..续本文上一页ditative analysis into its constituting factors, which are then carefully defined in terms of their salient qualities and functions. The categories employed in this operation are the key terms in the Buddhist analysis of personality — the aggregates (khandha), sense bases (ayatana), and elements (dhatu). The purpose of this dissection is to dispel the illusion of substantiality that hovers over our gross perception of our experience. By revealing that what common sense takes to be a solid monolithic whole is in reality a conglomeration of discrete factors, the contemplation deprives the sense of self-identification of its chief support, the notion of the ego as a simple unity. The factors which emerge from this analytical investigation are then correlated with their causes and conditions, disclosing their contingency and lack of independence.
The second stage of understanding is the "full understanding of scrutinization" (tiranapariñña). At this stage the experiential field is examined, not as before in terms of its inpiduating features, but by way of its universal marks. These universal marks are three: impermanence (anicca), suffering (dukkha) and non-self (anatta). Under the limitations of ordinary cognition, phenomena are apprehended as permanent, pleasurable and self. In the contemplative situation these assumptions must be corrected, replaced by the perception of phenomena as impermanent, unpleasurable and non-self. The task of the meditative process, at this level, is to ascribe these qualities to the material and mental processes, and to attempt to view all phenomena in their light.
When the second stage is fully mature, it gives way gradually to the third type of comprehension, the "full understanding of abandonment" (pahanapariñña). Here the momentary insights achieved at the previous level blossom into full penetrations. Impermanence, suffering and selflessness are no longer merely understood as qualities of phenomena, but are seen with complete clarity as the nature of phenomena themselves. These realizations bring about the final abandonment of the deluded perceptions as well as the destruction of the ego-tainted emotions which cluster around them.
To walk the path of understanding is to begin to see through the deceptions which have held our imaginations captive through the long stretch of beginningless time. It is to outgrow our passions and prejudices, and to cast off the mask of false identities we are accustomed to assume, the vast array of identities that constitute our wandering in samsaric existence. The path is not an easy one, but calls for great effort and personal integrity. Its reward lies in the happiness of growing freedom which accompanies each courageous step, and the ultimate emancipation which lies at the end.
About the Author
Bhikkhu Bodhi is a Buddhist monk of American nationality, born in New York City in 1944. After completing a doctorate in philosophy at Claremont Graduate School, he came to Sri Lanka in 1972 for the purpose of entering the Sangha. He received pabbajja (novice ordination) in 1972 and upasampada (higher ordination) in 1973, both under the eminent scholar-monk, the Venerable Balangoda Ananda Maitreya, with whom he studied Pall and Dhamma. He is the author of several works on Theravada Buddhism, including four translations of major Pali suttas along with their commentaries. Since 1984 he has been the Editor for the Buddhist Publication Society and its President since 1988.
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