..续本文上一页ative process, the mind”s appropriate response to the realizations thrust upon it by the growing experiences of insight. Buddhaghosa compares it to the revulsion a man would feel who, having grabbed bold of a snake in the belief it was a fish, would look at it closely and suddenly realize he was holding a snake. [23]

　　As our rendering implies, disenchantment marks the dissipation of an "enchantment" or fascination with the kaleidoscopic pleasures of conditioned existence, whether in the form of sense enjoyments, emotions, or ideas. This fascination, resting upon the distorted apprehension of things as permanent, pleasurable, and self, is maintained at a deep un-verbalized level by the hope of finding self identity in the conditioned. As the enchanted mind presses forward seeking explicit confirmation of the innate sense of selfhood, everything encountered is evaluated in terms of the notions "mine," "I," and "my self," the principal appropriative and identificatory devices with which the inherent sense of personal selfhood works. These three notions, imputed to phenomena on account of ignorance, are in actuality conceptual fabrications woven by craving, conceit, and speculation, respectively. The insight into impermanence, un-satisfactoriness, and selflessness cuts the ground out from underneath this threefold fabrication, reversing the mode in which phenomena can be viewed. Whereas before the development of insight the aggregates were regarded as being "mine," "I," and "self," now, when illuminated with the light of insight knowledge, they are seen in the opposite way as "not-mine," "not I," and "not self." Since the fascination with phenomenal existence is sustained by the assumption of underlying selfhood, the dispelling of this illusion through the penetration of the three marks brings about a de-identification with the aggregates and an end to their spell of enchantment. In place of the fascination and attraction a profound experience of estrangement sets in, engendered by the perception of selfness in all conditioned being. The Suttas present this sequence thus:

　　Material form, monks, is impermanent, suffering, and non-self. Feeling, perception, mental formations, and consciousness are impermanent, suffering, and not self. What is impermanent, suffering and non-self, that should be seen with correct wisdom as it really is: "This is not mine, this am I not, this is not my self." So seeing, the instructed noble disciple becomes disenchanted with material form, disenchanted with feeling, disenchanted with perception, disenchanted with mental formations, and disenchanted with consciousness.

　　-- SN. XXII. No. 15-17.

　　Dispassion (Viraga)

　　"Disenchantment is the supporting condition for dispassion": In the trail of disenchantment there arises a deep yearning for deliverance from the round of samsaric becoming. Previously, prior to the arrival at correct knowledge and vision, the mind moved freely under the control of the impulses of delight and attachment. But now, with the growth of insight and the consequent disenchantment with conditioned existence, these impulses yield to a strong detachment and evolving capacity for renunciation. Whatever tends to provoke grasping and adherence is immediately abandoned, whatever tends to create new involvement is left behind. The old urges towards outer extension and accumulation give way to a new urge towards relinquishment as the one clearly perceived way to release. Every motion of the will becomes subordinated to the newly ascendant desire for liberation: "Just as a fish in a net, a frog in a snake”s jaws, a jungle fowl shut into a cage, ... -- just as these are desirous of being delivered, of finding an escape from these things, so too this meditator”s mind is desirous of being delivered …

《Transcendental Dependent Arising - A Translation and Exposition of the Upanisa Sutta》全文未完，请进入下页继续阅读…