、中間等不平等因，所有無知。如於因無知，於從因所生諸行亦爾。
hetāv ajñānaṃ katamat / ahetukaṃ vā kalpayato viṣama-hetuṃ vā īśvara-prakṛti-puruṣa antara ādikaṃ vā ayoniśaḥ kalpayato yad ajñānaṃ / yathā hetāv evaṃ hetu-samutpanneṣu saṃskāreṣu //
又彼無罪故名善，有罪故名不善；有利益故名應修習，無利益故名不應修習；黑故名有罪，白故名無罪；雜故名有分。
te punaḥ kuśalā anavadyatvāt / akuśalāḥ sa-avadyatvāt / sevitavyā hitatvāt / asevitavyā ahitatvāt / sa-avadyāḥ kṛṣṇatvāt / anavadyāḥ śuklatvāt / sapratibhāgā vyāmiśratvāt //
於六觸處，如實通達無知云何？謂增上慢者，於所證中顛倒思惟，所有無知。如是略說十九種無知。
ṣaṭsu sparśa-āyataneṣu yathā-bhūta-saṃprativedhe ajñānaṃ katamat / adhigame viparyasta-cetasa ābhimānikasya yad ajñānaṃ / tad etad abhisamasya viṃśaty-ākāram ajñānaṃ bhavati /
復有七種無知：一、世愚；二、事愚；三、移轉愚；四、最勝愚；五、真實愚；六、染淨愚；七、增上慢愚。前十九無知，今七無知，相攝云何？謂初三無知攝初一，次三無知攝第二，次三無知攝第三，次三無知攝第四，次四無知攝第五，次二無知攝第六，後一無知攝第七。
punar anyat sapta-vidham ajñānaṃ / adhva-saṃmoho vastu-saṃmohaḥ saṅkrānti-saṃmohaḥ agrasaṃmohas tattvasaṃmohaḥ saṃkleśavyavadāna-saṃmoho abhimāna- saṃmohaś ca // yac ca viṃśati-vidham ajñānaṃ yac ca sapta-vidham ajñānaṃ tatra kena kasya saṃgraho draṣṭavyaḥ / tribhiḥ prathamair ajñānaiḥ prathamasya ekasya saṃgrahaḥ / punas tribhir anudvitīyasya / punas tribhir anu caturthasya / punaś caturbhir anu pañcamasya / punaḥ ṣaḍbhir anu ṣaṣṭhasya / paścimena ekena saptamasya //
復有五種愚：一、義愚；二、見愚；三、放逸愚；四、真實義愚；五、增上慢愚。前十九愚，今五種愚，相攝云何？謂見愚，攝前六及於因所生法無知；放逸愚，攝於業異熟俱無知；真實義愚，攝於佛等乃至道諦無知；增上慢愚，攝最後無知。當知義愚通攝一切。
punar anyat pañca ākāram ajñānaṃ / arthasaṃmoho dṛṣṭisaṃmohaḥ pramāda-saṃmohas tattva-artha-saṃmoho abhimānasaṃmohaś ca / yac ca eka-anta-viṃśati-vidham ajñānaṃ yac ca pañca-vidhaṃ katamena kasya saṃgraho draṣṭavyaḥ / dṛṣṭi- sammohena pūrvakāṇāṃ ṣaṇṇāṃ / hetu-samutpanneṣu ca dharmeṣv ajñānasya saṃgraho draṣṭavyaḥ / pramāda-saṃmohena karmaṇi vipāke tad-ubhaye ca ajñānasya saṃgrahaḥ / tattva-artha-saṃmohena buddha-ādiṣu mārga-satya-paryavasāneṣu ajñānasya saṃgrahaḥ / abhimāna-saṃmohena paścimasya [saṃgrahaḥ] / artha- saṃmohena punaḥ sarveṣāṃ saṃgraho draṣṭavyaḥ //
復次，無知、無見、無有現觀、黑闇、愚癡及無明闇，如是六種無明差別，隨前所說七無知事，次第應知。於後二無知事，總合為一，起此最後無明黑闇。復有差別，謂聞、思、修所成三慧所治差別，如其次第說前三種；即此所治軟、中、上品差別，說後三種。如是所治差別故、自性差別故，建立六種差別應知。
ajñānam adarśanam anabhisamayas tamaḥ-saṃmoho avidyā iti ime ṣaḍavidyā-paryāyāḥ sapta-vidhe saṃmoha-vastuni yathā-kramaṃ draṣṭavyāḥ / paścime tattva-saṃmoha-vastuni / evaṃ vastu kṛtvā api paścimo avidyā-andha-kāra-paryāyas tatra draṣṭavyaḥ//aparaḥ paryāyaḥ /śrutamayyāś cintāmayyā bhāvanāmayyāś ca prajñāyā vipekṣaṇa trayaḥ paryāyā yathā-kramaṃ [yojyante] /tasyā eva vipakṣa-bhūtāyā mṛdu-madhya adhimātratvād apare punas trayaḥ paryāyā iti vipakṣa-prabhedataś ca svabhāva-prabhedataś ca ṣaṭ paryāyāḥ //
