..續本文上一頁lly regard as “I,” “you,” “he,” “she,” “person,” “dog” or “deva” are actually sets of ever-changing mental and material processes. These concepts of being, should be used as convenience in communication but when grasped upon as real, ultimate and absolute, one cannot help but fall into conflict and sooner or later fall to ruin.

　　 人們通常認爲是 “我”、“你”、“他”、“她”、“人”、“狗”或“天人”的這些概念實際是由不斷變化的名色構成的一組一組的東西。這些衆生的概念爲了方便在交流中使用不是問題，但如果被執著爲真實、終極和絕對，一個人就不可避免地會陷入矛盾並且遲早會出問題。

　　 The abandoning of this concept is of utmost importance to Vipassana meditation but upon the realization that “All dhammas are not-self,” one ought not to think “I” am walking but just be mindful eg the process of walking. Some may philosophize as they watch. This will, on the other hand, fall into another set of concepts.

　　 揚棄這種衆生的概念對內觀禅修是極爲重要的，證得“諸法無我”後，禅修者不應該想“我”在走，而應當僅僅觀照比如說走的過程。有些人在觀察時會從哲學的觀點思考，從另一個角度講，這樣做會落入另一組概念。

　　 There are still many more concepts such as of happiness, suffering, life and so on but we will not be dealing with them at the present. In order to have a better picture of the process of conceptualization, it would be helpful to explain the thought processes.

　　 還有很多概念諸如苦、樂、生命等等，但我們現在不討論它們。爲了對概念化過程有一個更好的圖像，解釋心路曆程會更有助益。

　　 A thought process can be defined as a series of consciousness arising in an order that makes up what we “see,” “hear” and “think.” These thought processes arise from the life continuum, a flow of consciousness in a deep sleep state following stimuli from an internal or external object.

　　 一個心路曆程被定義爲一系列心識，這一系列心識按一定順序生起就構成了我們的“看”、“聽”、“想”。這些心路曆程是在受到內在或外在的激發後從有分流 (同于深睡眠狀態的心識之流) 生起。

　　 There are six types depending on the “door” the object arises:

　　 根據目標顯現的“根門”有六種類型心路曆程：

　　 1 Thought processes that arise at the eye door.

　　 2 Thought processes that arise at the ear door.

　　 3 Thought processes that arise at the nose door.

　　 4 Thought processes that arise at the tongue door.

　　 5 Thought processes that arise at the body door.

　　 6 Thought processes that arise at the mind door.

　　 1.生起于眼門的心路曆程。

　　 2.生起于耳門的心路曆程。

　　 3.生起于鼻門的心路曆程。

　　 4.生起于舌門的心路曆程。

　　 5.生起于身門的心路曆程。

　　 6.生起于意門的心路曆程。

　　 The first five are called “sense-door adverting thought processes” whilst the last is called “the mind-door adverting thought processes.”

　　 前五個被稱爲五門心路曆程，而最後一個被稱爲意門心路曆程。

　　 Within each process is a passive phase consisting of resultant consciousness (mental results of kamma) which receives its object (eg at eye door—the eye object ie colours) followed by a functional determining consciousness that determines an active phase which may be wholesome (good kamma) or unwholesome (evil kamma).

　　 在每一個心路曆程中，由果報心(業所生的心法)接受所緣(例如眼門心路曆程所緣就是顔色)構成其被動階段，緊接著一個功能性的確定心決定了主動階段的善(造善業)與惡(造惡業)。

　　 After the sense-door processes, the different types of mind-door processes arise building ideas and so on upon the object. These latter parts constitute conceptualization. For example, in the case of the eye-door process, a typical order will be:

　　 在五門心路曆程之後，那些不同類型的意門心路曆程生起，形成關于所緣的想法等等，而後者構成概念化。例如，眼門心路曆程的典型的順序爲：

　　Five sense-door thought process: b At bc bu pc v sp st vo J J J J J J J t t b

　　五門心路曆程：b At bc bu pc v sp st vo J J J J J J J t t b

　　Mind-door thought process: b At bc bu M J J J J J J J t t b

　　意門心路曆程：b At bc bu M J J J J J J J t t b

　　LEGEND:

　　圖解說明：

　　At past bhavanga

　　At 過去有分心

　　bc vibrating bhavanga

　　bc 有分波動

　　bu arresting bhavanga—when the life continuum stops.

　　bu 有分斷——當生命之流(有分流)停止。

　　pc five sense-door apprehending—when the mind turns to receive the sense objects.

　　The receiving of the sense objects

　　pc 五門轉向——心轉向去接受感官所緣、接受 感官所緣。

　　v Five sense consciousness—eg seeing consciousness

　　v 五識——如眼識

　　sp receiving consciousness (goes to receive the nature of object)

　　sp 領受心(去接收所緣的特質)

　　st investigating consciousness (goes to bring out the nature of object)

　　st 推度心(去提取所緣的特質…

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