..续本文上一页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.

　　 人们通常认为是 “我”、“你”、“他”、“她”、“人”、“狗”或“天人”的这些概念实际是由不断变化的名色构成的一组一组的东西。这些众生的概念为了方便在交流中使用不是问题，但如果被执着为真实、终极和绝对，一个人就不可避免地会陷入矛盾并且迟早会出问题。

　　 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.

　　 扬弃这种众生的概念对内观禅修是极为重要的，证得“诸法无我”后，禅修者不应该想“我”在走，而应当仅仅观照比如说走的过程。有些人在观察时会从哲学的观点思考，从另一个角度讲，这样做会落入另一组概念。

　　 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.

　　 还有很多概念诸如苦、乐、生命等等，但我们现在不讨论它们。为了对概念化过程有一个更好的图像，解释心路历程会更有助益。

　　 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.

　　 一个心路历程被定义为一系列心识，这一系列心识按一定顺序生起就构成了我们的“看”、“听”、“想”。这些心路历程是在受到内在或外在的激发后从有分流 (同于深睡眠状态的心识之流) 生起。

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

　　 根据目标显现的“根门”有六种类型心路历程：

　　 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.生起于眼门的心路历程。

　　 2.生起于耳门的心路历程。

　　 3.生起于鼻门的心路历程。

　　 4.生起于舌门的心路历程。

　　 5.生起于身门的心路历程。

　　 6.生起于意门的心路历程。

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

　　 前五个被称为五门心路历程，而最后一个被称为意门心路历程。

　　 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).

　　 在每一个心路历程中，由果报心(业所生的心法)接受所缘(例如眼门心路历程所缘就是颜色)构成其被动阶段，紧接着一个功能性的确定心决定了主动阶段的善(造善业)与恶(造恶业)。

　　 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:

　　 在五门心路历程之后，那些不同类型的意门心路历程生起，形成关于所缘的想法等等，而后者构成概念化。例如，眼门心路历程的典型的顺序为：

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

　　五门心路历程：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

　　意门心路历程：b At bc bu M J J J J J J J t t b

　　LEGEND:

　　图解说明：

　　At past bhavanga

　　At 过去有分心

　　bc vibrating bhavanga

　　bc 有分波动

　　bu arresting bhavanga—when the life continuum stops.

　　bu 有分断——当生命之流(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 五门转向——心转向去接受感官所缘、接受 感官所缘。

　　v Five sense consciousness—eg seeing consciousness

　　v 五识——如眼识

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

　　sp 领受心(去接收所缘的特质)

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

　　st 推度心(去提取所缘的特质…

《概念法与究竟真实法 Concept and Reality》全文未完，请进入下页继续阅读…