阿毗达摩讲座 中英对照

戒喜禅师讲

英译中：Bodhi Fansubs 菩提字幕屋

 

disk01track01

I’m very glad to be here, be with you

我很高兴能在这里与大家一起

and to share my knowledge of abhidhamma with you

分享关于阿毗达摩的知识

I’m grateful to, I don’t remember, the sponsors so who made it possible this class

感谢促成这次课程的人

In Therava tradition,

根据上座部传统

whenever, an author writes a book,

一个人写一本书之前

he first pays homage to the triple gem,

首先要向三宝致敬

and also to his teachers.

同时也要向他的老师致敬

and today I’m very glad that all of you paid homage to the triple gem

今天你们向三宝致敬，我很高兴

the aim of paying homage to the triple gem as the beginning of a class,

在上课前，向三宝致敬的目的

or as the beginning of writing a book,

或者在写书之前，向三宝致敬的目的

is for the task to have a success end without hindrance

是为了让一切圆满，没有障碍

so we hope to finish this class without any hindrance.

我们希望这个课程圆满结束，没有障碍

years ago, I was reading a book,

若干年前，我读了一本书

a small paperback, and the name of the book was See Without Glasses.

一本小小的平装书，书名是：《摘掉眼镜也能看》

this book contains some exercises for the eye muscles.

这本书教导眼部肌肉锻炼的方法

so as to correct the vision

用来矫正视力

so that you can read without glasses.

这样就能摘掉眼镜去看书

the excises as given in that book was so invovled,

书中教导的方法很复杂

that I gave up

所以我放弃了

that is why I am still wearing glasses today.

以致现在我还戴着眼镜

But what struck me, the book struck me was some statements in that book,

但是书中有些论点还是让我吃惊

in one place, that book says, seeing is 90% mental

其中一处，它说：观看90%是心理性的作用

and only 10% physical

只有10%是生理性的作用

that book was written by MD, MD means medical doctor.

这本书是个医学博士写的

so when he wrote this, I was very surprised,

他这样说，我很吃惊

because it came very close to what was taught in abhidhamma

因为，这和阿毗达摩里的教导很类似

according to abhidhamma,

根据阿毗达摩

seeing is more mental than physical,

看，较之于生理活动，更多地是心理活动

now it is true that the eyes, and the object to be seen, play some part in the seeing

当然，眼球、所看到的物体对于“看”也起到一些作用

but seeing consists of a great amount of mental activities,

但是“看”包含了大量的心理活动

and these mental activities are explained in detail in abhidhamma

这些心理活动在阿毗达摩里得到了详细的介绍

in another place, the book says,

在另外一个地方，书里写道

in order for you to see the letter A

为了看到字母A your eyes shift four times,

你的眼睛转动四次

so only after shifting four times, do you see the letter A

你的眼睛转动四次，你看到字母A that also comes very close to what was taught in abhidhamma

这也与阿毗达摩里的讲法很类似

according to abhidhamma, in order to, say, I see a man, or I see a woman,

根据阿毗达摩，例如要想看一个男人、女人

you mind has to go through five types of thought processes

你的一个心需要经过五种心路过程

and each thought process repeat in thousands of times

每一个心路过程要重复成千上万次

so only after going through these five, classes of five types of thought processes

只有经过这五种心路过程

do you see a man or a woman

你才看到一个人

so it comes very close to what’s taught in abhidhamma

所以这本书和阿毗达摩很相似

so, quite often, we find some parallels in science, or in science and the abhidhamma.

所以，我们经常在科学里看到与阿毗达摩类似的讲法

and also, in the Reader’s Digest magazine

同样，在《读者文摘》杂志里

I read a sentence, it was actually the end of article theory

我读到一句关于粒子理论的句子

and that sentence says,

这句话是这样说的

if we take off all space, from the earth, from the globe

如果去掉地球里面的所有空隙

the earth would be no bigger than a golf ball.

整个地球就只有高尔夫球这么大

unbelievable, it is what it is said in the book

不可思议，这本书就是这样写的

and it also came very close to what was taught in abhidhamma

这也和阿毗达摩的说法很类似

so according to abhidhamma, the material properties, arise and exist in groups

根据阿毗达摩，不同种类的色法生起

and between these groups, there is always space

在各种色法之间，有很多空隙

and there are many small particles of material properties existing close to each other

许多色法颗粒紧密相邻

but there is always space between these groups of material properties.

但是在各种色法之间，总有空隙

so although we think that,

所以，即便我们认为

for example, this thing is solid

例如，这东西是致密的

actually it is like a seat

例如像一把椅子

there is much space in this stand

椅子腿之内有很多空隙

so again, it comes very close to what was taught in abhidhamma

这同样跟阿毗达摩的讲法很像

and lately

最近

I saw in an advertisement, one statement,

我在一个广告里看到一句话

now in abhidhamma, it’s taught that

根据阿毗达摩的讲法

mind or consciousness can arise and disappear

心的生灭

billions of times in a second,

一秒钟可以进行成几十亿次

what they said in the books is

我在这本书里看到的是

in the time when you snap your fingers,

弹指之间

billions of thought movements arise and disappear

有几十亿个思维过程生灭

although we have been teaching this for many years,

虽然我们长久以来受到这样的教导

we have no way of proving it,

我们没有办法证实它

until as nuclear science came into being

直到原子科学的诞生

now they have now produced watches,

他们据此生产钟表

they said, themselves

根据他们的说法

taken the time signals broadcast by one station

接受从基站里广播的时间信号

that station is located in the state of Colorado in USA

这个基站位于美国的科罗拉多

so that state is called National Institute of Standard and Technology

那个地方叫国家标准技术研究所

and it is said in this advertisement that

在他们的宣传里说

to an ordinary person, in a second, means just a tick tock of a clock,

对于普通人来说，一秒钟就是时钟滴答一次

what it is a second for us, just a tick tock of a clock 1秒钟对于我们而言，就是时钟滴答一次

but to the nuclear scientists at this center

但是对于那个中心的原子核科学家

it is, a second is nine plus billion vibrations of a cesium-133 atom 1秒就是铯133原子震荡90多亿次

I don’t know about the atoms,

我对原子一无所知

but what struck me was more than nine billion vibrations in a second.

但让我吃惊的是，1秒钟90多亿次

if they can calculate nine billion vibrations in a second

如果他们能计算1秒钟震动90亿次

that means mind and consciousness can arise and disappear billions of times in a second.

表明心可以在1秒内生灭几十亿次

so that also comes very close to what is taught in abhidhamma

这与阿毗达摩的讲法也很类似

so there are many things in abhidhamma that are very interesting

阿毗达摩里有很多有意思的东西

and that that has parallels in modern science

在现代科学里也有类似的说法

now I’m a buddhist monk,

我是个佛教僧人

I do not use modern science as a touchstone

我并不是用现代科学作为试金石

to test buddhism on it

用它来检验佛教

my attitude is the other way around,

我的态度恰恰相反

I will take the teachings of the Buddha as the touchstone,

我要将佛教作为试金石

and test science on it.

用佛教来检验科学

and if science does not agree with what the Buddha taught,

如果科学和佛教有不吻合的地方

I will wait for a time when it agrees with what the Buddha taught,

我就会等等看，等科学将来发展到与佛教一致

so in abhidhamma there are many things that are interesting

在阿毗达摩里，很多东西很有趣

it is like a storehouse,

阿毗达摩就像一个仓库

this storehouse of precious stones waiting to be explored

这个宝库里的矿石，将要被开采

waiting to be understood by people like you,

等着像你们这样的人来理解

so I’m very glad that today there are

所以我很开心，今天

I’m told that there are about 200 participants at this class

我听说有大概200人来听课

this is the biggest class I have ever taught

这是我教过的人数最多的课程

Now it is, there are two divisions of Buddhism

现在谈谈佛教的两个派别

two major divisions of buddhism, mahayana buddhism and theravada buddhism

佛教的两个主要派别：大乘佛教和上座部佛教

now we have parted from each other, but we still are brothers,

虽然已经分成了两个派别，但我们还是兄弟

but we have different

但是我们也有不同

teaching that common to both these branches, and also we have some different teachings, different suttas.

我们有相同的教法，但是也有不同的教法和经典

there is abhidhamma in mahayana, and there is abhidhamma in theravada

大乘和上座部都有阿毗达摩

they are not exactly the same.

它们不尽相同

since I’m a therava monk, I’m familiar with theravada abhidhamma

因为我是上座部的僧人，所以我熟悉上座部的阿毗达摩

and so the abhidhamma I’m going to teach you in this class is theravada abhidhamma

所以我在本次课程中讲授的是上座部的阿毗达摩

and we need to know how the buddha’s teachings recorded

我们要了解佛陀的教导是怎么记录

and handed down until the present time

并且传承到今天的

it’s a little bit of the history

所以要谈一点历史

how these teachings are handed down

这些教法怎么流传下来

now we now have theravada of three pitakas, or baskets

我们上座部有三藏

and abhidhamma is the third of these baskets

阿毗达摩是三藏之三

we need to know how these teachings are handed down from generation to generation

我们需要知道这些教法是如何代代传承的

now buddha did not write anything down,

佛陀没有写下任何东西

there were no books

当时也没有书

or books were very difficult to get in those days,

或者说当时很难获得书写材料

and also maybe people at that time

或者可能当时的人

thought that buddha’s teachings are so sacred,

认为佛陀的教法太神圣了

they should not be put on books or writing mateirals or whatever

觉得不应该被记录下来，等等

so buddha’s teachings were remembered by his immediate disciples,

所以佛陀的教导被亲传弟子所记诵

or memorized, his teachings were memorized by his immediate disciples.

他的教导被亲传弟子所背诵

and after the death of the buddha,

佛陀去世后

only three months after his death,

佛陀去世后三个月

the surviving disciples

他的亲传弟子

headed by the venerable Mahā Kassapa

以大迦叶尊者为首

decided to hold a council, a buddhist council,

决定结集

so at this buddhist council all the teachings of the buddha were collected,

在这次结集中，所有佛陀的教导都被收集

and two venerable monks

有两位尊者

presented the teachings of the buddha to the council

将佛陀的教法呈给结集的僧众

and each unit of teaching, or each saying

每一句教法

was closely scrutinized

都被严格地审查

and when the participants of the council there were

参加这次结集的人

500 arahants at the council

有500名阿罗汉

so when, all the immediate diciples of buddha,

他们都是佛陀的亲传弟子

so when the participants were satisfied that the piece of teaching was

与会大众都很满意，所有的教法

authentic teachings of the buddha

都是真真实实的佛陀教法

they accepted that teaching by reciting together

他们认可并一起诵读这些教法

so reciting together is a kind of seal of authenticity

一起诵读就表明对真实性的认可

for that particular teaching

对这些教法认可

so in this way, every piece of teaching was closely scrutinized

所有教法都经过了这样严格的审查

and then they were satisfied

大家都满意

they accepted that teaching by reciting together.

通过一起诵读来认可它

the pali word for that kind of ceremony is called Saṅgāyana or Saṅgīti

这种结集巴利语称之为

Saṅgāyana或Saṅgīti meaning reciting together.

意思是合诵或会诵。

so at the first buddhist council

在第一次结集的时候

all the teachings of the buddha were collected and invited into three pitakas or baskets

所有的教法就被归为三藏

later and also into five Nikāyas or collections,

也可以分为五部尼柯耶

and we will come to them later

稍后我们再谈这些分类

three months after the death of the buddha,

佛陀去世后三个月

the first council was held, and at that council all the teachings of buddha were collected and accepted

举行第一次结集，在这次结集中佛陀的所有教法都被收集被认可

then one hundred years after the death of the buddha,

佛陀去世100年后

there was another council,

举行了第二次结集

at that council also, those were accepted at the first buddhist council were reaffirmed, reaccepted

在这次结集时，第一次结集的经文得到再确认，再认可

and then his teachings were handed down from generation to generation by word of mouth.

佛陀的教法就这样代代通过口头相传

234 years after the death of the buddha, during the time of king Asoka

佛陀去世234年之后的阿育王时期

at Pātaliputra in India, the third buddhist council was held

在当时的华氏城，举行了第三次结集

at that council also the teachings that were accepted at the first and second councils were reafirmed,

在那次结集，前两次的经文得到了进一步确认

and accepted

并且得到认可

until that time buddha’s teachings were handed down from generation to generation by word of mouth

直到那时，佛陀的教法都是通过口头代代相传

after the third buddhist council,

到第三次结集之后

the venerable Moggaliputta Tissa, who was the president of that council

目犍连子帝须尊者主持了这次结集

with the help of king of Asoka, sent missionaries to different countries.

在阿育王的帮助下，派人去不同的国家传教

and one group of missionaries was sent to Sri Lanka

其中一个传教团被派往斯里兰卡

and that missionary was very successful and the whole of the island became buddhist.

到斯里兰卡的传教活动很成功整个岛屿的人都信了佛

and tipitaka was brought to Sri Lanka and then

三藏经典也被带到了斯里兰卡

the monks in Sri Lanka wrote commentaries also.

斯里兰卡的僧人也写了注释

but about 450 years after the death of the buddha,

大约佛去世450年后

there was a great rebellion in Sri Lanka

斯里兰卡大乱

people had to flee their places,

人们四处逃窜

and monks also could not stay at their places and so they had to go here and there,

僧人也不能安住，只能东躲西藏

some went into the forests and so on,

有些人跑进了森林

so the country was all in disorder

整个国家一片混乱

so when that happened, one group of monks,

这时候，有一群僧人

decided to go to south india, to escape the rebellion

打算逃到南印度避难

but there were other monks who chose to remain in Sri Lanka

有些僧人则选择留在斯里兰卡

although they had very different times and different conditions

虽然他们的境遇各有不同

they tried to keep the tipitaka intact in their memory.

但是他们都尽力保持完整记诵三藏

they may not have enough to eat but recited that tipitaka, so that they do not forget.

他们可能没有足够的食物但是他们对三藏一直记诵不忘

and that rebellion lasted for 12 years

这场动乱持续了12年之久

after 12 years when the rebellion was over, 12年之后，动乱结束

the monks who went over to south india came back to Sri lanka

逃到南印度的僧人回到了斯里兰卡

so when they came back

当他们回来的时候

those who were left behind Sri Lanka

留在斯里兰卡的僧人

said, brothers, you went over to south india, you did not suffer like we did

对他们说：师兄们，你们去南印度不像我们受尽磨难

but we suffered a lot during the rebellion and so

我们在这场动乱中受尽磨难

our memory might have impaired, might have been impaired

我们的记忆恐怕也受到损伤

we may have made some mistakes in our memory

我们的记忆可能出现差错

so let us check the tipitaka you have

让我们一起来核对核对三藏

memorized with our tipitaka which we have memorized

核对我们所记诵的三藏

so they checked, when the two parties checked

所以双方进行了核对

the tipitaka, they had memorized

对双方记诵的三藏进行核对

It was said there was no difference

据说没有任何不同

so they decided in the future

他们觉得在将来

people might not be able to memorize all these and put them together.

人们可能不能记诵这些经典

and so they decided to write down the tipitaka on palm leaves.

他们决定将三藏记录在贝叶上

so that took place about 450 years after the death of the buddha

这件事发生在佛陀去世450年后

done in Sri lanka in place called Aḷuvihāra, near the city of Kandy

这一次结集发生在斯里兰卡康提城附近的阿卢迦寺

then in 1871, 1871年

another buddhist council took place in Myanmar

在缅甸进行了再一次的结集

in the city of Mandalay

地点是曼德勒市

during the time of king Mindon

明东王执政时

so king Mindon was a very devout king,

明东王是非常虔诚的国王

he wanted to do what other kings had not done.

他想完成其他国王未完成的事业

he knew that tipitaka was written down on palm leaves

因为当时三藏是写在贝叶上

now he wanted the tipitaka to last forever.

所以他想永远地保存三藏

so he decided to have tipitaka inscribed on marble slabs

所以他决定将三藏刻在大理石板上

it was lucky there was a hill near Mandalay where these marble slabs can be obtained

很幸运，在曼德勒附近有一座山，可以获取大理石

who you have seen many marble buddha statues, you know how good they are.

你们如果见过大理石佛像，就知道那非常壮观

so the tipitaka was inscribed on those marble slabs

三藏都被刻在这些大理石板上

and they were all together 729 marble slabs

一共是729块大理石板

and they are still intact, they are still to be seen in Mandalay

至今保存完好，依然可以看到它们在曼德勒

even though there was fighting during the WWII around that place.

虽然在二战中那里经历了战火

none of these slabs were hit by any bomb shell or whatever

没有任何炮弹击中这些石板

so until today, they stand intact in the compound of the pagoda near Mandalay Hill.

直到如今，它们依然完好无损地保存在曼德勒山附近的佛塔里

that was in 1871

这次结集发生在1871年

then in 1954 after the independence,

然后是缅甸独立之后的1954年，

another council was held, it was called the sixth buddhist council.

举行了第六次结集

to that council, all the representatives of the theravada countries were invited,

这次结集邀请了所有上座部国家的代表

and also prominent leaders from the mahayana countries were also invited.

同时也邀请了大乘佛教国家的著名领袖

and 2500 monks participated in that council

参加结集的一共有2500名僧人

in a man-made cave near Rangoon

地点是在仰光的人造石窟里

so then it was held in 1954 and it went on for six or seven years

时间是在1954年，持续了六七年

so the tipitaka was handed down from generation to generation

三藏就这样代代流传

through the councils

经过一次次的结集

until the fifth council, there were no printed books in Burma or in Myanmar,

在第五次结集之前，在缅甸还没有印刷的书籍

later under the british rule, the books, the tipitaka books were printed

后来在英国治下，有佛经的印刷

and so at the sixth buddhist council,

在第六次结集时

all these tipitaka book along with the commentaries,

所有三藏以及注释书

and sub-commentaries were edited and published

加上疏钞都被编辑出版

so now the myanmar peole have the whole set of tipitaka

所以缅甸人拥有完整的三藏

complete with commentaries and sub-commentaries.

包括注释书和疏钞

now buddha’s teachings are divided into nikayas, and also into pitakas

佛陀的教法可以分成尼柯耶和藏

I want you to be familiar with these two divisions.

我希望你们熟悉这两种分类

So at the first buddhist council,

在第一次结集时

the elders divided the buddha’s teachings into five collections or nikayas

长老们将佛陀的教导分为五部（尼柯耶）

there are collection of long discourses,

它们是：长部

collection of middle length discourses,

中部

collection of kindred discourses or associated discourses

相应部

collection of gradual discourses and collection of minor discourses.

增支部和小部

they are respectively called in Pali:

巴利语分别为：

Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, Khuddaka Nikāya so buddha’s teachings are divided into five collections

佛陀的教法分为此五部

that is one division.

这是一种分类方法

another division is into three pitakas or baskets

另外一种分类就是分为三藏

the word pitaka in pali means basket, or things to be learnt

藏在巴利语意思是篮子，或者说要学习的东西

and these three pitakas are:

三藏是：

Vinaya Piṭaka, Sutta or Suttanta Piṭaka, and Abhidhamma Piṭaka.

律藏、经藏、论藏

so, all teachings of the buddha are divided into five nikayas,

所以佛陀的所有教法可以分为五尼柯耶

and also they are divided into three pitakas

也可以分为三藏

now, the division into nikayas,

五尼柯耶的分类

is not the sub-division of pitaka division.

并非三藏分类的子类

it is a separate division

它是独立的分类

I tell you this because there is so much misunderstanding of our nikayas and pitakas.

我指出这点，因为对于尼柯耶、藏的概念有很多误解

many people think that digha nikaya and so on are a subdivision of sutta pitaka

许多人认为长部等等是经藏的子类

but that is not true.

并不是这样的

the nikaya division is one division,

尼柯耶是一种分类方法

and pitaka division is another independent division

三藏是另外一种分类方法

among the five collections or five nikayas

在五部尼柯耶的分类中

abhidhamma is included in the minor discourses

阿毗达摩属于小部

but in the three pitakas, abhidhamma pitaka is one separate pitaka.

但是在三藏的分类中，阿毗达摩属于独立的一藏

now we come to the word abhidhamma

现在我们谈谈阿毗达摩这个词

the word abhidhamma composed of abhi and dhamma

阿毗达摩这个词包括“阿毗”和“达摩”

abhi is a prefix

阿毗是个前缀

here it means excelling or distinguished

这里的意思是：优胜的，杰出的

and dhamma means teaching

达摩指教法

so abhidhamma means the teaching excelling or distinguished from the teachings in sutta pitaka

所以，阿毗达摩指较之于经藏，是一种优胜的，杰出的教法

and that means they are, they excel or they are distinguished from all the teachings in sutta pitaka

就是较之于经藏的教法它们是优胜、杰出的

with regard to method of treatment

这是就处理方式而言

when we say abhidhamma is excelling teaching

当我们说阿毗达摩是优胜的教法

or distinguished teaching

或者说杰出的教法

from the teachings of sutta pitaka

相对于经藏而言

we do not mean that that taught in abhidhamma pitaka

我们不是说在阿毗达摩里的教法

are better than or higher than those taught in sutta pitaka

比在经藏里的教法更好，更高级

they are called excellent or distinguished because of the method of treatment.

之所以说它是优胜、杰出的是说就它的处理方法而言

many topics were taught both in sutta pitaka and abhidhamma pitaka

经藏和阿毗达摩里有许多相同的主题

but what makes abhidhamma pitaka different from sutta pitaka is

阿毗达摩和经藏的不同之处在于

is method of treatment.

处理问题的方法

now you’re all familiar with five aggregates

你们都很熟悉五蕴

these five aggregates

这五蕴

are treated in brief in the sutta pitaka

在经藏里讨论的很简要

in the pitaka called samyutta nikaya

在相应部里面

the five aggregates are taught in brief

对五蕴的教法很简要

and it occupies only one page

只占了一页纸

but these same five aggregates are treated in abhidhamma

但是同样的五蕴在阿毗达摩里面

following the method of, suttanta method, abhidhamma method and method of questions and answers

通过经藏的方法，阿毗达摩的方法还有问答的方法，进行了介绍

and it occupies 68 pages in the second book of abhidhamma

在阿毗达摩第二卷，它占了68页

so the treatment, the method of treatment is very diferent

所以，处理问题的方法很不同

in sutta pitaka the treatment is very brief,

在经藏里，处理的很简要

in abhidhamma pitaka these five aggregates are treated in full

在阿毗达摩里，这五蕴就介绍的很详尽

according to the suttantta method, according to abhidhamma method, according to

根据经的方式、论的方式

according to the method of questions and answers,

根据问答的方式

so it takes 68 pages

它占了68页

to explain the five aggregates in abhidhamma

在阿毗达摩里解释了五蕴

Now what are taught in abhidhamma?

阿毗达摩里教授了什么？

It is ultimate teaching in contrast to conventional teaching in Sutta Piṭaka.

相对于传统的经藏教法，它是究竟的教法

In Sutta Piṭaka the Buddha used conventional terms

在经藏里，佛陀使用平常的字眼

the buddha used a person, man, woman, I, you, and so on.

佛陀使用一个人、男人、女人、我你，等等

but in abhidhamma pitaka

但是在阿毗达摩里

buddha mostly used the terms of reality

佛陀大多使用的是究竟法的字眼

not conventional terms

不用平常的习惯语言

but the terms of reality, like conciousness, mental factors, material properties and so on.

究竟法的用词，诸如：意识、心所、色法等等

and the realities are expounded in many different ways

用各种方式进行讲解实相

so mind is minutely analyzed

所以心得到了详细的分析

and also matter analyzed in very detail

色法也得到了详尽的分析

mind is divided into Citta or consciousness, and Cetasikas or mental factors.

心被分成心、心所

and matter is also treated in full, given, these sort of matters, that are their causes, and how they are grouped

色法也解释的很详细，起因、分类

and how they arise and disappear in one life and so on.

以及在一个周期里面的生灭

so in abhidhamma, what are called realities are expounded in many different ways.

在阿毗达摩里，用不同的方法解释实相

they are divided, they are analyzed into minute details.

被条分缕析

so mind is divided into first citta and cetasikas

心理活动首先被分成心、心所

and then citta is divided into 89 or 121 types and cetasika into 52 and so on.

心又被分成89或121种，心所分为52种等等

so it is very analytical and it goes into great details and

所以分析的很详尽

mostly the conventional terms are avoided in the abhidhamma pitaka

大多数情况下，阿毗达摩不使用日常用语

in abhidhamma pitaka you find the terms like consciousness

在阿毗达摩里，你会看到：心

mental factors and so on

心所等等

rather than man, woman, individual, I, you and so on.

你看不到男人、女人、个体、我你等等字眼

now people asked: whether abhidhamma is philosophy or what?

有人问：阿毗达摩是哲学还是什么？

abhidhamma is said to be philosophy

阿毗达摩被认为是哲学

because it deals with the most general causes and principles that govern all things.

因为它处理适用于万事万物的一般性因果原则

it can be called philosophy because it deals with reality, it’s about all real entities.

它可以被称之为哲学，是因为它处理究竟法，关于所有实相的

It is also called an ethical system because it enables one to realize the ultimate goal, Nibbāna.

它也被称为伦理体系，因为它让人觉悟到最终的目标，涅槃

actually there is not much of ethics in abhidhamma.

实际上，阿毗达摩中没有多少伦理的东西

when we say we can find some ethics in abhidhamma

当我们说可以在阿毗达摩中找到伦理时

we must understand ethics in a broader sense

我们要从更广义的角度来理解伦理

not in its narrow sense of, the set of moral rules or moral precepts

不是狭义上的道德戒条

we say that is sometime there is ethics in abhidhamma because

我们有时说阿毗达摩也有伦理内容

when consciousness is explained

因为在解释心的时候

consciousness is divided into wholesome consciousness, unwholesome consciousness, and neither wholesome nor unwholesome consciousness.

心被分为善心、不善心、无因心

wholesome consciousness we call good consciousness, and unwholesome consciousness bad consciousness.

善心就是好的心，不善心就是坏的心

so, since consciousnesses are divided into wholesome and unwholesome and neutral

因为心被分善心、不善心、无因心

we can say that there is a little of ethics in abhidhamma

我们可以说，阿毗达摩里也有一些伦理内容

and because it deals with the working of mind with thought processes and mental factors it is also called a system of psychology.

因为它也处理心的作用、思维过程、心理因素，所以，也被称为心理学

It is, I think it is more psychology than ethics or philosophy.

我认为，相较于伦理和哲学它更多地是关于心理学

because it deals with working with the whole mind works

因为它处理的是整个心的运作

and thought process and mental factors

思维过程和心理因素

arising together with the different types of consciousnesses

随着不同种类的心生起

and how they are related

它们之间的相互关系

how they are related

它们之间的相互关系：

consciousness to consciousness, consciousness to mental factors, consciousness to material properties and so on.

心与心、心与心所，心与色法等等

So Sayādaw U Thittila, the well known myanmar sayadaw,

所以缅甸著名吴帝提拉长老

wrote in a book called the Path of the Buddha

在他的书《佛陀之道》里写道“It is a philosophy in as much as it deals with the most general causes and principles that govern all things.”说它是哲学，因为它处理适用于万事万物的一般性因果原则。“It is an ethical system because it enables one to realize the ultimate goal, Nibbāna.”说它是伦理学，因为它让人觉悟到极终的目标，涅槃。

“Because it deals with the working of mind, with thought processes and mental factors

因为它处理心的运作，心路过程和心理因素

it is also a system of psychology.”它也是心理学“Therefore Abhidhamma is generally translated as psycho-ethical philosophy of Buddhism.”所以，阿毗达摩一般可以翻译成佛教心理伦理哲学

so all these three terms put together.

把这三个词汇结合在一起。

now comes to the importance of abhidhamma

现在谈谈阿毗达摩的重要性

many people asked: is abhidhamma necessary?

许多人问：阿毗达摩是必要的吗？

or is abhidhamma essential?

阿毗达摩是关键的吗？

now, abhidhamma is essential for a correct and thorough understanding of Buddha’s teachings.

对于准确彻底理解佛陀的教法阿毗达摩是很关键的

without knowledge of abhidhamma

如果没有阿毗达摩的知识

we do not understand the teachings even in the sutta pitaka

我们甚至不能理解经藏里面的教法

our understanding maybe erroneous or

我们的理解可能是错误的

our understanding may not be complete

我们的理解也可能是不全面的

so it is important for the correct and thorough understanding of buddha’s teachings even in the sutta

所以对于正确彻底理解佛经里的教导它是很重要的

there are people who think abhidhamma is not necessary

有人觉得阿毗达摩不是必要的

we can live without abhidhamma

没有阿毗达摩，我们照样生活

even we do not study abhidhamma,

即便不学习阿毗达摩

our understanding of the buddha’s teaching will not be incomplete or something like that.

我们对于佛教教法的理解也不会不全面，诸如此类

but actually without the knowledge of abhidhamma, it is very difficult to correctly understand the teachings in sutta pitaka

实际上，没有阿毗达摩的知识想正确理解经藏里的教法，很困难

now let us take the example of the first verse in the book called dhammapada

我们就以法句经第一句为例

I hope you all have read the book dhammapada

我希望你们都读过法句经

now the very first verse,

现在看第一句

first line of very first foot of that verse

第一句偈颂

runs in pali as:

巴利语是这样的：

manopubbaṅgamā dhammā

how do you remember they translate it?

你们记得他们是怎么翻译的么

there are many english translations of dhammapada

法句经的英译本有很多

and they are not the same, each one differs from the other one.

他们各不相同

they are the words: manopubbaṅgamā dhammā再读一遍巴利语

if you do not understand abhidhamma,

如果你不理解阿毗达摩

it is difficult to understand what dhamma there.

要了解这里的“达摩”就困难

what does dhamma stand for in that verse?

这句话里的“达摩”是表示什么

and what is mano there?

这里的“mano”是什么？

pubbaṅgamā means forerunner pubbaṅgamā意思是首领

so, now we translate using pali words

我们现在用巴利语来翻译一下

dhammas are those that have mano as their forerunner

达摩要以末那为首领

that is the literal translation of that verse

这是这句话的字面意思

that means dhammas have mano as their forerunner.

意思是达摩需要用末那作为它们的首领

here dhamma does not mean everything in the world

这里的达摩不是指世间的万物

here dhamma means just the mental aggregate

这里的达摩指涉及到心理的蕴

and mano is another mental aggregate or consciousness

末那指识蕴

so this means consciousness is the forerunner of the other mental states

这句意思是心是心所的首领

we are not to understand that: mind is the forerunner of everything in the world

不要将它理解成：心是世间万物的首领

mind is the forerunner of mental states.

心是心所的首领

that means consciousness is the chief of four mental states.

意思是心是心所的首领

if consciousness does not arise, the other mental states cannot arise.

如果心不生起，其他心所不会生起

that is why it is called the forerunner

这就是它被称为首领的原因

here forerunner does not mean that consciousness arises first

这里首领不是说心首先生起

and then mental states arise later and follow it

然后心所跟着生起来

because they arise at the same time,

因为心和心所是同时生起的

the consciousness and mental factors arises at the same time.

心和心所同时生起

but consciousness is called the forerunner of these mental states

但是心被称为心所的首领

simply because without consciousness, other mental states cannot arise

因为没有心，心所就不能生起

so we must understand that

我们必须明白这个

and then you can understand only you know abhidhamma.

只有理解阿毗达摩，才能明白

some translations are quite far from the original pali

有些英译就偏离巴利原文太远了

so they are not translations at all, they’re interpretations.

这样就不是翻译，就是一种诠释了

in this book, some translations are given

这本书里列出了一些英译

things are forerun by mind

心是万物的先导

that is one translation

这是其中一个译文

not so bad

还可以

but the next one: the mental natures are the result of what we have thought

下一个：心理的属性是我们思维的结果

this quite quite different from what the original pali means

这就与巴利语原文很不同了

and then the next one: all that we are is the result of what we have thought

再下一个：我们怎样想，就成为怎么样

althought it is not alien to buddhism

这个译法像是佛教的说法

it is not the meaning conveyed by the verse: manopubbaṅgamā dhammā但是不是巴利语原文的意思

so some translators were

有些翻译者

aware of the commentary explanation,

意识到注释书里的解释

but they just ignored it, they translated as they liked

但是他们对此熟视无睹，随心所欲地翻译

so without the knowledge of abhidhamma,

所以，没有阿毗达摩的知识

even that one sentence, we cannot understand properly

即便是那样一句话，我们也不能正确地理解

again in the dhammapada

再来一句法句经

there is a verse which says

这句是这样的：

“All fear the rod.

所有人都害怕棍棒

All fear death.”

所有人都害怕死亡

that also if we do not understand abhidhamma, we will misunderstand that

同样，如果你不懂阿毗达摩，你也会误解这句。

all tremble at the rod. It means all tremble at the stick.

一切众生在棍棒面前颤抖，就是害怕棍棒

all fear death.

一切众生害怕死亡

now according to abhidhamma arahants and buddhas

根据阿毗达摩，阿罗汉和佛陀

are those who have eradicated all mental defilements

他们已经灭尽了心里的诸漏

since they have no more mental defilements in their mind

他们已经没有心里的染污

there is no attachment in their mind, there is no fear in their mind

心中无执，也没有恐惧

no anger in their mind

心中也没有嗔

so although the verse is: all fear death

即使这句说：一切都害怕死亡

we must understand all does not mean all.

我们必须明白，这里的一切并不是一切

all except buddhas and arahants

一切，但不包括佛陀和阿罗汉

and the next verse also

同样下一句

life is dear to all, that means

一切众生都珍爱生命，意思是

everybody is attached to his life,

所有人都执着于生命

that all also is not all

这里的一切也不是一切

because arahants and buddhas are not attached to their lives

因为阿罗汉和佛陀不执着于生命

because they have eradicated mental defilement all together

因为他们断尽了一切心的染污

no attachment, no anger and so son

无执，无嗔等等

so although the words used are all

所以即使这里用的词是：一切

we must understand that all means all except arahants and buddhas.

我们必须明白，“一切”要排除阿罗汉和佛陀

these are small things but you know if you do not understand abhidhamma, you may misunderstand it

这些是小事情，所以，如果你不懂阿毗达摩就会产生误解

and you may say, now here it’s said that everybody is afraid of death, the buddha must be also afraid of death.

你可能会说，这句经文说：一切人都害怕死亡，所以佛陀也害怕死亡

and the other verse is

还有一句

that verse you already know

这句你们都知道

not to do any evil, to cultivate good, to purify your mind, this is the teaching of buddhas.

诸恶莫作，众善奉行自净其意，是诸佛教

but in order not to do evil, we must understand what evil is

但是要想诸恶莫作，我们得明白什么是恶

if we do not understand what evil is, how can we avoid doing evil?

如果我们不明白什么是恶，那怎么避免作恶呢

the english word evil here i think is too strong.

这里的英语单词“恶”，我觉得程度太重了。

because even when you are eating

因为即便你在吃

when you are eating your meal

即便你在吃饭的时候

there is evil, there is unwholesome

也存在恶，也存在不善

unwholesome mental states

不善的心所

if you eat with attachment

如果你带着执着来吃

then there is unwholesome mental state

就有不善的心所

that is also called evil, in pali it’s called pāpa

这就称之为“恶”巴利语是papa it may not be too bad, but still it is evil

虽然没那么坏，但也是恶

so if we follow the advice of buddha

所以如果我们遵从佛陀的教导

we must eat so that we are not attached to food

我们吃的时候，不要执于食物

and that we do bite applying mindfulness to the activities involved in the act of eating.

在吃的时候，应用正念

or to reflect on food as

或者省思食物

I eat food just to be able to practice the dhamma,

我们吃东西仅仅是为了修习佛法

and not to take pride in myself and so on

不要骄慢等等

so, in order to avoid evil, first we must understand what evil is

所以，要避免作恶，就要先知道恶是什么

and this you can understand only through abhidhamma

只有通过阿毗达摩才能了解这些

ok, another one

好，下一个

you all are familiar with the six attributes of the dhamma

你们都熟悉法的六个性质

svakkhato bhagavata dhammo and so on

法乃世尊所善说等等

so there is one word: akaliko

这里有一个词：akaliko akaliko is translated as not delayed akaliko被翻译成没有延迟的

or giving immediate results

或者说给予立即的结果

kala here means time, time means, time to give results kala在这指时间，产生结果的时间

so akaliko means there is no time for giving results akaliko就是说，产生结果不需要时间

that means it does not delay in giving results, it gives immediate results.

意思是，产生结果不会延迟，立刻就会产生结果

in order to undertand it, you need to understand abhidhamma

要了解这点，你需要了解阿毗达摩

in abhidhamma it is taught that at the moment of enlightenment

根据阿毗达摩的说法，在觉悟的那一刻

a type of consciousness arises,

生起一种心

that consciousness is called magga, path consciousness

这种心叫做道心

and that path consciousness is immediately followed by fruition consciousness

果心会跟随道心立即产生

two or three moments of fruition consciousness

两个或者三个果心

so magga is the cause, fruition is the effect

道心是因，果心是果

so here the magga gives its fruit immediately.

这里，道心立刻产生结果

without any intervention or time

没有任何时间间隔

so that is called akaliko, no time

所以就称之为akaliko，不需要时间

sometimes akaliko is translated as timeless

有时候，akaliko被翻译成永恒的

if we translate it as timeless,

如果这样翻译

we will mean something eternal

意思就是永恒的

it turns out something like that.

就会产生这样的效果

but the word akaliko here means it has no time in giving result.

但是akaliko这里指不需要时间，立即有结果

and you can understand the immediate result only when you know abhidhamma

只有理解了阿毗达摩，你才理解“立即的结果”这个说法

so there are many places in the sutta pitaka

所以，在经藏里很多地方

where you may not understand or you may understand wrongly if you do not know abhidhamma

如果不懂阿毗达摩，你可能就理解不了，或产生误解

another one

下一个

you are all familiar with the four noble truths

你们都熟悉四圣谛

the first noble truth is the noble truth of suffering

第一个就是苦圣谛

so explaining the noble truth of suffering, the buddha said

当解释苦圣谛的时候，佛陀说：

birth is suffering, old age is suffering, disease is suffering death is suffering, and so on

生是苦、老是苦、病是苦、死是苦，等等

and at the end what did the buddha say?

最后，佛陀怎么讲？

in brief, the five aggregates of clinging are suffering.

要而言之，五取蕴是苦

now, how do you understand aggregates

你们怎么理解“蕴”？

how do you understand clinging

你们怎么理解“取”？

and how do you understand aggregates of clinging?

你们怎么理解“取蕴”？

without the knowledge of abhidhamma, you don’t understand that

没有阿毗达摩的知识，你就理解不了这些

here, aggregates of clinging means aggregates that are the object of clinging

这里，“取蕴”指“蕴”是“取”的对象

that is what it means

就是这个意思

aggregates that are the object of clinging

“蕴”是“取”的对象

then what is clinging?

那么什么是“取”？

in abhidhamma it is taught that there are four kinds of clinging

根据阿毗达摩，有四种“取”

in reality, there are two: the attachment of craving and wrong view

在现实中，有两种：执贪、邪见

so those that can be the object of craving and wrong view are called aggregates of clinging

所以，贪和邪见的对象称之为“取蕴”

and there are five of them

有五种

so the buddha said, the five aggregates of clinging are suffering

所以，佛陀说五取蕴是苦

since it is called five aggregates of clinging

因为有五取蕴

there must be five aggregates of not clinging also.

也就有五种“不取蕴”

so five aggregates and five aggregates of clinging

所以，五蕴、五取蕴

these you understand only with reference to abhidhamma

只有参照阿毗达摩，你才理解

so when you understand abhidhamma, you know what these five aggregates of clinging are

当你理解阿毗达摩，就知道五取蕴是什么

it is important to understand the five aggregates of clinging

理解五取蕴很重要

because when you practice Vipassana Meditation

因为，当你进行内观禅修时

you take any of the five aggregates of clinging as the object

你将五取蕴作为所缘

and you do not take aggregates that are not the object of clinging as object

如果不是五取蕴的对象，就不将其作为所缘

so with reference to akalika

参照akalika we talk about magga or path consciousness

我们谈到道心

now path consciousness and each results fruition consciousness

通过道心，产生了果心

are not the object of clinging, they are outside the range of clinging

道心不是执取的对象

so when you practice vipassana you can not take path consciousness as the object.

所以，你进行内观的时候道心不能作为所缘

because if you practice vipassana you take the aggregates of clinging as the object

因为，你内观的时候，只将取蕴作为所缘

so it is important that you understand abhidhamma to you understand this

所以，理解阿毗达摩才知道这些这很重要

so there are many places in sutta pitaka

所以，在经藏里很多地方

where you need the knowledge of abhidhamma

你都需要阿毗达摩的知识

but still there are some people who said we don’t need abhidhamma

但是依旧有人说我们不需要阿毗达摩

now Sayādaw U Thittila again said in the same book

所以在同一本书里乌帝提拉尊者说“Abhidhamma is highly prized by the profound students of Buddhist philosophy,

阿毗达摩被资深佛教学者极度推崇

but to the average student it seems dull and meaningless.”但是对于资质一般的学人，它就显得暗淡，没有意义。

This is because “it is so extremely subtle in its analysis,

这是因为：“它在分析方面，特别深奥，

and so technical in its treatment that it is very difficult to understand without the guidance of an able teacher.”在处理问题上，特别需要技巧，如果没有具格的老师指导，理解起来十分困难。

that is probably why the abhidhamma piṭaka is not as popular as the other two piṭakas among Western Buddhists

所以这大概就是阿毗达摩在西方佛教徒那里没有经律二藏那么受到欢迎的原因。

now abhidhamma pitaka can not be read without the basic knowledge

没有基础知识，就读不懂阿毗达摩

I can not pick up a book on higher mathematics, and read it and understand it because I don’t have basic knowledge of mathematics.

我不能拿起一本高等数学就理解因为我没有基本的数学知识。

so first I must understand the basics of mathematics

我必须先了解基本的数学知识

to be able to read a book on higher mathematics.

才能够去读高等数学

in the same way, you cannot pick up a book on abhidhamma and read it and understand it, that’s impossible

同样，你拿起一本阿毗达摩书，就想弄懂，这也不太可能。

so in order to understand the book of abhidhamma

所以，要想理解阿毗达摩的著述

first you need to know the basic of fundamentals basic knowledge or the knowledge of fundamentals of abhidhamma

首先，你需要了解基本的阿毗达摩知识

so that is why abhidhamma is not so popular

这就是阿毗达摩不太流行的原因

because people may pick up an abhidhamma book and read it and then

因为人们可能拿起阿毗达摩的著述想去读读，

after two pages, they will put it down.

翻了两页，然后就放下了。

so you need the basic knowledge of abhidhamma

所以，你需要有基本的阿毗达摩知识

and what you will be studying at this class is not abhidhamma

所以你在这次课程里并不是学阿毗达摩

but the fundamentals of abhidhamma, the basics of abhidhamma

只是学学阿毗达摩的基础知识

so that after understanding the basics you can go into the real treasure house of abhidhamma with ease.

所以，了解基础之后，你就容易登堂入室

now the other question

另外一个问题

is abhidhamma necessary and essential to gain enlightenment

对于觉悟而言，阿毗达摩必要吗？

or to be successful in practice of meditation?

或者说对于禅修的成功，重要吗？

now the knowledge of abhidhamma is not absolutely essential

阿毗达摩的知识对于

for the realization of truth, for attaining enlightenment

觉悟真理并不绝对关键。

but it is extremely helpful to who practice meditation.

但是对于禅修而言，是特别有帮助的。

if you understand abhidhamma and practice mediation it is like

如果你理解阿毗达摩，禅修就像

reading a guide book before you visit a place

旅行时拿着一本地图

you may visit a place without reading a guide book

你可以不看地图去旅行

but if you have read a book, a guide book on the place you are going to visit

但是如果你提前阅读了地图

and then you visit it later, you know many things about that place

当你访问那个地方的时候，你已经知道了不少知识

you don’t have to be told this is this or this is this

不需要别人告诉你这是什么，那是什么

so when you have knowledge of abhidhamma, you practice meditation

所以当你具有阿毗达摩的知识你禅修的时候

what you experience you can identify

你就可以认识你体验到的东西

you don’t have to ask another person about what the experience is

你不需要去问其他人这些体验是什么

so the knowledge of abhidhamma is like knowledge of a place before you visit that place

所以阿毗达摩的知识就是在旅行前对那个地方的了解

so that is why the knowledge of abhidhamma is helpful for those who practice meditation

所以说，阿毗达摩的知识对于禅修是有帮助的。

but we do not see that it is absolutely esssential

但是，我们不是说它是绝对关键

or you must know abhidhamma before you can practice meditation.

也不是说，你在禅修前必须了解阿毗达摩

because there are many stories during the time of the buddha, that shows that

因为在佛陀时代，有很多故事表明

without the knowledge of abhidhamma you can practice meditation and attain enlightenment.

没有阿毗达摩知识，也可以禅修并且可以获得觉悟。

so two questions: is abhidhamma necessary or essential for the understanding the teachings of the buddha?

两个问题：阿毗达摩对于理解佛陀教法必要吗？

the answer is yes, it is essential for correct understanding of the teachings of the buddha

回答是肯定的。对于正确理解佛陀教法有必要。

is it essential for the realization of the truth, no

对于觉悟真理是必要的吗？并不必要。

but if you have knowledge of abhidhamma, it will help you a great deal

但是如果你有阿毗达摩的知识，就会对你有很大的助益。

so anyway knowledge of abhidhamma is beneficial to those who know it, who posses it

对于掌握阿毗达摩的人而言，它是有益处的

we take a short break.

我们休息一会儿

disk01track02

whether abhidhamma should be studied or not

到底要不要学阿毗达摩

I would like you to give its advice

我希望你们自己做决定

not go by what other people say about abhidhamma

不要人云亦云

if you ask me

如果你问我

i would say, abhidhamma is very good, and so you should study it

我会说，阿毗达摩很好，你应该学学

but if you ask some other person who does not like abhidhamma

但是你如果问不喜欢它的人

he would say, no, abhidhamma is uninteresting or dull

他会说，阿毗达摩无趣沉闷

you can get no benefit from the study

学它得不到什么利益

so do not go by what other people say

所以不要人云亦云

we all are disciples of the buddha

我们都是佛陀的弟子

the buddha always advice us to find out things for ourselves

佛陀总是让我们自己找答案

when we find out for ourselves that

当我们自己发觉

it is beneficial to us, then we should follow it.

阿毗达摩是有益的，我们就要去照着做

so here also

同样

try to find out for yourselves whether it is beneficial

自己去找答案，它是否有利益

and practice, i mean to study abhidhamma or not

去修习，决定要不要学阿毗达摩

and if you find it’s beneficial for you

如果你觉得它对你有利益

if you find it’s worthwhile to study, then do it by all means

如果你觉得值得去学，就好好学

if you think that it is not valuable after

如果你觉得它没价值

finding out for yourself after studying it, you may leave it alone

你得出这个结论，那么你就别学

so abhidhamma is something that is,

所以，阿毗达摩

like i said, that is essential for the correct understanding of the teachings of the buddha

我讲过，它对正确理解佛教很重要

now we go to the abhidhamma books

现在我们谈谈阿毗达摩诸论书

abhidhamma is the one of the three baskets of buddha’s teachings

阿毗达摩是佛教的三藏之一

the first one is vinaya pittaka, the second is the sutta or suttanta pitaka, the third one is abhidhamma pitaka.

三藏是：律、经、论

and abhidhamma pitaka consists of seven books

论书包括七部

[inaudible] seven books

七部论书

the first book is called Dhammasaṅgaṇī

第一部是《法聚论》

Dhammasaṅgaṇī means the classification of the dhammas

《法聚论》意思就是诸法之分类

classification of consciousness and then the mental factors arising together with different types of consciousness,

对如下诸法分类：心，与诸心一起生起的心所

and also the material properties.

还有色法

and the second book is called Vibhaṅga

第二部是《分别论》

it is the analysis of the dhammas

就是对诸法的分析

so in this book, the terms are defined with many single names and also

这部论将各种名词进行定义

the five aggregates and so on are analyzed in great detail

例如详细分析五蕴等等

and the third one is called Dhātukathā

第三部是《界论》

discussions of dhammas taught in Dhammasaṅgaṇī

讨论《法聚论》中的诸法

now here dhatu does not mean just element

这里的“界”不仅指元素

but dhatu here means all the subjects taught in the first book, that is dhammasangani

“界“指第一部论书《法聚论》里教导的所有主题。

then number four is called Puggalapaññatti

第四部是《人施设论》

designation of types of beings

施设不同种类的众生

now this is one book that is not really abhidhamma

这部论不是真正的阿毗达摩

although it is included in the abhidhamma pitaka,

虽然它被包括在论藏里 because in this book individuals are described

因为这部论书讨论了个体

or in other words, the conventional terms are used in this book

换言之，这部论用了世俗的名相

so it is not actually the abhidhamma proper

所以它不是真正意义上的阿毗达摩

and number five is Kathāvatthu

第五部是《论事》

points of controversy

各种具有争议的论点

actually this book is edited at the third buddhist council

实际上此论是第三次结集时编入的

the commentary said that

注释书说

when the buddha taught abhidhamma to the gods in Tāvatimsa Heaven

当佛陀在忉利天向天人讲授阿毗达摩的时候

and when he came to this book

当他讲到这部论时

he just mentioned like a table of contents

他只是提到目录

and taking those table of contents as the basis for this book

将这些目录作为此论的基础

venerable moggaliputta tissa at the third buddhist council preached this book

目犍连子帝须尊者在第三次结集时宣讲了此部论

now this book is actually the book of debate

这部论实际上只是辩论之书

book of debate between theravada and other opinions

上座部和其他观点的辩论

so this is also not abhidhamma proper actually

所以这部论实际上也不是真正意义的阿毗达摩

it is not easy to understand because it is in the form of debate

它不易理解，因为是辩论的形式

and sometimes if you should do not read from the beginning

有时候，你如果不是从头开始看

sometimes you may not know whether a statement is by the opponent or the defendant.

有时候你就不知道那个论点到底是正方还是反方

and sixth book is called Yamaka

第六部是《双论》

yamaks means pairs, the book of pairs.

“双”表示成对的，

means book of pairs of questions, pairs of answers and so on.

问题是成对的，回答也是成对的，等等

and the seventh is called Paṭṭhāna

第七部是《发趣论》

the book of causal relations

讨论诸缘关系的

now the seventh book is the most comprehensive

这第七部论是最全面的

and also considered to be the most profound of the seven books of abhidhamma

也被认为是七部之中最深奥的

in this book, the 24 types of causal relations are mentioned.

这部论提到二十四缘

and then the relationship between mind and mind, mind and matter, matter and mind, and so on, are described.

谈到心心、心色、色心等等的关系

we take this book to be the most profound of the seven books of abhidhamma

我们认为这部论是阿毗达摩七论中最为深奥的

I hope you all know, the buddha spent seven weeks after his enlightenment under the bodhi tree and near the bodhi tree.

我希望你们知道，佛陀觉悟后在菩提树附近呆了七周

after his enlightenment, the buddha did not preach yet

佛陀觉悟之后，并没有立刻转法轮

but he stayed under the bodhi tree for seven days and then

他在菩提树下呆了七天

went to a place and stood there and looked at the place where he sat for seven days and so on

然后他站起来看了看他坐了七天的地方

and during the fourth week,

在第四个星期里

they said that the buddha contemplated on the abhidhamma

据说佛陀审思了阿毗达摩

so when he contemplated on the abhidhamma,

当他审思阿毗达摩的时候

nothing happened when he contemplated on the first six books

审思前六部论的时候，没什么特别的

when he contemplated on the seventh book, Paṭṭhāna

当审思第七部《发趣论》的时候

six colored rays came out of his body

他的身上发出了六色光

now you all are familiar with the buddhist flag

你们都很熟悉佛教的教旗

how many colors are there in buddhist flag?

佛教旗帜上有几种颜色

actually six colors

实际上是六种

blue, red, yellow,

蓝色、红色、黄色

white and pink and then

白色，粉红，还有

the mixture of these five.

这五种颜色的混合

so altogether, there are six kinds of rays

所以一起就是六种光线

so these six kinds of rays came of the buddha

这六种光从佛陀身上发出

when he contemplated on the seventh book of abhidhamma

当他审思阿毗达摩第七部的时候

that was because the first six books

因为前六部书

although there are very difficult for us, very profound

虽然对我们而言，很难，很深奥

but for the buddha, for the buddha’s super wisdom, there are not deep enough.

但是，对于佛陀而言对于佛智而言，并不够深

so when he was contemplating on the first six books

所以，当他审思前六部论时

his super wisdom was like a big whale put in a small tank

甚深佛智就像一头巨鲸，放在一个小水箱里

that the whale could not move upon as it likes

这头鲸不能自在移动

in the same way, his super wisdom could not get enough space to move about.

同样，佛智在前六论上没有足够的空间活动

but when buddha contemplated on the seventh book

当佛陀审思第七部论时

his wisdom was like the whale put back to the ocean

他的智慧如同鲸鱼重回大海

so when the whale was put back into the ocean, he will be very glad, he will move about freely

当鲸鱼重回大海，他就非常开心因为能自由自在活动

so in the same way, when the buddha reached the seventh book,

同样，当佛陀审思第七论的时候

his super wisdom can go deep into vipassana, and vipassana was deep enough for his super wisdom to go about,

他的审思佛智可以进入内观，他的智慧可以在内观中深入

so when buddha was contemplating on the seventh book, he became very glad.

所以，当佛陀审思第七部论的时候他很欢喜

when his mind was glad, his heart became clear

他的心欢喜，所以他的心变得清澈

and when his heart became clear, the other material properties also became clear

当他的心清澈，其他色法也变得清澈

and that’s why the rays of the six color came out of the body of the buddha

所以六色光就从佛身发出

so the seventh book is said to be the most profound and also the most comprehensive

所以说，第七部论最深奥，最全面

now during the time of the buddha

在佛陀时代

it may be enough for the disciples to understand the seven books without other help.

他的弟子可以不借助帮助理解这七部论书

but as time went on

但是随着时间的推移

when the disciples began removed the buddha by time

佛子们离佛日远

they began to need some books for explanation to the seven books of abhidhamma

所以就需要对七部论书进行解释

so the commentaries were written on these seven books on abhidhamma

所以就有关于这七部论的注释

and these commentaries were later complied into one commentary by the venerable buddhaghosa

这些论书最后被觉音尊者所归总

so the venerable buddhaghosa in the fifth century AD wrote commentaries to abhidhamma pitaka

五世纪的觉音尊者为论藏写了注释

he wrote means, actually he edited and translated the existing commentaries written in sinhalese language

实际上他是编辑和翻译了已有的僧伽罗语注释书

so even though venerable buddhaghosa lived in the fifth century

虽然觉音尊者生活在五世纪

what he wrote in the commentaries go back to the time of the buddha himself.

但是注释书里的内容可以追溯到佛陀时代

what is why we have so much respect for the commentaries.

所以我们对注释书抱有极大的尊重

we do not believe that venerable buddhaghosa wrote these commentaries all by himself.

我们不相信觉音尊者自己写了这些注释

actually he was just a compiler and the translator of the existing commentaries

实际上他只是对已存的注释书进行编译

and that go back to the time of buddha himself

而这些注释书可以追溯到佛陀时代

that’s why we have so much respect for the commentaries.

所以我们对于注释书极为尊重

and also without the help of commentaries,

并且，如果没有注释书的帮助

in many places we cannot understand the teachings of the buddha.

佛陀的很多教法我们就无法理解

there appear the commentary on the abhidhamma pitaka written by venerable buddhaghosa

觉音尊者给阿毗达摩写了注释书

but as time went on again

但是随着时间的推移

even the commentaries are not easy to understand

即便是注释书，也不容易理解了

so we need another type of explanation called subcommentaries.

所以我们需要另外的解释它被称为复注

so in the seven, about seventh century AD

所以大概在公元七世纪

the venerable ananda,

阿难尊者

not the buddha’s personal attendant ananda

这个不是佛陀的侍者阿难

another ananda wrote the subcommentaries

这个是写了复注的阿难

again those subcommentaries were explained by venerable Dhammapāla after the seventh century.

七世纪后，这些复注又被法护尊者进行了解释

so there are three levels of commentaries for the abhidhamma pitaka

所以，对于阿毗达摩有三个层次的注释

the first is commentaries, the second is subcommentaries, the third is sub-subcommentaries.

注释书、复注、复复注

and then later the authors wrote treatises on abhidhamma

后来，又有人写了关于阿毗达摩的著述

both in pali language and in other languages as well.

用巴利语写，或者用其他语言写

so there are now many books on abhidhamma, books in pali and other languages

所以，现在有很多关于阿毗达摩的各种语言的书籍

now as i told you before,

我之前告诉过你们

it is almost impossible to go into abhidhamma pitaka without the basic knowledge

没有基础知识，研究阿毗达摩几乎不可能

and the basic knowledge of abhidhamma we find it difficult to get

并且关于阿毗达摩的基础知识，我们也觉得很难获得

because you have to go through all seven books

因为，你们要研究所有七部论书

in order to know which is essential which is not

才能了解哪些是关键内容，哪些不是

and so to our joy,

让我们感到欣慰的是

there appeared in the eleventh century,

在11世纪的时候，出现了

a book called Abhidhammatthasaṅgaha

一本叫《摄阿毗达摩义论》的书

this book, the original of this book is the abhidhammatthasaṅgaha

这本书《摄阿毗达摩义论》

this book is the translation of explanation of that book

是我手上的这本就是它的译本

so that abhidhammatthasaṅgaha was written by a native of south india, his name was Anuruddha

《摄阿毗达摩义论》这本书是南印度人写的，名字叫阿耨楼陀

all the fundamental teachings of abhidhamma are treated in this small book

阿毗达摩的要义都 浓缩在这本书里

and this small book is the most popular handbook for the study of abhidhamma

这本小书是学习阿毗达摩最流行的手册

it is indispensable guide to abhidhamma

是关于阿毗达摩不可或缺的指导

and it is there a textbook for abhidhamma especially in Myanmar

是缅甸关于阿毗达摩的教科书

in myanmar,

在缅甸

where abhidhamma is the compulsory subject

阿毗达摩是必修课

for all monks nuns and novices

所以出家二众都要学

the abhidhammatthasangaha is learnt by all monks, nuns and novices

他们都要学《摄阿毗达摩义论》

now if you become a novice,

出家之后

and if you decide to be a novice or monk for life some period of time

不管你是长期还是短期出家

then immediately after your ordination, you will be given this book,

剃度之后，就立刻给你这本书

I mean the original of this book and you have to memorize it

就是这本书的巴利原本，你就要背诵下来

even though you do not know the meaning of the…you have to memorize it first

即便你不知道它的意思但是你要先背诵下来

because we had the saying, we put the book in our stomach

因为我们有一句话说：要把这本书放在肚子里

so once it’s in our stomach, we can digest it any time we like

当你把它放到肚子里后，就可以随时进行消化

and so first we take the book by heart and then try to understand the meaning of it

所以，我们首先背下这本书然后尽量去理解意思

so the abhidhammatthasangaha came to be very popular in Myanmar

所以说《摄阿毗达摩义论》在缅甸很流行

theravada buddhism was introduced to upper burma

上座部佛教进入上缅甸的时间

in the 11th century AD

是公元11世纪

ever since that time, abhidhamma has been a very popular subject with myanmar monks

从那时开始，阿毗达摩就是缅甸僧人最流行的科目

many treatises were written in myanmar

在缅甸，有许多关于它的论著

or in pali and in burmese

缅文的和巴利语的都有

so and in a book published in 1968, in the introduction of that book

在1968年出版的一本书的序言里

all the treatises of the abhidhamma available or listed there

列出了能收集到的关于阿毗达摩的所有论著

and there were 333 treatises at that time

那时候一共有333本

by now it might have been more than that

现在肯定超过这个数字了

and then there are what are called night lessons in myanmar

在缅甸有所谓“夜课”的说法

night lessons means we study abhidhamma during the day

夜课的意思是，我们白天学习阿毗达摩

and then at night we go to the teacher

晚上我们就去老师那里

no lights, or very faint light

没有灯，或者光线很暗

we recall to the teacher without books

我们复述给老师听，不看书

and then we recite what we have learnt during the day

然后我们背诵我们白天学到的内容

and the teacher would give explanations to what we have learnt

老师也会对我们学习的内容进行讲解

and so we learn in that way

我们就是这样学习的

and that is very good method of making yourself familiar with

这是种很好的方法，让你熟悉

the intricacies of abhidhamma

阿毗达摩的复杂内容

i think because of these night lessons

我觉得，正因为这种夜课

burmese monks are more familiar with abhidhamma than the monks from other countries.

缅甸僧人比其他国家的僧人更熟悉阿毗达摩的内容

we have to thank our ancient teachers for creating this kind of study

我们要感谢我们古代的老师创立这种学习的方法

so it is a compulsory subject for every monk, novice or nun

这对于出家二众，是必修课

also many laypeople study abhidhamma,

很多在家人也学阿毗达摩

and they even wrote books on abhidhamma,

他们甚至对于阿毗达摩也有著述

there were teachers on abhidhamma among laypeople.

在家人中也有讲授阿毗达摩的老师

now

现在

we take to abhidhammatthasangaha

我们继续讲《摄阿毗达摩义论》

there are english translations of that book

这本书有几种英译本

and the first one is called Compendium of Philosophy

第一本名字是《哲学纲要》

by U Shwe Zan Aung.

作者是吴雪赞昂

he was a burmese gentleman

是一位缅甸在家男众

so he translated the abhidhammasantthasangaha with a long introduction

在这个译本前，他写了一个长长的前言

so his introduction is very good,

这个前言写的很好

and maybe even better than the translation of the book itself.

或许比这本书的译文更好

so there are 76 pages of the introduction of that book

这个译本的前言有76页

on different topics of abhidhamma

对阿毗达摩的不同主题进行了介绍

the second book

第二个英译本

is called Abhidhamma Philosophy, Volume 1 by Bhikkhu J. Kashyap.

名字是《阿毗达摩哲学》卷二，作者是迦夏帕比丘

it first appeared in 1942 1942年初次印刷

he wrote two books, two volumes on abhidhamma

他写了两卷关于阿毗达摩的书

and the first volume is the translation of the abhidhammatthasangaha

卷一翻译了《摄阿毗达摩义论》

and the second volume is brief description of the second book of abhidhamma

卷二就简要地介绍了《分别论》

and the third translation is called A Manual of Abhidhamma by venerable Nārada Thera.

第三个译本是那拉达长老的《阿毗达摩手册》

he is a very well known teacher from Sri Lanka.

他是非常著名的斯里兰卡法师

and his manual first appeared in 1956.

这本手册1956年出版

and it has come through various editions

后来再版了很多次

and the last one

最后一个译本

is the Comprehensive Manual of Abhidhamma, that is now in your hands

就是你们手头上的《阿毗达摩综合手册》

it is a totally revised edition of number three, that is the manual of abhidhamma

它完全是第三个译本《阿毗达摩手册》的修订版

now

现在

general editor bhikkhu bodhi first tried to edit just a little bit the manual of abhidhamma

这个译本的总编辑菩提比丘开始只是想对《阿毗达摩手册》稍作修订

but as he went along

但是当他开始修订后

he found that he must do anew

他发现他必须重新翻译

so actually although this book is said to be

实际上，虽然我说这本书

a late edition of the manual of abhidhamma by narada thera

是那拉达长老《阿毗达摩手册》的最新版本

it is actually a new translation.

实际上它是一个新的译本

and this book, when he wrote this book, he was aided by one burmese monk

当他翻译这本书的时候有一个缅甸僧人协助他

who is now in england, U Revata Dhamma

这个僧人是现居英国的乌•雷瓦德•达摩尊者

and the charts in this book, the charts that i used at my classes.

这本书的图表，我曾经用于教学

one of my students sent these charts to him

我的一个学生，把这个图表寄给乌•雷瓦德•达摩尊者

and he found that helpful and asked permission to include the charts in this book.

他觉得很有用，就让我准许他使用在这本书里

so we will use this book at this class

我们在课堂上就用这本书

and as much as you can, I would like you to read

如果你们有精力，我希望你们读读

if you can please read some pages before you come to the class

有精力的话，就在课前预习几页

now about abhidhamma

现在谈谈阿毗达摩的来源

the traditional belief about abhidhamma

关于阿毗达摩，传统的信仰

the commentaries explained that buddha taught abhidhamma to gods not to human beings

注释书里，佛陀对天人宣讲阿毗达摩，并非对人讲

now in the seventh year after his enlightenment,

佛陀觉悟之后第七年

the buddha showed what is called twin miracle

他示现了“双神变”，同时变出水和火

at the city of Savatthi.

事情发生在舍卫城

then after the twin miracle he went up to tavatimsa heaven

示现双神变后，他升到忉利天宫

and there he preached abhidhamma for three months nonstop.

他不停息地宣讲了三个月的阿毗达摩

his mother who died seven days after giving birth to him

佛陀的母亲在生下他七天后就去世了

was reborn as a deity in tusita heaven

因此投生到了兜率天成为天人

and he or she

是男仙人，还是女的？

we believe that buddha’s mother was reborn as a male deity

我们相信佛陀的母亲是投生为男仙人

so he came down to tavatimsa heaven

这个仙人来到忉利天

and buddha taught to him and other deities the abhidhamma

佛陀向他和其他天人宣讲阿毗达摩

so it was in the seventh year after his enlightenment

此事发生在佛陀觉悟之后第七年

it is said that buddha taught abhidhamma to the celestial beings and his mother in gratitude of his mother

据说佛陀为了报母恩，向天人和他母亲宣讲了阿毗达摩

now when he taught abhidhamma, when he preached abhidhamma

当他宣讲阿毗达摩的时候

buddha taught nonstop for three months

连续不间断宣讲了三个月

now there comes the question

问题来了

how can buddha who was a human being

佛陀也是人

could sit for three months

怎么可以持续坐三个月

and taught without taking food,

不吃东西，一直讲法？

without attending to his personal bodily needs

人有三急，佛陀没有么？

but the commentaries explained that

但是注释书对此也作了解释

when he was preaching

佛陀讲法的时候

to the gods in the tavatimsa heaven

在忉利天宫对天人讲法时

and it is time for him to go for alms round

托钵乞食的时候到了

and he created an image of himself

他就创造了自己的一个分身

and made a resolution that

决意

the created image preach to the gods abhidhamma during his absence

在自己乞食的时候，让这个分身对天人说法，

so after creating the image of himself

创造了这个分身之后

he went down to the human world

他就下落到人间

and it is said that not all the deities had knew that buddha had left

据说并不是所有天人都知道佛陀离开了

only those who had power, great power knew that

只有具有极大神通的天人知道

so he went down to human world

佛陀下到人间

he decided he went to the northern continent

他来到北印度

and colleceted food there

在那里乞食

and then buddha went to the himalayas and he took his meal there

在喜马拉雅山脚下吃了饭

so to that place, the venerable sariputta

在那个地方，舍利弗尊者

went and attended on the buddha

去侍奉了佛陀

so when buddha met sariputta in that way, buddha said

当时佛陀对舍利弗尊者说

sariputta, i have taught abhihamma this much

舍利弗，我已经讲了一些阿毗达摩

in the interval from yesterday to today

在昨天和今天的一段时间内

i have taught these topics

我讲了这些主题

what sariputta heard from the buddha just

舍利弗从佛陀那里听到的

maybe just a table of contents

大概只是一个目录

he was able to understand exactly what the buddha taught

他能彻底了解佛陀教授的内容

because he was, as you may know, the best or the foremost

因为你们知道，舍利弗在诸弟子中

among the disciples who possessed wisdom

以智慧第一著称

actually he was second to the buddha in wisdom

实际上他的智慧仅次于佛陀

so when the buddha said I have taught abhidhamma from

所以当佛陀告诉他，我宣讲了阿毗达摩

such a place to such a place

从某某处讲到某某处

he understood what the buddha taught

他明白佛陀讲的是什么

and then about evening, buddha went back to tavatimsa heaven,

大概到了晚上，佛陀回到了忉利天宫

and took his place and continued his teaching of abhidhamma

继续坐下，宣讲阿毗达摩

now the venerable sariputta

现在谈谈舍利弗

everyday, went back to, where he was living

他回到他常住之地

and he taught abhidhamma to his 500 disciples

他向他的五百弟子宣讲阿毗达摩

so that was done everyday for three months

每天宣讲，持续了三个月

but when he taught to his pupils

当他向他的弟子们讲法时

he made it understandable for his disciples

他宣讲的方式就是让他的弟子们都能听懂

that means he did not teach everything he knew about abhidhamma

就是说，他并没有将他所有的阿毗达摩知识讲给弟子们听

he taught the abhiddhamma just enough for them to digest.

他只是讲一些刚好能让弟子们吸收的内容

so this went on everyday

这样每天讲法

and it is said his teaching to his disciples,

据说他对他的弟子们讲法

buddha’s teaching to the gods,

佛陀对天人讲法

at the same time

这两者是同时发生的

now, these 500 pupils of sariputta had a past

现在，舍利弗的五百弟子的过去世

in one past life, it is said, that they were born as bats

在过去某世，这五百弟子都是蝙蝠

so as bats, they were living in a cave

这些蝙蝠都住在洞里

and in that cave there were two monks

在洞里，有两个僧人

who were studying abhidhamma

他们在里面学习阿毗达摩

so they recited abhidhamma everyday in that cave

他们每天都在洞里背诵阿毗达摩

and those bats listened to the chanting of abhidhamma by those monks.

这些蝙蝠天天听这两个僧人背诵阿毗达摩

they may not know it was abhidhamma, but

它们可能不知道阿毗达摩

since the chanting was good, they paid attention to it

但是因为僧人诵经很好听，这些蝙蝠也就喜欢听

and so when they died

这些蝙蝠后来死了

it was said that they were reborn as devas or celestial beings

据说它们都投生为天人

and from that existence, devas reborn as human beings

后来从天人又投生为人类

so they were reborn human beings, these 500 got together

当他们投生为人时，这五百个人凑到一起

and entered the order with venerable sariputta as their teacher.

出了家，成为舍利弗尊者的弟子

so venerable sariputta taught them abhidhamma everyday and

所以舍利弗尊者每天给他们宣讲阿毗达摩

they were the first human beings who ever studied abhidhamma

他们是最早学习阿毗达摩的人

so we see that we have three versions of abhidhamma

所以阿毗达摩有三个版本

the longest version that buddha taught to the celestial beings

佛陀对天人宣讲的是最长的版本

and the shortest version that buddha taught to venerable sariputta

佛陀对舍利弗尊者宣讲的是最短的版本

and the, neither too short nor too long version

不长也不短的那个版本

that venerable sariputta taught to his pupils

就是舍利弗尊者给他的弟子宣讲的

and fortunately, that version that middle length version

很幸运，刚刚适中的那个版本

was recorded at the first buddhist council

在第一次结集的时候，被记录下来

if the first version, the longest version was to be recorded

如果第一个超长版被记录下来

there will be too voluminous books

那可真是卷帙浩繁

because it is said buddha taught very fast

因为据说佛陀说话很快

buddha can say 128 words when an ordinary person says one word.

普通人说出1个字，佛陀就能讲128个

so he could speak 128 times faster than ordinary man

所以佛陀讲话的速度是普通人的128倍

and so we can imagine how voluminous abhidhamma would be if we had to recall that all he taught to the celestial beings

所以我们可以想想，如果记下佛陀对天人宣讲的阿毗达摩，那该是多么地卷帙浩繁

because he taught there day and night without stop.

因为佛陀当时日夜不停地宣讲

so the abhidhamma pitaka we now have

所以我们现在所拥有的阿毗达摩

that is the one that is neither too long nor too short

不长也不短

and even that version occupies, how many pages?

即便是这样的版本，多少页？

4981 printed pages of the sixth buddhist council edition.

根据第六次结集的版本，4981页

and those pages do not show the ellipses in full

这些还不包括省略掉的部分

there are many places we are

有许多地方

what is to be repeated is not repeated

因为重复，所以就省略了

if we fill in all the ellipses in the books

如果把书中省略的地方补全

it will come to ten thousand pages or more

可能就要超过一万页

so abhidhamma pitaka is one of the pitakas that is

所以阿毗达摩

big in volume and it is profound

内容多，并且深奥

that profound abhidhamma was made accessible to us by the teachers of ancient times

这么深奥的教法，得益于以前的老师我们今日才得以遇到

one of those teachers was venerable Anuruddha

其中一个就是阿耨楼陀尊者

who wrote the abhidhammatthasangaha

他写了《摄阿毗达摩义论》

that abhidhammatthasangaha, actually there were other treatises also

实际上还有别人写的论著

but abhidhammatthasangaha was the best of them

但《摄阿毗达摩义论》是最好的

so it became very popular with the students of abhidhamma

所以在学习阿毗达摩的人中非常流行

we will study this abhidhammatthasangaha at this class

我们也会学习这本《摄阿毗达摩义论》

when you study abhidhamma, i would like to ask you to be patient.

当你们学习阿毗达摩的时候，希望你们能有耐心

you may have many questions

你们可能有许多问题

but i always say, abhidhamma is like a jigsaw puzzle

我常常说，阿毗达摩就像拼图游戏

Until you put in the last piece,

在你拼好最后一块前

the picture is always incomplete.

图像就不会完整

so until you go to the, you reach the end of the book

所以，在你学完这本书之前

your understanding of abhidhamma will always be incomplete

你对阿毗达摩的理解就不会完整

so please be patient with it,

所以请多一些耐心

and also you will be learning pali words

你同时也要学习巴利词汇

please do not be afraid of pali

不要害怕巴利语

because sometimes the english translations are not accurate

因为，有时候英译不准确

although we may use these words as the translation of pali words

虽然我们用这些词翻译巴利语

they are not accurate

但是并不准确

so we may use the english words, but first we must understand what that word means

所以我们可以使用英语词汇，但首先要明白这个词的意思

for example the word consciousness

例如，心这个词

now we translate what in pali citta or viññāṇa as consciousness

巴利语的citta和vinnana，我们都翻译成心

because we can not find any better words,

因为我们找不到更好的词

we use this word consciousness for the word citta or viññāṇa in pali

我们就用“心”这个词翻译巴利语的citta和vinnana but the word consciousness for citta or viññāṇa is not accurate

但是“心”这个词翻译

citta或vinnana，并不准确

as you will learn later

你以后会学到

we are never without consciousness

我们时刻离不开“心”

even we are deep in sleep there is consciousness according to abhidhamma

即便我们进入深度睡眠根据阿毗达摩，“心”也存在

sometimes we may have fainted and say we are unconscious

有时，我们晕过去，或者说无意识

even at that time there is consciousness according to abhidhamma

根据阿毗达摩，即便是这时候，“心”也存在

so to call citta consciousness

所以将citta翻译成心

if we understand the word consciousness in usual sense

如果我们理解的“心”是通常意义的心

that we may misunderstand

我们就可能产生误解

so

所以

it is good always to learn the pali words

经常学习巴利词汇很好

so that we understand properly what the word means

这样我们就能正确理解词的意义

so please do not be afraid of the pali words

所以，不要害怕巴利词汇

you may be learning many things

你可能要学很多东西

whenever you study in your subject

当你学习新的科目

you have to memorize some words

你必须背诵一些词汇

and that is inevitable

这是不可避免的

if you study zen, you will learn japanese words also

如果你学禅，你也要学习日语词

if you learn yoga, you will learn sanskrit words and so on

如果你学瑜伽，就要学梵语词等等

so here also you will learn pali words,

所以在这，你就要学巴利词汇

so please do not be afraid of pali words

所以，不要害怕巴利词汇

because pali is a language that we believed was used by buddha himself.

因为，我们认为佛陀也讲巴利语

and to say something in pali, makes us very very happy

所以讲讲巴利语，能让我们很开心

that is why when at the services we still use pali

所以在佛事中，我们还是用巴利语

when we chant we chant in pali and so on

我们唱诵的时候，也用巴利语，等等

so please do not be afraid of pali words

所以，不要害怕巴利语

after some time, or after you get acquainted with some pali words

当你熟悉一些巴利语之后

i can say you will prefer to use pali words then

可以说，你就更喜欢巴利语

you will not want to use the english translations

你就不想用英译本了

so please be patient with abhidhamma

所以，请对阿毗达摩有耐心

and do not be afraid of pali words

也不要害怕巴利语

i thought i could cover the second topic also

我原本也想讲讲第二个主题

now it’s 9:15

但是已经九点一刻了

so today will stop here.

今天我们到此结束

disk01track03

yesterday, we looked at abhidhamma from a little distance

昨天我们远瞰了阿毗达摩

so today we will go closer to abhidhamma

今天我们走近一点看看

before we get into the abhidhamma proper

在进入真正的阿毗达摩之前

we need to understand

我们需要了解

the two kinds of truths

二谛（两种真理）

two kinds of truths taught in buddhism

佛教的二谛

it is strange that in buddhism

奇怪的是在佛教里

that it is not one truth

不只是一个真理（谛）

there are four truths taught in buddhism

佛教里教导了四圣谛

and truth is a relative term

“谛”是个相对的词语

and so it may mean different things to different people

对于不同人，可能意味着不同的内涵

so if you ask a christian,

如果你问一个基督徒

what truth is

真理是什么

then he would give one answer

他会给你一个答案

if you ask a buddhist

如果你问一个佛教徒

he would give another different answer

他会给出不同的回答

although people say that there is only one truth

虽然人们说真理只有一个

and teachers express it in different ways

但是人们用不同的方式表达这个真理

even that one truth is difficult to define

即便是一个真理，也很难定义

so for buddhists the truth is one thing

对于佛教徒，真理是这样

and for other, people of other religion

对于其他宗教徒

truth may mean differently

真理可能有不同的内涵

so we must understand

所以我们要明白

what truth means in buddhism

佛教的真理是什么

and in buddhism truth is just explained as something that is not untrue

佛教里的真理，是不虚妄的

that means that is not otherwise than it’s stated

意思就是如其所是的陈述

and something that is true

如果某件事是真实的

that is true to what has been described of, it is called truth

就像已经形容的那样，这就是真理

that truth is true either in conventional sense or ultimate sense

真理可以是世俗的意义上的，也可以是究竟意义上的

and in buddhism, truths need not be good

在佛教里，真理不需要是善的

or lofty necessarily,

也不必定是高尚的

good or lofty

善或者高尚

it may be anything that is true

任何事物都可能是真实的

so that is why craving which is unwholesome mental state

所以贪是一个不善的心所

its the second noble truth

也是第二圣谛

the noble truth of the origin of the suffering

苦集圣谛

so in the teachings of the buddha

所以在佛教里

even craving which is unwholesome mental state

即便贪是个不善的心所

it’s a truth.

也是真理

just as craving is truth, so is mindfulness

如贪一样，正念也是真理

wisdom, faith

智、信

loving-kindness, so they are also truth.

慈，这些也都是真理

so there are two kinds of truths, the conventional truth and ultimate truth.

所以真理有两种：世俗谛、究竟谛

and conventional truth means something that conforms to the people and the usage of the people

世俗谛意思就是和世人的习惯用法一致

that is true by convention

就是约定性的真实

suppose i ask you how you came to the class

如果我问你们如何来听课

i think you will answer: i came in the car

我想你们会说：我坐车来的

when you say i came in the car

当你说：我是坐车来的

you’re expressing a kind of truth

你的表述就是某种真理

because when you say you came in the car you’re not lying to me

因为当你说你坐车来，你没有对我撒谎

you’re saying what is truth you’re coming in the car

你讲的是真实的：你坐车来

but if we analyze the car

但是如果我们分析汽车

if we take the parts of the car one by one

如果我们把汽车拆分掉

and put in different places

分开放置它的零部件

then we lose the car there is no car

我们就会失去汽车，就没有汽车

the wheels are not car, the body is not car, the engine is not car

车轮子不是车，车身也不是车发动机也不是车

the seats are not car

座位也不是车

but when they’re put together in a sudden way

但是当我们突然将这些放一起

we call it a car

我们将之称之为汽车

so

所以

if the ultimate analysis there is no car

从究竟的分析而言，没有汽车

just the parts

只是零部件

but

但是

when these parts are put together in a sudden way

当这些零部件突然被放在一起

we call it a car

我们称之为汽车

we call it means all of us agree

我们这样称谓它，意思是大家约定

to call it a car

称谓它“汽车”

so by convention it is true that we came here in a car

所以从世俗谛而言，我们坐车来，这是真实的

but in the ultimate analysis

但是究竟去分析

we don’t came here in a car

我们没有坐车来

we use the vehicle that is four wheels, body, the seats and so on

我们使用一个交通工具：四个轮子有身子，有座位，等等

so everything in the world that we experienced

所以我们体验到的，这个世界的所有事物

is true only to convention

只是从世俗意义上讲是真实的

we can take many examples of this

我们可以举很多这样的例子

now a house, we live in a house

房子，我们住在房子里

so when we say we live in a house

当我们说：我们住在房子里

the way again, stating the truth, we’re not lying

这也是一种真理，我们没有撒谎

but if we take the different parts of the house apart

但是如果我们拆分掉这所房子

then we lose the designation house, there is no house, just the parts

我们就失去这所房子的施设，就没有了房子，只是些构件

so

所以

conventionally,

从世俗意义上

a house is a truth

“房子”是一种真实的表达

conventionally, a car is a truth

从世俗意义上，“汽车”也是真实的表达

the same with a human being

同样，“人”也是

then we call a person man

当我们称一个人为“男人”

so when we say he is a man

当我们说：他是一个男人

we are stating a truth

我们在陈述一个事实

he is a human, male human being

他是人，是男人

and so, it is a truth

诸如此类，这是真实的

but in ultimate analysis

但是从究竟上分析

again, we don’t have a man

同样，“人”不存在

a man is nothing but a combination of mind and matter

人什么也不是，不过是名色的结合

what is true in a human being and a man

所以人的真实情况是

is mind and matter, and not the man

名色的结合，并不是人

the same with a woman

女人也是同样的

so

所以

there are always these two kinds of truths

所以，这两种真理

in everything in the world

适用于这个世界的万物

and this conventional truth

世俗谛

it’s called in pali Sammuti-sacca

巴利语是：sammutisacca i want you to be familiar with the pali words also

我希望你们熟悉巴利名相

the sammuti means convention sammuti意思是世俗的

agreement of the people

世人的约定

so the truth by agreement, truth by convention

所以是约定的真理，世俗真理

and this sammuti sacca is also called Paññatti or concept

世俗谛，同样被称为“概念”

and there are two kinds of paññatti

有两种概念

the first one is as we see on the screen, Nāma-paññatti

第一种，屏幕上有：名字概念

name concept

名字概念

name concept means

名字概念意思是

names given to different objects

赋予不同对象的名称

it is called name concept or in pali Nāma-paññatti

被称为名字概念

because it makes things noun

因为它让事物有名称

the name makes things noun, that means

名字让事物有名称，意思是

the names denote things

名字指代事物

and the other paññatti is Attha-paññatti or thing concept

另外一个概念就是：意义概念

thing concept means the object or beings denoted by the name concepts

意义概念指名字指称的对象或存在

or we always have these two kinds of concepts: name concept and thing concept

所以我们有这两种概念：名字概念和意义概念

with regard to things we experience or we come into contact with

这是对于我们体验或接触的事物而言

now for example

现在举例

again, let us take the car

再用汽车进行说明

now the name car or the word car is a name concept

汽车这个词是名字概念

because the word car denote the thing which we call a car

因为汽车这个词指称我们称之为“汽车”的东西

and the thing which is a car is the thing concept

汽车这个东西，就是意义概念

so there are two concepts regarding the car

所以对于汽车而言，有两种概念

one is name concept and the other is thing concept

名字概念和意义概念

so the word car is name concept, and the car itself is a thing concept

所以“车”这个词是名字概念，车本身是意义概念

when we say a man

当我们说：一个男人

now the word man is a name concept

“男人”这个词是名字概念

and the person who we call man

我们称之为男人的人

a human being,

人类

a male human being

男性

is thing concept

这就是意义概念

so all names or nouns are name concept

所以所有名字、名词都是名字概念

and the things or meaning denoted by or represented by these names are called thing concept.

由这些名字指称或者代表的事物或者意义，是意义概念

so everywhere we get these two

我们随时可以有这两者

and out of these concepts

从这两个概念中

we take, or we extract the ultimate reality

我们萃取“究竟法”

now when we say a man,

当我们讲：一个男人

the name or the noun man is the name concept

这个名称或者名词就是名字概念

and the man, the person we call a man is thing concept.

我们称之为男人的，就是意义概念

and from this thing concept

从这个意义概念里

we extract the ultimate reality that is mind and matter

我们萃取出究竟法：名、色

so what we call man is a combination of mind and matter

所以我们称之为男人的，是名色的组合

and so what is real in the man is just mind and matter

所以，男人中真实的东西只是名和色

and not the man, because if we analyze the man into mind and matter

并不是男人，因为如果我们分析这个男人到名色

we lose the man himself

就不存在这个“男人”了

so everywhere we can get this three things

所以，我们处处都有这三者

name concept, thing concept and reality.

名字概念、意义概念、究竟法

now in the example of a car,

在汽车这个例子中

we may say that the word car is name concept

我们可以说“车”这个词是名字概念

and car itself is thing concept

车本身是意义概念

and the parts of the car are ultimate realities.

汽车的部件是究竟法

now again

同样

this is just an example

这仅仅是个例子

because if we take the parts of the car,

因为如果我们拆分汽车的部件

if we look at the parts of the car

我们观察汽车的部件

they themselves are concepts.

这些部件也只是概念

what is real in the part is the material particles

部件里真实的东西是色聚

the very very small material particles

非常小的色聚

so the ultimate reality in the parts is the material particles

所以，汽车部件里的究竟法是色聚

so with regard to conventional terms,

与世俗谛的名相相关

we have these three things,

我们有这三者

name concept, thing concept and ultimate reality

名字概念，意义概念，究竟法

and this concept is said to be timeless

概念是不具有时间性的

now timeless means we can not say a concept is present, or past or future.

不具时间性，意思是我们不能说概念是在现在、过去或未来

because the concepts exist only in our imagination

因为概念只是在我们的想象中存在

we just think of these concepts

我们只是思维这些概念

they have no intrinsic existence of their own

他们没有自身的固有属性

so we think of the combination of mind and matter as man or woman

我们思维名色组合成的人

and we think of the combination of parts as a car, a house and so on

我们思维由零件组成的车或房子

but we do not know when the concept came into being whether it is present or future

但我们不知道概念什么时候存在是现在，还是未来

simply because it has no real existence of its own

因为概念自身并不是真实的存在

because concept just exists in our imagination

因为概念只是存在于我们的想象中

and it has no division into present or past or future

不能归入现在、过去或未来

it can not become the object of vipassana meditation.

不能成为内观禅修的所缘

when we practice vipassana meditation

我们修习内观禅修时

we try to see the arising and disappearing of the object

我们尽力去观察所缘的生灭

but we do not know when the concept arises and when it will disappear.

但是我们不知道概念什么时候生灭

because sometimes concept may seem to disappear

因为有时候概念看起来灭去了

but actually they do not

但实际上没有

now the buddha was a hermit Sumedha

佛陀过去世做过隐士，名字叫善慧

during the time of buddha Dīpaṃkara

当时住世的是燃灯佛

now that concept that name sumedha

善慧这个概念，或名字

seem to be present at the time when sumedha was living

看起来存在于这个隐士住世的时候

and he aspired for buddhahood in the present of buddha dipamkara and so on.

在燃灯佛时，这个隐士志求佛果

but after he passed away

后来他去世了

the concept sumedha seem to have disappeared

善慧这个概念看起来消失了

but actually it did not

但是实际上并没有

because later on when buddha related his past life as sumedha

因为后来佛陀在叙述他过去世为善慧的时候

it seemed to come into being again

这个概念好像又重生了

and this name sumedha will go on in our minds

这个善慧的名称会一直在我们的心里

say, as long as the world lasts

可能要持续到世界的末日

even, it may be go on into the other worlds

它甚至可能传到其他世界

so paññatti or concept has no time frame

所以概念没有时间性

that is why paññatti can not become the object of vipassana meditation

所以概念不能成为内观禅修所缘

now the other truth is ultimate truth.

还有一个究竟谛

and in pali is called Paramattha-sacca

巴利语是：paramattha-sacca now sacca means truth sacca意思是真理

and paramattha means ultimate pramattha意思是究竟的

the final, final thing, or final truth

极终之物，或者极终真理

now the ultimate truth is that which conforms to reality

究竟谛是与究竟法一致的

that means which we can really experience

意思是我们可以体验

now for example,

例如

we take consciousness, consciousness is called an ultimate reality

我们以心为例，心属于究竟法

because it has existence of its own

因为心本身是存在的

and we can experience this consciousness in our minds

我们可以体验到心

and we know when consciousness arises we know that it arises,

当心生起时，我们知道

when it disappears, we know it disappears

当心灭去时，我们也知道

so consciousness is called an ultimate truth

所以，心被称为究竟法

it has existence of its own

它本身是存在的

now you’re listening to me,

你们现在听我讲课

and you have hearing consciousness at every moment you hear my voice

当你听到我的声音时，你们就生起耳识

so you know that consciousness is a reality

所以就知道心是究竟法

now when you see something that is a seeing consciousness in your mind

所以当你看到某物，心里就生起眼识

and you experience

你就有看的体验

and so you know that seeing, or seeing consciousness is a reality

所以，眼识也是究竟法

so the ultimate truth is that which conforms to reality which has its own existence.

所以究竟谛与究竟法一致，本身存在

and it is called paramattha in pali

巴利语叫：paramattha and paramattha is defined as the ultimate thing or the correct thing

究竟法被定义为极终的事物或者是正确的事物

it is called ultimate thing or correct thing

被称为极终事物或正确事物

because it is real as it is,

因为它如其所是

it is not otherwise than it’s stated

如所叙述的一致

that means consciousness is something that is aware of the object

意思是心就是对所缘的觉知

so when it is described as something that is aware of the object

当用“对所缘的觉知”来形容心时

it is the real awareness of the object not otherwise

是说对所缘的真实觉知，不是别的

and so it is called ultimate thing or correct thing, or in pali paramattha

所以被称为极终物，或真实物

now it is not like things as magic shows or mirage

所以这不像是幻术，或海市蜃楼

now that magic shows

那些幻术

the magicians show us things that are not real

魔术师的表演是不真实的

but we think that they are real

我们认为它真实

sometimes they may put a woman in a box

有时候他们将一个女人放到盒子里

and then they may cut her into different parts

将她切成几段

and we think that the woman is really cut

我们觉得那个女人真的被切断了

because they’re so realistic

因为看起来那么真实

but actually it’s just an illusion

但是实际上，不过是幻觉

and the same with other magic tricks

其他魔术表演也是如此

so at the magic shows,

所以幻术

whatever it shows, it’s always an illusion

无论如何，都是假象

they’re not real

它们并不真实

but this ultimate truth is not like magic shows.

但是究竟法，不像幻术

they’re real, they have their own existence

它们是真实的，本身存在

and also mirage

再谈谈海市蜃楼

i hope you have seen mirage in your life

我希望你们见过海市蜃楼

i was told that you do not have seasons in singapore

据说新加坡四季不分明

especially in summer when it is hot then you can see mirages

特别是在夏天，天热的时候，你就可以看到海市蜃楼

so they seem to be water

它们看起来像是水

and you think that is water at some distance

你认为远处有水

and then you follow that water and

你朝着那水走过去

moves from you as you move

你走过去，那水也移动

and so actually there is no water, but you think that is water

实际上并没有水，你觉得那是水

so the mirage is actually an illusion not a reality

所以海市蜃楼实际上是幻觉并不是真实存在的

the paramattha or ultimate reality is not like mirage it is real

究竟法不是海市蜃楼，是真实的

and also it can be seen by oneself

可以被自己观察到

it can be realized by oneself

可以被自己体证到

it can be experienced by oneself

可以被自己体验到

now things known from hearsay may or may not be real

道听途说的事情或真或假

say, we hear about something, that something from some other person

例如，我们从别人那里听说某事

and that may be real or that may be not

可能是真的，也可能不是

but the ultimate reality is not like that

但是究竟法不是如此

ultimate reality is something that we can see for ourselves

究竟法是我们自己可以观察到的

that we can experience for ourselves that we can realize for ourselves

我们自己可以体验并且体证到

especially through the practice of meditation

特别是通过禅修

so we practice vipassana meditation

所以我们进行内观禅修

that we experience consciousness

我们就能体验到心

we experience different mental states

体验到不同的心所

and we came to see the material properties also

我们也见到不同的色法

so they can be experienced or seen by oneself so they’re called paramattha or ultimate reality

所以它们都能被观察到，所以叫究竟法

and the ultimate reality is not easy to see

究竟法不能被轻易观察到

it is hidden from us

它们躲避我们

because we are so influenced by or so carried away by the convention

因为我们被世俗所影响，所牵涉

we live in a conventional world

我们生活在俗世

and so it is very difficult for us

所以我们很难

to cut through the outer layer of concept

切破概念的外壳

and get into the inner core of ultimate reality

进入究竟法的内核

that we have to do using the tools of abhidhamma

我们要依靠阿毗达摩的工具

the tools of analysis taught in abhidhamma

阿毗达摩中教授的分析方法

when buddha analyzed the world

当佛陀分析世界时

he analyzed it into five aggregates

将它分析成五蕴

so following this,

据此

we now see that what we call a human being

我们可以观察到称之为人的

is just the combination of these five aggregates

不过是五蕴的聚合

so these five aggregates are what are real

所以这五蕴是真实的

about the person we call a man or a woman

对于我们称之为男女的人而言

and a man or a woman himself or herself is just an illusion

而男女本身只是一个假象

we imagine that it is a being it is a man it is a woman

我们幻想那是一个人，或男或女

but in reality there is no man or woman

但是究竟法里没有男人或女人

apart from the five aggregates

只是五蕴

so when we analyze

所以我们分析

the things we come across or we analyze beings

分析我们遇到的事物或人

we come to see that

我们发现

there are only these five aggregates

它们只是五蕴

and nothing else

仅此而已

and so these five aggregates are what we call ultimate reality

所以这五蕴，我们称之为究竟法

so there are always the conventional truth and ultimate truths

所以总存在世俗谛和究竟谛

now with regard to terms of the ultimate truth

关于究竟谛的名称

there are only two things, name concept and ultimate reality

有两种：名字概念和究竟法

so there is no thing concept regarding the terms of ultimate reality

所以关于究竟法，不涉及到意义概念

for example, feeling

例如，受

now feeling is a mental state

受，属于心所

or a mental factor,

就是心的属性

and it is an ultimate reality

是究竟法

so the word feeling or the name feeling is a name concept

“受”这个词是名字概念

but the feeling itself is not thing concept because it is a reality

但是受本身不是意义概念它是究竟法

we feel or we experience the feeling

我们有受的体验

sometimes we are happy, sometimes we are unhappy, or sometimes we are neutral

有时候喜悦，有时候不喜悦，有时候是中性的状态

so we can experience the feeling, and so that feeling is an ultimate reality

我们能体验到“受”，所以它是一种究竟法

so with regard to terms of ultimate reality

关于究竟法的名相

we have only two things: name concept and ultimate reality:

只有两个：名字概念和究竟法

so we can take anything as an example, and try to find out the name concept, thing concept, and ultimate reality

我们可以任何事为例，找出名字概念、意义概念和究竟法

so from anything or everything we can squeeze out the ultimate reality

所以从任何事物中，我们都可以萃取究竟法

so these are the two kinds of truths taught in buddhism

这就是佛教里的二谛

and buddha used both terms of conventional truth and ultimate truth when he taught

佛陀讲法的时候，这二谛他都使用

if a person

如果一个人

is capable of understanding him when he used the terms of conventional truth

只有当他使用世俗谛时才能明白

then he would use the terms of conventional truth

他就使用世俗谛

like man woman animal and so on

就使用诸如：男女、动物之类的词

but if he found that a person will understand him only when he used the terms of ultimate truth

如果他发现某人只能在他使用究竟谛时才能明白

then he would use the terms of ultimate truth as aggregate

他就使用究竟谛的名相，例如蕴

sense bases, element, truth and so on

处、界、谛等等

but it is said in the books that

但是据说

buddha quite often did not thought with terms of ultimate truth

佛陀并不太想使用究竟谛的名相

because talking in terms about ultimate truth is rather dry

因为用究竟谛的名相讲法很枯燥

so if possible buddha started teaching using terms of conventional terms

所以，佛陀尽可能使用世俗谛的名相讲法

and only after a person had understood him

只有当某人能够理解时

would he use the terms of ultimate truth

他才使用究竟谛的名相

so

所以

according to the capability of the person and according to circumstances

根据不同人的根器和情况

buddha used both the terms of conventional truth and ultimate truth

世俗谛、究竟谛，都被佛陀采用

and as I said yesterday, when teaching people

如我昨天所说，当对人讲法时

buddha mostly used terms of conventional truth

佛陀大多数时候使用世俗谛

but when he taught the abhidhamma,

当他宣讲阿毗达摩时

he used mostly the terms of ultimate truth

他主要使用究竟谛的名相

because abhidhamma is very analytical and

因为阿毗达摩分析性很强

when analyzing being or things

当分析人或物时

buddha had to use the terms of ultimate truth

佛陀要使用究竟谛的名相

such as consciousness mental factors or material properties or so on

例如心、心所、色法等等

so these are the two kinds of truths we must understand

这就是我们要理解的二谛

and in abhidhamma

在阿毗达摩里

we will find mostly the ultimate truth

我们碰到的大多数是究竟法

and when we study abhidhamma, we will study the ultimate truth and their divisions

当我们学习阿毗达摩时，我们就学习究竟法及它们的分类

and in abhidhamma, it is said that four kinds of ultimate truths are taught

在阿毗达摩里，讲了四种究竟法

we have to be grateful to the teachers of old

我们要对过去的老师感恩

to tell us that in abhidhamma

他们在阿毗达摩里教授了

the four kinds of ultimate truths are taught

四种究竟法

if they did not tell us

如果他们没有教授

if they did not write books that

如果他们没有写这些著述

four kinds of ultimate truths are taught in abhidhamma

阿毗达摩里的四种究竟法

it will be very difficult for us to understand that

对于我们来说，很难理解

in abhidhamma pitaka the four kinds of ultimate truths are taught

论藏里面的四种究竟法

we would have to read the whole of abhidhamma pitaka

我们需要遍览整个论藏

and even then it’s doubtful we will understand

即便如此，能不能理解，也不好说

but now the ancient teachers have written all the abhidhamma pitaka for us

而现在，过去的老师写了这么多关于论藏的著述

and then they came out with this statement that

他们得出这样的结论

four kinds of ultimate truths are taught in abhidhamma

阿毗达摩里面教授了四种究竟法

so we should be very grateful to them

所以我们要非常感谢他们

and the four ultimate truth are:

这四种究竟法是：

1. citta now let me use the pali word citta

心，巴利语是：citta i told you yesterday that citta is translated as consciousness

我告诉过你们citta被翻译成心

and although we use the word consciousness for the word citta

虽然我们用心来翻译citta it is not accurate

但是这不准确

now citta is defined as something that thinks of the object

心的定义是：对所缘的思维

here, thinking means not the real thinking, just the awareness of the object

这里，思维，并不是真的思维只是对所缘的觉知

so citta may be defined as

所以，心的定义可以是

awareness of the object

对所缘的觉知

now when we teach meditation we use the word awareness

当我们教授禅修时，我们用到“觉知”这个词

to be aware of the object

觉知所缘

now in meditation instructions

在禅修指导中

awareness means mindfulness

觉知意思是具念

but here awareness means just the pure awareness of the object, just the mere awareness

但是这里觉知意思仅仅是对所缘的纯粹觉知，

so at the stage of this awareness

在这个觉知阶段

we do not yet know that the object is white or black or yellow or red

我们不知道所缘是白色，黑色，黄色，还是红色

we just know that there is an object

我们只知道有一个所缘

so that simple mere awareness of the object is what we call citta which is translate as consciousness

这种对所缘的纯粹觉知，就称之为“心”

and that awareness is just like the clear water, it has no color

这种觉知就像纯净的水，没有颜色

it is neither wholesome nor unwholesome, neither good or bad,

非善非不善，非好非坏

it is just the mere awareness of the object

只是对所缘的纯粹觉知

now when I’m talking: now i’m looking at you but i’m aware of something there

当我说：现在我看你我觉知到有某物

so that awareness is just an awareness, i don’t really know what it is, i know there is something there

所以那种觉知仅仅是觉知，我不知道它是什么，只知道有一个东西

so in the same way the awareness

所以觉知……

define of citta is like that just the simple or mere awareness of the object

对心的定义就是如此，对所缘的纯粹觉知

but when the commentators giving the definition

但是论师们给心下定义时

they have to use the word cinteti in pali which means to think

他们用了cinteti这个巴利词，意思是：去思维

but actually, thinking here means just knowing the object or the awareness of the object

实际上，“思维”在这里的意思只是知道所缘，或者觉知所缘

that mere awareness of the object is what we call consciousness in abhidhamma

这种对所缘的纯粹觉知，就是阿毗达摩里面的“心”

and citta is never without an object, we must understand this clearly

心总需要一个所缘，这点我们要了解清楚

this citta or consciousness must always have a object

心必须总要有一个所缘

since the definition is the awareness of the object, it must always have a object

因为心的定义是：对所缘的觉知所以必须有一个所缘

so citta can never be without an object

心不能脱离所缘而生起

sometimes, people say we put the mind blank without any object

有时候，人们说，心中一片空白，没有任何对象

but actually

但是实际上

without an object, citta can not arise, there can be no citta

没有所缘，心就不能生起，就没有心

so citta is always with an object

所以心总是有一个所缘

that object may be a vivid object

这个所缘可能是个明显的对象

as we see something or as we hear something

例如我们看到或听到什么

or it may be an obscure object like when we are asleep

或者是一个隐晦的所缘，例如我们睡觉时

so even when we are asleep there is consciousness

即便当我们睡觉时，心也存在

and that consciousness must have an object,

这个心也要有一个所缘

and that object is an obscure object

这个所缘是一个隐晦的所缘

so citta or consciousness can not be without an object at any time or any moment

所以，心任何时候都不能脱离所缘而存在

it must always have an object

必须总有一个所缘

since it’s definition is the awareness of the object or something that knows the object

因为它的定义就是：对所缘的觉知

and this citta is always with us.

我们时时刻刻都和心在一起

from the moment we take conception in the womb of the mother until we die there is always this citta

从我们在母胎受孕开始，直至死亡那一刻，心一直都存在

even when we are in deep sleep

即便我们进入深度睡眠

there is consciousness or citta

心也存在

taking the obscure object

此时它有一个隐晦的所缘

so we can never be without citta

所以我们不能离开心

that is unless we become anagmins and arahants

除非我们证得三果或者成为阿罗汉

and enter into what is called attainment of cessation

进入所谓的灭尽定

now a person after becoming an anagmin or an arahant

一个人证得三果或成为阿罗汉

if he has jhānas

如果拥有诸禅那

he can enter into what is called attainment of cessation

他可以进入所谓的灭尽定

attainment of cessation means attainment of cessation of mental activities

灭尽定意思是：灭尽所有心的活动

so when he is in the attainment, in that attainment of cessation

当进入灭尽定时

then mental activity is temporarily suspended

心的活动暂时停止了

so there is no mental activity during that time

所以这时候就没有心的活动

it may be one hour two hours it may be one days or seven days for human beings at most

可以持续一小时，两小时，一天…对于人类而言，最多是七天

if you are anagmins, if you are not arahants and not buddhas

如果没有证得三果，没有成为阿罗汉，不是佛

then we can not enter into that attainment of cessation

我们就不能进入灭尽定

and so for most people citta is always with them

对于大多数人而言，心总是存在

so we can not be without citta at any moment in our life

终其一生，我们不能须臾离开心

and then it is important to know the other words that mean the same thing used in the suttas as well as in abhidhamma

了解阿毗达摩里心的同义词也很重要

and these are:

这些词有：

now the synonyms of citta

这些都是心的同义词

Viññāṇa sometimes citta is called viññāṇa

有时候心被称为：viññāṇa so they are synonymous

这两者是同义词

sometimes it is called mana or mano

有时候被称为：mana或者mano yesterday i told you

昨天我讲过

the first verse in dhammapada: manopubbangama dhamma

法句经里的第一句偈子

so mano or mana is one synonym of citta

所以mano和mana也是心的同义词

sometimes, it is called ceta

有时候心也被称为ceta the next ultimate reality is cetasika

第二个究竟法就是cetasika心所

the word cetasika is compounded of ceta, cetas and ika

心所这个词由两部分组成cetas+ika so the word ceta is also the synonym of citta

所以ceta也是心的同义词

and then there is the word Manasa

还有一个是manasa we may find this in some discourses: manasa

我们可以在某些佛经看到manasa and the last is: Hadaya

最后一个是hadaya hadaya really means the heart hadaya实际上指心脏

the heart is said to be the seat of many types of consciousness

心脏被称为很多种心的依处

and the word hadaya or the heart came to be a synonym for citta or consciousness

所以hadaya也是心的同义词

so you may find these words when you read books on buddhism when you read books on abhidhamma

所以你在阅读佛书或者论书的时候你可能会碰到这些名词

so sometimes the word viññāṇa is used, sometimes mana, sometimes citta and so on

所以有时候用这个词，有时候用那个，诸如此类

so when we find these words, we must understand that

所以我们碰到这些词的时候，我们要知道

although the etymological meaning may be different

虽然从词源学而言，它们的意思可能不同

the real thing denoted by these words is the same

但这些词实际指代一样的东西

so consciousness is some…citta is sometimes called viññāṇa

所以心有时候被称为viññāṇa and so on

诸如此类

and you will find the word viññāṇa later on viññāṇa这个词稍后你们也会遇到

when we study individual types of consciousness

当我们学习各种类型的心的时候

and in abhidhamma

在阿毗达摩里面

citta is divided into 89 types

心被分为89种

or 121 types

或者121种

so there are 89 cittas

所有有89种心

or 121 cittas

或121种心

taught in or recognized in abhidhamma

这些都是在阿毗达摩里讲到的

now we will study these later on

我们稍后会学习这些

89 and 121 types 89种或者121种

so this is the first of the four ultimate truth

这是四种究竟法中的第一个

so the first of the four ultimate truths is citta or consciousness

第一种究竟法是心

now the second ultimate truth

现在讲第二种

the second ultimate truth is cetasikas

第二种究竟法是心所

mental factors or mental concomitants

心的属性，或者心的伴随

cetasikas is defined as those which are yoked on citta, or which are yoked with citta

心所的定义是：依附于心，或与心相随

that means which are associated with citta

意思就是与心联系在一起

which depend on citta for their arising

它们的生起依赖心

so these mental states are called cetasikas

这些心的状态被称为心所

now in abhidhamma mind is minutely analyazed

在阿毗达摩里，心被详细地分析

first it is analyzed into two: citta and cetasika

首先被分为心、心所

and then citta is analyzed into 89 or 121 types

心又被分为89或121种

and cetasikas are analyzed into 52, we will come to that later

心所被分为52种，稍后再讲

so cetasikas are those that are associated with citta

所以心所就是与心伴随

that is why they are called mental concomitants

所以也被称为：心之伴随

that means those that are concomitant with citta

意思是说它们与心相随

or those that arise at the same time with citta

与心同时生起

and they are called cetasikas

它们被称为心所

because they depend on the citta to arise

因为它们的生起依赖于心

that means if there is no citta, they will not arise, there can be no cetasikas

意思是，如果没有心，心所就不会生起

now citta is defined as awareness of the object

心的定义是对所缘的觉知

when there is no awareness of the object

如果没有对所缘的觉知

how can there be feeling of the object,

怎么会有对所缘的感受呢

how can there be understanding of the object,

怎么会有对所缘的理解呢？

how can there be mindfulness of the object

怎么能对所缘具念呢？

so that is why citta is said to be their leader, their forerunner

所以说心是心所的首领

so cetasikas or mental factors

所以说心所

depend on citta for their arising,

要依赖于心才能生起

only when citta arises, do they arise.

只有心生起，心所才生起

and if citta does not arise, they can not arise

如果心没有生起，心所也不能生起

so citta and cetasikas arise at the same time, simultaneously

所以，心和心所同时生起

but citta is called their leader or their forerunner

但是心被称为心所的首领，先驱

so forerunner means just they are leader,

先驱跟领袖一个意思

and they are leader here means that the cetasikas depend on citta for their arising.

领袖的意思是心所依赖于心才能生起

and the cetasikas have the following characteristics

心所有如下四相：

arising together with citta, a cetasika must arise together or at the same time with citta

与心同生，心所必须与心同时生起

and perishing together with citta

与心同灭

it disappears simultaneously with citta, so they arise together, they disappear together.

心所与心同时消失，所以说：同生同灭

and they must have the same object as the citta

心所与心同一所缘

there is no such case as citta taking one object

不存在这样的情况：心有一个所缘

and cetasikas taking another object

心所有另外一个所缘

so they must take the same object

它们必须缘取同一个对象

and the last characteristic is

心所的最后一个相是

they must have a common base with citta

心所必须与心有同一个依处

there are material properties that are called bases

有些色法可以被称为处

for example the eye

例如眼处

there are sensitive material properties in the eye, properly on the retina

眼净色，位于视网膜

the eye is said to be a base

眼被称为处

for seeing consciousness to arise

生起眼识

that means only when we have the eye, do we see,

意思是有了眼睛，我们才能看

if we have no eyes then we will not see and there will be no seeing or seeing consciousness

如果我们没有眼睛，就不能看，也就没有眼识

so when seeing consciousness arises, it must depend on a base

所以当眼识生起时，必须有所依处

a material base, here the sensitive part of the eye

色处，在这里就是眼净色

so the consciousness must have that sensitive part as a base

所以，心也需要有这样一个感受性的处

and so must the mental factors

心所也必须有这样的依处

they must have the same base, they must depend on the same base

它们必须有同一个依处，

so any mental state that is endowed with these four characteristics is called a cetasika

所以任何具有此四相的心理状态就被称之为：心所

the cetasikas are analyzed into 52 in abhidhamma

在阿毗达摩里，心所被分为52种

and we’re studying these cetasikas in due course

我们没多久就会学习这些心所

so this is the second ultimate reality

这是第二种究竟法

now the third ultimate reality is

第三种究竟法是

Rūpa or matter

色法

so matter is one reality taught in abhidhamma

色法是阿毗达摩里讲的一种究竟法

and matter or rupa is defined as something

色法的定义是

which changes when coming into contact with adverse conditions

遭受诸妨害缘所造成的变易物

such as cold, heat etc

诸妨碍缘包括冷热等等

now when we go out into the sun

我们走到太阳下

we have one series of material properties

我们出现一系列色法

when we go into the shade, we have another series of material properties and so on.

当我们走到阴凉处，就有另外一系列色法，等等

so

所以

the mateiral properties with these conditions such as cold heat

这就是在此等冷热诸缘下的色法

when we are thirsty we have one kind of material properties,

当我们口渴时，就有相应的色法

and when we are hungry, another kind of material property and so on

当我们饥饿的时候，就有另外的色法，诸如此类

and here change means the obvious or discernable change

这里的变易意思是明显的、可见的变化

because mind changes also, mind changes every moment

因为心也会变易，心时刻都在变化

but mind is not called rupa,

但是心不被称为色法

only that whose change is obvious is called rupa

只有发生明显可见的变易，才被称为色法

so in everyday time, rupa means matter

在日常生活中，色法就是物质

or material properties

或者物质属性

so they are called rupa in pali because they change with cold, heat and so on.

巴利语称之为rupa，是因为它随着冷热诸缘会变易

and this matter exists in living beings

此种色法存在于有情众生

and also in outside things.

也存在于外部无情之物

so there is rupa in our bodies, or in us, and there is rupa in outside things,

所以我们的身体中有色法，外部世界无情也有色法

in trees, plants, mountains, rivers, and so on.

诸如树木，植物，山河等等

it has no ability to cognize,

色法没有认知的能力

now rupa has no power to cognize

色法没有能力去认知

so rupa does not know anything, a rock does not know anything

所以，色法不能了知任何事物石头不知道任何事情

and even our bodies, if separated from mind, knows nothing

即便我们的身体，如果和心分离不知道任何事情

that is when we die

就像是我们死的时候

so

所以

the material property or rupa has no cognitive power, it does not know anything.

色法没有认知能力，不能了知任何事情

in contrast, citta and cetasika

相反，心、心所

have the cognitive power, they take object and they know the object.

它们具有认知能力，它们缘取对象，了知对象

the rupa or material property, has no such ability.

而色法不具有这样的能力

so it can not know anything, it cannot cognize anything

所以色法不能了知任何事情

and the rupa is analyzed into 28 kinds of material properties in abhidhamma

根据阿毗达摩，色法被分为28种

so according to abhidhamma, there are 28 material properties

所以根据阿毗达摩，有28种色法

they are comparable to elements in chemistry.

它们与化学元素类似

so we are composed of 28 material properties.

所以我们由28种色法组成

a man is composed of 27 material properties

男人由27种色法组成

and a woman is composed of 27 material properties

女人也由27种色法组成

and the outside things are composed of 8 kinds of material properties

外部世界的无情由8种色法组成

so we will come to that later

稍后我们再讨论这些

when we study the rupa or matter in detail

我们到时候再详细研究色法

now the last ultimate reality is nibbāna

现在谈谈最后一种究竟法：涅槃

it is the highest goal of buddhism

这是佛教的最高目标

so the highest goal or the aim of all buddhists is to reach nibbāna

佛教徒的最高目标就是证得涅槃

and what is nibbāna

什么是涅槃

it is very difficult to describe nibbāna

这非常难以描述

simply because we have not been into the nibbāna

因为我们并没有证得涅槃

and also it is so different than what we have been experiencing

也因为它与我们的体验大不相同

that it is difficult to perceive, difficult to understand

涅槃很难被认知、了解

it is described as extinction of desire ill will and delusion.

涅槃被描述为贪嗔痴的断除

that means the extinction of mental defilements

意思是心之诸漏被灭尽

although it is described as extinction of desire ill-will and delusion.

虽然涅槃被描述为灭尽贪嗔痴

it is not a negative state.

但涅槃并非一个消极的状态

it is like health or peace

例如健康、和平

now health, if you are asked to define health, how would you to do it?

健康，如果要你来定义，你怎么做？

or somebody ask, what is health, how would you answer?

有人问：什么是健康，你怎么回答

absence of disease

没有疾病

so we will use negative terms to define a positive state

所以我们用否定的词语来定义正面的状态

health is not a negative state

健康不是一个消极的状态

but when asked to define it, we will say health is the absence of diseases

但是我们定义健康时，我们就说健康是疾病的消除

if you are asked about peace, what is peace

如果让你定义和平，什么是和平？

peace is absence of violence and so on

和平就是暴力的消除，等等

so nibbāna is a positive state

所以涅槃是正面的状态

but mostly it is described in negative terms

但是我们常常用否定词来定义

not this, not this and so on.

非此，非彼，等等

it is liberation or freedom from all suffering

是从所有苦中解脱

so when a person attains final nibbana

当一个人证得最终的涅槃

he gets free from suffering,

他就免于诸苦

so that freedom from suffering is also called nibbana.

所以从苦中得到解脱就是涅槃

now out of the four ultimate realities, the first three are those, that are conditioned.

在这四种究竟法中，前三种是有为法

but the last one this nibbana is unconditioned

但是涅槃是无为法

so it is not caused by anything, it is not the result of anything.

涅槃不是因缘法

so it is a state by itself as freedom from suffering or freedom from the mental defilement

所以它是脱离苦、灭尽心中诸漏的一种自在状态

it is important to understand this

了解这点很重要

because there are some people who do not understand the pali word for it the unconditioned asankhata

因为有些人不懂巴利语“无为法”这个词

and then they say nibbana is uncompounded but is not unconditioned

他们说，涅槃非合成法，但不是“无为法”

i don’t think that is correct

我认为这种说法不对

the word asankhata means not made

“无为法”这个词，就是非造作的

not made means it must not made by anything it must not be conditioned by anything

非造作的，意思就是不受任何条件限制

so nibbana is called in pali asankhata

所以涅槃在巴利语里就是asankhata and it is translated as unconditioned

翻译成“无为法”

so whether it is unconditioned or uncompounded

不管它是无为法，还是非合成法

it has no cause, it is not caused by anything, it is not the result of anything.

它都不是因缘法

and it is not consciousness, it is not mind.

它不是心

in abhidhamma, nibbana is described as an external object

在阿毗达摩里，涅槃被形容为出世间法

external object means not belonging to us

出世间意思是不属于这个世间

just as we can take any external object as object at the moment of enlightenment

在觉悟的时候，我们可以缘取出世间法

the consciousness can take nibbana as object

心可以将涅槃当成所缘

only when the consciousness takes nibbana as object

只有心将涅槃作为所缘的时候

does the consciousness possess the power to eradicate mental defilements

它才有能力灭尽心中的所有染污

that means at the moment of enlightenment,

意思就是在觉悟的那一刻

a type of consciousness arises in his mind,

有一种心生起

and that consciousness is called path consciousness

这种心被称为道心

and that path consciousness takes nibbana as object

道心将涅槃作为所缘

it takes nibbana as object and at the same it eradicates mental defilements

同时灭尽心中诸漏

so nibbana is an external object

所以说涅槃是出世间法

that can be taken as object by the path consciousness and fruition consciousness

它可以是道心和果心的所缘

but there is a saying in a discourse that all four truths

在经中有这样的说法，所有四谛

can be found in this fathom-long body

都可以在我们七尺之躯找到

the truth of suffering, truth of origin of suffering, truth of cessation of suffering

苦集灭谛

and truth of the way leading to the cessation of suffering

道谛

they can be found in this fathom-long body

都存在于我们的七尺之躯

but that does not mean that nibbana exists in us, in our body or in our mind

但这并不意味着涅槃存在于我们的身体或者心里

that means just that

它的意思只是说

nibbana is realized by oneself

涅槃的体证依赖于个人

and taken the nibbana as object

将涅槃作为所缘

so nibbana is not internal it is external, and nibbana is not mind or not mental

所以涅槃非内在，它是出世间的它不属于心

it is no mind no matter so it is outside mind and matter

不是名法，也不是色法，超越于名色

but there is a saying

但是有一个说法

or it is taught in abhidhamma

根据阿毗达摩

that nibbana is called nāma

涅槃被称为名法

that may be confusing

这可能让人困惑

in the sixth book of abhidhamma, nibbana is mentioned as nāma, one of the nāma

阿毗达摩论书第七部，涅槃被称为名法之一

but there

但是

it does not mean that nibbana

它不是说涅槃

has cognitive power

具有认知能力

or nibbana knows the other objects

也不是说能了知所缘

the word nama is defined in two ways

名法这个词有两种解释

the first is it inclines to the object that is one definition of the word nama

第一种：对所缘的趋向

so what is nāma? nāma is something that inclines to the object, that bends to the object

什么是名法，名法就是趋向所缘的

that means that takes the object, that is one definition of the word nāma

意思是缘取对象，这是名法的一个定义

and the second definition is something that makes other incline towards it

第二个定义就是让其他事物趋向它

so there is a causative sense here

有使他物趋向的意思

something that makes others incline toward it

让其他事物趋向于它

so according to that definition, nibbana can be called nāma

根据这个定义，涅槃是可以被称为名法的

that is why nibbana is mentioned as nāma

这就是涅槃也被称为名法的原因

but we are not to understand that, since it is called nāma, it is mental

但是我们不这样理解，因为名法，就是心法

nibbana is not mental, nibbana is neither mental nor physical,

涅槃不是心法，也不是色法

nibbana is something quite different from both mind and matter

涅槃与名法和色法颇不相同

therefore it is said it can not be adequately described in everyday terms

所以，涅槃不能用日常语言恰当地进行定义

so in everyday terms, however much we will describe nibbana

所以，如果用日常语言，不管我们怎么形容涅槃

we will not describe it accurately or adequately

我们都不能准确恰当地定义它

but nibbana is a positive state which can be realized

但是涅槃是可以被我们体证到的积极状态

through the practice of vipassana meditation

通过内观禅修就可以体证到

only through vipassana medition can one realize nibbana

只有通过内观禅修，我们才能体证到涅槃

so these are the four ultimate truth, citta, cetasikas, rupa and nibbana

所以，这些就是四种究竟法：心、心所、色法、涅槃

and these ultimate truths are taught in many ways in the seven books of abhidhamma

这四种究竟法，在阿毗达摩七论中得到了方方面面的解释

and in the abhidhammatthasangaha also

在《摄阿毗达摩义论》也是如此

which we are studying these four ultimate realities

我们学习这四种究竟法

are taught or described in detail

在这本书中解释的很详细

and so we will be studying these during this class

我们在这次课程中就要学习这些内容

ok, there will be a coffee break

好，现在是咖啡时间，休息一下

disk01track04

i hope you remember the seven books of abhidhamma that we studied yesterday

希望你记住昨天学的七部论书

among them there is one book called Puggalapaññatti descriptions of the types of beings

里面有一部《人施设论》讨论了各种不同种类的人

so that book deals with what are called concepts

所以这本书讨论的是“概念”

because that books deal with different individuals

因为这本书讨论的是不同的个体

apart from that, i mean, and also from Kathāvatthu, the points of controversy

除了这本书，还有一本《事论》是辩论之书

what is taught in abhidhamma is mostly four ultimate truths

阿毗达摩里讲的主要是四究竟法

and these four ultimate truths are taught in different ways

这四种究竟法被条分缕析

and now you might want to know how the four ultimate truths correspond to the four noble truths

你们可能想知道四究竟法和四圣谛的关系是怎样的

now the four noble truths are the noble truths of suffering, the noble truth of the origin of suffering, the noble of the cessation of suffering,

四圣谛是：苦谛、集谛、灭谛

and the noble truth of the way leading to the cessation of suffering.

道谛

now the first noble truth, the noble truth of suffering consists of

第一圣谛是苦圣谛包含了

mundane cittas, cetasikas and rupa

世间心、心所，色法

so among the four ultimate truths,

所以，这四种究竟法中

the first one, part of the first one, second one and the third one, correspond to the noble truth of suffering

部分第一、二种究竟法、第三种究竟法，与苦圣谛对应

and the second noble truth, the noble truth of origin, is craving,

第二圣谛，集圣谛，就是贪

which is a mental factor.

这是心所之一

now craving is among the cetasikas, 52 cetasikas

贪是52心所之一

because craving is lobha, attachment

因为贪就是lobha，是一种执取

so

所以

the second noble, the noble truth of the origin of suffering is just one of the 52 cetasikas.

第二圣谛，集谛是52种心所之一

and the third noble truth, the noble truth of cessation of suffering,

第三圣谛，灭谛

is nibbana which is the fourth ultimate truth

就是涅槃，是第四种究竟法

and the last one, the noble truth of the way leading to the cessation of suffering

最后一个，道谛

now this, the fourth noble truth is often called the middle way or the eightfold path

第四圣谛，通常被称为中道，或者被称为八正道

now eightfold path means this path has eight members or eight constituents

八正道的意思是这条道路由八个部分组成

and many of you may be familiar with these eight factors

你们许多人可能很熟悉这八个因素

right understanding and right thought and so on

正见、正思维等等

these eight factors are actually states of mental factors

这八因素实际上就是心所的状态

so they are included in the cetasikas

所以被包括在心所里

so these eight cetasikas from the middle path or the fourth noble truth

所以这八个心所源于中道，也就是第四圣谛

which is the way or the path leading to the cessation of suffering

这是导向苦之灭的方法或道路

so all four noble truths are included in these four ultimate realities

所以所有四圣谛都被包含在这四种究竟法里面

but not just one to one,

不只是一个对一个

so the first noble truth consists of some cetasikas and rupa

第一圣谛包含某些心所和色法

and the second noble truth consists of one cetasika which is craving or attachment

第二圣谛由贪心所组成

and the third noble truth consists of nibbana the extinction of all suffering

第三圣谛由涅槃（苦之灭）组成

and the fourth noble truth consists of the eight mental factors or eight cetasikas

第四圣谛由八个心所组成

after we understand the four ultimate truths that are taught in abhidhamma pitaka

理解了阿毗达摩里面的四种究竟法

we will now go to the detail study of these four ultimate realities

我们现在详细学习这四种究竟法

the first of the four ultimate realities is consciousness

第一种究竟法是：心

and so we will study the types of consciousness

所以，我们将学习不同种类的心

so consciousness is something that arises in our mind

心从我们的内心生起

by mind I mean consciousness and mental factors together.

这里的内心包括：心、心所

so consciousness is something that arises in our mind

心生于我们的内心

and consciousness arises when there are conditions for it

诸缘成熟，心就会生起

and there are different types of consciousness, different kinds of consciousness

有不同类型的心

so first, the consciousness is divided with reference to the planes of existence

首先，心依生命界而分类

so first you need to know the planes of existence

首先，你需要了解生命界

and these planes of existence are taught in the fifth chapter of this Comprehensive Manual

在《阿毗达摩概要精解》第五章讲到这些生命界

so if you want to know the 31 planes of existence, you go to this book

所以，如果要了解这31界，就可以参考这个章节

the fifth chapter

也就是第五章

but you need not go into detail now

不过你现在不需要详细了解

so there are 31 planes of existence 31个生命界

the lowest of them are the four that are called:

最底层的四个叫做：

planes of misery or planes of suffering：恶趣地

so those that are born in these four planes of existence had a lot of suffering,

投生到此四恶趣地的众生要受很多苦

like those born in hell and so on

例如投生到地狱等等

so first there are four planes of existence the lowest of them,

首先最底层的就是这四个生命界

then above the four, there is plane of human beings

这四界之上，就是人界

and above the human beings, there are six planes of devas or celestial beings

人界之上，有六个天界

and above the six planes of celestial beings

在这六个天界之上

are the 20 planes of existence called brahma

有20个梵天界

we may call them higher celestial beings

我们也可以将其称为：高等天界

so altogether there are 31 planes of existence

一起就是31生命界

again, the first four, that are the planes of misery

再重复一次，首先四个是恶趣地

and then human realm or human plane

然后是人界

and then six deva or celestial beings plane

然后是六个天界

and then 20 higher celestial beings

然后是20个更高的天界

so if we add up all of them, we get 31 planes of existence

如果我们把它们加起来，就是31个生命界

now among them

它们之中

the four lower planes,

四恶趣地

human plane

人界

and the six deva planes or six celestial planes

六天界

are collectively called sense-sphere planes

这些统称为欲界地

so, these 11 are called sense-sphere planes

所以，这11界叫做欲界地

and above them

它们之上

out of 20 planes for brahmas, we divide them into two

二十个梵天界分为两类

the brahmas of

这些梵天界

they call them material plane and immaterial plane

他们称之为色界、无色界

so material plane means those who are reborn in those planes have both mind and body

所以色界意思是投生到此界的众生具有名色

only one of them has body only and no mind

只有一界只具有身体，没有心和心所

and then the last four are called the immaterial planes

最后四界称为无色界

because they do not have the physical body, they only have consciousness and cetasikas

因为他们没有身体，他们只有心、心所

so roughly, we have three levels of planes

所以，大体上有三界

the lowest is called sense-sphere plane, and then the second is material plane, and the third immaterial plane

最低一个叫欲界，第二个是色界第三个是无色界

so the immaterial plane and the material plane beings are called brahmas

无色界和色界的众生被称为梵天

and the others are devas and human beings and beings of four states of misery.

其他是天人、人、四恶道众生

now all of these beings in the 30 planes have consciousness

所有这些众生中，有30界的众生具有心

so they experience consciousness in different ways and so there’re different types of consciousness

他们以不同的方式体验到心所以就有不同类型的心

and consciousness is divided with reference to these planes

心就是根据这些界来分类

consciousness that frequently arises in the 11 sense-sphere planes are called sense-sphere consciousness

经常出现在11欲界的心被称为欲界心

and the consciousness that frequently arises in the material plane

经常出现在色界的心

are called the material sphere consciousness.

就被称为色界心

and those that arise frequently in the immaterial plane are called immaterial plane consciousness,

经常在无色界生起的心被称为无色界心

immaterial plane consciousness

无色界心

so properly speaking, there are three planes of consciousness

恰当地说，心分三界

and then there is one more which is called supramundane plane

然后，还有一个叫出世间界

and supramundane plane means it has no actual place

出世间界意思是，它没有一个实际的处所

but just the some types of consciousness

但是只有某些种类的心

are called supramundane plane

称为出世间心

supramundane plane means the plane that transcends the lower three planes

出世间界意思是说超越它下面的三界

or that transcends the five aggregates of clinging, that are called the world.

或者说超越五取蕴，五取蕴被称为世间

so the supramundane plane is something like out of the world.

出世间界就是指超出这个世间

and the other three belong to the world.

其他三界属于这个世间

so broadly, the consciousness is divided into these four

所以概言之，心被分为此四类

according to the planes where they arise frequently

根据是在何界经常生起

the first group consists of again unwholesome consciousness, rootless consciousness and so on.

第一组包括不善心，无因心等等

so we will study them in detail one by one.

我们现在逐个详细学习

now first, let us consider an illustration

首先我们考虑一个场景

suppose there is a boy

假设有一个男孩

and he goes to a fruit store, and he sees mangoes there.

他去水果店，看到那里有芒果

and he holds the view that there is no evil in stealing

他觉得盗窃不是恶

it is alright to steal

盗窃没问题

and with happiness he steals a mango

他愉悦地偷了一个芒果

so when he steals a mango with happiness,

当他愉悦地偷了一个芒果

and with the view that there is no evil in stealing

并且认为偷窃不是一种恶

there arises one type of consciousness in his mind.

他生起了一种类型的心

his consciousness when he steals, there is lobha or attachment in his mind.

当他偷窃的时候，心里生起贪执

because he wants to steal, he wants that mango,

因为他想去偷窃，想得到那个芒果

and so there is lobha or attachment or greed accompanying his consciousness,

所以，贪就伴随他的心

so at that moment when he steals a mango

在他偷芒果的时候

there arises in his mind one type of consciousness

他心中生起一种心

and that consciousness is accompanied by let us say, greed.

贪就伴随着他的心

and since he steals with happiness, his consciousness is accompanied by happiness

因为他带着愉悦偷窃，愉悦就伴随着他的心

and since he steals with a view that there is no evil in stealing

因为他偷窃的时候，认为偷窃不是恶

it is alright to steal, he has a wrong view.

认为偷窃没问题，他就有邪见

and spontaneously he steals with not being prompted by anybody or any circumstances.

没有任何人怂恿，他自发地偷窃了

so in that case, there arises in his mind one type of consciousness

所以，在这种情况下，他心中生起一种心

now you remember what type of consciousness that is

你们现在知道他们生起什么心

a consciousness accompanied by greed

这种心与贪相伴

so to be short, I use with pleasure with wrong view unprompted

简言之：悦俱邪见相应无行心

so that first type of consciousness there

所以他生起的第一种心

with pleasure with wrong view, unprompted

悦俱邪见相应无行心

and it is accompanied by or rooted in attachment

与贪相伴，或以贪为根

we can know this consciousness in a boy who spontaneously steal an apple from, a mango or an apple from a fruit store.

我们知道，一个男孩从水果店自发地偷窃一个苹果或者芒果，就会生起此心

with a view that there is no evil and stealing, and he steals it with happiness

认为偷窃不是恶，带着愉悦偷窃

so in that case, this type of consciousness arises in his mind

在这个例子中，他心中生起这种心

so this is the first of the unwholesome consciousness

这就是第一种不善心

now this is called unwholesome consciousness, it is morally unwholesome

之所以叫不善心，因为从道德上讲，是不善的

and also unwholesome consciousness brings painful results.

同样，不善的心，带来苦果

in pali it is called akusala, unwholesome

巴利语是：akusala，不善

sometimes akusala is translated as unskillful

有时候，akusala被翻译成不善巧

so unskillful consciousness or unwholesome consciousness and i prefer unwholesome to unskillful

不善心，或不善巧的心我倾向于不善心

ok, now i will explain to you the meaning of word kusala first.

我现在先给你们讲讲

kusala这个词的意思

when you understand the word kusala you understand the word akusala

当你懂得kusala这个词，就会明白akusala这个词

kusala means wholesome, and akusala means unwholesome kusala意思是善的，

akusala意思是不善的

now kusala is also translated as skillful kusala也被翻译成善巧的

now it is correct that it is translated as skillful but

翻译成善巧也是对的，但是

I’m not in favor of using skillful for kusala

但我不喜欢将kusala翻译成善巧

because people can manipulate this, people can twist this

因为有人会利用这种翻译，扭曲它

you can skillfully kill a man and get away with this

你可以善巧地杀人，并逍遥法外

you can skillfully steal a object

你可以善巧地偷东西

when you kill a human being, when you steal something it is not kusala

当你杀人或偷东西时，这不是kusala i think we should avoid using skillful for the word kusala,

我认为我们不要用善巧来翻译kusala although basically, the word kusala means skillful

虽然，基本上，kusala这个词意思也是“善巧的”

sometimes the meaning of the word change with times.

有时候，词语的意义随着时间而改变

originally, the word kusala kusala这个词的本义

comes from two components: kusa and la

由两部分组成：kusa+la now kusa means a kind of grass kusa是一种草的名字

a kind of grass whose blades are sharp

这种草的边缘很锋利

so with sharp blades on both edges, that grasses like a knife.

因为边缘很锋利，就像一把刀

I don’t know whether there are grasses like this in this country.

我不知道这个国家有没有这种草

so that kind of grass

这种草

if you do not know how to handle that grass, you will cut your hand.

如果你不知道这种草，就会割到自己的手

so if somebody says, this man can handle the kusa grass,

所以，如果有人说，这个人能应付这种草

that means this man is clever enough to handle the grass without cutting his hand

意思是，这个人很聪明，不会被此草割到手

so a man who can handle the kusa grass without cutting his hand is called a kusala

所以，一个人不被此种草割到手就被称之为kusala later on this name is extended to mean anybody who is skillful, who is skillful to do anything.

后来这个词的意义扩大了，指做事具有善巧的人

so the original meaning of the word kusala is skillful

所以，这个词的本义是善巧的

but it is explained that it is also means to be healthy

但是也被解释成：健康的

so i like that meaning healthy for the word kusala

我喜欢kusala的这个意思：健康的

the opposite of the word kusala is akusala kusala的反义词是akusala so here akusala we translate as unwholesome, unwholesome consciousness

这里akusala，我们翻译成不善的，不善心

so this first unwholesome consciousness arises

所以，这里生起的第一种不善心

when a boy spontaneously steals a mango or an apple

当一个男孩自发偷盗一个芒果或苹果

without being prompted by anybody

没有任何人怂恿他

and he has a wrong view that it is alright to steal, and he steals with happiness

他具有邪见，觉得偷盗没问题很愉悦地偷了东西

so the first type of consciousness is

这第一种心

accompanied by pleasure, associated with wrong view and unprompted

悦俱邪见相应无行心

if he steals that mango

如果他偷了那个芒果

when he is prompted by somebody,

是被别人怂恿的

when he is encouraged by somebody, and then he steals it

别人鼓励他，然后他就偷了东西

then at that moment there is the second type of consciousness

这时候，他就生起了第二种心

arising in his mind that is with pleasure with wrong view and prompted

就是悦俱邪见相应有行心

so there are always these two kinds of consciousness,

所以常常碰到此两种心

one unprompted, and the other one prompted

无行，有行

so prompted and unprompted urged by someone or urged by oneself.

有行或无行，意思是被别人或自己怂恿

or encouraged by someone, or encouraged by oneself.

被别人或者自己鼓励

sometimes you have to encourage yourself to do something

有时候，你需要鼓励你自己做某事

so that is also called prompted

这也被称为有行

sometimes you do the act spontaneously without even thinking about it

有时候，你自发地做某事，想都不想就去做了

so that is called unprompted

这就叫：无行

the unwholesome consciousness arises sometimes unprompted and sometimes prompted

不善心生起的时候，可以是无行，也可以是有行

so we get the first two types of consciousness

我们了解了这两种心

the first one that is with pleasure with wrong view and unprompted,

第一种是：悦俱邪见相应无行心

the second one with pleasure with wrong view and prompted

第二种是悦俱邪见相应有行心

if that boy does not have that wrong view

如果那个男孩没有邪见

does not have the view that it is alright to steal

不认为偷盗是正确的

he knows that it is wrong to steal, but still he steals unprompted

他知道偷盗是错的，没有任何人的鼓励，他还是偷了

also he steals happily

他愉悦地偷了东西

then there arises in his mind, the third type of consciousness

他心中就生起了第三种心

that is with pleasure without wrong view and unprompted

悦俱邪见不相应无行心

and if he is prompted, then another type of consciousness in his mind

如果他是被怂恿的，就生起另外一种心

with pleasure without wrong view and prompted

悦俱邪见不相应有行心

so first we get four types of consciousness here

所以，我们知道了开始这四种心

that are accompanied by pleasure, and two with wrong view, two without wrong view, and two prompted, and two umprompted.

悦俱，两个邪见相应，两个邪见不相应，两个有行，两个无行

so first we get these four types of consciousness

首先，我们就知道了这四种心

to be easy to memorize i use the key words here

为了便于记忆，我这里用了关键词

if you want to know the four translation of these types of consciousness

如果你想知道这些心的翻译

please read this book: the comprehensive manual

就读读这本《概要精解》

and then there are the other four which are accompanied by indifference

所以还有四种舍俱

that is he is neither happy nor angry

就是说，他不愉悦，也不恼恨

so with the neutral mind, he steals the apple or the mango

在这种中性的心情下，他偷了芒果

and with wrong view, without wrong view, unprompted and prompted

与邪见相应或者不相应，无行或者有行

and so altogether we get eight types of consciousness

所以，一起我们知道了八种心

that are rooted in attachment, rooted in attachment really means

它们都是以贪为根，意思是

accompanied by or associated with attachment,

与贪执相伴

attachment here means just the desire to possess

贪执这里指占有欲

so we get eight types of consciousness that are rooted in attachment.

以贪为根的心有8种

and then there are two types of consciousness rooted in ill-will or anger.

以嗔为根的心有2种

now the example here is with hatred, one man murders another.

举例：一个人带着仇恨杀了另一人

in his spontaneous fits of rage

他自发生起怒火

so one person gets angry, and then he just kills another person

一个人带着愤怒，杀掉另外一个人

so when he kills another person he has anger or hate in his mind

当他杀掉另外一个人时，心里有嗔恨

since he murders without being prompted by anybody on the spot of the moment

因为此时他杀人的行为不是被人怂恿的

now his consciousness is said to be umprompted, so in this case

所以这是无行心，这种情况下

the first of the two consciousness rooted in ill-will arises in his mind

在他心里生起两种嗔根心的一种

that is with displeasure that means with hate or with hatred i mean with anger, with ill will and unprompted

忧俱嗔恚相应无行心

by he murders a man with premeditation

如果他经过谋虑之后杀人

then the consciousness that arises in him is with displeasure

他心里生起的就是：忧俱

with ill will and prompted

嗔恚相应有行心

so there are only two types of consciousness accompanied by ill will or anger or hate

所以嗔根心只有两种

but there are eight types of consciousness accompanied by attachment or lobha

贪根心有8种

i think we are fortunate that there are only two types of consciousness rooted in anger, ill will

我想我们还是很幸运，嗔根心只有两种

if there were eight of them, we can not imagine how miserable the world would be

如果它们也有8种，我们很难想象这个世界将是多么地痛苦啊

even these two kinds create a lot of cruelty or violence in the world.

即使只有这两种，也让这个世界充满了残暴行为

so there are two types of consciousness rooted in ill will

所以，嗔根心有两种

and then there are two more that are rooted in delusion, now delusion means ignorance

还有两种是痴根心，“痴”意思是愚痴

later on i will tell you the pali words for them

稍后我会告诉你们它们的巴利语

so delusion really means ignorance

痴实际上就是愚痴

consciousness rooted in ignorance, there are two of them

痴根心有两种

and the first one is with indifference and with doubt

第一种就是舍俱疑相应

now sometimes people have doubt about the buddha, about the dhamma, about sangha, abouth enlightenment of the buddha

如果有人对佛法僧有疑问，对觉悟有疑问

or about the practice and so on,

或者对修行有疑惑

so when a person due to delusion, that means he is deluded he is ignorant

当一个人因为愚痴，意思是他被蒙蔽了

and doubt the enlightenment of the buddha,

对佛陀的觉悟产生怀疑

or the efficacy of the dhamma as a way to deliverance.

对佛法的解脱功效产生怀疑

then he has this type of consciousness in his mind

在心里就生起此种心

with indifference with doubt,

舍俱疑相应

and here there is no difference between unprompted and prompted

这里就不存在无行、有行的差别

so there is no such division here

所以这里就没有此种区分

now this doubt is very damaging, especially when you practice meditation

这种怀疑，很有害处特别是在禅修的时候

sometimes doubt arises when you are meditating

有时候，你在禅修时会产生疑问

whether this method is really good,

这种方法是不是有效？

whether it will really lead to the understanding the true nature of things and so on

他是不是导向对事物性质的理解等等

but sometimes people will doubt about the efficacy of this method

有时候，人们会怀疑禅修方法的功效

or doubt about the trustworthiness of the teacher and so on.

或者对老师的可靠性也发生怀疑

so when such doubts arise a meditator can not go on meditating.

当产生这些疑问时，就不能继续禅修

so in this case when he is practicing vipassana meditation,

在内观禅修的时候

he just need to note the doubt, he just need to be aware of the doubt.

他只需要标记他的疑惑只需要觉知他的疑惑

and thus he eliminates the doubts

这样就消除了疑惑

so that is the consciousness accompanied by doubt

这就是疑相应的心

and with indifference

舍俱

since that doubt, his mind can not be happy, or can not have ill will

因为有疑，他的内心不会愉悦，也不会怀有嗔恨

so it is neutral

所以是中性的

and the last one is with indifference and with restlessness

最后一个是舍俱掉举相应

now a person is so distracted in mind, that he cannot focus his mind on any object.

一个人他的内心受到很大的干扰无法专注于任何所缘

did you have such an experience?

你们有没有此种经验？

i think you did

我觉得你们有

everybody has such an experience

每个人都有这种经验

sometimes we practice meditation and our mind doesn’t seem to be on the object.

有时候我们禅修，我们的心似乎不能安住于所缘

we don’t seem to be able to concentrate on the object

我们似乎不能够专注于所缘

our mind is like not stuck to the object

我们的心不能附着于所缘

but above the object, moving a little

只是在所缘上，略微动动

so that is called restlessness of mind

这就被称为心的掉举

so in abhidhamma restlessness means restlessness of mind

在阿毗达摩里，掉举指心的掉举

and restlessness of mind really means shaking or moving above the object

心的掉举实际指心在所缘之上晃动或者移动

our mind is not with the object,

我们的心并不与所缘在一起

now we do not see the object clearly when there is restlessness in our mind

如果心里有掉举，我们就不能清晰地观察所缘

at that moment this type of consciousness arises in our mind,

此刻，这种心就会生起

and so there are altogether two types of consciousness rooted in delusion

所以，痴根心共有两种

now the first eight consciousnesses rooted in attachment

贪根心有8种

in pali they are called lobha mūla

巴利语称之为lobha mūla you have the other sheet

你们有另外一张表

you may look at the pali sheet also, so lobha mūla

你们也可以看看巴利语的那个表

now mūla means root mūla就是根

and lobha means lobha attachment so lobha mūla means lobha就是贪执，合起来意思是

having lobha as root

以贪为根

and there are eight of them,

有八种

and the second group is called dosa mūla

第二种就是dosa mūla so dosa means ill will or hate or anger dosa意思是嗔恨、愤怒

so rooted in hate or rooted in ill will or rooted in anger

以恨、嗔、怒为根

they are called dosa mūla, two

就成为嗔根心，有两种

and then the third group is called moha mūla

第三种称为痴根

so moha means delusion or ignorance and

痴就是指受到蒙蔽，愚痴

the consciousness rooted in moha is called moha mūla

以痴为根的心就是痴根心

so altogether there are 12 types of consciousness,

所有一起一共是12种

and these 12 types of consciousness are called unwholesome consciousness

这12种心被称为不善心

you may also call it unskillful

你也可以称之为不善巧的心

but i think we better call it unwholesome

我觉得最好称之为“不善心”

so unwholesome types of consciousness

所以不善心这个类型

whatever bad karma we do, we do with one of these types of consciousness

我们造恶业的时候，就会生起它们之中的一种

sometimes we are attached to something,

有时候，我们贪执于某事

sometimes we may take something that is not given to us.

有时候，我们不予而取

then there is this lobha or the lobha mūla consciousness in our mind and so on.

这样贪根心就会生起，诸如此类

sometimes we get angry and

有时候我们发怒

then there is one of the two types of consciousness arising in our mind

所以就会生起嗔根心中的一种

now in abhidhamma the anger or hate includes fear

在阿毗达摩中，嗔包括恐惧

so when we are afraid of something, when we fear something

当我们惧怕某事时

then one of these two types of consciousness rooted in ill will arises in our mind

嗔根心中的一种就会生起

so when we’re afraid of something, we have dosa mūla consciousness

当我们害怕某事的时候嗔根心就会生起

or when we fear something, we have dosa mūla consciousness

当我们恐惧的时候，也会生起嗔根心

so the dosa can cover many types of emotions

所以，嗔可以包括很多种情绪

sadness, depression, dissatisfaction, anger, hate and fear

忧伤、沮丧、不满、愤怒、痛恨、恐惧

all come under the head of ill will

都归于嗔

so when we are afraid of something, we have one of these two types of consciousness

当我们害怕某事的时候嗔根心中的一种就会生起

now prompted or unprompted

现在谈：有行、无行

you may read the note at the bottom of the page

你们可能看到了这页底部的注释

the pali word saṅkhāra is used here in the sense specific to abhidhamma

“行”这个词在这里是阿毗达摩的特有用法

to mean prompting, instigation, inducement, or the application of an expedient.

意思是：怂恿、教唆、劝诱、采用方便手法

this prompting may be induced by others or it may originate within oneself.

这种怂恿，可能来自别人，也可以源自自身

the means employed may be bodily, verbal, or purely mental.

使用的方法可以是肢体的、语言的或者仅仅是思想方面的

that consciousness which arises spontaneously

如果心自发生起

without prompting or inducement by expedient means,

没有被怂恿或者劝诱

it’s called unprompted

就被称为无行

that consciousness which arises with prompting or inducement by expedient means

如果心被怂恿或者被劝诱

it’s called prompted

就被称为有行

so this is from the comprehensive manual of abhidhamma

这些都来自《阿毗达摩概要精解》

so prompting can be one’s own, or it may can from outside other persons

所以怂恿可以来自自身，也可以来自外部别人

sometimes when we want to do something, we want to encourage ourselves.

有时候，我们想做某事，需要自我鼓励

sometimes we do it spontaneously,

有时候，是自发地去做

and so when we do it spontaneously the consciousness that arises in our mind is called unprompted and

如果是自发地做，我们生起的心就是无行心

when we do with prompting it’s called prompted

当我们受到怂恿，就是有行心

now the pali words for this word prompted or unprompted are asaṅkhārika and sasaṅkhārika

无行有行的巴利语分别是：

asaṅkhārika 和 sasaṅkhārika now you may notice that there is the word saṅkhāra there in the word asaṅkhārika and sasaṅkhārika

你可能注意到里面有saṅkhāra这个词

now the word saṅkhāra in pali is a difficult word to understand,

巴利语里saṅkhāra这个词很难理解

and also it can not be translated by just one english word.

也不能用仅仅用一个英语单词来翻译

so you have to find out what it means to get the correct translation of the word.

所以，你必须理解意思，才能找到合适的词来翻译

for example, when we say all saṅkhāras are impermanent

例如，当我们说：诸行无常

we mean those that are conditioned

这里指的是有为法

but in the formula dependent origination the sentence is

但是在十二缘起支里

because there is ignorance there is a condition

无明缘行

there are saṅkhāras

这里也有“行”

now in that sentence the word saṅkhāra can not be translated

这里的“行”就不能翻译成

as conditioned things, or conditioned phenomena

有为法

there saṅkhāra is translated as formations or kamma formations

这里的“行”就被翻译成造业的心所

the word saṅkhāra has at least two meanings, one is active and the other is passive

“行”这个词至少有两个意义一个是主动的意义，一个是被动的意义

so saṅkhāra means something that makes, or that produces

“行”指：造作、创造

and also saṅkhāra means that something is made or that is produced.

也指：被造作，被创造

so we need to understand what meaning is appropriate in a given context

所以，我们要明白在特定的语境下，它是什么意思

that is why we can not translate this word with just the mental formation or just conditioned phenomena

所以，我们不能将它一律翻译成：思想活动，或者有为法

so we have to depend on the context

所以得参照语境

but here in this particular context, the word saṅkhāra means effort.

在这里，在这个语境下，“行”指：使力

that is why it is very difficult to get a correct translation

所以说很难找到一个正确的翻译

when you translate from pali into english or any other language

很难将巴利语翻译成英语或其他语言

so here prompted and unprompted are

这里有行、无行

the translations of the pali word sasaṅkhārika and asaṅkhārika

就是对这两个巴利语的翻译

and here saṅkhāra means effort

这里，“行”指“使力”

but in other places saṅkhāra may mean all conditioned phenomena or kamma formation

在其他地方“行”可能指：有为法，或者造业的心所

that means or that produce results

意思是：造作结果的

so now we have the 12 unwholesome types of consciousness

我们已经学了12种不善心

do you bring the small card with you today

你们今天带了那张小卡片吗？

that is for memorization of the consciousness

它们是用来帮助记忆这些心的

so please look at the first column represent the 12 unwholesome types of consciousness

请看第一列，代表12个不善心

and in order to differentiate those that are accompanied by pleasure from those that are accompanied by indifference

为了区分悦俱、舍俱

we use colors, so red color means accompanied by pleasure

我们用不同的颜色，红色表示悦俱

and blue color means accompanied by indifference

蓝色表示舍俱

so this card will help you to memorize the different types of consciousness

这卡片将帮助你记忆不同种类的心

in a different sheet, you may write down the name so those,

你可以用另外一张纸写下这些心的名称

but later you may not need the descriptions

但以后你可能就不需要这些描述

just look at this chart, and you know this is

看这张表，你就知道

pleasure with wrong view unprompted, with pleasure with wrong view prompted and so on

悦俱邪见相应无行，悦俱邪见相应有行，诸如此类

the first column represents the 12 unwholesome types of consciousness

第一列代表12种不善心

the first 8 are those accompanied by or rooted in attachment

前八种是贪根心

and then the two green color,

然后是两个绿色的

the two are accompanied by ill will with displeasure

这两个是忧俱嗔恚相应

and the last two the blue ones are accompanied by indifference.

最后两个蓝色是舍俱

indifference means neutral feeling

舍俱指中性的感觉

neither pleasure nor displeasure, neutral feeling

不愉悦也不忧伤，中性感觉

so we study these 12 looking at these dots

我们通过这些圆点来学习此12种心

so the first 8 are accompanied by attachment

首先的8个是贪根心

and the two green dots are accompanied by hate or anger

两个绿色的嗔根心

and the last two accompanied by delusion or moha

最后两个是痴根心

and we can exercise with these chart

我们可以通过这张表来练习

so how many are accompanied by pleasure

悦俱的有几个？

out of these 12, how many are accompanied by pleasure

这12个之中，有多少是悦俱的？

number 1, 2, 3 4

第1、2、3、4 how many are accompanied by indifference or neutral feelings

有多少是舍俱的？

5,6,7,8 oh, there are no numbers

哦，这些没标数字

5, 6, 7, 8, and 11 and 12 5, 6, 7, 8,11,12 and how many are accompanied by displeasure or dosa

有多少是忧俱的

the two green dots

两个绿色的圆点

so now we know

我们现在知道

that out of 12 unwholesome types of consciousness 12种不善心中

4 are accompanied by pleasure

有四种是悦俱

and 6 are accompanied by indifferent feeling or neutral feeling 6种是舍俱

and the 2 accompanied by ill will or anger 2种是嗔根心

so you keep this card with you, put it in your pocket

你将这张卡片随身带着，放在口袋里

and then you take it out at odd moment and look this and memorize it

在空闲时拿出来记记

so if you do this, you will get the whole card very easily

如果你这样做了，就很容易记下整个卡片

once you’re familiar it

一旦你熟悉这张卡片

you know the value of this card.

你们知道这张卡的价值

because it is like a map

因为它就像一张地图

so wherever you go, you read a map

当你旅行时，你就要看地图

before you’re going

在出发之前就要读地图

so when you know the map, then when you reach the place

你如果读过地图，抵达之后

you know where to go or where you are and so on

你知道该去哪里，你在哪里诸如此类

so in the same way, it’s important that you remember this,

所以，同样，你记住这些也很重要

because in the next chapters

因为在以后的章节里

they will be referred to again and again

这些将被反复提到

so it is important that you are familiar with this before you to the next chapter and so on

所以，在学习下一章之前，熟悉这些很重要

and if you’re familiar with this, then you will find joy in studying and understanding

如果对这些熟悉了，你们就会在学习和理解中找到乐趣

so please give some time to this card and then memorize this

所以，请对这张卡片花些时间记住这张卡的内容

so ok now we have 12 unwholesome types of consciousness

我们学了12种不善心

and I think we know what types of consciousness is arising in our mind when we do something bad

我想当我们做坏事的时候，就会知道生起什么心了

so when we get angery with somebody,

当我们对某人生气时

then what type of consciousness will be in our mind?

在心里会生起哪一种心？

one of the two green ones

两个绿色之一

suppose after the class you drive and somebody cut in front of you

假设下课后，你开车时，有人插到你前面

and you are angry

你生气了

so in that case, one of these two, and i think your anger will be umprompted

这样，就是这二者之一我想你的愤怒是没人怂恿的

and so it may be the first type of consciousness.

就是嗔根心的第一种

and if you have doubt about the teachings, doubt about the buddha,

如果你对佛法有怀疑对佛陀有怀疑

the consciousness accompanied by delusion has arisen in your mind, number 11

痴根心，也就是11号，就会生起

so something like that

诸如此类

then you want something, when you want something

当你想得到某物的时候

then one of the 8 may be in your mind 8种贪根心的其中一个就会生起

so this is the practical benefit we get from understanding abhidhamma

这就是我们理解阿毗达摩的实际益处

because now you know that the unwholesome consciousness is described as morally unwholesome or morally unhealthy

因为现在你们知道了不善心就是道德上不善或道德上不健康的心

and it is productive of painful results

它会导致苦果的产生

now if we get painful results then we must avoid having these types of consciousness

如果我们不想得到苦果，就必须避免这些不善心

we may not be able to avoid all together.

我们可能不能一下子全部避免这些

because only when we become buddhas and arahants

因为只有我们成了佛，或者阿罗汉

we will be able to avoid all of them but

我们才不会生起所有这些心

we can avoid as much as we can and

但是我们可以尽可能多地避免

in provision as we can avoid these types of consciousness

如果我们能避免这些不善心

so we will have less painful results in the future.

在未来就会少受一些苦果

so if we hate pain or if we want to avoid painful results in the future

如果我们不喜欢苦，想在未来避免苦果

try to prevent these types of consciousness from arising in our mind

尽量阻止这些心的生起

and yesterday i told you about the teaching of buddha that not to do any evil

昨天我告诉你们诸佛通偈中的诸恶莫作

now you know what evil is

现在你们明白了何为恶

now whenever one of these types of consciousness arise in our mind

当这些不善心中的一个生起时

that means there is evil in our mind

就表示我们心中有恶

so when we know that it is evil then we will get rid of it as soon as we can.

当我们知道它是恶，就要尽快处理它

so that we do not acquire much unwholesome or bad karma

所以我们就不会造作太多的恶业

so when we know that something is harmful then we can avoid it

所以当我们知道有害的事情我们就可以去避免它

if we do not know that something is harmful we will be doing it

如果我们不知道它是有害的，就会去做这些事情

so this is the practical benefit we get from the knowledge of abhidhamma

这就是我们从阿毗达摩里得到的实际利益

now there is some sheet saying that not all craving is bad

有些地方说并非所有的贪都是坏的

so not all craving is bad

并非所有的贪都是坏的

I’m not encourage you to have craving

我并非鼓励你们起贪心

but i want you to understand that some craving is not bad for us

我希望你们了解有些贪心对我们而言，并非是不好的

so here craving is

这里的贪

craving for enlightenment

对觉悟的贪心

we want to get enlightenment, so we are attached to enlightenment

我们希望获得觉悟，所以执于觉悟

that craving is good or bad

这种贪心是好是坏？

now the commentary says that

注释书说

based on the present craving, that is desire for becoming an arahant

基于现在的贪欲，即贪求成为阿罗汉

he gives up previous craving

而放弃之前的贪欲

that was the root cause of once involvement in the cycle of rebirth.

而之前的贪欲是轮回的根本原因

depending on one craving

依靠现在的这个贪心

you try to give up another craving

你放弃之前的那些贪

because you want to attain enlightenment you try to get rid of attachment

因为你想获得觉悟，想对治贪执

or you try to get of craving,

或对治贪欲

so that kind of craving, craving for enlightenment

所以那种对觉悟的贪

desire to become enlightenment is here said that

贪求觉悟在这里

what does the commentary say

注释书怎么说？

now it may be asked whether such present craving for arahantship is wholesome or unwholesome

这种现前对阿罗汉果的贪求是善的，还是不善的？

it is wholesome or unwholesome to crave for enlightenment

贪求觉悟是善，还是不善？

now we want to get enlightenment, that desire, is that wholesome or unwholesome

我们现在追求觉悟，这种欲望，是善还是不善？

abhidhamma, look at faces, in the pun as we call look at faces that mean abhidhamma does not exercise partiality

阿毗达摩直面这个问题并没有厚此薄彼

so it must be impartial when we come to abhidhamma

阿毗达摩对此一视同仁

so that craving, is that wholesome or unwholesome? it is unwholesome.

这种贪心，是善还是不善？它是不善的

then the commentary said here, should it be pursued or not,

注释书在这里说：要不要追求

that kind of craving?

这种贪心？

it should be pursued, so it is alright to have such craving

应该追求，所以可以有这种贪心

does it drag one into rebirth or not

它会不会把人拽入轮回？

that means, now the unwholesome kamma gives painful results.

意思是，不善的业带来苦果

but this kamma will not drag you into rebirth

但是这种业不会拽你入轮回

that means it is not too bad

意思是这种业并不是那么糟糕

so it does not drag one into rebirth

所以，它不会把人带入轮回

such permissible craving is abandoned when its object is obtained

当目的达成之后，就会舍弃这种贪心

now we crave for enlightenment

我们现在贪求觉悟

when we become enlightened, then we are able to discard or abandon the craving

当我们觉悟之后，我们就能舍弃这种对觉悟的贪心

so we should have some kind of craving for enlightenment

所以我们应具有对觉悟的某种贪

we should have some kind of craving to get result when we practice meditation

我们在禅修的时候，也需要具有某种贪心，以便获得成果

only when we have this expectation

只有当我们具有此种期望

we will practice

我们才会去修行

if we do not expect anything out of the practice of meditation we will not practice at all

如果我们对禅修没有任何期待我们就不会去禅修

therefore

所以

expecting for result of the practice of meditation is pursuable as the commentary says here

根据注释书在这里说的对禅修的结果抱有期望，是可以的

but what is important when you practice meditation is

但是当你禅修的时候，重要的是

to leave them alone

就不要理睬这些贪求

that means it is good to have expectation before you practice meditation

意思是在禅修之前，具有期望很好

but when you are right in the practice, when you are sitting down in practicing they will become obstacles

当你正在禅修，正在禅坐时这些期望就会成为你的障碍

so at that time you can not afford to have this kinds of expectations

所以，禅修当中，带着这些期望你就会不堪其负

but they may come they will come quite often to you

但是这些期望可能会经常现身

and when they come up, you just be mindful of them

当它们出现时，你只要对它们保持正念

make mental notes of them

在心中对它们进行标记

so that is advice for practice meditation

所以这就是对于禅修的建议

although lobha or craving is unwholesome mental states

虽然贪是一种不善的心所

craving for arahantship, craving to become an arahant, craving to gain enlightenment

贪求成为阿罗汉或者觉悟

is a pursuable craving

是可以被允许的贪求

and so it is not so bad, now that is one thing

并没有那么不好，这是一点

and another thing is, another sheet, what is the greater evil

另外一点，另外一张纸，哪种恶更大一些

once king milinda asked reverend venerable nagasena now he asked

有一次弥兰王问那先比丘

revered nagasena

那先长老

for whom is the greater demerit

这两者谁的恶更大

he who does evil deeds knowingly

一个是知其恶而为恶者

or he who does an evil deed unknowingly?

一个是不知其恶而为恶者

so which would be greater demerit, greater akusala, greater unwholesome act

哪一种罪恶更大呢？

when he does an evil deed unknowingly or

是不知其恶而作恶者

he does it knowingly.

还是知其恶而作恶者？

the answer is

答案是

his is the greater demerit sir, who does an evil deed unknowingly

大王，不知其恶而作恶者，罪恶更大

now it is opposite to what we think, right?

这跟我们想的相反，对吧？

because we can forgive people who say: oh because i don’t know i did this, please forgive me

因为如果别人说：哦我不知道，所以做了错事，请原谅我们就会原谅他

then we can forgive him readily

我们就会欣然原谅他

but here the venerable nagasena saying, he who does an evil deed unknowingly

在这里，那先比丘说不知恶而作恶者

get greater demerit

罪恶更大

milinda was not satisfied with just this answer so he said

弥兰王对这个答案并不满意，说

well then bhante, do we doubly punish the royalists of ours or chief minister who does an evil deed unknowingly

尊者，对于那些王室成员，或者大臣如果他们不知其恶，而去作恶是不是应该加倍地处罚？

then the venerable nagasena said: what do you think about this?

那先比丘说：想想下面这个例子

if one man should unknowingly take hold of a red hot bowl of iron

如果一个人无意地去拿一个很烫的铁碗

aglow, aflame, ablaze

这个铁碗很红很烫

and another should take hold it knowingly

另外一个人有意地去拿这个碗

which would be more severely burned

哪个人被烫的更厉害？

it is very apt question, right?

这个问题很聪明，对吧？

so you know that it will burn your hand but you pick it up

你知道会烫手，但是你拿起它

and you don’t know that it will burn your hand and you pick it up

你不知道它烫手，你拿起它

so if you pick up without knowing it

如果你在不觉察的状态拿起它

and you will take hold of it firmly, so you will be burned more

你会紧紧抓住它，就会被烫的更厉害

so that is what the venerable nagasena was saying here

这就是那先比丘的意思

so king milinda said, he who took hold of it unknowingly would be more severely burned

弥兰王说：没有觉知而拿的那个人他被烫的更严重

then venerable nagasena said that if so sir

那先比丘说：如果这样，大王

the greater demerit is his who does an evil deed unknowingly

不知其恶而为恶者，罪恶更大

and milind said, you are dexterous, reverend nagasena

弥兰王说，你很有智慧，那先长老

so according to this

根据这个故事

answer given by the venerable nagasena doing demerit unknowingly

那先比丘的回答，不知其恶而作恶

will bring us more demerit

会有更大的罪恶

or bring us more painful results

带来更多的苦果

because when we know that it is unwholesome it brings painful results

因为当我们知道他是不善的，会带来苦果

then we will be careful when doing it

我们就会小心一点

but if we don’t know it then we will do it with might and main

但是如果我们不知其恶，就会尽全力去做

so that we will get the painful results of it in the future.

所以在未来就会获得苦果

so this is the answer given by venerable nagasena

这就是那先比丘给出的答案

we should keep it mind whatever the situation is we should try to avoid doing evil

我们要记住它，在何种情况下都要尽量避免作恶

having the akusala cittas as much as possible

尽可能地避免作恶

now we know these 12 akusala cittas we will be able to avoid them

我们知道了这12种不善心，我们就能避免它们

in our daily activities in our dealing with people and so on

在日常生活，与人相处中等等

and so this is one great advantage we have when we understand abhidhamma

这就是我们理解阿毗达摩的益处

so i want you to look at the chart again and memorize it

希望你们再看看那个表，记住它

ok, the first one

第一个

with pleasure with wrong view unprompted

悦俱邪见相应无行心

the second one

第二个

with pleasure with wrong view prompted

悦俱邪见相应有行心

the third one

第三个

with pleasure without wrong view, unprompted

悦俱邪见不相应无行心

the fourth one

第四个

with pleasure without wrong view prompted

悦俱邪见不相应有行心

the fifth

第五个

with indifference with wrong view unprompted

舍俱邪见相应无行心

the sixth

第六个

with indifference with wrong view prompted

舍俱邪见相应有行

seventh

第七个

with indifference without wrong view unprompted

舍俱邪见不相应无行心

then eighth

第八个

with indifference without wrong view prompted

舍俱邪见不相应有行心

these eight are accompanied by or rooted in lobha or attachment

这八个是贪根心

and then the next two

接下来两个

the first one with displeasure with ill will unprompted

第一个忧俱嗔恚相应无行心

the second one with displeasure with ill will prompted

第二个忧俱嗔恚相应有行心

these are the two that are accompanied by ill will or dosa

这两个是嗔根心

and the last two, the first one

最后两个，第一

with indifference with doubt,

舍俱疑相应

and the second one with indifference and with restlessness.

第二个舍俱掉举相应

here the feeling is indifferent

舍俱

and there can be no pleasure or displeasure

就是不愉悦也不忧伤

because when there is delusion, mind is dull

因为愚痴的时候，心很暗淡

so when mind is dull it can not experience the object

当心暗淡的时候，就不能体验到所缘

pools of folly

一团浆糊

and so the feeling is only indifference or neutral

这就是舍俱，中性的感觉

so now we know that 12 types of consciousness

我们现在知道了12种心

that are unwholesome and unwholesome means morally unhealthy

不善心，不善意思是道德上不健康的

and also productive of painful results

也会导致苦果

and when we know this, we will try to avoid, we will try to prevent these types of consciousness

知道这点，我们就会尽量避免这些不善心

from arising in our mind as much as possible,

尽量让它们不生起

we will be able to get rid of them altogether when we reach arahantship.

当我们证得阿罗汉果就能全部舍弃它们

so today we come to the end of unwholesome consciousness

对于不善心的学习，今天就到此为止

and we will continue our study of cittas tomorrow

明天继续学习心

any questions?

有问题吗？

student: …one question on the which is the greater evil

学生：关于“哪个罪恶更大”的问题

which you mentioned that the person to do the demerit unknowingly actually has the greater demerit

你提到不知其恶作恶的人罪恶更大

I think to find out is it because of the wrong view elements that present when he’s doing it unfavorably?

我觉得因为这种心与邪见相应，所以它的罪恶就更大，对么？

sayadaw: it can be wrong view

尊者：可以是邪见相应

yes, because, unknowingly means he is not aware it will bring painful results to him

是的，因为不知其恶，意思是他不知道这种行为会带来苦果

so it is a kind of wrong view

这是一种邪见

anyone?

还有人问么？

student: venerable sir, suppose someone were to kill a small creature by stamping on it knowingly

学生：假设一个人故意踩死了一个小虫

and someone who unknowingly stamp on a creature and kills it

另外一个人不经意踩死了一个虫子

who has the greater demerit?

谁的罪恶更大？

sayadaw: that depends on step on it intentionally or unintentionally?

尊者：这取决于他是有意还是无意？

sometimes he doesn’t know he is stepping on an insect

有时候人们不知道踩到了昆虫

so in that case there is no unwholesome deed or demerit for him

这样他并没有犯下罪过

but if he intentionally step on the insect and kills it

如果他故意踩死昆虫

that will be a great demerit for him

这就是很大的罪过

because here in the other case he has no intention to kill

因为那种情况，如果他没有杀生的动机

he step on it accidentally

只是不小心踩到了

so i think you know the story of the monk cakkhupāla during the time of buddha he was an arahant and he was blind.

我想你知道佛陀时代的护目长老他是一个阿罗汉，眼睛瞎了

and then he practice meditation walking up and down

他行禅的时候

he step on many insects and kill them, right?

踩死了很多昆虫，对不对？

so but when it is reported to the buddha, buddha said:

当有人将此报告给佛陀，佛陀说：

he was innocent because he did not see these insects.

他没有任何罪过，因为他看不到这些虫子

so he steps on the insect unintentionally, if he does not know

如果他无意之中踩死了昆虫他并不知道

that there are insects and step on them

不知道有昆虫，踩到它们

and that he is free from akusala

他就没有任何不善心

but there would be akusala only when he steps on them intentionally

只有他刻意去踩死蚂蚁，才生起不善心

but if he intentionally steps on the insect

如果他故意去踩昆虫

and he knows that it is akusala it may be

知道那是不善

for him, it maybe a little less akusala than he steps on it without knowing it is akusala

比他不知道是不善，而去踩这个罪过可能会小一点

student: venerable sir, one of them refer to the cittas

学生：尊者，当你提到心时

you define citta as pure awareness of the object

你对心的定义是：对所缘的纯粹觉知

so what is the definition of object

那么所缘的定义是什么？

for example with sound an object

例如，对于声音的所缘

and the second question is

第二个问题是

awareness, does it depend on senses? we have five senses?

觉知依赖于诸根么？我们有五根？

sayadaw: first everything is the object

尊者：首先，任何东西都是所缘

this class is an object, this bag is the object, also the mind is the object of the other mind

这门课是所缘，书包是所缘心也可以是另外一个心的所缘

we’re aware of our mind

我们觉知到我们的心

we are aware of the mind of other’s

我们觉知到别人的心

and so the object means anything we can experience

所缘意思是我们能体验到的任何东西

that we can see that we can hear and so on, so they are all called object.

我们可以看到听到等等它们可以被称为所缘

next one?

第二个问题？

so does consciousness mean something experienced by the senses, the five senses like

心意思是被五根所体验到的么？例如五根

the eye and the ear

眼、耳

sayadaw: consciousness is experienced not five senses in buddhism there are six senses

尊者：心通过六根而被体验到在佛教里，不是五根，是六根

mind is also called a sense in buddhism

还有一个意根

actually, they are called doors,

实际上它们被称为“门”

so you will study the doors in the third chapter of this book

在本书第三章你们就会学到各种“门”

so consciousness is something that arises in one of or through one of these senses

心就是在诸根或者通过诸根产生的 you should have no more questions, shall we call it a day, please rise

提问结束，到此为止，请起立

disk01track05

now we go back to akusala

现在我们回到akusala last time we studied the akusala citta, unwholesome consciousness

上次课，我们学了不善心

with that you see, with pleasure with wrong view unprompted and so on

悦俱邪见相应无行等等

now consciousness or citta is said to be pure

因为心是纯净的

consciousness is not wholesome or unwholesome

心不是善或者不善

it is exactly neutral

它是完全中性的

but when it is accompanied by unwholesome mental states

如果伴随它的是不善的心所

then it is called unwholesome citta

就被称为不善心

when it is accompanied by wholesome mental state it is called wholesome citta

如果伴随它的是善的心所，就被称为善心

now in the first citta, pleasure, pleasure is a mental factor

在第一个心里，悦俱，喜悦是一个心所

pleasure can be either wholesome or unwholesome

喜悦可以是善或不善的

but the second one wrong view is an unwholesome mental state

第二邪见，这是一个不善的心所

and also there are other unwholesome mental states arising with these consciousness

伴随心的还有其他不善的心所

so these consciousness is called unwholesome consciousness

所以，这些心被称为不善心

so the consciousness becomes wholesome or unwholesome depending on

所以心是善还是不善取决于

whether the cetasikas or whether mental factors arising together with it wholesome or unwholesome

伴随这个心的心所是善还是不善

that is why cetasikas are compared to color, citta is compared to pure water

所以将心所比作颜料，心比作纯净的水

so when water is pure, it is pure and there is no color

纯净的水没有颜色

but you put red color in the water and we call it red water

你将红色颜料放进去，我们就称之为红色的水

and when you put green color we call it green water and so on

你将绿色的颜料放进去，我们就称之为绿色的水，等等

citta by itself is neither wholesome nor wholesome

心本身非善非不善

but when it comes into contact with or when it is associated with the mental factors that are unwholesome

当与不善的心所为伴时

then it is called an unwholesome citta

它就被称为不善心

and when it is accompanied by wholesome mental states or mental factors, it is called wholesome citta

当它与善的心所相伴时就被称为善心

so last night we studied the unwholesome cittas,

昨天晚上，我们学习了不善心

now how many unwholesome cittas are there?

不善心有多少种？

12, right? 12种，对不对

how many are rooted in attachment?

以贪为根的有几种？

8, how many in ill will? 8种，以嗔为根的几种？

2, and how many in delusion, 2, ok. 2种，以痴为根的几种？

how many are accompanied by pleasure?

悦俱的几种？

4, how many by indifference? 4种，舍俱的几种？

6, and how many by ill will? 2, very good 6种，忧俱的几种？2种

now imagine yourself are back to school, like school children

把自己想象成小学生，重返校园

ok, now we will go to next section of the consciousness

好，现在进入心的下一章节

the rootless consciousness.

无因心

now last night i told you that consciousness is divided into different categories.

昨晚我讲过心被分成不同的类型

according to the sphere or the realms it frequently arises in

根据心在哪一界经常生起

now consciousness can be divided in another way

心也可以按照其他方式分类

and it is according to the books by way of its nature

在本书还可以按照它的性质来分类

but we may call it by karmic activity

我们可以说是业果活动的性质

that means, consciousness that produces results

意思是，造业的心

and consciousness that are results

和受报的心

and consciousness that neither produces results nor results themselves.

不造业也不受报的心

so result-producing consciousness

造业的心

result-consciousness

果报心

and consciousness that is neither producing nor result themselves

还有不造业也不受果报的心

akusala citta or unwholesome consciousness are those that produce results

不善心属于造业的心

and in this case, they produce painful results

在这里，它们会造成苦果

today we are going to study another kind of cittas or types of consciousness

今天我们要学习另外一种心

and they are mostly the resultant consciousness

基本上都是果报心

now when we see something

当我们看到某物的时候

there arises in our mind a consciousness

我们生起一个心

actually we see with that consciousness

实际上，我们用那个心看

so that consciousness is called eye consciousness

这个心被称为眼识

because it depends on the eye for its arising

因为它依赖于眼睛而生起

if there is no eye, there can be no eye consciousness

如果没有眼睛，就没有眼识

and we may call it seeing consciousness, but in the books, it is called eye consciousness

我们也可以称之为“观看的心“在这本书里称之为眼识

consciousness that depends on the eye to arise

依赖于眼睛而生起的心

so in order for the eye consciousness to arise

所以，眼识的生起

first we need the eye and we need the thing to see

首先我们要有眼睛，被看的物体

the eye means not the whole eye ball but

眼睛并不是指整个眼球

but the sensitive part in the eye

是指眼睛里敏感性的部位(眼净色) the material properties in the eye that are sensitive to the light

就是眼睛里对光敏感的物质属性

so according to medical science, it may be the retina in the eye

所以根据医学理论，可能是眼睛的视网膜

so that we call eye,

我们称之为眼[净色] so in order for the eye consciousness to arise

所以眼识的生起

we need that eye and also we need that is to be seen or a visible object

需要有眼净色、色所缘

so when these two come into contact then

当这两者接触时

the eye consciousness arises, or eye consciousness is produced

眼识就会生起

so that eye consciousness is called seeing consciousness

这就是眼识

now we need not just

我们不仅需要

the eye and the visible object

眼净色和色所缘

we need two more conditions for the eye consciousness to arise

眼识生起，还需要两个条件

and there are light and attention

光、作意

because even though we have the eyes and there is a visible object when there is pitch dark

因为即使我们有眼净色，色所缘如果是一片漆黑

when there is no light, the consciousness will not arise

如果没有光，眼识就不能生起

so light is one condition for eye consciousness to arise

所以光线是眼识生起的一个条件

and also attention is important

作意也很重要

sometimes, even a big object may pass in front of us but we may not see it

有时候，即便是一个很大的东西从我们眼前经过，我们也可能看不到它

if we are not attentive, if we do not pay attention

如果我们不作意

then eye consciousness or seeing consciousness can not arise

眼识可能就不会生起

so for the seeing consiousness to arise we need four conditions

所以眼识的生起，需要四个条件

the eye, the visible object, light and attention

眼净色、色所缘、光、作意

when these four come together, there is what we call seeing consciousness or the eye consciousness

具备这四者，才生起眼识

now this first consciousness

所以这第一个心

is called eye consciousness

就被称为眼识

and this is the result of past karma

这就是过去的果报

when we see something ugly

当我们看到一个丑东西

when we see something we don’t want to see

当我们看到我们不想见的东西

there is this eye consciousness arising in our mind

这种眼识就会生起

and this eye consciousness is the result of the akusala kamma we did in the past

这种眼识的生起是由于我们过去所造的不善业

so when we see something, let us say here an ugly thing

当我们看到某物，例如，一个丑陋的东西

it is because of our past akusala kamma, that we see it

这是因为我们过去世的不善业，我们才会看到它

if we understand this

如果我们理解这点

we will not blame anybody

我们就不会迁怒于别人

if we want to blame we must blame our kamma in the past

如果说非要责怪谁，那就要责怪我们过去造的业

so knowledge of abhidhamma can help us to avoid unnecessary anger

所以，阿毗达摩的知识可以帮助我们避免生起不必要的愤怒

when we see something bad

当我们看到不好的事情

so when we see something bad there is the eye consciousness

当我们看到不好的事情，眼识生起

and this eye consciousness is the result of past kamma

这个眼识是过去的果报

and so we alone are responsible for this seeing an ugly object.

我们自己得对看到这个丑陋的东西负责

so if to blame at all we must blame ourselves

如果要责怪，就责怪我们自己吧

and not the other people and not the object

而不是去怪别人，或怪某个东西

so we are not to get angry with the object so abhidhamma can help us

所以我们就不会对所缘发怒阿毗达摩可以帮助我们

and to keep ourselves away from unwholesome mental states arising in our mind

帮助我们的心远离不善的心所

now the second consciousness is called ear consciousness

第二个心是耳识

and in order for the ear consciousness to arise

耳识的生起

we need four conditions again

也需要四个条件

auditory organ that means the ear

听觉器官，也就是耳净色

or sensitive material qualities particles in the ear

或者说是耳朵里的敏感细胞

and then sound and then space and then attention

声所缘、空间、作意

if there is no space no ether

如果没有空间

we will not hear the sound

我们就听不到声音

so space is one condition for the ear consciousness to arise

所以空间是耳识生起的一个条件

so here this consciousness is the result of akusla kamma in the past

所以这个心也是不善果报心

and so the object here is an ugly sound the sound we don’t like

所以所缘就是难听的声音我们不喜欢听的声音

and then the next is the third one is nose consciousness

第三个就是鼻识

that means smelling consciousness

嗅知的心

the smelling consciousness arises when an odor comes into contact with our nose

香所缘和鼻净色接触就生起鼻识

and this particular citta is the result of akusala, so in this case the smell is bad smell

这个心也是不善果报心所以这种香所缘是难闻的气味

when we had bad smell these types of consciousness arises in our mind

当我们闻到难闻的气味就会生起这种心

for the smelling consciousness or nose consciousness to arise

鼻识的生起

we need the nose, smell, and air, and attention

需要：鼻净色、香所缘、风界、作意

and the next one is tongue consciousness

下一个是舌识

when we experience some taste

当我们尝到某种滋味

so for the tongue consciousness to arise we need the gustatory organ

舌识的生起，需要尝味的器官

that means we need the tongue

需要舌头

there are taste buds in the tongue

舌头上有味蕾

and when these taste buds come into contact with some taste

当舌净色和味所缘接触时

then we have this consciousness called tongue consciousness

就会生起舌识

so for the tongue consciousness to arise we need the tongue the taste or the food with the taste

舌识的生起需要：舌净色、味所缘

water or moisture and attention

水界、作意

and the next is body consciousness

下一个是身识

or touch consciousness

或者触碰时产生的心

in order for this type of consciousness to arise we need the tactile organ, that means we need the body

这个心的生起需要：身体器官

some parts of the body and then something to be touched tactile object

身净色、触所缘

and the earth element and attention

地界、作意

so when these four conditions are fulfilled then the body consciousness arises

满足这四个条件，身识就会生起

and since this group is the result of akusala

因为这组心都是不善果报心

the touch must be displeasurable touch such as pain or numbness and so on

这种触碰肯定是不舒服的例如：疼痛、麻木等等

so corresponding to the five senses we have these five types of consciousness

对应于五根，我们有五识

so these are eye consciousness ear consciousness nose consciousness tongue consciousness and body consciousness

眼识、耳识、鼻识、舌识、身识

so again eye consciousness means consciousness depending only eye for its arising and so on

眼识指依赖于眼生起的心，等等

and the sixth is called receiving consciousness

第六个是领受心

when the object is presented to the senses

当所缘呈现于诸根

first the consciousness arises that experiences the object

首先生起的那个心体验到这个所缘

you smell, taste and touch

你闻、尝、触

immediately after that moment, there comes in your mind another type of consciousness

随即生起另外一种心

that receives the object

领受目标

now first the object is presented we experience it

首先目标出现，我们体验到了

just for a very brief moment

只是一个很短的时间

and then there arises a type of consciousness that receives its object

然后有一种心来领受这个目标

now when we talk about these things we have to blow up the picture maybe a million times

当我们谈论这些事情的时候我们要将这个图景分成一百万次

as I said on the first night

第一天晚上我讲过

thought moments can come and go a million times in a second

一秒钟可以出现十亿次心路

so these types of consciousness last for that just one billion or one nine billions of a second

所以这种心的持续时间只是十亿或者九十亿分之一秒

so after seeing let’s say regarding seeing

现在以视觉为例

after seeing consciousness arising and disappears

眼识生起又灭去之后

there arises another consciousness that receives the object

生起的另外一个心领受目标

so that is called receiving consciousness

所以它被称为领受心

and after receiving consciousness

领受心之后

there arises another consciousness called investigating consciousness

生起另外一个心，叫推度心

after receiving it the mind investigate it

领受目标之后就要分析目标

so altogether we get seven types of consciousness

所以，一起有七种心

and these seven types of consciousness are the result of unwholesome kamma in the past

这七种心是过去不善业的果报

these are called ahetuka rootless

这些心被称为无根心(无因心) now before we try to understand rootless we must understand what are the root

在理解“无根”之前，我们必须理解什么是“根”

in abhidhamma there are six mental states they are called roots

在阿毗达摩里有七个心所被称为“根”

three are unwholesome roots

三个是不善根

and another three beautiful or good roots

另外三个是美根

now three unwholesome roots are greed hate or hatred and delusion

三个不善根是：贪嗔痴

in pali lobha dosa and moha

巴利语是：lobha dosa 和 moha and three good roots are the opposite of these three

三个美根与此相反

so non-greed, non-hatred and non-delusion

无贪无嗔无痴

these are called good roots

这些被称为美根

I do not say wholesome roots because both wholesome and other roots are called beautiful roots

我没有称之为善根因为善根和其他根，被统称为美根

so there are these six roots

一共是这六根

since there are mental factors they always arise with certain types of consciousness

因为它们是心所，它们总是与某种心一起生起

but with these actually they are 18 in this section

在这章里，实际介绍了18种

with these types of consciousness none of these roots arise

这18种心里，没有这些心所

so they arise without these mental factors that they are called roots

这些心的生起并没有此六个称为根的心所

last night when you studied the unwholesome consciousness you found the word rooted in attachment, rooted in ill will rooted in delusion

昨晚，学习不善心的时候，你们知道有些心以贪为根，以嗔为根，以痴为根

that means accompanied by attachment and so on

意思是伴随着贪等等

but these today’s types of consciousness are not accompanied by anyone of these roots

但今天所学的心没有这些根的伴随

either unwholesome root or beautiful root so they are called rootless consciousness

没有不善根，也没有美根所以被称为无根心(无因心) since they are rootless they are not as strong as others that have roots

因为它们是无因心，所以比有因心弱

so this first group consists of seven types of consciousness

所以第一组无因心有七个

and these seven types of consciousness arise when we experience something we don’t like

当我们经历不喜欢的事情这七个心就会生起

we experience the visible object audible object and so on

我们经历的色所缘、声所缘等等

and

并且

all these types of consciousness are accompanied by what feeling?

所有这些心伴随的是什么样的感受？

indifferent or neutral feeling

中性的心，也就是舍心

so when we see something when we hear something

所以当我们看到或者听到

that seeing consciousness or hearing consciousness is always accompanied by indifferent or neutral feeling

眼识或耳识总是舍俱的

but the fifth one arises with what feeling? painful feeling.

但是第五个生起的时候是什么感受？苦受。

it is called in pali it is called dukkha

巴利语成为：dukkha now in order to understand why the others are accompanied by neutral feeling,

为了理解为什么其他的是舍俱

and number five accompanied by pain

第五个是苦受呢

we need to understand some material properties

我们需要了解一些色法

now there are 28 material properties taught in abhidhamma

阿毗达摩里讲了28种色法

among them the first 4 are called the primary elements

其中前4个被称为元素色(四大种) and the primary elements are as you know the element of earth water fire and air

元素色，就是地水火风

these primary elements are said to be great essential

这四种元素色也被叫做大种

these primary elements are said to be hard

这些元素色是坚硬的

and the other material properties like the material properties in the eye in the ear and so son

其他色法，例如眼净色、耳净色等等

are called dependent material properties

被称为所造色

they depend on the great essential to arise and to exist

它们依靠四大种生起并存在

and they are said to be not hard so let us say they are soft

这些都不具坚硬性，所以称之为柔软的

the four great elements are hard

四大种是坚硬的

and the other material properties are soft

其他色法是柔软的

now when we see something

当我们观看的时候

that is the eye, the eye is also a soft material property

这是眼净色，眼净色也属于柔性的色

and what we see the visible object is also dependent matter so it is also soft

色所缘也是所造色，也是柔性的

when one soft thing hit another soft thing there is no strong impact

一个柔性的物体撞击另外一个柔性的物体，没什么强烈作用

since there is no strong impact the feeling that arises with this consciousness can not be strong feeling

因为没有强烈的作用，所以随着那个心生起的感受也不强烈

so it is the neutral feeling

所以是舍受

now it is compared to this, you have this diagram in the handout also？与此比较，你们有没有这个表？

yes, the one of the screen may not look the same as on the sheet you are distributed

是的，屏幕上的与发给你们的表可能看起来有所不同

this diagram on the screen was created just today

屏幕上的表格是今天做的

and it was not by professional person

也不是出自专业人士之手

actually venerable nandisena did it this afternoon

实际上是一位法师做的

but it serves the purpose

但是可以实现我们的目的

the two yellows balls on the left represent the cotton balls

左边的两个圆球代表棉花球

when one cotton ball is hit by another cotton balls

当一个棉花球被另外一个棉花球撞击

even though it is on the anvil the hitting cotton ball will not hit the anvil

即便它在铁砧上，撞击它的棉花球也碰不到铁砧

even it hits the anvil, it hits very softly

即便撞到了铁砧，也很柔软

so that is no strong impact

所以不是很强的作用

in the same way, when you see something

同样，当你看到某物

what you see is soft material property and your eye is material property

你看到的是柔性的色法，你的眼净色也是柔性的

but your eye depends on the four essential elements

但是眼净色也是四大所造

like the anvil here

四大就像是铁砧

so the visible object when it strikes the eye

当色所缘撞击眼净色时

since both are soft material properties

两个都是柔性的色法

there is no strong impact and so there can be no pronounced feeling

所以没有强烈的作用，就产生不了感觉

when there is no pronounced feeling, then the feeling is neutral

产生不了作用，就是舍受

now with regard to the number five

现在来看第五个

touch, now touch means the combination of the three great essential

触(身所缘)，身所缘就是三个大种的结合

the earth element, fire element and air element

地、火、风

so what we call touch or tactile object

所以触，也就是身所缘

is just the combination of these three great essential so they are hard material properties

是三大种的结合，所以是坚硬的色法

so in the diagram they are like the hammer

所以在图表中，就像是锤子

so when the hammer hit the cotton ball on the anvil

当锤子撞击铁砧上的棉花球

it will not stop on the cotton ball but it will take the anvil so there is impact

它不会停止在棉球上，它会触及到铁砧，产生作用

so in the same way when the tactile object hit the tactile organ in the body

同样，当身所缘撞击身净色

which is soft material property

身净色是柔性色法

it strikes at that material property

它撞击到那个色法

and reaches the great essential which are like anvil here

然后冲击到大种，这里就是铁砧

so the impact is strong and so here the feeling is not neutral

这种作用就是强烈的，感受就不是舍俱

when it is a good or pleasant tactile object then it is pleasure

当身所缘是美好的，感受就是愉悦的

and when it is an unpleasant object then it is unpleasant feeling

当身所缘是不好的，就是不愉悦的感受

that is why number five it is said to be accompanied by pain not by joy or neutral feeling

所以第五个就是苦受不是乐受、舍受

now this is at the moment of seeing consciousness and so on

这仅仅是眼识等等的生起

but immediately following the seeing consciousness, are receiving consciousness, investigating consciousness

紧随眼识之后，就是领受心和推度心

and also the other types of consciousness will follow

同样其他类型的心也随之生起

and then comes the full experience of the object

这就是对目标的完整体验

so at that moment when it comes the full experience of the object

当达成对目标的完整体验时

it may be accompanied by pleasure or it may be accompanied by pain or it may be accompanied by the neutral feeling.

伴随的可能是乐受、苦受、舍受

but at the very moment of seeing hearing and so on

如果是看、听等等

the consciousness is always accompanied by neutral feeling

这些识都是舍俱的

and if it is the tactile object, it is always accompanied by painful feeling

如果碰到的是身所缘境，那就是苦受

so these 7 are called the rootless resultant consciousness of unwholesome kamma

所以这七种被称为无因不善果报心

in pali they are called akusalavipāka

巴利语就是akusalavipaka akusalavipākacitta

不善果报心

now here akusala qualifies vipaka not citta

这里的不善，是形容果报的并不是形容心的

so these 7 types of citta or these 7 types of consciousness

所以这七种心

are the result of the akusala are the result of bad kamma in the past

是过去不善业的果报

but when we see something beautiful when we see something we like to see

但是当我们看到美丽的东西看到我们喜欢的东西

then the seeing consciousness arises and again it is accompanied by indifferent feeling and so on

眼识生起，伴随的是舍受等等

so when we experience somthing that is pleasurable that is good that we like

当我们体验到愉悦的、美好的事情

then we have these types of consciousness

我们就会生起这些心

and ahetukakusalavipākacitta

无因善果报心

they are eye consciousness, ear consciousness, nose consciousness

眼识、耳识、鼻识

tongue consciousness and body consciousness

舌识、身识

now when it comes to body consciousness

对于身识

since it is the result of wholesome kamma in the past

因为是过去善业的果报

the feeling is pleasure

感受是快乐的

and in the kusalavipaka or the wholesome resultant cittas

在善果报心里

there is one more the number seventh called in pali it’s called santīraṇa, the investigating consciousness

多一个，第七个是推度心

now there are two investigating consciousness among the resultant cittas of kusala

对于善果报心，有两种推度心

that is because there are two kinds of objects

因为有两种所缘

ordinarily desirable or very desirable

中等可喜、极可喜

so when the object is very desirable, the investigating consciousness is accompanied by pleasure

当所缘是极可喜，就是悦俱推度心

and if the object is just ordinarily desirable

如果所缘是中等可喜

then the investigating consciousness is accompanied by neutral feeling

就是舍俱推度心

so there are two types of investigating consciousness among the cittas that are the result of wholesome kamma

所以善果报心里的推度心有两种

now again there when we see something beautiful when we see something that we like to see

当我们看到愉悦的事物

we can praise ourselves

我们就可以赞美自己

because we did something good in the past now we see or we hear and so on the beautiful objects or the objects we like

因为我们过去造了善业，所以我们就看到或听到这些美好的东西，等等

so if we understand this, we understand a lot of kamma

如果我们理解了这点，就对业有所了解

good kamma produces good result, bad kamma produces bad result

善有善报，恶有恶报

when we see something good that is the result of the good kamma in the past

当我们看到好的东西，就是过去善业的果报

and when we see something bad, and again that is the result of bad kamma in the past

当我们看到不好的东西同样，是过去不善业的果报

so we alone are responsible for our pleasure or our suffering

所以我们对自己的苦乐负责

so there are eight types of consciousness in this group

所以这一组心有八种

seven plus just one which is the investigating consciousness accompanied by pleasure

七种之外，加一个悦俱推度心

so these two groups are the resultant consciousness

这两组心都是果报心

there are the result of past kamma

是过去所造业的果报

now we come to the third group, there are called functional consciousness

现在谈第三组：唯作心

functional consciousness means these consciousness just arise they do their function and disappear

唯作心意思是这些心生起实行其作用，然后灭去

without leaving any karmic force in the continuity of a being.

这种心并不造业

and they just arise and they disappear without leaving any karmic force

只是生起，然后灭去，不造业

and these three are first five-sense-door-adverting

这三个心中的第一个是五门转向心

now it is a long name in pali also it is a long name

这个名字很长，巴利语也很长

so five-sense-door-adverting

五门转向

now when let’s say when the visible object is presented to the mind

例如，当色所缘呈现于我们心里

the mind turns to that object

心转向这个目标

so that point of turning is called here five-sense-door-adverting

这个转向就被称为五门转向

before the visible object strikes the mind

色所缘撞击心之前

our mind may be on some other object

我们的心可能在其他所缘上

our mind may be on the obscure object

我们的心可能在隐晦的所缘上

but when a visible object comes into the avenue of our eyes

当色所缘进入我们眼睛的领域

this visible object is said to strike at the sense organs

这个色所缘要撞击感觉器官

after it is taking, the four of the inactive thought moments stopped and the mind turned to the object

撞击之后，四个不活跃的心识刹那就停止，心就转向目标

that turning to the object is what we call five- sense-door-adverting

这种转向，就被称为五门转向

maybe let us say, you’re looking at another place

例如，你看其他地方

and then you hear a noise you turn to the noise

然后你听到一个声音，你就转向那个声音

so that turning [inaudible] you call five sense-door-adverting

这个转向就是五门转向

because it arises with regard to five senses

因为它与五根有关

with regard to eyes, ears, nose, tongue and body

眼、耳、鼻、舌、身

and this also is accompanied by indifferent or neutral feeling

这也是舍俱的

so this is one type of consciousness

所以这种心

it is no karmic power it does not give any results

是不造业的，不产生业果

and it is not the result of any kamma

也不是果报心

now second one mind-door-adverting

第二个是意门转向心

that means when you think of something without the use of the five sense you just think of something

意思是你思虑某事没有涉及五根，仅仅是思虑

then a type of consciousness arises that turns the mind to the object

你的心就转向所缘，生起这种心

so that is the mind door adverting consciousness

这就是意门转向心

this mind door adverting consciousness is also not the result of any kamma and it does not give any result

这种意门转向心，不是果报心，也不造业

and this second type of consciousness arises in five senses as well as in the mind

这第二种心可以生起于五门心路过程也可以生起于意门心路过程

so when it arises in the five senses or through the five senses, it has just one function

当它生起于五门心路过程时只有一个作用

that is called determining

就是：确定

and when it arises through the mind door it has the function of turning the mind to the object

当它生起于意门心路过程它的作用就是转向目标

you will understand more of this when you study the thought process because it is contained with thought process

当你学习心路过程时，你就能了解更多，这包含在心路里面

and the last one is called smile producing

最后一个是生笑心

but do not think that you can experience this type of consciousness

不要觉得你也可以体验到这种心

now you are smiling, right?

你们现在在笑，对吧？

but you’re smiling with another type of consciousness not with this type of consciousness

但是你们笑的时候，生起的不是这种心

because this type of consciousness is peculiar to arahant

因为这种心专属于阿罗汉

arahant here means both arahants, buddhas and paccekabuddhas

阿罗汉这里指：阿罗汉、佛、辟支佛

so these beings or arahants smile with this type of consciousness

他们笑的时候，就生起此心

so this is called smile producing

它就被称为生笑心

since it is smile producing it is accompanied by pleasurable feeling

这种生笑心是悦俱心

so these three are called

所以这三种心被称为

rootless functional consciousness

无因唯作心

they are rootless because they are not accompanied by any of the roots any of the six roots

它们没有任何六根之一为伴所以被称为无因心

and they are called functional because they just arise and they disappear they do not have any productive power

它们被称为唯作心，是因为它们仅仅生起，然后灭去没有造作任何业

and among these three the first two can arise both in ordinary worldings and arahants,

这三者中，前两种都可以在世间人和阿罗汉心中生起

but the last one can arise only in the minds of arahants,

但是最后一种只能在阿罗汉心中生起

here arahant means arahants as well as buddhas and paccekabuddhas

这里的阿罗汉指：阿罗汉、佛、辟支佛

that means those who have eradicated all mental defilements

就是已经灭尽心中诸漏的人

so all together now we have 18 rootless consciousness

我们一起学了18种无因心

seven are the result of unwholesome kamma 7种是不善果报心

and eight are the result of wholesome kamma 8种是善果报心

and the three are not the result of any kamma and they are not kamma themselves

三种不造业，也不是果报

they just arise and disappear performing their function

只是生起，灭去，实行其作用

the last three are called functioning

最后三种被称为唯作心

so all together these 18 cittas are called rootless consciousness

所以一起这18种被称为无因心

because they are not accompanied by any of the six roots

因为它们不和任何六根相伴

now in pali the word hetu

在巴利语里hetu这个词

hetu, the meaning of the word hetu is a cause hetu的意思是：原因

so if you take just pali ahetuka you may misunderstand this word

如果仅仅从巴利语ahetuka来看你可能会对这个词产生误解

since hetu is a cause, ahetu means no cause

因为hetu的意思是原因

ahetu就是指没原因

so you may think that these types of consciousness arise without cause, but that is not true

所以你可能觉得这种心的生起不依赖于任何原因，但这是不对的

so here hetu represents what we call the roots or in pali mula

这里的hetu，就是指“根”，用巴利语讲就是mula you’re familiar with the word mula, mula(根)这个词你们已经熟悉过了

when we say lobha mulu dosa mula and moha mula

我们讲：贪根、嗔根、痴根

so these types of consciousness are called ahetuka or rootless because

这种心被称为ahetuka或无根心

they are not accompanied by any of the roots

因为没有任何“根”伴随

and how many roots are there? there are six roots

一共有多少”根“，六种

three are unwholesome roots, and the other three are called beautiful roots

三种是不善根，其他三种是美根

and now the first group in pali they are called akusalavipaka

第一组心是不善果报心

and the second group ahetukakusakavipaka

第二组是无因善果报心

do you have the correct name they are?

你们上面印的巴利语是正确的吗？

in pali ahetukakusalavipaka

巴利语：ahetukakusalavipaka now the first seven are called just akusalavipaka

第一组七个是不善果报心

but the second are called ahetukakusalavipaka not just kusalavipaka

但是第二组无因善果报心不仅仅是善果报心

they are qualified by the word ahetuka

前面有“无因”来形容

that is because later we will find kusalavipaka that are with roots

因为，稍后我们会学到“有因”善果报心

so in order to differentiate these eight from the resultant consciousness that are with roots

为了将这8种与有因果报心区别

they are here qualified by the word ahetuka

前面就加了“无因”这个词

the rootless resultant consciousness

无因果报心

the third group is also called ahetukakiriyā第三组也被称为无因唯作心

because there are functional consciousnesses that are accompanied by hetus or roots

因为有些心是：有因唯作心

so to differentiate these three from the others that are with roots

所以为了将这三者与有因心区分

they are called ahetukakiriyā称其为：无因唯作心

now when we talk about these types of consciousness we will be using these names again and again

当我们谈到这些心的时候，我们会反复用到这些名称

so we want to refer to the last three we will say ahetukakriya, three ahetukakriya and so on

当我们要称呼最后三种，我们就会用巴利语讲出名字

so these 18 types of consciousness are called rootless because they have no concommitant root.

所以这18种心，被称为无因心因为没有任何根与之相随

and these arise when we see something when we hear something and so on

当我们看到、听到等等它们就生起

and all these have, they are placed in thought process

它们在心路里都有自己的位置

now when we see something, we see the object with thought process

当我们看到某东西我们就会经历心路过程

not just with one type of consciousness,

不仅仅生起一种心

actually our mind has to go through different types of thought processes

实际上我们的心经历不同的心路

and there we can say we see something or we see a man and so on

我们才能看到某物、某人等等

these types of consciousness taught in this section

在这章学到的这些心

have a place in the thought processes

在心路过程里有它们的位置

and when we come to thought processes, you will understand them more clearly

当我们学习心路过程时你们就会了解的更清楚

here the sequence is first turning to the object

这个过程在这里首先转向目标

the first and second of the last group

最后一组的第一个、第二个心

turning to the object and then seeing the object hearing the object and so on

转向目标，看到或听到目标等等

and then accepting or receiving the object and then investigating the object and then determining the object

然后领受目标、推度目标，确定目标

and after determining comes, the full experience of the object

确定目标之后，我们就有关于目标的完整体验

so we will study these different stages in the experience of the object when we come to the thought processes

我们学到心路过程时，我们就会学习心的这些不同的阶段

so we will have a break now

现在休息一下

disk01track06

so at the beginning

开始的时候

I told you about the pali alphabet and pali pronunciation

我教了巴利语字母的发音

now I want you to read the pali on the screen

我希望你们读一下屏幕的巴利文字

get familiar with the pali

熟悉一下巴利语

upekkhāsahagata cakkhuviññāṇa

捨俱眼識

upekkhāsahagata sotaviññāṇa

捨俱耳識

upekkhāsahagata ghāṇaviññāṇa

捨俱鼻識

upekkhāsahagata jivhāviññāṇa

捨俱舌識

dukkhasahagata kāyaviññāṇa

苦俱身識

upekkhāsahagata sampaṭicchana

捨俱領受心

upekkhāsahagata santīraṇa

捨俱推度心

I want you to guess the meaning of these words

我希望你们猜猜这些词的意思

upekkhāsahagata with indifference or with neutral feeling

舍俱

cakkhuviññāṇa eye consciousness

眼识

sotaviññāṇa ear consciousness

耳识

ghāṇaviññāṇa nose consciousness

鼻识

jivhāviññāṇa tongue consciousness

舌识

dukkhasahagata dukkhasahagata, with pain

苦俱

kāyaviññāṇa body consciousness

身识

upekkhāsahagata, with indifference

舍俱

sampaṭicchana receiving, accepting, sampaṭicchana

领受[心] upekkhāsahagata, with indifference

舍俱

santīraṇa, investigating

推度心

ok, little by little you come acquainted with these pali words

你们将慢慢熟悉这些巴利词

and then the next again upekkhāsahagata cakkhuviññāṇa

再来一次：捨俱眼識

upekkhāsahagata sotaviññāṇa

捨俱耳識

upekkhāsahagata ghāṇaviññāṇa

捨俱鼻識

upekkhāsahagata jivhāviññāṇa

捨俱舌識

sukhasahagata kāyaviññāṇa

樂俱身識

upekkhāsahagata sampaṭicchana

捨俱領受心

somanassasahagata santīraṇa

喜俱推度心

upekkhāsahagata santīraṇa

捨俱推度心

ok, again, cakkhuviññāṇa

好，再来，眼识

eye consciousness

眼识

sotaviññāṇa, ear consciousness

耳识

ghāṇaviññāṇa, nose consciousness

鼻识

jivhāviññāṇa, tongue consciousness

舌识

kāyaviññāṇa body consciousness

身识

sampaṭicchana receiving consciousness

领受心

santīraṇa investigating

推度心

santīraṇa, again, investigating, ok

再来一次，推度心，好

now the last three

最后三个

upekkhāsahagata pañcadvārāvajjana

捨俱五門轉向心

upekkhāsahagata manodvārāvajjana

捨俱意門轉向心

somanassasahagata hasituppāda

喜俱生笑心

now, pañcadvārāvajjana, pañca means five pañca的意思是“五”

dvāra means door dvāra意思是“门”

and āvajjana means turning

āvajjana意思是“转向”

so turning to the object in five sense doors

所以转向于五根门中的目标

the eye, ear and so on are called doors

眼耳等等被称之为门

because it is through these that consciousness enter our mind, so they are called doors

因为通过它们才生起心所以，它们被称之为“门”

altogether they are six door, the five senses and the mind

门一共有六个，五根、意

and manodvārāvajjana, mano means mind, mano意思是“意”

dvāra means door dvāra的意思是“门”

and āvajjana means turning

āvajjana意思是“转向”

so turning in the mind door

所以：意门转向

the last one hasituppāda, hasita means smiling

最后一个hasituppāda，

hasita是笑的意思

uppāda means producing or cause to be uppada的意思是：产生

so hasituppāda means smile producing

所以这个是生笑心

and when we see something, what consciousness arises

当我们看到某物，生起什么心

eye consciousness

眼识

and when we see something ugly?

当我们看到丑陋的事物呢？

akusala resultant

不善果报心

when we see something we like, beautiful?

当我们看到美丽的事物，我们很喜欢

kusalavipaka, very good

善果报心，非常好

say, when we hit ourselves against something, we have pain?

当我们撞到了自己，很痛？

body consciousness, akusalavipaka, body consciousness.

身识，不善果报心

when we have good touch?

当我们触摸到很舒适的东西？

again body consciousness, resultant of kusala, very good

也是身识，善果报心，非常好

and when buddha smiles, not us.

当佛陀微笑时，不是我们微笑

then why are these called ahetuka or rootless?

为什么这些被称为无因心

because they have no concommitant roots

因为没有任何“根”伴随着它们

because they arise without roots, what are the roots?

因为它们无根而生起，什么是根

three unwholesome roots and three beautiful roots.

三个不善根，三个美根

what are the unwholesome roots?

哪些是不善根？

greed, hatred and delusion, and the beautiful roots? non-greed, non-hatred, and non-delusion

贪嗔痴，美根呢？无贪无嗔无痴

very good, so the six are called roots

非常好，所以这六个就是根

so next will go to kāmāvacara sobhana citta sense-sphere beautiful consciousness

下面我们学习欲界美心

these types of consciousness are called beautiful consciousness because

这些被称为美心因为

they are accompanied by beautiful mental factors

美心所与它们相伴随

now in the second chapter of the manual you will study the 52 mental factors

在本书第二章，你们会学到52心所

and these 52 mental factors are divided into

这52个心所被分为

the common or neutral mental factors, unwholesome mental factors and beautiful mental factors

通一切心所、不善心所通一切美心所

those types of consciousness that are accompanied by beautiful mental factors are called beautiful consciousness

美心所伴随的心，就被称为美心

and here in this section these types of consciousness

这章里，这种心

mainly arise in the sense sphere

主要在欲界生起

sense sphere means 11 planes of existence

欲界指的是十一欲界地

so they mainly or frequently arise in these realms and so they are called sense sphere beautiful consciousness

这些心主要或经常出现在这些界所以被称为欲界美心

and they are again divided into three

它们又被分为三种

wholesome, resultant and functional

善、果报、唯作

so sense sphere wholesome consciousness, sense sphere resultant consciousness with roots

欲界善心，有因欲界果报心

and sense sphere functional consciousness with roots

有因欲界唯作心

now if you are familiar with the 8 types of consciousness accompanied by attachment or rooted in attachment

如果你们熟悉8种贪根心

you can easily understand these 8 sense sphere wholesome consciousness, there is only one difference

你们就很容易理解这8种欲界善心它们只有一个地方不同

now if you read the consciousnesses you will see with pleasure with knowledge unprompted

你们看看这些心就知道悦俱智相应无行

so the only difference is with knowledge, instead of with wrong view, it goes with knowledge

所以唯一的区别就是：智相应，而不是邪见相应

so with pleasure with knowledge and unprompted, this is the first type of consciousness

所以，悦俱智相应无行心，这就是第一种心

so the examples are given in the manual

书里也举了例子

someone joyfully performs a generous deed

某人愉快地布施

understanding that this is a wholesome deed

认识到这是一种善行

spontaneously without prompting

自发自愿，不是被人劝说的

so that means say you go to a temple and happily you make a donation

意思是你去寺院，愉快地供养

spontaneously without being prompted by any person

自发自愿，而不是被人劝说

so in that case the first type of consciousness in this group arises in your mind

所以，生起这组心里的第一种

someone performs the same good deed with understanding after deliberation or prompting by another

在别人的鼓励下，一个人有着同样的认知行布施

sometimes another person may say to you why not make donations to the temple and then make the donation,

有时候别人对你说：怎么不去寺院做供养然后你就去做供养

or sometimes you encourage yourself

有时候你自己鼓励自己

so in that case the consciousness is prompted that is with knowledge with understanding

所以这时候的心就是智相应有行心

someones joyfully performs a generous deed without prompting but without understanding

一个人愉快地布施没有别人鼓励，也没有认知

that it is a wholesome deed

这是善行

without understanding sometimes means without understanding the law of kamma

没有认知有时候指不理解因果法则

so in that case the third type of consciousness arises

这样就生起第三种心

and the fourth type of consciousness is someone joyfully performs a generous deed

第四种心是一个人愉快地布施

without understanding after deliberation or prompting by another

是被自己或别人劝说的，没有智慧的认知

so in that case the fourth type of consciousness arises

所以就生起了第四种心

and number five to number eight types of consciousness should be understood in the same way as the presetting four

第5到8种跟前面四种一样

but with neutral feeling instead of joyful feeling

只是把悦俱换成舍俱

sometimes you do a meritorious deed with neutral feeling

有时候你带着舍受做好事

you’re not happy but you do the meritorious deed

你并不愉悦，但是你做了好事

so in that case the type of consciousness is accompanied by indifference or neutral feeling

所以，这种情况下，就是舍受的心

so like the eight types of consciousness rooted in attachment

如同贪根的那八种心

here we have eight types of consciousness accompanied by knowledge and not accompanied by knowledge

这里我们有八种心，智相应或智不相应

so sometimes we do some meritorious deed with understanding

有时候我们带着正确的知见做好事

with understanding the law of kamma, with understanding that

认识到因果的道理

this is the good kamma this good kamma will give us pleasant results in the future

认识到善业将会带来好报

with that understanding we do meritorious deeds

带着这种知见，我们去做好事

so sometimes we do meritorious deeds without understanding

有时，我们做好事时与智不相应

that can happen when we do it lightly when we do not pay attention to the deed

当我们对所作所为不注意就会发生这种情况

now this teaches us that when we do some meritorious deeds

这教导我们，当我们做好事的时候

we must see to it that knowledge is present in us

我们要生起智慧

you do some good deeds you do some charity

你做好事，做慈善

you keep precept or you help other people and so on

你持戒，你帮助别人等等

but whatever you do you try to know or you try to understand the law of kamma when you do the meritorious deed.

不管你做什么，当你做好事时你尽量去理解业果的道理，

so that is important for us

对于我们来说，这很重要

sometimes we do meritorious deeds without thinking of it

有时候我们做好事，不假思索

say, you may just pick up a flower and offer to the buddha without understanding

例如，你可能摘一朵花供佛没有任何智慧的认知

so in that case it will be merit without knowledge

在此情况下，就是智不相应的好事

so when we understand these types of consciousness

当我们理解这些心的时候

then we can do meritorious deeds which will give us best results

我们就能让我们的好事给我们带来最好的果报

so these are the wholesome consciousness, kusala consciousness

所以，这些都是善心

and since these types of consciousness are wholesome they are bound to give good results

因为这些心是善的，所以与善果报相连

and the good results are in the form of another type of consciousness that are called resultant consciousness

善的结果就是另外形式的心是一种果报心

so the resultant consciousness of the eight wholesome consciousness are the same or identical

所以就会有八种相同的果报心

so we can with regard to resultant consciousness

对于这些果报心

we also say, with pleasure with knowledge unprompted, with pleasure with knowledge prompted and so on

我们也说：悦俱智相应无行悦俱智相应有行等等

now these eight types of consciousness

这八种心

arise as a result of the eight wholesome consciousness shown above

就是上面八种善心的果报

it is said that the sense sphere wholesome kamma can produce identical as well as non-identical results

欲界善业可以产生相同的果报心，也可以产生其他类型的心

so these eight the second group resultant consciousness,

所以第二组的八个果报心

these eight are identical results

这八个就是相同的果报

can you tell me which are the non identical results?

你们能告诉我不同的是哪些吗？

where do you find the non-identical results?

不同的在哪里可以找到

you go back to ahetuka

翻回到无因心

rootless consciousness, the second group of the rootless consciousness is the result of the wholesome kamma, right?

无因心，第二组无因心，它们是善业的果报，对不对？

so you see something good, that is the result of kusala, right?

你们看到好的东西，这就是善业的果报，对不对？

you hear something good you smell something good and so on, and

你们听到、闻到好的东西，等等

that consciousness is the result of the wholesome sense-sphere wholesome consciousness

这些心都是欲界善心的果报

so the sense-sphere wholesome consciousnesses give identical results as well as non-identical results.

所以欲界善心产生相同的果报心也产生不同的果报心

identical results are given here as eight sense-sphere resultant consciousness with roots

相同的就是这里的八个有因欲界果报心

and the non-identical result consciousness can be found among the eight rootless resultant consciousness

不同的就是八个无因果报心

and the third group sense-sphere functional consciousness with roots

第三组欲界有因唯作心

now these eight types of consciousness are called functional

这八种心被称为唯作心

again, functional means they just arise and disappear without any potential to give results or without any karmic activity.

同样，唯作意思是生起灭去不产生果报，也不造业

and these eight types of consciousness are identical with the first eight, the sense-sphere wholesome consciousness

这八种心与第一组八个欲界善心是一样的

but they arise in the mind of buddhas and arahants

但是佛陀和阿罗汉才有这些心

they are called functional consciousness

它们被称为唯作心

now when we do some act of charity or we make some donation, we get kusala we get merit

当我们做慈善，当我们捐款我们获得善业

but when arahants make the same kind of charity, what does he get?

但是当阿罗汉做同样的慈善，他得到什么？

does he get good kamma?

他也得到善业吗？

no, he is just doing the act

不会，他只是施行那个行为

his act is not called kamma

他的行为不叫“业”

because he has eradicated the roots of kamma that are ignorance and craving

因为他已经断尽了业根：无明和贪

since he has no ignorance and no craving whatever he does is just doing

因为他没有无明、贪，不管做什么，仅仅是一种行为

without any potential to give results.

没有产生果报的可能性

so when a arahant does an act of charity

所以当阿罗汉做善事

then one of the functional consciousness here the sense-sphere functional consciousness will arise in his mind

其中一个欲界唯作心就会生起

it is the same type of consciousness as the wholesome consciousness

跟善心是一样的

but the difference is that it doesn’t give any results.

区别是它不会产生任何果报

because the volition in these types of consciousness does not constitute kamma

因为这种心里面的“思”心所不会产生任何“业”

so when we add these eight wholesome eight resultant and eight functional consciousness

所以这八个善心、八个善果报心、八个唯作心一起

we get altogether 24 types of consciousness

一共就是24种心

and these 24 types of consciousness are called sense-sphere beautiful consciousness

这24种心被称为欲界美心

when we do enumerations of the cittas

当我们数这些心时

sometimes we have to use short collective names for group of consciousness

有时，我们要用集体名词称呼不同分类的心

so since these are called sense-sphere beautiful consciousness

这些被称为欲界善心

the others that we have just studied

我们学习的其他心

are called non-beautiful consciousness

就被称为“不美心”

12 unwholesome consciousness and 18 rootless consciousness are called non-beautiful 12个不善心，18个无因心一起被称为“不美心”

called means they’re called in myanmar in our country

这只是在我们缅甸这么叫

but they’re not called non-beautiful in the books

在书本里，并没有称它们为：不美心

but when we study these types of consciousness

当我们学习这些心

we need to be very familiar with the particulars of these types of consciousness

我们需要对于它们的特性很熟悉

so when we try to be familiar with these types of consciousness

当我们尽量去熟悉这些心时

sometimes we have to use short names for groups, types of consciousness

有时候我们要用简称称呼不同分类的心

so if you want refer to the 30 types of consciousness

所以如果你想称呼30种心

that are 12 unwholesome and 18 rootless consciousness

就是12个不善心和18个无因心

we will say non-beautiful consciousness

我们就称他们为：不美心

it is important that we remember

重要的是要记住

we always are able to see these types of consciousness clearly in our mind

我们时刻要在心里清楚地知道这些心

in order to mermorize them

为了记住它们

that card is very useful

那张卡很有用

so please take out that small card

请拿出那张小卡

and let us see, identify the consciousness

让我们看看，认一认这些心

types of consciousness represented by each

每个代表一种心

now altogether we have finished 54 types of consciousness

我们现在一共学了54种心

now the first 12 are akusala

首先的12种是不善心

and then the 3 columns consist of 18 rootless consciousness

接着三列是18种无因心

and then the next 3 columns consist of sense-sphere beautiful consciousness

接下来的三列是欲界美心

so we get altogether 54 types of consciousness

一共是54种心

and these 54 types of consciousness are called sense-sphere consciousness

这54种心被称为欲界心

so among the sense sphere consciousness, 30 are non beautiful and 24 are beautiful.

这些欲界心，30个为不美心

24个为美心

now I want you to find out some types consciousness

现在告诉我一些心的类型

ok, seeing a ugly object, right

好，看到一个丑陋的东西，对

seeing a beautiful object, right.

看到一个美丽的东西，对

hearing a ugly sound, hearing a beautiful sound

听到不好听的声音，听到好听的声音

and when we are angry, one of these two

当我们生气时，这两者中的一种

when we doubt about the efficacy of the dhamma

当我们怀疑佛法的功效

when our mind can not take the object clearly

当我们的心不能清晰地专注目标

whe it is just moving above the object

只是在目标上移动

the last one called restlessness

最后这个被称为掉举

then when we are attached to something and we have no wrong view

当我们贪执于某事物，没有邪见

fourth of them, right?

第四个，对不对？

you can exercise like that

你们可以这样练习

looking at this and then imagine different situations, what type of consciousness arises in your mind?

看这些，想象不同的场景各生起什么心？

and with the help of this card, you are get more and more familiar with these types of consciousness

在这张卡片的协助下，你们会对这些心越来越熟悉

so all together there are 54 types of consciousness

一起是54种心

and among them how many are unwholesome?

其中有多少不善心？

12 how many are wholesome?

多少善心

8 how many are resultant?

多少果报心

how many?

多少？

8, 7, 8 23 so 23 are resultant, how many are functional? 23种果报心，多少唯作心？

3 plus 8, 11 3加8,11种

now the wholesome and unwholesome

善心，不善心

can they produce results or not?

它们可以产生果报吗？

yes, they can produce results

是的，它们可以产生果报

then the resultant consciousness can they produce results?

果报心，它们能产生果报吗？

no, because they are themselves results they have no ability or power to produce results

不能，因为它们自身就是果报没有能力产生果报

and then functional consciousness can they produce results?

唯作心，它们能产生果报吗？

no, are they results of anything? no

不能，它们自身是果报吗？不是

so they are called indeterminate

所以，它们被称为“不定的”

that means not declared as kusala or akusala

意思是不由善与不善而定

so the functional consciousness are also called indeterminate

所以唯作心也被称为：不定

that means not declared as kusala or akusala

意思是也不是由善与不善而定的

now let us say how many are accompanied by pleasure?

看看，悦俱的有多少种？

so 30 [18] are accompanied by pleasurable feeling 18种悦俱

how many are accompanied by neutral feeling?

舍俱的有多少种？

you can pick up the blue dots, right?

你们可以数蓝色的点，对不对？

maybe 32

可能是32种

so in this way also you can make yourself familiar with these types of consciousness

这样你就能熟悉这些心

so when we study abhidhamma

当我们学习阿毗达摩时

in the beginning when we are novices

刚出家当沙弥时

we are expected to be very familiar to this

被要求对这些很熟悉

and we are expected to be able to give the answers right away

要立刻就能回答这些问题

so we have to exercise again and again so that we are asked we are able to give answers

所以我们需要不断练习当被问的时候，就能迅速作答

now you’re not taking any examinations

你们现在不是在考试

and so it’s alright if you cannot give the answer without looking at the books

所以，如果你们不看书就无法作答， 也没关系

so what i want you to be able to do is to find the answer you want in the book or in your notes

我只希望你们能够从书中或者笔记里找出答案

so if you can give the answer looking at the book it’s ok

如果你们看书能找到答案，就可以了

now we finish the types of consciousness that are called sense-sphere consciousness

我们学完了欲界的心

they are called sense-sphere consciousness, why?

它们被称为欲界心，为什么？

because they arise mainly in the realms called sense sphere

因为它们主要在欲界生起

and how many realms are there? how many planes of existence are there?

欲界一共是多少个界？

11, so they arise in the minds of human beings 11个，所以这些心生起于人类心里

they arise in the minds of animals

也生起于动物心里

and hell, hell beings, and they arise in the minds of celestial beings.

也生起于地狱众生，或者天人心里

but they arise in the minds of brahmas also

它们也在梵天人心里生起

but since they arise mainly or frequently in the minds of the beings in the sense sphere

但是它们主要或经常生起于欲界众生的心里

they are called sense-sphere consciousness, so we must understand this.

所以被称为欲界心，我们要明白这点

because they are called sense-sphere consciousness

因为它们被称为欲界心

we must not say that they arise only in sense-sphere,

我们不要说它们只生起于欲界

not in material sphere and immaterial sphere

不会生起于色界和无色界

because they arise in those spheres too

实际上它们也生起于色界、无色界

but their main area of arising is the 11 sense-sphere planes

但是它们主要生起于11欲界地

so they are called sense-sphere consciousness

所以它们被称为欲界心

and the types of these sense-sphere are altogether 54

欲界心一共有54种

so the next group of consciousness is called rūpāvacara consciousness or form sphere consciousness

另外一组心被称为色界心

or we may call it material sphere consciousness

色界心

and these form sphere or material sphere consciousnesses

色界心的种类

are 15 in number

一共是15种

and they’re divided into again wholesome

分为善心

resultant and functional

果报心、唯作心

now the first sentence you see the first jhana

你们看到的第一句就是初禅

and the second the second jhana, third jhana, fourth jhana and fifth jhana

第二句二禅，三禅，四禅，五禅

now

现在

these types of consciousness are we may call them higher states of consciousness

这些类型的心我们可以称之为比较高层次的心

they arise in those who practice meditation and who attains what are called jhanas

禅修者如果获得禅那，就会生起这些心

now a person may practice a kind of samatha meditation

一个人可能修习止禅

now there are different types of samatha meditation

止禅有很多种

and let us say a person is practicing the disk meditation

我们假设他用盘子修禅

now disk meditation means you make a disk with clay and

这种禅修就是用泥巴做一个圆盘

you put the disk in front of you and then look at it and keep your mind on the disk

将圆盘放在你面前，看着它将你的心专注在盘子上

saying, it is a earth disk, so: earth, earth, earth

因为是泥盘，你就念：泥、泥、泥

thousands of time actually memorizing that earth disk

经过成千上万次，你实际就记住了那个泥盘

and a time will come you have memorized that image

最终你就记住了它的形象

and so you can see that image without looking at it

然后你不需要盯着圆盘就可以看到它的形象

with your eyes close even you can see that image

即便是闭上眼睛，你也可以看到它的形象

then when you can see that image

当你可以看到它的形象

you go on practicing meditation on that mental image

你就通过你心里的这个形象继续禅修

and that mental image will become more and more refined

这个心里的形象会越来越精细

now the first the mental image will appear to you

首先你心里的这个形象就会向你显现

the same as the real image

跟真实的样子一模一样

that means if there are some blemishes in the disk

如果原来泥盘上有瑕疵

then they will appear in the mental image

这些瑕疵也会出现在心里

when you practice meditation on it again and again

你这样以它为对象不断禅修

then that mental image will become refined and clean and

那个心里的形象变得精细，干净

all the blemishes will disappear

所有瑕疵都会消失

it will appear to you as a polished mirror

它就像一个抛光的镜子显现在你面前

and then you practice meditation on it

你用它做对象进行禅修

and then a type of consciousness arises

然后就会生起一种心

as the results of that practice

这是禅修的结果

that type of consciousness you have not experienced before

这种心你之前没有体验过

and that type of consciousness is called jhana consciousness

这种心就被称为禅那心

and this jhana consciousness is accompanied by mental factors

这种禅那心也伴随着心所

and the important mental factors are they are given

重要的几个心所如下：

vitakka, vicāra, pīti, sukha, ekaggatā寻、伺、喜、乐、一境性

now will have to memorize these pali words

你要记住这些巴利词语

because english translations are long

因为英译太长了

so vitakka, vicāra, pīti, sukha, ekaggatā记一下：vitakka, vicāra, pīti, sukha, ekaggatā

these five are called factors of jhana

这五个被称为禅支

or constituents of jhana or members of jhana

就是组成禅那的要素

so the first jhana consciousness arises accompanied by these five jhana factors

初禅心的生起伴随着这五种禅支

after getting the first jhana a person wants to attain the second jhana

获得初禅后，禅修者就想获得二禅

so in order to attain the second jhana he practices meditation again

为了获得二禅，他继续禅修

this time finding fault with the first one vitakka

这时候他就发现“寻”的问题

it is like after you graduate from high school

就像你从高中毕业

you want to get a degree

你希望获得一个文凭

so after you get a BA degree you want to get a MA degree

然后你获得学士学位，你就想获得硕士学位

after you get a MA degree you want to get a Phd degree

获得硕士学位之后，你希望获得博士学位

so in the same way a person who has reaches the first jhana wants to get the second jhana

同样，获得初禅的人就会想获得二禅

so in order to get the second jhana

为了获得二禅

he has to see fault in vitakka

他要明白“寻”的弊端

now vitakka means thinking

“寻”的意思是思考

so this thinking is a little distracting

这种思考有一点干扰性

so it can distract the mind

你可以扰动你的内心

so he finds fault with vitakka and practice meditations

禅修者看到“寻”的弊端

so when he gets the second jhana

获得二禅

vitakka is missing in his jhana

他的禅那里就没有“寻”

simply because he doesn’t want vitakka

仅仅是因为他不需要“寻”

so in this way he eliminates one after another of these mental factors or jhana factors

同样，他一个个舍弃禅支

so when he gets the second jhana there are only four jhana factors with it

他获得二禅时，只有四个禅支

when he gets the third jhana there are only three jhana factors with it.

当他获得三禅时，只有三个禅支

when he gets the fourth jhana there are only two jhana factors with the jhana consciousness

当他获得四禅时，他的禅那心只有两个禅支

when he gets the fifth jhana there are only two jhana factors.

当他获得五禅时，也是两个禅支

so the first jhana factors are accompanied by vitakka, vicāra, pīti, sukha, ekaggatā所以初禅禅支是：寻伺喜乐一境性

second is vicāra, pīti, sukha, ekaggatā二禅是：伺喜乐一境性

third: pīti, sukha, ekaggatā三禅：喜乐一境性

fourth: sukha, ekaggatā四禅：乐一境性

and fifth with upekkhā and ekaggatā五禅：舍一境性

so these five types of consciousness are called jhana consciousness

所以这五种心被称为禅那心

now

现在

the pali word jhana

巴利语：禅那

you see the note,

你们看注释

the pali word jhāna is derived from the pali root jhe,

巴利语jhana的词根是jhe meaning to contemplate and to burn up

意思是：念虑、烧尽

does the jhanas are so called because they closely contemplate the object

因为它们密切地念虑目标

and because they burn up the adverse states or pours to concentration

还因为它们烧尽与定对抗之法

the adverse states are the five hindrances or nivāraṇas

与定对抗之境即是五盖

of sensory desire, ill-will, stoth-and-torpor, restlessness-and-worry, and doubt

五盖即：欲欲、嗔恨、昏沉与睡眠、掉举与恶作、疑

so jhana the word jhana has two meanings,

所以禅那有两个意思

one is to closely contemplate the object

第一是密切地念虑目标

and the second meaning is burning up the mental hindrances

第二个意思是：烧尽五盖

when one gets jhana, the mental hindrances are subdued

当一个人获得禅那，五盖就得到镇服

so there subduing is called burning up,

所以这种镇服被称为烧尽

so the word jhana has these two meanings

禅那这个词有这两个意思

closely observing the object

密切地观察目标

and also burning up the mental hindrances

烧尽心中诸盖

now the five factors of jhana:

禅那的五支：

vitakka, vicāra, pīti, sukha, ekaggatā寻伺喜乐一境性

now vitakka is translated into english as initial application of mind

寻翻成英语是：心的初次应用

initial application of mind to the object

心对目标的初次应用

and vicāra is translated as sustained application of the mind to the object

伺的翻译是：心对目标保持应用

pīti is translated as zest

喜翻译成热情

sometimes it is translated as joy

有时候被翻译成愉悦

some authors translated it as happiness

有些人翻译成幸福

and also it is translated as rapture

也被翻译成狂喜

so, which translation do we stick to?

所以，我们要用哪个翻译？

we would rather stick to the word pīti

还不如直接用巴利语

right?

对吧

so otherwise

否则

we can not be accurate

就不准确了

or people may misunderstand us

或者造成别人的误解

suppose I say joy as the meaning pīti

如果我用愉悦指“喜”

but you may understand joy to be sukha or somanasa

但是你可能会讲它理解成sukha或somanasa and so in this case we have to keep the word, pali word as it is

所以，在这种情况下，我们就要使用巴利语

and use it pīti

就用piti so pīti is a kind of joy it is a kind of pleasurable interest in objects.

所以“喜”是一种愉悦，也是一种对目标喜悦的兴趣

and then sukha, sukha is translated as happiness

“乐”被翻译成幸福

now piti and sukha are different

喜和乐是不同的

sukhu is one kind of feeling, vedanā“乐”是一种受

piti is not vedanā,

而“喜”不是受

so these two are different

所以这两者是不同的

and then the last one is ekaggatā, one pointedness of mind

最后一个是一境性

mind having only one object

心只有一个所缘

so ekaggatā is actually another name for samadhi or concentration

所以一境性实际上是三摩地或者禅定的同义词

now only when you have strong concentration do you get jhana

只有当你有强烈的禅定时，才获得禅那

so in the jhana factors ekaggatā is very important

所以在诸禅支中，一境性很重要

now vitakka these are all mental states mental factors

“寻”，这些都是心所

and so we will find them in the second chapter in the manual

我们可以在本书第二章心所里找到它们

the function of vitakka is to put the mind on the object

“寻”是将心置于目标上

without vitakka mind cannot climb onto the object it is said

没有寻，据说心不能投入目标

so vitakka is a mental factor

所以寻是这样一个心所：

that takes the mind and put the mind on the object

把心投入到目标

the function of vicāra is to keep the mind on the object

伺的作用是将心保持在目标上

now vitakka put the mind on the object, vicāra keep the mind on the object

寻将心投入到目标，伺将心保持在目标上

and pīti is just pleasurable interest or zest or joy

喜只是愉悦的兴趣或者热情或愉悦

and sukha is happiness and ekaggatā firmly fixed on the object

乐就是幸福，一境性是牢固地专注于所缘

so when these five jhana factors are strong

当这五个禅支很强烈

and they are doing their own function properly

正确地实行起功用

then a person is said to get the first jhana

这个人就获得了初禅

and after the first jhana, he may want to get the second jhana

获得初禅，他就想获得二禅

and so he practices meditation and he gets the second jhana and so on

所以他禅修，获得二禅等等

so first jhana has five factors and second jhana has four, the third jhana has three

所以初禅有五禅支，二禅四个，三禅三个

fourth jhana has two, and fifth jhana has two also

四禅和五禅都是两个

now you see the difference between the fourth and fifth jhana

你们可以看到四禅和五禅的区别

fourth jhana is accompanied by sukha and ekaggatā, happiness and one pointedness of mind

四禅的禅支是：乐、一境性

and the fifth jhana is accompanied by upekkhā and ekaggatā五禅的禅支是：舍和一境性

so when he gets these types of consciousness are called wholesome consciousness

当他获得这种心，被称为善心

wholesome jhana consciousness

善的禅那心

if a person dies with these jhanas intact

如果一个人带着完整的禅那心死亡

then he will be reborn in the world of brahmas

他就会投生为梵天

he will not be reborn in the world of human beings

他就不会投生为人

or he will not be reborn in the world of lower celestial beings called devas

也不会投生到低一级的欲界天

so he will be reborn in the world of brahmas

他会投生到梵天

when he is reborn in the world of brahmas

当他投生为梵天

his first type of consciousness in that life will be the resultant of these five jhanas

他此世的结生心就是相应五禅的果报心

suppose a person gets first jhana in this life

假设一个人在此生获得初禅

and he dies with that first jhana intact

他的死心是完整的初禅心

then he will be reborn as a brahma in the world of brahmas

他就会投生为梵天

and the first consciousness that arises there

他在那里的结生心

will be the resultant first jhana form-sphere resultant consciousness

就是色界初禅果报心

so in the same way, if the person gets the second, third, fourth and fifth jhana

同样，如果他获得二、三、四、五禅

and he dies with the jhana intact

他的死心是这些禅那心

and he will be reborn as a brahma

他就会投生为梵天

and the first type of consciousness that arises in that life will be the resultant of these jhanas

他的结生心就是这些禅那的果报心

so these five jhana consciousness produce five identical results

所以，这五个禅那心产生相同的果报心

and these five vipāka or resultant consciousness can be experienced only in the world of brahmas

这五个果报心只能在梵天心里生起

now the first five can be experienced in the human world and in the world of devas

第一组五个心可以在人间和欲界天生起

but the five vipāka consciousness can be experienced only in the brahma world.

但是五个果报心只能在梵天生起

and the third group kriyā citta, rūpāvacara kriyā citta, or form-sphere functional consciousness

第三组唯作心，或色界唯作心

can be experienced in the world of human beings in the world of devas in the world of brahmas

可以在人间、欲界天、梵天生起

they are experienced by buddhas and arahants

他们属于佛陀和阿罗汉

whenever you see the world kriyā, you remember buddhas and arahants mostly

当你看到唯作心，大多数情况就要想到佛陀和阿罗汉

so when a person becomes an arahant

所以当一个人成为阿罗汉

and then he practices samatha meditation and he gets jhana

他修止禅，获得禅那

so when he gets jhana, then his jhana consciousness is said to be functional,

当他获得禅那后，他的禅那心就是唯作心

because even though that is the jhana consciousness, it has no potential to give results

因为即便是禅那心，它也没有造业的可能

simply because he has eradicated the root of existence

仅仅因为阿罗汉已经断尽了轮回的根源

which are ignorance and craving

就是断尽了无明和贪爱

so an arahant has no more rebirth in the future,

所以阿罗汉不会再投生

so whatever he does constitute just doing and there are no results

不管他做什么，只是纯粹做不会产生业果

so the form-sphere consciousness consists of five wholesome five resultant and five functional

所以色界心包括五个善心，五个果报心，五个唯作心

and they are not difficult to remember

记起来也不难

because just first jhana, second jhana, third jhana, fourth jhana and fifth jhana

因为仅仅是初禅、二禅、三禅、四禅、五禅

now please

现在请

you have the sheet with the title factors in jhanas

你们有那张禅支的资料

now you will see the heads fivefold method fourfold method and factors

你会看到标题：五分法、四分法、禅支

now in the sutta discourses

在经藏里

four jhanas are always mentioned not five

经常提到的是四禅那，而不是五禅那

it is very rare that we find five jhanas mentioned in the discourses or in the suttas

我们很少看到经文里提到五禅那

even then not expressly with the name five jhanas

即便是五禅那这个名字，也没有明确提出

but we infer from the words used by the buddha

但是我们从佛陀的法语推导

as to mean five jhanas

得出五禅那

so almost always in the sutta pitaka we find mention of only four jhanas

所以在经藏里，我们只能找到四禅那

but in abhidhamma

但是在阿毗达摩里

jhanas are mentioned as four and also as five

提到四禅那，也提到五禅那

so we have these fivefold method of jhanas and fourfold method of jhanas

所以我们有对禅那的五分法、四分法

now in the suttas we find fourfold method of jhanas,

在经文里，我们看到禅那的四分法

and in abhidhamma we find both fivefold and fourfold

在阿毗达摩里，两种都可以看到

now why are there four jhanas and five jhanas

为什么有四禅那和五禅那两种？

it maybe confusing

可能让人困惑

why not they have the four jhanas or five jhanas only?

为什么不只有这二者中的一种？

now it depends on the ability of the yogi

其实这取决于瑜伽士的能力

now some yogis some meditators have so high standard of intelligence

有些禅修者的智力很高

or high standard of understanding

或者理解力很强

that they are able to get rid of the two jhana factors at one time

他们能够一次性舍弃两种禅支

now there are five jhana factors: vitakka, vicāra, pīti, sukha, ekaggatā五个禅支是：寻伺喜乐一境性

there are meditators who can get rid of vitakka and vicāra at just one time

有的禅修者可以同时舍弃寻伺

so for them there are only four jhanas, not five

对于他们而言，只有四禅那，不是五个

but for those who can get rid of the jhana factors just one by one

但是对于那些一个一个舍弃禅支的

there are five jhanas

就有五个禅那

so that is why jhanas are described four or five

所以这就是为什么有四个或五个禅那的方法

so when jhanas are described as four we call it fourfold method

所以当分为四个禅那时我们就称之为四分法

and when they are described as five we call it fivefold method

当分成五个，就称为五分法

the first jhana in fivefold method is the first jhana in fourfold method

五分法的初禅就是四分法的初禅

there is no difference here

这个没有区别

but the second jhana in fivefold method has no corresponding jhana in fourfold method

但是五分法的二禅在四分法里没有对应的

the third jhana in fivefold method corresponds to second jhana in fourfold method

五分法里的三禅对应四分法的二禅

and the fourth jhana in fivefold method correponds to third jhana in fourfold method

五分法的四禅对应于四分法的三禅

then fifth jhana in fivehold method correponds fourth jhana in fourhold method

五分法的五禅对应于四分法的四禅

so first jhana in fivehold method has five factors: vitakka, vicāra, pīti, sukha, ekaggatā所以五分法的初禅有五禅支寻伺喜乐一境性

second jhana, first jhana in fourhold method has the same number of factors

四分法的初禅跟五分法初禅一样的禅支

but the second jhana of fivefold method has four jhana factors

五分法的二禅有四个禅支

and the third jhana of fivehold method

五分法的三禅

and the second jhana of fourhold method

和四分法的二禅

has the same number of jhana factors they are: pīti, sukha, ekaggatā有相同禅支：喜乐一境性

fourth jhana of fivehold method and third jhana of fourfold method have two jhana factors: sukha and ekaggatā五分法的四禅和四分法的三禅有两个禅支：乐、一境性

and the fifth jhana of fivefold method and fourth jhana of fourfold method have upekkhā and ekaggatā五分法的五禅和四分法的四禅都有：舍、一境性

so

所以

if we understand the fivefold method we can easily understand the fourfold method

如果我们了解五分法也就很容易了解四分法

we skip the second jhana in fivefold method

也就是忽略五分法的二禅

and go to the third jhana as second in fourfold method and so on

直接跳到三禅，与四分法的二禅对应，以此类推

so, we should be familiar with both the fivehold method and fourfold method

所以，我们要熟悉这两种分法五分法和四分法

and these jhanas are also called attainment or samāpatti

这些禅那也被称为”等至“

now we will come to that later when we start with formless jhanas also

我们讲无色界禅那时会讲到

now these jhana factors have their opposites

这些禅那有其对抗之法

and we should understand these opposites too

我们也要了解这些对抗之法

it is said that vitakka is the opposite of thina-and-middha that is sloth-and-torpor

寻是对治昏沉睡眠的

now sloth-and-torpor are called hindrances

昏沉睡眠被称为“盖”

there are five hindrances, so sloth-and-torpor is one hindrance

盖有五种，昏沉睡眠是其中之一

so vitakka is the opposite of sloth-and-torpor,

寻对治昏沉睡眠

sloth-and-torpor simply means sleepiness

昏沉睡眠就是爱睡觉

so when you have so much thought, you can not go to sleep

当你有许多思虑，就无法入眠

sometimes you can not go to sleep because you are thinking too much

有时候，你想的太多，就无法睡眠

so that means vitakka is at work and so it drives away sloth-and-torpor or sleepiness

就是说“寻”在起作用赶走了昏沉睡眠

and vicāra is the opposite of doubt, vicikicchā or doubt

伺对治疑

now vicāra is keeping the mind on the object for some more time

伺就是让心在目标上保持更长时间

and so when mind is on the object for some long time, it is able to discard doubt of the object

当心能在目标上保持更长时间，就能够消除疑

so vicāra is said to be

所以说伺

the opposite of vicikicchā or doubt

是对治疑的

and pīti is the opposite of ill will

喜对治嗔恨

pīti is opposite of anger,

喜是愤怒的对治法

and sukha, happiness is the opposite of restlessnes and remorse

乐对治掉举与恶作

so when a person is in happiness, there is no restlessness in mind there is no remorse

所以当一个人快乐时，心里就没有掉举和恶作

now remorse means regret about some bad thing done in the past

恶作意思是对过去不好的事情后悔

and regret about some good thing that one did not do in the past

或者对过去没做的好事感到后悔

and then upekkhā is also the opposite of restlessness and remorse

舍也是对治掉举与恶作

the last one ekaggatā is the opposite of kāmacchanda or sensual desire

最后一个一境性对治欲欲

so when we know the oppoistes of these jhana factors

所以当我们知道这些禅那的对抗之境

we can do something if we want to get rid of or if we want to diminish these mental hindrances

如果我们想消除五盖，就可以有所作为

suppose we want to develop samadhi or ekaggatā假设我们想开发一境性

now the opposite of samadhi is sensual desire

它的对抗之境是欲欲

so if you want to develop samadhi then you should avoid sensual desires

所以如果你想开发禅定就要避免欲欲

if you’re indulging sensual desires at the same time you want to get samadhi

如果你沉浸于欲欲，又想获得禅定

if may not get samadhi

那是不能成功的

simply because you have not got rid of the opposite

因为你没有处理掉它的对抗之境

so understanding of these can help us

所以明白这些可以帮助我们

to get rid or to diminish these mental hindrances

对治或消除心中诸盖

the factors of jhana

禅支

are able to inhibit these mental hindrances

就可以制服这些盖

and so long as these mental hindrances are subdued, there is jhana

只要五盖被镇服，禅那就会生起

now when they arise again, jhana will disapear

如果五盖生起，禅那就会消失

so it is important that we understand the opposites of jhana factors

所以理解禅支的对抗之境很重要

here they are given as vitakka is opposite of sloth-and-torpor and so on

这里寻对治昏沉睡眠等等

because these five jhana factors are the opposites of sloth-and-torpor and so on

因为这五禅支对治昏沉睡眠等等

they alone are called jhanas

它们就被称为禅那

although there are some other mental factors that arise with jhana consciousness

所以有其他心所也随着禅那心生起

now it is not on the sheet

不过资料上没有写

we must understand three things: jhana, jhana factor, jhana consciousness

我们需要知道三件事：禅那、禅支、禅那心

jhana, jhana factors, jhana consciousness

禅那、禅支、禅那心

the name jhana is the collective name for the five factors

禅那是对于五禅支的统称

vitakka, vicāra, pīti, sukha, ekaggatā these are collectively called jhana

寻伺喜乐一境性一起被称为禅那

so when we say jhana we mean these five or four or three mental factors or jhana factors

当我们说禅那的时候我们指五个或四个或三个禅支

and when we say jhana factor we mean these individual factors

当我们说禅支的时候，指单独的一支

if may be just vitakka, it may be just vicāra and so on

可能指寻，也可能指伺等等

and jhana consciousness means consciousness that is accompanied by these jhana factors

禅那心指被这些禅支伴随的心

so we need to understand these three things clearly

我们需要清楚地了解这三者

jhana, jhana factors and jhana consciousness

禅那、禅支、禅那心

if wen want to be precise we should follow these division or difference

如果我们想准确，就要这样区别

but sometimes when talking not seriously, we may use a word jhana meaning jhana consciousness

但有时候，在不严谨的情况下我们可以用禅那指禅那心

but it is good to understand the terms used in abhidhamma as they are taught in abhidhamma

但是最好了解这些词在阿毗达摩里的用法

and so we must understand precisely what each term represents

我们必须准确理解每个名相的内涵

so here these three terms jhana, jhana factors and jhana consciousness, these three are different

所以，这个三词：禅那、禅支、禅那心他们是有区别的

when we say jhana we mean these five or four or three factors together

当我们说禅那的时候我们指五禅支、或者四禅支、或者三禅支

so they are called jhana

他们被称为禅那

and jhana factors means these individual members of the jhana

禅支是指禅那里的单独某一个

and jhana consciousness means consciousness associated with or accompanied by these five four three two factors

禅那心指具有这些禅支的五个、四个或者三个的心

these 15 types of consciousness are called form-sphere consciousness

这15个心被称为色界心

so five wholesome five resultant and five functional

五个善心、五个果报心、五个唯作心

and these types of consciousness arise in human beings arise in celestial beings also

这些心生起于人间，也生起于欲界天

and they arise frequently in the form-sphere realms

它们经常在色界天生起

so they are 15 form-sphere consciousness 15色界心

they are called jhana consciousness because they contemplate the object closely

它们被称为禅那心，因为他们密切地念虑所缘

and also they burn up the mental hindrances

同时也烧尽心中诸盖

ok, tomorrow we will continue our study of the types of consciousnesses

明天我们继续学习其他种类的心

so formless, [inaudible] jhana text, ok, tomorrow we will continue

明天我们继续

now we have question time, we have five minutes for questions, anybody?

现在是五分钟的问答时间，有人问吗？

student: venerable sir, just one, i think i have two questions,

学生：尊者，我想我有两个问题

the first question is that, does nimitta or bright sign have to arise before you actually continue practice to attain jhana

第一个，当你禅修真正获得禅那之前，是不是需要生起明亮的禅相？

ok that the first queston

这是第一个问题

second question is that how deep the concentration is needed that [means still??] require to reach jhana in order to do vipassana

第二个问题需要多深的禅定，来获得禅那以便进行观禅？

or is it a normal nimitta when we do vipassana?

当我们修观禅的时候，是需要一个普通的禅相吗？

sayadaw: in order to get jhana you need to get nimitta, nimitta means a sign

尊者：为了获得禅那，你需要得到禅相

let us say you practice the kasiṇa, or disk meditation

例如你修基础遍相，或者说用圆盘作为修定的目标

so when you have memorize the disk in your mind and you can see it even with your eyes closed

当你在心里默念这个圆盘你闭着眼睛都可以看到它

and that is one sign one nimitta

这是一个禅相

and when that sign becomes a mental image

当这个禅相成为你心里的一个形象

when that mental image becomes more and more refined and it is like a polished mirror

当这个心里的形象变得越来越精细，就像一面光亮的镜子

then it is call a counterpart sign, patibhāga-nimitta

它就被称为：似相

so in order to get jhana you need to get the counterpart sign

为了获得禅那，你需要获得“似相”

so the first sign is called, it is translated as learning sign

第一个相被称为：学习之相

but I don’t like that translation, the pali word is uggaha nimitta

我不喜欢这个翻译

now uggaha means it can mean learning also uggaha也可以指学习

but I think here it is not learning sign the sign which has been grasped

但是我认为不是学习之相，应该是被抓取的相

the sign which has been taken up something like that

就是被获取的相，类似的意思

so first that is uggaha nimitta the sign let us say memorized sign

所以，首先是“默念的相”

and then the second one is called patibhāga-nimitta or counterpart sign

然后是“似相”

that is polished or refined image of the kasina disk

这就是遍相圆盘的精细光亮形象

so only after getting the counterpart sign can one reach jhana

只有获得“似相”，才能获得禅那

and then practice of vipassana

然后修观禅

now a person can practice samatha meditation and gets jhana

一个人可以修止禅，获得禅那

so after getting the jhana he may take that jhana as the object of his vipassana meditation

获得禅那之后，他可以用那个禅那作为他修观禅的所缘

he may take the factors of jhana as the object of his meditation

他可以将禅支作为禅修的所缘

he will contemplate on these factors as impermanent, suffering, and non-soul

他省思这些禅支：无常、苦、无我

so a person can change to vipassana after getting jhanas

当获得禅那之后，可以去修观禅

that is one way of the practice of vipassana

这是修观禅的一个方法

first samatha meditation and then change to vipassana

先修止禅，然后修观禅

and the other method is

另外一个方法是

just practice vipassasna meditation without practice of samatha meditation

不修止禅，直接修观禅

so there are two ways of the practice of meditation taught in the text and also in the commentaries

根据经文和注释书，有这两种禅修的方法

so you can follow any path you like

你可以选择任何你喜欢的方法

you may practice samatha mediation first and then change to vipassana meditation

你可以先修止禅，再修观禅

or you may practice vipassana meditation in the outside

也可以直接修观禅

student: sayadaw just now you want us to practice about using this small card

学生：刚才你让我们作卡片练习

and you asked us there are how many citta or so called consciousness associated with joy,

你问我们有多少悦俱的心

but this card I counted there are 18,

我数了这张卡片，是18个

but just you mentioned about 30, so which are accurate?

但是你说是30个，哪个正确？

[sayadaw laughs] maybe

可能

student: because all the red one i counted it only have 18

学生：我数了所有的红点，只有18个

sayadaw: 18, ok, maybe I made a mistake

尊者：18个，好，可能我讲错了

you get only 18, yeah, ok

你只找到18个，好

student: good evening, venerable sir can you elaborate again on receiving consciousness and investigating consciousness?

学生：尊者，晚上好你能将领受心和推度心再讲讲吗？

is this subset of mind consciousness or

它们是意识的子项吗？

sayadaw: they are different types of consciousness

尊者：它们是不同的心

receiving consciousness is one type of consciousness and investigating consciousness is another type of consciousness

领受心是一种心推度心是另外一种心

as the name implies, receiving consciousness means receiving the objects

根据它的名字可知领受心就是领受目标

the object is presented to the senses

目标呈现于诸根

and then the senses experience the object

诸根体验到目标

after the experience the object is received or accepted by the mind

体验到目标之后，心就领受目标

and then after receiving it the mind investigate this object

领受之后，就推度目标

whether it is desirable or undesirable and so on

是令人愉悦还是让人难受等等

so they are two different types of consciousness

所以它们是两种不同的心

these two types of consciousness arise through five sense doors

这两种心通过五根门生起

so they are different, distinct types of consciousness

所以它们是不同的心

with different functions

有不同的作用

so receiving is one function, investigating is another function

领受是一种作用，推度是另外一种作用

but in the thought process, it does not stop there

但是在心路过程里，这并不是终点

after investigating will come determining

推度心之后，是确定心

so after determining there will come the full experience of the object

确定心之后，就是对目标完整的体验

so we study the thought process, we have to explain this

所以等我们学习心路过程时，会解释这些

so you wait until we come to the thought processes

所以你等到我们学心路过程时

no more questions, shall we call it a day, please rise

提问到此结束，请起立

disk01track07

yesterday we finish the study of form-sphere consciousness

昨天我们学习了色界心

so today we will study the formless-sphere consciousness

今天我们学习无色界心

i hope you remember the formless-sphere

我希望你们记得无色界

among the 31 planes of existence

在31生命界里

there are 4 planes, the 4 highest planes that are called formless-sphere

有4个最高的界，被称为无色界

formless means immaterial, so in that world there is no rupa no matter

无色界意思是非物质性的在那个世界没有色法

these beings are only citta and cetasikas

这些众生只是心和心所

so bodiless beings we may call them

所以我们可以称他们为无身体的众生

so only mind exists in these realms

所以这些界地只有名法

and there are types of consciousness

有些种类的心

that lead to the rebirth in these realms

会让人投生到这些界

and also the same types of consciousness that arise in arahants

这些心也会在阿罗汉心里生起

so the formless sphere consciousness is divided into three wholesome, resultant and functional

所以，无色界心被分为三种：善心、果报心、唯作心

and the wholesome consciousness of formless sphere are four

无色界的善心有四个

the first is first arūpāvacara jhana consciousness

首先是第一个无色界禅那心

now the pali name of this is long and it is difficult to remember

此心的巴利名字很长，很难记

it is ākāsānañcāyatana

是空无边处心

so we may just call the first citta, first arūpāvacara jhana consciousness

我们可以称它为第一心第一无色界禅那心

and then the word infinite space is remind you these types of consciousness

“空无边”这个词提醒你们这种心

has infinite space as object

的所缘是：无限的空间

or these consciousness takes the infinite space as object

或者这些心以无边的空间为目标

now in order to attain the arūpāvacara jhana or formless jhana

为了获得这种无色界禅那

a person must has already attained the five form jhanas the five rūpāvacara jhanas

一个人必已获得五个色界禅那

now after getting or attaining the fifth rūpāvacara jhana

获得色界五禅之后

he wanted to go on

他想继续

now in his case he first tries to see fault in the physical body

于是他就努力找出色身的过患

so he thinks that because people have physical bodies

他想，因为人有色身

they come to blows they come to killing each other and so on.

他们就互相争斗、杀戮

if there were no physical body there would be such suffering in the world

如果没有色身，世间就不会有这种痛苦

so he hates matter or material body and so he practices meditation with that disgust for matter.

所以，他厌恶色身，所以他带着这种对色身的厌恶禅修

now when he practices meditation to attain the formless jhana first he enters the fifth jhana

当他禅修要获得无色界禅时首先他要进入第五禅

and then getting out of that jhana he takes the object of that jhana

然后他从第五禅出来将它作为所缘

now the object of fifth jhana is the counterpart sign

现在第五禅的所缘就是似相

if he begins his practice with the earth kasiṇa the earth disk

如果他开始修的是地遍，也就是泥巴做的圆盘

then the mental image of that earth disk is the object of his fifth jhana

所以这个泥盘的在心中的形象就是第五禅的所缘

now he takes that mental image of the disk

他将这个圆盘在心中的形象

as the object of his meditation

作为禅修的所缘

and he tries to expand that object to as much as he likes

他尽量将这个所缘扩大

even to the end of the world

甚至扩大到世界的边缘

and then after expanding that mental image in his mind

然后当他已经将这个心中的形相扩大

he just stops paying attention to that image

然后他停止对这似相作意

instead he pay attention to the space touched by or occupied by that image

去注意该似相所占有的空间

so when he does not pay attention to the counterpart sign or mental image

当他不注意这个似相的时候

then that mental image disappears and only the space remains and he dwells on that space

这个似相就消失了，只剩下空间他就安住于这个空间

as space space or infinite space infinite space many times

空间，空间，空无边，空无边这样重复很多次

and when his meditation become mature and he will attain the first arūpāvacara of formless jhana

当他对这种禅修熟练之后他就获得第一个无色界禅

or a type of consciousness will arise in his mind and that type of consciousness will take that infinite space as object

就会生起一种心，这种心以无边空间作为所缘

so this is how a person practices meditation to attain the first formless jhana

这就是禅修者获得无色界第一禅的方法

now the second one is second arūpāvacara jhana consciousness

第二个无色界禅心

now after attaining the first arūpāvacara jhana he wants to go on

获得第一个无色界禅心后，想继续

so he tries to practice meditation again,

所以继续禅修

and this time he takes the first arūpāvacara jhana consciousness as the object of his meditation

此时，他将第一个无色界禅心作为他禅修的所缘

so he takes the first arūpāvacara jhana consciousness

所以他缘取第一个无色界禅心

and contemplates on it as infinite consciousness, infinite consciousness, infinite consciousness and so on

专注于该心为“识无边，识无边”

that consciousness is said to be infinite because it takes the infinite space as its object

这个识之所以无边，因为它的所缘是无边的空间

so in the case of second arūpāvacara jhana consciousness

所以对于第二种无色界禅心

the object is infinite consciousness or the first arūpāvacara jhana consciousness

所缘是无边之识，或者说是无色界第一个禅心

after getting the second arūpāvacara jhana consciousness he continues his meditation

获得无色界第二禅心后，继续禅修

and he reaches the third arūpāvacara jhana consciousness

就会获得第三个无色界禅心

in order to gain third arūpāvacara jhana consciousness

要想获得第三个无色界禅心

he takes the absence of first arūpāvacara jhana consciousness as object.

就要将第一个无色界禅心的“不存在”作为所缘

now when he gets the second arūpāvacara jhana consciousness

当他获得第二个无色界禅那心时

that is no first arūpāvacara jhana consciousness, it has disappeared

第一个无色界禅心就消失了

so when he practices meditation to gain the third arūpāvacara jhana

当禅修者获得第三个无色界禅心

he takes that absence of the first arūpāvacara jhana consciousness as object

他将第一个无色界禅心的不存在作为所缘

that absence is a concept it is called nothingness

这种不存在是个概念，被称为“无所有”

so nothingness of the first arūpāvacara jhana consciousness

就是第一个无色界禅心的“无所有”

that nothingness or that absence he takes as the object of his meditation

这种“无所有”或“不存在”被用来作为禅修的所缘

so he may take that object as meditation and say to himself

他可以用这个所缘禅修，并对自己说：

nothing, there is nothing, there is nothing, something like that

无所有，无所有，诸如此类

and so when his meditation becomes mature

当他这样禅修，熟练后

he gains the third arūpāvacara jhana consciousness

就获得第三个无色界禅心

again he goes on practicing meditation for attaining the fourth arūpāvacara jhana consciousness

然后他继续禅修，想要获得第四个无色界禅心

when he practices meditation for the fourth arūpāvacara jhana consciousness

当他为获得第四个无色界禅心禅修

he takes the third arūpāvacara jhana consciousness as object

他将第三个无色界禅心作为所缘

so he takes third arūpāvacara jhana as object and he contemplates on it

他将第三无色界禅心作为所缘，专注于它

as it is peaceful it is sublime, it is peaceful it is sublime and so on

安宁庄严，安宁庄严，诸如此类

and when his meditation becomes mature then he reaches the fourth arūpāvacara jhana

当他的禅修熟练后就获得第四个无色界禅那

or fourth arūpāvacara jhana consciousness arises in his mind

或者说心中生起第四个无色界禅心

so in this way a yogi attains the jhanas that are called arūpāvacara

禅修者就是这样获得无色界禅那

because the attainment of these jhanas were enable him to be reborn in the arūpāvacara realms or formless-sphere realms

获得这种禅那，可以让他投生到无色界天

now the fourth is called neither perception nor non-perception

第四个就是非想非非想处

the names of these, long names in pali and also the meaning is not easy to understand

这些名字的巴利语都很长它们的意思也不是很容易理解

the first arūpāvacara jhana is called ākāsānañcāyatana

第一个无色界禅那被称为空无边处ākāsa means space

空，意思是空间ākāsānañca means infinite space

空无边，意思是无边的空间

so the object of the first arūpāvacara jhana consciousness is the infinite space

所以第一个无色界禅心的所缘就是无边的空间

infinite space means the counterpart sign of the fifth jhana consciousness

空无边，指第五禅心的似相

he takes the infinite space which is obtained by removing the counterpart sign

除去似相之后，缘取无边空间

regarding the first arūpāvacara jhana consciousness

对于第一个无色界禅心

when he practices meditation and he stops giving attention to the counterpart sign

当他禅修时，不再注意似相

and then contemplating on the space occupied by the counterpart sign as infinite space

专注于似相所占据的空间:

空无边，空无边

he is said to remove the counterpart sign

这样就移除了似相

so removing the counterpart sign means just not paying attention to it

移除似相，就是不再注意它

and instead paying attention to the space occupied by that sign

去注意似相所占据的空间

so that is called removing in abhidhamma term

在阿毗达摩里称为“移除”

the commentaries explain to us that removing does not mean like rolling the carpet

注释书说“移除”不是像卷起地毯

or removing the pancake from the pan and so on

也不是像在锅里拿起煎饼等等

so here removing means just not paying attention to that object and instead paying attention to the space

这里的“移除”是说不注意似相，注意空间

and that space is called infinite space

这个空间就是“空无边”

since space has no existence of its own, it is a concept

因为空间自身并不存在，只是个概念

we call space to be void place we call space

我们称没有东西的处所为空间

and so that infinite space a concept

所以，空无边只是个概念

and the first arūpāvacara jhana consciousness takes that infinite space which is concept as object

第一个无色界禅心将无边空间这个概念作为所缘

but the second arūpāvacara jhana consciousness takes the first arūpāvacara jhana consciousness as object

第二个无色界禅心将第一个无色界禅心作为所缘

so here the object of the first and second are different

这里第一个禅心和第二个禅心的所缘是不同的

so the object of the first is infinite space

第一个的所缘是无边的空间

the object of the second is the first arūpāvacara jhana consciousness

第二个的所缘是第一个无色界的禅心

and the object of the third arūpāvacara jhana is absence of the first arūpāvacara jhana consciousness

第三个无色界禅心的所缘是第一个无色界禅心的“不存在”

again this is a concept

这同样是个概念

or nothingness of the first arūpāvacara jhana consciousness

或者说是第一个无色界禅心的“无所有”

and the fourth arūpāvacara jhana consciousness takes the third arūpāvacara jhana consciousness as object

第四个无色界禅心将第三个无色界禅心作为所缘

now when it reaches the fourth stage it becomes so subtle

心达到第四个阶段，就变得很微细

that it is very difficult to say that there is mental activity at all

所以很难说心的活动是否存在

there is no apparent mental activity

此时心没有明显的活动

when a yogi reaches the fourth arūpāvacara jhana

当禅修者获得第四个无色界禅那

but still there is a very subtle residual of mind or mental activity

仍然有非常微细的心理活动残余

that is why this fourth jhana is called neither perception nor non-perception

所以，第四个禅那被称为：非想非非想

perception here means not just perception but also all mental activities

“想”并不是只是指“想”也指其他心理活动

so it means neither mental activity nor non-mental activity

意思是，不能说有心理活动，也不能说没有

and it is explained with the simile in the commentaries

在注释书里有一个寓言来阐释

there were a monk and a novice

一个和尚和沙弥

and there was some oil in the bowl of the monk very little oil

在和尚的钵里有一点点油

when the monk asked the novice to give him the bowl, the novice said, bhante there is oil in the bowl

当和尚让沙弥把钵拿给他沙弥说：尊者，里面有油

now the monk thought that there was much oil in the bowl, so he said that

和尚以为钵里有很多油，他说

ok, bring it to me i want to fill my oil tube

拿过来，我想给我的油筒加油

then the novice said, bhante there is no oil

随后，沙弥说：尊者，没有油

because there is not enough oil to fill the tube in the bowl

因为钵里并没有足够的油给油筒加油

so first he said there is oil in the bowl and next he said there is no oil in the bowl

开始沙弥说有油，然后又说没油

so in the same way, there is some kind of mental activity in this fourth arūpāvacara jhana

同样，在第四个无色界禅那里有某些心理活动

but it is so subtle it is almost no existent

但是很微细，几乎是不存在

so this fourth arūpāvacara jhana is called neither perception nor non-perception

所以第四无色界禅那被称为非想非非想

oh here perception is used in the sense of all mental activities not just perception

这里“想”指所有心所，并不是专指“想”

these four are called wholesome, because they are accompanied by wholesome mental factors

这四个被称为善心，因为伴随它们的心所都是善的

if a person get first arūpāvacara jhana and he dies with this first arūpāvacara jhana intact

如果一个人获得第一个无色界禅死亡的时候，这个禅那还没退失

and he will be reborn in the formless brahma world

他就会投生到无色界梵天

and the first consciousness that arises in that realm for him would be this first arūpāvacara jhana consciousness

他投生到那一界的结生心就是第一个无色界禅那心

since it is the result of the wholesome arūpāvacara jhana consciousness it is called first resultant arūpāvacara jhana consciousness

因为它是无色界善心的果报所以被称为第一个无色界果报心

and if a person gets the second arūpāvacara jhana here and then he dies

如果一个人获得第二个无色界禅那，他死后

then he will be reborn in the formless brahma world

他会投生到无色界梵天

and the first consciousness he experiences in that life would be the second arūpāvacara jhana consciousness as a result

在那里的结生心就是第二个无色界果报心

if he gets third arūpāvacara jhana here

如果他在此世获得第三个无色界禅那

then he will be reborn in the formless brahma world

他就会投生到无色界梵天

and his first consciousness there will be the result of the third arūpāvacara wholesome consciousness here

他在那里的结生心就是第三个无色界果报心

and if he gets fourth arūpāvacara jhana here

如果他在此时获得第三个无色界禅那

then he will be reborn in the fourth formless brahma world

他就会投生到第四个无色界梵天

and the first consciousness will be the resultant of the fourth wholesome arūpāvacara jhana consciousness

他的结生心就是第四个无色界果报心

so corresponding to the four wholesome consciousness of formless sphere there are four resultant formless sphere

对应于四个无色界善心有四个无色界果报心

and if an arahant experiences these four arūpāvacara jhanas then they are called functional

如果一位阿罗汉获得此四个无色界禅那，那这些心就被称为唯作心

an arahant may attain any one of these jhanas or all four jhanas

阿罗汉可以获得此四个禅那之一或者全部

but for him these jhanas will not give results

但是对于阿罗汉，这些禅那不会造业

because he has eradicated ignorance and craving all together

因为阿罗汉已经断尽了无明和贪

whatever he does whatever an arahant does is just the doing, it has no karmic force, it does not give any results

无论阿罗汉做什么都是纯粹的作为，不会造业

so these same types of consciousness when they arise in the mind of an arahant,

所以，这些心，如果在阿罗汉心里生起

so they are called functional consiousness

它们被称为唯作心

so there are four functional consciousness of formless sphere corresponding to the four wholesome consciousness of formless sphere

所以对应于四个无色界善心就有四个无色界唯作心

now you may have notice that no jhana factor no factors of jhana is mentioned here

你可以注意到了，这里没有提到禅支

in the case of rūpāvacara jhanas in the case of material jhanas

在色界禅那里

you remember it’s said first jhana with vitakka, vicāra, pīti, sukha, ekaggatā你们记得初禅：寻伺喜乐一境性

but here no factors are mentioned instead the objects are mentioned

但是在这里没有提到禅支但是提到了所缘

the first is called the consciousness that has infinite space as object

第一个无色界心的所缘是空无边

the second is called consciousness that has infinite consciousness as object

第二个心的所缘是识无边

and the third is called consciousness that has absence of first arūpāvacara jhana consciousness as object

第三个是以第一个无色界心的“不存在”作为所缘

and the fourth is called consciousness that has the third arūpāvacara jhana consciousness as object

第四个是以第三个无色界心作为所缘

so with regard to formless-sphere consciousness the objects are mentioned, and not the jhana factors

所以，对于无色界心，提到的是所缘，而不是禅支

but a jhana must have jhana factors

但是禅那必定有禅支

because as i explained yesterday jhana means a group of the jhana factors

因为我昨天解释过，禅那指一组禅支

so how many jhana factors arise with these formless-sphere consciousness?

所以这些无色界心有多少禅支？

it is said that formless-sphere consciousness are similar to the fifth form-sphere consciousness

据说无色界心与色界第五禅的禅支类似

so you go back to fifth form-sphere consciousness and find out how many jhana factors arise with fifth jhana consciousness

所以回到色界五禅，看看有多少禅支

how many jhana factors? only two jhana factors

有多少禅支，只有两个禅支

and they are upekha and ekaggata

舍、一境性

so with regard to factors of jhana all these 12

所以这12个禅那的禅支

formless-sphere consciousnesses are accompanied by two jhana factors, they are:

无色界心有两个禅支，分别是：

upekkha or neutral feeling and ekaggata, one pointedness of mind

舍（中性感觉）、心一境性

now the difference between the form-sphere consciousness and formless-sphere consciousness

色界心和无色界心的不同是

is that in order to get the higher jhanas in form-sphere consciousness you have to

对于色界心，为了获得更高的禅那

overcome or surmount the jhana factors

你必须克服一个个的禅支

that means you have to eliminate the jhana factors

意思是你得舍弃禅支

so in order to get the second jhana you have to eliminate vitakka the first jhana factor

所以为了获得二禅你必须舍弃“寻”禅支

in order to get the third jhana you have to eliminate one more, vicara

为了获得三禅， 你需要再舍弃一个禅支：伺

and in order to get the fourth jhana you eliminate piti and so on

为了获得四禅，你要舍弃：喜诸如此类

so by eliminating the jhana factors you get the higher jhanas

所以，通过舍弃禅支，你就可以获得更高的禅那

and that eliminating is called surmounting in abhidhamma

这种舍弃，在阿毗达摩里称之为：克服

but in the formless-sphere consciousness

但对于无色界心

there are only two jhana factors every one of these 12 types of consciousness has two jhana factors

只有两个禅支，这12种心每个都只有两个禅支

and these two jhana factors can not be surmounted

这两个禅支是不能被克服的

so instead of surmounting the jhana factors here in the formless-sphere consciousness

所以，对于无色界心不是克服禅支

they are said to surmount the object

是要克服所缘

so every type of formless-sphere consciousness has two kinds of objects

所以每个无色界心都有两种所缘

objects taken and objects surmounted or objects transcended

缘取的所缘，克服的所缘

so at the bottom of the page you see those

你可以在该页的底部可以看到这些

so the object taken by first arūpāvacara jhana is infinite space

所以第一个无色界禅那的所缘是空无边

and the object it surmounts is the counterpart sign

它克服的所缘是似相

because the yogi does not pay attention to the counterpart sign and that

因为禅修者不注意似相

that means he has surmounted the counterpart sign

意思是他已经克服似相

now the second arupavacara jhana takes first arupavacara consciousness as object

第二个无色界禅那将第一个无色界心作为所缘

and it surmounts the infinite space

它克服空无边

and the third arupavacara jhana takes absence of first arupavacara jhana consciousness as object

第三个无色界心将第一个无色界心的“不存在”作为所缘

and it surmounts the first arupavacara jhana consciousness

它克服第一个无色界心

and the fourth arupavacara jhana consciousness takes

第四个无色界心的所缘是

the third arupavacara jhana consciousness as object

第三个无色界心

and it surmounts the absence of first arupavacara jhana consciousness

它要克服的是第一个无色界心的“不存在”

so there are two sets of four objects,

所以有两组所缘，每组四个

one set is the set of objects taken and the other is the set of objects that are surmounted

一组是要缘取的所缘，另一组是要克服的所缘

in order to get the arupavacara jhanas

以便获得无色界禅那

now it is said in our books those who attain arupavacara jhanas

根据佛经，获得无色界禅那的人

are those who hate matter who hate body

是厌恶色法，厌恶色身的人

and actually their view is not correct

实际上，他们的见地不正确

they think that because of this body we suffer

他们认为因为色身所以受苦

but even without the physical body there is still suffering

但是即使没有色身，也会受苦

because suffering means being oppressed by arising and disappearing

因为“苦”意即被生灭所压迫

now there is always arising and disappearing even though there is no matter and no body

即便没有色法和色身，生灭总是存在，

but these people think that

但是这些人认为

there will be happy they will experience happiness if they are without physical body

如果没有色身，就会快乐

but what about noble persons what about those who has obtained enlightenment

但是对于圣者而言，对于觉悟的人呢？

what about those who have become Sotapanna, Sakadagami, Anāgāmi, and Arahant

对于，初果、二果、三果圣人还有阿罗汉而言

they may also practice meditation to get these jhanas

他们也可能通过禅修获得这些禅那

since they are noble persons since they are already enlightened persons

因为他们已经是圣人已经是觉悟的人

they may not have that notion that

他们可能没有这样的观念

if they are without physical body there would be no suffering for them

不会觉得没有色身就不会有苦

this is not explained in the book

佛经里对此并没有解释

so i don’t know the answer to this problem

我不知道这个问题的答案

i think that

我认为

when noble persons try to get these jhana

当圣者要获得这些禅那

they try to get this jhana not for the sake of this jhana only, they have something higher than this in mind

他们并非为了禅那而修禅那他们心里有更高的目标

and that is what is called the attainment of cessation

这就是灭尽定

now attainment of cessation means attainment of cessation of mental activity altogether

灭尽定意思是所有的心理活动都消失了

in pali it is called nirodha-samāpatti

巴利语是nirodha-samāpatti and it is said that

据说

nirodha-samāpatti can be attained only by anāgāmis or non-returners and arahants

灭尽定只有三果圣者和阿罗汉才能修得

and those anāgāmis and arahants who have attained all rupavacara and arupavacara jhanas

这些三果圣人和阿罗汉获得了所有的色界无色界禅那

so when they attain this cessation then all mental activities are temporarily suspended

当他们获得灭尽定，所有的心理活动都会暂时停止

so during the attainment of cessation they maybe like statues

所以在灭尽定时，他们可能就像是雕像

they have no mental activity only the body goes on

他们没有心理活动，只有生理活动

but it is said that when they are without mental activity

据说当他们没有心理活动时

they have less suffering

苦迫就更少

so it is a kind of enjoying the peacefulness that that the non-returners or arahants get into this kind of attainment

当三果圣者和阿罗汉进入灭尽定时，好像在享受安宁

and this kind of attainment can be entered into only by those who have attained all nine jhanas

进入灭尽定的人必然已经证得了九个禅那

all five rupavacara jhanas and four arupavacara jhanas

也就是色界的五禅和无色界的四禅

i think it is for that purpose that the noble persons especially the non-returners and arahants

我觉得就是为了获得灭尽定，这些圣者，特别是三果圣者和阿罗汉

try to get the four arupavacara jhanas

就想获得四个无色界禅那

now we have studied the different types of jhana consciousness

我们已经学了不同的禅那心

form jhana and formless jhana, or material jhana and immaterial jhana

色界禅那，无色界禅那

the form jhana consciousness are 15 the formless jhana consciousness are 12

色界禅那心15个，无色界禅那心12个

and when we add these together we get 27

将这些加起来，一共是27个

and these 27 are called sublime types of consciousness in pali they are called mahaggata

这27个被称为广大心

later you will see the chart, now

稍后，你们会看表格，现在

the rupavacara jhanas, first jhana accompanied by what, what feeling?

色界禅那，初禅，伴随什么感觉？

rupavacara first jhana accompanied by joy

色界初禅伴随的是喜悦

and second jhana? same

二禅呢，同样

third jhana? same

三禅呢？同样

fourth jhana? same

四禅呢？同样

fifth jhana, by indifference or neutral feeling

五禅呢？舍受，中性感觉

then what about formless-sphere consciousness?

无色界心呢？

these formless-sphere consciousness

这些无色界心

since they resemble the fifth jhana

因为它们类似于色界五禅

they are all accompanied by neutral feeling

所以都是舍受

there is no formless-sphere consciousness that is accompanied by joy

所以无色界心没有悦俱的

if you look at the chart now rupavacara cittas 15

现在看表，15个色界心

so they are above shown in three columns

上面有三列

and the first four are colored red and the last one blue

第一列前四个是红色，最后一个是蓝色

so the first four are accompanied by joy

前四个是悦俱

the last ones are accompanied by indifference and neutral feeling

所有的最后一个都是舍俱

but all the 12 arupavacara cittas

但是所有的无色界心

or all the 12 formless sphere cittas are accompanied by neutral feeling or upekkha

所有的12个无色界心都是舍俱

and rupavacara cittas and arupavacara cittas

色界心和无色界心

are collectively called mahaggata or sublime cittas

统称为广大心

they are jhana cittas and they are higher than the kāmavacaracittas or sense-sphere consciousness

他们是禅那心，比欲界心高级

now up till now we have studied how many types of consciousness?

到目前为止，我们学习了多少心？

12 akusala consciousness 18 ahetuka or rootless consciousness 12个不善心，18个无因心

24 kamavacarasobhana or beautiful consciousness and then 24个欲界美心

rupavacara consciousness and arupavacara consciousness altogether 81

色界心，无色界心，一共是81个

now these 81 types of consciousness are called mundane in pali they are called lokiya

这81个心，被称为世间心

lokiya cittas mundane consciousness they belong to this world

世间心，属于这个世界

so there are 81 types of consciousness that belong to the world,

所以，这81个心属于这个世界

that belong to the world means that belong to the five aggregates of clinging

属于这个世界意思是属于五取蕴

now there are two more categories of consciousness

还有两类心

and these types of consciousness are called lokuttara cittas

它们被称为出世间心

lokuttara means loka means the world the world means the five aggregates of clinging, uttara means transcending loka意思是世间，五取蕴，

uttara意思是超越

so that which transcends the world of five aggregates are called lokuttara

超越五蕴之世间的，就是出世间

so there are eight lokuttara cittas and we will study these now

有8个出世间心，我们现在学习它们

and after we study all the cittas we will go back to this chart with dots

学习了所有的心，我们会回到带点的图表

find out the different types of consciousness accompanied by joy indifference and so on

找出不同的心，悦俱的，舍俱的，等等

so now we come to the lokuttara cittas

现在我们看看出世间心

so lokuttara cittas are called supramundane consciousness

出世间心被称为远离俗世的心

and there are only two categories in the supramundane consciousness,

出世间心只有两类

wholesome and resultant and no functional consciousness in this group

善心和果报心，没有唯作心

and there are four wholesome supramundane consciousness and four resultant supramundane consciousness

有四个出世间善心，四个出世间果报心

again supramundane means those that go beyond the world that are out of the world so to say

出世间，意思是超越世间，或者说在俗世之外

and they are number one first path consciousness in pali it is called sotapatti magga of the stream entrance

第一个须陀洹道心

this consciousness can be attained only by the practice of vipassana meditation

这个心只能通过修观禅获得

suppose a person practices vipassana meditation

假设一个人修观禅

and he will go through different stages of vipassana knowledge actually 10 or 12

经过不同的观智，实际上是10或12个

so he go through these stages of vipassana knowledge one by one

他通过这些观智，一个个

and when his vipassana becomes matured

当他的观禅修的很成熟时

then a type of consciousness will arise in his mind

就会生起一种心

and that type of consciousness is the one that he has never experienced before in his life

这种心他之前从未体验过

and that consciousness takes nibbana as object

这种心将涅槃作为所缘

and at the same time it eradicates some mental defilements

同时它断尽了一些心中之漏

and that type of consciousness is called path consciousness or in pali magga consciousness

这种心被称为道心

when a person reaches this stage he is called a stream entrant or sotāpanna

当禅修者达到这个阶段，就被称为入流，或者须陀洹

the state of a sotāpanna is called sotāpatti

须陀洹的状态称为须陀洹果

that means stream entering or stream reaching

意思就是入流

and the person is called sotāpanna stream entrant

这样的人被称为须陀洹，或者入流者

now here stream means the stream of the noble eightfold path

这里的“流”指八圣道之流

the noble eightfold path means the group of eight mental factors beginning with right understanding

八圣道是指一组心所，第一个是正见

i hope you all are familiar with the eight factors of the path

希望你们都能熟悉八正道的内容

these eight factors of the path that arise simultaneously with the path consciousness are called stream here or current

八正道的道支同时与道心生起，在此称为“流”

these eight factors of path are called stream

这八个道支被称为“流”

because once a person has got into this stream he is sure to reach nibbana

因为入流者必定证得涅槃

if something gets into the stream of a river or in the current of a river.

如果一个东西进入河流

and the current will carry it surely until it reaches the ocean

河流必定会带它到大海

so once a thing is the current

所以入流者

then it is sure to reach the ocean

必定抵达大海

in the same way once a person reaches the stream here the noble eightfold path

同样，一个人进入八正道之流

he is sure to get out the round of birth and death or to get out of the samsara

必定脱离生死轮回

so such a person is called a sotapanna

这样的人被称为须陀洹

and at the first stage of enlightenment

在觉悟的第一阶段

he eradicates two mental defilements, one is the wrong view the other is doubt

他断除了两个烦恼：邪见、疑

so a person who has reached the first stage of enlightenment

所以达到觉悟第一阶段的人

who has attained the first path consciousness

获得第一个道心的人

eradicates doubt and wrong view from his mind

在心里断除了疑、邪见

so that they do not arise in his mind anymore

它们不再在他心里生起

doubt means doubt about the buddha, doubt about the enlightenment of the buddha,

疑意思是对佛、佛陀觉悟的怀疑

doubt about the teachings doubt about the sangha doubt about the practice

对佛法、僧团的怀疑对修行的怀疑

dependent origination and so on so these are called doubt.

对缘起的怀疑，等等，都是疑

so a person who has reached the first stage of enlightenment

达到觉悟第一个阶段的人

we have no doubt about the buddha and so on

不会对佛陀等起怀疑

and also he is said to eradicate the wrong view, wrong view that there is a self. there is a body

他也断除了邪见，也就是我见、身见

so he is able to discard or he is able to eradicate these two mental defliments when he reaches the first stage of enlightenment

当他达到觉悟的第一阶段他能够舍弃或断除这两个烦恼

people talk about enlightenment very freely

人们非常随性地谈论觉悟

but i wonder if they really know what enlightenment is

我想他们是否真知道什么是觉悟

[inaudible] to say enlightenment enlightenment

不断说觉悟觉悟

according to the teachings of abhidhamma

根据阿毗达摩的说法

enlightenment means the arising of this path consciousness in the mind of the meditator

觉悟指禅修者心中生起道心

and the eradication of some mental defilements

并且断除某些烦恼

so if a person has kind enlightenment he must have eradicated some or all of the mental defilements

如果一个人获得某种觉悟，必定断除某些或者全部烦恼

so if a person claims to have attained any one of these stages of enlightenment

如果一个人声称达到觉悟的某个阶段

then he must have eradicated some mental defilements

他必须断除了一些烦恼

and when a person reaches the first stage of englihtenment

抵达第一个觉悟阶段的人

it is said that he will never break the five precepts

据说就不会再犯五戒

he will keep his five precepts pure

受持五戒清净

so we can judge from his sila

我们可以通过他的戒行来判断

that whether he is a real sotapanna or not

他是不是真的初果圣人

if he is still capable of breaking any one of the five precepts

如果他还犯五戒

then we can conclude that he is not yet a sotapanna

我们可以得出结论：他并不是初果圣人

so it is mentioned in the books that a sotapanna keeps the five precepts intact

所以在经论里提到：须陀洹保持五戒具足

even at the risk of his life

甚至不惜生命

he would avoid break these rules

避免毁犯五戒

even if he is reborn he is a child he would not kill any living beings

即便他投生之后是个小孩也不会杀生

even if he is given two fishes, one alive one dead he will pick up the dead one not the alive one for eating

如果给他两条鱼，一条活的，一条死的他也只会拿死鱼去吃

so a person who has become a sotapanna

所以称为须陀洹的人

is said to keep his moral precepts pure

持戒清净

and he has eradicated the two mental defilements: doubt and wrong view

他断除了心中的两种烦恼：疑和邪见

now with regard to what are called fetters he eradicates the wrong view about rites and rituals or about the practices of some creatures

这些烦恼被称为“结”他断除了关于戒禁取的邪见

now during the time of the buddha there are people who believe if they behave like animals

在佛陀时代，有些人相信如果学习动物的行为

and they will get free from mental defilements

他们就会从烦恼中解脱出来

so they would go like a dog

所以他们就像狗一样行走

sleep like a dog eat like a dog and so on

像狗那样睡觉，吃东西等等

so there were many such people during the time of buddha

所以在佛陀时代，有很多这样的人

and some believe that if he behave like cattle

有些人相信，如果他们像牲口那样

if they behaved like an ox and so on they will get from from mental defilements

如果像牛那样，就会从烦恼中解脱

and they practice or they behave in that way

他们那样修行

eating like cattle or sleeping like cattle and so on

像牲口那样吃东西、生活

so these called in pali sīlabbata

这用巴利语叫做：戒禁取

Sīla means, you can call it habit sila意思是戒律，你可以称之为习惯

so the habit or the behavior of living style of some animals

就是一些动物的生活习惯

so if a person believes

如果一个人相信

that by behaving like a dog

像狗那样生活

he can attain enlightenment by behaving like an ox

他就可以获得觉悟，像牛那样生活

he can attain enlightenment then he has these kinds of wrong view

他就可以获得觉悟，这些都是他的邪见

a sotapanna has eradicated these kinds of wrong view

须陀洹断除了这些邪见

so a sotapanna will never take those practices

所以须陀洹就不会这样去修行

to be a way to gain enlightenment to be a way to get out of these samsara

不会将这些修行作为解脱的方法

so the abandoning of the belief and rites and rituals means

所以断除戒禁取见意思是

abandoning the notion that leads practices will lead to freedom from mental defilements and freedom from suffering

舍弃以上这些观点，即认为这些行为可以导致解脱

now what about just by practicing dana

如果认为通过布施

we can attain enlightenment, if we believe in this way what will it be?

就可以获得觉悟，如果这样认为，怎样？

say we believe just by practicing dana we can attain nibbana

我们相信，只要通过布施，就可以获得涅槃

just by practicing sila we can attain nibbana

只是通过持戒，就可以获得涅槃

it maybe that kind of wrong view

这可能也是那样的邪见

because by dana alone we can not attain nibbana

因为仅仅通过布施，是无法获得涅槃的

and by sila alone we can not alone attain nibbana

仅仅通过持戒，也是不能获得涅槃的

only by practice of vipassana meditation can we attain nibbana

只有通过观禅，才能获得涅槃

so if you think that dana alone can get you to nibbana

所以，如果你觉得仅靠布施可以让你获得涅槃

then you have this kind of wrong view

你就有这样的戒禁取见

although practice of dana is encouraged in the teachings of the buddha and practice of sila also

虽然布施和持戒都是被佛陀鼓励的

there are some practices that people think are the rites and rituals

还有一些人们认为是仪式

now when you do some meritorious deeds don’t you pour water?

当你做一些善事的时候你不难道不洒净吗？

and some people said this is also sīlabbata, so you don’t do it

有些人认为，这也是戒禁取见，不能做

but i don’t think so

但是我不这样认为

if you think that this is the real way to nibbana, this may be the wrong way for you

如果你觉得这样做可以导致涅槃这样对你可能就是邪见

but if you don’t think it’s a way to nibbana, but it just a symbolism

如果你不觉得这可以导致涅槃它不过是一种形式

that you follow when you do meritorious deeds, that’s ok

如果你做善事的时候，这样去做，就没问题

and then there are some people think that chanting parittas and so on are also sīlabbata

有些人觉得唱诵护卫经也是戒禁取

but i don’t think so, i chant everyday

但是我不这样认为，我每天都唱诵

i chant everyday for the protection and for my peace of mind

我每天唱诵，为了得到护卫并且为了我的心得到安宁

i don’t take it to be the way to nibbana

我并不将它作为到达涅槃的方法

so i think it is alright to do the chanting or to listen to the chanting

我觉得唱诵经文，听这些唱诵是没有任何问题的

ok a sotapanna

好，这是须陀洹

can or does eradicate this kind of wrong view

他断除了这些邪见

now after becoming a sotapanna he may be satisfied with just that attainment and he may not practice any more

成为须陀洹后，他可能满足于现状，不再修行

if he does not practice any more and remain a sotapanna and then

如果他不再修行，保持须陀洹

he will be reborn in this samsara for how many lives?

他会投生到轮回几次？

at the maximum of seven lives so

最多投生七次

in the seventh life he will surely become an arahant

在第七世他必定成为阿罗汉

so he has only seven more lives to go that means if he does not practice more

所以他最多只有七世意思是，如果他不再修行

if he stops with the attainment of stream entry

如果他止于入流果位

but after becoming a stream entry he practices meditation again, and he reaches the second stage

如果他成为入流之后，继续修行他就可以达到第二个阶段

so in order to reach the second stage he has to practice vipassana meditation again

要达到第二个阶段，他要继续修观禅

and he will go through the different stages of vipassana knowledge

他会经过不同的观智

and when his vipassana becomes mature then a second path consciousness will arise in his mind

当他的内观成熟，就会生起第二种心

so when that second path consciousness arises in his mind, he is said to have reached the second stage of enlightenment

当生起第二种心时他就达到了觉悟的第二阶段

and he is called a once-returner

被称为一来果

that means he will come back to this human life only once

意思是他只来人间一次

and that means if he does not practice more and reaches the third stage or fourth stage

即，如果他不再修行，不再修三果，或者四果

so if he remains as a once-returner, then he will be reborn in the world of devas once time

如果他保持一来果，他会投生为天人一次

and then he will come back to this human world

然后再来人间

that means he will be reborn again in this human world

意思是他会投生到人间

and then he will attain arahantship in that life

在此世成就阿罗汉果

so once-returner he goes to by way of rebirth

所以，一来果表示投生一次

he goes to another life or another world and then comes back here and he reaches arahantship in that life

投生到其他世界，再回来一次然后就成为阿罗汉

once-returner does not eradicate mental defilements

一来果不会断除烦恼

but he attenuate it he makes weaker the remaining mental defilements

但是他会减弱剩下的烦恼

now there are mental defilements that can lead one to rebirth in four states of misery

有些烦恼会让人投生到四恶趣

rebirth in hell, rebirth in animal kingdom and so on.

投生到地狱，投生到畜生道，等等

and there are other mental defilements

还有其他烦恼

that do not lead to rebirth in these woeful states

不会导致投生到这些恶趣

but that give results during lifetime

但是会在现世产生果报

unhappy, or displeasurable results during lifetime.

不开心的，不愉悦的现世果报

now a sotapanna the first person

初果须陀洹圣人

a sotapanna eradicates doubt and wrong view but what about other defilements?

须陀洹断除了疑、邪见那么其他烦恼呢？

he eradicates the other mental defilements that can lead him to rebirth and four states of misery

他断除了能让他投生到四恶趣的烦恼

although he does not eradicates the other mental defilements all together.

虽然他没有把其他所有烦恼都断除

he eradicates the potential of these the mental defilements that can lead to rebirth in four woeful states

他断除了这些可能导致他有投生到四恶趣可能性的烦恼

now a once-returner can further weaken these mental defilements

一来果可以进一步减弱这些烦恼

now for example, a once-returner still has dosa

例如一来果圣人仍然有嗔

but his dosa may be very mild not like our dosa

但是他的嗔，很淡，不像我们的嗔

our dosa may lead us to the rebirth in four woeful states

我们的嗔可能会导致我们投生到四恶趣

but the dosa of the once-returner or even the dosa of the stream entrant will not lead him to rebirth in four woeful states.

但是一来果，甚至是入流果的嗔心都不至于让他们投生到四恶趣

there are not strong enough to lead them to rebirth in four woeful states

这些嗔的强度不足以让他们投生到四恶趣

although once-returner does not eradicate any more mental defilements

虽然一来果没有断除更多的烦恼

he makes the remaining mental defilements weaker

但是他将这些烦恼减弱了

and he has only two more rebirths

而且他只会投生两次

once-returner means he goes to another life, another rebirth and then comes back to this rebirth

一来果，他投生到其他地方然后再回来

so actually he has two more rebirths

实际上是两次投生

and if he practices again

如果他继续修行

then he will reach the third state of enlightenment

就会达到觉悟的第三阶段

or the third path consciousness will arise in him

或者说生起第三个道心

and that third path consciousness when it arises takes nibbana as object

这第三个道心以涅槃为所缘

and eradicates some more mental defilements

断除更多的烦恼

now at the third stage

在第三个阶段

he is called a non-returner, so a non-returner eradicates sensual desire

他被称为不来果，不来果圣人断除了欲贪

and ill will or anger all together

也断除了嗔恚

he has no more desire for sense objects

他没有任何感官欲望

he has no more desire to enjoy the human pleasures or or heavenly pleasures

没有享受人天之法的欲望

and also he has no anger, so he will never get angry

他也没有嗔恚，永不生气

and since fear is included in anger he would not fear anything

因为恐惧也包括在嗔里所以他不惧怕任何东西

and he is called non-returner because he will not come back by way of rebirth to this world

他被称为不来果，因为他不会再投生到这个世界

suppose a person reaches a third stage of enlightenment

如果一个人达到觉悟的第三阶段

and when he dies he will not be reborn again in this world

当他死亡后，他就不再投生到这个世界

but he will be reborn in the world of brahmas

但是他会投生到梵天

the world of brahmas called pure abodes, that means the abode of pure beings

梵天被称为净土，因为那里都是纯洁的众生

so a non-returner eradicates some more mental defilements

所以不来果断除了更多的烦恼

now what are these? sensual desire, ill will and anger.

什么烦恼：欲贪和嗔恚

now although he has eradicated sensual desire, he still has some desires left

虽然他断除了欲贪，他还剩下一些欲望

desire for rebirth in the brahma worlds he has not eradicated that desire

他没有断除投生到梵天的欲望

that is why after death he is reborn in the world of brahmas

所以他死后，投生到梵天

and if he re-practices again

如果他继续修行

and when his vipassna becomes mature then

当他的内观成熟了

he will gain the fourth stage of enlightenment or the fourth path consciousness will remain in his mind

他就获得觉悟的第四个阶段或者说生起第四个道心

and at that time he is called an arahant

他就被称为阿罗汉

now arahant means a person who is worthy to accept offerings

阿罗汉意思是应供

or an arahant is a person who has eradicated all mental defilements

或者断除了所有烦恼的人

so when a person becomes an arahant he eradicates all the remaining mental defilements

当一个人成为阿罗汉就断除了所有剩下的烦恼

so no mental defilements remain uneradicated

没有任何烦恼没有断除

an arahant is totally free from mental defilements

阿罗汉从所有烦恼中解脱

so an arahant is incapable of being attached to anything

所以阿罗汉不可能再贪执于任何东西

incapable of desire for anything, incapable of getting angry

不可能有任何欲望，不可能生气

incapable of jealousy, envy and so on

不可能再嫉妒等等

so the mind of an arahant is totally pure from mental defilements

所以阿罗汉的心从烦恼中解脱，清净无碍

and these mental defilements will not arise in his mind anymore

这些烦恼不再在他们心里生起

now buddhas also eradicates mental defilements

佛陀也断除了烦恼

buddhas are also persons who have eradicated all mental defilements

佛陀也断除了所有烦恼

what is the difference between eradication of mental defilements of arahants and the buddha

在断除烦恼上，佛陀和阿罗汉有什么区别

there is difference, it is said that when arahants eradicate mental defilements

是有区别的，对吧？所以据说当阿罗汉断除烦恼之后

they are not able to eradicate what is called habit in pali it is called vāsanā他们还不能断除习气

so that habit it is not real mental defilements

习气不是真正的烦恼

but some effects of mental defilements

只是烦恼的某些作用

so such habits sometimes they may be bad habits

所以这些习气，有时候可能是不好的习气

the arahants are not able to eradicate, only buddhas are able to do that

阿罗汉不能断除，只有佛陀才能断除

so when a person becomes a buddha, he is able to eradicate mental defilements

所以成佛后，能断除烦恼

and also the habits and all that are all that are connected to mental defilements

也能断除习气

but an arhant although he eradicates all mental defilements

但是阿罗汉，虽能断除所有烦恼

he is unable to eradicate that habit, habitual behavior or something like that.

但是不能断除习气之类的

so that is the difference of eradication of mental defilements between arhants and the buddhas

这就是在断除烦恼上阿罗汉和佛陀的不同

but both are totally free from mental defilements

但是两者皆从烦恼中解脱出来

so these are the four types of path consciousness

这就是四种道心

and these path consciousness arise at the moment of enlightenment

这些道心在觉悟的时候生起

so enlightenment means the arising of any one of these four path consciousness and then eradication of mental defilements

所以觉悟就是指生起这四种道心，并且断除烦恼

ok, we have a break

好，现在休息

disk01track08

so corresponding to the four wholesome supramundane consciousness

对应于四个出世间善心

there are four resultant supramundane consciousness

有四个出世间果报心

they’re called fruit consciousness or fruition consciousness

它们被称为果报心

in actual occurrence

在实际情况下

fruit consciousness immediately follows the path consciousness

果心是立刻出现在道心之后

so there is no time interval between the path consciousness and its corresponding fruit consciousness

在道心和它相应的果心之间没有时间间隔

immediately

是立刻发生的

after the cessation of the first path consciousness

当第一个道心灭去时

the first fruit consciousness arises

第一个果心生起

and immediately after the second path consciousness has ceased

当第二个道心灭去，随即

then the second fruit consciousness arises and so on

生起第二个果心，等等

and the names are the same as the path consciousness and so

它们的名字，跟道心一样，所以

stream entrant once-returner non-returner and arahant

入流、一来、不来、阿罗汉

the function of the wholesome supramundane consciousness is

出世间善心的作用是

to eradicate the mental defilement

断除心中的烦恼

the function of the resultant supramundane consciousness is to further tranquilize the mental defilements

出世间果报心的作用是进一步镇服烦恼

wholesome supramundane consciousness is like putting out the fire

出世间善心的作用就像是灭火

and the resultant supramundane consciousness is like pouring water onto the already extinguished fire

出世间果报心的作用是在已经熄灭的火上浇水

so that it can not burn again

使之不能复燃

so there are only wholesome supramundane consciousness

所以只有出世间善心

and resultant supramundane consciousness

和出世间果报心

now on the first day i gave you the example of akaliko, the attribute of the dhamma

在第一天，我给你们举例akaliko

法的一个特性

that if you do not understand abhidhamma you do not understand the significance of the word akalika

说明如果你不了解阿毗达摩，就不理解akalika的意义

so akalika means no time akalika意思是：没有时间

no time in giving results

产生果报不需时间间隔

that means it does not wait for five days seven days or whatever

就是说不需要等待五天或七天等等

but it gives results immediately

它立刻产生结果

immediately means immediately after it ceases

立刻意思是当它消失后，立刻

so here is the example of that

这就是例子

first path consciousness is the wholesome or result-producing consciousness

第一个道心是善心是产生果报的心

and the first fruit consciousness is the result consciousness

第一个果心，就是它的结果

so the results follow the result-producing immediately without any intervention of time between them

所以果心紧随道心之后，没有时间间隔

that is why when we say dhamma is akalika

所以说：法没有时间性

dhamma has no delay in giving results

法立刻产生结果

we mean the four path consciousness, all the four path

我们这里指四个道心

now there are ten dhammas

法有十种

ten units of dhammas

法有四个构件

four path four fruit

四个道，四个果

nibbana and the scriptures

涅槃、经教

so when we say dhamma

所以当我们提到法的时候

for example we say dhammam saranam gacchami

例如我们说：皈依法

then we take refuge in ten kinds of dhamma

我们就是皈依这十种法

four paths four fruits nibbana and scriptures

四道四果，涅槃和经教

but when we say dhamma is akaliko

当我们说：法是没有时间性的

we mean only the paths

这里的法只是指道心

not fruits not nibbana not scriptures

不是指果心、涅槃也不是指经教

so when you recite the formula svakkhato bhagavata dhammo and so on

当你念诵：法乃世尊所善说诸如此类的课诵

and when you say svakkhato it means all ten kinds of dhamma included

这里的法，就包括所有十种法

svakkhato bhagavata dhammo sanditthiko that means

法乃世尊所善说，自见……意思是

nine supramundane dhamma without the scriptures

九种出世间法，不包括经教

that means four paths four fruits and nibbana

就是四道四果、涅槃

but when we say dhamma is akaliko you mean only the paths and not the fruits and not nibbana

当你说：法没有时间性只是指道心，不是果心，也不是涅槃

and here in the supramundane types of consciousness

在这里出世间心，

there are no functional consciousness

没有唯作心

only wholesome and resultant

只有善心和果报心

but in the sense-sphere consciousness

但是在欲界心

in the form-sphere consciousness and formless-sphere consciousness

色界、无色界心里

we have three categories

我们有三种心

wholesome resultant and functional

善心、果心、唯作心

but here there is no functional supramundane consciousness

但是在出世间心里，没有唯作心

the reason is given below the resultant consciousness

理由在果报心下面有介绍

so there is no functional consciousness in supramundane consciousness

在出世间心里，没有唯作心

because path consciousness occurs only once

因为道心只生起一次

path consciousness occurs only once for a given person

道心在一个人心里只生起一次

if arises in his mental continuum only once

在他的心相续里只生起一次

it never repeats itself, it never arise in his mind again

它不会再生起，没有第二次

so because path consciousness occurs only once

因为道心只生起一次

there is no functional consciousness in supramundane consciousness

所以在出世间心里，没有唯作心

in the sense-sphere form-sphere and formless-sphere consciousness

在欲界、色界、无色界心里

you may have noticed that

你们可能注意到

the functional consciousness is actually just a repetition of the wholesome consciousness

唯作心仅仅是善心的重复

the same wholesome consciousness when it arises again in the mind of an arahant

当善心重复在阿罗汉心里生起

it is called functional consciousness

它就被称为唯作心

but here path consciousness does not arise again it arises only once

这里道心不再生起，仅仅一次

that is why there is no functional consciousness in supramundane consciousness

所以出世间心里没有唯作心

if it were to occur more than once

如果它出现多次

if the path consciousness were to arise more than once

如果道心生起不止一次

it would be possible to say that there is functional consciousness in supramundane consciousness

在出世间心里就有可能出现唯作心

because if it arises again it arises in the mind of an arahant

因为如果它再生起，出现在阿罗汉心里

it might be called functional consciousness but it does not arise

就可能被称为唯作心但是它没有生起

but path consciousness does not occur again in those who have reached any of the four stages of enlightenment

但是道心在觉悟四个阶段的修行者心里不会重复生起

because just as a lightening can destroy a tree by hitting it only once

因为闪电一次就可以将大树劈倒

so path consciousness can accomplish its function

所以道心就完成了它的功能

which is the total eradication of mental defilements just by occurring once

一次就可以将烦恼全部断除

so that there would be nothing for it to accomplish

所以它不能再做任何事情

even if it will to occur again

即使再生起一次

now path consciousness has the power to eradicate mental defilements just by arising once

道心只需要生起一次就能将烦恼断除

even if it arises again it has no function to do

即使它再生起，也没有作用可以发挥

so that is why it does not arise again

所以道心不能重复生起

it compares to a lightening destroying a tree

以闪电劈树为例

so when a tree is struck by lightening it will never live again it is totally destroyed

当一棵树被闪电击中就不会再存活，完全被摧毁了

so in the same way path consciousness when it arises like lightening it eradicates mental defilements all together

同样，道心像闪电一样生起断除所有的烦恼

so even if it were to arise again

所以即便再生起

it will have no function to do

也没有什么用

that is why it does not arise again

所以这就是道心不会重复的原因

then for living happily in this life by letting it occur again and again

为了在此世幸福生活不断幸福

there is a fruit attainment in the form of successive moments of fruit consciousness to undertake this job

就让果心完成这个任务

now after you gain jhana

当你获得禅那之后

you can enjoy the jhana by entering into it

你可以进入禅那，享受它

when you are in jhana for a long time you are relatively free from suffering

当你长久在禅那之中你相对地，就从烦恼中解脱出来

so here also why can not a person who has gain enlightenment get into that path consciousness again

所以这也是觉悟的人不能再进入道心的原因

so as to experience or enjoy the peacefulness of path consciousness

不能再经历或享受道心的静美

it is because there is fruit consciousness

就是因为有果心

to take that undertaking to do that job

来完成这个任务

so that means after becoming enlightened persons

意思是觉悟之后

when they want to enjoy the peacefulness of enlightenment

如果他想享受觉悟之安详

then they will enter into what is called phalasamāpatti fruit consciousness again and again

他就可以一次次进入果定，或称为果心

so instead of path consciousness arise again

所以道心不会再生起

fruit consciousness arises again

果心会重复生起

and that fruit consciousness can arise for many times

果心可以生起很多次

at the first arising, fruit consciousness will arise for two times or three times only

在初次生起时，果心只生起两次或三次

but when a person who has gain enlightenment

但是当一个人获得觉悟

enters into that phalasamāpatti or attainment of fruit consciousness again

再次进入果定

there the fruit consciousness can arise for billions of times

果心可以重复几十亿次

as long as he wishes

愿意生多少次都可以

one hour two hour or one day two days and so on

一个小时、一天或两天等等

so for enjoying the peacefulness of enlightenment

享受觉悟的安详

there is fruit consciousness

因为有果心

that is why path consciousness does not arise in a person

所以道心不会再生起

since path consciousness arise only once, there is no functional consciousness in the supramundane consciousness

因为道心只生起一次，所以在出世间心里没有唯作心

so there are only 8 types of supramundane consciousness

所以只有八种出世间心

four path consciousnesses and four fruition consciousnesses

四种道心四种果心

i feel more comfortable using pali words than the english

较之英语，我比较喜欢用巴利语

saying consciousnesses consciousnesses

心，心

consciousness is an uncountable word it has no plural

心这个词在英语里是不可数，没有复数形式

so if you write consciousnesses and you spell check it and then it will say you are wrong

如果你写了一个复数在电脑上作拼写检查，就会说你写错了

but when i say consciousnesses i mean consciousness is one unit

但是当我用复数的时候，是把心作为可数名词

so i think we can use consciousnesses also

我想我也可以用它的复数形式

the same with knowledge sometimes we use knowledges

同样“知识”也是这样的，有时候也用复数形式

ok so

好

the supramundane consciousness consists of only two categories wholesome and resultant

出世间心只包括善心和果报心

now what feeling do they arise with

伴随这些心的是什么感受

no color there?

没有颜色？

i put both colors

我涂了两种颜色

so they can be accompanied by joy or accompanied by indifference

可以是悦受，也可以是舍受

so when we count all 89 or later 121 types of consciousness especially 89 types of consciousness

当我们数这89或121种心，特别是89种心

we can say that all 8 types of the supramundane consciousness are accompanied by joy or accompanied by indifference

所有这些出世间心都是悦受、舍受

the parentheses are meant to be not parentheses actually

那些括号并不是真正的括号

i do not know how to put color half red half blue

我不知道怎么涂一半红色一半蓝色

so i use the parentheses

所以我就使用括号表示

the left parentheses should be red and right should be blue

左边的括号应该是红色，右边的蓝色

they can be either accompanied by joy or indifference

它们可以是悦俱，或者舍俱

that will become clear when we study farther how the 8 supramundane of consciousness become 40 types of consciousness

当我们学习8个出世间心怎么成为40个时，就清楚了

but before we go there i would like you to look at the sheet

在此之前，先看资料

with the name two kinds of jhanas

题目是：两种禅那

now so far

到目前为止

we have studied the jhana consciousnesses

我们学习了禅那心

and we use the word jhana in its technical sense with just one meaning that is rupavacara jhana and arupavacara jhana or form jhana and formless jhana

我们将禅那这个词专用于色界禅那、无色界禅那

but the commentaries sometimes they want to give us more information

但是注释书有时候想给我们更多的信息

and that makes us confused

让我们感到困惑

so the use of jhana can be confusing

禅那这个词的用法可能造成困惑

because commentaries said that there are two kinds of jhanas

因为注释书说有两个类型的禅那

that which examines closely the object that is one kind of jhana

一个是密切地观照所缘，这是一种

it is in pali it is called ārammaṇupanijjhāna. it’s a long name

巴利语是个很长的词

and then there is another jhana which examines closely the characteristics

还有一个是“观照相”的禅那

that means the nature dukkha and another nature of things

即：苦相等等

so there are two kinds of jhanas

所以有两种禅那

one that examines the objects closely

一个是密切地观照所缘

that mean that dwell on the object firmly and closely

意思是牢固密切地专注于所缘

and there is another kind of jhana that examines the characteristics

另外一个禅那是观照特相

the impermanence suffering and no-soul nature the characteristics closely

无常相、苦相、无我相密切地观照

so there are two kinds of jhanas

所以有这两种禅那

but the 8 attainments, that means four rupavacara jhanas arupavacara are called ārammaṇupanijjhānas

这八种禅那，即色界4种，无色界4种，称为所缘禅那

because they examine closely the object of earth kasina and so on

因为它们密切地观照所缘，如地遍等等

this is the usual jhana we understand

这是我们通常所理解的禅那

so when we say we almost always mean rupavacara or arupavacara jhana

所以当我们说禅那时，我们通常指：色界或无色界禅那

and they are called jhana because they examine closely the object of, earth kasina water kasina and so on

之所以称为禅那，是因为它们密切地观照地遍、水遍等等

but what is confusing is

但是让人困惑的是

the statement that vipassana, magga and phala are also called jhana

有人说内观、道、果也被称为禅那

they are called lakkhaṇupanijjhāna

它们被叫做：观相禅那

lakkhaṇa means characteristics, upanijjhāna means examining closely lakkhaṇa指特相，

upanijjhana意思是密切观照

so vipassana is called lakkhaṇupanijjhāna

所以内观被称为观相禅那

or in short vipassana is also called jhana

或者将内观简称为禅那

magga is also called jhana phala is also called jhana

道也被称为禅那，果也被称为禅那

so in this extension of meaning everything can be jhana

所以从广义上来说，它们都被称为禅那

the usual 8, 4 rupavacara, 4 means actually 5

通常四个色界，实际上是五个

4, or 5 rupavacara jhanas, and 4 arupavacara jhanas are jhanas

四个或五个色界禅那，四个无色界禅那，都是禅那

and also vipassana magga and phala can be called jhana

还有内观、道、果可以被称为禅那

now vipassana is called jhana because it examines closely the characteristics of impermanence and so on

内观被称为禅那，因为它密切地观照无常相等等

and magga is called jhana because the work done by vipassana comes to be accomplished through magga

道心被称为禅那，因为内观的成果通过道心得以完成

so when one reaches the magga closely examining the characteristics

当一个人获得道心，密切地观照诸相

it’s accomplished or it comes to an end

这就是成就，就是终结

so magga is also called jhana

所以道心也被称为禅那

and phala is also called jhana because it examines closely the truth of cessation that means nibbana

果心也被称为禅那因为它密切地观照寂灭的真理(涅槃) it takes nibbana as object and so it examines closely the truth of nibbana or cessation

它将涅槃作为所缘，它密切地观照涅槃或寂灭

so phala can also be called jhana

所以果心也被称为禅那

so according to this commentary

所以根据注释书的这个说法

there are many kinds of jhanas

有很多种禅那

the usual jhanas we understand, and also vipassana magga and phala jhanas

通常意义上的禅那还有内观、道、果

now some people

所以有些人

wanted to know whether there is jhana in vipassana

想知道内观里有没有禅那

to answer this question first we must ask again: what you mean by jhana?

想回答这个问题，你必须问他：你这里的禅那是什么意思？

if you mean just examining closely as jhana

如果禅那的意思是密切地观照

then vipassana is also jhana

那么内观也是禅那

magga is also jhana, phala is also jhana

道、果都是禅那

but if you mean jhana as a technical term for rupavacara jhana and arupavacara jhana

如果你将禅那专用于色界禅那、无色界禅那

then there is no jhana in vipassana

内观里就没有禅那

because

因为

the jhana as a technical term for rupavacara and arupavacara jhana

禅那专指色界和无色界中的禅那

takes the object like kasina object as object

将遍禅中的目标作为所缘

but vipassana takes the five aggregates of clinging or nama and rupa as object

但是内观是将五取蕴和名色作为所缘

and magga and phala take nibbana as object, so they’re different

道、果也将涅槃作为所缘所以它们是不同的

now

现在

in the abhidhamma itself in the commentaries

根据阿毗达摩，或者注释书

the supramundane cittas are described as jhanas also

出世间心也被称为禅那

that means they’re not real jhanas as the rupavacara and arupavacara consciousness

意思是它们不是像色界心和无色界心那样的禅那

but they resemble the rupavacara jhana and arupavacara jhana in having the same number of jhana factors

只是在禅支数量上类似于色界和无色界禅那

now you have not studied the second chapter of this book

你们还没有学习第二章

so you do not know the mental factors that arise together with a sudden given citta

所以突然提到一个心的时候你们还不知道伴随这个心的心所

now when magga consciousness, when the path consciousness arises

当道心生起时

it is said that 36 mental factors also arise

据说36个心所也会生起

among the 36

这36个心所之中

there is vitakka vicara piti and sukha as vedana and also ekaggata

有寻伺喜乐一境性

so that path consciousness

所以道心

resembles the first jhana

类似于初禅

because it has five jhana factors arising with it

因为有五个禅支伴随它生起

so in this way the path consciousness, the first path consciousness can be divided into five jhana consciousness

这样第一个道心可以分成五个禅心

not real jhanas but resembling the jhana consciousness

不是真正的禅那，只是说类似禅心

so first path consciousness is divided into

所以第一个道心分成

first jhana first path consciousness, second jhana first path consciousness, third jhana first path consciousness,

初禅、二禅、三禅之第一道心

fourth jhana first path consciousness and fifth jhana first path consciousness

四禅、五禅之第一道心

so in this way first path consciousness can be expaned into five types of consciousness

这样第一道心可以扩展为五种心

first jhana, second jhana, third jhana, fourth jhana and fifth jhana

初禅、二禅、三禅、四禅、五禅

the second path consciousness again can be divided into five

第二道心也可以分为五个

third path consciousness five, fourth path consciousness five

第三道心五个，第四道心五个

and so, when expanded

这样扩展之后

there are twenty wholesome supramundane consciousness or there are twenty path consciousness

就有20个出世间善心即20个道心

and the resultant consciousnesses are the same

果报心也是同样的

so there is first jhana first fruit consciousness

初禅第一果心

second jhana first fruit consciousness and so on

二禅第一果心等等

fifth jhana first fruit consciousness and so on

五禅第一果心等等

so there are twenty fruit consciousnesses

所以有20个果心

and when we call them jhanas

当我们称之为禅那时

we do not mean that they are real jhanas like rupavacara jhana and arupavacara jhanas

我们不是说它们像色界、无色界禅那那样

but there are like the rupavacara and arupavacara consciousness

它们之所以像色界无色界心

because they have the same number of jhana factors as those jhanas have

因为它们的禅支数量是相同的

so in this way we get 40 supramundane types of consciousness

这样我们就得到了40个出世间心

20 wholesome or 20 magga consciousnesses and 20 fruit consciousnesses 20个善心或者道心，

20个果心

the difference between the jhanas, rupavacara jhanas and arupavacara jhanas

这些禅那：色界、无色界禅那

and the supramundane jhanas is given in manual

出世间禅那的区别在概要精解里都有介绍

so it says whereas the mundane jhanas take as their objects some concepts, such as sign of kasina

书里说，世间禅那的所缘是概念例如遍禅的禅相

the supramundane jhanas take as their object nibbana

而出世间禅那的所缘是涅槃

mundane jhanas and supramundane jhanas

世间禅那和出世间禅那

mundane jhanas take kasina objects or other concepts as objects

世间禅那将遍禅目标或其他概念作为所缘

because when you practice meditation to reach jhanas

因为当你禅修获得禅那

you take the kasina objects or some other objects as objects

你将遍禅目标或者其他目标作为所缘

but supramundane jhanas: magga and phala

但是出世间禅那：道、果

supramundane jhanas take nibbana as the object

出世间禅那将涅槃作为所缘

so as to the objects they are different

所以从所缘上看，它们不同

the mundane jhanas take most concepts as objects

世间禅那大多将概念作为所缘

and supramundane jhanas take nibbana as objects

出世间禅那将涅槃作为所缘

and second whereas the mundane jhanas merely suppress the defilements

第二：世间禅那只是暂时镇服烦恼

while leaving their underlying seeds intact

所以诸烦恼还是潜伏性地存在

the supramundane jhanas of the path eradicate defilements

而出世间禅那断尽烦恼

so that they can never arise again

使烦恼不再生起

now mundane jhanas can suppress the mental defilements

世间禅那可以镇服烦恼

suppress means they can not destroy them altogether

镇服意思是它们不能彻底消除烦恼

so these mental defilements that are suppressed by the mundane jhanas

所以这些被世间禅那镇服的烦恼

may come back

可能会卷土重来

but the supramundane jhanas especially of the paths eradicate mental defilements

但是出世间禅那，特别是道心，断尽烦恼

so they can never arise again

那些烦恼就不会重生

so the eradication is absolute

所以这种断除是彻底的

and third while the mundane jhanas lead to rebirth in the fine-material world

第三：世间禅那会导致投生到色界天

and thus sustain existence in the round of rebirth.

因此延长了生死轮回

now mundane jhanas can lead you to rebirth in the brahma world

世间禅那可以导致投生到梵天

that means it sustains the existence in the round of rebirth

意思是延长了生死轮回

but the jhanas of the path cut off the fetters binding one to the circle and thus

但是出世间禅的道则斩断把人紧缚于轮回之诸结

issue in liberation from the round of birth and death

因而导向解脱生死轮回

that means supramundane jhanas can take you out of the round of birth and death or out of the samsara

意思是出世间禅那可以让你脱离生死轮回

so mundane jhanas lead to rebirth

所以说世间禅那导致轮回

supramundane jhanas lead to no rebirth

出世间禅那导致脱离轮回

and finally whereas the role of wisdom in the mundane jhanas is subordinate to that of concentration

最后，在世间禅里，慧次要于定

in the mundane jhanas concentration is more important than knowledge or understanding

对于世间禅那，定比慧更加重要

because only when you have strong concentration can you get jhana

因为只有你获得强大的定力你才能获得禅那

but in the supramundane jhanas wisdom and concentration are well balanced

但是在出世间禅那里，慧与定很好地得到了平衡

so at the moment of enlightenment at the moment of the realization of truth

所以在觉悟那一刻

both wisdom and concentration must be balanced

慧和定需要得到平衡

so any one of them must not in excess of another

任何一个都不能超过另外一个

so in the supramundane jhanas wisdom and concentration are balanced

所以，在出世间禅那里，慧和定达到平衡

concentration fixing the mind on the unconditioned element or on nibbana

定把心专注于无为界，即涅槃

and wisdom fathoming the deep significance of the four noble truths

而慧则知见四圣谛之奥义

now concentration keeps the mind on nibbana finally

最终，定让心专注于涅槃

and wisdom or understanding goes deep into the significance of four noble truths

而慧则知见四圣谛之奥义

so this is the difference between mundane jhanas and supramundane jhanas

所以，这就是世间禅那和出世间禅那的区别

it’s given in the comprehensive manual of abhidhamma on page 73

在《阿毗达摩概要精解》第73页有解释

so now we have 40 supramundane types of consciousness

我们知道了40种出世间心

now we have 81 mundane consciousness 81种世间心

81 plus 8 supramundane consciousness 81加8种出世间心

we have 89 types of consciousness

一共是89种心

but if we expand the 8 supramundane consciousness consciousness into 40

如果将8种出世间心扩充为40种

we get 121 types of consciousness

就获得了121种心

so the chart shows 121 types of consciousness

所以表格显示了121种心

if you want to see 89 types of consciousness

如果你想看89种心

then we will take the five path consciousnesses as one path consciousness

就要将五个道心看成一个

and five fruit consciousnesses as one fruit consciousness

五个果心看成一个

so in that case, the first column is sotapatti magga the first magga

这样，第一列须陀洹道心，第一个道心

and next second magga, next third magga, and next fourth magga

第二个道心，第三个道心，第四个道心

and then the second group

然后是第二组

the first column is sotapatti phala fruit consciousness

第一列是须陀洹果心

and second sakadagami third anagami and fourth arahatta phala consciousness

第二组是斯陀含，第三阿那含第四是阿罗汉果心

so when we take the five as one

当我们将五个看成一个

we get 89 types of consciousness

就是89种心

and when we take them as 20 i mean 40

如果将它们扩展成40个

we get 121 types of consciousness

就有121种心

so these 121 types of consciousness are taught in the first book of abhidhamma

所以这121种心是在第一部论书里得到讲解

called Dhammasangaṇī即《法聚论》

it is important to remember all these types of consciousness

记住所有这些心很重要

89 and 121 89种和121种

because when you come to the second chapter and so on

因为当你学第二章或之后的章节

they will be referred to again and again

这些心会被反复提到

so if you do not remember you will lost interest in the book

如果你不记得这些心，就会对这本书丧失兴趣

so please try to remember the 89 types of consciousness

所以尽量记住这89种心

with the help of the chart or the card given to you

借助给你们的表格和卡片

so let us do some exercises

现在做一些练习

now the first column

第一列

the first column is, what?

第一列，什么心？

akusala citta

不善心

unwholesome consciousness

不善心

and how many of them there?

有多少个？

12, and the first are? 12个，第一类是？

rooted in attachment

以贪为根

and then the two green ones are rooted in ill will and the last two in delusion

然后两个绿色嗔根心，最后两个痴根心

and

然后

among these 12 how many are accompanied by joy?

这12这种，悦俱心多少个？

4 how many by indifference? 6

舍俱心多少个？6个

how many by displeasure? 2

忧俱心多少？2个

very good

很好

so go to next

下一个

now the first dot, what is that?

第一个点，是什么？

eye consciousness, right?

眼识，对吧？

so, eye consciousness and then

眼识，然后

you go down, second dot

往下，第二个点

ear consciousness

耳识

third dot, nose consciousness

第三个点，鼻识

fourth dot, tongue consciousness

第四个点，舌识

and then green cross

然后绿色十字

body consciousness

身识

and then the below, receiving consciousness

然后下面，领受心

and the last one investigating consciousness

最后一个？推度心

so they are the results of what?

这些是什么心的果报？

wholesome or unwholesome?

善心还是不善心？

unwholesome, they are the results of unwholesome consciousness or unwholesome kamma

不善心，这些是不善心的果报

and when do these types of consciousness arise?

这些心什么时候生起？

when you experience some desirable or undesirable objects?

当你体验到一些愉悦的还是不愉悦的所缘？

undesirable objects

不愉悦的所缘

so when you see something ugly and so on

当你看到一些丑陋的事物等等

now let us go to the second column

现在看第二列

the first one, again eye consciousness, ear consciousness, nose tongue

首先，也是眼识，耳识，鼻识

and then red cross, body consciousness

然后是红色十字，身识

and then the blue one, receiving

然后是蓝色，领受心

and the red one, investigating

红色，推度心

and blue one, investigating, so there are two investigating consciousnesses

蓝色，推度心，有两个推度心

and these columns is the result of what?

这些列是什么的果报？

wholesome kamma

善业

so when you experience something pleasant, when you see something beautiful and so on

所以当你体验到愉悦，看到美丽的东西等

the consciousness belongs to this group arise in arises in the mind

生起的心就属于此组

and then the last column

最后一列

the last column are called functional, functional consciousness

最后一列被称为唯作心

so the one, the first is what?

第一个是什么？

five-sense-door-adverting

五门转向心

that means at that moment the mind turns to the object presented to it

意思是此时心转向于呈现给它的所缘

and the second one is mind-door-adverting

第二个是意门转向心

so when you do not use five senses but you use your mind

当你不用五根，用你的意

when you think of something when you remember something and so on

当你思虑，或者回忆某事等等

then the second one mental adverting will turn your mind to the object

第二个，意门转向就将心转向于所缘

and the last the red one

最后一个红色的

smile producing and it arises only in the mind of arahants or buddhas

生笑心，只在阿罗汉和佛陀的心里生起

and these three columns are called ahetuka cittas

这三列被称为无因心

ahetuka means rootless

无因即是无根

so they do not arise or roots do not arise with these cittas

也就是说心生起的时候没有根伴随着它

and do you remember what roots are?

你们记得有哪些根吗？

greed, hatred, delusion, non-greed, non-hatred, non-delusion

贪嗔痴、无贪无嗔无痴

so these 18 arise with none of these hetus or none of these roots

这18个心生起，没有这些根

so they are called ahetuka, or rootless consciousness

所以它们被称为无因心

12 akusala cittas and 18 ahetuka cittas together, 30 12个不善心，18个无因心一起是30个心

these 30 are called what?

这30个心被称为什么？

non-beautiful, non-beautiful consciousness

不美心

so 30 non-beautiful consciousness 30个不美心

now among the 18 ahetuka citta, how many are accompanied by joy?

这18个无因心，悦俱多少个？

only two

只有两个

the investigating and the smile producing

推度心和生笑心

how many are accompanied by indifference?

舍俱的多少个？

14 1, 2, 3, 4, 5, 6, 1, 2, 3, 4, 5, 6, 12，and then 1, 2, 14

一共是14个

so 14 are accompanied by indifference

所以14个是舍俱的

and one is accompanied by pain

一个是苦受

and one is accompanied by pleasure

一个是乐俱

ok, the next group the three columns

好，下一组三列

they are called kamavacara sobhana

被称为欲界美心

sense-sphere beautiful consciousness

欲界美心

and the first column is what?

第一列是什么？

wholesome, kusala

善心

and second column, resultant, so they are results

第二列是果报心

and the third column, functional, they arise in buddhas and arahants only

第三列，是唯作心，只在阿罗汉和佛陀心里生起

and among them four are accompanied by joy and

其中四个是悦俱

the first column, the four are accompanied by joy

第一列，四个悦俱

and the other four are accompanied by indifference

其他四个舍俱

the same with the eight resultant consciousnesses and with functional consciousnesses

八个果报心和唯作心是相同的

so these 24 types of consciousness are called kamavacara sobhana beautiful consciousnesses

这24个心被称为欲界美心

now look at the first column of these kamavacara sobhana

这些美心的第一列

they are kusala

它们是善心

wholesome consciousness

善心

wholesome consciousnesses are result producing, right?

善心是能产生果报的，对吧？

so wholesome consciousness produces results

所以善心产生果报

and these 8 can produce identical results as well as non-identical results

这8个可以产生相同的果报也可以产生不同的果报

so which are the identical results of these eight?

哪些是与这8个相同的果报？

the middle column, eight resultant consciousnesses

中间一列，8个果报心

and which are the non-identical results of these eight, among the ahetukas?

哪些是与这8个不同的果报？无因果报心之中

because these eight are the results of the eight wholesome beautiful consciousnesses

因为这8个是8个美心的果报

but they are not identical

但是与它们不相同

so the wholesome beautiful consciousness can produce both identical and non-identical results

所以美心可以产生相同或者不同的果报心

let’s go back to akusala

回到不善心

akusala can produce results because akusala is also result-producing

不善心可以产生果报，

and which are the results of these 12 akusalas?

哪些是这12个不善心的果报

the seven of the first column of ahetuka cittas

无因心第一列的七个

so they are also non-identical results

它们也是不一样的结果

so 12 akusala cittas, 18 ahetuka cittas and 24 kamavacara sobhana cittas

所以12个不善心，18个无因心

24个欲界美心

all together make 54 cittas

一共是54个心

they are called sense-sphere citta or kamavacara citta

它们被称为欲界心

how many are accompanied by joy?

有多少是悦俱？

1, 2, 3, 4, 6 plus 12, 18 6加12,18 18 are accompanied by joy 18个是悦俱

and how many are accompanied by indifference?

多少是舍俱？

1, 2, 3, 4, 5, 6, 6 again, 6 again, and 2, 20, 20 plus 12, 32

三十二个是舍俱

so 32 are accompanied by indifference

所以32个是舍俱

and 1 is accompanied by pain again and 1 is accompanied by pleasure

一个是苦受，一个是乐受

and then we go to rupavacara

我们再看色界

form-sphere consciousness

色界心

the first column

第一列

there are five jhanas, first second third fourth and fifth

五禅，初禅、二三四五禅

so first to fourth jhanas are accompanied by joy and the fifth is accompanied by indifference

一至四禅是悦俱五禅是舍俱

the same with the resultant and the same with the functional consciousness

它们的果报心和唯作心也是如此

so among the rupavacara cittas 15 rupavacara cittas

所以色界15个心中

how many are accompanied by joy? 12

多少是悦俱？12个

and how many are accompanied by indifference? 3

多少是舍俱？3个

and we go to arupavacara

再看无色界心

there is no variety

这些没有不同

so all are accompanied by indifference

都是舍俱

now

现在

we need to put one name and rupavacara and arupavacara that is mahaggata

色界心和无色界心有一个名字这就是广大心

now

现在

if you have the chart, you may write that down

如果你们有表格，就记下来

like kamavacara cittas, 54

例如欲界心，54个

you may draw a line under rupavacara cittas and arupavacara cittas, one line

你们可以在色界心和无色界心下划一横线

and then under the line you write m-a-h-a-g-g-a-t-a

然后在线下面写下mahaggata mahaggata

广大心

and then in the parenthesis, 27

打个括号，写上27个

so 15 rupavacara cittas and 12 arupavacara cittas are collectively called mahagatta citta 15个色界心和12个无色界心统称为广大心

now please remember these names because when we want to refer to these 27 as a whole we will say 27 mahaggata cittas

请记住这些名字，当我们要作为整体提到这27个心时，我们就说27广大心

so among the 27 mahaggata cittas

这27个广大心中

12 are accompanied by joy and 15 are accompanied by indifference 12个是悦俱，15个是舍俱

now kamavacara cittas 54 plus mahaggata 27 make 81 cittas

欲界心54个，加上27个广大心一共是81个心

these 81 cittas are called lokiya cittas, mundane cittas

这81个心被称为世间心

that means belonging to the world of five aggregates, five aggregates of clinging

意思是它们属于五取蕴的世界

and the next group is called lokuttara cittas, supramundane consciousness

下一组叫做出世间心

so there can be 8 or 40

它们是8个或者说40个

so let us take 40

就算是40个吧

now the first group 20 are what cittas?

第一组20个是什么心？

path, path cittas

道心

and the second group are? fruit cittas

第二组？果心

in pali the first are called magga, the second group is called phala

第一组巴利语叫magga

第二组叫phala and the first column of the first group is citta of the stream entrant

第一组第一列是入流果心

and the second column, of once-returner, third column, of non-returner, and fourth column of arahant

第二列一来果，第三列不来果，第四列阿罗汉

the same with the fruit consciousness

果报心也是同样的

and the first four of the stream entrant are accompanied by joy

第一组四个属于入流果，悦俱

and the last one accompanied by indifference

最后一组是舍俱

so out of 20 path consciousnesses

所以这20个道心

how many are accompanied by joy? 16

多少是悦俱？16个

so 16 are accompanied by joy and 4 are accompanied by indifference 16个悦俱，4个是舍俱

the same with the fruit consciousness

果心也是一样的

so when we add up 81 mundane consciousness and 40 supramundane consciousness we get 121 types of consciousness

所以我们将81种世间心和40种出世间心相加，一共是121种心

but if we take supramundane consciousness to be 8 then we have 89 types of consciousness

如果我们将出世间心算成8个那么就有89种心

so out of these 89 types of consciousness

在这89种心中

how many can arise in our minds?

我们心中能生起多少种？

not many

并不多

the first column can arise in our minds, the second column? yes, third column? yes

第一列可以在我们心中生起第二列，可以，第三列，可以

fourth column? without the last one

第四列？最后一个除外

and then kamavacara sobhana

然后是欲界美心

the first column? yes, there is possibility

第一列？是，有可能

second column, yes but no third column

第二列，可以，但第三列不行

and then rupavacara cittas, the first column

色界心，第一列

only if we get jhanas, if we do not get jhanas they are out of reach for us

只有当我们获得禅那才可以否则，我们就不能获得这些心

the same with other types of consciousness

其他类型的心也是如此

so these are the 89 or 121 types of consciousness

所以，这89或121种心

and these are the basis for the further study of abhidhamma

是继续学习阿毗达摩的基础

and these types of consciousness are given in the first book of abhidhamma along with mental factors arise with each of these cittas

《法聚论》介绍了这些心还有伴随这些心的心所

so in the second chapter, we will study the mental factors one by one

所以，在第二章，我们将一个个学习心所

and then we will study the combination of cittas and cetasikas, ok

然后我们将学习心和心所的组合

now it’s time for questions

现在是提问时间

student: venerable sir

学生：尊者

the difference between the arahant and the buddha, you said that arahant has these habits

你说阿罗汉和佛陀的区别就是阿罗汉还有习气

if they don’t get rid of these habits, they will never become buddha or they will eventually become buddhas also?

如果阿罗汉不断习气，他们最终会不会成佛？

sayadaw: according to theravada teachings, arahants will never become buddhas

尊者：根据上座部传统，阿罗汉永远不能成佛

because there are different path different ways

因为有不同的道路，不同的方法

so an arahant has reached the highest point of his way

阿罗汉用自己的方式达到最高点

and so according to theravada teachings arahant will not become a buddha

所以根据上座部传统阿罗汉不会成佛

student: thank you

学生：谢谢

any more questions?

还有问题吗？

ok, there are no more questions we will call it a day

好，没人提问，今天到此结束

please rise put the palms together

请起立合掌

disk01track09

up till now

到目前为止

we have studied the first ultimate reality which is consciousness

我们学习了第一类究竟法：心

so now we know that consciousness is divided into 89 or 121 types

我们知道心被分成89或121种

today we will study the second ultimate truth which is the mental factors

今天我们学习第二种究竟法：心所

so i hope you remember that mental factors are called cetasika in pali

希望你们记得心所的巴利语是什么

and cetasika means those that depend on the citta to arise

心所是依靠心生起的

and cetasikas or mental factors have four characteristics

心所有四相：

and there are one: arising simultaneously with citta

一、与心同生

two: perishing or disappearing simultaneously with citta

二、与心同灭

and three: having the same object as citta

三、与心缘取同一目标

and four: having the same base as citta

四、与心拥有同一依处

since mental factors accompany or associate with consciousness

因为心所是和心相伴的

consciousness and mental must take the same object

所以心和心所缘取同一目标

so it can never happen that citta takes one object and the mental factors take another object

心缘取的目标不能和心所相异

so since they arise together they take the same object

它们同时生起，缘取同一目标

and also they depend on the same base

也有同一个依处

now base means eyes, ears, nose, tongue, body and the heart

“依处”指眼耳鼻舌身、心脏

so mental factors are those that make cittas different from one another

心所使得心彼此不同

now citta by definition is the awareness of the object

心的定义就是对目标的觉知

since it is just the awareness of the object

因为它仅仅是对目标的觉知

it is neither good nor bad

所以心非好、非坏

it is neither wholesome nor unwholesome

非善、非不善

but when citta arises together with wholesome mental factors

当心与善心所一起生起时

and that citta is called an wholesome citta

就被称为善心

and when it arises with unwholesome mental factors

当心与不善的心所生起

the citta is called unwholesome citta

就被称为不善心

so cetasikas are those that differentiate citta from one another

所以心所让心彼此能够区分

and actually these cetasikas are not easy to see for ourselves

实际上对于我们而言，并不容易看清这些心所

once king milinda asked the venerable nagasena

有一次弥兰王问那先比丘

bhante, did buddha do something that is difficult

尊者，佛陀做过很难的事吗？

and the venerable nagasena said, yes great king, buddha had done very difficult thing

那先比丘说：是的，大王佛陀做过很困难的事情

and what is the difficult thing that buddha had done? the king asked

弥兰王问：佛陀做过困难的事是什么

and venerable nagasena said

那先比丘说：

the difficult thing done by the blessed one

世尊做过的困难的事情

was the proclamation of the defining of the immaterial states of consciousness and its concomitants

就是宣讲：心、心所的定义

which arise on a single object or on the same object

心所和心缘取同一个目标

thus this is contact, this is feeling, this is perception, this is volition

例如：此是触、此是受、此是想、此是思

this is consciousness and so on

此是心等等

that means cittas and cetasikas are immaterial states

意思是心和心所是非物质的状态

so the cittas and cetasikas arise together and they take the same object

所以心、心所同生缘取同一目标

so it is very difficult to separate cittas and cetasikas

所以很难将心与心所分开

and also to understand or see the different cetasikas arising at the same time with citta

理解、观察与心同生的诸心所，也很困难

and point out that this is one cetasika that is another cetasika and so on

区分不同的心所也很困难，等等

so the venerable nagasena said it is very difficult

所以那先比丘说，这是很难的事情

difficult thing the buddha had done, the king asked

虽然困难，佛陀还是宣讲了弥兰王问了这个问题

the venerable nagasena to give him a simile

那先比丘给了他一个譬喻

and the venerable nagasena gave this simile

那先比丘举了这个例子

suppose there is a man he was going in a boat in a great ocean

假设一个人坐船出海

and he would take the water from the ocean in his hand

他将海水掬在手里

and then he would taste it with his tongue

然后用舌头尝试

and he would know this the water from the river ganga

他知道这是恒河的水

this is the water from the river yamuna and so on

那是亚穆纳河的水等等

it would be possible for a man to say, to pick up the water from the ocean and to say this is the water from this river this is the water from another water and so on

在大海里分别不同河流的水对于这个人，是可能的

but it is more difficult to say or to define the immaterial states of consciousness and its concomitants

但是分辨心、心所的各种状态却是更加困难的

which arise on the same object pointing them out

例如：缘取同一个目标的，指出来

there like this is one cetasika this another cetasika this is the consciousness and so on

指出各种心所、心等等这是非常困难的

so today we are going to follow the buddha doing this difficult thing

今天我们追随佛陀，做这件困难的事情

so in abhidhamma

在阿毗达摩里

there are taught 52 mental factors

讲了52个心所

so 52 cetasikas and 52 mental factors 52个心所

so these are mental states that arise with consciousness

这些心所伴随心生起

in practice it is very difficult to differentiate them

但是在实践中，是很难区分的

because they arise together and they seem to be not so different from one another

因为它们同时生起看起来彼此没什么不同

now the cetasikas are first divided into ethically variables unwholesome, beautiful

心所首先分为：通一切心所、不善心所、美心所

broadly the cetasikas are divided into three divisions or three categories

大体上，心所分三类

so the first is in english the first is called ethically variables

第一种是：通一切心所

now it is the loose translation of the pali word aññasamāna

是对巴利语aññasamāna

不精确的翻译

now añña means other, and samāna means common añña意思是“其他的”

samāna意思是“共有的”

so aññasamāna means common to other

所以这个词意思是：与其他共有的

common to other means common to either wholesome or beautiful

与其他共有意思是：与善、美共有

these 13 ethically variable mental factors

通一切心所有13个

can arise with wholesome cittas or beautiful cittas

可以伴随善心、美心生起

so they are ethically neutral

所以它们在品德上是中性的

and when they are arising with unwholesome citta

当它们伴随不善心生起

they are said to be common to the beautiful cittas

则美心就是“其他的”，这些心所与美心“共有”

that means they can arise with beautiful citta at another time

意思是在其他时候它们也可以伴随美心生起

so these 13 called aññasamāna in pali

所以这13个被称为通一切心所

they can arise with unwholesome cittas or beautiful cittas

它们可以伴随不善心、美心生起

and these 13 are sub-divided into two divisions

这13个可以继续分两类

and the first division is called universals

第一类叫：遍一切心心所

universals means they are common to all types of consciousness

遍一切意思是一切心皆有

so they arise with all types of consciousness

所以它们伴随所有的心

there are 89 or 121 types of consciousness

心有89或121种

and these 7 will arise with every one of these 89 or 121 types of consciousness

这7个心所在89或121之中的任何心里都存在

so every arising of consciousness

只要心生起

is associated with these 7 mental factors

就必定与这7个心所相关

and the next sub-division is called occasionals

另外一类是杂心所

that means they do not arise with all 89 or 121 types of consciousness

意思是，它们并非伴随所有89或121种心

they will arise with some of them

它们伴随其中的某些

so they are called occasionals in english

所以被称为杂心所

now the universals

现在讲遍一切心心所

the first one mentioned under the head universals is contact

“遍一切心心所”标题下面第一个是：触

and in pali it is phassa

巴利语是phassa now ph in pali should be pronounced pa ph在巴利语里念p and not as f in english 不要按照英语发音f now phassa means touching phassa意思是触碰

so here contact means touching

这里“触”意思是“触碰”

and contact does not mean physical contact it is mental contact

触碰不是指身体上的触碰是指心理上的接触

suppose there is something to see and it comes into the avenue of your eye, and then there is the seeing consciousness

如果色所缘进入眼根，就生起眼识

so when there is seeing consciousness

如果有眼识

the eye and the object to be seen

眼、色所缘

then contact also arises

触也会生起

so when these three comes together, these three means

但这三者一起出现，这三者意思是

the eye, the visible object and seeing consciousness come together

眼、色所缘，眼识

then contact also arises

触也生起

so contact it is not just contact it is a mental state

所以触是一种心理状态

that connects the mind with the object

将心和目标联系起来

and this contact is as i said mental contact not physical

这里的触指心理上的触不是身体上的触

that can be contact with the mind

就是心的接触

sometimes we see something very fearful

有时候我们看到恐怖的东西

then we have fear

很害怕

sometimes we fear something in our heart

有时候我们心里害怕某事

when we see a man walking on a tight rope

例如我们看到一个人走钢丝

so such feelings actually caused by this contact

这种感觉就是“触”产生的

so this one mental factor arises when an object comes into the avenue of the senses

这个心所就是当目标出现于诸根时产生的

and there arises corresponding consciousness like seeing consciousness and hearing consciousness and so on

对应于心，就产生触例如眼识、耳识等等

and the second one is feeling

第二个是：受

now these are all mental states

这些都是心理状态

not the act of feeling, but something that feels

不是指感情，而是感受

and feeling means experience of the object

“受”意思是对目标的体验

when we come across an object we experience it

当我们遇到所缘，我们体验它

and that experience is called experiencing the taste of the object

这种体验就是体会目标的“滋味”

actually the taste and the object are the same

实际上“滋味”和目标是一样的

so experience of the object is called feeling here

对目标的体验被称为“受”

so feeling is one mental state, one mental state among the universals

所以“受”是遍一切心心所之一

and there are different kinds of feelings

有不同形式的“受”

and you will study about the feelings at the third chapter also

在第三章你们也会学到“受”

so pleasurable feeling, displeasurable feeling and neutral feeling

乐受、苦受、舍受

so whatever the feeling is, feeling means the experience of the object

不管受是哪种，都是对目标的体验

experience of the taste of the object

体验目标的“滋味”

now it is compared to a king who enjoys the taste of the food fully

它被比成一个国王完全享受食物的味道

now the cook who cooks for the king also has the taste of the food

而御厨也能尝到食物的滋味

but his taste is very small very little

但是御厨只是尝到一点点

but when he put the food in front of the king, the king enjoys the food fully

当御厨将食物放在国王面前国王就可以完全享用

so in the same way other mental states also experience the object

同样，其他心所也能体验到目标

but their experience is not as intense

但是它们的体验没有这么强烈

as the experience of these mental states which is called feeling

没有“受”这个心所这么强烈

so feeling is one mental state that experience the taste of the object

所以“受”是体验到目标“滋味”的心所

number three is called perception

第三个是：想

the pali word for perception is saññā巴利语是：saññā

so i want you to be familiar with pali word also not just english translation

我希望你们不仅要熟悉英语也要熟悉巴利语名称

because sometimes we may have to go back to the pali words

因为有时我们还是要回到巴利语

so feeling is called vedanā, and perception is in pali saññā受、想的巴利语分别vedanā、saññā

actually perception here means making a mark

实际上“想”这里指做记号

so whenever we see a object we experience an object

当我们看到一个目标我们就体验到目标

our mind makes a mark of it

我们的心就给它做一个记号

making mark is for recognizing it later

以便下次能够认出它

so when we see somebody

当我们看到某人

then our mind makes a mark of that person

我们的心给他做个记号

say, he is tall, or he is short, or he is fat or thin and so on

例如，是高是矮，是胖是瘦等等

so that when we see this person again we recognize it

当我们再次看到这个人，就能认出他

so saññā is like that

所以这就是“想”

saññā makes a mark of every object we experience

“想”对我们经历的任何目标标记

it is a mental state

“想”这个心所

and it is compared to carpenters making marks on the wood

可以比成木匠在木材上作记号

so when making something they may make mark on the wood

在制造之前，他们先在木材上作记号

so that he knows where to put the wood, when they put together make a table or build a house

这样他就知道怎么组合这些木材，制作桌子或房子

so these marks help them to recognize later

这些记号让他们以后能认出这些木材

and so they know where to put that piece of wood

这样就知道它们的位置应该在哪里

so in the same way perception makes marks of objects in our minds

同样，“想”也在心里给目标作记号

and so when we experience it later at another time we recognize it

当我们以后体验到它，就能认出它

and perception can be right or wrong

“想”可能对，也可能错

so it is very important that we have right perception of things

所以对事物有正确的“想”很重要

once we have wrong perception of things

如果我们对事物的“想”是错误的

it is very difficult to remedy it

就很难修正

it is very difficult to get rid of that wrong perception

改正那个错误的“想”很困难

now when you go to other places and when you reach the place at night

当你晚上去某地的时候

you may not know which direction you’re going

你可能不知道方向

not only may you not know, but you may have a wrong perception of the directions

不仅可能不知道方向你还可能搞错方向

although you are going north, you may think you are going south

虽然你朝北走，但你可能认为是朝南走

or although you are going west, you may think you are going east

虽然你朝西走，但你可能觉得是朝东走

that happens very often to those who travel a lot

经常旅行的人常常碰到这种事

and especially when you reach the place at night in an airplane

特别是乘飞机在晚上抵达

recently i went to Canada

最近我去了加拿大

to Montreal for a retreat

去蒙特利尔指导禅修

and they took me to a retreat place about 100 kms

他们带我去100公里外的禅修地

and i thought we are going north

我以为是朝北走

but they said no, we are going east, something like that

但是他们说不是，我们是朝东走，等等

although i later know that it is east, i cannot get rid of the notion that i’m going to the north

虽然我后来知道真是朝东走但是向北的想法仍然挥之不去

because i have a wrong saññā wrong perception of the direction

因为我有一个错误的“想“对方向有错误的认知

so it is very difficult to get rid of this

所以修正非常难

sometimes you may think that the direction you are going is east or west

有时候你可能觉得是东方或者西方

suppose you think that you are going west but in the morning you see the sun rising from the other direction

假设你觉得你是向西走，但是早晨你发现太阳从另外一个方向升起

so you know that you are wrong, but still you cannot get rid of the knowing that it is west or it is east

那你就知道你是错的，但是你还是分不清东西

so i have a friend, who never can make out what direction he was going when he was in Yangon

我有一个仰光的朋友，总是分不清方向

so he said

所以他说

he lost sense of direction so much that

他没有任何方向感

at one time, he was on the side of one road

有一次，他在路边

so on the, let us say, on the west side of the road

就先假设他在路西边吧

he had the correct perception of the directions

这时候他还是知道正确方向

but once he crossed the road and reached the other side of the road

当他穿过公路，到达另一侧

it was the opposite of what the true direction

就是之前方向的对面

so he was upset with himself

他就很沮丧

and so he said next time he cross the road slowly looking at the direction and saying: south, south, south

他说，下次他要很慢地过马路，看好方向，嘴里一直念：南方，南方

but the moment he reached the other side it was north for him and not south

但是当他到达另一边的时候，就是北方，不是南方了

so the wrong perception can persist

所以错误的“想”很顽固

and it may not be serious

这件事可能不重要

but if we have wrong perception about the dhamma

如果我们对佛法有错误的“想”

it will be very serious

那就严重了

so perception is very important

所以“想”很重要

you need to get a good perception of things you need to make correct mark on the things

你需要对事物有好的“想”对事物进行正确的标记

so that you do not misunderstand

这样就不会产生误解

so perception when we say perception we mean that mental state or that mental factor that makes marks of the objects

所以，我们提到“想”时，意思是这个心所，它对目标进行标记

so making marks

做记号

and number four is cetanā in pali and it is volition in english

第四个是：思，巴利语是cetanā

now cetanā is something that urges the concomitant to do their work or to do their function

“思”促使各相应法去行动并发挥功能

so cetanā is compared to a chief pupil in a class

所以“思”有如课堂上的班长

so the chief student does his work and also he encourages other students to do their own work

班长不但自己完成功课也鼓励其他同学完成功课

this is what we call cetanā, volition

这就是“思”

and this cetanā is an important mental factor, because what we call kamma is this cetanā这个“思”是个重要的心所因为我们称之为业的就是“思”

now buddha expressly said that monks cetanā is what i call kamma

佛陀明确地说：诸比丘，我称业为思

as a student of abhidhamma

学习阿毗达摩

you should understand this

你要理解这点

because sometimes when we ask people what is kamma

因为有时候，我们问大家：什么是业

so they may say kamma is good or bad deed, good or bad action

他们可能说：业是善恶的行为

but strictly according to abhidhamma

但是严格按照阿毗达摩

kamma is not good or bad action

业不是善恶行为

but the volition or cetanā that accompanies consciousness when we do good or bad action

而是做善恶行为时，伴随心的“思”

but that cetanā arises always in connection with good or bad deeds

但是“思”的生起总是与善恶行为相关联

so that we transfer the name to good or bad deed and we say

所以我们将善恶行为的名称让渡了

kamma is good or bad deed or good or bad action

把业等同于善恶的行为

so if we are not serious, we may say kamma is good or bad action

在不严谨的情况下我们可以说业就是善恶的行为

but if we want to be precise

如果我们要想准确

then we should say kamma is the volition or cetanā我们就应该说业是“思”

that accompanies the consciousness when we do something good or bad when we do some good action or bad action

是当我们做善事恶事时伴随心产生的心所

and this cetanā is different from other mental states

“思”与其他心所不同

now as mental states they arise and they disappear

心所生起，然后灭去

immediately after they arise they disappear

速度很快

so mental states last for only one thought moment which is shorter than a nine nine billion of a second

心所持续的时间只是一个心识刹那比90亿分之一秒还短

but cetanā is different

但是思心所不同

as a mental state it arises it disappears

思心所生起，灭去

but when it disappears it leaves the potential to give results in the mental continuum of beings

但是当它灭去的时候，它在心相续里留下造业的能力

that is why when the circumstances are favorable for it to bring out results the results are produced

所以当条件成熟时，就会产生果报

so that is why cetanā or volition is important

这就是“思”之所以重要的原因

and when we say kamma we mean this mental factor which is called cetanā我们说的业就是指“思”心所

and this cetanā urges other concomitants to do their own function

这个“思”促使其他相应法发挥功能

and at the same time it does its own function like a chief student in the class

同时履行自己的功能就像班长

and number five is one-pointedness of mind

第五：一境性

or in pali ekaggatā巴利语是ekaggatā

one-pointedness of mind really means mind having one object only

心一境性实际指心只有一个所缘

so when we practice meditation

当我们禅修时

we try to keep our mind on the meditation object

我们尽量将心放在禅修所缘上

on our breathing, or on rising and falling of the abdomen or on other objects

关注呼吸、腹部起伏或其他目标

so when mind stays on the object

当心专注于所缘

and it does not go to other objects

就不会跑到其他目标上

we say that is concentration

我们就说这是：定

so one-pointedness of mind is another name for concentration

所以心一境性就是“定”的另一个说法

and this concentration is common to all types of consciousness

这种“定”为所有种类的心共有

so whatever consciousness arises

当心生起的时候

there is a kind of concentration or one-pointedness of mind

就会有某种形式的“定”，即心一境性

although it may not be strong

虽然可能并不强烈

even if it is not strong still there is a kind of one-pointedness of mind with every type of consciousness

虽然不是很强烈心一境性仍然伴随每个心而生起

and this one-pointedness of mind or concentration

这种心一境性(定) when it becomes strong it can develop into what are called jhanas

当变得强烈时，就发展成禅那

and number six is life faculty

第六：名命根

or in pali jīvitindriya the faculty of life

名命根的巴利语是：jīvitindriya faculty of life means making the concomitants alive supports the concomitants

名命根意思是维持相应名法之命

and life faculty is the life or mental life faculty

这里的命，指：名法之命

now among the 28 material properties there is another life faculty and that is material life faculty 28色法里面有一个命根色那是色法

so this is mental life faculty

但是这个名法命根

and it keeps other mental concomitants alive

它维持相应名法的存在

it is because of this that other mental concomitants stay alive

因为有这个心所，其他心所得以存在

and it is asked if it keeps other mental concomitants alive

有人就问：如果这个心所维持其他心所存在？

what keeps it alive?

是什么维持它自己存在？

the answer is it keeps itself alive

答案是，它自己维持自己的存在

at the same time it keeps others also alive

同时它维持其他心所存在

and the simile is given here to understand this, a boatman

为了理解，这里举了一个船夫的例子

so a boatman will take other people to the other shore

船夫渡人过河

when taking the other people to the other shore he takes himself also to the other shore

当船夫渡人过河时他自己也过了河

so in the same way the life faculty keeps itself alive and also keeps other mental concomitants alive

同样，名命根，维持自身也维持其他心所的存在

that is also one mental factor or mental state

这也是一个心所

and number seven is called manasikāra in pali

第七个：作意

and it is translated as attention

作意

now manasikāra means doing in the mind

这个词意思是：心里的作为

it is paying attention to the object

将注意力投向所缘

so whenever an object comes into the avenue of the senses

当目标出现于诸根门

then we pay attention to the mind

我们就作意

that means we direct the mind to the object

意思是我们将心转向目标

so this is the direction to the object and

这种对目标的导向

it is compared to the rudder of a ship

比喻成船里的舵手

so when there is a rudder of a ship then the ship goes to the destination straight forwardly

当船里有一个舵手船就能直接向着目标航行

so attention is like that

作意就是这样

directing the mind to the object

将心导向目标

that is why when we have no attention

所以如果我们不作意

we are not aware of the object

就不会觉知到目标

even though the big object may pass in front of our eyes

即便是很大的目标经过眼前

if we do not pay attention and we will not see it

如果不作意，我们就看不到

so attention is also important mental factor

所以作意也是个重要的心所

and it is one of the universal mental factors

也是遍一切心心所之一

so that every mental activity has some kind of attention with it

所以每个心的活动都有某种程度的“作意”

so these seven are called universals

这七个被称为遍一切心心所

or in pali sabbacittasādhārana, common to all cittas

意思是：与所有心共有

and they arise with every one of the 89 or 121 types of consciousness

这些心所与89或121个心的任何一个相伴随

now we come to the occasionals

现在讲杂心所

so these six do not arise with every type of consciousness

这六个不是伴随每一种心

they will arise with some types of consciousness only

只是伴随其中某些心

for example, the first one, vitakka in pali, initial application in english

例如，第一个，“寻”

will arise with 55 types of consciousnesses

伴随55种心

now the first one vitakka is translated as initial application

“寻”翻译成英语是：第一个应用

that means initial application of the mind to the object

意思是第一次将心应用到目标

the pali word vitakka means simply thinking vitakka这个词意思就是：想

but here thinking means actually putting the mind on the object

这里的“想”实际上就是将心投向目标

it takes the mind and it puts the mind onto the object, that is the function of the initial application or function of vitakka

将心导向目标，这就是“寻”的作用

so because there is this vitakka our mind reaches the object or our mind is put on the object

因为有这个“寻”我们的心就能抵达目标

it is compared to a man who is taken to the king by another man

被比喻成一个人被另外一个人带到国王那里

suppose there is a man who comes from the districts he has not been to this city

假设有一个人从乡下来从未来过这个城市

i think it is different here

我想这里情况有所不同

Singapore is a city country ok

新加坡是个城市国家

suppose a person has not been here before

假设一个人从未来过这里

so he doesn’t know how to reach the common place

他不知道怎么去某个地方

then his friend who is the native of this place

他的朋友是本地人

takes him to that place

将他带到那个地方

and so he reaches that place

所以他就去了那个地方

so in the same way the initial application takes the mind to the object, puts the mind onto the object

所以同样地，“寻”将心导向目标

that is the function of the initial application of vitakka

这就是寻心所的功能

although vitakka means literally thinking, it is not deliberate thinking

虽然vitakka字面意思是思考但是它不是有意的思考

its function is to put the mind on the object

它的作用就是将心导向目标

but there are some types of consciousness that are not accompanied by initial application

但是有些心并没有“寻”的伴随

as i just said, initial application arises with only 55 cittas

我刚说过，“寻”伴随55个心

so there are other cittas

所以还有其他心

how do the objects without initial application to put them onto the objects

如果没有“寻”这些心怎么被导向目标

for example seeing consciousness does not need vitakka, or vitatkka does not arise with seeing consciousness

例如，眼识不需要“寻”也就是“寻”不伴随眼识

there are the object and the senses come

目标和诸根出现

the impact is great so that the consciousness does not need vitakka for it to go to the object or to be on the object

作用很强烈，所以心不需要“寻”来导向目标

and also there are jhana consciousnesses that are not accompanied by initial application

同样有些禅心也不需要“寻”

and they can be onto the object by experience

它们可以通过经验专注目标

the consciousnesses have experience in going to the object when there is initial application with it

通过“寻“的导向之后心就有投向目标的经验

and so by experience of that even though there is no initial application the jhana consciousness can reach the object

有了这样的经验，即便后来没有“寻”禅心也可以抵达目标

but for other types of consciousness initial application is necessary for these types of consciousness to be on the object

但是对有些心来说，要投向目标，“寻”是必要的

and the second one is called sustained application and in pali it is vicāra

第二个是：伺

sustained application of mind on the object

将心维持在目标上

first the initial application put the mind on the object

寻将心投向目标

and sustained application keeps the mind on the objected, engaged

伺将心维持在目标上

so these two are different

这两个是不同的

the first one takes the mind and put it on the object

第一个将心投向目标

and the second one keeps it there

第二个将心维持在那里

there are many similes to explain the difference between the vitakka and vicara

有很多比喻解释寻、伺的区别

actually you met vitakka and vicara yesterday, or the day before yesterday

实际上，昨天还是前天，我们碰到过寻、伺

when we studied the jhana cittas

就是学习禅那的时候

now the first jhana is accompanied by five jhana factors

初禅有五个禅支

among them there are vitakka and vicara, right

里面就有寻、伺，对吧

it is explained that vitakka is the first impact of mind

根据解释，寻是心的第一个作用

in the sense that it is gross, and it runs in front of vitakka, it foreruns vitakka

开始心是粗的，是寻的先驱

it is like a striking of a bell

就像敲钟

so when you strike a bell there is a sound

敲钟的时候，就有声音

so that striking of the bell is like vitakka

所以敲钟就像是“寻”

and vicara is subtle more subtle than vitakka

而“伺”比“寻”更细微

and it keeps the mind anchored to the object

让心固定在目标上

and it is explained as similar to the sound of the bell after its first strike

钟敲响之后，发出的声音就被比喻成“伺”

so you strike a bell, then there is a first sound there is vitakka

当你敲钟，第一声就是“寻”

and then the how do you call that

然后，那个，怎么说呢

the sound follows so that following sound is compared to vicara

随后的声音，就被比喻成“伺”

and also they are compared to a bird

它们也被比喻成鸟

spreading out its wings when it is about to soar into the air

要飞向天空时，鸟展开翅膀

so that is vitakka is compared to that

这个就被比喻成“寻”

and the

然后

vicara is compared to that bird when it reaches a certain altitude it will spread out its wings and soar into air

“伺”就是当鸟达到一定的高度展开翅膀翱翔于天空

so we may say that taking off of the airplanes and then reaching the cruise altitude

还可以说飞机起飞，达到巡航高度

so the airplane soar into the air with force is like vitakka

在动力带动下飞机起飞，这是“寻”

and then when it reaches the cruising altitude it flies smoothly so that is like vicara

达到巡航高度，顺利航行这就像是“伺”

and it is also compared to a bee

也可以比喻成蜜蜂

diving toward the flower or lotus vitakka is like that

奔向花朵或者荷花，这就是”寻“，

and vicara is like the bee buzzing above the flower

而”伺“就是在花丛嗡嗡飞舞

and also vitakka is compared to the hand

寻也被比喻成一只手

which firmly grips the tarnished metal dish

牢牢地抓取一只脏铁盆

and vicara is like the other hand that rubs with powder or oil or with the woolen pad to clean it

伺就像另外一只手，用洗涤剂和擦布来清洗它

so vitakka is the gripping hand vicara is the rubbing hand, something like that

寻是握盆的手，伺是擦洗的手差不多就是这样

or again

还有

vitakka is compared to the supporting hand of a potter when he spins its wheel with the stroke on the stick

寻被比喻成陶匠固定陶器的手另外一只手转动轮盘

now when they make pot they use a wheel they turn the wheel

当制作陶器的时候，他用轮盘，转动轮盘

so the supporting hand of the potter is like the vitakka

陶匠固定陶器的手就像是寻

and vicara is like the hand that moves back and forth

伺就是另外那只前后移动的手

and also it is compared to two pins when you draw a circle

它们也被比喻成画圆时使用的两根针

so when you draw a circle you have one pin in the center

当你画圆时，在中心放一根针

and the other pin revolving around it

另外一根针绕着它转

so the center pin is like vitakka

中心的针就像是寻

and the outer pin is like vicara

外面的针就像是伺

so vitakka and vicara are different mental states arising at the same time

所以寻、伺是不同的心所它们同时生起

doing their respective functions

但是发挥不同的作用

so vitakka is putting the mind on the object

所以寻就是将心导向目标

and vicara is keeping the mind there

伺就是维持心在目标上

that is why venerable nagasena said buddha did a difficult job when he described different mental states that arise at the same time taking the same object

所以那先比丘说佛做了甚难之事，因为他讲了同时生起同一所缘的心、心所

now number…among the six number three

六个中的第三个

from the beginning number ten

从最开始数就是第十个

is called decision or adhimokkha

胜解

it is a firm decision of some objects

对目标的决意

adhimokkha literally means releasing mind on to the object

胜解字面意思是：把心放开，让它进入目标

so there is some kind of decision when we experience any object

当我们体验目标时，就有某种决定

so that is called adhimokkha or decision

就被称为胜解

and next one is energy or vīriya, effort

下一个是精进

here effort means mental effort because it is a mental state here

这里的精进指心理上的精进，因为它是一个心所

there is physical effort also but here mental effort is meant

也有身体上精进，但是这里指心理上的

so in the mental activities there is involved this effort

所以在心理活动里，涉及到这种精进

now to be mindful we must make mental effort

要保持正念，我们要做这种心理上的努力(精进) if we do not make mental effort we can not be mindful we can not practice meditation

如果我们在心理上不努力，我们就不能有正念，不能禅修

and when we read a book

当我们读书时

then we need to concentrate on the book and so there is energy that helps concentration

我们需要专注于书本这也是精进，帮我们专注

so the energy or effort is a valuable or beneficial mental state even for everyday life

所以即使在日常生活中努力、精进也是很有价值、很有益处的心所，

and this energy is compared to heat in the books

在书里，这种精进被比喻成热量

now

现在

heat can heat up things

热量可以加热事物

and burn them

可以让它们燃烧

in the same way energy can heat up and burn the mental defilements

同样，精进可以烧毁烦恼

if we do not make effort we will not be able to get rid of mental defilements

如果我们不精进，就不能断除烦恼

so the effort or energy is compared to heat, or heat of the sun or heat of the fire

所以，精进被比喻成热量，太阳的热量，或者火的热量

and number 12 is pali pīti

第十二个：喜

and it is translated as zest

被翻译成：热情

it is also translated as joy, happiness, rapture and pleasurable interest

也被翻译成：愉悦、幸福、狂喜、愉悦的兴趣

pīti is defined as something that refreshes piti的定义是：清新

so when we experience pīti we are refreshed

所以当我们经历“喜”时我们感到清新

so pīti is defined as something that refreshes

所以“喜”就是令人清新

and this characteristic is endearing

这个特征是讨人喜欢的

or to refresh both body and mind

让身心感到清新

or it pervades the body and the mind

遍布身心

so it is a kind of pleasurable

所以它是一种愉悦的

it is not feeling, it is difficult to translate

它不是感受，很难翻译

a mental state which is refreshing which is endearing

这种心所清新，让人喜欢

when you practice meditation you will experience this pīti

当你禅修时，你就会体验到这个“喜”

you feel good about this you feel good about the practice

你感觉很好，喜欢修行

and you may have goose bumps on your skin and like that

你身上可能起鸡皮疙瘩等等

so piti is said to be of five kinds

喜分为五种：

now the first one is called minor piti

第一种称为小喜

and this small piti can cause the hair stand on end like goose bumps or gooseflesh

这种小喜能使身上的毛发竖立就像起鸡皮疙瘩一样

and the second is called momentary piti

第二种是剎那喜

it is like lightning, once it strikes you and then it’s gone

如同电光刹那生起，灭去

and the third one is called showering piti

第三种是继起喜

it is like the waves breaking on the shore

犹如海岸激荡的波浪，

and the fourth one is called uplifting piti

第四个是踊跃喜

through that piti the body may be uplifted

这种喜可踊跃其身

it may be elevated sometimes as the result of this uplifting piti

可能到达跃入空中的程度。

your body may move, even if you are sitting your body may move to another place

你的身体会移动，即使你坐着你的身体也会移动到别处

and then the last one is called pervading piti

最后一个是遍满喜

and that means when you experience that piti you are like a cotton ball soaked in water or oil

意思是当你体验到这种喜时你就像棉花团浸入水中或油中

so the whole of your body is pervaded by this kind of piti

你的整个身体都被这种喜所遍布

although it is a kind of good feeling it is not included in feeling

虽然喜是愉悦的感受，但是不包括在“受”里

now it is included in the aggregate of mental formation the fourth aggregate

喜为行蕴所摄

now among the five jhana factors

在五禅支里

we have piti and sukha put together

有喜、乐在一起

vitakka, vicara, piti and sukha

寻伺喜乐

now sukha is a feeling, pleasurable feeling

乐为受蕴所摄，愉悦的感受

so sukha is pleasurable feeling

乐是愉悦的感受

and it is pleasing

让人愉悦

and it is called sukha because it devours the affliction of the body

被称为乐，是因为它吞没了身体之苦

that means it consumes or it removes affliction of body and so on

意思是乐移除了身体的苦恼

these two are very similar

这两种很类似

piti and sukha, it is very difficult to differentiate between the two

喜和乐，很难区别这两者

so the commentaries give similes to understand the difference between piti and sukha

注释书给了比喻来理解区分喜、乐

and piti is described as contendedness as getting a desirable object

喜被描述为获得可喜目标时的满足

and sukha is explained as actual experiencing of it when you get it

乐被描述为对这个可喜目标的实际体验

now suppose you are going on a journey in a desert

假设你在沙漠旅行

and you are exhausted, you are weary

十分疲惫

then somebody may come the opposite way and tell you that

有人迎面而来告诉你

about a mile from here there is a pond

一里之外有一个水池

and there are fruit trees and so on

还有果树等等

so when you hear this and also when you approach the pond and see the pond and fruit trees

当你听到之后，当你靠近水池，看到水池和果树时

you have a kind of piti there

这就是“喜”

you have not experienced the pond, the water in the pond you have not experienced the fruit

你还没有体验到池水，也没吃到水果

but you have seen them so you have some kind of mental state

但是你已经看到它们了，你就生起了某种心所

and that kind of mental state is called piti

这种心所就是：喜

but when you get to the pond and you make use of the water

当你使用池水的时候

and you bathe in the water and you eat the fruit and you sit there comfortably

你用水洗澡，吃水果很舒服地坐在那里

then you are experiencing what is called sukha

你就体验到：乐

so piti is something that precedes the actual experiencing of the object

所以喜是体验之前的东西

so when we hear about something when we see something

当你听到或者看到

something desirable

非常美好的东西

and there is a kind of mental state

就有某种心所生起

we are pleased with the object and so that being pleased with the object is what we called piti

你对目标感到愉悦，这种愉悦就是喜

and when we really experience or enjoy the object then there is sukha

当你真正体验到目标，享受它这就是乐

so piti and sukha are different mental states

所以喜、乐是不同的心理状态

now sukha is one of the feelings, so it is included in the feeling

乐是为受所摄，是种感受

and wherever there is piti there is sukha

当出现喜时，必定有乐

but wherever there is sukha there is not necessarily piti

当出现乐时，不一定有喜

if you remember the jhana cittas

如果你记得禅那心

now the first jhana cittas

初禅心

is accompanied by how many jhana factors? five

有几个禅支？五个

vitakka, vicara, piti, sukha, ekaggata

寻伺喜乐一境性

so the first jhana has both piti and sukha

初禅有喜、乐

and the second jhana also, both piti and sukha

二禅也有喜、乐

third jhana also both piti and sukha

三禅也有喜、乐

fourth jhana no piti but sukha

四禅没有喜，但有乐

and fifth jhana no piti and no sukha

五禅无喜、无乐

so

所以

whenever there is piti there is sukha

只要有喜，必定有乐

but whenever there is sukha there may or may not be piti

但是如果乐存在，喜可有可无

so it is one difference between them

这就是它们的一个区别

and piti is included in saṅkhāra aggregate

喜为行蕴所摄

aggregate of mental formations

被包括在行蕴里面

and sukha is included in feeling aggregate

乐为受蕴所摄

so they are different mental states, belonging to different aggregates

它们是不同的心理状态，属于不同的蕴

now the next one is chanda, desire

下一个欲

it is also translated as conation

被翻译成：意欲

it is the desire for the object

就是对目标的意欲

but it is not desire which is lobha

但不是贪嗔痴的“贪”

although we may use the word desire for it

虽然也是欲望

chanda is not lobha

但是这个欲与lobha不同

chanda can be unwholesome or wholesome

这个欲可善可不善

according to what type of other mental states arise with it

它的善不善根据其他相伴的心所而定

so although we may translate it as desire it is not desire like attachment or craving

虽然也被翻译成欲，但是不是贪欲的意思

it is mere desire for the object, mere desire to do

这是对目标的意欲，欲行动

so sometimes it is translated as the will to do

所以有时候被翻译成：行动的意欲

just the will to do without attachment

行动的欲望，没有贪执

and it is compared to an archer picking the arrows

它被比喻成弓箭手拾取箭支

so when an archer wants to shoot the arrow, he would pick up the arrow

当弓箭手要射击时，就要拾取箭支

when he picks up the arrows, he has no attachment to arrows, he just wants to pick them up and to shoot something

当他拾取箭支的时候，只是想拾取箭支射击没有贪执于箭支

so chanda is like that, just the will to do, just the desire to take the object

所以“欲”就是这样，只是意欲，获取目标的意欲

and not necessarily attached to the object

并不必然贪执于目标

so these six are called occasionals

这六个被称为杂心所

because later on we will study with how many cittas each of these cetasikas arise

因为今后我们要学习这些心所和心的搭配

so when you study these you will understand why they are called occasionals

当你们学习的时候，就知道为什么这些被称为杂心所了

each one of them is not common to all 89 or 121 types of consciousness

这些杂心所并不与所有89或121心共有

and they arise with just say 55, 66 and so on of the types of consciousness

它们与其中的

55、66个等等相随

now the universal 7 and occasional 6 are called ethically variables 7个遍一切心心所和6个杂心所统称为通一切心所

they can arise with unwholesome mental states and beautiful mental states

它们可以与不善心所和美心所一起生起

sometimes they may arise with unwholesome mental states sometimes they may arise with wholesome mental states

有时候它们可能与不善心所生起有时候可能与善心所生起

and so they are called ethically variables or in pali they are called aññasamāna

所以它们被称为通一切心所

so they are 13 aññasamāna mental factors

这就是13个通一切心所

and 7 of them are universals or sabbacitta-sādhāraṇa and 6 of them are called occasionals or pakiṇṇaka in pali 7个遍一切心心所，6个杂心所

and the next group is in pali akusala and in english unwholesome

另外一组是不善心所

now you are familiar with the word unwholesome

你们对不善这个词很熟悉

you have already studied the unwholesome types of consciousness

你们学习了不善心

and all these unwholesome types of consciousness have some of these mental factors arising with them

这些不善心，就有这些不善心所伴随它们

and so

所以

now we will study these 14 unwholesome types of mental factors

我们现在学习14不善心所

ok, i think we will have a break now

好，我们先休息一下

disk01track10

ok, we will continue our study of mental factors

好，我们继续学习心所

so second group of mental factors is called unwholesome or akusala

第二组心所是不善心所

you’re familiar with the word akusala or unwholesome

你们熟悉不善这个词

and so there are bad mental factors

它们是不好的心所

and these are to facilitate referring to these mental factors later

这些涉及到的心所

they are grouped like unwholesome universals, greed triad and so on

被分为通一切不善、三贪因等等

the groups are not given these names in the manual

概要精解里给的名字有所不同

but our teachers especially in Myanmar gave these names to these mental factors three or two or four

但是我们的老师，特别在缅甸按照三、二、四这样起名

because when we make ourselves familiar with the details of the mental factors

因为当我们熟悉这些心所的详情

and their combination with different types of consciousness

它们与不同心的组合

then we have to use some short terms

我们就需要用简称

instead of of saying, greed, wrong view and conceit we will just say greed triad, something like that

我们不说贪、邪见、慢，我们称之为：三贪因，等等

now the first group is unwholesome universals

现在第一组是通一切不善

that means these four will arise with every type of akusala consciousness

意思是这四个伴随一切不善心

every one of twelve unwholesome consciousness

伴随所有12不善心

and the first of them is moha or delusion

第一个是：痴

now this moha is synonym of avijjā这个“痴”是“无明”的同义词

you may be familiar with the word avijjā if you have read the dependent origination

你们可能熟悉无明这个词如果你们知道十二缘起的话

so avijjā means not knowing

无明意思是：不知道

and moha means delusion and so on

痴就是迷惑，等等

so they mean the same thing

所以说它们的意思是一样的

and sometimes moha is translated as ignorance

有时候“痴”被翻译成“无明”

so ignorance of the four noble truths, ignorance of the dependent origination and so on

对四圣谛无明，对缘起无明，等等

and this is actually not knowing

这就是：不知道

so it is a mental blindness

所以是心之盲

not knowing things correctly

不能正确认识事物

and maybe knowing things incorrectly also

或许错误地认知事物

and this is one of three unwholesome roots you have met when you study the unwholesome types of consciousness

当你学习不善心时，痴就是三不善根之一

now among the twelve unwholesome types of conscious

在12种不善心之中

the first 8 are accompanied by or rooted in let’s say lobha, attachment

前八个以贪为因

and the 2 are rooted in dosa and the last 2 are rooted in moha

有两个以嗔为因，最后两个以痴为因

now i did not tell you at that time that moha is common to all 12 types of unwholesome consciousness

我当时没有告诉你们，痴通一切不善心

although the first 8 are called rooted in attachment

虽然前八个心被称为贪根心

actually they are rooted in delusion also

实际上它们也是以痴为根

and the two that are called rooted in ill will are also rooted in delusion

两个嗔根心，实际上也是痴根心

only the last two are rooted in delusion only

只有最后两个是单纯以痴为根的

so now you see that moha or delusion is the unwholesome universal mental factor

所以现在你们知道痴是通一切不善心的心所

that means moha arises with every type of unwholesome consciousness

意思是“痴”伴随每一种不善心

the next one is ahirika or shamelessness

下一个是无惭

and the next one anottappa fearlessness of wrong doing

下一个是对错误的行为无愧

now shamelessness means shamelessness in doing misconduct

无惭意思是：不为自己的恶行感到羞耻

bodily misconduct or verbal misconduct or mental misconduct

身语意的恶行

so this is

所以

when you do something wrong you are not ashamed to do it

当你做了恶行，你并不为此感到羞耻

so that shamelessness is one mental factor when you do something wrong or when you have unwholesome consciousness

所以无惭是当你做了坏事时的一种心理状态

and fearlessness of wrong doing means you’re not afraid of doing wrong things, you’re not afraid of doing misconduct, so that is fearlessness

所以无惭就是你不害怕做错事，不害怕恶行

shamelessness is compared to a village pig

无惭被比喻成一头猪

that is not disgust of excrement

对脏东西不感到恶心

and fearlessness is compared to a firefly

无愧被比喻成一只飞蛾

that runs into the fire

扑向火苗

now you may have seen the fireflies that just run into the flame

你们可能看到飞蛾扑火

they’re not afraid of the flame

它们根本不怕火

so in the same way, shamelessness or ahirika is not ashamed of doing misconduct

所以同样，无惭就是不对恶行感到羞耻

and anottappa or fearlessness is not afraid of doing misconduct

无愧就是不害怕恶行

and the last one of the four is in pali uddhacca

最后一个是：掉举

and it is translated as restlessness

被翻译成：不稳定

or sometimes it is translated as agitation

有时候也被翻译成：扰动

so it is disquietness

是一种不安宁的状态

like water whipped up by the wind

如同水面被风吹皱

so when there is wind water is quiet

如果没有风，水面就是平静的

but there is wind, the water becomes shaky

风吹来了，水面也就动荡起来

so that is compared to uddhacca or restlessness or agitation

这就被比喻成掉举

and it is also compared to a banner that flutters in the wind

掉举也被比喻成风中飘动的旗帜

now you have met restlessness when you studied the unwholesome types of consciousness

当你们学习不善心时，也遇到过掉举

i think it is the last of the twelve

应该是12不善心的最后一个

so uddhacca is shaking above the object

掉举就是在目标上晃动

i told you this when i talked about akusala cittas

讲不善心的时候，我告诉过你们

so it is mind shaking above the object and so it is not stuck to the object

心在目标上晃动，没有专注于目标

you do not see the object clearly when there is uddhacca in the mind

如果心中有掉举，就不能清晰地观照目标

so that is called restlessness or agitation

这就被称为掉举

and these four accompany every type of unwholesome consciousness

这四个心所伴随所有不善心

the next sub-group is called greed triad or in pali lobhatika

接下来一组被称为三贪因

so greed triad are greed, wrong view and conceit or in pali lobha, iṭṭhi and māna

三贪因指：贪、邪见、慢

now greed here covers desire, longing, attachment and clinging and craving and so on

贪在这里包括：欲望、渴求、执着等等

and this lobha is actually attachment to the object

贪实际上就是对目标的执着

now you come cross some object especially a desirable object

当你遇到目标，特别是如意的目标

and you are attached to it

你执着于它

now that is lobha arising in your mind

这时候心里就生起贪

and this lobha is compared to a kind of what do you call it? sticky substance

这种贪被比喻成粘性物质

that comes out of a tree

从树身上渗出来的

now there are some trees there is sticky substance come out the tree like gum

有某种树会产生这种粘性物质如同胶水

and when you touch that sticky substance

如果你摸这种粘性物质

then your hand is stuck to it, it’s difficult to take the hand from that sticky substance

你的手就被粘住了，很难脱落

now it is described in the texts there is a monkey

在经典里有记载，一只猴子

and he sees this sticky substance in the sun and so it is shinning

它看到这种粘性的东西在阳光下闪闪放光

so he put his one hand on the sticky substance and it is stuck and he couldn’t remove it

所以它将它的一只手放上去，结果被粘住了

then he put the other hand and then both hands are stuck

然后他又将另一只手放上去结果两只手都被粘住

then he put his one foot and the other foot his all four stuck to the substance

然后他依次将双脚放上去所有四肢都被粘住了

and then he tried to free himself

然后它尽力想挣脱

putting his face to the substance and so he stuck to it with all his limbs

将脸也凑上去，结果整个肢体都被粘住了

so lobha is like that so when we have lobha we are stuck to this object

所以贪也是如此，如果我们有贪我们就会被目标粘住

if i like this then my mind is stuck to this object

如果我喜欢这个，那么我们的心就被这个目标粘住

i can not take my mind away from it

我们不能将心移开

that is why lobha is compared to that sticky substance that come out of trees

所以贪就被比喻成这种树上的粘性物质

so in this modern times, you may say what do you call that?

在现代社会，你们怎么称呼那个？

glue stick, right?

胶棒，对吗？

in the united states there is glue stick

在美国，有这种胶棒

you can use it as a glue or gum

可以当做胶水使用

so this is lobha

这就是贪

so lobha includes all shades of greed

贪包括各种形式的贪婪

like longing, attachment, clinging, craving

期望、执着、贪执、欲望

and the next one is diṭṭhi, wrong view

下一个是：邪见

now the pali word diṭṭhi means just view

这个词的巴利语意思就是：见解

but if it used alone, it almost always means wrong view

如果单独使用，总是指：邪见

if you want to say right view we use sammā-diṭṭhi

如果你想说：正见，前面要加个“正”

we use the word sammā in front of it, and so sammā-diṭṭhi means right view

前面加个“正”才是正见

and if you want to be sure that we may use micchā-diṭṭhi for wrong view

如果你想特地强调，也可以在前面加一个“邪”，特指邪见

so when there is a word micchā in front of it then it is wrong view

所以，前面加个“邪”特指：邪见

and there is no other word but just diṭṭhi wrong view is also meant

如果单纯只是ditthi，也是指邪见

so diṭṭhi is wrong view, wrong view is seeing things wrongly

邪见就是对事物有错误的认知

seeing things wrongly means taking wrong things to be true

错误的认知就是说认错为真

now buddha taught that things are impermanent

佛陀教导：事物是无常的

but if we think things are permanent then this is one wrong view

如果我们认为事物是恒常那么这就是邪见

buddha said there is no soul no self

佛陀说：无我

and if we think that there is a self or soul this is also a wrong view

如果我们认为有我，也是邪见

and if we think that there is no kamma, or results of kamma

如果我们认为无业亦无报

whatever you do is just doing and things happen without any cause and so on

不管做什么，仅仅是行为万事的发生没有原因，等等

so these shades of views are called wrong views

这些观点，都是邪见

and the third one is māna, conceit or pride or haughtiness

第三个是：慢

so we often take pride in ourselves in our nation in our country and so on

我们经常骄慢于自身、种族、国家等等

so when there is māna in our mind we think I, I, this is I

当我们心中有慢，我们总是：我我

so māna is compared to a banner

慢就比成旗帜

it is always on top so

总是高高在上

it wants to be on top always

它总是想在高高在上

and it is like flying in the air

例如在空中飘舞

so that is called māna or conceit

这就被称为：慢

so these three arise with the 8 types of unwholesome consciousness accompanied by greed or lobha

这三个与八个不善的贪根心同生

so we will come to the details later

稍后我们讨论细节

next is the group of four

接下来一组是四个

so we say hatred quartet

所以我们说四嗔因

[dosaggi dukkha??]

嗔火之苦

now these four arise with two types of consciousness accompanied by dosa

这四个与两个嗔根心同生

the green ones

绿色的

now the first one is hatred or dosa

第一个是嗔

here also dosa means aversion, ill will, anger, irritation, annoyance

这里的嗔意思是：反感、恶意愤怒、激怒、烦恼

all these things are included in dosa or hatred here

所有这些都被包括在嗔里面

and also fear is included in dosa

同样，恐惧也属于嗔

so anger is aggressive anger and fear is passive anger

愤怒是激进的愤怒，恐惧是被动的愤怒

not getting angry but your mind is not as it was before

不是愤怒，但是你的心已经不像之前那样

and so the fear is also included in dosa

所以恐惧也被包括在嗔里面

so when you’re afraid of something when you fear something

当你害怕或者恐惧的时候

then one of the two types of consciousness accompanied by ill will arises in your mind

两种嗔根心的一种就生起了

the next one is envy or issā接下来是嫉妒

it is jealous of other people’s success

就是嫉妒别人的成功

if other people are rich then we don’t like it

如果别人富裕，我们就不高兴

if other people are more educated than ourselves we don’t like it something like that

如果别人更有教养，我们也不高兴，诸如此类

so that’s called issā it’s translated as envy

这就成为嫉妒

so envy takes other people’s success as object

嫉妒以别人的成功为所缘

so we see other people success and then we are jealous of them, that’s issā我们看到别人成功，就嫉妒

the next one is macchariya, avarice

下一个是悭

now macchariya is a little difficult to understand

悭有一点难理解

mostly we think that macchariya is stinginess

大多数时候，我们觉得“悭”是吝啬

but stinginess is attachment to one’s own property

但是吝啬是执着于自己的财产

say, I’m stingy i don’t want to part with it

例如，我很吝啬，我不想失去那个东西

I don’t want to give anything to anybody because I’m stingy, that’s stinginess

我不想给任何人任何东西因为我很吝啬，这是吝啬

but macchariya is not stinginess

但是悭不是吝啬

macchariya is intolerance of one’s possessions being common with others

悭是不想让自己的东西与别人共有

for example this is my watch

例如这是我的手表

if somebody makes use of this, I don’t like it

如果别人拿去用，我就不高兴

i can not bear sharing this with other people

我不能忍受与别人分享

that is what is called macchariya and it is translated as avarice

这就是悭

that is why it is included in these four that are common to two types of consciousness accompanied by ill will

所以悭也被包括在四嗔因里四嗔因伴随两种嗔根心

macchariya is not concomitant with eight types of consciousness rooted in lobha

悭不伴随八贪根心

so

所以

macchariya arises only with two types of consciousness rooted in dosa or ill will

悭只伴随两种嗔根心

so macchariya has this characteristic

所以悭就有这种特相

that is intolerant of one’s possessions being common with others

不能忍受别人分享自己的东西

and the last one is called kukkucca or remorse

最后一个被称为恶作

here remorse means two things

这里恶作有两个意思：

we regret because we did something wrong in the first

我们后悔，因为我们起初做了错事

we did something wrong and then we are remorseful for having done wrong

我们做了错事，所以我们为此感到后悔

sometimes we did not do something good and then we regret for not having done the good thing

有时候，我们没做某件好事然后我们就为此后悔

that is also called remorse

这也称为恶作

so remorse has two objects

所以恶作有两种所缘

something wrong that we did in the first and something good that we did not do in the past

过去做的错事，过去没做的好事

so we can have the remorseful feeling regarding both of these actions

对于这两种行为，我们都有恶作的感受

these four arise with the two types of consciousness accompanied by ill will

这四种伴随着两种嗔根心

and then we will the dyad, sloth dyad, that means sloth and torpor

接下来是二有行：昏沉和睡眠

sloth is defined as sluggishness or dullness of mind, that means dullness of consciousness

昏沉是心的沉重、呆滞

and torpor is the sluggishness of cetasikas or mental states

睡眠是指心所的沉重

so sloth is the dullness of consciousness and torpor is the dullness of mental factors

所以昏沉是心的呆滞睡眠是心所的呆滞

and these two arise always together

这两者总是一起出现

because consciousness and mental states always arise together

因为心和心所总是一起生起

and so these two also arise always together

所以这两者总是一起出现

and when we are sleepy we say we say I am

当我们很困的时候，我们说

inflicted by sloth and torpor or sloth and torpor has come to me and say i’m under their influence

我们被昏沉和睡眠所影响

so when we feel sleepy just we say sloth and torpor or in pali thina and middha

当我们困的时候，就是昏沉和睡眠

now

现在

in some schools of thought in buddhist schools of thought

有些佛教思想门派

middha is taken to be matter

认为睡眠是色法

they said, there are two kinds of middha, one mental and one material

他们说，有两种睡眠一种是名法，一种是色法

but that is rejected in theravda buddhism

上座部反对这种说法

so in theravada buddhism middha is always mental and not material

所以上座部佛教认为睡眠永远是名法，不是色法

I will not going to teach you about this

所以我不会这样教你们

now the last one is doubt vicikicchā最后一个是疑

here doubt means indecision

疑意思是不能抉择

now doubt and wrong view are different

疑和邪见不同

with regard to wrong view, you have to make some decision

对于邪见而言，你得作抉择

say this is permanent, this is self or soul, you have to make a decision and that is wrong

此是常，此是我你得作抉择，错误的抉择

but doubt is not like that, doubt is indecision you can not decide between these two

但是疑不是这样，疑是无法抉择

you do not know whether one is right or the other is right

你不知道哪个正确

you are at the cross road and do not know which road to take

你站在十字路口，无所适从

that is a kind of doubt

这就是疑

doubt is the translation of the pali word vicikicchā疑的巴利语是：vicikiccha and vicikicchā is explained as vi and cikicchā这个词由vi 和 cikiccha组成

cikicchā means cure, cure of knowledge, and vi means difficult or devoid of cikiccha意思是解决方案

vi的意思是缺乏

say devoid of cure of knowledge, devoid of cure of wisdom

缺乏解决方案，缺乏智慧的方法

that means when, so long as you are in doubt

意思是当你疑的时候

you can not come to understanding, you can not come to acknowledge the true knowledge of the thing

你就无法理解，不能了知事物的实相

so it is called vicikicchā or doubt

这就被称为疑

and here doubt means doubt about the buddha, the dhamma, the sangha

这里疑指对佛法僧怀疑

doubt about the dependent origination doubt about four noble truths and so on

对缘起和四圣谛有疑心

and when you practice meditation, doubt is a great hindrance

当你禅修时，疑是一个很大的障碍

because when doubt comes, you cannot carry on meditating

因为当疑升起时，你就无法继续禅修

so you have eliminate it you have to deal with it efficiently

所以你要断除它，有效地处理它

when you are in the real practice you just be mindful of it or you make mental notes of it to get rid of it

在实际修行中，你要对其保持正念在心里对它做标记，来处理它

so now we finish the 14 unwholesome mental factors

我们完成了14个不善心所的学习

beginning with moha and so on

以痴为首的不善心所

now how many of them have you met

我们之前碰到过多少？

you have met with lobha you have met with ditthi you have met with mana

贪，见过，邪见，见过慢，见过

not yet

慢，之前没见过

and you have met with dosa, issa, macchariya

见过：嗔、嫉妒、悭

kukkucca? no?

恶作？没见过？

and thina middha?

昏沉和睡眠？

maybe not

可能没见过

and doubt? yes

疑呢？见过

so there are five hindrances

还有五盖

regarding the meditation

与禅修有关

and all five hindrances are from among these unwholesome mental factors

所有五盖都从不善心所而来

now the first of the mental hindrances is

第一个盖是

sensual desire so that is lobha

贪

and the second ill will now dosa

第二个嗔

and then sloth and torpor

然后是昏沉和睡眠

and then

然后

uddhacca and kukkucca so that means restlessness and remorse

掉举和恶作

and the last is doubt vicikiccha

最后一个是疑

so the mental hindrances that we have to overcome

所以这些盖都是我们要克服的

in order to get concentration and see the truth, nature of things

这样就能专注，看到实相

are all included in these unwholesome mental states

这五盖都包含在不善心所里

that is why so long as we are not able to subdue the mental hindrances

所以只要我们不能降服五盖

we cannot get concentration

就不能专注

because unwholesome mental states and wholesome mental states cannot co-exist

因为不善心所、善心所不能共存

when there are unwholesome mental factors in our mind

当心里有不善心所时

there can be no wholesome mental factors

就不能有善心所

and samadhi or concentration is regarding the meditation a wholesome mental state

禅修中的定就是善心所

so wholesome mental states will arise and stay only when there are no unwholesome mental states in our mind

只有心里没有不善心所善心所才会生起

but if we have mental hindrances in our mind

如果心里有诸盖

then the concentration which is here a wholesome mental state cannot arise

作为善心所的“定”就不能生起

that is why the subduing of mental hindrances is very important in the practice of meditation

所以镇服五盖对于禅修非常重要

so now we have these 14 mental factors that are called akusala or unwholesome

我们学习了14个不善心所

so as the name implies

不善心所这个名字就表明

they will associate themselves only with the unwholesome types of consciousness

它们只会伴随不善心生起

now the next group is called beautiful mental factors

下一组是美心所

sobhana cetasikas and there are 25 of them 25美心所

so we have more beautiful mental factors than unwholesome mental factors

所以美心所比不善心所多

and the first one of them is faith or saddhā第一个是：信

now saddhā or faith is not blind faith it is faith founded upon understanding

信是基于理解基础上产生的，不是迷信

this is having faith after coming to firm decision

坚固的抉择之后就有信

so faith in the buddha, faith in the dhamma and so on

对佛法僧等等的信

now the second one is mindfulness, you’re all familiar with mindfulness, sati

第二个是：念，你们对正念都很熟悉

now pali word sati comes from a root called sar that means to remember

巴利语念的字根意思是：忆念

but sati is not just remembering, sati is actually the full awareness of the object

但是“念”不仅是忆念，还是对所缘的完全觉知

sometimes we use sati for remembering

有时候我们用sati这个词表示忆念

but in the practice of satipatthana meditation sati does not mean remembering

但是在念处禅修中，“念”意思不是：忆念

sati means full awareness of the object that we call mindfulness

念指对所缘的完全觉知，我们称之为正念

and mindfulness if it is to be mindfulness must be thorough-going

正念，必须是彻底的

the characteristics of mindfulness is described as not floating on the surface

正念的特点是：不漂浮在表面

so when you practice mindfulness mindfulness must go deep into the object

当你修习正念的时候，正念需要贯彻到所缘深处

the commentaries say that

注释书说

it is not floating on the surface like the dry fruit that floats on the surface

不是像干果子一样飘在水面

we may say a ball on the surface of the water will go with the waves

我们可能会说飘在水面的球会随波逐流

but mindfulness must not be like that

但是正念不是那样的

it must be like a rock that sinks into the water

正念就像一块石头沉入水底

so when you practice mindfulness, your mind must as it will sink into the object

当你修习正念时，你的心必须沉入所缘

your mind should be fully engaged with the object

你的心必须完全沉浸到所缘里

so that is what is mindful means

这就是正念的意思

so there can be no superficiality regarding mindfulness

所以对正念而言，没有任何浅薄

and next is shame and the next is fear of wrong

下一个是惭，然后是愧

these two are the opposite of the ones among the 14 unwholesome mental factors

这两个是与14个不善心所里的无惭无愧对立面

and these two are described by the buddha as the guardians of the world

世尊称此二者为世间的守护者

now so long as these two qualities are in the minds of people

只要人们心中有这两个品质

the world will be a good place to live in

这个世界就是个值得生活的好地方

so they protect the world from falling into wide-spread immorality

惭愧守卫这个世界，免于邪恶盛行

when you have shame, that means shame in doing unwholesome deeds shame in doing misconduct then you’re not doing

当你对恶行感到羞耻，就会停止作恶

if you have fear of the consequences of doing misconduct then you will not do it

当你对恶行的后果感到恐惧你就不会去作恶

so shame and fear are two good qualities

所以惭、愧是两种美好的品质

that protect the world from becoming immoral

守卫这个世界，避免它堕落

that is why buddha described them as guardians of the world

所以佛陀说它们是这个世界的守护者

and the next one is non-greed alobha

接下来是：无贪

sometimes this is translated as absence of greed

有时候它被翻译成贪的缺乏

but that is not good

这种翻译不是很好

because it is a positive state actually

因为无贪实际上是个积极的状态

and not absence of greed

不等于是贪的缺乏

it is a positive state or a mental factor that is not attached to any thing

是积极的状态，没有任何执着

so it is translated as non-greed here

所以，被翻译成无贪

now when a drop of water falls on a lotus leaf

当一滴水掉在荷叶上

it will not stick to the leaf it will fall off the leaf

它不会执着于荷叶，会掉下去

so in the same same when there is alobha the person is not attached to anything

同样，无贪的人没有任何执着

so it is not just absence of greed, it is non-greed

所以它不仅仅是贪的缺乏，它是无贪

and the next one is non-hatred, again it’s not the absence of hatred

下一个是无嗔，不等于嗔的缺乏

but it is a positive state which is non-hatred

这也是积极的状态：无嗔

it can be developed taking the all beings as object

可以发展到将所有众生作为所缘

and then it is called metta or loving-kindness

所以就被称为：慈

so adosa or non-hatred and loving-kindness can be synonyms

所以无嗔和慈可以被看成同义词

but not all non-hatred is loving-kindness

但并非所有无嗔都是慈

only when we take all beings as object and wish for the welfare can it become loving-kindness

只有将所有众生当成所缘希望他们幸福，才是慈

at other times when we pay homage to the buddha, when we offer things to the sangha or to the buddha

当我们礼敬佛、供养僧或者佛

there is non-hatred in our mind

心里生起无嗔

but that non-hatred it not loving-kindness

但是这种无嗔不是慈

so loving-kindness is only when we take all beings as object and wish for their welfare wish for their happiness

只有我们将所有众生作为所缘，希望他们幸福，才是慈

so non-greed, non-hatred

无贪、无嗔

now the next one is the neutrality of mind

接下来是：中舍性

now the pali name for this is tatramajjhattatā巴利语是：tatramajjhattatā

majjha means middle majjha 意思是：中

majjhattatā means to be in the middle

这个巴利词意思是：位于中间

and tatra means in those mental concomitants tatra 就是位于这些心所之中

so

所以

to be in the middle among those mental concomitants

在这些心所之中，保持中舍

and it is translated as neutrality of mind

翻译成：心的中舍性

now this is one mental state

这是个心所

that keeps other mental states do their own function

让其他心所发挥各自的作用

it is compared to a charioteer

被比喻成车夫

driving a chariot drown by say four horses or six horses

驾着马车，马车由四或六匹马牵引

when the horses are running properly the charioteer has not to worry about the running of the carriage

当这些马行走正常，车夫就不需要担心

and so the charioteer just looks on when the horses are running properly

所以车夫只需要照看这些马使之正确行进

so in the same way when the other mental states are functioning, doing their function properly

同样，当其他心所正常发挥作用

this neutrality of mind just looks on

心的中舍性只是观看

this neutrality of mind is often called upekkhā这种中舍性经常被称为upekkha whenever you see the word upekkhā please be careful

不管什么时候你看到upekkha这个词，得小心

it can mean indifference feeling

它可以指：舍受

or it can mean this mental factor, neutrality of mind or tatramajjhattata

也可以指这个心所：中舍性

you are familiar with the four brahmaviharas

你们熟悉四梵住

the noble abidings, metta, karuna, mudita, and the last one upekkha, right

四梵住：慈、悲、喜、舍

so that upekkha is not feeling upekkha

这种舍不是：舍受

that upekkha is this tatramajjhattata upekkha

是心的中舍性

so when you develop upekkha which is one of divine abidings

当你开发四梵住中的“舍”

you try to be impartial toward all beings

你尽力对所有众生不偏不倚

you do not try to wish happiness for beings

你不去试图希望众生幸福

you do not try to sympathize with them

你不去同情他们

you do not try to be happy with them

不去随喜他们

but you just look on without being affected by the condition of beings

你只是观照，不被众生的境遇所影响

either they are prospering or they’re suffering

不管他们是幸福还是受苦

that is what we call upekkha among the four divine abidings

这就是四梵住里的“舍”

and it is also translated as equanimity

它也被翻译成：平和镇定

next come the pairs, tranquility of mental body, tranquility of consciousness

接下来是六对：身轻安与心轻安

in the pali the word kāya, kāya-passaddhi

巴利语是：kāya-passaddhi kāya normally means the physical body kāya 一般指肉体

but actually kāya means just a group, a body

但是实际上kāya指“聚集”、“体”

and here it means not the physical body but mental body

这里不是指肉体，而是指：名身

mental body really means these mental factors

名身实际就指这些心所

so the kāya-passaddhi means tranquility of cetasikas mental factors

所以身轻安，就是指心所轻安

and citta-passaddhi means tranquility of consciousness citta-passaddhi意思就是心轻安

when there are defilements such as restlessness, and remorse or worry

当出现掉举、恶作、忧愁等烦恼

there is stress in the mind so the mind is tranquil at that time

心就有压迫，这样心就不轻安了

so when the mind is free from restlessness and worry, and mind is said to be tranquil or peaceful

当心没有掉举、忧愁心就是轻安的

so the tranquility of the cetasikas is called tranquility of mental body

所以心所的轻安被称为：身轻安

and tranquility of consciousness is called citta-passaddhi in pali, tranquility of consciousness

心的轻安被称为心轻安

and the next group is lightness of mental body and lightness of consciousness

下一个是：身轻快性与心轻快性

when you have sloth and torpor

当你昏沉和睡眠

your mental states your mental factors are not light, they’re kind of heavy

你的心所就不是轻快的，它们很沉重

and your mind your consciousness is also not light

你的心同样也不是轻快的

but when the consciousness is free sloth and torpor

当你的心没有昏沉和睡眠

and there is heaviness in the consciousness or in the mental factors

心、心所就不沉重

and so these two are called lightness of mental body and lightness of consciousness

所以这两个就被称为：身轻快性与心轻快性

and it is also explained that when there is lightness of mental body and lightness of consciousness

也可以解释说：当你的心所和心具有轻快性

then you don’t have many moments of bhavaṅga between active thought moments

在活跃的心识刹那之间就没有很多有分心

now there are type of consciousness called bhavaṅga

有一种心被称为有分心

bhavaṅga is translated as life-continuum

被翻译成：生命的持续

they are the inactive thought moments

有分心在心路中是不活跃的

now all through our lives

我们一生之中

inactive thought moments and active thought moments arise one after another

不活跃的和活跃的心识刹那此起彼伏

so there are inactive thought moments and then there are active thought moments

心路中，有不活跃的心，也有活跃的心

and then again inactive thought moments and so on

然后又是不活跃的心等等

inactive thought moments always intervene between two sets of active thought moments

不活跃的心，总是在彼此活跃的两组心之间

and those inactive moment can be many

这种不活跃的心可以很多

or they can be just a few

也可以很少

so when the active thought moments are intervened by just a few inactive thought moments

当活跃的心之间只有很少不活跃的心

and mind is said to be light

心里就很轻快

consciousness and mental factors are said to be light

心和心所就很轻快

then that happens when mind is free from sleepiness or sloth or torpor

这样心里就没有昏沉和睡眠

and also at other times

同样有时候

now the next group is malleability of mental body and of consciousness

接下来一组：身柔软性和心柔软性

this is a difficult word

这个词很难

the pali word, what is pali word for malleability?

对应的巴利语是什么？

mudutā, now the meaning of the word mudu means soft

是mudutā，

mudu的意思是：柔软

so we may translate softness of mental body and softness of consciousness

我们也可以用英语“柔软”来翻译

now softness here means it is not rigid

柔软就是不僵硬

so you can manage it

你可以调配它

when it is rigid, it is difficult to manage

当它僵硬的时候，就难调配

so it is manageability

所以说是：可调配性

when there is wrong view and when there is conceit

如果有邪见、慢

mind is said to be rigid

心就僵硬

but these types of mental factors do not arise together with wrong view or conceit

但是这些心所不会与邪见、慢一起生起

and so they are free wrong view and conceit which create rigidity

所以它们就不会有邪见、慢就不会制造出僵硬

since they are free from rigidity they are said to be soft

因为它们不是僵硬的，所以就被称为：柔软性

so softness of mental body softness of consciousness

所以是身柔软性和心柔软性 the next one is wieldiness of mental body wieldiness of consciousness

下一个是：身适业性与心适业性

now wieldiness means you can do anything you like with that thing

适业性，就是适于作业

when the clay is wet and soft

当泥巴是湿的，又是软的

then you can make this clay into any shape you like

你可以将其捏成任何形状

so that is what is called wieldiness of mental body and wieldiness of consciousness

这就是身适业性与心适业性

there are hindrances like sensual desire, hate and so on

五盖如贪、嗔等等

so when these mental hindrances are in the mind

当心里有这些盖

mind is difficult to manage

心就很难被调控

so there are said to be unwieldy

这样就不适业

so when mind is free from these mental hindrances

如果心里没有这些盖

the mind is said to be wieldy

心就适业

so that means you can manage the mind in the way you like

所以这样你就可以随心所欲调控心

and so these are the two mental factors

所以这两个心所

wieldiness of mental body and wieldiness of consciousness

身适业性与心适业性

and the next pair is proficiency of mental body and proficiency of consciousness

下一对是：身练达性与心练达性

in pali word pāguññatā means proficiency

巴利语pāguññatā意思是练达性

it is oppose to unhealthiness of mental body and unhealthiness of consciousness

它破除心所、心的疾病

now when there is lack of faith and so on

如果缺乏信等等

mind can not take what it likes to take

心不能缘取喜欢缘取的

and so the proficiency is missing there

这就没有练达性

so when there is no lack of faith in the mind

当心里有信

mind is proficient, taking the things that are beneficial to it

心就练达，可以缘取有益的目标

and the last is rectitude or straightness of mental body and rectitude of consciousness

最后一个：身正直性与心正直性

now it oppose to hypocrisy and fraudulence

对治伪善与狡诈

when there is hypocrisy or fraudulence mind is said to be crooked

如果有伪善和狡诈，心就是扭曲的

but these mental factors are free from hypocrisy and fraudulence

但是这些心所没有伪善和狡诈

and so there are said to be straight

所以称为正直性

so straightness of mental body and straightness of consciousness

所以是身正直性与心正直性

these 19 types of consciousness are called beautiful, universals

这19种被称为通一切美心心所

now you remember the beautiful types of consciousness

你们都记得美心

how many beautiful types of consciousness are there? you remember?

有多少美心？记得吗？

except the non-beautiful, the rest are beautiful

除了不美心，剩下的是美心

so 89 minus 30, 59 89减去30，59 so 59 types of consciousness are called beautiful, you take out of the chart 59种心被称为美心，你们把表拿出来

and you see the first 30 are non-beautiful, right?

首先的30个是不美心，对吧

and the rest are beautiful

剩下的都是美心

the first 30 means 12 unwholesome and 18 rootless consciousness

首先的30包括

12个不善心和18个无因心

so these 30 are collectively called non-beautiful

这30个统称为不美心

so since these are non-beautiful the others are beautiful

因为这些是不美心，剩下的就是美心

now these 19 mental factors are common to all these types of consciousness

这19个美心所通一切美心

so that means the first consciousness from among the sense-sphere wholesome consciousness, the first one

欲界善心第一个

so when that first one arises

如果它生起

all these 19 mental factors will arise with it

所有这19个美心所也会随之生起

the same with all other beautiful types of consciousness

其他美心也是同样的

therefore these 19 are called beautiful universals or in pali sobhana-sādhāraṇa

所以这19个心所被称为通一切美心

now the next three

接下来三个

the next three are called abstinences

接下来三个被称为：离

and in pali they are called virati abstaining from something

“离”巴利语是virati，远离

or refraining from something, so they are called abstinences, they are three of them

或者是：避免有三种离

and they’re right speech, right action and right livelihood

正语、正业、正命

if you’re familiar with the 8 factors of path you may notice these three among those 8

如果你们熟悉八正道就会发现这三个就在其中

right understanding, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration

正见、正思维、正语、正业、正命、正精进、正念、正定

so these three are among the 8 factors of path

这三个就在其中

but here since they are called abstinences

但是这里，因为它们被称为离

you must understand that

你们要知道

right speech means actually abstention from wrong speech

正语实际就是离开错误的语言

not just talking right, it is actually abstention from wrong speech

不只是讲正确的语言，也要离开错误的语言

the same with right action, right action here means abstention from wrong action, action means bodily action

同样，正业也指远离错误的行为行为，指身体行为

and right livelihood means abstention from wrong livelihood

正命意思是远离邪命

so these three

所以这三个

although the names are right speech, right action, right livelihood

虽然它们被称为：正语、正业、正命

they really mean not just speaking right, not just acting right

它们不只是语言正确，行为正确

but abstention from wrong speech, wrong action and wrong livelihood

还指远离：错误的言语、行为和错误的职业

and the abstention is

离

explained in the commentary as of three kinds, there are three kinds of abstentions

根据注释书，有三种

the first one is called abstention on occasion

第一种是：自然离

that means when you meet with an occasion to do something wrong

意思是：当你遇到某种做坏事的机遇

you refrain from doing that

你远离它，不去造恶

and that is called abstention on occasion

这被称为：自然离

and the second one is abstention by precepts

第二种是：持戒离

that means you have taken the precepts and so

意思是当你持戒后

when the occasion for doing wrong arises you refrain from it

有作恶的机会，你不去作恶

and the third one is absolute abstention

第三种是：正断离

and that absolute abstention arises with path consciousness

这种离与出世间道心一起生起

so when path consciousness arises, there is this absolute abstention

当道心生起时，就有这种正断离

that means it destroys the propensity to do wrong speech, or wrong action or wrong livelihood

意思就是摧毁了错误言语、错误行为、邪命的倾向

now

现在

the first one abstention on occasion

第一个：自然离

the commentary gives us a story for that

注释书给我们讲了个故事

there is a family in a village

村里有一户人家

and the mother is sick with some disease

一位母亲生病了

and the physician told them that in order to cure the disease

医生说如果要治好她的病

the fresh flesh of a rabbit is needed

需要新鲜的兔肉

a raw flesh of a rabbit is needed

需要新鲜的兔肉

now there were two brothers

这位母亲有两个儿子

so the older brother asked the younger brother to go to the forest and catch a rabbit

哥哥让弟弟去森林里捉兔子

so he went out to the forest

弟弟就去了森林

and he saw a rabbit eating grass

他看到兔子在吃草

but when the rabbit saw the man the rabbit went away

当兔子看到他的时候，就逃走了

but as the rabbit went away, it was caught in a creeper and so it could not run away and it was making like grrr, grrr, grrr and so on

兔子逃跑的时候，被藤条缠住了不能动弹，发出吱吱的叫声

so he picked it up

所以他就捉住了兔子

and then thought to himself: now i have got medicine for my mother

他想：这可以给我妈妈治病了

i will make medicine with the flesh of this rabbit

这只兔子可以入药

but then he thought

然后他想：

it would not be proper for me to kill a being simply because i want to cure the disease of my mother

为了治疗妈妈的病，而去杀生这应该是不对的

so thinking this way, he just let it go

这样想后，他就放了兔子

and he went back

他就回家了

then his brother asked him whether he had got the rabbit and he told the story

然后他的哥哥问他有没有捉到兔子他就告诉他哥哥情况

so when the elder brother heard this he scolded his younger brother

他的哥哥听了之后，把他骂了一顿

but the younger brother went to the mother

但是弟弟去到母亲那里

and then made the utterance of truth

然后宣说真实语

he made utterance of truth in this way

他这样宣说真实语：

ever since i came of age i know of what is right and wrong

自从成人以来，我知善知恶

i have never taken the life of a living being

未曾杀害任何生命

by this utterance of truth may my mother be cured

以此真实语，愿我母亲得愈痊

and it is said that the disease of his mother is cured

他母亲因此愈痊了

so here this man refrained from killing the rabbit on occasion

这个人避免杀生的境遇

now the occasion for or the chance for killing the rabbit has come to him

在他面前有一个杀兔子的机会

but he refrains from it

但是他远离了

so refraining or abstaining from doing wrong when some opportunity arises

当某种境遇出现时，避免作恶

is called abstention on occasion

这就被称为：自然离

he has an occasion to kill a rabbit but he did not

有杀兔子的机会，但是他没有杀

and abstention on precepts

接下来：持戒离

for this there is another story

这里也有一个故事

again there is a village and

也是一个村庄

one day a farmer took precepts from a well-known monk in the village

一天有个农夫从一个著名法师那里受戒了

so after taking the precepts he went to the fields to plow

受戒之后，他就去田里耕种

and then his oxen ran away

然后他的牛跑走了

and so he went in search of the oxen and he got into a forest

所以他就去森林里寻牛

so in the forest he was caught by a python a snake

在森林里他遇到了一条蟒蛇

so the snake coiled around him

这条蛇缠住了他

but he had in his hand a axe

他手里有一把斧头

so the first thing he thought was i will kill the snake with this axe

他的第一个念头就是要用斧头杀死蛇

so three times he thought that way

起了三次这样的念头

but later he thought it will not be proper for me to break the precepts

但是后来他想：我犯戒杀生恐怕不好

that i have taken from such a holy person

因为给我授戒的是个圣人

so i will give up my life

我要放弃生命

and he threw the axe away

所以他扔掉了斧头

by the power of his moral precepts his moral sila

凭借戒行的力量

the python released him and went away

蟒蛇松开了他，逃走了

so in this story

这个故事里

he abstained from killing the snake

这个农夫放弃杀蛇

because he has taken the precepts

因为他受戒了

so this another kind of abstention, abstention by or through taking precepts

这就是持戒离

the last one is absolute abstention, that means abstention achieved at the moment of enlightenment

最后一个是正断离，是在觉悟的时候获得的

now at the moment of enlightenment you all know the path consciousness arises

觉悟的时候，你们都知道，道心生起

and that path consciousness eradicate all mental defilements

道心断除了所有的烦恼

so when it eradicate mental defilements

它断除了烦恼

it eradicates all disposition for doing what is wrong

断除了作恶的倾向

so that is the abstention that last forever

这就是永远的离

so that is called absolute abstention

叫做：正断离

so there are three kinds of abstentions or abstinences

这三种离

each one of them can be of three

每一个都包含三个

so here we have sammā-vācā, right speech

我们在这里有：正语

sammā-kammanta, right action

正业

and sammā-ājīva right livelihood

正命

since there are abstentions

离

what is meant here is abstention from wrong speech

就是离开错误的言语

abstention from wrong action

离开错误的行为

and abstention from wrong livelihood

离开邪命

now in the discourses suttas

在经文里

buddha mentioned five trades

佛陀提到五种贸易

that disciples should not follow

佛弟子不当为

and it is

分别是

trading in or dealing in poisons, dealing in intoxicants, dealing in weapons

贩卖毒药、贩卖酒、贩卖武器

dealing in human beings that means slaves and so on

贩卖人口，就是贩卖奴隶等

and dealing in animals for slaughter

贩卖动物，卖它们去屠杀

so these five are called wrong livelihood

这五种被称为邪命

so a disciple of the buddha should abstain from dealing in these five things

佛弟子必须远离这五种贸易

so when he abstains from dealing in these five things

当一个人远离这五种事

and make his livelihood correctly

就是正命自活

then he is said to be practicing right livelihood

这就是正命

but here also right livelihood means abstention from these five kinds of wrong livelihood

正命就是远离这五种邪命

now the next group is limitless ones

下一组是无量

and they are compassion, karuna, and appreciative joy, mudita

就是悲、喜

now they are called limitless because

它们被称为无量

they must take the object that is limitless

是因为它们的所缘是无量的

when you practice compassion

当你修悲心的时候

you have to take all beings as object, no limits

所缘必须是所有众生，无量的

that is why they are called limitless

所以就被称为无量

so limitless means limitless in the range of object

无量，指所缘的无量

and when you practice appreciative joy also, you have to take all beings as object

当你修“喜”的时候也必须将所有众生作为所缘

now what is compassion

什么是悲？

compassion is desire to remove suffering from those who are suffering

悲就是拔除受苦者之苦的愿望

now when you see someone suffering, you want to remove that suffering from that being

当你看到某人受苦你想移除他的苦

and that desire to remove suffering from those who are suffering is called compassion

这种拔除受苦者之苦的愿望就被称为悲

so it has the characteristic of promoting the removal of suffering in others

所以它的特相就是促成他人苦难的拔除

when you practice compassion first you may practice compassion to one person one being, two beings and so on

当你修悲的时候，首先你对一个人、两个人修悲

but ultimately you must reach all beings

但是最终，你的悲心要达到所有众生

so may all beings be free from affliction or something like that

诸如：愿所有的众生远离烦恼等

may all beings be free from suffering

愿所有的众生脱离苦难

so when you repeat this, really meaning this and you are practicing compassion

当你重复这些，真的这样想你就是在修悲心

and it is important when you practice compassion

当你修悲的时候，重要的是

you just stop there with compassion and don’t go into sorrow or anger

仅仅停在悲心上，不要生起忧伤和愤怒

now that is very important

这是非常重要的

now sometimes people transcend or people pass compassion and go into violence

有时候人们跨越悲心，走向暴力

there are people who have compassion for animals being used as tests in medical laboratories

有人对医学实验室的动物有悲心

and then they would attack the people who are working there or they might even throw a bomb at them

他们去攻击在那里工作的人甚至向那里扔炸弹

and so their compassion turns to anger

所以他们的悲心变成了愤怒

so that is not compassion now they have come into anger

所以那不是悲心，它变成了愤怒

so when you practice compassion you have to see to it that it does not change into anger

当你修悲心的时候，你得知道不要让它变为愤怒

or sometimes you’re sorry with the person who is suffering

有时候你对受苦的人感到难过

and when you’re sorry with him then you have dommanasa you have a kind of ill will

你难过的时候，是忧受你的心里就出现嗔，

and so you step over into akusala

所以你跳过悲心，生起了不善心

so it is very important that we must be careful when we practice compassion

所以，修悲的时候，要非常小心，这很重要

we must not get into anger or sorrow

我们必须不要愤怒和忧伤

we must just stop just at compassion wish that they be free from suffering

我们必须只是停在悲心上愿他们脱离苦难

the second is appreciative joy that means

第二个是喜

when other people are prosperous

当别人有成就时

when other people are in success you are happy

当别人成功时，你很开心

you do not feel jealousy

你不会感到嫉妒

so that is appreciative joy or mudita

这就是随喜

and mudita also should be practiced to all beings without exception

喜的所缘也是所有众生，没有例外

and so it is also called limitless

所以也是无量

there must be no limit in the objects of mudita or appreciative joy

随喜的所缘必须无量

so when you practice mudita you say may they not fall away from this prosperity or some thing like that

当你修喜时，你说：愿所有的众生成就等等

now there are four divine abidings, for brahmaviharas

有四梵住

but here only two are mentioned

在这里只是提到两个

that is because metta is included in non-hatred

因为慈被包含在无嗔里

and upekkha is included in neutrality of mind

舍被包含在中舍性里

so actually there are four brahmaviharas

所以实际上有四个梵住

but the other two are included in the mental factors non-hatred and neutrality of mind

但是其他两个被无嗔、中舍性含摄

so these four can be practiced to become brahmaviharas or divine abidings

所以可以修习这四个，成为梵住

and also they can be not brahma abidings

也可以不成为梵住

so when you’re paying homage to the buddha, there is no hatred in your mind

所以当你礼敬佛陀，心里就没有嗔

but you’re not practicing loving-kindness

但是你不是在修慈

and when you’re paying homage to the buddha there is neutrality of mind

当你礼敬佛陀时，心里生起中舍性

but that is not upekkha as the brahmavihara

但是这不是梵住里面的“舍”

so in order to practice brahmavihara or noble abiding

如果要修习梵住里面的“舍”

you have to take the beings as object

你要将众生作为所缘

beings, limitless beings as object

将无量的众生作为所缘

and then thought of loving-kindness and so on to all living beings

然后对所有众生修慈

so here the two are called limitless

在这里，这两个被称为无量

but in other books, the four are called limitless ones

在其他书里，有四无量

now we come to the last one, that is wisdom faculty, paññindriya

最后一个是：慧根

actually paññindriya is amoha, non-delusion

实际上慧根是：无痴

opposite of moha, moha is not knowing

与痴相对，痴就是无明

and so paññindriya is knowing

所以paññindriya指智慧

understanding the true nature of things

了解诸法实相

and since it exercises its authority in its own field

因为在如实知见方面占主导

it is called indriya or faculty

所以被称为“根”

and this paññindriya or wisdom faculty has the characteristic of penetrating things according to their intrinsic nature

慧根的特相就是穿透诸法的本质

that means penetrating the true nature of things understanding that things are impermanent and so on

意思就是穿透实相，知道诸法无常等等

and it is compared to a light

它被比喻成一盏灯

so when there is wisdom then we see things as they really are

有智慧，就能如实知见实相

when there is no wisdom we are like in the dark

没有智慧，就如同在黑暗里

so it is the opposite of moha

它的对立面是：痴

so altogether we get 52 cetasikas

一起就是52心所

some common to both unwholesome and beautiful

有些心所可以伴随不善心，也可以伴随美心

some common to akusala only or beautiful only

有些只伴随不善心，或者只伴随美心

and these cetasikas will come into combination with the types of consciousness we have studied

这些心所将和我们学过的各种心组合

now we will have to find out

我们将要找出

which cetasikas go with which types of consciousness

哪些心所与哪些心同生

and also which types of consciousness go with which types of cetasikas

同样，哪些心与哪些心所同生

that means suppose we will take say vitakka

意思是，假如我们拿出：寻

and we will find out how many types of consciousness arise with vitakka

我们要找出有多少心可以与它同生

and then we will take the first unwholesome citta

假如我们拿出：不善心

and then we will find out how many cetasikas arise with that type of consciousness

我们要找出有多少心所伴随这些心生起

so there are two modes of combination

所以有两种组合模式

so we will study them tomorrow

我们明天学习它们

now we have come to the end of the 52 cetasikas

我们结束了52心所的学习

and these are mental states and these are interesting things

这些心所很有趣

and there is a way of understanding them

可以通过一种方式了解它们

by four aspects

通过四个方面

our teachers of old

我们古代的老师

taught us that each one of these should be understood according to the four aspects

教导我们每个心所都要通过四个方面了解

that means the characteristic of each one function of each one manifestation of each one and proximate cause of each one

即：特相、作用、现起、近因

they are given in the manual

在概要精解里都给出了

so you make check those from the manual

所以你们可以从里面查到

and they will be very interesting

这些非常有趣

ok, we will continue….

好，我们下次继续……

disk01track11

yesterday we studies the 52 mental factors

昨天我们学习了52心所

today we will study the combination of consciousness with mental factors

今天我们要学习心和心所的组合

now on other days i talked and you listened to me

以前是我讲，你们听

so i sweat and you didn’t

所以我流汗，你们很轻松

today i will make you sweat

今天我要让你们流汗

i will make you work

让你们做练习

now the chart on the screen shows the two kinds of combination

屏幕上的图表显示了两种组合

this chart shows the combination two ways

这张表显示了组合的两种方式

if you read from top to bottom

如果你从上往下读

it is one method of combination

这是一种组合方式

in order to differentiate the two methods

为了区分这两种方法

i will call this down going method cetasika-citta combination

我将自上而下的方法称为：心所-心组合

that means we will pick up a cetasika

意思就是我拿出一个心所

and then we will find out how many cittas that particular cetasika arises with

然后我们找出与这个心所同生的有哪些心

and if you read across it is another kind of combination

如果横着看那是另外一种组合

we pick up a type of consciousness

我们拿出一种心

and then we try to find out how many cetasikas arise with that particular type of consciousness

找出有多少心所可以伴随这种心

so we will call it citta-cetasika combination

这种组合就是心-心所组合

so there are two kinds of combination: cetasika-citta combination and citta-cetasika combination

所以有两种组合方式：心所-心组合方式，心-心所组合方式

so

所以

the in the column of cetasikas

在心所的纵列里

there are grouped together

是分组的

52 cetasikas are grouped together 52种心所分组排列

that is to make the chart fit in the page of the book

这样图表才能适应页面大小

if we can expand this chart

如果我们扩展这个表格

so that each column each line represent just one citta, one cetasika

每列每行只代表一种心或心所

it would be very good

这样就非常好

but it maybe bigger than the wall of this hall

但是这样就要一张很大的纸可能比这个墙壁还大

ok, now the first is universal 7, you know the universal 7

好，第一个是遍一切心心所，七个

the 7 universal cetasikas

七个遍一切心心所

if you look back the list of cetasikas,

如果你往前翻心所的列表

the universal 7 are contact, feeling, perception, volition, one-pointedness of mind, life faculty and attention

遍一切心心所是：触、受、想、思、一境性、名命根、作意

the universal 7 represent these 7 cetasikas

遍一切心心所就代表这七个心所

and then next line is initial application or vitakka

下一行是寻心所

and then sustained application, vicara

然后是伺心所

decision, adhimokkha

胜解

energy, viriya

精进

zest, piti

喜

and desire, chanda

欲

and then next column is unwholesome universals 4

下一列是遍一切不善心心所4个

so they are delusion, shamelessness, fearlessness, and restlessness

它们是：痴、无惭、无愧、掉举

and next is greed or lobha

下一个是：贪

and then wrong view, ditthi and conceit mana

然后是：邪见、慢

a group of 3

这是三贪因心所

and next a group of 4

下面是四嗔因心所

hate dosa, envy issa

嗔、嫉、

avarice macchariya and worry or remorse kukkucca

悭、恶作

and then two sloth and torpor, thina and middha

然后是两有行：昏沉和睡眠

and then the last of the akusala cetasikas, doubt vicikiccha

最后一个不善心所：疑

and then beautiful universals 19

然后是：遍一切美心心所19个

since they arise together with the beautiful cittas

它们伴随美心生起

the 19 are put in just column

所以这19个被放在一列里

and then abstinences 3

然后是三离心所

right speech, right action, right livelihood

正语、正业、正命

and then illimitables or limitless ones 2

然后是二无量心所

compassion and sympathetic joy

悲、喜

and then the last wisdom or the wisdom faculty

最后一个是慧或慧根

so these are the 52 cetasikas here

这就是52个心所

if we read these chart down

如果我们从上往下看表

now we will find out how many cittas arise with universal cetasikas

我们会发现有多少心与遍一切心心所相应

since they are universal, they arise with all cittas

因为它们是遍一切心心所，所以与所有心同生

this chart is in the book

书里的这张表

page 102, 103

在第102、103页

if you read down the column universal 7

如果你向下看这列遍一切心心所

you see all cittas there

你看到所有心都与它相应

so 89 or 121 types of consciousness

所有89或121种心

so contact arises with 89 or 121 types of consciousness

所以“触心所”与89

或121种心相应

feeling, perception and so on

然后是受、想等等

all these 7 cetasikas arise with all types of consciousness, so there is no difficulty here

这七种遍一切心心所与所有心相应，这个没什么困难

and then we come to initial application or vitakka

我们现在看寻心所

if you look down at the bottom you see the number 55

如果你看这一列的底下，可以看到数字55 so that means vitakka arises with 55 types of consciousness

意思就说寻心所与55种心相应

and they are, what?

是哪些心呢？

all akusala cittas

所有的不善心

oh, wait, i’d like to explain the left hand column with the head cittas

等一等，我想解释一下左边的“心”

now greed rooted

先看贪根心

there are 8 types of consciousness that are rooted in greed lobha mula

有八种贪根心

so there are 1, 2, 3, 4, 5, 6, 7, 8

一二三四五六七八

and then hate rooted, 1 and 2, dosa mula

然后是嗔根心两种

and delusion rooted again 1 and 2 moha mula

然后是痴根心也是两种

now the next sense consciousness 10

接下来是根识10种

now that means, seeing consciousness, hearing consciousness, smelling, tasting and touching consciousness

根识就是：眼耳鼻舌身诸识

5 are the result of unwholesome kamma

五个不善果报心

and the other 5 result of wholesome kamma

五个善果报心

so these 10 are collectively called sense consciousness

所以这十个被称为根识

actually not just sense consciousness

实际上不仅称为根识

two sets of five types of consciousness

还被称为双五识

in pali they’re called dvipañcaviññāṇa

巴利语是：dvipañcaviññāṇa so when we want to refer to all ten of these consciousnesses, we say in pali dvipañcaviññāṇa

如果我们要提到所有这十个心，我们就会说：双五识

so two sets of five types of consciousness

双五识

but here for simplicity sake we will call sense consciousness

在这里，为了简便，直接称为根识

so when we say sense consciousness we mean those ten types of consciousness from the rootless consciousness

所以当我们说根识的时候，就是指无因心里面的这十个心

so two eye consciousnesses, two ear consciousnesses and so on up to two body consciousnesses

双眼识、双耳识、一直到双身识

and then receiving consciousness there are two receiving consciousnesses

然后是领受心，有两个

one belonging to the result of unwholesome and the other belonging to the result of wholesome

有一个是不善果报心，另外一个是善果报心

and then investigating consciousness

然后是推度心

accompanied by equanimity that means accompanied by neutral feeling

是伴随着舍受

and another investigating consciousness

还有一个推度心

there are two of the investigating consciousnesses accompanied by neutral feeling

有两个舍俱推度心

and then investigating joy, that means investigating consciousness accompanied by joy there is only one

然后是悦俱推度心，一个

and it belongs to the result of wholesome kamma

这个是善果报心

and then five-door-adverting

然后是五门转向心

in the dot chart that is the first of the third column in rootless consciousness

在带点的图表里，第三列第一个，是无因心

five-sense-door-adverting

五门转向心

and then the next is mind-door-adverting

然后是意门转向心

and then next one smile producing

然后是生笑心

and then you have SS wholesome

然后是SS善心

sense-sphere wholesome or kamavacara kusala

也就是欲界善心

there are 8, and 1 and 2 are put together there, 3, and 4, 5 and 6, 7 and 8

有八个，一二、三四、五六、七八

because they have the same number of mental factors arise with them

在一起的两个都具有相同数目的心所

and then SS result, sense-sphere resultant

然后是欲界果报心

there are also grouped together as 1 and 2, 3 and 4, 5 and 6, 7 and 8

也是按一二、三四、五六、七八，两个一组

and then SS functional, sense-sphere functional

然后是欲界唯作心

they are also grouped together as 1 and 2, 3 and 4, 5 and 6, 7 and 8

也是按照一二、三四、五六、七八，两个一组

and then FMS what is that?

然后是FMS，这是什么？

fine-material sphere, rupavacara

色界心

so fine-material sphere, first jhana three

色界心，初禅三心

fine-material sphere second jhana three, third, fourth, fifth jhana three

色界二禅，三心，三禅、四禅、五禅，三心

three means one wholesome, one resultant and one functional

三心指：善心、果报心、唯作心

so there are three first jhana, second, third, fourth, fifth jhana cittas

所以初禅、二三四五禅，每一个都有这三心

and then IS

然后是IS immaterial sphere, arupavacara

无色界心

arupavacara is included in the fifth jhana

无色界心被第五禅所摄

so there fifth there

所以第五禅

and there are 12 of them

有十二个心

and then four path cittas

然后是四个道心

expanding into 20 cittas

扩展为二十个心

so here what do they mean is first jhana, first path

在这里就是：初禅，第一道心

second jhana first path

二禅、第一道心

third jhana, fourth jhana, fifth jhana first path

三四五禅，第一道心

and then first jhana second path

然后是初禅，第二道心

second jhana second path

二禅，第二道心

third jhana second path, fourth jhana second path

三四禅，第二道心

and fifth jhana and second path and so on

五禅，第二道心等等

so there are all together 20 path consciousnesses

一起就是二十个道心

and fruit consciousnesses are also in brief there are four

果心，略数是四个

and when expanded there are twenty

如果扩展就是二十个

so first jhana first fruit consciousness

初禅，第一果心

second jhana first fruit consciousness and so on

二禅，第一果心等等

fifth jhana first fruit consciousness

五禅，第一果心

and then first jhana second fruit consciousness and so on

初禅，第二果心等等

so

所以

all 121 types of consciousness are arranged in this diagram

所有121种心都被包括在这张表里

grouping together the types of consciousness that have the same number of mental factors arising with them

根据相同的心所数量，按组分类

that is to abbreviate or to make the chart fit in the page

这样做是为了让图表适应页面

here also if we can put just one citta in one line

我们同样也可以把一个心作为一行

we will have 121 lines so to go down

排列下去就有121行

that will be very good because

这样就很好，因为

in that case you don’t have to find for yourself what sense consciousness means and so on

这样的话，像碰到根识，你就不用再查了

but in order to make it manageable we have to group some types of consciousness together

但是为了让图表适应页面，我们只能给它们分组

so now we will go back to the cetasika-citta combination

我们现在再回到心所-心组合

so the seven univsersals, they arise with all 89 or 121 types of consciousness

所以七个遍一切心心所，它们与所有89或121种心相应

so that is no difficulty here

这个不难

now initial application it arises with all 12 akusala cittas

寻心所，与所有12个不善心相应

and then it does not arise with ten sense consciousness

但是它与双五识不相应

that means eye consciousness and so on

就是指眼识等等

so the eye consciousness so on arise without vitakka without initial application

眼识等的生起没有寻心所的伴随

so initial application does not arise with these ten types of consciousness

寻心所不与这十个心相应

and then two receiving consciousness it arises with and so on so on until we come to the second jhana

然后是与两个领受心相应，一直到二禅心

so the fine-material second jhana three

色界二禅的三个心

there is no vitakka

没有寻心所

and third jhana, fourth jhana, fifth jhana no vitakka and

三四五禅，都没有寻心所

immaterial jhanas no vitakka

无色界禅那，没有寻心所

and then path consciousnesses with first jhana forth, there is vitakkha

然后是道心，初禅系列，有寻心所

but with second, third, fourth, fifth no vitakka

但是二三四五禅，没有寻心所

and with fruit consciousness also first jhana forth there is vitakka

果心也是同样，初禅系列，有寻心所

but with second, third, fourth and fifth there is no vitakka

二三四五禅，没有寻心所

so when we add these all up, we get 55 types of consciousness with which initial application or vitakka arises

所以把所有这些加起来，我们得到55种心，与寻心所相应

actually vitakka does not arise with ten sense consciousnesses

实际上寻心所与十个根识不相应

and it does not arise with second, third, fourth and fifth jhana that’s all

与二三四五禅不相应，如此

if you can remember this, you can find out the 55

如果你记住这些，就能找出55个心

then sustained application

接下来是伺心所

now sustained application arises with 66 types of consciousness

伺心所与66种心相应

the 55 that vitakka arises with plus 11 more

寻心所的55再加11 vicara is with second jhana, right?

伺心所与二禅相应，对吧？

how many jhana factors are with second jhana?

二禅有几个禅支？

vicara, piti, sukha, ekaggata

伺、喜、乐、一境性

so vicara arises 11 more cittas than vitakka

所以伺心所比寻心所多11个相应的心

so you just add the 11 second jhana consciousness to the 55

用11个二禅心加上55 and you get 66

就得到66 you have the small card with you?

那张小卡你们有吗？

please try to find out the fisrt jhana cittas and so on

请找出初禅心等等

how many first jhana cittas are there?

有多少初禅心

3 from rupavacara

色界三个

and 8 from lokuttara or supramundane

出世间八个

so all together 11

一起就是11个

so 11 first jhana cittas, 11 second jhana cittas, 11 third jhana cittas, 11 fourth jhana cittas 11个初禅心，11个二禅心

11个三禅心，11个四禅心

and how many fifth jhana cittas

五禅心多少个？

3 from rupavacara

色界三个

and all 12 arupavacara or immaterial 12个无色界禅心

and then 8 from supramundane

八个来自出世间心

you use the chart?

你们用那个表吗？

so first jhana three

初禅三个

now you see them?

现在你们看到了吧？

first jhana three

初禅三个

there are rupavacara or material consciousness

色界心

and the second jhana three

二禅三个

third jhana three

三禅三个

fourth jhana three

四禅三个

and then fifth jhana three

五禅三个

it’s from rupavacara

这是色界心

and arupavacara all 12 belong to fifth jhana

还有无色界所有12个都属于五禅

and then you go to the supramundane

然后看出世间心

so

所以

path consciousness, look at the path consciousnesses

道心，看道心

how many first jhana cittas are there? four

有多少初禅心？四个

second jhana citta, four

二禅心，四个

third jhana, fourth jhana citta, four

三禅四禅心，四个

fifth jhana citta also four

五禅心，也是四个

and among the fruit consciousness

果心

there are four first jhana cittas

有四个初禅心

four second, third, fourth, fifth, four fifth jhana cittas

二三四五禅心，也都是四个

so if you read these across there are only 11 first jhana cittas

如果你们横着看，有11个初禅心

so three from rupavacara

三个来自色界

and eight from supramundane

八个来自出世间心

so next 11 second jhana cittas

然后11个二禅心

11 third jhana cittas 11个三禅心

11 fourth jhana cittas 11个四禅心

but fifth jhana cittas are more than 11

但是五禅心不止11个

three plus twelve plus four plus four

三加十二加四加四

how many?

多少？

three plus twelve fifteen, fifteen plus four seventeen

三加十二十五，十五加四十七(此处尊者算错了) seventeen plus four, twenty one

十七加四二十一

no

错了

there must be twenty three

应该是二十三

well

那么

three twelve, right?

三加十二，对吧？

or yeah, fifteen plus eight, twenty three

哦，是的，十五加八，二十三

so there are twenty three fifth jhana cittas

所以有23个五禅心

ok now

好，现在

we can go back to the chart

回到图表

so now you can see in your mind

现在你们可以知道

the 11 first jhana cittas 11个初禅心

11 second, third, fourth jhana cittas

二三四禅心，各11个

and 23 fifth jhana cittas

五禅心，23个

now vitakkha arises with 11 first jhana cittas

寻心所与11个初禅心相应

but vicara arises with 11 first jhana cittas and 11 second jhana cittas

但是伺心所与11个初禅心和11个二禅心相应

so that is why vicara or sustained application arises with 66 types of consciousness

所以伺心所与66种心相应

the third one, decision

第三个：胜解

decision does not arise with doubt

胜解不与疑在一起

decision and doubt are opposite to each other

胜解与疑彼此相对

when there is doubt you can not get your decision

如果有疑，你就不能做决定

so when there is decision there is no doubt

做决定的时候，就没有疑

so decision does not arise with the consciousness which is accompanied by doubt

所以胜解不包括在与疑相应的心里

so 11 types of unwholesome consciousness

所以11个不善心

and then it does not arise with the ten sense consciousnesses and that’s all

然后它不与十个根识相应，就这样

so all together 78 or 110

所以一共是78个，或者110个

and then energy

接下来是：精进

energy arises with all twelve akusala unwholesome cittas

精进与所有12个不善心相应

but it does not arise with sense consciousness ten

但是不与十个根识相应

receiving consciousness two

不与两个领受心相应

investigating consciousness three let us say

不与三个推度心相应

and five-sense-door-adverting

不与五门转向心相应

so it arises with only two from the rootless consciousness

它只与无因心里的两个相应

and there are mind-door adverting and smile producing

也就是：意门转向心、生笑心

and then with all the rest of cittas

然后与剩下的所有心相应

and so it arises with 73 or 105 types of consciousness

精进与73或105种心相应

next is what? zest

接下来是什么？喜心所

now zest or joy piti

喜心所

piti cannot arise with those types of consciousness that are accompanied by indifferent feeling or neutral feeling

喜心所不能与舍受心在一起

so piti arises with only four from the lobha mula or four from the types of consciousness rooted in lobha

所以喜心所只与贪根心里的四个相应

and no other from the akusala

不与其他不善心相应

and then it does not arise with sense consciousness because sense consciousness are accompanied by what feeling?

喜心所不与根识相应，因为根识伴随的感受是什么？

all ten sense consciousness are accompanied by upekkha, neutral feeling

所有十个根识都是舍受

so it does not go with upekkha so it does not arise with this

所以喜心所不与舍在一起也就与根识不相应

and two receiving consciousness also

也不与两个领受心相应

are accompanied by upekkha

因为它们也是舍受

so it does not arise with them

所以就不与它们相应

and investigating consciousness accompanied by equanimity two it does not arise with

两个舍俱推度心，不与之相应

but the investigating consciousness accompanied by joy it arises with

但是与悦俱推度心相应

and with smile producing also it arises

也与生笑心相应

and then

然后

we go to kamavacara or sense-sphere wholesome

看欲界善心

now the first four of the sense-sphere wholesome

前四个欲界善心

are accompanied by joy, right? somanassa

它们是悦俱的，对吧？

so with these four piti arises

所以喜心所与这四个相应

but with the other four, piti does not

喜心所与另外四个则不相应

that means with sense-sphere wholesome one two and three four piti arises

即欲界善心1、2、3、4个，喜心所与之相应

but with five six and seven eight piti does not arise

但是第5、6、7、8个，喜心所不与之相应

and then sense-sphere resultant

接下来是欲界果报心

one two three four it arises 1、2、3、4，与之相应

with and, five six seven eight it does not arise with 5、6、7、8，喜心所不与之相应

and sense-sphere functional, one two three four it arises with

欲界唯作心，1、2、3、4，喜心所与之相应

and with five six seven eight it does not arise 5、6、7、8，喜心所不与之相应

and then with first jhana

然后是初禅心

actually 11 11个

with rupavacara first jhana it arises

色界初禅心，与之相应

second jhana yes, third jhana yes

二禅，是，三禅，是

fourth jhana it does not arise

四禅，不与之相应

because there is no piti in fourth jhana

因为四禅没有喜禅支

and then fifth jhana there is no piti so it does not arise

五禅，也没有喜禅支，不与之相应

and with the twelve arupavacara cittas with twelve immaterial sphere cittas it does not arise 12个无色界心，不与之相应

because the twelve immaterial cittas are accompanied by neutral feeling

因为12个无色界心都是舍受

and then with the supramundane it arise with first jhana second jhana and third jhana not with fourth and fifth jhana

然后是出世间心，与初禅、二三禅相应不与四五禅相应

so all together, piti arises with 51 types of consciousness

所以，所有加起来，喜心所与51种心相应

that means with those that are accompanied by joy

即与悦俱的心相应

except the fourth jhana cittas

但四禅禅心除外

and desire chanda

欲心所

desire arises with eight rooted in greed

欲心所与八个贪根心相应

and two rooted in hate

也与两个嗔根心相应

but it does not arise with two accompanied by delusion

但是与两个痴根心不相应

so only ten from akusala

所有与不善心中的10个相应

and then it does not arise with all rootless consciousness

它与所有无因心都不相应

but with others it arises

与剩下的所有心，都相应

so all together it arises, desire arises with 69 or 101 types of consciousness

所以所有加起来，欲心所与69或101种心相应

so now you know how to read this chart

现在你们知道如何看这个表

if you want to know with how many types of consciousness a certain mental factor arises

如果你想知道某个心所与哪些心相应

then you read this chart from top to bottom

你就从上往下看

now let us go further

接下来继续

unwholesome universals four

遍一切不善心心所

that means delusion shamelessness fearlessness and restlessness

即：痴、无惭、无愧、掉举

these four arise all unwholesome cittas

这四个与一切不善心相应

that’s all

就这样

the others are not unwholesome cittas, so they will not arise with any of the remaining types of consciousness

其他的都不是不善心，所以不与其他心相应

and so there are only twelve for them

所以只有十二个心与之相应

that means delusion arises with twelve unwholesome types of consciousness

即：痴与12个不善心相应

shamelessness fearlessness with twelve unwholesome types of consciousness and so on

无惭、无愧也是与12个不善心相应，等等

and then greed or lobha

接下来是：贪心所

it arises with only 8 types of consciousness accompanied by greed lobha mula

它只与八种贪根心相应

no other so only eight

没有其他的，所以只有八种

and wrong view

邪见

wrong view arises with first and second unwholesome consciousness rooted in greed

邪见与贪根心中第一二两种心相应

and then fifth and sixth

也与第五六两种贪根心相应

if you go back to the list of types of consciousness you will see

如果翻回到心的列表，可以看到

say with joy with wrong view unprompted

悦俱邪见相应无行

with joy with wrong view prompted

悦俱邪见相应有行

with joy without wrong view unprompted

悦俱邪见不相应无行

with joy without wrong view prompted and so on

悦俱邪见不相应有行等等

so if you look at the chart you easily see that

如果你看那个表，就容易看到

wrong arises with first and second and fifth and sixth of the eight types of consciousness accompanied by lobha or attachment or greed

邪见与八个贪根心中的第一第二、第五第六相应

and then conceit

然后是：慢心所

conceit arises with third and fourth seventh and eighth consciousness from the unwholesome types of consciousness

慢与不善心中的第三四、七八相应

now it is said in the books that wrong view and conceit do not arise together

书中说邪见和慢不能同时生起

because their way of looking at the five aggregates are different

因为它们观察五蕴的方式不同

wrong view takes things to be permanent, it takes things to be self or soul or so on

邪见认为诸法是常、有我等等

and so its way of looking at the five aggregates is like permanent or soul

所以它看待五蕴的方式是恒常、有我

but conceit is “I”, “I”

但是慢心所是：“我怎样”、“我怎样”

so conceit looks at the five aggregates in another way

所以慢以另外的方式看待五蕴

and so they can not arise together with the same type of consciousness

所以这两个不能同时存在于一个心中

so when wrong view is there there can be no conceit

所以有邪见，就不能有慢

and when there is conceit there can be no wrong view

有慢，就不能有邪见

although they are based on the five aggregates

虽然它们都是基于五蕴

and although both of them are associated with lobha or greed or attachment

虽然两个都与贪有关

because wrong view also comes from attachment to the five aggregates

因为邪见也是起源于对五蕴之贪执

conceit also comes from attachment

慢也是来自贪执

if you are not attached to yourself you will not feel conceit at all

如果你不贪执于自己，你就决不会有慢

so it is said that just as two lions can not live in one and the same cave

所以说，二狮不容于一穴

so wrong view and conceit can not arise with one and the same type of consciousness

所以邪见、慢不能同生于一心

so when there is wrong view there is no conceit, when there is conceit there is no wrong view

所以有邪见就没有慢，有慢就没有邪见

so conceit arises with only third, fourth, and seventh eighth of the consciousness accompanied by greed so only four

所以慢心所与贪根心中的第三第四第七第八相应，四种

now the next group is hate, envy, avarice, worry

下一组是：嗔、嫉、悭、恶作

thsese four are put together because they arise with the two cittas accompanied by hate

这四个放在一起，因为它们与两个嗔根心相应

so if you read down you see

如果往下，你就看到

hate, envy, avarice, worry

嗔、嫉、悭、恶作

hate rooted one and hate rooted two

嗔根心第一、第二

so there are only two types of consciousenss that they arise with

所以它们只与两种心相应

and next is sloth and torpor

下一个是：昏沉与睡眠

now sloth and torpor means you are dull

昏沉与睡眠意思是：呆滞

so sloth and torpor can not arise with those types of consciousenss that are unprompted

所以昏沉与睡眠不能与无行心在一起

so those that are unprompted are not said to be dull

无行心不呆滞

they are keen

因为无行心很敏锐

and so sloth and torpor can not arise with the types of consciousenss that are unprompted

所以昏沉与睡眠不能与无行心相应

so they arise with prompted only

它们只与有行心相应

and they are one two three four five

有1、2、3、4、5 five types of consciousness that are prompted among the twelve unwholesome cittas

与12个不善心中的五个有行心相应

so only five

所以只有五个

and then doubt

然后是疑

doubt arises with only one type of consciousness

疑心所只与一种心相应

and that is the first of the two types of consciousness accompanied by delusion

就是与两个痴根心中的第一个相应

and now we come to beautiful cetasikas

现在看美心所

now the first group is beautiful universal 19

第一组19个遍一切美心心所

now if you look at the list you will find that there are 19 beautiful cetasikas

如果你们看表，就可以看到19个美心所

that is from faith to rectitude of consciousness

从信到心正直性

from number 28 to 46

从第28到第46 so these 19 types of consciousness [cetasikas]

所以这19种心所

arise with all beautiful consciousness

与所有美心相应

that is why they are called beautiful universals

所以被称为遍一切美心心所

so beautiful universals means they arise with every type of beautiful consciousness

所以遍一切美心心所意思是它们与所有美心都相应

that means every type of wholesome consciousness

即：每一种善心

every type of kamavacara resultant consciousness and so on

每一种欲界果报心等等

so they arise with 59 or 91 types of beautiful consciousness

所以它与59或91种美心相应

and then they are three abstinences

然后是三离

right speech, right action, right livelihood

正语、正业、正命

so three abstinences arise with how many?

这三离心所与多少种心相应？

eight sense-sphere wholesome consciousness

八个欲界善心

all, one to eight, one two three four five six seven eight

所有八个，从一到八

and then you go down you get the all supramundane cittas

然后往下，找到所有的出世间心

if you take supramundane cittas to be eight

如果把出世间心算作八个

then the number of cittas they arise with is sixteen

那么与它相应的心有16个

if you take supramundane cittas to be forty, then the number of cittas they arise with is forty eight

如果将出世间心算作40，那么与它相应的心有48个

and then two limitless ones

然后是两个无量

now two limitless ones arise with eight sense-sphere wholesome consciousness

这两个无量心所与八个欲界善心相应

and then

然后

eight sense-sphere functional

八个欲界唯作心

and then first jhana, rupavacara

然后色界初禅

fine-material sphere first jhana three

色界初禅，三个

second jhana, three third jhana, three and fourth jhana, three

二禅三个，三禅三个，四禅三个

they do not arise with fifth jhana

它们不与五禅相应

because illimitables mean karuna and mudita, compassion and sympathetic joy

因为无量心所是悲、喜

and they are accompanied by joy

它们的感受是喜悦

and so they do not arise with fifth jhana

所以与五禅不相应

and they do not arise with all supramundane cittas

与所有出世间心都不相应

so they arise with only 28 types of consciousness

所以只与28种心相应

and then the last one is wisdom, or non-delusion

最后一个是慧或无痴

now if you look at the list you will see

如果看列表，你们就看到

in the sense-sphere wholesome cittas the first two are with joy with knowledge unprompted

欲界善心，前两个是悦俱智相应无行

with joy with knowledge prompted and so on

悦俱智相应有行

so the first and second

所以，第一第二

with first and second wisdom arises

慧心所与第一第二相应

and with fifth and sixth wisdom arises

与第五第六也相应

so four from wholesome four from resultant

所以四个来自善心，四个来自果报心

and four from the functional

四个来自唯作心

and then it arises with all rupavacara cittas arupavacara cittas and lokuttara cittas

然后它与所有色界心、无色界心、出世间心相应

it arises with all fine-material sphere cittas

所以它相应于所有色界心

immaterial sphere cittas and supramundane cittas

无色界心和出世间心

so the wisdom arises with 47 types of consciousness or 79 types of consciousness

所以慧心所与47或79种心相应

so

所以

if you have this chart you can easily find out which cetasikas arise with which cittas

如果你有这张表，就很容易找出哪个心所与那种心相应

if you want to simplify this

如果想方便

you have to draw the diagram for just one line for one citta

你需要画表，每行表示一个心

so you have 121 lines going down

你需要画121行

it may be a big chart

这就会是一张大表

but that will be much easier because you don’t have to think of anything, you just look at it and you get the result

那样就更简单，因为你不需要动脑筋，只要看一下就知道结果

now when i taught abhidhamma in Malaysia

我在马来西亚教阿毗达摩的时候

i had them made a big chart

我让他们画了一张大表格

and they did

他们照做了

and they had about three or four versions of it

他们画了三四个版本

because i divided them into groups and each group made the chart of its own

因为我把学生分组，每组做自己的表

now there were many students there

因为学生很多

too many so that it’s difficult so we divided into groups

人数太多了，比较麻烦所以我们就分组

so if you can do like that a big chart it will be much easier

如果你们能那样画大表格那样就会更简单

but if you know how to read this small chart it may be the same to you

如果你们知道如何读这个小表格效果也是一样的

so this is the method of association

所以，这就是心所相应理

or cetasika-citta combination

或者说：心所-心组合

so this is one method

这是一种方法

now you have this chart

你们有这张表

do you remember the colors of this?

你们记得这张表上的各种颜色吗

colors are not put in this chart

这张表格没有涂颜色

because i left them blank for you to fill in the colors

我留白让你们去涂颜色

so i will give you homework

我会给你们留作业

so

所以

let us do the first one with vitakka

让我们做第一个：寻心所

so with vitakka there are 55 types of consciousness

与寻心所相应的有55种心

transparencies have not been made

透明纸还没做好

so you can not look at this green today

所以蓝颜色你们今天还看不到

so with vitakka there are 55 types of consciousness

与寻心所相应的有55种心

what i want you to do is

我要求你们做的是

filling the colors, correct colors in those types of consciousness that arise with vitakka

就是在与寻心所相应的心上涂上正确的颜色

i hope you can do that

我希望你们能做到

right?

好不好？

so it is important that you do not make mistake

重要的是：不要写错了哦，

because you have only this sheet

你们只有这一张表格

before putting in colors i think you make extra copies

我觉得在涂颜色之前，你们多复印几张

ok, let us try for vitakka

好，现在试试寻心所

you look at the first column right?

看第一列，对吧？

vitakka arises with all twelve akusala cittas right?

寻心所与所有

12个不善心相应，对吧

so you put red color in four

所以在前四个上涂红色

blue color in the next four

接着四个蓝色

green color in the two

接下来两个是绿色

and blue color in the two, ok

然后两个是蓝色，好

and then it does not arise with sense-sphere consciousness

寻心所不与欲界心某些心相应

so you keep blank the ones in the rootless consciousness

所以在无因心里面的某些不用涂颜色

so one two three four five six seven eight nine ten

一二三四五六七八九十

so these ten you leave blank

这十个心不用涂颜色

because vitakka does not arise with these ten

因为寻心所不与这些心相应

with others it arises

但是与余下的相应

so with two receiving consciousness you put in color

所以两个领受心，你涂上颜色

and then three investigating consciousness you put in correct colors

然后是三个推度心，要涂上正确的颜色

one red and two blue

一个红色，两个蓝色

and then with the third column

然后第三列

the first one is five sense door adverting

第一个五门转向心

now vitakka arises with it so you put in color there

寻心所与之相应，所以涂颜色

and mind door adverting also yes

意门转向心，涂颜色

and smile producing also yes

生笑心，涂颜色

so you put in correct colors in these three

这三个涂上正确的颜色

now let us go to sense sphere beautiful consciousness

看欲界美心

so three columns

三列

vitakka arises with all 24

寻心所与所有24个相应

so you have to fill in the colors red colors and blue colors here in all 24

所以你要给24个涂上红色、蓝色

and then vitakka arises with first jhana

然后寻心所与初禅心相应

eleven first jhana cittas 11个初禅心

so that means in topmost line

所以最上面的一行

three rupavacaras and eight lokuttaras

三个色界禅心，八个出世间禅心

and if you count them you will get 55

你们数一下，有55个

so now you know how to fill in the other charts, they’re all together, how many?

你们知道如何涂其他表，看看多少张

only eighteen

只有十八张

not too many

并不多

so i want you to fill in the colors in these charts

我希望你们将这些表都涂上颜色

and tomorrow you will see the transparencies and you will check with the transparencies

明天，你们就会看到透明纸可以用它对答案

how many you get right or you get all right or you may get some one wrong

看看你们对了多少，错了多少

so it is a good exercise to make yourself familiar with the combination of cittas and cetasikas

这是个很好的练习，让你熟悉心和心所的组合

so this is the method of association it is called method of association

这个方法就是心所相应理

but it doesn’t mean much

但是这个意思并不明确

so i prefer to call it cetasika-citta combination

所以我喜欢叫：心所-心组合

that is easier to understand

这个更好理解

so in cetasika-citta combination we can use these charts

所以心所-心的组合，我们可以用这些表

i want you to really do the charts and bring them tomorrow so you can check with the transparencies

我希望你们涂好这些表格，明天带过来用透明纸对答案

so first you have to make yourself familiar with the original basic chart

首先你们要让自己熟悉最基本的表格

because there are colors red blue and green

因为上面有红、蓝、绿的颜色

so you put in correct colors there

你们涂上正确的颜色

so after you have done the charts

你们涂好颜色之后

then you have this chart with you, you can find out easily how many cittas arise with vitakka

然后根据这个表，你们就很容易找出有多少心与寻心所相应

how many cittas arise with vicara

有多少与伺心所相应

i mean with how many types of consciousness vitakka arises

我的意思是寻心所与哪些心一起生起

with how many types of consciousness with vicara arises and so on

伺心所与哪些心一起生起，等等

you want to do the next one

想做做下一个么？

you may try now

你们可以试试

with vicara, 66

伺心所，66个

oh, you may not have red and blue colors with you

哦，你们没有红色和绿色

[laughs] ok

好

vicara arises with the 55 that arise with vitakka

伺心所与寻心所的

55个相应心一致

plus 11 second jhana consciousness

在加上11个二禅心

so you just put 11 more second jhana consciousness

所以你只需要再涂上

11个二禅心

you put in the colors there and you get the chart for with vicara 66 and so on

你涂上颜色，在表上写上伺心所66，等等

so this is the method of association or cetasika-citta combination

这种方法就是：心所相应理或心所-心组合

now the other combination is called method of combination

另外一种方法是：心所摄理

so i prefer to call it citta-cetasika combination

我喜欢称它为：心-心所组合

we take citta as a basis

是以心为基础

and then we find out how many cetasikas arise with a given citta

然后找出有多少心所被此心所摄

for this method you read across

这种方法，你要横着看

so first there is greed rooted consciousness number one

第一个是贪根心第一个

that is with joy with wrong view unprompted

悦俱邪见相应无行心

so how many cetasikas go with it? 19

有多少心所被其所摄？19 and there are seven universals

七个遍一切心心所

vitakka, initial application, sustained application, decision

寻、伺、胜解

energy, zest, desire

精进、喜、欲

that means all thirteen ethically variables

即所有十三个通一切心所

and then unwholesome universal four, yes

然后4个遍一切不善心心所，是的

and then greed, yes, wrong view, yes

然后贪， 是的，邪见，是的

when there is wrong view there can be no conceit, so only wrong view

如果有邪见，就没有慢，所以只有邪见

so you get all together 19 mental factors arising with first type of consciousness accompanied by greed

所以一起就是19个心所被第一个贪根心所摄

now 19 means universals are seven 19即七个遍一切心心所

and then initial application eight

寻心所，八

sustained application nine

伺心所，九

decision ten energy eleven zest twelve

胜解，十，精进、喜，十二

desire thirteen

欲，十三

and then unwholesome universal four that means seventeen

然后遍一切不善心心所四个，一起十七个

greed eighteen wrong view nineteen

贪，十八，邪见，十九

so the first type of consciousness among those rooted in greed has nineteen mental factors arising together with it

所以贪根心第一个心有十九个心所来聚合

and the second has two more

第二个心再加两个

because when it is prompted

因为当是有行时

when you have to push when you have to encourage that means

当被怂恿，意思是

this type of consciousness is dull

这个心很呆滞

so when it is dull it is accompanied by sloth and torpor

当心很呆滞，就有昏沉和睡眠

so you add just two to nineteen you get twenty one

所以十九加二，二十一

now please notice sloth and torpor are two not one

请注意：昏沉和睡眠是两个心所，不是一个心所

so you get twenty one mental factors arising with the second consciousness rooted in greed

所以第二个贪根心摄二十一个心所

and then the third type of consciousness has nineteen

第三个心摄十九个心所

but although the number is the same

虽然数目与第一个一样

the cetasikas are different

心所是不同的

here instead of wrong view, there is conceit

就是把邪见换成了慢

because it is without wrong view

因为是邪见不相应心

so the third one has nineteen cetasikas the fourth one has twenty four [21?]cetasikas

所以第三个心摄十九心所第四个心摄二十四[21?]个心所

then number five

然后是第五个

number five is accompanied by what? joy or indifference

第五个心是悦俱还是舍俱？

indifference

舍俱

since it is accompanied by indifference

因为是舍俱

zest can not go with it, piti can not go with it

所以没有喜

so

所以

twelve from among the thirteen ethically variables 13个通一切心所里面的12个

and then the rest four unwholesome universals

然后四个遍一切不善心心所

greed, wrong view

贪、邪见

so here eighteen not nineteen

所以这里是18个，不是19个

nineteen minus piti or zest 19个减去1个喜心所

so the fifth consciousness arises with eighteen mental factors

所以第五个心摄18个心所

and the sixth

第六个

the sixth is prompted it is accompanied by sloth and torpor

第六个是有行心，所以有昏沉与睡眠

so it is accompanied by twenty mental factors

所以摄20个心所

number seven, now number seven is without wrong view

第七个，第七个邪见不相应

since it is without wrong view it has conceit

没有邪见，就有慢

so instead of wrong view there is conceit

把邪见换成慢

again we get eighteen

所以又是18个

and number eight we add sloth and torpor so we get twenty

第八个，加上昏沉与睡眠，所以是20个

and next rooted in hate

接下来嗔根心

the first one is accompanied by

伴随第一个心的有

universal seven, initial application, sustained application

七个遍一切心心所，寻、伺

decision, energy, but not by zest or piti

胜解、精进、但没有喜心所

so piti does not go with dosa or domanassa

所以喜不能与忧俱的心同存

so there is no piti

所以这里没有喜心所

and then there is desire and then four unwholesome universals

有欲心所，四个遍一切不善心心所

and no greed

没有贪心所

no wrong view no conceit because it is accompanied by hate

没有邪见，没有慢因为是嗔根心

then it is accompanied by hate envy avarice worry

然后有嗔、嫉、悭、恶作

these four arise with two types of consciousness rooted in hate

这四个与两个嗔根心同生

so we get all together twenty

所以一起有二十个

now seven eight nine ten eleven twelve and twelve plus four sixteen

十二加四，十六

sixteen plus four we get twenty

十六加四，二十个

so the first type of consciousness rooted in hate

所以第一个嗔根心

is accompanied by twenty mental factors

摄二十个心所

and the second is accompanied by twenty two mental factors

第二个嗔根心摄二十二个心所

because it is prompted so we have to add sloth and torpor

因为是有行心，所以加上昏沉和睡眠

and then

接下来

two types of consciousness rooted in delusion

两个痴根心

now decision does not arise with consciousness accompanied by doubt

胜解不能与疑并存

we have to leave out decision here

所以这里没有胜解

and also it does not arise with piti and also with desire

同样，没有喜、欲两个心所

so from among the thirteen ethically variables we get only seven eight nine ten

所以13个通一切心所里，只有10个

and then four unwholesome universals

四个遍一切不善心心所

and no greed no wrong view no conceit because it is accompanied by moha here

没有贪、邪见、慢因为这里是与痴相应

and no hate and so on

也没有嗔等

no sloth and torpor

没有昏沉和睡眠

but there is what? doubt

但是还有什么？有疑

so there are fifteen cetasikas that arise with the first type of consciousness that are rooted in delusion

所以第一个痴根心摄15个心所

and the second one is with restlessness

第二个是掉举相应

so the second one that is no doubt

所以没有疑心所

but there is decision

但是有胜解

so from among the thirteen ethically variables we get how many? seven eight nine ten eleven

所以13个通一切心所，有几个？七八九十十一

and then four unwholesome universals, fifteen

四个遍一切不善心心所，一共15个

so fifteen cetasikas arise with the second unwholesome type of consciousness rooted in delusion or moha mula

所以第二个痴根心摄15个心所

so this way when you read across you get the number of cetasikas arising together with a particular citta

这样，你横着看，就能找到特定心所摄的心所数目

so when we first study this we have to be able to say without looking at the chart we have no chart at the time

我们当初学这些，不能看表当时我们也根本没表格

we had to study the hard way by memorizing

我们要用最苦难的方式，也就是死记硬背

so we tried to exercise among ourselves first before we go to our teacher

我们先在同学们之间训练好然后才去找老师背诵

because if we can not answer the questions then we will be scolded

因为如果我们不能回答正确就会被老师训斥

so

所以

how we memorize, we memorize 19, 21, 19, 21, 18, 20, 18, 20, 20, 22

我们怎么背呢？我们就是硬背

so and then we ask each other what are the 19 what are the 21 and so on

我们互相问答，这个数是什么，那个是什么等等

so that way we get very familiar with the number of cetasikas as well as cetasikas themselves

这样我们就很熟悉这些心所的数目、心所的名称

but nowadays there are many devices we can use like this chart

但是，现在我们有各种手段可以利用，例如这个表格

and if there are computer programmers among the students

如果你们中间有程序员

you can do something you can make a computer program

你们可以有所作为，开发一个程序

to find out which citta arises with which cetasika

找出何种心与何种心所同生

i had a student and he tried it but it was long ago during the time of DOS

我有一个学生，他试过就在很久之前，DOS时代

[laughs] so he made some program and it works

他开发了一个程序，还真管用

so you point out at the first citta and you press a button

你找第一个心，你按一个键

and then you press a key and then you get the answer

按键之后，你就看到了答案

not just 19 or 21 but cetasikas also, so

不仅是19或21这个数目，还显示出心所的名称

if any of you can write the program like that it would be very useful

如果你们之中有人能开发这样的程序那就非常有用，

for all not just here for all people who want to study abhidhamma

不仅让这里的人获益，还能让所有想学阿毗达摩的人获益

so i hope there are some computer programmers with us in the audience

所以，我希望你们之中有程序员

and so if you have time and if you have desire to do it, it would be very useful

如果有时间，想开发，那是非常有用的

and i would be very grateful to you if you can do that because i can use it in my classes

如果你能开发，我就非常感谢因为我可以在课堂上使用

so that way you can just press a key and then you get the answer

那样，你只需要按一下键，就获得答案

and that is why i always say to people nowadays to study a subject of whatever

所以我经常说，如今无论学什么

much easier than it was before

都比以前容易得多了

the computers are great help for studying different subjects

计算机对我们学习不同的学科有很大的帮助

and so the only thing is there will be no commercial value in this

但是这里面没什么商业价值

but it will be a great service to the teachings of the buddha to to the sasana

但是对于佛法的弘扬，就有很大的帮助

ok i think we have a break now

好，我们休息一下

disk01track12

ok, now we will continue

好，我们现在继续

the method of combination or citta-cetasika combination

组合方式，心-心所组合方式

now i want you to be familiar with the pali name also

我希望你们也要熟悉巴利语名称

the citta-cetasika combination is called sangaha method

心-心所组合被称为心所摄理

and cetasika-citta combination is called sampayoga method

心所-心组合被称为心相应理

you find these words in the manual and also on this chart

你们在概要精解和这张表上都可以看到这些词

now this chart and the one on the screen are actually the same

这张表和屏幕上的实际上是一样的

but these i made with pali names

但是屏幕上的我加了巴利语

and

但是

bhikkhu bodhi turned it into english

菩提比丘都翻译成了英语

so you have two versions, this is pali, what is in the book is english

所以，你们有两个版本，屏幕上的是巴利，书上的是英语

so i prefer to use pali so i made chart with pali

我喜欢用巴利语，所以我的表格用巴利语

but the same

但实际上都是一样的

so now we go to the sense consciousness

现在我们看根识

those sense consciousnesses are called dvi-pañca-viññāṇa in pali

这些根识被称为双五识

you may look at this chart: dvi-pañca-viññāṇa

你们可以看这张表：双五识

dvi means two dvi意思是二

pañca means five panca意思是五

viññāṇa means consciousness vinnana意思是“识”

so two five consciousness that means two sets of five consciousness

所以两组五个识，意思就是：双五识

now they are: two eye consciousnesses, two ear consciousnesses and so on

它们是：两个眼识，两个耳识，等等

and there two body consciousnesses

还有两个身识

they are collectively called sense consciousness or in pali dvi-pañca-viññāṇa

它们统称为：双五识

so seeing consciousness is accompanied by how many cetasikas?

所以眼识摄多少心所？

so where is seeing consciousness included?

眼识在哪里？

in the ten sense consciousnesses

被包括在双五识里

so when i ask you how many cetasikas arise with seeing consciousness or eye consciousness

当我问你们眼识摄多少心所时

then you look at the line sense consciousnesses ten

你们就找双五识那一行

and then you find that

你就会发现

there are only seven cetasikas that arise with these ten types of consciousness

双五识只摄七个心所

so that arise with eye consciousness or seeing consciousness

也就是眼识摄七个心所

so they are the types of consciousness that have the smallest number of cetasikas arise with them

它们是所摄心所数目最少的心

only seven universals

只有七个遍一切心心所

then we come to two receiving consciousnesses

然后是两个领受心

receiving consciousness one among the result of unwholesome

领受心，一个是不善果报心

and one in the result of wholesome

一个是善果报心

and both are accompanied by indifferent feeling

两个都是舍俱领受心

so receiving consciousness arises with seven universals

所以领受心与七个遍一切心同生

and then initial application

接下来是寻心所

sustained application

伺心所

and decision

胜解

only ten

只有十个

seven plus three, ten

七加三，十

so either of the two receiving consciousnesses arises with these ten cetasikas

所以这两个领受心任一个都与这十个心所同生

now investigating equanimity or in pali santīraṇa-upekkha

接下来是舍俱推度心

there are two santīraṇa-upekkha

有两个舍俱推度心

upekkha means accompanied by neutral feeling

舍就是upekkha so they are accompanied by or they arise together with how many cetasikas again?

所以它们摄多少心所？

ten cetasikas

十个心所

universal seven, then initial application, sustained application and decision

遍一切心心所七个，寻、伺、胜解

but investigating joy or santīraṇa accompanied by somanassa

但是悦俱推度心

is accompanied by the ten plus piti or zest

所摄为十个心所加喜心所

because it is accompanied by joy it is accompanied by zest also

因为它是悦俱，所以也摄喜心所

so there are eleven cetasikas arising with investigating consciousness accompanied by joy

所以悦俱推度心摄11个心所

and then we come to five sense door adverting

接下来是五门转向心

now five sense door adverting arises with ten mental factors

五门转向心摄10个心所

and they are: universal seven, and then initial application, sustained application and decision

它们是：七个遍一切心心所寻、伺、胜解

and mind door adverting

然后是意门转向心

arises with eleven cetasikas

摄11个心所

just one more that is energy or viriya

加一个精进心所

and then the last one: smile producing

最后一个：生笑心

since it is smile producing, it will be accompanied by piti

因为是生笑心，所以有喜心所

so all together there are twelve cetasikas arising with smile producing consciousness

所以生笑心一共摄12个心所

universal seven, initial application, sustained application, decision, energy and zest or piti

七个遍一切心心所，寻、伺、胜解、精进、喜

now we come to sense-sphere wholesome consciousness

现在我们看欲界善心

now number one and number two are put together because they have the same number of mental factors arising with them

第一个第二个放在一起，因为它们的心所数目是一样的

now they arise with all thirteen ethically viariables

它们摄所有的通一切心所

seven, eight, nine, ten, eleven, twelve, thirteen

七八九十十一十二十三

then they do not arise with unwholesome cetasikas

它们不会与不善心所同生

so we skip unwholesome cetasikas

所以忽略不善心所

then we come to beautiful cetasikas

看美心所

now nineteen beautiful cetasikas arise with all beautiful consciousness

十九个美心所与所有美心相应

so they are nineteen

所以十九

and then three abstinences

然后是三离心所 two limitless ones

二个无量心所

and one wisdom

然后是慧心所

so all together we get thirty eight mental factors arising together with the first and the second sense-sphere wholesome consciousness

所以欲界第一二善心一共摄38个心所

with the third and fourth one less

第三、四个心，少一个心所

because the first and second are with knowledge

因为第一、二是智相应的心

the third and fourth are without knowledge

第三、四心，智不相应

so when it is without knowledge, the last one wisdom can not arise with it

如果是智不相应，最后的慧心所就不与之同生

so the third and fourth arise with 37 cetasikas

所以第三第四摄37个心所

that is thirty eight less wisdom

也就是38减去一个慧心所

and the fifth and the sixth are accompanied with knowledge

第五第六，智相应

but since they are accompanied by indifferent feeling

因为是舍俱的

piti does not arise with them

所以喜心所不会跟它们同生

so the thirty seven is the universal seven

所以37是：遍一切心心所7个

initial application, sustained application, decision, energy

寻、伺、胜解、精进

and no zest or piti

没有喜心所

but desire or chanda

但是有欲心所

and then we go to the nineteen beautiful universals

接下来看19个遍一切美心心所

and three abstinences two limitless ones and one wisdom

三离心所 ，两个无量心还有一个慧心所

seventh and eighth they are without knowledge

第七，第八，智不相应

and since they are accompanied by neutral feeling, piti does not arise with them

因为它们是舍俱心，所以没有喜心所

so seventh and eighth types of consciousness arise with thirty six cetasikas

所以，第七第八个心摄36个心所

now we come to sense-sphere resultant

现在看欲界果报心

so the first and second

第一第二个心

arise with thirty three cetasikas

摄33个心所

now

现在

what are the thirty three?

这33个心所是哪些呢？

thirteen ethically variables 13个通一切心所

and the nineteen beautiful common 19个遍一切美心心所

and then wisdom only

然后只有慧心所

now abstinences arise only with wholesome

三离心所只与善心相应

because abstinences have the nature of kusala

因为三离心所的性质是善的

so when you abstain from something, you get kusala, wholesome kamma

当你具有三离时，你就有善业

so

所以

the abstinences arise only with wholesome

三离心所只与善心相应

so they do not arise with the resultant consciousness

不与果报心相应

so we leave out

所以我们跳过它们

and also the two illimitables or limitless ones do not arise with resultant consciousness

同样，两个无量心所，也不与果报心相应

because karuna and mudita

因为悲心所、喜心所

when you practice karuna and mudita you get kusala

当你修悲、修喜的时候，就获得善业

so when we leave these out, we get only thirty three

当我们跳过这两个，就剩下33个心所

that is for number one and number two that is with knowledge

第一第二个心，这是智相应的

for number three and four we have to leave out knowledge because they are without knowledge

第三第四个，就要忽略慧心所，因为它们是智不相应的心

so they arise with thirty two cetasikas

所以它们摄32个心所

and then the fifth and sixth

然后是第五第六

they are with knowledge

是智相应的心

but since they are accompanied by neutral feeling

因为它们是舍受的

piti does not arise with them

所以喜心所不与它们相应

so the number is the same, thirty two

所以同样的心所数目，32个

although the individual cetasikas are different

心所数目相同，但是对应的心所有所不同

and then the seventh and eighth

然后是第七第八个心

no piti no wisdom so thirty one

没有喜心所，没有慧心所，所以摄31个心所

now we come to functional cetasikas

现在看唯作心

all the thirteen the ethically variables arise with the first and second

所有13个通一切心所与第一第二个心相应

and then nineteen beautiful universal

然后是19个遍一切美心心所

and abstinences do not arise with the functional consciousness

三离心所不与唯作心相应

because they have the nature of kusala

因为它们具有善的性质

and illimitables or limitless ones that is karuna and mudita arise

无量心所，即悲心所、喜心所

and also wisdom arise with the first two

还有慧心所，与前两个心相应

and so we have thirty five cetasikas with the first and second sense-sphere functional consciousness

所以前两个欲界唯作心摄35个心所

and with the third and fourth

第三第四个心

we subtract wisdom

我们减去慧心所

and with the fifth and sixth

第五第六个心

we put in wisdom but we subtract zest or piti

加上慧心所，但是减去喜心所

and with seventh and eighth we subtract both

第七第八个心，两个都减掉

the piti and wisdom

就是减去喜心所、慧心所

so there are only thirty three cetasikas arising with seventh and eighth sense-sphere functional consciousness

所以第七第八欲界唯作心只摄33心所

now we come to rupavacara cittas

现在看色界心

so rupavacara cittas are grouped as first jhana three, second jhana three and so on

色界心分为：初禅三心、二禅三心、三禅三心，诸如此类

so please understand that in the first jhana three

要知道，初禅的三心

there are wholesome resultant and functional

就是善心、果报心、唯作心

so first jhana three are accompanied by all thirteen ethically variables

初禅三心所摄心所：所有13个通一切心所

and then nineteen beautiful universals

然后是19个遍一切美心心所

and two limitless ones

然后是两个无量心所

and one wisdom

还有慧心所

so there are thirty five cetasikas for the three first jhana cittas of rupavacara

所以色界初禅三个心一共摄35个心所

and for the second jhana

现在看二禅

you know, vitakka must be missing

二禅没有寻心所

so you subtract vitakka and you get thirty four

所以减掉寻心所，就是34个心所

for the third jhana

看三禅

you have to subtract vicara

你要减掉伺心所

so without vitakka and vicara there are only thirty three

去掉寻、伺，只有33个心所

and with the fourth jhana, piti is also missing

四禅，喜心所也没有

so without vitakka without vicara without piti only thirty two

没有寻伺喜，只有32个心所

and with the fifth jhana only thirty

五禅，只有30个心所

fifth jhana is accompanied by upekkha, right?

五禅心是舍俱的，对吧？

so two limitless ones can not arise with upekkha

所以两个无量心所不能与舍俱心同生

because they have the nature of joy

因为它们具有喜悦的性质

so we must leave out these two with the fifth jhana consciousness

所以，对于五禅心我们要去掉这两个心所

so there are only thirty mental factors arising with three fifth jhana form-sphere consciousness

所以色界第五禅心只摄30个心所

with the formless sphere consciousnesses

对于无色界心

twelve formless sphere consciousnesses 12个无色界心

they belong to the fifth jhana

它们属于第五禅

and so they are accompanied by indifferent feeling or upekkha

所以它们是舍受的心

so they have the same number of cetasikas as the fifth jhana of the material sphere consciousness

所以它们与色界第五禅心具有相同数量的心所

so only thirty

所以只有30个心所

and for the lokuttra or supramundane consciousness

对于出世间心

now please understand that first jhana four means first jhana first path, second path, third path, fourth path

要知道初禅四心意思是初禅第一道心，第二道心第三道心，第四道心

and fifth jhana four means fifth jhana first path, second path, third path, fourth path

五禅四心意思是：五禅第一道心，第二道心第三道心，第四道心

and the same with the fruit consciousnesses

果心也是如此

so with the first jhana consciousness of the supramundane sphere

所以出世间的初禅心

there are thirty six cetasikas arising with them

摄有36个心所

thirteen ethically variables 13个通一切心所

and nineteen beautiful universal 19个遍一切美心心所

and three abstinences

三离心所

the illimitables do not arise with supramundane consciousness

无量心所不与出世间心相应

and there is wisdom

慧心所与之相应

and so we get thirty six mental factors arising with first jhana consciousness in supramundane cittas

所以出世间初禅心摄36个心所

with the second jhana you know you subtract vitakka

二禅，大家知道要减去寻心所

and with the third jhana, vitakka and vicara

三禅，减掉寻、伺

and with the fourth jhana, vitakka, vicara and piti

四禅，减掉寻、伺、喜

and fifth jhana again vitakka, vicara and piti

五禅，减掉寻、伺、喜

and so you have only thirty three

所以只有33心所

with the fruit consciousness also the same number of cetasikas

对于果心而言，是相同的心所数目

so with the first jhana fruit consciousness there are thirty six cetasikas

所以初禅果心，36个心所

and with the second thirty five

二禅，35个

with the third, thirty four

三禅，34个

with the fourth, thirty three

四禅，33个

and with the fifth thirty three

五禅，33个

so this is how we find out the combination of cittas and cetasikas

所以，这就是心-心所的组合方式

so if you have this chart

所以，如果你们有这张表

you can easily find out how many cetasikas go with a given citta

你们就可以很容易找出某个心摄多少心所

now when we study something we have to find out ways of memorizing or ways of making ourselves familiar with the subject

当我们学习某个科目的时候就要找出记忆方法熟悉它

so you may use this chart also

所以你们也可以用这张表

and also you may use this chart for easy reference

可以参照这张表

but this you have to put in the colors first

但是这张你要先涂上颜色

and it is good to do it yourselves

你们最好自己完成任务

so that you get more familiar with the chart

这样就能更熟悉这个表

and also that is a kind of ego

这也是种“自我”

I made it

“我完成了这张表”

[laughs] so it is my, my doing and so you have more and more respect for the chart

这是“我做的……”所以你就会越来越看重这张表

the handout

资料

i hope you have this handout also?

我想你们也有这份资料吧？

the sampayoga method, cetasika-citta combination

心所相应理：心所-心组合

you may refer to this sheet also

你们也可以参照这张资料

at the bottom of that sheet there is some information

在页面底部有一些信息

so the sheet is called sampayoga method

所以这张被称为：心所相应理

cetasika-citta combination

心所-心组合

generally, we say that dosa, issa, macchariya, kukkucca

一般地，我们说：嗔、嫉、悭、恶作

they arise with two types of consciousness accompanied by ill will or dosa

它们与两种嗔根心相应

but actually

但是实际上

the envy, avarice and remorse do not arise together

嫉、悭、恶作并不同时生起

so the number given is the maximum possible number of cetasikas arising with a given citta

所以上面的数字只是特定心的最大可能心所数量

but actually at one time they do not arise together

但是，实际上它们不能同时生起

envy

嫉

envy means jealousy

嫉就是嫉妒

so jealousy takes other person’s success, or other person’s property, other person’s position as object

嫉妒的所缘是：别人的成功、别人的财产、别人的地位

and macchariya or avarice takes one’s own property, one’s own success, one’s own position as object

悭的所缘是：自己的财产、自己的成功、地位

so they take different objects

它们的所缘不同

that is why they can not arise together

所以它们不能同时生起

so

所以

when you’re jealous of another person’s success

当你嫉妒别人的成功

there is issa or jealousy in your mind

你心里就有嫉心所

but not macchariya or avarice

但是没有悭心所

when you can not tolerant your positions being common to others.

如果你不能忍受别人分享自己的地位

then macchariya arises in your mind

你心里就生起悭心所

and not issa or jealousy

就没有嫉心所

so they arise occasionally

所以它们只是偶尔个别地生起

only when you feel jealous jealousy will arise

只有当你感到嫉妒的时候，才会生起嫉心所

only when you feel intolerance the macchariya will arise

只有当你感到不能包容时，悭心所才生起

so they arise occasionally or sometimes only

所以它们只是个别单独生起

and then kukkucca, remorse

然后是恶作

remorse takes something you did in the past

恶作的所缘是过去所做的坏事

and something good you did not do in the past

过去没有做的好事

so remorse also arises occasionally

所以恶作也是偶尔地生起

only when you have regret the remorse will arise

只有你后悔的时候才生起恶作

if you do not feel that remorse, then it will not arise in your mind

如果你不后悔，心里就不会生起恶作

for example, you kill an animal

例如，你杀了一只动物

so when you kill an animal let us say you have no remorse

当你杀死动物不后悔的时候

remorseful feeling what you did in the past or what you did not do in the past

后悔的所缘是过去做的错事，过去没有做的好事

and in that case, kukkucca will not arise with your consciousness

不后悔的话，心里就不会生起恶作

so these are said to be arising sometimes only occasionally

所以它们只是偶尔地生起

and these three when they arise they arise separately

这三个，生起的时候，是单独生起

that means only one of them can arise at one time

意思就是一次只能生起一个

when there is issa in the consciousness

心里有嫉心所的时候

then macchariya will not arise

就没有悭心所

kukkucca or remorse will not arise and so on

恶作也不会生起，诸如此类

so first please noted these three arise separately

所以首先要注意：这三个单独地生起

that means one at a time

意思就是一次只生起一个

and they arise only occasionally, only sometimes

只是偶尔生起，有时生起

so

所以

they may not arise every time the dosa consciousness arises

当嗔根心生起时，它们也可能不生起

only when you feel jealousy only when you feel intolerance will they arise

只有当你嫉妒，或者不容忍它们才生起

and then the virati three abstinence three

然后是三离心所

the same, they arise separately, and they arise occasionally

同样，它们也是单独生起，偶尔生起

that means when you are paying homage to the buddha

意思是，当你礼敬佛陀的时候

they do not arise in your mind

它们并不在心里生起

and these can arise separately one at a time

它们只能每次生起一个

because right speech means abstention from wrong speech

因为正语，意思是远离错误语言

right action means abstention from wrong action, right livelihood means abstention from wrong livelihood

正业意思远离恶业，正命意思是远离邪命

so abstention from wrong speech will arise only when you abstain from wrong speech

所以，正语这个心所只有当正语的时候才生起

if you are not abstaining from wrong speech if you are just paying homage to the buddha

如果你没有正语，你只是在礼敬佛陀

if you are doing just dana

如果你只是在布施

it will not arise in your mind

正语这个心所就不会在你心里生起

so it will arise sometimes only

它只是偶然地生起

and when it arises it arises separately one at a time

当它生起的时候，只能单独生起每次生起一个

so when there is right speech there is no right action

所以当生起正语心所，就没有正业心所

there is no right livelihood and so on

也没有正命心所，等等

so these three abstinences arise separately that is one at a time

所以，这三离心所，单独生起意思是每次生起一个

and they arise only when you refrain from wrong doing

只有你正远离诸恶的时候，它才生起

and then the two appamañña two limitless ones

然后是两个无量心所

that means compassion and sympathetic joy

意思是悲、喜二心所

they arise separately and occasionally

它们单独地生起，偶尔生起

now they arise only when you have compassion for beings

只有你对众生有悲心，才生起悲心所

they arise only when you are glad at the success of others

只有当你为别人的成功开心，才会生起喜心所

but when you pay homage to the buddha they do not arise in your mind

但是当你礼敬佛陀的时候它们并不会生起

so they arise the compassion and sympathetic joy arise only occasionally

所以这悲、喜二心所只是偶尔生起

and when they arise they arise separately, one at a time

当它们生起的时候，每次只生起一个

when you feel compassion, you don’t feel sympathetic joy, vice versa

当生起悲心所的时候，就没有喜心所，反之亦然

and then mana, conceit or pride

接着是慢心所

it also arises occasionally

它也是偶尔生起

not every time the consciousness accompanied by lobha arises

并不是随着贪根心，每次都生起

only when you have this pride in yourself or the pride of something will it arise

只有当你为自己或其他而骄慢，慢心所才会生起

so mana is said to be arising occasionally or sometimes only

所以，慢心所只是偶尔地生起

you know with what consciousness does mana arise

你们知道在什么心里，生起慢心所？

let’s say that there are eight types of consciousness accompanied by lobha

贪根心有八个

so with which citta does mana arise

哪个心会生起慢心所？

with the first or with the second or with the third or with the fourth?

第一个？第二？第三？第四？

does it arise with the first?

慢心所会与第一个贪根心一起生起么

no, because there is ditthi

不会，因为第一个是邪见相应

and with the second also? no

第二个呢，也不会

but with the third? yes, with the fourth? yes

第三个，是的，第四个，是的

ok, now let us take the third one

好，看第三个

now whenever the third consciousness arises mana may or may not arise

当第三个贪根心生起的时候，慢心所可能会，也可能不会生起

because it arises occasionally

因为它是偶尔地生起的

only when you have pride will it arise

只有你骄慢时，它才生起

if you have just attachment for something and no pride involved

如果你只是有贪执，没有涉及骄慢

then it will not arise

它就不会生起

so it arises occasionally

所以说它是偶尔地生起

and then thina and middha sloth and torpor

接下来是昏沉与睡眠

they always arise together, they will not separate

它们总是一起生起，不会分开

and they arise occasionally

但是它们是偶尔地生起

only when you become sleepy

只有当你困倦时

only when you become, when your mind become dull

只有当你的心呆滞的时候昏沉与睡眠才会生起

otherwise they will not arise with the consciousness assign to them

否则，它们就不会与那些分配给它们的心一起生起

so these, how many all together?

所以，这些一共是多少个？

three plus three plus two plus one plus two

三加三加二加一加二

eleven 11个

these eleven cetasikas are called in pali aniyatayogi

这十一个心所被称为：不定附随法

that means they associate not always

意思是它们并不是总是生起

in english they are called fixed adjuncts, niyatayogi are called fixed ajuncts,

定附随法的意思是：固定的附件

and so there are aniyatayogi, unfixed adjuncts

这些是不定附随法：不固定的附件

now the other the remaining forty one cetasikas are called fixed adjuncts

剩下的41个被称为定附随法

that means they will arise with every consciousness assigned to them

意思是对于每一个分配给它们的心，它们都会生起

so

所以

let us say

例如说

first citta accompanied by ill will

第一个嗔根心

how many cetasikas will arise with it?

有多少心所与它同生？

the maximum number is twenty

最大的数目是20个

but

但是

can twenty arise at one time? can all twenty arise at one time?

这20个心所能同时与它一起生起吗？

no

不能

issa, macchariya and kukkucca they arise occasionally

因为嫉、悭、恶作是偶然地生起

so they may not arise at all

所以它们可能完全不会生起

so the number of cetasikas arising with the first consciousness accompanied by dosa

所以第一个嗔根心所摄的心所数量

may be twenty minus three, only seventeen

可能是20减去3，只有17个

but at most, one of them can arise

但是这三个，至多只能生起一个

so at most there can be eighteen

所以，第一个嗔根心所摄心所最多是18个

but the maximum possible number is twenty

但是可能与它同生的心所最多是20个

so this difference also we have to understand

所以我们也要了解这种区别

again

接着

first citta accompanied by ill will or dosa

第一个嗔根心

when you look at this chart

当你看这个表的时候

so you will see that it is accompanied by twenty cetasikas

你会看到它摄20个心所

among the twenty cetasikas there are issa, macchariya and kukkucca

这20个之中，有嫉、悭、恶作

so these three may not arise at all with this type of consciousness

所以，这三个完全可能不与这个心同生

so every time this first consciousness arises there will be only seventeen

如果这样，每次第一个贪根心生起就只有17个心所与它同生

but since issa, macchariya and kukkucca arise occasionally

但是因为嫉、悭、恶作它们偶尔生起

then at one time, they can be eighteen

所以这个心也可以一次摄18个心所

with issa or with macchariya or with kukkucca

就是加一个嫉、或悭、或恶作

but the maximum possible number of cetasikas arising together with this type of consciousness is twenty

但是可能与这个心生起的心所最大数量是20个

and then the next thing to note is you can note on the screen or on your sheet

下一个要注意的是你们可以看屏幕或自己的材料

the three abstinences or virati cetasikas

三离心所

they arise in the eight kamavacara kusala cittas

它们在八个欲界善心里生起

it means they arise with eight sense-sphere wholesome consciousness sometimes only

意思是它们只是偶尔地与八个欲界善心生起

so again when abstaining from evil speech evil deeds or wrong livelihood

只有当你正语、正业、正命的时候

and not at other times

其他时候不生起

and they arise separately when a person abstain from evil speech

而且它们是单独地生起，当一个人离恶语的时候

only samma vaca arises and not the other two and so on

只是生起正语心所，其他两个不生起

this you already understand

你已经知道这个了

but when they arise with the lokuttara cittas with the supramundane cittas

当它们与出世间心一起生起时

they arise by all modes of crushing evil speech, evil deeds and wrong livelihood

它们一下全部摧毁了恶语、恶业、邪命

for there is no job for them in these cittas to crush evil speech, evil deeds and wrong livelihood one at a time as in the kamavacara kusala cittas

在欲界善心里，恶语、恶业、邪命是一个个摧毁的，但在出世间心里是全部摧毁的

now when the path consciousness arises

所以道心生起的时候

now it is said that these three arise

所有三离心所都生起

not like with the sense-sphere consciousness

不像是在欲界心里的情况

when the abstinences arise with the sense-sphere consciousness

当三离心所在欲界心里生起

they will arise sometimes only they will arise one at a time

它们只是偶尔地生起，一次也只生起一个

but with the supramundane consciousness

但是在出世间心里

they will always and all three will arise simultaneously

它们总是生起，而且是三个同时全部生起

because when a path consciousness arises

因为当道心生起时

the path consciousness can eradicate completely all evil and livelihood at once

道心可以一次性摧毁诸恶、邪命

it is like lightning striking a tree

就像闪电摧毁一棵树

so since it can eradicate all evil and all wrong livelihood all at once

因为它可以一次性摧毁诸恶、所有邪命

they arise together at the same time

所以三离心所同时生起

so this is the different between the abstinences arising with sense-sphere consciousness and with supramundane consciousness, it is the opposite

所以，这就是三离心所在欲界心和出世间心中的区别它们是相反的

when arising with supramundane consciousness they arise always

当它们与出世间心一起生起时它们总是同时生起的

not occasionally

不是偶尔生起

and all three arise together not one by one

三个一起生起，不是单独生起

now there is one more thing to note

还要注意一件事

and that is with regard to karuna and mudita

就是关于悲、喜二心所

now according to this chart

根据这个表格

the karuna and mudita compassion and sympathetic joy

悲、喜二心所

arises with how many cittas?

与多少心同生？

you know where to find karuna and mudita

你们知道在哪里找悲、喜二心所

apamana two is karuna and mudita in this chart

表格里的二无量就是：悲、喜心所

so karuna and mudita arise with twenty eight types of consciousness

悲、喜二心所与28种心相应

now this is the common opinion of teachers

这是所有老师的普遍看法

but there are some teachers who had different opinion

但是有些老师有不同的看法

so the author of the manual of abhidhammatthasangaha says

所以《摄阿毗达摩义论》的作者说

some say this and that

有些人这样说，那样说

so when the word “some say” are used, that means the author doesn’t like it

当有“有些人说”这种措辞时表示作者不喜欢这些说法

that is why he said some say this, some say that

所以他就这样写：有些人这样说，有些人那样说

this is a kind of style in writing in the olden days that

这是以前的写作风格

when they used the word some say that means they don’t like it

如果他们用“有些人说”，表示他们不喜欢这样的说法

so the karuna and mudita

所以悲、喜二心所

when cultivating karuna and mudita

当修悲、喜时

one may do experience preliminary cultivation

可能有一些初级的修持

that is before jhana arises, with cittas accompanied by upekkha

就是在禅那生起之前，是舍俱之心

now when you practice let us just say compassion

例如当你修悲的时候

when you practice compassion

你修悲

first you practice compassion saying to yourselves

开始你修悲，对自己说

may this being get free from suffering, may this being get free from suffering and so on

愿众生免于苦，等等

so when you are doing this

当你这样做的时候

by the force of the practice

通过修持的力量

you may do this preliminary exercises with consciousness accompanied by indifferent feeling

这些初级的修持之心，可能是舍受

when

当

you have thoroughly learned a passage

你对某段文字彻底熟悉时

you can recite that passage

你可以背诵这段文字

without paying attention to it

不需要在将注意力放在上面

or your mind may be somewhere else but you still can say the passage you have memorized

你的心可以放在别处但是你还是可以背诵这段文字

so that may have happened to you many times

这种事情你可能经历过多次

when you pay homage to buddha sometimes

当你礼敬佛陀时刻，有时候

you are saying the word, your mind may be somewhere else

你背诵这些段落，你的心可能在别的地方

because you are very familiar with the passage

因为你非常熟悉这些段落

so in the same way when you become very familiar with or experience with this wish

同样，当你非常熟悉你的祝愿

that beings get free from suffering

愿所有众生离苦

you may do this with the consciousness accompanied by upekkha

你做这些的时候，心可以是舍俱的

and also the other example is that when you practice vipassana

另外一个例子是，当你修内观的时候

now vipassana means knowledge

内观意思就是：智慧

so when you practice vipassana your mind must be accompanied by knowledge

当你修内观的时候，你的心必须是智相应的

without knowledge normally speaking, there can be no vipassana

智不相应，一般就没有内观

but when you have experience of vipassana

当你有内观的体验后

then at sometimes

有时候

you may be able to comprehend the mind and matter with consciousness that is not accompanied by knowledge

你可能用智不相应的心观察名色

you have been doing this many times and for a long time

如果你多次长期内观

that you’ve become very acquainted with comprehending the mind and matter with consciousness accompanied by knowledge

你用智相应之心对名色的观察就很熟悉

and so by the force of that sometimes you may be able to comprehend the mind and matter with the consciousness that is not accompanied by knowledge

因为这种惯性，有时候你可能用智不相应的心来观察名色

so in the same way here also

这里也是同样

a person may be able to practice the karuna and mudita with consciousness that is accompanied by upekkha

一个人可以用舍俱之心修悲、喜

but when he gets jhana

当他获得禅那之后

it must definitely be accompanied by somanassa or joy

就一定会有悦俱的心

so two phases

所以两个阶段

there are two phases the preliminary phase and let us say jhana phases

初级阶段、禅那阶段

during preliminary phase

在初级阶段

sometimes it may be possible to practice compassion and sympathetic joy with consciousness accompanied by indifferent feeling

有时候，可以用舍俱的心来修悲、喜

but in the jhana phase

但是在禅那阶段

the consciousness must definitely accompanied by somanassa or joy

心必须是喜俱的

please look at the chart and find out how many cittas they arise with?

请看表，找出它们与多少心相应？

sense-sphere kusala, right? eight

欲界善心，对吧？八个

and then sense-sphere functional, eight

然后欲界唯作心，八个

and then rupavacara

然后是色界心

first jhana second jhana third jhana fourth jhana

初禅、二禅、三禅、四禅

so among the sense-sphere wholesome consciousness

在欲界善心里

some are accompanied by joy and some are accompanied by upekkha

有些是悦俱，有些是舍俱

right? four are accompanied joy four are accompanied by indifferent feeling

对不对？四个是悦俱，四个是舍俱

the same with the functional consciousness

唯作心也是如此

now what some teachers say is that karuna and mudita can not be practiced by consciousness accompanied by indifferent feeling

但是有些老师认为悲、喜二心所不能与舍俱之心同时生起

so according to them karuna and mudita can not arise with consciousness that are accompanied by indifferent feeling

根据他们的说法，悲、喜心所不能与舍俱心同时生起

so that is what is the some teachers said

这是有些老师的说法

now the teacher of this manual did not like this saying or this opinion so he

《摄阿毗达摩义论》的作者不喜欢这样的说法

says some author say this

所以他说：有些人这样说

and the reason is that when one has become familiar with doing something

原因就是当一个人熟悉做某件事

then one may do things with his mind on some other object

他在做这件事的时候，所缘可以是别的东西

so here also

这里也是同样

when one has become thoroughly familiar with practicing the compassion and sympathetic joy

当一个人彻底熟练修悲、喜心所

one may be able to do it with consciousness accompanied by indifferent feeling

他就可以用舍俱之心来修悲、喜

so it is to be noted that

你们要注意

the common opinion of all teachers is that

所有老师共同的看法

the karuna and mudita compassion and sympathetic joy

悲、喜二心所

can arise with all these twenty eight types of consciousness

可以与所有28个心相应

but according to some how many?

但是根据有些人的说法，是多少？

common opinion is twenty eight types of consciousness, right?

通常的看法是与28个心相应，对吧？

but some say that

但是有些人说

it can not arise with indifferent feeling upekkha

不能与舍俱心相应

so how many according to some teachers

所以根据这些人的说法，是多少心？

you have to leave out those that are accompanied by indifferent feeling

你要去掉舍俱的心

so from the eight sense-sphere wholesome consciousness

所以八个欲界善心中

you take out four

你要去掉四个

and from the eight sense-sphere functional consciousness

从八个欲界唯作心中

you take out four that are accompanied by upekkha

你去掉四个舍俱心

so all together you take out eight of them you get only twenty

所以一共去掉8个，只有20个

so that is according to some teachers

这是有些老师的看法

so according to some teachers

根据有些老师的说法

the karuna and mudita arise with twenty types of consciousness

悲、喜二心所与20个心相应

but according to common opinion of teachers

但是根据大多数老师的说法

karuna and mudita arise with twenty eight types of consciousness

悲、喜心所与28种心相应

now when you fill in the chart

当你填写这个表格时

you will come to that

你就会碰到这些心所

so

所以

if you don’t remember

如果你不记得

you can read this book

你就可以看书

and also read these notes so you can get them right

也要看看这些注释，这样就能做对

so with regard to karuna and mudita

所以对于悲、喜二心所

it was say, common opinion and then opinion of some teachers

有两种看法：主流看法，某些老师的看法

so you have to fill in the colors correctly

所以你要正确涂颜色

now

现在

you want to start more?

要继续进行吗？

there is another type of combination of cittas and cetasikas

还有一种心-心所的组合方法

although it is too involved

虽然它很复杂

i just want to let you know there is such a method also

我只是想让你们知道有这种方法

you may not want to do it but there is such a method

你们可能不想练习这种方法但是是有这样的方法

and that is mixture of two methods, i don’t know whether you have this sheet with you

就是前两种方法的混合我不知道你们有没有这张资料

mixture of two methods

混合组合方式

so this is the mixture of two methods

就是两种方法的混合

citta-cetasika combination and cetasika-citta combination

心-心所、心所-心，两种混合起来

only when you are very familiar with the two methods

只有当你们非常熟悉这两种方法

can you do this mixture of the two methods

你们就能做这种混合方法

the usual method are

通常的方法是

citta and cetasika combined, right? cetasika and citta combined

心-心所，心所-心，这样组合，对吧？

now this method is cetasika and cetasika combined

但是这种方法是心所-心所组合

the easiest one is the first one

第一个最简单

the contact

触心所

so the question is

问题是

how many cetasikas arise with contact?

有多少心所与触心所同生？

now you know that contact is also a cetasika

你们知道触也是一个心所

so how many cetasikas arise with contact

有多少心所与触同生

first you have to find out how many cittas arise with contact

首先你得找出有多少心与触相应

and then you have to find out how many cetasikas arise with those cetasikas

然后再找出与之相应的心所

and then third step is you know how many cetasikas arise with contact

第三步就知道触心所与多少心所同生了

with contact it is very easy

对于触心所而言，很简单

but with other cetasikas it may not be so easy

但是对于其他心所，可能就不那么简单了

now contact arise with eighty nine cittas

触心所与89种心相应

and with eighty nine cittas all fifty two cetasikas arise 89种心摄52个心所

so the answer is

所以答案是

contact arise with fifty one cetasikas

触心所与51个心所同生

except itself

除了它自己

with feeling the same

受心所也是一样的

with vitakkha the same

寻心所是同样的

with vicara the same

伺心所是同样的

but with adhimokkha it is different

但是对于胜解而言，就不同了

so this is a little involved

这就有点复杂

so if you don’t want to, i don’t want to go into this method

如果你们不想，我就不教你们这种方法了

but i just want to let you know that

我只是想让你们知道

there is such a method

有这么一种方法

and this method is created by one famous sayadaw of myanmar

这种方法是缅甸一个著名长老提出的

so when he wrote his book

他在他的书中

he introduced or he created this method

介绍了这种方法

and this method is very useful in making yourself thoroughly familiar with the first two methods

对于彻底熟悉前两种方法，这种方法很有帮助

so only when you are thoroughly familiar with the first two methods

只有你彻底熟悉前两种方法

can you do this

你才能练习第三种方法

let us called third method, that is the mixture of two methods

这就是第三种方法：混合方法

so we come to the end of second chapter

我们结束第二章的学习

now the second chapter deals with cetasika or mental factors

第二章讨论了心所

and as you now know how many mental factors?

你们现在知道，有多少心所？

fifty two mental factors 52心所

and each mental factor is interesting in itself

每个心所都很有趣

and we can study more about this

我们以后会进一步学习

these mental factors by reading this book

通过这本书学习这些心所

or by reading the visuddhimagga

也可以通过《清净道论》学习

and it is intersting because these are mental states

之所以有趣，是因为这些心所

and these mental states are what we experience in our daily life and also when we practice meditation

就是我们日常生活和禅修时能够体验到的心所

and these may not be obvious to us when we don’t pay attention to them

如果我们不注意，我们可能觉察不到这些心所

but when we practice meditation

当我们禅修时

you may see at least some of these mental states when they arise in your mind

你们至少可以在心里看到某些心所

because when you practice meditation you are like trying to catch something when it comes up

因为当你禅修时，你就像在抓取显现的东西

so when you are practicing vipassana meditation

所以当你内观禅修时

you can see many of these mental states in your mind

你可以在心里看到许多心所

that is as and when they arise

当它们生起的时候，就能看到

and as i said yesterday

我昨天讲过

they can be studied by way of four kinds of definition

这些心所可以通过四种定义来学

that is the characteristic, function, the mode of manifestation and the proximate cause

特相、作用、现起、近因

and so we can study the mind more minutely

我们可以更详细地学习名法

by way of abhidhamma analysis

借助于阿毗达摩的分析

and along with understanding the fifty two cetasikas

借助于对这52心所的理解

we also need to know what cetasikas go with citta or

我们也要知道伴随各种心是哪些心所

which citta go with which cetasikas

哪些心所可以与哪些心同生

and when we understand this

当我们明白这点

i think we will understand about our mind more

我想我们就能更多地了解我们的心

more than maybe studying modern psychology

比学习现代心理学更加了解心

because mind is minutely analyzed in abhidhamma

因为在阿毗达摩里，心被详尽地分析

now you know that eight nine types of consciousness or one hundred and twenty one types of consciousness

现在你们知道89或121种心

and fifty two mental factors and 52心所

these are separate distinct mental states

这些都是独立的心所

but they arise together and

但是它们可以同时生起

so it is very difficult to differentiate one from the another

所以想把它们彼此区分很难

but through reading and through practice of meditating

但是通过学习，通过禅修

we can see them

我们可以看清它们

at least we can see some of them

至少可以看清一部分

distinctly and separately

清楚，独立地分辨它们

so now we finish studying two of the ultimate realities

我们完成了两个究竟法的学习

one is consciousness and second mental factors

一个是心，一个是心所

citta and cetasikas

心、心所

and cittas and cetasikas together are called what?

心和心所统称为什么？

nama or mind

名法

so when we say mind, actually we mean citta and cetasika together

所以我们说的名法就是心、心所的统称

but when we talk we don’t differentiate between citta and cetasika

我们说的名法没有将心、心所区分开

we just say as those they are one and the same

我们好像说它们都是一体的

but when you have knowledge of abhidhamma

但是当你具有阿毗达摩的知识

then even though maybe you’re using the general terms

即便你用这些统称

you know what you are talking about

你也知道你在讲什么

say i’m angry

例如，我愤怒

so that means i have the consciousness accompanied by anger

意思是我的心伴随着嗔心所

so there are two things in our mind when i say i’m angry

所以当我们说我愤怒时，包括两方面：

consciousness and anger

心、嗔心所

and you also know that anger does not arise alone

你也知道嗔心所不会单独生起

with anger there are some other mental factors also

伴随嗔心所的，还有其他心所

so you know that when you’re angry

所以你知道当你愤怒时

and your mind is accompanied by other mental states mental factors

有其他心所伴随你的心

so you know more about yourself when you know abhidhamma

所以当你了解阿毗达摩就更能了解自己

but

但是

many people live without abhidhamma

很多人不知道阿毗达摩，也照样生活

[laughs] so even if you don’t know abhidhamma it’s ok

所以即便你不了解阿毗达摩，也没问题

you can live

你们还照样可以生活

just like without knowledge of the modern science or whatever

就像不知道现代科学知识之类的

we can live we can be alive

我们照样生活

so in the same way without the knowledge of abhidhamma also you can live

同样，没有阿毗达摩的知识你也能照样生活

but if you know abhidhamma

但是如果你了解阿毗达摩

then you have more deeper understanding of yourself of your life

你就对自己，自己的生活有更深的了解

and that makes your life more precious

这样你的生活就更加珍贵

so

所以

we will stop today with the end of the second chapter

第二章学完了，今天到此结束

i want you to read the book also

我希望你们也要读读教材

because i don’t want to read the book here because it will take much time

因为课堂上我没有读教材如果读就要花费很多时间

but please if you have time read the book also

如果你有时间，也读读教材

and then use the chart as a help for understanding

借助于图表来理解

we’ve got some time for questions

现在是提问时间

anybody has any questions for sayadaw please step forward for the mic there

有么有要向尊者提问的请走到话筒这边来

student: yeah, i have two questions here

学生：我有两个问题

oh, sorry, can i refer why is it there is no this

我能问为什么没有

akusala vipaka

不善果报心吗？

there is no hetuka akusala vipaka

没有有因的不善果报心

is always, the resultant is always through the ahetuka

果报心只有无因的

well in the kusala, there is ahetuka and hetuka

当然，在善心里有有因、无因果报心

kusalavipaka

善果报心

sayadaw: could you please say it again?

尊者：你能再讲一遍吗？

student: [embarrassing pause]

学生：[尴尬地笑] for the akusala citta

对于不善心而言

the resultant consciousness is always expressed to the hetuka

果报心总是通过有因

is always expressed as hetuka

总是有因

akusala

不善心

sayadaw: maybe….ok [laughs]

尊者：可能……好

another student: maybe I will help to rephrase what you wanted

男同学：我来帮她复述一下吧

i think her question is

我想她的问题是

in the akusala citta

在不善心里

there are no resultant cittas

没有果报心

whereas the akusla resultant citta appear only in the ahetuka rootless cittas

不善心果报心只是出现在无因里面

is that what you wanted?

这是你想问的吗？

whereas in the beautiful consciousnesses

但是在美心里

there are resultant cittas, is that what you wanted?

是有果报心的，这是你的问题吗？

sayadaw: so sense-sphere wholesome consciousness two kinds of result, identical and non-identical, right?

尊者：欲界善心有两种果报心有因果报心、无因果报心对吧？

but akusala has no identical result

但是不善心没有有因的果报心

it has only non-identical result

只有无因的果报心

if it will to give identical results

如果它产生有因的果报心

it will be with lobha, dosa and moha and all

它的因也是：贪嗔痴

so if it is identical

如果是有因的

it will be akusala not resultant

它就是不善心，不是果报心

but the kusala is different

但是善心是不同的

so kusala is accompanied by what we call beautiful mental factors

所以善心摄的都是美心所

so beautiful mental factors are found in kusala as well as in resultant consciousness

所以美心所在善心和果报心里都有

so when they arise as the resultant then they are not called kusala

所以当它们作为果报心时并不称为善心

but they can arise as resultant

它们可以作为果报心生起

because they are here called sobhana or beautiful

因为它们在这里被称为美心

but with regard to akusala

但是对于不善心

if it will to give identical results

如果产生有因的果报心

it will not be kusala

它不会是善心

it will no vipaka, it will still be akusala

不会是果报心它还是不善心

because there are lobha, dosa and moha

因为贪嗔痴

accompanying the resultant consciousness

还会伴随这些果报心

so that is why there is no identical resultant consciousness for unwholesome consciousness

所以就没有关于不善心的有因的果报心

student: thank you, teacher

学生：谢谢你，尊者

student: ok, with regard to this communication of citta and cetasika

学生：关于心和心所的组合

is there any lesser evil i mean there

有没有哪个少一点恶

the greater or lesser evil of consciousness and cetasika

心和心所谁的恶大，谁的恶少

sayadaw: since they arise together

尊者：因为它们同生

they must be the same

它们应该是一样的

we can not say that citta is lesser evil or cetasika is lesser evil

我们不能说心的恶少，还是心所的恶少

but you know that citta is neutral

你们知道心是中性的

citta by definition the awareness of the object is

心的定义就是对所缘的觉知

just the awareness of the object it is neither wholesome nor unwholesome

只是对所缘的觉知，不是善也不是恶

but it becomes wholesome when it is accompanied by beautiful root

只是伴随着美根，就成了善心

and it becomes unwholesome when it is accompanied by unwholesome root

伴随着不善根，就成了不善心

student: thank you

学生：谢谢

student: venerable sir, could you please explain why there is no compassion and joy in the supramundane citta?

学生：尊者，你能解释一下，为什么出世间心没有悲、喜心所吗？

sayadaw: supramundane cittas take nibbana as object

尊者：出世间心的所缘是涅槃

so

所以

there are two kinds of supramundane consciousness as you know

你知道，有两种出世间心

path consciousness and fruition consciousness

道心，果心

both take nibbana as object

都是以涅槃为所缘

so if it is supramundane it must take nibbana as object

如果是出世间心，所缘必须是涅槃

but the compassion and sympathetic joy take the concept of being as object

但是悲、喜的所缘是众生的概念

so they are different in object

所以它们的所缘不同

since they are different in object they can not arise with the supramundane consciousness

因为它们有不同的所缘，所以就不能在出世间心生起

because there is no such occasion

因为不存在这样的情况

as the consciousness taking one object

心缘取一个所缘

and mental factors taking another object at the same time

同时，心所缘取另一个所缘

so that is why there is no compassion in sympathetic joy arising with supramundane consciousness

所以在出世间心里，就没有悲、喜心所

because their objects are different

因为它们的所缘不同

student: i mean i read somewhere about nibbana being love and compassion only

学生：我的意思是我在别的地方看到：涅槃就是爱和慈悲

sayadaw: that is not true

尊者：那是不对的

[laughs] as i said before,

我之前讲过

nibbana is an object

涅槃是个所缘

the cessation of suffering

就是苦之断灭

so it is not love it is not joy or whatever

它不是爱，也不是喜悦之类

it is an object like this, right? one object that we can take with our mind

这个所缘就是这样，对吧？我们心中的所缘就是如此

student: venerable sir, my question relates to supramundane consciousness

学生：尊者，我的问题是关于出世间心

you say that on the wholesome supramundane consciousness

你说对于善的出世间心

it only appears once to mean the path consciousness

道心只会生起一次

if i will to relate it on the normal people again, or does it stay with the person permanently?

如果对于普通人，会永远伴随他吗？

sayadaw: he will not fall back

尊者：他不会退转

so once he becomes a sotapanna

所以只要成为须陀洹圣者

and he does not practice further he will remain a sotapanna

即便不再修习，也保持须陀洹圣者身份

so there is no falling back from the states of sotapanna

不会从须陀洹圣者退转回来

host: more questions?

主持人：还有问题吗？

shall we call it a day?

今天到此结束？

disk01track13

I hope you did the homework

我希望你们都做了作业

you may check your colorings with the picture on the screen

你们可以根据屏幕上的图片对答案，看你们涂的颜色

so the first one is with vitakka

第一个是寻心所

so vitakka arises with fifty five types of consciousness

寻心所与55种心相应

and these fifty five are

这55种心

now you can see twelve unwholesome cittas

你可以看到12个不善心

and the ahetuka cittas or rootless cittas less ten sense consciousness

无因心、没有十个根识

and then twenty four sense sphere beautiful consciousness 24欲界美心

and then eleven first jhana cittas 11个初禅心

so when you have these dots

有了这些圆点

you can easily tell

你就很容易知道

with how many cittas vitakka arises

寻心所与多少心相应

so here vitakka arises with fifty five types of consciousness

这里寻心所与55个心相应

first you need to be familiar with the basic chart

首先你要对那个基本的表格熟悉

the eighty nine or one hundred and twenty one types of consciousness

就是89或121心的那个表格

so please try to get more and more familiar with that basic chart

请尽量熟悉那个基本表格

so that you don’t have to think when you see you are able to say what type of of consciousness a certain dot is

当你看到圆点，不需要思考就知道那是什么心

now see the second one with vicara

现在看第二个伺心所

now that is very easy

这个非常简单

so vicara arises with first jhana and second jhana

伺心所与初禅、二禅相应

so we add just the eleven second jhana cittas to the fifty five

所以就就用55

加上11个二禅心

and we get sixty six types of consciousness

得到66种心

now in order to remember this

为了记住这个

you can remember that the ten sense consciousness

你可以记住十个根识

do not need vitakka to go to the object

不需要寻心所来缘取目标

because the impact of the senses and the object is great

因为诸根和目标的力量是强大的

since the impact is great

因为它们力量很大

these types of consciousness do not need vitakka to take them to the object

双五识就不需要寻心所来将它们投向目标

actually vitakka arises with the fifty four kamavacara cittas sense-sphere cittas except these ten

实际上，寻心所与欲界54心相应但是这十个根识除外

so fifty four minus ten so forty four

所以54减去10等于44 and then the eleven first jhana cittas

然后是11个初禅心

and so we get fifty five easily

所以，我们很容易就得到55 so fifty four kamavacara cittas 54个欲界心

and then you take the ten sense consciousness out

减去10个根识

so you get forty four

得到44 and then you add the eleven first jhana cittas and we get fifty five

然后加上11个初禅心，得到55 with vicara we just add second jhana cittas

对于伺心所，我们加上二禅心

so there are eleven second jhana cittas

有11个二禅心

and we get sixty six with vicara

我们得到66个伺心所

and next is with adhimokkha

下一个是胜解心所

now with decision

对于胜解

decision does not arise with doubt

胜解不能与疑心所同生

so the consciousness with doubt is not shown here

所以有疑心所的心不能出现

and then it does not arise with the ten sense consciousness

然后它也不与10根识同生

so and with all others it arises

其他所有的，与之同生

so ten plus one eleven

所以10加1等于11 eighty nine minus eleven we get seventy eight 89减11等于78 one hundred and twenty one minus eleven we get one hundred and ten 121减11等于110 so these types of consciousness are those that arise with adhimokkha or decision

这就是胜解心所同生的心

then the next one is viriya, effort

下一个是精进心所

effort does not arise with the seven resultant consciousness of akusala and

精进不与7个不善果报心相应

eight resultant consciousness of kusala and also with five-sense-door adverting

也不与8个善果报心相应，也不与五门转向心相应

and with the rest it arises

与其他心都相应

so seven eight fifteen sixteen

所以7加8等于15，再加1就是16 it does not arise with sixteen types of consciousness

所以它不与16种心相应

so eighty nine minus sixteen we get seventy three 89减去16等于73 one hundred and twenty one minus sixteen we get one hundred and five 121减去16等于105 so these one hundred and five cittas arise with viriya all viriya arises with these one hundred and seventy three or one hundred and eight[105?] cittas

所以这105个心与精进心所同生或者精进心所与73或105心相应

next is

下一个是

now piti arises with those that are accompanied by joy or somanassa

喜心所与悦俱心同生

but we have to take out the fourth jhana cittas

我们要去掉四禅心

because although fourth jhanas cittas are accompanied by somanassa

虽然四禅心是悦俱心

piti does not arise with them

但是喜心所不与它们同生

with the others, other cittas accompanied by somanassa or joy piti arises

对于其他悦俱心，喜心所与它们同生

so we get four from the akusala cittas

所以不善心里有4个

and one investigating consciousness from the resultant of kusala

善果报推度心有1个

and one smile producing from the functional rootless cittas

无因唯作心里面的1个生笑心

and then from the sense-sphere beautiful we get the twelve that are accompanied by joy

欲界美心有12个悦俱

and then from the rupavacara cittas we get nine

色界心中有9个

and from lokuttara cittas we get twelve and twelve

出世间心有两个12 so with these cittas or altogether fifty one cittas piti arises

所以与喜心所相应的心有51个

the next one is chanda desire or conation

接下来是欲心所

now chanda does not arise with two rooted in moha

欲心所不与两个痴根心相应

and then it does not arise with all the eighteen rootless cittas

它不与18个无因心相应

so eighteen plus two twenty

所以18加2等于20 so ninety, eighty nine minus twenty we get sixty nine 89减去20等于69 and one hundred and twenty one minus twenty we get one hundred and one 121减去20等于101 so chanda arises with these one hundred and one cittas

所以欲心所与101个心相应

and next is moha, ahirīka, anottappa, uddhacca

下一个痴、无惭、无愧、掉举

and you know these four are called unwholesome universals

这四个被称为遍一切不善心心所

that means these four arise with all twelve unwholesome cittas

即此四个与所有12个不善心相应

so here we can see moha arises with these twelve

所以这里我们看到痴与这12个心相应

ahirika shamelessness arises with these twelve

无惭与这12个心相应

anottappa fearlessness arises with these twelve

无愧与这12个心相应

uddhacca restlessness arises with all these twelve unwholesome cittas

掉举与这12个不善心相应

then we come to lobha

我们再看贪

since it is lobha we can easily see it arises with those that are accompanied by lobha or attachment

因为是贪心所，我们就容易知道它与贪根心相应

so there are eight types of consciousness that are rooted in lobha or attachment

所以贪根心有8个

and so lobha arises with these eight types of consciousness

所以贪心所与这8种心相应

four accompanied by joy and four accompanied by upekkha or neutral feeling 4个悦俱，4个舍俱

then we come to diṭṭhi or wrong view

再看邪见

diṭṭhi arises with those that are accompanied by diṭṭhi

邪见与邪见相应的心同生

when you look at the list of the types of consciousness you see

你看列表中的心，可以看到

with joy with wrong view unprompted

悦俱邪见相应无行心

with joy with wrong view prompted

悦俱邪见相应有行心

so with wrong view, two with wrong views in those that are accompanied by joy

所以，悦俱心有两个邪见

and two from those that are accompanied by indifferent feeling

舍俱心有两个

so ditthi arises with these four types of consciousness

所以邪见与这4个心相应

mana

慢

now we learned that ditthi and mana do not arise together

我们知道邪见和慢不能同时生起

when there is ditthi there is no mana, when there is mana there is no ditthi

有邪见不能有慢，有慢不能有邪见

ditthi is wrong view mana is pride or conceit

邪见，就是错误的观念慢，就是骄慢

so mana arises with those that are not accompanied by ditthi

所以慢只伴随没有邪见的心生起

so number the third and fourth

所以，第三第四个

and then seventh and eighth of the consciousness accompanied by or rooted in lobha

然后第七第八个贪根心

next is the four hatred universals or we can call them something like that

接着是四嗔因心

dosa, issa, macchariya and kukkucca so dosa is hatred, issa jealousy, macchariya avarice and kukkucca remorse

嗔、嫉、悭、恶作

each one of them arises with two types of consciousness accompanied by ill will

每个都与两个嗔根心相应

so dosa with these two, issa with these two

嗔与这两个相应，嫉与这两个相应

macchariya with these two, kukkucca with these two

悭与这两个相应，恶作与这两个相应

now yesterday we learned that issa, macchariya and kukkucca

昨天我们学了嫉、悭、恶作

arise occasionally and seprately

偶尔、分别生起

so when there is issa there will be no macchariya and when there is macchariya there is no issa

当有嫉的时候，就没有悭有悭的时候，就没有嫉

and here

这里

in this small chart we just find out what cittas arise with dosa issa macchariya and kukkucca so it’s ok now

这个表，我们找出哪些心与嗔、嫉、悭、恶作同生，好

so there are only two types of consciousness

只有两种心

accompanied by dosa accompanied by issa accompanied by macchariya and accompanied by kukkucca

与嗔、嫉、悭、恶作相应

the next is thina and middha

然后是昏沉和睡眠

now we know that thina and middha always arise together

现在我们知道昏沉与睡眠总是在一起

but they arise occasionally

但是它们只是偶尔地生起

since they are dull mental factors

因为它们是呆滞的心所

they do not arise with those that are unprompted

它们不与无行心生起

so they arise with types of consciousness that are prompted and

它们与有行心生起

so they arise with second fourth sixth eighth of the eight those are rooted in lobha

所以它们与第二第四第六第八个贪根心相应

and then second of those that are rooted in dosa or ill will

与第二个嗔根心相应

so there are only five types of consciousness that arise together with sloth and torpor

所以只有五个心与昏沉睡眠同生

the last of the unwholesome cetasikas is vicikiccha

最后一个不善心所是疑

i think it is the easiest

我想这个最简单

because it arises with only one type of consciousness

因为它只与一种心相应

which is accompanied by vicikiccha or doubt

就是疑相应的心

so only one consciousness there

所以那里只有一种心

ok next one

好，下一个

sobhaṇa-sādhāraṇa sobhaṇa universals, or beautiful universals

遍一切美心心所

now first you should be familiar with what are non-beautiful what are beautiful citta

首先，你们应该熟悉什么是不美心、美心

so the first thirty are non-beautiful

前30个心是不美心

and the rest are beautiful cittas

剩下的是美心

so when we say sobhaṇa-sādhāraṇa cetasikas arise with sobhana cittas

所以，当我们说遍一切美心心所与美心相应

then you have to look at sobhana cittas only

所以你们只需要看美心

and there are fifty nine or ninety one of them

有59或91个

so the first thirty are non-beautiful and the rest are beautiful

前30个心是不美心，剩下的是美心

so it is very easy

所以这很简单

and then we come to virati, abstentions

然后看三离心所

abstention from wrong speech, abstention from wrong action, abstention from wrong livelihood

离恶语、离恶业、离邪命

now here these virati or abstention mental factors arise with eight wholesome beautiful sense-sphere consciousness

这些离心所与8个欲界美心相应

because these have the nature of being kusala or wholesome

因为这些心所具有善业的性质

you abstain from something and at that moment there arises in your mind is wholesome types of consciousness

你远离诸恶的时候，就会生起善心

so they accompany the wholesome types of consciousness in the sense-sphere consciousness

所以这些心所与欲界善心相应

and then they arise with supramundane consciousness

它们还与出世间心相应

if we take supramundane consciousness as eight

如果把出世间心看成八个

and we see that viratis arise with sixteen types of consciousness

离心所就与16个心相应

eight from sense-sphere beautiful 8个欲界美心

and eight supramundane consciousness 8个出世间心

but if we take the supramundane to be forty

如果我们将出世间心看成40个

then we see the virati cetasikas arise with forty eight types of consciousness

我们就看到离心所与48个心相应

i hope you remember when arisign with sense-sphere beautiful consciousness

我希望你们记住：当它们与欲界美心同生时

they arise occasionally and also they arise one at a time

它们只是偶尔生起，并且每次生起一个

so when arising with the sense-sphere beautiful consciousness

所以当与欲界美心同生时

at one time only one will arise

一次只生起一个

when there is right speech there will be no right action and livelihood and so on

当有正语的时候，就没有正业和正命等等

and also they will arise occasionally only sometimes not always

它们也只是偶尔生起，不是必定生起

only when one refrain from wrong speech will the right speech arise

只有当离恶语的时候，正语心所才生起

and the others will not arise

其他离心所不会生起

so they arise occasionally or they arise at sometime only

所以它们偶尔生起

and they arise they arise one at a time

并且每次只是生起一个

but with the supramundane consciousness it is different

但是对于出世间心，则不同

with the supramundane consciousness it is said they arise always

它们总是与出世间心同生

every time the supramundane consciousness arises they arise

只要有出世间心生起，它们就生起

and when they arise they arise together

只要生起，就是全部生起

not one by one as in the case of sense-sphere beautiful consciousness

不像欲界美心里那样，单独生起

because in the supramundane consciousness there are four path consciousnesses

因为在出世间心里，有四个道心

these path consciousnesses have the power to eradicate all propensities of wrong doing at one stroke

这四个道心有一次性断除所有恶的力量

like lightning can kill a tree in one stroke

就像闪电一次击倒一棵树

so when they arise with supramundane consciousness they arise always

所以当它们总是与出世间心一起生起

that means every time a supramundane consciousness arises they also arise

意思是每次出世间心生起，它们就生起

and they arise they arise together

当它们生起时，它们全部生起

and the next is with appamaññā limitless ones

下一个是无量心所

and limitless ones here means karuna and mudita compassion and sympathetic joy

无量心所这里指悲无量、喜无量

so they arise with eight wholesome sense-sphere beautiful consciousness

它们与八个欲界善心相应

and eight functional sense-sphere beautiful consciousness 8个欲界唯作心相应

and then the first jhana three, second jhana three, third jhana three and fourth jhana three

然后初禅三心、二禅三心、三禅三心、四禅三心

form-sphere consciousness

色界心

so we get altogether twenty eight types of consciousness

所有加起来28个心

that arise with appamaññā这些都与无量心所同生

when the people practice karuna and midita

当人们修悲无量、喜无量时

when they get the karuna and mudita as jhana

当禅那里有悲、喜无量时

then they must accompany by joy only

必定是悦俱心

but when doing the preliminary work on karuna and mudita

当初级阶段修悲、喜无量时

through experience sometimes they may do karuna and mudita with consciousness by indifference

可以用舍俱心修悲、喜无量

so the common opinion of all teachers is that the

大多数老师的看法是

the limitless ones can arise with all eight wholesome sense-sphere beautiful consciousness

无量心所可以与所有

8个欲界善心生起

and when they arise in an arahant, they will arise with eight functional sense-sphere beautiful consciousness

当它们在阿罗汉心里生起时，它们与欲界美心的8个唯作心同生

so this is the common opinion of all teachers

所以这是主流老师的看法

so according to them, the appamanna or limitless ones arise with twenty eight types of consciousness

根据这种说法，无量心所与28种心相应

but some teachers

但是有些老师

did not think that appamanna or the limitless ones can arise with those that are accompanied by indifferent feeling

不认为无量心所可以与舍俱心同生

now according to them

根据这种说法

appamanna or the limitless ones arise with those that are accompanied by joy or somanassa only

无量心所只与悦俱心生起

so according to them we have to strike out those that are accompanied by neutral feelings

所以根据这种说法，我们要去掉舍俱心

so we get only twenty of them here

所以只有20个心

four from sense-sphere beautiful wholesome consciousness accompanied by joy

四个悦俱欲界善心

and four from sense-sphere functional beautiful sense-sphere consciousness accompanied by joy

四个悦俱欲界唯作心

and then the others are the same

其他的都一样

and the last one is paññindriya

最后一个是慧根

paññindriya is also called amoha

慧根又称为无痴

so amoha and paññindriya are the same

所以无痴与慧根是一样的

sometimes we may just call it paññā有时候我们简称它为慧

so paññā and paññindriya are the same

所以慧与慧根是一样的

and it is sometimes called amoha

有时候被称为无痴

and sometimes it is called vijjā有时候被称为：明

the opposite of avijjā in dependent origination

就是缘起里无明的反义词

since it is paññā, it will arise with those types of consciousness that accompanied paññā因为是慧，就与智相应的心同生

and as you know from among the twenty four sense-sphere beautiful consciousness

大家知道，24个欲界美心中

only the first and second

只有第一第二个

only the fifth and sixth are accompanied by knowledge

第五第六个是智相应的

so from among the sense-sphere beautiful consciousness we get twelve

所以在欲界美心中，我们得到12个

and then the rest of the types of consciousness always are accompanied by paññā or wisdom

除欲界外所有心都是与智相应的

because if you do not have wisdom or knowledge you do not get jhanas

因为如果不与智相应，就没有禅那

if you do not have knowledge or wisdom you do not reach enlightenment

如果不与智相应，就不能获得觉悟

so these types of consciousness are always accompanied by knowledge or wisdom

所以这些心总是与智相应

but regarding the sense-sphere beautiful consciousness

但是对于欲界美心

they arise with some of them only and not all

它只与其中某些相应，并非全部

so altogether we get forty seven or seventy nine

所以我们一起获得47或79个心

forty seven or seventy nine types of consciousness accompanied by knowledge or paññā

47或79种心与慧根同生

since paññā is among the beautiful mental factors

因为慧是在美心所里

we need to look at the beautiful consciousness only

我们只需要查看美心

and not the none beautiful ones

不美心不需要看

so with paññā forty seven types of consciousness arise

所以慧心所与47个心相应

or seventy nine types of consciousness arise

或者与79个心相应

so if you have this chart it would be very easy for you to find out the cetasika and citta combinations

如果你们有这张表，就很容易找出心所-心的组合

so now you can check your homework with the chart on the screen

现在你可以通过屏幕检查你的作业

if you have made mistakes

如果有错

it may be necessary for you to make the copy of the plain ones

你们或许有必要多复印几份

so it is better to keep extra copy of the plain ones so that

这样除了基本表格，还有备份

if you make a mistake you can just throw it away

如果涂错了，可以扔掉

so these are very convenient when we cannot memorize all these things

如果我们记忆不了所有这些有这些表格就很方便

this is the combination of cetasika to citta

这就是心所到心的组合

or cetasika-citta combination

或心所-心组合

the other combination is citta-cetasika combination

另外一个组合是心-心所组合

for that we may need eighty nine or one hundred and twenty one chart or diagrams

这种组合，我们就要

89或121个表格了

if you have time and if you want to do them it is good to do just as exercise

如果你有时间，如果你愿意做这些练习很好

fifty two cetasikas can be arranged like the eighty nine and one hundred and twenty one types of consciousness 52心所可以像89或121心那样分组处理

now the first thirteen can be one row

前13个心所可以归为一排

and then the fourteen akusala can be one two three four five rows

然后14个不善心所可以分为五排

the four universals and then

四个遍一切不善心心所

lobha triad

三贪因

and then four hate universals

然后四嗔因

and then two sloth and torpor

然后是二有行：昏沉和睡眠

and the last one doubt

最后一个是疑

so you can arrange them that way: four, three, four, two, one

可以这样分组：

4个、3个、4个、2个、1个

and then the next column would be nineteen beautiful common mental factors

下一列是19个遍一切美心心所

and you can arrange them as faith one

你可以这样处理它们：信

mindful one and so on

念等等

but when you come to the pairs you can put them two side by side

然后是成对的心所，两个两个一对

so the nineteen mental factors will be in two columns 19个心所就分成两列

and then three abstinences one column

然后是三离心所一列

two limitless ones one column

二无量一列

and paññindriya or wisdom one column

慧根一列

you can arrange like that

你就可以这样排列

and then here you can put in any color

然后你可以任意涂颜色

so you will need eighty nine or one hundred and twenty one of those charts

这样你就需要89或121个表

so we now have gone through what is taught in the second chapter

所以，我们已经讲完了第二章

the second chapter of the book is with mental factors

第二章是讲心所的

and their combination with cittas

讲它们与心的组合

so as you now know there are two kinds of combinations

你们现在知道有两种组合

the cetasika to citta combination and citta to cetasika combination

心所-心组合，心-心所组合

and these combinations can be studied with the help of these charts

这些组合可以借助这些表格学习

so with the help of these charts it will be very easy for you to do that

借助于这些表格，就很容易了

and next will go on to the third chapter of the book

下面我们讲本书第三章

the third chapter is called miscellaneous chapter

第三章被称为：杂项

in the third chapter the types of consciousness will be classified

在第三章，心将按各种方法被分类

according to feeling, according to roots, according to functions, doors objects and bases

根据受、因、作用、门、所缘、依处

so the first section in this chapter is the section on analysis of feelings

第一节：受之分析

now you have met feeling in the fifty two cetasikas

你们在52心所里遇到了受

so among the fifty two cetasikas feeling is the second one

在52心所里，受是第二个

and that feeling can be of just one or two or three or five

受可以依一分、二分、三分、五分

so the first five kinds of feelings

首先是五分法

and then these five kinds of feelings can be reduced to three kinds of feelings

五分法又可以简化为三分法

and these three can be reduced to two kinds of feelings, and two kinds can be reduced to one kind of feeling

三分法可以简化为二分法二分法可以简化为一分法

normally we say that there are three kinds of feelings

通常我们说有三种受

there are only pali: sukha, upekkha, or dukkha

乐、舍、苦

these divisions of feeling into three is by its nature

这种分法根据本质分为三

because feeling has the nature of experiencing the flavor of the object

因为受的本质就是品味所缘

and sometimes the experience is pleasurable sometimes it is unpleasurable or displeasurable or sometimes it is neutral

有时候感受是愉悦的，有时候是不愉悦的，有时候是中性的

so there are three kinds of feelings

有三种受

pleasurable unpleasurable and neutral

愉悦、不愉悦、中性

these three are expanded into five when buddha taught what are called the faculties

当根据佛陀所将依根来分这三种受可以扩充为五种

now you are familiar with the faculties, there are twenty two faculties taught in abhidhamma

你们熟悉“根”，根据阿毗达摩有22种根

and when buddha taught the twenty two faculties

当佛陀讲授22种根时

buddha divided feeling into five kinds

将受分为五种

and they are sukha, somanassa, upekkha, dukkha and domanassa

乐、悦、舍、苦、忧

so now you see that the sukha in the threefold division is expanded into sukha and somanassa

现在你知道三分法中的乐扩展为：乐、悦

and dukkha in the threefold division is expanded into dukkha and domanassa

三分法中的苦扩展为：苦、忧

now when feeling is divided into three

如果受被分为三种

both bodily pleasure and mental pleasure are included in sukha

乐受包括：身体的愉悦、心理的愉悦

and both bodily pain and mental pain are included in dukkha

苦受包括：身体的痛苦和心理的痛苦

when you have pain in the body and you feel it

当你身体痛苦，你感受到了

and that feeling is called dukkha

这种痛苦，被称为苦

bodily displeasurable feeling

身体上不愉悦的感受

when you are sad or when you are depressed then you feel the domanassa

当你难过或压抑，你就感受到忧

that is displeasurable mental feeling

这是不愉悦的心理感受

so dukkha in the threefold division is expanded into dukkha and domanassa

所以三分法中的苦被扩展为苦、忧

and sukha in the threefold division is expaned into sukha and somanassa

三分法中的乐被扩展为：乐、悦

so in that case sukha is bodily pleasurable feeling

所以，乐就是身体的愉悦感受

and somanassa mental pleasurable feeling

悦就是心理上的愉悦感受

and dukkha is bodily painful feeling and domanassa is mental painful feeling

苦是身体的痛苦感受，忧是心理上的痛苦感受

upekkha is just upekkha

舍还是舍

here upekkha means indifference or neutral feeling and not equanimity

这里舍指中性感受，不是中舍性

sometimes buddha said, monks there are two kinds of feeling

有时候，佛陀说：比丘们，有两种受

pleasurable and displeasurable

乐受、苦受

so in that case

在这种情况下

upekkha is included in sukha

舍受就被包括在乐受里

because upekkha is peaceful sukha is also peaceful and they are similar to each other

因为舍受是安详的，乐受也是安详的，它们彼此相似

and so including upekkha into sukha

所以将舍受归于乐受

buddha said there are only two kinds of feelings

佛陀说有两种受

sometimes buddha said just whatsoever there is feeling all that is dukkha

有时候，佛陀说不管是什么受，都是苦受

so in that case there is only one feeling

这样就只有一种受

and that one feeling is dukkha

这一种受就是：苦受

now this saying of mind was uttered with reference to the impermanence of conditioned things

这种关于心的说法，就是把心与有为法的无常联系起来

that means buddha said when i say whatever there is feeling there is dukkha

意思是佛陀说，无论我讲什么感受，都是苦受

i mean the impermanence of all conditions

我的意思是有为法的无常性

all conditioned phenomena is impermanent

一切有为法都是无常

that means all conditioned phenomena have arising and disappearing a beginning and an end

意思是一切有为法都有生灭

so

所以

anything that has a beginning and an end that arises and disappears is impermanent

有生有灭的事物就是无常

feeling also has arising and disappearing

受也是有生有灭

so in that case feeling is just one feeling that is dukkha

这样受只有一种那就是：苦

so in the discourses in the suttas buddha taught feeling in different ways

在经文里，佛陀讲授了不同的受

sometimes he said like here there is only one feeling

有时候，他说只有一种受

sometimes there are two feelings sometimes there are three feelings

有时候是两种受，有时候是三种受

and sometimes there are five kinds of feelings

有时候，是五种受

so we must understand all these

所以我们必须明白这些

and know which feelings are associated with which

知道受与什么有关

and which feeling can be included into which feeling

哪种受可以被归于另一种受

so when buddha said there is only one feeling dukkha that means he is referring to the impermanence of all conditioned phenomena

当佛陀说只有一种苦受的时候他是说一切有为法皆是无常

when buddha said there are two feelings and one pleasurable and the other displeasurable

当佛陀说有苦乐二受时

and the neutral is here included in pleasurable feeling

舍受就被归入乐受

sometimes buddha said three feelings

有时候佛陀说有三种受

sukha, dukkha and upekkha

乐、苦、舍

and when buddha taught indriyas or faculties

当佛陀讲授“根”时

he said there are five feelings

他讲授了五种受

so whether there are five feelings or three feelings or whatever we must understand all these feelings

所以，不管是五分、三分，还是其他，我们都要了解

according to these feelings

根据这些受

consciousness can be classified or divided

我们可以对心进行分类

so that is very easy

所以这很简单

because you always have the basic chart

因为你总是有一个基本图表

so when you look at the basic chart

当你看这个基本表格时

you know there are so many accompanied by pleasurable feelings

你知道有很多悦俱心

so many accompanied by unpleasurable feeling and so on

有许多忧俱心等等

so look at the basic chart

所以对照这个基本表格

so those that are accompanied by joy or pleasurable feeling are colored red

悦俱心被涂成红色

and those that are accompanied by neutral feeling are blue

舍俱心被涂成蓝色

those by hate or ill will are green

忧俱心被涂成绿色

and then the two bodily feelings are also colored green and red but they are made crosses

然后两个身体的感受，也被涂成绿色和红色，但是画了十字

so looking at this chart you can easily see or say how many types of consciousness are accompanied by pleasurable feeling and so on

所以对照这个表，可以很容易看出有多少心是悦俱的，等等

so

所以

how many are accompanied by joy or pleasurable feeling

有多少是悦俱心？

and you count all the red ones

你数所有红色的

sixty two there are 62个

and how many are accompanied by upekkha or neutral feeling

舍俱的有多少

fifty five yes 55个，对

and how many are accompanied by ill will

忧俱的多少个？

only two

只有2个

and how many are accompanied by bodily painful feeling

有多少是身体的苦受？

only one

只有一个

and how many are accompanied by bodily pleasurable feeling? only one

有多少是身体的乐受？只有一个

so it is very easy

所以这很简单

when you have this chart

只要有这张表格

so consciousness accompanied by bodily painful feeling is one

身体上的苦受，只有一个心

and consciousness accompanied by bodily pleasurable feelings just one

身体上的乐受，一个心

and then consciousness accompanied by joy or pleasurable feeling are sixty two

悦俱的有62个

and those are accompanied by neutral feeling are fifty five

舍俱的心有55个

we can study these taking the groups of types of consciousness one by one

我们可以分组学习这些心

so let us take the akusala twelve

让我们看看12个不善心

so among them how many are accompanied by pleasurable feeling, four

其中有多少是悦俱的？4个

how many by neutral feeling? six

舍俱的多少？6个

how many by ill will? two, ok

多少忧俱的？2个，好

now the next group ahetuka or rootless group

下一组，无因心

how many are accompanied by pleasurable feeling, or how many are accompanied by joy? only two

悦俱的多少？只有2个

how many are accompanied by neutral feeling?

舍俱的多少？

two four six eight ten twelve fourteen 2,4,6,8,10,12,14 so fourteen are accompanied by neutral feeling 14个是舍俱的

how many are accompanied by bodily painful feeling? one

有多少是身体的苦受？1个

and how many by bodily pleasurable feeling? one

多少是身体的乐受？1个

very good

非常好

now we go to beautiful sense-sphere consciousness twenty four

现在我们来看24欲界美心

how many are accompanied by joy? twelve

悦俱多少？12 how many by neutral feeling? twelve

舍俱多少？12 and we go to form-sphere consciousness fifteen rupavacara cittas

我们再看色界15心

how many are accompanied by joy? twelve

多少悦俱？12个

how many by neutral feeling? three

多少舍俱？3个

then we go to formless or immaterial types of consciousness

再看无色界心

how many are accompanied by joy? none

多少悦俱？没有

how many are accompanied by neutral feeling? all twelve

舍俱多少？所有12个

then we go to the supramundane forty supramundane consciousness

再看出世间40心

twenty path consciousness 20个道心

so how many are accompanied by joy? sixteen

悦俱多少？16个

how many by neutral feeling? four

舍俱多少？4个

then we go to twenty fruition consciousness

再看20个果心

how many accompanied by joy? again sixteen

悦俱多少，也是16个

how many accompanied by neutral feeling? four

舍俱多少？4个

so we take the forty supramundane consciousness together 40个出世间心一起算

how many are accompanied by joy? thirty two

多少悦俱？32个

and how many are accompanied by neutral feeling? eight

多少舍俱？8个

so altogether forty, ok

一起是40， 好

so if we go through group by group

所以如果我们一组组练习

then we become more familiar

我们就更加熟练

so when we take all the types of consciousness

所有心都在一起算

how many are accompanied by joy or pleasurable feeling, sixty two

悦俱多少？62 how many by neutral feeling? fifty five

舍俱多少？55 how many by hate? two

嗔根心多少？2个

how many by bodily painful feeling? one

身体上的苦受？1个

how many by bodily pleasurable feeling? one

身体的乐受？1个

so this is the classification of cittas according to feeling

这就是根据感受来给心分类

this section is very easy

这节非常简单

now next section is roots and classification according to roots

下一节是按因（根）来分类

you all know that there are six roots

你们知道有六因（根）

if you don’t know before, now you know there are six roots

如果之前你不知道，现在你就知道了有六因

lobha, dosa, moha and alobha, adosa, amoha

贪嗔痴、无贪无嗔无痴

so there are like roots there is why they are called hetu in pali

它们就像树根，所以就称为hetu now the word hetu as i explained before hetu我们之前讲过

means a cause

意思是：原因

so in the discourses

在经文里

hetu may mean cause hetu的意思可能是：原因

but here here especially in abhidhamma

在这里，特别是在阿毗达摩里

hetu is a technical term hetu是个专有名词

and here only these six are called hetu

在这里只有这6个被称为hetu and here the word hetu means the root or mula

这里的hetu意思是：根

now the roots help the trees to be strong

树根使树变得强壮

so those that have roots are strong

有根就强壮

in the same way those that are accompanied by roots are stronger than those that are not accompanied by roots or hetus

同样，有因心比无因心更强壮

so there are six roots the first one is lobha or attachment

所以有六个根，第一个是贪根

so attachment is one hetu

贪是一个根

dosa anger or ill will is another hetu

嗔是另外一个根

and moha illusion or ignorance is another hetu

痴是另外一个根

these three are called akusala hetu unwholesome roots

这三个被称为不善根

so three unwholesome roots

三个不善的根

and then the other three are just the opposites of the first three

另外三个是前三个的反面

in pali the “a” means not

巴利语前缀a是“没有”的意思

so alobha means not lobha or non-lobha

所以无贪，就是没有贪

adosa means non-dosa, and amoha means non-moha non-delusion

无嗔就是没有嗔，无痴就是没有痴

so alobha means non-attachment

所以无贪就是没有贪执

non-attachment is a positive mental factor not the absence of lobha

无贪执是个正面的心所不是指贪执的缺失

it is a positive state

是个正面的状态

the same with adosa not the absence of dosa but it is a mental state which is the opposite of dosa

无嗔也是同样，不是嗔的缺失而是指嗔的对立面

and actually it is loving-kindness

实际上它是指慈爱

and then amoha means not moha, so opposite of moha not just absence of moha, it is the opposite of moha

然后无痴就是没有痴，痴的反面不是痴的缺失，是痴的反面

since moha is delusion or ignorance amoha means paññā or wisdom or understanding

因为痴就是愚痴或无明无痴意思就是智慧或者明了

so these six are called hetus in abhidhamma

这六个在阿毗达摩里被称为因（根）

or they are like roots

就像是“根”

they strengthen the concomitants consciousness and other mental factors

它们让心所变得更强壮

ok, lobha arises with how many cittas?

好，贪与多少心同生？

lobha arises with eight lobha cittas

贪与八个贪根心同生

and

并且

with lobha mula cittas how many cetasikas

贪根心摄多少心所？

take the first one

看第一个

the first of the lobha mula cittas, how many cetasikas?

第一个贪根心，摄多少心所？

you want to go back to the chart, nineteen cetasikas

你们想回看图表吧，19个心所

so

所以

when first lobha mula citta arises

当第一个贪根心生起

there are nineteen cetasikas going along with it

有19个心所与之同生

among the nineteen cetasikas there is lobha

这19个心所之中，就有贪

and then there is moha

还有痴

and there are other mental factors

以及其他心所

so these lobha and moha among those mental factors

所以贪、痴等心所

keep the citta and its concomitant mental factors strong

让心和它的心所坚固

that is why they are called mula or roots

所以被称为“根”（因）

so now we try to find out how many are accompanied by lobha, dosa and so on

我们现在就是要找出与贪嗔等同生的有多少

so you look at the chart and you see lobha accompanies eight lobha mula cittas

所以对照表格，可以看到贪心所伴随八个贪根心

and dosa accompanies two dosa mula cittas

嗔伴随两个嗔根心

dosa mula means those rooted in hate

嗔根就是以嗔为根

and moha accompanies

痴伴随

eight lobha mula cittas two dosa mula cittas and two moha mula cittas 8个贪根心、2个嗔根心还有2个痴根心

that means moha accompanies all twelve akusala cittas

意思是痴伴随所有12个不善心

so when we call the first eight types of consciousness

所以我们称呼所有12个不善心

lobha mula cittas or rooted in lobha

贪根心

we do not mean that it is rooted in lobha only

我们不是说它们只有贪根

we must understand it is rooted in moha also

我们要知道痴也是它的根

but since moha is common to all we do not say here lobha moha mula

因为痴根在一切不善心里都有

we just say lobha mula

所以我们只说贪根

but when we say lobha mula or rooted in lobha we must understand that it is rooted in moha also

但当我们说贪根心时，我们必须了解它同时也是痴根心

the same with dosa mula

对于嗔根心也是如此

so when we say rooted in hatred we do not mean it is rooted in hatred only

当我们说嗔根心时，并不是说它只有嗔根

it is rooted

它的根

actually it is rooted in moha delusion also

实际上痴也是它的根

so dosa mula citta means actually dosa moha mula cittas

所以嗔根心实际上是：嗔痴根心

but the last two accompanied by moha

但是最后两个心是痴根心

has moha only as root

仅仅有痴根

they are rooted in moha only

只是以痴为根

now we go to alobha

我们现在看无贪

alobha, can you find alobha in the fifty two cetasikas?

无贪，你能在52心所里找到无贪吗？

can you tell me the number? alobha?

能告诉我序号吗？无贪？

thirty two, right, yes 32，正确

so that is alobha, non-greed

就是无贪

since it is the beautiful universal

因为它是遍一切美心心所

it will arise with all beautiful types of consciousness

它会和所有美心相应

or fifty nine types of beautiful consciousness

就是59种美心

and adosa adosa is number thirty three

无嗔是33号心所

so adosa is also a beautiful universal consciousness

无嗔也是遍一切美心心所

and so it arises with all beautiful consciousness

所以也与所有美心相应

in this chart they are divided into Kāmāvacara sobhana ñāṇasampayutta and so on

在这个表格里，它们被分为欲界智相应美心

because when we come to paññā or amoha we have this differentiation

因为当我们遇到慧（无痴）的时候就有这种区分

so alobha and adosa arise with all fifty nine types of beautiful consciousness

所以无贪、无嗔与所有59美心相应

but amoha or paññā arises with only forty seven of them not all fifty nine

但是无痴或慧只与所有59个美心中的47个相应

it will not accompany those that are not associated with paññā它不与智不相应的心同生

so if you look at the eight wholesome sense-sphere beautiful consciousness

所以如果你看8个欲界善心

you will see that the first two are accompanied by knowledge

你会看到前两个是智相应的

but the second two that means third and fourth not accompanied by knowledge

之后的3、4两个是智不相应的

and then fifth and sixth are accompanied by knowledge and seventh and eighth are not accompanied by knowledge 5、6是智相应，

7、8是智不相应的

so with regard to amoha or paññā we have to leave them out

所以无痴或慧心所不与之相应

so the amoha or paññā does not arise with sense-sphere beautiful consciousnesses that are not accompanied by or that are not associated with knowledge

所以无痴或慧不与智不相应的欲界美心相应

that means we have to take out twelve

所以我们要减去12 so amoha or paññā arises only with forty seven types of consciousness

所以无痴或慧只与47种心相应

again we will find out

我们还能找出

how many types of consciousness are accompanied by one root only

一根心有多少种

now at the bottom you see the numbers two two one zero three two three three

在底部你们看到数字：

2,2,1,0,3,2,3,3 so just take the one there so

所以看一根心

those that are accompanied by one root are those that are accompanied by moha, moha mula two

一根心就是痴根心，2个

and then two root cittas

二根心

how many two root cittas are there?

有多少二根心

then you add those with the two at the bottom

你就加上底下有2的

so eight two and twelve

所以8,2和12 eight and two ten, ten plus twelve twenty two 8加2等于10,10加12等于22 so there are twenty two two-root cittas

所以有22个二根心

and then three-root cittas

然后是三根心

that means consciousness accompanied by three roots that are forty seven

就是有三个根的心，有47个

those that are accompanied by paññā就是智相应的

and then zero root cittas

然后是无根心

how many are without hetus or without roots, eighteen

有多少是无根心，也就是18个

so eighteen ahetuka cittas or eight rootless cittas are not accompanied by any of these hetus 18个无因心是没有这些根的

so this is the classification of consciousness according to roots

这就是根据因来给心分类

these can also be represented in chart like the ones you put the cetasikas

这些都可以在图表里反应出来就像你做那些心所的表格一样

now you have the basic chart

你们有基本表格

so in the basic chart you can see

在基本表格里，你可以看到

accompanied by lobha, accompanied by dosa, accompanied by moha, accompanied by alobha, adosa and amoha

贪根、嗔根、痴根无贪、无嗔、无痴

you can have separate cards

你们可以用不同的卡片

so

所以

actually you need to have more copies of those charts

实际上你们需要复印更多表格

blank charts

空白表格

and then you put in colors for this chapter also

然后根据本章，给表格涂颜色

now if you want to use that chart for this purpose

如果你想这样做

then you have the chart and at the bottom of the chart you see

你们有这个表，在表格底下看到

rooted in lobha, right?

贪根心，对吧？

and you will have the eight colored

然后将8个心涂颜色

and rooted in moha you will have all twelve colored, not just the last two

痴根心，就要给所有12个涂颜色并不只是最后2个

like that, and rooted in alobha

这样，无贪心

you will have colored the beautiful ones

给美心涂颜色

and adosa also beautiful ones

无嗔心，也是美心

but when we come to amoha you are not to color those that are not accompanied by knowledge

然后是无痴心，不要涂智不相应的心

and others i want you to make yourselves

剩下的，你们自己完成

so you make them and then you become familiar with this

你们通过练习来熟悉

you will become experts in that

这样就会成为专家

it is good to do by yourselves

最好自己完成

so in that way you can make charts like this all like this

这样就可以完成这样的表格

and you will have many of them with you

然后就有许多表格

and you can take out these charts and study them at all times

随时可以拿出这些表格学习

so this is how you can make yourself more and more familiar with intricacies of methods and the combination and others that are taught in this book

这就是如何让自己熟悉书本里的这些复杂组合方法

so

所以

in this section

在这节

the author teaches us the roots and then the classification of consciousness according to roots

作者教我们按照根（因）来给心分类

then we have a break now

我们现在休息一下

disk01track14

so now you have the booklet with the blank circles

现在你们有空白圆圈的练习册了

so you are to fill in the colors

你们要给它们涂颜色

and the sheets that are given to you yesterday are to be used as a draft.

昨天给你们资料可以用来作草稿

and then when you get all correct you copy them and do this booklet

你们全部做好了之后，就可以抄到练习册上

and then you can keep this booklet with you and look at it and refresh your memory

然后你就可以随身携带这个练习册，经常记记它

so with vitakka and so on they are the same as the sheet given to you

寻心所等等，这些都跟你们资料上的一样

I hope you’ve got the… your answers

我希望你们填写的答案

correct or if you had made mistakes, you have corrected it

都是正确的，如果错了，就改正好

now you’ve the blank let us try doing these roots

你们现在有空白本，我们试着做一做关于根的练习

if you have the sheet you may use the diagrams in the sheet

你们也可以用资料上的图表

because there are some extra diagrams on the sheet

因为资料上有一些多余的图表

page 18, from 19 to 24 are blank ones

第18、19到24页都是空白的

so you may use them first

你们可以先用它们

and then you have got correct then you can copy them and do this booklet

先把它们写对，再抄到练习册上

it says here that lobha, lobha arises with eight lobha mula cittas

这里讲了贪，贪伴随着八个贪根心生起

so

所以

this one diagram say

这张表格上说

with lobha or something like that here

伴随贪之类的

and you fill in these eight lobha mula cittas

你涂好这八个贪根心

and then next say number 20

接着20号

dosa mula

嗔根

so you see with dosa and then you fill in these two, right?

你找到嗔相应的心，涂上这两个，对吧？

and then with moha, here and you fill in all twelve

痴相应的，你涂上所有12个

moha

痴

and then you can combine alobha and adosa for one chart

然后你可以把无贪、无嗔合并成一个表

so with alobha and with adosa then you color all these beautiful consciousness

无贪、无嗔相应的心你涂上所有美心

and then the last is amoha or paññā, so with amoha here

最后一个是无痴或慧

and with amoha will be actually the same as number 18 with paññindriya

无痴相应的心跟18号慧根是一样的

the paññindriya, amoha, paññā, knowledge, they are the same

慧根、无痴、慧、智，它们都是一样的

so you can do like that

你们可以这样做

so with lobha, one chart, with dosa, one chart, with moha, one chart

贪相应，一个表，嗔相应，一个表痴相应，一个表

with alobha and adosa one chart, with amoha one chart

无贪无嗔一个表，无痴一个表

and when you’re sure that you have done it correctly, you may copy it in this booklet

你确定都写对了之后，就抄写到这个练习册上

ok we will go to the next section

下面我们讲下一节

the next section is

下一节是

section on function

依作用分析心

just as different people functions to do

如同不同的人，有不同的作用

the consciousnesses we studied in the first chapter have functions of their own

我们在第一章学习到的心也各自有自己的作用

now at the office there may be many people, working together in the same building

同一栋楼里办公室的人有许多人一起工作

but not everybody does the same work

但是大家都做不同的事情

some may be typing, some using computers

有些人可能在打字，有些人在使用电脑

some keeping books

有的记账

or even some doing janitorial jobs and so on

有些人做保洁工作的等等

so different people have different functions working in an office

不同的人，在办公室有不同的工作

so in the same way here we have studied the 89 or 121 types of consciousness

同样，我们学了89或121心

and these consciousnesses have functions of their own

这些心都有自己的作用

and altogether there are 14 functions for 89 types of consciousness

这89种心一共有14种作用

that means a number of consciousness may be doing one function

意思就是有些心它们起相同的作用

so there are 14 functions taught in abhidhamma

阿毗达摩里讲了14种作用

and

并且

on the chart you will see the patisandhi, bhavanga, cuti

在图表上你们可以看到：结生、有分、死亡

now patisandhi means rebirth linking, you may just say rebirth

结生意思是：投生之连接，你也可说是投生

the word patisandhi means linking or joining

这个巴利语的意思是连接

and bhavanga, we will talk about bhavanga in more detail

有分，我们将更详细地讲解

and then cuti, cuti means death or passing away

然后是死亡，巴利语cuti的意思是死亡

so patisandhi is one function, bhavanga is another function

所以结生是一种作用，有分是另外一种作用

and cuti is another function

死亡也是一种作用

so in this box there are three functions

在这一个表里，有三种作用

now patisandhi

现在讲结生

it is called rebirth linking, because it links the new existence to the previous one

它被称为连接投生，因为它将新的一生与前一生连接起来

this patisandhi function is the function of the consciousness called patisandhi consciousness, or re-linking consciousness

这种结生作用，就是结生心的作用

now when a being takes conception

当某一众生在受孕时

let us talk about human beings

我们以人为例

so when a being takes conception in his mother’s womb

当人在母胎受孕

the first consciousness that arises is called rebirth-linking consciousness

生起的第一个心就是结生心

or in pali patisandhi consciousness

或者用结生心的巴利语

so this is the first consciousness in that given life

这就是一期生命的第一个心

and if this consciousness does not arise

如果此心没有生起

then the life would have ended, no more

生命就会终止

that is why it is called patisandhi, re-linking, or rebirth linking consciousness

这就是它称之为结生心的原因

so when that consciousness arises

当那个心生起

that consciousness has this function

它就有此功能

that is linking function, linking the present existence with the previous or past existence

就是连接的作用，将现在的生命和过去的生命连接起来

and this consciousness occurs only once in any individual existence

这个心在一期生命只生起一次

and it arises at the moment of rebirth

在投生的那一刻生起

and this consciousness is a resultant consciousness

此心是果报心

later on we will find out

稍后我们会找出

which types of consciousness are represented by patisandhi, bhanvanga and cuti

哪些心可以作为：结生、有分、死亡

so this consciousness arises

所以此心的生起

as it was joining the two lives together or linking the two lives

是要连接两期生命

and immediately it arises

它立刻生起

then it lasts for three sub-moments, and then it disappears

然后持续三个阶段，然后就消失了

and immediately after it

随即

another identical type of consciousness arises

另外一个相同类型的心生起

that consciousness may arise for many times

这个心会生起很多次

now patisandhi arises only one time

结生心只生起一次

it arises then it disappears

然后消失

after it

随后

an identical type of consciousness arises for 15 times or 16 times

一个相同类型的心生起15或16次

this consciousness that arises after the rebirth consciousness

紧随结生心之后的心

is called bhavanga

被称为有分心

I want you to understand bhavanga correctly

我希望你们正确理解有分心

because after I came here

因为我刚来的时候

I hear people using the word bhavanga in a different meaning

我听到有人用“有分”的时候，指的是其他意思

that I was not aware of before

这种意思我还没听过呢

so

所以

so it is important to understand bhavanga

理解“有分”这个词很重要

first the word bhavanga is made up of two parts

首先bhavanga这个词是由两部分组成的

bhava and anga bhava和anga now bhava means existence or life bhava意思是：生命

and anga means a member or a factor or even a cause anga意思是：成分、因素

so bhavanga means part of life or a factor of life, a factor of existence or constituent of existence

所以有分意思是：生命的因素，生存的成分

or the cause of existence

或者说生命的原因

that means if this consciousness does not arise life would have ended with just patisandhi

意思是如果有分心不生起生命就会随着结生心结束

because this consciousness arises and then goes on and on

这种心生起，不断持续

there is what we call life or existence

所以就有生命

and this type of consciousness arises during life

此种心在生命中生起

during life between the active thought processes

生起于活跃的心路过程之间

if this consciousness does not arise

如果此种心不再生起

life would have ended

生命就会终结

and so it is called in pali bhavanga

所以它被称为有分心

it is translated as life continuum

被翻译成：生命之存续

and some people translate it as subconsciousness and so on

有人将之翻译为潜意识等

but I think we should keep these two separate

但是我觉得此两者理应有所区别

because what is understood as subconsciousness may not be exactly the same as what we understand as bhavanga

因为我们理解的潜意识与有分心可能有所不同

so let us just put these two separate

所以我们要区别对待这两者

so this bhavanga consciousness arises all through our lives when there are no active thought moments or active thought processes arising

如果没有活跃的心路过程，有分心就会生起

kamma is so powerful that it can produce consciousness to arise all through our lives actually

业力十分强大，终我们一生，都能产生心

only when there are active thought moments do the bhavanga moments stop

只有当活跃的心识刹那产生时有分心才会停止

so bhavanga moments are like buffer zones between the active thought processes.

所以有分心就像活跃心路过程之间的缓冲区

and this bhavanga consciousness is the same as the rebirth linking consciousness

有分心与结生心一样

just as rebirth linking consciousness is a resultant consciousness, this bhavanga also is resultant consciousness

如同结生心是果报心有分心也是果报心

so it is said that bhavanga is a function of consciousness by which the continuity of individual is preserved

所以说，有分心的功能就是保存了个体生命的持续性

because the bhavanga cittas arise again and again and again

因为有分心不断重复生起

the continuity of an individual, continuity of the existence is preserved

个体的存续，生命的存续就是这样被保持着

this type of consciousness is most evident during deep dreamless sleep

此种心在无梦睡眠时最为显著

so when you are in sleep, in a dreamless sleep

当你在无梦睡眠时

the flow of bhavanga goes on and on and on

有分流不断持续

but it also occurs momentarily during waking life countless times between occasions of active cognition

但是在清醒的时候，它也会出现在活跃心路过程之间，有分心也会出现无数次

so between active thought processes, they intervene

所以在活跃的心路过程之中，它也会插入

so active thought processes do not follow one after another immediately

所以活跃的心路过程并不是一个立即紧随另一个

they are always intervened by the moments of bhavanga

它们之间经常会出现有分心

and this bhavanga or the bhavanga consciousness will arise and then it disappears

有分心生起，然后灭去

another bhavanga arises and disappears and it will go on like this

另外一个有分心生起，然后灭去，诸如此

like a stream until an object comes into the avenue of the senses

就像水流，直到目标出现于诸根之门

when the visible objects comes into the avenue of the eyes

当可见的目标进入眼根

it is said that the visible object strikes at the eye

就是色所缘撞击眼净色

and at the same time it strikes at the mind also

同时也会撞击到心

mind here means bhavanga

心这里指有分心

so when this visible object comes into the avenue of the eye

当色所缘进入眼根

it strikes at the bhavanga also

它也会撞击有分

and so bhavanga is disturbed

这样有分就被干扰

it is called shaking

被称为波动

that’s a vibration of bhavanga

就是有分波动

and then next moment bhavanga stops

然后有分就会中断

and after bhavanga stops active thought moments take on

有分中断之后，活跃的心识刹那就开始了

so bhavanga is just a flow of types of consciousness

所以有分只是一种心识之流

that are the result of the kamma in the past

是过去业果的果报

and that are identical with the rebirth linking of rebirth consciousness

与结生心是同一类型

and

而且

we said there is bhavanga or we can see bhavanga when we are in deep sleep

我们说我们在深度睡眠时也能看到有分心

we can see means there is bhavanga

能看到，意思就是存在着有分心

when we are in deep sleep mostly without dreams

当我们处于无梦睡眠时

so this is just what we called bhavanga

这就被称为有分

it’s a type of consciousness that has the function of reserving the continuity of an existence

这种心有保存生命持续的作用

and bhavanga moments take obscure objects

有分心的所缘是隐晦的

obscure objects means the kamma or sign of kamma or sign of destiny

这种隐晦的目标是：业、或业相、或趣相

now in order to understand that we must understand the process of that

要了解它，我们必须了解它的过程

when a person is near death

当一个人濒临死亡

to his mind

在他心里

the kamma which he did in the past

过去所造的业

or somethings connected with kamma

或者与业相关的东西

or somethings connected with the next existence he is going to be reborn

或者与下世投生相关的

so one of these three objects present itself to his mind

所以这三种所缘之一就会呈现于心中

so a person is about to die and he may remember his first kamma vividly

当一个人要死的时候，他可能清晰地记忆此世第一个业

or he may see in his mind the instruments or the things that connected with that kamma

或者看到心中与业相关的事情

for example

例如

if that kamma is a donation

如果此业是布施

then he may see the things that are donated

那么他可能看到布施之物

robes, food and so on

僧衣、食物等等

or he may see the recipients of the donation like monks and so on

或者看到接受布施物的人，例如僧人等等

such objects are called sign of kamma

这种所缘被称为业相

so sign of kamma may present itself to his mind

业相可能会呈现于他的心中

or sometimes he may see something of the future life

有时他可能见到下一世的事情

if he is going to be reborn as a human being

如果他要投生为人

he may see the wall of the womb of his mother

他可能会见到母亲的子宫

if he is going to be reborn in hell and he may see the hell wards or the dogs or something like that

如果他要投生到地狱，可能会见到狱卒，地狱的狗等等

or he is going to be in the celestial beings he may see celestial nymphs

如果他要投生到天界，可能会见到仙女

or celestial mansions and gardens

天上的宫殿和花园

so those are called sign of destiny

所以，这些被称为趣相

so anyone of these three objects will present itself to his mind when a person is nearing his death

所以这三个所缘之一会出现于濒死者之心

and when that person dies

当此人死后

these objects may be still present

所缘可能会继续呈现

so after his death when he is reborn

他死后会投生

the rebirth linking consciousness arises

结生心生起

and that rebirth linking consciousness takes those objects as objects.

结生心将这些目标作为所缘

the kamma or sign of kamma or sign of destiny as objects

将业、业相、趣相作为所缘

that is why in one life the kamma

这就是为什么在一期生命中：业、

the rebirth linking consciousness, life continuum consciousness

结生心、有分心

and also at the end the death consciousness are of the same type

死亡心，它们是相同类型的心

and their object is one of the three

它们的所缘是上述三者之一

kamma or sign of kamma or sign of destiny

业、业相或趣相

so these are the objects the bhavanga thought moments take

所以这些都是有分心的所缘

so we may call them obscure objects

所以我们可以称之为隐晦的所缘

because they are not so vivid as the objects we’re now seeing or experiencing

因为它们并不像我们当下看到或经历到的目标那样明显

and at the end

最后

the same type of consciousness arises at the end of life

在生命结束时，会生起同种类型的心

but its function is not to preserve the continuity of the individual

但是它的作用并不是要存续生命

but to end the life

而是结束生命

so it has the function of ending or passing away or death

所以它的作用就是结束生命，死亡

so one and the same type of consciousness performs three functions in the life of one individual

所以同一类型的心起三种作用

at the beginning, this type of consciousness functions as relinking

开始的时候，是结生

and then during life it functions as life continuum

生命期间它的作用是：有分

and then at the end it functions as death consciousness

生命结束的时候作用是：死亡

so in one life these three

所以一期生命之中，此三者

the relinking consciousness life continuum consciousness

结生心、有分心

and death consciousness are of the same type

死亡心，此三者都是相同类型

and during life this bhavanga may arise intermittently with the active thought processes

有分心可能会在活跃的心路中断断续续地生起

so we get now three functions performed by consciousness

我们现在学习了心的三种作用

now the next one is called āvajjana function

下一个作用是：转向āvajjana is translated as adverting

āvajjana意思是转向

that means turning to the object

意思是转向目标

now the object strikes at the bhavanga

目标撞击有分

and the bhavanga vibrates and then bhavanga stops

有分波动然后中断

now after bhavanga stops the active thought moments take over

有分中断之后，活跃的心识刹那接管

the first of these active thought moments is this adverting

第一个活跃的心识刹那就是转向

adverting means turning to the object

转向意思是：转向目标

formerly during the moments of bhavanga

在这之前，有分心阶段

consciousness has taken another object like kamma or sign of kamma or sign of destiny

心的所缘是：业、业相、趣相

but now a new object has come into the avenue

现在新的目标进入根门

and so the mind turns to that object

所以心转向那个目标

that turning to that object is one function of consciousness

这种转向是心的其中一个作用

so this function or the consciousness performing this function arises after the bhavanga has stopped

有分中断后，这种作用，或者说有此作用的心会生起

and this word is also translated as attention or paying attention

这个词也会翻译成：注意力，产生注意力

that means paying attention to the object

意思是：对目标产生注意

the pali word is āvajjana

巴利语是：avajjana so the āvajjana means turning or paying attention

这个词是：产生注意力

and also this word is explained to mean

这个词也被解释成

turning back or stopping

转回、中断

that means the bhavanga is flowing and then when this consciousness arises bhavanga stops

意思是有分流动，当这种心升起时，有分就中断

so that means this consciousness as it will stop the flow of bhavanga or push back the flow of bhavanga

意思是说这个心会中断有分流或者说把有分流推回去

so this function is let us say turning towards the object

所以这种作用就是转向于目标

and later on we will find out how many cittas have this function

稍后，我们会找出有多少心有此作用

now the next function is in pali dassana, seeing, seeing function

下一个作用是：看

now seeing function is easy to understand

看这个作用很容易理解

in the process of seeing

在看的过程中

that is turning toward the object and then seeing the object

即转向目标，看到目标

in the process of hearing then hearing the object and so on

听的过程，听到目标等等

so seeing is one function

所以看是种作用

and then the next one is savana hearing

下一个是：听

hearing is another function

听是另外一种作用

so when we hear a song, then there is a hearing

当你听一首歌，就是听

so that hearing consciousness performs the function of hearing

耳识的作用就是听

and next is called ghāyana, smelling, smelling function

下一个是：嗅的作用

so we smell something, there is smelling consciousness in our mind

我们嗅东西，鼻识生起

and that smelling consciousness performs the smelling function

鼻识的作用就是：嗅

and next is sāyana, tasting, tasting function or knowing the taste

下一个是尝的作用，就是知道味道的作用

so when we eat something there is tasting or knowing of the taste

当你吃东西的时候，就会知道滋味

performed by one type of consciousness you know that type of consciousness

这是由舌识产生的作用

and then the last one is phusana touching, touching function

最后一个是触的作用

when we have touched of something then there is the touching consciousness the body consciousness

当我们触碰到某物，就有身识的产生

and that body consciousness performs the touching function

身识起到触的作用

and next is sampaṭicchana, now you’re familiar with sampaṭicchana, receiving

下一个是领受

after seeing or after hearing after smelling after tasting after touching the object

看到、听到、嗅到、尝到、触到之后

the mind receives the object

心领受目标

or a type of consciousness arises that performs the function of receiving

或者说一种起到领受作用的心生起

then after receiving

领受之后

there is the function of investigating this is a logical sequence

按照逻辑顺序，就是推度

first you see an object and then you accept it

你先看到目标，然后领受

and then you investigate it

然后推度

you try to find out whether it is good or bad

你试着推度它是好是坏

so this is in pali it is called santīraṇa

巴利语这是santirana the investigating function

推度的作用

after santīraṇa, there is the function of votthapana

推度之后，就是确定的作用

now votthapana means determining votthapana意思是确定

so after investigating there is determination

推度之后，就是确定

this is a desirable object or this is undesirable object somethign like that

这是个可意的或不可意的目标等等

so a type of consciousness arises doing that function

所以有种心就会起到这个作用

and then the next one is javana

下一个是速行

with regard to javana

关于速行

this comprehensive manual says

概要精解是这样说的

javana is a technical term of abhidhamma usage

速行是阿毗达摩特有的用词

that is best left untranslated

最好不要翻译

because it is translated as impulsion

因为它被翻译成：冲力

it is more difficult than the word javana to me

这个对于我而言，比javana更难

impulsion

冲力

so he said here: it is best left untranslated

所以他在这里说：最好不要翻译

now literal meaning of the word is

这个词的字面意思是

running quickly running swiftly or the force

快速地跑，或者力量

when the javana type of consciousness arises

当速行心生起

it has something like a force something like power

就像一种力量

even if it arises only once, it has power

即便只生起一次，也有力量

it can perform many things

它可以执行很多事情

so javana means

所以速行意思是

that power, force or running swift

一种快速运动的力量

and this type of consciousness arises not just once

这种心不是仅仅生起一次

in a cognitive series, it arises normally seven times

在心路过程中，它一般生起七次

so the javana consciousness arises and disappears seven times

所以速行心生灭七次

so when it arises, it does the function of this force

当它生起时，它起到这种力量的作用

I call it full experience of the object

我称之为：对目标的完整体验

now the mind experiences the object fully only when it reaches this stage of javana

当心到达速行阶段，才有对目标完整的体验

before that it just sees it, then accepts it, investigates it and determines it

在此之前，仅仅是看到它，领受、推度、确定它

it has not yet enjoyed the flavor or taste of the object

并没有享受到目标的滋味

but when it comes to this seven moments of javana the object is fully experienced

当生起七次速行之后，目标才被完整地体验到

and the javana moments are very important ethically

速行阶段从道德上讲很重要

because it is during these javana moments that you acquire good kamma or bad kamma

因为只有在速行阶段，你才获得善业或不善业

during the previous moments

在之前的阶段

there is no good or bad, there is no wholesome or unwholesome

没有善、不善

most of them are just resultant consciousness

大多数都是果报心

some are functional consciousnesses some are resultant consciousnesses

有些是唯作心，有些是果报心

but when this process reaches the javana moments

但是到达速行阶段后

then when a person has what is called yonisomanasikāra right attitude towards things

如果如理作意

then he will have wholesome kamma

就会造善业

and if he has no correct attitude towards things

如果不如理作意

and he will have unwholesome kamma

就会造不善业

so wholesome kamma or unwholesome kamma is acquired only during these seven moments of javana

所以只有在这七个速行阶段，才会获得善业或不善业

and after the javana there is tadārammaṇa

速行之后是彼所缘

tadārammaṇa literally means having that as object

彼所缘，字面意思是以彼为所缘

that means having the object of javana as its object

意思是以速行的目标为所缘

so taking the object taken by javana

所以缘取速行的目标

that means it’s the follower of javana

意思是随速行之后

but it translated as registration

但是它被翻译为：登记注册

and it is said that when consciousness performs the function of tadārammaṇa or registration

据说当心执行彼所缘作用时

it arises twice it always arises twice

它总会生起两次

or none at all

或者不生起

so if it must arise it arise for two times

所以如果它生起，会生起两次

there is no such occasion as where tadārammaṇa arises only once

彼所缘不会只生起一次

so it will arise twice or it will not arise at all

要么生起两次，要么不生起

so this is called the tadārammaṇa or registration

所以这个被称为彼所缘

this is one function performed by some types of consciousness

有若干种心发挥此种作用

so altogether now we get 14 functions

所以我们一起有14种作用

so these are the functions performed by different types of consciousness

由不同的心所起的这些作用

but in the list given in the manual

但是在概要精解的列表里

the cuti or death is put the last after tadārammaṇa

死亡心被放在最后，在彼所缘之后

so these 14 are called the functions of consciousness

所以这14种被称为心的作用

now when a person does a function

当一个人发挥作用时

he does that function sitting at the table or standing at the place or so on

他坐在桌子旁，或站在某处等等

so there is a place where a person does the function

所以当人发挥作用时，有一个处所

so in the same way

同样地

there must be a place for consciousness to do the function

当心起作用时也有一个处所

actually that place is not real place but just a time

实际上，不是真正的处所，只是一段时间

between two moments of consciousness

在两段心识之间

between two moments of consciousness there is one space

在两段心识之间，有一个处所

just enough for one thought moment to arise and disappear

仅仅够一个心识的生灭

and that space is called place in regard to the functions

根据作用，这种处所被称为阶段

now

现在

a person may do different functions in one place

一个人可能在某处做不同的事情

so in the same way the consciousness does some functon in one place

同样，在某一处，心识可以起若干作用

now

现在

in a thought process

在心路过程里

the moments of consciousness run like this

心路过程就是如此运作的

first bhavanga and then the bhavanga vibrates and then it stops

先是有分心，有分波动，有分中断

and then the mind turns to the object and then sees it receives investigates it determines it and then enjoys it

然后心转向于目标，看到它，领受、推度、确定、品味它

now seeing function

看这个作用

comes between turning to the object and receiving

在转向和领受之间

so between this two is a space or time

所以在这两者之间有一个处所或阶段

for the seeing consciousness to arise

生起眼识

now in that place there can be hearing consciousness

在这个阶段，也可以是耳识

so when you hear something

所以当你听到声音

the sequences again

同样是这个过程

first bhavanga flowing then the sound strikes at the ear

有分流，声音撞击耳根

and also strikes at bhavanga and bhavanga vibrates and it stops

也撞击有分，有分波动然后中断

and then turning to the object receiving it

然后转向、领受

investigating it and so on

推度等等

so hearing consciousness takes place in the space between turning to the object and receiving

所以耳识发生的处所在转向和领受之间

so that spaces call place in connection with the functions

与作用相关，这种处所被称为阶段

so although there are 14 functions

虽然有14个作用

there are only how many places

但是只有多少个阶段？

patisandhi one place, bhavanga is one place

结生一个阶段、有分一个阶段

cuti is one place avajjana is one place

死亡一个阶段，转向一个阶段

dassana, savana, ghāyana, sāyana, phusana is one place, right?

看、听、嗅、尝、触一个阶段，对吧？

and then sampaticchana receiving is one place

领受是一个阶段

the others are one place each

剩下的，每个是一个阶段

so although there are 14 functions, there are only 10 places for those functions

所以虽然有14个作用，但是相应地只有10个阶段

ok, now we will study the classification of consciousness by functions

下面我们将依作用来给心分类

now we know there are 14 functions

我们了解了14种作用

and these 14 functions are performed by different types of consciousness

不同的心所起作用一共14种

and now we will find out what functions are performed by what type of consciousness

现在我们看看何种心起何种作用

so

所以

we can see the chart and we can find out

我们看表格，找出它们

so the first patisandhi that is relinking bhavanga, life continuum and cuti death

第一个是结生、有分、死亡

so these three functions are done or performed by how many cittas

有多少种心起这三个作用

altogether 19 cittas

一起是19种心

and those 19 are santirana upekkha investigating accompanied by neutral feeling

这19种是：舍俱推度心

and then kāmāvacara sobhana vipāka that means sense-sphere resultant consciousness

欲界果报心

and then mahaggata vipaka

然后是广大果报心

now rupavacara and arupavacara are called mahaggata

色界和无色界心被称为广大心

it is a collective name for rupavacara and arupavacara

这是对色界和无色界心的统称

so there are 9 mahaggata vipaka

所以有9个广大果报心

five rupavacara and four arupavacara

色界5个，无色界4个

so these types of consciousness 9 plus 8 plus 1

所以这种心的总数是：

9加8加1 yeah

对

santira upekkha is 2, right

舍俱推度心2个，对了

the investigation accompanied by neutral feeling there are two of them

舍俱推度心，有2个

so 2 plus 8 plus 9 there are 19 types of consciousness

所以2加8加9，一共是19种心

and these 19 types of consciousness do the function of relinking

这19种心起结生的作用

that means at the moment of conception or at the moment of rebirth

意思是在受孕或投生的时刻

one of these types of consciousness arise doing the function of relinking

其中的一个心生起，起结生作用

now later when you get to the fifth chapter

稍后学到第五章

you will find out which types of consciousness the relinking consciousness is for which type of being

你就会知道什么样的众生有什么样的结生心

so right now

现在

just note that these 19 types of consciousness do the function of patisandhi bhavanga and cuti

记住这19种心起的作用是：结生、有分、死亡

or relinking life continuum and death

结生、有分、死亡

now next one is avajjana, adverting

下一个是转向

adverting function is done by only two types of consciousness

只有两种心起转向的作用

and they are pañcadvārāvajjana five-sense-door adverting

它们是五门转向心

and manodvāravajjana, mind-door-adverting

意门转向心

now there are broadly two kinds of thought process

大体而言有两种心路过程

those that arise through the five doors

生起于五门

five doors means eyes, ears, nose, tongue and body

五门意思是眼耳鼻舌身

and also those that arise through mind

还有生起于意门

for those that arise through five-sense-doors, the pañcadvārāvajjana

生起于五根门的

does the function of turning, adverting

作用是转向

for those that arise through mind-door

生起于意门的

then manodvāravajjana, mind-door-adverting does the function of turning to the object

起转向目标的作用

so this avajjana function is done by two types of consciousness

所以有两种心起转向作用

the five-sense-door adverting and mind-door adverting

五门转向心、意门转向心

now seeing function

看的作用

seeing function is done by two types of consciousness

有两种心起看的作用

two is eye consciousnesses

两种都是眼识

one result of akusala and the other result of kusala

一个是不善果报心，一个是善果报心

so the seeing function is done by two

所以有两种心起看的作用

hearing function by two

两种心起听的作用

smelling by two, tasting function by two

嗅、尝也是两种心

touching function by two

触的作用也是两种心

and then receiving

然后是领受

receiving is done by again two

领受也是对应两种心

if you remember the rootless consciousness

如果你记得无因心

you will find that there are two receiving consciousnesses

你就知道有两种领受心

one among those that are result of akusala and the other among those that are result of kusala

一个是不善果报，一个是善果报

so these two types of consciousness do the function of receiving, receiving the object

这两种心起领受目标的作用

and then investigating

然后是推度

now you know that there are three investigating consciousnesses

你们知道有三种推度心

one among the result of akusala and two among the result of kusala

一个是不善果报心，两个是善果报心

and two are accompanied by neutral feeling

两个舍俱

and one is accompanied by joy

一个是悦俱

so these three

这三个心

do the function of investigating

起推度的作用

so three types of consciousness do the function of investigating

所以有三种心起推度作用

and next is determining or votthapana

下一个是确定

now votthapana or determining function is done by just one type of consciousness

只有一种心起确定的作用

which is actually manodvāravajjana or mind-door adverting

实际上就是意门转向心

so mind-door adverting consciousness has two functions

所以意门转向心有两个作用

when it arises through the five-sense-doors

当它通过五根门生起的时候

it has the function of determining this one

他的作用就是确定

but when it arise through the mind-door

当它通过意门生起时

it has the function of turning or adverting

它的作用就是转向

so the manodvāravajjana, mind-door-adverting has two functions

所以意门转向有两个作用

one adverting to the object when it arises through mind-door

一个是在意门生起，转向目标

and the other determining the object when it arises through the five-sense-doors

另外一个，当生起于五根门，就是确定目标

and then javana

接着是速行

now javana function is done by 55 types of consciousness

有55种心起速行的作用

and they are

它们是

akusala 12

不善心12个

and then hasituppada, smile producing

生笑心

and then kamavacara sobhana kusala wholesome sense-sphere

欲界善心

and then

然后

kamavacara sobhana kiriya, functional sense-sphere

欲界唯作心

and then mahaggata kusala

广大善心

that means of five rupavacara kusala and four arupavacara kusala

意思就是5个色界善心，

4个无色界善心

and then mahaggata kiriya

广大唯作心

five rupavacara kiriya and four arupavacara kiriya 5个色界唯作心，

4个无色界唯作心

and then eight lokuttara or supramundane cittas

然后是8个出世间心

so all together

所以一起是

there are 55 types of consciousness 55种心

that has the function of javana, that has the function of force or power

它们起速行的作用

now in order to remember the javana you may make a note

为了记住速行，你们可以记一下笔记

kusala, akusala, phala and kiriya

善、不善、果报、唯作

they are the ones that have the javana function

这些都起速行的作用

kusala, akusala, phala and kiriya

善、不善、果报、唯作

except two types, two, that are five-sense-door adverting and mind-door-adverting

除了两种，五门转向和意门转向

so kusala, akusala

所以，善、不善

phala, phala means fruit

果报

from the lokuttara or supramundane cittas

来自出世间的

and then all kiriya cittas, all functional cittas

然后是所有的唯作心

except two that are pañcadvārāvajjana and manodvārāvajjana

除了两个：五门转向和意门转向

so the others have the function of javana

其他的都有速行的作用

and then the last is tadārammaṇa taking the object of javana as its object

然后最后一个：彼所缘，以速行的目标为所缘

and this function is performed by santirana upekkha and santirana somanassa

由舍俱推度心和悦俱推度心起这个作用

that means three investigating consciousness

意思就是三个推度心

and then kamavacara sobhana vipaka

然后是欲界果报心

that means the resultant consciousness of sense-sphere

就是欲界的果报心

so three plus eight there are ten types of consciousness

所以3加8就是11种心

that have the function of tadārammaṇa or registering

它们的起彼所缘的作用

so this is the types of consciousness and their respective functions

这就是不同心起的不同的作用

here we can find out

我们在这里可以找出

the cittas that have only one function

起一种作用的心

cittas that have two functions that have three functions that have four functions that have five functions

起两种作用、三种作用、四、五种作用的心

now cittas that have only one function

只起一种作用的心

there are altogether 68 of them

一共是68种

you read the bottom

你们可以看页面底部

one kicca cittas equals 68

一种作用的心是68种

if you want to get 68

你想得出68这个数

then you add the numbers on the bottom line corresponding to number ones in the line above

将上面数字1下面对应的数字加起来

so if you add the numbers under the ones that means 2,2,2,2,2,2,2,2

所以如果你加1下面的数字

and then 1,1,8,8,9,1,8

然后再加

so if you add these numbers you get 68 that have only one function

如果你将这些数字加起来，一共是68种心，只起一个作用

and those that have two functions only two:

起两种作用的，只有两个

manodvāravajjana

意门转向心

and santirana somanassa

悦俱推度心

and three-function cittas nine

三个作用的心有9个

so the nine are mahaggata vipaka

这9种是广大果报心

means resultants of rupavacara and arupavacara

意思是色界果报心、无色界果报心

and four-function-cittas, eight

四种作用的心，8个

and they are kamavacara sobhana vipaka

它们是欲界果报心

resultant sense-sphere consciousness eight

欲界果报心，8个

and five kicca cittas, five-function cittas

五种作用的心

there are only two of them

只有两种

and they are santirana upekkha

它们是舍俱推度心

so when we read the bottom two lines

所以当我们看底部两行

then we can find out the cittas that have just one function that have two functions, three, four that have five functions

我们可以找出一种作用、二三四五种作用的心

now let us go to two-function cittas

我们看两种作用的心

now what are the two-function cittas

哪些是两种作用的心

investigating accompanied by joy

悦俱推度心

and mind-door-adverting

意门转向心

now they have two functions

它们有两种作用

so investigating accompanied by joy

所以悦俱推度心

has two functions, what are those two functions

有两种作用，哪两种作用

investigating and registering, santirana and tadārammaṇa

推度、彼所缘

and the two functions of manodvāravajjana are āvajjana adverting and votthapana determining

意门转向心的两个作用是：转向、确定

so we can find out that way

我们可以这样找出来

three-kicca cittas, three-functions cittas there are nine three-function cittas

三作用心，有9个

and what are the three

哪三种作用？

patisandhi, bhavanga and cuti

结生、有分、死亡

there are eight four-function cittas

有8个四种作用的心

they are kamavacara sobhana vipaka, the resultant sense-sphere

它们是欲界果报心

what are the four functions

哪四种作用

patisandhi, bhavanga, cuti and tadārammaṇa

结生、有分、死亡、彼所缘

five-function cittas, only two

五种作用的心，只有两个

you will find out five in the second part, one line

在第二部分找到5，一行

and then you read it you get santirana upekkha

你可以看到舍俱推度心

they have five functions and what are the five?

它们有五个作用，哪五个作用？

patisandhi, bhavanga, cuti, santirana and tadārammaṇa, right

结生、有分、死亡、推度、彼所缘

so we can find out that way

我们可以这样找出来

and we can put these on those diagrams also

我们同样可以将这些放进表格里

say patisandhi bhavanga cuti functions

例如结生、有分、死亡作用

then you have the 19 here

有19个

and then avajjana function

转向作用

seeing function, hearing function and so on

看的作用、听的作用等等

so you can have many of these diagrams

你可以有很多表格

and it is good to make those yourself

你们最好自己完成

so that you get more familiar with the teaching

这样你们就对这些很熟悉 so

所以

each type of consciousness has its function to do

每种心都有自己的作用

that is why although these arise rapidly one after another

所以虽然它们一个接一个飞快地生起

they have different functions to do

它们有不同的作用

and so that’s why they are not mixed with each other and they are clearly defined

这就是它们为什么不与其他心相混淆，可以清楚地被定义

and when they do their own function

当它们执行它们各自的作用

this is by their own nature and no one makes them do their function

这是出自它们的本质，而不是别人让它们这样做

that function is their nature function and so there is no body who tells them to do this function or that function

这种作用是它们自然的作用，没有人告诉它执行这个作用或那个作用

in the manual it is said

在概要精解里这样写道

those which perform one function are 68

一种作用的心有68种

and two functions 2, and three functions 9

两种作用的2种，三种作用的9种

four functions 8 and five functions 2, respectively

四种作用的8种，五种作用的2种

so you may find out these from the chart

你们可以从表格里找到这些

ok, we come to the end of section on functions

好，我们结束作用这节的学习

so this is very interesting

这非常有趣

you study the different functions of different types of consciousness

你们学习了不同心的不同作用

and some times you may read the book

有时候你们可以看看书

and that book will describe these functions

书里都写了这些作用

but if you have no previous knowledge of these functions through abhidhamma

但是如果学习阿毗达摩，你们没有这些预备知识

you may not know what things are going on in that passage

你们可能不能理解文本

so it is important that you have at least some knowledge of abhidhamma to understand them

所以至少具备一定的阿毗达摩知识，这样才能理解它们

now when Visuddhimagga describes the restraints

在清净道论里讲了律仪

it says there is restraints at the moments of receiving, there is no restraints at the moment of investigating, there is no restraints at the moment of determining

在领受、推度、决定阶段，没有律仪可言

but only when you come to javanas is there restraint and so on

只有在速行阶段才有律仪可言

and if you have no previous knowledge of these functions and thought process

如果你没有这些作用、心路过程的预备知识

you may not understand what the author saying there

你可能就不知道作者说什么

so

所以

the knowledge of abhidhamma is very helpful

阿毗达摩的知识非常有益

or we may say it’s essential to understand the suttas and to understand the explanations given in the commentaries

或者，我们可以说，对于理解经文、注释书的解释很关键

host: ok, it’s now two minutes to ten o’clock

主持：现在是十点差两分

instead we find for some questions, if anybody has questions for sayadaw please proceed to the mic in the center

如果你有问题问尊者，请走到中间的话筒处

student: hello, venerable my question is how come santirana somanassa doesn’t give a function for patisandhi, bhavanga and cuti?

学生：你好尊者，我想知道为什么悦俱推度心不能起结生、有分、死亡的作用

whereas santirana upekkha performs that function

而舍俱推度心却有此作用？

thank you

谢谢

sayadaw: santirana somanassa has a function of not just, it has a function of tadārammaṇa, right? and santirana

尊者：悦俱推度心的作用有两个彼所缘、推度，对吧？

it is the vipaka or

果报心

the resultant consciousness that does the function of patisandhi bhavanga and cuti

果报心起的作用才是结生、有分、死亡

and the santirana with upekkha is resolve for the patisandhis in the four woeful states

舍俱推度心执行作用让有情投生到四恶趣

that means when a person is reborn in hell as an animal and so on

意思是当一个人投生到地狱、畜生道等

now the santirana upekkha is the consciousness that does the function of patisandhi

这时候是舍俱推度心起结生作用

and I’m not sure of why

我不太肯定为什么

santirana accompanied by upekkha is assigned this function

舍俱推度心被分配这个作用

and not that accompanied by joy

为什么悦俱推度心没有分配这个作用

I think it is because

我想是因为

the santira upekkha is again for those who are reborn in four woeful states

舍俱推度心是关于生于四恶趣的

right? because they are, it is for those who are reborn in four woeful states

对吧？因为这些是关于生于四恶趣的

and so

所以

the santirana with somanassa or joy has no such function

悦俱推度心没有这个作用

so maybe we can say

或许我们可以说

it is the nature of the santirana with joy

这是悦俱推度心的本质

not to perform the function of patisandhi and so on

就不执行结生等作用

host: any more questions?

主持：还有问题吗？

student: venerable sir, you mentioned that

学生：你提到

patisandhi is the rebirth linking, bhavanga is the life continuum

结生是投生之连接，有分是生命之存续

and cuti is the death consciousness

死亡心是死心

and i’m curious for an arahant who has gained enlightenment

对于觉悟的阿罗汉

so after the cuti function arises or performs

死亡心起作用之后

does it mean that there will be still patisandhi but there wouldn’t be bhavanga to continue it

是不是意味着还有结生心，但是没有有分心继续

sayadaw: for an arahant?

尊者：阿罗汉？

student: who has gained enlightenment, that means there wouldn’t be bhavanga as life continuum but there still be patisandhi arise

学生：对于觉悟者，是不是说就没有有分心，但是要有结生心

sayadaw: no

尊者：不

the cuti is the end of an arahant

死亡心就是阿罗汉的终结

so for an arahant after cuti there is nothing

所以对于阿罗汉而言，死亡心之后，什么都没有

if there is patisandhi there will surely be bhavanga and so on

如果有结生心，那么肯定有有分心等等

student: my second question is

学生：我的第二个问题

I understand the point javana with a person experiences the so called full experience

我理解速行的时候，就是完整的体验

i don’t understand about the tadārammaṇa, what exactly does this function do?

但是我不理解彼所缘，它到底是什么样的作用？

sayadaw: those that are called tadārammaṇa

尊者：彼所缘

are eight resultants of sense-sphere

是欲界的8个果报心

and then santira the investigating consciousness

然后是推度心

but when they arise in that place

当它们生起时

when they arise after the javanas

在速行之后生起时

they do not have the santirana function

它们没有推度的作用

they do not have the patisandhi

它们也不执行结生

bhavanga and cuti function

有分、死亡的作用

but they have another function that is

它们有另外一个作用，就是

taking the object of the javanas

缘取速行的目标

so that itself is their function

这就是它的作用

student: so for this instance would there be kamma

学生：所以，它也会造业吗？

sayadaw: no, kamma is as I said before kamma is acquired only during the moment of javana

尊者：不会，我之前讲过，业只会产生于速行阶段

so after the javana there is no kamma and before the javana also there is no kamma

所以速行之后，不会造业速行之前，也不会造业

only during the moments of javana the seven moments

只有在速行阶段，七个速行阶段

normally

通常

when kamma is acquired

才会造业

host: tonight’s teaching will end here please rise and put your palms together, sayadaw and venerables will now take a leave

主持：今晚的课程到此结束请大家起立合十，恭送尊者和其他法师

disk01track15

today first I’d like to answer the questions that are put to me yesterday more detail

今天我想详细回答一下昨天的问题

first question was why investigation accompanied by joy does not have the function of re-linking

第一个问题是：为什么悦俱推度心没有结生的作用？

the brief answer is

简单的回答是

because the kamma that produces this kind of re-linking

因为产生此种结生的业

is so weak that it cannot produce the investigation accompanied by joy as re-linking consciousness

很弱，不能让悦俱推度心作为结生心

now in order to understand this

为了理解这个问题

we need to understand first the type of wholesome kamma

我们首先要理解善业的种类

here are types of wholesome sense-sphere kamma

现在介绍欲界善业的种类

and then the corresponding resultant consciousness that do the function of re-linking bhavanga and death

然后相应执行结生、有分、死亡作用的果报心

now there are four types of wholesome kamma

有四种类型的善业

they are three-root superior wholesome kamma

分别为：三因殊胜善业

three-root inferior wholesome kamma

三因低劣善业

two-root superior and two-root inferior wholesome kamma

二因殊胜、二因低劣善业

now when the consciousness is accompanied by non-greed, non-hatred and non-delusion

当无贪、无嗔、无痴伴随心的时候

then that wholesome consciousness is called three-root

这种心被称为三因善心

because it is accompanied by three roots

因为有三个因伴随它

and when it is not accompanied by three roots but just by non-greed and non-hatred

如果没有三因，只有无贪、无嗔

it is called two-root

就被称为二因

so sometimes when we do meritorious deeds we may do it sometimes we do without the understanding of law of kamma

有时候我们行善，但是不知道业果法则

and then our wholesome kamma is said to be with two roots

这种善业被称为二因善业

now understanding means understanding the law of kamma, understanding that

明白业果法则就是智相应

this act will give results in the future

明白这种行为会产生结果

this doing dana or attending to one’s own parents and so on

布施、侍奉父母等等

sometimes we do merits with three-root consciousness sometimes we do with two-root consciousness

有时候我们用三因心行善有时候用二因心行善

again, three-root consciousness is said to be superior when it is proceeded and followed by wholesome consciousness

如果用三因善心行善，就是殊胜的

now before doing the act, we may be happy about this act

做善事之前，我们可能为此感到高兴

we may have wholesome consciousness about this act

我们对此事可能产生善心

and after doing the merit also we have wholesome cittas about this merit that is we do not regret and so on

做完善事之后，我们也对此功德生起善心，不会感到后悔

so in that case that kind of wholesome kamma is called three-root superior

这种情况下，就被称为三因殊胜善业

if the wholesome kamma is not proceeded by, not followed by kusala consciousness

如果善业没有伴随善心

it is called three-root inferior

就被称为三因低劣善业

and two-root superior and two-root inferior should be understood in the same way

以此类推，二因殊胜善业，二因低劣善业，也是如此

if it is proceeded by and followed by kusala it is called superior

如果伴随着善心，就被称为殊胜的

if it is not proceeded and followed by kusala it is called inferior

如果没有伴随善心，就被称为低劣善业

so there are four kinds of kusala kamma

所以有四种善业

and three-root superior wholesome kamma gives three-root re-linking

三因殊胜善业能产生三因结生

now please remember the chart

请记住这个表格

and you may look at the chart, find the sense-sphere beautiful consciousness

你们可以看表格，找到欲界美心

so you see three columns comprising the sense-sphere beautiful consciousness and

你看到三列欲界美心

the middle column represents the resultant consciousness

中间一列表示果报心

among them number one and two the first and second are three-root

其中第1第2是三因的

because they are associated with knowledge

因为它们是智相应的

and three and four

第3第4 not accompanied by knowledge

智不相应

five and six accompanied by knowledge

第5第6智相应

seven and eight not accompanied by knowledge

第7第8智不相应

so the three-root superior wholesome kamma produces three-root patisandhi or three-root re-linking

所以三因殊胜善业产生三因结生

that is first second fifth and sixth

即第1第2第5第6 and three-root inferior kusala kamma or wholesome kamma produces two-root re-linking

三因低劣善业产生二因结生

although it is three-root, because it is inferior that is because it is not proceeded and followed by kusala

虽然是三因，但是因为是低劣的因为没有伴随善心

it cannot give three-root patisandhi as result

所以它不能产生三因结生

so it gives only two-root re-linking

只能产生二因结生

and two-root re-linking means third fourth seventh and eighth

二因结生意即第3第4第7第8 and two-root superior wholesome kamma produces again, two-root re-linkinng

二因殊胜善业也是产生二因结生

that is third fourth seventh and eighth

即第3第4第7第8 and the last two-root inferior wholesome kamma produces rootless patisandhi or rootless rebirth or rootless re-linking

最后二因低劣善业产生无因结生

now if you go to the rootless cittas

你们如果看无因心

there are three columns

有三列

and the first column represents the resultant of the akusala

第一列代表不善果报

and the second column the resultant of kusala

第二列是善果报

among them you find there are two investigating consciousness

其中你可以找到两种推度心

one accompanied by joy or somanassa another accompanied by upekkha or neutral feeling

悦俱和舍俱两种

now the two-root inferior kusala kamma is so weak

二因低劣善业很微弱

that it cannot produce the investigating consciousness accompanied by joy as result or as re-linking

不能让悦俱推度心执行结生作用

now the investigating accompanied by joy has the extremely desirable object as object

悦俱推度心的所缘是极可喜

so when the object is extremely desirable

只有所缘是极可喜的时候

the investigating consciousness accompanied by joy arises

才生起悦俱推度心

if the object is moderately desirable ordinarily desirable

如果所缘是中等可喜，或一般可喜

then the investigating consciousness is accompanied by neutral feeling

产生的就是舍俱推度心

now this kamma because it is so weak

这种业很微弱

it cannot present to the mind of a dying being the very desirable object

不能在临死者的心里产生极可喜的所缘

since there is no very desirable object when the re-linking takes place

当发生结生的时候，没有极可喜的所缘

it cannot be accompanied by joy

所以就不能是悦俱的

so the re-linking consciousness which is investigating here can be accompanied by upekkha or neutral feeling only

所以执行结生作用的只能是舍俱推度心

that is why out of the two investigating consciousness only one has the function of re-linking

这就是在两种推度心中只有一种可作为结生

and the other which is accompanied by joy cannot function as re-linking

悦俱的不能执行结生作用

so the main cause is because the two-root inferior kamma is very weak

所以主要原因就是二因低劣善业非常微弱

so weak that it cannot produce the investigating accompanied by joy as re-linking consciousness

微弱得不足以让悦俱推度心执行结生

and the other question is

另外一个问题是

rupavacara or form-sphere resultant consciousness

色界果报心

according to this chart

根据这个表格

the limitless ones arise with 28 types of consciousness

无量心所与28种心相应

the 28 are sense-sphere wholesome cittas 8

这28种包括欲界善心8个

and then sense-sphere functional 8

欲界唯作心8种

and form-sphere first jhana, second jhana, third jhana, fourth jhana

色界初禅、二禅、三禅、四禅

so among the jhana cittas

在禅那心中

there are resultant cittas

有果报心

so resultant cittas arise at the moment of re-linking as well as bhavanga and cuti

在结生、有分、死亡时，果报心生起

and how can there be compassion and sympathetic joy when the resultant consciousness arises

果报心生起的时候，怎么有悲、喜无量心所呢

now we must remember that

我们要记住

the compassion and sympathetic joy arise only occasionally only sometimes only

悲、喜二无量只是偶尔地生起

and when they arise they arise one at a time

当它们生起时，每次生起一个

so the resultant consciousness may not arise with these two altogether

所以果报心可以不与此二无量一起生起

or it may arise with one of them

也可以与其中一个生起

it can arise simply because the resultant consciousness is the exact replica of the wholesome consciousness

可以生起，是因为果报心是善心的完全复制品

since the wholesome consciousness is accompanied by one of these two the resultant consciousness which is like a mirror image

因为善心可以伴随此二者之一而果报心就像是镜像

has one of these two mental factors

也有此二心所之一生起

now I want you to look at this chart

现在我想请你们看这张表格

about the abstinences

离心所

now the abstinences or viratis arise with sense-sphere wholesome eight

离心所与欲界8善心相应

and then all supramundane consciousness or lokuttara cittas

与所有出世间心相应

they do not arise with sense-sphere resultant sense-sphere functional

它们不与欲界果报心、唯作心相应

and they do not arise with rupavacara, form-sphere

它们不与色界心相应

and arupavacara formless-sphere consciousness

也不与无色界心相应

now it is said that the abstinences have the nature of wholesomeness

三离心所具有善的性质

because when they arise you refrain from something, you refrain from telling a lie, you refrain from killing a being and so on

当它们生起时，你远离诸恶：妄语、杀生等等

so when you refrain from doing the misconduct

当你远离诸恶时

there is the nature of wholesomeness in it

其中即具有善的性质

since the viratis or abstinences

因为离心所

have only the nature of kusala

只有善的性质

they do not arise with the sense-sphere resultant, sense-sphere functional

它们就不与欲界果报、欲界唯作心相应

and then jhanas

然后不与色、无色界禅那心相应

and also

同时

the abstinences take as object what is to be transgressed

三离心所的所缘是诸恶

that means which regard to killing life of a being, with regard to stealing a property owned by another person and so on

就是与：杀生、偷盗等相关

but the sense-sphere resultant consciousness

但是欲界果报心

have what are called kamvacara object as object

将欲界目标作为所缘

you will learn this when we study the objects

稍后学到所缘的时候就会知道

so because there are not…the object is not the same

因为所缘不同

they do not arise with sense-sphere resultant

它们就不与欲界果报心同生

and sense-sphere functional cittas arise only in the arahants

欲界唯作心只在阿罗汉心里生起

and they do not have to refrain from the bodily and verbal misconducts

它们不必要远离身语恶业

because they have eradicated mental defilements altogether

因为他们已经断尽了心中的烦恼

they do not have occasion to break one of the rules

他们没有破戒的情况

and so since there is no need for abstinences from the bodily and verbal misconducts

所以没有从身语恶业生起离心所的必要

the abstinences do not arise with sense-sphere functional consciousness

离心所也不会与欲界唯作心生起

and they do not arise with jhana consciousness because they have different objects

它们不与禅那心同生是因为它们的所缘不同

the jhana consciousness take mostly the concept as objects

禅那心的所缘大多数是概念

and the abstinences take those that are to be transgressed as objects

但是离心所的所缘是诸恶

so there is a difference of objects between them and so they do not arise

所以它们的所缘不同，所以就不会生起

but with the supramundane consciousness it is said they arise

但是对于出世间心，它们会生起

and they arise always and they arise three together

它们总是三个一起生起

now you will remember that

你们要记住

these three abstinences when they arise with sense-sphere wholesome consciousness

这三离心所当它们与欲界善心同生时

they arise one at a time and they arise only occasionally

它们每次只生起一个而且是偶尔地生起

but when they arise with supramundane consciousness, they arise always

但是当它们与出世间心同生时它们总会生起

and they arise three all together

并且三个一起生起

that is because the magga has the power to cut off all the inclinations to transgress

因为道心有力量断除诸恶之倾向

once and for all

一次全部断尽

and so

所以

it is said to be refraining from all three at the single moment

在这一刻远离三恶

and the phala or fruition consciousness

果心

is just a shadow of path consciousness

只是道心的影子

and it further pacifies the inclination already eradicated by path consciousness

果心在道心将烦恼倾向断尽之后进一步让它安详

and so

所以

with these path consciousnesses and fruition consciousnesses

伴随着道心、果心

the three abstinences arise always

三离心所总是生起

and when they arise they arise three of them altogether

它们生起的时候，三个一起生起

and then with the apamaññas or limitless ones

对于无量心所

now apamañña arise with sense-sphere wholesome

无量心所与欲界善心相应

but not with sense-sphere resultant

但是不与欲界果报心相应

here also the objects are different

这里同样是所缘不同

the object of compassion is beings in suffering

悲无量的所缘是受苦的众生

and the objects of sympathetic joy is beings in prosperity or happiness

喜无量的所缘是快乐的众生

because their objects are different

因为它们的所缘不同

they can not arise together, they will arise only one at a time

它们不能同时生起，一次只能生起一个

and they will arise only when the compassion is practiced or sympathetic joy is practiced

只有当修悲无量或修喜无量的时候才生起

and sense-sphere resultant consciousnesses take the kamavacara objects

欲界果报心缘取欲界所缘

you will find kamavacara objects when you study the objects

后面学习所缘时，会讲到欲界所缘

so they take the kamavacara objects as objects

它们将欲界所缘作为所缘

and so there is difference of objects between them and

所以它们的所缘不同

so the illimitables or limitless ones do not arise with sense-sphere resultant

所以无量心所与欲界果报心不相应

but with sense-sphere functional they arise

但是与欲界唯作心相应

because sense-sphere functional can take both concepts and other objects

因为欲界唯作心可以将概念和其他所缘作为所缘

so there is no conflict between the objects

所以在所缘上，它们没有冲突

and so the apamañña or limitless ones can arise with sense-sphere functional consciousness

所以无量心所可以与欲界唯作心相应

and then with the first jhana, second jhana, third jhana, fourth jhana they can arise

所以它们与初禅、二禅三禅、四禅，它们可以生起

because these jhanas are accompanied by joy

因为这些禅那心是悦俱心

and compassion and sympathetic joy are always with joy when they reach the stage of absorption or jhana

在禅那阶段，悲、喜无量心所总是悦俱的

so they can arise with first jhana, second jhana, third jhana and fourth jhana

所以它们可以与初禅、二三四禅同生

but with fifth jhana they cannot arise because fifth jhana is accompanied by upekkha or neutral feeling

但是对于五禅，它们不能生起，因为五禅是舍俱的

and with the supramundane consciousness also they do not arise

它们也不能与出世间心同生

because the limitless ones take concept of beings as object

因为无量心所的所缘是众生的概念

and supramundane consciousness take nibbana as object

而出世间心的所缘是涅槃

since the object is different they can not arise together at one moment

它们的所缘不同，所以不能同时生起

so the limitless ones or apamaññas can arise only with sense-sphere wholesome

所以无量心所只能与欲界善心

sense-sphere functional and then fine-material sphere first jhana, second jhana, third jhana and fourth jhana

欲界唯作心、色界初禅、二三四禅同生

I was told that

有人告诉我

some people do not understand how to put colors dots

有些人不懂怎么给圆圈涂颜色

now first you look at this chart

首先你们看这张表

and from this chart you go to those circles

在这张表上，你看那些圆圈

and put colors in the circles

将颜色涂进圆圈里

so we will do now maybe the first four

我们先做前四个

so the first is for vitakka

第一个寻心所

and you will see that with vitakka there are 55 types of consciousness

你们看到寻与55个心相应

now if you look at this chart

如果你们看表格

and you read the vitakka column

看寻心所这一列

now you see that

你看到

the lobha mula or greed rooted number 1,2,3,4,5,6,7,8, they are all shaded

贪根心第1到8个，都用阴影表示

and also the hate rooted two are shaded

两个嗔根心也有阴影

and delusion rooted two are shaded

两个痴根心也有阴影

so all twelve akusala cittas are shaded

所以所有12个不善心都被用阴影表示

that means you have to fill in the colors in all akusala cittas the first column

意思是第一列的所有不善心你都要涂上颜色

so the first four you put in red color

你们把前四个涂上红色

and the second four blue color and the next two green color and the next two blue color

接着的四个蓝色，然后两个是绿色，再来两个是蓝色

and then you look at this chart again

你们再看这张表

and you see that sense consciousness ten

你们看10个根识

the blank there

都是空白的

so that means vitakka does not arise with these ten sense consciousness

这就是说寻心所不与10个根识相应

so ten sense consciousnesses are from the rootless consciousness

所以10个根识是无因心

two seeing consciousnesses, two hearing, smelling, tasting and two touching consciousnesses

两个眼识，两个耳识，两个鼻识，两个舌识，两个身识

so you leave those dots and cross without color

这些圆圈、带X的圆圈，你们不需要涂颜色

and then you read down the column

沿着这列看下去

receiving consciousness two shaded 2个领受心，带阴影

so you color the two receiving consciousnesses

所以给这2个领受心涂颜色

one in the resultant of akusala one in the resultant of kusala

一个是不善果报心，一个是善果报心

what colors, blue colors, right

什么颜色？蓝色，对 and then you read down the column

继续往下看这列

and there is investigating with equanimity

舍俱推度心

that means investigating with neutral feeling

就是中性感受的推度心

there are two of them

有两个

one in resultant of akusala and the other in resultant of kusala

一个是不善果报，一个是善果报

so you color these two

所以给这两个涂颜色

and then you go down and see investigating with joy

再往下悦俱推度心

there is only one

只有一个

in the resultant of kusala

善果报心

since it is with joy you put red color for this

因为是悦俱，所以涂上红颜色

then next you go down the column and see five-door-adverting, it is shaded

接着往下看这列，五门转向，带阴影的

so you put color in five-door-adverting

所以给五门转向涂颜色

and then you go down the column you read this chart you see mind-door-adverting

然后这张表继续往下看这列你看到意门转向

so you put color in mind-door-adverting, blue color

给意门转向涂上蓝色

and then smile producing you put in red color

然后是生笑心，涂上红色

and then sense-sphere wholesome consciousness all eight

然后是欲界善心，所有8个

so you put in color in those four red and four blue

其中4个红色，4个是蓝色

and then sense-sphere resultant consciousness eight

然后是欲界果报心8个

again four red and four blue

也是4个红色4个蓝色

again sense-sphere functional consciousness four red and four blue

欲界唯作心也是4个红色4个蓝色

now we come to rupavacara or form-sphere consciousness

然后是色界心

now the first jhana three are shaded

初禅三个，带阴影

so you color the first jhana three

所以给这3个初禅心涂颜色

but not second jhana three, third jhana three, fourth jhana three, fifth jhana three

但是二三四五的三个禅心不必要涂颜色

and not the arupavacara or formless cittas

无色界心不需要涂色

when you go to the supramundane again

然后是出世间心

first jhana four are shaded

初禅四个带阴影

and so you put colors in first jhana four

这4个初禅心涂颜色

and then among the fruit consciousness four first jhanas are shaded

然后果心，4个初禅有阴影

so you put colors in those also

所以涂上颜色

so when you have put the colors and then it is complete

这样涂上颜色，就完成了

so you put the colors checking with this chart

你对照这张表涂颜色

now the second chart

第二张表

the second is with vicara

第二个就是伺心所

so with vicara there are 66 types of consciousness

伺心所与66个心相应

that means

就是说

55 those are that with vitakka are also with vicara 55个与寻心所相应的，也与伺心所相应

so you put first those 55 and then add 11

然后你用这55个加11 second jhana consciousness three from rupavacara 3个色界二禅心

and eight from supramundane or lokuttara 8个出世间心

so when you have got the vitakka

只要你完成了寻心所

then vicara is easy

伺心所就很简单

so just add eleven more eleven second jhanas

只要加上11个二禅禅那心

now third one adhimokkha

第三个胜解

now we read the column down

我们往下看这列

and greed-rooted 1,2,3,4,5,6,7,8 are shaded

贪根心8个，都有阴影

and then hate-rooted 1 and 2 are shaded

然后嗔根心第1第2，有阴影

so you put colors in those ten circles

所以你给这10个圆圈涂颜色

and then delusion rooted number one is not shaded

然后痴根心第1个，没有阴影

so you leave that out and then number 2 is shaded and then you put color there

忽略它，然后第2个，有阴影，涂颜色

so you put color in 11 of the akusala cittas

所以不善心中11个涂颜色

and then sense-consciousness ten they are blank

然后10个根识，是空白的

you do not put any color in those circles and crosses

你不需要给这些圈和X涂颜色

and then you read down receiving two put color

然后接着向下，

2个领受心，涂颜色

investigating with equanimity or with neutral feeling you put colors

舍俱推度心，涂颜色

investigating with joy put color

悦俱推度心，涂颜色

five-sense-door-adverting, mind-door-adverting, so smile producing also put colors

五门转向、意门转向、生笑心这些都涂上颜色

and then sense-sphere wholesome 1,2,3,4,5,6,7,8 all you put colors

欲界善心1到8，都涂颜色

and then sense-sphere resultant, 1,2,3,4,5,6,7,8, colors

欲界果报心1到8，涂颜色

sense-sphere functional again, 1,2,3,4,5,6,7,8

欲界唯作心也是1到8 now we come to form-sphere consciousness

然后是色界心

now first jhana three, color

初禅3心，涂颜色

second jhana, 3, third jhana 3, fourth jhana 3, fifth jhana 3, color

二三四五各3个，涂颜色

and then 12 formless-sphere consciousness or immaterial sphere consciousness color

然后是12个无色界心，涂色

and then supramundane

然后是出世间心

or first jhana, 4, second jhana, third jhana, fourth jhana, fifth jhana

初禅4个，二三四五禅

and again fruit consciousness all colors

果心，都涂颜色

so

所以

there are only ten, eleven that are blank

只有10,11个是空白

the other circles should be with colors

其他圆圈都要涂色

so altogether we get 78 or 110

所以一起是78或110个心

now next one

下一个

energy or viriya

精进

so you read down the column and you see all twelve unwholesome cittas are shaded

你往下看此列，

12个不善心带阴影

so you put colors in them

你给它们涂颜色

but among the rootless

但是在无因心之中

no colors in ten sense consciousness no color in receiving two 10个根识，2个领受心，不涂色

no color in investigating with equanimity

舍俱推度心不涂色

no color investigating with joy

悦俱推度心，不涂色

no color in five-sense-door-adverting

五门转向心，不涂色

so only two of them should be colored: mind-door-adverting and smile producing

只有两个要涂色：意门转向、生笑心

one blue and one red

一个蓝色，一个红色

and then the rest down to supramundane all should be colored

然后往下到出世间心，都要涂色

so we get 73 or 105

所以有73或105个

I think we stop there

我想我们到此为止

so now you know how to put colors in the dots

你们知道如何给圆圈涂色

now let us try roots

我们现在看看根

classification of consciousness by way of roots

根据因给心分类

so there are six roots

一共有六因

lobha, dosa, moha and alobha, adosa and amoha

贪嗔痴、无贪无嗔无痴

and lobha root is found in eight lobha mula cittas 8个贪根心都有贪根

so

所以

let us put the caption with lobha

我们将贪根标题下的涂色

then you will have to fill in the colors with eight lobha mula cittas

然后你要给8个贪根心涂色

four red and four blue

四个红色，四个蓝色

so that is for lobha

贪根心涂好了

and another diagram for with dosa

另外一个表是嗔根心

now with dosa, how many dots will you put in

嗔根，有多少需要涂？

only two and what color? green color

只有两个，什么颜色？绿色

then another diagram

再换一张表格

caption with moha

标题是痴根心

how many will you color? at the first twelve

要涂多少颜色？首先12个

four red, four blue

四红四蓝

two green, two blue

两绿两蓝

ok

好

next with alobha

下一个无贪

now you remember alobha is beautiful mental factor

你们记得无贪是美心所

since it is beautiful mental factor it will associate with all beautiful types of consciousness

因为它是美心所，它与一切美心相应

so

所以

from the sense-sphere beautiful consciousness

在欲界美心里

you put in colors all through so altogether there are 59 of them

你全部涂上颜色，所以是59个

12, 12, 27, 8 so here that the supramundane consciousnesses taken as eight

这里出世间心是按照8个计数

so if it is 40 then you will add how many? 32 to 59

如果按照40个，你加加，多少个？32加59 32+59=91 so 59 or 91 for alobha

所以有59或91个心与无贪相应

and with adosa the same

无嗔也是一样

so you can put two on one diagram with alobha and with adosa

所以你可以将无贪、无嗔放到一个表格

now next we come to amoha with amoha paññā接下来无痴（智）

with amoha we have to leave the twelve without colors

对于无痴，12个不需要涂颜色

so they are kamvacara sobhana ñāṇavippayutta that means sense-sphere beautiful without knowledge

它们是：欲界智不相应美心

without knowledge means 3, 4, and 7, 8, so you leave them out

智不相应意思是第3,4,7,8，不需要涂颜色

so you get 47 consciousness that are accompanied by paññā有47个心与智相应

if we take supramundane to be 40 then you add 32 to 47

如果将出世间心看成40个，就在47基础上加32 79 so in this way you can have many diagrams with these circles

这样你就有很多带圆圈的表格

and they will be very handy when you want to know which cittas have lobha with it, which cittas have dosa with them and so on

当你需要知道什么心摄贪根，什么心摄嗔根之类的，就很方便

you can look at the chart, you can look at this chart

你们可以参考这个表格

or you can look at the small chart with circles

你们也可以参考带圆圈的小表

so in this way you can put in for functions also

所以这样你也可以将作用做在表里

now those have the function of patisandhi bhavanga and cuti

具有结生、有分、死亡作用的心有多少

now there are how many of them?

有多少？

19? right? so you look at this kiccasangaha 19个？对吧？你们看作用之概要

and there are 19 that have the function of patisandhi, bhavanga and cuti

有19个心执行结生、有分、死亡作用

and there are santirana upekkha so investigating with neutral feeling and there are two

有2个舍俱推度心

and then kamavacara sobhana vipaka

然后是欲界善果报心

sense-sphere resultant consciousness eight 8个欲界果报心

and then rupavacara vipaka five 5个色界果报心

arupavacara vipaka four

无色界果报心4个

so you put colors in those dots

你给这些圆圈涂上颜色

santirana with neutral feeling two

舍俱推度心2个

blue dots

蓝色圆点

kamavacara sobhana eight 8个欲界美心

four red and four blue

四红四蓝

and rupavacara vipaka five, four red one blue

色界果报心5个，四红一蓝

and arupavacara vipaka four all blue

无色界果报心4个，全部是蓝色

so you can put in like that then you go to the next

你可以这样涂颜色，往下涂

function avajjana, dassana, savana and so on

转向作用，看、听等等

so

所以

I think now you can do it yourself

我想你们可以自己做了

it just takes time, it is not difficult actually

只是需要耐心，实际上并不复杂

so you look at the chart and then you fill in the circles

所以你们看表格，给圆圈涂颜色

after the function section on functions

作用这节学完了后

there is the section on doors, dvāra

然后就是：门

if you read down the lines you see cakkhudvāra, sotadvāra

你往下看，可以看到眼门、耳门

ghānadvāra

鼻门

jivhādvāra kāyadvāra and manodvāra

舌门、身门、意门

so dvāra means door dvara意思是门

cakkhu means eye, so cakkhudvāra means eye door cakkhu意思是眼，所以cakkhudvara就是眼门

now eye door really means the sensitive part in the eye

眼门实际上指眼睛的敏感部位

they are called door because they are like doors

被称为门是因为它们像门

now when there is a door, we can go in or we can come out

我们可以通过门进进出出

so people go in and come out through doors

所以人们通过门出入

in the same way

同样

the consciousnesses seem to go through the doors to the object

心通过门接触所缘

or the object enters our mind through the doors

或者说所缘通过门进入心

so when there is a visible object

所以当出现色所缘

it as it comes into our mind through the eye door, through the eyes

它通过眼门进入我们的心

or the seeing consciousness as it will

或者眼识

go out of the eyes and take the visible object

通过眼门缘取色所缘

so this sensitive part in the eyes, ear, nose, tongue and body are called doors

眼耳鼻舌身意里的敏感部分被称为门

and in pali they are called dvāra

巴利语被称为：dvāra now the pali word dvāra and the english word door are very close

门的巴利语和英语单词很像

now it is said that in the eye there is a place where the sensitive material properties are located

据说眼睛里有一个部位，有一种敏感的物质属性

so according to modern medical science it may be on the retina

根据现代医学，可能位于视网膜

so on the retina there are very small particles that are sensitive to light

在视网膜上，有一种微粒对光线很敏感

and they are called eye sensitivity

所以被称为眼净色

and through these material properties that are called eye sensitivity

通过这种被称为眼净色的物质属性

the seeing consciousness arises

眼识生起

taking the visible objects as objects

将色所缘作为目标

and sotadvāra, sota means ear, dvāra means door sotadvara，sota意思是耳朵，

dvara意思是门

so ear door

耳门

so ear means not the outside ear

耳朵不是耳朵的外部轮廓

but it is the inner ear

是内耳

where the vibrations of sound strike and where they are accepted, received

那个部位接受声音的振动

so in the inner ear there are sensitive material property

在内耳里面有敏感的物质属性

sensitive to sound or vibrations

对声音或振动敏感

and those are called sotadvāra or ear door

这些被称为耳门

so whenever we hear something we hear with our ears and not with our eyes and so on

只要我们听到什么，必定是通过耳朵，而不是眼睛之类

and then ghānadvāra, nose door

然后是鼻门

so nose door means in the nose in the cavity of nose there are places where the material property that are sensitive to smell are located

鼻门意思是在鼻孔里有一种物质属性对味道很敏感

so those are called ghānadvāra

所以被称为鼻门

and jivhādvāra, jivhā means tongue so tongue door

舌门，jivha意思是舌

there are taste buds in the tongue and these taste buds the sensitive material properties

在舌头上有味蕾，这是一种敏感的物质属性

and so through the sensitive material properties we know the taste

所以通过这种敏感的物质属性，我们能够知道味道

or tasting consciousness arises

或者说舌识生起

and kāyadvāra, kāya means body and dvāra means door, so body door kayadvara，kaya意思是身体，

dvara意思是门，所以是身门

although

虽然

the eye, ear, nose and tongue sensitivities are located in a limited place

眼耳鼻舌诸净色局限于某一处所

the kāyadvāra

但是身门

or body door or sensitive material particles of body

或者身净色

are said to be located all through the body

据说遍布全身

that is why we know the touch in all the places of the body

所以我们就能觉知全身的触受

except the tip of the hair and except the tip of the nails

只有毛发和指甲的末端没有觉知能力

so kāyadvāra or body sensitivity

身净色

is located in almost the whole of the body

几乎位于全身

and the last one is manodvāra

最后一个是意门

mano means mind and dvāra means door, mind door

意指心理，门就是门

mind as door

意之门

so mind door is defined as bhavanga so bhavanga is called mind door

有分被称为意门

because

因为

it is through the bhavanga that the objects are presented to the mind

通过有分，所缘呈现于心中

or the types of consciousness arise through the mind

或者心才生起

because the bhavanga is like the door to the active thought moments

因为有分就像活跃心识刹那的门

now bhavanga moments are inactive thought moments

有分就是不活跃的心识刹那

and then when think of something

当我们思虑某事

when we see something in our mind

当我们的心看某物

then that object is presented through the mind-door which is bhavanga

那个所缘通过意门即有分得以呈现

so the bhavanga moments or bhavanga consciousness are called manodvāra

所以有分心被称为意门

and one commentary of the abhidhammatthasangaha

在摄阿毗达摩义论的一个注释说

only the arrested bhavanga that means closest to the active thought moment is called manodvāra or mind door

只有有分断，也就是离活跃心识刹那最近的那个才被称为意门

but the common opinion of teachers is that the bhavanga moments are called manodvāra

但是主流的看法是有分被称为意门

so the objects are presented to us through these six doors

所缘通过这六门得以呈现

or the consciousness arises in these six doors

或者说心通过此六门生起

or through these six doors

或者说通过此六门

taking their respective objects as objects

心缘取所缘

so in abhidhamma or in the teachings of the buddha

在阿毗达摩里，或者佛陀的教法里

there are not five but six doors or six senses

不是五门，是六门，或者说六种官能

nowadays they are called senses

现在人们称之为官能

eye is a sense, ear is a sense and so on sense organ

眼耳等等都是官能，感觉器官

so people talk about only five senses not six senses

人们一般说五种官能，不是六种

and when we say six senses

当我们说六种官能时

they understand in a different way

他们有不同的理解

but according to buddhist teaching sixth sense means manodvāra or mind door or the bhavanga thought moments

根据佛教，第六种官能是意门或者说是有分心识刹那

so these six kinds of sensitive material and the bhavanga mind functions as doors

所以这六种敏感物质和有分起门的作用

functions as places through which the objects are presented

作为所缘呈现的处所

or through which the consciousness corresponding to these objects arises and takes the object

或者通过它们，与所缘相应的心生起，并缘取所缘

now the last is not the dvāra

最后一种不是门

dvāravimutta, that means free from dvāra free from door

离门，意思是不需要门

actually they’re themselves doors

实际上，它们自己就是门

and so they’re said to be free from doors

所以他们不需要门

they do not need any of the doors to arise they just arise

它们不需要任何门就会生起

now among the six doors, five are material

这六门之中，五种属于色法

now cakkhudvāra or eye door means the sensitive material particles in the eye and so on

眼门，意思就是眼中的净色

so eye door, ear door, nose door, tongue door and body door are physical

眼门，耳门，鼻门，舌门，身门，这些属于色法

only mind door or manodvāra is mental

只有意门属于名法

so these six act as the doors through which consciousness arises and so on

这六种作为门，通过它们心得以生起等等

now we will study the classification of consciousness according to the doors

我们现在按照门来给心分类

that means how many types of consciousness arise through the eye door

就是说多少种心通过眼门生起

how many through ear door, how many through say mind door, how many through no door

多少通过耳门，多少通过意门，多少离门心

so we look at the chart and we see now

我们现在来看表格

vertical columns

竖列

pañcadvārāvajjana, five-sense-door adverting

五门转向心

cakkhu viññāṇa eye consciousness, sotaviññāṇa ear consciousness

眼识，耳识

ghāṇaviññāṇa nose consciousness, jivhāviññāṇa tongue consciousness,

鼻识，舌识

kāyaviññāṇa body consciousness

身识

sampaṭicchana receiving consciousness two 2个领受心

santīraṇa upekkha investigating accompanied by neutral feeling, two

舍俱推度心，2个

santīraṇa somanassa investigating accompanied by joy one

悦俱推度心，1个

votthapana or mind….manodvāravajjana

确定……意门转向

this is only one, one citta

这是1个，一个心

and then kamavacara javana 29

然后是欲界速行心29个

so in order to understand kamavacara javana you have to go back to the functions

所以，为了理解欲界速行心，你们要回到作用那节

so when you go back to the functions you will see that there are 29 kamavacara javanas

回到作用那节，你们就知道有29个欲界速行心

yesterday i gave you a hint for javana

对于速行昨天我有所提示

what types of consciousness have the javana function

什么样的心是速行作用

kusala, akusala, fruit, phala

善、不善、果报

and kiriya except two āvajjanas

还有唯作，除了两个转向

so there are 29 kamavacara javanas

所以有29个欲界速行心

that means 12 akusala or 12 unwholesome cittas

就是12个不善心

and from among the ahetukas you get only one hasituppāda

无因心中，只有生笑心

then from the sense-sphere beautiful

然后欲界美心

eight wholesome sense-sphere beautiful, and eight functional sense-sphere beautiful 8个欲界善心，8个欲界唯作心

so we get altogether 29 they are called kamavacara javana sense-sphere javanas 29

所以一起是29个，被称为欲界速行心

and the next column is appanā javana

下一列是安止速行

now appanā javana means rupavacara javanas arupavacara javanas and lokuttara cittas

安止速行即：色界速行、无色界速行、出世间速行

they are called appanā统称为安止速行

now this is a term we will meet many times when we read books on abhidhamma

我们如果阅读关于阿毗达摩的书，这个词我们将会遇到很多次

sometimes appanā means jhana

有时候安止意思就是禅那

rupavacara and arupavacara

色界、无色界

sometimes appanā means magga or phala

有时候安止意思是道心、果心

sometimes it may mean all

有时候它指以上所有

so altogether there are 26 appanā javanas

所以一起是26个安止速行

from rupavacara how many javanas

色界有多少速行？

five wholesome and five functional, ten 5个善心，5个唯作心，10个

from arupavacara, how many?

无色界，多少个？

four wholesome and four functional 4个善心，4个唯作心

and from supramundane all

出世间，所有的

now here we use a word mahaggata kusala

这里我们用一个词：广大善心

now you may remember mahaggata is the name of rupavacara and arupavacara together

你们可能记得广大心是色界和无色界心的统称

so

所以

if we take rupavacara and arupavacara together

我们将色界和无色界放在一起

then we get five wholesome from rupavacara and

色界5个善心

four wholesome from arupavacara

无色界4个善心

so we get mahaggata kusala nine

所以我们得到9个广大善心

and also we get mahaggata kiriya functional

同样我们有广大唯作心

rupavacara and functional arupavacana 9

色界无色界唯作心9个

five plus four, five plus four, nine 5加4等于9 and

并且

we take lokuttara or supramundane as eight

我们将出世间心看成8个

and so we get 26 appanā javanas

我们得到26个安止速行

and the next column is kamavacara vipaka, resultant sense-sphere

下一列是欲界果报心

and then mahaggata vipaka resultant rupavacara and arupavacara

然后是色界无色界广大果报心

so there are nine in number

所以它们是9个

now we can read the chart

我们看图表

now we want to know how many types of consciousness arise in or through eye door

有多少心通过眼门生起

now pañcadvārāvajjana one

五门转向一个

five-sense-door adverting it arises through eye door

五门转向通过眼门生起

and then eye consciousness or seeing consciousness

然后是眼识

and then

然后

receiving consciousness and then investigating consciousness

领受心，然后推度心

and then votthapana, now votthapana means determining

确定

if you go back to function diagram

如果你回到作用图表

you will see that manodvāravajjana has two functions

你可以看到意门转向有两个作用

manodvāravajjana has avajjana function and votthapana function

意门转向有：转向、确定，两个作用

now that means when manodvāravajjana arises in the five sense doors

意思是当意门转向心生起于五根门

it has the function of determining so it is called votthapana

它的作用是确定

but when it arises in manodvāra or mind door

当它生起于意门

it has the function of turning

作用是转向

so it has two functions

所以它有两种作用

and it arises in the five sense doors

它可以生起于五根门

and also the mind door

也可以生起于意门

so here we get votthapana or manodvāravajjana as arising through or in eye door

所以确定心或意门转向心，生起于眼门

and the next is kamavacara javana 29

下一个是欲界速行29个

so 29 kamavacara javana cittas arise through eye door 29个欲界速行心生起于眼门

so they will arise through ear door and so on too

它们也可以生起于耳门等等

and then appanā javana, no appanā javana arise through eye door

然后是安止速行，没有安止速行生起于眼门

so appanā javana means jhana javanas and supramundane javanas

安止速行意思是禅那速行和出世间速行

and they arise through mind door only

它们只能于意门生起

so they do not arise through eye door or ear door nose door tongue door or body door

所以它们不能生起于眼耳鼻舌身诸门

and next is kamavacara vipaka they arise through eye door

下一个欲界果报心，能生起于眼门

and mahaggata vipaka they do not arise through eye door or ear door and so on

广大果报心，它们不会生起于眼耳等门

they do not arise through any door actually

实际上它们不会生起于任何门

so we get 46 types of consciousness that arise through eye door

所以生起于眼门的心一共是46个

if you know the types of consciousness that arise through eye door

如果你们知道生起于眼门的心的种类

you can easily know the types of consciousness that arise through ear door and so on

你们就很容易知道生起于耳门等等的心的种类

because you just substitute eye consciousness with ear consciousness nose consciousness tongue consciousness and body consciousness

因为只要将眼识替换成耳识、鼻识、舌识、身识

the others are the same

其他的都是一样的

so how many types of consciousness arise in body door

所以生起于身门的心有多少种？

46 and they are five-sense-door adverting

它们是：五门转向心

and body consciousness 2

身识：2个

receiving two

领受心2个

investigating three

推度心3个

and votthapana or determining one

确定心1个

and kamavacara javanas 29

欲界速行心29个

and kamavacara vipaka 8

欲界果报心8个

so 46 types of consciouseness

所以46种心

now if you add the types of consciousness up to kāyadvāra

如果你将这些能生起于眼门到身门的心加起来

you get 54 types of consciousness

你就能得到54种心

and these 54 types of consciousness are just the kamavacara consciousness

这54种心刚好就是欲界心

now when we divide the consciousness into kamavacara rupavacara arupavacara and lokuttara

当我们将心分为欲界心、色界心、无色界心、出世间心

sense-sphere, form-sphere, formless sphere and supramundane

欲界、色界、无色界、出世间

we know that there are 54 types of consciousness that are called kamavacara consciousness

我们知道有54种心被称为欲界心

these 54 kamavacara consciousness are just these we are now studying

这54种心就是我们刚学习的

those that arise through eye door ear door and so on

就是生起于五门的心

so if we add all of them not taking what has been taken

如果我们全部加起来，不计重复的心

then we get 54 that

一共得到54种

means let us say

意思就是

those that arise through eye door 46

生起于眼识的是46个

and then we look at the ear door

然后看耳门

only the sotaviññāṇa or ear consciousness are different and the others are the same so we take these two

只有耳识是不同的，其他的都相同，所以加2 and then ghānadvāra nose door, nose consciousness

然后鼻门，鼻识

tongue door, tongue consciousness

舌门，舌识

and body door two body consciousness

身门，身识

so we add them all up we get 54

全部加起来，就是54个

and these 54 are none other than the 54 kamavacara cittas

这54个就是54欲界心

and then manodvāra

然后是意门

we want to know the types of consciousness that arise through mind door not through ear door and so on

我们来了解生起于意门的心不是生起于耳门之类的

so they are santirana upekkha investigating accompanied by neutral feeling

它们是：舍俱推度心

two

两个

and santirana somanassa investigating accompanied by joy

悦俱推度心

and then

然后是

manodvāravajjana here we call manodvāravajjana mind door adverting one

意门转向心，一个

and then

然后

29 kamavacara javanas 29个欲界速行心

26 appanā javanas that means rupavacara arupa vacara and lokuttara 26个安止速行：即色界、无色界、出世间

and then kamavacara vipaka so altogether there are 67 types of consciousness that arise through mind door

然后欲界果报心，一起就是67种心生起于意门

that means when we think of something when we are not seeing hearing smelling tasting and touching

即，当我们思虑某事时，当我们不是看听嗅尝触的时候

but when are thinking of something when we are practicing meditation and so on

当我们思虑或者禅修等时候

then these types of consciousness arise through mind door

这些心生起于意门

but when we see something and we are mindful of seeing then that is different

但是当我们看某物，或者专注于看时，情况就不同

so these types of consciousness arise through mind door and there are 67 of them

所以这些心通过意门生起，一共是67种

now there are 19 types of consciousness that arise not through any door

有19种心不生起于任何门

and they are call dvāravimutta or door free

它们被称为离门心

so there are 19 door-free types of consciousness and they are the same as those that have the function of patisandhi, bhavanga and cuti

有19种离门心，它们与结生、有分、死亡作用的心是一样的

so these types of consciousness that have the function of re-linking, life continuum and death

所以，这些心的作用是：结生、有分、死亡

do not arise through any of the six doors

它们不生起于任何六门之一

actually they are themselves doors

实际上，它们自己就是门

so they are said to be free from door or in pali they are called dvāravimutta

所以我们说他们是离门心

so they are 19 dvāravimutta or door-free consciousness

有19种离门心

so now you can see the relation between the functions and doors

你们现在可以看到作用、门之间的关系

and later on when you study the thought processes

稍后当你们学习心路过程时

and these will come into play again

又会重新见到这些

especially the door and the functions

特别是门和作用

so now we get the 46 types of consciousness that arise through eye door and so on

我们现在有46种心通过诸门生起等等

and 67 types of consciousness that arise through mind door 67种心通过意门生起

and 19 that arise through no door 19种心不生起于任何门

and later on we will find out

稍后我们会找出

how many types of consciousness arise through one door only

有多少种心只生起于一种门

or five doors only or six door only

或者生起于五种门或者生起于六种门

sometimes six door sometimes door-free and so on

有时候是六门，有时候是离门等等

these we will find out after the break

我们休息一下再说

disk01track16

first, akusala consciousness, how many doors?

首先，不善心，多少门？

now can you find the unwholesome cittas in the chart

你们能在表上找到不善心吗？

unwholesome cittas in the chart are included in the kamavacara javana

表中的不善心被包括在欲界速行里面

29 29个

so the first akusala citta arises through

所以第一个不善心生起于

eye door, ear door,

眼门，耳门

nose door

鼻门

tongue door, body door

鼻门，身门

and mind door

意门

so all six doors

所有六门

so this one type of consciousness arises through all six doors

这种心生起于所有六门

sometimes through eye door and so on

有时候生起于眼门等

then what about the second

第二个呢？

the same

一样的

third, fourth, fifth and so on, until the twelfth

第三、第四、第五等，一直到第十二

so all these twelve types of consciousness arise through six doors

所有这12种心生起于六门

that means not at once or at the same time but they arise through eye door or ear door and so on

意思即：不是一次性同时生起于眼门、耳门等等

now let us go to the rootless

现在来看无因心

the first column

第一列

resultant of akusala seeing consciousness

不善果报心，眼识

so how many doors for eye consciousness or seeing consciousness

眼识对应多少个门？

only seeing consciousness, what is seeing consciousness? cakkhuviññāṇa, only one door

只有……眼识只对应一个门

and then for hearing consciousness, one door

然后是耳识，一个门

and smelling consciousness, one door

鼻识，一个门

tasting consciousness or tongue consciousness, one door

舌识，一个门

and then body consciousness, one door

身识， 一个门

respective doors are eye door, ear door, nose door, tongue door and body door

相应的门：眼门、耳门、鼻门、舌门、身门

we go to sampaṭicchanas receiving consciousness

我们现在看领受心

there are two receiving consciousnesses

有两种领受心

so how many doors do they go through?

它们生起于多少门？

sampaṭicchana five doors

领受心，五个门

so that means eye door, ear door, nose door, tongue door and body door

意即：眼门、耳门、鼻门、舌门、身门

so they do not arise in or through mind door only through five doors

所以它们不生起于意门只生起于五门

and then santirana, now santirana we divide it in two

然后是推度心，我们将推度心分为两类

accompanied by neutral feeling and accompanied by joy

舍俱、悦俱

so first santirana upekkha, so how many doors?

第一种舍俱推度心，多少门？

eye door, ear door, nose door, tongue door, body door, mind door and no door

眼门、耳门、鼻门、身门、意门、离门

so that means sometimes they arise through six doors and sometimes they arise without door

意即：有时候它们生起于六门有时候它们不生起于任何门

so sometimes six doors, sometimes door free

有时候六门、有时候离门

and then santirana somanassa the red dot

然后是悦俱推度心，红点

it arises through six doors

生起于六门

so all six doors

所有六门

but not door free

但没有离门

and then we go to the last column of the rootless

我们看最后一列无因心

five sense door adverting

五门转向心

how many doors?

有多少门？

you follow the name, five sense doors

按照这个名字，五根门

and then next one manodvaravajjana or votthapana

下一个意门转向心或确定心

how many doors

多少门

six doors

六个门

you see the votthapana or manodvaravajjana column

你看确定或意门转向这列

so all six doors no door free

所有六门，没有离门

and then the last one smile producing

然后最后一个，生笑心

now smile producing where do you find smile producing

生笑心，在哪里找

in which column do you find smile producing?

哪一列可以找到生笑心

or in which column it is included?

在哪一列？

among the kamavacara javana 29

在欲界29速行里面

so you see that column and give the answer

所以你看那一列，进行作答

so smile producing arises through all six doors

生笑心生起于所有六门

that means when an arahant sees, hears, smells, tastes, touches or thinks, it can arise

就是说阿罗汉看、听、嗅、尝、触、想的时候，它就可以生起

and then let us go to sense sphere wholesome consciousness 8 the first column

我们看欲界8善心，第一列

now where do you find these 8?

在哪里找这8个？

in the diagram I mean

我的意思在图表里找

there are included in kamavacara javana 29

它们被包括在29欲界速行里面

so they arise through how many doors, six doors and no door free

它们生起于多少门？六门，没有离门的

and then the middle column the resultant sense-sphere consciousness

中间那一列是欲界果报心

kamavacara or vipaka

欲界果报心

so according to that column the eight resultant sense-sphere conscious arise through

这列8个欲界果报心生起于

six doors as well as door free

六门、离门

so they can arise door free or they can arise through six doors

它们生起于离门，也可以生起于六门

now here we can relate it with the functions

我们在这里也可以将它与作用联系起来

when they arise with no door, or when they are door-free, what function do they perform?

当它们生起于离门，它们执行什么作用？

patisandhi, bhavanga and cuti

结生、有分、死亡

but when arising through eye door and so on, they perform what?

当它们生起于眼门等等，执行什么作用？

you have to go back to functions

你们得回到作用那一节

ok, how many functions do they have?

它们有多少作用？

the kamavacara vipaka 8 how many functions? 8个欲界果报心，多少作用

four functions, right?

四个作用，对吧？

patisandhi, bhavanga, cuti and tadārammaṇa registering

结生、有分、死亡、彼所缘

so when these 8 arise through six doors

当这8个心生起于六门

they have the function of tadārammaṇa or registering

它们的作用是彼所缘

but when they arise through no doors they have the function of re-linking, bhavanga, life continunm and death

当它们生起于离门，作用是：结生、有分、死亡

now we go to the third column the functional sense-sphere consciousness

我们看第三列：欲界唯作心

now where do you find them?

在哪里？

among the kamavacara javanas

在欲界速行里面

they arise through how many?

生起于多少门？

six doors

六门

from cakkhudvara to manodvara and no door-free

从眼门到意门，不生起于离门

now we go to the rupavacara

再看色界

now rupavacara wholesome five 5个色界善心

how many doors? where do you find the rupavacara wholesome

多少门？色界善心在哪里？

appana javana, right

安止速行，对

so these five are included in appana javana, 26

所以这五个被包括在26安止速行里

so

所以

looking that column you can say

看那一列，你可以说

how many doors do they arise through?

它们生起于多少门？

only one door and that is mind door

只是一个门：意门

so jhana cittas arise through mind door

所以禅那心生起于意门

not through the eye door or ear door or nose tongue or body door

不生起于眼门、耳门、鼻门、舌门、身门

so they arise through mind door

它们只生起于意门

and then five resultant consciousness of form-sphere

然后是五个色界果报心

how many doors?

多少门？

where do you find them?

在哪里？

the last column mahaggata vipaka

最后一列广大果报心

so they arise through zero door no door at all

它们生起于离门，不生起于任何门

they do not arise through any of the doors

它们不生起于任何门

and what function do they have?

它们执行什么作用？

re-linking, life continuum and death

结生、有分、死亡

and then functional five

然后是五个唯作心

so where do you find functional five? or in what are they included?

五个唯作心在哪里？被包括在哪里

appana javana 26 26个安止速行里

so they arise through mind door

所以它们生起于意门

now we go to arupavacara, arupavacara wholesome four

我们再看无色界心，4个善心

they are included in appana javana and so mind door

被包括在安止速行里，所以生起于意门

and then four resultants

然后是4个果报心

there are included in mahaggata vipaka

被包括在广大果报心里

so they do not arise through any of the doors

不生起于任何门

they are door free, so zero door

它们是离门心

and then functional formless-sphere consciousness

然后是无色界唯作心

you find them included in appana javanas

被包括在安止速行里

so they arise through mind door

所以它们生起于意门

now we come to supramundane consciousness

再看出世间心

supramundane consciousnesses are included in appana javana 26

出世间心被包括在26安止速行里

if we take them as eight

如果我们把它们按照8个算

so all these 8 or 40 types of consciousness supramundane consciousness arise through what door?

所有8个或40个出世间心生起于什么门？

mind door only

只生起于意门

so

所以

you look at this card and then practice

你们看这张卡，然后练习

looking at the individual dot

看每一个点

and say this is five door, or six door or mind door or no door

指出这是五门、六门或意门或离门

so when you can look at this and say the doors

当你可以对着这个表说出对应的门

then you are thoroughly familiar with the door section

就说明你彻底熟悉了门这节

so now let us

现在我们

read the two bottom lines

看底下两行

one dvara etc and total cittas so we will look at these two

一门等等，所有的心我们看着两个

now five means this consciousness arises in five doors 5意思是这个心生起于五门

so one means this consciousness arises in only one door and so on 1意思是这个心仅生起于一个门等等

so now we want to find out one dvara citta

我们先找出一门心

that means citta that arise through one door only

即仅仅生起于一门的心

so they are said to be 36

有36个心

now if we want to get 36 we must add the numbers under the ones

如果想得到36这个结果可以将1下面的数字加起来

so you look the ones you see 2,2,2,2,2

你看1下面，可以看到

2,2,2,2,2 and then 26

然后是26个

so 26 plus 2 plus 2 plus 2 plus 2 plus 2 altogether 36

所以26加2加2加2加2加2 these 36 types of consciousness arise through one door only

这36种心只生起于一门

but one door means one door not at the same door

但是一门并不是说同样的门

the seeing consciousness arises through eye door

眼识生起于眼门

hearing consciousness arises through ear door and so on

耳识生起于耳门等等

and then five door citta

然后五门心

consciousness that arises through five doors

生起于五门的心

they are three

有三个

so you find out the fives in the first line

你在第一行看到数字5 and then add the numbers beneath them

然后把它们下面的数加起来

so we get one pañcadvārāvajjana

我们得到一个五门转向心

and then two sampaṭicchana receiving

然后两个领受心

so two receiving consciousnesses and one five-sense-door adverting

两个领受心，一个五门转向心

so these three arise in five doors

这三个生起于五门

and five doors are eye door ear door and so on

五门就是眼门耳门等等

now six dvara citta it means always

现在看六门心，即总是生起于六门

six dvara citta always 31

总是生起于六门的有31个心

that means they arise in six doors only and not door-free

意思是它们只生起于六门，不是离门心

so we add the numbers under the sixes

所以将6下面的数字加起来

without the line beneath them

带下划线的不要加

so we get six one two

所以我们有6门心：1,2 and then 29, 31

然后29,31 these 31 cittas arie in six doors always

有31个心总是生起于六门

that means they are never door-free

意思是它们不会生起于离门

and then six dvara citta as sometimes

然后是偶尔生起于六门的心

that means sometimes they arise in six doors and sometimes they are door free

意思即有时候生起于六门有时候也会生起于离门

so that means you add the numbers under the sixes with lines beneath them

意思就是你把6下面带下划线的数字加起来

so we get two and eight ten types of consciousness

我们得到2加8,10种心

and then zero door cittas sometimes the same ten

然后是有时候生起于离门的心，同样的10个

and zero door cittas always the last nine

然后是总是生起于离门的心，最后9个

mahaggata vipaka or rupavacara vipaka or arupavacara vipaka

广大果报心、色界果报心、无色界果报心

so they are always door free

这些心总是离门心

and their functions are re-linking, life continuum and death

它们的作用就是：结生、有分和死亡

so

所以

this is the classification of consciousness according to doors

这就是根据门来给心分类

and when we study the doors we also must relate it to functions

当我们学习心时，我们也要将它们与作用相联系

and if we can remember the functions and door together

如果我们能将作用和心一起记住

our memory will be much better

我们的记忆就更有效了

now you know a certain type of consciousness arises in a certain door

你们知道何种心生起于何种门

and then functioning doing a certain function

执行何种作用

sometimes the change of door will change the function

有时候生起于不同的门，就会执行不同的作用

for example we take manodvaravajjana

例如：意门转向心

now manodvaravajjana has two functions

意门转向心有两个作用

in this kiccasangaha chart we see that manodvaravajjana has two functions

在作用之概要表里，我们看到意门转向心有两个作用

the one is avajjana and the other is votthapana

一个是转向，另一个是确定

now when you relate it to this dvarasangaha

你将它与门之概要联系起来

we know that when it functions as avajjana

我们知道当它执行转向作用的时候

that means it arises in five doors and it does the function of votthapana

说明它生起于五门时，执行的是确定作用

but when it arises in mind door it functions as manodvaravajjana

当它生起于意门，执行的是意门转向作用

so we relate these two together and try to find out the functions and doors of these types of consciousness

所以我们将这两者联系起来，找出这些心的作用和生起的门

now the next is the objects

下面我们讲所缘

now object means something that we experience

所缘就是我们体验到的东西

that we respond to with our mind

它让我们的心对之做出反应

now here is a cup

这里有一个杯子

so i look at the cup and i see the cup

我看到这个杯子

when i see the cup there is a seeing consciousness in me

当我看杯子的时候，生起了眼识

and that seeing consciousness takes this cup as object

眼识将这个杯子作为所缘

so this cup is called an object

所以这个杯子被称为所缘

so whatever mind can take it’s called an object

只要是心能缘取的，就被称为所缘

and there are six kinds of objects taught in abhidhamma

阿毗达摩里讲授了六种所缘

sometimes the object is not physical

有时候所缘不是色法

or the object is not present

或者不是现在的所缘

but still the past object also we can think of or our mind can take

我们的心也可以缘取过去所缘

and the future object also our mind can take

我们的心也可以缘取未来所缘

so the object may belong to present time or past time or future time

所以所缘可以属于现在、过去或未来

now there are six kinds of objects taught in abhidhamma

阿毗达摩里讲授了六种所缘

first is visible object

第一种是色所缘

that means something that can be seen

就是我们可以看到的东西

now

现在

I said i see this cup

我说我看到这个杯子

what i really see with cakkhuviññāṇa with eye consciousness is the visible datum in this cup

我用眼识真正看到的是杯子里可见数据

actually I do not see the cup with eye consciousness

实际上我并非用眼识看杯子

what I see with consciousness is visible object in this cup

我用眼识看的是杯子里的可见所缘

I see the cup with my mind

我用我的心看到杯子

now we will come that later when we talk about the thought process

当我们学到心路过程时，我们再讨论这个

so that visible datum in this cup

杯子里的可见数据

is what we call visible object

我们称之为色所缘

the next is let us call it sound

下一个是声音

sound is one object

声音也是个所缘

and then smell is another object

然后是气味是另外一个所缘

taste, another object

味道是另外一个所缘

and touch, another object

触，另外一个所缘

so we get five objects

所以我们有五个所缘

corresponding to the first five doors

对应前五门

so visible objects the eye door

色所缘对应眼门

audible objects or sound to the ear door

声所缘对应耳门

smell to the nose door

香所缘对应鼻门

taste to the tongue door

味所缘对应舌门

and touch to the body door

触所缘对应身门

now

现在

touch is said to be a combination of three primary elements

触所缘是由三大界所组成

so now

所以

we must understand the primary elements first

我们必须先了解大界

in abhidhamma

在阿毗达摩里

28 types of matter

有28种色法

or 28 material properties are taught

或者讲授了28种物质属性

so there are altogether 28 material properties

一共是28种物质属性

they may be comparable to elements in chemistry

可以类比于化学中的元素

so there are 28 material properties

所以有28种色法

and these 28 material properties can be found in living beings 28种色法可以在有情里找到

and outside only 8 of them can be found

无情里面只能找到8种

now among the 28 the first four are said to be primary elements

这28种之中前四个就是大界

and these four are the element of earth, element of water, element of fire, element of air

这四个是：地界、水界、火界、风界

and element of earth means not the earth itself

地界并不说指地球本身

but the quality inherent in the earth

而是指从地引申出的属性

so when you touch the earth you feel the hardness or softness of it

当你触摸地面的时候，你感受到它的坚硬或柔软

so hardness or softness is what we called earth element

所以坚硬性或柔软性我们称之为地界

and water element

然后是水界

means not necessarily the water

并不必定指水

but the quality inherent in the water

而是从水引申出的性质

that is trickling or cohesiveness

即黏性

so that is what we call water element

这就是我们所说的水界

and fire element mean heat or cold

火界指热或冷

because heat and cold are relative terms

因为热、冷是相对的词

and then air element means the extension

风界指延展性

or supporting

或者支持

now when you put the air in the balloon the air keep the balloon extended

当你将气体置于气球中，气体将气球撑开

if you let the air out then the balloon collapse

当你放出气体，气球就瘪下去

so the characteristic of the air element is extending

所以风界的特性就是延展性

so extending is what we call air element sometimes it is called pressure

所以延展就是风界的性质有时候我们称之为压力

now these four elements are called primary elements

这四个界被称为四大界

and the other 24 always depend on these four

其他24个总是依赖于这四个

for their arising and existing

才能生起并存在

now what we call touch or tangible object

我们所称的触所缘

is the combination of earth element fire element and air element

是地水火三界的组合

in abhidhamma

在阿毗达摩里

water element is taught as not touchable

水界是不可触的

so we can not touch the water element

所以我们不能触摸到水界

we can touch the other three elements but water element the cohesiveness we can not touch

我们可以触摸到其他三界，但是黏性，我们触不到

we may put our hand in the water and we may feel the hotness or coldness of the water

我们可以将我们的手放到水里会感受到热、冷

and that is not water element that is fire element

这不是水界，而是火界

we may feel the softness of the water that is the earth element

我们可能感受到水的柔软性，这是地界

and water stays in that way because there is air to keep it in its shape

水存在的形态，是因为风界保持了它的形状

and so we can feel air element also

所以我们也可以感受到风界

but water element we cannot touch or we cannot feel

但是水界我们不能触到，也不能感受到

we can touch only with our mind

我们只能用心感受水界

so what we call touch is just the combination of three primary elements

所以我们称之为触所缘的只是三大界的组合

it is said that the primary elements are something

据说大界

like heart, bases

就像心脏、处

and others are said to be soft

其他色法据说是柔性的

so now we get how many objects? five kinds of objects

我们现在有多少所缘？五种所缘

visible objects or sight, sound, smell, taste and touch

色所缘、声所缘、香所缘、味所缘、触所缘

and the last one is called dhamma object

最后一个是法所缘

now it is very important that we know what dhamma means

明白“法”的意思很重要

the word dhamma has many meanings

“法”这个词有很多意思

and in different context, it has different meanings

不同的语境，不同的含义

so we cannot translate this word with just one English word

所以我们不能将这个词简单对应一个英语词

sometimes dhamma means nature

有时候“法”的意思是属性

sometimes the teaching

有时候是指“教导”

sometimes dhamma means understanding

有时候“法”的意思是理解

or dhamma means things in the world and so on

“法”也可以指世界万事万物等

so

所以

the word dhamma cannot be translated like the word javana

“法”这个词不能被翻译，就像“速行”这个词一样

so we just use the word as it is in pali language

所以我们就用它的巴利语

here also i prefer to use dhamma object

我还是喜欢用“法所缘”的巴利语

rather than mental object, some teachers translate it as mental object

不用心理目标，有些老师翻译成心理目标

but that is not accurate

但是那样不准确

and so i just want to retain the pali word and call dhamma object

所以我保留巴利语原词

in this classification dhamma object means

在这个归类里，法所缘指

five sensitivities

五种净色

sixteen subtle matter

十六微细色

eighty nine cittas

八十九种心

fifty two cetasikas

五十二心所

nibbana and paññatti

涅槃和概念

so there are six kinds of dhamma objects

所以有六种法所缘

five sensitivities that means ear sensitivity

五种净色即：耳净色

i mean eye sensitivity, ear sensitivity and so on

我的意思是，眼净色、耳净色等等

so they are called dhamma objects

这些被称为法所缘

so when you take the eye sensitivity as object

当缘取眼净色时

then you are taking the dhamma object as object

你实际上是缘取法所缘

and so on

诸如此类

and sixteen subtle matter

十六微细色

if you cannot wait, if you don’t want to wait

如果你迫不及待

you go to the sixth chapter and read it

可以翻到第六章看看

about the subtle matter

关于微细色

so some material properties are called subtle and some are called gross

一些色法被称为微细色，一些被称为粗重色

and then eighty nine cittas you already know

你们已经知道89种心

fifty two cetasikas you already know 52心所你们也知道

nibbana you already know

涅槃你们也知道

and paññatti, paññatti means concepts

概念也讲了

so these are called dhamma objects

它们都被称为法所缘

and these can be the objects of the mind

这些都可以作为心的所缘

now among them you find citta 89 and cetasika 52

其中有89心和52心所

here they are objects

在这里它们是所缘

but they are also subjects

但是它们也是能缘

mind can take another mind as object

心可以缘取心

when you talk about your mind or my mind is running wildly or my mind is going out very often

当你提到你的心妄念纷飞时

then you are taking the mind as object, your mind is taking the other mind as object

你就是将心作为所缘

so citta can be both subject and object

所以心可以是能缘，也可以是所缘

and cetasika the same

心所也是一样的

now these six kinds are called dhamma object here in the classification of objects

在这里所缘的分类中这六种被称为法所缘

but in the mahasatipatthanasutta

但是在大念处经里

the discourse on the four foundations of mindfulness

讨论了四念处

you will find the word dhamma there also

我们也能见到“法”

and there dhamma object means not exactly the same as this

意思并不是跟这里的“法”意思完全一样

there dhamma object means five mental hindrances

此经里的“法所缘“指五盖、

five aggregates of clinging

五取蕴

twelve bases

十二处

seven factors of enlightenment

七觉支

and four noble truths

四圣谛

in the Mahasatipatthanasutta there are called dhamma objects

这些在大念处经里被称为法所缘

but here in abhidhamma

但是在阿毗达摩里

these six beginning with sensitive matter and so on are called dhamma objects

净色等等六种被称为法所缘

so there are these six kinds of objects

有六种所缘

we will study which types of consciousness take which kinds of objects

我们要学习何种心缘取何种所缘

now before going there we need to know the terms kamavacara objects

在学到那里之前，我们要知道欲界所缘

mahaggata objects

广大所缘

nibbana objects and paññatti or concept objects

涅槃所缘、概念所缘

now kamavacara object means 54 kamavacara cittas or sense-sphere cittas

欲界所缘指54欲界心

52 cetasikas and 28 rupas or mateiral properties 52心所、28色法

so they are called kamavacara objects the sense-sphere objects

它们被称之为欲界所缘

and mahaggata objects means 27 mahaggata cittas

广大所缘指27个广大心

that is 15 rupavacara cittas and 12 arupavacara cittas

即：15个色界心，12个无色界心

and then cetasikas going along with them

然后是伴随它们的心所

they are called mahaggata objects

它们被称之为广大所缘

and nibbana object is nibbana

涅槃所缘即涅槃

but the last one is

但是最后一个

the last one consists of many

最后一个包括很多

so paññatti what we call paññatti here, ten kasina objects

概念，我们称之为概念：十个遍处

ten asubha, asubha means unlovely

十不净

unlovely objects

不净所缘

and then koṭṭhāsa objects that means 32 parts of the body

然后是三十二身分

such as head hair, body hair, nail, teeth, skin and so on

例如头发、身毛、指甲、牙齿、皮肤等等

and then ānāpāna, objects of ānāpānasati

然后是安般，也就是安般念的所缘

that means breathing in and breathing out

就是出入息

and that four kinds of concept of being

四种众生的概念

which are objects of metta, karuna, mudhita and upekkha

就是慈悲喜舍的所缘

now four kinds of concept of being means

四种众生的概念指

being in general

一般性的众生

beings that are in suffering, beings that are in happiness

受苦的众生、受乐的众生

and again beings in general

一般性的众生

and then concept infinite space and nothingness

然后是空无边、无所有的概念

now you know that the

你们知道

some types of consciousness among the arupavacara cittas

无色界的有些心

take infinite space as object

以空无边为所缘

and nothingness of the first arupavacara citta as object

以第一个无色界心的无所有为所缘

so there are many kinds of paññatti

所以有很多种概念

and when you come to the ninth chapter you will find them again

当你学习到第九章，你会再次碰到它们

among them the visible object and dhamma object

其中有：色所缘、法所缘

many of the dhamma objects and kamavacara objects, mahaggata objects

许多法所缘、欲界所缘、广大所缘

have time

具有时间性

they may be present or past or future

它们或是现在、过去或将来

but nibbana is said to be time free

但是涅槃据说是没有时间性的

since nibbana has no beginning

因为涅槃没有开始

it has no end

没有结束

and so we cannot say nibbana is present or past or future

所以我们不能说涅槃是在现在、过去或未来

and paññatti also is said to be time free

概念也没有时间性

that means out of time

意思是超越了时间

we cannot say a paññatti arises at this moment and it disappears at that moment

我们不能说概念在某时生起，在某时消失

so and also paññatti is time free because it has no individual existence of its own

同样概念没有时间性，因为它没有独立的存在

it only exists in our imagination

它只是存在于我们的想象

it will be very interesting or

这个很有意思

people will think it is very strange to say that this is not real

人们可能觉得说它是真实的很奇怪

it exists in my imagination only

它只是存在于我的想象中

what i see with the eye is the visible object

我们眼睛看到的是色所缘

visible particles of matter in this cup

这个杯子的可见色法微粒

and when i see a cup i see it with my mind and not with my eyes

当我看到一个杯子时，是心在看，不是眼睛在看

this cup is called paññatti it has no existence of its own

这个杯子被称为概念，它没有独立的存在

it is an illusion

它是一个幻象

so these are the kinds of object we will be meeting in this section

这就是我们在这节遇到的所缘

so the first five are easy

前五个很容易

the visible object, audible object and so on

色所缘、声所缘

only the fifth one the tangible object is the combination of the three primary elements

只有第五个，触所缘是由三大界组成

that means

就是说

earth element

地界

fire element and air element

火界、风界

and dhamma object [inaudible] as the object

法所缘[听不清]为所缘ārammaṇasangaha

所缘之概要

so this is the analysis of objects

这就是对所缘的分析

now here you see the word ārammaṇa

你们看到arammana这个词

and it is translated as object

被翻译成所缘

now the literal meaning of ārammaṇa is

这个词的字面意思是

something that mind takes delight in

心所取乐的目标

mind or consciousness must always have an object

心总是需要一个目标

and when it finds a object, it is delighted

当心找到目标，就以之为乐

so an object is called ārammaṇa

所以这个目标就被称为：所缘

somewhere where mind takes delight

就是心所取乐的地方

something where mind takes delight

心所取乐的目标

now the parks where people go for

公园就是人们去的地方

leisure or recreation

去休闲娱乐

are called ārāma in pali

这个巴利语是arama so the word ārāma and the word ārammaṇa are related

这两个词是相互关联的

a park is called ārāma because people take delight in

公园被称为arama

因为人们以之为乐

people go there for enjoyment

人们到那里玩乐

and there is another word

还有一个词

that means object

意思是所缘

and that is ālambana

就是alambana you will find the word in the manual

你们可以在概要精解里看到它ālambana the word ālambana means something to hold onto

这个词意思是：钩取之物

that means our mind is always taking an object

意思是心缘取目标

and so when the mind takes an object

当心缘取目标时

it is as it were holding on to the object

就像是钩住了目标

that means without an object there can be no consciousness or no mental factors

即没有所缘，就没有心，也没有心所

so consciousness and mental factors or mind needs an object always

所以心和心所总需要所缘

and so it is said to be holding on to the object

所以要钩住所缘

and so object is something that mind holds on to

所缘就是心钩取的目标

they are compared to a stick

所缘可以被比喻成棍子

some people depend on say when they walk

人们依靠它行走

say when you get older and you can not walk properly upright then you have to use a stick

老人们不能正常行走，要用一根拐杖

so that stick is like the object here

这个拐杖就像是这里的所缘

just as an old man

就像一个老人

relied on the stick

依靠拐杖

or hold on to the stick

握住拐杖

so mind holds on to the object

所以心握住目标

but sometimes it is compared to a line

有时候也被比喻成一根绳子

that a man who is invalid or a man who is blind takes hold of when he wants to go to places

如果一个病弱的人，或者盲人可以依靠这根绳子行走

so these are called ārammaṇa or ālambana in pali

这就是所缘的两个巴利词

and these are the objects that mind can take actually

这些就是心能够真正缘取的目标

and then you see the word ārammaṇika

你们可以看到能缘这个词

now ārammaṇika means one that has ārammaṇa

能缘意思就是：具有所缘的

one that takes ārammaṇa

以所缘为目标的

so ārammaṇika means actually consciousness and mental factors

所以能缘实际上指心和心所

because they take objects

因为它们缘取所缘

now here I use the word subject

这里用主观这个词

so

所以ārammaṇika is subject and ārammaṇa is object

能缘是主观，所缘相当于目标

subject means something that does something, here that takes object

能缘意即缘取所缘

now cakkhuviññāṇa two two types of seeing consciousness of eye consciousness

两种眼识

what is the object of these two seeing consciousnesses

这两种眼识的所缘是什么

present visible object

现在的色所缘

so

所以

the object of eye consciousness is the present visible object or sight

眼识的所缘是现在的色所缘

and object of ear consciousness is present audible object or present sound

耳识的所缘是现在的声所缘

and the object of nose consciousness two nose consciousnesses

两个鼻识的所缘

nose consciousness is present odorous object or present smell

鼻识的所缘是现在的香所缘

and the object of tongue consciousness is present sapid object or taste

舌识的所缘是现在的味所缘

an object of body consciousness is present tangible object or touch

身识的所缘是现在的触所缘

so the object of these five sense consciousnesses is present

所以这五个根识的所缘是现在的

present visible object, present audible object and so on

现在的色所缘、现在的声所缘等等

so I see something that means i see the visible data in something

我看见某东西意思是我看到这个东西的可见数据

and that is called the present visible object

这个就被称为现在的色所缘

so we see the present visible object with eye consciousness

所以说我用眼识看到现在的色所缘

the same with ear consciousness and so on

对于耳识之类也是如此

next that is the word manodhātu

下一个，这个词是：意界

you must be familiar with this word

你们一定很熟悉这个词

manodhātu is a name

意界这个词

of three types of consciousness

指三种心

and these three are five-sense-door-adverting and two receiving consciousnesses

这三种是：五门转向心、两个领受心

so these three are called manodhātu

这三者被称为意界

we may translate it as mind element

我们可以翻译为：意界

so these three types of consciousness called manodhātu

这三种心被称为意界

take present five objects

缘取现在的五个所缘

that mean present visible object, present audible object and so on

即现在的色所缘、现在的声所缘等等

now they will become clearer when you study the thought process

当你们学习心路过程后就更清楚了

now the eye consciousness takes present visible object as object

眼识缘取现在的色所缘为目标

but in the process of seeing

在看的过程中

there are the three types of consciousness called manodhātu

有三种心被称为意界

when you hear something there is hearing consciousness

当你听到声音时生起耳识

and what you hear is the present audible object

你听到的是现在的声所缘

in that thought process we find the three manodhātu consciousnesses

在这个心路中，我们可以找到三个意界心

so three manodhātu consciousnesses arise in all five-sense doors

所以三个意界心生起于所有的五根门

that is why here they are said to take present five objects

所以这里说它们缘取现在的五所缘

but not that their take five objects at one time

并不是一次性缘取五个所缘

each object as one time

每次只缘取一个

but in all they take five objects

总数是五个所缘

and then santirana three

然后是三个推度心

hasituppāda one

一个生笑心

kamavacara vipaka eight

八个欲界果报心

santirana means investigating

推度心

Hasituppāda, smile producing

生笑心

and kamavacara vipaka sense-door resultant

欲界果报心

altogether 3 plus 1 plus 8, 12

一起3加1加8,12 take kamavacara citta 54

缘取54欲界心

cetasika 52 and rupa 28 52心所，28色法

as objects

作为所缘

so here

所以这里

on the subject side

从能缘上讲

there are types of consciousness

它们是心

and the object side also

所缘角度，也是如此

there are types of consciousness and also the material properties

有心，也有色法

so from these we know that

从这里我们知道

the citta can take citta as object

心可以缘取心

citta can take cetasikas as object

心可以缘取心所

citta can take rupas matter as object

心可以缘取色法

and next group is 12 akusala

下一组12不善心

and kamavacara sobhana ñāṇavippayutta kusala sense-sphere beautiful wholesome consciousness not accompanied by knowledge

欲界智不相应善心

so there are four of them

有四个

and also sense-sphere beautiful functional consciousness not accompanied by knowledge

欲界智不相应唯作心

there are again four

也是四个

so 4 plus 4 plus 12

四加四加十二

altogether 20 types of consciousness

一共是二十种心

now these 20 types of consciousness take lokiya cittas mundane cittas 81

这二十种心缘取81个世间心

and cetasikas 52 52心所

rupa 28, 28 material properties 28色法

and paññatti or concept as object

概念

so on the subject side there are akusala cittas

所以从能缘角度，有不善心

and then

然后

8 cittas from kamavacara sobhana or sense-sphere beautiful consciousness

欲界美心中有8个

so they take lokiya cittas 81 as consciousness and so on

所以它们缘取81世间心等等

so now you see here the akusala 12

你们现在看到12不善心

can take lokiya cittas as object and so on

可以缘取世间心之类的

but they can not take supramundane consciousness as object

但是它们不能缘取出世间心

it is not their domain of object

这不是它们的所缘范围

and it is explained that just as a fly will not sit on a hot iron rod

根据解释，就像苍蝇不能停留于火红的铁棒

so this akusala cannot take supramundane cittas as objects

不善心不能缘取出世间心

now the next group five types of consciousness

下一组心五个

kamavacara sobhana ñāṇasampayutta kusala the sense-sphere beautiful wholesome accompanied by knowledge, there are four 4个欲界智相应善心

and then kusala abhiññā然后是善神通心

now

现在

the fifth rupavacara consciousness when specially developed

已经娴熟于色界五禅之后

becomes what is called abhiññā就会获得神通

abhiññā is translated as direct knowledge

神通翻译成：直接的智慧

with the help of abhiññā借助神通

one can fly through the air one can show miracles

可以飞行，表演神变

one can read minds of others

可以有他心通

remember past lives and so on

宿命通等等

so that knowledge is called in pali abhiññā这种智巴利语称之为abhiññā

we may call them supernormal knowledge

我们可以称之为神通

or direct knowledge

或者直接的智慧

and that direct knowledge function is performed by the fifth rupavacara jhana

这种直接的智慧的作用是由色界第五禅心执行

so here kusala abhiññā means fifth rupavacara kusala fifth form-sphere wholesome consciousness

这里的善神通心指色界第五善心

so these five take 87 cittas

所以这五种心缘取87心

89 minus arahatta-magga and phala

也就是89减去阿罗汉道心、果心

and 52 cetasikas 28 rupas, nibbana and paññatti 52心所、28色法、涅槃、概念

so these can take more objects than the last 20

这些可以缘取的心比20个心那一组更多

now the next group 6

下一组六个心

kamavacara sobhana ñāṇasampayutta kiriya four so sense-sphere beautiful functional cittas accompanied by knowledge four

四个智相应的欲界唯作心

kiriya abhiññā one rupavacara fifth jhana functional consciousness

一个唯作第五禅神通心

and votthapana that is manodvaravajjana

确定心，即意门转向心

these six can takes all objects

这六个心可以缘取所有所缘

89 cittas 52 cetasikas 28 rupas or 28 material properties 89心、52心所、28色法

nibbana and paññatti

涅槃、概念

so these six take all objects there are

这六个心缘取所有所缘

and so they have the widest range of taken objects

它们有最多的所缘

the second and fourth arupavacara cittas

第二、第四无色界心

now the second is

第二是

one having consciousness as object

以心为所缘

and the fourth again one having third arupavacara consciousness as object

第四个也是以第三无色界心为所缘

so these second and fourth arupavacara cittas altogether six

所以第二与第四无色界心一共6个

take mahaggata or first and third arupavacara cittas respectively

以广大心，即分别缘取第一第三无色界心

now if you remember the chapter on cittas

如果你们记得心这一节的内容

you will see that the second arupavacara citta takes the first arupavacara citta as object

就知道第二无色界心以第一无色界心为所缘

and fourth arupavacara citta takes the third arupavacara citta as object

第四无色界心缘取第三无色界心

since the first and third arupavavara cittas belong to the 28 mahaggata cittas that

因为第一第三无色界心属于28广大心

that means 15 rupavacaras and 12 arupavacara cittas

即15色界心、12无色界心

they are called mahaggata cittas

它们被称为广大心

and then rupavacara cittas 15

色界心15个

that means first jhana, second jhana, third jhana, fourth jhana, fifth jhana

即：五禅、二三四五禅

and first and third arupavacara cittas

第一第三无色界禅心

that have infinite space as object and that has concept of nothingness as object

以空无边、无所有的概念为所缘

altogether 21 types of consciousness

一起是21种心

they take paññatti as object

以概念为所缘

now detail on different sheet

另外一张表上有详解

so these 21 take paññatti or concept as object

所以这21种心以概念为所缘

and then the last lokuttara 8, 8 supramundane consciousness take nibbana as object

最后出世间8种心，以涅槃为所缘

now paññatti in detail

详细的概念

go to paññatti objects and there are subjects in detail

翻到概念所缘，对业处有详细介绍

just for your reference because

供大家参考，因为

until you reach the ninth chapter you may not understand easily this chart

只有你们学到第九章才容易理解这张表

now there are 40 types of samatha meditation subjects

有40种修止禅的业处

and there are jhana consciousness that arise taking these subjects as objects

禅那心以之为所缘生起

so there are kasinas ten

其中有十遍

that means disk meditation, looking at the disk, memorizing it

就是用圆盘修禅，就是凝视圆盘，忆念它

so that one can see the disk with one’s mind eye and so on

最后通过意识之眼看到它等等

so there are ten kinds of disk meditation

其中包括十种圆盘修法

and ten kinds of asubha, unloveliness of the body meditation

十种对身体的不净修法

now these ten kinds of asubha meditations are practice when one goes to a cemetery and look at the corpse

这十种不净修法，就是去墓地观察尸体

in its different stages of decay

看它腐败的不同阶段

but nowadays, it is very difficult to see a corpse

但是现代社会，很难见到尸体

and even when you go to funerals

即便你参加葬礼

the dead body is so made up

尸体都是经过美容的

that you do not get the sense of unloviness

你不能获得不净的感觉

you think he or she is sleeping

你觉得他/她就像是在睡觉

it is very difficult to practice this type of meditation

这种修法就很难实现

even you go to a cemetery you don’t see the dead bodies

即便你去墓地，也看不到尸体

but during the time of the buddha

但是在佛陀时代

dead bodies are just left at the cemeteries to be eaten by dogs and birds so you can see different stages of decay

尸体被放在墓地，让狗和鸟吃掉你就可以看到它腐败的过程

and practice this meditation on them

借此修习不净观

now the next is koṭṭhāsa

下一个是身分

koṭṭhāsa parts of the body

身体的部分

there are 32 parts of body to contemplate on

三十二身分观

as head hairs, body hairs, nails, teeth, skin and so on

头发、身毛、指甲、牙齿、皮肤等等

and try to see them as loathsome

观察它们的不净

and then ānāpāna you all know ānāpāna

然后是出入息念，大家都知道

the breathing in and breathing out as an object of meditation

将出入息作为禅修的所缘

and then unlimited beings

然后是无量众生

this is the object of metta

这是慈的所缘

so when you practice metta, you send metta thought to unlimited beings

当你修慈的时候，你将慈心散布到无量众生

that is why metta, karuna, mudita and upekkha are called limitless one

所以慈悲喜舍被称为四无量

limitless one means their objects are unlimited

无量指它们的所缘是无量的

so unlimited beings, object of metta, unlimited beings, object of karuna compassion

慈的所缘是无量众生悲的所缘是无量众生

unlimited beings, object of mudita

喜的所缘是无量众生

and unlimited beings, object of upekkha

舍的所缘是无量众生

unlimited beings means concept, concept of unlimited beings

无量众生指无量众生的概念

and then concept of infinite space

然后是空无边的概念

now you know that the space that remains when the counterpart sign disappears

你们知道当似相消失后留下的空间

and then concept of nothingness of the first arupavacara jhana citta

然后是无色界初禅心无所有的概念

so that is also one

这也是一个

so altogether there are how many?

所以一共有多少？

20, 21, 22, 23, 24, 25, 26, 27, 28 so 28 kinds of concepts 28个概念

and these concepts are taken by different jhanas

这些都被不同的禅那心缘取

so rupavacara first jhana

色界初禅

their objects of rupavacara first jhana is 25 kinds of concepts

色界初禅缘取25种概念

and they are ten kasinas, ten unloviliness, one koṭṭhāsa, one ānāpāna one unlimited beings and so on

即：十遍、十不净、一身分、一出入息、一无量众生等等

so these 25 types of concept are the object of first jhana

所以初禅的所缘是25种概念

of the second jhana

二禅

only 14

只有14种

no asubhas or unloveliness and no koṭṭhāsa

没有不净、没有身分

and the objects of third jhana 14 objects of fourth jhana 14

三禅的所缘14，四禅的所缘14 but objects of fifth jhana only 12

但是五禅只有12种所缘

because

因为

fifth jhana takes the unlimited being of objects as objects

五禅的所缘是无量众生

to develop upekkha

发展舍

and when fifth jhana arises

当五禅生起时

upekkha is with it

就是舍俱

and but the other metta, karuna and mudita

但是慈、悲、喜

when they reach jhana, they are always with somanassa or joy

当它们获得禅那，总是悦俱

so fifth jhana takes only ten kasinas, ānāpāna or breathing and unlimited beings as objects only twelve

所以第五禅只是缘取十遍、出入息、无量众生，

12个所缘

and the arupavacara first citta takes concept of infinite space as object

无色界初禅心以空无边的概念为所缘

and arupavacara third citta takes concept of nothingness of first arupavacara citta as object

无色界的三禅以无色界初禅的无所有概念为所缘

this is a chart that shows which concept can be the object of which jhana

这张表显示哪种概念可以被哪种心缘取

this section is a little more involved

这节有点复杂

and also some terms used maybe new to you like manodhātu

有些词，例如意界可能对你们是新词

now

现在

let us say look at the basic chart

我们来看原始表格

and say the first akusala citta

第一个不善心

can you find out what objects are taken by first akusala citta

你们可以找出第一个不善心的所缘吗？

first akusala citta takes 81 mundane consciousness 52 cetasikas 28 material properties and concept as object

第一个不善心的所缘是：

81个世间心、52个心所

28个色法、概念

that you find out from this handout

你们从这个资料上可以找到

with the title ārammaṇasangaha

标题是：所缘概要

then let us go to ahetuka

再看无因心

seeing consciousness what is the object of seeing consciousness or what is the object of eye consciousness

眼识的所缘是什么？

present visible object

现在的色所缘

and what is the object of body consciousness

身识的所缘呢？

present tangible object, yes

现在的触所缘，对

then what is the object two receiving consciousness

两个领受心的所缘呢？

two receiving consciousnesses are included in manodhātu

两个领受心被包括在意界里

manodhātu three, mind element three

意界包括三个心

so they take present five objects

它们缘取现在的五所缘

and then santirana

然后是推度心

investigating three

三个推度心

they take kamavacara, 54 kamavacara cittas, 52 cetasikas and 28 rupa as object

它们缘取54欲界心

52心所、28色法

and then pañcadvārāvajjana or five-sense-door adverting

然后是五门转向心

it is included in manodhātu

这也是被包括在意界里

so it takes present five objects

也是缘取现在的五个所缘

and then manodvāravajjana mind-door adverting

然后意门转向心

where do we find manodvāravajjana? among the six

意门转向心在哪里？在那六个里面

it is called votthapana here

它在这里被称为确定心

so manodvāravajjana can take all objects

所以意门转向心可以缘取所有所缘

89 cittas, 52 cetasikas 28 rupas, nibbana and paññatti 89心，52心所、

28色法、涅槃、概念

and then smile-producing

然后是生笑心

now smile-producing can take kamavacara, 54 kamavacara cittas, 52 cetasikas and 28 material properties and so on

生笑心可以缘取：54欲界心、

52心所、28色法等

so you find out from this handout

你从这些下发资料找

what objects are taken by a given citta or given types of consciousness

何种心缘取何种所缘

so this is the analysis according to objects

这就是根据所缘来分析

or in this section we find out what objects are

通过这节我们学习了所缘

and also we find out what consciousness takes what object

也学习了何种心缘取何种所缘

so they have their own objects and we should know what objects they take

所以它们有各自的所缘，我们应该了解这些所缘

and taking objects means our mind as it were goes to the object

缘取所缘，意思是我们的心投向所缘

and tastes on it or it is put on the object

品尝所缘的味道

so that is how mind takes the object

心就是这样缘取所缘的

and for the mind to take an object there must be an object

必须有所缘，心才能缘取

and that object must be presented to the mind through six-sense doors

这个所缘必须通过六根门呈现于心中

and different kinds of object are presented through different doors

不同的所缘通过不同的门呈现

and so have their own respective doors, present visible objects through eye door

所以它们有各自的门，现在的色所缘通过眼门

present audible object through ear door and so on

现在的耳所缘通过耳门等等

and now we know that on the subject side there are consciousness and mental factors only

我们现在知道了能缘只有心、心所

so we do not find any material property on the subject side or on the ārammaṇika side

能缘不能是色法

but on the object side we find cittas, cetasikas, material properties, concepts and nibbana

但是所缘有：心、心所色法、概念、涅槃

so all these things are objects

所以这些都可以是所缘

and these objects are taken by consciousness and mental factors only

这些所缘只能被心和心所缘取

so rupa or matter does not take objects

色法不能缘取所缘

concepts do not take object, nibbana does not take object

概念、涅槃也不能缘取所缘

because nibbana is an object, concepts are objects

因为涅槃、概念是所缘

and 28 material properties are objects 28色法是所缘

but they do not take any other object

它们不能缘取任何所缘

but the consciousness and cetasikas are different

但是心、心所则不同

concsciousness and cetasikas can be both subject and object but not at the same time

心、心所可以作为能缘、所缘但不能同时作为能缘、所缘

now when you practice meditation and you make notes of your mind going out

当你禅修时给心作标记

that means one mind is taking another mind as object

就是说一个心缘取另一个心

you are noting mind

你给心作标记

or noting consciousness is taking the wandering consciousness as object

就是作记号的心缘取妄念

and then you are making note as wandering, wandering, or going out, going out

你这样作标记：妄念、妄念、走开、走开

so

所以

mind or consciousness can take consciousness as object

心可以缘取心

consciousness can take mental factors as objects

心可以缘取心所

and it can take material properties, concept or nibbana as object

心也可以缘取色法、概念、涅槃

so this way we understand the relationship between mind and matter, mind and mind

这样我们理解了名色的关系也理解了名法与名法的关系

they are all related as subject and object

它们的关系就是能缘、所缘

and how they are related can be understood through the study of the Paṭṭhāna, the seventh book of abhidhamma

它们是怎样联系起来的可以通过阿毗达摩第七论书也就是《发趣论》来了解

now we have not yet gone into any book of abhidhamma yet

我们还没有进入阿毗达摩的任何一部论书

[laughs] [笑] we are trying to the door of abhidhamma

我们正试图进入阿毗达摩之门

even it takes a long time

即便要花费很多时间

so one day we will be able to get into the real abhidhamma and see what treasures there are in that storehouse

终有一天，我们终将进入真正的阿毗达摩，看看宝库里到底有什么宝藏

ok, thank you

好，谢谢大家

disk01track17

yesterday we learned about the different kinds of objects

昨天我们学习了不同的所缘

and the types of consciousness that take the different kinds of objects

不同的心缘取不同的所缘

so we learn that there are six kinds of objects

我们学习了六种所缘

and also there are objects called kamavacara objects, mahaggata objects and so on

还学了欲界所缘、广大所缘等等

now today we will relate the doors the classification of doors with the objects today

今天我们将门与所缘相联系

so if you look at the chart for dvarasangaha

如果你们看门之概要的表格

the forty six types of consciousness arise through eye door

由眼门生起的心有46种

these forty six types of consciousness take the present visible objects as objects

这46种心缘取现在的色所缘为所缘

and forty six types of consciousness that arise through ear door

有46种心生起于耳门

so they take present sound as object

缘取现在的声所缘

and forty six types of consciousness that arise through nose door 46种心生起于耳门

take present smell as object

缘取现在的香所缘

and again forty six types of consciousness that arise through tongue door 46种心生起于舌门

take present taste as object

缘取现在的味所缘

and forty six types of consciousness that arise through body door 46种心生起于身门

take present touch as object

缘取现在的触所缘

now touch means the combination of earth element, fire element and air element

触就是地界、火界和风界的结合

so three primary elements together is called touch or tangible object

三大界一起称之为触或触所缘

now we come to the mind door

现在看意门

types of consciousness that arise through mind door

生起于意门的心

so there are altogether sixty seven according to the chart

根据这个表格一共是67种

the objects of these mind door consciousnesses or types of consciousness that arise through mind door

生起于意门的心，它们的所缘

are not just visible objects or sound

不仅仅是色所缘、声所缘等等

but all six kinds of objects

而是所有六种所缘

yesterday we learn that there are six kinds of objects

昨天我们学习了六种所缘

visible object, sound, smell, taste, touch and dhamma objects

色所缘、声、香、味、触、法所缘

and then we learn that dhamma objects are of six kinds

然后我们学习了法所缘有六种

so go back to the handout the five sensitivities, subtle matter

我们回到资料：五种净色、微细色

cittas, cetasikas, nibbana and pannati are called dhamma objects

心、心所、涅槃、概念这些被称为法所缘

now the objects of the types of consciousness that arise through mind door

通过意门生起的心的种类

the types of consciousness are sixty seven

是67种心

so the objects of these are all six kinds of objects

它们的所缘就是所有六种所缘

and there are sometimes present, sometimes past and sometimes future

有时候是现在的所缘有时是过去的，有时是未来的

and also sometimes independent of time

有时候是不依赖于时间的

when they take concepts as objects

当它们将概念作为所缘时

and when they take nibbana as object

当它们将涅槃作为所缘时

the concept and nibbana are said to be timeless or independent of time because we cannot say nibbana is past or present or future

概念和涅槃是没有时间性的我们不能说涅槃属于过去或属于现在、或属于未来

and the same with the concept we cannot the concepts are present, past or future

概念也是如此，我们不能说概念是现在的、过去或未来的

nibbana is not present, or past or future because nibbana has no arising and so it has no disappearing

涅槃不是现在、过去或未来的因为涅槃不生也不灭

and concept is said to be independent of time because it has no real intrinsic nature

概念独立于时间，因为它没有真实的内在属性

so actually the object of the sixty seven types of consciousness that arise through the mind door

所以实际上，通过意门生起的

67种心，它们的所缘

is all six kinds of objects and also belonging to all three times present, past and future and also those that are out of time that are independent of time

是所有六种所缘，可以具有时间性属于现在、过去、未来也可以是超越世间性的

now we come to the last one dvaravimutta

我们现在看最后一种也就是离门心

so there are nineteen types of consciousness that are door free

有19种心是离门心

that means they do not arise through the doors

意思就是它们不通过门生起

there are six doors but they do not arise any of the doors

它们不生起于六门之中任何门

actually there are themselves doors

实际上，它们自己就是门

so there are nineteen of them and these nineteen are those that have the function of re-linking, life continuum and death

这19个就是具有结生、有分、死亡作用的

so we relate different sections together

这样我们将不同章节关联起来

so these nineteen types of consciousness function as re-linking, life continuum and death

所以这19种心作用是：结生、有分、死亡

and the objects of these nineteen types of consciousness are said to be kamma or kammanimitta

这19种心的所缘是：业或业相

or gatinimitta

或趣相

you will the explanation of this in the manual

你会在概要精解里看到解释

so their object is kamma or kammanimitta or gatinimitta

所以它们的所缘是：业或业相或趣相

you will find the explanation on page 138 of the manual

你们可以在概要精解第138页看到解释

the object of the door free consciousness in any given existence is generally identical with the object of the last cognitive process in the immediately preceding existence

一世当中的离门心所缘必定与前一世最后一个心路过程的所缘相同

when a person is on the verge of death, in the last phase of active consciousness

当人临命终时，在他最后一个心路过程中

some object will present itself to the cognitive process

某个目标即会呈现于心路过程

determining by previous kamma and present circumstances

由过去业与当时的情况决定

these objects can be one of three kinds

这种所缘可以是以上三种之一

in order to understand this fully, you need to understand the thought process of death and rebirth

为了完全理解，你们要理解死亡和结生的心路过程

so

所以

that process will taught at the end of the fifth chapter

这个过程将在第五章末尾讲解

now when a person is about to die, it is said that to his mind

一个人临终时，在他的心中

kamma or kammanimitta or gatinimitta is presented

出现业或业相或趣相

that means when a person is approaching death

意即一个人即将死亡时

the kamma he did in the past may come back to his mind

过去所作的业可能重现于他的心中

and he will experience that kamma as though he will do it again

他会经历那个业，就好像是重做一遍

and that kamma is the past kamma he did in the past

那个业就是他过去作的业

now in this manual it is said it can be a kamma a good or evil deed performed earlier during the same life time

在这本概要精解里讲了这个业可以是这一世早些时候作的善业或恶业

actually not the same life time

实际上也可以不是这一世

during the past time that means it can be of past life as well as some kamma he did in this life

这一世的业，或者是过去世的业

so

所以

even the kamma he did in his past lives can become evident to him

即便是过去世他作的业也可以显现

when he is approaching death

当他临命终的时候

so that is called kamma which is the object of these nineteen types of consciousness that are door free and that have the function of re-linking, life continuum and death

这就是这19种离门心的所缘之业这些心起的作用是：结生、有分、死亡

now when that, now in this case, kamma, when that kamma is presented to the mind of a dying person

当那种，在这个例子中，是那种业，呈现于临终者的心中

his death proximate moments take that kamma as object

他临死时以此业为所缘

and then he dies and is reborn in another life

死后投生到另外一生

so reborn in another life means a re-linking consciousness arises in the new life

投生到另外一生意思是结生心在新的生命中生起

and that re-linking consciousness takes the object of the last moments in the previous life

结生心缘取前生的最后一刻目标

so that is why it is said here identical with the objects of the last cognitive process in the immediately preceding existence

所以这里说：与前一世最后一个心路过程的目标相同

again when a person is about to die

又，当一个人临命终时

the kamma will become evident to his mind

业就在他心里明显起来

and this kamma will be the object of his death proximate thought moments

这个业是他临死时心识刹那的所缘

and he dies from that existence and is reborn in another existence

一期生命结束投生到另一世

so when he is reborn one of these nineteen types of consciousness arises in that new life

当他投生时，这19种心之一就会在新生命生起

and that consciousness is called re-linking consciousness

这个心就被称为结生心

that re-linking consciousness takes the object of the death proximate thought moments in the previous life immediately preceding existence

这个结生心的所缘就是前一世临死时心识刹那的目标

so that is called kamma, it may be a good kamma or it may be a bad kamma

这种业可能是善业，也可能是恶业

it may be kusala kamma, or akusala kamma or wholesome kamma or unwholesome kamma

它可能是善业或不善业

this is one kind of object that is taken by these types of consciousness that are called door free

这就是离门心所缘取的目标之一

immediately after the disappearance of re-linking consciousness

结生心消失之后，立即

the same type of consciousness is produced and that type of consciousness is called bhavanga or constituent of life or cause of life

产生相同类型的心，这种心被称为有分心

and that bhavanga arises many times

有分心生起很多次

and that bhavanga also takes the object of the re-linking consciousness

有分心的所缘与结生心一样

so if the re-linking consciousness takes the past kamma as object

如果结生心以过去的业为所缘

then the life continuum consciousness also takes that kamma as object

有分心也以那个业为所缘

and it will go on through life

终其一生都是如此

and then they will come to the end of one life

它会持续直到生命终结

so at the end of the life there arises the same type of consciousness

在生命终结时，同类的心会生起

but this time it has a function of passing away or dying

但是此时，它执行死亡的作用

and that consciousness takes the same object that is taken by re-linking consciousness and life continuum consciousnesses through the life

那个心缘取的目标与结生、有分相同

and the kamma that becomes evident at that moment

那个时刻显现的业

is the one that will produce rebirth

就会产生结生

so there is rebirth and that rebirth takes the object of the death proximate thought moments and immediately preceding existence

投生时缘取上一世临死的所缘

now there is another kind of object called kammanimitta or sign of kamma

还有一种所缘称之为业相

that means if kamma does not become evident to that person, the dying person

意思就是如果业没有在临终时显现

then a sign of kamma may come to his mind

那么业相就可能出现在他心中

and a sign of kamma means an object or image associated with a good or evil deed

业相指与善业或恶业相关的目标或影像

that is about to determine rebirth

它将决定下一世的投生

or an instrument used to perform it

或是造该业的工具

so the sign of kamma is associated with kamma

所以业相与业相关

when a person performs that kamma he may use something

当一个人造作此业的时候他可能会使用工具

for example if the kamma is of dana

例如，当这个业是布施时

then he may see a monk or he may see the robe

他可能会看到僧人或者僧袍

and these are called kammanimitta or sign of kamma

这些就被称为业相

for example a devout person may see the image of a monk or temple

例如虔诚的信徒可能会看到僧人或寺院的影像

a physician may see the image of patients, a butcher may hear the groans of slaughtered cattle

医生可能会看到病人的影像，屠夫可能会听到被杀牲口的哀鸣

or see an image of a butcher knife

或者看到屠刀的影像

so the things that are intrumental in performing that kamma

用来造作此业的工具

will appear to his mind or to the mind of a dying being

就会在临死者的心中显现

so those objects which are presented to him are called sign of kamma

这些呈现于他心中的目标被称为业相

so sign of kamma means things that are associated with the performance of that kamma

业相意思就是与那个业的造作相关联的事物

since that kamma can be good or evil

因为业可以是善或恶的

the signs of tha kamma are also good or evil

业相也是善或恶的

so the image or a monk or a temple or a buddha image are good signs of kamma

僧、寺、佛的影像是善的业相

and the groans of the slaughtered cattle or butcher knife are the evil signs of kamma

被屠杀的动物的哀鸣、屠刀是不善的业相

so

所以

if kamma does not appear to his mind, then the sign of kamma will appear ot his mind

如果业没有显现于他的心中，那么业相就会显现于他的心中

now the third kind of object

第三个所缘

that presented itslef to the mind of a dying being is called sign of destiny or sign of destination

显现于临终者的心里，被称为趣相

that means, destination means the next existence

“趣”意即下一世

so the sign of next existence

即下一世的景象

that is a symbol of the realm into which the dying person is about to be reborn

是临终之人下一世投生处所的象征

so he may see the kamma or he may see the sign of kamma or he may see the sign of destination

他可能会看到业或业相或趣相

so that also the destination may be good destination or bad destination

趣相也可能是善的或不善的

the four woeful states are bad destination and the realms of human beings and celestial beings are good sign of destination

四恶道是不善的趣相，人界、天界是善的趣相

so for example a person heading for a heavenly rebirth may see celestial mansions

例如，投生到天界的人可能会看到天宫

he may see in his mind the celestial mansions or celestial nymphs

他可能在心中看到天宫或天女

and a person heading for an animal rebirth may see forests or fields

而投生为畜生的人可能看到森林或田野

a person heading for a rebirth in hell may see hell-fires or wardens of hell or dogs running after him.

投生到地狱的人可能看到地狱的火、狱卒，或者一群狗追逐他

and so on

诸如此类

so these appear to the mind of a dying person or dying being

这些出现在临终之人的心中

so it is told in abhidhamma that

根据阿毗达摩的教导

one of these objects are presented to mind of a dying being

这些所缘之一会出现在临终者的心中

then when he approaches death

当一个人快要死掉的时候

this object becomes the object of his thought moments

这个所缘就成为他心识刹那的目标

and then there are last thought moments they are called again javanas

最后一个心识刹那被称为速行

and it is said that javanas run for only five times

据说这时的速行只生起五次

not seven times as usual

不像平时那样生起七次

because at that time his body is very weak

因为此时他的身体非常虚弱

so after five moments of javana they are called death proximate javana

五个临终速行这些速行被称为临终速行

after five moments of death proximate javana death may take place

这五个速行发生之后，人就死了

or there may be two registering moments and then death may take place

或许有两个彼所缘，才会死

or there may be the life continuum moments one or two moment and then death takes place

也可能是经过一两个有分心路过程，然后死亡

and immediately after death there is rebirth

死亡之后，立即就结生

so it is taught in abhidhamma that there is no interim realm or interim existence between death in one life and rebirth in another

根据阿毗达摩的教导在死亡和结生之间没有中间阶段

a being is immediately reborn after death

死亡之后立即结生

a being may be reborn thousands of miles away

一个众生可能会投生到千万里之外

but immediately after death rebirth will arise

死亡之后，立即会投生

so according to the teachings of abhidhamma there is no interim period between death in one life and rebirth in another life

所以根据阿毗达摩的教导，在死亡和投生之间没有中间阶段

but most of us think or believe that there is a period of seven days of forty nine days before a dead person get into another life

但是我们大多数人认为或相信一个人死后，在投生之前有7天或49天的阶段

sometimes a dead person may be reborn as a ghost

有时候人死了会投生为鬼

and then again he maybe reborn as a human being

然后再投生为人

now that the existence as a ghost is one life for him it is not an interim period, it is one life

投生为鬼也算一期生命并不是过渡阶段

so according to abhidhamma

所以根据阿毗达摩

that is no interim period between death in one life and rebirth in another

在死亡和结生之间没有中间阶段

so rebirth immediately follows death even though a person may be reborn thousands of miles away

所以死后立即结生，即便投生到千万里之外

even a person may be reborn as a celestial being in the realms of devas

即便投生到欲界天

so with regard to this sign of destiny or even sign of kamma

所以就趣相、甚至是业相而言

we can do something to help people who are nearing or approaching death

我们可帮助临终的人

we can create some conditions for that person to remember the buddha or to remember the dhamma to remember the good kamma he did in the past

我们可以创造一些条件，让那个人忆念佛、法、忆念他过去所作的善业

we may remind him of his good deeds he did in the past

我们可以提醒他过去所作的善业

or we may do some meritorious deeds at that time

我们也可以在那时做一些善事

and let him know about it and rejoice at it

让他知道，并且随喜

so in this way we can help the dying people

这样，我们可以帮助临终之人

now there is a story in our commentaries that

在注释书里有一个故事

there was a hunter and he has been a hunter for all his life

有一个猎人，终生捕猎

he had a son who was an arahant

他有一个儿子，是阿罗汉

so when he was old

当他年迈时

the son arahant got him to ordained and so he became a monk

他的阿罗汉儿子让他出家为僧

but when he was about to die

但在他临终的时候

the sign of destinies appear to his mind and he was saying: oh, son son, please help me

趣相显现于他的心中，他说：儿子啊，来帮帮我

the dogs are running after me and so on

一群狗在追逐我，诸如此类

so when the son who was an arahant heard these groans

他的阿罗汉儿子，听到他的哀求

he knew that these are the signs of hell and so his father is about to be reborn in the hell

他知道这些是地狱之相，他父亲要投生到地狱去

so he had his pupils the novices collect flowers

所以他让他的弟子那些沙弥拿一些花朵过来

and then he brought the old monk the dying monk to a shrine to a cetiya

他让他要去世的父亲来到佛像前

and then spread the flowers on the terrace of the stupa

让后将花朵供于佛塔之前

then telling his father that

他告诉他的父亲

this is his dana to the buddha

这是他对佛陀的布施

and so he should rejoice at that dana

他应该随喜这次布施

so the mind of the dying father the monk was changed

他临终的父亲的心发生了改变

now he had the shrine in his mind and he was offering flowers to the shrine

他的心里是佛像，他在给佛像供花

so this is an wholesome act and so immediately the sign of destiny changed

这是件善事，所以立刻趣相就改变了

now he was seeing celestial nymphs

他现在看到了天女

so now he was saying: son, your mother-in-laws are coming

他说：儿子啊，你的丈母娘来了

so when the arahant heard this he knew that his father was about to be reborn as a celestial being

当阿罗汉听到这个之后他知道他父亲要投生到天界

and he died and he was reborn there

然后他父亲去世了，投生到天界

that is how people can help those who are approaching death

这就是人们帮助临终之人的方法

so it is very important that we do not do anything to disturb their mind at that very critical moment

所以在那个关键时刻，不要做任何事干扰他们的心，这很重要

so we must try as much as we can to create favorable conditions for his mind to get pacified and

我们必须尽力创造条件让临终者的心安详

to remember the buddha to remember his good kamma he did in the past

忆念佛陀、忆念他过去所作的善业

so this is how we can help dying people according to the teachings of abhidhamma

这就是根据阿毗达摩，我们如何帮助临终的人

so one of these three kinds of objects always appear to the mind of a dying being

所以这三个所缘之一总会生起于临终者的心里

they are one kamma and two sign of kamma and three sign of destination

即：业、业相、趣相

so one of these three always appear to the mind of a dying being

这三者之一总会出现于临终者之心

by the force of that kamma he did in the past by the force of that kamma which is about to give results

来自于过去业的力量，或者能带来结果的业的力量

so in one life the object of re-linking consciousness life continuum consciousness and death consciousness is identical

所以在一期生命里，结生心、有分心、死亡心的所缘是相同的

if rebirth consciousness takes kamma as object

如果结生心以业为所缘

then for the whole of the life the

那么在整个一生中

life continuum consciousnesses also take kamma as object

有分心也以业为所缘

and then at the end death consciousness also takes that kamma as object

最后，死心也以业为所缘

so in one life these three types of consciousness take the same identical object

所以，在一期生命中，这三种心的所缘是一样的

the object of sign of kamma, then the sign of kamma of re-linking then that sign of kamma will be the object of the life continuum thought moments and death moment

如果结生的所缘是业相，那么有分心识刹那和死亡时的所缘也是业相

if the sign of destiny also the life continuum will take the sign of destiny

如果是趣相，那么有分的所缘也是趣相

that particular sign of destiny and the death consciousness also takes that particular sign of destiny

那个特定的趣相，也会是死亡心的所缘

so these are the three types of objects that nineteen thought nineteen types of consciousness that have the function of re-linking life continuum and death take

这三个所缘，是19个执行结生、有分、死亡作用的心所缘取的

now

现在

this is the normal circumstance

这是通常的情况

but there are beings in high… in the brahma worlds

但是有的众生在梵天界

who had only the physical body

只有色身

and they have no mind or mental activity let us call them mindless beings

没有心或者心理活动我们且称之为无心众生

so mindless beings are brahmas

这些无心众生是梵天众生

they are reborn in that realm as the result of the jhanas they obtained before death

他们因为在死前获得禅定状态的结果，所以就投生到梵天界

now there are people who think that because we have the mind

有些人认为因为我们有心

we know things and we suffer

我们就了知事物，就会痛苦

if we do not have mind we do not suffer

如果我们没有心，就不会痛苦

so what if we are just physical body and have no mind at all

如果我们只是色身，没有任何心

so they develop that disgust for mind

所以他们培养对心的厌恶

and they are the opposite of those who practice meditation to reach arupavacara jhanas

还有人修无色界禅，这两者是相反的

and so as the result of their meditation

作为他们禅定的结果

when they die they are reborn as mindless beings

当它们死后，他们投生为无心众生

since there is no mind there can be known re-linking consciousness, life continuum consciousness or death proximate consciousness

因为没有心，所以没有结生心、有分心、死前之心

they will be there for five hundred worlds cycles

他们会在那个境界呆五百大劫

long long time so they will be there like statues

很长很长时间他们像雕像一样

and then after five hundred world cycles they will die from that existence and they will reborn as devas or human beings

五百大劫后，他们死亡然后投生到欲界天或人类

so when they are reborn as devas and human beings then there arise re-linking consciousness

他们投生到欲界天或人类时就生起了结生心

but there was no mental activity in the immediately previous existence

但在前一世他们没有任何心理活动

so in that case the

所以在这种情况

re-linking consciousness when they are reborn as the human being

当他们投生为人类的时候，结生心

cannot take the object that has been taken by the death proximate consciousness in the immediate past life

缘取的所缘，不能是上一世的临死心的所缘

so in their case by the power of kamma they did in the past another kind of object will present itself to their mind

这种情况下，通过过去的业力另一种所缘出现在他们的心中

so not those taken by death proximate javanas in the immediately preceding existence

所以并不是前一世临死速行心的所缘

so but for most beings the re-linking consciousness takes the objects that has been taken by the death proximate javanas or near death thoughts of a person who is dying

对于大多数人结生心的所缘就是前一世临死的速行心所缘

now there is one thing important when we talk about death and rebirth

当我们谈死亡、结生时有一件事很重要

now we say that rebirth immediately follows death

我们说结生紧随死亡

many people think that rebirth is the result of death

许多人认为结生是死亡之果

there is death there is rebirth

有死亡，所以才有结生

so death brings about rebirth or something like that they would say

所以他们可能会说死亡导致结生之类的

but that is not true

但是并非如此

because death consciousness is a resultant consciousness vipaka consciousness

因为死亡心是果报心

so death consciousness cannot produce anything because it is not kamma

所以死亡心不能造成任何结果，它不是业

it is the result of kamma

它是业的结果

since it is the resultant consciousness it cannot produce anything

因为它是果报心，它不能有任何造作

but the re-linking consciousness that arises immediately after it

但是随后生起的结生心

is the result of some kamma he did in the past in that life or in previous life

是这一世或过去世所造业的结果

so this we must understand clearly

我们必须明了这点

sometimes people say death conditions rebirth

有时候，人们说：死缘生

so what do you think of that, death conditions rebirth?

你们怎么认为的，死亡造成了结生？

in one sense, it is true

在某种意义上，这是对的

because there are many kinds of conditions twenty four kinds of conditions taught in the seventh book of abhidhamma

所以在《发趣论》里讲了24缘

now one of these twenty four conditions is called proximate condition

这24缘里有一个叫：无间缘

and that means simply giving place to another consciousness

意思是给另外一个心让出位置

that means death consciousness disappears

即：死亡心消失

so that rebirth consciousness can arise

这样结生心就可以生起

if death consciousness does not disappear

如果死亡心不消失

then rebirth consciousness cannot arise

结生心就不能生起

so in this case death consciousness ceases

这个意义上，死亡心停止

so that the patisandhi or re-linking consciousness can arise

结生心才能生起

so in that sense the rebirth is conditioned by death

这个意义上讲，死亡心造成了结生

but this is just like giving place to another person

但是这像给另外一个人让位

so I vacate this chair so that you can sit in it something like that

我让出这个位置，你就可以坐下有点类似这个

so that is also called causal relationship in abhidhamma in the seventh book of abhidhamma

在阿毗达摩里《发趣论》里这种因果关系

in pali it is called anantara paccaya

被称为无间缘

so death is that proximate cause or proximate condition for rebirth

所以死亡是结生的近因

but we are not to understand by that expression that rebirth is caused by death

但是不能因此而认为结生是死亡造成的

as I explained death consciousness is a resultant consciousness and so it can not give any result.

我讲过死心是果报心，不能造作任何结果

but the rebirth consciousness is also a result

但是结生心也是果报心

this rebirth consciousness is the result of some kamma in the past

结生心是过去业的果报

and not the result of death consciousness

不是死亡心的果报

so death consciousness simply disappears

所以死亡心消失

so that re-linking consciousness can arise

结生心才能生起

so in that sense only we can say that death consciousness conditions rebirth consciousness or rebirth consciousness is conditioned by death

只有在这个意义上我们能说死亡心造成了结生心

so death is one thing and rebirth is another

所以死亡是一回事结生是另外一回事

with regard to the objects also they take different objects

它们的所缘也不同

death in let us say previous life takes the object of the re-linking in that previous life

死亡心，前一世的死亡心所缘是前一世结生心的所缘

but rebirth in the next existence

但是下一世的结生心

takes the objects of

缘取的所缘

the death proximate moment not the death moment itself, but those moments that precede death

不是死亡那一刻的所缘而是死亡之前心路过程的所缘

so although the kind of object can be the same that means kamma or kammanimitta or gatinimitta, kamma or sign of kamma or sign of destiny, they are different

虽然这种所缘种类可以是一样的意思是业、业相、趣相这些种类但它们是不同的所缘

so we must here definitely understand death is not the cause of rebirth

所以我们在这里必须完全理解，死亡并不是结生的原因

it can be a condition for rebirth, only when we understand it to mean that proximity condition or just giving place to another consciousness to arise

只有当我们把死亡看成近因，或者是给结生心让位时才能说死亡心是结生心的条件

ok now the these nineteen types of consciousness arise without the help of doors or they do not arise through doors

这19种心离门而生起

and they have the function of re-linking life continuum and death

它们执行结生、有分、死亡的作用

and they take one of the three kinds of objects and they are kamma, sign of kamma and sign of destination

它们缘取以下三种所缘之一：业、业相、趣相

next we will go to the section on bases

我们看下一节：依处

this chart vatthusangaha

这个表格：依处之概要

now we have studied consciousness and mental factors

我们学习了心、心所

and also we know that consciousnesses and mental factors take objects

我们也知道心和心所缘取所缘

and the objects they take maybe another consciousness and mental factors and also 28 material properties and concept and nibbana

所缘可以是另外一个心、心所、

28色法、概念、涅槃

but in order for a consciousness to arise

心的生起

we need some kind of base

我们需要依处

that means when it arises in beings like human beings beings that have physical body

意即当人或者其他有色身的众生生起心的时候

so in the realms where beings with physical body

对于具有色身的众生

consciousnesses and also mental factors need something to depend on for their arising

心、心所需要依处才能生起

and that something that they depend for their arising is called vatthu

它们所依赖而生的处所即巴利语的vatthu and it is usually translated as base

通常被翻译成：依处

so a base is a physical support for the occurance of consciousness when we say consciousness we also mean mental factors

依处是心产生的物质支持这里的心包括心所

and there are six bases taught in abhidhamma

阿毗达摩里讲到了六种依处

and they are

它们是：

cakkhuvatthu eye base, sotavatthu ear base

眼依处、耳依处

ghanavatthu nose base

鼻依处

jivhavatthu tongue base and kayavatthu body base

舌依处、身依处

and eye base means eye sensitivity, sensitive part in the eye

眼依处即眼净色

and ear base means sensitive material particles in the ear and so on

耳依处即耳净色等等

and body base means sensitive part in the whole of body

身依处即全身的净色

only when there are sensitive particles in the eye can seeing consciousness arise

只有当眼睛里有眼净色眼识才能生起

so in order for seeing consciousness arise this base is required

要生起眼识，这个依处是必须的

now you see these five bases correspond to the five doors

你们看到了：这五个依处对应五门

eye door means eye sensitivity eye base means eye sensitivity

眼门即眼净色，眼依处即眼净色

so they correspond to the five doors

所以它们对应于五门

but there is a difference

但是是有不同的

now there are forty six types of consciousness that arise through eye door

有46种心生起于眼门

but not all these forty six types of consciousness depend on eye base

但是这46种心的依处并非都是眼依处

now when you see something there is a thought process in that thought process we can find 46 types of consciousness

当你看到某物，有一个心路过程这个过程中可以找到46种心

all of these forty six types of consciousness arise through eye door

所有这46种心在眼门生起

but not all of them depend on eye base for their arising

但是它们并非全部依赖于眼依处而生起

only one of them or let’s say two of them the seeing consciousness

只有一个，或者说两个眼识依赖于眼依处

only seeing consciousnesses depend on eye base

只有眼识依赖于眼依处

the other consciousnesses depend on the heart base it will come later

其他心依赖于心所依处稍后我会讲

so this is a difference although they are the same

所以这就是不同，虽然它们相符

although eye base and eye door are the sensitive material property in the eye

虽然眼依处和眼门都是眼净色

they have a different role to play in the origination of consciousness

但是在心的生起中，它们扮演不同的角色

so consciousness arises through doors consciousness arises depending on bases

所以心通过门而生心依赖依处而生

again forty six types of consciousness arise through eye door

有46种心通过眼门生起

but not all of them depend on eye base for their arising

但是并非它们都依赖于眼依处才生起

only the seeing consciousnesses depend on eye base

只有眼识依赖于眼依处

but the other types of consciousness depend on the heart base for their arising

但是其他心依赖于心所依处生起

so there are five vatthus or five bases

这就是五个依处

now the sixth base is called hadayavatthu

下面是第六个：心所依处

hadaya means heart, so heart base

“心”指心脏，即心所依处

now with this heart base there is something to say

关于心所依处，要讲一下

according to the pali commentators the heart serves as a physical support for all cittas other than the two sets of fivefold sense consciousness

根据巴利论师，除了双五识之外心脏是所有其他心的物质支持

which take their respective sensitivities as their bases

双五识以相应的净色作为依处

in the canonical abhidhamma the heart base is not expressly mentioned

在阿毗达摩原典中并没有明确提到心所依处

now

现在

I always said that there are twenty eight types of material properties, right?

我经常说有28种色法，对吧

twenty eight rupa, twenty eight rupa 28色法，28色法

now the first book of abhidhamma is the book where all cittas cetasikas rupas are mentioned

但是在《法聚论》中，介绍了所有的心、心所、色法

we find eighty nine or one hundred and twenty one types of consciousness in that first book

在《法聚论》我们看到89或121心

we find fifty two cetasikas in that book

我们也看到了52心所

and we find only twenty seven material properties mentioned in that book

但是在那本书里，我们只看到27种色法

one is missing

缺一个

but our teachers the commentators

但是我们的论师说

said that there is a material property called hadayavatthu or heart base

有一个心所依处

although it is not mentioned in the first book of abhidhamma they said it is mentioned in the seventh book of abhidhamma

虽然没有在《法聚论》里介绍但是在《发趣论》里有介绍

but when we read the seventh book of abhidhamma

但是当我们检视《发趣论》的时候

we do not find that

并没有发现：心所依处

buddha did not expressly mentioned the word hadaya there

佛陀并没有在那里明确提及“心脏”这个词

he just said

他只是说

depending on a certain material property

依赖于某种色法

the mind element and mind consciousness element arise something like that

意界和意识界得以生起，诸如此类

so buddha did not expressly used the word hadaya for that material property

所以佛陀并没有明确地用“心脏”来指这个色法

he said depending on a certain type of matter consciousness arises and so on

他说：依赖于某种色法，心生起诸如此类

and that certain type of matter is interpreted to mean hadaya or heart by our ancient teachers

那种色法被古代的法师解释成“心脏”

so following our ancient teachers we say there are twenty eight types of material properties

所以按照古代法师的讲法我们说有28种色法

and among them this heart, you know the heart

其中就包括：心脏，大家知道心脏

actually it is not the heart itself but the cavity in the heart and there is blood in the heart so that is what we call hadayavatthu, heart base

实际上，不是心脏本身而是心脏里的孔隙，里面有血液这就是我们所说的心所依处

and many types of consciousness abhidhamma teaches depend on that heart base

阿毗达摩告诉我们，许多种心依赖于心所依处

now seeing consciousnesses depend on eye base

眼识依赖于眼依处

hearing consciousnesses depend on ear base and so on

耳识依赖于耳依处

touching consciousnesses depend on body base

身识依赖于身依处

and all other types of consciousnesses almost all other depend on heart base

其他所有，几乎所有其他心依赖于心所依处

and some depend on heart base always

有一些总是依赖于心所依处

and some on it sometimes only

有一些是有时候依赖于心所依处

so we have two groups of consciousness

所以有两组心

that depend on heart base always and that depend on heart base sometimes only

总是依赖于心所依处、只是有时候依赖于心所依处

and also there are types of consciousness that depend on no base at all

同样有一种心不依赖于任何依处

now you know the brahamas that are without physical body

你们知道有的梵天众生没有色身

they have only consciousnesses and mental factors

他们只有心、心所

for these brahmas they don’t need a physical base or they don’t have a physical base for consciousness to arise

对于这些梵天众生，他们的心的生起不需要色身他们也没有色身

so some material, some types of consciousnesses that arise only in the realms of immaterial existence

所以有些心只是生起于无色界

they do not need any base so they do not depend on any base they are always free from base

它们不需要任何依处，它们不依赖于依处

like door free of consciousness we may call them vatthu free types of consciousness

就像离门心，我们可以称之为：离处心

so we will find out what these types of consciousness are

我们将找出这些心各是哪些

now before we find out what consciousness depends on what vatthu or base

在找出什么心依赖于什么依处之前

we must understand the classification of cittas in seven categories

我们必须了解心的七组分类

so they are given on the sheet

它们都列在表格上

now there are eighty nine or one hundred and twenty one types of consciousness

有89或121种心

and they are divided into seven groups

它们被分成7组

now you see the names, one cakkhuviññāṇadhātu

你们可以看到名称：第一、眼识界

eye consciousness element

眼识界

now when we hear the word element we think that it is only material only material things are called element

当我们听到“界”的时候我们觉得只有色法才称为：界

but in abhidhamma mental states are also called element

但是在阿毗达摩里，名法也被称为界

so here consciousness is called element

在这里心也被称为界

so the first element is cakkhuviññāṇadhātu

第一个是：眼识界

cakkhu means eye viññāṇa means consciousness so eye consciousness element cakkhu即眼，vinnana即识所以叫做：眼识界

and eye consciousness element

眼识界

means two eye consciousnesses

即指：两个眼识

and number two is sotaviññāṇadhātu

第二：耳识界

ear consciousness element

耳识界

ear consciousness element means two ear consciousnesses or hearing consciousnesses

耳识界意即两个耳识

and then number three is ghānaviññāṇadhātu nose consciousness element

第三：鼻识界

and nose consciousness element means ghānaviññāṇa two, two types of nose consciousness

鼻识界指两个鼻识

number four jihvāviññāṇadhātu tongue consciousness element

第四：舌识界

there are two tongue consciousnesses

就是两个舌识

and then number five kāyaviññāṇadhātu

第五：身识界

body consciousness element and there are two body consciousnesses

身识界指两个身识

now number six manodhātu we met manodhātu yesterday

第六：意界，我们昨天讲过

so manodhātu is the name mind element manodhātu is the name of three types of consciousness

意界包括三种心

sampaṭicchana two and pañcadvārāvajjana one

两个领受心、一个五门转向心

the two receiving consciousnesses and one five sense door adverting

两个领受心，一个五门转向心

so these three types of consciousness are collectively called manodhātu or mind element

这三个心统称为意界

and the rest the remaining seventy six cittas are called number seven manoviññāṇadhātu

剩下的76种心被称为意识界，第七个界

mind consciousness element

意识界

so we divide the eighty nine types of consciousness into seven elements

我们将89心分为七界

seven consciousness elements

七识界

again there are eye consciousness element ear consciousness element

它们是：眼识界、耳识界

nose consciousness element tongue consciousness element body consciousness element

鼻识界、舌识界、身识界

mind element and mind consciousness element

意界、意识界

and also these six bases are found in the sense world all of these six bases are found in the world of senses

这六依处在欲界可以找到

that means in the world of human beings and lower celestial beings called devas

即在人界、欲界天

and also in the world of woeful states

和恶趣

in these existences in these realms

在这些界

all six vatthus can be found

可以找到所有六依处

so let us say a human being

我们以人为例

so a human being has the eye the ear the tongue the nose and the body

人类有眼耳鼻舌身

so these five bases are found in human being

所以可以在人身找到这五个依处

and then human being has mind or consciousness

人也有心

and so these consciousnesses other types of consciousnesses depend on the heart base

所以心、其他心依赖于心所依处

so we can find heart base in human beings also

所以从人类也能找到心所依处

so all these six bases are found in the world of senses or in the kamavacara world

所以所有这六依处可以在欲界找到

but in the rupavacara world in the world of brahmas with body

但是在色界，在有色身的梵天世界

three are missing

缺三个

and those three are

缺少的三个是

nose base, tongue base and body base

鼻依处、舌依处、身依处

so these three are missing in the brahmas the material brahmas

所以这三个在色界梵天是没有的

now it is explained in the commentaries that although these three are missing in the brahmas

在注释书里讲，在梵天没有这三者

they still have nose tongue and body

他们仍然有鼻、舌、身

so what is missing is the sensitive parts in the nose and the tongue and in the body

缺少的只是鼻舌身里面的净色

so they may look like human beings with nose tongue and body

所以他们可能依然看起来像人类有鼻、舌、身

but they have no sense of smell no sense of taste and no sense of touch

但是他们没有嗅、尝、触的官能

now these three are missing for them because they do not think they are necessary

这三者之所以缺失是因为他们觉得这三个没必要

they even find fault with these

他们甚至找到了这三者的过患

they have no noble purpose say to perform the nose and so on

鼻子等等不需要发挥什么神圣的目的

so they develop disgust for these three bases

所以他们培养出对这三个依处的厌恶

and they practice meditation so as a result this meditation when they are reborn as brahmas

他们禅修，禅修的结果就是投生到梵天界

then these three that they don’t like are missing in their bodies

这三个他们不喜欢的依处从身体上消失了

so they may look human beings but they have no sense of smell taste and touch

所以看起来可能像人类但是他们没有嗅、尝、触的感官

in the world of formless beings arupavacara loka

对于无色界众生

there is no base at all because you see bases are all material properties

没有任何依处，因为依处都是属于色法

since there are no mateiral properties in the arupavacara brahmas or immaterial brahmas

因为在无色界梵天，不存在色法

so then none of these six can be found in the world of immaterial beings

所以这六个依处不能在无色界出现

so we human beings have six bases

所以我们人类有六个依处

but the rupabrahmas have only three bases

但是色界梵天只有三个依处

eye, ear, and heart base

眼依处、耳依处、心所依处

now eye base they think it is useful because we can see the buddha

眼依处他们觉得有用因为可以用来看佛陀

and ear base is also useful because we can hear the dhamma

耳依处也有用，可以用来闻法

and heart bases for the other types of consciousness to depend on

心所依处，可以让其他心依赖而生

so they do not develop disgust for these three types of material properties or three types of bases

所以他们不开发对三个色法或三个依处的厌恶

so when they are reborn they are reborn with only three bases and the other three nose tongue and body

当他们投生的时候，只有三个依处没有其他三个：鼻、舌、身

now let us find out the types of consciousness that depend on these bases

现在我们找出何种心依靠何种依处

now lobha mula citta eight lobha mula cittas eight types of consciousness rooted in lobha 8个贪根心

they depend on hadayavatthu S

他们依赖于心所依处S S means sometimes so they depend on hadayavatthu sometimes only S的意思是有时候，所以它们只是有时候依赖于心所依处

not always

并非总是这样

now when they arise in human beings and rupa brahmas

当它们生起于人类和色界梵天时

they depend on heart base

它们依赖于心所依处

but they arise in a mind of formless beings

但是它们在无色界生起的时候

they do not depend on heart base

并不依赖于心所依处

so they depend on heart base sometimes only

所以它们只是偶尔地依赖于心所依处

now the next dosamula

下一个嗔根心

two types of consciousness accompanied by ill will

两种嗔根心

they depend on heart base always

它们总是依赖于心所依处

that is because they do not arise in the minds of arupavacara brahmas

因为它们不在无色界生起

so they are said to depend on heart base always

所以它们总是依赖于心所依处

and then mohamula two two rooted in moha

然后是两个痴根心

they depend on heart base sometimes only

它们只是有时依赖于心所依处

so among the twelve akusala consciousness

所以12个不善心

ten depend on heart base sometimes only and two depend on heart base always 10个有时依赖于心所依处

2个总是依赖于心所依处

then seeing consciousness or eye consciousness two

眼识，两个

two eye consciousnesses depend on eye base

两个眼识依赖于眼依处

two ear consciousnesses depend on ear base

两个耳识依赖于耳依处

and two nose consciousnesses depend on nose base, two tongue consciousnesses depend on tongue base

两个鼻识依赖于鼻依处两个舌识依赖于舌依处

and two body consciousnesses depend on body base

两个身识依赖于身依处

now we come to manodhatu

现在看意界

so manodhatu means sampaṭicchana and pañcadvārāvajjana

意界指领受心和五门转向心

sampaṭicchana and pañcadvārāvajjana

领受心、五门转向心

so manodhatu means the receiving consciousness and five-sense-door-adverting

意界指领受心和五门转向心

so these three always depend on heart base

这三个心依赖于心所依处

because they do not arise in the mind of arupavacara brahmas

因为它们不生起于无色界梵天心中

and then santirana investigation three depend on heart base always

然后是推度心三个，总是依赖于心所依处

and then

接着

manodvaravajjana one manodvaravajjana mind door adverting

意门转向心一个

mind door adverting depends on heart base sometimes only

意门转向心只是有时依赖于心所依处

so when it arises in the arupavacara brahmas it does not depend on heart base

当它生起于无色界梵天时它不依赖于心所依处

so it depends on heart base sometimes only

所以它只是有时依赖于心所依处

and then hasituppāda smile producing consciousness

接着是生笑心

smile producing consciousness depends on heart base always

生笑心总是依赖于心所依处

because they do not arise in arupavacara brahmas

因为它们不生起于无色界梵天

in order to smile you need to have a body

你得有身体才能笑

but if you have no body there can be no smile

如果你没有身体，就没有笑

so smiling consciousness or smile producing consciousness depends on heart base always

所以生笑心总是依赖于心所依处

let’s have a break

我们休息一下

disk01track18

so now we go on with the chart

我们现在来看图表

after hasituppāda you find kamavacara sobhana kusala sense-sphere wholesome

生笑心之后，你们找到欲界善心

so sense-sphere wholesome eight depend on heart base sometimes

欲界8个善心有时依赖于心所依处

and then kamavacara sobhana vipaka eight depend on heart base always

欲界8个果报心总是依赖心所依处

because they do not arise in the arupavacara realm

因为它们不生起于无色界

and then kamavacara sobhana kiriya eight depend on heart base sometimes

欲界8个唯作心有时依赖于心所依处

and then rupavacara fifteen depend on heart base always

色界15个心总是依赖于心所依处

because they do not arise in arupavacara brahmas

因为它们不生起于无色界梵天

when you get the arupavacara jhanas then you don’t get the rupavacara jhanas

当你获得无色界禅那你就没有色界禅那

they do not arise in the arupavacara realm

它们不生起于无色界

and so they depend on heart base always

所以它们总是依赖于心所依处

and then arupavacara kusala

无色界善心

depend on heart base sometimes

有时依赖于心所依处

because arupavacara kusala can arise in human world or in rupa brahma world also

因为无色界善心也可以在人界和色界梵天生起

they depend on hadayavatthu sometimes only

它们只是有时候依赖于心所依处

but arupavacara vipaka four

但是四个无色界果报心

they arise in arupavacara brahmas only

它们只是生起于无色界梵天

and so here they do not depend on any base so no vatthu

所以它们不依赖于任何依处

and then arupavacara kiriya the same they depend on heart base sometimes

然后同样，无色界唯作心它们有时依赖于心所依处

and then sotāpattimagga, now sotāpattimagga is singled out from the other lokuttara consciousnesses

然后须陀洹道心，被单独从出世间心中列出来

so sotāpattimagga here depend on hadayavatthu always

所以须陀洹道心总是依赖于心所依处

that means sotāpattimagga cannot arise in the arupavacara realm

意即：须陀洹道心不能生起于无色界

and the remaining seven supramundane consciousnesses can arise in arupavacara realm

剩下的7个出世间心可以在无色界生起

and so they depend on hadayavatthu heart base sometimes only

所以它们只是有时依赖于心所依处

so sometimes only means when they arise in kamavacara realm and rupavacara realm

只是有时，即当它们生起于欲界和色界的时候

they depend on heart base

它们依赖于心所依处，

and when they arise in arupavacara realm they do not.

当它们生起于无色界时，他们不依赖于心所依处。

They depend on hadayavatthu sometimes only.

它们只是有时依赖于心所依处。

so this is how the different types of consciousness depend on different bases

如此即是，不同的心依赖于不同的依处。

so actually those that depend on heart base always

实际上，总是依赖于心所依处的心

are those that do not arise in the arupavacara realms

它们不生起于无色界

they are dosamula two consciousnesses associated with ill will

它们是：两个嗔根心

they do not arise in arupavacara realm

它们不生起于无色界

so they depend on heart base always

所以它们总是依赖于心所依处

and then manodhātu three the receiving and five sense door adverting they do not arise in the arupavacara realm

然后是三个意门心：领受心、五门转向心，它们不生起于无色界

santirana investigating three also

三个推度心也是如此

and hasituppāda do not arise in arupavacara

生笑心不生起于无色界

and then kamavacara sobhana vipaka they do not arise in arupavacara realm they arise in kamavacara realm only

然后是欲界善果报心，它们不生起于无色界，它们只生起于欲界。

and then rupavacara fifteen they do not arise in arupavacara realm so they always depend on heart base

然后是15个色界心它们不生起于无色界，所以它们总是依赖于心所依处

and then the last one is sotapattimagga

最后一个是须陀洹道心

now sotapattimagga cannot arise in the arupavacara realm because

现在须陀洹道心不能生起于无色界，因为

in order to become sotapanna you need to hear from someone

要想成为须陀洹，你需要听闻

so if you hear means hear the dhamma or hear the instructions

“听闻”意思是：“闻法”或“闻教”

if you do not hear the dhamma if you do not hear the instructions

如果你不闻法，也不闻教，

you cannot get sotapattimagga or you cannot become a sotapanna

你就不会有须陀洹道心，你就不能成为须陀洹

so sotapattimagga cannot arise in the arupavacara realm

所以须陀洹道心不能生起于无色界

so it depends in hadayavatthu or heart base always

所以它总是依赖于心所依处

now if we read the diagram across

现在如果我们横着看表格

so we know that

我们知道

the two types of consciousness depend on eye base and they are seeing consciousnesses

两种眼识依赖于眼依处

and two depend on ear base two on nose base, two on tongue base and two on body base

两种耳识依赖于耳依处两种鼻识依赖于耳依处两种舌识依赖于舌依处两种身识依赖于身依处

and then with regard to heart base

对于心所依处而言

we have two varieties

有两种类型

and one is depending on heart always the other depending on heart sometimes only

一种总是依赖于心所依处一种有时依赖于心所依处

so those depending on heart always are altogether 33 types of consciousness

总是依赖于心所依处的一共有33种心

and those that depend on heart base sometimes only are 42

只是有时依赖于心所依处的心是42种

and those that never depend on any base

不依赖于任何依处的心

are only 4, they are 4 arupavacara vipaka

只有4种，就是4种无色界果报心

now let us go to this basic chart

现在我们看基本的表格

ok the first citta of lobhamula

第一个贪根心

so depend on what base?

所以，依赖于什么依处？

depend on heart base sometimes

有时依赖于心所依处

and then second third fourth fifth sixth seventh eighth depend on heart base sometimes

然后第二三四五六七八有时依赖于心所依处

and then the first of the two associated with ill will

第一个嗔根心

so it depends on heart base always

总是依赖于心所依处

and the second one also heart base always

第二个，也是如此总是依赖于心所依处

and then the other two those rooted in moha

然后是两个痴根心

depend on heart base sometimes

有时依赖于心所依处

and then let us take the two seeing consciousnesses together

现在一起看两个眼识，

so two seeing consciousnesses depend on eye base the next ear base, nose base, tongue base, body base

两个眼识依赖于眼所依处，其他分别依赖于耳所依处，鼻所依处，舌所依处，身所依处

now the two blue circles

现在看两个蓝色的圆圈

they are receiving consciousnesses so they depend on hadayavatthu i mean heart base always

它们是领受心，总是依赖于心所依处

and then the red one it is santirana or investigating

红色的是推度心

so it depends on heart base always

总是依赖于心所依处

and then the other two always

其他两个推度心也总是依赖于心所依处

now we go to five sense door adverting, five sense door adverting

我们现在看五门转向心

depend on heart base

依赖于心所依处

always or sometimes?

总是还是有时？

sometimes? always.

有时？总是。

so where do you find the pañcadvārāvajjana in the chart

在这个表格里，五门转向心在哪里？

it is included in manodhatu, right?

它属于意界，对吧？

so it depends on heart base always

所以它总是依赖于心所依处。

and then manodvaravajjana depends on heart base sometimes

然后是意门转向心，有时依赖于心所依处

and smile producing consciousness depends on heart base always

生笑心总是依赖于心所依处

then the eight sense sphere wholesome

然后是8个欲界善心

depend on heart base sometimes

有时依赖于心所依处

and eight resultant heart base always 8个果报心，总是依赖于心所依处

and eight functional sometimes 8个唯作心，有时依赖于心所依处

and then all fifteen rupavacara cittas, heart base always

接下来所有15种色界心，总是依赖于心所依处

and then arupavacara the first four wholesome

然后是无色界，首先的4个善心

so arupavacara kusala heart base sometimes

无色界善心有时依赖于心所依处

and the four vipakas or resultants no base at all

四个果报心，没有任何依处

and then four arupavacara kiriya or functional

然后是4个无色界唯作心

sometimes

有时依赖于心所依处

now let us take the first column as sotapattimagga

我们现在把须陀洹道心作为第一列

so that sotapattimagga heart base always or sometimes? always

须陀洹道心，总是还是有时？总是依赖于心所依处

and the remaining seven, sometimes

然后剩下的7个，有时

so you can exercise with the chart also

你们也可以用这张表进行练习

looking at the chart and say sometimes, always sometimes always

看这张表，念叨：有时、总是，有时、总是

so with this we come to the end of chapter three

这样我们结束了第三章的学习

now chapter three deals with feeling, roots, function, doors, objects and bases

第三章介绍了受、因、作用、门、所缘、依处

so

所以

cetasikas are not mentioned here

在这里没有介绍心所

but if you want to, you can find out the cetasikas by using the chart for citta and cetasika combination

但是如果你要找，你可以通过心-心所的组合找出心所

so we have come to the end of three chapters

这样我们就结束了前三章的学习

and we can review the three chapters

我们可以复习一下这三章

or we can review what we have learned in three chapters with help of this handout

我们可以通过这份材料来复习学习过的三章

so there are three chapters at a glance it’s very easy when you have these charts

当你有这些表格时，对前三章就一目了然

now we will not go through all of them because they are many

我们就不一一复习了，因为数量实在是太多

but there are some pages we have to make corrections

但是，有些地方，我们要进行纠正

now the number… the first page three chapters at a glance

请看第一页的前三章概要

now first it’s the name of citta all in pali

首先是所有心的巴利语名字

and second is citta group whether akusala, lobha mulu or kusala, ahetuka and so on

第二是心的分组，善、贪根、不善、无因等等

and then the cetasikas they arise together with

然后是与心同生的心所

just the number of them

只是它们的数量

and then vedanā feeling they are associated with

然后是俱生的受

and then hetu roots

然后是因或根

kicca functions

作用

and dvara doors

门ārammaṇa objects

所缘

and vatthu bases

依处

so for each type of consciousness

对于每一种心

we must be able to say which group each type of consciousness is

我们要能够说出每种心属于哪一组

and how many cetasikas go with it and so on

有多少心所与之共生

this is another way of making ourselves more familiar with what are taught in all three chapters

这是另外一种让我们更熟悉这三章的方法。

so the first one is called somanassa-sahagata diṭṭhigatasampayutta asaṅkhārika this is pali

这是第一种心的巴利语

so that means with joy with wrong view unprompted

悦俱邪见相应无行心

and this is akusala consciousness

这是不善心

and it is lobhamula consciousness rooted in lobha

这是贪根心

and nineteen cetasikas arise with this consciousness

有19个心所伴随这个心

and this consciousness is associated with somanassa or joy

这个心是悦俱的

and how many hetus go with it? lobha and moha

它有几个因呢？贪和痴

and what function does it do? javana

执行什么作用呢？速行

and then what door does it arise through? six doors always

它生起于哪些门？总是生起于六门

and then what object does it take?

它的所缘有哪些？

eighty one lokiya, lokiya means mundane 81世间心

eighty one mundane cittas fifty two cetasikas twenty eight rupas and paññatti 81世间心，52心所，

28色法，概念

now when we say a certain type of consciousness

当我们提到某种特定的心

a certain citta takes something as object

这个心缘取目标

when must understand that the cetasikas going along with that citta take the same object

我们要明白，与此心同生的心所缘取相同的目标

so with the first type of consciousness there are nineteen cetasikas

所以与第一个心同生的有19个心所

these nineteen cetasikas also take eighty one lokiya cittas and so on as object

这19个心所，也以81个世间心等作为所缘

so among the nineteen there is lobha

这19个心所之中，就有贪

so lobha can take eighty one lokiya cittas fifty two cetasikas twenty eight rupas and paññatti as object

贪心所的所缘可以是：52心所，

28色法、概念

and there is diṭṭhi among the nineteen cetasikas 19心所之中有：邪见

so diṭṭhi can take again eighty one lokiya cittas

所以邪见可以缘取81世间心

fifty two cetasikas twenty eight rupas and paññatti as object 52心所、28色法、概念，作为它的所缘

what about pride or māna？那么慢呢？

is it among the nineteen?

在19个心所之中吗？

you have to go back to another chart, it’s ok

你要回头去看另外一张表，没问题

so in this way you understand cetasikas also

这样，你就同时理解心所了。

that a certain cetasika takes a certain type of object

这样特定的心所缘取特定的目标

now

现在

in the seventh chapter the different categories will be taught

在第七章，将会学习到其他类别

what I want to say here is the name five aggregates of clinging

我在这里想说的是：五取蕴

now you find this expression in the first sermon taught by the buddha

在佛陀初转法轮时，你们可以看到这种表达

when buddha explained the first noble truth, the noble truth of suffering

当佛陀宣讲第一圣谛，即，苦圣谛的时候

buddha said, birth is suffering, old age is suffering, disease is suffering, death is suffering and so on

佛陀说，生是苦，老是苦，病是苦，死是苦等等

and at the end buddha said in brief five aggregates of clinging are suffering

最后，佛陀说：要而言之，五取蕴是苦。

now

现在

it is taught that diṭṭhi is called clinging and lobha is called clinging

我们知道：邪见是“取”贪也是“取”

we cling to things by lobha or by diṭṭhi

通过贪、邪见，我们执着事物。

that means we cling to thing by being attached to that thing or by wanting to possess that thing

意即，我们执着于某物或欲求拥有某物就是对它的“执”

and also we cling to that thing by taking it to be permanent and so on

同样，如果认为它是永恒的，也表示我们“执”于它。

now

现在

aggregates of clinging means

五取蕴意思是

aggregates that are the objects of clinging

“蕴”是“取”的所缘

now here we have two terms

这里有两个名相

aggregates and aggregates of clinging

蕴、取蕴

when we say aggregates we mean all those that are called aggregates

当我们说“蕴”的时候，就是指那些“蕴”

how many aggregates are there?

一共有多少蕴？

five

五种

aggregate of matter, aggregate of feeling, of perception, of mental formations of consciousness

色蕴、受蕴、想蕴、行蕴、识蕴

now aggregate of consciousness consists of how many cittas

识蕴包含多少心？

eighty nine or one hundred and twenty one cittas ok 89心，或者121心。好

now in the name aggregate of clinging

在取蕴这个名称里

or aggregate of clinging means aggregates that are the object of clinging

取蕴意思是“取”的目标。

so

所以

since lobha and diṭṭhi are called clinging

因为“贪”和“邪见”被称为“取”。

and their object we see as eighty one lokiya cittas

它们的所缘是81世间心、

fifty two cetasikas twenty eight rupas and paññatti 52心所、28色法、概念

that means no supramundane citta

意思是说：没有出世间心

so supramundane cittas are outside of the range of lobha and diṭṭhi

出世间心在“贪”和“邪见”的范围之外

so when we say aggregate of clinging

当我们谈到“取蕴”时

we mean those that are object of lobha and diṭṭhi

指“贪”、“邪见”的所缘

so eighty one lokiya cittas fifty two cetasikas twenty eight rupas and paññatti

所以是81世间心、52心所、

28色法、概念

but when we say just aggregate

当我们谈到“蕴”的时候

we must take all

就是指所有的

that means all eighty nine or one hundred and twenty one cittas fifty two cetasikas twenty eight rupas and paññatti

“所有”的意思是89或121心、

52心所、28色法、概念法。

now

现在

when you practice vipassana meditation

当你进行内观禅修时

you take these five aggregates of clinging as object

你以这“五取蕴”为所缘

so the object you put your mind on must be one of these five aggregates of clinging

你的心缘取的目标必须是五取蕴之一

that means one of these eighty one lokiya cittas or fifty two cetasikas twenty eight rupas no paññatti here

就是81心、52心所、

28色法之一，这里没有概念

so that means you cannot take supramundane consciousness as object when you practice vipassana meditation

就是说当你内观禅修时，你不能将出世间心作为所缘。

that is because you have not experienced the supramundane consciousness yourself

因为你自己不能体验到出世间心

and so it is out of the range of your mind to take them as the object

不能作为心的所缘，因为它已经超出了你心的范围

so when you understand the object and those that take these objects

所以，当你们理解了所缘、能缘

you can understand what the aggregate of clinging means what aggregate means

你们可以理解“取蕴”是什么意思，“蕴”是什么意思？

you know the difference between aggregate and aggregate of clinging

明白了“蕴”和“取蕴”的区别。

so when we say aggregate we mean all eighty nine cittas cetasikas rupas and paññatti

所以，当我们说“蕴”的时候，我们的意思是89心、心所、色法和概念。

but when we say aggregate of clinging we must leave out the supramundane consciousness

当我们讲“取蕴”的时候，我们得排除出世间心

so we have only eighty one mundane cittas cetasikas rupas and paññatti

所以只有81世间心、心所色法、概念

now let’s go to the second, second citta is called somanassa-sahagata

我们现在看第二个悦俱心，

diṭṭhigatasampayutta sasaṅkhārika saṅkhā means prompting, sasaṅkhā means with prompting, so prompted saṅkhā 指“行”，

sasaṅkhā指“有行”

and it is akusala citta and it is lobhamula rooted in lobha

这是不善心，贪根

there are twenty one mental factors arising with these consciousness

有21个心所与此心同生

and it is accompanied by joy

是悦俱的

and it has two roots lobha and moha

具有两个根：贪、痴

and it functions as javana and it arises through six doors always

他实施的作用是速行，它总是通过六种门生起

and its objects are the same as number one so eighty one lokiya cittas and so on

它的所缘与第1个心的数目相同

81个世间心等等

and it depends hadayavatthu sometimes, not always

有时依赖于心所依处，不是总是

now number three somanassasahagata diṭṭhigatavippayutta asaṅkhārika the third consciousness

第三个：悦俱邪见不相应无行心

it is akusala and it is lobha mula

是贪根不善心

and the cetasikas arising together with this citta are nineteen

与之同生的心所是19个

and it is accompanied by joy and has two roots lobha and moha again

悦俱，也是贪、痴两根

and functions as javana and it arises through six doors always

作用是速行，总是通过六门生起

and its objects are eighty one lokiya cittas and so on

它的所缘是81世间心等等

it depends on hadaya vatthu sometimes only

只是有时依赖于心所依处

now for number one there are nineteen cetasikas and for number three also there are nineteen cetasikas

第一个心是19个心所，第三个也是19个心所

although the number is the same

虽然数目相同

the individual cetasikas are different

但是单独的心所是不同的

number one is with diṭṭhi and without māṇa

第一个心与邪见相应，但是没有慢

and number three is with māṇa without diṭṭhi

第三个心与慢相应，没有邪见

so the number is nineteen

所以数目是19个

now fourth somanassasahagata diṭṭhigatavippayutta sasaṅkhārika

第四：悦俱邪见不相应有行心

now vippayutta means not associated not accompanied by vippayutta是“不相应”

so not accompanied by diṭṭhi

它不与邪见相应

sasaṅkhārika with prompting

有行

so it is akusala and lobhamula there are twenty one cetasikas arising with it

这是贪根不善心，有21个心所与之同生

and it is accompanied by somanassa feeling it is two-root lobha and moha

它是悦俱的，贪、痴二根

functions as javana six doors always

作用是速行，总是通过六门生起

and then eighty one lokiya cittas and so on as objects

所缘是81世间心等等

and it depends on hadayavatthu or heart base sometimes only

只是有时依赖于心所依处

and number five upekkhāsahagata

第五个心是舍俱

now one to four are somanassasahagata they are with joy now they are with neutral feeling

第1至4心是悦俱，现在开始是舍俱的心

upekkhāsahagata diṭṭhigatasampayutta asaṅkhārika

舍俱邪见相应无行心

and it is akusala lobhamula and eighteen cetasikas

是不善的贪根心，与18个心所同生

it is accompanied by neutral feeling

伴随的感受是中性的

and then the others are the same

其他的都是一样的

and number six upekkhāsahagata diṭṭhigatasampayutta sasaṅkhārika with prompting

第六个舍俱邪见相应有行心

again akusala lobhamula twenty cetasikas with it upekkha feeling or neutral feeling

也是舍俱的不善贪根心

20个心所与之同生

and two roots lobha and moha javana function, six doors always

贪、痴二根，作用是速行总是通过六门生起

and eighty one lokiya cittas and so on as object and depend on heart base sometimes 81世间心作为它的所缘有时依赖于心所依处

so

所以

you can use these charts to find out what are taught in the first three chapters

你们可以用这些表格来复习前三章所学到的内容

so you can find out how many cetasikas go with it but you will get only the number

你可以找到有多少心所伴随它生起，不过只有数目

if you want to know which cetasikas are these nineteen, twenty one and so on you go to another chart

如果你想知道具体的心所，

19,21等具体包括哪些，你就要借助于其他表格

so with the help of this chart you can become very familiar with the teachings in the three chapters

借助于这表格，你就能非常熟悉前三章的教导

now second page the same

第二页，类此

now please go to number nineteen

现在找到第19个

number nineteen is upekkhāsahagata santīraṇa

第19个心是舍俱推度心

investigating with neutral feeling

舍俱推度心

so it is ahetuka citta and it belongs to akusala vipaka, resultant of unwholesome

这是无因心，属于不善果报心

there are only ten cetasikas going along with it

只有10个心所伴随它

and it is accompanied by upekkha or neutral feeling

伴随的是中性的感受，即舍俱

and hetu zero because it belongs to rootless consciousness

没有根，因为是无因心

but with regard to functions it has one two three four five functions

它可以施行五个作用

patisandhi relinking, bhavanga life continuum, cuti death

结生、有分、死亡

santirana investigating and tadārammaṇa registering

推度、彼所缘

so it has five functions

所以它有五个作用

and it arises through six doors

它通过六门生起

or it is door free

或离门

so when it functions as patisandhi bhavanga and cuti it is door free

所以当施行结生、有分、死亡的作用时，它是离门而生

when it functions as santirana and tadārammaṇa it arises through six doors

当施行推度、彼所缘的时候通过六门生起

and its object fifty four kamavacara cittas

它的所缘是54个欲界心

fifty two cetasikas and twenty eight rupas 52个心所和28种色法

and it depends on heart base always

总是依赖于心所依处

and then next page

下一页

there is a correction to be made on that next page

下一页要进行订正

you have to put in something, number twenty six

要加一点东西，第26项

somanassasahagata santīraṇa

悦俱推度心

so it is ahetuka citta and it belongs to kusala vipaka resultant of kusala

是无因心，属于善果报心

and eleven cetasikas its feeling is somanassa and so on

伴随11个心所，悦俱等等

but on the last column there is nothing

但是最后一列，什么都没有

so please add hadaya always

请加上：总是依赖于心所依处

so it depends on heart base always

它总是依赖于心所依处

so the other pages there are nothing to be changed or corrected

另外一页，不需要订正

please turn to seventy eight citta

请翻到第78心

first arupa, that means first arupavacara citta

第一个无色界心

arupakiriya

无色界唯作心

so instead of no vatthu please correct it to hadaya sometimes

请把无依处，改成：有时依赖于心所依处

and also number seventy nine 79心也是如此

instead of no vatthu hadaya sometimes

把无依处改成：有时依赖于心所依处

and number eighty same, hadaya sometimes

第80，也是：有时依赖于心所依处

and number eighty one hadaya sometimes

第81，有时依赖于心所依处

and number eighty two a within the parenthesis is missing

第82，括号里少了一个a so hadaya always

总是依赖于心所依处

and please go to one hundred after one hundred

请找到第100项，第100之后

please correct to one hundred and one not one hundred and two 102改成101，

that is arahata-magga fifth jhana

这是阿罗汉道心，五禅

so that is one hundred and one

那是第101 and then next one one hundred and three should be one hundred and two

然后是103要改成102 sotapattiphala, first jhana

须陀洹果心，初禅

and the rest are correct

剩下的是正确的

one hundred and three sotapattiphala second jhana and so on

第103，须陀洹果心二禅等等

so these charts will help you to find out what are taught in the three chapters very easily

所以这些表格可以很容易地帮助你们找出前三章的内容

I made them in 1994

我是在1994年编的这些表格

and it took me sometime to do this

耗费了我一些时间

so I have fitted on it, you’re lucky

我勉强做成了，你们很幸运

so when studying something

当学习某门知识时

we have to find different ways to use different means different devices to use

我们要找出不同的方法，用不同的工具，

so that we become familiar with the subjects

这样我们就能熟悉这些知识

now as I said before when we study we have to do them all by heart

我以前也说过，我们学习时，需要用心记诵

but nowadays memorizing is not so popular

但是现代社会背诵并不流行

and also you cannot memorize all these things

同时，你也不能背诵所有这些

but if you can find what you want from these charts I think it’s ok

但是，如果你能在这些表格中找出你想要的，我觉得就可以

you do not need to memorize all these things

你不需要背诵所有这些

but say you want to know something: how many cetasikas go with say hasituppada?

例如，你想知道有多少心所伴随生笑心

and you don’t know then you can go back to the chart and see it and then you know there

你记不住，你可以通过表格了解

so if you can find what you want from the book as well as from the handout

如果你们能通过书本或者表格找到自己所需要的东西

i think it is satisfactory

我觉得就可以了

and I want you to get more and more acquainted with those that are taught in these chapters

我希望你们越来越熟悉这些表格的内容

because as i said before abhidhamma is alike a jigsaw puzzle

因为我之前说过，阿毗达摩就像拼图游戏

until you come to the end the picture will always be not complete

在全部拼完之前，图画永远是不完整的

you will not understand a little here and a little there

你不能这里了解一点，那里了解一点

but please be patient so

但是请保持耐心

after you come to the end you will understand all

到结束的时候，你们就会全部明白

and today we were joking about this

今天，我们这样开了个玩笑

now this is very easy you just need to have this and then consult it to know say how many cetasikas or what functions they do and so on

这非常简单，你只需要这些表格然后查找，就知道多少心所，施行什么作用等等

so in the united sates there are series of books published and they are called for dummies

在美国，出版了一系列的傻瓜书

now U Nandisena there is a book call Buddhism for Dummies, right?

众喜法师告诉我，有一本《佛教傻瓜书》，对吧？

[laughs]

【笑】

so he was suggesting why not we write Abhidhamma for Dummies

他建议我们写一本《阿毗达摩傻瓜书》

ok

好

these three chapters are the basics of abhidhamma and we need to be familiar with the teachings here

这三章是阿毗达摩的基础，以后我们要熟悉的

and then we will go on to study some thought processes not all completely but some kind of thought processes

下面我们要学习一些心路过程并不是全部，只是一些

because thought process is very interesting

因为心路过程非常有趣

and it goes deep into the experience or practice

它涉及到深入的实修

now kamma is so powerful that it can produce thought moments

业的力量很大，可以产生心识刹那

at every moment of our life almost every moment

几乎在我们生命的任何时刻都有

now when we are not engaged in the vivid objects

当心没有明显的所缘

then we are said to have life continuum

我们称之为：有分

so that this life continuum go all through our lives when there are no active thought moments arising

当没有活跃的心识刹那，就出现有分

and when we study consciousness actually we study in series or in thought processes

当我们研究心的时候，实际上是在研究心路过程

especially the types of consciousness in the ahetuka rootless consciousness

特别是对于无因心

can be understood fully when you understand the thought processes

只有当你了解心路过程，才能了解它们。

and these processes are actually logical sequence of thought moments following one after another

这些过程实际上是心识刹那的逻辑序列，一个接一个

although they may be very difficult to see

虽然它们可能非常难以观察到

because as you know

因为你们知道

mind or thought moments come and go more than nine billion times a second

一秒钟心可以生灭90亿次

but still it is very interesting

但是这仍然非常有趣

now

现在

let us take the example of seeing

我们以“看”为例

so we see something

我们看到某物

so when we see something we think that we see immediately

当我们看到某物，我们觉得是立刻看到

but as i said on the first night

但是，我在第一个晚上就讲过

we have to go through our mind has to go through many thought processes

我们的心要经过许多的心路过程

in order for us to be able to say i see a man

才能让我们看到一个人

and you have studied the seeing consciousness

你们学过了眼识

now we see with seeing consciousness and that seeing is very rudimentary

我们通过眼识来看，但是这种“看”是非常初级的

we do not even know whether it is red or blue or whatever

我们甚至不知道它是红还是蓝等等

but with that consciousness we just see the object we just experience the object

但是通过那个识，我们只是看到所缘，我么只是体验到目标

we do not yet know whether it is a cup or it is a man it is blue or it is yellow

我们尚不知道它是杯子还是人它是蓝色还是黄色

so

所以

we see the visible object with eye consciousness

我们通过眼识看到色所缘

and we see the shape or form with mind or mental thought processes

我们通过心路过程看到形状

now seeing seems to be very simple experience

“看”似乎是一个非常简单的体验

we see everyday we are always seeing something

每天我们都在“看”

and so it is so familiar with us that we think it is very simple, a simple experience seeing something

所以，我们太熟悉了，觉得它很简单，觉得“看”是一个简单的体验

but if we understand abhidhamma if we understand the thought processes

但是如果我们理解阿毗达摩，理解了心路过程

now we know that seeing is a very complex experience

我们就知道“看”是个很复杂的体验

we need many thought processes in order to see one thing

我们需要很多心路过程，才能看到某物

now when no objects are presented to doors

当没有所缘呈现于诸门

our mind is something like at rest

我们的心似乎处于休息状态

that means bhavanga moments are going on at that time

意即，此时处于有分的状态

but when an object is presented to us

当所缘呈现于我们

or when an object comes into the avenue of our senses

当所缘来到我们的根门

then that bhavanga begins to vibrate

有分就开始波动

because that object as it were strikes at the sense doors as well as at the bhavanga or mind door

因为，所缘就撞击到根门，撞击到有分或者说意门

so suppose a visible object comes into the avenue of our eye

假如色所缘进入我们的眼门

then that visible objects strikes or comes into contact with the eye door as well as with the mind door which is life continuum

然后这个色所缘撞击眼门，撞击意门或者说有分

and so the life continuum is disturbed

有分就被扰动

so first it shakes or it vibrates

首先，它就开始波动

and then it stops

然后就停止

so vibrating is one moment and stopping is another moment

有分波动是一个刹那，有分断是另外一个刹那

but before vibrating one thought moment passes

在波动之前，一个心识刹那过去

when the visible objects strikes at the eye

当色所缘撞击眼睛

then before vibrating one moment of bhavanga passes

在波动之前，一个有分刹那过去了

because bhavanga is flowing so rapidly that it is difficult to stop as soon as the object is presented

因为有分流动得很快，当目标出现时，它很难停止

so one bhavanga passes and then next moment it vibrates it shakes

所以一个有分过去了，下一个刹那，它就波动

and then the next moment let’s call it the third moment, it ceases or it stops

再下一个刹那，即第三个刹那它就停止了波动

so now we have three thought moments

现在我们有了三个心识刹那

after the object has come into the avenue of the senses or of the eye

在所缘进入根门或眼门之后

so number one is past bhavanga

第一个是过去有分

and number two vibrating bhavanga at that moment the bhavanga shakes

第二个是有分波动

and then the third is: arrest bhavanga and that is the last bhavanga moment

第三个是：有分断，是最后一个有分刹那

and next moment is eye door adverting actually this is five sense door adverting

接下来是眼门转向，实际上这是五门转向

but for this particular thought process it can be called eye door adverting

但是在这个特定的心路过程里，被称之为眼门转向

so at that moment the mind is turned to the object

在这一刹那，心转向所缘

so that moment is one thought moment

所以这是个心识刹那

after the mind has turned to the object, it seizes the object

心转向所缘，抓取所缘

so the next moment is seeing consciousness or eye consciousness

下一个刹那就是眼识

after seeing the mind receives or accepts the object so there is receiving

眼识之后，就是领受所缘

after receiving it investigates the object so there is investigating

领受之后，就是推度所缘

and then it comes to a conclusion that it is a desirable object or it is a undesirable object

然后就结束：是可意的所缘，还是不可意的所缘

so that moment is called determining

这个刹那被称为：确定

and after determining comes seven moments of javana

确定之后，就是七个速行

full experience of the object

这就是对所缘的完整体验

so there are normally seven moments of javana running

通常情况下会跑过七个速行刹那

and after the seven moments of javana follow two moments of tadārammaṇa registering

七个速行之后，有两个彼所缘

so at the second registering

在第二个彼所缘处

whatever do you see above it? seventeen

之前有多少个刹那？17个

so that means the life of one material property has ended

意即色法的寿命到此结束

since the life of one material property is ended

色法的寿命结束后

this thought process also ended and so it is followed by bhavangas or stream of bhavanga

此心路过程也结束了，然后就是有分流

so this is a very simple thought process regarding visible object

这是对于色所缘的简单心路过程

now it is told in abhidhamma that

根据阿毗达摩

matter is seventeen times longer in life than mind

色法的寿命是心法的17倍

that means matter lasts for seventeen thought moments

意即色法持续17个心识刹那

but thought moments or cittas just arise and disappear in one moment

但是心是刹那生灭的

now you see the three cycles or zeros

现在你们看那三个圆圈或0 so they represent the three sub-moments of one moment

它们代表一个刹那可分为三个小刹那

so in one moment that one moment is very brief nine billion of a second

在一个刹那里，一个刹那非常短，

90亿分之一秒

so these three represent the three sub-moments of one moment

这三个圆圈代表三个小刹那

and the first one is arising the second one is translated as presence or continuing

第一个是：生时，第二个是：住时

and the third one is disappearing

第三个是：灭时

so these are called three sub-moments

这三个被称为三个小刹那

in order to show that there is nothing in this moment the zeros are used

为了表示该小刹那什么也没有，就用0表示

it is, there is no substance no atta and so on

小刹那里什么也没有，“无自性”等等

so in order to show that the zeros are used

所以，为了表明这个，就用0表示

so one thought moment consists of three sub-moments

所以一个心识刹那包含三个小刹那

and the life of a material property is the duration of seventeen thought moments

色法的寿命是心识刹那的17倍

so the visible object that comes into the avenue or that strikes the eye and the mind begins at number one

色所缘进入或撞击眼门时，心从第一个刹那开始

so at that moment the object strikes at the eye door

此时，所缘撞击眼门

but at that moment bhavanga is not disturbed yet

此时，有分没有被扰动

it passes one moment because it has been running swiftly

要经过一个刹那，因为它跑的太快了

at the second it vibrates and at the third moment it stops and so on

第二个刹那，波动，第三个刹那中断，等等

so altogether there are seventeen thought moments in this thought process

所以在心路过程中一共有17个心识刹那

because when it reaches seventeen thought moments the visible object disappears

因为当第17个心识刹那出现时色所缘就消失了

so this is one thought moment regarding seeing a visible object

这就是看到色所缘的心识刹那

now you can identify those moments with consciousnesses

你可以把各种心和这些心识刹那对应起来

you find among ahetuka cittas the rootless consciousnesses

无因心中

now how many can you identify

可以找到多少种？

five sense door adverting and then eye consciousness receiving investigating determining

五门转向、眼识、领受、推度、确定

there are all from rootless consciousness

这些都是来自无因心

and then seven javanas

然后是7个速行

from where?

来自哪里？

they may be kusala or akusala or functional kiriya

可能是善或不善或唯作心

and it is said that only during these seven moments of javana do you acquire kamma

据说只有在这7个速行里，才会造业，

with the moments before the seven javanas there are either resultant consciousness or functional consciousness

在这7个速行之前，不是果报心，就是唯作心

now the sense door adverting what consciousness is it?

转向心，是什么心？

wholesome or unwholesome or resultant or functional

善还是不善、果报还是唯作？

five sense door adverting is functional

五门转向心是唯作心

and then seeing consciousness? resultant. receiving? resultant

眼识？果报心。领受心？果报心。

investigating? resultant. determining? again functional

推度心？果报心。确定心？也是唯作心。

because determining is manodvaravajjana mind door adverting

因为确定是意门转向心

so until the process reaches the seven moments of javana there is no such thing as kamma

所以7个速行之前的心路过程，并不造业

because kamma is volition

因为业就是“思”心所

that is associated with either kusala wholesome or akusala unwholesome

它与善或者不善有关

so when a process reaches the seven thought moments then there may be kusala or akusala depending on what kind of attitude you have towards the object

所以当心路过程到了7个速行阶段，善恶取决于你对所缘的态度

if you have the wise attention

如果你如理作意

that means if you have a correct attitude towards the object

意即，如果你对所缘有正确的态度

the javanas will be wholesome

速行就是善的

if you have no wise attention when javanas will be unwholesome

如果你不能如理作意，速行就是不善的

now if you are attached the object you see and there will be lobha unwholesome

如果你执着于看到的所缘就会有不善的贪

if you see the statue of buddha you have joy you experience rapture or piti

如果你看到佛像，你就有喜悦

then it will be kusala

这就是善

so only during the seven moments of javana do you acquire kamma

所以，只是在7个速行阶段，你才会造业。

it may be good kamma or it may be bad kamma it may be wholesome or unwholesome

可能是善业，也可能是恶业

then after the javanas there are two moments of registering and they are called tadārammaṇa that means taking the object of the javanas

速行之后，有两个彼所缘意即，以速行的目标为所缘

these tadārammaṇas are represented by three investigating consciousnesses

这两个彼所缘由三个推度心

and eight sense-sphere resultant consciousness

八个欲界果报心充当

now you have to go back to the functions to understand this

你们得回到“作用”去理解这点

and these two are called tadārammaṇa that means taking the object that is taken by the javanas

这两个心之所以叫“彼所缘”因为它们缘取速行的所缘

and they are compared to the water that follows the boat

它们被比成了跟随船的水波

so when the boat goes upstream

当船逆流而上

then water follows the boat a little

一些水波随后跟随

and also it is compared to after-taste

它也被比喻成吃东西之后的余味

you eat something and at the end you swallow the remnants of the food with the saliva

你吃完东西，带着口水吞下最后一口

and this thought process is explained with a simile

这个心路过程可以用一个譬喻来解释

you may have that simile in one of the sheets

你的资料上可能也有这个譬喻

it is called mango simile

这就是：芒果之喻

oh yes after ārammaṇa

对，在所缘之后

the page with types of objects at the top

这页纸的上面是所缘的种类

so at the bottom you see mango simile for cittavīthi

下面你们就可以看到关于心路过程的芒果譬喻

now a certain man with his head covered went to sleep at the foot of a fruiting mango tree

一个人盖着头睡在芒果树下

then a ripe mango loosened from the stalk

其时，有一颗熟透了的芒果掉下来

fell to the ground grazing his ear

掉在地上，掠过他的耳朵

awakened by that sound he opened his eyes and looked

他被惊醒，睁开眼睛观望

then stretching out his hand he took the fruit

伸出胳膊拿起芒果

squeezed it smelled it ate it enjoying it

捏捏、闻闻，然后吃掉它，享受它

swallowed it together with his saliva and went to sleep again

带着口水吞下它，然后继续睡觉

so this is a simile to understand the thought process

这就是一个理解心路过程的譬喻

so the man sleeping under the mango tree is like bhavanga

这个人在树下睡觉，就像有分心

so during the bhavanga moments you are like sleeping

有分阶段，就像睡觉

so

所以

bhavanga is like the man sleeping under the tree

有分就像一个人在树下睡觉

then a ripe mango loosened from the stalk that means an object impinging on the sense organ that means striking the sense organ

一个熟了的芒果掉下来，即所缘撞击到根门

so it is like the mango falling down grazing his ear

就像芒果掉下掠过耳朵

awakened by that sound

他被声音惊醒

so now he turned to the object

然后转向所缘

he is awakened and he turns to the object so that is like pancadvaravajjana

被惊醒转向所缘，就像五门转向心

and then he opened his eyes and looked

然后他睁开眼观望

when he looked he sees so this is like cakkhuviññāṇa eye consciousness

当他观望的时候，就像眼识

then stretching out his hand he took the fruit that means he takes the fruit he receives the fruit this is like sampaṭicchana

伸出手拿起芒果就像领受心

and then he squeezes it to see whether it is ripe or not so that is santirana investigating

捏捏它看是不是成熟了这就像是推度心

and then he smells it that means now it is ripe or it is not ripe

然后他闻闻它，意即看看是不是成熟了

but in this case because he enjoyed it it must be a ripe mango so it is ripe that is like votthapana determining

在这个例子里，因为他享用了它说明是个熟了的芒果这就是像确定心

and after determining he ate it enjoying it he ate the mango that is javana

确定之后，他享用芒果吃掉了它，就是速行

and after that he swallowed it together with his saliva that means he swallowed the remnants

然后，他带着口水吞下了剩余的部分

the particles of mango with the saliva he swallowed them down

芒果的肉和口水都吞下去了

so that is like tadārammaṇa or registering

就像是彼所缘

and then went to sleep again that means bhavanga again

然后又去睡觉，又进入有分

if you remember this simile you understand at least this thought process

如果你记住了这个譬喻你就至少会理解这个心路过程

so this is thought process for seeing

这就是眼门心路过程

now when you know the thought process for seeing you can easily know the thought process for hearing and so on

你们了解了眼门心路过程，就能轻松地了解耳门心路过程等等

so you hear something you just substitute eye consciousness with ear consciousness

你听到声音，你就把眼识换成耳识

nose consciousness tongue consciousness and body consciousness

鼻识、舌识、身识

and this process

这个过程

is called pacadvara five door process

被称为五门心路过程

because it arises through one of the five door one of the five doors means eye door, ear door, nose door, tongue door and body door

因为它生起于五门之一五门即：眼耳鼻舌身门

now the first three

开始的三个

the past bhavanga vibrating bhavanga and arrested bhavanga

过去有分、有分波动、有分断

they are inactive thought moments

它们是不活跃的心识刹那

and they do not take the visible object as object. what object do they take?

它们的所缘并非色所缘它们的所缘是什么？

although the visible object is presented to the eyes let us say

虽然色所缘呈现于眼睛

and then these three bhavanga moments arise and disappear

这三个有分刹那生起灭去

mind has not taken the object yet

心还没有缘取目标

so the object of these three moments of bhavanga is not the present visible object

所以，这三个有分刹那的所缘不是当下的色所缘

so what is the object of these three?

所以，这三个的所缘是什么？

so you remember the object of door free consciousness

你们记得离门心的所缘么？

kamma or sign of kamma or sign of destination so

业或业相或趣相

anyone of these three is the object of the first three moments

这三个之一就是前三个心识刹那的所缘

but beginning with the five sense door adverting or here eye adverting

但是从五门转向心开始此处即眼门转向心

the consciousness takes the present visible object as object

心在当下的所缘即是色所缘

and so it goes on until it reaches the seventeen thought moment at the second registering and then the visible object disappears

直到第17个心识刹那，在第二个彼所缘时，色所缘消失。

since the visible object disappears

因为色所缘消失了

this thought process has come to an end

这个心路过程也结束了

and so bhavanga moments again arise

所以，有分刹那再次生起

there may be thousands of bhavanga moments before there arises another thought process

可能在经过千万次有分刹那之后，才会生起另一个心路过程

now this is the basic thought process when we see something

这就是我们看到某物时的基本心路过程

but after the end of this thought process

但是这个心路过程之后

you have not seen let us see the man

你没有看到这个人

you have seen just the visible object

你看到的只是色所缘

so in order to see the man you need more thought processes

要想看到这个人，你需要更多的心路过程

this is just seeing the visible object in the man

在这里仅仅是看到这个人里的色所缘

a man is made up of small material properties

一个人是由微细的色法组成

and the only material property that is visible is called visible object

可见的色法，被称为色所缘

so only one of the twenty eight can be seen by the eye the others are understood by mind 28种色法之中，只有一种能被眼睛看到，其他的都是通过心被理解到。

so with this thought process we have just seen the visible object

通过这个心路过程，我们只能看到色所缘

not yet the man

还看不到人

so in order to see the man we need some more thought processes

所以要想看到人，我们需要更多的心路过程

actually we need how many more?

实际上，我们还需要多少心路过程？

four types of thought processes before we can say i see a man

在看到一个人之前还需要四种心路过程

and these four thought processes are not through eye door they are through mind door

这四种心路过程不通过眼门，它们是通过意门

that is why yesterday i said i see the visible object with the eye

这就是为什么我昨天说，我通过眼睛看到色所缘

and i see the shape or form with my mind

我通过心看到形状

so we will talk about the other thought processes tomorrow

所以，我们明天讲其他的心路过程

but now we see how complex an experience that seems to be very simple

现在我们了解到简单的体验实际上有多复杂

now we have to go through seventeen thought moments

现在我们需要经过

17个心识刹那

but there are not all so

但这并不是全部

we need many more thought processes and

我们需要更多的心路过程

four types of thought processes

四种心路过程

in order to be able to say: i see a man

才能说：我看到一个人

and we will study these thought processes tomorrow

我们明天学习这些心路过程

host: we shall continue tomorrow please rise

主持人：我们明天继续，请起立

disk01track19

Yesterday, we went through the eye door thought process

昨天，我们学习了眼门心路过程

so with that thought process

通过这个心路过程

we just saw the visible object in the man

我们只是看到一个人的可见色（色所缘）

at this moment of eye door thought process

在眼门心路过程的阶段

we do not see the man yet

我们并没有看到这个人

so what we see with this thought process

通过这个心路过程所看到的

is the material particles that are visible to the eye

只是眼睛可以看到的微细色法

now there are 28 material properties

色法有28种

and only one of them is visible to the eye

其中只有一种能被眼睛看到

so the other 27 we understand with our mind

剩下的27种只能被心所理解

so when we see a man

当我们看到一个人

we first see the visible object or the material particles that can be seen in the person we call man

我们首先看到人的色所缘

and this thought process arises through the eye door

这个心路过程通过眼门生起

so this is called eye door thought process

所以这被称为眼门心路过程

and this eye door thought process takes the present visible object as object

这个眼门心路过程以当下的色所缘为目标

now we see a man and we see the visible object in that man

我们看一个人，看到这个人的色所缘

and so with this thought process we see the visible object that belongs to the present time

通过这个心路过程，我们看到当下的色所缘

not to past and not to future

不是属于过去，也不是属于未来

but this eye door thought process alone is not enough

但是单独这个眼门心路过程是不够的

to enable us to see a man or to say that I see a man

它不能让我们看到一个人

other thought processes must follow this eye door thought process

眼门心路过程之后要有其他心路过程

that means

意思是

as you know the visible object is material property

你们知道，色所缘是色法

and so it has lifespan of 17 thought moments

它的寿命是心法的17倍

so when the 17 thought moments are full with the second moment of registration

在第二个彼所缘的时候，

17心法就结束了

this present visible object disappears

这个当下的色所缘就消失了

when it disappears, this thought process also stops

当它消失的时候，这个心路过程也停止了。

and then there are many moments of bhavanga before another thought process takes place

然后是许多有分的刹那，直到下一个心路过程的出现

and that thought process which follows this eye door thought process arises through mind door

跟随这个眼门心路过程的心路是生起于意门

and it takes the past object as object

缘取过去的所缘

now when we come to that second thought process

当第二个心路过程出现时

the visible object we saw is already past

之前看到的色所缘已经过去了

so we take that past visible object as object with that thought process that arises through mind door

我们缘取过去的色所缘，生起了意门心路过程

so we see the visible object in the man with our eyes

我们用眼睛看到这个人的色所缘

and then we recall the visible object that has now become past with another type of thought process

我们现在回想起那个色所缘生起了另外一个类型的心路过程

and that thought process is called taking the past object

这个心路过程被称为：缘取过去的所缘

taking the past object as object

以过去的所缘为所缘

whether it is present or it is past the visible object is an ultimate reality

不管是现在还是过去，色所缘都是究竟法

since it is one of the 28 material properties, it is the ultimate reality

因为它属于28色法之一，所以是究竟法

so first we see the present object with the eye or eye door thought process

首先，我们通过眼门心路过程看当下的所缘

and then we recall the past visible object with the second thought process that follows here that follows the eye door thought process

然后通过第二个心路过程，回忆过去的色所缘，紧紧跟随眼门心路过程

and that thought process, second thought process arises through mind door

第二个心路过程通过意门生起

so we take the past object in our mind or through the mind door

通过意门，我们缘取过去的所缘

that is still not enough

这还不够

we have not seen the man yet

我们还没见到这个人

so after the cessation of the second type of thought process

第二个心路过程结束之后

there arises another type of thought process

生起另外一个类型的心路过程

and that process takes the group of visible objects as objects

这个心路过程缘取色所缘的集合

or the combination of the visible objects as objects

也就是把对色所缘的感觉组成一体

and that thought process is called taking the group

这个心路过程被称为：整体地缘取

although we say it takes the group, group of visible objects

虽然我们说它缘取整体，即色所缘的集合

the visible object still is an ultimate reality

色所缘依然是究竟法

we are now taking the concept as object with this third thought process

在第三个心路过程，我们还没有缘取概念

so the third thought process is the process that takes the combination or the group of visible material properties or visible object as object

所以第三个心路过程缘取色所缘的集合，以它们的整体为所缘

after the third thought process there follows another thought process the fourth one

第三个心路过程之后，就是第四个心路过程

and with that fourth one

通过第四个心路过程

we take or we see the thing concept

我们缘取意义概念

I hope you remember two kinds of concept: thing concept and name concept

我希望你们记得两种概念：意义概念、名字概念

so name concept means the name of the things or the nouns or the word that denotes the things

名字概念指：事物的名称，名词，或者指代事物的文字。

and thing concept is what is denoted by the name or by the word

意义概念指被名称或文字指代的东西

the man the person which we call man is the thing concept

人，我们称之为人的，就是意义概念

and the name man is name concept.

“人”这个名称是名字概念

so with this fourth thought process

所以通过第四个心路过程

we take the thing concept as object

我们缘取意义概念

that means with the fourth thought process we see the man, now we see the man

意思是：通过第四个心路过程，我们现在看到人了

now we see the man as having the shape and form

我们现在看到拥有“形状”的人

so when we see the shape and form as a man

当我们看到人的形状时

we are taking a concept as object

我们以概念为所缘

we no longer take the ultimate reality as object during the fourth thought process

在第四个心路过程，我们不再以究竟法为所缘

after taking the thing concept, after seeing the shape or form of the man

以意义概念为所缘之后，看到人的形状之后

we say or we know that this is a man

我们说：这是一个人

so with the fifth thought process, we take the name concept of that object

通过第五个心路过程，我们以名字概念为所缘

so only then do we really see a man and say that I see a man

所以只有我们真正看到一个人，才说：我看到一个人

so in order for us to see a man or a thing

要想看到人或事物

we need five types of thought processes

我们需要五种心路过程

and each process may repeat many times

每种心路过程可能会重复很多次

now we are seeing everyday and seeing seems to be very simple experience

我们每天都在看，“看”似乎是个很简单的体验

but when we know abhidhamma and when we follow these series of thought processes

当我们了解阿毗达摩，根据这些心路过程

we know that seeing is a very complex experience

我们知道“看”是个很复杂的体验

we need thousands of thought moments

我们需要经历成千上万次心识刹那

to really see a man or a woman and so on

才能真正看到一个人，等等

only after going through these five thought processes do we see a man or do we name the thing we see

只有通过这五个心路过程，我们才看到人，才能给我们所见的命名

so these five thought processes are: 1. eye door thought process that arises through eye door

这五个心路过程：第一是眼门心路过程通过眼门生起

and then the next one is the mind door thought process, that takes the past visible object as object

第二个是意门心路过程，缘取过去的色所缘

and then the third thought process is again mind door thought process that takes the group of visible objects as objects

第三个也是意门心路过程，缘取色所缘的集合

and then the fourth thought process is the one that through mind door that takes the thing concept as object

第四个心路过程也通过意门缘取意义概念

and the fifth thought process

第五个心路过程

again through mind door, takes the name concept as the object

还是通过意门，缘取名字概念

the four that follow the eye door thought process are called following thought processes or subsequent thought processes.

四个跟随眼门心路过程的统称为：随起心路过程

so we need five kinds of thought processes to see a thing and to say that I see a thing or I see a man or a woman or a cup and so on.

我们需要五种心路过程来看才能说：我看到某物、看到某人或杯子等等

so this is the process of seeing

这就是看的过程

so seeing is a very complex experience

“看”是非常复杂的体验

and we need thousands and thousands of thought moments before we can say I see a thing.

我们需要成千上万的心识刹那，才能说：我看到某物

and as you know that

你们也知道

billions of thought moments can arise and disappear in a second or a fraction of a second

一秒钟内心可以生灭数十亿次

we can understand that during this very brief moment

我们知道，在这非常短的时间内

thousands and thousands of thought moments arise and disappear

有成千上万的心识刹那生灭

now this is following the thought processes

这就是根据心路过程

after understanding the thought processes

理解了心路过程之后

we can know or we can find out how these moments of thought are related to each other

我们就能知道心识刹那是如何彼此关联

and how they are related to the visible object or the object they take

它们如何与色所缘或其他所缘关联。

and how they are related to the bases they depend on

它们与“依处”有怎样的关系

so you can talk about seeing with regard to the bases with regard to the doors with regard to the objects

可以结合依处、门、所缘，来讨论“看”

and also if you know the Paṭṭhāna the seventh book of abhidhamma

同样如果你知道《发趣论》

then you can tell the relationships between the first and the previous thought moments and the following thought moments

你就知道了前后心识刹那的关系

so you can tell a lot about seeing which seems to be a very simple experience when you know abhidhamma

对于这个似乎很简单的“看”的体验，通过阿毗达摩，你就能了解很多

and although when we teach thought process

虽然当我们教心路过程时

we use the diagrams like this

我们用这样的表格

please do not understand that they all exist at one time

但是不要把它们理解为同时存在

they exist only one at a time

它们每次只能存在一个

so although it is like a series of thought moments

虽然像一系列的心识刹那

one to three four and so on 1,2,3,4等等

actually, at one moment there is only one citta

实际上，每个刹那只有一个心

that one citta arises and disappears and in its place another citta arises and so on

这个心生起又灭去，在它的位置上生起另外一个心诸如此类

so the real occurrence of these thought processes may be shown by having a door in the wall

这些心路过程的发生，可以通过墙上的门来理解

and then run the chart like this

可以这样通过这张表

so you see only one type of consciousness at a time through the window

每次通过窗户，你们只能看到一种心

that is to be understood like that

是这样理解的

not that they are, say these 17 thought moments arising at the same as we see on the sheet

不是说，像这个表格上看到的，这17个心识刹那同时生起

so these thought moments arise just one at a time

这些心识刹那一次只生起一个

and then after arising after existing for three sub-moments they disappear

生起之后，维持三个小刹那，然后就消失了

and then they are followed by another type of consciousness or another citta and so on and so on

然后就生起其他类型的心，诸如此类

so this is the process of seeing

这就是“看”的过程

so when we see something our mind goes through these five types of thought processes

所以当我们看到某物的时候，心会经过这五种心路过程

not five thought processes, but five kind of thought processes

不是五个心路过程，而是五种心路过程

because the thought processes may repeat themselves many times

因为每种心路过程可能会重复很多次

this is when we see something

这就是当我们看到某物时

and also a very simple presentation of seeing thought process

是对于“看”这个心路过程非常简单的说明。

sometimes the object we see may be very complicated

有时候，我们看到的所缘可能非常复杂

designs and paintings and so on

像设计和美术作品等等

in that case we need more thought processes to see the object

在这种情况下，我们需要更多的心路过程，来观察

and to know the object

并且了解所缘

so you can imagine how complex the seeing is

所以你们可以想见

“看“是多么复杂

and when you hear a sound

当你听到声音

you mind goes through more or less the same type of thought processes

你的心经历的心路过程也差不多

suppose you hear a sound one syllable sound

假设你听到一个单音节声音

let’s say just a man

假设是“人”

so when you hear the sound that means the sound comes into the avenue of your ear

当你听到这个声音，即声音进入你的耳门

then strikes at your ear and at the same time strikes at the bhavangas

撞击到你的耳净色，也撞击有分

and then one bhavanga passed and then

一个有分过去，然后

second bhavanga vibrates and then the third bhavanga ceases

第二个有分波动，第三个有分中断

and then turning toward the object, turning toward to the sound in this case

然后转向所缘，在这里是转向声音

and then hearing consciousness or ear consciousness

然后生起耳识

and then receiving, investigating, determining and then javanas and registration are the same

然后是领受、推度、确定、速行、彼所缘，这些都相同

so first you hear the sound like that, you hear the sound with ear door thought process

首先你听到声音，通过耳门心路过程听到声音

the sound immediately disappears

声音随即消失

so the next thought process is through mind door

下一个心路过程是通过意门

or the next thought process is mind door thought process

或者说下一个心路过程是意门心路过程

that takes the sound that has just passed as object

以消失的声音作为所缘

after that thought process

这个心路过程之后

another thought process arises again through mind door

另外一个心路过程从意门生起

taking the sound “man” or taking the name “man”

缘取“人”这个声音或名字

after taking the name “man” the next thought process is knowing the man

缘取这个“人”名字之后，下一个心路过程知道是“人”

so in hearing thought process the thing concept or the taking of thing concept and name concept changed

所以在耳门心路过程里，意义概念和名字概念交换了

in the seeing thought process

在眼门心路过程里

the taking the thing concept comes first

缘取意义概念先出现

and then taking the name concept

然后是缘取名字概念

but in hearing thought process, first you hear something

但是在耳门心路过程里，你先听到声音

and then you know the meaning of it

然后知道它的意义

so first you take the name concept

所以名字概念在先

and from that name concept you know the thing concept

通过名字概念，你才知道意义概念

and that will come only when you know the meaning of it

只有当你知道意义，才缘取意义概念

if you do not know the meaning of the sound

如果你不知道声音的意义

that last thought process will not arise

最后一个心路过程就不会生起

like when we hear foreign languages that are not our language and we don’t know anything

例如，当我们听到不懂的外文我们就啥也不知道

so in that case the last thought process will not arise

这种情况下，最后一个心路过程就不会生起

so this is the sequence of thought processes when we hear something

这就是我们听到声音时心路过程的次序

so there are only four here

所以，这里只有四个心路过程

first we hear the sound which is present

首先我们听到当下的声音

and the next we take the past sound as object that is the second type of thought process

然后，我们缘取过去的声音，这就是第二类的心路过程

and then with the third type of thought process we take the name concept

然后，通过第三种心路过程我们缘取名字概念

now we know the sound “man”

这样我们就知道了“人”这个声音

and then with the fourth thought process we take the thing concept the man that is represented by the word “man”

在第四个心路过程，我们的所缘是通过“人”这个词语指代意义概念

so we need four types of thought processes to hear one syllable sound

所以我们需要四种心路过程才听到单音节的声音

but if there are two syllables

但是如果是双音节

then we may need one more thought process to hear the second syllable

我们可能需要多一个心路过程来听第二个音节

let’s say “woman” now there are two syllables in the word “woman”

假设现在听到的是“女人”这是个双音节的声音

so we first hear the sound “wo” and then we hear the sound “man”

我们首先听到“女”，然后听到“人”

so for the sound “wo” there is one thought process for the sound “man” there is another thought process

“女”这个音对应一个心路过程，“人”这个音对应一个心路过程

and then the combination of these two “woman” another thought process

然后是这两个音节的组合：“女人”，这是另外一个心路过程

so the more the syllables the more thought processes there are

所以音节越多，心路过程就越多

if it is a long word like “meditation”

如果是个多音节的词，例如“参禅打坐“

say, there are how many, “me-di-ta-tion”, four syllables, so

这是个四音节的声音

you have to hear each syllable first

你首先得听到每个音节

and then you combine the all four syllables or as a whole you take them

然后将所有四个音节组合作为整体，来缘取它

so the more there are syllables the more complex the sequence of thought processes is, so

所以音节越多，心路过程就越复杂

we are hearing everyday we are hearing the talk

我们每天都听到声音，听人说话

but

但是

this process is also very complex

这个过程也非常复杂

and it is amazing that our mind can run this fast

我们的心运行的速度如此快，真是令人惊叹

the thousands of, maybe billions of thought processes going on in your mind when you are listening to my talk now

现在你听我讲话，你的心里可能生起了几十亿的心路过程

so this is the sequence of thought processes when we see when we hear when we smell and so on

当我们看、听、嗅的时候就产生这样的心路过程

and so now we know the complexity of these seemingly simple experiences

我们现在知道了，看起来很简单的体验，有多么复杂

so when we know these through abhidhamma

当我们通过阿毗达摩了解这些

we know more about ourselves we know more about our seeing our hearing and so on

我们就能更好地了解自身了解我们的看、听等等

and so our understanding of ourselves becomes deeper with the knowledge of abhidhamma

通过阿毗达摩的知识，我们对自身的了解就越来越深入

if you don’t know abhidhamma it’s ok you are seeing things you are hearing words

如果你不了解阿毗达摩你看东西、听声音，也没问题

there is no harm in that

没有任何不便

but when you know abhidhamma, then your understanding deepens,

但是如果你懂阿毗达摩，你的理解就会加深

you know more about the hearing process, seeing process and so on

你更能深入了解听、看等等的过程

this is one benefit we get from the knowledge of abhidhamma

这就是我们从阿毗达摩知识里获得的一个好处

now in the mind door thought process

在意门心路过程里

it is said that there is no past bhavanga

据说没有过去有分

so there in the thought, mind door thought processes there will be no number one

在意门心路过程里，没有第一个心

so it will begin with vibrational bhavanga and so on

所以是从有分波动开始的，诸如此类

and also there will be no receiving, investigating, determining,

也没有领受心、推度心、确定心

ok

好

so you may look at just the first one

你们可以只看第一个

now there are a…

现在有一个……

this is the present rupa object

这是当下的色所缘

so when these are present rupa objects then there is the past bhavanga

当有当下的色所缘，就有过去有分

but when it is the past, then there is no A or atīta bhavanga

当色所缘过去了，就没有过去有分

so these all have atīta bhavanga

所以这些都有过去有分

there are other types of mind door thought processes

还有其他类型的意门心路过程

but we do not have the transparencies of them

但是我们没有它们的透明板

so when the past objects are taken then there is no past bhavanga

所以当所缘是过去的目标就没有过去有分

so we begin with vibrational bhavanga and arrest bhavanga

所以我们从有分波动和有分断开始

and also receiving, investigating, these two

同时领受、推度这两个

receiving and investigating do not arise in mind door thought processes

在意门心路过程里不生起领受、推度心

now this is just a taste of thought processes

这是心路过程的大概

and so next time I will explain these thought processes in more detail in this

下次我将详细解释心路过程

so when we see something

所以当我们看到某物

our mind has to go through five types of thought processes

我们的心要经过五种类型的心路过程

when we hear something it has to go through four types of thought processes

当我们听到声音时，要经过四种类型的心路过程

but depending on the number of syllables the number of thought processes may be great

根据音节的数量，心路过程的数量可能很大

and the other thought process I want you to know

我要介绍的另外一个心路过程

is the path thought process

就是圣道心路过程

that means when a person reaches enlightenment

也就是说一个人觉悟的时候

now people talk about enlightenment

如今人们谈论觉悟

but I wonder whether they really understand what enlightenment is

但是我怀疑他们是否真的明白觉悟是什么

and enlightenment may be different for different people

对于不同的人，觉悟可能是不同的意思

I mean you ask a Christian and he will give one answer and you ask a Buddhist and he will give you another answer

我的意思是，你问基督徒，他有一种解释，你问佛教徒，他给你另外一个解释

so enlightenment may be different to persons of different religion

所以对于不同宗教的人，觉悟就有不同的意思

but this enlightenment is according to the teachings of theravada buddhism

但是这里的觉悟，是按照上座部佛教来解释

so enlightenment arises when path consciousness arises

当道心生起的时候，就是觉悟的时候

so what we call enlightenment is really that path consciousness

所以，我们说的觉悟实际就是道心

now path consciousness arises in one thought process

道心生起于某个心路过程

and that thought process not through five sense doors

这个心路过程不通过五根门

it is through mind door

而是通过意门

because you practice meditation when you practice meditation

因为当你禅修的时候

the thought processes are mostly mind door thought processes

心路过程大多是意门心路过程

and when a yogi practices vipassana meditation

当禅修者进行内观禅修时

and he goes through different stages of vipassana knowledge one by one

他证得不同阶段的内观智

and when his vipassana becomes mature

当内观成熟时

then there will come a time when a type of consciousness arises in his mind

到了某个时候，有一种心就会生起

and that type of consciousness is a very new one

这种心是前所未有的

he has not experienced that type of consciousness before in his life

他在之前从没有体验过这种心

in this life or in past life

无论是此世还是过去世

so the thought process goes something like this

这个心路过程是这样的：

now there are bhavangas and then C is vibrating bhavanga

有分心，C表示有分波动

and U is upaccheda or arrested bhavanga U表示有分断

so two bhavanga moments and then bhavanga will stop

两个有分刹那，然后有分停止

after the bhavanga since it is the mind door thought process

有分之后，因为是意门心路过程

there is no five sense door adverting

没有五门转向心

instead there is mind door adverting, so M is mind door adverting

生起的是意门转向心，

M表示意门转向心

and after that there are some names strange names: parikamma, upacāra, anuloma and gotrabhū之后，有一些奇怪的名字：遍作、近行、随顺、种姓

now these are actually kusala kamavacara cittas

这些实际上是欲界善心

they belong to the sense phere wholesome consciousness

他们属于欲界善心

so the English is correct: wholesome sense sphere cittas

英语翻译都是对的：欲界善心

and these wholesome sense sphere cittas arise as here parikamma, preliminary or preparation

这些生起的欲界善心，

在这里有：遍作，预备，准备

and then approximation

近行

and then adaptation and then gotrabhū随顺、种姓

so these four thought moments belong to wholesome sense sphere cittas

这四个心识刹那属于欲界善心

so these four thought, cittas arise and disappear

这四个心识，生起又灭去

now parikamma means preparation, it’s the preparation for the magga or path consciousness to arise

遍作的意思是，准备，为道心的生起进行预备

and then it approaches or it gets into the vicinity of magga and so the next one is called upacāra,

然后它进入道心附近，所以下一个被称为近行

neighborhood or approximation

附近，接近

and the third is called adaptation. it conforms to both the preceding and succeeding thought moments

第三个被称为随顺，它随顺前后的心识刹那

and after that there is a G, gotrabhū, sublimation or change of lineage

然后是种姓，种姓的改变

until this moment the person is a worldling, puthujjana

直到这时，禅修者还是凡夫

after this moment comes magga path consciousness

之后，道心生起

as soon as path consciousness arises

只要道心生起

the person ceases to be a puthujjana

禅修者就不再是凡夫

and he becomes an ariya, a noble person or an enlightened person

他成为圣者，或者觉悟的人

so he becomes enlightened person at the moment of magga or path

当道心生起的那一刹那，他就成为了一个觉悟的人

and that moment of path is immediately followed by here two moments of phala or fruition

道心之后，立即生起两次果心

sometimes there may be three phala moments sometimes there are two

有时候会生起三次果心，有时候会生起两次果心

so after two phala moments

两次果心之后

the thought process ceases and then bhavangas take on

心路过程停止，进入有分

so this is the thought process of path and fruition

这就是圣道的心路过程

or it is the thought process of enlightenment

或者说是觉悟的心路过程

so when a person gains enlightenment through the practice of vipassana this thought process arises in his mind

当一个人通过内观禅修获得觉悟，就会生起这样的心路过程

and as you know the bhavanga moment takes kamma or kammanimitta or gatinimitta as object

大家知道有分心的所缘是：业或业相或趣相

they never change their objects

它们的所缘不会变

but beginning with manodvāravajjana beginning with the M

但是从意门转向开始

they take what are called miscellaneous formations

它们的所缘就是：有为法

miscellaneous formations means mind and matter that are conditioned

有为法意思是名法和色法，它们是被造作的

when you practice vipassana mediation you take the mind or matter that is conditioned

当你修习内观时，你缘取造作的名法或色法

so these are technically called miscellaneous formations

所以这些就被称为有为法

sometimes your object is matter like rising and falling of abdomen

有时候，你的所缘是起伏的腹部

or breathing in and breathing out

或者出入息

sometimes the object is your mind

有时候所缘是你的心

your wandering mind or the cetasikas that arise in your mind like lobha, dosa and others

你散乱的心，或者心所，例如贪嗔等等

so these are called miscellaneous formations

这些都被称为有为法

and they are objects of vipassana

它们是内观的所缘

so a person practices vipassana and now his vipassana is about to come to an end

禅修者修习内观，现在他的内观快要结束

and so all through vipassana what he takes as object is the the miscellaneous formations

在整个内观禅修中，所缘都是有为法

in other words conditioned phenomena or mind and matter that are conditioned

换言之，也就是造作的名法和色法

after anuloma, after adaptation arises

随顺心生起之后

gotrabhū or change of lineage

就是种姓心

now this gotrabhū belongs to wholesome sense sphere cittas

种姓心属于欲界善心

so one of the wholesome sense sphere cittas

是一个欲界善心

but the difference between gotrabhū and the preceding thought moment is that

种姓心和之前的心识刹那的区别是

while the preceding thought moments take miscellaneous formations as object gotrabhū takes nibbana as object

之前的心识刹那以有为法为所缘而种姓心以涅槃为所缘

and from this moment the lineage of that person is changed

从这一刹那，禅修者的种姓就发生了改变

that means from being a puthujjana or worlding

他不再是一个凡夫了

he is now going to become an ariya or an enlightened person

他现在成了一位圣者，觉者

if it is the first attainment of enlightenment then we can say he is going to become a sotapanna

如果这是他第一次获得觉悟，我们可以说他将成为须陀洹

so after gotrabhū, magga consciousness arises

种姓心之后，生起了道心

now magga belongs to supramundane consciousness

道心属于出世间心

so the magga, a supramundane consciousness

道心是出世间心

and the preceding cittas belong to wholesome sense sphere consciousness, so they are different

之前的心都始于欲界善心这就是它们的不同

now at the moment of magga, what happens?

在道心这一刹那，发生了什么？

along with the path consciousness, there arise how many cetasikas?

与道心同生的，有多少心所？

36 cetasikas 36个心所

so among these 36 cetasikas there are

所以36个心所中有：

right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration

正見、正思、正語、正業、正命、正精進、正念、正定。

the eight factors of path

八圣道分

so when we say the noble eightfold path or eight factors of path

当我们说八圣道或八圣道分的时候

we mean these eight factors arising at this moment of path consciousness or arising together with path consciousness

意思是在道心生起的刹那生起了这八个道分

they are the real path factors

它们是真正的道分

before that when a person is practicing meditation and

在这之前，当一个人禅修

manodvāravajjana, parikamma and so on are arising

生起意门转向心、遍作心等等

they take the miscellaneous formations as object

所缘是有为法

now gotrabhū takes nibbana as object

种姓心以涅槃为所缘

so magga at this moment the 8 factors arise, right?

道心此时生起8道分，对吧？

so with the parikamma, upacāra, anuloma, also these 8 factors arise

所以伴随遍作、近行、随顺，也有8道分

and these 8 factors are called path factors

这八道分也被称为道支

but they belong to mundane sphere

它们属于世间的范畴

they are not supramundane, they are not real path factors

它们不是出世间的，不是真正的道分

but still they are called path factors

但是它们仍然被称为道分

because they resemble the real path factors

因为它们类似于真正的道分

so when we are practicing vipassana meditation

所以当我们修习内观禅修时

these 8 factors are functioning

这八个道分是在发挥作用的

now right effort, if you do not make effort you cannot be mindful

正精进，如果你不精进，你就不能保持正念

so when you try to be mindful when you pay attention to the object

当你努力保持正念，作意于所缘

there is this right effort

这就是正精进

and through right effort, there is right mindfulness, through right mindfulness there is right concentration

通过正精进，就有正念，通过正念，就有正定

and when mind becomes concentrated

当心能保持正定

then it penetrates into the nature of things or it sees the three characteristics of conditioned phenomena

它就能深入诸法的本性，或者看透有为法的三相

and the three factors of right speech, right action and right livelihood are said to be already accomplished

还有正语、正业、正命这三支已经圆满

although strictly speaking, they do not arise during the moments of vipassana

虽然严格说，在内观的时候，它们并没有生起

since a person has purified his moral conducts by taking precepts

因为禅修者通过持戒净化了他的行为

these three factors or right speech, right action and right livelihood are said to be accomplished

所以说正语、正业、正行已经成就了

so when a person, a yogi is practicing vipassana meditation

当禅修者修习内观时

he is practicing these 8 path factors

他就是在修习这8个道分

but the 8 path factors he is practicing belong to mundane sphere

但是他修习的这8个道分属于世间的范畴

but these same 8 factors when they arise with magga

但是在道心生起时，同样的8个道分

become the real path factors

则是真正的道分

so among these 8 path factors there is right understanding

在这8个道分中有正见

right understanding is pañña

正见就是智慧

so this path consciousness is able to destroy mental defilements

所以道心能够摧毁心中烦恼

so destruction of mental defilements occur at the moment of magga or path consciousness

所以道心生起的刹那，心中的烦恼得到了摧毁

and here destruction is absolute once and for all

这里的摧毁是绝对的，一次性全部摧毁

defilements that are destroyed by magga will not arise in that person again any more

被道心摧毁的烦恼不会再生起

this is the absolute destruction

这是彻底的摧毁

now we can abandon mental defilements momentarily or temporarily by practice of vipassana meditation and by practice of jhanas

通过内观禅修，禅那，我们可以暂时舍弃心中的烦恼

but just by vipassna and just by jhana we cannot abandon these mental defilements all together.

但是仅仅依靠内观、禅那我们不能舍弃心中所有烦恼

it is only at the moment of magga or enlightenment

只有在道心的刹那，也就是觉悟时

that these mental defilements can be destroyed altogether so that they do not appear again

这些心中的烦恼才被摧毁，它们就不会再次出现

so at the moment of magga or path consciousness defilements are destroyed

所以在道心生起的刹那烦恼都被摧毁

immediately after magga followed two moments of fruition

道心生起之后，立即生起两次果心

and the function of these two or three

两次或三次果心的作用

here two moments of fruition is further tranquilization of defilements

这里是两次果心，作用是进一步镇服烦恼

that means defilements have been destroyed by magga

意思是烦恼被道心摧毁

and when phala moments come, they further tranquilize the defilements so that they cannot burn again

在果心的时候，它们进一步镇服烦恼，使烦恼不能复燃

or they cannot arise again

烦恼不能再次生起

so the phala moments do not destroy any defilements

所以果心并不摧毁任何烦恼

but they keep the destroyed defilements subdued

它们让已经被摧毁的烦恼得以镇服

subdued during the moment of their arising

在它们生起的时候，被镇服

so although magga and phala belong to supramundane level

虽然道心和果心属于出世间心

magga is the one that destroy the mental defilements

道心摧毁心中的烦恼

and phala or fruition is the one that tranquilizes further the defilements

果心是进一步镇服烦恼

that subdues further the defilements

进一步镇服烦恼

now magga is compared to putting out the fire

道心比喻成灭火

and phala is compared to pouring more water on the already extinguished fire so that it cannot burn again

果心可以比喻成给熄灭的火浇水这样它就不会复燃

now after the phala moments

果心之后

the thought process ceases

心路过程止息了

and so the bhavanga moments take on

进入有分阶段

this is the thought process at the moment of enlightenment

这就是觉悟时的心路过程

and you know there are four maggas: sotapatimagga, sakadagamimagga and so on

你们知道有四个道心：须陀洹道心，斯陀含道心等

and so at different levels, the different mental defilements are destroyed

在不同的阶段，不同的烦恼得以摧毁

now

现在

I think you are familiar with the qualities of the sangha

我想你们对于僧伽的品质已经很熟悉

suppaṭipanno bhagavato sāvakasaṅgho and so on

世尊的声闻僧伽弟子行道正善等等

so in that formula there are words that say

在这个偈子里

there are four pairs of men and eight individuals

此是四双八辈

now you read the second phase: those eight individuals praised by the virtuous

然后你读到第二句：这八辈是被有德者所称赞的

they constitute four pairs

这八辈组成四双

they, the worthy of offerings the disciples of the welcome one

这是世尊的弟子僧团，应被供养、

to these gifts given yield abundant fruit.

这种供养产生巨大的果报，

verily, in the Sangha is this precious jewel.

於諸僧伽中，具足如斯寶。 by this truth may there be happiness!

由此真實故，願一切安樂。

do you know where these verses from?

你们知道这些偈子来自哪里？

Ratana Sutta, very good

三宝经，非常好

so in the, ratana sutta is a sutta that we recite to make asseverations

三宝经，我们诵这部经是一种宣誓

that means to say some of the qualities of the buddha, the dhamma and the sangha

意思是，讲出佛法僧的品质

and then in the end we say by this truth that means by this saying of truth may there be happiness

最后，我们说：由此真實故，願一切安樂。

so ratana sutta is the real sutta to recite

这部三宝经，是诵读的经

but the other suttas i mean metta sutta is more to practice than to recite

但是其他经，我的意思是慈经更多地是去修持，不是读诵

if you know the meaning and recite metta sutta it can be said that you practice metta

如果你们知道意思，读诵慈经可以说你在修慈心

but metta sutta is not just to recite but to practice

但是慈经不仅仅限于读诵它还在于修持

but ratana sutta is for recitation

但是三宝经是用来持诵的

so when you recite ratana sutta you make this asseveration of truth by saying by this truth may there be happiness by this truth may there be happiness and so on

当你读诵三宝经时，你宣誓由此真實故，願一切安樂等等

now the 8 individuals and the 4 pairs

这里四双八辈

these are the noble disciples of the buddha

这是佛陀的圣弟子

and they are called in pali ariyapuggala

他们被称为：圣人

and it is said that there are 8 such individuals

据说有八种这样的圣者

8 kinds of noble persons

八种圣者

now how do we get 8 and how do we get the 4 pairs

我们如何获得这八种，即四双

the 4 pairs

四双

a person at the moment of the sotapattimagga is one person

须陀洹道心时的人是一个

and the same person at the moment of phala and so on

同样的人，在果心时也算一个诸如此类

a phala person

一个果心的人

so at one stage there are two persons

所以在一个果位上，有两人

the one who is at the moment of magga

在道心的刹那算一个

and also the one who is at the moment of phala

在果心的刹那也算一个

one and the same person is called two persons here, made them into two persons

同样一个人，被算了两次

that we must understand

我们要理解这点

so at the moment of magga he is magga person

在道心生起时，算一个获得道心的人

and at the moment of phala and so on he is a phala person

在果心生起时，是一个获得果心的人

but he is just one and the same person

但是这是同一个人

actually it would be very difficult to see a magga person

实际上，很难见到道心生起时的人

because we do not know when he is going to get enlightenment

因为我们不知道他什么时候觉悟

and only, and that enlightenment moment is just a billion of a second

那个觉悟的刹那只是几十亿分之一秒

and so in practice

在实践上

it is very difficult to see or to meet a magga person

很难遇到这样道心生起时的人

but the person at the moment of magga is called let’s say a magga person

但是在道心生起时的人我们姑且称之为道人

and the person at the moment of phala and so on until he reaches the next stage is called a phala person

生起果心直到证得下一个果位，这样的人被称之为果人

so sotapattimagga person and sotapattiphala person, there are two

所以须陀洹道人，须陀洹果人，这是两个

and they are called pairs

被称之为“双”

and then the second stage sakadagami

第二个阶段是斯陀含

so sakadagamimagga person and sakadagamiphala person, sakadagami means once-returner

斯陀含道人、斯陀含果人斯陀含意思是一来

and then the third stage anagamimagga person and anagamiphala person

第三个阶段是阿那含道人阿那含果人

non-returner magga person and non-returner phala person

不还道人、不还果人

and then arahant

然后是阿罗汉

arahantmagga person and arahatphala person

阿罗汉道人、阿罗汉果人

so there are 4 pairs and 8 individuals

这就是四双八辈

if you do not know this thought process

如果你不知道这个心路过程

or if you do not know abhidhamma

如果你不懂阿毗达摩

it will be very difficult to understand the 8 individuals and 4 pairs

就很难理解四双八辈

and if you do not understand abhidhamma, you may misunderstand this

如果你不懂阿毗达摩，你可能会误解这个

the 8 individuals and 4 pairs

四双八辈

now there are some people who say, magga and phala may arise at different times

有些人说道心和果心在不同的时候生起

or magga may not necessarily be immediately followed by phala

或者说果心并不一定立刻跟随道心生起

because they point out that there are 8 persons magga person and phala person

因为他们指出，有八辈道人、果人

so magga person means one who has got magga only

道人意思是只有道心的人

and then later at some time he will get the fruit of phala then he will become a phala person

后来他会获得果心，就成为果人

so they say that magga can arise separately from being immediately followed by phala

所以他们说，道心可以独立地生起其后并不必然立刻生起果心

but that is not true

但是并不是这样

you see this thought process and this thought process goes uninterrupted

你们看到这个心路过程，这个心路过程不会中断

so magga must always or immediately be followed by phala

所以道心之后必定立刻跟随果心

but

但是

one and the same person may be called a magga person at the moment of magga and phala person at the moment of phala and so on

同一个人，可以在道心生起时称为道人，在果心生起时称为果人

I gave the analogy of a person who is breaking a record

我曾用打破记录的人来譬喻

so when say athlete, so

我们说运动员

when he breaks the ribbon

当他冲破终点线时

the moment he breaks the ribbon then he is breaking a record

当他冲破终点线时，他打破了记录

one moment after that he is the one who has broken the record

此刻之后，他就是那个打破了记录的人

so we can see two persons there

这里就是出现了两个人

the one actually breaking the record and the other but the same person who has broken the record

一个是打破记录的人，同样的人也是打破了记录的人

so we can see two persons in just one person

我们可以在一个人身上看到两个人

depending at what time we call him

取决于什么时候称呼他

so in the same way here also the yogi is like a man who is running

同样地，禅修者也像赛跑的人

his mind is going very swift

他的心运行的非常快

so at the moment of magga he is a magga person

在生起道心的时候，他是一个道人

at the moment of phala he is a phala person

在生起果心的时候，就是果人

but he is one and the same person

但是这是同一个人

so thus we understand only when we know this thought process

只有我们了解这个心路过程才能理解这点

and also go back to what we said before

同时，我们也可以回到我们之前讲的

one of the attributes of the dhamma is akaliko, no time, right?

法的一个特性是：无时间性

so no time means no intervening time in giving result

无时间性，就是产生果报不需要时间

so here magga is the cause and phala is the result

这里道心是因，果心是果

so in this thought process the result immediately follows the cause

在这个心路过程里，果紧随因

there is no time get between magga and phala

在道和果之间没有时间间隔

so magga is said to be akalika, no time in giving results

所以道被称为“无时间性”产生结果不需要时间

so when we say dhamma is akalika

当我们说法不具有时间性时

dhamma gives immediate results

法产生立刻的果报

we mean by dhamma this magga, the four maggas

我们说的法就是这个果心，四个果心

as you know there are ten kinds of dhammas: four maggas, four phalas, nibbana and the scriptures

你们知道有十种法：四道、四果、涅槃、佛经

so when we say dhamma is akalika

当我们说法没有时间性

we mean magga four maggas only, not phala not nibbana not scriptures

我们只是指四道，不包括果、涅槃、佛经

that is one thing we must understand

这个我们要明白

or we understand through the knowledge of the thought process

通过心路过程的知识，我们明白这点

now the other one is the same thing, the other verse

另外一个句子是同样的

that sanctity praised by the buddha supreme

佛陀所讚嘆之圣性

is described as concentration with immediate result

被称之为定．謂此定無間．可得殊勝果．

there is none like that concentration

无有过此者

verily in the dhamma is this precious jewel

實爾達摩中．具足如斯寶．

by this truth may there be happiness, again from ratana sutta

由此真實故．唯願得安樂．这也是出自三宝经

so here it is said that sanctity or purity

这里的圣性，即纯净性

praised by the buddha supreme is described as concentration with immediate result

被佛陀所称赞的，就是禅定它能产生立刻的果报

now here concentration is mentioned

这里提到了禅定

now with magga citta there arises sammasamadhi right concentration

伴随着道心生起了正定

so that right concentration is described here as concentration with immediate result

正定在这里被描述为立刻的结果

that means concentration that gives result without being intervened by any time

意思即不需要任何时间间隔就产生了结果

and there is none like that concentration

没有这样的禅定

now magga concentration is called the best

道心产生的禅定被称为最殊胜的

there are jhana concentration but jhana concentration can keep the mental defilements away temporarily

禅那产生的禅定只是暂时地排除心中烦恼

not absolute

不是绝对的

so the magga concentration is the best of the concentration

道心产生的禅定是最好的禅定

so it is said there is none like that concentration

这里说没有比它更殊胜的

so we understand that verse in ratana sutta when we understand the path thought process taught in abhidhamma

当我们懂得阿毗达摩里的圣道心路过程，我们就理解三宝经里的那句话

so even the sutta passages

即便是经文

you can understand fully only when you understand abhidhamma

只有懂得阿毗达摩，你才能彻底明白

but I don’t mean every sutta passage

但是我并不是说每段佛经都是如此

but there are passages like this where you need the knowledge of abhidhamma to understand properly.

但是有些段落，需要阿毗达摩的知识，才能正确地理解

let’s have a break.

我们休息一下

disk01track20

there is a passage in Visuddhimagga or the Path of Purification that I want you to read

在《清净道论》里有一段话我希望大家读读

that’s on the screen now

现在我放在大屏幕上了

suppose you’re reading this book and you do not have any knowledge of abhidhamma you don’t know any thing about abhidhamma

假如你对阿毗达摩一无所知，你来读这本书的话

and you happen to be reading this passage

碰巧读到了这一段

imagine how much you can understand

想象一下，你能理解多少

or after reading two lines you want to throw it away

或者读了两行之后，你就把书扔在一边不看

so this passage is the explaination about restraint

这段话是解释“律仪”的

now he enters upon the way of its restraint, this is the words from the text

“彼遵守律仪而行道”，这是书上的话

and then he explains he enters upon the way of closing that eye faculty by the door-panel of mindfulness.

然后解释说：“以念窗关闭他的眼根而行道”

now you know eye faculty, eye faculty means what?

你们知道眼根，眼根是什么意思？

eye sensitivity, sensitive parts in the eye are called eye faculty

眼净色，眼睛里的敏感部分被称为眼根

and what the buddha taught here is to protect the eye faculty

佛陀这里教导的是：防护眼根

or to restrain the eye faculty

或说收摄眼根

so visuddhimagga explains what that means

所以《清净道论》解释了它的意思

it is the same one, this is the same one of whom it is said he guards the eye faculty so

“若能如是行道者，即保护眼根

to guard the eye faculty or to undertake the restraint of eye faculty

保护眼根，作眼根律仪。“

now herein, there is neither restraint nor non-restraint in the actual eye faculty,

“仅在眼根中，实无任何律仪或不律仪可说”

so in the eye faculty there can be no restraint or non-restraint

所以在眼根中，没有任何律仪或不律仪可说

restraint means wholesome kusala

律仪指善

non-restraint means akusala, unwholesome

无律仪指不善

but there is no kusala or akusala, no restraint or non-restraint in the eye faculty

在眼根中没有善或不善

since neither mindfulness nor forgetfulness arises in dependence on eye-sensitivity.

亦无有念或忘念依眼净色而生起。

now what depends on eye sensitivity? eye base

什么依眼净色？眼处

what types of consciousness depends on eye base?

什么类型的心依赖于眼处？

you just learned it yesterday

你们昨天刚学过

seeing consciousness, right?

眼识，对吧？

so seeing consciousness depends on eye sensitivity to arise

所以眼识依赖于眼净色生起

that means there must be something to see and there must be the eye sensitivity

意即：必须有可见的东西，必须有眼净色

and then that object must come into the view of the eye and so on

所缘必须进入眼睛里，等等

so how can we restrain the eye sensitivity?

所以，我们如何作眼根律仪？

there can be no restraint or non-restraint on the eye sensitivity

眼净色上，没有任何律仪或不律仪可说

so neither mindfulness nor forgetfulness

没有有念，也没有忘念

mindfulness is for wholesome and forgetfulness is for unwholesome

有念是善，忘念是不善

so since neither mindfulness nor forgetfulness arises in dependence on eye sensitivity

亦无有念或忘念依眼净色而生起。

therefore, there is no restraint or non-restraint in the eye faculty

所以在眼根中，没有律仪或不律仪可说。

on the contrary

相反

when a visible datum as object comes into the eye’s focus

当所缘之色现于眼前时

so when something comes into the focus of the eye then

当某物进入眼前

after life continuum has arisen

有分生起之后

now before you study abhidhamma, this word will be very strange to you,

在学习阿毗达摩之前，这个词对你必定十分奇怪

life continuum, you don’t know what it is

有分，你不知道它的意思

you know the meaning, but you don’t really know it, right?

单个字意思你懂，但合起来就不知道了，对吧

continuum means continuing, what is like continuing?

“有”意思是“拥有”，“拥有”是什么？

so now you understand what life continuum means, bhavanga, right? ok

你们现在知道了有分的意思，对吧？

so after bhavanga has arisen twice

经过有分两次生灭之后

now twice means vibrating and arrest

两次指：有分波动、有分断

so after these two have arisen and ceased

这两个有分生灭之后

the functional mind element, now functional you understand, kiriya,

唯作意界，唯作，你们知道

mind element, manodhātu

意界

accomplishing the function of adverting avajjana

“完成了转向作用”

arises and ceases

生起然后又灭去

so if you remember the diagram for seeing thought process

如果你们知道眼门心路过程的表格

you may be seeing in your mind that moment

那一刻，你可能在心里看到

five sense door adverting, right?

五门转向，对吧？

so now mind is turning to the object,

此刻，心转向所缘

so the functional mind element means pañcadvārāvajjana the five sense door adverting

所以，“唯作意界”指五门转向心

five sense door adverting is one of the functional rootless consciousnesses

五门转向心是一个唯作无因心

ok, so that consciousness arises and ceases, disappears

此心生起，然后灭去

after that, eye consciousness with the function of seeing arises and ceases

此后，实施看的作用的眼识生起又灭去

it’s now very easy

现在是不是很简单

once you know the diagram of the thought process

只要你了解了心路过程的表格

so after turning to the object then

转向所缘之后

the person sees the object and so in his mind eye consciousness arises

此人看到所缘，心中生起眼识

and that eye consciousness has the function of seeing

眼识的作用是看

after that resultant mind element with the function of receiving arises and ceases

具有领受作用的异熟意界生灭之后

you know that, what is the pali name of that?

你们知道这个，巴利名称是什么？

sampaṭicchana

领受心

so sampaṭicchana arises and ceases

领受心生起又灭去

so sampaṭicchana is often called resultant mind element in the commentaries

在注释书中，领受心经常被称为异熟意界

after that resultant root-causeless mind-consciousness element

异熟无因意识界之后

now you know what that is

你们现在知道这是什么

root-causeless means ahetuka, right? rootless

无因就是ahetuka，对吧？

mind-consciousness element means mano-viññāna-dhātu

意识界就是

mano-vinnana-dhatu that is it belongs to the group of mano-viññāna-dhātu

意思是它属于意识界

and actually it is the investigating consciousness

实际上，这是推度心

so with the function of investigating, arises and ceases

所以推度心生起又灭去

after that functional root-causeless mind-consciousness element

唯作无因意识界之后

that means manodvāravajjana

这个是意门转向心

because it is functional

因为它是唯作心

so functional root-causeless ahetuka

所以是唯作无因心

mind-consciousness element, mano-viññāna-dhātu

意识界

accomplishing the function of determining

完成确定的作用

so at that moment there is determining

所以此刻，确定

that this is desirable object or this is undesirable object

所缘是可意的，还是不可意的

so that consciousness arises and ceases

此心生灭之后

next to that impulsion impels that means javana moments arise

便生起了速行心

you can even add to it, right?

你们甚至可以往后继续，对吧？

seven moments of javanas arise

生起七个速行刹那

so next to that impulsion impels

速行之后

herein, there is neither restraint nor non-restraint on the occasion of the life continuum

在有分阶段，没有律仪或不律仪可说

so at the moment of bhavagas there is no restraint or non-restraint, there is no kusala or akusala

在有分阶段，没有律仪和不律仪没有善与不善

because bhavangas are what?

因为有分是什么？

resultant consciousness, vipaka

异熟（果报）心

since there are vipaka, resultant

因为是异熟心

there is nor restraint kusala or non-restraint akusala during those moments of bhavanga

在有分阶段没有律仪不律仪即没有善或者不善

or on any of the occasions beginning with adverting

或者在转向阶段也是如此

so at the moment of adverting also there is no kusala or akusala, or nor restraint or non-restraint

在转向阶段，没有善不善即，没有律仪或不律仪

because the adverting is what?

因为转向心是什么？

kusala or akusala or functional or resultant?

善或不善？唯作或异熟？

functional, right?

唯作，对吧？

and at the moment of seeing

在“看”的阶段？

seeing consciousness is what?

眼识是什么？

kusala consciousness or akusala consciousness or resultant consciousness or functional consciousness?

是善心、不善心，异熟心还是唯作心？

resultant consciousness

异熟心

since it is resultant consciousness

因为是异熟心

at the moment of seeing also there is nor restraint or non-restraint

在“看”的阶段，没有律仪或不律仪可言

the same with accepting or receiving consciousness

领受心也是如此

and investigating consciousness

推度心也是如此

and then determining consciousness is functional

确定心是唯作心

so there is no kusala or akusala at that moment

所以此刻没有善或不善

but there is non-restraint

但是在速行阶段如下情况是非律仪的

if unvirtuousness or forgetfulness

如生起恶戒，忘念

or unknowing or impatience or idleness arises at that moment of impulsion

无智，无忍，懈怠，

that means during the seven moments of javana

意思是在七个速行阶段

if there is un-virtuousness

如果有不善

then there will be non-restraint

就是不律仪

if there is, unvirtuousness means

这里的“不善”意思是

breaking the precepts

破戒

so it is the opposite of sila

所以它是戒的反面

or forgetfulness it is the opposite of mindfulness

忘念，是具念的反面

or unknowing, opposite of knowing or knowledge

不智，是智的反面

or impatience, opposite of patience

无忍，是忍的反面

or idleness, that is opposite of effort

懈怠，是精进的反面

so if any one of these arises

如果此中生起任何一项

at the moments of javana

在速行阶段

then there is non-restraint

就是非律仪

when this happens it is called non-restraint in the eye faculty

如是发生，即说他的眼根不律仪

so now you understand the meaning of the phrase: non-restraint in the eye faculty

现在你们明白了这句：眼根不律仪

non-restraint in the eye faculty simply means

眼根不律仪就是说

letting akusala arise through the eye door

让不善通过眼根生起

that means when you see something

就是说当你看到某物

if you do not practice sila or mindfulness or not understanding or patience or effort

如果你不修习戒、具念、智、忍、精进

then there will be akusala

就会出现不善

so trying to avoid akusala

所以，尽力防止不善

regarding the eye or regarding seeing is called restraints in the eye faculty

就眼或“看”而言，就是眼根律仪

so you will find the restraint of faculties or protection of faculties when you read books on buddhism

当你读到佛教类的书籍会看到诸根律仪或诸根防护

and restraint of eye faculty does not mean that you are to close your eyes

眼根律仪不是说你把眼睛闭起来

you may close your eyes, but still you can have akusala

你可以把眼睛闭起来，但是你还是会有不善

so restraint of eye faculty really means

所以眼根律仪真正的意思是

avoiding akusala from arising through the eye door or through seeing

防止不善从眼门生起

if you understand the meaning about eye faculty

如果理解眼根的意思

and you understand the meaning about ear faculty and so on

你就知道耳根的意思等等

so with regard to the restraints

所以，对律仪而言

buddha taught that a monk when he sees an object

佛陀教导说，当出家人看的时候

does not take the sign of person

不取此人之相

or does not take the particulars of that person and so on

或者说不取此人特定之相等等

so the restraint of faculties

这就是诸根律仪

now faculties are actually the material properties, the eye, ear and so on and also the mind

诸根实际上是色法，眼耳等还有名法

so restraint of faculties means not letting akusala arise through the sense doors

所以诸根律仪意思是不让不善在诸根门生起

and in detail as it is explained here

详细的解释就在这里

you can understand that when a person sees something there or this process of thought moments

你们知道，当一个人看某物时在此心路过程刹那

and at this moment there is nor restraint or non-restraint yet

在此刻，没有律仪不律仪可言

at this moment also there is nor restraint or non-restraint yet and so on and so on

在彼时刻也没有律仪不律仪可言，诸如此类

until you reach the seven moments of javanas

最后你就到了七个速行阶段

so during those moments if there is unvirtuousness and so on

在此刻，如果有不善之类

there will be non-restraint

就没有律仪

and if there is virtue or mindfulness or knowing or patience or effort

如果有戒、具念、智、忍、精进

then there will be restraint in the eye faculty

这样眼根就具律仪

so now you think that it’s very easy to understand this

现在你觉得很容易理解这点

but I wish I could have you read this at the beginning of the class, right?

但是我希望你在学阿毗达摩之前就读到这段

and then compare your understanding after the class

再与学过阿毗达摩之后的理解比较

so there are places like this in this big book

在《清净道论》这本巨著里有很多地方都是如此

but many people may have read it or may still be reading this book

很多人可能已经读过，或者正在读这本书

but it is very difficult

但是这很困难

so it is thus read with a friend or with a teacher

所以要跟同修道友或法师一起读

but you know this book is actually a handbook of meditation

但是你知道这本书实际上是禅修指导书

and it is written by a monk for monks

是一位出家人为出家人写的书

so here here that there is a footnote, it says:

这里有一个注脚，这样写道：

to expect to find in the ṭīkā, ṭīkā means the commentary on this book

“期待在复注里找到”，复注，指对《清净道论》的注释

so to expect to find in the ṭīkā an exposition of the cognitive series

“期望在复注里找到对心路过程的阐述”

and some explanation of the individual members in addition to what is to be found in visuddhimagga itself is to be disappointed

“找到在清净道论之外，对一些单项的解释，只会让你失望。“

so suppose you do not understand this passage

所以，假设你不理解这段文字

normally if you do not understand a passage

通常情况下，如果你不理解某段

you will go to the commentary

你们会去找它的注释

and you read the commentary and you will know it

你通过注释来理解它

but here he is warning us

但是这条注脚警告我们

to expect to find such a thing is to be disappointed

期望找到这样的解释，你只会失望

there are only fragmentary treatments.

“只有零星的处理。”

because as I said

因为，我之前也讲过

it was written by a monk for monks

这本著作是出家人写给出家人的

and so the author took it for granted

所以作者理所当然地认为

that his reader monks already know abhidhamma

出家人读者了解阿毗达摩

that is why you need knowledge of abhidhamma to read this and to understand it

所以你们需要阿毗达摩的知识来阅读并理解清净道论

this book itself teaches us abhidhamma

这本书本身也教我们阿毗达摩

because they are chapters on aggregates, bases, elements

因为有些章节介绍：蕴、处、界

faculties, four noble truths and

根、四圣谛

paṭiccasamuppāda, the dependent origination

缘起

ok, now I touch upon the word dependent origination

好，现在我谈到了缘起

so I must ask you one thing

我必须问你们一件事

in the dependent origination

在缘起里

there is one link

有诸项

are you familiar with the pali formula

你们熟悉缘起的巴利语吗？

avijja paccaya sankhara

无明缘行

sankhara paccaya vinnana

行缘识

vinnana paccaya nama-rupa

识缘名色

and what do you think of these links?

对这些缘起诸项你们怎么看？

in one link, there are two factors

每一项，有两个缘起支

avijja paccaya sankhara is called one link and there are two factors avijja and sankhara

无明缘行被称为一项，有两支：无明、行

so what do you think of these links?

你们对这些项怎么看？

are they cause and effect?

它们是因果关系吗？

or say in the link vinnana paccaya nama-rupa

或者说在“识缘名色”这项里

because there is consciousness as a condition

因为这里“识”作为“缘”

nama and rupa arise

名色生起

you know nama and rupa, mind and matter arise

你们都知道名色，名色生起

so does that mean consciousness produces nama and rupa?

这是不是说：识产生了名色？

mostly people think that way

大多数人认为是这样

the first one is a cause the second one is effect

前一个是因，后一个是果

and then that second one is cause and third one is effect and so on

第二个是因，第三个是果如此类推

but that is not so

但是并不是这样

some are called cause and effect but they are not producer and product

有一些被称为因果，但是它们不是造与被造的关系

they arise together and one supports the other or they support each other

它们一起生起，一个支持另一个或者说彼此支持

and they are mentioned as cause and effect

它们也被称为因和果

this only through abhidhamma you understand

只有通过阿毗达摩，你才能理解这点

so without the knowledge of abhidhamma the dependent origination can not be understood

所以，没有阿毗达摩的知识就没办法理解缘起

you may understand a little, right? because you have to know what ignorance means

你可能会了解一点点，对吧？因为你要知道“无明”的意思

what sankharas mean? what consciousnesses mean and so on

“行”的意思，“识”的意思等等

that is one difficult thing about dependent origination

这是缘起的一个难点

and the other thing is how these factors are related? in what way they are related?

另外一件事是，这些缘起支是如何关联的？通过什么方式关联？

as cause and effect or as just friends?

是因果关系，还是朋友关系？

like friends helping each other, one helping the other

就像朋友互相扶持

that you can understand only through abhidhamma

只有通过阿毗达摩，你才能理解

and visuddhimagga explained all these

清净道论解释所有这些

but most people who wrote about dependent origination

大多数人写关于缘起的著述

do not touch upon that aspect of relationship between different factors

不会涉及不同缘起支之间的关系

they just left that out

他们对此避而不谈

as far as I know

据我所知

the only author who wrote about dependent origination, who touched upon this relationship between different factors

唯一一个谈到不同缘起支之间的关系的作者

in accordance with Paṭṭhāna was

并且与发趣论相符

the venerable ñāṇatiloka the German monk

是个德国的僧人：三界智尊者

that venerable ñāṇatiloka was teacher of this, author of this translation, ñāṇamoli

三界智尊者是《清净道论》英译者智髻尊者的老师

so if you want to understand paṭiccasamuppāda fully and correctly

所以，如果你想全面正确地了解缘起

first you study abhidhamma

首先你要学习阿毗达摩

now in the states many people ask me to teach them paṭiccasamuppāda

在美国有很多人让我教授“缘起”

but I told them until you have studied abhidhamma, I will not teach you

但是我告诉他们，除非你们先学阿毗达摩，否则我不会教缘起

because you will become disappointed just after one or two talks

因为如果不学阿毗达摩，我讲一两课之后，你就会失望

so the knowledge of abhidhamma is very important

所以，阿毗达摩的知识很重要

and there are many places that you cannot understand if you do not have the knowledge of abhidhamma

如果你没有阿毗达摩的知识有许多地方你就无法理解

so this is just one place in this big book, there are many places like this

此处只是这本著作里的一处像这样的地方很多

one thing is asking questions

还有一件事是：提问

now in the east, we have respect for our teacher

东方人尊重老师

so we do not want to ask questions to our teachers

不想对老师发问

we think that it is impolite or disrespectful to ask questions

我们觉得发问是不礼貌，不尊敬他

and also we are afraid that teachers might be angry with us when we ask questions

同时，我们也害怕老师对我们的提问生气

and so in the east mostly we just listen to what the teacher says and then

所以，在东方，我们大多数时间只是聆听老师

pick our books and return

然后收起书本回家

so in the western countries it’s different, so they encourage people to ask questions

但是在西方，情况不同人们鼓励大家发问

they teach children to say: why? why? they ask always why

人们鼓励小孩发问：为什么？为什么？他们总是问为什么

so if you meet them treat them the same way, you ask why to them again

所以，如果你碰到西方人也要以其人之道还治其人之身你也问他们为什么

but sometimes the whys cannot be answered, right?

但是有时候，问题并没有答案，对吧？

there can be answer to every question of why

并不是每个问题都有答案

so in the same way

同样

you may ask any question

你可以问任何问题

but I may be not able to give answers to every question you ask

但是我可能不能对每一个问题作答

but asking question is said to be one of the causes or reason for the development of pañña

但是据说提问是开发智慧的一个因素

so in the commentary on the Mahāsatipaṭṭhāna Sutta

所以在大念处经的注释里

and also in other commentaries as well

还有其他注释也有

it is said that there are things that lead to the arising of the knowledge or wisdom

说，有一些事情可以导致智慧的生起

so here it is said six things lead to the arising of this enlightenment factor that means

此处说，有六种事情导致菩提分的生起

investigation of objects

考察所缘

and investigation of objects simply means understanding or knowledge or wisdom

考察所缘意即智慧

so six things lead to arising of knowledge or wisdom

有六种事情导致智慧生起

and the first thing is inquiring about the aggregates and so forth

第一件事是：考察诸蕴等

now this is very important

这非常重要

if you do not ask, you will not know

如果你不发问，你就不会知道

unless you can pick up a book and read it

除非你能拿起书本读下去

so asking make you understand more

所以发问让你深入了解

when you ask you get the answer and so you know more

你发问，获得答案，这样你的理解就深入了

so inquiring about the aggregates and so forth is one of the six things that lead to the arising or development of wisdom

所以探究诸蕴等是导致智慧生起的六事之一

inquiring about the aggregates and so forth means

探究诸蕴等意思是

seeking the meaning of the aggregates

探究诸蕴的意思

so what are the aggregates? how many aggregates are there?

诸蕴是什么？有多少蕴？

and what is aggregate represents and so on

蕴代表什么？等等

particulars about the aggregates

诸蕴的特性

and then seeking the meaning of the element, how many elements are there?

然后探究“界”的意思有多少界？

and what are these elements and so on

它们分别是什么？等等

and the meaning of sense bases

然后是“处”的意义

meaning of faculties, the meaning of powers, enlightenment factors

根、力、觉支的意义

and path factors, absorption factors I mean jhana factors

道支、禅支的意义

samatha meditation, vipassana meditation and so on

止禅，观禅的意义等等

so asking questions is one of the things that lead to the arising of knowledge or wisdom

所以，发问是导致智慧生起的诸事之一

and so we should ask questions

所以我们应该发问

but as I said not every question can be answered

但是，我刚也说过，并不是每个问题都有答案

because teachers are not buddhas

因为你们的老师不是佛陀

so they mean not be able to answer any question

所以他们并非能回答任何问题

but it is good because you get one answer then it makes you understand something more

但是因为获得答案，就让你多理解一些东西这很好

so here also the expositors are encouraging you to ask questions

这里，注释者鼓励大家提问

and many people I met say: ah, he is bhante, ask him any question you like, ask him, ask him

我遇到的许多人说：他是法师，向他发问

they always refer them to me

他们总是让人找我

as though I were a computer that can put out every answer to the question

好像我是一个电脑，可以回答任何问题

but I will try my best to answer the questions

但是我会尽力回答大家的问题

I cannot assure that say I will be able to answer every question

我不能保证说，我能回答任何问题

asking means not just asking the teacher you can ask among yourselves too

发问，并不仅仅指问老师你们也可以相互提问

say there is a group of students then you can ask each other also

例如，有一个共修团体然后你们可以相互提问

so this way you can increase your knowledge of the subject

这样，你可以丰富对所学科目的知识

so

所以

we have gone through the passage in the visudhimagga

我们研讨了清净道论的段落

and there are many many more of them in that book and also in other teachings of the buddha

类似这样的，在清净道论里有很多，在佛陀的其他教法里也有很多

so

所以

it is good to understand abhidhamma

学习阿毗达摩很好

if you are interested in theravada buddhism

如果你对上座部佛教感兴趣

because theravada buddhism is actually founded on abhidhamma

因为上座部佛教实际上就是建立在阿毗达摩基础上

if you reject abhidhamma you reject theravada

如果你拒绝阿毗达摩，你就是拒绝了上座部

and as I said before

我之前也讲过

abhidhamma is a very popular subject with burmese monks especially

特别是在缅甸僧人间，阿毗达摩非常流行

but there are burmese laypeople also who study abhidhamma and even teach other people and wrote books

也有缅甸在家人学习阿毗达摩甚至教导别人，著书立说

so abhidhamma has become a very popular subject for burmese monks

所以阿毗达摩是缅甸僧人中非常流行的科目

and every monk every novice every nun is expected to know abhidhamma

每一个出家人都要求学阿毗达摩

and we study abhidhamma the hard way

我们是用最笨拙的方法学阿毗达摩

because I think myanmar is the only country in the world where these things are studied through traditional method

我觉得缅甸是世界上唯一一个用传统方式学习这些知识的国家

we still memorize books

我们依旧背诵书本

and we still use the textbooks that were written maybe thousand years ago

我们依旧用千年之前的教材

the original of this manual suppose to be written in 11th century ad

这本概要精解可能是写于11世纪

so it is about a thousand years old

所以大约是一千年的历史

so we are still using that book as a textbook

我们今天依旧用这本书做教材

and we think that this is the best introduction to abhidhamma pitaka

我们认为这是对论藏最好的介绍性著作

and also as I said before, we have night lessons for some of the books of abhidhamma, the first book

我也说过，对于阿毗达摩的某些论书，我们缅甸通过夜课来学习，例如《法集论》

the third book, the sixth book, the seventh book

《界论》、《双论》、《发趣论》

so that also helps burmese monks to be familiar with abhidhamma

这也帮助缅甸僧人熟悉阿毗达摩

and i think now you can find out for yourselves whether a knowledge of abhidhamma is helpful or not

我想你们可以自己找答案阿毗达摩到底有没有用

i want you to make decision for yourself.

我希望你们自己作抉择

and not follow me and not follow any other people

不用追随我或其他人

so you’re human beings you’re taught to be independent

你们都被教育要成为独立的人

and the buddha said: do not take anybody’s words just because he happens to be your teacher

佛陀说：不要因为是你老师的话，你就深信不疑

or just because it accords with your religious books and so on

不要因为是经典里的话，你就深信不疑

so buddha exhorted us to use our own knowledge to use our own judgment

佛陀教导我们要用自己的知识进行判断

going by other people’s sayings or statements is surrendering ourselves to that person

人云亦云，就是屈服于别人

like we put ourselves under that person’s influence

如同我们把自己置于别人的影响之下

and we do not want to use our own judgment or examination

我们不想使用我们自己的判断

that is not healthy

这种态度是不健康的

so whatever the issue, please try to understand it

所以不管是什么问题，请大家竭力去理解

and then only when after you understand it you can make judgment

只有理解了，才能做决定

if you do not know the subject you cannot make judgment on this subject

如果你不了解内容，就不能就此作出判断

simply because you don’t know it so

因为你不了解它

for me, abhidhamma has become a very interesting subject

对我而言，阿毗达摩是个很有趣的学科

and I didn’t intend to teach abhidhamma in the united states but

我原本没打算在美国教阿毗达摩

circumstances were such that I had to

但是因缘如此，我不得不教

so I taught an abhidhamma class there and then they were recorded on tapes and this tapes are now distributed to many places

我在美国教阿毗达摩，他们也都录音了，这个录音在很多地方都有流通

but my original intention was for people in the united states only

但是我本意只是讲给美国的学生听

and I did not expect to be teaching abhidhamma in this part of the world

没想到我竟然来到你们这里教阿毗达摩了

simply because there are many sayadaws or many monks who know abhidhamma and can teach abhidhmma very well

因为很多法师对阿毗达摩都了解的很透彻，也很会教

some teachers can teach abhidhamma better than I can

有些法师比我教的也要好

but I happened to be invited to teach abhidhamma in this area

只不过碰巧大家邀请我来讲

so I taught abhidhamma in the early month of 1999 in Lunas in Malaysia

在1999年早期，我在马来西亚的鲁纳斯教授阿毗达摩

I am glad to help you understand abhidhamma

我很高兴帮助你们了解阿毗达摩

because it is so essential for the correct understanding of the teachings of the buddha in the discourses

因为这对理解佛陀的教法很关键

so

所以

with this knowledge of abhidhamma I hope you can improve your understanding of the teachings of the buddha

借助阿毗达摩知识，我希望大家能够提升对佛法的理解

and also not to let those teachings as just learning level

同时也不要停留在书本知识阶段

we try to understand the teachings of the buddha not just to understand them actually we want to use them we want to make use of them

我们理解佛陀教导，目的并不只是去理解，而是去运用它们

we want to follow them we want to practice them

我们想遵循这些教导，实践这些教法

now like medicine, buddha’s teachings are effective only when they are practiced

佛陀的教法就像药物，只有实践了才能起作用

if we do not practice the teachings of the buddha,

如果我们不实践佛陀的教法

we are like people who have hundreds of bottles of medicine at home and do not take any of them

就像你有满屋子的药物，但是不去服用它们

so this understanding should not stop just at understanding

所以理解，但不要停留在理解这个层次

but it must reach the level of practice

要抵达实践的层次

only when we practice will we get the benefit of the teachings

只有通过实践，才能获得法的利益

so we should direct our mind to the practice

所以，我们要将我们的心导向实践

and practice and learning should go hand in hand

修、学必须齐头并进

not only learning not only practice

不要只是学习，而不去实修

so these two should go hand in hand and one can help another

这两者应该齐头并进，互相支持

practice can help you to understand the teachings in abhidhamma more deeply

实修有助于深入了解阿毗达摩

now when you understand through your practice

当你通过实修进行理解

and your understanding is very sound and stable, your understanding is very good

你的理解就十分稳固，牢靠这种理解就很好

and when you understand the teachings of abhidhamma and you practice

在理解阿毗达摩的基础上进行实际修行

then you will know what you’re practicing what you’re experiencing when you practice meditation

这样，你就能了解禅修时的体验

so these two help each other and they should go hand in hand

所以，这两者互相支持，必须齐头并进

but more important is the practice

但是实修更加重要

now we say that something is ultimate truth

我们说有些真理是究竟谛

that will become ultimate truth only when we experience it through our practice

只有当我们从实修中获得体验，才能称之为究竟谛

until we do not experience it through practice

如果我们在实修中没有体验

it is not ultimate truth for us

对我们而言就不是究竟谛

it is just a kind of concept

就像是某种概念

we just know it through reading books or attending talks

我们只是通过读书，听讲来了解

but when we experience it ourselves then it becomes a real ultimate reality for us

当我们亲身体验到了之后它才对我们而言是究竟谛

that is why the ultimate reality is defined as something that we can experience

所以究竟法被定义为我们能够体验到的

that we can realize

我们能够亲证的

so we should make this learning or this knowledge of abhidhamma from books become our own experience by practice

所以，我们要通过实修，把这种知识转变成体验

so through practice of meditation

所以通过禅修

through using the mind as a powerful tool

把心作为强有力的手段

to understand the teachings in the abhidhamma

来理解阿毗达摩里的教导

to understand the true nature of three things or true nature of mind and matter

来理解三法（心、心所、色法）也就是名法、色法的本质

we should strive to make the most of our knowledge of abhidhamma

我们要精进，充分利用阿毗达摩的知识

so this way our understanding and our practice will be balanced

这样，我们的学、修就能很好地平衡

not too much learning and not too much practice so we follow the middle way here, ok thank you

不过于侧重学，也不过分侧重修，我们遵循中道，谢谢

host: you heard what sayadaw say about the merit of asking questions

主持：你们都听到尊者讲提问的功德

so question time, anybody?

现在是提问时间，有人问吗？

yeah, asking question is the way to develop wisdom

对，提问可以开发智慧

student: sayadaw, just some clarification on the paṭiccasamuppāda, dependent origination.

学生：尊者，希望你能澄清一下缘起

we always say depending on one factor arises the others

我们经常说，依靠一个缘起支，另外一个缘起支生起

but you say it’s a cause or effect, anything

说其中一个是因或果，之类

would it be more correct to say one factor is conditioned by the other

说一个缘起支以另外一个缘起支为缘，是不是更正确？

sayadaw: in the formula the word paccaya is used

尊者：在缘起里，用的词是paccaya and the word paccaya can mean both producing condition and just the helping condition

这个词的意思可以是：因缘、助缘

but I think it is better to translate it as conditioning than as cause

但是我想翻译成“缘”比翻译成“因”更好

so normally we are wont to say because of avijja, there are sankharas and so on

所以，通常，我们习惯于说因为无明，所以有诸行，等等

but it is not as good as saying: conditioned by avijja, sankharas arise

但是没有这个好：缘于无明，诸行生起

or because there is avijja as condition there are sankharas

或者因为有无明作为缘，所以有诸行

so among the links

所以在诸缘起项中

some links are links between cause and effect

有些是因果的关系

but many are not between cause and effect

但是大多数不是因果的关系

but just the helping

只不过是助缘

because those that arise at the same time

因为有些是同时生起的

are described as cause and effect

被描述成因果

so it is better to be translated as conditioning than causing

所以翻译成“缘”比“因”更好

a conditioning may i think can include causing also

我觉得”缘“可能包括”因“

so for example: sankhara paccaya vinnana, say

例如：行缘识

conditioned by sankharas, vinnana arises

缘于诸行，生起识

so that is the relationship between cause and effect

这就是因果的关系

sankharas really produce the consciousness

诸行使得识产生

because the consciousness here means resultant consciousness

因为“识”这里指异熟心

and this resultant consciousnesses are produced by kamma, that is called sankhara here

这种异熟识被业所生，在这里业被称为行

so with regard to dependent origination, it’s better to translate conditioning than causing or cause and effect

所以在缘起里，最好翻译成“缘”而不是“因”或“因果”

student: thank you, the other question is vinnanam. does it refer specifically to the rebirth consciousness or death consciousness

学生：谢谢，另外一个问题关于“识”，这里是特指结生心或死亡心吗？

sayadaw: that refers to not only to rebirth consciousness

尊者：它不仅是指结生心

to all resultant consciousness

指所有的异熟心

but many authors explain it to mean just rebirth consciousness

但是很多著作将其解释成结生心

so that is not complete

这并不完全，

because now you go to this book

现在你们看这本书

so there are consciousness is explained as all 32 types of resultant consciousness

这些心被解释成32种异熟心

so when we say resultant consciousness, rebirth consciousness is also included

当我们说异熟心的时候，结生心也被包括在里面

it would be very good after you have knowledge of abhidhamma to study dependent origination with the help of visudhimagga

如果你们了解阿毗达摩，再借助清净道论来理解缘起这将是非常好的事情

I wish I could teach the dependent origination in detail

我希望我能详细讲讲“缘起”

but maybe one day, it’s possible

将来哪天，或许可能

host: next question

主持：下一个问题

student: venerables, I have three questions

学生：诸位法师，我有三个问题

in the seven stages of javana, if the first javana stage is akusala

在速行的七个阶段里，如果第一个速行是不善的

does it imply the subsequent javana stage will be akusala

是不是表示接下来的速行都是不善的

or does it mean that it still possible to arise kusala cittas?

余下的速行有没有可能是善的？

sayadaw: no, seven javanas are all, they must be all kusala or akusala

尊者：不，七个速行，必须全部为善，或者全部为非善

there can be no mixture of kusala and akusala in one thought process

在同一个心路过程里，善和不善不能混合

so in one thought process, if the first javana is akusala, then the other javanas will also be akusala

所以，在同一个心路过程，如果第一个速行是不善的剩下的速行也是不善的

student: my second question, what determine the first javana stage is kusala?

学生：我的第二个问题，是什么决定了第一个速行是善？

beause of the determining cittas?

因为确定心吗？

sayadaw: it is actually determined by what is called yoniso manasikāra

尊者：实际上它是由“如理作意”决定的

yoniso manasikāra is translated as wise attention

如理作意意思是：智慧的作意

so wise attention you pay to the object

所以你对所缘如理作意

so that means correct attitude toward the object

意思是对所缘正确的态度

so when you have yoniso manasikāra

当你能够如理作意时

the javanas will be of kusala kind

速行就是善的

but if you have the opposite of yoniso manasikāra which is called ayoniso manasikāra

如果你不能如理作意

then the javanas will be akusala

速行就是不善的

so mostly that depends on the attitude, your attitude towards different objects

所以大多数时候，这取决于你对不同所缘的态度

student: and the last question, in practice if a person needs to exercise restraint or have so-called good or right intention

学生：最后一个问题，在实修中如果一个人需要符合律仪，即保持善的动机

when does a person need to exercise that during the entire thinking process

在整个心路过程中，什么时候进行操作？

sayadaw: buddha taught his monks to practice restraint all the time

尊者：佛陀教导他的比丘在任何时候都要符合律仪

[laughs] [笑] because the monks are those who are trying to avoid akusala as much as they can

因为出家人要尽力避免不善

and so they are exhorted to practice restraint

所以教导他们作律仪

and restraint of the faculties is one good quality in monks

作律仪是僧人的一个好品质

so restraint of the eye means both keeping the eyes down and not to look each other like this

作眼根律仪就是双目下垂，不要东张西望

and also not to have akusala through the eye

也不通过眼门造不善

now you know monks are trained to look only about six feet in front of them

你们知道，僧人只能看眼前的六尺地

that is when they go in town and villages

当他们去市镇或村落的时候，要这样

so that is one kind of restraint of eye faculty

这就是作眼根律仪的一种

host: any more questions? please

主持：还有别的问题吗？

student: sayadaw, because many cittas depend on the hadaya, what happen if a person goes for heart transplant?

学生：尊者，因为很多心都依赖于心所依处如果某人移植心脏，那会怎样

would that be any changes to the cittas?

这会对心造成什么样的改变呢？

sayadaw: that is the problem we are trying to solve

尊者：这是个问题，我们正竭力解决它

but we cannot solve it yet

但是目前还没有解决

now one thing is when we say heart

其一是，当我们说心脏时

we do not mean the whole physical heart

我们并不是指整个肉体的心脏

but it is said that there is blood in the heart

但是，据说心脏里有血液

and what citta depends on is that blood

心依赖的就是里面的血液

so the blood may be going all over the body not just the physical heart

所以，血液可能会流向全身所以并不是指肉体的心

and this is a controversial point in abhidhamma

在阿毗达摩里，这是个有争议的问题

that since buddha did not explicitly say that it is the heart

因为佛陀没有明确说它是“心脏”

so it may be something else that many types of consciousness depend on

所以也这些心依赖的，也可能是别的东西

the cardiac theory or the heart being the seat of consciousness was accepted during the time of the buddha

在佛陀时代，大家接受这个说法认为心脏是很多心的依处

and so although buddha did not commit himself to saying heart is the seat of consciousness

所以，虽然佛陀没有说心脏是心的依处

the commentators the ancient teachers deduced that

古代的注释者们推演出这个结论

even though buddha say a certain type of matter it must be the heart

即使佛陀说的是某种物质，它必定是心脏

and they use the method of elimination

他们用的方法是：排除法

so one by one they eliminated the possible things for heart,

他们一个个排除掉

at last they said, since others cannot be the heart, this must be the heart something like that

最后他们说：其他的不可能是心脏，这个必定是心脏

now there are even some authors who do not accept or who do not want to accept that heart is the seat of consciousness

有些作者也不接受心脏是心的依处

because they are aware now science told that brain is the seat of consciousness

因为他们意识到如今科学告诉大家：大脑是心的依处

but I don’t know science so I’m not sure about that

但是我不了解科学，对此不太肯定

but one thing is I think we cannot reject it easily

但是有件事，我认为我们不能轻易否定

the word heart is used for mind also

“心脏”这个词也用来表示“心理”

this is the usage, this usage comes from the belief that heart is the seat of consciousness

这是种用法，这种用法来源于相信心的依处是“心脏”

and this usage is both in the teachings of the buddha as well as outside the teachings of the buddha

这种用法，在佛教和佛教之外都能找到

and also

并且

when you’re happy you have some feeling here

当你高兴时，你这里也有感觉

now when you’re sad, when you’re afraid, when you’re afraid, your heart beats vigorously

当你难过，担心你的心脏也会剧烈跳动

so I think heart can also be the seat of consciousness

我认为心脏也可以成为心的依处

and that transplant problem is a problem which we can not satisfactorily solved yet

心脏移植问题，我们现在还不能圆满解决

host: next question

主持：下一个问题

student: Is it against buddhist religion to eat beef?

学生：吃牛肉被佛教允许吗？

sayadaw: to eat? student: beef. sayadaw: beef? student: yeah. sayadaw: or to eat meat?

尊者：吃牛肉还是吃肉？

student: no, particularly beef.

学生：只是吃牛肉

sayadaw: you know, the cattle were used in cultivating

尊者：你们知道，牛是用来耕作的

and so people in those days take cattles to be their benefactors

所以古时候人们将牛视为恩人

and so it is not correct to kill one’s own benefactors to eat them

所以将自己的恩人杀掉吃掉这是不正确的

although buddha did not expressly forbid eating beef

虽然佛陀并没有明确禁止吃牛肉

I think it is still good to avoid eating beef or eating meat altogether

我认为，不吃牛肉，或者不吃肉，是很好的事情

this is also a part of issue between vegetarians and non-vegetarians

这也是吃素者和吃肉者辩论的问题

in our country there are people who avoid eating beef

在我们国家，有些人不吃牛肉

with that that understanding that they are our benefactors and so we should not eat meat of these cattle

他们认为牛是我们的恩人所以我们不能吃它们的肉

student: venerable sir, for laymen, I think it’s quite difficult to exericise restaint,

学生：尊者，对于在家人我觉得很难符合律仪

becaue I think, I mean we need to interact with people et.

因为我觉得，我们需要交际等等

so you, let’s say the akusala consciousness arises

所以，例如，不善心生起

can we use a sort of mental noting

我们可以用“标记”的方法吗

to see that the thing arises and then see it dies rather than reacting to it

来观察事情的生起和灭去并不去对其作出反应

this helps, you know, in purifying akusala consciousness

这种方法，是不是有助于净化不善的心

sayadaw: to use what? student: basically mental noting

尊者：用什么方法？学生：在心里进行“标记”

that you know the akusala consciousness arises

观察不善心的生起

and then we don’t react to it, just mental noting, until it dies away

然后我们不参与其中，只是心里标记，直到它消失

student: will that help? sayadaw: that helps, yes

学生：这能不能起作用？尊者：能起作用，是的

sayadaw: especially when you practice vipassana meditation

尊者：特别是当你在修内观的时候

so whatever arises in your mind, you will be mindful of that state or you make mental note of that

不管你心里生起什么，你都对其保持正念，在心里对其进行标记

so making mental note actually is not to get rid of them

所以在心里标记实际并不是处理它们

but to understand them to see them as they are

而是去理解它们，观察它们本来的面目

student: so but this results in the kamma, in the bad kamma, even though akusala arises

学生：这导致了恶业，即便不善生起

but we don’t react in speech or action but actually the mind though register the arising of the consciousness

我们并没有从身、口上进行反应但是实际上是心里对其进行反应导致其生起

sayadaw: when it arises in the mind, it is akusala

尊者：当在心里生起时，是不善

but not every akusala has the same degree of gravity

但是并不是每种不善的程度都是一样的

some akusalas are not so bad as akusalas, something like that

一些不善并没有另外一些那么糟糕，诸如此类

so sometimes you cannot avoid having akusala

所以有时你并不能避免不善

but this akusala may not give you very bad results like when you eat

但是这种不善不一定给你造成很坏的结果，例如当你吃东西的时候

you enjoy eating, right?

你很享受，对吧？

so when you enjoy eating, there is akusala there is attachment

如果你享受吃东西，就有不善，因为有执着

but that cannot be avoided unless you are a meditator

但是除非你是禅修者，否则没办法避免

even sometimes you are meditating,

即便有时你在禅修

you may not want to make notes of these small activities involved in eating

你可能也不想对吃东西时这些细小的动作进行标记

and so you may have attachment to food

所以你可能对食物有执着

but I will not say the attachment to food is good or something like that

但是我也不是说对食物的执着是好的，

but it cannot be avoided

但是这些执着是不可避免的，

and since you know that it is akusala then

因为你知道这是不善，所以

you can train yourself not to get too much attach to food

你可以训练自己，不要过于执着食物

something like that

诸如此类

student: I think there is another question about cuti consciousness

学生：我想有另外一个关于死心的问题

I think, let’s say, if our dear loved one is going to pass away

我想，例如，我们的亲人去世了

I think we can help them to, I mean make their mind stable

我想我们可以帮助让他们的心安稳

and not to be agitated and remind them of things,

不要太激动，提醒他们一些事

then how about ourselves as a meditator?

作为禅修者，我们自己该如何做呢

I said that at the time when before the cuti consciousness is going to set in

就是在死亡心来到之前

and we are able to see the kamma or kamma sign or the sign of destiny

我们能够看到业、业相或趣相

so through our own, I mean our cultivation in meditation

通过我们自己的，我们的禅修

can we change the sign of kamma, I mean thinking of concentration objects

我们能不能改变业相，即改变禅定的所缘

or what is the best object? could it be a buddha image or

什么是最好的所缘？是佛像吗？

just through our concentration of the meditation object

仅仅通过禅定的所缘

I mean will it help us to change our destiny?

能够帮助改变我们的命运吗？

and go to place or rebirth in a place whereby in the future we can cultivate, you know, higher

投生到一个地方，我们在来生可以继续往更高的层次修行

sayadaw: yeah, I think we can do that

尊者：可以，我觉得我们可以

if you are a experienced meditator

如果你是个有经验的禅修者

then the bad signs of kamma or bad signs of destiny will not appear to you

那么不好的业相或趣相便不会向你显现

but even if they appear, you can practice mindfulness on seeing them, just seeing, seeing, seeing, something like that

但是即便生起这种不好的相，你可以通过修习正念，观照，观照，观照，诸如此类

and also the other thing is if you are still fully conscious

另外，如果你还是完全清醒

then you can think of the kusala kamma you did in the past

你可以想想你过去所做的善业

like doing charity, helping other people making donation, paying respect to the buddha

例如做慈善、帮助别人捐款、礼敬佛陀

and also practice meditation

同时禅修

so thinking of that those kusala acts may change the sign of kamma or sign of destiny

所以，这样观想，这些善行可能会改变业相或趣相

student: but at the point of time we will be too weak

学生：在那个时候，我们可能太虚弱了

I mean because, I don’t know, when you concentrate on the object it’s difficult, because your mind will, at point of time I don’t know will be too weak

我不知道，当你专注于所缘非常困难，因为你的心在那个时候可能非常虚弱

sayadaw: if you are too weak then you have to depend on other people do the chanting

尊者：如果你很虚弱，你需要借助其他人的念诵

or to talk to you what kusala act you did in the past

或者告诉你你过去所做的善业

student: bhante, extending on that question, suppose a bad kamma sign were to arise and then you change it

学生：尊者，进一步探讨那问题加入不好的业相将要生起你去改变它

with a good kamma sign

用好的业相趣改变它

does that bad kamma get exhausted?

那么恶业是不是被消灭了？

sayadaw: no, only it doesn’t get chance to give results at this moment

尊者：不，只是它在此刻没有机会产生结果

but later on, it may give result.

但是，将来，它可能会产生结果

because we cannot efface, we cannot cancel akusala kamma altogether.

因为我们不能一次性取消不善业

even one has become an arahant, right?

即便一个人成了阿罗汉，对吧？

one has to suffer the painful circumstances of bad kamma

他也要承受恶业的痛苦果报

like the venerable moggallāna

就像目犍连尊者

it is said he killed his own parents in one of his lives

据说他过去世曾经杀过父母

or he did some thing wrong to his parents by hating them

或者曾经憎恨父母，对父母作出不轨的行为

and so even after becoming an arahant

即便成了阿罗汉

even after becoming the best among those who possessed power

即便拥有了神通第一

he was not able to prevent this from happening to him

他也不能阻止不好的果报

and so he had to surrender to this fate he was clubbed to death by according to the books five hundred robbers

最后他还要接受这种命运，根据经文，他被500强盗乱棍打死

so akusala kamma cannot be canceled or effaced

所以不善业不能被取消

because it has the nature of giving result and so this nature cannot be changed

因为它具有产生结果的性质这种性质不能被改变

but or in the story of angulimala

但是在鸯掘摩罗的故事里

now he killed many people more than a thousand people he killed

他杀了许多人，杀了超过一千人

and then the buddha met him and then tamed him and he became the disciple of buddha and later he became an arahant

然后佛陀调伏了他，收他为弟子最后他成了一位阿罗汉

so because he had become an arahant and he had no more rebirth

所以，因为他成为了阿罗汉了，他就不会再投生了

the akusala kamma of killing many people became defunct

杀了许多人的业全部作废了

simply because there is no more rebirth for him and so they could not any painful results to him

仅仅因为他不再投生，所以他不会有痛苦的果报

it is like doing crime in this country and then escaping, crossing the border and getting into another country.

就像在此国犯罪，越境逃到彼国

so the police from this country cannot do anything to you something like that so

所以此国的警察拿你没办法

akusala kamma will not effaced but

不善业不会被清除，但是

its time of giving results may be postponed

产生果报的时间可能会推迟

host: any more question please?

主持：还有其他问题吗？

student: bhante, I’d like to know about the collective kamma

学生：尊者，我想知道共业

and also in a place many people die at the same time

有些地方，许多人同时死去

is it because of the collective kamma or something else?

这是因为共业，还是其他原因？

sayadaw: I think

尊者：我想

when people do one kind of act together

当人们同时做一件事

so they are said to be doing collective kamma

人们说他们在做共业

but actually it is the individual kamma not actually collective kamma

但是实际上，是别业，并不真正是共业

now suppose many people go fishing

现在假设很多人去捕鱼

each one of them kills fish, so that is each one’s own kamma

每个人都杀鱼，所以这是每个人独自的业

not the collcetive kamma

并不是共业

but there are instances where a kamma of one person may affect another person

但是也有例子表明，某个人的业可能会影响到其他人

there are stories of those who are born with bad fate

有这样的故事，命不好的人

and they were always unlucky, and those who live with them also become unlucky and so on

总是倒霉，与他生活在一起的人也会跟着倒霉，诸如此类

there are one or two of stories of this in the commentaries

在注释书里，有一两个这种例子

and also there is the story of monks killing themselves

也有僧人自杀的故事

and also having another person kill them

也有让别人杀自己的故事

because they became so disgusted with their lives

因为他们非常厌恶自己的人生

and the commentaries explain that

注释书是这样解释的

these monks have done an akusala kamma in the past together

这些僧人在过去一起造了恶业

so they put poison in a tank where there were many fish and so on

他们曾经给水池里的鱼投毒

so

所以

when they became human beings during the time of the buddha, buddha saw that

在佛陀时代，他们投生为人佛陀知道其中的因果

their kamma at that time was about to ripen

知道他们的业将要成熟

and even he could not prevent this and so he said I want to be secluded for two weeks

即便是佛陀也不能阻止，所以佛陀说他要闭关两个星期

and no body should approach me or something like that

任何人都不能打扰他，诸如此类

so when people do kamma together, I think that can be called collective kamma

当人们一起造业，我想这就可以称之为共业

student: sayadaw, I’ve got couple of questions

学生：尊者，我有若干问题

first question is, several lessons back you mentioned that some people, out of compassion for animals

第一个，前面有一次课，你提到有些人，出于对动物的慈悲

use, for animals using experiments, these people become violent

对于将动物用于试验的行为这些人用暴力手段反对

would you say their cause is just and if it is so what should they do instead of becoming violent

你觉得他们的动机是正当的吗？如果是，那么如何让行为不那么暴力

sayadaw: the fourth brahmavihara, upekkha

尊者：第四个梵住，舍

we can balance with upekkha

我们可以用“舍”来平衡

people are angry because these animals are used as experiments

人们愤怒，因为动物被用来做试验

and so their anger may encourage them to act

他们的愤怒导致他们去行动

but when you get angry

当你愤怒的时候

or when you become sorry with the victims, let us call them victims

或者当你对受害者感到同情我们暂且称这些动物为受害者

then you are going beyond the boundaries of compassion

你就会超越慈悲的界限

first there is compassion for the animals that are used in the test

首先，对被试验的动物有慈悲

but later you have anger or ill will or sorrow with them

但是后来，你变得愤怒，或者为之嗔恨，或者悲痛

so what you do is

所以你做的事情

you do whatever you can say to help them to save them

你竭尽所能去帮助它们，拯救它们

but if you cannot do any more then you resign yourself with the understanding that

但是如果你无能为力的时候，你可以退一步，理解到

beings have kamma as their own property

众生有他们各自的业

that means beings suffer or enjoy according to their kamma in the past

意即，众生根据过去的业受苦

now these beings must have done bad kamma in the past and so now they suffer

这些众生过去必定造了恶业所以现在它们才受苦

so by dwelling on the fact that beings have kamma as their own property

根据这种事实，即众生有各自的业

or it is their kamma that I cannot do anything more

这些是它们的业，我们也无能为力

you can keep yourself within the boundary of compassion

这样你就能将自己保持在慈悲的界限之内

so the last of the brahmavihara, the equanimity of upekkha

所以，最后一个梵住，平等舍心

is a good factor or good practice

这是个好的因素，好的训练

to balance between compassion and anger or hate

在慈悲和嗔恨之间维持平衡

or sympathetic joy and getting too much happy with the person that are prosperous and so on

或者随喜的时候，不至于为别人的成功过于兴奋，等等

student: second question is related, I think you’ve answered some of this second question.

学生：第二个问题是相关的，我想你可能曾经回答过

essentially stray animals in many countries have been controlled by culling,

在许多国家，通过扑杀来控制流浪动物

how should buddhists react to this? what can they do and what should they do?

佛教徒如何应对这种事情，他们可以做什么？该做什么？

sayadaw: please say it again, in the countries, what?

尊者：请再讲一遍，在那些国家，发生了什么？

student: in many countries, stray animals, because of the large population they are controlled by culling or killing them

学生：在许多国家，流浪动物，因为数量太大，人们通过扑杀来控制他们的数量

that is the usual method used

这是通行的方法

and how should buddhists react to this,

佛教徒如何应对这种情况

what can they do or should they do to try to reduce this killing?

他们可以做什么，该做什么来减少这种屠杀？

sayadaw: buddha taught to keep the five precepts

尊者：佛陀教导大家守五戒

so killing in any form is not acceptable is not acceptable to the teachings of the buddha

所以任何形式的屠杀，根据佛教，都是不可接受的

but when other people are killing the animals

但是如果是别人杀生

we may or may not be able to interfere with them

我们也许可以，也许不能进行干涉

so again, if you cannot do anything for them

所以，如果你不能帮他们

then practice equanimity or upekkha considering the law of kamma

你就根据业报，修平等舍心，

student: a lot of these killings is because of the policies of the authorities

学生：许多这样的屠杀是因为政府的政策

do you think the buddhists should speak up to ask the authority to stop the killing or reduce the killing?

你觉得佛教徒应该呼吁政府停止或减少这种屠杀吗？

sayadaw: that a buddhist or any person can do, but whether the authority will listen to them is another matter

尊者：佛教徒或任何人都可呼吁但政府会不会采纳是另外一回事

student: should the buddhists be more active because

学生：佛教徒应该更积极主动一些吗

I know a lot of the buddhist countries killing is not down,

因为我知道很多佛教国家，杀戮并没有减少

so like, I think myanmar and srilanka, all these, alot of strays, let alone they are not killed

例如，缅甸，斯里兰卡有很多流浪动物，更不用说它们被杀害了

and if the buddhists don’t speak up, it’s sort of condoning the killing, would that be contributing, would that be sort of

如果佛教徒不呼吁，就如同宽容这种杀戮这是不是也促成了杀戮呢

participating in the killing, although the

参与到这种杀戮，

physical killing is not done by the buddhist, but not speaking up would that be participating in it?

虽然具体的屠杀并不是由佛教徒完成，但是不呼吁也等于参与了屠杀？

sayadaw: I don’t think so

尊者：我并不这么认为

because there are limitations to what we can do

因为我们的能力有限

and if we think we are responsible for other people killing then we will be responsible for everything

如果我们觉得我们要为别人的杀戮负责，那么我们得为所有事负责

people pay taxes to the governments,

人们给政府交税

these governments i mean the western governments

这里的政府，我指的是西方政府

make nuclear weapons and to kill people and so on

它们制造核武器，屠杀人民等

so if you think in this way

所以如果你这样想

then everybody will be responsible for the killings made by the government

那么每个人就要为政府的屠杀负责

so what we cannot do or what we cannot even influence I think we should practice the upekkha

所以，我们无能为力的时候，我们可以修习舍心

student: thank you

学生：谢谢

sayadaw: not the real, no compassionate towards them

尊者：不是说对它们不慈悲

but sometimes there is a limitation for what we can do

但是有时候，我们的能力有限

host: so, with that, please rise and put your palms together

主持：那么，大家起立，合十

disk01track21

so today is the last day

今天是最后一天

at my retreats on the last day I always tell yogis

在指导禅修时，最后一天我经常告诉大家

today is the last day and let’s do the best or let’s make the best

今天是最后一天，让我们做到最好

today, I was requested to explain jhāna and ñāṇa, two things

今天，请我讲禅那、智两件事

since you have studied the consciousness, mental factors

你们已经学过了心、心所

and also the classification of consciousness by way of feelings and so on

也按照“受”等给心分类

you already understand what jhāna is and what ñāṇa is

你已经了解什么是禅那，什么是智

these words are close to each other in sound, jhāna and ñāṇa

这两个词发音差不多

you all know again that there are two kinds of jhāna

你们也知道有两种禅那

form sphere jhāna and formless sphere jhāna

色界禅那、无色界禅那

and again the commentaries explain

注释书也解释说

that vipassana can be called jhāna magga or path can be called jhāna and phala or fruition can be called jhāna

内观可以被称为禅那、道心、果心也可以被称为禅那

so there can be a little confusion about this

所以这里就有点混乱

when we say jhāna we usually mean the rupavacara jhāna and arupavacara jhāna

我们通常用禅那指色界、无色界禅那

but according to the explanation given in the commentary

但是根据注释书的解释

vipassana can also be jhāna

内观也可以被称为禅那

so some vipassana experience can be called jhāna

所以有些内观的体验可以被称为禅那

but I think putting jhāna in vipassna is open to misunderstanding

但是我觉得说内观里有禅那容易造成误解

but first let us talk about jhāna

首先，我们谈谈“禅那”

so jhāna means observing the object closely

禅那意思是：紧密地专注于所缘

and in order to develop jhāna you need a strong concentration

为了开发禅那，你需要极强的禅定

so if you have no concentration you cannot expect to get jhāna

如果你没有禅定，你就不能获得禅那

the jhānas are described in the text

在佛经里阐述了禅那

in the discourses as well as in abhidhamma in another way than what we are familiar with through this manual of abhidhamma

在阿毗达摩里也有阐述但是跟概要精解里所讲的“禅那”不同

whenever buddha described jhāna he said quite secluded from sense pleasures or sense objects

佛陀阐述禅那的时候他说，与感官快乐或感官的所缘彻底脱离

quite secluded from unwholesome states

与不善的状态彻底脱离

a monk attains and dwells in the jhāna, first jhāna and so on

比丘获得禅那，初禅等等

so in order to get jhāna you need seclusion from sense objects

所以为了获得禅那，你要与感官所缘脱离

seclusion from sight, sound, smell, taste and touch that are desirable

与可意的色声香味触脱离

so first we need seclusion from the sense objects

所以，首先我们需要与感官所缘脱离

that are conditions for sense pleasures to arise

这些感官所缘导致感官快乐的产生

or that are conditions for attachment to sense pleasures to arise

或者导致生起对感官快乐的贪执

and that we achieve by going to a suitable place for meditation

通过找一个合适的禅修地点来实现

not among objects that could distract us

不是从干扰我们的所缘中去寻找

so that is called bodily seclusion

这被称为身离

so bodily seclusion means going to a place where there are no distractions of sense pleasures

身离指去一个没有感官快乐干扰的地方

so the best place for this kind of practice is in a forest

所以这种修行最好的地方就是森林

and buddha said quite secluded from unwholesome states

佛陀说彻底脱离不善的状态

by this phrase it’s meant mental seclusion

这个词的意思是：身离

so there are first two kinds of seclusion bodily seclusion and mental seclusion

首先有两种离：身离、心离

mental seclusion means mind being free from mental hindrances

“心离”指心脱离诸盖

so when mind is free from mental hindrances it’s free from unwholesome state

当心脱离诸盖，它就脱离的不善的状态

and so in the description of a jhāna, buddha said, quite secluded from unwholesome states

所以在描述禅那的时候，佛陀说：彻底脱离不善的状态

in order to be secluded from unwholesome states

要想脱离不善的状态

we have to practice meditation

我们就要禅修

so we try to keep our mind on one object

所以我们尽力将心置于一个所缘

and when we can keep the mind on the object

当我们能将心保持在所缘上

and prevent the mental hindrances from arising

防止诸盖的生起

we’re said to be mentally secluded

这称之为：心离

now when we practice meditation these mental hindrances can come to us quite often

当我们禅修时，诸盖会经常访问我们

when we practice meditation we want to get something

当我们禅修时，我们希望有所得

we’re attached to results

我们执着于结果

we want enlightenment

我们期待觉悟

and so when there are such desires

当存在这种欲望时

we cannot concentrate because this desire is a block to our progress

我们就不能专注，因为这种欲望是我们进步的障碍

or if we want some worldly things also when we’re practicing meditation

如果我们禅修的时候，贪求世俗的东西

then this desire for the object will block our practice

这种贪求也会障碍我们的修行

but sometimes even though we’re practicing we’re angry

但是有时，即使我们修行我们也会生气

somebody makes a noise and we’re angry

有人弄出了噪音我们就会生气

or it is too hot and we’re angry or it is too cold and we’re angry

或者天气太热、太冷我们都会生气

or a mosquito bites you and you’re angry

或者被蚊子叮咬你也会生气

so there’re so many things that can irritate us

所以，有许多东西会扰乱我们

and when we’re angry, we’re out of meditation

当我们生气的时候，我们就不是在禅修了

the moment anger comes into our mind we’re not in meditation

当嗔怒生起的刹那我们就不是在禅修

so anger or ill will or sometimes we’re depressed or discouraged

所以嗔怒，或者有时候沮丧、失望

so all these are the different forms of ill will

所有这些都是嗔的不同形式

and when this ill will arises

当这种嗔生起的时候

then we cannot meditate

我们就无法禅修

so ill will is also a hindrance to the practice

所以嗔也是修行的障碍

when we’re able to prevent ill will from arising then we’re said to be mentally secluded

当我们能够防止嗔的生起就被称之为：心离

sometimes we’re practicing meditation and we feel sleepy

有时候我们禅修，感到想睡觉

we may not again and again

我们不能长期保持清醒

so we try to keep our mind on the object but we cannot

我们努力将心安住在所缘上但是我们做不到

so sleepiness is another mental hindrance

所以睡眠也是一个盖

every yogi has this problem

每个禅修者都有这种问题

sometimes they did report that they could not get rid of sleepiness

有时候，他们说他们没办法摆脱睡眠

so when sleepiness comes you mind becomes blurry and dull

当睡眠来的时候，你的心变得迷糊、迟钝

and so you cannot see the object clearly

你不能清晰地观察所缘

and so there is a kind of unclearness in seeing the object

所以在观察所缘上，不是很清晰

sometimes your mind does not seem to be stuck to the object

有时候，你的心看起来不能专注于所缘

your mind is like wavering above the object

你的心在所缘上面摆动

your mind does not go to other objects but your mind is not on the meditation object and sticking to it either

你的心没有跑到其他所缘上但是你的心也不能专注于所缘

so that is called restlessness, restlessness of mind

所以这就被称为掉举，心的掉举

so when there is restlessness of mind, that means when mind cannot be on the object squarely or

所以当心掉举的时候，说明心不能规规矩矩地保持在所缘上

stuck to the object

不能专注于所缘

we cannot meditate

我们就无法禅修

so this restlessness is also a mental hindrance

所以掉举也是一个盖

and sometimes we may feel remorse

有时候我们感到后悔

something because we did something wrong in the past or we did not do something good in the past

因为我过去做错了事或者有些对的事，没去做

and then we’re sorry for that and that is regret or remorse

我们为此感到遗憾，后悔或恶作

when there is remorse in our mind, again we cannot practice so

这就是心的恶作，我们无法修行

remorse is also a hindrance

所以恶作也是一个盖

sometimes when we’re practicing meditation and we cannot get concentration then we begin to doubt

有时候禅修时，我们无法入定我们就开始怀疑

we begin to doubt the practice

对修行开始怀疑

or we begin to doubt the instructions given by the teacher and so on

或者开始怀疑老师对我们的指导

and when there is doubt you cannot go on meditating

存在疑问，就无法继续禅修

you’re out of meditation at that time and this is also a hindrance

你就离开了禅修，这也是盖

so there are these hindrances arising in our mind

所以这些都是我们心中的盖

quite often when we practice meditation

经常出现在我们禅修时

but we persevere

但是我们坚持

and little by little we’re able to keep these mental hindrances away

慢慢地，我们就能远离诸盖

then we begin to attain mental seclusion

这样就开始获得：心离

so when our minds are free from these hindrances

当我们的心脱离诸盖的时候

our mind is said to be secluded

我们的心就被隔离了

this mental seclusion is also important

这种心离也很重要

without the mental seclusion or without being away from mental hindrances

没有心离，或不远离诸盖

concentration cannot be achieved

就无法获得禅定

so whenever buddha described a monk abiding in the jhāna especially the first jhāna

每次佛陀说比丘进入禅那特别是初禅的时候

he said, quite secluded from sense pleasures, quite secluded from unwholesome states

他说：远离感官快乐远离不善的状态

so these are the pre-requisites for getting into jhāna

这些就是进入禅那的前提

and then the first jhāna described as accompanied by vitakka and vicāra

初禅伴随：寻、伺

so you all know vitakka and vicara

你们知道寻、伺

vitakka is the mental state that takes the mind to the object and puts the mind on the object

“寻”将心导向所缘，将心放在所缘上

and vicara is another mental state that keeps the mind engaged on the object

“伺”是另外一个心所将心保持在所缘上

in order to get jhana these two mental states are necessary

为了获得禅那，这两种心所是必要的

so you direct your mind to the object

你将你的心导向所缘

and then vitakka takes the mind to the object and puts it on the object

然后寻将心导向所缘

and then vicara keeps it engaged on the object

伺让心保持在所缘上

when I explained to you the rupavaraca citta I gave a simile or analogy

当我向你们解释色界心的时候我曾给你们举了一个例子

when you want to clean a bowl or a cup which is stained or soiled

当你想清洗一个脏碗或脏杯子的时候

then you firmly grip the bowl with one hand

你牢牢地用一只手握住碗

and then with the other hand some cloth or whatever in the hand your rub the bowl

然后用另外一只手拿一块布你用它来擦这只碗

so only when you grip firmly and rub the bowl can the bowl become clean

只有你牢牢地握住碗并且擦拭它，碗才会变干净

so in the same way when you practice meditation

同样，当你禅修时

your mind must take hold of the object firmly

你的心必须牢牢把握住所缘

and that your mind should be on the object as it will massaging the object or rubbing the object

你的心必须在所缘上，好像在擦拭这个所缘

now vicara is said to be rubbing the objects or massaging the object

“伺”就是擦拭这个所缘

that is it gets itself engaged on the object

就是说它让自己安住于所缘

and also it is said that there is a kind of rapture or piti when you get into this jhana

当你进入这个禅那时，还有某种“喜”

and there is also what is called happiness

还有“乐”

so that is how the first jhana is explained in the text

这就是经文里对初禅的描述

so in order to get jhana

所以为了获得禅那，

we need to have bodily seclusion and mental seclusion

我们要有：身离、心离

so when we get mental seclusion we also experience the seclusion of keeping mental defilements away for some time

当我们获得心离的时候，我们也能摆脱心里的烦恼暂时保持一段时间

when the mental defilements are away when our minds are free defilements

当除去了心里的烦恼

we experience what is called joy through being away from mental defilements

我们就体验到远离烦恼的喜乐

but in order to get jhana the most important thing is concentration or one pointedness of mind

但是为了获得禅那，最重要的是心一境性

one pointedness of mind is not mentioned in the description of the first jhana

在初禅的描述里，没有提到心一境性（舍？）此处似乎是法师口误？

but as you know there are five jhana factors

但是你们知道，有五个禅支

vitakka, vicara, piti, sukkha, and ekaggata, one pointedness of mind or concentration

寻、伺、喜、乐、心一境性

so when these factors become stronger and stronger

当这些禅支越来越强

mind is able to be on the meditation object

心就能够安住在禅修所缘上

and there is no distraction or mind is not distracted to other object

心就不会被干扰不会游移到其他所缘上

so when mind is able to be on the meditation object firmly

当心能够牢牢地安住在禅修所缘上

and going deep into it

并且深入进去

then what is called apāna or jhana arises

就生起禅那

and jhana is called jhana because it observes the object closely and also it burns the mental hindrances

禅那之所以被称为禅那因为它紧紧地专注于所缘同时也摧毁诸盖

that means when there is jhana mental hindrances cannot arise

即，如果有禅那，诸盖就不能生起

so jhana is said to burn the mental hindrances

所以，禅那是对诸盖进行摧毁的

if you want to get jhana, you practice samatha meditation

如果你想获得禅那，你修习止禅

there are 40 subjects of samatha meditation

止禅有40个业处

there are some subjects of samatha meditation that do not lead to attainment of jhana

有些止禅的业处不导致获得禅那

for example, recollection of the virtues of the buddha

例如，忆念佛陀的功德

if you practice that meditation

如果你忆念佛陀来禅修

you will not get jhana

就不会获得禅那

you will get only what is called access concentration or neighborhood concentration

你只能获得近行定

that is because the object the virtues of the buddha or the qualities of the buddha are so profound

这是因为佛陀诸功德这个所缘十分深广

and there are mostly ultimate realities

而且大多数是究竟法

through that type of meditation one cannot get absorption or jhana

通过这种禅定，不能获得禅那

so if you want to get jhana you practice the subjects that lead to jhana for example you practice kasina meditation

所以，如果你想获得禅那你就修习导致禅那的业处例如：修习地遍

kasina meditation means you make a disk of earth for example

地遍就是，例如做一个泥盘

and then look at it memorize it

然后观察它，忆念它

and try to get the image in your mind and so on

努力将它的相状记在心里等等

so if you want to get jhana you practice samatha meditation

所以如果你想获得禅那，你就要修止禅

then what about vipassana meditation

那么观禅呢？

if we use the word jhana

如果我们用禅那这个词

to mean the rupavacara jhana or arupavacara jhana

来指色界或无色界禅那

then you cannot get jhana through vipassana meditation

那么你就不能通过观禅获得禅那

vipassana meditation does not lead to attainment of jhana

观禅不能导致获得禅那

vipassana meditation leads to penetration into the nature of things

观禅导致看透事物的性质

vipassana meditation can help you to see the true nature of things

观禅可以帮助你看到事物的真实属性

to see the common characteristics of conditioned phenomena

看到有为法的基本特质

that is to see the three characteristics: impermanence, suffering and no soul

就是看到三相：无常、苦、无我

so if we use the word jhana to mean rupavacara and arupavacara jhana

所以如果我们用禅那这个词来指色界和无色界禅那

then

那么

you cannot get jhana through the practice of vipassana meditation

你就不能通过观禅来获得禅那

now in this respect

从这个意义上说

mahasi sayadaw talked about experiences that are like jhana experience while practicing vipassana meditation

马哈希尊者谈到体验，像观禅时获得的禅那体验

so in vipassana experience there are some experiences that are like jhana experience

所以在观禅体验中，有些体验像禅那的体验

in his talks, mahasi sayadaw explained this

马哈希尊者在讲法时对此解释道

so you practice vipassana meditation

你修观禅

and at some point, your practice resembles the first jhana, the second jhana, the third jhana, and the fourth jhana

在某种程度上，你的修习类似于初禅、二禅、三禅、四禅

that means the experience that you have during the practice of vipassana meditation

意思是你在修观禅时的体验

is like the jhana experience

类似于禅那的体验

but not the real jhana experience

但是不是真正的禅那体验

because real jhana or rupavacara jhana and arupavacara jhana cannot be obtained through vipassana meditation

因为真正的禅那：色界禅那、无色界禅那，不能通过观禅获得

so

所以

sayadaw said, the three lakkhaṇas are anicca lakkhaṇa, dukkha lakkhaṇa, and anatta lakkhaṇa

马哈希尊者说：无常、苦、无我三相，

lakkhaṇa means characteristics

“相”指特征

observing these three signs means vipassana jhana

观察此三相就是观禅禅那

so sayadaw explains that what he called vipassana jhana is just seeing the three characteristics

所以马哈希尊者解释说，内观禅那只是看到三相

so when you see the three characteristics you’re doing vipassana

当你看到三相，你就是在修内观

and that sayadaw called vipassana jhana

这被马哈希尊者称为内观禅那

so here vipassana jhana does not mean that there is rupavacara or arupavacara jhana in vipassana

所以，这里内观禅那不是指内观里存在色界或无色界禅那

but there are experiences that resemble jhana experience

但是有类似于禅那的体验

but one cannot possibly start with observation of these lakkhaṇas or characteristics

但是一个人一开始不可能就能看到这些相

that means the moment you sit down and practice meditation you will not see the three characteristics

意思是，你开始坐下禅修的时候不会看到这三相

so in order to see the three characteristics

为了看到三相

you have to make effort, you have to practice mindfulness

你必须精进，修习正念

you have to observe the object that are at the present moment

观察当下的所缘

so one must start observing the consciousness emanating from the six sense doors of the body

所以，必须观察由身体的六根门所产生的心识

that means your mind seeing, hearing, tasting, touching and so on

即你的心：看、听、尝、触等等

are wandering mind and many other mental states

你的妄念还有其他心理状态

to observe the actions of the body one must make a note of them as they occur

专注于身体的动作，你就要在它们生起时给它们作标记

so that is when you’re doing the body, contemplation of the body meditation

就是观察身体的时候观照身体的禅修

so going, lifting of the foot, moving forward of the foot, dropping of the foot

行走，抬脚，向前移、放脚

as one is walking

一边行走一边觉知

in the same way one must know the standing, sitting, sleeping

同样地，站立、坐下、睡觉的时候，也要觉知

bending, stretching, rising of the abdomen and and its falling,

弯曲、伸直、腹部的起伏

seeing hearing etc

看、听等等

all actions as they occur

如是觉知所有动作的发生

so

所以

this is what you do when you practice vipassana meditation

这就是你修内观禅修时做的事

while noting these actions of the body and the mind as they occur

当身体的动作，或心理活动生起的时候，对之进行标记

one will come to know of the new occurrence or happening of the actions

要了知下一个动作的发生

that means arising and disappearing of the actions

也就是动作的生灭

also the person out of these actions will be followed by a new series of actions

同时这个动作结束之后会跟随着其他的动作

you practice vipassana meditation, first you try to be mindful of the object of the present moment

修习内观禅修，首先你要尽力对当下的所缘保持正念

mostly the in-breath and the out-breath or the movements of the abdomen

大多数情况下是出入息或者是腹部的起伏

so in the beginning you do not yet see the three characteristics

开始时，你还看不到三相

but you try to keep your mind on the object

但是你尽力将心专注于所缘

and be mindful of the object paying just bare attention to the objects

对所缘保持正念，对所缘保持纯粹的注意力

then a time will come when you see the three characteristics

然后在将来某个时间，你会看到三相

when you see the objects arising and disappearing

当你看到所缘的生灭

and so you come to see that these objects are impermanent

你也就知道了这些所缘是无常的

and they are suffering or distress or misery

它们是苦、忧、悲惨

and there is no control over them

没有人能控制它们

so

所以

when a yogi begins to see these three characteristics

当禅修者开始看到这三相

there is a kind of mental activity

就出现一种心理活动

now when teachers give instruction for vipassana meditation they will say

当法师们作内观禅修开示时，会说

just be mindful of the object, do not think about the object

对所缘保持正念，不要思维所缘

but at this stage you cannot help thinking

但是在这个阶段，你没办法不思维

first you see the impermanent nature, suffering nature and the non-soul nature of the object you observe

首先你观察到所缘具有的无常、苦、无我的性质

and then you may think that just as this object is impermanent

然后，你可能想因为此刻的所缘是无常

so were the objects in the past so will be the object in the future

所以过去的所缘，未来的所缘，都是无常的

this kind of thinking goes on at the stage of vipassana meditation

在内观禅修的这个阶段，就有这类的思维

so during the stage of vipassana meditation

所以，在内观禅修阶段

there is a lot of activity of vitakka and vicara

有许多寻、伺的活动

you see directly the object at the present moment

你在当下直接观察所缘

as impermanent and so on

知道它的无常等等

and then you think that just as this is impermanent others will be impermanent too something like that

然后你思维，因为这是无常所以其他的也是无常诸如此类

so there is a kind of mental activity going on

所以就有这种形式的心理活动

and this mental activity is actually the activity of vitakka and vicara

这种心理活动实际就是寻、伺的活动

so that stage is like…

所以这个阶段类似于……

so the mindfulness of, this state of affairs in the physical and mental phenomena takes the meditator to the beginning of sammasana ñana

所以，这种正念，这种身体和思维的状态，让禅修者获得思维智

that is the first vipassana knowledge

这是第一种观智

comprehension of mind and body that means seeing mind and body as impermanent and so on

即观照名色二法的无常等相

so at this stage

所以在这个阶段

the yogi will make a note of any movement of action, physical or mental over and over

禅修者对身体或思想上的任何动作进行不断标记

and thus derive measure of peaceful happiness that is born of samadhi

这样就产生了由定生发的一种安详的幸福感

so during this stage, a yogi, because he can now note any movement, or any action, or any object

在这个阶段，禅修者可以对任何动作、所缘进行标记

he becomes peaceful, and so he enjoys a kind of happiness

他变得安详，所以沉浸于某种幸福之中

and that happiness is the result of mind being concentrated

这种幸福感来自于心的专注

it is born of samadhi

这是定的产物

so this kind of concentration is called ekaggata samadhi

这种形式的定被称为心一境性

this state is equivalent to the first stage of jhana

这种状态等于禅那的第一个阶段

so this is not jhana

它不是禅那

but it is like jhana

但是很类似于禅那

it is similar to the experience of first jhana because

它很类似于初禅的体验

in first jhana there are vitakka and vicara

初禅里有寻、伺

although mind is stuck to the object there is some kind of mental activity

虽然心专注于所缘还是由某种思维活动

vitakka, putting the mind on the object and vicara, keeping the mind engaged on the object, like vicara rubbing

寻，将心导向所缘伺，让心保持在所缘上就像伺一样擦拭所缘

in vipassana experience also at this stage there is this kind of thinking

在内观体验里，也有这种阶段也有此种形式的思维

so this stage the stage of sammasana ñāṇa, the comprehension of mind and matter

所以这种思维智阶段，对名法色法的观照

is equivalent to the first stage of jhana

等于初禅阶段

in the next stage as a yogi progresses

随着禅修的进展，在第二个阶段

the actions and movements will present themselves spontaneously for noting

动作会自动呈现出来被标记

that means in the beginning, the yogi has to make firm effort to be mindful and to see the impermanent nature and so on of the objects

意即，在开始，禅者要精进地保持正念，观察所缘的无常等相

when he reaches the next stage

然后他进入下一个阶段

the actions or movements will present themselves spontaneously for noting

行为动作自动呈现出来被标记

so he does not have to make much effort to note the objects,

所以他不需要刻意去作标记

because the objects as it were present themselves to his mind

因为所缘会如实地呈现于心中

so when he is able to note he is able to mindful of the object without much effort

当他不需要刻意，就能对所缘进行标记，能够对所缘保持正念

he has passed the first stage in which he has to make an effort to note them

他就通过了第一个阶段第一个阶段需要刻意去标记

and this next stage of insight is called udayabbaya ñāṇa

此第二阶段的内观被称为生灭智

udayabbaya means rising and falling and ñāṇa means knowledge

前面一个词意思是生灭，后面一个词意思是智

so knowledge of rising and falling

关于生灭的智慧

so at this stage the yogi sees the objects arising and disappearing

在这个阶段，禅者观察到所缘的生灭

whatever objects he observes he sees that the object arises and it disappears

无论观察到什么所缘他都看到所缘的生灭

so when a yogi begins to see the arising and disappearing or rise and fall of the object

当禅者开始见到所缘的生灭

there is no thinking of the object and there is no here wandering of the mind which is vicara

这里就没有对所缘的思维，也没有心的飘忽不定，即伺

so they are absent

即寻、伺都消失了

absent means they are not actively functioning at this moment

“消失”即它们在此刻没有积极发挥作用

and piti and sukha, rapture and joyfulness abound with a further strengthening of samadhi

喜、乐伴随着定力的进一步增强

so samadhi or concentration becomes stronger

所以定变得更强大了

and at the same time the yogi experiences rapture or joy

禅者同时体验到喜乐

because now he is able to see the rise and fall of objects clearly in his mind

因为现在他能在心里清楚地看到所缘的生灭了

and so he becomes happy

所以他有幸福感

he is joyful, he is rapturous

他是欢喜的

and so at this stage

所以在这个阶段

is the earlier part of udayabbaya ñāṇa

这是生灭智的初级阶段

now we divide this knowledge of rise and fall into two: the earlier part and then later mature part

我们将生灭智分为两阶段：初级阶段，成熟阶段

so during this earlier part of udayabbaya ñāṇa stage of insight

所以在生灭智的初级阶段

the experience is again equivalent to the second jhana stage

这种体验也等于二禅阶段

now you all know that there are no vitakka and vicara in second jhana

你们知道在二禅，没有寻、伺

if we take four jhanas not five jhanas

如果我们把禅那分成四个阶段，不是五个阶段

so in the fourfold method the first jhana is accompanied by vitakka and vicara

在四分法里，初禅伴随着寻、伺

and second jhana is not accompanied by vitakka and vicara

二禅没有寻、伺

so in the second jhana, vitakka and vicara are absent

所以在二禅里，寻、伺没有了

similarly at this stage of earlier part of the knowledge of rise and fall

类似地，在生灭智的早期阶段

there is no activity of vitakka and vicara

没有寻、伺的活动

there is no thinking now

没有思维

the yogi is just watching the objects or taking the objects as it arises and disappears

禅者只是观察所缘，或专注于所缘的生灭

and seeing the arising and disappearing

观察生灭

since there is no thinking like during the stage of sammasana ñāṇa or comprehending mind and matter

因为在此时，没有思维不像思维智阶段–观照名法色法

it is equivalent to the second jhana stage

这就等于第二个禅那阶段

at the advanced stage of udayabbaya ñāṇa

在生灭智的高级阶段

there is a mistake, typo error

这里有一个错误，打错字了

so I try to be perfect

我努力做到完美

but I can never be perfect

但是我永远达不到完美

there is at least one typing error or some error in my handout

在我发的材料里，至少有一处打字错误

but I’m glad that because that means I’m still a human

我很开心，因为那说明我还是一个凡夫

to err is human, right?

凡夫总是犯错，对吧？

so

所以

so at the advanced stage of udayabbaya ñāṇa, knowledge of rise and fall

在生灭智的高级阶段

delight emanating from the state of joy will be overcome by sukha and samadhi, peaceful happiness and concentration

“喜”被“乐”和“定”所淹没

during the earlier stage of the knowledge of rise and fall

在生灭智的初级阶段

a yogi experiences delight or illumination

禅者体验到“喜”或“光”

and he has a lot of piti and he has much energy and so on

他有很多“喜”“能量”等等

but these subside when he reaches the advanced stage of knowledge of rise and fall

但是在生灭智的高级阶段这些都消退了

because when delight and other states become evident

因为当喜和其他状态变得明显

a yogi is to watch this state or to make note of this state

禅者就标记这些状态

a yogi is not to take delight in this state

不以此状态为喜

if a yogi takes delight in this state when he sees illumination and so on

如果他看到光等，以此为喜

he will be stuck there and he will not be able to make any progress

他就卡在那个位置，不会有任何进步

so he is instructed to just watch them to just be mindful of them or make mental notes of them

所以就要教导他只是观照，只是对它们保持正念对它们进行标记

so that he is able to transcend them or he is able to overcome them

这样他就能超越它们

so at this stage these states that arise during the earlier stage of knowledge of rise and fall disappear

所以在这个阶段，在生灭智初级阶段的状态会消失

and sukha, peacefulness and samadhi, concentration have become prominent

乐、定就变得更显著

so that means there is no piti now

说明已经没有“喜”了

so it is like or it is equivalent to the third stage of jhana or the third jhana

这就像或等于第三个禅那

now the third jhana is without piti

三禅没有“喜”

again first jhana is with vitakka, vicara, piti, sukha

再来，初禅：寻、伺、喜、乐

second jhana without vitakka and vicara but with piti and sukha

二禅没有寻、伺，有喜、乐

now the third jhana, in the third jhana there is no piti

三禅没有：喜

so here also the piti or rapture that arose during the earlier stage of knowledge of rise and fall disappears

所以这里在生灭智初期生起的“喜”消失了

so only peacefulness and concentration remain and this stage is like the third jhana stage

只保留乐、定，所以这就像禅那的第三个阶段

then further even sukha dims and fades

然后进一步，即使“乐”也变弱消失了

when attention is focused on the constant decay and passing out of the phenomena as bhanga ñāṇa

当注意力集中在现象的不断坏灭这就是坏灭智

so bhanga means dissolution or breaking bhanga意思就是“坏灭”

and ñāṇa is knowledge nana是“智”

knowledge of dissolution knowledge of breaking

坏灭智

insight on decay and distraction develops

坏灭智得到开发

so from the advanced stage of udayabbaya ñāṇa

从生灭智的高级阶段

a yogi reaches the stage of bhanga ñāṇa

禅者达到坏灭智阶段

that means at this stage

意即在此阶段

he sees falling or disappearance more clearly than the arising

较之于“生”，他更清楚地看到“坏灭”

at this stage he’s seen objects disappearing

在这个阶段他看到所缘的“灭”

whatever objects he takes that he sees the disappearance or dissolution of that object

无论缘取何种所缘，他观察到所缘的坏灭

so when he sees the dissolution or breaking up of all the objects he observes

所以当他看到他观察到的所有所缘的坏灭

there arose in him indifference

他就生起“舍”

now he is not attached to it

他不执着于所缘

he has no delight in these experiences

对这些体验没有欢喜

but there is a kind of equanimity in him and that stands out prominently at this stage

但平舍心在这个阶段凸显出来。

and that stage is equivalent to the fourth stage of jhana

这种阶段等于第四阶段的禅那

on the fourth jhana that means the fifth according to fivefold method

四禅，相当于五分法的五禅

so the fourth jhana is even without sukha

所以，四禅连“乐”也没有

there is only upekkha and ekaggata

只有：舍、心一境性

there are only these two in the fourth jhana according to fourfold method

根据四分法，四禅只有这两个禅支

and the fifth jhana according to fivefold method

相当于五分法的五禅

now sayadaw is using here fourfold method

马哈希尊者在这里用的是四分法

so this stage of vipassana

所以这个阶段的内观

the stage of knowledge of dissolution

坏灭智阶段

is equivalent to or like the fourth jhana in rupavacara jhanas

相当于色界的四禅

in fact upekkha and ekaggata become more prominent in the higher stage of insight knowledge called sankharupekha ñāṇa

实际上，舍、一境性在行舍智阶段更加明显

this is also the top of different stages of knowledge in vipassana

这几乎是内观智的最高阶段

so in that stage the stage of equanimity about formations

在这个阶段，即行舍智阶段

the indifference or equanimity and ekaggata, one pointedness become more prominent

舍、一境性变得更加明显

so until that stage

直到这个阶段

is equivalent to the fourth stage of jhana

都相当于第四禅那阶段

so by this sayadaw explains to us that

借此，马哈希尊者向我们解释

there can be experiences like jhana in the practice of vipassana meditation

在内观修习中，可以有类似于禅那的体验

so they are not jhana if we use the word jhana to mean rupavacara and arupavacara jhana

如果“禅那”指的是色界、无色界禅那这种体验不是禅那

so I call them jhana-like experiences in vipassana

所以，我称之为像禅那的内观体验

now the commentary said that vipassana can also called jhana

注释书说，内观也可以被称为禅那

magga can also be called jhana and phala or fruition can also be called jhana

道、果也可以被称为禅那

vipassana can be called jhana because vipassana observes closely the three characteristics

内观可以被称为禅那因为内观紧紧专注三相

now rupavacara jhana and arupavacara jhana are called jhana because they closely observe the objects

色界、无色界禅那之所以被称为禅那因为它们紧紧专注所缘

vipassana is called jhana because it closely observes the three characteristics

内观被称为禅那，是因为它紧紧观注三相

and magga which is the outcome of vipassana is also called jhana

道心，是内观的成果也被称为禅那

because the work done by vipassana comes to be accomplished through magga

因为内观的成果通过道心得以完成

so when magga is reached vipassana comes to an end

所以当获得道心时，内观就结束了

and so that means the observation of the three characteristics come to an end

这就是说对三相的专注结束了

so magga is also called jhana

所以道心也被称为禅那

and phala or fruition is also called jhana

果心也被称为禅那

because it examines closely the characteristic of nibbana or characteristic of cessation

因为它紧紧专注涅槃相

so according to this explanation in the commentary

所以根据注释书的这种解释

vipassana can also be jhana, magga can also be called jhana, phala also can be called jhana

内观可以被称为禅那道、果也可以被称为禅那

so we may use or we may call the experiences just mentioned as vipassana jhana

所以我们可将上述的体验称为内观禅那

but as I said in the beginning

我在开始时也讲过

using the word vipassana jhana is open to misunderstanding

用内观禅那这个词容易产生误会

so if you do not qualify if you say there are vipassana jhanas people may think that in vipassana also there are rupavacara jhanas and arupavacara jhanas

如果你不加限制词谈内观禅那人们会觉得内观中也有色界、无色界禅那

and why there can be no rupavacara jhana and arupavacara jhana in vipassana

为什么内观中不能有色界、无色界禅那

now rupavacara jhana and arupavacara jhana takes objects

色界禅那、无色界禅那缘取的所缘

like concepts, some ultimate reality as object

例如：概念、一些究竟法

but vipassana takes miscellaneous formations as object

但是内观的所缘是有为法

so their objects are different

所以它们的所缘是不同的

since their objects are different

因为所缘不同

one cannot be called by the name of the other

名称就不能混淆

so the rupavacara jhanas and arupa jhanas take mostly concepts as object

所以色界禅那、无色界禅那大多数时候以概念为所缘

and vipassana takes the three characteristics as object

内观以三相为所缘

or the conditioned phenomena which have these three characteristics

或者说有为法的三相

so when it is one it cannot be the other

所以禅那只能属于其一

so vipassana cannot be jhana and jhana cannot be vipassna if we take jhana to mean rupavacara jhana and arupavacara jhana

所以内观不能是禅那，如果禅那指色界、无色界的禅那，禅那也不能是内观

I was thinking why the commentaries explain like this to make us confused

我曾想，为什么注释书这么解释，让我们困惑

in the discourses sometimes the word jhana is used to mean also vipassana

在佛经里，有时候禅那也用来指内观

there is a verse in dhammapada which states you yourselves must make the effort

在法句经里有一句偈子：汝当自努力！

most of you are familiar with that saying, right?

你们大多数都熟悉这句，对吧？

you yourselves must make the effort Tathāgatas are only teachers or proclaimers

汝当自努力！如来唯说者。

and then those who have entered the path and examined closely by jhanas will get free from the bond of mara

入道修禅那，解脱魔系缚。

now here the word jhana is used

在这里用到“禅那”这个词

and it is said you will get from the bond of mara that means you will attain enlightenment

解脱魔系缚，即证得涅槃

here jhana cannot mean rupavacara or arupavacara jhana only

这里“禅那”不会只是指：色界或无色界禅那

so here the commentary said examining closely by two kinds of jhanas

所以这里，注释书说，用两种禅那紧紧专注

and two kinds of jhanas means rupavacara and arupavacara jhana at one hand

两种禅那，一方面意即：色界和无色界禅那

and vipassana and magga on the other

另外一个：内观、道心禅那

so in some places

所以在有些地方

jhana can mean not rupavacara and arupavacara only

禅那不仅仅可以指代：色界和无色界禅那

but also vipassana and magga and so on

还指内观、道心禅那等等

commentaries explain that

注释书解释说

vipassana, magga and phala can also be jhana

内观、道、果也可以是禅那

so we must understand this clearly

所以，我们必须清楚地了解这点

and when we talk about it or when we use the term jhana

当我们谈到它们，或使用禅那这个词

it is good to define it before we talk

最好在谈论之前进行定义

so I’m using the word jhana in this sense or in that sense

我是从这个意义还是那个意义使用这个词

that way, you will not be misunderstood

这样，你就不会被人误解

ok, let’s have a break.

好，我们休息一下

disk01track22

now ñāṇa, we have not finished jhāna and ñāṇa yet

现在是“智”，我们还没有讨论完“禅那”、“智”

so ñāṇa and jhāna, very close in each other in sound

所以“智”、“禅那“巴利语发音很类似

and so people may be confused

所以，大家可能容易搞混

that is if you do not say the word clearly

如果你不能清晰地发音的话

so you say the jhāna and people may hear ñāṇa

所以，你说“禅那”，别人可能听成“智”

now ñāṇa is spelled with n with a wavy line above

“智”的巴利语第一个n上有波浪线

and then n with the dot beneath it and a

第二个n下面有一个点，然后是字母a now as I explained few days ago

我几天前解释过

the dot beneath the letters mean that they are to be pronounced with the front of the tongue n下面的点，表示发音的时候舌头的前端

touch against the hard palate, they’re called cerebrals

要触碰到硬腭，这个音被称为反舌音

so ñāṇa the word ñāṇa means knowing

“智”意思是“理解”

or knowledge

或“知识”

so there are in the manual mentions three words

在概要精解里提到三个词

pañña, ñāṇa and amoha

慧、智、无痴

so they are synonyms, so in the abhidhamma the three terms are used synonymously

它们是同义词，在阿毗达摩里，这三个词意思是相同的

so sometimes pañña will be used, sometimes ñāṇa and sometimes amoha

有时候，用“慧”、有时用“智”、有时用“无痴”

but they mean the same thing

但是它们的意思是一样的

so pañña also means knowing, ñāṇa means knowing

慧意思也是知道，智，也是知道

amoha means not ignorance, non-delusion

无痴，意思是没有无明，没有迷惑

so amoha also means wisdom or understanding

所以，无痴意思也是：智慧、明白

and as you know ñāṇa is one of the beautiful mental factors

你们知道，智是一个美心所

the last of the 25 beautiful mental factors 25个美心所的最后一个

so ñāṇa is one mental state or one mental factor

所以，智是一个心所

and jhāna is the combination of five or four, three, two mental states

禅那是五、四、三、二个心所的组合

so they are different

所以它们是不同的

and in jhāna

在禅那里

now among the five jhāna factors, do you find pañña or ñāṇa there?

在五个禅支里，你有看到：慧或智吗？

no

没有

so that means not that it is without ñāṇa

不是说，禅那里就没有“智”

the jhāna is always accompanied by this ñāṇa

禅那永远伴随着“智”

but in the jhānas

但是在禅那里

the concentration plays a more important role than ñāṇa

“定”的作用比“智”更大

that is why you practice jhāna but you cannot know the true nature of things

所以，你修禅那，但是你不能知道事物的真正性质

so jhāna is the strong concentration of the object

所以，禅那是对所缘的强烈专注

and then this jhāna can lead you to attaining psychic powers or abhiññās

这种禅那可以使你产生神通

and just that

不过如此

so that is why in order to penetrate into the nature of things

所以，要想看透事物的性质

you have to practice pañña or vipassana

你必须修慧，即修内观

in vipassana pañña is predominant

在内观中，“慧”起主要作用

without pañña there can be no vipassana

没有“慧”，就没有内观

because with the help of vipassana you see the true nature of things

因为，借助内观，你看到事物的真正性质

you see the conditioned phenomena as impermanent, suffering and non-soul

你看到有为法的无常、苦、无我

the jhāna and ñāṇa are two separate mental states or mental factors

禅那和智是不同的心所

jhāna is again the combination of five, four, three or two mental factors

禅那是几个心所（5,4,3,2）的组合

and ñāṇa is one mental factor the last of the beautiful mental factors

“智”是一个心所美心所的最后一个

and

并且

the concentration means or samadhi, let us use the word samadhi

定，就是三摩地我们就用三摩地

in the word samadhi there is a sam and adhi

三摩地，由“三”、“阿地”组成

we divide the word into two: sam, adhi

我们将其拆分为：三、阿地

so sam adhi joined, samadhi

这两个组合起来就是三摩地

now sam here means evenly and rightly sam这里指：平均地、恰当地

and adhi means putting or placing adhi意思是：放置

so placing the mind on the object evenly and rightly

意思就是将心平均地，恰当地放置在所缘上

evenly and rightly means

平均地，恰当地，意思是

evenly means keeping the concomitant together and let them scattered

平均地，意思是将心所保持在一起，不让它们分散

when concentration keeps the consciousness on the object

禅定让心放在所缘上

it keeps the other concomitants altogether

保持其他心所在一起

and it does not let these to be scattered away

不让它们分散开去

also it keeps the consciousness and its concomitants on this object on the object

它也让心、心所专注于所缘

and do not let them to be distracted to other objects

不让其它所缘来干扰

so that is what we call concentration

这就是我们说的：定

so normally we say concentration is the mind staying on the object for a longer period of time

所以，通常我们说“定”就是心长时间保持在所缘上

so that is concentration which is predominant factor in jhāna

所以，“定”就是禅那的主导因素

now ñāṇa is

“智”就是

said to have the characteristics of penetrating things according to their intrinsic nature

具有看透事物本质的特质

that means understanding the intrinsic nature of things

即，理解事物的本质

you observe an object and you come to see that this object is, say, if it is

你观察所缘，发现这个所缘，例如

material property, you say this is material property

是色法，你说这是色法

this has no cognizing power and so on

它没有认知的能力，等等

and if you watch your mind you that this mind takes the object

如果你观察你的心，知道它缘取目标

and that means this mind as it were leans toward the object, bends towards the object

即，心会导向，倾向所缘

and so these characteristics you see through constant observation of objects

所以你通过持续对所缘的观察，看到的这些特质

and that seeing is called penetrating things according to their intrinsic nature

这种观察被称为：根据本质看透事物

so only through pañña or ñāṇa can you see these characteristics

只有通过“慧”、“智”，你才能看到这些特质

now common characteristics and individual characteristics

共有的特质，个别的特质

and its function is to illuminate the objective field

它的作用就是观照客观领域

it is like light

就像光

when there is pañña, then you see the objects as they are clearly, it’s like the flat light

有慧，你就能清楚地看到所缘这就像照明

so when there is light you can see things in the room

有了光照，你才能看到室内的东西

and in the same way, when there is pañña, you can see the object clearly

同样，有了“慧”，你就能清楚地看到所缘

so it is compared to a lamp or a light

所以它被比喻成灯或光

and it is manifested as non-bewilderment

它的表现就是没有困惑

non-bewilderment means absence of bewilderment

没有困惑就是没有迷惑

you’re not lost when pañña is with you

如果有“慧”你就不会迷失

so it is compared to a guide in a forest

所以，慧被比喻成森林里的向导

so in a forest you don’t know where you go and you’re lost but

你在森林里迷路了，但是

a guide comes and then he leads you safely out of the forest

来了一个向导，把你安全地带出森林

so it is also like a guide in a forest

所以，它也像森林里的向导

so mostly people get lost in the forest and that is bewilderment

所以，大多数情况下，人们在森林里会迷路，这就是困惑

but when there is pañña then it will take you out of this bewilderment to safety

但是如果有“慧”，就会将你带离困惑，至安全地带

and so it is said to be like a guide in a forest

所以，它也被比喻成森林里的向导

and it proximate cause is wise attention or yoniso manasikara

它的近因是如理作意

so when you have yoniso manasikara or wise attention or correct attitude towards things

当你如理作意，或者对事物有正确的态度

then pañña or understanding tends to arise

慧就会生起

so jhāna and ñāṇa are two separate things

禅那、智，是不同的

and now you understand that jhāna is a name of the group of five, four, three, two and two jhāna factors

你们知道禅那是五个、或四三二个禅支的集合

and ñāṇa is one mental factor that belongs to the group of beautiful mental factors

智是属于美心所的一个心所

although they’re different

虽然它们不同

they arise with many types of consciousness

它们与许多不同的心同生

you have gone through the combination of consciousness and mental factors

你们学过了心、心所的组合

even if you do not know without looking at the chart

即使你不借助图表就不知道

I think the chart will help you, so the mental factors that we call jhāna factors and pañña

我想图表会帮助你们，禅支、慧，都属于我们所说的心所

the ñāṇa arise simultaneously with some types of consciousness

智与某些心同时生起

although they arise together and taking the same object their functions are different

虽然它们同生，所缘相同但是它们的作用是不同的

the function of vitakka is say to take the consciousness and put it on the object and so on

“寻”的作用就是将心导向所缘，诸如此类

but the function or characteristic of this understanding or ñāṇa is

但是“智”的作用是

to penetrate into the nature of things or to see things as they really are

穿透事物的本质，如实观照事物

so jhāna and ñāṇa are two separate things

所以，禅那、智是不同的

in the jhāna concentration is predominant

在禅那里，“定”占主导

and in vipassana ñāṇa is predominant

在内观中，“智”占主导

actually the word vipassana is also a synonym for pañña

实际上，“内观”也是“慧”的同义词

because vipassana is composed of vi and passana and passana, seeing

因为，内观由vi和passana组成，

passana的意思是：看

seeing means seeing with your mind eye and so it is understanding

看，意思就是在心里看，所以它的意思是“理解”

so we get pañña, ñāṇa, amoha, vipassana, four synonyms for understanding or knowledge

所以，我们有：慧、智、无痴、内观，四个同义词它们的意思是：理解

this class is too short, everybody is saying it is too short

这门课太短了，大家都说它太短了

so I’m not able to cover the whole book at this class

所以，我不能在这门课里涵盖整本书

but I want you to know what you can expect from this book

但是我希望你们知道，这本书里有什么

so we have now covered three chapters

我们已经学了三章

three chapters quickly

快速学习了三章

so I think you read the book again and check with the handouts and so on

所以，我想你们再读读这本书参照发下去的资料

now the fourth chapter I told you about the thought processes

第四章，我给你们讲了心路过程

so fourth chapter deals with thought processes

所以第四章，讲的是心路过程

like seeing thought process, mind door thought process, jhāna thought process

例如：眼门心路过程，意门心路过程禅那心路过程

magga thought process

圣道心路过程

and also about the registering consciousness, tadārammaṇa

还讲了彼所缘

and also it gives us which javanas arise once only

还介绍了哪种速行只生起一次

which arise, say, four times, five times, six times, seven times and many times

哪种生起四次，五次，六次，七次，多次

and also it teaches us what type of individuals have what type of consciousness

还介绍了什么样的人，有什么样的心识

so in the fourth chapter now we will learn that

所以，在第四章，我们要学习这些

in the fifth chapter

在第五章

the first thing taught is the Buddhist cosmos

首先介绍的是佛教的宇宙

the world according to Buddhism

佛教描绘的世界

the world with its four great continents

这个世界的四大洲

and then in the middle there is mount meru

中间的须弥山

four great oceans and so on

四大洋等等

and also the 31 planes of existence

还有31生存界

so we find 31 planes of existence in the fifth chapter

所以在第五章，我们有31界

and then this chapter teaches us about what type of the re-linking consciousness is for what type of being

这章告诉我们什么结生心就会有什么样的众生

or in other word, what type of being takes conception with what type of consciousness

或者说，什么类型的众生在受孕时获得什么样的心识

and then one section is on kamma

有一节是介绍业

so we learn about kamma, there are different kinds of kamma

我们学习业，有不同类型的业

kamma that gives results in this life, kamma that gives results in next life, next future life

此生产生果报的业，来生产生果报的业，未来产生果报的业

and then kamma that gives results in the existences beginning with the third

包括前三果，业都会产生果报

until one becomes arahant and dies and then the kamma which become defunct

直到阿罗汉的死亡，业才失效

so different kinds of kamma are mentioned there

所以，这里提到不同的业

I told you about the three root superior

我讲过好的三因

three root inferior and so on

和不好的三因，等等

so those will be mentioned in the fifth chapter

这些都在第五章介绍

and the last section of fifth chapter is very interesting, it is about death and rebirth

第五章的最后一节很有趣是关于死亡和投生的

so how death occurs and how rebirth takes place

如何死亡，如何投生

the death, rebirth thought process we will learn that in the last section of the fifth chapter

死亡、投生的心路过程我们将在第五章最后一节学

and then the sixth chapter deals with matter

第六章讲色法

enumeration of 28 matters

介绍28种色法

and then there are different divisions

有不同的分类

there are causes and there are groupings

有不同的因，分组

and how they arise and disappear in one life

它们在一期寿命中如何生灭

and at the end of the sixth chapter is the section on nibbana

第六章的最后一节讲涅槃

and the seventh chapter deals with different categories

第七章介绍不同的范畴

now when buddha taught, he taught in different ways

当佛陀说法时，方式各异

buddha possessed the ability to see into the minds of his listeners

佛陀有能力洞察听众的心

and so buddha knows this person is of hate temperament, this person is of attachment temperament and so on

所以佛知道，这个众生习气偏嗔那个众生习气偏贪

and also he knows what to teach to that person

他也知道如何因材施教

listeners are different from one another

听众各不相同

so some listeners are familiar with the word khandha

有些听众对“蕴”这个词熟悉

so for such listeners buddha used the word khandha to teach them

对于这样的人，佛陀就用“蕴”来教

but there may be other listeners who are familiar with the word dhātu

但是有其他听众，熟悉“界”

so for them buddha use the word dhātu but meaning the same

所以对于他们，佛陀用“界”这个词，意思是一样的

so the same dhammas

是相同的法

the same consciousnesses and mental factors are given different names

相同的心、心所，被赋予不同的名称

and that is to enable his listeners, different listeners to understand and to get enlightenment

目的就是让不同的听众，都能明白，并且觉悟

now in the seventh chapter, such categories are taught

在第七章，就教了这些范畴

like, I will use pali, āsavas, yogas, oghas and so on

例如，我用巴利语：漏、瑜伽、暴流等等

and in the seventh chapter you will find the five aggregates

在第七章，你们会学到五蕴

and then five aggregates of clinging

然后是：五取蕴

and 22 faculties 22根

and seven factors of enlightenment 7觉支

and four noble truth so

四圣道，所以

these are taught in seventh chapter

第七章讲这些

and then the eighth chapter, the eighth chapter I think the most difficult of the nine chapters

然后是第八章，我觉得第八章是九章之中最难的

first the dependent origination is taught

首先讲缘起

but they’re not so complicated, seem to be simple

但不是那么复杂，看起来简单

but actually as you know, dependent origination is profound teaching

但是实际上，你们知道缘起是很深的理论

and you need real knowledge of abhidhamma to undersand it fully

你需要真正了解阿毗达摩才能完全理解它

and then the next section is on Paṭṭhāna, the 24 modes of relation

下一节是关于发趣论，讲24缘

and Paṭṭhāna is the most profound of the seven books

发趣论是七论之中最深的

and just a little bit of the Paṭṭhāna relations are given in the eighth chapter

在第八章，只是简单介绍了发趣论中的缘

now please note that

请注意

if you study dependent origination

如果你学习缘起

your understanding of dependent origination will be full or complete only when you study along with Paṭṭhāna

只有借助于发趣论，你对缘起的理解才能全面

the other day I told you about that

上次我也给你们讲了

like viññāṇa paccaya nāma-rūpa

例如识缘名色

because there is consciousness as condition there are nāma and rūpa

因为，有“识”作为缘，就有名法、色法

so most people think that this relationship is as cause and effect

许多人认为，这种关系就是因果关系

but actually it is not the relation of cause and effect

但是实际上，不是因果关系

but just arising together and one supporting the other or supporting each other

只是同时生起，一个支持另一个或者相互支持

so such relationships you understand only when you study it with reference to Paṭṭhāna

所以只有参照发趣论，才能理解这种关系

but in this book

但是在这本书里

the dependent origination and Paṭṭhāna taught separately

缘起和发趣论是分开介绍

but in visudhimagga when commenting on dependent origination the commentator put in the Paṭṭhāna also

但是在清净道论里，注释者介绍缘起时，也讲了发趣论

and the last chapter or ninth chapter is on meditation

最后，第九章介绍禅修

so samatha meditation and vipassana meditation

止禅、观禅

you will find there

你能在第九章看到

but it’s very very brief

但是非常简要

it is like an abbreviation of visudhimagga

就像是清净道论的节略

so with the help of visudhimagga you can study in more detail the samatha meditation and vipassana meditation

所以，借助于清净道论，你可以更详细地了解止禅、观禅

but in this manual both samatha and vipassana meditation will be taught in brief

但是在概要精解里，止禅、观禅都讲的很简略

so this is what we can find in this manual

所以，这就是这本概要精解里我们能学到的

and after we have studied this manual

我们学习这本精解之后

then we can go to any abhidhamma book

我们可以看任何阿毗达摩的书

and read it and understand it

读它们，并且理解它们

and enjoy understanding it

享受理解它们的乐趣

so that is why I told you we’re not yet inside abhidhamma yet

所以，我告诉你们我们还没进入阿毗达摩

but we’re going towards abhidhamma and so with this key

我们只是走向阿毗达摩，通过这把钥匙

with the key of this manual we will be able to open the door of abhidhamma

通过概要精解这把钥匙我们将能打开阿毗达摩之门

and take the treasures of abhidhamma, whatever treasure we like from that store house of abhidhamma

获取阿毗达摩的宝藏在阿毗达摩这个宝库任意取用

so

所以

I hope you will continue studying abhidhamma

我希望你们继续学习阿毗达摩

you may read the book and study as much as you can

你们可以读这本书，尽情学习

and then when I come back

当我下次回来

so you can study with me also

你们也可以跟我一起学习

so now I am requested to come back in June

现在，大家希望我六月回来

so I have not given my promise yet

我还没有作出承诺

but I will try to come in June again to continue this class

我将尽量在六月份回来，继续授课

I hope to see you all at the next class also

我希望下次我回来，你们大家都还来上课

Host: ok, we shall have 50 minutes for question and answer

主持：我们有50分钟问答时间

since this is the concluding evening for the course

因为今晚是最后一次课

I would encourage all of you, apart from asking questions related to the subject on abhidhamma

我鼓励大家，除了提有关阿毗达摩的问题外

you may also like to express your opinion how you feel about the course you know how you feel about the way sayadaw teaches us the course

你也可以谈谈对课程的评价对尊者授课方式的评价

I think it will be very useful feedback for sayadaw if you could give us your very frank opinion,

我想如果你们能坦率地谈谈看法，对于尊者而言将是一个很好的反馈

alright, anybody has any question?

好，有人有问题吗？

student: sayadaw

学生：尊者

I am quite concerned about this, the act of organ transplant

我对器官移植很关注

because at the moment of I think

因为我想，在移植的时候

the donor, the organs from his body will be removed immediately after his declared death

被宣布死亡后，捐赠者的器官会立刻被移植

so I don’t know whether the definition of death in hospital medically, is it the same as the death defined in Buddhism

我不知道医学上对死亡的定义是不是与佛教里死亡的定义是一样的？

so if not the same

如果不一样

then the removal of the organ would it cause any unwholesome thought in the donor’s mind and

那么器官移植会给捐献者的心里，造成不善的想法吗？

cause the rebirth of this person to be in some unwholesome realm

让他投生到不善的地方去？

could you please enlighten me on that? thank you

你能就此给我一些开示吗？谢谢

sayadaw: now death is defined as the end of one life

尊者：死亡被定义成生命的结束

and end of one life is explained as the cessation of life

生命的结束被解释成生命的终结

and the disappearance of the heat in the body

身体里热量的消失

and then disappearance of consciousness

然后是心识的消失

so that is what is called death

这就是死亡的定义

if there is still consciousness then one is not supposed to be dead

如果还有心识，就不能称其死亡

and when there is what is called life

如果生命还存在

life faculty is still in the faculty then one is not dead yet

命根还存在，他就没有死

so when these three depart from the body then the body is considered dead

当这三者离开身体，才能说这个身体死了

and donating organs I think is a good practice

捐献器官，我认为是个善举

because it is a kind of dana

因为它是种布施

and bodhisattas especially practice such things

特别是菩萨道会这样修行

but bodhisattas are described as giving away their parts of their body while they’re alive

但是菩萨据说是在活着的时候捐献他的部分身体

and for a donor

对于器官捐献者

if he has no regret about that

如果他对此不后悔

and if he sincerely make donation

真诚地想捐献器官

or right away or whatever

立刻就捐献，不管如何

I think there can be no undesirable result from that act

我觉得这种行为，不会带来坏的果报

and for those who takes the organ out

对于那些做器官移植的人

I’m not sure because

我不太肯定，因为

death according to medical science may be different from that according to abhidhamma

医学上的死亡，可能与阿毗达摩定义的死亡不同

if all of the three are absent

如果前述三者都消失了

when the organ is taken out when there can be no unwholesome act on the part of one who operates the man

器官被移植出去，对于做器官移植的医生而言，没有不善的行为

but if he is still alive according to abhidhamma

但是，如果根据阿毗达摩，这个人还活着

there may involve taking of life

作移植手术的医生，就涉及到杀生

because panatipatha, the taking of life means making life shorter than it would have if it is not disturbed

因为，杀生，就是让生命提前结束

student: sir, perhaps I could just add on to your answer

学生：尊者，或许我可以对你的回答作一些补充

medical death is defined as the cessation of all bodily function

医学上的死亡，被定义为所有身体功能的消失

and which needs is now the brain death criteria which states that the cessation of all mental activity

如今需要一个脑死亡的标准，就是说所有心理活动的结束

and there are seven physical clinical signs that you go through the determining can you go there

有七个医学体征才能确定死亡

sir, I have a question, it is regarding time

尊者，我有一个关于时间的问题

we’re all familiar with the concept of physical time like morning, afternoon and night

我们都熟悉物理的时间例如：早上、下午、晚上

and how long it takes to go from point A to point B

或者从A到B的时间

my question relates to psychological time

我的问题涉及心理时间

in the process of psychological time, there is the process of becoming

在心理时间，有一个存在的过程

and this is evident even as you meditate

即使在禅修时，这也会很明显

one meditates and in the psychological time space continuum one thing is that

禅修时，在心理时空连续里

in time to come, I will improve I will be, my mental defilements will be eradicated that

在将来时间内，我要提升自己我的心理烦恼将要被断除

and perhaps eventually become an enlightened being

或许最后成为觉悟者

my question is in abhidhamma or in Buddhism what is the concept or is there reality this psychological time, thank you

我的问题是，在阿毗达摩或佛教里对应的是什么概念，心理时间是不是一种实体，谢谢

sayadaw: time is said to be a concept

尊者：时间是一种概念

so time has no existence of its own or something like that

所以，时间没有独立的存在

because we cannot say when time first arises

因为我们不能说时间什么时候第一次生起

and then when it will disappear

什么时候会结束

and so it is supposed to belong the world of concepts

所以它应该属于概念范畴

more than that I don’t know

除此之外，我就不懂了

I don’t understand the psychological time what that means?

我不明白心理时间，是什么意思？

student: I think my psychological time is different from physical time

学生：我认为心理时间不同于物理时间

physical time is how we mark the day, the sun rises and the sun sets

物理时间，例如我们对白天的划分，日出，日落

but in psychological time, it does not follow, because you know time is relative

但是心理时间不是这样你知道，时间是相对的

so in psychological terms the time is, exists in the psychology

所以，从心理学而言时间存在于心中

and we abstract it forward and backward

我们向前向后，抽象出时间

but it exists in psychological terms it’s not in physical terms

但是是心理意义的，不是物理意义的

so what I mean is: is this concept of time in psychology erroneous is it actually there?

我的意思是，这种心理学上的时间概念，是不是错误的是不是真的存在？

sayadaw: I think what we call time exists in our mind in our imaginations

尊者：我想，我们所说的时间是存在于我们的心，想象之中

and we designate a part of time to be morning

我们把某段时间称为上午

another part to be afternoon, evening and so on

另外一段时间称为下午，晚上，诸如此类

but actually time is just time and there is no morning or evening or whatever

但实际上，时间不过是时间没有上午、晚上之类的

host: any body would like to make some comments about the course?

主持：有人要对本次课程发表看法吗？

there are all the feedback for my know, but would any body, at least let sayadaw hear about your comment

我知道有一些反馈，但是至少让尊者听到你们的反馈

student: sayadaw, earlier in the part of course you mentioned about bhavanga

学生：尊者，之前的课程里你提到过有分

existing in buddha only too [??]

佛陀只存在

only perhaps in three occasions

可能只存在三次

so the bhavanga continues

所以有分继续

relatively uninterrupted

相对不受干扰

whereas in normal human beings, we have a lot of bhavanga moments

但是对于凡夫，我们有很多有分

my question is since buddha has to give a lot of discourses,

我的问题是，因为佛陀要经常说法

does it mean that he has no mind activity occurring even when he sees and when he talks when he answers questions?

是不是即使他在看时，在讲法，回答时他都没有心理活动

sayadaw: you know, mind works very fast,

尊者：你知道，心运行的很快

so even when talking, our minds may be walking elsewhere or thinking of some other thing

即使讲话时，我们的心也许到别的地方去了，想别的事

I go on talking but I may be thinking of some other thing as well

我持续讲话，但是我也可以同时想其他的事情

so there is always mental activity

所以心理活动总是存在的

going on as long as life lasts

只要生命继续，就有心理活动

and when we’re asleep still there is mental activity

当我们睡觉时，也有心理活动

although this is not evident

虽然不明显

so bhavanga is also a mental activity also we call it inactive thought moments

有分也是心理活动，虽然我们称之为不活跃的心理活动

so inactive means not responding to the objects presented to us or we experienced

不活跃，意思是对显现的所缘不会做出反应

so there is also mental activity so long as we’re alive

所以，只要我们活着，就有心理活动

and for buddhas, buddhas have very quick intellect

对于佛陀而言，佛陀的智慧很敏锐

and so buddhas do not need many bhavanga moments between thought processes

所以佛陀在心路过程之间不需要很多的有分刹那

and especially when buddha show the twin miracle, that is the miracle of water and fire coming out of the body

特别是当佛陀显现双神变时，就是水、火从他身体出来

buddha had to enter into jhanas very quickly

佛陀需要很快进入禅那

so at those times it is said in this book about four or five times

所以，这时，在书里说有四五次

but the ancient commentaries say that

但是古时候的注释者说

the bhavangas can be as few as two times for the buddha

对于佛陀而言，有分可以少到只有两次

so that means just two bhvangas and then next thought process

意思是，两个有分之后就是下一个心路过程

and then that thought process ceases and then two bhavanga moments and then thought process

然后，那个心路过程停止又是两个有分然后又是心路过程

so for ordinary persons there may be hundreds of bhavanga moments before another thought process takes place

对于普通人，心路过程之间可能有成百上千个有分刹那

host: please written questions here

主持：这里是书面问题

sayadaw: Sampajañña is translated as clear comprehension

尊者：正智被翻译成：清晰的理解

that means correct understanding

就是正确的理解

Sampajañña comes only after one gets concentration

正智只来源于禅定

and sampajañña is the understanding of the different activities

正智是对于不同行为的理解

as just the elements doing their own function going on out of their own accord

理解不同的元素的作用

that is nobody regulating them, no person or no atma or whatever

没有人在操控它们，无人无我等

so understanding that way is called sampajañña

所以，这样理解，就是正智

normally we think we walk we bend we stretch and so on

通常，我们认为我们行走、弯曲、伸展等等

but through constant observation and through concentration

但通过持续的观照，通过禅定

we see that stretching is just the increase in air elements particles of air element caused by mind

我们发现伸展，不过是风大微粒的增加，由心造成

so when we see this and there is no agent or no person involved, it is just the phenomena going on

当观照到此，没有中介没有人参与，不过是现象的活动

then we’re said to possess sampajañña or clear comprehension

这样，就说有正智，清晰的理解

so clear comprehension comes some time after practice

所以正智，来源于修行之后的某个时间

at the first, say moment or at the first cession of sitting

首先，在禅坐的开始阶段

I don’t think sampajañña can come

我认为正智并不能产生

so after some time when one sees clearly and sees that there are only mind and matter and no other thing that we can call an agent or an atta

到了某个时间之后，观照的清楚，发现只有名色没有其他东西，诸如中介，自性

then we get sampajañña

那么我们就获得正智

so

所以

when we walk there is just the movements of the elements and nothing else

我们走路，只有四大的运作，没有其他

so seeing this way is sampajañña

如此观照，就是正智

and then we try to see the mind and the movement

然后，我们尽力去观照心和动作

during the lifting do not reach to the stage of moving forward

在抬脚的时候，还没有向前移动

so when it reaches the moving forward stage there is another pair of mind and matter

当向前移动时，是另外一对名色

and then that mind and matter arises and disappears at that moment, and then you put it down, there is another pair of mind and matter and so on

此时的名色生灭之后放脚的时候，又是另外一对名色诸如此类

so seeing this way is called sampajañña

所以，这样观照被称为正智

so sampajañña comes only after one gets good concentration

所以正智只能在获得高质量禅定之后才有

and the other question is about yedhammahetu-ppabhava

另外一个问题，关于“诸法因缘生”

so this verse is uttered by venerable Assaji to Upatissa

这个偈子，是阿说示尊者对优波帝须说的

who was to become the venerabla sariputta

优波帝须就是后来的舍利弗

and the commentary say that

注释书说

it teaches us the paṭiccasamuppāda in brief

这是缘起的节略

yedhammahetu-ppabhava

诸法因缘生

those that arise from a cause

从因缘而生的法

tesam hetum tathagatah

如来如是说

their cause the buddha proclaims

佛陀宣说它们的因

tesam ca yo nirodha

their cessation also the buddha proclaims and this is what the great recluse taught

佛陀也宣说它们的灭，这就是大沙门所教的

so in this verse there is mention of hetu, cause

所以在这个偈子里，提到“因”

and those that come from cause and then also the cessation

从因缘生的，也会灭去

so it teaches us the paṭiccasamuppāda in brief

这简略地教授了缘起法

the paṭiccasamuppāda in brief is when there is A there is B

缘起的简略形式：当A，于是B when there is no A there is no B

无A，就无B this is the paṭiccasamuppāda formula in brief

这是缘起的简要公式

so this verse also taught that budha taught

这个偈子也说，佛陀教授

those that arise through causes and also there are causes buddha taught

这些通过因而生佛陀也讲了这些因

so this verse is said to represent dependent origination

所以这个偈子就代表了缘起

and this verse is very popular in the olden days but nowadays people don’t use this much

这个偈子在古代很流行如今不那么流行了

In Burma there are may votive tablets

在缅甸，有很多还愿碑

with the buddha image above and

上面有佛像

beneath the buddha this verse was written

在佛像下面，就是这个偈子

and king Anawrahta

阿努律陀王

who was a king of Burma in the 11th century

是11世纪缅甸的国王

so he had this votive tablet, many of this made

他做了很多这种还愿碑

and what he did was

他做了很多

he had this verse written on the votive tablet

但是他把还愿碑上的偈子

and the last line he had changed to

最后一行给改变了

thus spake king Anawrahta

改成：阿努律陀作如是说

[laughs] [笑] oh, Paṭṭhāna, he asked about Paṭṭhāna also

发趣论，他也问了发趣论

so Paṭṭhāna is the teaching of the relationship between cause and effect, or conditioned what is conditioned

发趣论教授了因果、缘

and so according to the Paṭṭhāna everything is related to every other thing there is nothing that is absolute

根据发趣论，事物是相互联系的没有绝对的事物

and Paṭṭhāna teaches us not only that things are related

发趣论说，事物不仅是关联的

but it also teaches us how or in what way they’re related

它也讨论了事物的联系方式

so there is a difference between dependent origination and Paṭṭhāna

缘起和发趣论，是有区别的

dependent origination teaches us just say because of A there is B, or because there is A as a condition there is B and so on

缘起只是说由A而B，或者缘A生B等等

but Paṭṭhāna teaches us that A is related to B in this way

但是发趣论讨论，

A通过某种方式与B关联

like saying suppose there are two persons: father and son

例如有两个人，父亲、儿子

so like saying these two persons are related

这两个人有关系

or these two persons are related as father and son

或：这两个人的关系是父子

so paṭiccasamuppāda is like saying these two people are related

缘起就像说：这两个人有关系

but does not mention the relationship

但是没有谈到是什么关系

Paṭṭhāna is like saying these two persons are related as father and son

发趣论谈到了这两个人是父子关系

so we can find the gem of Paṭṭhāna in this verse

所以，我们可以在这个偈子里看到发趣论的精髓

because it says that buddha taught the cause of those that spring from causes

因为，它说佛陀教授从此因生发的事物

so that means buddha taught cause and effect

意思是佛陀教授因果

and along with cause and effect there can be also the mode of relationship between the cause and effect

伴随因果，也有因果之间不同的关系模式

but it is more closer to paṭiccasamuppāda than paṭṭhāna here

但是在这里，较之于发趣论它与缘起关系更近

becaue there is no mode of relationship mentioned in this verse

但是在这个偈子里，没有提到关系模式

host: ok, next question please

主持：好，下一个问题

student: sayadaw, I have two questions to ask

学生：尊者，我有两个问题

when I was logging to the website, here is a website Vietnam war

我上网时，有一个关于越南战争的网站

I noticed a video clip

我发现一个视频

this was about a Vietnamese monk, he was sitting in a lotus posture

是关于越南僧人，他跏趺而坐

and now he was burning himself protesting against america

他用自焚的方式抗议美国

my eye consciousness perceives him as he was in a state of painless

我的眼睛告诉我，他处于没有痛苦的状态

even though the fire was devouring him

虽然大火吞没了他

was he in the jhana state then?

他当时是处于禅那状态吗？

the precepts say that we should refrain from killing

戒律告诉我们要戒杀

but this case, the monk is killing himself, is it against the precepts? thank you

但是这种情况下，他算自杀这违反戒律吗？谢谢

sayadaw: I don’t quite understand

尊者：我还没搞清楚

what is that

她说的是什么

you understand? what?

你明白吗？是什么？

student: I think the monk was burning himself against the, protesting against the america

学生：我觉得僧人自焚抗议美国

ok, but when he burnt himself he was in a state of painless, what I perceive from eye consciousness

通过我的眼睛，他自焚的时候是没有任何痛苦的

was he against, was he in the state of jhanva state? jhana state

他当时是在禅那的状态吗？

sayadaw: no, no

尊者：不是，不是

because when a person is in a state of jhana

当一个人处于禅那状态

fire cannot burn

火就烧不了他

student: if he is doing that, is he against the precept of taking his life

学生：他这样做，违反杀生的戒律吗

sayadaw: that is problematic

尊者：这个比较麻烦

now

因为

ledi sayadaw wrote in his book

雷迪尊者曾经在著作提到

that killing oneself is not panatipatha

自杀不是杀生

but he did not give any reason or any textual evidence

但是他没有给出任何经文的证据

but he just said, it is not panatipatha

他只是说：那不是杀生

I mean not killing a living being or something

我的意思是，他说那不是杀生

but if we go by the conditions that would fulfill the full course of action of killing

但是如果我们遵照杀生的条件

I think it is also, it may also be panatipatha, but I’m not sure

我认为自杀也是杀生，但是我不肯定

because the killing becomes a full course of action when the five conditions are fulfilled, right?

因为当满足了五个要件，就是杀生，对吧

it must be a living being and the person knows that it is a living being 1、是众生。2、众生想。

and then there is intention to kill 3、起杀心。

and then making the effort the kill 4、兴方便。

and the person being killed 5、命断。

if these five are fulfilled, met with

五缘成犯，

then there is full course of action of killing

就满足这些条件，是杀生

so in killing oneself, all these five found there

所以，自杀里都有这五个条件

but since ledi sayadaw says

但是因为雷迪尊者说

killing oneself does not constitute panatipatha

自杀不是杀生

I’m unable to give you a definite answer

我也不能给你一个肯定的答复

student: sayadaw, I’ve read in this abhidhamma then there beings who also born into the brahma realms

学生：尊者，我在阿毗达摩里看到众生投生到梵天界

where they are more blissful and perhaps more pleasurable

那里更加享受，福报更好

there is a paradox here that is

这里就有一个悖论

because they are born into this realm

因为他们投生到这样的地方

they have have a very long lifespan

寿命非常长

that means they will live a very long life before they have a chance to attain enlightenment or buddhahood

意思是很久之后，他们才有机会成佛

whereas on the contrary, those who are rebrith into human realm

相反，投生到人界的众生

has got more suffering and they have a better chance of attaining enlightenment

更痛苦，但是有更好的机会觉悟

because of being in samsara

因为在轮回中

so the question here is

所以，问题是

is it more fortunate then to be reborn into the human world so that

是不是投生到人界更幸运

there will be suffering in the samsara which will hasten the development towards buddhahood and enlightenment

轮回的痛苦，会加快大家成佛的进度

rather than to be reborn into some brahma realms of existence where they will

而投生在梵天，他们

take a long time so-called in our malay term hen dakakera

他们要很长时间才能成佛用马来语说就是：#%……

sayadaw: if your aim is to become a buddha

尊者：如果你的目标是成佛

you have to fulfill the paramis

你要成就波罗蜜

and it is said that bodhisattas

据说菩萨

when they are reborn in brahma world or

当他们投生到梵天界

in a existence where they would live a long long time

在那里寿命非常长

then they not kill themselves but something like

有点像自杀，但是又不是

make resolution in their mind that they die early

他们会决意早点死亡

because only in the human world can they fulfill the paramitas effectively

因为只有在人间，才能有效成就波罗蜜

but one thing what you said was

但是你说的有一点

you have to wait for a long time to become enlightenment but that is not true

你需要等待很久才觉悟这个是不对的

because a person is reborn as a brahma

因为投生为梵天众生

and he doesn’t have to wait until the end of his life to become enlightenment or to reach the next stage of enlightenment

不需要等到死亡后，才能觉悟

although the world of devas

虽然天界

is filled with sensual pleasures

充满感官享受

even in the world of devas there are devas also who practice meditation

即便在天界，也有天众在禅修

who give dhamma talks and listen to the dhamma talks

演说佛法，听闻佛法

so whether you’re reborn as a deva or as a brahma

所以，不管是欲界天，还是梵天

if you practice then you can reach enlightenment

如果你修行，你就能觉悟

but if you make a vow to become a buddha

但是如果你发愿成佛

then it is better for you to be reborn in human world than to in the brahma worlds

最好你要投生到人界而不要投生到梵天界

because in the brahma world you get much chance to fulfill the paramis

因为在梵天界，你没有多少机会成就波罗蜜

host: ok, one last question

主持：好，最后一个问题

student: no question, I just want to say some personal comments

学生：我没有问题，我只是发表一些个人感想

I think these 11 nights have been time well spend

我觉得这11个夜晚，过的很有价值

I feel very fruitful

我很有收获

very enriching

非常充实

in appreciation for the effort, the kindness and the compassion of the sayadaw who has taken time

感谢尊者花时间付出，他的慈悲

to teach us the abhidhamma

来教我们阿毗达摩

can I propose that we collectively say sādhu three times

我能不能提议大家说三声萨度

sādhu, sādhu, sādhu

萨度，萨度，萨度

host: thank you

主持：谢谢

host: we’ve come to the end of part I abhidhamma course

主持：我们第一期的阿毗达摩课程就要结束了

as sayadaw has said, we are still at the door of the study of abhidhamma

如尊者所言，我们还在学习阿毗达摩的门口

because we have yet to collect the keys to open the door to abhidhamma

因为我们还没有获得开启阿毗达摩之门的所有钥匙

nevertheless, it has been a very auspicious period of 11 continuous evenings

尽管如此，这11个不间断的夜晚是非常祥和的

will this hall filled with dhamma joy

愿此讲堂充满法喜

and positive energy in the quest for wisdom

在寻求真理的过程中充满正能量

it must be the collective good kamma for all of you

这一定是大家共同的善业

who are here throughout the 11 evenings that make this possible

才能在11个夜晚来到这里

I was told that many teachers of abhidhamma

有人告诉我很多阿毗达摩老师

will be happy if 50% of the original size of a class of 50 will stay through the fifth lessons

如果讲了五次课之后，还有50%的出勤率那就非常值得开心了

here each evening we have recorded at least 80% attendance

但是在这里，每天晚上，我们都有至少80%的出勤率

out of total of more than 200 participants

而我们的学生总数是两百人

this is really remarkable

这非常了不起

and we can only attribute this success to the blessings of the triple gem

我们只能将这种成就归功于三宝的加持

and the compassion of sayadaw U Silananda

和戒喜尊者的慈悲

may we put our palms together

让我们合十

and convey our salutation in a traditional way

用传统的方式表达敬意

to the compassion of sayadaw for his noble teaching

感谢尊者慈悲殊胜的讲法

sādhu, sādhu, sādhu

萨度，萨度，萨度

this noble project will not have been possible without the kindness and support of several organizations and individuals

这样殊胜法会，如果没有若干机构和个人的支持，是没可能启动的

I wish to take this opportunity this evening to acknowledge the contribution of some of these organizations and individuals

我希望利用今晚的机会，向这些机构和个人致谢

first the joint organizers: Singapore Buddhist Federation

联合主办方：新加坡佛教协会

Palelai Temple

帕勒莱寺院

Ananda Metyarama Buddhist Youth Circle

阿难美提亚拉玛佛教青年团

Leong San See Temple

龙山寺

and the Buddhist Fellowship

佛教之友

Venerable Kwang Phing for helping to secure permission for the use of this excellent performing arts center

广品法师，帮助获得这个殊胜的表演艺术中心的使用许可

and for obtaining the visa for sayadaw’s visit

并且帮助获得尊者的访问签证

and to be able to speak in a open forum like this

这样他才能在这样的公共场合作讲座

for those of you who may not be familiar getting a foreign person to speak you have to apply for a lot of permits and permissions

你们大多数人可能不知道让外国人在这里开讲座需要获得很多许可

brother Jee Degan for modeling the idea of this abhidhamma course

计第甘师兄，倡议了这次阿毗达摩讲座

and his relentless effort in the coordination of the working committee

他做了许多不懈的协调工作

and serving as the communication help between us and sayadaw

还帮助我们和尊者之间的联络

brother Wee Liangtek for providing daily transportation for the two sayadaws

魏梁特师兄，为两位尊者的日常提供交通工具

two en【？】 in the school here

这里的学校？

sister John which is Mrs Weeliangtek

卓恩师姐，也就是魏梁特夫人

for her unyielding effort in soliciting sponsors for this course

努力为这次讲座筹集经费

Nanyang Optical Private Limited for sponsorship of the light refreshment we had enjoyed for last 11 evening

南洋眼镜店，在此11个晚上为我们提供可口的点心

Palelai Temple for sponsorship of the printing cost of 1000 copies of the book

帕勒莱寺助印了1000本教材

a comprehensive manual of abhidhamma, I wish all of you have been given one

也就是《阿毗达摩概要精解》希望你们大家都获得了这本书

Ananda Metyarama Buddhist Youth Circle for sponsorship of printing all lecture notes for the entire course

阿难美提亚拉玛佛教青年团助印了本次讲座的所有其他资料

Manjusri secondary school for the use of this excellent performing arts center

文殊初中，提供了这个殊胜的表演艺术中心作为场所

and the school cafeteria

还提供了学校食堂供我们使用

and the services provided by the school keeper Anti Betie

还有学校管理员贝蒂为我们服务

sister Serine for standing in as emcee when I was not available

塞壬师姐，在我缺席的时候替代我作讲座的主持

the staff of Singapore Buddhist Federation for the administrative support

新加坡佛教会的职员提供的行政支持

the working committee and all volunteers help us led by brother Tee and brother Patrick

由提师兄和派瑞克师兄领导的义工组织对我们的帮助

all sisters and brothers sponsors and donors for your generous financial support for this course and also for making sayadaw’s holy pilgrimage to India possible

所有功德主的慷慨，资助本次讲座和尊者的印度之行

last but not least our brilliant young man Remon Jia for taking up sayaddaw’s challenge to computerize the consciousness and mental factor chart

最后，但并非不重要贾力孟才子协助尊者进行电脑制表

let’s give all of them a big round of applause

让我们一起给予他们热烈的掌声

finally and most importantly all of you out there

最后，最重要的，你们在坐的各位

the wonderful audience

你们这些出色的听众

without your support and participation there will be no abhidhamma course

没有你们的支持参与，就没有阿毗达摩讲座

we salute your dedication to the dhamma and your devotion to the quest for wisdom

我们向你们致敬，你们为法奉献，为追求真理努力

despite a tired day’s work from the office

不顾繁重的白天上班工作

many of make every effort to attend the lectures without fail every evening

大多数每晚都不间断来上课

this augurs well for the future of buddhism in singapore

这些都预兆了新加坡佛教的美好明天

you all deserve a big round of applause for yourself

大家都来给自己鼓鼓掌

it is now my pleasure to call upon venerable Kwang Phing to make the closing address on behalf of the joint organizers

现在我很荣幸请广品法师代表联合主办方做结语

venerable sir

有请法师

Kwang Phing: good evening to all of you

广品法师：大家晚上好

our most respected sayadaw, venerable sirs

最敬爱的尊者，法师们

brothers and sisters in the dhamma

各位同修道友

I think all of us enjoys the lessons or the lectures by sayadaw

我想大家都很享受尊者的讲座

I can see the smiles written on your face

我可以看到你们脸上的笑容

and I should make this speech very short

我要让我的发言简短

because I want to give your more kusala cittas and cetasika and not akusala

因为我想给你们更多的善心、心所不要让你们产生不善心

so for most of us when we first

对于大多数人，第一次

hear the abhidhamma we thought that abhidhamma will be very difficult for us to understand

听到阿毗达摩，我们认为阿毗达摩很难理解

it’s tindebok, very difficult but

非常难

when attending the lessons we found abhidhamma was so interesting and

但是听了讲座之后，我们发现阿毗达摩很有意思

we were inspired by sayadaw

我们被尊者所启发

I think we hope with this sincere request

我认为，我们真诚恳请

sayadaw will come back next year

尊者明年再来

not later by June I think

我想不迟于六月

before we can forget what we learned

在我们忘掉所学知识之前回来

so we just express my sincere thanks to you

所以我们只是表达我们的真诚谢意

with as what brother Lowaze saying that

就像洛瓦兹师兄所说

without you there is no abhidhamma class yet

没有你们，就没有阿毗达摩讲座

so I hope you can give your cordial support

所以我希望你们能热忱支持

to the activities organized by us

我们组织的活动

give your comments also because we know there are rooms for improvements

反馈你们的看法，这样我们就能改进

so I’m thankful to you and sayadaw

谢谢大家，谢谢尊者

so may you be well and happy we will be gald to see all of you here next year, thank you

希望大家吉祥幸福明年再见，谢谢

[applause] [鼓掌] host: we are very grateful to the compassion of sayadaw for taking time of his very busy teaching schedule

主持：非常感恩，尊者慈悲，百忙之中

to come all the way to singapore to deliver this his noble teaching to all of us

来新加坡来给我们作讲座

in appreciation of sayadaw’s compassion

为了感谢尊者的慈悲

venerable Kwang Phing will now present air ticket to India to sayadaw as a small dana for all of us

广品法师将去印度的机票作为小小的心意，交给尊者

[applause] [鼓掌] in return sayadaw will present a small memorandum to venerable Kwang Phing

尊者将回赠小礼品给广品法师

[applause] [鼓掌] you say this to go to you and all the volunteers not [??] thank you [此句不知道何意？] host: now we come to the highlight of this evening’s announcement

主持：现在我们进入今晚的高潮

many of you would be wondering when sayadaw will be back I think sayadaw made an announcement that he will most likely be back in June

很多人可能想尊者什么时候再来我想尊者已经说了很可能六月会再来

[?] arrangement to continue [??] of the abhidhamma course

我们将安排阿毗达摩的继续学习

few more keys to acquire

我们还要获得一些钥匙

sayadaw will only make it in June provided he has no other priority commitment during that time

如果没有其他更重要的事情尊者会在六月回来

and we will have to wait till then

我们会一直等他回来

however if you want to be sure that sayadaw will be come back in June

不管如何，如果你们想确保尊者六月回来

we would have to practice what he had told us so far

我们要按照他的教导修行

and meditate very hard

努力禅修

to send positive energy to bring him back here

用这种正能量让他回来

if you wish to continue part II of the abhidhamma course in June

如果你希望继续参加六月份第二期的阿毗达摩课程

you’re given the first priority to pre-register now in the form that we have given you

你们将优先获得提前报名机会，我们已经将表格发给你们了

as for the availability of the CD, audio CD or CD room

对于是否发布录音光碟

we have not decided which way to go whether audio CD or CD room

我们还没决定以什么形式发布

but it is in our plan to go ahead to produce them

但是这都在我们的计划之中

however we cannot let you know what the course will be until we have enough statistics to know how many interested and how much we will produce

只有获得数据，知道你们有多少人需要刻录多少光碟，才能确定

so please help us in the survey form at the back indicate your interest so that we can work out the course and get back to you as soon as we can

所以，在调查表背面写上你的需求，我们就可以将结果尽快反馈给你们

again on behalf of the organizing committee I thank all of you for being such a wonderful audience

我再次代表主办单位，谢谢大家的参与

and we’re inspired by your devotion to the learning of the dhamma in your quest for wisdom

我们为你们为法奉献，为真理付出的精神所感召

may sayadaw’s noble teaching of the abhidhamma bring much development to your wisdom

愿尊者殊胜的阿毗达摩讲座极大地开发你们的智慧

may we now rise and put our palms together

大家现在起立，合十

I invite sayadaw to lead us for the transference of merits

邀请尊者带大家回向功德

sayadaw: may all beings share this merit that we have acquired through this dhamma activities

尊者：愿一切众生共沾法益

may they all share in the merits gained, enjoy good health, prosperity and happiness

以此功德，愿一切众生健康，进步，幸福

may they cultivate loving-kindness and wisdom

愿一切众生修慈修慧

may they attain the bliss of nibbana

愿一切众生共证涅槃

sādhu, sādhu, sādhu

萨度，萨度，萨度

please be seated

请坐下

alright, now those of you who would like to offer dana to sayadaw, you may proceed now

好，想供养尊者的可以上前

brother Batega, yeah

巴特干师兄，对

please go ahead

请大家上前

disk01track23

so we finish our first part of the course about six months ago

大约六个月前，我们结束了第一期的课程

so it is important that we warm up knowledge of the previous chapters first before we go to the next chapter that is chapter four

所以，我们在进入下一章，也就是第四章之前，温习一下前几章很重要

now chapter one of the manual we call abhidhamatthasangaha the original pali

阿毗达摩概要精解第一章

so chapter one deals with what are called citts or types of consciousness

第一章讨论的是心，心的种类

types of consciousness or consciousness is one of the four ultimate truths

心是四种究竟谛之一

so the other three are mental factors, matter and nibbana

其他三种是心所、色法、涅槃

and citta or consciousness is divided into 81 or 121 types

心被分为81或121种

so there are akusala cittas, ahetuka cittas and so on

所以，有不善心、无因心等等

so akusala cittas are those that are called unwholesome consciousness

不善心

that means these types of consciousness are accompanied unwholesome mental states

就是这些心伴随着不善的心所

you know that mental states or cetasikas are treated in the second chapter

你们知道，第二章介绍心所

there are akusala cittas first and then ahetuka cittas, rootless consciousness

首先是不善心，然后是无因心

like seeing, hearing and so on

例如：眼识、耳识等等

and the third divisions is kamavacara sobhana citta

第三类是欲界美心

they are called sobhana or beautiful consciousness because they are accompanied by beautiful mental factors

之所以被称为美心，因为伴随的是美心所

akusala cittas, ahetuka cittas and kamavacara sobhana cittas belong to the class of sense-sphere consciousness

不善心，无因心、欲界美心它们属于欲界心

they are experienced mostly in human realm and four woeful states and six celestial realms

它们大多数出现在人界、四恶道、六欲界天

and after the kamavacara sobhana cittas we have rupavacara cittas

欲界美心之后，有色界心

rupavacara cittas are what now people know as jhana cittas

色界心人们称之为禅那心

so jhana cittas are the higher states of consciousness

所以禅那心是心的更高一级形态

they are higher than the ones called akusala, ahetuka and kamavacara

它们比不善心、无因心、欲界心更高级

so in order to get the rupavacara kusala cittas

所以要获得色界善心

we need to practice samatha meditation

我们要修止禅

so through the practice of samatha meditation one can experience what are called rupavacara cittas or jhana cittas

通过止禅的修习，就可以体验到色界心或禅那心

and they are divided into kusala, vipaka and kiriya

它们被分为善心、果报心、唯作心

so wholesome, resultant and functional types of consciousness

善心、果报心、唯作心

and these rupavacara cittas frequently arise in the realm of brahmas, rupa brahmas

这些色界心频繁生起于梵天、色界梵天

so that is why they are called rupavacara cittas

所以被称之为色界心

but it doesn’t mean that they do not arise in sensual realms also

但是并不是说它们不会生起于欲界

and next is arupavacara

下一个是无色界心

arupa is another name for nama, so it is called immaterial realm

无色，是名法的另一个名称所以被称为无色界

the types of consciousness belonging to immaterial realms

属于无色界的心

they’re also jhana cittas

它们也是禅那心

so they’re higher than the rupavacara cittas

它们比色界心更高级

because rupavacara cittas take the rupa or matter as object

因为色界心以色法为所缘

but arupavacara cittas take concept and the other types of consciousness as object

无色界心以概念和其他心为所缘

so the arupavacara cittas are higher than rupavacara cittas

所以无色界心比色界心更高级

and they mostly arise in the realm of brahmas

它们经常在梵天界生起

who have no physical body

那里的众生没有身体

it is said that in the realm of immaterial brahmas

据说在无色界梵天

they’re only cittas and cetasikas or consciousness and mental factors

只有心、心所

now up to arupavacara cittas

直到无色界心

are called mundane cittas

统称为世间心

so akusala, ahetuka, kamavacara, rupavacara, arupavacara belong to mundane realm or mundane sphere

所以，不善心、无因心、欲界心色界心、无色界心，属于世间心

and above them is lokuttara cittas

再往上是出世间心

that means transcending the world

意思是超越了世间

transcending the world means transcending the world of five aggregates of clinging

超越了世间，意思是超越了五取蕴的世间

there are two categories in the lokuttara cittas

出世间心有两类

the first is wholesome and the second is resultant

第一善心、第二果报心

the wholesome supramundane or lokuttara cittas are path consciousness

善的出世间心是道心

and the resultant supramundane cittas are the fruition consciousness or phala consciousness

异熟的出世间心是果心

they arise at the moment of enlightenment

它们在觉悟时生起

so at the moment of enlightenment as a result of the practice of vipassana

所以在觉悟的时刻，作为修习内观的结果

the path consciousness arises

道心生起

and when it arises it takes nibbana as object and it eradicates mental defilements

当它生起的时候，以涅槃为所缘断除心中烦恼

and the path consciousness is immediately followed by fruition consciousness or resultant consciousness

道心之后立刻生起果心

so altogether there are 89 or 121 cittas, now

所以，一起是89或121心

if you remember how many akusala cittas are there?

如果你记得，有多少不善心？

12

十二

and ahetuka or rootless cittas

无因心

18, right?

十八个，对吧？

you can go back in the book

你们可以看书

please turn to page 21

翻到第21页

so mundane cittas 81

世间心81个

under them there are sense-sphere cittas, 54 sense-sphere cittas

下面有欲界心54个

in pali they are called kamavacara

巴利语是kamavacara and under the 54 sense-sphere cittas 54个欲界心下面

they’re unwholesome cittas, 12 unwholesome cittas or 12 akusala cittas

有12个不善心

and under the 12 akusala cittas there’re 3 groups 12不善心分成3组

from number 1 to 8, greed rooted cittas, cittas that are accompanied by greed

从第1到8，贪根心

and number 9 and 10 hatred rooted cittas

第9到10，嗔根心

so cittas accompanied by hate and anger

伴随嗔的心

and number 11 and 12, delusion rooted cittas, so cittas accompanied by delusion or moha

第11和12，痴根心

so greed is called lobha in pali and hatred dosa and delusion moha

贪巴利语是lobha，嗔是dosa，痴是moha so greed-rooted cittas are 8

贪根心8个，

hatred-rooted cittas are 2 and delusion-rooted cittas are 2, altogether there’re 12 cittas, they’re called unwholesome cittas

嗔根心2个，痴根心2个一起就是12心，它们是不善心

so we may call them bad cittas

我们可以称它们为不好的心

so when we’re attached to something or when we’re angry or when we’re deluded, one of these types of consciousness arise in our mind

当我们有所贪着，有所嗔恨，有所愚痴，就会生起其中的一种心

and under the 54 sense-sphere cittas there is another group called rootless cittas, there’re 18 of them

在54种欲界心中，另外一组是无因心，有18个

rootless cittas are called ahetuka cittas, hetu means root and a means no

无因心被称为ahetuka，

hetu意思是”根“，

a意思是“无”

so cittas without roots without concomitant roots are called rootless

所以，没有伴随“根”的心，被称为无(根)因心

and there’re 3 groups of rootless cittas

有三组无因心

so number 13 to 19 or 7 are called unwholesome resultant

所以第17到19，七个心被称为不善果报心

that means result of unwholesome kamma

意思是不善业的果报

and number 20 to 27 wholesome resultant

第20至27，善果报心

that means result of wholesome kamma

意思是善业的果报

and 28 to 30 are called rootless functional

第28至30，无因唯作心

now for example number 13 when we see something

例如，第13个，当你看到某物时

there arise in our mind seeing consciousness

生起眼识

and that seeing consciousness belongs to the first group unwholesome resultant

这个眼识属于第一组，不善果报心

that is when we see something we don’t want to see, when we see something frightful when we see something ugly

就是说，当你看到不想看的东西看到恐怖、丑陋的东西

then the seeing consciousness arises and that seeing consciousness is the result of the unwholesome kamma in the past

生起眼识，这个眼识就是过去不善业的果报

so when we see something we want to see, when we see something beautiful, when we see something good

当我们看到可意的，美丽的，好的东西

then again another seeing consciousness arises

就会生起另外一种眼识

and that seeing consciousness is the result of wholesome kamma or good kamma in the past

这种眼识就是过去善业的果报

those belonging to the third group we will meet them when we go into the fourth chapter

第三组的心，我们将在第四章谈

and functional means they’re not wholesome, they’re not unwholesome

唯作，意思是，不是善，不是不善

they’re not resultant

不是果报

but they just arise and disappear

它们只是生起又灭去

mostly functional consciousnesses arise in the minds of arahants and buddhas

大多数的唯作心生起于阿罗汉和佛陀心中

again under sense-sphere cittas

欲界心下

there is another group

还有一组

and that is called sense-sphere beautiful citta

被称为欲界美心

so there’re 24 sense-sphere beautiful cittas

所以，有24种欲界美心

the first group of 8 are wholesome sense-sphere cittas

第一组8个是欲界善心

now when you pay homage to the buddha when you practice dana

当你礼敬佛陀，作布施时

when you keep moral precepts

当你守持戒律时

then one of these cittas arise in your mind so

就会在心里生起其中一种心

they’re called sense-sphere wholesome cittas

它们被称为欲界善心

and the exact result of these 8

这8个心的果报

number 39 to 46 are called sense-sphere resultant cittas

第39至46，被称为欲界果报心

and the same type of consciousness that arise in the minds of buddhas and arahants

同样类型的心，生起于佛陀和阿罗汉心中

are called sense-sphere functional cittas

被称为欲界唯作心

so each consists of 8 cittas

所以，每种8个

and so we get 24 sense-sphere beautiful cittas

就有24个欲界美心

so on the screen you find kamavacara sobhana citta they are the same

在屏幕上，你们看到欲界美心，这些都是

so under the sense-sphere cittas, 54 sense-sphere cittas we have unwholesome, rootless and sense-sphere beautiful, three groups 54个欲界心，有不善、无因、欲界美心，三组

parallel with sense-sphere cittas

与欲界心平行

there is another group called fine material sphere cittas

另外一组心，色界心

so there are rupavacara cittas

色界心

there’re 15 of them, first 5 are called fine material sphere wholesome

有15个，第一组5个，色界善心

and the second fine material sphere resultant

第二组，色界果报心

and the third 5 fine material sphere functional

第三组5个，色界唯作心

as I said before, these types of consciousness arise when you get jhana

我之前说过，当你获得禅那时会生起这些心

and another group

另外一组

these 12 immaterial sphere cittas 12个无色界心

they’re called immaterial sphere because there is no matter in that sphere

他们之所以被称为无色界，因为在此界没有色法

and there are 3 groups of 4 each

三组，每组4个

so number 70 to 73 immaterial sphere wholesome consciousness

第70到第73，无色界善心

and then the second group immaterial sphere resultant and third group immaterial sphere functional consciousness

第二组，无色界果报心第三组，无色界唯作心

so functional consciousness from sense-sphere beautiful, fine material sphere

欲界美心中的唯作心，色界的唯作心

and immaterial sphere arise only in the minds of buddhas and arahants

无色界的唯作心，只生起于佛陀和阿罗汉心中

so up to now when we add up 54, 15 and 12

到目前，我们用54加15加12 we get 81 types of consciousness

我们就有81个心

they’re called mundane cittas

它们被称为世间心

then another group, supramundane cittas they’re 8 or 40

另外一组出世间心，有8或40个

now supramundane cittas are divided into two groups

出世间心被分为两组

the first group is wholesome cittas the second group resultant cittas

第一组善心，第二组果报心

so these types of consciousness arise at the moment of enlightenment

这些心在觉悟的时候生起

now there are four stages of enlightenment

觉悟分为四个阶段

and so there are four types of consciousness for wholesome cittas

所以善心有四个

and four types of consciousness for resultant cittas

果报心有四个

now the first one is, here stated as path of stream entry

第一个是预流道心

you may have heard of the pali word sotāpanna

你们可能听到过须陀洹

so the first is called sotapatimagga

第一个是须陀洹道心

and the second, path of once returning

第二个，一来果道心

in pali it’s called sakadagamimagga

或者叫斯陀含道心

and the third, path of non-returning

第三个，不还道心

anagamimagga and

阿那含道心

the last called path of arahantship

最后一个叫阿罗汉道心

and the supramundane resultant cittas consist of fruits of the same so

出世间果报心，包含同样的果心

fruit of stream entry, fruit of once returning, fruit of non-returning, and fruit of arahantship

入流果心，一来果心，不还果心，阿罗汉果心

each one of these

这里面的每一个

can resemble the five fine material sphere consciousness

类似于五个色界心

so when we multiply each one of these

所以每个都用乘法算一下

8 by 5, we get 40

八乘五，一共是四十

so there’re 8 or 40 supramundane cittas or supramundane types of consciousness

所以，有8或40个出世间心

so altogether there are 89 or 121 types of consciousness

一共是89或121个心

now it is important that you’re familiar with these 81 types of consciousness

熟悉这81个心，很重要

I hope you have the chart with you

我希望你们都有这张表

oh, yes

对

so that is one you need to be familiar with

这张就是你们需要熟悉的

I think you attended the class last time, right?

我想你参加了第一期的课，对吧

so you’re familiar with this, the chart

所以你们熟悉这张表

and you should be able to remember this without looking at this chart

你们不看这张表，也应能够记住

you can do it, it’s not that difficult

你们可以做到，并不难

so if you do it a little a day

如果你们每天记一些

one column a day or two columns a day then you can get it in one week

每天记一两列，一个星期就记住了

so it is important that you’re familiar with this because

熟悉这些很重要，因为

we will have to refer to the consciousnesses, types of consciousnesses again and again when we go along with the course

我们以后继续上课，需要不断地提到这些心

so suppose I will say receiving consciousness

假设我说领受心

then I say receiving consciousness

当我提到领受心时

you should be able to identify on the chart

你们应该能在表中找到

which consciousness is meant

是指哪个心

then you see clearly, and then you understand clearly

如果你们清楚地了解也就能清楚地理解

if you do not remember, then it will be a little confusing for you

如果你们记不住，可能对于你们会带来一点困惑

so if you have forgotten the chart please do it again I mean memorize it again

所以，如果你们已经忘记了表格那就反复地去记

it will be very helpful

这张表很有用

I think I can skip jhana and jhana factors

我想我可以跳过禅那、禅支

it will take too long

否则就要花太多的时间

so and then removal of factors by different maggas

不同的道心，禅支的减少

I will skip these two

这两个我都跳过去不讲了

so I want you to be familiar with just the chart and then to be able to identify each one

我希望你们能熟悉这张表能够找出每个心的位置

like this is accompanied by joy

例如，这是悦俱

associated with wrong view, unprompted, prompted and so on

邪见相应，无行，有行等等

ok, let’s go to the second chapter

好，现在看第二章

now the second chapter deals with what are called cetasikas, mental factors

第二章讲的是心所

mental factors are mental states that arise with citta

心所是与心同生的

so whenever citta arises cetasikas also arise

只要心生起，心所也生起

how is citta defined?

心是怎么被定义的？

what is consciousness? what is citta?

什么是心？

citta is the awareness of the object, this is how citta is defined

心是对所缘的觉知，这就是心的定义

so citta is some mental states that is aware of the object

心，就是觉知到所缘的心理活动

and here aware means just a mere awareness of the object

这里的觉知，仅仅是纯粹对所缘的觉知

not like awareness in practice of meditation

不是禅修时的觉知

only when there is awareness of the object

只有存在对所缘的觉知

can there be contact with the object

才有与所缘的接触

can there be experience of the object

才有对所缘的体验

can there be attachment to the object

才有对所缘的执着

or can there be hate towards the object and so on

才有对所缘的嗔等等

so that is why citta is said to be the forerunner of all mental states

所以，心被称为所有思想活动的前驱

now the gentleman who introduced, all the reference, yes talk about the first verse in dhammapada right?

法句经第一句对吧？

manopubbaṅgamā dhammā so that means

诸法意先导，意思是

citta is the forerunner of all mental states

心是所有思想活动的前驱

citta is the leader of all mental states, citta is the chief of all mental states

心是所有思想活动的领袖、首领

now citta and cetasikas arise together at the same time

心、心所同时生起

although they arise at the same time, citta is said to be their leader

虽然它们同时生起，但是心被称为首领

and also it is called forerunner

它同时也被称为前驱

but not that it arises first and then cetasikas follow it

不是说它先生起，心所再跟随它

because citta and cetasikas arise together simultaneously

因为心、心所同时生起

but because they can be no cetasikas without the awareness of the object

但是没有对所缘的觉知，就没有心所

the awareness of the object is said to be the chief of all mental states

所以，对所缘的觉知被称为所有思想活动的首领

so these mental states are called in pali cetasikas

所以，这些思想活动被称为心所

those that are depended on citta for their arising

依赖于心才生起

and cetasikas are divided into ethically variables

心所被分为：通一切心所

that means they can be associated with wholesome and unwholesome

意思是它们可与善、不善心相随

so they’re variables, sometimes they arise with wholesome cittas, and sometimes they arise with unwholesome cittas and so on

它们是可变通的，有时与善心同生，有时候与不善心同生等等

and they’re called in pali aññasamāna, the common to the other

巴利语是aññasamāna，通一切心所

and these ethically variables there are 17 of them

通一切心所有17个

and they’re divided into two groups

分为两组

the first group is called universals

第一组：遍一切心心所

that means common to all cittas

意思是所有心共有

now there are let’s say 89 cittas

好，我们有89个心

so there are 7 cetasikas that arise with each of these 89 cetasikas so

有7个心所与89个心的每一个同生

whenever a type of consciousness arises

不管什么类型的心生起

these seven also arise

这7个心所也会生起

so they’re called universals

所以被称为遍一切心心所

in pali they’re called sabbacittasādhārana

巴利语就是：

sabbacittasādhārana and there are 7 of them

有七个

and the second group is called occasionals

第二组是杂心所

or in pali pakiṇṇaka

巴利语是pakiṇṇaka now they will arise with some types of consciousness only not with every type of consciousness

它们与某些类型的心同生，但并不是与每种心同生

so they’re six of them

杂心所是六个

please turn to page 79 in the book

翻到书79页

now there you see the list: ethically variables 13,

你们看到列表：通一切心所13个

and universals 7

遍一切心心所七个

and they are one contact, two feeling, three perception, four volition, five one-pointedness of mind, six life faculty, and seven attention

它们是：触、受、想、思一境性、名命根、作意

these seven are called universal

这七个被称为：遍一切心心所

that means every time a type of consciousness arises all these seven also arise

意即，只要心每一次生起这七个都会生起

and then second group is called occasionals

第二组是杂心所

and there are six of them

有六个

and they’re initial application of mind

寻

sustained application of mind, decision, energy

伺、胜解、精进

zest, zest is in pali piti

喜

and desire, desire means just the desire to do

欲，只是行动的意愿

it is not attachment, it is the will to do

不是执着，是行动的意愿

and sometimes it is translated as conation

有时候翻译成意欲

so these six are called occasionals because they arise with only some types of consciousness not with every of all types of consciousness

这六个被称为杂心所，因为它们只是与某些心同生，并不是伴生于每一个心

so the universals and occasionals are collectively called ethically variables, or in pali they’re called aññasamāna

所以遍一切心心所、杂心所一起被称为通一切心所

now the next group is unwholesome mental factors unwholesome cetasikas

下一组是不善心所

and there are 14 of them

一共是14个

among these 14

在这14个之中

there are 4 that called unwholesome universals

有4个被称为遍一切不善心心所

that means they arise with all unwholesome cittas

意思是它们与所有不善心同生

now if you go back to the cittas you see there are 12 unwholesome cittas

如果回到心，你就看到有12个不善心

so these four, number 14, 15, 16, 17

所以，这四个，第

14、15、16、17 arise with every one of those 12 unwholesome cittas

与12个不善心的每一个同生

the first is delusion in pali is moha

第一个是：痴，巴利语moha 15 shamelessness, 16 fearlessness of wrong doing, and 17 restlessness of mind

第15是无惭，16无愧，

17掉举

and then the other group, unwholesome occasionals

然后一组，是不善的杂心所

now greed and others, they will arise with some unwholesome consciousnesses only

贪和其他心所，它们只会与某些不善心同生

not with each and every type of unwholesome consciousness

并不伴随每一种不善心

so they are greed, greed, attachment, desire, they are all the same

它们分别是：贪，执着，欲望这些都是一样的

and 19 is wrong view, so taking thing to be permanent and so on

第19邪见，以为事物是恒常的，等等

or taking that there is no wrong doing when you kill a being and so on

或者认为杀生没有错等等

and conceit it is pride

慢，就是骄傲

hatred or anger,

嗔，或者愤怒，

and envy, jealousy of other people’s success or other people’s prosperity

嫉，嫉妒别人的成功，嫉妒别人的进步

and avarice

悭

avarice is intolerance of one’s property being common to other people

悭，是不能容忍自己的财产与人共有

suppose I own this thing

假设我拥有此物

I want to keep it only to myself

我希望自己占有它

and if anybody makes use of this I don’t like it

如果任何人使用它，我就不开心

so I have some kind of ill will or anger

所以，我有某种嗔

so that is what is called avarice here

这就是悭

this some, very close to stinginess

跟“吝啬”很相近

but stinginess is attachment to the thing

但是“吝啬”是对事物的执着

but this is maybe based on attachment but not attachment

但是这可能是基于执着，但不是执着

because this is one kind of ill will

因为这是某种“嗔”

so I don’t like when somebody comes and makes use of it, I don’t want to share this with other people

当别人用我的东西，我就不高兴我不想与其他人分享

so that intolerance of one’s property being common to other people is what is called avarice

这种对个人财产的共用的不宽容，被称为悭

or in pali macchariya

用巴利语，就是macchariya and then worry

然后是恶作

worry here means regret

恶作指后悔

regret for something good you did not do in the past

后悔你过去没有做的好事

and regret for something wrong you did in the past

后悔你过去做的错事

so both are called regret or remorse

所以都称为恶作

and then sloth and torpor and that is sleepiness

然后是昏沉、睡眠

and doubt, doubt about buddha, sangha and dhamma and so on

疑心所，对佛法僧的怀疑等等

so from number 18 to number 27 are called unwholesome occasionals

从第18到27，被称为不善杂心所

among them 18, 19 and 20

其中第18,19,20 arise with 8, some of the 8 types of unwholesome consciousness accompanied by greed

与8个不善心的某些贪根心同生

number 21, hatred, envy, avarice and worry to number 24

第21，嗔、嫉、悭、恶作，到第24个

these four arise with 2 types of consciousness unwholesome consciousness accompanied by hate or hatred

这四个与2种类型的嗔根心同生

and sloth and torpor accompanies those types of consciousnesses that are prompted

昏沉与睡眠与有行心相伴

and doubt is just doubt

疑就是疑

so these are unwholesome mental factors

所以，这些是不善的心所

and then next group is beautiful factors

下一组是美心所

they are good mental factors good cetasikas and there are 25 of them

它们是善的心所，有25个

among them the first group is called beautiful universal

第一组被称为遍一切美心心所

that means these 19 cetasikas arise with every beautiful consciousness

意思是这19个心所与每一个美心心所同生

so there are faith, and confidence, mindfulness, shame, shame for wrong doing

里面有：信、念、惭、

fear of wrong, fear to do wrong, non-greed, non-hatred, and then neutrality of mind

愧、无贪、无嗔、中舍性

and then tranquility of mental body, mental body means cetasikas

身轻安，身指心所

tranquility of consciousness lightness of mental body, lightness of consciousness

心轻安，身轻快性、心轻快性

malleability of mental body, malleability of consciousness

身柔软性，心柔软性

wieldiness of mental body wieldiness of consciousness

身适业性，心适业性

proficiency of mental body, proficiency of consciousness

身练达性，心练达性

rectitude of mental body, rectitude of consciousness

身正直性，心正直性

so these 19 are called beautiful universals

这19个被称为遍一切美心心所

and they will arise with every type of beautiful consciousness

它们与每一个美心同生

that means

意思是

wholesome consciousness and some resultant consciousness, and functional consciousness

善心，某些果报心，唯作心

the next group is abstinences, abstaining from something

下一组是：离心所

so right speech means abstaining from wrong speech

正语意思是远离妄语

right action abstaining from wrong action

正业，远离恶业

and right livelihood abstaining from wrong livelihood

正命，远离邪命

so these three are called abstinences

被称为三离心所

and then the next two are called illimitabes

接下来两个是无量心所

I would call them limitless

我称之为：无量

they are called limitless because the object they take must be limitless

它们之所以被称为无量，因为它们的所缘必须是无量的

now there are only two shown here: compassion and appreciative joy

这里只列出两个：悲悯、随喜（悲无量、喜无量）

so when you practice compassion, you must take all beings as the object of compassion

当你修悲无量时，要以所有众生为悲的所缘

there should be no limit of beings you take as object.

所缘的众生不能是有限的

appreciative joy, the same

喜无量，也是如此

appreciative joy means you are happy when other people are successful, when other people are prosperous when other people are happy

喜无量，意思是当别人成功时，你快乐，当别人进步时，你也快乐当别人快乐时，你也快乐

these two are among the four, the four states that are called brahmavihāras noble abiding or brahma abiding

这两个在四梵住里

the other two are included in the 19

另外两个在19个遍一切美心心所里

you know the four brahmaviharas?

你们知道四梵住吧

loving-kindness, compassion, appreciative joy and equanimity

慈、悲、喜、舍

so among the beautiful universals, 19 beautiful universals

在19个遍一切美心心所里

number 33, non-hatred is loving-kindness

第33无嗔，就是慈

and number 34, neutrality of mind is equanimity

第34中舍性，就是舍

since they are included in the beautiful universals

所以，它们在遍一切美心心所里

here we have only two limitless ones

这里只有两个无量心所

but all if we add the other two to these two

但如果我们将其他两个和这两个放在一起

we get four and these four are called brahmaviharas or noble abidings or divine abidings

我们就有四个，这四个就是梵住

and the last one is non-delusion

最后一个是无痴

non-delusion means wisdom faculty

无痴就是慧根

that is understanding, knowledge, wisdom

就是理解、知识、智慧

so if we add all these up, ethically variables 13, unwholesome 14

所以，如果我们将这些都加起来通一切心所13，不善心所14 and beautiful 25 we get 52 cetasikas or 52 mental states

美心心所25，我们就有52个心所

and these 52 mental states come into combination with the 89 or 121 types of consciousness

这52个心所，与89或121个心结合

that means, the first type of consciousness

意即，第一种心

now the first type of consciousness arises with 19 cetasikas

第一种心与19个心所同生

that we have to find out which are the 19

我们要找出来是哪19个

so you have go to another chart to know this

你需要另外一个表格来查这些

so in the book it’s on page 112

在书里，第112页

so that chart will tell you what cetasikas arise with what cittas

那个表告诉你，什么心所与什么心同生

or what cittas arise with what cetasikas

什么心与什么心所同生

so there are two kinds of combination of cittas and cetasikas

心和心所有两种组合方式

so the first one is called method of combination

第一种称为心所摄理

and the second method of association

第二种是心所相应理

but

但是

I would prefer to call citta-cetasika combination and cetasika-citta combination

我喜欢称之为：心-心所组合心所-心组合

that easier to understand

这样更容易理解

so cetasika-citta combination means you take one cetasika and you try to find how many cittas it is associated with

心所-心组合即，你拿出一个心所，然后找出与之相应的心

citta-cetasika combination means you take one citta and then find out how many cetasikas arise with it

心-心所组合即，你拿出一个心，找出有多少心所与之同生

you should be familiar with this combination

你们要熟悉这种组合

both citta-cetasika combination and cetasika-citta combination

心-心所组合，心所-心组合

when studying thought process we may apply this to the type of consciousness contained in the thought processes

当学心路过程时，我们可以将此应用于心路过程中的心的类型

or we may just do one or two of them as an exercise

或者我们用一两个作为练习

now let us go to chapter three

现在来到第三章

chapter three deals with citta primarily

第三章主要讨论心

cetasikas are not expressly treated in the third chapter

心所在第三章没有特别介绍

but when cittas are treated

但是当讨论心时

cetasikas are also treated

等于心所也被讨论了

so you must understand the cetasikas also

你们应该通过心知道心所

but it will be difficult to find out the cetasikas

但是可能比较困难

so we will take just the cittas in this chapter

所以，我们这章只讨论心

this chapter is divided into six sections

此章被分为六节

the first section deals with vedanā or feeling

第一节讨论：受

that means it divides the 89 or 121 types of consciousness into those associate with joyful feeling or pleasant feeling

即，将89或121心分为：悦受

those with unpleasant feeling

忧受

and those with joy those with painful feeling

乐受，苦受

and those with neutral feeling

舍受

if you look at the small chart

如果你们看这个小表格

now you will see that those with red color

你们会看到红色的

are those that are accompanied by somanasa or joyful feeling

这就是悦俱

and the blue colors are those that are accompanied by equanimity or neutral feeling

蓝色的就是舍俱

and then

然后

red cross and green cross, right？红十字，绿十字，对吧

so the green cross means the bodily painful feeling

绿色表示身体的苦受

that means painful feeling connected with the body

意即与身体相关的苦受

and red cross means bodily pleasant feeling

红色十字，身体的乐受

so there are five kinds of feeling here

所以，一共是五种受

two green ones they are accompanied by hate

两个绿色的，伴随着嗔

or unpleasant feeling

忧受

so we must be able to divide the 89 or 121 types of consciousness according to these five kinds of feeling

我们必须能将89或121种心按照这五种受进行分类

so if you’re familiar with this small chart the card

如果你们熟悉这小卡上的表格

then you know at a glance

就能知道大概

what types of consciousness are accompanied by joyful feeling what by hatred and so on

什么心伴随悦受，什么心伴随嗔等等

and then the next section is analysis of roots

下一节是：因之概要

that means the 89 or 121 types of consciousness are divided with regard to roots

即89或121心按根(因)分类

before we understand the analysis of roots we must understand what are the roots

我们在按照根分类前，要先理解什么是“根”

now how many roots are there? 6 roots

有多少根？六个

so what are the six roots

是哪六个根？

lobha, dosa, moha, greed hatred delusion

贪、嗔、痴

and then alobha, non-greed,

无贪

adosa, non-hate adosa, 无嗔

and amoha, non-delusion amoha，无痴

so these 6 are called roots or in pali they are called hetu

这六个被称为“根”巴利语就是“因”

and types of consciousness on this chart are accompanied by sometimes by three roots

这张表上的心，有时候伴随着三因

sometimes by two roots

有时候两因

some times by one root

有时候一因

or sometimes by no roots at all

有时候无因

now we must know about them

我们必须了解它们

now the second, third and fourth columns

第二三四列

there are ahetuka now you see the word ahetuka at the bottom

它们是无因心，你们在底下看到无因心

so these three columns are those that are not accompanied by any roots so they are called rootless

这三列不伴随任何根，所以被称为无因心

now the other are either accompanied by two roots

其他的不是两因

or one root or three roots as the case may be

就是一因，或者三因

you have to find out all these from this book

你们得在书里能找到

and then the next section is the section of functions

下一节是：功能之概要

so the 89 or 121 types of consciousness are analyzed by way of functions 89或121种心按照作用来分析

now there are different functions assigned to different types of consciousness

不同的心被赋予不同的作用

when you study the thought process you will have to refer to this section again and again

当你学习心路过程时，你要不断地参照到这一节

some types of consciousness as a function of turning to the object

有些心的作用是转向所缘

some has a function of accepting

有些作用是领受

some has investigating

有些是推度

some determining

有些是确定

and some thoroughly enjoy the object and so on

有些是彻底体验所缘等等

so these are called the functions

所以这些被称为作用

and just as in an office, different have different functions

就像在一个办公室，不同的人，不同的作用

so in the 89 or 121 types of consciousness also

所以89或121种心也是如此

each one has its own function

每一个都有它自己的作用

and we must understand what function a particular consciousness does

我们必须了解每一个特定的心都执行什么作用

now for example the first column, the first column is what

例如，第一列，是什么

akusala

不善心

so all of them have the function of javana

它们都有速行的作用

javana means full experience of the object

速行就是对所缘的完整体验

so something like that

诸如此类

so we need to understand the function of others also

我们也要了解其他心的作用

and then next section is analysis by doors

然后下一节：门之概要

doors are those through which the objects are present to us to the mind

通过门，所缘得以呈现于心中

and through which different types of consciousness arise

通过门，生起不同的心

so they are called doors figuratively

所以它们被比喻成门

now the eyes are called door

眼被称为门

the ears are called door

耳朵被称为门

because seeing consciousness arises through the eye door and hearing consciousness arises through the ear door and so on

因为，眼识生起于眼门耳识生起于耳门，等等

and so they are called doors, how many door are there?

所以它们被称之为门，一共有多少门？

5 or 6？ 6 doors

五个还是六个？六个

so eye door, ear door,

眼门，耳门

nose door, tongue door, not mouth door

鼻门，舌门，不是口门

tongue door, body door, mind door

舌门，身门，意门

so there are six doors

所以六门

so through these six doors, the object are presented to us

通过这六门，所缘向我们呈现

and we experience the objects through one of the six doors

我们通过这六门之一体验所缘

depending on what kind of object that particular object is

主要取决于是什么样的所缘

for example a visible object something we can see

例如，色所缘，我们能看到

so when we see something

当我们看到某物

there arises seeing consciousness in our mind

心中生起眼识

and that seeing consciousness takes that visible object as object

这个眼识以色所缘为所缘

because there is the visible object there is the seeing consciousness

因为有色所缘，所以有眼识

because there is the eye there is seeing consciousness

因为有眼睛，所以有眼识

so seeing consciousness is said to arise through the eye door

所以眼识通过眼门生起

the same in hearing and so on

耳识也是如此

but when you don’t see you don’t hear

当你没有看，没有听时

but you just think of something, you just imagine

你只是想象某事

then the object is presented to your mind through the mind door

所缘通过意门呈现于心

there are six doors through which the consciousness arises

所以，通过六门生起诸心识

or through which the objects are presented

或者通过六门，所缘得以呈现

and we have to find out through what door a particular type of consciousness arises

我们得找出通过什么门生起什么样的心

so these are treated in the third chapter

第三章就是介绍这些

and the next section is analysis by objects

下一节是：所缘之概要ārammaṇa sangaha

所缘之概要

objects are divided into how many

所缘分多少种

how many objects are there? how many kinds of object are there?

有多少种所缘

six

六种

visible object or things you can see

色所缘，就是能够看到的东西

and things you can hear

能够听到的声音

things you can smell you can taste you can touch

能够嗅到的，能够尝到的，能够触摸到的 and you can know

你能知道的

so there are six kinds of object

所以，有六种所缘

and different types of consciousness take different types of objects

不同的心，缘取不同的所缘

and we must know what kind of object a particular consciousness takes

我们必须知道特定的心缘取什么样的所缘

these are treated in the section on ārammaṇa in the third chapter

这些在第三章的“所缘”一节有介绍

again when you see something, there is a thing which you see, and that is the object

当你看到某物，你看到的东西就是所缘

and you see it through the eye so the eye is the door

你通过眼睛看它，所以眼睛就是门

and then seeing consciousness is the consciousness

眼识就是心

so seeing consciousness functions as seeing, so seeing is its function

所以眼识的作用就是“看”

“看“就是它的作用

so in this way we find out the particulars of the individual types of consciousness in one given thought process

在特定的心路过程中我们找到某个心的特性

so there are many thought processes

有许多的心路过程

and we can spend a lot of time just trying out to see the types of consciousness with reference to function, doors, objects and so on

我们可以花很多时间按照作用、门、所缘等等来给心分类

and among the objects

所缘中

there are objects called concept

有概念所缘

conceptual objects

概念性的所缘

now we went through the jhana cittas

现在我们学过禅那心

jhana cittas take the concepts as object

禅那心以概念为所缘

the earth disk, the mental image of earth disk and so on

泥盘，泥盘在心里的图像等等

are called conceptual objects

被称为概念所缘

and when you get jhana

当你获得禅那时

you’re jhana consciousness takes that conceptual objects as objects and so on

你的禅那心以概念所缘为所缘诸如此类

and the last section deals with bases

最后一节是依处

so it is called analysis of bases

被称为：依处之概要

or in pali vatthusangaha

或者用巴利语说: vatthusangaha bases are something like seat of consciousness

依处如同心的座位

depending on them consciousness arises

依赖于它们，心得以生起

so how many bases are there?

有多少依处？

you just say six, six doors

你们说六个，六门

six objects, six bases

六所缘，六依处

so the eyes are called eye base

眼睛被称为眼依处

the ears, ear base, nose, nose base, tongue, tongue base

耳，耳依处，鼻，鼻依处，舌，舌依处

body, body base,

身，身依处

and the last one is not mind base

最后一个，不是意依处

and the last one is called heart base

最后一个被称为心所依处

now the doors and bases

门和依处

the eye door and they eye base are the same

眼门、眼依处，是一样的

ear door and ear base

耳门、耳依处

nose door and nose base, tongue door and tongue base

鼻门，鼻依处，舌门，舌依处

body door and body base, they’re same

身门，身依处，它们是一样的

but mind door and heart base, they’re different

但是：意门，心所依处，是不同的

mind door is mental, mind door is the bhavanga consciousness

意门是名法，意门是有分心

but heart base is the heart, physical heart in our body

心所依处是心脏，肉体的心脏

and different types of consciousness base on different bases

不同类型的心，依赖于不同的依处

so seeing consciousness is dependent upon eye base

所以眼识依赖于眼依处

and hearing consciousness dependent on ear base and so on

耳识依赖于耳依处等等

and some types of consciousness are dependent on heart base

有些类型的心依赖于心所依处

and we will have to find out which type of consciousness in a particular thought process

在特定的心路过程里，我们要找出何种类型的心

is dependent upon what kind of base

依赖于何种依处

so when we study the thought processes

所以，当我们学习心路过程时

we will be referring to these sections again and again

我们将会反复提到这些章节

or if you’re familiar with these sections, then you can understand the thought processes easily

如果你们熟悉这些章节，你就能轻松理解这些心路过程

so the first chapter deals with cittas and the second chapter deals with cetasikas

所以，第一章讨论心，第二章讨论心所

and the third chapter deals with citta

第三章讨论心

and it analyzes cittas regarding different things like feelings, roots, functions, doors, objects and bases

根据不同的受、因、作用、门、所缘、依处来介绍心

so when we go to the fourth chapter

当我们讨论第四章时

then we will make use of the knowledge of these chapters

我们就要用到这些章节的知识

so that we understand them fully

所以，我们就能完全理解

now in order to be familiar with the first, second and third chapter

为了熟悉前三章

at least you need to have this chart

你们至少要这张表格

and then be able to identify the different types of consciousness just by pointing at each triangle and each square

通过指出三角形、方形能够指出不同的心

so the first one, you may say with joy with wrong view, unprompted

第一个，你可以说：悦俱邪见相应，无行心

and the second one with joy with wrong view prompted and so on, right?

第二个：悦俱，邪见相应有行心，等等，对吧？

and in order to understand the relationship between the cittas and cetasikas

为了理解心、心所的关系

you need to be familiar with the chart

你们需要熟悉这张表

on page 112

第112页

it will be very difficult to be familiar with this chart

要熟悉这张表，可能很难

but if you can look at the chart and find out what cittas or cetasikas associated I think that is alright

但是，如果你能看这表找出什么心或心所相互关联我想，这样就行了

and for the third chapter

对于第三章

there are diagrams in this book

这本书里有图表

as well as in the handout

在辅助材料里也有

and so you can see from the diagram

你们可以看图表

how they are analyzed how the types of consciousness analyzed according to feelings and so on

怎么分析，根据受等怎么分析心诸如此类

so after these three chapters, we will go to the fourth chapter

前三章学习完了，我们要学第四章

the fourth chapter is called vithisangaha

第四章，心路过程之概要

so this chapter deals with what are called thought process

这章讨论我们所说的心路过程

the pali word vithi means the street

巴利语vithi意思是：街道

a road, a line, or a series

一条路，或者一个系列

so in this chapter

所以在此章

the following will be dealt with eye door thought process

会讨论：眼门心路过程

and five sense door thought process

五门心路过程

actually eye door thought process included in five sense door thought process

实际上五门心路过程包括眼门心路过程

and then mind door thought process

然后是意门心路过程

and among the mind door thought process, there are jhana thought process, path thought process

意门心路过程之中，有禅那心路过程，圣道心路过程

and there is one particular type of thought process called process with guest bhavanga

有一种特别类型的心路过程被称为额外有分心路过程

and then javanas arising for how many times and so on

然后速行生起多少次，等等

and then individuals and the types of consciousness they experience

然后是依人分析，他们体验到的心的种类

so these will be dealt with in the fourth chapter

这些都会在第四章讨论

so

所以

the fourth chapter mainly deal with what is called vithi what is the meaning of the word vithi

第四章主要探讨心路，

vithi是什么意思

a street

街道

a street, a road, a series, a line

街道，路，系列，路线

so

所以

the full word should be cittavithi

所以，完整的词是：心路

citta means consciousness, vithi a line, a series

心之路

so cittavithi means a series of cittas

所以心路，指一系列的心

a series of types of consciousness

一系列的心识

but they are called just thought process

它们被称为心路过程

or in this book, cognitive process

或者这本书里的称呼：认知过程

so whatever you call it, it is the series of types of consciousness arising as a unit

不管怎么称呼，它是一系列心生起并作为一个整体

now cittas or types of consciousness

心

arise only one at a time

每次只生起一个

at one moment say there is number 1 citta

此刻，例如生起一号心

and then that citta disappears and

然后它消失

in its place there is citta number 2

在它的位置，生起二号心

and then it disappears and in its place number 3 citta and so on

然后它消失，在它的位置，生起三号心，诸如此类

but when we try to understand how mind works

但是，当你尽力了解心的运作时

we have to understand these different types of consciousness arising as a unit

我们要把这些不同类型的心作为一个整体来认知

since they arise one after another

因为它们一个接一个生起

we try to see them as a line, or as a process

我们尽力把它们作为一条线，一个过程来观察

now you will have the diagram of the thought process

你们有心路过程的图表

but please note that

但是请注意

although we try to understand the mind as processes

尽管我们将心作为一个过程来理解

actually at one moment there is only one citta

实际上，一个刹那只生起一个心

for example a thought process consists of 17 thought moments

例如，一个心路过程包含17个心识禅那

so in the diagram all 17 thought moments will be shown

在图表中，所有17个心识刹那都会显示出来

but please do not take that at one moment there are all these 17 moments existing

但是不要认为一个刹那中存在所有17个心识刹那

at one moment there is only one citta arising

一个刹那，只生起一个心

so if we can cut a door on the cardboard

所以如果我们在纸板上挖一个门

and then run the diagram of thought process

然后让心路过程的表格穿过

so that you can see only one citta at a time it will be very realistic

所以你一次只能看到一个心这个就很形象

so please understand that

所以请注意

althought 17 thought moments or 16 or 15

虽然17个心识刹那也可能是16个或15个

will be shown on the diagram

都显示在表格上

they arise just one at a time

但是每次只会生起一个

so at one moment there is only one consciousness one citta

所以，每一个刹那，只有一个心

and not all 17 cittas existing at one moment

不是所有17个心存在于一刹那

now when we study the thought processes

当我们学习心路过程时

first we must understand the duration of one citta

首先，我们要理解，心的寿命

it is called a moment, citta moment

它被称为刹那，心识刹那

and it is said in the books that

在书中说

in a time you snap the fingers

弹指之间

or in a time you close your eye and open

眨眼之间

billions of of these cittas can arise and disappear

有几十亿个心生灭

so we will say in the second

所以我们说在一秒内

so according to that statement

根据这种说法

billions of cittas can arise and disappear in a second

一秒内，有几十亿个心的生灭

so the arising of citta is so fast so brief

所以心的生起很快

as though there is not enough

此外

each moment of citta is divided into three sub-moments

每一个心识刹那，被分为三个小刹那

so we have first one citta moment

所以，首先我们有心识刹那

which is about a billion of a second

大概是几十亿分之一秒

not exactly a billion, maybe tens of billion of a second

不是绝对精确的，可能是几十亿分之一秒

and that billions of a second is divided into three sub-moments

这个几十亿分之一秒被分成三个小刹那

so three sub-moment make one citta moment

所以三个小刹那组成一个心识刹那

now these three moments are called, the first one is called arising

这三个小刹那，第一个称为：生时

when they arise

就是生起的时候

and then the second moment is called present

第二个被称为：住时

that means after arising they exist for a very brief of time

意思是生起之后，存在了很短的时间

so that is called the present moment

这被称为：住时

present sub-moment

这个小刹那是出现的时候

and then disappearing is one sub-moment

然后的小刹那是：灭时

so every type of consciousness has these three sub-moments

所以每种心都有此三小刹那

or last for these three sub-moments

或者说持续这三个小刹那

so the first moment is called arising

所以第一个小刹那：生时

and the second moment is called presence

第二个：住时

and the third moment is called dissolution

第三个：灭时

so every citta has these three moments

所以每个心都有这三个小刹那

and also we must understand the lifespan of the citta

同时，我们也要理解心的寿命

and a rupa or matter

色法的寿命

it is said that matter lasts 17 times longer than one citta moment

据说色法的寿命是心识刹那的17倍

so the life of one citta is just three sub-moments

所以心识刹那的寿命仅有三个小刹那

but the life of a material property is 17 citta moments

但是色法的寿命是17个心识刹那

that means 51 sub-moments

也就是51个小刹那

now again, the life of one citta moment

再来，心识刹那的寿命

is three sub-moments, arising, present and dissolution

是三个小刹那：生时，住时，灭时

the life of rupa the life of material property is 17 citta moments

色法的寿命，是17个心识刹那

that is 51 sub-moments

也就是51个小刹那

ok, now

好，现在

the arising of moment of citta

心识刹那的生时

and the arising moment of rupa, material property are the same of the same duration

色法刹那的生起，是同时的

and dissolution moment of citta

心识刹那的灭时

and dissolution moment of rupa

色法的灭时

are also the same

也是一样的

but the present moment of citta and the present moment of rupa are different

但是心识刹那的住时，色法刹那的住时，是不同的

so how many sub-moments make the present moment of a rupa

色法的住时有多少个小刹那？

49, right? 49个，对吧？

the first presence is the same with as the presence of citta

生时与心识的生时是一样的

and the last dissolution is also the same as the dissolution of citta

最后灭时也和心识的灭时一样

but in-between there are 49 sub-moments

中间是49个小刹那

so these 49 sub-moments are called the present period of rupa or material property

这49个小刹那被称为色法的住时

so a material property, a visible object or audible object must last 17 thought moments

所以，色法，或者色所缘或者声所缘，持续17个心识刹那

so when one rupa arises and disappears

所以当色法生起又灭去

how many cittas arise and disappear

多少个心的生灭？

17

十七个

when one rupa arises and disappears

当一个色法生起又灭去

17 cittas arise and disappear

有17个心识在此期间生灭

so this is the basic knowledge you need to have before you study the thought process

所以这是你在学习心路过程之前需要了解的基本知识

so again

所以

how many cittas can arise in a second

一秒内可以生起多少心

billions of cittas

几十亿个心

and what is the duration of one citta

心的寿命是多长？

three sub-moments

三个小刹那

and these three sub-moments are arising, presence and dissolution

这三个小刹那是：生时、住时、灭时

and what is the life of rupa, material property, 17 thought moments

色法的寿命呢？17个心识刹那

so

所以

how many sub-moments are there for arising of rupa

色法的生时，有多少个小刹那？

only one

只有一个

and how many for dissolution of rupa? one

色法的灭时，有多少个小刹那？一个

and how many for presence of rupa? 49

色法的住时，有多少个小刹那？49个

ok, let us take seeing

好，以“看”为例

seeing something, seeing an object

看到某物

so we also see something, we have seen objects many many times

我们总是有所见，我们天天在看

and so we think that the seeing is a simple experience

我们认为“看”只是一个简单的体验

not so important, because we have seen many many times in our life

不是那么重要，因为我们在生命中已经看了很多很多次

but when you know abhidhamma

如果你懂阿毗达摩

when you know the thought processes

当你知道心路过程

and also when you apply your knowledge of the first second and third chapters to the process

当你将你在前三章学到的知识运用到心路过程中

you will see that

你会看到

what you think to be a very ordinary simple experience is actually a very complex experience

你认为是非常平常简单的体验实际上是非常复杂的体验

sometimes scientists talk about cells in the body and so on

有时候，科学家谈论身体里的细胞等等

and we wonder at them: how did they know?

我们会想：他们怎么知道的？

but the same kind of wonder you will experience when you study the thought processes

当我们学习心路过程时，可能会有同样的疑问：

what seems to be very simple act is actually very complex one

看起来非常简单的行为实际上很复杂

so complex that it is almost impossible for us to understand

复杂到几乎让我们无法理解

it is the super wisdom of the buddha that can discover all these intricate happenings in a seemingly simple experience

佛陀的超级智慧才能发现看似简单的体验里的复杂活动

and then reveal it to the world

然后向世界宣示

so when we see something, we see with our eyes or with our mind

当我们看到某物，我们用眼看，还是用心看？

ok, I will leave it to you, right

好，留给你们思考

so after the break we will pick it up

休息之后，继续讲这个

disk01track24

now

现在

we will study the eye door thought process

我们来学习眼门心路过程

now before we study the thought process

我们学习心路过程之前

we should understand the bhavanga on the diagram chart 4.2

我们应了解表4.2的有分

you will see stream of bhavanga at the beginning and also at the end

你们看到，在开头和结尾都有有分流

now bhavanga is the name of some type of consciousness

有分是某种类型心的名称

now you already know what the consciousness is, it is the awareness of the object

你已经知道心是什么，心是对所缘的觉知

now

现在

at the moment of rebirth

在结生的时候

or for human beings at the moment of conception

例如对于人类，就是受孕的时候

a type of consciousness arises

生起一种心

as produced by kamma in the past

由过去的业所生起的

so as a result of kamma in the past

过去业的果报

that type of consciousness is produced that type of consciousness arises

这种类型的心生起

at the very first moment in one’s life

在一期生命的第一个时刻

so that very first moment we call re-linking

这个时刻，称之为结生心

that means linking two lives together or something like that

意思是将两期的生命连接起来诸如此类

so that type of consciousness arises

这种类型的心生起

and along with that type of consciousness there are mental factors cetasikas

伴随着这种心，生起心所

and also

同时

material properties caused by kamma

业导致的色法

now there are four causes of matter

色法生起之源有四种

some matter caused by kamma some by consciousness

业生、心生

some by temperature or climate and some by food

时节生，食生

so at the moment of conception at the moment of rebirth especially for, let’s say, human beings

所以，在受孕的时候，也就是结生的时候特别是对于人类而言

at that very first moment a type of consciousness arises

在那第一个时刻，生起一种心

and that consciousness is a resultant consciousness is a result of kamma in the past

这种心是果报心，是过去业的果报

and with that consciousness there are cetasikas

伴随着这个心，生起心所

and also with that consciousness there are material properties produced by kamma

同时，伴随着那个心有业生的色法

so these three combined we call rebirth or conception

所以，这三个结合起来，我们称之为结生或受孕

and that type of consciousness arises again and again through life

那种心通过生命不断生起

now kamma is very powerful

业非常强大

now just once it gave results

它不只是产生一次结果

so that resultant consciousness that arises at the very first moment at one’s life

此种果报心在一期生命的最初时刻产生

is repeated many times during life

然后在生命中重复很多次

but at the very first moment it is called re-linking consciousness

但是在最初的时刻，被称为结生心

but at the other moments following that

紧随其后的

it is called bhavanga

被称为有分心

now bhava means life, and anga means constituents bhava意思是生命，

anga意思是组成部分

so bhavanga means constituent of life or part of life

所以这个词意思就是：生命的组成部分

that means if bhavanga does not arise, life would have ended

意思是，如果有分没生起，生命就会结束

there would be no more life

就不会再有生命

so since the bhavanga keeps the life going on and on

因为有分让生命不断继续

this type of consciousness is called bhavanga

这种心被称为有分心

so the re-linking consciousness and bhavanga consciousness are actually identical, it is of the same type

所以，结生心、有分心，实际上是一致的都是同一种类型的心

but at one moment it is called re-linking consciousness

但是，在一个时刻被称为结生心

and at other moments it is called bhavanga consciousness

在另外一个时刻被称为有分心

this bhavanga consciousness flows on and on and on

这种有分心迁流不息

when we do not encounter any object

当我们没有遇到所缘时

right now I’m talking, you’re listening

现在，我在讲，你们在听

you have listening thought processes going on

你们生起耳门心路过程

and in between these thought processes, the stream of bhavanga intervenes

在这些心路过程之中，就会涉及有分流

so it is like a buffer zone, so between two thought processes, there is always the stream of bhavanga

它就像一个缓冲区，在两个心路过程之间，总会出现有分流

now how much or how long the stream of bhavanga we do not know

有分流持续多长时间，我们不知道

because in a second billions of thought moments arise

因为一秒钟之内，几十亿个心识生起

there can be billions of moments of bhavanga flowing on and on

可能有几十亿个有分心不断持续

that is when we do not see any object, when we do not hear any sound and so on

就是当我们没看到任何所缘，我们听不到任何声音，等等

for example when we are deep in sleep

例如，当我们进入深度睡眠

we do not see we do not hear, so at that moment the stream of bhavanga goes on and on

我们看不到，也听不见此时，有分流就在运行

then when we see something

然后，当我们看到某物

that means when an object enters into the avenue of our eye

意即，当一个所缘进入我们的眼门

that means within the eye range when something comes in

即，某物进入眼睛的范围

then we say we see that object

然后，我们说我们看到此物

so that object let’s say visible object

此物，我们称之为色所缘

when it comes into the avenue of the eye it’s said to strike at the eye

当它进入眼睛时，就撞击眼睛

now when it strikes at the eye

当它撞击眼睛时

actually one bhavanga has already passed

实际上已经有一个有分过去了

it is like when you’re running fast

就像你跑得飞快

you cannot stop at the place you want to stop

你不能立刻停下来

you may run two or three steps and then you stop

你可能向前跑过去两三步才能停下来

because the speed you’re running is great

因为你跑步的速度很快

so in the same way the stream of bhavanga or flow of bhavanga is flowing with force

同样，有分流的流动有一股力量

and so when the object strikes at the eye

所以当所缘撞击到眼睛

it cannot stop immediately and so it pass one bhavanga

不能立刻停止，所以就有一个有分过去了

one moment of bhavanga

一个有分刹那

so in the diagram that past bhavanga is number one

所以在图表中，这个过去了的有分标为1号

so although it comes into the avenue of the eye

所以，虽然它进入眼门

at the number one moment actually it does not strike yet

但是在1号有分时刻，它还没有撞击

but at the second moment it strikes the eye

在第2个有分时刻，它撞击眼睛

so when it strikes the eye it also strikes at the bhavanga

当它撞击眼睛时，也撞击有分

the visible object

色所缘

so now bhavanga vibrates, it shakes

所以现在有分产生波动

so there are two moments of shaking bhavanga

波动的有分是两个刹那

the first moment here number two is called vibrational bhavanga

第一个刹那，也就是2号有分被称为有分波动

now it is vibrating, shaking

现在它波动

and the second moment number three is called arrest bhavanga that means bhavanga stops with that

第2个刹那，也就是3号有分被称为有分断，有分在此停止

there will be no more bhavanga after that

在此之后，没有有分

so for two moments bhavanga shakes

所以，有分波动两个刹那

and the first moment is called shaking or vibrational bhavanga

第一个刹那被称为有分波动

and the second moment, number three is called arrest bhvanga or stop bhavanga

第二个刹那，也就是3号有分被称为有分断

bhavanga momens are like inactive moments

有分刹那就是不活跃的刹那

so when we’re asleep, our mind is inactive

当我们睡觉的时候，心处于不活跃状态

so bhavanga moments even when we’re awake are also inactive moments

所以，有分刹那，即便我们清醒的时候也是处于不活跃的状态

but now some thing to be seen has come into the avenue of our eye

但是现在，可见的目标出现在我们的眼门

and then it strikes at our eye the same time with at the bhavanga, and now bhavanga vibrates

撞击我们的眼睛，同时撞击有分所以有分就产生波动

so after two vibratings, bhavanga stops

两个有分波动之后，有分就停止了

and the active thought moments take over

活跃的心路过程接管

the first active thought moment in this series or process is number four

第一个活跃的心识刹那，在这个系列中被标记为4号

eye door adverting

眼门转向

now actually the name is five door adverting

实际上，名字是：五门转向

but for this particular process

但是在这个特定的心路中

because it is seeing process

因为是眼门心路

we can say eye door adverting

我们可以称之为：眼门转向

if you find eye door adverting in this chart, you will not find it

如果你在这个表中找：眼门转向你就不能找到了

what you will find is five door adverting, five sense door adverting

你找到的只是：五门转向

so that five sense door adverting consciousness arises

所以生起了五门转向心

now it has the function of turning to the object

它的作用是：转向所缘

now the mind turns to the object

心转向所缘

formerly the mind was something like at rest

之前，心像是在休息

it is eye door

是眼门

now it becomes active

现在变得活跃了

now it turns to the object

转向了所缘

when it turns to the object it is like: oh, what is this, something like that

当它转向所缘时，就像：哦，这是什么，诸如此类

it’s some kind of thinking there, so that moment is called five door adverting

就开始思索了，这个刹那被称为五门转向

here, eye door adverting, so advert means to turn to

这里，眼门转向，转向就是：导向

so from this point, beginning with this point

所以，从这一刹那开始

the active mind comes into contact with the object

活跃的心与所缘发生联系

after the mind turns to the object, that is, it disappears next what arises?

心转向所缘后，消失后生起的是什么？

eye consciousness, eye consciousness means seeing consciousness

眼识，眼识就是“看”的心识

so at this moment, number five, we see the object

在5号心的时候，我们看到所缘

and here seeing means just very simple seeing

这里“看”只是简单的“看”

actually at this point, we do not know that it is red or blue or whatever

实际上，此刻，我们并不知道它是红的还是蓝的等等

what we know is just we see a visible object

我们知道的只是看到一个可见的所缘

after seeing it, now seeing consciousness arises and disappears

看到之后，眼识生起又灭去之后

and the next what consciousness arises?

接下来，生起什么心？

receiving consciousness arises

生起领受心

so after seeing the mind accepts or receives the object

所以，眼识之后，心接受所缘

the object is as it were given to the mind, and now first it turns to the object and it sees it and then it takes it, it receives it

所缘呈现于心，首先，心转向所缘然后看到它，然后领受它

so that moment is called receiving consciousness

这个刹那被称为领受心

later on we will go to this chart to identify this

稍后，我们用这个表学习

after receiving it, there is investigating consciousness

领受之后，就是推度心

so after receiving something you try to see what it is.

领受之后，你就试图看它是什么

so you investigate it into the object

所以，你就推度这个所缘

so there is the investigating consciousness arising after receiving

所以领受心之后，就生起推度心

after investigating comes, determining consciousness

推度心之后，就是确定心

ah,this is the object, like that

啊，这就是所缘，诸如此

so it defines the object at this moment

此刻，它定义了所缘

and after determining or everything is finished

确定之后，一切完备

receives, investigates and then determines, after determining comes what are called javanas

领受、推度、然后确定确定之后，就是速行

javanas is actually the full experience of the objects

速行实际上是对所缘的完整体验

the consciousness, the types of consciousness before javana

速行之前的心识

also experience the object

也体验到所缘

but it is only at the javana moments

但是只有在速行刹那

that the object is really experienced, so fully experienced

所缘才真正被体验，完整的体验

and it is said that javana moments always arise

据说速行心的生起总是

under normal conditions seven times

在通常情况下，总是7次

so there are seven times of javana, now

所以，速行生起7次

javana is translated as impulsion

速行被翻译成：冲力

you know what impulsion is?

你们懂“冲力”吗？

I don’t know

反正我不懂

It is as alien to me as the word javana

这个词对我来说跟速行一样晦涩

so we prefer to keep javana as it is

所以我还是喜欢用：速行

not translating it into english whatever

不需要翻译成英文

so javana, the real meaning of javana means speed, force

所以，速行，真正的意思就是：速度、力量

so when you’re running fast, then that means you’re running with javana

所以当你飞快地跑步时，意思是你带着速行跑步

so these types of consciousness actually one type of consciousness repeating seven times, it has force

这种类型的心，实际上重复七次它有一种力量

since it has force, it is only during these moments that the object is fully experienced

因为它有力量，所以只有在这时候所缘才完全被体验到

after the seven moments of javana come two moments of registration

速行的七个刹那之后，就有两个刹那的彼所缘

it is like after-taste

就像是：回味

say you eat something and then later you swallow some remnants of the full tongue, so something like that

例如你吃东西，然后你吞下舌头上的最后残留，等等

so these two moments are called the registration

这两个刹那被称为彼所缘

after the second registration

第二个彼所缘之后

it falls into stream of bhavanga again

又会沉入有分流

so at the second registration, how many types of consciousness, how many moments of consciousness have you got?

到第二个彼所缘，有多少个心有多少个心识刹那？

seventeen, right? 17个，对吧？

so when seventeen moments are full then the visible object also disappears

当17个心识刹那生灭之后，色所缘也消失了

the visible object is matter, and so it lasts for how many thought moments

色所缘是色法，它持续多少心识刹那？

seventeen, right? seventeen thought moments 17个，对吧？17个心识刹那

so from number one to number seventeen the visible object exists or lasts

色所缘持续的时间从1号到17号

so when the process reaches the second registration

所以当心路过程到达第二个彼所缘

the seventeen thought moments are complete and so this thought process disappears 17个心识刹那完成之后这个心路过程就结束了

and at the same time the visible object also disappears

同时，色所缘也消失了

so this is one thought process

这是一个心路过程

in this diagram

在这张表里

you see the zeros, or circles

你们看到0或圆圈

so they represent three sub-moments

它们代表三个小刹那

the first circles is the arising and the second circle, presence and the third circle, dissolution

第一个圆圈是生时，第二个圆圈是住时，第三个圆圈是灭时

so they represent three sub-moments

它们代表三个小刹那

and why circles or zeros and not other signs?

为什么用圆圈或0，不用其他符号？

in this book the asterisks are used

在这本书里，使用的是星号

but there is meaning why we show with these circles

但是为什么用这些圆圈是有理由的

so we want to show that there is nothing, everything is void

我们想借此表示，里面什么也没有，是空的

there is no substance

没有任何实体

and they just arise and disappear and so no permanence, no permanent entity and so on

它们生起又灭去，没有恒常的实体等等

so in order to show that these are just the thoughts or cittas arising and disappearing

为了表现这些只是心识的生灭

we use these circles or zeros

我们就使用圆圈或0 and we use three zeros here to represent the three sub-moments

我们用三个圆圈代表三个小刹那

so after the second registration moment that’s number seventeen

第二个彼所缘，也就是第17个心识之后

it falls into stream of bhavanga again

又沉入有分流

actually stream of bhavanga could be in the beginning also

实际上有分流也可以在开始

many moments there not just one moment

是很多刹那，不是一个刹那

so many moments of stream of bhavanga

所以有分流的很多刹那

and also at the end also the stream of bhavanga should go many moments again

同样，最后有分流也有许多刹那

so between every active thought process, this bhavanga intervene

在每个活跃的心路过程之间，都存在有分的涉入

so this is one thought process

所以这是一个心路过程

now when you read about the atom

当你读到关于原子的资料

how an atom is composed of and so on

原子是由什么组成的之类的

they say you have blow up the picture millions of times

他们说要将图片放大到几百万倍

so there is the nucleus and then

就会看到原子核

the other particles rotating around that, right?

还有其他粒子绕着原子核转动，对吧？

so you have an diagram, so that diagram is millions of times enlarged

你有一个图表，那图表放大了几百万倍

so that you can understand

所以那样你就能理解

in the same way this diagram is also millions of time enlarged

同样，这个表也是放大了几百万倍

now we’re talking about past bhavanga, vibrational bhavanga, arrest bhavanga and so son

我们现在讨论了过去有分、有分波动、有分断等等

when I’m saying past bhavanga, all these seventeen thought moments have gone

当我说过去有分的时候所有这17个心识刹那都过去了

but we have to do this so that we understand each and every moment in this thought process

但是我们只有这样才能理解心路过程中的每一个心识刹那

so again when a visible object is presented to us to our eyes

所以当一个色所缘呈现于我们的眼睛

it strikes at our eyes and at the same time it strikes at the stream of bhavanga

它撞击我们的眼睛同时也撞击到有分流

so when it strikes, it strikes when one moment is already passed

所以当它撞击时，一个心识刹那已经过去了

because the flow of bhavanga is so fast, that one moment has to pass

因为有分流速度很快，一个刹那已经过去

and then there are two moments of shaking or vibrating bhavanga

然后是两个有分波动刹那

and the first moment is just called vibrational bhavanga the second moment is called arrest bhavanga so bhavanga stops there

第一个被称为：有分波动，第二个被称为有分断，有分在此停止

so there the inactive thought moments stop

即不活跃的心识刹那停止于此

now begin active thought moments

活跃的心识刹那开始了

and that is beginning with eye door or five door adverting

然后开始于眼门或五门转向

and after adverting or turning to the object there is seeing

转向之后，即转向所缘之后就出现眼识

and after seeing there is receiving, after that, investigating

眼识之后是领受，然后是推度

after that, determining, after that, javana

然后是确定，然后是速行

the full experience of the object, there are seven moments of javanas

对所缘的完整体验，是七个速行刹那

and then there follow two moments of registration

然后接着是两个彼所缘刹那

and then the eye door thought process is finished and so

然后眼门心路过程完成了

back into the stream of bhavanga

所以又回到有分流

now in order to understand this

为了理解这个

the commentaries tell us a simile of mangoes

注释书讲了芒果之喻

the simile of mangoes is mentioned here? oh, yes, page 158

芒果之喻在这里提到了，哦，对，在第158页

the ancient teachers of abhidhamma illustrate the cognitive process occurring in the sense doors

古代的阿毗达摩老师用此描绘五门心路过程

with the simile of the mango

用这个芒果的譬喻

a certain man with his head covered went to sleep at the foot of a fruiting mango tree

一个人把头盖着，在芒果树下睡觉

then a ripe mango loosened from the stalk

然后一个熟透了的芒果从枝头脱落

fell to the ground grazing his ear

掉在地上，掠过他的耳朵

so he is asleep with his head covered and then

他盖着头睡觉

a mango falls maybe close to his ears

一个芒果掉下，落到他的耳边

awakened by the sound he opened his eyes

被声音惊醒，他睁开了眼睛

and looked

四处张望

then he stretched out his hand

然后他伸出手

took the fruit squeezed it and smelt it

拿起果实，捏捏，闻闻

having done so he ate the mango swallowed it appreciating its taste

之后，他吃起来，吞下果肉沉浸于它的味道

and then went back to sleep

然后继续睡觉

so if you remember this simile you know the, you remember the thought process

如果你记得这个譬喻，你就知道心路过程

so here the time of the man sleeping at the foot of the mango tree, is like the time when the bhavanga is occurring

所以这个人在芒果树下睡觉，就像是有分出现的时刻

so bhavanga, bhavanga, bhavanga the flow of bhavanga

有分，有分，有分，有分流

the instant of the ripe mango falling from its stalk and grazing his ear is

熟透了的芒果从枝头落下，掠过他的耳朵时

like the instant of the object striking one of the sense organs

就像所缘撞击五根之一

here in our example, the eyes, for instance the eye

这里，我们是以眼睛为例

the time of awakening through the sound is like that of the five door adverting consciousness turning toward to the object

被声音惊醒，就像五门转向心转向所缘

so he wakes up, that is like turning toward the object, five sense door adverting

所以他醒过来，就像转向所缘五门转向心

the time of the man’s opening his eyes and looking

这个人睁开眼睛四处张望

is like eye consciousness accomplishing its function of seeing

就像眼识，完成了看的作用

so seeing consciousness has the function of seeing

眼识的作用是“看”

so it accomplishes the function of seeing when it arises the eye consciousness

当眼识生起的时候，它就完成了看的作用

the time of stretching out his hand and taking the mango is like that of the receiving consciousness

伸出手拿起芒果，就像领受心

receiving the object

领受所缘

so receiving consciousness has the function of receiving

所以领受心的作用就是接受

the time of squeezing the fruit is like that of the investigating consciousness, investigating the object, what is this, something like that

捏捏水果，就像推度心推度所缘：这是什么，诸如此类

the time of smelling the mango is like that of the determining consciousness, determining the object

闻闻水果，就像是确定心，确定所缘

now determining that, this is the object

确定：这就是所缘

the time of eating the mango is like that of javana experiencing the flavor of the objects

吃水果的时候就像是速行体验到所缘的滋味

the full experience of the object occurs at those moments, seven moments of javana

对所缘的完整体验发生在此阶段，即发生在七个速行刹那

the swallowing of the fruit while appreciating its taste

吞下果肉，享受它的滋味

it’s like the registration consciousness taking the same object as the javana fades

就像是彼所缘心，在速行消退之后以速行的所缘为所缘

so

所以

actually, all cittas in this process takes the same object

实际上，所有的心在这个过程中的所缘都相同

and the man going back to sleep is like the substance back to bhavanga

这个人回去睡觉，就像是心回到有分

so you remember this and you remember the thought process

所以你记得这个譬喻，就记住了心路过程

so this is eye door thought process or seeing thought process

所以，这就是眼门心路过程

so when you see something this thought process must take place first

当你看到某物，首先发生的就是这个心路过程

and there are many more thought processes to come until you say: I see a thing, I see a man, I see a woman

随后有更多的心路过程，才能说：我看到某物，一个男人还是女人

so you have to go through some more thought processes

你还要经历更多的心路过程

this is just the initial awareness of the object

这不过是对所缘觉知的起始阶段

it’s amazing, our mind works so fast

它很奇妙，我们的心运作的很快

and if I tell you

如果我告诉你们

you see with your mind not with your eye, what would you say

你们用心看，并不是用眼看你们觉得如何

suppose here is a microphone

假设，这里有一个麦克风

so I see the microphone with my mind not with my eyes

我用我的心看这个麦克风并不是通过眼睛来看

crazy? ok

疯了吗？好

strictly according to abhidhamma

严格按照阿毗达摩

with this thought process I just the visible object here, I don’t see the microphone yet

通过这个心路过程，我只是看到这个色所缘，还没看到麦克风

so in order to say I see the microphone, my mind has to go through many types of thought process

为了看到这个麦克风我的心还需要经历很多心路过程

and each type may be taking place hundreds of times

每个类型的心路过程可能要发生成百上千次

so only after about five kinds of thought processes

只有经过大概五个类型的心路过程之后

could I say I see the microphone, I see the man or I see the woman

我才能说：我看到麦克风，我看到男人、女人

so it’s amazing

所以非常奇妙

now we can apply our knowledge of the three previous chapters to this thought process

现在，我们可以将我们前三章知识应用到这个心路过程

now bhavanga

有分

what types of consciousness are represented by bhavanga?

有分由什么类型的心识充当？

that means you have to go back to the third chapter, the chapter on functions

意思是你必须回到第三章，就是关于作用的那个章节

which types of consciousness function as re-linking, bhavanga and death, cuti?

什么类型的心施行的作用是结生、有分、死亡？

so you have to find out that

所以你们必须把它找出来

the past bhavanga, vibrational bhavanga and arrest bhavanga

过去有分、有分波动、有分断

there are actually one type of consciousness

实际上是一种类型的心

so you have to find them out

所以你要把它们找出来

and then

然后

eye door adverting, or five door adverting

眼门转向，或五门转向

five door adverting is, it is too small for you to see

五门转向是……字太小了，你们看不清

so these three the top of the three

这三个，上面的三个

is five sense door adverting

是五门转向心

so eye door, number four here eye door adverting is that type of consciousness

所以眼门，第四个眼门转向是这种心

and then eye consciousness, where is eye consciousness?

然后是眼识，眼识在哪里？

here

这里

and then receiving consciousness

然后是领受心

you have to be familiar with this card

你们得熟悉这张卡片

and then investigating consciousness

然后是推度心

and determining consciousness, it is the second of the three

确定心，是三个之中的第二个

and then javanas, javanas can be any one of the akusala, and then kusala and kiriya

然后是速行心，速行可以是不善、善、唯作之中的任何一个

and registration, again you go back to third chapter on functions

彼所缘，你再回到第三章，关于作用的

you try to find out what types of consciousness have the function of registering

你们要找出，什么类型的心施行彼所缘的作用

and then back to bhavanga again

然后再沉入有分

so you can see many things about this, thought process

你们可以从心路过程中发现许多东西

becomes very complex

变得非常复杂

now each type of consciousness you can pinpoint on this diagram

你可以在这个表格里找出每种心

and also

同时

you can determine whether number nine to number fifteen should be unwholesome or wholesome

你们可以确定从第9

到第15号心，是不善还是善

number nine to number fifteen can be wholesome type of consciousness or unwholesome type of consciousness

第9到第15，可以是善心，也可以是不善心

now I see something and I’m greedy about that thing, I cling to that thing

现在我看到某物，我贪于此物，我执着于此物

I’m attached to that thing

我贪着此物

then the number nine to number fifteen will be unwholesome

那么从9号到15号心，就是不善的

I see something but I’m not attached to them I’m not attached to it

我看到某物，但是我不执着

or I am, say I see the statue of the Buddha

或者，例如我看到佛像

and I have devotion to the Buddha

我礼敬佛陀

and so the number to number fifteen will belong to wholesome type of consciousness

所以第9到第15号就属于善心

so whether there are wholesome or unwholesome

所以是善还是不善

depends on my attitude

依赖于自己的态度

my inclination to the object

对所缘的倾向

and the other types of consciousness are always the resultant consciousness

其他类型的心，总是果报心

they are not the wholesome or unwholesome, but resultant consciousness now

它们不是善或不善，是果报心

eye consciousness is the resultant consciousness

眼识是果报心

receiving is a resultant consciousness

领受心是果报心

investigating is also receiving(resultant？口误？) consciousness

推度心也是果报心

determining is functional consciousness

确定心是唯作心

and bhavangas are one of nineteen

有十九种心能执行有分作用

so I will tell you among nineteen

我将告诉你，在这19种之中

you have to find out what these nineteen cittas are

你们得找出这19种是哪些心

so please open to page 127

翻到127页

now functions

作用

under functions you see one to three rebirth, bhavanga, death

在作用下，你们看到一到三：结生、有分、死亡

so these are the functions

这些是作用

and the types of consciousness that have these three functions are investigation equanimity

有这三个作用的心有：舍俱推度心

and then what is SS?

然后，什么是SS？

sense-sphere resultant

欲界果报心

and SB as sublime resultant

还有广大果报心

so altogether, nineteen

一共是19个

so these nineteen types of consciousness have the function of rebirth, bhavanga and death

这19个类型的心执行的作用是结生、有分、死亡

so in the diagram of the process

在心路过程图表里

the bhabanga, past bhavanga, vibrational bhavanga, arrest bhavanga

有分：过去有分、有分波动、有分断

are represented by one of these nineteen types of consciousness

由这19种心中的一个充当

and then eye door adverting that is five sense door adverting

然后是眼门转向，即五门转向

now you read down you see the word adverting

你们往下看，可以看到：转向

now five door adverting and mind door adverting

五门转向和意门转向

so this is the first one, five door adverting

这是第一个：五门转向

you can identify like this

你可以像这样指出来

and then eye consciousness

然后是眼识

seeing, right? seeing function

看，对吧？看的作用

and then receiving consciousness

然后是领受心

down number ten, receiving

向下10号心：领受

investigating consciousness, number eleven

推度心，第11号

investigating equanimity and investigating joy, so one of these two

舍俱推度心、悦俱推度心这两者之一

and then determining is mind door adverting the same

然后确定心，就是意门转向心，一样的

and then javana now there are fifty five javanas

有55种心执行速行作用

but this is seeing thought process

但是这是眼门心路过程

so not all fifty five will apply here

所以并不是所有55种心都在这里

only the unwholesome

只有不善心

smiling, and sense-sphere wholesome

生笑心、欲界善心

and sense-sphere functional, that’s all

欲界唯作心，就这些

the others belong to jhanas

其他的心属于禅那

so you can identify these

所以你们可以找出这些

with this chart

借助这个图表

and the registration there are eleven of them registration

然后是彼所缘，有11种心执行此作用

investigation equanimity, investigation joy, and sense-sphere resultant

舍俱推度、悦俱推度、欲界果报心

so one of them will function as registration here

所以，其中一个在这里执行彼所缘作用

two moments of registration and then bhavanga, ok

两个彼所缘之后，就是有分，好

so you can identify these types of consciousness and their functions

所以你们可以找出这些心它们施行的作用

looking at this chart

通过这张表

now

现在

what about doors?

关于门呢？

through what door does this thought process arise

这个心路过程通过哪个门生起

you’re seeing, right? so through eye door

你在看，对吧？所以通过眼门

so this process arises through eye door that’s why it is called eye door process

所以这个心路过程从眼门生起所以它被称为眼门心路过程

now what about bases?

那么依处呢？

you have to find out which base each citta depends on?

你们要找出每个心依赖的依处？

now eye consciousness depends on eye base, seeing consciousness depends on eye base

眼识依赖于眼依处

but the others depend on actually heart base

但是其他的实际上依赖于心所依处

now seeing consciousness depends on eye base

眼识依赖于眼所依处

hearing consciousness depends on ear base

耳识依赖于耳所依处

and so on touching consciousness depends on body base

还有身识依赖于身依处

but other types of consciousness depend on heart base

但是其他心依赖于心所依处

so in order to find out that you have to go to another chart

为了找出这些，你们需要借助另外的表

page 147

第147页

so eye base, eye consciousness

眼依处，眼识

ear base, ear consciousness, nose base, nose consciousness

耳依处，耳识，鼻依处，鼻识

tongue base, tongue consciousness

舌依处，舌识

body base, body consciousness

身依处，身识

and heart base there are many

心所依处，有很多

so heart base A means always depend on heart base

心所依处A意思是总是依赖于心所依处

and heart base S means sometimes only

心所依处S意思是有时依赖于心所依处

so if we combine these two, then those that depend on heart base are thirty three plus forty two there are many

所以，如果我们把这两个合起来依赖于心所依处的心就是

33加42，有很多

so in this process we see that

所以从这个心路过程，我们知道

the javanas and also

速行，还有

receiving, right?

领受，对吧？

receiving, investigation determining, javana, and registration all depend on heart base

领受、推度、确定、速行彼所缘，都依赖于心所依处

so we have to find out the bases on which each type of consciousness depend

所以我们要找出哪种心依赖于什么依处

now let us apply the knowledge of objects

现在我们将所缘知识应用起来

what object do they take

它们缘取哪些所缘？

for this thought process, it is easy

对于这个心路过程，很简单

visible object, because you’re seeing something

色所缘，因为你在看某物

so that something that is seen is the object of all types of consciousness here

所以，被见之物是这个心路过程中所有心的所缘

so it is said that in a given thought process

所以，据说在特定的心路过程里

each individual cittas must take the same object

每一个单独的心缘取的所缘必须相同

there must be no difference of objects that they take in one given thought process

在同一个心路过程，所缘不能有不一样的

but there is one thought process where the individual cittas take different objects we will come to that later

但是有一个心路过程，有的心缘取不同的所缘，我们稍后再讲

so in general

所以，总体上说

cittas that arise in a thought process must take the same object

在同一个心路过程的心，所缘必须相同

so all of these cittas from the eye door adverting to the registration must take the present visible object

所以，这里的所有心，从眼门转向到彼所缘，都缘取色所缘

but the object of bhavanga is different

但是有分心的所缘是不同的

if you go back to the third chapter

如果你们回到第三章

you will see that the bhavangas take kamma or sign of kamma or sign of destiny as object

你们会看到，有分的所缘是：业、业相、趣相

now you have to go back and read that

现在你们回过去看看

so bhavangas have different objects

所以有分的所缘不同

and the others have another different object

其他心有另外一个所缘

and among them

其中

all these types of consciousness take the same object

其他的所有心的所缘都相同

so in this thought process they take the present visible object as object

所以，在这个心路过程中，它们以当下的色所缘为所缘

so we can explain this process with reference to object

所以我们可以参照所缘解释这个心路过程

now you can explain this with reference to objects, with reference to door, with reference to bases

你们现在可以参照所缘、门、依处解释这个心路过程

now if you know Paṭṭhāna

如果你们知道发趣论

you will study Paṭṭhāna in the eighth chapter

你们会在第八章学习发趣论

if you know Paṭṭhāna then you can explain with reference to Paṭṭhāna

如果你们知道发趣论，你们可以参照发趣论解释

the relationship between these types of consciousness

这些心之间的关系

and then relationship between these types of consciousness on the one hand and the object on the other

然后一方面这些心之间的关系另一方面，所缘，

and also these types of consciousness on the one hand and the bases on the other

一方面这些类型的心，另一方面，依处

so a lot of things you can know in this one thought process if you know abhidhamma

所以如果你懂阿毗达摩，在这个心路过程中，你可以了解很多

so this is just one thought process there are many thought processes to come

所以这只是一个心路过程后面还有很多心路过程

so please refresh your memory of previous chapters again

所以经常温习前面学习的章节

so tomorrow when you come I hope you even more familiar with the previous chapters

明天你们来上课，我希望你们更熟悉前面的章节

Student: sayadaw, I have a question, in this table a complete eye door process

学生：尊者，我有一个问题这个表是一个完整的眼门心路过程

it is stated like that 14 acts are process consciousness

上面说这个心路过程有14个路心

I’m quite confused of why 14, should they are called 17, thanks

我很迷惑，为什么是14个，不是17个吗？

sayadaw: now the bhavangas

尊者：有分心

are not called process consciousness

并不被称为路心

bhavangas are called process freed consciousness

有分心被称为离路心

so bhavangas are outside the process

所以有分心是在心路过程之外

although in this thought process, there are seventeen thought moments and bhavangas are included

虽然在这个心路过程中，有17个心识刹那，有分也包括在内

in reality the bhavangas are outside the thought process

实际上，有分心是在心路过程之外

so when we leave the bhavangas alone we have only fourteen, right?

所以当我们去掉有分心就只有14个，对吧？

from number four to number seventeen

从4号到17 so that is why here fourteen acts of process consciousness

所以这里就说路心有14个心识

the bhavangas are process freed consciousness

有分心是离路心

the bhavangas are not included in vithi or process

有分心不被包括在心路过程中

if we count every arising of consciousness

如果我们把任何一种心的生起

beginning with past bhavanga we get seventeen arising of consciousness

从过去有分开始，我们有17个心识的生起

out of these seventeen number one two and three are process freed consciousness

在这17个之中，第1,2,3是离路心

they are outside the process

他们不在心路过程之中

the remaining fourteen are process consciousness

剩下的14个是路心

so therefore there are only fourteen process consciousness or in pali vithicittas

所以只有14路心，巴利语称之为vithicitta

disk01track25

I hope you’re familiar with this chart on the screen

我希望你们熟悉屏幕上的表

so they represent the 89 or 121 types of consciousness

它们表示89或121种心

so it is good to have this chart memorized

所以记住这张表很有好处

and to be able to identify each dot with each type of consciousness

能够指出每个点代表哪种心

now the first column represents the akusala cittas or unwholesome consciousness

第一列，表示不善心

and then the next three columns

接着的三列

represent rootless consciousness or ahetuka consciousness

代表无因心

and the next three represent the kamavacara sobhana sense-sphere beautiful consciousness there are 24 of them

接着的三列表示24欲界美心

and then the next three columns represent rupavacara material sphere consciousness

接下来的三列代表色界心

and then the next three columns or blue represent immaterial consciousness or arupavacara consciousness

接下来的蓝色三列表示无色界心

and the rest represent the supramundane consciousness

剩下的表示出世间心

the first four columns represent magga or path consciousness

头四列表示道心

and the other four the fruition consciousness or phala consciousness

其他四列表示果心

so whenever we want to identify or whenever we see a consciousness

当我们想指出，或看到一个心时

we…it is good to remember this chart and

记住这张表有好处

be able to pinpoint which consciousness is described

确定表述的是哪种心

we now have the diagram of the complete eye door process

我们现在有眼门心路过程的完整表格

and we went through this process yesterday

我们昨天学习了这个过程

so there are altogether 17 types of consciousness

所以，一起有17种心

following one after another

一个接一个

and those before number one and after number seven

在1号之前，7号之后的

are called stream of bhavanga

被称之为有分流

now if we want to know what types of consciousness are represented by stream of bhavanga

如果我们想知道有分流表示的是哪种心

then we have to go back to the third chapter the section on functions

我们就要回到第三章，作用那一节

so according to the third chapter we know that there are 19 types of consciousness called bhavangas

所以根据第三章，我们知道有19种心可以充当有分心

these two, and this middle one

这两个，中间一个

and then middle 5, middle 4

中间5个，中间4个

and my hand is shaking

我的手在发抖

so they’re called stream of bhavangas and so there are many moments of bhavanga preceding that

它们被称为有分流，这之前有很多有分刹那

and there’re many moments of bhavanga following the last stream of bhavanga

最后一个有分流之后将有很多有分刹那

and then the first three are called past bhavanga, vibrational bhavanga and arrest bhavanga

然后头三个被称为：过去有分、有分波动、有分断

they’re also bhavanga

这些也是有分心

so they’re also represented by one of the 19 types of consciousness just pointed out

它们也是由刚才指出的

19种心的某种充当

the first is called past bhavanga because when the visible object strikes at the eye and the mind

第一种被称为过去有分，因为当色所缘撞击眼睛和心的时候

one bhavanga has already passed

一个有分已经过去了

and then there are two moments of shaking bhavanga or vibrating bhavanga

然后是两个刹那的波动有分

and the first is called vibrational bhavanga and the second is called arrest bhavanga or stop bhavanga

第一个被称为有分波动，第二个被称为有分断

from that second bhavanga called arrest bhavanga, the flow of bhavanga stop

从这第二个有分断，有分流就停止了

and then the active thought moments take place

然后活跃的心路过程就接管了

so the first active thought moments in this thought process is eye door adverting and so

这个心路过程中第一个活跃的心路刹那是眼门转向

the mind is turned toward the visible object

心转向色所缘

and then next consciousness is eye consciousness or seeing consciousness

然后下一个心识是眼识

at that moment the person sees the visible object

此刻，看见色所缘

and then the mind receives the object so there is receiving, then it investigates the object and then it determines the object

然后心接受所缘，所以是领受心，然后是推度所缘，然后是确定所缘

now the eye door adverting

然后是眼门转向

is actually five door adverting

实际上是五门转向

it is called five door adverting in the 89 types of consciousness and it is that one

这是89心里面的，被称为五门转向，

and then eye consciousness

然后是眼识

there are two eye consciousness, one this is the result of akusala unwholesome kamma and

有两个眼识，一个是不善果报心

this is the result of wholesome kamma

一个是善果报心

so one of these must be represented by eye consciousness in this thought process

所以其中一个被这个心路过程里的眼识充当

if the object is undesirable, if the object is ugly if the object is that we don’t want to see

如果所缘是不可意的，是丑陋的，我们不想看到的

then the eye consciousness will be represented by this

眼识被这个心充当

if the object is the beautiful one that we want to see

如果所缘是可意的，我们想看到的

then the eye consciousness is accompanied by this type of consciousness because this is the result of wholesome kamma in the past

那么眼识由此种心充当，因为这就是过去善业的果报

and after eye consciousness or seeing consciousness there is receiving consciousness

眼识之后，就是领受心

now receiving consciousnesses are these two

领受心就这两种

so one of these two is represented by receiving, again it depends on the quality of the object

所以这两者之一由领受充当，取决于所缘的质量

if it is undesirable object, then the receiving consciousness is the result of unwholesome kamma

如果是不可意的所缘，那么领受心就是不善业的果报

and if it is desirable object, and it is the result of wholesome kamma

如果是可意的所缘，它就是善业的果报

and then investigating there are three types of consciousness called investigating

然后是推度心，有三种心被称为推度心

so any one of these can be represented by investigating,

这些都可以由推度心充当

again depending on the object being desirable very desirable and undesirable

取决于所缘是可意，极可意，不可意

and then there is determining consciousness, now determining consciousness is represented by this

然后是确定心，确定心被这个心充当

this is called mind door adverting

这个心就是意门转向心

this mind door adverting when arises in the five sense door is called determining

这个意门转向心如果生起于五门就被称为确定心

when it arises

当它生起的时候

in the mind door it is called mind door adverting

在意门被称为意门转向

so it has two functions: determining and adverting

所以它有两个作用：确定和转向

and then follow seven moments of javana

然后就是七个速行

so the javana, seven moments of javana are represented by this 12 this 1, and this 8, and this 8

七个速行刹那由这12，1，8，8充当

there are altogether 29 of them

一共是29个

so one of those 29 types of consciousness are represented by javanas

所以这29种心可以充当速行

now you see that the, beginning with eye door adverting until determining

你们现在看到，从眼门转向开始到确定心

there is no wholesome or unwholesome citta, no kusala or akusala citta

没有善、不善心，

now eye door adverting

眼门转向心

belongs to the class of functional consciousness

属于唯作心

and eye consciousnesses belong to resultant consciousness

眼识属于果报心

receiving, investigating also resultant consciousness, and determining again to functional consciousness

领受心、推度心也是果报心，直到确定心，唯作心

so until determining there is no kusala or akusala

所以直到确定，没有善、不善

there is no wholesome or unwholesome kamma

没有善、不善业

but beginning with javana beginning with impulsion

但是从速行开始

there can be either kusala or akusala so

就会有善、不善，

it can be represented by these 12 or this 1 or these 8 or 16

可以由这12个，或这个，或这8个，或这16个充当

so it is during these moments of javana that one acquires kamma

所以在这些速行刹那，才造业

so we say we acquire kamma we accumulate kamma that means

当我们说我们造业，积累业

we reach…our minds reach the state of javanas

我们的心就到了速行阶段

so during these javana moments, normally there are seven of them

在这些速行阶段，通常是7个刹那

we acquire kusala or akusala

我们造作善或不善

so before that there is no kusala or akusala

所以在此之前，没有善或不善

and these javana moments 7 javana moments are accompanied by 2 moments of registration two moments of after-taste or something like that

这七个速行刹那之后，就是两个彼所缘，两个回味的阶段

and these…the moments of registration are represented by the 3 investigation consciousness

彼所缘刹那由三个推度心充当

and the 8 the middle column the 8 sense-sphere resultant consciousness

中间列8个，8个欲界果报心

and it is said in the books that registration always arise twice or never at all

据说彼所缘总是生起两次或不生起

so there is no arising of registration once only

所以彼所缘不会只生起一次

if it arises it must arise two time or it will not arise at all

如果它生起，它必定生起两次或者不生起

so when we reach the second registration the 17 thought moments are complete

所以当我们到达第二个彼所缘就完成了17个心识刹那

and so the visible object disappears as well as this thought process disappears

所以色所缘消失，这个心路过程也消失了

so this is the end of this thought process

所以，这就是这个心路过程的终结

so in the manual…

所以，在这本概要精解里

please turn to page 162

翻到第162页

section 11: summary

第11节：总结

there are seven modes

心路过程心一共有七种

and 14 different states of consciousness in the cognitive process

在心路过程中生起14次

so in this thought process there are 7 modes of consciousness and 14 different states of consciousness

所以在这个心路过程中，有七种心，生起14次

so 14 arising of consciousness

所以，生起14次心

and there are 7 modes or 7 kinds of consciousness

有7种心

in detail there are accordingly 54 in the five doors

详说则于五门有54种心

now let us find out what 7 modes are

现在我们看看是哪七种

you can just read the guide

你们可以读助读

the 7 modes in which the process cittas occur are five door adverting, this is one mode

心路过程心生起的七种：

1. 五门转向心

and sense consciousness means eye consciousness, ear consciousness and so on that is one mode 2.根识(五识之一) receiving, one mode, investigating, one mode, determining, one mode 3.领受心，4.推度心，5.确定心

javana, one mode, and registration, one mode 6.速行心，7.彼所缘

so there are 7 modes of consciousness or 7 kinds of consciousness

所以，有七种心路过程心

but if you count them one by one as they arise there are 14 different types of consciousness

如果你在它们生起时一个个数就有14个心

and that means from number 4 to number 17 so there are 14 types of consciousness and

即，从4号心开始，到17号心有14种类型的心

these 14 types of consciousness are called process consciousness

这14种心被称为心路过程心

and the bhavangas are called process freed consciousness

有分心被称为离路心

in detail there are accordingly 54 in the five doors

详说，于五门生起54心

that means

意思是

all 54 types of kamavacara consciousness

所有54种欲界心

now this one this particular one we have studied

这个，是我们学过的

is called in pali atimahanta very great,

被称为极大

the object of this thought process is called very great

这个心路过程的所缘被称为极大

now there are different kinds of the object taught in this manual

这本概要精解里教了不同的所缘

they are called presentation of objects

它们被称为所缘的呈现方式

so objects are divided into great…very great, great, slight and very slight

所缘被分为：极大、大、微细、极微细

and great and slight does not mean the size of the object

大和微细并不是说所缘的体积

but this is the force of impact of the object on the eye and on the mind door

是指所缘给予眼睛和心的撞击力

so sometimes,

有时候

the object may be a large or gross object

所缘可能是巨大的或粗显的

but if the eye is weak or the object strikes on the eye after it has passed its prime time

如果眼净色很微细或者所缘在眼净色的高峰期过后才撞击它。

that means after it has passed the higher stage of its presence then

意思是过了它呈现的高峰期

the impression on the mind may not be so great

对心的作用力可能不那么大

so even though the object is great, if the…

即使所缘是大的

if it impinges on the eye after it has passed its prime stage

如果在它在高峰期之后，撞击到眼净色

then the impact may not be great, so

那么它的作用力可能不大

in that case, that kind of object is not called great object or very great object

那样，那种所缘不被称为大所缘、极大所缘

it may be called slight object and so on

它可能被称为微细所缘等等

so there are different kinds of the objects

所以有不同形式的所缘

and the thought processes are shown according to the strength of these objects

所以根据所缘的强度，心路过程得以分类

so this first one, the object of this first one is called atimahanta, very great

第一个，第一个的所缘被称为极大所缘

you can find those on page 153

你可以在第153页上找到

at the five sense door, it is one very great, two great, three slight, and four very slight

在五根门，1.极大，2.大，

3.微细，4.极微细

so the very great object can strike at the eye door only after one bhavanga has passed

一个有分心之后，极大所缘才能够撞击眼门

but if the object is not strong, so that it can not strike at the eye door after one bhavanga has passed

如果所缘不强烈，一个有分过去，不能撞击眼门

then it will strike at the eye door after two bhavangas have passed

两个有分过去之后，它才撞击眼门

so that kind of object is called great object

这种所缘被称为大所缘

it is not very great but it is great object

它不是极大所缘，是大所缘

so great object can strike at the eye door after two past bhavangas

所以两个过去有分之后，大所缘撞击眼门

so when there are two past bhavangas

两个过去有分之后

there is no room for registration to arise

没有彼所缘生起的位置

because if registration must arise, it must arise two times, not just one time

因为如果彼所缘生起，必定生起两次，不能只生起一次

so you may…

所以你可以

you may look at the next sheet

你可以看下一张

five sense door thought processes

五门心路过程

now the first one is called atimahanta

第一个被称为极大所缘

so this is the one we just have studied

这个是我们刚学过的

now the next one is called mahanta, great

下一个是大所缘

now if you look at the series of consciousness you will see two As, right?

如果你们看这些心，你可以看到两个A they are bhavanga, bhavanga, they are outside the thought process

它们是有分心，是在心路过程之外

then we have one, A means atīta bhavanga, past bhavanga

我们有一个A，意思是过去有分

so here there are two past bhavangas

所以这里有两个过去有分

so after that the vibration bhavanga, arrest bhavanga and so on

之后，就是有分波动，有分断等等

now after the seven javana

七个速行之后

there is space for one citta

还有一个心的位置

since registration can not arise

因为彼所缘不可能生起

because there is only space for one citta, bhavanga takes place

因为只有一个心的位置，所以是有分心

instead of registration

而不是彼所缘

so here from number 1 to number 17

这里从1号心到17号心

is called the thought process and again

被称为心路过程

the bhavangas are actually process freed or

有分心实际上是离路心

those out of process and so

它们不属于心路，所以

the real thought process cittas begin with here P

真正的路心从P开始

pañca-dvārāvajjana or five sense door adverting and so on

五门转向心，等等

so that is one kind of mahanta object

这是一种大所缘

so it is called mahata thought process

被称为大所缘心路过程

the next one is number 2 mahanta

下一个是2号大所缘

so here there are three past bhavangas

有三个过去有分

so instead of 2 past bhavangas here we have 3 past bhavangas

所以，不是两个过去有分，这里有三个过去有分

since there are 3 past bhavangas there is no room for registration to arise

因为是三个过去有分，就没有位置生起彼所缘

and so with the last javana the process comes to an end

所以，最后一个速行之后，心路过程就结束了

now there are objects that are less strong than great object

它们是比大所缘强度更小的所缘

that means they need more past bhavangas to strike at the eye door

意思是它们需要更多的过去有分才撞击到眼门

and so they are called paritta, slight

所以它们被称为：微细

so next page you see the six times of paritta thought processes

下一页你就看到六个微细所缘心路过程

so for paritta number 1 1号微细所缘

how many past bhavangas

多少过去有分

four

四个

since there are 4 after number 13

因为有四个过去有分从第13号之后

we do not have space for 7 javanas

我们就没有7个速行的位置了

since we can not have javanas because javanas must arise seven times

因为我们不能有速行，速行必须生起七次

instead of the javanas we put bhavangas here

所以这里用有分代替速行

so these bhavangas are inside the thought process

所以，这些有分心是在心路过程之内

again although they’re inside the thought process they’re not process consciousness they’re process freed consciousness

虽然它们在心路里，它们不是路心，而是离路心

so this is slight number 1

这是1号微细所缘

now slight number 2, how many past bhavangas 2号微细所缘，多少过去有分？

five

五个

so since there are five past bhavangas there are only three bhavangas following the determining

因为有五个过去有分，所以确定心之后只有三个有分心

because there must always be seventeen moments

因为必须总有17个心识刹那

now paritta three or slight three

现在3号微细所缘

we have how many past bhavangas

有多少过去有分

six past bhavangas

六个过去有分

so there are only two bhavangas to fill in

所以后面只有两个有分填补

and then paritta or slight for seven past bhavangas

现在是七个过去有分的微细所缘

so there is only one bhavanga, space for only one bhavanga at the end of determining

所以，最后在确定心之后只有一个有分的位置

and then paritta five

最后5号微细所缘

now we have eight, so

有8个过去有分

no bhavanga is inside the thought process

所以最后没有有分在心路过程里

and paritta six or slight six 6号微细所缘

nine past bhavangas and so

九个过去有分

we have only two moments of determining

只有两个确定心刹那

now determining can arise two times or three times

确定心只能生起两次或三次

so in the other…the thought processes we have three Vs, three determinings, right?

在其他的心路过程，有三个确定心，对吧

so paritta number one has three V or determinings 1号微细所缘，有三个确定心

paritta number two has three and so on 2号微细所缘，有三个确定心等等

but here there are only two determinings

但是这里，只有两个确定心

still there are objects they’re less strong than slight objects

还有一些所缘比微细所缘强度更小

so they’re called very slight

他们被称为极微细

they’re shown on the next page, in pali they’re called atiparitta

下一页就是极微细所缘

now we add one more past bhavanga here

我们在这里再增加一个过去有分

so altogether here we have ten past bhavangas

所以，这里就是10个过去有分

and here the object is so so weak

这里所缘非常微弱

that it is not able to arouse adverting

不能生起转向心

so there is only two moments of vibrating bhavanga and then bhavangas follow

所以只有两个有分波动，然后是有分心

and very slight number two has eleven past bhavangas 2号极微细所缘有11个过去有分

two vibrating bhavangas and then 2个有分波动，然后

one to the four bhavangas

四个有分心

very slight number three has 3号极微细所缘有

twelve past bhavangas, two vibrating bhavangas and then three bhavangas 12个过去有分，2个有分波动，然后是3个有分心

and very slight number four has thirteen past bhavangas and two vibrating bhavangas and two bhavangas 4号极微细有13个过去有分，

2个有分波动，两个有分心

and very slight number five has fourteen past bhavangas and two vibrating bhavangas and just one bhavanga more 5号极微细有14个过去有分，

2个有分波动，再加1个有分

and very slight six has fifteen, fifteen past bhavangas and two vibrating bhavangas and then subsides into bhavanga again 6号极微细有15个过去有分，

2个有分波动，然后沉入有分

now

现在

from the atimahanta

对于极大所缘

there are names given to those

这些名字赋予它们

so atimahanta is given the name as thought process ending in registration

所以彼所缘结束的心路过程被称为极大所缘

mahanta or the large objects

大所缘

the processes for mahanta objects are called process ending in javana

以速行结尾的心路过程被称为大所缘

atimahanta is the process that ends in registration or T tadārammaṇa

极大所缘是以彼所缘结尾的心路过程

and mahanta is the process that ends with javana

而大所缘是以速行结尾的心路过程

there are two of them

大所缘有两种

and then paritta, paritta what do they end in?

然后是微细所缘，以什么结尾？

they end in votthapana or determining

它们以确定心结尾

so they are called those that end in determining

它们是以确定心结尾

what about the very slight?

那么极微细所缘呢？

there is no active citta at all in these thought processes

在这些心路过程中，没有活跃的心

beginning with very slight number one

从1号极微细开始

so very slight number one to very slight number six 1号到6号极微细

so they are called mo… in pali they are called moghavāra

它们被称为“无效时分”

it is translated here as the futile course

即：无效的过程

so on page 162 you find them. the course ending with registration

在第162页，你们可以看到：以彼所缘结尾的心路过程

the course ending with javana, the course ending with determining

以速行结尾的心路过程，以确定心结尾的心路过程

and the futile course

还有无效的心路过程

now we can call it zero course

我们可以成其为：零过程

there is no vithicitta at all in this

其中完全没有路心

but still they are called vithis or process cittas

但是它们还是被称为路，路心

so there are very weak, very weak objects

所缘是非常非常弱的

and they’re unable to arouse even the advertings

甚至连转向不能够产生

so with regard to eye door

所以对于眼门

we get how many types of process

我们有多少种心路过程

one mahanta…I mean one atimahanta

一个极大所缘

two mahantas, and six parittas and six ati parittas

两个大所缘，六个微细所缘六个极微细所缘

so six, six, twelve

六加六，十二

and mahanta two, fourteen, atimahanta one fifteen

大所缘两个，14个，极大所缘一个，15个

so it is said that there are fifteen kinds of processes in the eye door

所以眼门有15种心路过程

so when you see something you see those things with one of these fifteen thought processes

所以当你看到某物，你就是用这15个心路过程中的一个看

if the impact of the object is strong

如果所缘的撞击是强的

then you may have the first type of thought process

你可能就有第一种心路过程

if it is so weak that it can not even arouse the arising of turning to the object

如果它很弱，甚至连转向所缘也无法激起

then you may have one of the very slight thought processes

那么你可能会有极微细所缘心路过程一个

so this is for eye door

这是眼门的

so for eye door, how many thought processes, fifteen

所以，对于眼门，多少心路过程？15种

then when you hear something, you hear a noise

当你听到声音时

so when you hear a noise you have the same type of thought processes

当你听到声音，你有同样的心路过程

the only difference is instead of eye consciousness you have ear consciousness

唯一的不同是：把眼识换成耳识

you put ear consciousness in the place of eye consciousness

将耳识放在眼识的位置

and you get fifteen types of thought processes for ear door

就有15种耳门心路过程

the same number for nose door

鼻门也是同样的数目

so instead of eye consciousness you see nose consciousness, fifteen again

所以，将眼识换为鼻识，也是15种

and then for tongue consciousness, I mean tongue door, you have also fifteen

对于舌识，即鼻门，也是15种

and the body door, you have also fifteen

身门，也有15种

and so altogether we have seventy five kinds of thought processes regarding the five sense doors

所以，对于五门，我们一共有75种心路过程

now

现在

we have found out

我们了解了

what types of consciousness are represented by these individual cittas in these thought processes

什么类型的心，在这些心路过程中哪些心充当

if you add all of them

如果你将它们加起来

you get fifty four types of consciousness

你们就有54种心

the first fifty four, looking from the left

从左开始，前面的54个

fifty four kamavacara consciousnesses 54欲界心

so these five sense door thought processes

所以这五门心路过程

are actually the kamavacara thought processes

实际上是欲界心路过程

so when we see something when we hear something and so on

当我们有所见，有所听，等等

one of these seventy five kinds of thought processes arise

这75个心路过程之一就生起

if we add up the types of consciousness that are represented by the individual consciousness in the process

如果我们将这些心路过程中的单个心加起来

we get fifty four types of consciousness

我们就有54种心

fifty four that are called kamavacara, or sense sphere consciousness 54种被称为欲界心

you know this is the thought process through five sense doors

你们知道，这是五门心路过程

but we experience objects without the medium of these five doors

但是不经过五门的中介，我们也体验所缘

through mind door also we can experience the objects

通过意门，我们也能体验所缘

we remember something of the past we can think of something

我们回忆过去的事，思考某事。

and so in such cases

所以在这种情况下

these objects are presented through what is called the mind door

这些所缘呈现于意门

now they are not through eye door and so on

它们不呈现于眼门等

only if you see there is the seeing thought process, that arises through eye door

只有你们通过眼门心路过程看，才生起于眼门

but now you’re thinking about something, you’re recalling something of the past

但是，你们回忆过去某事

you’re… maybe in your mind you’re seeing something of the past

或者，你心里看到过去某事

so in that case you’re not seeing with your eyes, so that thought process does not arise through the eye door

这种情况下，你就不是用眼看，所以这个心路过程不生起于眼门

but there is this mental activity and so we say that this thought process arises through the mind door, through the bhavanga and then

但是这种心理活动，我们说这种心路过程通过意门，通过有分生起

we have other active thought moments

我们有其他的活跃心识刹那

so

所以

when we experience something

当我们体验到某事

not through five sense door but through mind door

不是通过五根门，而是通过意门

we have a different kind of thought process

我们有一种不同的心路过程

now in the handout there are many of them

在下发的资料里，有很多

but there are not taught in this manual

在概要精解里并没有讲

so let us go to what is taught in this manual

所以，我们讲概要精解里的

now please turn to page 166

请翻到166页

now the limited javana process now that is the mind door thought process

有限速行心路过程，即意门心路过程

so there are two kinds of mind door thought processes

有两种意门心路过程

depending on the quality of the object

取决于所缘的质量

so the first one is for clear object

第一种是清晰所缘

and the second one is for obscure object

第二种是不清晰的所缘

so when some clear object is presented to your mind through the mind door

所以当某个清晰所缘通过意门呈现于心中

this kind of thought process arises

就会生起这种心路过程

since the object is not the present object

因为所缘不是当下的所缘

we do not need past bhavanga and so on

所以我们不需要过去有分

so there is no past bhavanga

所以这里没有过去有分

so we begin with vibrating bhavanga

所以从有分波动开始

arrested bhavanga and then

有分断

mind door adverting

然后是意门转向

not five door adverting, right?

不是五门转向，对吧？

because it is not seeing, hearing and so on

因为，不是看，听等等

there is no five door adverting but

没有五门转向，但是

instead of five door adverting, there is mind door adverting so mind door adverting is this one

取代五门转向的，是意门转向所以意门转向是这个

and after mind door adverting no receiving, no investigating,

意门转向之后，没有领受、推度

because it is not presented to us right now

因为它不是当下呈现给我们

we just recall something of the past or maybe something of the future, thinking

我们只是回忆过去的事，也许是将来的某事，思虑

so there follow only the seven moments of javanas

所以随后只有七个速行心

and then there are two registration moments

然后是两个彼所缘刹那

and then subsides to bhavanga

然后沉入有分

so here we get do not get seventeen thought moments

所以，这里我们没有17个心识刹那

because it is not the present object

因为，不是当下的所缘

since the object is not present we cannot say that seventeen thought moments have completed or whatever

因为不是当下的所缘，我们就不能说有完整的17个心识刹那

so there are no seventeen thought moments in this type of thought process

所以，在这种心路过程里就没有17个心识刹那

and there is no past bhavanga regarding the past, present and also mind objects

对于过去的，现在的心中所缘就没有过去有分

so this is when the object is clear

这是所缘清晰的时候

when the object is not clear

当所缘不清晰时

or if it is obscure

或者所缘模糊时

we have another kind of thought process

我们有另外一种心路过程

what is the difference there

其中有什么区别呢？

no registration, right?

没有彼所缘，对吧？

so it is said that registration can arise only with regard to clear object

据说只有当所缘清晰时，彼所缘才能生起

only regard to clear object and very great object

只有在清晰的所缘和极大所缘的情况下

with other objects registration does not arise

其他的所缘，彼所缘不生起

so here in the second thought process there are no registration moments

所以这里，第二种心路过程里没有彼所缘

but just javanas

只有速行

so after the javanas this thought process disappears

所以，速行之后，这个心路过程消失

so there are two kinds of thought processes in what are called mind door thought processes

所以，意门心路过程有两种

now these two are taught in thise manual

概要精解里讲了这两种

but our teachers

但是我们的老师

added some kinds of thought processes to the mind door thought processes

在意门心路过程里增加了一些心路过程

because sometimes

因为有时候

the present object may be taken by the mind door

当下的所缘可能被意门缘取

so if it’s a present object then there can be past bhavanga and so on

所以，如果是当下的所缘可能有过去有分等

so such thought processes can also be included here

所以，这种心路过程，也可以被包含在这里

but it may be too complicated

但是这可能太复杂了

but just for your information

但是为了给你们参考

I have them on the handout

我将它们列在材料里

so this is the thought process with regard to five sense doors and mind door

所以这是关于五门、意门的心路过程

or with regard to sense-sphere types of consciousness

或者关于欲界心的心路过程

now in this type of thought process

现在在这种心路过程中

how many modes of consciousness and how many different arisings of consciousness do we have?

有多少种心路过程心？生起多少心？

now in the first one we have what

第一种，有哪些？

M, mind door adverting that is one

意门转向心

javana one, and registration one

速行心，彼所缘

so only three

只有三种

if you read the section thirteen you see three modes of consciousness in the cognitive process are taught

如果你们读第13节，你们看到心路过程心的三种模式

so there are only three modes of consciousness and they are:

所以，只有三种心，它们是：

mind door adverting, javana and registration

意门转向，速行，彼所缘

if we take them separately, individually then

如果单独一个个数

there are ten states of consciousness or ten types of consciousness

有十种心

because mind door adverting is one and seven javanas

因为意门转向心一个，速行心七个

and two registrations

两个彼所缘

altogether, ten

一起十个心

so the ten states of consciousness are obtained by taking the javana seven times and registration twice

通过七次速行和两次彼所缘就生起这十个心

and then it says it should be explained that in detail there are forty one kinds here

书上写道：于此详细解释只有41心

forty one means fifty four less those that arise in five sense doors only 41意思是54减去只生起于五根门的心

so

所以

forty one cittas here include all the sense-sphere cittas 41个心包括所有的欲界心

all the kamavacara cittas except the two sets of of fivefold sense consciousness

所有的欲界心，除了两组五门转向心

that means except the ten, these five and the second five

意思是除了这十个，双五识

and then the five door adverting, this one

然后五门转向心，这个

so

所以

and the two kinds of receiving consciousness, these two

然后两种领受心，这两种

because they arise in five sense doors only

因为它们只生起于五根门

so fifty four minus ten, one and two 54种减去10，再减1，减2 so forty one types of consciousness 41种心

so forty one types of consciousness arise in these thought processes in this sense-sphere mind door thought process

所以在这些欲界意门心路过程中生起41种心，

now thought processes are divided into five sense door thought process, mind door thought process

心路过程被分成五门心路过程，意门心路过程

and mind door thought processes are divided into

意门心路过程被分为

sense-sphere mind door thought process, material sphere mind door thought process,

欲界意门心路过程，色界意门心路过程，

and path thought process, mind door thought process and so on

圣道意门心路过程等等

I don’t know whether you have the right handout, the next one?

我不知道你们是否有正确的资料，下一个？

the next one should be two appanā jhana

下一个应该是两个安止禅那

because in my bundle it is different

因为在我这份资料里，是不同的

so the previous ones have to do with kamavacara cittas with sense-sphere cittas only

之前的只是与欲界心有关

so now we come to what are called higher state of consciousness

现在我们来学更高阶的心识

we come to jhana consciousness

我们来看禅那心

jhana consciousnesses arise when one practice samatha meditation

当修心止禅的时候，生起禅那心

and when one gets what is called appanā concentration

就是当禅修者获得安止定的时候

now the word appanā: a-p-p-a-n-ā, the last a must have a bar above it

這個詞的拼寫是：a-p-p-a-n-a

最后一个a上面有横线

basically the word appanā means vitakka, initial application of mind

“安止”这个词基本意思就是“寻”，

so the vitakka is, the appanā is given as a synonym for vitakka

所以，”安止“是”寻“的同义词

since vitakka is strong in first jhana, first jhana is also called appanā在初禅里，“寻”是很强烈的，初禅也被称为“安止”

and since appanā, I mean first jhana can be on the object firmly

因为安止，我的意思是初禅可以牢固地安住在所缘上

the other jhanas are also called appanā其他禅那也被称为安止

not only the jhanas also the path and fruition are called appanā不仅是禅那，道和果也被称为安止

so please understand that whenever you find the word appanā it may mean jhanas

所以要知道，当你碰到“安止”这个词时，它可能指“禅那”

it may mean path and fruition

它也可能指“道”和“果”

sometimes it may mean just vitakka the initial application the cetasika

有时候，它可能指寻这个心所

so now we come to these jhana thought processes

现在我们来学习禅那心路过程

now jhana thought process, in order to get the jhana process, or in order to get jhana, one has to practice one of the thirty subjects of samatha mediation

为了获得禅那，必须练习止禅的三十个业处之一

although there are forty subjects of samatha meditation

虽然止禅有四十个业处

the ten subjects can not lead to attainment of jhana

但是有十个业处不能导致禅那

so if you want to attain jhana you have to choose the one that can lead to the attainment of jhana

如果你想获得禅那，你得选择能够导致获得禅那的业处

suppose say a yogi practices the kasina meditation

假设一个禅修者在修遍禅

kasina means a disk made of earth or some other disk like the water disk, fire disk and so on

遍禅意思是一个泥巴做的盘子或者水盘、火盘等等

let us say the earth disk

我们假设泥盘

so a person makes a earth disk about ten inch diameter

所以一个人做了一个泥盘，直径十英寸

and then after making it he may put it on a frame

做好之后，他可能将它放在架子上

on a piece of cloth put on a frame

放在一块布上，放在架子上

or he may have some other stuff beneath and then put clay on it and make it into a circle a round thing

或者他可能有其他东西放在下面然后把泥巴放在上面，做成圆形

and then he put it in front of him and look at this disk

然后他将其放在面前，看着这个盘子

and try to concentrate on the totality of this disk

努力凝视这个圆盘的全貌

so to keep his mind on this disk

将心放在盘子上

and then say: earth, earth, earth… thousands of times

然后说：泥，泥，泥成千上万次

that means he is memorizing that image

意即他在忆念它的图像

as he practices, memorizing the disk

他通过修习忆念这个盘子

a time will come when he is able to see the disk with his eyes closed

最后某个时候，他闭上眼睛也能够看到这个盘子

so at that time he is said to have attained the memorized image

所以这个时候，他就能能忆念这个图像

so that memorzied image is the exact replica of the earth image he has made

这种被忆念的图像，就是他所做泥盘的完整复制品

if there are some blemishes on the disk like the finger prints and so on

如果泥盘上有一些瑕疵例如指印等等

the mental image will also contain those blemishes

忆念中的图像也会有这些瑕疵

so after getting that image he may throw away the real disk

获得这种忆念中的图像后，他就能扔掉真正的泥盘

and go to any place he likes, sit down and then recall that image in his mind, and dwell on it again and again, saying: earth, earth, earth and so on

可以随意到任何地方，坐下来观想头脑中的图像，不断安住在上面，说：泥泥泥等等

so that mental image will become more and more refined

所以这种内心的图像会变得越来越精细

the blemishes will disappear and it will appear to his mind as a polished mirror

瑕疵会消失，图像在他脑中成了一个无瑕疵的镜子

or as a disk of the moon

或者像月亮一样的圆盘

so when he has obtained that refined mental image

当他在心中获得这种精细的图像

he is said to have obtained the neighborhood concentration

他就获得了近行定

it is called neighborhood because it is close to jhana concentration

之所以被称为近行定，是因为它很接近禅那定

so after getting the neighborhood concentration he goes on practicing on it

所以，获得近行定后，他继续修习

or saying: earth, earth, earth again and again

不断说：泥泥泥

and when his concentration becomes strong enough then a type of consciousness arises in his mind

当他的定变得足够强，就会生起一种心识

and that type of consciousness is called jhana consciousness

这种心被称为禅那心

that jhana consciousness takes that mental image as the object

然后禅那心会以这个心中的图像为所缘

at the first attainment, the jhana consciousness will arise only once

对于初次获得禅那者，禅那心只生起一次

and then it disappears

然后就灭去

and after that if he wants to get that jhana again

此后，如果他想再次获得禅那

then he practices taking the mental image as the object

然后他修炼，以心中的图像作为所缘

and then he gets into that jhana

然后他进入禅那

so the next time when he gets into the jhana that jhana can last for as long as he wishes

所以，下一次他进入禅那只要他愿意该禅那可以持续任意时间

if he wishes may I be in this jhana for one hour, then he will be in jhana for one hour

如果他希望：“我要安住此禅那一小时“，那么他就能安住此禅那一小时

his mind, in his mind only jhana consciousness will arise and no other

他的心中只生起禅那心，没有其他

if he wants to be in that jhana for two hours, he can be in the jhana for two hours and so on

如果他希望安住在禅那中两小时，那么他就能安住两个小时等等

so that is jhana, so there are two kinds of jhana thought processes

这就是禅那，有两种禅那心路过程

first attainment thought process and sustained attainment thought process

初次获得禅那的心路过程、持续获得禅那的心路过程

please look at the chart and you will see the first attainment in pali it is called adhikammika

初次获得禅那巴利语是adhikammika so he practices samatha meditation, taking that mental image as object

禅修者修习止禅，以心中图像为所缘

and when jhana is about to arise, there arises in his mind this thought process

当禅那要生起时，心中生起此种心路过程

so here the first one, bhavangas are just… the flow of bhavanga preceding this thought process

这里，第一个，心路过程之前是有分流

and then there is one C, what is C? vibrating bhavanga,

然后有一个C，什么是C？有分波动

and two U means upaccheda, arrest bhavanga

两个U表示有分断

so there are two vibrations of bhavanga, one vibrating bhavanga and two arrest bhavanga

所以，有两个波动的有分，一个是有分波动，一个是有分断

after that there is number three M means manodvāravajjana, mind door adverting

此后，3号，M，意思是意门转向心

because it is a mental, I mean manodvāra thought process, mind door thought process

因为这是个意门心路过程

not five sense door thought process

不是五门心路过程

so there is no five sense door adverting

所以这里没有五门转向

instead there is mind door adverting

而是意门转向

so after mind door adverting there are

所以意门转向之后，

new names, PR, UP, AN and G

有新的名词, PR, UP, AN 和G so PR means parikamma, preliminary PR意思是遍作，预备

preliminary to, let say, jhana

姑且称之为：为禅那预备吧

and UP means upacāra UP意思是近行

neighborhood or proximity

邻近，或大约

and AN means anuloma, conformity AN就是随顺

that is that conforms to preceding cittas and succeeding cittas

随顺之前和之后的心

and then G is called gotrabhū

G意思是种姓

it is a name of another consciousness

是另外一个心的名字

so these four citta arise one by one

所以这四个心一个接一个生起

first the preliminary and then neighborhood, and then conformity and then gotrabhū首先是遍作，近行，随顺，然后是种姓

gotrabhū is translated as change of lineage

种姓被翻译成：种姓的改变

and after the gotrabhū there is the JH, jhana, so after gotrabhū, jhana arises

种姓之后是禅那，所以种姓之后，生起禅那心

now in this thought process

在这个心路过程中

PR, UP, AN and G are represented by the kamavacara consciousness

遍作，近行，随顺，种姓由欲界心充当

oh

哦

these two or these two

这两个，或这两个

maybe also these two and these two

可能也有这两个，还有这两个

because these two are accompanied by knowledge

因为这两个是智相应

and also these two are accompanied by knowledge

这两个也是智相应

now without knowledge you cannot get jhanas

没有智，就不能获得禅那

so one of these will arise in this thought process

所以，这其中之一会在这个心路过程生起

as first as preliminary and then as proximity or neighborhood

先作为遍作，然后是近行

and then as conformity and then as change of lineage

然后是随顺，然后是种姓

so there are four types of consciousness or four arisings of consciousness preceding the jhana consciousness

所以在禅那心之前有四种心，或者说生起四次心

so after the G, gotrabhū, I will explain to you later, arises the jhana consciousness

种姓之后–我稍后再讲这个–

生起禅那心

that jhana consciousness arises only once

这个禅那心只生起一次

and then this thought process is completed or finish

然后这个心路过程就完成或结束了

and so it falls into bhavanga again

同时它再次沉入有分

so this is the thought process one who attains jhana for the first time

这就是初次获得禅那的心路过程

and also it is for one whose faculty is average

这也是对于钝根者的心路过程

whose faculty is not so sharp not so keen

就是根性不是那么利的人

so for him there are the number 4, 5, 6 and 7

对于他，有4,5,6,7号心

but for a person of keen faculty for a person of sharp faculty

但是对于利根的人

there are only 4, 5, and 6

只有4,5,6 so PR, right? PR is missing in the second process

所以PR，在第二个心路过程中没有PR so the first one is of average faculty and so he needs four moments of consciousness

所以第一个是对于钝根者，他需要四次心识刹那的生起

but the second one is of keen faculty, so he needs only three moments of the sense-sphere consciousness

但是第二个是利根人，他只需要生起三次欲界心识刹那

so there is no preliminary

所以没有遍作

it begins with proximity or neighborhood and conformity and change of lineage

从近行开始，然后是随顺、种姓

and after that as usual jhana consciousness arises

之后，照样生起禅那心

and then subsides into bhavanga

然后沉入有分

so we have two kinds of jhana thought processes

所以，我们有两种禅那心路过程

one for first attainment, one for person of average faculty

一个是初次证得禅那，一个是钝根人

and the second for person of keen faculty

第二个是利根人

now in this thought process

在这个心路过程中

the first one, average faculty

第一个，钝根人

number 4, 5, 6, 7, all belong to kamavacara cittas 4, 5, 6, 7号心，都属于欲界心

this, this, or this, or this

这个，这个或这个，这个

so they belong to kamavacara cittas

所以它们属于欲界心

but jhana belongs to this, 1,2,3,4,5,1,2,3,4,5, or 1,2,3,4, and1,2,3,4

但是禅那属于这12345，12345

或1234，1234 so there is difference of the type of consciousness in this thought process

所以在这个心路过程中，心的种类是不同的

in the kamavacara thought processes, the

在欲界心路过程中，

consciousnesses or the cittas must be of the same type

心必须是相同种类的

of the same type means if there is kamavacara, they must also belong to kamavacara

相同种类就是说：如果是欲界心，那么都必须是欲界心

but in this thought process, now the first one, number 4,5,6,7 belong to kamavacara

但是在这个心路过程中，第一个，4567号属于欲界

and number 8 belong to rupavacara 8号属于色界

so the JH jhana is represented by one of the jhana cittas

所以JH禅那由禅那心充当

there are five rupavacara wholesome, and five rupavacara functional

有五个色界善心，五个色界唯作心

and four arupavacara or immaterial wholesome or four immaterial functional

四个无色界善心，四个无色界唯作心

so one of them will be represented by jhana here

所以其中有一个充当这里的禅那心

now in the name G gotrabhū现在，种姓这个名字

so the gotrabhū is one of the kamavacara wholesome or functional citta accompanied by knowledge

种姓是智相应的欲界善心或唯作心

it is called gotrabhū被称为种姓

and the word gotrabhū is explained in two ways

种姓这个词有两种解释

gotra means a lineage, something like traditional, lineage gotra就是传承，例如传统

father to son, son to grandson and so on

父到子，子到孙等等

and bhū here, b-h-u, bhū here is explained as having two meanings bhu,有两个意思

one is overpowering

一个是：极强大的

and the other is developing

另外一个是：开发

now as you see in the first thought process

你们也知道在第一个心路过程里

number 4,5,6,7 are kamavacara 4567是欲界心

so they are one type

它们是同一类型

and number 8 jhana is another type

第8个禅那心是另外一个类型

so G here is said to overpower the lineage of kamavacara

这里的种姓就给欲界种姓注入力量

and develop the lineage of jhana

开发出禅那的种姓

so the gotrabhū is explained as overcoming or overpowering one lineage

所以种姓就被解释成：改变一个种姓

and getting into or evolving another lineage

进化成另外一个种姓

so here in this jhana thought process gotrabhū means the type of consciousness that overcomes the sense-sphere lineage

这里，在这个禅那心路过程中，种姓指一种心，克服了欲界种姓

and that evolves the jhana or we can call it sublime mahaggata lineage

进化为禅那心，我们可以说称为了广大种姓

so in this thought process

所以在这个心路过程中

there is difference of object for types of consciousness included in this thought process

在这个心路过程中，心具有不同的所缘

so

所以

I mean different of not object, difference of the type

我的意思是，不是所缘，是心的种类不同

difference of type of consciousness it contains both kamavacara consciousness and rupavacara consciousness

心的种类不同，包含：欲界心、色界心

but the object is the same

但是所缘是相同的

the object of 4,5,6,7, and 8 is the same 4567和8的所缘是一样的

and they all take that mental image as object

它们都以那个心中的图像为所缘

so the 4,5,6,7 take mental image as object and jhana number 8 also takes mental image as object

所以4567以心中图像为所缘

8号禅那也是以心中图像为所缘

and that mental image is not a real thing not an ultimate reality

但是那个心中的图像不是真实的事物，不是究竟法

it is created in your mind

它是你心中产生的

so it is called a paññatti, concept

所以它被称为“概念法”

so the concept of the mental image is the object of this thought process and other thought processes concerning the jhana

所以心中图像的概念，是这个心路过程的所缘，还是其他与禅那有关的心路的所缘

so when a person gets jhana for the first time

当一个人第一次获得禅那

the jhana consciousness arises only once and then finish

禅那心只生起一次然后灭去

but he wants to experience that jhana again

但是他希望再次体验禅那

so he practices jhana again and

所以他再次修习禅那

this time when he gets into the jhana the jhana consciousness may arise many many times

这一次，当他进入禅那，禅那心可以生起很多次

so the later sustained attainment or samāpajjana thought processes is like this

所以后来持续地证得禅那，即入定自在的心路过程就是这样

or after bhavanga there is vibration bhavanga, number two is arrest bhavanga

有分之后，就是有分波动，第2是有分断

number three: mind door adverting

第3：意门转向

and number four preliminary number five neighborhood, number six conformity, number seven, change of lineage

第4遍作，第5近行，第6随顺，第7种姓

and number eight jhana

第8，禅那

and then it will go on we will go to see how many? the millions of jhana moments

如果继续下去，有多少？几百万的禅那心刹那

and then

然后

when that attainment comes to an end then bhavanga arises

出定之后，有分心生起

so here

这里

I think we cannot have the number nine

我认为不能是9号心

because it is not number nine it may be one billion or something like that

因为不是9号，可能是十亿号之类的

so the jhana shown with three dots actually means countless moments of jhana

所以禅那的三个点，表示有无数的禅那

not just three, not just thirty not just three hundred but countless moments of jhana consciousness arising there

不是三个，不是三十个也不仅仅是三百个，而是生起无数的禅那心

so this is for person of average faculty

这是对于钝根人

for a person of keen faculty

对于利根人

then we do not have the preliminary so

没有遍作心

without preliminary there is upacāra or neighborhood

所以，没有遍作，有近行

and then conformity, change of lineage

随顺、种姓

and then jhanas again, here also we rub out number eight

然后是禅那，这里我们擦掉8号

it is not eight it may be the same as before

不是8号，可能是与前面一样

so the three dots under JH represents millions and millions of jhana thought moments JH下面的三个点，表示几百万个禅那心识刹那

this jhana can be both rupavacara jhana and arupavacara jhana

这个禅那可以是色界禅那也可以是无色界禅那

so in this thought process

所以在这个心路过程

some moments are represented by kamavacara cittas and

有些心识刹那由欲界心充当

the jhanas are represented by rupavacara or arupavacara cittas

而禅那心由色界或无色界心充当

and the jhana thought processes are of two kinds

禅那心路过程有两种类型

first attainment and sustained attainment so

初次证得，持续证得

sustained attainment thought process can last for as long as the person wishes

持续证得心路过程可以持续任何时间

that means one hour two hour three hour or the whole day and so on

意思是一小时，两小时，或一整天等等

disk01track26

now there is the correlations in absorption

现在是：安止中的关系

it is a little complicated, page 169

这有点复杂，169页

now let us read the section first

我们先读这一节

fifteen: correlations in absorption

节十五：安止当中的关系

and please have in mind the jhana thought process

请把禅那心路过程记在心中

immediately after a javana accompanied by joy

在悦俱速行之后，即刻

now javanas can be accompanied by joy or indifferent feeling or equanimity

速行可以是悦俱或舍俱

so immediately after a javana accompanied by joy, absorption, that means appanā, absorption accompanied by joy may be expected

在悦俱速行之后，即刻生起的安止亦是悦俱

that means immediately after the javana with red color

意思是，红色的速行之后，即刻

absorption, or jhana accompanied by red column may be expected

生起红色的安止

that means they will follow

意思是，它们立刻随后

immediately after a javana accompanied by equanimity

在舍俱速行之后，即刻生起

blue color

蓝色

absorption occurs accompanied by equanimity so

即刻生起的安止也是舍俱

there is one rule

这是一个规律

so according to this

所以根据此

after javana accompanied by joy

悦俱速行之后

jhana and also magga will also be accompanied by joy

禅那，还有道心也是悦俱

and after a javana accompanied by equanimity the absorption that is the jhana and magga

舍俱速行之后，安止，也就是禅那和道心

will be accompanied by equanimity

也将是舍俱

so this is with reference to feeling, vedana

这是针对受而言

now joy is one feeling, equanimity is another feeling

悦、舍都是受

so with regard to vedana this is the rule

针对“受”，就有这个规律

therein too immediately after a wholesome javana, kusala javana

亦于其中，在善速行之后

after a kusala javana, absorption occurs through a wholesome javana and the three lower fruits that means

善速行之后，以善速行或者首三果心之一生起安止，意思是

after a wholesome javana, after a kusala javana

善速行之后

absorption can be kusala javana

安止可以是善速行

and if it is magga thought process then three lower fruits

如果是圣道心路过程，那么是首三果心

sotapatti fruit, sakadagami fruit and anagami fruit

须陀洹果，斯陀含果，阿那含果

three lower fruits can follow

首三果心之一可以随后生起

immediately after a functional javana, kiriya javana

在唯作速行之后

after a functional javana, absorption occurs through a functional javana and the fruit of arahantship

在唯作速行之后，以唯作速行或阿罗汉果心生起为安止

so they immediately after a functional javana

所以它们立刻随唯作速行生起

absorption will also be functional javana and also

安止也是唯作速行，同时也是

the arahattaphala the fourth fruition

阿罗汉果心，四果心

so this is the rule given and then we will have to find out

这就是规则，我们要找出

because the manual does not teach us how to count

因为概要精解没有告诉我们如何算出来

but it just give the numbers

只是告诉我们数目

then we have to find out what are represented by these numbers

我们要找出，这些数字代表什么

so on page 170

翻到第170页

following wholesome consciousness accompanied by joy, 32 classes of absorption javana arise

在悦俱善心之后，

32种安止速行能生起

so we must find out the 32

所以我们要找出这32种

after wholesome consciousness accompanied by equanimity, 12 classes of absorption javana arise

在舍俱善心之后，

12种安止速行能生起

and after functionals accompanied by joy, 8 classes arise

在悦俱唯作心之后，8种能生起

and after functionals accompanied by equanimity, six classes arise

在舍俱唯作心之后，6种能生起

the easiest thing is to read the guide

阅读助读说明最简单

but I want you to find out for yourself now this means

但是我希望你们自己找出来，

let me use the word somanassa, upekkha and so on somana means accompanied by joy and upekkha means accompanied by equanimity

让我用悦俱、舍俱的巴利语

so after somanassa javana

悦俱速行之后

now please look at the first attainment thought process

请看初次证得禅那的心路过程

now there are number 4,5,6,7

有4567的序号

so these 4,5,6,7 are the javanas

所以这些4567是速行

they can be accompanied by somanassa or upekkha

它们可以是悦俱或舍俱

now let us say they are accompanied by somanassa

假设是悦俱

so if they are accompanied by somanassa the jhana which is here absorption

如果它们是悦俱，禅那，这里是安止

maybe accompanied by somanassa also

也可以是悦俱

so after somanassa javanas I mean kamavacara javanas, somanassa jhana follows

所以悦俱速行，即欲界速行之后悦俱禅那心紧随其后

after javana accompanied by upekkha

舍俱速行之后

because 4,5,6,7 can be accompanied by upekkha also

因为4567也可以是舍俱

jhana must also be upekkha

禅那心必须是舍俱

and immediately after a wholesome javana if 4,5,6,7 are kusala

善速行之后，如果4567是善心

then jhana is also kusala

禅那心也是善心

and if it is magga then it can be the first three maggas

如果是道心，就可以是头三个道心

if 4,5,6,7 are of functional type

如果4567是唯作心

then the jhana, is also functional

禅那心也是唯作心

and if it is the magga and phala then the fruit of arahantship or arahattaphala, instead of jhana there is arahattaphala

如果是道心、果心，阿罗汉果心，随后就生起的不是禅那心，而是阿罗汉果心

so if we understand this we can find out the 32 and so on

如果我们明白这点，就能找到32种等等

now in order to find it out we must first understand the javanas

为了找出来，我们必须先理解速行

now the jhana consciousness these are jhana consciousness, right? and also these

禅那心，这些是禅那心，对吧？还有这些

but javanas means the first and the third, not the second ones

但是速行意思是第一、第三，不是第二种

and also here javanas, and javanas, and these are all javanas

这里也是，速行，速行，这些都是速行心

so first we must know all these

首先，我们必须了解这些

and then we must find out after these accompanied by somanassa

然后我们要找出，悦俱心之后

then we can have the somanassa jhanas

我们就有悦俱禅那心

and after the upekkha we can have upekkha jhanas and so on

舍俱之后，就有舍俱禅那心，等等

so we find out that way

如果这样找出

so the 32 is given in the guide

助读说明里给出了32这个数目

the first four jhanas are accompanied by happiness that means these, right? and these

前四个禅那心是悦俱，意即，这些，对吧？还有这些

the first four jhanas are accompanied by happiness

前四个是悦俱禅那心

the four path cittas at the level of any of the first four jhanas, so this one, this one,

前四个禅那心的道心，这个，这个

and the lower three fruition cittas at the four levels, lower three fruition cittas: one two three, these three

四个禅那的首三果心首三果心：123，这三个

so you add 4 plus 16, 16 plus 12 and you get 32

所以你用4加16,再加12，就是32个

four jhanas accompanied by somanassa, right?

四个悦俱禅那，对吧？

and the four path cittas at the level of any of the first four jhanas, so these four, four, four

前四个禅那的四个道心，这4个，4个，4个

and then these three so

然后是这3个，所以

these are twelve and these are sixteen

这些是12，这些是16 and these are four

这些是4个

so 4 plus 16 plus 12 equals 32 4加16加12等于32 that means one of these 32 the jhanas and supramundane consciousness can arise after the kamavacara javanas accompanied by somanassa

意即，这32个之一作为禅那心和出世间心可以在悦俱欲界速行后生起

in our country when we study this chapter and when we come to this chapter

在我的国家，当我们学习这章时

our teachers let us do this by ourselves

我们的老师让我们自己算这些

and if you can get a correct answer you will be given some reward

如果你能算对，就能获得奖励

so I want you to try for yourself

所以我希望你们自己尝试

first please do not look at the book

首先不要看这本书

just look at the chart and then to try to find them out so

看表格，然后尝试算出来

so if you can find them out without the help of this book you deserve a reward, ok.

如果你能不借助这本书，自己算出来，就值得一份奖励，好

Disk01track27

(与track25重复)

disk01track28

today we will study the law of registration or tadārammaṇa

今天我们要学习彼所缘法则

it’s called procedure of registration

这个被称为彼所缘过程

now the pali word for registration here is tadārammaṇa

彼所缘的巴利语是tadārammaṇa so tadārammaṇa is made up of two parts

所以彼所缘由两部分组成

tad is one part and ārammaṇa is another part tad是其中一个部分，ārammaṇa是另外一个部分

tad means that and ārammaṇa means object tad意思是“彼”ārammaṇa意思是“所缘”

so tadārammaṇa means

所以，彼所缘意思是

that object, that means something which takes the object of that

那个所缘，即缘取那个所缘

here that stands for javanas

“彼”指“速行”

so the types of consciousness which follow the javana and which take the object of javana as their object

所以速行之后的心，以速行的所缘为所缘

so such types of consciousness are called tadārammaṇa

所以这种心被称为彼所缘

actually tadārammaṇa is the name of the function

实际上，彼所缘指作用

so before we understand the procedure of the tadārammaṇa

在了解彼所缘过程之前

first we must understand what types of consciousness have the function of tadārammaṇa or taking the object of javanas

首先，我们必须明白什么样的心起彼所缘的作用，即缘取速行的所缘

now if you go back to the third chapter on functions

如果你们回到第三章讲作用那一节

you will find that there are 11 cittas, 11 types of consciousness

你就会发现有11种心

that have the function of tadārammaṇa

具有彼所缘的作用

the 11 are the three investigation consciousness

这11种是：三个推度心

and 8 resultant, sense-sphere resultant consciousness

八个果报心，欲界果报心

so these 8 and these 3 are called those that have the function of tadārammaṇa

八加三，这些具有彼所缘作用

so when we say tadārammaṇa we must understand these 11 types of consciousness

当我们说彼所缘的时候，必须明白这11种心

so among these 11 types of consciousness let us find out how many are accompanied by somanassa joy,

在这11种心中，我们来找出有多少是悦俱心

and how many by indifferent feeling

有多少是舍俱心

so let us look at the 3 first

让我们先看看这三个

so one is accompanied by somanassa

一个是悦俱

and two are accompanied by upekkha or indifference

两个是舍俱

and then among the 8

这八个之中

4 are accompanied by somanassa, and the other 4 accompanied by upekkha

四个是悦俱，其他四个是舍俱

so among the 11, 5 are accompanied by somanassa, red ones

在11种心之中，5个是悦俱，红色的

and 6 are accompanied by upekkha, the blue ones, now 6个是舍俱，蓝色的

when we study a thought process

当我们学习心路过程

we must understand which types of consciousness are represented by the individual types of consciousness shown in the process

我们要了解，什么心充当心路过程里的什么作用

now in a thought process there are those that are the resultants of the kamma, resultant consciousness or vipaka consciousness

在心路过程中，有的是业的果报，果报心

and also there are kusala and akusala and kiriya also

同样，也有善、不善、唯作心

now the quality of, let us say seeing consciousness, receiving, investigating,

例如，眼识、领受、推度心的性质

they are determined by the quality of the object

由所缘的性质决定

so when the object is desirable

所以如果所缘是可意的

they’re the result of the wholesome kamma

它们就是善业的果报

when the object is undesirable, they’re the object of unwholesome kamma

如果所缘是不可意的，它们就是不善业的果报

so if we see something we like if we see something that is beautiful, then

如果我们看到我们喜欢的，看到漂亮的

our seeing consciousness is the result of our kamma, good kamma, or kusala kamma in the past

我们的眼识就是过去善业的果报

when we see something bad, when we see something that we don’t want to see, then the seeing consciousness is the result of what kamma, what bad kamma we did in the past

如果我们看到不好的，不想看到的东西，眼识就是过去不善业的果报

so we are not to blame anybody at tall when we meet with undesirable objects

所以当我们看到不可意的所缘我们完全不责怪任何人

if we want to blame we blame our past kamma or we blame ourselves, because we did this kamma in the past

如果我们要怪，就怪过去的业或者责怪我们自己，因为这是我们自己过去造的业

now how do we determine which objects are desirable which are not desirable

现在我们如何确定，什么业是可意的，什么业是不可意的

one thing desirable for one person may not be so for another person

对一个人可意的，可能对另一个是不可意的

so in the commentaries, it is said that they should be determined by average man

所以根据注释书，这是由普通人决定的

and average man means here it is mentioned as accountant, governmental officials, bourgeoisies, landowners and merchant

普通人，这里指：会计、官员、中产阶级、地主、商人

so we are not to determine the quality of the object by kings and very rich people

所以我们不用国王、巨贾来决定所缘是否可意

and also by very poor people, so middle class people or something like that

也不用穷人来决定而是用中产阶级的人来决定

so what is desirable for them is determined as desirable object and what is undesirable for them is undesirable object

所以，对于他们来说，可意的东西就是可意的所缘，不可意的东西就是不可意的所缘

but for an individual, it may not be so

但是对个体而言，可能不是如此

what is desirable, normally desirable may not be desirable for me

普通人而言可意的东西可能对于我来说是不可意的

because I have some temperament

因为我有我的性格

and so what other people like I may not like

所以，其他人喜欢的，我可能不喜欢

so something that is desirable for you may not be desirable for me

所以，对你可意的可能对我不是可意的

but if it is desirable by standard of the average person then it is called desirable and

但是如果按照一般人的标准是可意的，那么就称为可意的

if it is not desirable according to that standard then it is not desirable and so on

如果根据那种标准，是不可意的那么它就是不可意的，诸如此类

so the encountering or experiencing the desirable and undesirable object is actually governed by our past kamma

所以，体验到可意或不可意的所缘，实际由我们过去的业决定

when we experience an desirable object then

当我们体验到可意的所缘，

it is the result of kusala

那么就是善的果报

and when we experience undesirable object it is the result of akusala

当我们体验到不可意的所缘那么就是不善的果报

so suppose the first thought process

所以，假设第一种心路过程

suppose we see a desirable object

假设我们看到一个可意的所缘

so when it is the desirable object

如果当它是可意的所缘

then seeing consciousness must be the result of what?

然后，眼识是什么的果报？

this one, right? so when we see something ugly something we don’t want to see, then the seeing consciousness must be that

这个，对吧？所以当我们看到丑陋不想看的东西，眼识就是那个

so in a particular thought process, we know

所以在特定心路过程中，我们知道

which type of consciousness is represented by say, cakkhuviññāṇa, seeing consciousness, receiving consciousness and so on

何种心来充当眼识、领受心等

so if it is the desirable object, then receiving consciousness must be which?

所以，如果它是可意的所缘那么领受心必须是哪个？

this one

这个

if it is undesirable, receiving must be this one

如果是不可意的，领受心必须是这个

then the same with investigation

推度心也是如此

but if the object is very desirable

但是如果所缘是极可意的

then it would be accompanied by somanassa

所以它就是悦俱的

very desirable object means the buddha statues

极可意的所缘意思是佛像

and also things that are very beautiful

以及非常漂亮的东西

and so we have much like to that object

所以我们非常喜欢那个所缘

so that is called very desirable

那就是极可意

maybe a very beautiful person, or the buddha, or the statue of buddha and so on

或许是一个非常漂亮的人或是佛陀，或是佛像等等

the pañcadvārāvajjana sense door adverting,

五门转向心

it’s always the same, because there is only one, one sense door adverting, this is five sense door adverting for five sense door thought processes

始终是一样，因为只有一个五门转向心，这是五门心路过程的五门转向心

and this is mind door adverting for mind door thought processes

这是意门心路过程的意门转向心

but when this type of consciousness arises in the five sense door processes it is called determining

但是当这种心生起于五门心路过程，它被称为确定心

so determining is represented by this consciousness

所以确定心由此种心充当

so with regard to vipaka consciousness

所以对于果报心

they are fixed

它们是固定的

if the object is desirable they’re the result of kusala and

如果所缘是可意的，它们是善业的果报

if the object is undesirable they’re the result of akusala

如果所缘是不可意的，它们是不善的果报

but with regard to javanas, there can be difference

但是对于速行，就存在不同

even if the object is undesirable

即使所缘是不可意的

javanas can be kusala javana

速行也可以是善的

or akusala javana

或是不善的

so it varies in accordance with the temperament and

所以根据性格不同，就有所不同

proclivity of the experiencer that means

根据体验者的性格而不同，意即

what attitude I have to these objects

自己对这些所缘的态度

even though it is a very desirable object

即便它是非常可意的所缘

if I don’t like it, if I am offended by that very desirable object

如果我不喜欢它，我被非常可意的所缘冒犯

I may have akusala javanas

我可能有不善的速行

so the maxim is

所以规则就是：

vipakas are not variable but javanas are

果报心是固定的，速行是不固定的

so we cannot say that because the object is desirable, javanas must be kusala or akusala

我们不能说因为所缘是可意的那么速行就是善或不善的

it may be kusala or it may be akusala

速行可以是善，也可以是不善

depending on how we react to these objects

取决于我们对所缘的反应

but regarding the vipaka consciousness, they are fixed

但是对于果报心，则是固定的

according to the quality of the object

取决于所缘的性质

so there are these two things, vipakas are fixed not variable,

所以有两点：果报心是固定不可变的 but javanas are variable, they can vary

而速行则是可变的

an arahant may see a very attractive woman

阿罗汉可能看到一个很有吸引力的女性

but since he is an arahant he will not have akusala javana

因为他是阿罗汉，他不会生起不善的速行

he will not have javanas accompanied by attachment

他就不会有贪根的速行心

or even a person who is practicing meditation

即便是一个禅修者

let us say who is practicing 32 parts of the body meditation

假设一个人在修三十二身分

or asubha meditation

就是修不净观

so such a person even though he sees a very beautiful and attractive woman

这样的人，即使看到一个非常美丽的女性

he may not have thought of lust he may not have thought of attachment

他也可以没有欲望，不会执着于此

so the quality of the javanas depend on one’s own temprament

所以，速行的性质，取决于一个人的秉性

and one’s own attitude towards objects

取决于一个人对所缘的态度

but the quality of the vipakas are determined by the quality of the object

但是果报心的性质取决于所缘的性质

so first we must understand this rule

所以，首先我们必须明白这个规律

so in the manual on page 171

所以在概要精解里，171页

there is a statement

这里有个说明

here, under all circumstances when an object is undesirable

于此，在一切情况之下，当所缘是不可意时

the fivefold sense consciousness, now fivefold sense consciousness means these five

五识，五识意思是这五个

all together ten, 1,2,3,4,5, then 1,2,3,4,5

总共十个，12345,12345 so they’re called fivefold sense consciousness

所以它们被称为五识

the fivefold sense consciousness, reception, these two

所生起的五识，领受，这两个

investigation the three

推度，三个

and registration the eleven that arise are unwholesome resultants

彼所缘，11个，皆是不善果报心

so when the object is undesirable they’re all result of unwholesome kamma or result of akusala

所以当所缘是不可意的，它们就是不善业的果报

when the object is desirable they’re wholesome resultants

当所缘是可意的，它们就是善业的果报

if the object is extremely desirable, very desirable

如果所缘是极可意的

investigation and registration are accompanied by joy

推度心、彼所缘都是悦俱

so in that case, the investigation this one

这样，推度心就是这个

and the registration means these circles, these round things

彼所缘就是这些圆圈

so it will be accompanied by somanassa in that case

所以，这样它就是悦俱的

when the object is very desirable

当所缘是极可意的

now next paragraph is in this connection to at the end of functional javanas accompanied by joy

下一段：关于这点，在悦俱唯作速行之末

there arise registration mind moments also accompanied by joy

生起的彼所缘心识也是悦俱

it is for arahants

这是关于阿罗汉的

so to an arahant, let us say the thought process arises

所以，对于阿罗汉，生起的心路过程

in that thought process, because he is an arahant, he will have functional javanas

在这个心路过程中，因为他是阿罗汉，就有唯作速行

not kusala not akusala but he will have functional javanas

不是善、不善，是唯作速行

but here the functional javanas accompanied by joy that means the four

但是，这里，悦俱唯作速行就是这四个

there arise registration moments also accompanied by joy

生起的彼所缘也是悦俱的

so somanassa functional javanas are accompanied by somanassa tadārammaṇas

所以悦俱唯作速行伴随着悦俱彼所缘

somanassa tadārammaṇas means these four and then this one

悦俱彼所缘意思是这四个，还有这个

at the end of functional javanas accompanied by equanimity, this one

在舍俱唯作速行末尾，这个

the registration moments are also accompanied by equanimity

彼所缘心识刹那也是舍俱

so these four and these two

所以这四个，这两个

so this much should understand, the

所以我们应了解这些

the functional javanas accompanied by joy are followed by registration accompanied by joy

悦俱唯作速行之后就是悦俱彼所缘

and functional javanas accompanied by equanimity followed by registrations with equanimity

舍俱唯作速行之后是舍俱彼所缘

because when they come one after another they must be some uniformity some similarity

因为当它们一个接一个生起它们必须具有统一性或相似性

that means the registration accompanied by indifference or equanimity

意思就是舍俱的彼所缘

cannot follow the functional javanas accompanied by joy

不能跟随悦俱的速行

so in terms of colors, red can follow red, blue can follow blue

根据颜色，红色追随红色，蓝色跟随蓝色

so blue cannot follow red, and red cannot follow blue

所以蓝色不能跟随红色红色不能跟随蓝色

so this much we must understand

所以我们必须理解这些

but at the end of javanas accompanied by displeasure

但是忧俱的速行之末

that means these two

即这两个

the registration mind moments and the life continuum are both accompanied by equanimity

彼所缘的心识刹那和有分都是舍俱的

equanimity is something like a buffer so it can be compatible with both joy and displeasure

舍俱就是缓冲区，所以它和悦俱和忧俱都相容

between those equanimity can come

所以在这些之间，舍俱可以出现

here after the javanas accompanied by displeasure these two

所以在忧俱速行之后，这两个

there can follow the tadārammaṇa or registration and also bhavangas that are accompanied by equanimity

可以跟随着舍俱的彼所缘、有分

so this much we understand now

我们现在知道这些

following this, sometimes we have a problem, we have a dilemma

据此，有时，我们有个问题，一个两难的困境

so the manual gave us this passage, showing that

所以概要精解有这段，表明

thought process which has the adventitious bhavanga

具有额外有分的心路过程

so let us just call it guest bhavanga

我们姑且称之为额外有分

a borrowed bhavanga we may call it

借过来的有分

now first please note that

首先请注意

in one life it is said that re-linking bhavanga and death consciousness must be the same, identical

在一期生命中，据说结生、有分、死亡心必须是同一种心

that means if the rebirth consciousness is accompanied by joy

即，如果结生心是悦俱

and the bhavangas during that life must be accompanied by joy and the death consciousness must also be accompanied by joy

那么这期生命中的有分、死亡也必须是悦俱

so this is the general rule

所以这就是一般的规律

taught in the commentaries so we found this also in this manual

这是注释书的教导，概要精解也是这样

so if a person takes rebirth with say somanassa joy

如果一个人是悦俱结生心

then all through his life, or bhavangas must be accompanied by joy

那么终其一生，有分也必须是悦俱

also at death that death consciousness must be accompanied by joy

死亡心也必须是悦俱

but it takes patisandhi if it takes rebirth with consciousness accompanied by equanimity

如果结生心是舍俱

then all through his life his bhavangas will be accompanied by equanimity and also at death the death consciousness is accompanied by equanimity

那么终其一生，他的有分、死亡心也是舍俱

this is a general rule

这是一般的规律

ok, now

好，现在

suppose there is a person whose rebirth is accompanied by joy

假设，有一个人，结生心是悦俱

and let us say he is someone who is against buddha

假如他是敌视佛陀的人

so he sees the buddha

当他看到佛陀时

now buddha is the very desirable object for normal persons

对于一般人而言，佛陀是极可意的所缘

but for him buddha is not even a desirable object maybe a hateful object

但是对于他而言，佛陀并不是一个可意的所缘，可能还是一个可恶的所缘

and also when he sees the buddha

同时，当他看到佛陀时

his seeing, receiving and investigating are accompanied by what?

他的眼识，领受、推度伴随什么？

resultant of what?

是什么的果报？

they must be accompanied by the resultant of kusala or akusala?

它们是善还是不善的果报？

now seeing a buddha, right? seeing a very desirable object is the result of kusala

看到佛陀，对吧？看到非常可意的所缘是善业的果报

although he is a person who is against the buddha but seeing the buddha is the result of his kusala kamma in the past

虽然他是敌视佛陀的人，但是看到佛陀是过去善业的果报

ok, because of kusala kamma he did in the past now he sees the buddha

好，因为他过去做的善业，他看到佛陀

but he is against buddha, and so his javana may not be kusala

但是他是敌视佛陀的人，他的速行可能不是善的

let us say he is angry with the buddha

假如，他现在对佛陀很生气

so when he sees the buddha or buddha’s statue his javana is accompanied by displeasure

所以当他看到佛或佛像他的速行是忧俱

after the seven moments of javana accompanied by displeasure there must come tadārammaṇa normally, right?

七个忧俱速行之后，一般必须有彼所缘，对吧？

what tadārammaṇa will come there?

会出现什么样的彼所缘？

accompanied by joy or accompanied by equanimity?

是悦俱还是舍俱？

there is the dilemma here

这里就有一个难题

if it is accompanied by equanimity it is not compatible with his rebirth

如果是舍俱，与他的结生心就不相容

because his rebirth was accompanied by joy

因为他的结生心是悦俱

so we cannot have tadārammaṇa accompanied by equanimity

所以这里不能是舍俱的彼所缘

then ok, let it be equanimity

好，假设是舍俱

then it is not compatible with the object

与所缘就不相容

because since it is the very desirable object

因为所缘是极可意

the tadārammaṇa, the registration must be accompanied by joy

彼所缘必须是悦俱

so we cannot have either of these two

所以不能是这两者中的任一个

so in this difficulty, there arises the investigating consciousness

面对此种困境，生起推度心

accompanied by equanimity

舍俱推度心

taking any familiar kamavacara object

缘取任意的欲界所缘

so that means

意思就是

acting like a buffer, in this case

像一个缓冲区，在这个例子中

the investigating consciousness that is accompanied with equanimity will arise

舍俱的推度心就会生起

and takes place here in the place of the registration

取代彼所缘的位置

and that one moment of that consciousness is called the adventitious bhavanga, guest bhavanga

这个刹那的心被称为额外有分

because for his life, the host bhavanga must always be accompanied by joy

因为终其一生，主有分必须总是悦俱

because his rebirth was accompanied by joy

因为他的结生是悦俱的

but here it is accompanied by equanimity

但是在这里它是舍俱的

so it is not the host bhavanga

所以它不是主有分

but just one guest bhavanga rising here to solve this problem

但是这里生起客有分(额外有分)，来解决这个问题

so this bhavanga is called āgantuka bhavanga in pali

所以这个有分被称为额外有分

and this bhavanga is accompanied by equanimity not by joy

这个有分是舍俱的，而不是悦俱

and it takes according to this manual

根据概要精解，它的所缘

any familiar trivial object

是任何它熟悉的微细所缘

any familiar kamavacara object

任何它熟悉的欲界所缘

now kamavacara is sometimes called in pali paritta which is translated here as trivial

欲界有时被称为微细，可以翻译成不重要的

so in the guide it is said some unrelated sense sphere object

所以在助读里说，是某个不相关的欲界所缘

with which one is already familiar so

这个所缘是已经很熟悉的，所以

this person must be familiar with some kamavacara object

这个人肯定对某些欲界所缘很熟悉

he must have taken that object many times in his life

在此生中，他一定多次缘取这个所缘

so that object must be very familiar with him

所以那个所缘对他而言非常熟悉

and so this adventitious bhavanga takes that sense-sphere object as object

所以，这个额外有分，就以此欲界所缘为所缘

normally if it is bhavanga it must take the other kinds of object

一般地，如果是有分，必定缘取其他所缘

you remember the object of the bhavanga?

你们记得有分的所缘吗？

what kind of object do they take?

它们缘取什么样的所缘？

kamma or kammanimitta or gatinimitta kamma, sign of kamma or sign of desitny

业、业相或趣相

so that is their usual objects but here

那是它们通常的所缘，但是这里

although it is called bhavanga, āgantuka bhavanga, adventitious bhavanga

虽然它被称为额外有分

it does not take kamma, or sign of kamma or sign of destination as object

所缘不是：业、业相或趣相

but instead it takes some sense-sphere object with which he is already familiar

它缘取某个熟悉的欲界所缘

and after that the normal bhavanga can arise

之后，平时的有分又会生起

so in the diagram you have that page for tadārammaṇa niyama

所以，在表格里，翻到“彼所缘之定法”

there is a thought process with guest bhavanga

有一个心路过程具有额外有分

if you look at that now there is A, past bhavanga and C is vibrating bhavanga and U is arrest bhavanga

你可以看到，A是过去有分，

C是有分波动，U是有分断

and P five sense door adverting P是五门转向

and CK seeing consciousness CK是眼识

S, receiving consciousness S是领受心

ST, investigating consciousness ST推度心

V, determining consciousness and then V确定心

DOM, D-O-M, domanassa DOM，忧俱

so seven moments of javana accompanied by domanassa or displeasure

七个忧俱的速行

and one āgantuka bhavanga adventitious bhavanga which is

一个额外有分，

santirana accompanied by upekkha which is investigation accompanied by upekkha

是舍俱的推度心

and then after that the regular bhavanga follows

然后是一个普通的有分

which is accompanied by SO somanassa the UP means upekkha SO悦俱，UP舍俱

so this is one kind of thought process where we have put guest bhavanga

所以这是具有额外有分的心路过程

because if there are no guest bhavanga

因为如果没有额外有分

this would not have a reason this would not have happened or there would be crisis here

这就缺少理由，不会发生这里就会出现难题

so in such case instead of the registration or tadārammaṇa

在这种情况下，不是彼所缘

the investigating consciousness accompanied by upekkha or equanimity arises

生起的是舍俱的推度心

and

并且

it is simply to pave the way back to the normal flow of the root bhavanga

纯粹只是为回到正常的有分流铺路

now it is explained in the book

在这本书里有解释

so it arises there simply to pave the way back to the normal flow of the root bhavanga

纯粹只是为回到正常的有分流铺路

because as I have explained before tadārammaṇa cannot arise

因为如同我之前解释的，彼所缘不能生起

because if tadārammaṇa were to arise it must be accompanied by joy

因为如果彼所缘生起，必须是悦俱

but that is not compatible with javanas and so on

但是这和速行并不兼容，等等

so in this difficulty, instead of the normal bhavanga

面对这种困难，不是一般的有分

there arises an investigating consciousness accompanied by upekkha

这里生起的是舍俱的推度心

so investigating consciousness accompanied by upekkha

所以，舍俱推度心

is this or this, so

这个，或这个，所以

it arises and it takes the already familiar sense-sphere object as object

它生起，并以熟悉的欲界目标为所缘

cannot as normally what have taken the kamma, or sign of kamma or sign of destination

不能像平常那样缘取：业、业相和趣相

sometimes, a person, let us say, a person attains jhana

有时候，一个人，假设获得禅那的人

but for some reason, he lost that jhana

但是由于某个原因，失去了那个禅那

so when he lost that jhana, he is displeased

当他失去那个禅那，他就不开心

so his displeasure at that moment takes the lost jhana as object

这种不开心，在此刻以那个失去的禅那为所缘

and let us say he has his rebirth accompanied by joy

假设他的结生心是悦俱

so since it is accompanied by joy

因为是悦俱

the tadārammaṇa, oh, tadārammaṇa cannot arise here

彼所缘不能在此生起

because it is not the sense-sphere object but it is the jhana

因为它不是欲界所缘，是禅那

so here also

所以同样，这里

the normal bhavanga cannot follow immediately after the javana

一般的有分不能在速行之后立即生起

because the javanas are accompanied by domanassa, displeasure

因为速行是忧俱的

so after displeasure, somanassa bhavanga cannot arise

所以忧受之后，悦俱的有分不能生起

but his rebirth was accompanied by somanassa and so normally, the bhavanga should be accompanied by somanassa

但是他的结生是悦俱的，通常有分也应该是悦俱的

so in this difficulty, an investigating consciousness accompanied by equanimity arises

面对这种困境，就要生起一个舍俱的推度心

again, taking some sense-sphere object with which he is familiar

也以熟悉的欲界目标为所缘

and after that normal bhavanga follows, so in the third diagram

之后，就是普通的有分，所以在第三个表格

we have bhavanga accompanied by somanassa

我们看到悦俱的有分

and then vibrating bhavanga, arrest bhavanga accompanied by somanassa

然后是有悦俱有分波动，有分断

M is manodvāravajjana that is mind door adverting M是意门转向心

so mind door adverting is always accompanied by equanimity and so we cannot do anything here

所以意门转向心总是舍俱，我们就不谈了

and then the javanas follow so all the seven javanas are accompanied by domanassa or displeasure

然后是速行，所有的速行都是忧俱

so after seventh javana follows

第七个速行之后

one adventitious bhavanga accompanied by upekkha, I mean equanimity

一个舍俱的额外有分

and after that the normal bhavanga which is accompanied by joy follows, so

此后，是悦俱的一般有分 this is how the teachers of old explained about this kind of thought process

这就是古代的老师解释这种心路过程的方法

where we have to have a bhavanga not a normal bhavanga but an adventitious bhavanga or a guest bhavanga

我们需要一个非正常的有分也就是额外有分，或称为客有分

and now please turn to page 175,

现在请翻到175页

section 19: the law of registration

第19节：彼所缘的法则

likewise, they hold that registration occurs only at the end of sense-sphere javana

同样地，他们认为彼所缘只在欲界速行之末生起，

now that is one

这是其一

registration or tadārammaṇa arise only after sense-sphere javanas

彼所缘只在欲界速行之后生起

and only to sense-sphere beings, only to human beings, only to devas and so on, not to brahmas

只于欲界有情，也就是人、欲界天人等，不是梵天

only when sense-sphere phenomena become objects

只有当欲界法成为所缘的时候

only when taking sense-sphere objects

只有缘取欲界目标时

so sense-sphere objects means

欲界目标就是

54 sense-sphere types of consciousness 54欲界心

and cetasikas going along with it and 28 rupas

与之相伴的心所和28色法 so they’re called sense-sphere objects

所以它们被称为欲界目标

now you have go back to the third chapter to understand that

现在你们要回到第三章来理解这部分内容

so there are three things mentioned here

这里提到了三件事

the tadārammaṇa or registration arises only after what javanas?

彼所缘必须在什么速行后生起？

sense-sphere javanas, so after jhana, they will not arise

欲界速行后才生起，在禅那之后，它们不会生起

and to sense-sphere beings only not to brahmas

只对于欲界众生，而不是梵天众生

and only when sense-sphere phenomena become objects

所缘必须是欲界法

only when taking sense-sphere objects

只有缘取欲界目标

so when these three come together and there is registration

当这三者具足，就生起彼所缘

if some one of them is missing then we cannot have registration

缺少任意一个，就不会生起彼所缘

so this is the law of registration we must keep in mind

所以，这个彼所缘法则，我们要记住

so whenever there is a chance for the registration to arise

当有彼所缘生起的机缘

we must see whether it is after the sense-sphere javana

我们必须看到是不是在欲界速行之后

the person who experiences it is whether he is a kamavacara being

体验到它的众生是不是欲界众生

and also the object is a kamavacara object

所缘也要是欲界所缘

only then will the tadārammaṇa or registration arise

只有这样，彼所缘才会生起

now for arahant

现在，对于阿罗汉

the javanas may not vary

速行可能不会变化

even they take different kinds of objects

即便它们的所缘是不同的

because

因为

arahants are those who have eradicated what are called perversions of mind, perversions of view and so on

阿罗汉是断除了错误的认识，断除了邪见的，等等

so they see things as they are and so there is no variation in javanas

所以他们如实见诸法，速行不会变化

when they see something desirable or undesirable

当他们看到可意或不可意的东西

so for them the functional javanas accompanied by joy

对于他们而言，悦俱唯作速行

is also followed by the registration accompanied by joy

随后也会是悦俱彼所缘

and for functional javanas accompanied equanimity followed by the registration accompanied by equanimity

舍俱唯作速行之后，就是舍俱彼所缘

now let us find out the functional javanas

现在我们找出唯作速行

now these 8 are sense-sphere functional cittas

这8个是欲界唯作心

so among them these 4 are accompanied by joy or somanassa and these 4 accompanied by equanimity or upekkha

其中这4个是悦俱，这4个是舍俱

so

所以

these 4 can be accompanied by how many tadārammaṇas

这4个之后有几种彼所缘

there are 11 tadārammaṇas, right?

有11种彼所缘，对吧？

so these four can be followed by the tadārammaṇa accompanied by somanassa, right?

所以这四个之后可以是悦俱彼所缘，对吧？

and also this

同样这个

so how many do we get?

有多少个？

five

五个

so these four can be followed by these four

这四个可以在这四个之后生起

and these, or there is one more

还有这些，还有一个

this and these 4, altogether five

这个和这四个，一共是五个

so they can be followed by these 4 and this one

它们之后可以生起这四个和这个

then these 4, upekkha

然后这四个，舍俱

so the sense-sphere javanas accompanied by equanimity can be followed by how many tadārammaṇas

所以舍俱的欲界速行之后有多少彼所缘？

four of the sense-sphere resultant

欲界果报心中的四个

and these two

然后这两个

so altogether, six

一起是六个

so the

所以

the sense-sphere functional javanas accompanied by joy

悦俱的欲界唯作心

can be followed by sense-sphere resultant four accompanied by joy

其后可以是4个悦俱的欲界果报心

and one investigating consciousness accompanied by joy

还有一个悦俱的推度心

the sense-sphere javanas accompanied by equanimity

舍俱的欲界速行心

can be followed by four sense-sphere resultant accompanied by equanimity and these two

之后跟随四个舍俱欲界果报心还有这两个

so sense-sphere

所以欲界

sense-sphere kiriya javanas accompanied by upekkha can be followed by sense-sphere resultant four accompanied by upekkha

舍俱欲界唯作速行之后可以是四个舍俱欲界果报心

and two santiranas accompanied by upekkha

和两个舍俱推度心

then domanassa, these two can be followed by these four and these two altogether six

然后是忧俱，这两个之后可以是这四个，这两个，一共是六个

because domanassa can be followed upekkha but domanassa cannot be followed by somanassa

因为忧俱之后可以是舍俱，但是忧俱之后不能是悦俱

ok, these four and this one

好，这四个和这个

can be followed by these four and this one

之后可以是这四个，还有这个

they’re the javanas can be followed by all eleven tadārammaṇas

这些速行之后可以是所有这11种彼所缘

so let’s see these lobhamulas

我们看这些贪根心

so they can be followed by all eleven tadārammaṇas

它们之后可以跟随所有11种彼所缘

and also the two the last two the mohamula can be followed by all eleven tadārammaṇas

最后两个痴根心，其后也可跟随所有11种彼所缘

so the rule here is the joy, followed by joy

所以这里的规则就是悦俱跟随悦俱

and equanimity followed by equanimity

舍俱跟随舍俱

so in a given thought process

所以在特定的心路过程里

we can pinpoint what types of consciousness are represented by the individual ones mentioned in the diagram

我们可以找出什么作用的心由表格中的什么心充当

suppose there is S, S means sampaticchana in pali and receiving

假设这里是个S，S意思是领受心

now there are two kinds of receiving consciousness

有两种领受心

one the resultant of akusala and the other resultant of kusala

一个是不善业的果报，另一个是善业的果报

so which one is represented by this?

所以这个由哪个来充当？

then we say since it is, the object is very desirable, it must be the second one

我们说因为所缘是极可意的，那么它就必定是第二个

if the object is undesirable, then it must be this one

如果所缘是不可意的，那么必定是这个

like this, so we can pinpoint the type of consciousness represented by the individual consciousnesses shown in the diagram

这样，所以我们可以找出何种作用的心由表中哪种心充当

now let us take the javanas

我们看速行

so these javanas accompanied by domanassa so there are only two javanas accompanied by domanassa

只有两个忧俱的速行

so the javanas can be one of these two

所以速行就是这两者之一

so in this way we know exactly what kind of, the types of consciousness is represented by the cittas mentioned in the thought processes or in the diagram

这样，我们就完全知道哪种作用的心由表格中的何种心充当

so this is the process of, procedure of registration

所以这就是彼所缘的运作

so with, in connection with it, what must we understand?

与此相关，我们要明白什么？

first we must understand that in one life the

首先我们要理解，在一期生命中

the rebirth bhavanga and cuti I mean death consciousness

结生心、有分心、死亡心

are identical the same

都是同一种类型

if birth is accompanied by joy then bhavanga must be accompanied by joy and also the death consciousness must be accompanied by joy

如果结生心是悦俱，有分心必须也是悦俱，死亡心也必须是悦俱

and the three conditions that need to be fulfilled for the registration to arise

彼所缘生起要满足的三个条件

and they are what? number one?

它们分别是什么？第一？

at the end of sense-sphere javana

在欲界速行的末尾

and then the next one is in the sense-sphere beings

然后下一个是，欲界众生

and the third one taking the sense-sphere object

第三就是缘取欲界目标

so all sense-sphere

所以所有欲界

so these three come together there can be tadārammaṇa

当这三个条件满足，就生起彼所缘

and then with regard to the quality of tadārammaṇa, what determines?

然后，什么决定彼所缘的性质

not only the tadārammaṇa, the other consciousnesses as well in this thought process

不仅是彼所缘，还有这个心路过程里的其他心

they’re determined by the quality of the object

它们由所缘的性质决定

so seeing consciousness is determined by the quality of object

所以眼识是由所缘的性质决定

receiving is determined by the quality of object

领受心是由所缘的性质决定

investigating determined by the quality of object

推度心由所缘的性质决定

and also registration determined by the quality of object

彼所缘也是由所缘的性质决定

when the object is desirable they’re the result of kusala

当所缘是可意的，它们就是善业的果报

and when the object is undesirable, they’re the result of akusala

当所缘是不可意的，它们就是不善业的果报

and also with regard to tadārammaṇa

对于彼所缘

tadārammaṇa can follow the javanas only when they’re accompanied by same joy or equanimity

只有当它们都是悦俱或舍俱时，彼所缘才跟随速行

and when there is a problem with the registration to arise because

彼所缘的生起有一个问题，因为

a person who has the joy accompanying his rebirth consciousness

如果此人具有悦俱结生心

when he sees a very desirable object and

当他看到极可意的所缘

when he has the displeasurable javanas and there is the

当他生起忧俱的速行，

difficulty and in that case we have to, have recourse to

就会出现困难，我们得借助于

putting in one type of consciousness as a buffer

一种缓冲的心识

and that one type of consciousness is what? investigating consciousness accompanied by equanimity

这种心是什么？舍俱的推度心

now when you go back to the third chapter

当你翻回到第三章

section on functions, you will see that the

作用那一节，你会看到

investigating consciousness accompanied by equanimity has five functions

舍俱推度心有五个作用

rebirth, bhavanga, death, investigating, and registering

结生、有分、死亡、推度、彼所缘

so it has five functions

所以它具有五种作用

now what function does it do here in this thought process with guest bhavanga?

那么在这个心路过程中，这个额外有分的作用是什么？

it arises as guest bhavanga here, right?

它是额外有分，对吧？

but it does not have the function of rebirth

但是它没有结生的作用

simply it is not rebirth here

因为它在这里不是结生心

and it is not death

不是死亡心

and it arises here not as investigating

它生起于此，也不是推度心

so it doesn’t function as investigating

所以作用也不是推度

and it does not function here as tadārammaṇa, registering

在这里的作用也不是彼所缘

so there is only one function remained and that is bhavanga

所以，只能是有分的作用

bhavanga means the constituent of bhavanga or course of bhavanga

有分意思是有分的成分或者过程

so if this guest bhavanga does not arise

所以如果这个额外有分没有生起

then life would have ended there

那么生命就此结束

the bhava would have ended there

那么生命就会在这里结束

but since that it arises here the life is continued

但是因为它在这里生起，生命得以继续

so in one sense

所以一方面

its function is bhavanga function

它的作用是有分

so out of five functions this particular consciousnesses here

所以在五种作用中，在这里，这个心

the investigating consciousness accompanied by equanimity does only one function and that is the function of bhavanga

舍俱的推度心，只执行一个作用，就是有分的作用

not the other four functions

不是其他四个作用

the next section is the procedure of javanas

下一节是速行的法则

now you have met javanas in the third chapter and also in the thought processes

你们在第三章和心路过程一章学过速行

now there are javanas that arise only once

有的速行只生起一次

and there are those that arise two times

有的生起两次

that arise two or three times, that arise four times, five times, six or seven times

两次，三次，四次，五次，六次，七次

and that arise many times

还有生起很多次

so we must be able to find out these javanas

我们必须能够找出这些速行

now first let us read the procedure of javana

首先我们看速行法则

on page 176

第176页

among the javanas

于速行当中

in a limited javana process, that means kamavacara javana process

在有限速行心路过程里，即欲界速行过程

the sense-sphere javanas run only for seven or six times

欲界速行只生起七或六次

so normally in a kamavacara javana

所以，通常在欲界速行里

they run for seven times or six times

它们生起七次或者六次

but in the case of a feeble process

但是在软弱的心路过程里

such as at the time of dying ect

例如死亡那一刻等等

so when a person is approaching dying

当一个人临死的时候

his heart base is weak

他的心所依处很虚弱

and so his mind is also weak

所以他的心也很虚弱

and also when a person is fainted, then he is weak

当一个人晕倒时，他也很虚弱

when a person is drunk then his mind is weak

当一个人喝醉了，他的心也很虚弱

at such times they run only five times

所以这些情况下，它们只运行五次

now normally the javanas run for how many times? seven times

通常来说，速行运行几次？七次

sometimes six times, so six or seven is normal

有时是六次，所以六次或七次，通常情况是如此

but at some times like time of dying or fainting

但是有时候，例如死亡或昏迷的时候

then these javanas run only five times

这些速行只会生起五次

do the exalted one, the buddha at the time of twin miracle and the like

当世尊显现双神变等时，

when the procedure is rapid

由于其转起极其快

only four or five occasions of reviewing consciousness occur

所以省察心只生起四或五次

so

所以

some times buddha showed what is called twin miracle

有时候佛陀显示双神变

so when buddha showed twin miracle

当佛陀显示双神变

people looking at him think that fire and water came out of his body simultaneously

人们看到他，觉得火和水从他的身体同时出来

but actually

但是实际上

they do not come out simultaneously because buddha had to enter into jhanas and abhiññās

它们并不是同时出现，因为佛陀要进入禅那和神通

in order to produce fire and water

为了产生火、水

so to produce fire first buddha had to take the fire kasina

为了产生火，佛陀必须进入火遍

fire disk meditation and then get the jhana

观火盘，然后获得禅那

and then get out of that jhana and review on the components of jhana

然后从禅那中出来，审察禅那的成分

and then again go into the jhana again get out of the jhana and

然后再次进入禅那，再出禅那

only after that the what is called abhiññā arises

只有这样，才能生起神通

so buddha had to enter into these jhanas and get out of jhanas very very quickly

所以佛陀必须快速出入这些禅那

so fast that people think that fire and water came out of this body at the same time

因为太快了，人们觉得火和水同时从他的身体中发出

for the fire to come out here to go through at least these five kinds of thought process

要发出火，这里至少要经过五种心路过程

and for the water to come out again he has to use another kasina meditation to produce water

要产生水，他必须进入水遍才能产生水

so during such a time

所以在此期间

the reviewing javanas cannot run for seven times

审察的速行不能生起七次

because the buddha needs speed here

因为佛陀在此需要速度

because he wanted to show the illusion water and fire came out of his body at the same moment

因为他想表演水火同时产生的幻象

so at such a time the reviewing javanas in the thought process cannot run for seven times as normal

所以这时，心路过程中的审察速行心不能照常生起七次

but they run only how many times here? four or five times

但是它们在这里只生起多少次？四次或者五次

and also when venerable Moggallāna was taming the dragon Nandopananda also

同样，当目犍连尊者调伏难陀波难陀龙王时

so here to get into the jhanas very quickly and so at such times also

也要飞快进入禅那，这时

they have no leisure time to review the component of jhana slowly

就不能慢慢抽时间审察禅那的成分

so in the case of the venerable moggallana also

目犍连的这个例子

the reviewing consciousness occur five times

审察心也生起五次

or four times

或者四次

here teachers say that for buddha four times

这里老师们说佛陀是四次

and for disciples five times

佛弟子是五次

so the kamavacara javanas can run for seven times six time four times and five times, now

所以欲界速行心可以生起七次，六次，四次，五次

ok, we will have a break

好，我们休息一下

disk01track29

so the buddha’s twin miracle

佛陀的双神变

in order to understand how fast must buddha enter into these jhanas

为了理解佛陀进入禅那有多快

we need to know the sequence of thought processes for abhiñña

我们需要了解神通的心路过程

abhiñña is one that is responsible for producing fire, water and others

神通可以产生火、水等

now first abhiñña is a variety of fifth jhana

首先神通是第五禅的一种形式

there are five rupavacara jhanas taught in the manual

在概要精解里讲了五种色界禅那

and abhiñña is variety of or specialty of the fifth jhana

神通是第五禅的一种特殊形式

so after getting all nine jhanas, a person has to be very familiar with all these jhanas entering into them and getting out of them

获得九个禅那后，必须非常熟悉所有禅那，出入自在

in any order in the two order and opposite order at random and so on

不管什么顺序，顺逆都可以，倒序、任意秩序，都自在

and so only after he becomes very familiar with jhanas

只有当他对禅那非常熟悉

does the abhiñña arises in him

才能生起神通

now in order to reach the abhiñña stage

为了达到神通的阶段

a person has to go through say, six times of thought processes

人要经过六次心路过程

you see the ones at the bottom

你们看底下的那些

so the first one is pādakajhāna vīthi

第一个是基础禅那心路

so first he must enter into the basis jhana thought process

所以首先，他必须进入基础禅那心路过程

and that basis jhana is here fifth jhana process

这个基础禅那在这是第五禅心路过程

because the fifth jhana is the basis for abhiñña which is again the fifth jhana

因为第五禅是神通的基础而神通反过来也是第五禅

so after getting into this basic jhana process, he gets out of this basic jhana process

所以进入这个基础禅那心路他再从这个基础心路过程出来

and next he reviewed the components of the basic jhana

下一个就是审察基础禅那的成分

so that is the reflecting process

这是审察的心路过程

this reflecting process is not jhana process it is kamavacara process

这个审察的心路过程，不是禅那心路过程，而是欲界心路过程

next he gets into what is called adhiṭṭhāna or resolution

接着，他要决意

so he makes a resolution in his mind

他在心里做出决定

let the water come out of my body let the fire come out of my body and so on

让水从我身体发出让火从我身体发出，诸如此类

so that is also kamavacara thought process

这也是欲界心路过程

after that kamavacara thought process, he enters into the basis jhana again

这个欲界心路过程之后，他再次进入基础禅那

and that basis jhana here is fifth jhana

这个基础禅那在这里是第五禅

and then getting out of that basis jhana

然后他出离这个基础禅那

there comes reflecting of the components in that jhana

然后审察这个禅那的成分

only after going through these five

只有经历了这五次心路过程

does abhiñña process arise

神通的心路过程才生起

and when abhiñña process arises

当神通的心路过程生起

fire comes out of this body

火就从他身体发出

and then he has to go through all these thought processes to produce water out of his body

然后他要经过所有这些心路过程然后水才从他身体发出来

and again to produce fire he has to go through these thought processes

然后再次发出火，他又要经过这些心路过程

and then for water, so in this way buddha had to go through these thought processes alternately again and again

然后是水，这样，佛陀就相互不断经过这些心路过程

so in this sequence, number two and number five are reflecting processes

在这个序列中，第二和第五是审察的心路过程

so during these reflecting processes, the javanas will run only four times

所以在这个审察的过程中，速行心只生起四次

not seven or six as normal

不是像平常那样七次或六次

for the buddha the twin miracle it is said that only four reviewing consciousness or reviewing javanas arise in these thought processes

对于佛陀的双神变，据说在这些心路过程中只生起四次审察速行心

and we will read the section 22

我们来读22节

the sublime javanas for a beginner during the first cognitive process of absorption

对于广大速行，初学者所证得的第一次安止

and the direct knowledge that means abhiñña

以及每一次神通

javanas always run only once

都只生起一次而已

sublime javanas means rupavacara javanas and arupavacara javanas

广大速行指：色界速行、无色界速行

rupavacara javanas these five and these five

色界速行这五个，还有这五个

and arupavacara javanas these four and these four

无色界速行，这四个，还有这四个

and for a beginner means at the first attainment

对于初学者，意思是：对于每一个禅那的第一个安止心路过程

if you have not attain any of the jhanas

如果你没有证得任何禅那

and then you practice samatha meditation and you get the jhana, then you’re the beginner for that jhana

那么你修习止禅，获得禅那那么你就是这个禅那的初学者

later you may enter into that jhana again

然后你可能会再次进入这个禅那

but for that jhana, you’re no longer a beginner

但是对于此禅那，你就不再是初学者

you have access to that jhana as you like

你可以随心所欲进入那个禅那

and then you practice for the attainment of second jhana

然后你修习第二个禅那

so when you first get the second jhana you are the beginner of that second jhana

当你第一次证得第二个禅那你就是第二个禅那的初学者

and then you may enter into attainment thought process

然后你可能进入这个安止心路过程

then you try to get third jhana, and then you get third jhana then

然后你证得第三个禅那

at the first attainment you’re a beginner for that third jhana

第一次证得的时候就是三禅的初学者

and then you go on to attainment processes and so on

然后你继续进入安止心路过程等

so at the first attainment

所以第一次证得

the rupavacara jhanas and arupavacara jhanas arise only one time

色界禅那和无色界禅那只是生起一次

after that the bhavanga follows

随后，就是有分

and also the direct knowledge abhiñña javanas

同时，神通速行

run only once, now it’s amazing

只生起一次，这很奇妙

now the buddha entered into the abhiñña in order to produce fire and water

佛陀进入神通产生火和水

and although the preparation has to go through say six kinds of thought processes

虽然此前要经过六种心路过程

in the abhiñña thought process that abhiñña or fifth jhana citta arises only once

在神通心路过程中神通或五禅禅那心只生起一次

so just by arising only once it is so powerful that it can produce fire it can produce water out of the body

只需要生起一次，就能够有力量从身体中产生水、产生火

the arising of four paths endures for only one mind moment that means magga

四道之生起只维持一个心路过程就是指道心

magga javana arises only once

道心速行只生起一次

yesterday we went through the magga thought process

昨天我们学过了圣道心路过程

so in that magga thought process, magga arises only once

在圣道心路过程里，道心只生起一次

followed by two or three phala moments

随后生起两次或三次果心

so sotapattimagga, sakadagamimagga, anagamimagga, arahattamagga all arise only once

所以须陀洹道心，斯陀含道心阿那含道心，阿罗汉道心，都只生起一次

thereafter two or three occasions of fruition consciousness arise

随后，果心生起两次或三次

according to the case that means

根据情况，意思是

according to whether a person of keen intellect or average intellect

根据这个人是利根还是钝根

for person of average intellect two moments of phala, and for the keen intellect three moments of phala

对于钝根，果心生起两次对于利根，果心生起三次

at the time of the attainment of cessation now we went through the cessation attainment last night

在证入灭尽定时，我们昨晚讲了灭尽定

the fourth immaterial javana runs twice

第四无色速行只生起两次

so the fourth arupacarava jhana arises twice

第四无色速行只生起两次

and then contacts cessations and then went into cessation

之后即证得灭尽

when emerging (from cessation), either the fruition consciousness of non-returning anagamiphala

在从灭尽定出来时，阿那含果心

or the fruition consciousness of arahantship arahattaphala arises

或者阿罗汉果心生起一次

accordingly, that means if he is an anagami

根据情况，意思是如果他是阿那含

then the anagamiphala arises and so on

那么生起的就是阿那含果心等

for a single occasion.

只生起一次

when it ceases, there is subsidence into the life-continuum.

当它灭时，即会沉入有分

so these are the javanas that arise one time, two times, three times, four, five, six and seven times

这些速行生起一次，两次，三次四次，五次，六次，七次

in the cognitive process of attainments that means attainment thought process

在安止心路过程中

as in the stream of the life continuum like the bhavanga

即如有分流一般

there is no fixed procedure regarding the processes. that means

是没有固定的过程规则，意思是

we cannot say how many times the cittas arise during the samāpatti thought process

我们不能说在安止心路过程中有多少心生起

It should be understood that even many (sublime and supramundane) javanas take place (in immediate succession).

当知（广大与出世间）速行甚至能够（连续地）生起许多次

now there are two kinds of samāpatti processes, jhana samāpatti and phala samāpatti

有两种安止定的心路过程：禅那定、果定

so in any of these samāpattis the jhana consciousnesses or phala consciousnesses arise many many times

在这些安止定心路过程中，禅那心和果心生起许多次

so we must be familiar with which javanas arise only once which twice which three times four times and so on

所以我们要熟悉哪种速行只生起一次，哪种两次，哪种三次，哪种四次等等

so here it is on the handout they’re all given

在下发的资料里，都有注明

and so it is easy now to know this

所以现在很容易明白这些

so those that arise only once, what are they?

只生起一次的，是什么？

mahaggata jhanas on first attainment

初学者的广大心

or rupavacara and arupavacara jhanas on first attainment

或者说初学者的色界和无色界心

and then number two abhiñña javanas, direct knowledge javanas

第二个，神通速行心

and three magga cittas or path consciousnesses

第三个，道心

and four, anagamiphala and arahattaphala cittas on emerging from nirodha-samāpatti

第四，从灭尽定出来时阿那含果心和阿罗汉果心

so when anagamis and arahants emerge from nirodha-samāpatti

当阿那含和阿罗汉从灭尽定出来

the first citta that arises in their minds is anagamiphala or arahattaphala for just one moment

他们心中首先生起的是阿那含果心或阿罗汉果心只生起一次

so these are those that arise only once

所以这些就是只生起一次的心

and then those that arise two times

然后是生起两次的心

fourth arupavacara jhana preceding nirodha-samāpatti if you look at the nirodha-samāpatti chart

证入灭尽定前，第四无色界禅那心如果你们看灭尽定的那个表

you will see that there are two moments of fourth arupavacara jhana before going into cessation

你们就看到在进入灭尽定之前第四无色界禅那心生起两次

so those are the ones that arise two times

这些就是生起两次的心

and those that arise two or three times

然后是生起两次或三次的心

phala javanas after maggas

道心之后的果心速行

so after path consciousness fruition consciousness follows

道心之后，生起果心

sometimes two times, sometimes three times

有时候是两次，有时候是三次

and those that arise four times

生起四次的

reflecting javanas at the time of yamakapāṭihāriya

双神变时的审察速行心

yamaka means twin, pāṭihāriya means miracle yamaka是双，patihariya神变

so yamakapāṭihāriya means twin miracle

这个词的意思就是双神变

so twin means water and fire for buddhas

“双”指佛陀发出的水、火

so for buddha, at the time of showing this miracle

对于佛陀，在显示双神变时

the reflecting javanas arise only four times not seven times

审察速行只生起四次，不是七次

and those that arise five times reflecting javanas at similar times for savakas, for disciples

还有对于声闻弟子，审察速行生起五次

so for disciples, reflecting reflecting javanas run for five times

对于圣弟子，审察速行心生起五次

and also kamavacara javanas at time of death, fainting etc

还有在死亡和昏迷的时候，欲界的速行也是这样

so when the material base is weak

当色法的基础很弱

they run only for five times

它们只生起五次

and those that run for six or seven times, they’re regular kamavacara javanas

那些生起六次七次的，它们是普通的欲界速行

and those that run many times

那些生起很多次的

mahagatta and phala javanas that means

广大速行和果心速行

rupavacara jhana, arupavacara jhana and fruition consciousness

意思是：色界禅那心，无色界禅那心，果心

during samāpatti vithis during attainment thought processes

在安止心路过程中

so during attainment thought processes, they run for billions of times

所以在安止心路过程里，它们生起几十亿次

the next section deals with individuals and the types of consciousness they experience

下一节讨论的是依人分析，和这些人体验到的心的种类

first we must understand the individuals, how many individuals are there?

首先，我们要明白这些人的分类，可以分多少类？

so here on the handout you see duggati ahetuka

这里，在下发资料里，你们看到：恶趣无因

this is one kind of puthujjana

这是一种形式的异生

now puthujjana means worldling

异生的意思是：凡夫

puthujjana means those who are not enlightened yet

异生意思就是没有觉悟的人

so unenlightened persons are called puthujjana

所以，没有觉悟的人被称为异生

and there are different kinds of puthujjanas and this is one puthujjana called duggati ahetuka

有不同类型的异生，这种被称为恶趣无因

now duggati means woeful plane duggati意思是恶趣

ahetuka means their rebirth consciousness has no roots at all

无因指它们的结生心是无因的

so their rebirth consciousness is followed by no root

所以他们的结生心是无因的

so they’re called duggati ahetuka

所以他们被称为恶趣无因异生

now gati means destination du means bad gati意思是“趣”，

du意思是“恶”

so bad destination means the four woeful states

所以恶趣意思就是四恶道

hell, animal kingdom, host of asuras and the departed ones and the host of asuras

地狱、畜生、饿鬼、阿修罗

so these four are called four woeful states

所以这四种被称为四恶道

those who are born in those woeful states are called duggati ahetuka persons

投生到这些恶道的被称为恶趣无因异生

and then the second is sugati ahetuka again he is a puthujjana

第二个是善趣无因异生

he is one who is not enlightened

他也是没有觉悟的

sugati means good destination sugati意思是善趣

that means the world of man, human beings

意思是人类世界，人类

and world of devas and brahmas

还有欲界天人、梵界天人

but here we take only human beings

这里我们只讲人类

so these people also have the re-linking or rebirth without any root, any hetu

所以这些人也是有无因结生心

and in the fifth chapter you will again meet these people

在第五章，你会再次碰到这些人

now the third one is dvihetuka puthujjana

第三种是二因异生

worldlings that have two roots with their rebirth consciousness

就是二因结生的众生

now here their rebirth consciousness is accompanied by two roots

这里他们的结生心有两根

these people are always sugati people, and so we do not call him sugati dvihetuka puthujjana

这些人都是善趣众生，所以我们不称他们为：善趣二因异生

we just call them dvihetuka puthujjana or even dvihetuka

我们称之为二因异生，甚至称之为二因

so these are the people, human beings and so on

这些人，人类等等

who have no hope of attaining javanas

没有希望证得安止速行

who have no hope of attaining arahatship

没有希望成为阿罗汉

who have no hope of attaining enlightenment

没有想获得觉悟

and then the next one is tihetuka puthujjana

下一个是三因异生

he is still a puthujjana

他也是凡夫

but he is called tihetuka, ti means three and hetu means root

但是他是三因的凡夫，

ti意思是三，hetu意思是根

so having three roots

所以具有三因

their rebirth consciousness is accompanied by three roots

他们的结生心有三因

and they are called tihetuka puthujjana

他们被称为三因异生

now here we must use the word puthujjana because

在这里我们要用异生这个词，因为

tihetuka persons can be puthujjanas or the others like sotapannas and so on

三因众生可以是异生，也可以是其他的，例如须陀洹等

so up to now we have four kinds of puthujjanas four kinds of worldlings

直到现在我们有四种异生，四种凡夫

so the first one is duggati ahetuka, the second sugati ahetuka

第一是恶趣无因，第二善趣无因

and third dvihetuka, and fourth tihetuka puthujjana

第三是二因，第四是三因异生

so there are four kinds of puthujjanas

所以，有四种异生

and the next is sotapanna

下一个是须陀洹

sotapanna is one who has reached the first stage of enlightenment

须陀洹是已经证得初果的人

only a tihetuka person can become a sotapanna

只有三因众生才可以成为须陀洹

so when we say a person is a sotapanna

当我们说某人是须陀洹

we don’t have to say he is a tihetuka person

我们没必要说他是三因众生

because sotapanna implies that he is a tihetuka person

因为须陀洹就意味着他是三因众生

so we don’t call him tihetuka sotapanna

所以我们不称其为三因须陀洹

so the words in this script are just for your clarification not to be used

所以，这些材料上的文字只是为了让你们更明白，并不是要使用

and then the next one is sakadagami

下一个是斯陀含

one who has reached the second stage of enlightenment

这就是证得二果的人

so he is called a sakadāgāmi

所以他被称为斯陀含

sakad means once, and āgāmi means coming sakad意思是一次，āgāmi意思是“来”

so he will come back to this life once

所以他还会再回来一次

the next person is anāgāmi

下一个是阿那含

anāgāmi, one who does not come back to this life

阿那含，不会再返回这个世间

he is also a tihetuka

他也是三因

who has reached the third stage of enlightenment

证得三果

and then the last one is an arahant

最后一个是阿罗汉

arahant is a person who has reached the fourth stage of enlightenment and that is the highest stage of enlightenment

阿罗汉是证得四果的人，这是觉悟的最高境界

only a tihetuka person can become an arahant

只有三因的众生才能成为阿罗汉

and so when we say an arahant we don’t have to say he is a tihetuka

所以当我们提到阿罗汉时不需要说他是三因众生

so now we have four persons: sotāpanna, sakadāgāmi, anāgāmi and arahant

所以，我们现在有四种人：须陀洹，斯陀含，阿那含和阿罗汉

at the bottom all maggaṭṭhā individuals

在底部，所有果心众生

that means who is at the moment of magga consciousness

意思是在道心生起时的众生

have only one citta because

只生起一次，因为

a person at that moment has just that one citta

那个时刻只生起一次心

their respective magga citta

生起各自的道心

now do you have the thought processes for magga?

你们有圣道心路过程吗？

please look at that

请看那个表

now up to G, a person is a puthujjana

直到种姓心，这个人还是凡夫

let’s say a person is practicing vipassana meditation

假如一个人在修内观

and so when he is about to get enlightenment

当他要觉悟的时候

this thought process arises in his mind and

这个心路过程生起

the four moments preceding G

种姓之前的四个心识刹那

take the miscellaneous formations as objects

以有为法为所缘

so that means they’re vipassana moments

意即它们是内观的心识刹那

and then there is G gotrabhū然后是种姓心

and after G comes magga

种姓心之后，就是道心

so at that moment a person is called a magga person

此刻，这个人被称为道心人

a person who stands at magga

道心时的人

so we take him as one person

我们视其为一个人

and then two phala moments or three phala moments follow and

然后是两个或三个果心刹那

after the magga moments he becomes a phala person

道心刹那之后，他就称为果心人

he can go on as a phala person until he reaches the next higher stage

在证得更高果位之前，他都是果心人

so magga person has only one moment

所以道心人只有一个心识刹那

only at that moment he is called a magga person

只有在这个刹那他才被称为道心人

immediately after that moment until he reaches the next higher stage

随后，直到他证得更高的果位

he is called a phala person

他就被称为果心人

so first magga person, first phala person, second magga person second phala person and so on

所以，初果道人，初果果人，二果道人，二果果人等等

so a person who is at the moment of magga

所以一个人在道心的刹那

is also recount as one person

也被算成一个人

actually there are no two persons magga person and phala person

实际上，并没有两个人：道心人，果心人

one and the same person is called a magga person and phala person at other moment

同一个人在某个时刻被称为道心人，在另外的时刻被称为果心人

now you need to understand this

你们需要明白这点

because when you say the attribute of the sangha

因为我们在念诵僧伽的特性时

yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā他们是四双、八辈圣者

there are eight noble persons four pairs

他们是四双、八辈圣者

now eight noble persons means

八辈圣者意思是

magga person, first stage magga person one

道心人：初果道心人一

first stage phala person two

初果果心人二

second stage magga person, three

二果道心人三

second stage phala person four and so on

二果果心人四，等等

so in that way we say there are eight noble person eight ariya persons

所以这样，我们说有八辈圣人

but in order to find a magga person

但是为了找到一个道心人

what can we do

我们要做什么

we must go and look at the person who is practicing vipassana meditation

我们要去寻找一个修内观的人

and we even don’t know who when he attains enlightenment

我们甚至不知道他什么时候觉悟

and that one moment very brief moment a billions of a second

所以那个短暂的时刻，几十亿分之一秒

at that moment he is a magga person

在这个刹那他是一个道心人

so although we say there are eight noble persons

所以虽然我们说有八辈圣人

in practice we have only four persons

实际我们只有四个人

we can deal with we can communicate with only four persons actually

实际上我们需要面对的只有四个人

at magga moment we may not know that person

在道心刹那，我们并不知道这个人

so there are eight individuals who are called noble persons

所以八辈人，称之为圣者

and they are put two together, so they are four pairs

他们两个两个一组，就是四双

that is why yadidaṃ cattāri purisa-yugāni, four pairs of men

所以说：他们是四双、

aṭṭha purisa-puggalā, but eight individuals

八辈圣者

now you may not, like saying

你们或许不说

there are eight ariya persons four magga persons and four phala persons

有八个圣者：四个道心人，四个果心人

but I think if we take the example of a person who breaks a record

但是我想如果以打破记录的情况为例

I think we can relate it to that

我想我们可以将此两者类比

so a person who is breaking the record when he is at time of breaking the ribbon

一个人在撞到终点线时打破比赛记录

he is the one who is breaking the ribbon who is breaking the record

此刻他就是打破记录的人

and one second after that he is the one who has broken the record

此刻之后，他就是已经打破记录的人

so we can get two persons here

这里我们就有两个人

when he is breaking the ribbon he is the one who is breaking the record

当他撞到终点线时就是打破记录的人

just just one second after that and then so on he is the one who has broken the record

一秒之后，此后他就是打破了记录的人

so we can say there are two persons here

所以我们可以说，这里有两个人

the one who is breaking and the one who has broken

一个是正在打破记录，一个是已经打破记录

we can say here also the one who is at the magga moment and the one who is at the phala moment

我们这里也可以说，一个是道心人，一个是果心人

so we have eight individuals

所以我们有八辈圣人

ok, we will go back to the twelve individuals

好，我们回到12种众生的分类

so altogether we get twelve inidviduals

所以一共是12种众生

four puthujjanas and eight noble persons or eight ariyas

四种异生，八辈圣人

since all magga persons have only one citta

因为所有道心人只持续一个心识刹那

we don’t list them one by one here on this sheet

在这张纸上，我们不将他们一个个列出来

now different puggalas or different individuals have different cittas

不同的人有不同的心

the cittas they can experience

他们可以体验的心不同

now there are 89 or 121 cittas that you know

你们知道，有89或121种心

now duggati ahetuka persons cannot experience kiriya javanas

恶趣无因凡夫不能体验到唯作速行心

because they cannot become enlightened in that life

因为他们不能在此生觉悟

so animals and those who are born in hell and so on

所以畜生和地狱众生等等

so they cannot experience kiriya or functional javanas

他们不能体验到唯作速行

and they cannot experience appanā javanas that means jhana and magga and phala

他们不能体验到安止速行，意即禅那心，道心和果心

and they cannot experience ñāṇasampayutta vipakas

他们不能体验到智相应果报心

so ñāṇasampayutta means accompanied by knowledge

ñāṇasampayutta意思是智相应

vipaka the resultant consciousness vipaka是果报心

so they cannot experience resultant consciousness accompanied by knowledge

所以他们不能体验到智相应的果报心

and also they cannot experience maha means kamavacara, kamavacara resultants which are not accompanied by knowledge

同样，他们不能体验到智不相应的大果报心大，在这里指欲界心

so what they can experience are very few

所以他们体验到的心非常少

you can detect these types of consciousness from the 89 and then you will get the number

你们可以在89心中找出这些心

but here only those that are not experienced by them are shown

但是这里只有不被他们体验到的心才会显示出来

so you can find out what they experience also

所以你们也可以找到他们体验到什么心

now sugatiahetuka puthujjana

现在看善趣无因异生

now they are those human beings that are born blind deaf and so on

这些是天生盲聋的人类

so they cannot experience kiriya javanas

他们不能体验到唯作速行心

because they cannot attain enlightenment or jhanas in that life

因为他们此生不能证得觉悟或禅那

they can not experience appanā javanas

他们不能体验到安止速行心

and they cannot experience resultant consciousness accompanied by knowledge

他们不能体验到智相应果报心

but they can experience resultant consciousness not accompanied by knowledge

但是他们可以体验到智不相应果报心

now dvihetuka, these people have two roots with their re-linking consciousness or rebirth consciousness

现在二因异生，这些人是二因结生心

these people cannot experience kiriya javanas they cannot become arahants

这些人不能体验到唯作速行，不能成为阿罗汉

they cannot experience appanā javanas they cannot get jhanas in that life

他们不能体验到安止速行，此生不能证得禅那

and ñāṇasampayutta vipakas, they cannot experience resultant consciousness accompanied by knowledge

他们不能体验到智相应果报心

and then the last of the puthujjanas tihetuka puthujjanas

最后一个异生：三因异生

they can experience all

他们可以体验到所有心

they can experience kiriya javanas and lokuttara javanas

他们体验到唯作速行，出世间速行

and then sotapanna one who has attained the first stage of enlightenment

然后是须陀洹，就是初果

he does not experience diṭṭhigatasampayutta javanas

他不能体验到邪见相应的速行

javanas accompanied by wrong view

邪见相应的速行心

now when a person becomes a sotapanna he eradicates wrong view and doubt

当一个人成为须陀洹时，他就断除了邪见和疑

so he will not experience the javanas with wrong view

所以他就体验不到邪见相应的速行心

and also he will not experience vicikicchā同时他不会体验到疑

he has eradicated doubt

他断除了疑

doubt about the buddha, dhamma, sangha, the practice and so on

对佛法僧的疑，对修行等的疑

and he will not experience kiriya javanas

他不能体验到唯作速行

because he is still a sotapanna he has not become an arahant

因为他还是须陀洹，没有成为阿罗汉

and he will not experience magga cittas and three upper phala cittas

他不能体验到道心和其上三果的果心

sotapanna is one who has become a sotapanna

须陀洹是须陀洹圣者

so as a sotapanna

作为须陀洹圣者

he cannot experience the sotapatti magga citta

他不能体验到须陀洹道心

he has already experienced it at the moment of magga

因为他已经体验过了道心

now he is after the magga moment

他现在是在体验道心之后

and so magga citta does not arise again

所以道心不会再次生起

so he does not experience either of the four magga cittas

所以他不会再次生起四个道心的任何一个

and he does not experience three upper phala cittas

他不能体验到上三果的果心

he experiences only sotapatti phala cittas

他只体验到须陀洹果心

and then sakadagami

然后是斯陀含

sakadagami is almost the same as sotapanna

斯陀含跟须陀洹几乎一样

he does not experience diṭṭhigatasampayutta javanas

不能体验邪见相应速行心

and then vicikicchā javanas, kiriya javanas

疑相应速行，唯作速行

magga cittas and first, third, fourth phala cittas

道心，及初果、三果、四果果心

he experienced second phala cittas

他体验到二果果心

and then anāgāmi non-returner

然后是阿那含，不来果

anāgāmi does not experience diṭṭhigatasampayutta javanas

阿那含不能体验邪见相应速行心

and then dosamula javanas

嗔根速行心

anāgāmi is one who has eradicated dosa altogether

阿那含是断除了所有嗔心的人

so when a person becomes an anāgāmi

当一个人成为阿那含之后

he will not have two dosamula cittas

他就不会有两个嗔根心

he will not have consciousness accompanied by dosa he will never get angry

他们就不会有嗔根心，不会生气

and fear is included in dosa

恐惧是被包括在嗔心里

and so an anāgāmi will never be afraid of anything

所以阿那含永远不会恐惧

vicikicchā javana he does not experience

他不会体验疑相应速行心

actually it was eradicated at the stage of sotapanna

实际上，在须陀洹阶段就断除了

and kiriya javanas he does not experience because he has not yet become an arahant

他不会体验到唯作速行，因为他还没有成为阿罗汉

and then he does not experience magga cittas

然后他也没体验到道心

and first, second and fourth phala cittas

初果、二果、四果的果心

because he is now an anāgāmi

因为他现在是阿那含

so he does not experience anāgāmi magga consciousness again

所以他不会再次体验阿那含道心

and then arahant

然后是阿罗汉

an arahant does not experience kusala javanas

阿罗汉不会体验到善速行心

so arahant is a person who does not get kusala

所以阿罗汉是不会造善业的人

and also akusala

也不会造恶业

an arahant does not experience magga cittas and three lower phala cittas

阿罗汉不会体验到道心，不会体验到下三果心

so these are the consciousness that these persons do not experience

所以这些都是他们不会体验到的心

now arahant

现在是阿罗汉

when you become an arahant you will not get kusala

当你成为阿罗汉后，你就不会造善业

you will not get akusala

你不会造恶业

so only when you’re a non-arahant

只有当你不是阿罗汉时

can you get kusala

你就会造善业

so what an arahant gets when he pays homage to the buddha, when he practices dana

所以当阿罗汉礼敬佛陀，布施时，他造什么业

his action is called just the action

他的行为仅仅被称为行为

kiriya, kiriya means doing, just happening

唯作，唯作就是：行为发生的行为

so whatever he does is just doing

所以，无论他做什么，只是做而已

it does not give any results

不会产生任何果报

so when an arahant pays homage to the buddha he does not get kusala

所以当阿罗汉礼敬佛陀时他不会造善业

we may say he gets kiriya

我们可以说是唯作

or this just the arising of the consciousness

或者说仅仅是心的生起

so arahants are described as those who have destroyed both kusala and akusala

所以阿罗汉被描述成断除了善业、恶业的人

they never do what is wrong and so they do not have akusala

他们从不做错事，所以他们不会造恶业

and they do what is good but they do not get kusalas

他只做好事，但是不造善业

simply because they have eradicated the ignorance and craving

因为他们已经断除了无明、贪

that is the basis for accumulating kamma

这是造业的基础

so they do not acquire fresh kamma after they become arahants

所以成为阿罗汉后，他们不再造新业

but they still suffer or they still enjoy the fruit ot their past kamma

但是他们还会遭受过去业的果报

so after becoming an arahant after becoming a buddha

所以成为阿罗汉或佛之后

they’re not free from the results of their past kamma

他们并没有摆脱过去的业

but they do not acquire any fresh kamma

但是他们不再造新的业

and so there will be no rebirth for them in the future

所以在将来他们不会再投生

the two roots, three roots and so on you will study in the fifth chapter

二因，三因，你们在第五章学习

and then the next section is called analysis by way of planes

下一节是：依地分析

but you don’t know the planes yet

但是你们不知道“地”

so it pre-supposes that you already know the 31 planes of existence

它假设你已经知道了31生存地

so let us just read the manual

所以，我们来看概要精解

page 181

第181页

in the sense-sphere plane

欲界地

all these foregoing cognitive processes occur according to circumstances.

上述的一切心路过程根据情况而发生

so in the sense-sphere plane in the human beings and in the six planes of devas and

所以在欲界地：人、六欲界天

four woeful states

四恶趣

all the cognitive processes occur according to circumstances

所有心路过程根据情况而发生

so they can arise depending on different conditions

所以它们可以根据不同情况生起

but all cognitive processes consciousness can arise in the sense-sphere plane

在欲界地，所有心路过程都会生起

in the fine material sphere plane

在色界地

all occur with the exception of javanas connected with aversion

一切都能发生，除了嗔恚相应速行

that means dosa

意思就是嗔心

and registration moments.

还有彼所缘不会发生

registrations arise only in the kamavacara beings

彼所缘只会生起于欲界众生

and not in rupavacara beings

不会生起于色界众生

and it is said that

据说

bramhas do not experience dosa

梵天不会体验嗔心

although they have not eradicated altogether

虽然他们没有断除所有嗔心

but once they’re reborn as brahmas

但是只要他们投生为梵天众

they do not experience dosa

他们就不会体验嗔心

but they may die from the brahma world and be born as human beings or devas

但是他们可以从梵天死亡再投生为人或欲界天

and when they’re reborn as human beings and devas

当他们投生为人类和欲界天时

they will have the dosamula consciousness again

他们就再具有嗔根心

but so long as they’re brahmas in the brahma world

但只要他们是梵天的梵天众生

they do not experience the consciousness accompanied by aversion or dosa

他们就不会生起嗔恚相应的心

in the immaterial sphere plane

在无色界地

all occur with the further exception of the first path

生起所有心，除了：第一道

fine material sphere consciousness

色界心，

smiling consciousness and the lower immaterial classes of consciousness

生笑心以及较下层的无色界心

now immaterial sphere planes are those

无色界地

where beings have only cittas and cetasikas and no physical body

那里的众生只有心、心所，没有肉身

there are three kinds of beings

那里有三类众生

beings that have five aggregates

具有五蕴的众生

beings that have four aggregates

具有四蕴的众生

and beings that have one aggregate

具有一蕴的众生

being that have five aggregates are like us

五蕴众生就像我们

human beings, animals and devas

人、畜生、欲界天人

and also brahmas

还有梵天众生

beings that have four aggregates are the immaterial brahmas

四蕴的众生是无色界梵天

so immaterial brahmas have only cittas and cetasikas

无色界梵天众生只有心、心所

citta is one aggregate, and cetasikas are three aggregates

心是一蕴，心所包括三蕴

and so only four mental aggregates exist in the immaterial worlds

所以无色界只有四蕴

and among the material brahmas there is one kind of brahmas

在色界梵天中，有一类梵天

which is called mindless brahmas

被称为无心梵天众生

so these brahmas are without mind without citta without cetasika

这些梵天众生没有心、心所

so they are born in that realm like statues

所以它们投生到那一界，就像雕像

so they must have fifth jhana here in the human life

在人间他们必须获得五禅

and then they are those who hate mind

然后他们讨厌名法

they think that it is because of mind we suffer

他们认为因为名法，所以受苦

if we have no mind we will not suffer

如果没有名法，就不会受苦

so they practice dispassion towards mind

所以他们修习对名法的厌离

say: mind is bad, mind is bad something like that

说：名法不好，名法不好，等等

so as a result of their practice because they have powerful fifth jhana

他们修行的结果，他们的五禅很强大

when they’re reborn they’re reborn without mind

他们投生后，就没有名法

so mindless beings

所以是无心众生

it is said that if they die here lying down they will be there lying down

据说他如果在这里躺着死去在那里也是躺着

like statues and they will be there for 500 eons

像一个雕像，在那里存在500大劫

so they are different kinds of beings

所以他们是不同的众生

so mostly beings are beings of five aggregates

所以大多数情况下众生是具有五蕴

but there are beings that have only four aggregates and

但是也有具有四蕴的众生

also there are some beings that have only one aggregate

还有一些众生只有一蕴

here in the immaterial sphere plane

在无色界地

those that have no physical body but only citta and cetasika only consciousness and mental factors

众生没有身体，只有心、心所

the first path cannot arise

不能生起初果道心

sotapatti magga cannot arise in the world of immaterial brahmas

在无色界梵天，须陀洹道心不能生起

so that means

意即

if you are reborn in the immaterial brahmas brahma plane as a puthujjana

如果你投生到无色界梵天异生

you will not get sotapatti magga there

你就不能在那里获得须陀洹道心

you cannot get sotapatti magga there

你不能获得须陀洹道心

that is because

因为

in order for a person to attain sotapatti magga

为了获得须陀洹道心

he has to hear instruction from someone

他需要听闻别人的教导

he has to hear a discourse from the buddha or from the teacher

他需要听佛陀或老师的教导

if he does not hear anything from any body

如果他没有听闻任何人的教导

he will not become a sotapanna

他就不能成为须陀洹

so except for buddhas and paccekabuddhas

除了佛陀和辟支佛

even venerable sariputta needs to hear from another person

即便是舍利弗尊者，也需要听闻别人的教导

venerable sariputta heard from who?

舍利弗尊者从谁那里听闻？

he was ascetic before he joined the order, right?

他在加入僧团之前是个苦行者，对吧？

so one day he went out and he met a disciple of buddha

一天他外出，碰到佛陀的弟子

you now who was the disciple?

你们知道那个佛弟子是谁吗？

his name was assaji

他的名字是阿说示

his was the youngest of the five disciples to whom buddha gave his first sermon

他是佛陀初转法轮时的五个弟子中最年轻的一个

so sariputta asked him to teach him in brief

所以舍利弗要求他作简单的开示

and so the assaji told him saying: yedhammahetu ppabhava and so on

所以阿说示告诉他：诸法因缘生等

so hearing that the venerable sariputta became a sotapanna

听到此，舍利弗成为须陀洹果

even the venerable sariputta had to hear from another person to reach sotapannahood

即便是舍利弗，也需要从别人那里听开示才能成为须陀洹

but in the immaterial world

但是在无色界

you have no ears

你没有耳朵

since you have no ears you cannot hear anything

因为你没有耳朵，无法听闻

and you cannot see anything because you have no eyes

你没有眼睛，也看不见

so

所以

in order for a person to become enlightened or to become at least a sotapanna

如果要开悟，至少成为须陀洹

one has to hear from somebody else

必须听别人的开示

and since there is no ear faculty in the brahmas of immaterial nature

因为在无色界梵天，没有耳根

sotapatti magga cannot arise there

所以那里不能生起须陀洹道心

so that is why the immaterial sphere plane is described as inappropriate place

所以这就是无色界生存地被称为不好的地方

inappropriate place to be born

不好的投生地方

once you’re born there you will be there for 84 thousand eons

一旦你投生到那里，就要在那里呆八万四千大劫

and you cannot get enlightenment you cannot hear the buddha’s teachings you cannot see the buddha and so on

你不能获得觉悟，你无法听闻佛陀的开示，也看不到佛陀等等

so it is included in those places that are not conducive to enlightenment

所以，这被称为对觉悟无助益的地方

so they are not good places to be born in although they’re very high places

所以虽然它们是非常高级的地方但是不是投生的好地方

and you have to get the arupavacara jhanas to be reborn there

你需要获得无色界禅那才能投生到那里

so in the immaterial sphere plane

所以在无色界生存地

there is no first magga

没有第一道心

and the fine-material sphere consciousness

以及色界心

when you get to the upper plane

当你到了更高的生存地

you lose the consciousness of the lower planes

你就失去低级生存地的心

so when you become an immaterial brahma

所以当你成为无色界的梵天

you cannot experience the material sphere consciousness you cannot experience the rupavacara jhanas

你就不能体验到色界心不能体验到色界禅那心

and then smiling consciousness cannot arise in the arupavacara brahmas

生笑心不能在无色界梵天生起

simply because they have no face

因为他们没有脸

so they cannot smile so smiling consciousness cannot arise there

所以他们不能笑，所以那里不能生起生笑心

and the lower immaterial classes of consciousness

以及低级无色界心

suppose there are four immaterial sphere planes

假设有四个无色界生存地

let us say first second third fourth

我们称之为一二三四

so if you are in the lowest plane

所以如果你在最低的生存地

then you may experience all four classes of immaterial consciousness

你就可以体验到所有四种无色界心

but if you are in the second plane then you will experience first class of consciousness

但是你如果在第二无色界生存地你就不能体验到第一生存地的心

if you are in the fourth plane you will experience the lower three classes of consciousness

如果你在第四生存地，你就不能体验到底下三个生存地的心

so in the immaterial sphere planes

所以在无色界生存地

the lower immaterial classes of consciousness do not arise

低级的无色界心不能生起

so this is according to the plane

所以这是依地分析

now there are 31 planes of existence taught in abhidhamma and

在阿毗达摩里教了31生存地

tomorrow I think we will go to that in the fifth chapter

明天我们将会在第四章讲到

so there are 31 planes of existence

所以，有31生存地

the lowest are the four woeful states beginning with hell

最低的是四恶趣，从地狱开始

animal kingdom and then petas and asuras

畜生，恶鬼、阿修罗

and then above them there is the human world

然后是人间

and above them there are six deva worlds, six celestial worlds

上面是六个欲界天

and above them there are sixteen material brahma worlds

再上面是16个色界梵天

one of them is the world of mindless beings

其中一个是无心众生(无想有情天) and above them there are four immaterial worlds

再上面是四个无色界天

so altogether you get 31 planes of existence

一起就有31个生存地

and as stated here in the kamavacara world

根据这里的说法，在欲界

you can experience all cognitive process consciousness

你可以体验到所有心路过程

but if you’re reborn in fine material sphere or rupavacara sphere

如果你投生到色界

then you will not experience javanas connected with aversion and registration moments

那么你就不会体验到嗔恚相应的速行和彼所缘

and if you’re reborn in the immaterial plane

如果你投生到无色界

then you will not experience first path

那么你就体验不到第一个道心

fine material sphere consciousness and so on

色界心等等

so

所以

on page 183 183页

section 29: summary 29节：总结

in the sense-sphere plane according to circumstances

在欲界生存地，根据情况

80 kinds of process consciousness are found

可以找到80种心路过程心

now we must understand process consciousness and process free consciousness

现在，我们要明白，路心、离路心

there are 89 types of consciousness

有89种心

but only 80 of them are process consciousness

但是只有80种是路心

and the other 9 are called process free consciousness

其他9种被称为离路心

process free consciousness are those that have the function of rebirth, bhavanga and death

离路心就是具有结生、有分和死亡的心

because they arise outside the thought processes they are called processes freed consciousness

因为它们是脱离心路过程的它们被称为离路心

but here the author is dealing with the process consciousness only

但是这里，作者只是讨论路心

and so it is said here that 80 kinds of process consciousness are found

所以，这里说有80种心路过程心

but actually

但是实际上

the other process freed consciousness can be found in the kamavacara sense sphere plane also

其他离路心也可以在欲界找到

in the fine material plane there are 64

在色界生存地有64种心路过程心

so in the fine material plane

所以在色界生存地

there are only 64 types of consciousness that they can experience

只能体验到64种心路过程心

now in order to understand this you have to understand that

为了理解这个，你要明白

the brahmas the material plane beings

梵天，色界众生

have no faculties of nose, tongue and body

没有鼻根、舌根和身根

now they have what we call nose tongue and body

现在他们有我们所说的：鼻、舌、身

but they lack the sensitive material in those parts

但是他们缺少这些部分的净色

that is why they cannot experience smell

所以他们嗅不到

they cannot experience taste they cannot experience touch

尝不到，触不到

so brahmas look like human beings

所以梵天看起来像人类

but although they have noses they do not know the smell

但是虽然他们有鼻子，他们不知道气味

you like to be that way

你们想成为那样吗？

[laughs] [笑] so they think that noses, nonsense

他们认为鼻子，没用

because through the nose you cannot get any spiritual development

因为通过鼻子，不能修道

so they try to eliminate nose sensitivity

所以他们试图消除鼻净色

they try to eliminate tongue sensitivity

试图消除舌净色

and they try to eliminate boy sensitivity

试图消除身净色

but they leave two the eyes and ears they leave, because

但是他们留下两个：眼睛和耳朵，是因为

with the eyes you can see the buddha

通过眼睛，可以看到佛陀

and with the ears you can hear his teachings

通过耳朵，可以听到他的教法

so for seeing the buddha and for listening to the teachings they leave them alone

所以，为了看佛陀，听佛开示他们就保留这两者

but the other three they said they have no good purpose

但是其他三个，没有什么益处

so we will eliminate them and so they practice meditation

所以我们要消除他们，来禅修

and when they get jhana they are reborn there

当他们获得禅那，就投生到彼处

then they are without these sensitive particles in these places

在这些部位，就没有净色

so although they have noses tongues and bodies

所以，虽然他们有鼻、舌、身

they do not have those sensation of smell, taste and touch

他们没有嗅、尝、触的感觉

so we have to subtract these types of consciousness from the 80

所以我们要从80里减去这些心

and so you can have only how many?

所以还剩下多少？

64 process cittas 64心路过程心

if you cannot find out which are 64 you just read the guide

如果你们不知道是哪64个，看助读

so 64 process cittas in the fine material plane are as follows

无色界64心路过程心如下：

ten unwholesome excluding the two with aversion 10不善心，除去两个嗔恚心

because the two with aversion are excluded by way of planes

因为这两个嗔恚心在此生存地被排除

not that they have eradicated

并不是说他们已经断除了嗔恚

but the plane is such that those who are born on that plane will not experience dosa

但是这个生存地就是如此投生到此地的众生不能体验嗔恚

and then nine rootless resultant

然后是九个无因果报心

excluding the pairs of nose, tongue and body consciousness

除掉三对鼻识、舌识、身识

and then three rootless functionals and sixteen great wholesome and functionals

然后三个无因唯作心和十六个大善心、唯作心

plus ten fine material wholesome and functionals

加上十个色界善心、唯作心

plus 8 immaterial wholesome and functionals

加上八个无色界善心、唯作心

plus eight supramundane

八个出世间心

so there are altogether 64 process consciousness

所以一起就是64个心路过程心

that rupavacara brahmas can experience

这些色界梵天可以体验到

so when you read this

所以当你读到这里

have that card with you and

你有那张卡片

look at the card and try to see which are meant, so let’s try this

你看卡片，努力看它们，我们试试

now ten unwholesome excluding the two aversion

十个不善心，除掉两个嗔恚相应

so that means

意即

these eight and then these two

这八个，然后这两个

so these two are excluded

所以这两个被排除

so ten

所以十个

and nine rootless resultants

然后九个无因果报心

excluding the pairs of nose, tongue and body consciousness

除掉三对：鼻识、舌识、身识

so these are nose consciousness these tongue and these body so

所以这些是鼻识，这些是舌识、身识，所以

we must exclude these

我们必须排除这些

nine rootless resultants

九个无因果报心

so rootless these three are rootless right?

所以无因，这三个是无因心，对吧？

and these two are resultant

这两个是果报心

so

所以

how many do we get

有多少个？

one two three four five

一二三四五

six seven eight nine

六七八九

so nine rootless resultants

所以是九个无因果报心

excluding the pairs of nose, body and tongue

除掉三对：鼻识、身识、舌识

and then three rootless functionals, these three

三个无因唯作心，这三个

and then sixteen great wholesome and functionals

然后16个大善心、唯作心

great means kamavacara

大，意思是欲界

wholesome means these

善心是这些

functional means these

唯作是这些

sixteen great wholesome and functionals 16个大善心、唯作心

plus ten fine material wholesome and functionals

加上十个色界善心、唯作心

now this is material wholesome this is material functional

这是色界善心，这是色界唯作心

eight immaterial wholesome and functionals

八个无色界善心、唯作心

these are four immaterial wholesome

这些是四个无色界善心

these are four immaterial functionals

这些是四个无色界唯作心

and then eight supramundane now

然后是八个出世间心

we can take these as forty or just as eight

我们把其看成四十或者八个

one two three four five six seven eight

一二三四五六七八

so whenever you read this try to have that card with you and

当你读到这些时，对照那个卡

see whether you can identify them on the chart

看你是否可以在表上找出

so we come to the conclusion now

所以我们来看结论

thus the cognitive process connected with the six doors according to circumstances continues on uninterrupted as long as life lasts

根据情况，只要寿命未尽，六门心路过程即会继续生起

so as long as life lasts these thought processes arise one after another

只要生命未尽，这些心路过程就会一个接一个生起

interrupted by moments of bhavanga

它们之间则间隔着有分心

so all through our lives

所以终我们一生

there are one thought process

一个心路过程

and then moments of bhavanga another thought process

然后是有分心识刹那，另外一个心路过程

moments of bhavanga, another thought process

有分心识刹那，另外一个心路过程

so on and so on all through our lives

终其一生，都是如此

even when we’re asleep the mental activity is going on

即便是我们在睡觉，我们心的活动也是如此

interrupted by the life continuum

中间隔着有分心

only there interrupted by bhavangas

只是中间隔着有分心

as long as life lasts what about next life

终其一生都是如此，那么下一生呢

as long as we’re in this samsara

只要我们在轮回中

there is always the mental activity or cittas and cetasikas going on and on and on

就永远有心、心所持续不断

so we’re never without the citta or cetatsika at any moment

所以我们在任何时候，都有心、心所

in this life or in the life to come

不管是此世还是下一世

so this citta one citta following another in the order given is called the lawful order of cittas or cittaniyama

所以，按照固定秩序，一个心跟着另一个心这被称为：心之定法

because of this cittaniyama

因为这个心之定法

the different cittas arise and disappear, like adverting to the object arises and it disappears and it follows by seeing

不同的心生灭，例如转向所缘的心生起然后灭去然后生起眼识

and then it is followed by receiving and investigating and so on

然后是领受心，推度心等等

so they arise and disappear according to their nature and

所以它们根据自身的性质生灭

there is no one who gives order to them like: you will be receiving, you will be investigating you will be determining and so on

并没有其他东西命令它们：你来领受，你来推度，你来确定，等等

but they just arise and disappear following this law of the order of consciousness

它们只是根据心之定法生灭

so at every moment we see just the arising and disappearing of consciousness and mental factors and also of the material properties

所以，每个刹那，我们看到的只是心、心所、色法的生灭

always these mind and matter arising and disappearing goes on and on and on until we reach nibbana until we die as arahants

名法、色法的生灭就是如此持续直到证得涅槃，成为阿罗汉死去

so when we become arahants we do not acquire fresh kamma and so that is the end of our samsara

所以，当我们成为阿罗汉，不再造新业，就是轮回的终结

so when we become arahants or buddhas then there will be the end of samsara that is the end of that life

所以当我们成为阿罗汉或佛陀，这就是轮回的终结，此生的结束

so until that time we will be going on and on and on

直到那时候，我们就会持续

experiencing different types of consciousness mental factors and also having different material properties in our body

体验到不同类型的心、心所，身体也有不同的色法

so this is the chapter on vithis or cognitive series

这就是心路过程的章节

so we take the consciousness as in groups as in a series

我们按照组，按照系列来分析心

but as I said before, at one given moment there is only one type of consciousness

但是我之前讲过，在特定的刹那只有一种类型的心

it’s not that 17 thought moments existing right now so

不是同时存在17个心识刹那

although we try to see them as a series, as a vithi as a process, actually at a given moment there is one type of consciousness

虽然我们努力视它们为一个系列为一个心路过程，实际上，在一个给定的刹那，只有一种心

and one type of consciousness arises and it disappears to give place to the next one to arise

一种心的生起，然后灭去，让位于下一个心的生起，

ok, there are some questions here

好，这里有一些问题

how is it possible for any one of the 12 akusala cittas to take 81 citta mundane and beautiful sobhaṇa kamavacara citta as object 12个不善心的一个，怎么可能以81个世间欲界美心为所缘？

although they are akusala, they can take the other cittas as object

虽然它们是不善心，它们可以缘取其他心

you maybe attach to the kusala you do

你可能会执着于你做的善业

you maybe attach to even the jhana you attain

你可能会执着于你证得的禅那

and so although they’re akusala they can take the ther types of consciousness and also material things as object

所以虽然它们是不善心它们可以缘取其他心或色法

actually 12 akusalas can take anything that belong to mundane world: mundane cittas, mundane cetasikas and rupa

实际上12个不善心可以缘取世间法世间心、世间心所、色法

now next one: does wholesome consciousness accompanied by joy which give rise to jhanas arise at the parikamma, upacāra, anuloma and gotrabhū stage

下一个：产生禅那的悦俱善心是不是在遍作、近行、随顺、种姓时生起？

in fact the parikamma, upacāra, anuloma and gotrabhū are the wholesome consciousness

实际上，遍作、近行、随顺、种姓是善心

the kamavacara wholesome consciousness accompanied by ñāṇa or knowledge

智相应的欲界善心

does the same kind of citta occur in all the four stages

这四个阶段生起的是同一种心吗？

the same types of consciousness arise

相同种类的心生起

but at different moments it gets different names

但是在不同的刹那，有不同的名称

so let us say the first citta accompanied by knowledge arises as parikamma

所以我们说，第一个智相应心作为遍作心生起

then it arises as upacāra, it arises as anuloma and it arises as gotrabhū然后作为近行生起，然后作为随顺生起，然后作为种姓生起

when is a magga arise

当道心生起时

is it only during sitting meditation or even in our daily activities

只在坐禅或甚至在日常活动时吗？

Satipaṭṭhāna observe every action from moment to moment can it arise?

念处每一个刹那观察每一个动作，它能够生起吗？

venerable ananda became an arahant when he was going to lie down on the couch, right?

阿难尊者将要去躺在长榻上的时候成为阿罗汉，对吧？

so the magga or enlightenment can come at any moment of practice

所以道心可以在修行的任何时候生起

not any moment while you’re not doing anything

不是在什么都不做的时候生起

so that is why at the retreat you’re made to practice mindfulness always

所以在禅修的时候，要求你们时刻保持正念

one mindfulness moment to be followed by another moment of mindfulness because enlightenment can come at any moment

一个正念接着一个正念因为觉悟可以在任何时候来临

so to venerable ananda it came when he was going to lie down on the couch

所以对于阿难尊者，当他要在长榻上躺下时，就觉悟了

so it said that he became an arahant when he was out of the four postures he was not standing not sitting not lying down and not walking when he became an arahant

据说他成为阿罗汉的时候并不在行住坐卧四威仪之时

for a person who has attained arahatship, does that mean that he dwells in phala consciousness indefinitely? no

对于证得阿罗汉果的人来说是否意味着他无限期地安住在果心不是这样的

to get into phala consciousness is like taking a vocation

进入果心就像是度假

so you do not take vocation always, you just take it at sometimes

你不是经常度假，你只是偶尔度假

so when an arahant wants to take vocation from dukkha in this world, he would go into the phala consciousness attainment, only for sometime

所以当阿罗汉想从这个世界的苦难中脱离去度假，他就会进入果心，只是偶尔如此

or does a fruition attainment thought process continue into bhavanga again after a period of time?

一个果心心路过程在经过某段时间之后，会再次沉入有分吗？

yes, the fruition attainment thought process stops

是的，果心心路过程停止

when it reaches the time he has specified before he entered into the attainment

当他入果定之前决意的时间到了

so before entering into attainment, he made a resolution, may I be in this attainment for one hour two hours or one day

在进入果定之前，他决意入定：一个小时，两个小时或者一天

and then he will be in the attainment for as long as he made the resolution

然后他就会像他决意的时间那样进入禅定

and at the end of that period automatically, his attainment thought process will subside into bhavangas

在结束的时候，他的安止心路过程会自动沉入有分

if the fruition attainment thought process terminates into bhavanga again

如果果定心路过程结束再次进入有分

does that mean that once his fruition attainment thought process ends and

是不是意味着只要他的果定心路过程结束

bhavanga continues, he is not enlightened? no

有分继续，他就没有觉悟？不是的

bhavanga is like the buffer thought moment

有分就像是心识刹那的缓冲

but the arising of bhavanga does not mean that he is not enlightened

但是有分的生起并不意味着他没有觉悟

you know even the buddha had moments of bhavanga

你们知道，即便是佛陀，也会存在有分

how do you control the length of time you dwell in jhana

你怎么控制你安住在禅那的时间？

so you make a resolution before you enter into the jhana attainment

你在进入禅定之前决意

it’strue that you cannot decide how long you want to be in jhana once you’re in it

当你进入禅那时，是不能决定持续时间的

but you make a resolution before you enter into jhana

但是在进入禅定之前，你可以决意

otherwise

否则

you can be in the jhana for any length of time

你可能让禅定持续任意时间

but there is limitation for your physical body

但是你的肉体有所局限

so I think seven days is the maximum for human beings

所以，我觉得对于人类而言七天就是最大值

how can I know whether a person is enlightened so that I may learn from his experience?

我如何知道一个人是否觉悟，这样我就能从他的经历中学习

is there a way to tell to what level of enlightenment a person has reached?

有没有办法知道一个人证得了几果？

for example a unit of measure for the path to the different types of consciousness

例如用某种测量方法，测出他的心的种类？

I’m sorry there is no such

对不起，没有这种方法

if a person claims to be an anagami then we can test him

如果一个人自称是阿那含，那么我们可以测试他

we can make him angry and if he doesn’t get angry then he is an anagami, we can see like that

我们可以让他生气，如果他不生气那么我们可以认为他就是阿那含

yes, there are stories like that mentioned in the commentaries

是的，在注释书里有类似的故事

a monk is reported to be an arahant

一位僧人被人传成阿罗汉

then another monk wanted to test him

另外一位僧人想测试他

so one day when that monk was bathing in the river

有一天等他在河里洗澡的时候

the other monk told another young monk to dive into the water and then

另外一位僧人让一位年轻僧人潜入水中

take hold of his feet aggressively, so the monk dived into water take hold his feet and

紧紧抓住他的脚，所以这位年轻僧人潜入水中抓住他的脚

then he shouted he was afraid he thought it was a crocodile or something

然后他就大叫，感到害怕，他觉得是一条鳄鱼之类的

so people know that he was not an arahant something like that

所以大家就知道他不是阿罗汉等

and also there was another monk reputed to be an arahant

还有，有另外一位僧人，也被传成阿罗汉

and so the king brought him to his palace

国王把他召到皇宫

and then he had the, like juice prepared before him

准备一些果汁给他

now when you see sour fruit like orange or lemon prepared

当你看到酸的东西，橘子、柠檬等

you see that preparing yourself and your mouth watered

你看到这些，就会流口水

so the mouth of that monk watered and so the king knew he was not an arahant

那个所谓的阿罗汉流口水所以国王知道他不是真的

something like that

诸如此类

so there are ways means to test

所以，有测试的方法

but whether we’re willing to do the test or not it’s difficult to see

但是我们是不是想测试他们这个就比较难说

is the object for gotrabhū always nibbana? yes

种姓心的所缘是不是永远都是涅槃？是的

if yes, then how can the kamavaca citta take nibbana as object?

如果是的，那么欲界心如何以涅槃为所缘

now there are some kamavacara cittas they can take nibbana as object

有一些欲界心可以缘取涅槃

now the manodvāravajjana is one of them

意门转向心是其中之一

but not at other times only when they arise as gotrabhū here

但是只有当它们作为种姓心生起的时候，才可以，其他时候不行

and also only they arise as the mind door adverting

只有当它们作为意门转向心生起

in a thought process that takes nibbana as object

在心路过程中以涅槃为所缘

so kamavacara cittas can take nibbana as object also

所以欲界心也可以缘取涅槃

under the beautiful factors sobhana cetasikas, there are three abstinences virati, namely right speech, right action and right livelihood

在美心所里，有三离心所正语，正业，正命

why is there no abstinence regard to mind, the right thought?

但是为什么没有关于心的离心所，正思？

the abstinences belong to sila

离心所属于戒律

now sila, moral purity, and sila means abstention from something

戒律，戒清净，意即远离什么

but right thought is not abstention from wrong doings

但是正思不是远离错误的行为

but it is the thought about getting out of this samsara

是关于脱离轮回的思想

thought about renouncing the world, thought about practicing meditation and so on

关于出离世间，禅修的思想等等

and also thoughts of loving-kindness and compassion

同样也是关于慈、悲的思想

but those three belong the stage of sila and so they’re described as abstinences

但是这三个是属于戒律所以被称为离心所

now the right speech, although we call it right speech actually it is abstention from wrong speech

现在正语，虽然我们称之为正语，实际上是远离妄语

and also right action means abstention from wrong action and

同样，正业就是远离恶业

right livelihood means abstention from wrong livelihood

正命就是远离邪命

in the kusala vipaka ahetuka citta there is investigating consciousness accompanied by joy and equanimity

在善果报无因心里，有悦俱和舍俱推度心

in the akusala vipaka citta there is investigating consciousness accompanied by equanimity

在不善果报心里，有舍俱推度心

why is there no investigating consciousness accompanied by pain for very undesirable object?

为什么对于极不可意的所缘没有苦俱的推度心？

now we do not have very undesirable object

我们没有极不可意所缘

undesirable object is just one

不可意所缘只有一种

but desirable object is divided into ordinarily desirable and very desirable

但是可意所缘被分成：一般可意，极可意

so when the object is very desirable, the investigation is accompanied by joy

所以当所缘是极可意，就是悦俱推度心

and if it is just desirable ordinarily desirable, it is accompanied by equanimity

当它是可意，一般可意时就是舍俱推度心

so we do not have very undesirable object

我们没有极不可意所缘

when we say the buddhadhamma is well proclaimed

当我们说佛法是善说

there are ten dhammas, four maggas four phalas, nibbana and pariyatti

有十种法：四道、四果、涅槃、经教

please comment

请对此进行评论

what do you want me to comment

你想让我怎么评论？

so when we say dhamma sometimes we mean ten things

当我们提到”法“，有时候指十项

say, four maggas four phalas, nibbana and pariyatti means the teachings

例如，四道、四果、涅槃、经教

but sometimes we mean only the magga

但是有时候只是指：道

sometimes we mean only the nine ones excluding the pariyatti

有时候只是指九项，除掉经教

so whenever we meet the word dhamma

所以不管在哪里碰到“法”这个词

we must know what is dhamma represent

我们必须知道“法”的含义

sometimes it may mean only magga

有时，它可能仅指“道”

sometimes it may mean all ten or nine and so on

有时候可能指所有十项，或者九项等等

and they are said to be well proclaimed

这十法被称为善说之法

because now when you look at a discourse you will see that there is an introduction or something like that in the beginning

因为当你看佛经时，会看到前面有序分一样的文字

and then there is the body of the teaching and then there is the conclusion

然后是正宗分，然后是结语

so in modern times we call them well written

所以，在现代我们称之：善写

so it is called well proclaimed

所以这样的经文就是：善说

and the other kind of being well proclaimed is that

善说的另外一种形式就是：

it is good in the beginning, good in the middle, good in the end

初善、中善、后善

good in the beginning means in one sense

初善，一方面的意思是

it can give you joy, peacefulness just when you listen to it you listen to the dhamma

只要你听闻它，听闻佛法它可以让你快乐，安宁

that is what is good in the beginning

这就是初善

just you listen to the dhamma and you feel peaceful, so that is goodness in the beginning

你只要听闻佛法，你就感到安宁，这就是初善

and when you practice it you get results

当你依之修行，就获得成果

you even become enlightened, so that is the good in the middle

你甚至会觉悟，这就是中善

and after you practice it you become an arahant

你修习之后，成为阿罗汉

you can enjoy the bliss of emancipation

你可以享受解脱之乐

so that is the good in the end

这就是后善

so in this way the dhamma is described as well proclaimed

这样，就说“法是善说”

so good in the beginning good in the middle good in the end

所以初善、中善、后善

good in the beginning means just by listening to it you can get results

初善指仅仅听闻就获得成果

and good in the middle means by practicing it you get the results

中善指通过修行获得成果

and good in the end means after practicing also you get the results

后善指修行之后，获得成果

disk01track30

so today we will go to chapter five but before going to chapter five

今天我们要学习第五章在学习第五章之前

I want you to go back to the fourth chapter, because there is one important thing I skipped in my talks

我希望大家回到第四章，因为我在讲法中遗漏了一个重点

so you will find that on page 151

你们可以在第151页看到

now you study the thought processes, the eye door thought process, ear door thought process and so on

你们学习心路过程：眼门心路过程，耳门心路过程等等

now there are some conditions that a thought process needs to arise

心路过程的生起有一定的条件

and there are different conditions for different thought process

不同的心路过程，条件不同

so number is the eye door thought process

所以，第一个眼门心路过程

for the eye door thought process to arise

眼门心路过程的生起

we need four conditions

需要四个条件

that means in order to see something we need four conditions

意即，为了看到某物，我们需要四个条件

so the first one is eye sensitivity

第一个是：眼净色

or in pali cakkhu-pasāda

或者用巴利语：眼净色

so eye sensitivity means the sensitive particle in the eye

眼净色，意思是眼睛的敏感微粒

where the image strikes where through which we see an object

影像在此撞击，我们得以看到所缘

we may simply say the eyes so you need to have the eyes

我们可以简单称其为眼睛，所以你们需要具备眼睛

because if you do not have the eyes, you cannot see and there can be no seeing consciousness or no eye door thought process

因为如果没有眼睛，就看不到也就没有眼识，没有眼门心路过程

and also the second thing you need is visible object there must be something to be seen

第二个条件是：色所缘必须有可以看到的东西

if there is nothing to be seen there can be no seeing so we need something to see

如果没有东西可以看到，就没有“见”，所以需要色所缘

and C is light āloka

第三个条件是：光

if it is dark, even though we have the eyes

如果是漆黑一团，即使有眼睛

even though there is the visible object seeing cannot arise

即使有色所缘，也不会有“见”

so we need light also

所以我们也需要：光

and the fourth or D is attention

第四个条件是：作意

it is here called manasikāra

这里写成：manasikara but manasikāra here means five sense door adverting

但是作意这里意即：五门转向心

so that means turning to the object

所以，即转向所缘

if you mind does not turn to the object then you will not see it

如果你的心没有转向所缘，你就不能看到它

so we need these four conditions to see something for the eye door thought process to arise

所以，我们需要这四个条件来看这样才能生起眼门心路过程

and for the ear door when we hear something

对于耳门，当我们听到声音

the first thing we need is ear sensitivity

第一个条件：耳净色

again the sensitive part in the ears where we pick up vibrations of sound and then we experience the sound

也是耳朵里的敏感微粒，从那里接受声音的振动，我们就能体验到声音

so the ears is one condition

所以耳朵是一个条件

and B the second condition is sound saddārammaṇa

第二个条件：声所缘

when there is no sound or noise there can be no hearing

如果没有声音，就没有“听”

so in order to hear something there must something to be heard so sound or noise

所以为了有所听，必须有声音

and then we need space, the third one ākāsa

第三个条件：空间

when there is no space, sound waves cannot travel so they can reach our ears

如果没有空间，就不能传播声音声音就传不到我们的耳朵。

so space is also a condition for ear door thought process to arise

所以空间也是耳门心路过程生起的一个条件

and the last one is attention the same as the eye door thought process

最后一个是：作意，跟眼门心路过程一样

so if you do not pay attention if you mind does not turn towards the noise or sound you will not hear the noise or sound

如果你不作意，你的心不转向声音你就不会听到声音

so for ear door thought process

所以对于耳门心路过程

also you need these four conditions

你也需要这四个条件

and then nose door thought process, when you smell something

然后是鼻门心路过程，当你嗅到气味

now the first thing you need is nose sensitivity

第一个条件：鼻净色

sensitive particles of matter in the nose

鼻子里的敏感色聚微粒

through which you experience smell

藉此你可以体验到气味

and then next one is smell something to be smelled

第二个条件：香所缘

and the third one is air element or vāyu-dhātu

第三个条件是：风界

when there is no air smell cannot travel smell cannot reach our noses

如果没有风界，不能传递气味气味就不能接触我们的鼻子

so air element or vāyu-dhātu is also a condition for nose door process to arise

所以风界也是鼻门心路过程生起的一个条件

the last one is attention again turning towards the object or five sense door adverting

最后一个作意，也就是转向所缘，或五门转向心

and for a tongue door process to arise

舌门心路过程的生起

we need four, the first one is tongue sensitivity that means taste bud in the tongue

我们需要四个条件，第一个是：舌净色，也就是舌头上的味蕾

and then taste something to be tasted, something to be experienced

然后是味所缘，被品尝的东西

so tasted is a second condition and the third is water element āpa-dhātu

味所缘是第二个条件，第三个就是水界

moisture something like that

湿润性之类的东西

if the tongue is not moist and the food is not moist

如果舌头不是湿润的，食物不是湿润的

we cannot have the taste

我们就不能品尝

so water element is also a condition for tongue door thought process or knowing the taste to arise

所以水界也是舌门心路过程生起的一个条件

and then the last one is again attention, five sense door adverting

最后一个也是作意：五门转向

for a body door thought process to arise we need four

身门心路过程的生起需要四个条件

the first one is body sensitivity, sensitive part in the body

第一个是：身净色，身体里的敏感部分

so it is said body sensitivity resides all over the body

所以说身净色遍布全身

except at the tip of nails and the hair

除了指甲末梢和头发

so everywhere except them

所以除了以上之外的所有地方

there is body sensitivity

都有身净色

that’s why we experience body sensitivity or we experience touch everywhere in our body

所以我们在身体的任何部位都能体验到身净色，触感

so body sensitivity is one thing we need

所以身净色是一个条件

and the second one is tangible object something that can be touched

第二个是触所缘，可以被触摸的东西

a hard object or a soft object

坚硬或柔软的所缘

so something that can be touched

所以可以被触摸的东西

is also required for the body door thought process to arise

这也是身门心路过程生起的条件

and then the earth element paṭhavī-dhātu

然后是地界

now the earth element in abhidhamma is not necessarily the earth

阿毗达摩里的地界并不必须是大地

it is the quality that inheres in the earth

他是大地的属性

so when you pick up a piece of earth you feel this hardness or softness of that thing

当你拿起一块泥土，你感受到他的软硬

so that hardness or softness is what we call earth element

这种软硬我们称之为地界

so when there is touch

当有触的时候

there is the earth element, there is the hardness or softness

就有地界，就有软硬性

so it is one of the conditions

这就是其中的一个条件

and then the last one is attention

最后一个条件是：作意

for a mind door thought process to arise

意门心路过程的生起

now when mind door thought process arise

当意门心路过程生起时

you do not use your eyes, ears and so on you use your mind

你不用眼、耳等，你用你的心

so in that case, the heart base is one requirement

这样，心所依处是一个条件

if you remember the section on bases in the third chapter

如果你们记得第三章“依处”一节

consciousness when it arises in the human beings in the woeful states in the devas and in some brahmas

生起于人类、四恶道、欲界天和某些梵天的心

it needs a physical base

需要色法的依处

without a physical base consciousness cannot arise

没有色法的依处，这些心不能生起

so seeing consciousness depends on the eye base

所以眼识依赖于眼依处

hearing consciousness on ear base and so on

耳识依赖于耳依处等等

the other types of consciousness depend on the heart base

其他类型的心依赖于心所依处

so heart base is the seat of consciousness other than the seeing, hearing, smelling, tasting and touching consciousness

所以心所依处是眼耳鼻舌身识之外诸心的所依处

and then the second one is mental object or dhammārammaṇa

第二个条件是：法所缘

these are the object of mind

这些是心的所缘

not objects that are mental

这些所缘不单单是名法

they can be both physical and mental

可以是色法，也可以是名法

but when you come to the sixth chapter you will see that

但是当你们学到第六章，就可以看到

although they are twenty eight types of material properties

虽然有28种色法

only one of them can be seen

只有一种可以被看到

the others are understood with mind

其他的只能通过心来理解

you do not see them with your eyes

你们不能用眼睛看到

so there are some objects that are called mental objects

所以，有些所缘被称为法所缘

like cittas cetasikas and some material properties

例如心、心所和一些色法

and also some concept

还有一些概念

so they are called mental object

他们被称为法所缘

so there must be some objects for your mind to be conscious of

必须有你的心可以觉察到的所缘

and then

然后

the third requirement is the bhavanga

第三个条件是有分

because without bhavanga mind door thought process will not arise

因为没有有分，意门心路过程不会生起

mind door thought process arise through the bhavanga

意门心路过程通过有分生起

so bhavanga is one requirement

所以有分是一个条件

and the last one is again oh, here

最后一个，哦，这里

attention, but here attention means mind door adverting, manodvāravajjana

作意，但是这里的作意指意门转向心

with regard to eye door process and so on

对于眼门心路过程等等

we need five sense door adverting

我们要具有五门转向心

and with regard to mind door thought process we need mind door adverting

对于意门心路过程，我们要具有意门转向心

because if the mind is not adverted toward the object

因为心如果不转向所缘

we will not have this mind door thought process

我们就不能生起意门心路过程

so if you think of something

如果你们思虑某事

your mind needs to be adverted or turned to the object

你们的心需要转向所缘

so these are the four conditions

这些就是四个条件

depending on which mind door thought process arises

取决于生起的是哪种心路过程

so these are the conditions for seeing, hearing and so on to arise

这些就是眼耳等识生起的条件

when the author of the manual

当这本概要的作者

classified the consciousness, he classified them as kamavacara, rupavacara, arupavacara and lokuttara

将心分成：欲界，色界，无色界，出世间

sense sphere, form sphere or fine material sphere, and immaterial sphere

欲界，色界，无色界

so that means the consciousness that frequently arises in the sense sphere existence or sense sphere realms

所以意思是频繁生起于欲界的心

or consciousness that frequently arises in the fine material sphere realms and so on

或者频繁生起于色界的心等等

so the consciousnesses are related to the realms to the existences

所以这些心与生存地相关

although we just noted these fifty four types of consciousness belong to sense sphere and so on

虽然我们只是知道这54种心属于欲界

we have not studied these realms in detail

我们还没有详细学习这些“界”

so in the fifth chapter

所以在第五章

at the beginning of the fifth chapter the author gave us these realms

在第五章开头，作者介绍这些界

and there are altogether thirty one realms

一共是三十一界

or thirty one planes of existence

或者三十一生存地

now please turn to the note cosmic system of buddhism

现在翻到注脚：佛教的宇宙系统

so according to abhidhamma

所以，根据佛教

and according to the teachings of the buddha

根据佛陀的教法

there are thirty one planes of existence

有三十一生存地

or thirty one realms

或者三十一界

so we need to understand these thirty one realms

所以我们要了解这三十一界

later on we will study that they have relations with different types of consciousness

稍后，我们将要学习它们与不同种类的心的关系

now we will begin from the bottom not from the top

现在我们从下往上，不要从上往下

and the lower one is, number one is what?

底下那个是，第一个是什么

niraya and niraya means hell

泥犁耶，泥犁耶就是地狱

oh, I think in the book you can have the English words

哦，我想在概要精解里是英文词

I want you to be familiar with the pali words, I want you to not to be afraid of pali words

我希望你们熟悉巴利词汇，不要害怕巴利词汇

so I’m confronting you with pali words whenever I can

所以只要可能，我就用巴利词

so in my chart I use the pali words

所以，在我的表格里，我用巴利语

but when Bhikkhu Bodhi prepared this book, he turned them into English

但是，菩提比丘在这本书里将它们翻译成了英文

so the first number one is in pali niraya

所以，第一个，巴利语是：泥犁耶

so in english it is hell

就是地狱

so hell is one realm or one plane of existence

所以地狱是一界，一个生存地

and it is explained that hell is situated in the earth

根据解释，地狱位于地球内部

buddhist hell is different from christian hell

佛教的地狱与基督教地狱不同

so if you’re asked

所以，如果别人问你

is there hell in buddhism?

佛教有地狱吗？

you don’t just say yes or no

你不要简单回答是或否

now you must tell them that yes there is hell in buddhism but it is different

你必须告诉他们：是的，佛教有地狱，但是与基督教不同

because in buddhism hell is like a prison

因为在佛教里，地狱就像监狱

so you commit a crime and then you’re put in prison for some time and then

所以，你如果犯罪了就会被关在监狱里一段时间

after that time you can get out of that prison so

刑期满了，你才能出狱

in the same way you do some akusala or evil deeds

同样，你造了恶业

and then as a result of akusala you will be reborn there

然后作为恶业的果报，你就投生到地狱

for some period of time

要在那里呆一段时间

but don’t think it slightly

但是不要轻视它

because even in the shortest duration of hell

因为即使在地狱地呆很短的时间

one day there is equal to nine million human years

那里的一天，等于人间900万年

so if you’re to go to hell and suffer for just one day there

所以，如果你们下了地狱，呆一天

it means nine million years for human beings

意味着人间900万年

so hell is a place where there is pain and misery

所以地狱是充满痛苦悲伤的地方

actually it is said that those who are reborn in hell

实际上，据说投生到地狱的人

constantly suffer pain and misery

恒常遭受痛苦

so people suffer as a result of their wrong doings in the past

所以人们因过去所造的恶业受苦

and there are said to be eight great hells

据说有八大地狱

so they’re given in the book on page 190

在书中190页有介绍

the top line the commentator stated that there are eight great hells of increasing intensity of torment

在第一行说，八大地狱，痛苦一个比一个剧烈难受

there are named so they are the names of the great hells

下面是这些大地狱的名字

Samjiva, Kalasutta, Samghata, Raurava, Maharaurava, Tapana, Mahatapana and Avici

等活地狱，黑绳地狱，众合地狱，号叫地狱，大号叫地狱，燃烧地狱，大燃烧地狱，阿鼻地狱

so these are the eight great hells

这些就是八大地狱

now these are to be found not in the commentaries only

这些不止注释书里有记载

in the texts themselves

在佛经里

these eight hells are to be found

也可以找到这八大地狱

in one of the jatakas the eight hells are mentioned

在某部本生经里，提过这八大地狱

and also in the book called Kathāvatthu

在《论事》里，

the hells are mentioned by name

也提到这些地狱的名字

so it is not only in the commentaries, but even in the texts themselves

所以不仅在注释书里，在佛经里

the hells are mentioned

都有提到这些地狱

and so there are eight great hells

所以有八大地狱

and of these Avici is the lowest and the most terrible

其中阿鼻地狱，是最底层，最恐怖的

it is said that devadatta is now suffering in that hell

据说提婆达多现在还在里面受苦

you know Devadatta, Buddha’s cousin who tried to kill the buddha

你们知道提婆达多吧，佛陀的堂兄，曾经想杀佛陀

and who successfully caused the schism in the Sangha

成功导致了僧团的分裂

so he committed this heinous crime

所以他造了极大的恶业

and so as a result he is reborn in the lowest and most terrible hell called Avici

所以果报就是投生到最底层最恐怖的地狱：阿鼻地狱

and each great hell is surrounded on each of its four side by five minor hells

每个大地狱四周，围绕着五个小地狱

I don’t know where he got this information from

我不知道这个信息是从哪里来的

because in the Jataka commentary it is not five, but it is four

因为在本生经注释里，不是五个小地狱，是四个

on four sides there are four minor hells and so

四周有四个小地狱等等

it comes to one hundred and twenty eight

一共是128 and plus the eight hells altogether there are one hundred and thirty six hells

加上8个地狱，一共是136个地狱

according to the commentary to Jataka

以上都是根据本生经的注释书

when you go to some temples you may see people suffering torture in hell

当你去寺院的时候，可能会看到人们在地狱里受苦的画像

they want to frighten you so that

这样只是为了恐吓你们

you are afraid of doing akusala or evil deeds

这样你就会害怕造恶业

so hell is the lowest of thirty one planes of existence

所以，地狱就是三十一生存地的最底层

and in pali it is called Niraya

巴利语称之为泥犁耶

and number two three and four belong to the same plane

第二三四，同属于一个类型

so they are put on one line

所以在同一行

number two is Tiracchāna-yoni, animal kingdom

第二个是畜生界

so animal kingdom is also a woeful state

所以畜生界也是恶道

that means where pain and misery predominate

即在那里主要是遭受痛苦

although the animal realm does not involve as much misery as the hells

虽然畜生界没有地狱那么惨

it is included in the woeful planes because the suffering there greatly exceeds the amount of happiness

但是也属于恶道，因为那里痛苦多于快乐

so the animals have more suffering than happiness

所以畜生的痛苦比快乐多

and because it does not provide suitable conditions for the performance of meritorious deeds

因为没有合适的条件造善业

so once you’re reborn as an animal

所以只要你投生为畜生

it would be very difficult to get a chance to get kusala

很难有机会造善业

to get meritorious deed or the wholesome state of mind

很难获得善业

and according to the teaching of abhidhamma

根据阿毗达摩的教导

a human being can be reborn as an animal

人可以投生为畜生

also an animal can be reborn as a human being or even as a deva

畜生也可以投生为人类或欲界天人

it is not evolution it is just rebirth

这不是进化，这是投生

so it cannot be taken as regress when a human being is reborn as an animal

所以不能说人投生为畜生是退化

it is just he dies here then he is reborn there

只是某人死了投生到那里

so a human being can be reborn as an animal and

所以，人类可以投生为畜生

an animal can be reborn as a human being

畜生可以投生为人类

that is because the beings have store of both wholesome kamma and unwholesome kamma

因为众生积累了善恶两种业

sometimes we do wholesome kamma sometimes we do unwholsome kamma

有时候我们造善业，有时候造恶业

so we have this store of kamma, good kamma and bad kamma

我们积累了善业，恶业

and actually these kammas are waiting for a chance to give results

实际上，这些业伺机产生结果

so when the unwholesome kamma gets a chance to give results then

所以当不善的业有机会产生果报

we get undesirable results like rebirth as an animal and so on

我们就获得了不可意的果报例如投生为畜生等等

even when one is reborn as an animal

即使投生为畜生

if his store of wholesome kamma gets chance to give results

如果他积累的善业有机会产生果报

then he will get out of that birth

他就会脱离那个投生地

and then be reborn as a human being or even as a deva

投生为人或者甚至投生为天人

now you remember or you know an animal who is reborn as a deva?

你们记得有一个动物投生为欲界天人的事情吗？

a frog deva so there is a story of a frog

青蛙天人，有一个青蛙的故事

it is said that buddha was once giving a talk and a frog was listening to the talk

据说佛陀有次在讲法，有一只青蛙聆听了佛陀讲法

he may not know the meaning of the dhamma

他可能不知道佛法的义理

but he paid attention to the sound of buddha’s voice giving a speech

但是他注意聆听了佛陀的声音

so at that time a cowherd a cowboy came

这时候一个牧童走过来

and accidentally he put his stuff on the frog and killed the frog

不小心用什么东西压死了青蛙

he didn’t know that he was killing the frog

牧童并不知道自己杀了这个青蛙

but the frog was killed

但是青蛙死了

but because the frog was killed he died while listening to the dhamma of the buddha

因为青蛙死的时候是在听闻佛法的

it is said that he was reborn as a celestial being

据说他投生到欲界天

not as a human being but as a celestial being so

不是投生为人，而是成为欲界天人

beings can be reborn like that

众生可以这样投胎

say being belonging to a lower realm can be reborn in a higher realm

例如低级生存地的众生可以投生到高级生存地

being reborn in a higher realm can be reborn in a lower realm and so on

高级生存地的众生可以投生到低级的生存地，诸如此类

that all depends on one’s kamma

全部由众生的业力决定

and number three is called Pettivisaya

第三个是：饿鬼

Pettivisaya means the sphere of petas

就是饿鬼界

now you see the word peta in the book

在书中你可以看到这个词

peta is usually translated as hungry ghost

通常翻译成：饿鬼

now the literal meaning of the word peta is just one who has passed away

这个词的字面意思是：逝去的

so who died from this life who has passed away but

就是从此生死亡的人

not just passed away but in his next life

但不仅仅是逝去，在下一生

he is tormented by intense hunger and thirst as well as other afflictions

他被强烈的饥渴和其他痛苦折磨

from which they cannot find relief

此界的痛苦不能得到缓解

so the sphere of petas or the realm of petas is also a woeful state

所以饿鬼界也是一个恶道

so they always suffer intense hunger and thirst they do not get enough water to satisfy the thirst

所以他总是经受强烈的饥渴，不能获得水分来缓解饥渴

they do not get enough food to eat and so on

也不能获得足够的食物，等等

and so they are also in suffering all the time

他们永远处在痛苦中

and they live in the same world as human beings

他们与人类处于同一个世界

in forest, bogs, cemeteries etc

在森林，沼泽，坟场等等

so they remain invisible to humans except when they display themselves

除非他们想现身，否则人类看不到他们

or perceived by those with the divine eye

或者拥有天眼通的人也能看到他们

so that is why we cannot see the petas or the ghosts

所以这就是我们看不到饿鬼的原因

although we cannot see them they’re around us

虽然我们看不到他们，他们也在我们周围

they may even be in this hall

甚至在这个讲堂

so if they want us to see them then they can show them to us so

如果他们希望我们看到他们他们就可以对我们现身

normally we cannot see them

通常，我们是看不到他们的

but if we have the divine eye the abhiññā of the divine eye then we can see them

但是如果我们有天眼通，我们就可以看到他们

so they’re called pettivisaya or sphere of petas

所以他们被称为饿鬼

so those who have passed away and those who are always in suffering

就是逝去的众生，他们总是处于痛苦之中

and the last one is called asurakāya

最后一个被称为阿修罗

it is translated as the host of asuras

被翻译成阿修罗众

now they’re often translated as titans

他们经常被翻译成：巨人

and is used to refer to various classes of beings, so they’re more or less like the petas

用来指不同种类的众生，多多少少类似于饿鬼

they’re tormented spirits very similar to the petas

他们是受苦的有情，非常像饿鬼

now there are two kinds of asuras

有两种阿修罗

these asuras belong to the woeful states so they’re always in suffering

这些是恶道的众生，总是在受苦

but there is another kind of asura mentioned in the books

但是还有另外一种阿修罗

who are enemies of gods

他们是诸神的敌人

they belong to Tāvatiṃsa heaven the number two of the celestial world

他们属于三十三天，欲界第二天

so here by asurakāya we mean those

所以这里阿修罗指的是

who are in the woeful, the states of woeful planes

在恶道的众生

and those who are tormented spirit

受折磨的有情

very similar to the petas

非常类似于饿鬼

now these one two three four are called apāya

这一二三四种，被称为恶道

now on the left you see the word apāya

左边你们看到恶道这个词

apāya means devoid of happiness

恶道意思就是没有快乐

now apa means no or devoid, and aya means here happiness apa意思是：没有，

aya这里意思是：快乐

so apāya means the realm that is devoid of happiness that is devoid of comfort

所以恶道就是没有快乐的地方

so apāya realms are realms of those suffering prevails

恶道就是苦难盛行的地方

and so it is called the woeful state

所以被称为恶道

so these four are called woeful states

这四个被称为恶道

and number two three and four may belong to the same plane as human beings

第二三四可以和人类属于同一世界

and niriya or hell is said to be situated in the earth

地狱据说在地球内部

now above these four is the Manussa, human beings

这四个之上，就是人类

so human plane or human realm or the plane of human beings

人界，或者人生存地

so you all know the human realm

你们都知道人界

and human realm is included in what is called kāmasugati

人界被称为：欲善趣地

these four realms

这四界

now in the realm of human beings

在人界

there is both suffering and happiness

有苦有乐

now we sometimes we suffer and sometimes we have happiness

我们有时候受苦，有时候享乐

but human realm is called a sugati or a blissful destination

但是人界被称为善趣地：有福气的生存地

because it offers the opportunity for attaining the highest happiness

因为，它提供了获得至高快乐的机会

so it is considered a blissful realm

所以被称为有福气的生存地

it is a sugati where it is good to be reborn

是善趣地，所以投生到那里很好

as a human being you can reach the highest stage in the spiritual attainment that is you can even become the buddha

作为人类，你可以修行达到最高的境界，就是可以成佛

and as a human being if you’re really wicked, if you’re really bad you can go down to avici hell.

作为人，如果你非常恶劣，非常坏，你可能会下阿鼻地狱

so

所以

human beings are most intelligent among the beings 人类在众生中是最聪明的

and they can go as high as reaching nibbana

他们可以达到涅槃的境界

and they can go down as low as avici hell

也可以沦落到阿鼻地狱

and above the human realm there are six realms of devas

在人界之上，有六个欲界天

now let us use the word deva for these six realms, celestial realms

现在我们用欲界天来指代这六界

d-e-v-a

这个单词是：DEVA now there are six deva realms and they also belong to kamasugati sense sphere blissful destination

有六欲界天，他们也属于欲善趣地

the first of them is Cātummahārājikā第一个是四大王天

now Cātu means four, mahārājā means great kings Cātu意思是四，mahārājā是大王

so it is the abode of four great kings, four great god kings

所以这是四大天王的住所

it is said that these four great kings protect the four directions of mount Meru

据说这四大王护卫着须弥山的四个方向

now although mount meru is not mentioned here

虽然在这里没有提到须弥山

it is believed that mount meru is situated in the middle of this universe

据信须弥山位于这个宇宙的中间

and it has four sides and so there are four great kings protecting each direction

四周由四个大王分别守护

in the east king Dhataraṭṭha rules over the gandhabbas you can read it in the book

东边由持国天王统治乾达婆你们可以在书里看到

celestial musicians

乾达婆是天界音乐神

so the east direction is protected by king Dhataraṭṭha

所以东边由持国天王守卫

he is a celestial king

他是个天王

and the south protected by Virūḷhaka

南方由增长天王守卫

who presides over the Kumbhāṇḍas the gnomic caretakers of forest, mountains and hidden treasures

统治守护神，即守护森林、山岳、宝藏的守护神。

some kind of spirits

某种有情

and the west direction is procted by the king Virūpakkha

西方由广目天王守卫

who rules over the rules over the nagas, or demigods in the form of dragons;

统治诸龙神，或龙形半神

and in the north, the north direction is protected by the king Vessavaṇa

北方由多闻天王守卫

the ruler of Yakkhas or spirits

统治诸夜叉

so this realm on four sides protected by these four great kings and so

此界四周由这四个大王守卫

this realm is called Cātummahārājikā此界被称为四大王天

above them there is a second deva realm called Tāvatiṃsa

其上是第二层欲界天：三十三天

I think you’re familiar with Tāvatiṃsa

我想你们熟悉三十三天

because abhidhamma was taught by the buddha in the Tāvatiṃsa heaven

因为阿毗达摩是佛陀在三十三天教授的

so the second deva realm is called Tāvatiṃsa

所以第二个欲界天是三十三天

Tāvatiṃsa means thirty three, thirty three gods Tāvatiṃsa意思是三十三，三十三神

so originally there are thirty three human beings

所以起初有三十三个人

who work for the welfare of all people

为了所有人的福祉工作

and then they died they’re reborn there

然后他们死去，投生到那里

one was their leader and the others the followers

其中一个成为首领，其他人是随扈

since they’re altogether thirty three gods

因为一起就是三十三天神

and the realm is called thirty three or in pali Tāvatiṃsa

这一界就被称为三十三天

the chief of this realm is Sakka

该界的大王是帝释天王

the king of gods, sometimes he is called Indra

诸神之王，有时候他被称为因陀罗

Devānām Indra, lord of the devas, lord of the celestial beings

诸天神之王

and he resides in the Vejayanta Palace in the realm’s capital city, Sudassana.

他住在该界首府“善见”里的最胜殿

so this is the second realm

所以这是第二界

where not only these thirty three gods

不仅这三十三天神

also their followers or their retinue live

还有他们的随扈都住在此界

now the third deva realms is called Yāmā第三天界是夜摩天

so it is a realm of great happiness presided over by their ruler the divine king Suyāma or Yāma

此界是极乐之境，其王是善夜摩王或夜摩王

this is one realm of gods

这是诸神之界

and above them is number four Tusitā其上是第四个：兜率天

Tusitā us also may be familiar with you

你们可能也熟悉兜率天

because Tusitā is the deva realm where Bodhisattas are reborn

因为兜率天是菩萨投生的欲界天

before they came down to the human world and became buddhas

在他们投生到人间成为佛陀之前，他们居住在兜率天

and Tusitā is a deva realm many people choose to be reborn

兜率天是许多人选择投生的欲界天

it is said that the future bodhisatta is now in that realm

据说未来的菩萨现在居住在此界

and as you know

你们都知道

buddha’s mother

佛陀的母亲

Mahāmāyā was reborn there

摩耶夫人就投生在那里

but when buddha taught abhidhamma in Tāvatiṃsa she came down to Tāvatiṃsa and

当佛陀在三十三天讲授阿毗达摩时她就下降到三十三天

listen to the teaching of abhidhamma

听佛陀讲授阿毗达摩

so Mahāmāyā was reborn in Tusitā所以摩耶夫人投生在兜率天

and our bodhisatta also was reborn in Tusitā before he came down to the human world

在投生到人间之前，菩萨们也是投生在兜率天

above Tusitā is Nimmānaratī兜率天之上是化乐天

Nimmāna means creating and ratī means enjoying or taking delight

“化”就是创造，“乐”就是享乐

so Nimmānaratī means the devas who take delight in the sensual enjoyment they themselves create

所以化乐天的天神，沉浸于自己所创造的欲乐之物。

so if they want to enjoy something, and then they will create that and they will enjoy that object

所以如果他们想享受什么，他们就创造什么，随后就享用

so they are called Nimmānaratī所以被称为化乐天

and the last number six is called Paranimmitavasavattī最后一个第六个：他化自在天

now Paranimmita means created by others

他化：由别人创造

vasavattī means exercising power over

“自在”意思是控制

so that means these gods do not create the things themselves

所以，意思是说这些天神自己不创造东西

but they let other gods create the enjoyments for them and they enjoy them

他让其他天神创造欲乐之物供他们去享用

so these are the two kinds of gods, Nimmānaratī and Paranimmitavasavattī所以这些是两种天神，化乐天、他化自在天

one creating for themselves

一个是自己创造

and the others letting other people create and then they enjoy the creation

另外一个就是让别人创造，然后他们来享用这些创造

sometimes I think we’re Paranimmitavasavattī有时候，我觉得我们就是他化自在天人

people create things for us and we enjoy them

人们创造，我们来享用

many things are invented nowadays, right?

如今，各种发明层出不穷，对吧？

and whatever is invented, and so on the market, we just go and buy and make use of them

所以这些东西被发明出来，在市场上，我们只需要去购买

so we’re like Paranimmitavasavattī gods

所以，我们就像他化自在天天神

now these are the six realms of devas

现在这些是六欲天界

and they’re also called sugati

他们也被称为善趣地

so the human beings are also called sugati therefore they’re altogether seven realms of sugati

所以人类也是善趣地，一共是六个善趣地

and they belong to sense sphere and they’re called kamasugati

他们属于欲界，所以被称为欲善趣地

I don’t know how many have we got, how many realms

我不知道我们现在有多少界？

four woeful planes, one human plane and six deva planes

四恶道，人界，六欲界天

altogether eleven

一共是十一个

so these eleven are called kamavacara realms

这十一个被称为欲界

where sense desire predominate

在这些界里感官欲望占主导

so there’re eleven kamavacara planes

所以一共有十一个欲界

now you remember the consciousnesses that are called kamavacara consciousness

你们记得欲界心吗

so kamavacara consciousnesses are so called because

欲界心之所以如此称谓是因为

they frequently arise in these eleven kamavacara planes

它们频繁生起于这十一个欲界

but that does not mean that they do not arise in rupavacara and arupavacara also

但是并不是说它们不在色界、无色界生起

but they mostly arise in these eleven kamavacara realms

但是他们大多数时候生起于这11个欲界

and so they’re called kamavacara consciousness or sense sphere consciousness

所以它们被称为欲界心

now we come to what are called brahmas

现在我们来看梵天

now please note that deva and brahma are two kinds of being

请注意欲界天和梵天众生是不同的

although sometimes the word deva may also include brahmas

虽然有时deva这个词也包括梵天

now here in this system

但是这里在这个系统

let us say devas are different from brahmas

我们要将欲界天和梵天区别开

so devas are those that are reborn in these deva realms

所以投生欲界天的就被称为Deva and they have all six senses and they do not lack any of the senses

他们具有所有六根，不缺少任何一根

and they have more happiness than human beings and those born in four woeful states

他们比人类和四恶趣具有更多的快乐

now above them there is a realm called rupavacara

在其上有一界称为色界

these are brahma realms

这些是梵天界

now brahmas are those who lack in what material things?

梵天是缺少什么色法？

no nose sensitivity, no tongue sensitivity no body sensitivity so they’re different

没有鼻净色、舌净色、身净色所以他们是不一样的

they’re actually higher beings than devas

他们实际上比欲界天更高级

and these rupavacara realms are divided into first jhana realm, second jhana realm, third jhana realm and fourth jhana realms

这些色界生存地被分为：初禅、二禅、三禅、四禅

the first jhana realm consists of three realms

初禅又分为三界

number one Brahmapārisajja

第一个是：梵众天

number two Brahmapurohita

第二个是：梵辅天

and number three Mahābrahmā第三个是大梵天

in english they are the realm of brahmas’ retinue, that is Brahmapārisajja

用英语就是：梵天的随从，就是梵众天

and number two Brahmapurohita, the realm of Brahmas’ ministers

第二个梵辅天，就是梵天的大臣

and three Mahābrahmā realm or realm of great brahmas

第三是大梵天

so these are the three brahma realms

所以这些就是三个梵天界

and they are situated on the same plane on the one plane

它们位于相同的处所

so that is why they’re given here on one plane or in one line

所以在这里，他们被安排在一个地方，排成一行

so these are called first jhana brahma realms

这些被称为初禅梵天界

because if you get first jhana here

因为如果在此处获得初禅

and you keep the first jhana intact and you die

你死的时候保持初禅的完整

you will be reborn in one of these three brahma realms

你就会投生到这三个梵天界的某一界

so to be reborn in these three brahma realms you need to get first jhana

所以要投生到这三个梵天界你需要获得初禅

so they’re called first jhana realms three

所以它们被称为初禅三界

and then above them there are three second jhana realms

其上就是二禅三界

the first of the second jhana realms or number four is called

二禅的第一个，也就是第四界是：

Parittābhā, in english so the realm of minor luster

少光天

and number five the realm of infinite luster and number five the realm of radiant luster

第五个：无量光天

so ābhā means light or luster, paritta means little

ābhā意思是光，pritta意思是少量

appamāṇa means infinite and ābhassara means the light flashing appamāṇa即无量的意思，ābhassara是闪耀的光

so it is called radiant luster

所以被称为光音天

so in order to be reborn in these three you have to have second and third jhana

要想投生到此三界你必须获得二禅和三禅

and you have to have them intact when you die

当你死时，要保持它们的完整

and above them there are three third jhana planes

其上是三禅三界

and they’re number seven Parittasubha the minor aura

第七是：少净天

and then number eight Appamāṇasubha the infinite aura

第八是：无量净天

and number nine Subhakiṇha the realm of steady aura

第九是：遍净天

so these three are also the brahma planes and they’re called third jhana brahma plane

这些也是梵天界，被称为三禅梵天界

in order to be reborn there you need to get fourth jhana and keep it intact until you die

要投生到此处，你需要在死时保持四禅的完整

and above them there are seven fourth jhana realms

其上是四禅七界

the first of them is number ten Vehapphala the realm of great reward

首先是第十个：广果天

phala means fruit or reward

果就是果实，或者果报

veha here means great or big

“广”这里指广大

so the realm of great reward

所以是广大果报的天界

and then Asañña-satta

然后是：无想有情天

the realm of non-percipient being, the realm of beings without mind

没有感受的众生，无心众生

in order to be reborn there you need to have fifth jhana

为了投生到此，你需要具有五禅

and above the two Vehapphala and Asañña-satta

广果天、无想有情天，此二者之上

there are five brahma realms called Suddhāvāsa

有五个梵天界被称为：净居天

abode of pure beings

纯净众生的住所

so there are five of them

有五个

and the first one is Aviha durable realm

第一个是：无烦天

and second Atappā, serene realm

第二个是：无热天

and fourteen Sudassā, the beautiful realm

十四是：善现天

and fourth Sudassī, the clear sighted realm

第四个是：善见天

and five the highest realm

第五即色究竟天

so in pali they’re called Aviha, Atappā, Sudassā, Sudassī, and Akaniṭṭha

用巴利说就是：无烦天、无热天、善现天，善见天，色究竟天

so altogether there are sixteen of them

一起一共是十六个

three, three, three, two and five

三，三，三，二，五

so these sixteen are called rupavacara realm

这十六个被称为色界

so they’re rupavacara brahmas

他们就是色界梵天众生

and among them number eleven Asañña-satta has

其中第十一个：无想有情天

physical body only and no mind

只有色身，没有心

the others have both mind and body or mind and matter

其他都具有名法、色法

above the sixteen rupavacara realms there are four arupavacara realms

这十六个色界之上，有四个无色界

and they are number one: Ākāsānañcāyatana realm

第一个：空无边处

they are the same as the names of the consciousness you met in the first chapter

他们与第一章学过的心识的名字一样

so if you get

Ākāsānañcāyatana jhana

如果你获得空无边处禅那心

here and you keep it intact until you die

你在此处，死的时候，保持它的完整

and when you die you will be reborn in that realm of arupa brahmas

你死后就投生到那个无色界梵天

the second one is called Viññāṇañcāyatana

第二个是：识无边处

again it is the same as the name of consciousness

这也是心识的名字

and the third is ākiñcaññāyatana

第三是：无所有处

again the name of the third arupavacara consciousness

这是第三个无色界心识的名字

and the fourth Nevasaññānāsaññāyatana

第四个：非想非非想处

name of the fourth arupavacara jhana

这是第四个无色界禅那心

so these brahmas have no physical body

所以这些梵天没有色身

so there are only citta and cetasikas, there is only mind for them

只有心、心所，即只有名法

so they can be called bodiless brahmas and the other Asañña-satta, mindless brahma

所以他们被称为没有身体的梵天对应的有无想有情天，无心众生

so this is the realm of those brahmas, and there are altogether thirty one realms

所以这就是梵天界，一起总共是三十一界

thirty one planes of existence

三十一生存地

and there is no more planes of existence just these thirty one

除此之外就没有其他生存地，只有这三十一个

when you get beyond these thirty one you get into nibbana

当你超越这三十一界，你就进入涅槃

so again

所以，再来

let us go from the bottom

从下往上

so the bottom four are called Apāya

底下四个被称为恶趣

and then seven above them are called Kāma-sugati

然后上面七个被称为欲善趣

Apāya four and Kāma-sugati seven are called kamavacara realm

恶趣四个，欲善趣七个，被称为欲界

so there are eleven kamavacara realms

一共是十一个欲界生存地

and above the eleven kamavacara realms

十一个欲界生存地之上

there are sixteen rupavacara realms

有十六个色界生存地

and the sixteen rupavacara realms are three first jhana

十六个色界生存地是：初禅三个

three second jhana three third jhana

二禅三个，三禅三个

and seven fourth jhana realms

四禅七个

among the seven fourth jhana realms the five highest of them are called Suddhāvāsa realms

在四禅七界之中，五个最高的被称为净居天

Suddhāvāsa realms begin with number twelve Aviha and ends with sixteen Akaniṭṭha

所以净居天从第12无烦天开始，到第16色究竟天结束

three first jhana realms, three second jhana realms, three third jhana realms, and seven fourth jhana realms are called rupavacara realms

初禅三界，二禅三界，三禅三界四禅七界，统称为色界

so they’re the abode of the brahmas that have rupa and also nama

所以它们是具有名色二法梵天的住所

and above them are four arupavacara realms

其上是四个无色界

where there is no matter where there are only cittas and cetasikas

此处无色法，只有心、心所

sixteen rupavacara realms and four arupavacara realms altogether twenty are brahma loka the world of brahmas

十六个色界加上四个无色界一共是二十个梵天界

and then the six beginning with Cātummahārājikā and ending with Paranimmitavasavatti

从第六个四大王天开始，到他化自在天结束

are called deva loka, six deva realms

被称为欲界天，六个欲界天

and then human realm is just human realm

然后是人界

and the lowest four beginning with niriya and ending with asurakaya are called apaya loka

最低的四个，从地狱开始到阿修罗结束，称为恶道

so altogether we get thirty one planes of existence

所以一起我们有三十一生存地

now please turn to page one hundred and ninety three

现在翻到第193页

section eight by way of individuals

第八节：依人

in the pure abode that means Aviha, Atappā, Sudassā, Sudassī, Akaniṭṭha

在净居天，即：无烦天，无热天，善现天，善见天，色究竟天

in the pure abode no worldlings no puthujjanas

在净居天，没有凡夫

stream enterers no sotapannas or nonce returners no sakadagamis are found

在这里找不到须陀洹、斯陀含

that means in these five abodes

意思是，在这五个处所

there are no puthujjanas no sotapannas and no sakadagamis

没有凡夫，没有须陀洹，斯陀含

only the anagamis are reborn there

只有阿那含会投生到此处

so an anagami is reborn in one of these five and he will become an arahant

所以阿那含投生到这五处之一，他就会成为阿罗汉

so in the five pure abodes

在五净居天

how many individuals can we get

有几种众生？

puthujjanas, yes or no? no

凡夫，有还是没有？没有

Sotāpatti-maggaṭṭha，

magga person? no

须陀洹道心人？没有

Sotāpatti-phala person? no

须陀洹果心人？没有

once-returner magga person? no

一来道心人？没有

once-returner phala person? no

一来果心人？没有

non-returner magga person? yes or no?

不来道心人？有没有？

non-returner phala person? yes, and then arahatta-magga person?

不来果心人？有，然后是阿罗汉道心人

en? not maybe, yes

嗯？不是可能，有

because he can become an arahant there, right?

因为他可以在那里成为阿罗汉，对吧？

he can reach arahatta-magga and arahatta-phala

他可以获得阿罗汉道心，阿罗汉果心

so in the five suddhavāsas, we can have how many types of individuals?

所以在五个净居天，我们可以有多少种众生？

only three? right?

只有三种？对吧？

so you turn to planes and individuals

你们翻到生存地、依人

so there you will see suddhavāsa five, how many individuals do you get?

你们会看到净居天五界，有多少种众生？

anagami phala, right? and then arahatta magga and arahatta phala, three individuals

阿那含果，对吧？阿罗汉道、阿罗汉果三种类型的众生

so three multiply by five we get fifteen types of individuals in five suddhavāsa abode

所以三乘以五，在五个净居天我们有十五种众生

so this chart shows what individuals you can find in what planes

这个表显示，什么界里有什么类型的众生

and then let us read the section eight again

然后，我们再看看第八节

noble ones are not found in the non-percipient realm

圣者不生无想天

so in the Asañña-sattas there can be no noble persons

所以在无想有情天，没有圣者

only a worldling can be reborn as the mindless being

只有凡夫才能投生为无想天

and then no nobles are found in the woeful planes

圣者也不投生到恶趣

so noble persons will not be reborn in four woeful states

所以在四恶趣，不会有圣者去投生

once you become a sotapanna, that means once you become an ariya

成为须陀洹后，即只要成为圣者

or a noble person then you will not be reborn in these four woeful states

你就不会投生到这四恶趣

in other planes are found both noble ones and non noble ones

在其他生存地，圣者、凡夫皆可见

now this is very short statement

这是个很简短的说明

so in order to understand in detail we have to refer to the chart

为了详细了解，我们要借助这个表

called planes and individuals

生存地和众生种类

so when we read that you know what kind of individuals can be found in what planes of existence

我们看这个，就知道什么类型的众生，可以在哪个生存地找到

now niraya

现在看地狱

oh, I don’t give the key to the abbreviations, so DA means dugati ahetuka

哦，我没有给出简写说明，

DA就是恶趣无因

so there can be only one type of person in niraya

所以在地狱只有一种众生

only dugati ahetuka person will be reborn there

只有恶趣无因结生的才会投生到此处

and Tiracchāna-yoni animal kingdom also only one

畜生界，也只有一种

Pettivisaya the hungry ghost also one, and Asurakāya host of asura also one

饿鬼界也是一种，阿修罗界也是一种

then Manusa human being, in the human realm

然后，人界，在人界

how many types of individuals can be found in the human realms?

在人界可以找到多少种众生？

eleven

十一

now out of twelve, we can found eleven types of individuals in the human world

在所有十二种之中，在人界我们可以找到十一种众生

so there are SA means sugati ahetuka

他们是：善趣无因

DV means Dvihetuka puthujjana

二因异生

D means Tihetuka Puthujjana,

三因异生

and SOM means Sotāpatti-maggaṭṭha

须陀洹道心

SOPH, Sotāpatti-phalaṭṭha

须陀洹果心

SAM, Sakadāgāmī-maggaṭṭha

斯陀含道心

SAPH, Sakadāgāmī-phalaṭṭha

斯陀含果心

ANM, Anāgāmī-maggaṭṭha

阿那含道心

ANPH, Anāgāmī-phalaṭṭha ARM, Arahatta-maggaṭṭha,

阿那含果心，阿罗汉道心

ARPH, Arahatta-phalaṭṭha

阿罗汉果心

so eleven types of individuals can be found in the world of human beings

所以在人界可以找到十一种众生

the same number of individuals can be found in the Cātummahārājikā在四天王界可以找到同样多的众生

so in the Cātummahārājikā there can be those sugati ahetuka like in human realms

所以在四天王界可以有：善趣无因结生，像人界一样

so although Cātummahārājikā is a deva realm

所以虽然四天王界是欲界天

some lower devas that are reborn there can be deficient in their faculty and so on

有些投生到此的低级欲界天人他们的根可能有所不足，等等

so in the Cātummahārājikā we have the eleven types of individuals that we find in the human world.

所以在四天王界，在人界的十一种众生，也可以找到

but Tāvatimsa beginning with Tāvatimsa

从三十三天开始

we do not have the sugati ahetuka

我们就没有善趣无因结生

so to be reborn in Tāvatimsa you will have full range of faculty there will be no deficiency

所以投生到三十三天，诸根完备，没有欠缺

so in Tāvatimsa you get ten kinds of individuals

在三十三天，能找到十种众生

Yāmā, Tusitā, Nimmānaratī, Paranimmitavasavattī also

夜摩天、兜率天、化乐天、他化自在天，也是如此

ten kinds of individuals

十种众生

so ten kinds of individuals include dvihetuka

十种众生包括二因结生

those whose rebirth consciousness accompanied by only two roots

这些众生的结生心具有二因

but beginning with first jhana realm three first jhana realms

从初禅开始，初禅三界

three second jhana realms, three third jhana realms, and Vehapphala the fourth jhana realm

二禅三界，三禅三界，四禅广果天

there are only nine

只有九种众生

because only those born with three roots rebirth can be found there

因为在那里只有三因结生的众生

no two root persons

没有二因众生

and then Asañña-satta mindless beings

然后是无想有情天众生

mindless beings are called sugati ahetuka

无想众生是善趣无因结生

because there is no mind for them

因为他们没有心

only material properties

只有色法

and material properties are categorized as ahetuka rootless

色法被归为无因

because they have no concomitant roots

因为没有相应的因

so asañña-satta are called sugati ahetuka individuals

所以无想有情天众生被称为善趣无因众生

only one kind of individual can be found there

在这里只有一种类型的众生

and then suddhavāsa, only three can be found

然后是净居天，只有三种

and in arupavacara tihetuka puthujjana can be found

在无色界，可以有三因凡夫

but sotapatti magga cannot be found

但是没有须陀洹道心人

you know the reason, right? ok

你们知道原因？对吧？好

because they have no ears to listen to

因为他们没有耳朵，不能闻法

and then the others can be found

可以有其他众生

so

所以

if you multiply what can be found with the number of the abodes

如果你们根据生存地顺序找出

you have on the last column, one one one and so on

从最后一列，一个接一个等等

and so when add them all up, you get two hundred and fourteen types of individuals in different realms

把它们全部加起来，在不同的界，你可以找到214种众生

so first we try to understand the thirty one planes of existence

首先，我们要理解三十一生存地

and then we try to understand how many types of individuals

然后我们理解不同种类的众生

because we have studied the individuals in the fourth chapter

因为我们在第四章学习过这些种类

so how many types of individuals can be found in these realms

所以在这些生存地能找到多少种众生？

and then next we want to know how people are reborn in these realms

然后，我们想知道人们如何投生到这些界？

with what type of rebirth consciousness are they reborn and so on, so

以什么结生心来投生等等

we will have a break now

我们现在休息一下

disk01track31

i hope you have the cosmic system in your mind

我希望你在心里有这个宇宙系统

if it is not there yet

如果还没有

please close your eyes and visualize

请闭上眼睛想象

the lowest ones the four woeful states

最底层的四恶道

and then human beings

然后是人界

and then six devas

然后是六欲界天

and then sixteen rupavacara brahmas

然后是16个色界梵天

and four arupavacara brahmas

四个无色界梵天

and sixteen arupavacara（rupavacara） brahmas 16个色界梵天

first jhana brahmas, second jhana, third jhana, and fourth jhana brahmas

初禅梵天、二禅、三禅、四禅梵天

and fourth jhana brahmas are altogether seven

四禅梵天，一共是七个

great reward and mindless beings

广果天，无想天

and five pure abodes

五个净居天

and then the four arupavacara brahmas

然后是四个无色界梵天ākāsānañcāyatana and so on

空无边处天等

so now

现在

we want to know what types of consciousness functions as rebirth consciousness in each of these realms?

我们想知道：什么种类的心在这些界中，执行结生作用

so

所以

please go to page 194 in the book

请翻到本书194页

and section ten

第十节

therein

其中

the unwholesome resultant investigating consciousness accompanied by equanimity becomes the rebirth linking consciousness

不善果报舍俱推度心

at the moment of descent into the woeful plane

在投生至恶趣地的那一刻，成为结生心

that means when a person is reborn in the woeful plane

即，当一个人投生到恶趣时

first the unwholesome resultant investigating consciousness accompanied by equanimity becomes rebirth linking

首先，不善果报舍俱推度心成为结生心

that means that consciousness functions as rebirth consciousness

意思就是这个心执行结生的作用

so unwholesome resultant investigating consciousness accompanied by equanimity

不善果报舍俱推度心

unwholesome resultant, so one of these, right?

不善果报，这些心中的一个，对吧？

unwholesome resultant investigating consciousness accompanied by equanimity, so this one

不善果报舍俱推度心，所以是这个

so when a person is reborn in the four woeful states

当一个人投生到四恶道

his rebirth consciousness is that one

他的结生心就是那个

so that consciousness functions as a rebirth consciousness

那个心执行结生的作用

that means that consciousness arises at the very first moment in that life

意思是那个心在此生中的第一个刹那生起

then it lapses into the life continuum

然后沉入有分

that means it arises again

意思是它再次生起

but now it is not called rebirth linking

但是现在不是叫结生心

but instead it’s called bhavanga or life continuum

它继而被称为有分心

and this life continuum moments may be fifteen, sixteen moments before there arises mind door adverting and so on

这个有分心可能持续十五十六次，然后生起意门转向心等等

so this same type of consciousness

所以这个同样的心

first functions as rebirth

首先执行结生的作用

and also it functions as life continuum or bhavanga all through his life whenever there is no active thought process taking place

终其一生，只要没有活跃的心路生起，它也执行有分的作用

and finally it becomes the death consciousness

最后，它就成为死心

that means at the end of life there is death

也就是在生命终结时，也就是死亡

so when a person dies

当一个人死亡时

then there must be a death consciousness

必须生起死心

and that death consciousness is just the same as the rebirth linking consciousness

这个死心和结生心是一样的

and life continuum consciousness

与有分心也是一样的

so in a given life rebirth linking, life continuum and death are just one and the same type of consciousness

所以在特定的一生中，结生心、有分心、死亡心是同一种类型的心

so here a person is reborn in hell or as an animal or as a peta or as an asura

所以这里，这个人投生到地狱或者投生为畜生、阿修罗

so when he is reborn his rebirth consciousness is this one

当它投生时，他的结生心就是这个

since it is a rebirth consciousness, all through his life

因为这是结生心，终其一生

whenever it arises it’s called the bhavanga or life continuum

当它生起的时候，就被称为有分心

and also when death occurs this consciousness arises

同样，当死亡时，这个心也会生起

so in the four woeful states

所以在四恶道

beings take rebirth with that consciousness

众生带着这个心投生

so that is one type of rebirth

所以这是一种类型的结生

now section eleven

现在第11节

the wholesome resultant investigating consciousness accompanied by equanimity

善果报舍俱推度心

occurs as the rebirth linking life continuum and death consciousness of deformed human beings of the sensuous blissful plane

能转起为欲善趣地里瞎眼等先天残缺的人类的结生心、有分与死心

sensuous blissful plane means kamasugati

欲界善趣地巴利语是kamasugati deformed human beings

先天残缺的人类

such as those born blind etc

例如天生的盲人等等

as well as of some earth-bound deities and of some fallen asuras

还能转起为某些地神与堕苦处阿修罗的结生、有分与死心

now here we must understand what we mean by someone born blind

这里，我们要明白，天生的盲人是什么意思

now the commentators explain that the expression “born blind” refers to one whose rebirth consciousness is produced by a kamma

诸论师解释“天生的盲人”指产生结生心的业

that, owing to deficiency of merit,

缺少福报

is incapable of generating eyes with the capacity for vision.

不能发展出眼根

now those who are born blind means

天生的盲人意思是

those who are born without vision

天生没有视力的人

but that is caused by or that is owing to the deficiency of his kamma in the past

这是因为过去的业有缺失

his kamma was the kusala kamma

他的业是善业

but that kusala kamma cannot generate eyes in that person

但是这种善业不能于其产生眼根

so when the eyes should arise in that person they do not arise

所以眼根不能照常生起于此人

so such a person is called a person born blind so he will be born blind

所以这样的人被称为：天生的盲人

but there can be some causes of blind rather than the kamma

但是除了业之外，还有其他原因可以造成失明

suppose after the eyes have arisen there may be some accident

假设眼根生起后，有些意外

or there may be some disease

或者某些疾病

so if the eye faculty is destroyed by some accident or disease

如果因为意外或疾病，眼根被损坏

such a person is not called a person who is born blind in this place

这样的人，在这里就不能被称为天生的盲人

because a blindness under such circumstances may occur also to those with a double- or triple-rooted rebirth consciousness.

因为这种情况下的失明，可以发生于二因或三因结生的人

even those whose rebirth consciousness is accompanied by two roots or three roots

即使是二因或三因结生的人

even to those people blind can come due to accident or disease

对于这些人，由于意外或疾病也可能造成其失明

so here those born blind means

所以这里天生盲人意思是

those who are born blind owing to the deficiency of their kamma

因为业的缺失造成的天生失明

that means their kamma cannot produce the eyes when it is time to produce the eyes

意思是他们的业不能照常产生眼根

the same with born deaf and others

对于天生的聋子等等也是如此

so for them those who are, say born blind, the rebirth consciousness is this one

所以对于天生盲人而言他们的结生心是这个

wholesome resultant investigation consciousness

善果报推度心

so wholesome, this is wholesome resultant, investigating consciousness

所以，善，这是善果报推度心

accompanied by upekkha or equanimity

舍俱

so that serves as the rebirth consciousness for such beings

这可以作为这些人的结生心

so

所以

human beings born blind etc

天生而盲的人类等等

and also some earth-bound deities

同样一些地神

so although they are deities, they may also lack in some of these faculties

虽然他们是地神，也可能会缺少某些根

and some fallen asuras

还有一些堕苦处阿修罗

these fallen asuras

这些堕苦处的阿修罗

dwell in villages or in the vicinity of villages living off the remains of food discarded by the residents.

住在村里或村落的附近，以村民丢弃的食物为生

they also haunt or oppress human beings when they fail to obtain food.

在没有获得食物时，他们也会附上人身或折磨人类

so some times they harass people

所以有时候他们会骚扰人类

simply because they want something

仅仅是因为它们想要什么东西

say, they want to eat or they want to drink

例如，它们想要吃的或者喝的

so the eight great resultants act as the rebirth linking, life continuum, and death consciousness everywhere in the sensuous blissful plane

所以，这八大果报心在欲界善趣地作为结生、有分、死亡心

now sensuous blissful plane means kamasugati kamasugati就是欲界善趣地

so if you look at the chart kamasugati consists of human beings and the six devas

所以如果你们看表，善趣地包括人类和六个欲界天

so for human beings and six devas

对于人类和六个欲界天

the eight great resultants act as the rebirth linking, life continuum and death

八大果报心执行结生、有分和死亡的作用

so eight great resultants means these eight

八大果报心指这八个

so for human beings and for the six deva realms

对于人类和六个欲界天

one of these eight types of consciousness will act as rebirth linking, life continuum and death consciousness

这八个心中的一个会扮演结生、有分、死心的角色

now we’re all human beings

我们都属于人类

so our rebirth consciousness must be one of these, one of these eight

我们的结生心必须是这八个之一

what do you want it to be?

你们希望是哪个？

the first one or second one or third or fourth？第一第二第三还是第四

the first two are accompanied by three roots

前面两个是三因

but number three and four are accompanied by two roots

第三第四是二因

five and six accompanied by three roots and seven and eight accompanied by two roots

五六是三因，七八是二因

so if your rebirth consciousness is accompanied by two roots

所以如果你的结生心是二因

you have no chance of getting jhanas or enlightenment in this life

你没有机会在此生获得禅那或觉悟

so let us say we’re born with the first citta

假设我们以第一种心结生

so one of these eight types of consciousness functions as rebirth linking at the moment of rebirth

这八个心中的一个在投生时执行结生的作用

and as life continuum during life

在生命中执行有分作用

and also as death consciousness when we die

在死亡时执行死亡作用

these nine comprise rebirth linking in the sensuous blissful plane

这九种是欲善趣的结生

so these nine means these eight and this one

这九个意思是这八个和这个

they function as re-linking and so on in the sensuous blissful plane

他们执行欲界善趣的结生等作用

The foregoing ten modes are recount as sense sphere rebirth linking

至此所述的十种是欲界结生

so

所以

sense-sphere or kamavacara

欲界

for sense-sphere rebirth linking, there are ten types of consciousness functioning

对于欲界结生，有十种心执行这个作用

for the four woeful states

对于四恶趣

the unwholesome resultant investigating consciousness accompanied by upekkha

不善果报舍俱推度心

serves as rebirth linking, life continuum and death

作为结生、有分、死亡心

for the four woeful states unwholesome resultant investigating consciousness

对于四恶趣，不善果报推度心

but for human beings who are born deformed and so on

但是对于先天残缺的人等等

the wholesome resultant investigating consciousness accompanied by equanimity

善果报舍俱推度心

and for human beings and the six devas one of the eight resultant consciousness

对于人类和六欲界天，就是八个果报心中的一个

functions as rebirth linking, life continuum and death

执行结生、有分和死亡作用

so altogether there are nine rebirth linking in the sensuous blissful plane

所以这九种是欲善趣地的结生心

and there are ten in sense-sphere plane

十种是欲界结生

so we say there are ten in sense-sphere plane or kamavacara rebirth

所以我们说十种是欲界结生

ok, we will go to the brahma planes

好，我们看梵天界

so there are three brahma planes

有三个梵天界

now the first jhana resultant

初禅果报心

occurs in the first jhana plane

生起于初禅生存地

as the rebirth linking, life continuum and death consciousness

执行结生、有分、死亡的作用

so first jhana resultant occurs

所以初禅果报心生起于

first jhana resultant, this one

初禅果报心，这个

first jhana, this is second jhana, third jhana, fourth jhana and fifth jhana

初禅、这是二禅、三禅四禅、五禅

so first jhana resultant

所以初禅果报心

functions as the rebirth linking consciousness life continuum consciousness and death consciousness

执行结生、有分、死心的作用

in the first jhana planes, in the three first jhana planes

在初禅的三界

so that means in order to be reborn there

所以意即，为了投生到此处

you have to have first jhana

你要具有初禅

and you have to have this first jhana intact

保持初禅的完整

that means you have access to the first jhana whenever you want

意即你要随心所欲进入初禅

and so you die with that first jhana intact

所以你死的时候，初禅完整

and then you will be reborn as one of these brahmas

然后你就投生到这些梵天之一

and the re-linking consciousness

结生心

there will be the first jhana resultant consciousness

就是初禅果报心

if you want to be reborn in the second jhana realms, there are three

如果你想投生到二禅三界里

then what jhana do you need to have?

你需要有哪种禅那？

now there is a confusion here

这里就会产生混淆

jhanas are taught as four or as five

禅那分四种或五种

in the discourses, mostly the four jhanas are taught

在佛经里，经常提到的是四禅

but in abhidhamma both four and five are taught

但是在阿毗达摩里，四禅、五禅都有讲

so sometimes there is confusion because sometimes we say eight jhanas sometimes we say nine jhanas

有时候就有困惑，因为有时候我们说八个禅那，有时候九个禅那

so these are actually the same

所以，这实际上是一回事

now first let us say five jhanas

首先我们假设是五禅那

first jhana, second jhana, third jhana, fourth jhana, fifth jhana

初禅、二禅、三禅、四禅、五禅

so how many factors arise with first jhana?

初禅有几个禅支？

five factors, right?

五个禅支，对吧？

initial application, sustained application, zest

寻、伺、喜

and what else, sukha happiness, one-pointedness of mind

还有什么？乐、一境性

and the second jhana, without initial application

二禅，没有寻

third jhana, without initial application and sustained application

三禅，没有寻、伺

fourth jhana without zest

四禅没有喜

and fifth jhana without happiness but with equanimity

五禅没有乐，但是有舍

when jhanas are said to be four then

当按照四个禅那来讲时

the second jhana has only three jhana factors

二禅只有三个禅支

in the fivefold method

在五分法里

the second jhana has four jhana factors

二禅有四个禅支

but in the fourfold method the second jhana has three jhana factors

但是按照四分法，二禅有三个禅支

that is because there are persons whose faculties are keen

因为有些人是利根

and so they’re able to eliminate two factors of jhana at one stroke

所以一次可以消除两个禅支

so for them there are only four jhanas

所以对于他们，只有四禅

they eliminate the first two at one time

他们一次消除了前两个禅支

and the others one by one

其他的一个个消除

so for them there are only four jhanas

所以对于他们，只有四个禅那

but for those who have to eliminate vitakka and vicara separately

但是对于那些要分别消除寻、伺的人

there are five jhanas

有五个禅那

so now

所以现在

these realms are arranged with reference to four jhana method

这些生存地是参照四个禅那安排的

that is why you don’t see fifth jhana realm here among the thirty one planes of existence

所以你在这31界里看不到五禅的生存地

so the first three first jhana three are all right

初禅三界没问题

but the second jhana three, in order to be reborn there

二禅三界，为了投生到此处

you have to have second and third jhana according to fivefold method

根据五分法，你要具有二禅、三禅

so

所以

the second jhana resultant and third jhana resultant

二禅果报心、三禅果报心

function as rebirth linking, life continuum and death in three second jhana planes

在二禅三界里，执行结生、有分、死亡的作用

that is number four, five and six

也就是第四第五第六

then the three third jhana planes, number seven, number eight and number nine

然后是三禅三界，第七第八第九

so there are the fourth jhana resultant

此处是四禅果报心

functions as rebirth linking, life continuum and death

执行结生、有分、死亡的作用

then for number ten vehapphala

然后是第十界：广果天

so that plane the fifth jhana resultant functions as re-linking, life continuum and death

对于此界，第五禅果报心执行结生、有分、死亡作用

and for asañña-satta number eleven

对于第十一界无想天

there is nothing, because no mind there

什么都没有，因为此界没有心

but they must have obtain the fifth jhana

但是他们必须获得五禅

so after obtaining the fifth jhana

所以获得五禅之后

they develop….again the fifth jhana with disgust for mind

获得五禅，厌恶名法

so they may practice meditation, saying:

他们在禅修时，说：

mind is disgusting, mind is disgusting, mind is disgusting

讨厌名法，讨厌名法，讨厌名法

and so they develop disgust for mind

所以他们生起对名法的厌恶

and as a result of this practice when they’re reborn

这样修行的果报就是，他们投生

they will be without mind

就投生为没有名法的众生

so we cannot say that any types of consciousness functions as re-linking, life continuum and death

所以我们不能说有某种心执行结生、有分、死亡的作用

because there is no mental activity for these beings called sañña-satta or non-percipient beings

因为对于无想有情天众生没有心理活动

and then we have suddhāvāsa or pure abode five

然后我们看净居天五界

to be reborn in number twelve, thirteen, fourteen, fifteen and sixteen

投生到第十二，十三，十四十五、十六界

one needs to get fifth jhana

需要具有五禅

and also one needs to be an anagami

也需要是阿那含

we have just studied that only anagamis are to be found in the five pure abodes

我们学过在五个净居天只能有阿那含投生

so he must be an anagami, and he must have the fifth jhana

所以必须是阿那含，必须具有五禅

so that fifth jhana resultant consciousness will function as

所以五禅果报心

re-linking, life continuum and death in these five pure abodes

在净居天执行结生、有分、死亡的作用

and then we come to arupavacara four

我们再看无色界四个生存地

so for the first arupavacara realm

第一个无色界生存地

the first arupavacara resultant consciousness functions as

第一个无色界果报心执行

rebirth, life continuum and death

结生、有分和死亡的作用

so for the number one ākāsānañcāyatana

对于第一个空无边处天

this resultant consciousness functions as

这个果报心执行

rebirth, life continuum and death

结生、有分、死亡的作用

then for number two viññāṇañcāyatana

第二个识无边处天

then the second resultant consciousness

第二个果报心

and for number three ākiñcaññāyatana

第三个无所有处天

the third resultant consciousness

第三个果报心

and for number four nevasaññānāsaññāyatana, the fourth arupavacara resultant consciousness

第四个非想非非想处天第四个无色界果报心

functions as re-linking, life continuum and death consciousness

执行结生、有分、死亡作用

so altogether we get how many types of consciousness functioning as rebirth, re-linking, life continuum and death

所以，我们一共有多少心执行结生、有分、死亡作用

now we found these two first, right?

我们首先找出这两个，对吧？

these two and then these eight

这两个，然后这八个

and then these five rupavacara five, rupavacara resultant five

然后色界五个果报心

and the four arupavacara resultant four

四个无色界果报心

so two investigating consciousness accompanied by equanimity

所以两个舍俱推度心

and then eight sense sphere resultant consciousness

然后八个欲界果报心

five rupavacara resultant consciousness and

五个色界果报心

four arupavacara resultant consciousness

四个无色界果报心

these nineteen types of consciousness function as

这十九个心执行

re-linking, life continuum and death

结生，有分，死亡的作用

so

所以

when beings are reborn in these realms

当众生投生到这些生存地

they’re reborn with their corresponding resultant consciousness

他们以相应的果报心投生

functioning as rebirth linking, life continuum and death consciousness

执行结生、有分、死亡作用

now

现在

we will have more to see about this when we reach the next section

我们在下一节我们可以接触更多

now

现在

we will try to see the lifespan of these realms

我们要看这些生存地的寿元

how long you will live if you’re reborn as a human being if you’re reborn in four woeful states and so on

如果你投生为人、或恶道你们的寿命有多长等

so lifespan on here shown in this chart

这些寿命都在这表上

so the lifespan of niraya, number one two three four manusa also five

地狱的寿命，一二三四到人类，第五

so the lifespan of these five

这五个的寿命

are no age limit

没有固定的界限

so we cannot say that lifespan in these realms are so many years

所以我们不能说这些生存地的寿命是多少年

because

因为

when a being is reborn in a woeful state

当投生到某个恶道时

he will be there

他在那里呆的时间

according to the gravity of the akusala he did

根据他过去造的恶业轻重而定

if his akusala is very great then he will live there longer

如果他的恶业很大，就呆长一点时间

if akusala is not so great he will not live there long and so on

如果恶业不是那么重，在那里就不会呆很长，等等

so there we cannot definitely limit the lifespan of these realms

所以我们不能绝对给这些界的众生寿命划定期限

and human beings also

人类也是如此

it is taught in buddhism that

根据佛教的说法

human beings can live thousands and thousands of years

人类可以活成千上万年

human lifespan can be thousands and thousands of years

人类的寿命可以是成千上万年

and also it can be as short as ten years

也可以短到十年

so there is no age limit for human beings also

所以对于人类没有固定的寿命期限

next is cātummahārājikā

下一个是四大王天

their lifespan is shown here

他们的寿命在这里显示

in two types

有两种类型

CY means celestial years CY是天年

or deva years

就是欲界天的年数

and HY human years HY是人间的年份

so the lifespan of first deva realm is five hundred celestial years

所以第一个欲界天的寿命是500天年

and it is equivalent to nine million human years

相当于人间900万年

and in tāvatimsa heaven

在三十三天

lifespan according to celestial years is one thousand and

寿命是1000天年

human years is thirty six million

相当于人间3600万年

for yāmās two thousand celestial years and

夜摩天2000天年

one hundred and forty four million human years

相当于人间14400万年

and for tusitās

兜率天

four thousand celestial years and five hundred and seventy six thousand human years 4000天年，相当于人间576000年

and for nimmānaratī, eight thousand celestial years

化乐天，8000天年

and two thousand three hundred and four million human years

相当于人间23亿400万年

and for paranimmitavasavattī the highest of the six deva realms

他化自在天，六个欲界天中的最高天

sixteen thousand celestial years 16000天年

and nine thousand two hundred and sixteen million human years

相当于人间921600万年

so the devas live much much longer than human beings

所以欲界天人比人类活的长的多

but according to deva recounting

但是根据欲界天的算法

the first ones live only five hundred years, the second ones one thousand years and so on

第一个是五百年，第二个是一千年等等

but as recount according to human years they are nine million years and so on

根据人间的算法，就是900万年等等

then we come to the brahmas

我们来看梵天界

the lifespan of one brahmapārisajja

梵众天的寿命

is said to be one third AK

据说是三分之一AK now A means asankheyya and K means kappa A意思是阿僧祇，K是劫

kappa means a world or…how it is translated into english, aeons, a-e-o-n

劫的意思是“世界”英语是aeon actually even one kappa, we cannot say how long is one kappa

实际上，即便一劫，我们不能说它有多长时间

so once a monk asked the buddha:

有一个僧人问佛陀：

how long a kappa is, and buddha said, it is difficult to say

一劫有多长？佛陀说：很难说

so many years or so many hundred years, so many thousand years so many hundred thousands years and so on

不能说是多少年，多少百年或者多少千年等等

then he asked, could you give us an example, then buddha said, suppose there is a pit

然后他问：你能举个例子吗佛陀说：假设有一个坑

one yojana deep and one yojana long and one yojana in breadth, that means about eight miles long, eight miles deep and eight miles in breadth

长宽高都是一由旬也就是大概都是八英里

a pit that pit is filled with sesame seeds

假如给这个坑里装满芝麻

and a man would come every hundred years or so

一个人大概每一百年过来一次

and take just one seed from that pit

每次从这个坑里取走一粒芝麻

and so by taking the seeds every hundred years or so

这样每一百年取走一粒芝麻

this pit would be exhausted

直到这个坑里的芝麻都被取走

but still one kappa one world is not yet ended

但是一劫还没有结束

so it is that long

所以一劫就是这么长

here the world, we must understand there are two kinds of world or kappa mentioned here

这里，我们要理解劫指的是两种类型的世界

so one is here is AK asankheyya kappa

一个是AK，阿僧祇劫

and the other one is MK mahakappa

另外一个是MK 大劫

so the lifespan of the first one brahmapārisajja is one third of an asankheyya kappa

第一个梵众天的寿命是三分之一阿僧祇劫

and the lifespan of the second brahmapurohita

第二个梵辅天的寿命

half of asankheyya kappa

是二分之一阿僧祇劫

and of the third mahābrahmā, one asankheyya kappa

第三个大梵天就是一个阿僧祇劫

let us read guide to section fourteen

我们看第14节的助读

on page 198

第198页

the buddhist texts speak of three kinds of aeon

佛教圣典里提及三种劫

and an interim aeon, an incalculable aeon and a great aeon

间劫，无量劫，大劫

so three kinds of kappas here

所以这里有三种劫

an interim aeon called Antara Kappa antara means in-between

间劫就是antara kappa antara意思就是：中间

it’s the period of time required for the life-span of human beings to rise

这是人类寿命

from ten years to the maximum of many thousands of years,

从十岁增加到几千岁

and then fall back to ten years.

然后再回到十岁的时间

during the time of the buddha, human lifespan is considered to be one hundred years

在佛陀时代，人类的寿命被认为是一百岁

and it is said it is diminishing

据说人类寿命一直在减少

twenty such interim aeons equal one incalculable aeon or asankheyya kappa

二十个这样的间劫等于一个无量劫或阿僧祇劫

and four incalculable aeons constitute one great aeon (mahakappa)

四个无量劫就是一个大劫

the length of a great aeon is said by the Buddha to be longer than the time

根据佛陀的说法，一大劫的时间比以下时间更长

it would take for a man to wear away a mountain of solid granite one yojana

就是一个人擦拭一个一由旬的石头山

about 7 miles high and wide

大概是七英里高，七英里宽

by stroking it once every hundred years with a silk cloth.

每一百年用一块丝绸布擦拭一下

so this is another simile

所以这是另外一个譬喻

so you can find this in the Samyutta Nikaya

你可以在相应部读到这个譬喻

so according to the commentators, the aeon referred to in the figures of the life-spans in the first-jhana plane is the asankheyya kappa,

根据诸论师，形容初禅天里的寿元的“劫”是指阿僧祇劫

while the aeon referred to from the Gods of Minor Lustre up through the higher planes is the mahakappa

而形容少光天的劫指大劫

so lifespan for the first three jhana planes

所以初禅三界的寿命

is the asankheyya with regard to asankheyya kappa

就是用阿僧祇劫

and the lifespan for other brahmas

其他梵天的寿命

according to the mahakappa, so there is this difference

是按照大劫计算，所以这就是区别

here

这里

in the commentaries

在注释书里

it is said that

是这样说的

one asankheyya one incalculable aeon

一个阿僧祇劫，一个无量劫

is equal to sixty four interim aeons

等于六十四间劫

not twenty

不是二十

twenty is the opinion of some teachers

二十是某些法师的看法

so when in the books, it is said some teachers say this

在书中，如果说：某些法师说

that means it is not acceptable to the author

意即，作者不认同此种观点

now when writing books they may indicate something very sadly

写书的时候，他们表示不愉快的事情

so they will not say I don’t accept this

所以他们不说：我不接受这个

but when they say, some people say this, that means he doesn’t like it

当他们说：某些人说，表示他不喜欢这个观点

so here also what the commentary say is

所以这里注释书说的是

one asankheyya aeon equals sixty four interim aeons

一阿僧祇劫等于六十四间劫

and one mahakappa one great aeon equals four asankheyyas

一大劫等于四阿僧祇劫

and then they said, some say

然后他们说：有些人说

that twenty such interim aeons equal one incalculable one

二十间劫等于一个无量劫

so I think we should follow what is the common opinion of many teachers

所以我认为我们应该遵照大多数法师的普遍意见

and not the ones mentioned as of some teachers

而不是遵照某些法师的意见

so let us say, instead of twenty six we should say sixty four

所以，我们不说二十六，而是六十四

so sixty four interim aeons equal one incalculable aeon

所以六十四间劫等于一无量劫

and four incalculable aeons constitute one great aeon

四无量劫等于一大劫

now

现在

why is there this difference

为什么有这种差别

for the first jhanas we take aeons to mean asankheyya aeon

对于初禅，我们说劫指阿僧祇劫

for the second jhanas and so on we take aeon to mean the great aeon

对于二禅等等，我们说劫指大劫

because in the books

因为在书中

it doesn’t say whether it is an asankheyya aeon or maha aeon

并没有说是阿僧祇劫还是大劫

or whether it is AK or MK they just say K

没有指明是AK还是MK，只是说K now in order to understand this we must understand the process of destruction of the world

为了明白这点，我们要理解世界的坏灭过程

now the world is destroyed by fire, water and wind

世界为火、水、风所毁灭

how the world is destroyed by fire, water and air?

世界是如何被火、水、风所毁灭？

so there you will see that

你们可以看到

the world is destroyed by fire for one time, two three four five six seven

世界被火毁灭一次，二三四五六七

and at the eighth time it is destroyed by water

在第八次，被水所毁灭

and then

然后

at the ninth time it is destroyed by fire again

第九次再被火毁灭

until fifteenth time

直到第十五次

at the sixteenth time it is destroyed by water

第十六次被水所毁灭

and then seventeen to twenty three, destroyed by fire

然后十七到二十三次，被火所毁灭

and twenty four destroyed by water and so on and so on

第二十四次，被水毁灭等等

but it reaches the sixty fourth it is destroyed by air or wind

当到了第六十四次，就被风所毁灭

and when it is destroyed by fire

当它被火所毁灭时

it destroys all three first jhana realms

它毁灭所有初禅三界

so first jhana realms cannot last for one mahakappa, one great aeon

所以初禅三界不能持续一大劫

they last for just one quarter of an asankheyya kappa

它们只能持续四分之一阿僧祇劫

now one quarter of the mahakappa so

四分之一大劫，所以

since they cannot last for one whole great aeon

因为它们不能持续一个大劫

we must take the aeon for them to mean not the great aeon

我们就不能将这里的“劫”当做大劫

but the asankheyya aeon or incalculable aeon

要当做阿僧祇劫，或者无量劫

so

所以

the lifespan of the brahmas should be recount with regard to asankheyya aeon for the first jhana planes and

梵天界初禅三界的寿命应该按照阿僧祇劫算

the great aeons for second jhana planes and so on

二禅三界按大劫算等等

so the lifespan of number four is two mahakappa great aeons and

所以第四个的寿命两大劫

of number five four, of number six eight

第五四个，第六八个

of number seven sixteen, of number eight thirty two, of number nine sixty four

第七十六，第八三十二第九六十四

and of number ten five hundred

第十，五百

and also for asañña-sattas for mindless beings, five hundred great aeons

对于无想有情天，五百大劫

and then for number twelve Aviha the first of the pure abode

然后第十二，无烦天，净居天第一个

one thousand great aeons

一千大劫

and for the Atappā two thousand

无热天，两千

for Sudassā four thousand, for Sudassī eight thousand and

善现天四千，善见天八千

for Akaniṭṭha sixteen thousand great aeons

色究竟天，一万六千大劫

and then for the first arupavacara, twenty thousand great aeons

第一个无色界，两万大劫

for the second forty thousand, for the third sixty thousand, and for the fourth eighty four thousand great aeons

第二个四万，第三六万，第四，八万四千大劫

so this is the lifespan of these brahma worlds

这就是梵天的寿命

so

所以

if you’re reborn as a brahma

如果你投生为梵天

and even if you gain enlightenment

即使你获得觉悟

you will live there for a long long time

你会在那里生活很长很长的时间

so those who gain enlightenment after you and who are reborn again as human beings or devas

所以，那些比你后觉悟的，投生到人界或欲界天的

may enter nibbana much sooner than you do

可能比你更早进入涅槃

because once you’re reborn there you will live for whole span of life

因为只要你投生到那里，就要呆到整个寿命

many aeons or kappas

很多劫的寿命

so as we understand

就我们所理解

in one life, rebirth linking consciousness, life continuum consciousness and the death consciousness

在一期生命中，结生、有分、死亡心

are similar and having identical object and so

是类似的，而且具有相同的所缘

this is the summary of this section on page one hundred and ninety nine

在第199页，就是此节的总结

you already know this

你们已经知道

so in one life in one particular birth

在某生中

rebirth linking consciousness, life continuum consciousness and death consciousness are similar

结生心、有分心、死亡心是类似的

similar means the same types of consciousness arising again as life continuum, and arising again as death consciousness

类似的意思是，相同种类的心作为有分心、死亡心生起

and they have identical object

他们有相同的所缘

that means they have the same object

意即，他们的所缘是一样的

when the object of rebirth is kamma

当结生心的所缘是业

then the object of bhavanga and object death must also be kamma

那么有分心、死亡心的所缘也是业

so if the object is sign of kamma, then the whole life the bhavangas will take sign of kamma as object and death also takes that one

如果所缘是业相，那么终其一生有分心、死亡心也缘取业相

so in one life

所以在一生中

the rebirth linking, life continuum and death consciousness are just one type of consciousness

结生、有分、死亡心是同一种心

and also they take the same object

它们的所缘也相同

this is true for almost all cases

在几乎所有情况下，都是如此

now there is lifespan of devas according to recounting of different devas

欲界天的寿命，根据不同的天界

so that you see on by lifespan of this one

根据寿命，看这个

now the first one cātummahārājikā第一个四大王天

by the recounting their lifespan is five hundred

根据算法，他们的寿命是500 by the recounting of tāvatimsa their lifespan is only two fifty

根据三十三天的寿命，他们的寿命只有250 and by the lifespan of yāmā their lifespan is only one hundred and twenty five and so on

根据夜摩的寿命，他们的寿命是125等等

lifespan of tāvatimsa

三十三天的寿命

according to cātummahārājikās is two thousand

根据四大王天，是2000 lifespan of yāmā夜摩的寿命

according to cātummahārājikā is eight thousand and so on

根据四大王天，是8000等等

so we can find out how long a deva lives in cātummahārājikā所以我们可以找出在四大王天天人的寿命是多长

in terms of tāvatimsa his lifespan is only two hundred and fifty and so on

根据三十三天，它的寿命只是250等等

and in tāvatimsa

在三十三天

the lifespan is two thousand, right?

寿命是2000，对吧？

so according to cātummahārājikā recounting

所以根据四大王天的算法

the life-span of tāvatimsa is two thousand four times of cātummahārājikā三十三天的寿命是2000，是四大王天的四倍

so this is just calculating lifespan with regard to different realms of six devas

这是根据六个不同的欲界天对于寿命的计算

now the next page is not shown in the manual

现在下一页，在概要精解里没有

but in some burmese books they’re given

但是在有些缅甸的书籍里，有介绍

I’m not sure what is the source of this statement

我不太肯定这些结论的来源

they must have the source, because without sources our teachers will not give us this recounting

但肯定是有出处的，因为如果没有出处，我们的老师是不会给出这些算法的

but this is just for your information

但是这些只是供你们参考

so it is said that the size of the first hell is fifteen thousand yojana

据说第一个地狱的大小是15000由旬

and the size of the second kalasutta is thirty thousand yojana and so on

第二个黑绳地狱是

30000由旬等等

and then distance between human realm and cātummahārājikā, tāvatimsa and so on

人间和四大王天、三十三天的距离等等

so they’re given as

他们给出的数据是

the distance between human realm and cātummahārājikā is forty two thousand yojanas

人间到四大王天的距离是

42000由旬

and between human realm and tāvatimsa is eighty four thousand yojanas and so on and so on

人间和三十三天的距离是

84000由旬等等

so they’re given that way

他们是这样给出的

now a yojana

现在，一由旬

is difficult to ascertain how long is a yojana

很难确定一由旬是多长

according to the… according to some books

根据……根据某些书

a yojana is little more than thirteen miles

一由旬是13英里多一点

but

但是

in practice in actual practice

实际上

a yojana is maybe about eight miles

一由旬可能是八英里左右

so even if you take yojana for eight miles, these miles are every too many

所以即使一由旬是八英里，这些数目也是够大的了

but these are the distances given in some books and so it is just for your information

但是这些是某些书上给出的数据只是为了供你们参考用

it is not taught in the manual

在概要精解里，没有讲这些

and the bottom lines hells one to seven are situated in the earth Paṭhavī最底下一行，地狱一至七层位于地球

which is one hundred and twenty thousand yojanas thick

厚度是120000由旬

and the neath is Rock Paṭhavī which is also one hundred and twenty thousand yojanas thick

下面是岩石，也是120000由旬

and avici hell is situated on it

阿鼻地狱位于其上

so avici hell is maybe center of the earth

所以阿鼻地狱可能是地球的中心

it is said there is kind of fire or something there, right?

据说那里有火之类的东西，对吧？

so avici hell may be situated there

所以阿鼻地狱可能位于那里

so today we go through twenty one planes of existence

今天我们学习了21个生存地

and then the rebirth linking

然后是结生心

life continuum and death consciousness

有分、死亡心

functioning in those different realms of existence

在这些生存地的作用

and also the life span of these realms

还有这些界的寿元

so tomorrow we will study the kamma

明天我们学习：业

if you have time please read the section on kamma

如果你们有时间，请读读“业”这一节

it is from page 200 to

从第200页到

219, so about twenty pages 219页，大概是20页

ok, now the questions

好，现在是问题

in one life, are the death bhavanga, relinking bhavanga and the life bhavanga the same?

在生命中，死亡有分、结生有分、生命有分是一样的吗？

no, I think the question is not correct

不对，我想这个问题就是错的

because death is death it is not bhavanga

因为死心就是死心，不是有分

re-linking is one thing, bhavanga is another and death is another

结生心是一回事，有分心是另外一回事死心也是另外一回事

so just one and the same type of consciousness functioning as re-linking as bhavanga and as death

仅仅是同一种心执行结生、有分、死亡心的作用

or re-linking bhavanga, life bhavanga and death bhavanga the same

或者结生有分、生命有分、死亡有分一样吗？

so if we leave out the words bhavanga, relinking life bhavanga and death are the same

如果我们把这里的“有分”都去掉结生、有分、死亡心是一样的

if one’s relinking consciousness is accompanied by equanimity

如果一个人结生心是舍俱的

does that mean that the equanimity feeling will dominate the person’s life?

是不是意味着舍受在其生命中占主导地位？

it could be because all his bhavanga moments will be accompanied by equanimity

可能，因为他所有的有分刹那都伴随着舍受

does it mean that he is unhappy or sad?

是不是说他就是不开心、悲伤的？

even though one has indifferent feeling

即使一个人具有舍受

one cannot be said to be sad

并不是说他就是悲伤的

although he may not be really happy in the sense understood normally

虽然按照普通意义上讲他可能不是真正的快乐

he is a peaceful person

他是个平和的人

so what is peaceful is happy

平和就是种快乐

and so we can say that he is happy person who has the equanimity feeling most of the time

所以我们可以说大多数时间具有舍受的人是快乐的人

can a person who has practiced arupa jhana

一个修习了无色界禅那的人

practice the rupa jhana?

能不能修习色界禅那？

no

不是

or when a person get the arupa jhana

当一个人获得无色界禅那

the rupa jhanas disappear for him

对于他，色界禅那就消失了

during the life of the buddha the ascetic Asita was practicing the third arupa jhana

在佛陀时代，苦行者阿私陀修习无色界三禅

and he at the same time practice the rupa jhana

他同时修习色界禅那

I don’t think so

我不这样认为

the ascetic Asita practice the arupa jhana

苦行者阿私陀修习无色界禅那

now he obtains the arupa jhana

现在他获得了无色界禅那

so when he obtains the arupa jhana the rupa jhana disappears from him

所以当他获得无色界禅那时对他而言，色界禅就消失了

that is why he cried, he weeps

所以他就哭了

after laughing or smiling, right?

先笑然后就哭，对吧？

so he saw the bodhisatta baby

当他看到作为菩萨的悉达多太子

and first he was happy and then he was sad

他先是很开心，然后是难过

so the father of bodhisatta asked him why he is this strange behavior

净饭王就问他为什么表现如此诡异

he said this boy will become buddha in the world so i am happy

他说：这个小孩子将来会成为佛陀，所以我很开心

but i am sad because i cannot take advantage of his becoming a buddha

但是我又很伤心，因为我不能因其成佛而获益

that is because he will die

因为阿私陀他会死掉

and since he had practiced or he had obtained the arupa jhanas

因为他修习获得了无色界禅那

he will be reborn in the arupa realm

他就会投生到无色界

where he cannot hear or he cannot see the buddha

在那里他听不到佛法，看不到佛陀

so that is why he cried

所以他就哭了

so when a person has obtained the arupa jhanas then he cannot get into the rupa jhanas again

所以当一个人获得无色界禅那他就不能进入色界禅那

does a tihetuka puthujjana experience or not experience kiriya javanas and lokuttara cittas?

三因凡夫能不能体验到唯作速行和出世间心？

he cannot

不可以

kiriya javanas are experienced by arahants only

只有阿罗汉能体验到唯作速行

and lokuttara cittas are experienced by noble persons or ariya only not by puthujjanas

圣者才能体验到出世间心凡夫不能体验到

is the western pure land or other pure lands the same as the pure abodes?

西方净土和其他净土与净居天是不是一样？

I don’t think so

我觉得不是

i think pure land is different from the pure abode of theravada buddhism

我认为净土和上座部的净居天是不同的

how does one know whether one has no roots, two roots or three roots?

怎么知道一个人是无因、二因还是三因

it is difficult

非常困难

we can just guess we do not know exactly whether we are no roots two roots or three roots

我们只能猜测，我们不能准确知道我们是无因、二因还是三因

so that we are no roots we may be able to say because we’re not born blind and so on

所以如果我们是无因，我们可能会知道，因为我们不是天生的盲人等等

but whether we’re two roots or three roots it may be problematic

但是我们是二因还是三因这个可能就很麻烦

but i think those who are intelligent

但是我想很聪明的人

then those who came to understand dhamma are three root people

来理解佛法的人，是三因结生

so i hope all of us are three root people

所以我希望我们所有人都是三因结生

for one born without the three roots, can the third root be cultivated?

天生不是三因的人，能不能修行获得三因？

i’m sorry

对不起

because this is the result of the kamma we did in the past

因为这是我们过去所作业的果报

so what we did in the past produces no third root

所以我们过去的行为，并没有带来三因结生

when we’re born with two roots

当我们二因结生的时候

we cannot add one more root at two roots

我们不能在二因上再加一因

so the third root cannot be cultivated means

所以第三因不能修出来，意思是

we cannot be three root persons

我们不能因此是三因结生

but we can cultivate whatever three root in this, let us say we’re born with two roots

但是我们可以修行……假设我们是二因结生

but in this life we can practice and we can

但是在此生，我们可以修行，

learn about those teachings

可以学习佛法

and we can become cultivated in the third root

我们可以对第三因进行修习

the root of non-delusion

就是无痴这个因

so we can have the third root in this life as kusala

所以，我们可以将第三因作为此生的善业

so this will give us results in the future not in this life

这样就能在将来带来果报不是在此生就会产生果报

in the future three roots as re-linking

在将来，就是三因结生

so but in this life

但是在此生

since we’re born with two roots we cannot change to three roots

因为我们是二因结生，不能变成三因结生

shouldn’t it be the rebirth linking consciousness and life continuum consciousness in this life

难道不应该是此生的结生心、有分心

and the death consciousness of previous are similar and having identical object?

和前一世的死亡心类似，并且有相同的所缘吗？

in death last thought moment of previous life

在死亡时候，前一世的最后一个心识刹那

either kamma, kammanimitta or gatinimitta as object

所缘是：业、业相或趣相

the rebirth linking of this life

此生的结生心

and life continuum of this life

此生的有分

shown the same object as the death citta of previous existence

显示与上一世的死心具有相同的所缘

at the end of the fifth chapter i will take up this question

第五章结束的时候，我再解决这个问题

it’s too involved

这个问题太复杂了

and you need a diagram maybe the diagram is here

你们需要一个表格，可能这里有表格

but i will talk about it when we come to that section

但是我们学到那一节的时候我会讲

can a person born without keen faculties lacking in three roots still have a hope or chance to cultivate

钝根的人，不具有三因有没有机会修行

again, himself to overcome his deficiency in the three roots

他自己克服没有三因的不足

and keen faculty in this life? oh, not in this life

在此生获得利根？哦，此生不行

till he attained jhana

直到他获得禅那

no, so if he is born with two roots then he cannot attain jhana in this life

不能，如果他是二因结生，此生就不能获得禅那

so only he can develop three root kusala in this life

所以此生只能修成三因的善业

so that he gets the three root result in the future

这样在未来获得三因结生的果报

if it is possible, what are these possibilities?

如果可能？是怎样一种可能性？

please explain how it is possible, does he need help from another person, thank you

请解释是如何可能，需要通过别人的帮助吗？谢谢

so since it is impossible i cannot say anything about it

所以，因为这是不可能的，我就不需要再多说了

why the Māra always go against the buddha before the buddha enlightened?

为什么在佛陀觉悟之前魔罗一直要与他作对？

actually even after buddha began enlightened, he went against the buddha

实际上，即便是在佛陀觉悟后他也是跟佛陀作对

he was always trying to find faults with the buddha

他总是挑佛陀的毛病

and he always tried to do some mischief to the buddha

他总是对佛陀使坏

why not he listened to the buddha?

他为什么不听佛陀的教导？

and became his disciple?

为什么不成为佛陀的弟子？

so it is said that Māra is like a rebel like an insurgent or rebel

据说摩罗就像是个造反派

and Māra belongs to the sixth deva realm Paranimmitavasavattī摩罗属于欲界第六天：他化自在天

sometimes he was called just vasavattī有时候被称为：自在天

so Māra belongs to that realm

所以摩罗属于这一界

although he is not the king of that realm

虽然不是此界的大王

he is feared by the gods there

但是那里的诸神都害怕他

because just as we fear the rebels so the other gods feared him

因为就像我们害怕造反派，其他神都怕他

and

并且

I don’t know why he hated the buddha so much

我不知道他为什么如此恨佛陀

because he always tried to do some mischief to the buddha

因为他总是要对佛陀使坏

sometimes he would go about talking to people not to give anything to the buddha

有时候他去劝大家不要供养佛陀

you know one day buddha went without food

你们知道有一天佛陀空钵而归

because buddha could not get any food

因为佛陀不能要到饭

because Māra was interfering with him

因为摩罗在骚扰他

and then Māra went to the buddha and asked him, are you hungry now?

然后摩罗走到佛陀那里，问他：你现在饿不饿呢？

but it is said in other books that

但是根据其他书中记载

he would become a buddha in the future

摩罗后来也会成佛

he is a bodhisatta

他是菩萨

where this Māra stay, in which realm?

这个摩罗住在哪一界？

does he stay out of the cosmos? he belongs to the sixth deva realm

他住在这个宇宙之外吗？他属于欲界第六天

if one rebirth linking consciousness has buddha as object

如果某个结生心以佛陀为所缘

this object will be in the life continuum consciousness

这个所缘会在有分心中

the rebirth consciousness, life continuum consciousness and death consciousness have the same object

结生、有分、死亡心具有相同的所缘

so if it is a buddha at the moment of rebirth then it will be the buddha during life and also at death

所以如果结生时所缘是佛陀，那么有分和死心的所缘也是佛陀

you mentioned about the rebirth consciousness with two or three roots

你提到二因、三因的结生心

may I know what are the two or three roots

能告诉我是哪两因？哪三因吗？

wait until tomorrow

明天再讲

venerable sir, please clarify how sotapatti magga person cannot be in arupa planes?

尊者，能澄清一下在无色界为什么不能有须陀洹道心人吗？

while sotapanna phala person can exist there?

而须陀洹果心人却能存在？

now sotapanna phala person is someone who has reached the first stage, right?

须陀洹果心人是已经证得初果的人，对吧？

so before he dies, he may practice jhana and he gets arupavacara jhana

所以在他死之前，他可以通过修习禅那获得无色界禅那

so he can be reborn there

所以他可以投生到那里

but sotapatti magga cannot be there

但是须陀洹道心人不能在那里

simply because he cannot hear the instruction of other person

仅仅是因为在那里不能听闻别人的教导

so a sotapanna phala person can exist or can be reborn in the arupavacara realm

所以须陀洹果心人可以存在或者投生到无色界

when we do the chanting of dhammacakka, turning of wheel

当我们唱诵转法轮经时

will the realm Cātummahārājikā, Akaniṭṭha come down to listen?

四大王天界或者色究竟天的天人能下来听吗？

I don’t know whether they will come down to listen or not

我不知道他们会不会下来听

but it is good to invite them to come to this place and listen to the chanting

但是邀请他们来听我们诵经很好

because

因为

what we chant may be very different from what buddha really chanted or what buddha really taught

我们唱诵的，可能跟佛陀唱诵或者教导的很不同

not the meaning but the pronunciation it may be very different

不是说意思不同，是说发音可能很不同

you know we burmese have a very different pronunciation of pali

你们知道，我们缅甸人诵经发音很不同

so there is a story that one sayadaw went on a pilgrimage to a place where the buddha’s foot print is erected

有一个故事说，一位缅甸尊者去佛陀脚印的圣迹处朝圣

and at night he had so such devotion to the buddha and at night he recited I think the dhamma cakkappavattana sutta

晚上他本着对佛陀的虔诚心他就唱诵了转法轮经

and it is said that after he recited it the deity say, sadhu sadhu sadhu

据说诵完之后，天神说了三声萨度

so he was very glad

所以他很高兴

because a deva was acknowledging his recitation of the dhamma cakka sutta

因为天人认可了他唱诵的转法轮经

and then he asked, how much different is my chanting from the buddha’s discourse

然后他就问：我的唱诵与佛陀说法的时候比如何？

then the deva said, bhante it is like, you know fish paste, it’s very smelly

然后天人说，尊者啊，你诵经就如同鱼酱，味道很重

so buddha’s chanting is like smelling the fish as it is

佛陀的唱诵就如同鱼儿的原味

your chanting is like the fish ripped up in plantain leaves many times

你的唱诵就像是用芭蕉叶碾磨了无数次的鱼肉

[laughs] [笑] but it is good to invite deities to come and listen to the chanting

但是邀请天人来听诵经是很好的

because they might get results from listening to the chanting

因为他们从闻法中获得果报

ok

好

disk02track01

today’s subject is kamma

今天的主题是：业

the subject of kamma is a very important subject in buddhism

业这个主题在佛教是非常重要的

and in this manual

在这本概要精解里

it is taken for granted that you already know what kamma is

假定你已经知道什么是业

and so in this section

所以在这节里

only the classification of kamma and its results are described

仅仅讨论业的分类和它的果报

but

但是

before we understand the classifications of kamma

在理解业的分类之前

first we need to understand what kamma is

首先我们要理解什么是业

the word kamma is a pali word

业这个词巴利语是kamma so literally it means an action

字面上的意思是：行为

or what is done

或者已经完成的事情

so whenever people asked what is kamma the answer is kamma is action

人们问什么是业时，回答总是：行为

action good or bad

行为是善还是恶

this is popular definition of kamma

这是业的通行定义

but in one discourse buddha said

但是在某次讲法中，佛陀说

it is volition, monks that I call kamma

思，比丘们，我称之为业

you can find that in the manual

你们可以在概要精解里找到

so buddha here said it is volition that i call kamma

所以佛陀在这里说：“思”我称之为“业”

that means volition is kamma

意即：思即业

so

所以

technically speaking

严格地讲

kamma is not necessarily the action

业并不必定是行为

but the volition which arises in our mind when we do the kamma

而是我们在造业时心里生起的“思”

so the kamma is defined as something by the help of which we do the action

所以“业”的定义就是：我们借此来行动的东西

so in this definition kamma is like an instrument

所以，在这个定义下，业就像一个工具

when we want to do something we need an instrument

当我们需要做某事时，我们需要一个工具

so without that instrument we cannot do it

所以，没有工具，我们就做不成

suppose we want to drive a nail into the wood then we need a hammer

假设我们要在木头上钉一颗钉我们就需要一个锤子

so in the same way when we want to do something we need this volition

同样，当我们需要做某事我们就需要这个：思

because if there is no volition there will be no action at all

因为如果没有“思”，就没有行为

so technically what is kamma

所以，严格来说：什么是业

the answer is volition is kamma

答案是：思即业

now what is volition

那么什么是思呢？

volition is a mental state or a cetasika

思是一个心所

it is one of the fifty two cetasikas taught in the second chapter

是第二章学的52心所之一

and there you find the cetasika cetanā你找到“思”这个心所

so that cetanā is what we call kamma

这个“思”就是我们称之为的业

but whenever we do something it is always with cetanā我们只要行动，就有“思”

so without cetanā without volition there can be no actions

没有“思”，就没有行动

so they are so connected to each other

所以它们彼此相关

that for easy understanding

为了便于理解

we may say kamma is action good or bad

我们可以称业为善恶的行为

but technically again

但是严格来讲

we say kamma is the volition or cetanā which is a mental factor

我们说业是：思，是一个心所

as a mental factor

作为心所

it lasts for only one thought moment

它只持续一个心识刹那

and then it disappears

然后就消失

you may remember that cetanā the mental factor cetanā你们可能记得思这个心所

belongs to a group called universals

属于遍一切心所

that means this group of cetasikas arise with every type of consciousness

意即：这些心所伴随所有心生起

so there are seven of them

一共是七个

and cetanā is one of them

“思”只是其中一个

so cetanā is concomitant with every type of consciousness

“思”伴随每一个心生起

whether we take consciousness to be 89 or 121

不管是依照89心还是121心

so cetanā is concomitant with all 89 types of consciousness or 121

所以“思”伴随所有89或121心生起

now which cetanās are called kamma

那么哪种“思”被称为业呢？

all cetanās or only some cetanās?

所有的“思”还是某些“思”

according to the Paṭṭhāna the seventh book

根据阿毗达摩第七论书《发趣论》

there are two kinds of kamma

有两种业

one kamma is called conascent kamma

一种被称为俱生业

that means existing at the same time

意即：同时存在

so let us call it same time kamma

让我们称之为同时性的业

and the other is called asynchronous kamma

另外一个是：异刹那业

that means kamma that arises at different time

意即：在不同时间生起的业

so we will call it different time kamma

所以我们称之为：异刹那业缘

so there are two kinds of kamma

所以有两种业

same time kamma and different time kamma

俱生业、异刹那业

so same time kamma means this kamma arises at the same time as the ones that are conditioned by it

俱生业意思是生起的同时激起其他

if we call them results then this same time kamma is one that arise together with the results

如果我们称之为果报，俱生业就是与果报同时生起

different time kamma is the one that arises differently with regard to time

异刹那业就是在不同时间上生起

so kamma arises at one time and the results are produced at a different time

所以就是业在某时生起，果报在另外的时间生起

so there are two kinds of kamma or the kamma condition taught in the seventh book of Paṭṭhāna

在《发趣论》里，教导了两种业或业缘

and same time kamma is just a supporting condition

俱生业只是一种支助缘

not producing condition it is a supporting condition

不是令生缘，只是支助缘

the volition arises with a type of consciousness and other cetasikas

“思”与心和其他心所生起

so when cetanā or volition arises with consciousness and the mental factors

所以当思与心和心所生起时

cetanā supports the citta and the cetasikas

“思”支助心和心所

while both are existing

两者同时存在

so that is called same time kamma

所以这就被称为俱生业

it does not produce any results

它不产生任何果报

but it just supports the other mental concomitants

但是它只是支助其他心所

different time kamma is what we understand as kamma

异刹那业就是我们理解的业

it produces results

它产生果报

since it produces results it arises at one time

因为它产生果报，它在某时生起

and the results are produced at the other time

在其他时候产生了果报

maybe immeditately after it disappears

或许是在它灭去之后立即产生

or maybe thousands of millions of years away

或者可能是在千百万年之后

so there are two kinds of kamma

所以有两种业

the same time kamma and different time kamma

俱生业、异刹那业

what we are concerned with here is different time kamma

我们这里关注的是：异刹那业

because this kamma will have result

因为这种业会产生果报

so we will talk about the results also

所以我们也要讨论果报

so here kamma means that different time kamma

所以这里，业的意思就是异刹那业

and who accumulate kamma and who does not?

谁造业？谁不造业？

now you all know that buddhas arahants and paccekabuddhas do not accumulate kamma

你们都知道佛陀、阿罗汉、辟支佛不会造业

they do not accumulate kamma because they have eradicated ignorance and craving altogether

他们不造业，因为他们一起断除了无明、贪

which are the roots of kamma

而无明、贪是业之根

since they have eradicated the roots of kamma which are ignorance and craving

因为他们已经断除了业之根即断除了无明、贪

they do not acquire kamma even when they do some good deeds

他们即便作了善事，也不造业

they do not acquire kamma

他们不造业

so an arahant may offer something to the buddha

所以阿罗汉可能会供养佛陀

but he does not acquire a kamma

但是他不造业

it is not called a kusala kamma, it just kiriya

这不叫做善业，只是唯作

or it is just happening or it is just arising of the consciousness

只是做事，只是心的生起

and those who have not eradicated ignorance and craving always accumulate kamma

对于没有断除无明、贪的人，总是会造业的

so long as we have ignorance and craving

只要我们有无明、贪

we will always acquire kamma when we do something good or bad

当我们做好事坏事时我们就总是会造业

now

现在

you know that kamma brings results, kamma gives results

你们知道业带来果报，业产生果报

now is it possible to escape the results of kamma

能不能逃脱业的果报？

is it possible to escape the ripening of the kamma

有没有可能逃离业的果报？

you do something good or bad

你做了善事或者恶事

and you can you escape from the results of that action, good or bad

你可以脱离这个行为的善报、恶报吗？

yes or no, right?

能还是不能，对不对？

i think it is sometimes yes

我认为有时候还是可以的

mostly we say it is impossible, right? to escape the ripening of kamma

大多数时间我们觉得逃离业报这不可能，对吧？

we do something good and we will get the good results and we do something bad and we will get the bad results

我们做好事，我们就会获得善报，我们做坏事，我们就会获得恶报

but

但是

now think of venerable Angulimala

想想鸯掘摩罗尊者

before he became an monk before he became a arahant

在出家之前，在成为阿罗汉之前

he had killed thousands of people

他杀死了几千人

buddha tamed him and first he became a monk and later he became an arahant

佛陀调伏了他，他出家之后就成了阿罗汉

because he attained arahantship

因为他证得了阿罗汉果

he was able to escape the ripening of the kammas he did as a robber

他就能脱离做强盗时造业的果报

if he were to get the result of the crimes of murder he committed

如果他要遭受造杀业的果报

he would not have got out of this samsama for a long long time

他就很久不能脱离轮回

but since he attained arahantship

因为他获得了阿罗汉果

since he eradicated ignorance and craving altogether

因为他断尽了无明、贪

he was able to escape the results or ripening of those kamma

他就能脱离这些业成熟带来的果报

so we may say for buddhas, arahants, paccekabuddhas

所以我们可以说：对于佛、阿罗汉、辟支佛

it is possible to escape the ripening of kamma

是可以逃离造业的果报的

but in another sense, even the buddha cannot escape from suffering or experiencing the result of his past kamma

但是从另外一方面，即便是佛陀，也不能逃离过去恶业的苦报

that is so long as buddhas, arahants and paccekabuddas are living

就是说，只要佛陀、阿罗汉、辟支佛活着

so as long as their psychophysical personality persist

只要心理-身体的个体存在

they cannot escape

他们就不能逃脱

buddha often suffered from headache or backache

佛陀经常遭受头痛、背痛之果报

that is because of his bad kamma in the past

这是因为他过去造的恶业

and venerable Mahāmoggallāna was clubbed to death by 500 robbers

摩诃目犍连尊者是被五百强盗乱棍打死

so he suffered the painful consequences of his deed he did in the past

所以他因过去的恶业，遭受到了苦报

so so long as they are living

只要他们活着

they cannot escape from the results of their past kamma

他们不能逃脱过去业的果报

but once they attained parinibbana

但是只要他们进入涅槃

they are no long in the samsara

他们就不再在轮回之中

there is no more rebirth for them

对于他们而言，不再有投生

and so we can say they can escape the results of their kamma whether good or bad

所以，我们可以说：他们可以逃出过去善业、恶业的果报

but normally speaking

但是通常而讲

it is impossible to escape the ripening of kamma

逃离旧业的果报是不可能的

now when we talk about kamma we talk about the result also

当我们谈论业，我们就是谈论果报

what exactly are the results of kamma

业报到底是如何？

in abhidhamma terms

以阿毗达摩的角度看

in abhidhamma terms

从阿毗达摩的角度

the results are the resultant consciousness

果报就是果报心

these resultant consciousnesses

这些果报心

and the first seven resultant consciousnesses among the rootless consciousness

无因心中的前七个果报心

and then eight resultant consciousnesses

然后八个果报心

and then the eight resultant consciousness, beautiful sense sphere

然后八个果报心，欲界美心

and then five resultant consciousness in rupavacara consciousness and four in arupavacara consciousness

然后是五个色界果报心，无色界四个果报心

and also these, phala or fruition consciousness

还有这些，果心

so

所以

result of kamma means the resultant consciousness

业报意思是果报心

types of resultant consciousness and mental factors arising together with them

不同类型的果报心和心所与之同生

and that is not all

这还不是全部

kamma also produces matter

业也能产生色法

there are four causes of matter

色法的产生有四个原因

the first is kamma the second is mind or citta

第一个是：业第二个是：心

and the third is temperature of climate

第三个是：时节

and the fourth is food

第四个是：食物

so kamma can produce material properties

所以业可以产生色法

so when we say the result of kamma we mean these three things

当我们说业报时，我们指这三者

some cittas and also some cetasikas that arise with those cittas

心，与这些心同生的心所

and also the matter originating from kamma

业生色法

that means which are produced by kamma

意即为业所创生出来的

so these three we call the result of kamma

所以，这三者我们称之为业报

now at the moment of conception at the moment of rebirth

在受孕的时候，投生的时候

what arises is the combination of these three

生起的是这三者的组合

now let us say a person takes rebirth as a human being

假设一个人投生为人

rebirth means conception in the mother’s womb

投生意思是在母亲子宫里受孕

so at the moment of conception what arises is

在受孕的时候，生起的是

first, one of the resultant consciousnesses

首先，就是这些果报心中的一个

and then the cetasikas going along with it

然后就是伴随它的心所

and the material properties that are caused by kamma

业生色法

so what these material properties are you will learn them in the sixth chapter

这些色法是什么，将在第六章学习

and also there are somethings that are not directly caused by kamma

同时，也有些不是直接由业所生

so they are secondary results of kamma

所以它们是业的附属果报

they are also called the result of kamma

它们也被称为业报

now as a result of dana

作为布施的果报

a person gets a great amount of wealth properties

一个人获得了大量的财富

now these wealth or properties are not directly caused by kamma

这些财富并不是直接由业产生的

because it is said that the material properties caused by kamma belong to the living body only

因为据说业生色法只是属于活着的身体

so we do not find any material things caused by kamma outside ourselves outside living beings

所以在众生之外，在我们之外我们找不到任何业生色法

but as a result of kamma

作为业报

people may get things properties wealth and so on

人们可能会获得财产等等

so these are said to be caused by temperature which is conditioned by kamma

这些据说是由业限制的时节造成的

so there are secondary results of kamma

所以它们是业的附属果报

so they’re also the result of kamma

所以它们也是业报

so

所以

result of kamma include not only the three but also this last one

业报不仅包括前三个，还包括最后一个

so this last one is the material properties caused by temperature which is conditioned by kamma

最后一个是在业的限制下时节生色法

so kamma produces some material properties called temperature

业产生的某种色法被称为时节（热能）

and they produce somethings like wealth riches or properties and so on

它们生产出财富、财产之类的

so they’re also the result of kamma

所以它们也是业报

how are results produced

果报是怎么产生的？

now

现在

we say we do something, we do something good, let us say

假如我们说，我们做某件好事

and that action brings results, so that is a popular saying

这个行为带来果报，这是通行的说法

but actually the actions cannot bring results cannot produce results

实际上行为并不能带来果报不能产生果报

what produces results is the kamma

产生果报的是业

or the volition

或者说：思

volition is a mental state, and that mental state has the potential to produce result in the future

思是一个心所，这个心所能够在将来产生果报

when conditions are favorable

当遇到顺缘时

and when they give result they give similar results

当它们产生结果时，产生类似的结果

good kamma giving good results and bad kamma giving bad results

善有善报，恶有恶报

mind or mental states are very powerful

心或心所是非常有力量的

because we have mind

因为我们有心

we make movements

我们可以行动

if we have no mind

如果我们没有心

we cannot move movements we cannot say, even wave

我们就不能行动，甚至不能挥手

because we have died and we’re becoming a corpse

因为那样我们就是死尸一具

then we cannot make any movements

我们就不能有任何动作

but now we have minds so we’re moving our hands and so on

但是我们有心，我们就可以移动双手等等

now these parts of our body move

我们身体的某些部分可以做动作

becaue of our mind because i want to move

因为我们的心，因为我想移动

so there is movement if I don’t want to move and there will be no movements

所以有动作，如果我们不想移动就不会有动作

so mind which is not physical

所以心，不是身体

which seems to have no strength of its own

看起来没有自己的力量

can cause the movement of this heavy hand

可以导致我们这个笨重的手作运动

so mind has such power

所以心有这样的力量

my intention to move can cause material properties to arise in the hand

我想做动作的本意，可以造成手中的色法运动

and then we say that is the movement of the hand

我们就说这是手的动作

so mind has the power to produce

所以心有创造的力量

if our mind is good mind

如果我们的心是善心

then good things are produced and

就会产生好的果报

if our mind is bad mind bad things are produced

如果我们的心是坏心，就会产生恶报

suppose a person is in the habit of killing living beings

假设一个人习惯杀生

and it is said that a person who has a habit kills a living beings

据说这个有杀生习惯的人

will be reborn in hell

该投生到地狱

and then when he is reborn as a human being

如果他投生为人的话

he will live a very short life

他的寿命就很短

that is because of the killing action he did in the past

这就是因为他过去造的杀生的业

so when a person kills a being that means

所以当一个人杀生时，意即

he wants his life to be short

他希望别人短命

he wants to make that being live a short time

他希望那个众生短命

so that desire for the life to be short

他希望生命变短的欲望

when it gives results it gives to himself

当产生果报时，会给他自己产生果报

because it is his desire for the life to be short

因为这是他想让生命变短促

and so when it gives results it gives back to him

所以产生的果报就报到他自己

and so in his future life

所以在他的未来世

he will live a short, he will be short-lived

他就会短命

now you offer something, when you offer something

当你布施的时候

you have the desire for the person to use it to enjoy it

你希望对方享用并快乐

you want the recipient person to have many things

你希望接受者获得很多东西

so that mind or that volition when giving results

所以这种心，这个思心所产生果报的时候

give the result back to you

就会让你自己得到果报

because it is your volition and so it will give results to you and not to another person

因为这是你的思心所，就会对你而不是其他人带来果报

so when it gives, it gives abundant of things back to you

所以当产生果报时，就会让你获得很多东西

so on this principle

所以按照这个原则

the mental state, a mental state which is here volition produces results

心所，在这里就是思心所会产生果报

and the kamma which is volition or mental state

这里的业就是思心所

because it is a mental state it arises and it disappears almost at that moment

因为它是心所，它生起立刻又灭去

it lasts for only one thought brief moment

他只是持续一个短暂的心识刹那

but unlike other mental states

但是不同于其他心所

when it disappears

当它消失时

it leaves the potential to give results in the continuity of beings

它能在一个人的生命中具有产生果报的潜能

so as a mental state, it is impermanent

所以，作为一个心所，它是无常的

as a mental state, it arises and it disappears

作为心所，它生起又灭去

but other mental states just arise and disappear and leave nothing behind

但是其他心所生灭之后，不会留下任何影响

but this particular mental states which we call kamma

但是这个独特的心所，我们称之为业

the volition or the cetasika cetanā思这个心所

it’s different

它是不同的

although it’s a mental state

虽然是个心所

it is not like other mental states

但是不像其他心所

it has…it can leave the potential to give results in the continuity of beings

它能在生命过程中留下产生果报的潜能

so when the circumstances are favorable for it to produce results

当环境能对果报的产生有利

the results are produced

就会产生果报

so kamma has this power

所以业有这种力量

this potential to give results

这种产生果报的潜能

but it must get favorable conditions for it to give results

但是需要有利的条件才能产生果报

for good kamma to give results it needs good favorable conditions and

善业如果要产生果报，那么就需要好的有利条件

for bad kamma to give results it needs favorable bad conditions

恶业要产生果报，就需要有利的坏条件

so when they get the necessary conditions

当它们获得必须的条件

and these kammas give results

这些业就会产生果报

and then people want to know where this kamma is stored

然后人们想知道这些业储存在哪里

once king milinda asked such a question to reverend venerable nagasena

有一次弥兰王问了那先比丘这种问题

he said a bundle of mind and matter performs kammas

他说名色结合以业的形式运行

and where do these kammas go

这些业会去哪里

then the venerable nagasena said it follows a being

那先比丘说：它跟随某个众生

like a shadow that does not leave

如影随形

then the king asked

然后国王问

where do they exist?

它们存在于何处？

where can we say they are

我们能知道它们在何处吗？

in this place or in that place?

在此处还是在彼处？

and venerable nagasena said that cannot be stated

那先比丘说，那不可言说

so we cannot say where the kamma is stored

所以，我们不能说业储存在何处

or where the kamma exist

或者存在于何处

and the king asked him to give a simile

然后国王请求他举个例子

so venerable nagasena said now there is a tree without any fruits

所以那先比丘说，有一棵树，尚未结果

can you see the fruits are existing in this place or in that place in the tree

你们能讲果实存在于此树的此处还是彼处

and the king said no we cannot say

国王说：不可以，不能如此说

then venerable nagasena said in the same way

那先比丘说：同样地

in this uninterrupted continuity of beings

在持续的生命之中

we cannot say that the kamma is in this place or kamma is that place

我们不能说业在此处还是彼处

when the circumstances are favorable

但是当出现合适的环境

then the kamma gives results

业的果报就产生了

so we cannot say for certain where the kamma or the fruits of kamma are stored

所以我们不能肯定说，业或业的果报储存在何处

but when it is time for them to give results they give results

但是当碰到产生果报的时机来临，果报就产生了

just like we cannot say where the fruits are stored in the tree in the trunk or in the branches or in the root

如同我们不能说果实储存在树干里，还是树枝、树根里

but when circumstances are favorable for it to produce fruits

但是当结果实的条件出现时

that means it gets the moisture water and sunshine and so on

意思是：它得到了水分、阳光等的滋润

and then it gets the season then the tree produces the fruit

碰到合适的时节，然后树就会结果

so in the same way

同样地

the results are produced when it is favorable for particular a kamma to give reults.

当对于某个特定的业，当出现合适的时机，就会产生果报

so it is how kamma works

这就是业运行的方式

so

所以

to recapitulate what is kamma

总结一下什么是业

first it is action, good or bad action

首先，它是行为，善恶的行为

but technically, what is kamma?

但是实际上，业是什么呢？

volition or cetana

思心所

and what cetanas are kamma and what cetanas are not?

什么样的“思”是业，什么样的不是？

oh

哦

i haven’t told you that, right?

我还没有讲这个，是吧？

so cetana arises with all 89 or 121 types of consciousness

所以思心所伴随所有89或121种心生起？

but

但是

the different time cetana, right?

异刹那思心所，对吧？

so different time cetana or the kamma that produces results

所以异时思心所或业产生果报

is one that accompanies these akusala twelve

伴随这十二不善心

and then eight kamavacara kusala

然后这八个欲界善心

and five rupavacara kusalas

五个色界善心

four arupavacara kusalas and then

四个无色界善心，然后

four maggas

四个道心

so cetana that accompanies akusala and kusala cittas is what we call different time kamma

所以伴随善、不善心的思心所我们称之为异刹那业

or the kamma that produces results

或者说产生果报的业

cetanas accompanying other types of consciousness the resultant consciousness the functional consciousness

伴随其他类型心的思心所：果报心、唯作心

are not called kamma

不称之为业

or not called different time kamma

或者不称为异刹那业

they’re called same time kamma

它们被称为：俱生业

so they’re conditions for consciousness and mental factors

它们是心和心所的缘

they arise together with

它们同时生起

but not as giving results

但是不产生果报

but as a support for the existing cittas and cetasikas

只是对现存的心、心所的一种支助

so only when cetana accompanies the unwholesome consciousness and wholesome consciousness

只有当思心所与不善心、善心同生的时候

do we call it a kamma

我们称之为业

now

现在

in the link in the dependent origination

在缘起的链条中

now there is a link between ignorance and kamma formations

在无明和业的造作之间有联系

between avijjās and sankhārās

也就是无明和行

and in that dependent orignation in that chain of arising and disappearing

在这个缘起生灭的链条中

sankhārās mean twenty nine cetanas

行的意思是29思心所

that means cetana accompanying the twelve akusala cittas

这些思心所伴随12个不善心

eight kamavacara kusala cittas 8个欲界善心

and five rupavacara kusala cittas

五个色界善心

and four arupavacara kusala cittas

四个无色界善心

and not the path consciousness or magga cittas

没有道心

because the doctrine of dependent origination is of the vattha or is of rebirth and death

因为缘起的法则是关于生死轮回的

and not getting out of it

没有脱离生死轮回

so there sankhārās are described as the cetana

所以这里的“行”所指的思心所

that accompanies these twenty nine types of consciousness

伴随着29种心

but if we take the result producing in general

如果我们从一般产生果报的意义上说

then we have to take the four magga cittas also

我们也要算上四个道心

so twenty nine plus four we get thirty three

所以29加上4，就是33个

so the cetana accompanying these thirty three cittas is what we call kamma here

所以伴随这33个心的思心所就是我们在此称之为的业

and the result of kamma consists of cittas cetasikas and some rupas or material properties

业的果报包括心、心所和一些色法

and it is impossible to escape the fruition or ripening of kamma

没有办法逃脱业的果报

only when once becomes a buddha or a paccekabuddha or an arhant

只有当成为佛、辟支佛或阿罗汉时

and also attain parinibbana

并证得涅槃

can one escape the ripening of kamma

才能脱离业的果报

or can one get out the range of ripening of kamma

才能脱离业报的范围

otherwise even the buddhas, paccekabuddhas and arahants are

否则即便是佛、辟支佛和阿罗汉

not free from experiencing the consequences of their kamma in the past either good or bad

不能脱离过去善恶业的果报

and kamma as a mental factor has the potential to produce results

业，作为一个心所具有产生果报的潜能

although it disappears immediately after it arising

虽然生起之后，立刻消失

it can leave the potential to give results in the mental and physical continuity of beings

它具有在精神和肉体的生命存续中产生果报的潜能

and when the circumstances are favorable

当条件合适时

the results are produced

产生果报

now again there are two kinds of results we should understand

我们必须明白有两种果报

and that is result at the moment of rebirth

结生时候的果报

and result during life

生命过程中的果报

so there are two kinds of result

所以有两种果报

one result arises at the moment of re-linking or rebirth

一种果报在结生的时候生起

we call the rebirth result

我们称之为结生时果报

and the other kind of result is that arises during life

其他类型的果报是在生命期间生起

so during life means immedaitely after rebirth

所以生命期间指：在投生之后

until death comes

直到死亡

so there are two kinds of result

所以有两种果报

one rebirth result and the other… what shall we call it?

一种是结生时的果报，另外一种，该如何称呼？

life time result

生命期间的果报

so there are two kinds of result

所以就是这两种果报

now a kamma may give rebirth result

业可能会产生结生时的果报

and then a person is reborn as human being

这个众生投生为人

or reborn as a deva or reborn as an animal

或者投生为欲界天人、畜生

during his life also

但是在他的生命期间

he will get the results of his past kamma

他也会受到过去业的果报

but the results a person gets during life

但是在生命期间遭受的果报

is not as drastic as the one he gets at the moment of patisandhi or rebirth

没有在结生时那样强烈

because the rebirth result is there you’re reborn as a human being or you’re reborn as a deva

因为结生果报就是你投生为人，还是欲界天人

the result during life is

生命期间的果报是

when you’re a human being you may get good things you like, you may enjoy your life and so on

当你投生为人时，你可能获得喜欢的东西，享受人生等等

so that is called the life time result

所以这就被称为生命期间的果报

so there are two kinds of result whenever we talk about the kamma and its results

所以，在谈论业及果报时，有两种

so result at birth or rebirth and result during life

所以结生时的果报、生命期间的果报

so this is kamma in general

这就是总体上的业

and in the manual

所以在概要精解里

the classifications of kamma are given

给出了业的分类

there are four classifications of kamma treated in the manual

在概要精解里业被分为四类 and there are you find them on page 201

你们可以在201页看到

so there’re by way of function

依作用分四种业

that is a first classification

这是第一组分类

and the second is by order of ripening

第二种依成熟的次序

that means by order of giving results

就是产生果报的顺序

and number three is by time of ripening

第三是依成熟的时间

by time of giving results

就是产生果报的时间

and four by place of ripening

第四是依成熟之地

by place of giving results

就是产生果报的地方

so these four classifications are given in the manual

在概要精解里，给出四种分类

but for the first three

但是对于前三种

the manual doesn’t give much detail

概要精解没有详细介绍

but for the last one by place of ripening

最后一个依成熟之地

it gives some detail

稍微做了详细介绍

now that is because

原因就是

the first three classifications are classifications according to suttanta method

前三种是按照经藏的方法分类

suttanta method is not as accurate as abhidhamma method

经藏的分类方法没有阿毗达摩的方法精准

and so different teachers have different opinions about this

所以不同的老师对此有不同的看法

but the last one is according to abhidhamma method

但是最后一个是根据阿毗达摩的方法

and so since this book is a book on abhidhamma

所以因为这本书是关于阿毗达摩的

the last one is treated in some detail

所以最后一个就作了比较详细的介绍

so by way of function there are four kinds of kamma

依作用，有四种业

the first one is productive kamma

第一种是：令生业

the second supportive kamma

第二种是：支助业

and the third obstructive kamma and the

第三：阻碍业

fourth destructive kamma

第四：毁坏业

so producing, supporting, obstructing and destroying

所以：令生、支助、阻碍、毁坏

is the function

这些都是作用

so they are function, the function of one kamma is to produce

它们是作用，某种业的作用是令生

and the function of another kamma to support

另外一种作用是：支助

and yet another is to obstruct and the

另外一种是：阻碍

last is to destroy

最后一种是：毁坏

so according to the functions they perform

根据它们执行的作用

kamma are divided into four

业被分为四种

so the first one is called in pali, or you can see the pali word in the book janaka

第一种用巴利语是：janaka janaka kamma

令生业

so janaka means producing janaka意思是令生

and the second one is called upatthambaka, supporting

第二种是：支助业

and the third one is called upapīḷaka

第三种是：阻碍

obstructive kamma

阻碍业

upapīḷaka means bullying or something upapīḷaka意思是压迫之类

and the fourth is called upaghātaka

第四种是毁坏

upaghātaka means approaching and hitting

毁坏意思是：接近并击打

approaching and killing

接近并杀害

so it is the destructive kamma

所以这是毁坏业

so productive kamma is

令生业是

let us read the explanation given in the manual

我们读读概要精解里的解释

productive kamma is wholesome or unwholesome volition

令生业是善、不善思心所

so this kammas are borth wholesome and unwholesomes

所以这种业是善、不善的

sometimes it is wholesome and sometimes it is unwholesome

有时候是善的，有时候是不善的

so productive kamma can be wholesome kamma or unwholesome kamma

令生业可以是善业，也可以是不善业

so productive kamma is wholesome or unwholesome volition

所以令生业是善、不善的思心所

which produces resultant mental states and kamma born materiality

它能产生果报心、心所、业生色法

so here also we must add one more

这里我们必须再加一个

the secondary result of kamma

还产生业的附属果报

both at the moment of rebirth linking

产生果报的时间可以在结生时

and during the course of existence

也可以在生命期间

so this kamma, productive kamma will give results at both rebirth linking at the moment of rebirth and also during life, during the course of existence

所以此种令生业可以在结生时、在生命期间产生果报

at the moment of conception, productive kamma generates the relinking consciousness

在受孕时，令生业产生结生心

so at the moment of conception, at the moment of rebirth

在受孕投生时

it produces re-linking consciousness

它产生结生心

so re-linking consciousness belongs to what type

所以结生心属于什么类型？

kusala or akusala or vipaka or kiriya

善、不善、果报，还是唯作？

re-linking consciousness belongs to vipaka type

结生心属于果报心

now resultant consciousness

果报心

so it produces the rebirth linking consciousness

令生业产生结生心

and the kamma born type of materiality

业生色法

for example for human beings

以人类为例

the group of ten material properties heated by body heated by sex and heated by heart

十种色法在身体、性别、心所依处的激发下

so it is said that thirty kinds of material property

所以据说三十种色法

are produced at the moment or rebirth for human beings

在人类的结生时被产生出来

and also for animals and so on

同样，动物也是如此

so the kamma born types of materiality constituting the physical body of the new being

业生色法组成了新生命的肉体

now it is the result at the moment of re-linking, at the moment of rebirth

这就是在结生时的果报

and then during the course of existence

然后是在生命期间

that means after that moment, after the moment of rebirth

就是在结生那一刹那之后

it produces other resultant cittas

它产生其他果报心

and the continuities of kamma born materiality

和业生色法

so during life also

所以在生命期间，同样

kamma produces resultant cittas

业产生果报心

and kamma born rupas or kamma born materiality

产生业生色法

such as the sense faculties

例如：诸根

eyes will be produced not right at the moment of relinking

眼睛并不是在结生的那个刹那产生

they’re produced sometimes later

双眼是在稍后才产生

now we will study them in the sixth chapter

我们在第六章学这个内容

sexual determination

性别决定

actually the sex of a fetus is determined at the moment of rebirth

实际上在结生的刹那，胚胎的性别就被决定了

but it becomes manifest only after some weeks

但是只是在数周之后才展现出来

and the heart base

还有心所依处

so the heart base arises at the same moment as re-linking

所以心所依处与结生心同时产生

only a kamma that has attained the status of a full course of action can perform the function of producing rebirth linking,

产生结生的是“足道之业”

now there are kammas that does not have a full course of action

有些业是“未足道之业”

and there are other kammas that have a full course of action

还有些业是完成作为之业(足道之业) so see section twenty two below

所以看下面22节的内容

now suppose a person tries to kill let us say an animal

现在假设一个人想杀死一只动物

although he tries to kill the animal the animal was not killed

虽然他想杀生，但是动物还没杀

now let us say an evil action

我们称之为一个邪恶的行为

but it is not called taking life

但是这还不能叫做杀生

because although he tries to take life

因为虽然他想杀生

the animal was not killed

动物还没有被杀掉

so such an action is called an action that does not have full course of action

这种行为就被称为未足道之业

but if he succeeds in killing the animal

但是如果他成功地杀死了这个动物

then his action is called to have a full course of action

它的行为就是：足道之业

such an action will produce results at rebirth linking

这种行为就在结生时产生果报

but all wholesome and unwholesome kammas without exception

但是所有善、不善业，毫无例外

can produce results during the course of existence

在生命期间都能产生过果报

so after rebirth

所以在结生之后

all wholesome kammas and unwholesome kammas can produce results

所有善、不善业都可以产生果报

so during life time we’re experiencing the results of both

所以在生命期间，我们可以体验

wholesome kamma and unwholesome kamma

善、不善业的果报

sometimes we get what we want

有时候我们得到想要的

and this is the result of wholesome kamma in the past

这就是过去善业的果报

sometimes we meet with failure

有时候我们会失败

now we see what we don’t want to see and so on

我们见到不想见到的，等等

at that time we’re experiencing the result of unwholesome kamma in the past

此时，我们就遭受了过去不善业的果报

so during life time

所以在生命期间

the results of wholesome kamma and unwholesome kammas are

善、不善业的果报

experienced by all beings

所有众生都会经历到

so there are two kinds of results mentioned here

所以这里提到了两种果报

result at the rebirth moment

结生时的果报

and result during life

生命期间的果报

so both of these results are produced by this productive kamma

所以这两种果报都是由令生业产生的

this kamma is translated in some book as reproductive kamma

在有些书里，这种业被翻译成：繁殖业

I also used reproductive kamma for some time

我以前有些时候也用：繁殖业

and then one of my students, she is an american

但是我的一个美国学生

told me that

她告诉我

the word reproductive is not so good

繁殖这个词不是很好

because it is reproducing same kind

因为好像是在复制

the father and mother reproducing a child and so on

父母生下子女等等

so i changed it to productive kamma

所以我将其改成：令生业

luckily

凑巧的是

bhikkhu bodhi has also used this one productive kamma

菩提比丘也是用这个：令生业

so productive kamma is the one that produces result by itself

所以令生业是自己产生果报的业

that does not support other kamma

不支助其他业

that does not obstruct other kamma

不阻碍其他业

that does not destroy other kamma

不毁坏其他业

but that produces results

但是它产生果报

and the results it produces are at the moment of patisandhi or re-linking as well as during life

它产生果报的时间是在结生、生命期间

so we had store of this productive kamma

所以储存了这种令生业

and so we’re experiencing the result of this productive kamma

所以我们即体验到令生业的果报

during life and also when you’re reborn as human beings we experience the result of this productive kamma

在生命期间，同时当你投生为人时我们就会体验到此令生业的果报

now the second kamma in this classification is supportive upatthambhaka kamma

第二种业：支助业

and it is also wholesome or unwholesome

它也是善或不善业

or all kammas mentioned in these three categories or classifications are wholesome or unwholesome

或者说，这里提到的三种类型的所有业，都是善或不善业

so supportive kamma is kamma which does not gain an opportunity to produce its own results

所以支助业就是没有获得自己产生果报机会的业

so it does not give results this kamma

这种业不能产生果报

but which when some other kamma is exercising a productive function

当其他业执行产生果报的作用时

suppose it

去支持它

so it supports when the other productive kamma is producing result

所以当其他令生业产生果报时，它会去支持

supports it either by enabling it to produce its pleasant or painful results over an extended time

支持它，延长它产生善、不善果报

without obstruction

不至于有阻碍

or by reinforcing the continuum of aggregates produced by another kamma

或者加强其他业产生的五蕴持续

so this is supportive kamma it does not produce any results of its own

所以这是支助业，不产生自己的果报

but it supports the results produced by other kammas

但是它支持其他业产生的果报

by enabling the other kamma to produce its pleasant or painful results

就是让其他业产生苦、乐之报

over the extended period of time

延长它的时间

that means when you’re reborn as a human being

意思就是说当你投生为人时

supportive kamma can help you to live longer

支助业可以让你活得更长

so living longer can be the result of supportive kamma

活得更长，可能是支助业的果报

and being reborn as a human being is the result of productive kamma

投生为人是令生业的果报

now for example

现在举个例子

when through the productive function of wholesome kamma one is reborn as a human being

某人通过令生善业的作用投生为人

supportive kamma may contribute to the extension of one’s lifespan

支助业可能会增加他的寿命

so you will live longer

这样你就能活得更长

and ensure that one is healthy and well provided with the necessities of life.

保证他的健康，提供生命的必需品 so what things you get in life

所以你从生命中获得的

are the ones produced by productive kamma but

是由令生业产生的，但是

supported by this kamma the supportive kamma

由支助业支持的

when an unwholesome kamma has exercised its productive function by causing a painful disease

当不善业发挥作用，产生病痛

so sometimes people have disease

有时候人会生病

so this painful disease is caused by the productive kamma

这种病痛是由令生业造成的

when it is produced other unwholesome kamma may support it

当产生时，其他不善业可能会支助它

by preventing medicines from working effectively

通过让药物失效的方式支助

so you suffer more

这样你就受更多的苦

thereby prolonging the disease

这样就延长了病苦

so sometimes medicines don’t work

所以有时候，医药起不了作用

so you cannot always blame the medical profession

所以你不能总是责怪医疗手段

you cannot always blame the producers of the medicine

也不能责怪药品制造商

sometimes it is your kamma that is preventing you from being healed

有时候，是你的业让你不能愈痊

when a being has been reborn as an animal

当某人投生为畜生时

through the productive force of unwholesome kamma

通过不善业的令生作用

so to be reborn as an animal is the result of akusala kamma

所以投生为畜生是不善业的果报

so because of akusala kamma beings are reborn as animals

因为不善业，众生投生为畜生

supportive kamma may facilitate their ripening of more unwholesome kamma

支助业可能促使更多不善业的成熟

because the unwholesome kamma supports the unwholesome kamma

因为不善业相互支助

and when the unwhole kamma supports the unwholesome kamma

当不善业支助不善业

you get the painful result

你就会获得苦报

so productive of painful results and may also lead to an extension of the lifespan

所以苦报的产生也可以导致生命的延长

so you will, I don’t want to say you will

所以你们会…我不想说你们是这样

so a being, a dog will live longer

所以某个众生，一条狗的寿命会延长

and when he lives longer

当它活得更长

he is enduring or he is suffering his life for longer period of time

它在一生中就会受更多的苦

so may lead to an extension of lifespan so that the continuity of unwholesome resultant will endure long

所以生命的延长，那么不善果报也就延长

so

所以

these are the workings of kammas

这些就是业的运作

now one kamma produces and the other kamma supports

一种业令生，另一种业支助

so when good kamma supports another good kamma we get good results

当善业相互支助，就获得善报

more prolonged results

延长果报时间

and when bad kamma supports the bad kamma we get more of the bad results

当不善业互相支持，就有更多的恶报

so these are all produced by kamma and also supported by kamma

这些都是由业生，被业支持

now

现在

in dissipation of the thought process

在心路过程消失时

at death

在死亡时

we must understand that

我们必须明白

the javanas in the death thought process

在死亡心路过程中的速行

or the kamma or cetana that arises with javanas in the thought process of death are supportive kamma

在死亡心路过程中，与速行同生的业或思心所，是支助业

now please note this because we have to explain it when we reach the death and rebirth thought process

请注意这点，因为在死亡和结生心路过程时，我们会解释

so in the death and rebirth thought process there are javanas

在死亡和结生心路过程，存在速行

so javanas means there are kusala or akusala

速行意思就是存在善、不善

and these javanas are accompanied by cetana or kamma

思心所或业，伴随着这些速行

so the kamma during those moments there are five

在这些时候的业有五种

the kamma during those moments is supportive kamma not productive kamma

这时候的业是支助业，不是令生业

the supportive kamma that is going to give the rebirth result

支助业就是产生结生果报

so they’re not productive kamma

它们就不是令生业

but they’re supportive kamma

而是支助业

so we have to refer to this when we reach the death, rebirth thought process

所以当我们讲到死亡、结生心路过程时，会提到这点

at the end of the fifth chapter

就是在第五章结束的时候

so the first is the productive kamma which produces results

所以首先是令生业，产生果报

and the second is supportive kamma which supports the kamma that has already given results

第二是支助业，支持已经产生果报的业

ok, we will have a break now

好，我们休息一下

disk02track02

so the next kamma is obstructive or Upapīḷaka Kamma

下一个业是：阻碍业

and it is both wholesome and unwholesome

这也包括善、不善两种

This obstructive kamma is kamma which cannot produce its own result

阻碍业不能产生自己的果报

but nevertheless obstructs and frustrates some other kamma

但是可以障碍、阻挠其他业

countering its efficacy or shortening the duration of its pleasant or painful results.”

阻碍其他业、缩短它的苦乐果报的寿命

so this kamma is not a supportive kamma

所以这种业不是支助业

but it interferes with the other kamma

但是会干涉其他业

so it can obstruct and frustrate the efficacy of some other kamma

所以它可以障碍、阻挠其他业的效果

and shorten the duration of its result pleasant or painful

缩短其他业苦报或者乐报的时间

“Even though a productive kamma may be strong at the time it is accumulated

即使令生业在过去造下时很强

an obstructive kamma directly oppose to it may counteract it

但在阻碍业的直接对抗下

so that it becomes impaired when producing its results. ”

它即不能全面地产生果报

although the productive kamma may be strong

虽然令生业可能很强

this obstructive kamma can interfere with it and

阻碍业能够干涉它

so its producing power may be impaired

所以不能全面地产生果报

“For example, a wholesome kamma

例如，一个善业

tending to produce rebirth in a superior plane of existence

原本能够导致投生到高级善趣

may be impeded by an obstructive kamma

可能受到阻碍业的障碍

so that it generates rebirth in a lower plane.”只能导致投生到较低等的善趣

so a wholesome kamma which can produce rebirth in a superior plane or existence

所以能够投生到高级善趣的业

can be interfered with by an obstructive kamma

会受到阻碍业的干涉

so it gives rebirth in a lower plane

导致投生到低级的生存地

“A kamma tending to produce rebirth among high families may produce rebirth among low families;……”

原本投生到高等家庭的业，可能投生到低等家庭“Kamma tending to longevity may tend towards shortness of life; …”原本能带来长命的业，变成只能带来短命“Kamma tending to produce beauty may produce a plain appearance, etc.”原本能带来美貌的业变成只能带来平庸之貌“In the opposite way, an unwholesome kamma tending to produce rebirth in the great hells

反之，原本能够导致投生到大地狱的不善业

may be counteracted by an obstructive wholesome kamma

可能受到善阻碍业的对抗

and produce rebirth in the minor hells or among petas.”最后导致投生到小地狱或饿鬼道

so it goes both ways

所以对于善业、恶业，都是如此

they obstructing the result of good kamma or bad kamma

它们能够阻碍善业、不善业的果报

now the last one

最后一个

in the opposite way, an unwholesome kamma tending to produce rebirth in the great hells

反之，原本能够导致投生到大地狱的不善业，

may be counteracted by an obstructive wholesome kamma

可能被善的阻碍业对抗

and produce rebirth in the minor hells or among petas.

变成只能导致投生到小地狱或饿鬼道

you have heard of Ajātasattu

你们听过阿阇世

you know Ajātasattu killed his own father

你们知道阿阇世杀了他的父亲

so he committed a crime called vedi kamma

所以他的这个罪孽获得了现世报

so normally he would have to be reborn in avici hell

按照一般情况，他是要投生到阿鼻地狱的

but

但是

later in his life or later in the life of the buddha

后来，他遇到了佛陀

he approached the buddha

他亲近佛陀

and he requested the buddha to teach about the benefits of the life of a monk

他请求佛陀教他出家的利益

so buddha told to him what is now called the Samaññaphala Sutta

佛陀向他讲了《 沙门果经》

this sutta was translated by bhikkhu bodhi

比丘菩提翻译了这部经

so at the end of that sutta

在这部经的结尾

he just became a disciple of the buddha

他成为了佛弟子

and expressed his taking refuge in the buddha, the dhamma, sangha and then he left

然后皈依佛法僧，就离开了

when he left, buddha said to the monks, “monks

他走后，佛陀说：比丘们

if this king has not killed his own father

如果这个国王没有杀他父亲

he would have become a sotapanna after the discourse

听了我的讲法之后，他就会成为须陀洹果

but he he had very strong devotion for the buddha

但是他对佛陀有很大的信心

and maybe he did meritorious deeds to counteract his crime of killing his own father

或许他的善业对抗了杀父的恶业

so it is said that instead of being reborn in great avici hell

所以据说，他没有投生到阿鼻大地狱

he was reborn in a lesser hell around the great avici hell

他投生到阿鼻地狱旁边的小地狱

so

所以

wholesome kamma and unwholesome kamma can counteract with each other during the course of existence

善业、不善业可以互相对抗

during the course of existence, many instances may be found of the oppression of obstructive kamma

关于阻碍业的抵抗作用，在生命过程中，有许多的例子

that is during our life, for example in the human realm

在我们的生命中，例如，在人界

such kamma will obstruct the continuum of the aggregates produced by kamma

这种业会阻碍业生五蕴

facilitating the maturation of kamma

而支助恶业的成熟

that results in suffering

造成痛苦

and causing failures in regard to property and wealth or family and friends ect

造成财富、亲友方面的损失

so when we meet with failure regarding property, or family or wealth, or friends

所以当我们碰到财富、亲友方面的损失

then that could be this obstructive kamma operating

那可能是阻碍业起的作用

in the lower realms obstructive kamma may counteract the rebirth producing kamma contributing to occasions of ease and happiness

在较低的生存地，阻碍业可能对抗令生业，带来一些快乐

so those who’re reborn in lower realms mean those who are reborn as a result of akusala

所以那些因为不善业投生到较低生存地的众生

but a kusala obstructive kamma may counteract that rebirth producing akusala kamma

但一个善的阻碍业，可能会对抗令生不善业

and so contributing to occasions of ease and happiness

从而带来某些快乐

even though let’s say a being is born as an animal let’s say as a dog

即便是投生为畜生，例如狗

the obstructive kusala kamma counteract the kamma that gives him rebirth as a dog

善的阻碍业对抗投生为狗的业

and makes him enjoy ease and happiness

给狗带来一些快乐

I don’t know how dogs are treated in this country

我不知道你们这个国家对狗如何

but in the united states

但是在美国

dogs are treated almost as human beings

大家对狗几乎跟对人是一样的

to have a pet dog is not easy

养一条宠物狗并不容易

you have to take him to the doctor

你要带他们去动物医院

and then have injection and everything we need they also need

给他打针，人需要什么，他们也要什么

so sometimes we make jokes

所以有时候，我们开玩笑

if you’re going to reborn as a dog

如果你要投生为一条狗

make a wish that you will be reborn in the united states

发愿投生到美国去

so although they’re reborn as the result of akusala kamma

所以，虽然它们是因为不善业投生为畜生

now they’re kusala kamma the obstructive kusala kamma have them

因为善业的阻碍作用

to enjoy happiness, ease and so on

他们能够享受快乐等等

now the last one is called destructive kamma

最后一个是：毁坏业

it destroys the other wholesome or unwholesome

它毁坏其他善或不善业

so this kamma is also wholesome or unwholesome kamma

这个业也可以是善或不善

which supplants other weaker kamma, prevents it from ripening,

它终止了较弱的业，不令它继续产生果报

so it does not give the other kamma to give results

所以它不让其他业产生果报

and produces instead its own result.”而产生自己的果报。

now this is not always true

这句话不是绝对正确

now again, you know the story of Bimbisāra

还是，那个频婆娑罗的故事

Bimbisāra was Ajātasattu’s father

频婆娑罗是阿阇世的父亲

as a result of wearing his shoes in a cetiya

他被囚禁在佛塔里，穿着鞋

he suffered from his soles of his feet being cut

他受到双脚脚掌被刀割之痛苦

so that is the result of his bad kamma in the past

这是他过去恶业的果报

now that bad kamma give results as the suffering he experienced

过去的恶业让他受苦报

beings slashed with knife in the soles of his feet

脚掌被刀所割

but

但是

that akusala kamma did not give him rebirth result

这个恶业并未给他带来结生之果报

because after his death, he was reborn as a deva

因为他死后，投生到欲界天

so some kusala kamma got chance to give results and so after his death

所以一些善业在他死后产生了果报

that kusala kamma enables him to be reborn as a deva

这个善业让他投生为欲界天人

so here the kama does not give its own result

这里，毁坏业并没有产生自己的果报

so sometimes it will give its own result and sometimes it may not

所以，有时候毁坏业能够产生果报，有时候不能产生果报

and also about Aṅgulimāla

还有鸯掘摩罗

Aṅgulimāla’s akusala very great

鸯掘摩罗的不善业非常大

but they are not able to give any results to Aṅgulimāla after his parinibbana or death

但是在他涅槃(逝世)之后，这些恶业不能对他产生任何果报“For example, somebody born as a human being may, through his productive kamma,

例如，某人生为人，其令生业

have been originally destined for a long life span,

原本能够带给他长寿

but a destructive kamma may arise and bring about a premature death.”但毁坏业的出现让他早日夭折。

so sometimes people met with accident and died and so

所以有时候人会因意外而死亡

so we say, this destructive kamma is operating

所以，我们说，毁坏业发挥了作用

at the time of death

在死亡的时候

“At first a sign of bad destination may appear by the power of evil kamma

因为恶业力量的影响，可能先会出现恶趣的相

heralding a bad rebirth,

表示要投生到恶趣

but then a good kamma may emerge,

但是一个善业可能出现了

expel the bad kamma,

遣除了恶业

and having caused the sign of a good destination to appear, produce rebirth in a heavenly world.

导致出现了善趣之相，造成投生到天界

there is a story to this statement

对此有一个故事

once there was a monk named Sona

从前有一个僧人叫娑那

it is said that he was dhamma-katika, he was a preacher

据说他是个法师

he could give good dhamma talks

他很善于说法

he had a father and his father was a hunter all his life

他的父亲一辈子都打猎

he could not made his father to abstain from leading that life of a hunter

他没有办法让他父亲不打猎

but in his father’s old age

但是等到他父亲年纪大了

he just ordained him against his wishes, against the wish of his father

他就强迫他父亲出家为僧

so the father became an old monk

所以他的父亲就出家了

and when he was sick he was about to die

然后他父亲生病要去世时

he began to see signs of hell

看到了地狱的景象

there was a mountain near the monastery and

在寺院附近有一座山

what he saw at that moment was the dog from the mountain running after him

他的父亲在临死时看到有狗从山上跑下来追他

so when he saw this sign he said

所以他的父亲看到这个景象，就说

drive them away, Sona, drive them away, Sona, he said

娑那，把它们赶走，娑那，把它们赶走！

then the son asked, what is it?

然后娑那问：你看到了啥？

then the father said, the dogs are chasing him

他的父亲说：有一群狗在追我

so the son knew because the son was an arahant

所以娑那明白了，因为他是阿罗汉

he knew that now the signs of hell had appeared to his father

他知道他父亲看到了地狱的景象

so he said to himself

所以他对自己说

how can I an arahant let my father to be reborn in hell

作为一个阿罗汉，怎么能让父亲投生到地狱呢

so he sent samaneras I mean novices to fetch flowers from the nearby forest

所以他派一些沙弥去附近森林采一些花

and then he made a bed of flowers on the terrace of the stupa

然后在佛塔前面摆放了一地的花

and also he make offering of flowers

将花作为供养

and then he had his father taking to that place

然后他将父亲带到那里

and then said to his father

对他的父亲说

o, monk this puja is prepared for you

哦，比丘，这个供养为你而做

now

现在

offer this puja to the buddha, saying

请对佛陀做供养，说

bhante, it is a very poor gift from me

尊者，这是我微薄的供养

so the father did as he was told

所以他的父亲按照他所说而行

and when he had the buddha and the dana in his mind

当他一心供养佛陀时

the sign of hell disappeared

地狱之相就消失了

and instead the sign of celestial world appeared to him

随之出现在他面前的就是天界之相

so he first as though he were among the celestial beings and he also saw

首先他觉得他在天人之间，他也看到了

celestial dancers coming around him

天人围绕着他跳舞

so at that time, he said

然后，他说，

get away Sona, get away Sona

娑那，你走开，娑那，你走开！

now he doesn’t want his son to be there

现在他不希望他儿子在场

then the venerable Sona asked him, what is it? he said

然后娑那尊者问他：你看到了啥？他父亲说：

there your mothers are coming

我看到我的天妃走过来了

so venerable Sona knew that now

所以娑那尊者现在知道

the sign of the world had appeared to his father and so he was reborn in the world of celestial beings.

知道他父亲看到了天界的图景他父亲要投生到天界了

so first

所以首先

a sign of bad destination appeared to the father

他父亲看到恶趣之相

and then later

然后

the son contrived so that

他的儿子巧设方便

his father get the sign of good destination

他的父亲看到善趣之相

so with sign of good destination in his mind the father died and then he was reborn as a celestial being

所以因为心里有善趣之相，他的父亲死后就投生到天界

that is why it is very important for us, buddhists

对于佛教徒，这点很重要

to help people who are dying in this way

去帮助那些临终的人

or to arrange for something for us when we have to face death

或者在我们临终的时候，作一些安排

on the other hand a bad kamma may suddenly arise

另一方面，恶业可能会突然出现

get out of the protective potential of a good kamma

从摆脱善业的保护，冒出来

and generate rebirth in a woeful realm

导致投生到恶趣

I do not remember the story about this

对此，我不记得有什么故事

but there is one story told by teahers but

但是这里有一个以前的老师讲的故事

it is not mentioned in commentaries and sub-commentaries

但是在注释书或复注里并没有出现

and there is a story of Asoka

有一个关于阿育王的故事

now king Asoka was a very powerful king who ruled almost all of india

阿育王是个伟大的国王，统治了几乎整个印度

when he was sick

后来他生病了

his ministers closed all his treasure houses

他的大臣将他的宝库都关闭了

so that he could not give away before he died

这样他就不能在死前将财宝布施掉

so

所以

when he asked about the treasure houses, the attendants of the treasure houses said, they are closed

当他问宝库的情况，宝库的守门人说，宝库都关闭了

so he was very sad about that

阿育王为此十分伤心

I was the ruler of the whole say, Jambudipa

我是整个赡部州的统治者

but now what I own is just a small fruit in my hand

但是我现在手里握着的只是一个水果

so he was sad about that

他为此很伤心

and with that he died and it is said that he was reborn as a snake

这样他就死了，据说他投生为一条蛇

a big snake, I don’t know how true that is

一条大蛇，我不知道这个故事有多真实

but since he has done a lot of meritorious deeds during his life

因为他在生前积了很多善业

he was in that existence for only a few days

他在恶趣只呆了几天

but still because of that sad thought preceding his death

但是因为他死前的悲伤的念头

he was reborn as an animal

他投生为畜生

according to Ledi sayadaw

根据雷迪尊者

destructive kamma can also be responsible for cutting of the efficacy of any of the sense faculties

毁坏业也能终止诸根的作用

the eye, ear, etc

例如眼睛、耳朵等等

causing blindness or deafness ect and can also cause sexual mutation

导致眼盲、耳聋等等也能导致变性

these can be caused by destructive kamma also

这些也能被毁坏业造成

so these are the four types of kamma

这些就是四种类型的业

by way of their respective functions: of producing, supporting, obstructing and destroying

根据各自的作用：令生、支助、阻碍、毁坏

the next classification is by order of ripening

下一个分类就是：依成熟的次序

by order of giving results

根据产生果报的次序

so there are one weighty kamma two death proximate kamma

第一：重业；第二：临死业

three habitual kamma and four reserve kamma

第三：惯行业，第四：已作业

now weighty kamma in pali is called Garuka kamma

重业巴利语是：garuka kamma is kamma of such powerful moral weight

是具有强大道德力量的业

that it cannot replaced by any other kamma as the determinant of rebirth

必定会产生下一世的结生，没有任何其他业可以阻止它

On the wholesome side, this kamma is the attainment of the jhanas.

在善的方面，属于重业的是禅那

so jhanas are weighty kamma on the wholesome side

所以在善的方面，禅那是重业

On the unwholesome side, it is the five heinous crimes

在不善的方面，五逆罪

together with a fixed wrong view that denies the basis for morality.

以及否定道德，不能改变的邪见

so there are five heinous crimes

五逆罪

that are called weighty unwholesome kamma

被称为不善的重业

and also a fixed wrong view, a wrong view which is so fixed that it cannot be changed

同样，不能改变的邪见

a wrong view that denies the basis for morality

这种邪见否定道德的基础

the five heinous crimes

五逆罪

they’re called in pali ānantariyakamma

被称为无间业ānantariya means giving results immediately

无间意思是立刻产生结果

they’re parricide: killing one’s own father

他们是弑父：杀害自己的父亲

matricide: killing one’s own mother

弑母：杀害自己的母亲

the murder of an Arahant,

杀阿罗汉

the wounding of a Buddha,

出佛身血

and maliciously creating a schism in the Sangha.

恶意分裂僧团

now these are the five heinous crimes

这些被称为五逆罪

that can cause a person to be reborn in hell after this life

会导致造罪者在此生结束后投生到地狱

now among them killing one’s own father is not difficult to understand

其中：弑父很容易理解

killing one’s own mother and so on

弑母也很容易理解

the murder of an arahant

杀阿罗汉也容易理解

but the wounding of a buddha, I want you to understand this clearly

但是出佛身血，我希望你们了解清楚

it is said that

据说

buddha’s body cannot be wounded, buddha’s body cannot be cut

佛的身体不能够被伤到，佛的身体不能被割破

so buddha cannot be wounded by any weapon or whatever

所以佛陀不能被任何武器所伤害

the most, the opponents can do to the buddha is

佛陀的敌人能给佛陀造成最大的伤害就是

cause the blood to be congealed in the body

导致血液在身体里凝结

so that is meant by wounding of a buddha here

这就是这里出佛身血的意思

so they cannot shoot the buddha with the arrow

人们用箭射不到佛陀

or with the gun

用枪也打不到佛陀

or they cannot cut the buddha with the sword or dagger and so on

用剑和匕首都伤不了佛陀等等

the most that can happen to the buddha is that the blood congealed in his body

佛陀能受到最严重的伤害就是血液在他身体里凝结

so when a person cause blood congealed in the body of the buddha

所以当一个人造成佛陀的血液在体内凝结

he is said to have committed this crime

他就造了这个罪ānantariya kamma

无间业

now Devadatta did that

提婆达多就是造了这个罪

devadatta was the cousin of the buddha

提婆达多是佛陀的表弟

and he wanted to become the buddha himself

他希望取代佛陀

and so he tried other ways when all other means failed

他用尽各种方法，都失败了

he pushed a great piece of rock onto the buddha when buddha was walking up and down in the hill of Gijjhakuta, the vulture’s peak

当佛陀在灵鹫山行进的时候他就推倒了一块大石头

so that big rock hit another rock and then there was a splinter of that rock

这个大石头撞击到另外一块石头那块石头的一个碎片

that hit the toes of the buddha

撞到了佛陀的脚趾

and so it caused the blood to be congealed in the buddha

这样就造成了佛陀的血液凝结

now the royal physician Jivaka when he heard this

御医耆婆迦听说这件事之后

went to the buddha and cut open the wound of the buddha and let the blood out

就来到佛陀身边，切开伤口，让淤积的血液流出来

now it is explained in the commentary that

在注释书里解释说

since Jivaka cut open the buddha’s body with the concern of the buddha

出于对佛陀的关切，耆婆迦切开了佛陀的肌肉

it was kusala for him

这对他而言是善业

otherwise it would have been heinous crime

不然他也会造下大罪

so that is one wounding of the buddha

这就是出佛身血

please understand wounding in that sense

请这样理解出佛身血

not cutting the skin of the buddha

不是说把佛陀的皮肤割破

and then maliciously creating a schism in the sangha, a division in the sangha

然后是恶意分裂僧团

now you lay people don’t worry about this

你们在家居士不必要担心这个

don’t worry about a schism in the sangha

不要担心分裂僧团

you cannot do it

你们无法分裂僧团

only a monk can do this crime

只有出家人可以犯这个罪

because it is not just dividing sangha in two groups, actually

因为这不仅仅是将僧团分成两个

dividing sangha in two groups and then performing the sangha act

实际上是将僧团分裂为二，各自执行僧团的作用

simultaneously in one area or in one sīmā同时在一个地区，一个戒场运作两个僧团

I think it is a little technical

我觉得这里需要有点专业知识

so

所以

even samanera I mean novices

即便是沙弥

even bhikkhunīs

即便是比丘尼

cannot do these crimes

都不能造这个罪

so it is reserved for monks only

这个罪是专为比丘设的

[laughs] [笑] now the vinaya rules is that

根据戒律

we have an area called sima, right?

有戒场的说法，对吧？

so in one sima

在同一个戒场

only one sangha can perform the act of sangha

只能由一个团队扮演僧团的角色

so the sangha must be here or here or here

僧团必须在这里或那里

wherever they want to be

只要他们愿意

but they must be only one group in one sima

但是在同一个戒场里，只能有一个僧团

but if somebody makes two groups

如果有人搞出两个僧团

in the same sima and perform the act of sangha like reciting the patimoka

在同一个戒场，执行僧团作用诵巴帝摩卡

or some other acts at the same time

或者同时做其他事情

then he is said to have divided the sangha

这样就是分裂僧团

so that can be done by a monk only

这个罪只能被比丘所造

so if he did that

如果比丘这样做了

then he committed this heinous crime

他就犯了这个大罪

and devadatta did this crime also

提婆达多也造了这个罪

so devadatta did two heinous crimes

所以提婆达多造了两个大罪

causing a schism in the sangha

分裂僧团

and wounding the buddha or causing the blood to be congealed in the buddha

出佛身血，造成佛血的凝结

so these five are called weighty kamma

所以这五个被称为重罪

so weighty kamma means only these five and plus a fixed wrong view

所以重罪指这五逆罪加上不能改变的邪见

that denies the basis for morality

就是否定道德基础的邪见

just killing is not called weighty kamma

仅仅是杀生不能称之为重罪

so although anguilimala has killed many many people many human beings

虽然鸯掘摩罗杀了很多人

that killing is not called weighty kamma

这种杀生也不能称之为重罪

great amount of akusala kamma it is true

这是很大的恶业，没错

but it is not called weighty kamma

但是不能称之为重罪

so weighty kamma is only the five heinous crimes

重罪只是：五逆罪

and the fixed wrong view

和不能改变的邪见

if someone were to develop the jhanas

如果某人开发出了禅那

and later were to commit one of the heinous crimes

然后造了这些罪中的一个

his good kamma would be obliterated by the evil deed

他的善业就会被恶业消除

and the latter would generate rebirth in a state of misery

恶业就会导致投生到恶趣

and here for example the buddha’s ambitious cousin devadatta

这里，例如佛陀那个野心勃勃的表弟提婆达多

lost his psychic powers

丧失了神通力

now devadatta was good in the beginning

开始的时候，提婆达多算是个好人

and he joined the order with the other sakya princes

他和释迦族的其他王子加入僧团

and then he practiced meditation and he gained psychic powers

他通过禅修获得神通

but

但是

he was reborn in hell for wounding the buddha and causing a schism in the sangha

因为他出佛身血、分裂僧团就投生到了地狱

so his having obtained psychic power of jhanas

所以他获得禅那的神通力

did not help him to avoid being reborn in the great avici hell

不能帮助他免于投生到阿鼻地狱

but if someone were first to commit one of the heinous crimes

如果一个人先造下五逆罪中的一个

he could not later reach sublime or supramundane attainment

他就不能获得出世间成就

that means he could not attain jhana or he could not attain magga or enlightenment

意思是他就不能获得禅那，不能获得道心和觉悟

because the evil kamma would create an insurmountable obstruction

因为恶业会产生不可克服的障碍

thus king Ajatasattu

阿阇世王

while listening to the buddha speak the Samaññaphala Sutta

在听佛陀讲说《沙门果经》时

the discourse on the fruit of recluseship

就是宣讲出家的果报

had all the other conditions for reaching stream entry

如果没有犯下大罪，他就会证得初果

so he could have become a sotapanna at that time

所以他原本是可以成为须陀洹的

he was a three root person

他是三因结生

but because he had killed his father king bimbisara he could not attain the path and the fruit

但是因为他杀害了他的父亲频婆娑罗王，他就不能获得道心、果心

so

所以

the kamma that invariably give results in the next future life is called weighty kamma

一定在下一生产生果报的就是重业

so if one has acquired weighty kamma either unwholesome or wholesome

如果一个人造了重业，不管是善是恶

then one will get the result of that weighty kamma in the next immediate life

那就会在下一生获得这个重业的果报

so there is no escaping from this ripening of this kamma

所以就不能逃离这个业的果报

the next kamma is the death proximate kamma

下一个业是：临死业Āsanna Kamma

临死业

is a potent kamma remembered or done shortly before death,

这是在临死之前所忆念或所造之业āsanna means near so

āsanna意思是：临近āsanna kamma means

临死业意思就是

kamma remembered or done shortly before death

在临死之前忆念或造的业

the kamma may be done just before death or kamma may have been done long ago but the

这个业可能是在临死前造的也可能是在很久之前造的

dying person remembered that kamma at that moment

亡者在临死时忆念到这个业

so that is immediately prior to the last javana process

就是在临死前最后一个速行心路过程发生

if a person of bad character remembers a good deed he has done

如果一个坏人忆念到他做的好事

or performs a good deed just before dying

或者他在死前做好事

he may receive a fortunate rebirth

他可能会投生到好的地方

like the father of that venerable Sona

就像娑那尊者的父亲

and conversely if a good person dwells on a evil deed done earlier or performs an evil deeds just before dying

反之，若一个善人在临终前忆念到之前做的恶业

he may undergo an unhappy rebirth

他可能投生至恶趣

For this reason in Buddhist countries it is customary to remind a dying person of his good deeds

所以在佛教国家，习惯上就是提醒一个临终的人他所做的善事

or to urge him to arouse good thoughts during the last moments of his life.

或在他生命的最后一刻催促他生起善念

so people would invite monks and have monks recite some suttas

所以人们会邀请僧人来诵经

or like the arahant Sona

或者像阿罗汉娑那一样

they may create environment where a dying person can do some meritorious deeds

他们可能创造一个环境，让临终之人能做一些善事

so it is important that we have good friends when we’re approaching this last moment of our life

所以当我们接近生命的终点时，拥有善友很重要

when there is no weighty kamma

如果没有重业

and a potent death-proximate kamma is performed, this kamma will generally take on the role of generating rebirth

一般上所造的临死业即会决定下一世投生至哪里

that means if there is no weighty kamma

意思是如果没有重业

this kamma will give rebirth result

这个业就会产生结生果报

This does not mean that a person will escape the fruits of the other good and bad deeds he has committed during the course of life.

这并不意味该人能够免除以往所造的善业或恶业。

When they meet with conditions, these kammas too will produce their due results.

在诸缘具足时，这些业也能够产生他们的果报。

so when there are two the weighty kamma and death proximate kamma

所以当有重业、临死业两个业的时候

then weighty kamma will give results

重业会产生果报

if there is no weighty kamma but death proximate kamma and other kammas

如果没有重业，只有临死业和其他业时

then death proximate kamma will give results

这时候临死业就会产生果报

so that is what is called by way of ripening

这就是按照成熟的次序

by way of giving, by the order of ripening, by the order of giving results

按照业报成熟的次序，就是产生果报的次序

habitual kamma the next one Āciṇṇa Kamma

下一个是：惯行业

is a deed that one habitually performs, either good or bad.

这是习惯上时常造的善或恶业

In the absence of weighty kamma and a potent death proximate kamma,

在没有重业与临死业之下，

this type of kamma generally assumes the rebirth generative function.

一般上这种业即会决定下一世投生到哪里。

so if there are no weighty kammas and death proximate kamma

所以，如果没有重业、临死业

then this kamma will give result

那么惯行业就会产生果报

and this kamma is one that a person does habitually through his life

这个业就是人在一生中习惯性造的业。

or once done and then remembered again and again

或者造了之后，不断忆念的业

so you can have habitual kamma

所以你可以有惯行业

of either wholesome or unwholesome nature

具有善或不善的性质

by doing just once that kamma and then remembering it

做过一次后，不断忆念它

if it is an unwholesome kamma, you remember it and you are sorry for that

如果是不善业，你忆念它，觉得遗憾

or you have regrets about that

你为此而感到遗憾

and so if you think of it again and again and again

如果你不断忆念它

then you’re doing it a habitual kamma

你就在造惯行业

and this habitual kamma will give its bad results

这种惯行业会产生恶果

on the wholesome side

在善的方面

you do some meritorious deed

你做了一些善业

and then you remember it again and again and again

你不断忆念它

then it will become habitual kamma for you

然后这就是你的惯行业

and in the absence of other two kammas and this habitual kamma will give results

在其他两种业缺席的情况下这个惯行业就会产生果报

now

现在

between death proximate kamma and habitual kamma

在临死业和惯行业之间

which do you think is more powerful?

你们觉得哪一个更有力量？

habitual kamma is more powerful, actually

惯行业实际上更有力量

because you do it many times so it gains momentum

因为你多次做这个惯行业，就获得了动量

but here in the order of giving results

在产生果报的次序上

death proximate kamma give result first

临死业首先产生结果

suppose there are death proximate kamma, habitual kamma and the other reserve kamma

假设现在有：临死业、惯行业、其他已作业

then death proximate kamma will give result before habitual kamma

那么临死业会在惯行业之前产生果报

although habitual kamma is actually more powerful than death proximate kamma

虽然惯行业实际上比临死业更有力量

and this the ancient teachers explained with an old ox

关于这点，古代的老师举了一个老牛的例子

suppose there are many cattle

假设有许多牛

and the cowboy put them in the cow pen

牧童将它们赶到牛栏

how do you call it? the cow pen? so put them in the cow pen one by one

你们是叫牛栏吗？将它们一个个赶到牛栏

then among them there is an old ox

这些牛之中，有一头老牛

since he is old

因为它很老

he could not get into the pen quickly and so he entered the pen last

它不能迅速地进入牛栏，落到最后

or close to the gate then the gate is closed

它站在靠近门口的地方，然后牛栏的门被关上了

so the whole night they live there in a narrow space

整个晚上，一群牛就挤在这个牛栏里

and when in the morning the gates are open

早上的时候，牛栏门打开了

that old ox was the first one to get out of the pen because he was close to it

这头老牛第一个走出牛栏，因为它离门口最近

now there maybe stronger cattle in that group

这个牛群里，可能有强壮的牛

but that old ox which is weak

但是这头衰弱的老牛

gets to get out of the pen first

却得以第一个走出牛栏

so in the same way

所以，同样地

although habitual kamma is more powerful than the death proximate kamma

虽然惯行业比临死业更有力量

since death proximate kamma is close to death

因为临死业离死亡的很近

close to the javanas in death thought process

离死亡心路过程里的速行很近

it gets chance to give results

具有产生果报的机会

so both of these are important ones

所以这两个都很重要

and sometimes

有时候

the habitual kamma itself will become death proximate kamma

惯行业会成为临死业

because if you’re in the habitual dream one remembered again and again and again

因为如果你习惯性地梦想不断忆念

then when you’re close to die you will just remember that kamma

当你临死的时候，你就忆念到这个业

so habitual kamma will become death proximate kamma for many people

所以对于许多人，惯行业就会成为临死心

my father used to say

我的父亲过去经常说

he relies on habitual kamma rather than death proximate kamma

较之于临死业，他更信赖惯行业

ok

好

now the last one is called reserve kamma, Kaṭattā kamma

最后一个是已作业

is any other deed, not included in the three aforementioned categories,

这是所有不包括在上述三种的业

which is potent enough to take on the role of generating rebirth so which can give results

这种业即会决定下一世投生到哪里，这就是产生果报

This type of kamma becomes operative when there is no kamma of the other three types to exercise this function.

当没有上述三种业的情况下，这种业会发挥作用

so

所以

out of these four, when there are all these four

当具有所有四种业的情况下

then the weighty kamma will give results

重业会产生果报

if there are only the last three then

如果只有最后三个

death proximate kamma will give reults

临死业会产生果报

if there are only two then habitual kamma will give results

如果只有两个，惯行业会产生结果

if there is only one reserve kamma then reserve kamma will give results

如果只有一个已作业，那么已作业就会产生果报

so since they give results in this order

因为它们是按照此种顺序产生果报

this classification is by way of order of ripening or by way of order of giving results

这种分类就是按照产生果报的次序

the next group is

下一组是

with respect to the time of taking effect

依成熟的时间

that means with respect to the time of giving results

意思是依产生果报的时间

and there are four of them

有四种

and number one is immediately effective kamma

第一个是现生受业

and number two is subsequently effective kamma

第二个是：次生受业

three indefinitely effective kamma and

第三是：无尽业

four defunct kamma so

第四：无效业

four kinds of kamma according to the time of giving results

依产生果报的时间，有四种业

now the first one

现在看第一个

immediately effective kamma is

现生受业是

kamma which, if it is to ripen, must yield its results in the same existence in which it is performed;

这种业必须在它被造的那一世成熟

suppose this kamma is done in this life

假设此世造了此业

so if it is to be the immediately effective kamma

如果它是现生受业

it must give results in this life

它必须在此生产生果报

so we do something today and we get the results a little later or tomorrow or next month and so on

我们今天做事，稍后就会获报或者明天，或者下一个月等等

so if we get the result in this life and this kamma is called immediately effective kamma

如果我们此生获得果报，那么这个业被称为现生受业

the pali word is a long one: Diṭṭhadhammavedanīya

这个巴利语词很长

Diṭṭhadhamma means this life Diṭṭhadhamma意即此生

vedanīya means to be experienced vedaniya意思是被经历到

that means its results are to be experienced in this very life

意思就是它的果报在此生就会被体验到

this kamma is which if it is to ripen, must yield its results in the same existence in which it is performed;

这种业必须在它被造的那一世成熟

otherwise, if it does not meet the opportunity to ripen in the same existence,

若在该世没有具足的缘以令它成熟

if it does not get the chance to give results in this life

如果在此世没有机会产生果报

it becomes defunct.

它即变成无效

so it will not give results anymore

就不会再产生果报

it becomes nothing

它就变得什么也不是了

According to the Abhidhamma,

根据阿毗达摩

of the seven javanas in a javana process,

在同一个心路过程里的七个速行心

the first javana moment, being the weakest of all,

第一个速行是最弱的

generates immediately effective kamma.

因此只能在被造的那一世带来果报

now you’re familiar with the seven javanas

你们都熟悉七个速行

and each javana is accompanied by cetana or kamma

每个速行都伴随着思心所(业) that is why we say we acquire kamma only when we reach the moments of javana

所以我们说只有在速行阶段我们才造业

at the moment of adverting at the moment of receiving investigating, determining

在转向、领受、推度、确定阶段

we do not acquire kamma yet

我们还没有造业

but when we reach the moment of javana

到了速行刹那的时候

then we acquire kamma either kusala kamma or akusala kamma

我们就会造业，善业或不善业

among the cetana concomitant with seven javanas

在伴随速行的思心所之中

the one that is concomitant with first javana

与第一个速行相伴的

is the one that is called immediately effective

就是在被造的那一世产生果报的

so out of the seven javanas

所以在七个速行之中

let us say just javanas please understand this is kamma

我们姑且称之为速行，请记住这就是业

so out of the seven javanas the first javana give results in this very life

在七个速行之中，第一个速行在这一世产生果报

because being the weakest of all.

因为它是最弱的

you might think that to give results in this life it must be very powerful

你可能会想在此世产生果报，一定很强大

but it is said that it is the weakest of all the first javana

第一个速行，据说它是最弱的

because it has just a reason

因为有一个原因

there is no repetitive force yet

因为没有反复加强

so it is weak

所以它就弱

since it is weak it gives results in this life

因为它很弱，所以在此世就产生果报

now you may compare the result in this life with the result to be experienced in the next life

你们可以把此世的果报与下一世经历的果报比较

suppose you’re to be reborn as a celestial being

假设你将会投生为天人

so as the immediate effect in this life you may become rich

此世的果报，就是你可能很富有

but what human riches can compare to the enjoyment in the world of celestial beings?

但是什么样的人间富贵能和天界的享受相比呢？

so we cannot compare

所以我们无法比较

it may be thousand of time better than what we get in this life

天界的享受可能比此世所得胜过千倍

so although we may think that the first javana is strong to give results in this life it is not really strong

所以，虽然我们觉得要在此世产生果报，第一个速行可能会很强，但是实际上它不强

so because it is the weakest of all it gives results in this life

因为它是最弱的，所以在此生产生果报

and when it gives results in this life

当它在此生才生果报时

the result may be in the form of some rupa

果报呈现的形式可能是某些色法

in the form of wealth, houses

以财富、房屋的形式

or some conditions

或者其他条件

but not as the result at the moment of relinking

并不是结生那一刹那的果报

so actually it is not so great

所以实际上它并不是那么强大

and the second is subsequently effective

第二个是次生受业

in pali it is called Upapajjavedanīya

巴利语就是：upapajjavedaniya this kamma is kamma which it is to ripen must yield its results

这个业它成熟产生果报的时间

in the existence immediately following that in which it is performed

必须在它被造的下一世成熟

if the kamma is done in this life

如果业是此世所造

then this kamma will give results in the next immediately life

就会在下一世产生果报

we call this life as first life

我们称此世为第一世

and the next life as second life

下一世就是第二世

so the subsequently effective kamma gives its result in the next life the second life

所以次生受业产生果报的时间就是下一世，即第二世

otherwise it becomes defunct

否则，它就变成无效

if it does not give result in the next life in the second life

如果它没有在下一世(第二世)产生果报

it becomes nothing

它就不能产生果报

this type of kamma is generated by the last javana moment

这种业是由心路中最后一个速行所造

in a javana process seventh javana

也就是心路过程中的第七个速行

because it is seventh javana it is supposed to be very strong

因为它是第七个速行，人们会觉得它很强大

because it get momentum

因为它获得了前面几个速行的动量

so since it is very strong

因为它很强

it gives results in the next or second life

它就会在下一世，即第二世产生果报

this type of kamma is generated by the last javana moment in the javana process

这种业是由心路过程的最后一个速行刹那所造

which is a second weakest in the series

它是此心路中第二弱的速行

but this is not accepted by all teachers

但是这种说法并非为所有老师所接受

there are two opinions about that

这里有两种意见

one teacher Ledi sayadaw

雷迪尊者，代表一种观点

thinks that it is like you throw a rock in the air

他觉得，这就像你向空中扔一块石头

and then it stops somewhere and then

然后它在空中某处停止

it goes down

然后就掉下来

so first javana and the second javana more powerful third javana and fourth javana is the most the strongest

所以，第一个速行，第二个更强大然后第三个，第四个速行最强大

according to Ledi sayadaw

这是雷迪尊者的说法

and then when it reaches fifth sixth then it goes down

当到了第五、第六个速行，就下降了

so the fourth is the most the strongest of the seven

所以第四个速行是七个之中最强大的

but this is not accepted by all teachers

但是这种说法并不是为所有老师接受

there are many teachers said that

有许多老师说

since it is the matter of repetition condition

因为这关乎到重复缘的问题

in the twenty four modes of conditions in the Paṭṭhāna

发趣论二十四缘中的一个

it must gain momentum one after another

它们就是一个接一个获得动量

so the seventh must be the most powerful or the strongest

所以第七个速行必须是最强大的

since it is strongest it gives results in the immediate next life

因为它是最强大的，所以在下一世产生果报

and then the third one indefinitely effective Aparāpariyavedanīya

第三个是无尽业

this kamma is kamma which can ripen at any time from the second future existence onwards,

这种业能够从它被造下的第二世以后的任何一世成熟

please note this carefully, this is important

请特别注意，这很重要

from the second future existence onwards means from the third life

”从第二世以后“就是说从第三世开始

future life is the second life

下一世是第二世

and second future means the third life

下一世的第二世就是第三世

so if we take this life as first life

如果我们将此世作为第一世

and immediate future life is second life

下一世是第二世

and then the life after that immediate future is the third life

第二世的下一世是第三世

so from that third life onwards

所以从第三世开始

this kamma produces results whenever it gains opportunity to produce results

只要因缘具足，此业就产生果报

so whenever it gets chance it will give results beginning with the third life

从第三世开始，只要有机会，它就会产生果报

this kamma generated by the five intermediate javana moments of a cognitive process

这个业是由心路过程中间五个速行心所造

never becomes defunct so long as the round of rebirth continues so long as you are in the samsara

只要你持续投生，还在轮回中，它就永远不会变成无效

this kamma, indefinitely effective kamma which is actually cetana concomitant with the five javanas in between the first and the seventh

无尽业，实际上就是第一个和第七个速行之间的五个速行心所伴随的思心所

will never become defunct so long as the round of rebirth continues

只要轮回继续，它就不会变成无效

and this is our hope

这就是我们的希望

even though a person may be reborn in hell

即使一个人投生到地狱

there is hope that

还有希望

he may one day get out of hell

他可能有一天会脱离地狱

even though a being is reborn as an animal

虽然一个人投生为畜生

and even though he doesn’t get much chance to do kusala deeds during the life of an animal

虽然投生为畜生之后，他没有多少机会造善业

still there is hope that he can get out of the life of an animal and being reborn as a human being or a deva

但是他还有机会脱离畜生道投生为人或欲界天人

because of this store of indefinitely effective kamma

因为他具有无尽业的缘故

we all of us have this store of indefinitely effective kamma

我们都有这种无尽业的储藏

and so we give results whenever they get the chance to do so

所以只要因缘具足，它们就会产生果报

No one, not even a Buddha or an Arahant,

任何人，即便是佛陀和阿罗汉

is exempt from experiencing the results of indefinitely effective kamma.

都不能免除无尽业的果报

so even the buddhas and arahants

所以即便是佛陀和阿罗汉

experience or enjoy or suffer the results of this indefinitely effective kamma

也要遭受无尽业的果报

so please note this carefully because

请注意听好，因为

many people do not write or do not teach this distinctly

很多人并没有对此有明确的说明

this had from the next life or something like that

因为它的名称里有“从下一世”的字眼

in pali aparā means the other

巴利语里apara意思就是：其他的

apariya means the other life apariya意思就是下一世

so they take the other life to mean the second life

所以它们把下一世当成第二世

but if it is to give results beginning with second life

但是如果它是从第二世开始产生果报

it will overlap with the second one subsequently effective life

那么它就与次生受业的果报重叠

but they are not to be overlapping with each other

但是它们不会相互重叠

so the first one gives results in this life

所以第一个速行是在此生产生果报

and the second one in the next

第二个是在下一世

or let us say second life

我们说第二世好了

and the third one indefinitely effective kamma gives results beginning with the third until the end of samsara

第三个速行所造的无尽业，从第三世开始产生果报，直到轮回的结束

and when these three do not give results in the allotted time

当这三个在给定的时间不能产生果报

they become defunct so they will not give results

它们就会变成无效，不会产生果报

so this term does not designate its special class of kamma

所以“无效业”这个词并没有指定是哪一种业

but applies to kamma that was due to ripen in either the present existence or the next existence

它是用来指原本要在此世或下一世成熟的业

but did not meet conditions conducive to its maturation.

但是没有合适的因缘成熟

so it does not chance to give results so they do not give results

所以它没有机会产生果报，所以就没有产生果报

if they do not give results in their allotted time they become defunct

如果在指定的时间，它没有产生果报，就变成无效

in the case of arahants all their accumulated kamma from the past

以阿罗汉为例，所有过去积累的业

which was due to ripen in the future life

原本要在后世成熟

becomes defunct with their final passing away

因为他们最终涅槃而变成无效

so when they pass away

所以阿罗汉死后

there is no more rebirth for them

不会再有投生

and so all the kammas they did in the past become defunct

所以他们过去所造的所有业，都变成无效

either kusala or akusala

不管是善业，还是不善业

they cannot give results any more

不会再产生果报

simply because there is no more rebirth for an arahant

因为阿罗汉不再投生

so these are the four kinds of kamma

所以这些就是四种业

by way of the time they give results

根据它们产生果报的时间

so again there are seven javanas

再来，有七个速行

the first javana give results where?

第一个速行产生果报，何时？

in this life the kamma at first javana

第一个速行是在此世

and then seventh javana kamma at the seventh javana

然后第七个速行所造的业

gives results in the next life

在下一世产生果报

and

然后

the kamma during the five moments in-between

中间的五个速行

give results beginning with the third existence or third life

从第三世开始产生果报

until the end of samsara

直到轮回的结束

and if any of these does not give results in its allotted time

如果它们没有在给定的时间产生果报

then it becomes defunct

就会变成无效

and when an arahant or a buddha or a paccekabuddha

当阿罗汉、佛陀、辟支佛

pass away

他们去世的时候

when they attain parinibbana

当他们获得般涅槃的时候

then all their kammas become defunct

他们所有的业都变成无效

simply because there is no more rebirth for buddhas paccekabuddhas and arahants and

因为佛、辟支佛、阿罗汉不会再投生

so they cannot give results

所以这些业就不会产生果报

so now we have gone through these three

现在我们学习了这三组

three sets of four each

每组四种业

so the first set is by way of function

第一组是依作用

the second set by order of ripening or giving results

第二组按照产生果报的次序

the third is by the time of giving results

第三组：按照产生果报的时间

now as I said before

我之前也说过

the manual just gives us the list of this

概要精解只是给我们一个列表

it does not going to any detail about this

并没有详细阐释

twelve kinds of kamma

这十二种业

just a classification and the list of the kammas

只是一个分类列表

but with the fourth by place of ripening

但是从第四组：依成熟之地

the author will go into some detail

作者就会详细介绍

ok, we will do it tomorrow

好，我们明天讲这个

now there are some questions today

今天有一些问题

is sankhara in pañcakhaṇḍa the same as kamma

五蕴中的行蕴是不是就是业？

kamma is included in sankhara in pañcakhaṇḍa

五蕴中的行蕴是包括业的

let me explain first pañcakhaṇḍa

我先解释五蕴

now pañcakhaṇḍa means five aggregates

五蕴就是五个蕴

now these five aggregates are aggregate of matter, aggregate of feeling, of perception, of mental formations and of consciousness

这五蕴是：色受想行识

now the first one is matter, the second one is feeling

第一个是：色，第二个是：受

and the third one is perception

第三个：想

but the fourth one consists of fifty cetasikas

但是第四个包括50个心所

fifty cetasikas other than feelings and perception

五十个心所，不包括受、想

feeling is one separate aggregate

“受”是一个独立的蕴

and perception is another separate aggregate

“想”是另外一个独立的蕴

but the other fifty cetasikas are collectively called sankhara aggregates

但是其他五十个心所统称为行蕴

this sankhara aggregate is translated as karmic formation, volitional activities and so on

这个行蕴被翻译成：业的构成、思的活动等等

now among the fifty cetasikas that constitutes sankhara aggregate

在五十个组成行蕴的心所中

there is cetana

就有思心所

so kamma is included in the sankhara aggregate in five aggregates

所以五蕴中的行蕴包括业

and whenever you see the word sankhara

当你看到“行”这个词

you have to be careful

你就要小心

because

因为

sankhara can mean one that produces

“行”的意思可以是“创造者”

and also it can mean that is produced

也可以是“被造者”

one meaning is the active meaning

一个是主动的意义

and the other is passive meaning

一个是被动的意义

you need to know which meaning is intended in the given context

你需要了解在特定的语境中表示哪个意义

that is not easy

这并不是那么简单

sometimes

有时候

even monks have to rely on the explanations given in the commentaries and sub-commentaries

即便是出家人，都需要借助注释书、复注来理解

now

现在

among the five aggregates there is sankhara aggregate

五蕴之中，有行蕴

the word sankhara there is to be understood in the active sense

这个“行”是按照主动的意义来理解

so the mental states that do that produce that make

指能够“创造”的心所

they have some activity and so they are said to make they are said to produce

它们有所行动来造、生产

and in paṭiccasamuppāda

在缘起里

you have the word sankhara

有这个词“行”

so that sankhara is also to be understood in an active sense

这个“行”也是按积极的意义理解

something that produces

创造者

because sankhara means kamma there

因为在那里“行”是指业

but in the saying that all sankharas are impermanent

但是在“诸行无常”这句话里

all sankharas are dukkha

诸行皆苦

then sankhara is to be understood in passive meaning

这个“行”就是从被动意义来理解

sankhara means those that are made that means those that are conditioned

“行”指“被造者”，即有为法

so whenever you see the word sankhara please

所以你遇到“行”这个词

try to find out whether it is in the active sense or passive sense to be understood

请了解它是主动还是被动的意思

it is not always easy

这往往不容易

so we always have to rely on the commentaries to explain to us

所以我们需要借助注释书的解释

so

所以

kamma is sometimes call sankhara actually

业有时候被称为“行”

the sankhara aggregates means actually kamma aggregates

实际上行蕴，就是指业蕴

that means a group of mental factors headed by sankhara which is kamma

就是以“思”为首的一组心所，这就是业

and then the question is: if so then is sankhara the javana cittas

下一个问题是：如果是这样的，那么行就是速行心吗？

sankhara is kamma

“行”就是“业”

so kamma means volition cetasika

业指思心所

so strictly speaking, sankhara is not citta

所以严格来讲：行不是心

sankhara is the cetana or the volition which is cetasika

行就是思心所

sometimes we may talk without differentiating the consciousness and kamma

有时候，我们可能不加区别地讲心、业

but strictly or technically speaking

但是严格地讲

we have to differentiate these two

我们必须区分这两者

so citta is one thing and kamma or cetana is another which is mental state

所以心是一回事，业或思心所是另外一回事

and which accompanies citta

它伴随着心

the world is destroyed by fire, water and air

世界被火、水、风所摧毁

according to the table our present world will be destroyed by what element?

根据这个表，我们现在的这个世界将被什么元素所毁灭

and on which number?

我们现在处于第几个世界？

we don’t know which number we are in right now

我们不知道我们现在处于第几个世界

but it is probable that it will be destroyed by fire

但是很可能被火所毁灭

because fire…destruction by fire takes place how many times

因为……火要将这个世界毁灭多少次？

in eight times, we have seven times destroyed by fire

在八次之中，有七次是被火所毁坏的

so it is probable that the present world will be destroyed by fire

所以，目前这个世界是很有可能被火所毁灭

it’s been stated that the coming of Metteyya buddha will be when the human lifespan will be around eighty thousand years

据说弥勒佛降生的时候，是人寿大约八万岁的时候

how does one cultivate in the practice so that one will be able to meet the Metteyya?

我们应该如何修行，才能碰到弥勒降生？

but you know even the ancient teachers, ancient authors made aspiration like that

但是，即便是古时候的论师也会发这样的愿

as a result of writing this book, may I be reborn in the tusita heaven

愿以此造论功德，往生兜率天

and see the Metteyya bodhisatta

遇到弥勒菩萨

and then when he goes down to the human world and becomes the buddha

当他降生到人间成佛时

may I also be reborn in the human world and becomes his disciple

愿我也降生到人间，成为他的弟子

now

现在

this manual the original one

这本概要精解的原本

is commented upon by different commentators

有很多不同的论师写过注释

there are sub-commentaries to this book

就是这本书的复注

so one sub-commentary which was widely used until this time

有一个复注直到现在，还很流行

is called Vibhāvinī-Ṭīkā

它被称为《阿毗达摩义广释》

so that tika was written by one called Sumangala

这个复注是妙吉祥所造

and at the end of that tika he made this wish

在这本复注末尾，他发了此愿

he was very devoted to his teacher

他对他的老师非常恭敬

who wrote a Sinhalese paraphrase to this manual

他的老师用暹罗语解释了这本概要精解

so that teacher made an aspiration that he will be reborn in tusita and see the Maitreya buddha and become his disciple and so on

他的老师发愿投生到兜率天和弥勒佛相会，做他的弟子等等

so the author of Vibhāvinī the subcommentary also makes a similar aspiration

所以，《阿毗达摩义广释》的作者也发了类似的愿

and he said

他说

may I see my teacher as teacher in that life and may I see Maitreya buddha

我希望那时候见到我的老师也见到弥勒佛

so whenever you do a meritorious deed

所以，无论你做了什么善事

you make that wish

你发这个愿

say, may I be reborn during the time of Maitreya buddha, see him

愿我投生到弥勒佛那个时代，见到他

and listen to his dhamma and attain enlightenment something like that

听他讲法，然后觉悟，等等

At which plane system will be conducive for one to be reborn to earth

在哪一界对投生到地球有利

once their lifespan in that plane system expire

当他在那一界的寿命结束时

place on current present time to the era of Maitreya?

就能投生到弥勒佛的那个时代？

I think you don’t have to worry about the time

我不认为你应该担心这个时间问题

because it is said that the future buddha Maitreya will become the buddha when human lifespan is eighty thousand years

因为据说未来佛弥勒佛降生时人类的寿命是八万岁

and so to just have wish just make aspiration that you will be reborn at the time when Maitreya buddha come to this world

所以，只要发愿，愿在弥勒佛降生的时候，你就会投生到那里

how is it possible for one so developed and attain asañña-satta realm

投生到无想有情天的高级众生，怎么可能

and yet is disgusted with mind

还厌恶名法呢？

is it this wrong view? yes it’s wrong view

这不是邪见吗？是的，这是邪见

they are described as diṭṭhier

他们被称为邪见者

diṭṭhier means having wrong views people having wrong views

邪见者，就是具有错误知见的人

and how are they to develop and practice without a mind?

没有名法，他们怎么修行呢？

no, they cannot develop they cannot practice so long as they are there

是的，他们只要在无想有情天，就不能继续修行

because they are like statues

因为他们就像是雕像

so they do not have mental activity at all

他们没有任何心理活动

and so they cannot practice anything there

所以在那里他们不能进行任何修行

they cannot develop their mind there because there is no mind with them

他们不能在那里修心，因为在那里根本没有心

so they will be in that existence for five hundred great eons

所以他们那里要呆500大劫

and at the end they will come down to the human world or the deva world

最后他们会降生到人间或欲界天

as you think they are those that have wrong view

如同你所说，他们是具有邪见的

because it is not a right view to say that because of the mind we suffer

因为如果你说名法导致痛苦这不是正确的知见

we suffer because we have both mind and body, mind and matter

我们受苦，是因为我们同时具有名法、色法

not just mind or not just matter

不单单是由名法或色法造成的

so both these people who develop disgust for rupa and disgust for mind

所以厌恶色法，或厌恶名法的人

are those who go to the extremes

都是走极端的人

so

所以

that is why these asañña-satta is also included in the realms that we are not to want to reborn in

所以无想有情天也是我们不希望投生的地方之一

now isn’t killing especially of many people a weighty kamma enough to obstruct phala consciousness

杀生，特别是杀很多生是不是一种障碍果心的重业？

now it is not weighty kamma so it cannot obstruct phala consciousness

它不是重业，所以不能障碍果心

and that is why anguilimala is able to attain arahantship

所以鸯掘摩罗能够成为阿罗汉

you have clearly stated that only tihetu, again, three root

你明确说过只有三因结生

three rooted person can attain the different stages of enlightenment

三因结生的人才能获得各种程度的觉悟

did buddha implied only to three rooted persons

关于三因结生，佛陀是不是这样提及过呢？

when he give the assurance that whoever practice the four foundations of mindfulness from seven days to seven years

佛陀肯定地讲过，修习四念处的人七日之内，或七年之内

can be expected to realize first, second or third stages of enlightenment

就会证得初果、二果、三果

yes

是的

because only those born with three roots can attain first or second or third or fourth stages of enlightenment

因为只有三因结生的人，才能证得初果、二果、三果、四果

so when buddha said

所以当佛陀说：

you can reach attainment in seven days or seven years and so on

你可以在七日内或七年内获得觉悟等等

he had in mind the beings with three root consciousness as rebirth consciousness

他心里的意思就是指三因结生的人

buddha implied only three rooted persons when he gave the assurance

佛陀这样明确地讲的时候他的意思就是指三因结生的人

so now today we come to

所以，今天我们

now we have finished three groups of classification of kamma

我们学习完了三组业的分类

into twelve kinds so

分成十二种

tomorrow we will study the kamma by place of ripening

明天我们将学习：业按照成熟之地分类

sadhu, sadhu, sadhu

萨度，萨度，萨度

disk02track03

tonight we come to the classification of kamma by place of ripening

今晚我们依成熟之地给业分类

that means by the place where the kamma gives results

意思就是按照产生果报之地分类

and this is according to abhidhamma method

这是根据阿毗达摩的方法

and so the author gives us more details about this classification

所以作者对此种分类阐释的更详细

so with respect to the place in which the effect takes place there are four kinds of kamma

根据产生果报之地，业可以分为四种

namely one unwholesome kamma, akusala kamma

就是：不善业

and two wholesome kamma pertaining to the sense sphere

第二：欲界善业

there are ten realms in sense sphere

欲界有十界

and this kamma pertains to that sense sphere

这种业属于这个欲界

three: wholesome kamma pertaining to the fine material sphere

第三：色界善业

that is rupavacara kamma, rupavacara kusala kamma

色界业，色界善业

and there are sixteen rupavacara realms

有十六个色界

and four: wholesome kamma pertaining to the immaterial sphere

四：无色界善业

this is arupavacara kusala kamma

这是无色界善业

it pertains to four immaterial planes

属于四个无色界

so actually there are two: unwholesome and wholesome

所以实际上是两种：不善业、善业

and wholesome is again divided into that pertaining to sense sphere to fine material sphere and to immaterial sphere

善业又分为：欲界、色界、无色界

the first of them is akusala or unwholesome kamma

第一个：不善业

unwholesome kamma or akusala kamma is threefold, divided into three according to the door of action

不善业根据所依之门分为三种

namely, bodily action verbal action and mental action

就是：身门、语门、意门

now when we do some kamma

当我们造业时

sometimes we do the kamma with the body

有时候我们是用身体造业

sometimes with speech or verbal action

有时候用语言造业

and sometimes we do it in the mind only

有时候只是在心里造业

so there are three kinds of unwholesome kamma

所以有三种不善业

there are in pali called kāyakamma, vacīkamma and manokamma

巴利语是：身业、语业、意业

kāya means body, vacī means speech, mano means mind kaya意思是身，

vaci是语，mano是意

and kāyakamma is of three kinds

身业分为三种

the first is killing, pāṇātipāto

第一是杀生

and then stealing, adinnādānaṃ第二是偷盗

and sexual misconduct, kāmesu micchācaro

第三是邪淫

so these three

这三种

are called kāyakamma

被称为身业

kamma that occurs through the door of body

是通过身门而造的业

through the door of body

通过身门

so when you do these kammas you do it with your body

所以，当你造这些业时，是用身体造

although mind is also involved in it

虽然“意”也牵涉其中

but body is the main door

但是身体是主要所依之门

with which you do these acts

你依靠身体来完成这些行为

and it is said generally occurring through the door of the body

这里说：主要是通过身门发生

because killing can be done by speech also

因为杀生也可以是用语言来完成

when you tell someone to kill some other person or some animal

当你告诉别人去杀人或杀动物

so then it is through speech or vacī这样就是通过语言完成

but mostly it is done through the door of body and so it is called kāyakamma, bodily action

但是杀生主要是通过身门完成所以它就被称为身业

so although it is called bodily action

所以虽然被称为身业

sometimes it may be done through speech

有时候，它可能是通过语言完成的

and the door of the body is known as bodily intimation

身门也被称为身表

now the bodily intimation is a technical term

身表是一个专有名词

so you will find it in the sixth chapter

你们在第六章会学到

it is something like movement of the body

它就是身体发生的行为

so when you want to do something

当你想做什么事的时候

the desire to do arises in your mind

这个做事的欲望在心里生起

and that desire to do creates some material properties that are caused by mind

这种做事的欲望使心制造了某些色法

and the increase of the material properties in the mind

这种心中色法的累积

is just what we call movement

我们称之为行动

so although we think things move

所以虽然我们觉得有东西在运动

actually they don’t move

实际上它们没有动

but at different moment there are more material properties produced

在不同的刹那，有更多的色法被创造出来

and so we think that is is moving

所以我们就觉得在运动

so but according to abhidhamma, nothing moves

但是根据阿毗达摩，没有东西在运动

and we can understand this with the analogy of motion picture

我们可以通过放电影来类比

so we think when we watch motion pictures we think that the pictures are moving on the screen

我们看电影的时候，觉得图像在屏幕上运动

there are moving pictures on the screen

屏幕上有运动的图像

but actually there are no moving pictures

但是实际上，并没有运动的图像

there are still pictures one still picture after another

只是一个个静止的图像

projected on the screen in rapid succession

飞快地投射到屏幕上

and then our mind combines those into one composit moving picture

然后我们的心，将它们结合合成了一副运动的图像

so that is why I say you don’t say with your eyes, you see with your mind

所以我们说你们不是用眼睛看你们是用心在看

what we see with our eyes is just the still pictures

我们眼睛所看的，只是静止的图像

projected in rapid succession on the screen

迅速投射到屏幕上

they can project about thirty six frames a second or something like that

它们按照每秒36帧的速度被投射到屏幕上，等等

so they’re so fast

这个速度很快

that we’re not able to see that they’re still pictures

我们无法看出它们是静止的图像

so we combine these pictures in our mind and then

所以我们在心里将它们组合

make up in our mind an illusion of movement

在心中形成运动的假象

so when we see the pictures on the screen we think that they’re moving but

所有当我们看到屏幕上的图像我们觉得它们在运动，但是

they’re not moving pictures

它们不是运动的图像

so in the same way in our actual life also we think that we move our hands we move from one place to another

同样，在实际生活中，我们认为我们移动了双手，从此处移到彼处

but actually at every moment there is just the body

但是实际上，每个刹那，只是身体

not moving

没有移动

but then at another place another body, and another place another body, and so think it is moving

另外一处，又是身体，再一处，也是如此我们觉得它在移动

so that kind of movement is called bodily intimation

所以这种行为被称为身表

it is one of the twenty eight material properties that will be taught in the sixth chapter

是28色法之一，第六章会讲到

so whenever we do killing, stealing or sexual misconduct

当我们犯下杀生、偷盗、邪淫时

we do through this movement of the body

我们通过身体行为来做

so this movement of the body is called the door of the body

所以这种身体的行为被称为身门

now the ten mentioned here

这里提到的十种

the three through the door of body

三种是通过身门

four through the door of speech

四种通过语门

and three through the door of mind

三种通过意门

are called ten unwholesome courses of action

被称为十不善业之道

you find that on page 227

可以在第227页看到

the above passage enumerates the ten unwholesome courses of action,

上文列出了十种“不善业之道”

they’re called in pali akusalakammapatha

巴利语是这样的： akusalakammapatha akusala you know, unwholesome, kamma is kamma and akusala是不善，kamma就是业

patha means a road or here a course patha就是路，这里称为道

so there are three bodily, four verbal and three purely mental actions

所以身业三、语业四、纯意业三

and there is a saying that

有一种说法

an act becomes a full course of action

成为足道之业

so that two thing we must understand regarding killing and so on

关于杀生等，我们要明白两点

just the wrong action and a full course of action

恶业与足道之业

when

当

a person tries to kill

某人试图去杀生

let’s say to kill an animal

假设是想杀一只动物

but the animal is not killed

但是动物没有死

so when the animal is not killed although the man tries to kill it

虽然这个人想杀它，如果动物没死

he performs what is called a wrong doing

他造了恶业

by way of his body, or bodily action

通过身体行为造恶业了

but that does not constitute killing or a full course of action because the animal is not killed

但是这并不能导致杀生的足道之业因为动物并没有被杀死

only when the animal is killed

只有当动物被杀死的时候

does it become a full course of action

才成为：足道之业

and when it becomes a full course of action

当成为足道之业时

it can give results at patisandhi or relinking or at rebirth

才能在结生时产生果报

so it can gives rebirth results when it become a full course of action

当成为“足道之业”时，才能产生结生的果报

so sometimes

所以有时候

we have to find out whether it becomes a full course of action

我们要找出它是否成为：足道之业

or it is just an action

还是仅仅是业

because if it is just an action not a full course of action

如果仅仅是业，而不是足道之业

then it may not give very bad results

可能就不会带来很坏的果报

so in the case of killing

所以，以杀生为例

somebody tries to kill somebody

一个人试图杀死某人

but when the victim is not killed

如果受害者没被杀死

then it does not become a full course of action

就没有被成为：足道之业

we may call it an evil action or wrong action, wrong action through the body

我们可以称之为通过身体所造的恶业

so in the guide it said, then it becomes a full course of action

所以在助读里，就说：成为足道之业

oh, let us read this: such volition is an unwholesome kamma

哦，我们读一下：这种思心所是不善业

regardless of whether or not it completes the action,

不管该行为是否已经完成。

but if it does reach completion of the action

但是如果它已经完成了该行为

and achieves its aim

达到他的目的

(e.g. the death of the intended victim, the appropriation of another’s property, etc.) then it becomes

例如：受害者死亡，完成获取他人之物，那么这就成为了

a full course of action.

足道之业

The characteristic of a full course of action is being a kamma with the potency to take on the rebirth-generating role.

足道之业的特征就是有产生结生的作用的能力

that means being a kamma that gives results

意思就是能产生果报的业

results as rebirth

结生果报

so even though we try to kill somebody or some animal some being

所以即使我们试图杀害某人、动物或其他众生

if that being is not killed then it does not become a full course of action

如果没有杀死，就不成为：足道之业

so we must understand this

我们必须明白这点

let us go back to Pāṇātipātā我们回到：杀生

the word Pāṇātipātā, pāṇā means a being

这个词，pana意思是：众生

and technically a being means

严格上说，众生指

the life faculty in that being

众生的命根

now you will learn the life faculty also in the sixth chapter

你们在第六章也会学到命根

it is also one of the twenty eight material properties

也是28色法之一

there is something like life in our body

我们的身体里有生命之类的东西

because of that life we’re alive

因为这个命根，我们活着

if that life departs if that life is no longer in our body we’re said to be dead

如果这个命根离开我们的身体，我们就死了

so that life faculty is what is called pāṇā being here

所以这个命根，就是pana，这里称为“生”

and atipāta means atipata意思是

pāta means dropping down pata意思是：放下

so here dropping down means let it disappear sooner than it would otherwise

这里的“放下”指让他尽早消失

so when we kill a being

所以当我们杀害一个众生

that means we do not let that being or the life of that being to go its course

意思是不让该众生寿终正寝

we try to cut short its life

我们要让他早点死

and so that cutting short is what we call here atipāta

这里让它短命就是杀生

so pāṇātipāta means cutting short the life of a being

所以杀生就是让某个众生的生命变短

or taking life

杀生

this is one bodily action

这是身业的一种

and when the action achieves its aim like the death of the victim and so on

当这个业达到目的，例如受害者死亡等

then it becomes a full course of action

就成为：足道之业

now devadatta tried to kill the buddha

提婆达多曾经想杀死佛陀

but he was not successful

但是他没有成功

so he did not commit pāṇātipāta of the buddha

所以他没有造杀佛这个业

the second one adinnādānā第二个是：偷盗

now adinna means not giving and ādāna means taking adinna是“没有给予”，

adana意思是“取”

adinnādānā means taking what is not giving

所以偷盗就是：不予而取

so that is commonly described as stealing

一般就称为：偷盗

stealing, robbing, cheating

偷窃，抢劫，欺骗

so all these kamma under adinnādānā这些都是偷盗下面的各种业

so taking something that is not given to you by the owner

就是不经所有者同意而获得

is one unwholesome action

这是一个不善业

you do through the body the door of the body

通过身门而完成

so it is included in the bodily action

所以被包括在身业里面

so when you steal something you have to use you body to do it

当你偷盗什么东西，需要用身体去完成

here also you can tell someone to steal

这里同样你也可以从语言上让别人去偷

so it can also arise through the door of speech

所以这也可以通过语门生起

but because it mostly is committed through the body of door it is included here

但是大多数时候，是通过身门完成所以就被包括在身门里

here also although you try to steal

这里同样，虽然你想偷盗

but you do not get the thing then that does not constitute a full course of action

但是如果你没有获得此物那么就不能构成：足道之业

although again it is an evil action, or it is an wrong action

虽然它属于恶业，是错误的行为

and then the third one is kāmesu micchācaro

第三个：邪淫

so kāmesu means a sensual pleasures kamesu意思是感官的愉悦

micchācaro means wrong practice micchacaro指错误的行为

so it is translated as sexual misconduct

所以翻译为：邪淫

sometimes it is translated as adultery

有时候翻译成：通奸

but it is more than adultery

但是它的涵盖比通奸更广

so it is

所以它是

having relations with someone who is said to be unlawful object

与不合法的对象发生关系

now there are different kinds of women taught in the discourses

在佛经里，提到了不同的女性

that a man should not approach

男人不能接近她们

they are off-limit for men

是男人的禁区

and so when a man has sexual relationship with a woman included in those off-limit persons

如果一个男人与这些女人有性行为

then he commits these akusala

那么就造了此恶业

the sexual misconduct

邪淫

so there are many things to be said about these precepts or these unwholesome courses of action

关于这些戒律，不善的足道之业有很多需要进行说明

sometimes we try to find out

有时候，我们要找出

how many conditions are to be fulfilled in order for one act to become a full course of action and so on

一个行为成为足道之业，需要满足多少条件，等等

but sometimes people say

但是有时候，人们说

trying to find these, are just trying to find excuses

试图厘清这些条件，就是试图找借口

so just stay away from these altogether and that’s the safest thing to do

所以避开所有这些条件这就是最安全的行为

don’t even try to kill an animal don’t even try to kill a being, that’s the best thing to do

不要试图去杀害动物不要想去杀害众生，这就是最安全的事情

you may try to kill and then you may say, oh, I

你可能想去杀生，然后说，哦

I try to kill it but it is not killed, and so it does not become a full course of action

我想杀生，但是没杀成所以不是足道之业

so I’m not so bad

所以我并不是那么坏

so in this also the killing and then stealing

同样，杀生、偷盗也是如此

and the three so these three are called unwholesome bodily actions

这三个被称为三个身不善业

because when we do one of these bodily actions we do

因为当我们造这三个身业之一

with unwholesome mind or unwholesome consciousness

我们就是带着不善的心去做

now later on we will find out what is the root of these actions

稍后我们要找出这些业是什么因？

so these three are called kāyakamma

所以这三个被称为身业

that means the actions committed through the door of the body

意即这些业是通过身门在造的

and they’re called committed through door of body because generally they occur through door of body

之所以被称为通过身门而造是因为它们大多数从身门产生

but sometimes they may be done with the speech

但是有时，它们也可能通过语言完成

but yet they’re still considered bodily actions

但是仍然被称为身业

so there’re three kinds of bodily actions

所以有三种身业

which are unwholesome which are bad

是不善业，是不好的

and that they’re killing, stealing and sexual misconduct

是：杀生、偷盗、邪淫

the next group is

下一组是

actions generally occurring through the door of speech

通常是通过语门发生的

so you use your mouth to do these actions

所以你用你的嘴巴来造业

the first one is musāvādā, false speech, telling lies

第一个是：妄语

so you tell a lie and then you acquire this akusala

你撒谎，就会造此不善业

and when the lie causes ruining to the other person

当妄语给别人带来损害

then it becomes a full course of action

就成为：足道之业

sometimes you may say a lie, but it doesn’t affect the other person much

有时你可能犯了妄语，但没给别人造成多大影响

then it does not become a full course of action also it is a lie

那么它就不能成为：足道之业当然这也是妄语

so a lie and a lie that is a full course of action there are two things

所以妄语、足道之妄语这是两件事

so if you ruin the other people’s property or

如果你损害到了别人的财产

repute or whatever then it becomes a full course of action

或者名声等等。那么这就是：足道之业

sometimes people have to tell lies

有时候人们必须打妄语

just not to hurt other people

目的是为了不伤害别人

or to not to or to get people from getting hurt or something

或者不要让别人受到伤害

so they’re called white lies, so white lies are not so bad

所以，这被称为善意的谎言善意的谎言并没有那么坏

although still they’re lies

虽然它们也算是妄语

but the intention is also not bad

但是动机不是坏的

and so they do not become a full course of action

所以就没有成为：足道之业

but when you have taking the precepts

但是当你受戒后

that means you break the precepts when you tell a lie

你如果妄语，就说明你犯戒了

whether it ruins the other person’s reputation or property or whatever

不管有没有损害他人的名誉、财产等

because breaking the precepts and become a full course of actions are two different things

因为犯戒、成为足道之业这是两件不同的事情

you break the precepts but it may not become a full course of action

你虽然犯戒，但是也可能没有成为足道之业

so the false speech or telling lies becomes a full course of action

所以，妄语成为足道之业的条件是

when the other person’s reputation and others is ruined

造成了别人名誉的损害，或者别人有损失

now the next one is pisuṇāvācā in pali slandering

下一个是两舌，

slandering means

两舌的意思是

trying to break two people two friends

试图离间两个人的关系，离间两个朋友

so there are two friends and you want to break their friendship

你想离间两个朋友之间的关系

so you go to one person and tell something

你向其中一个人讲一件事

and then you go to another person and tell something again and

然后向另外一个人，再跟他讲

in this way you can break their friendship

这样你就离间了友情

so that is what is meant by pisuṇāvācā这就是两舌的意思

now pisuṇa means crushing pisuna意思是：离间

vācā means speech vaca就是语言

so crushing speech means friendship crushing speech

所以离间的语言能够摧毁友情

so here also only when the friendship is crushed

这里只有当友情被离间了

only when they’re divided does it become a full course of action

只有两人被离间了，才能成为：足道之业

sometimes you try to separate two people but they don’t

有时候你想离间别人，但是没有成功

then in that case it is not a full course of action

那么就不是足道之业

so it is not just slandering it is more than slandering

所以两舌不是英文的中伤，意思更广

so sometimes it is translated as back-biting

有时候翻译成：背后说人坏话

even back-biting is also does not cover the meaning of pisuṇāvācā即使翻译成：背后说人坏话，也不能涵盖巴利语原义

back-biting is telling something bad about somebody in his absence

背后说人坏话就是：别人不在场，讲他坏话

but if you have no intent to break the friendship

但是如果你本意并非离间友情

it is different, right? so here

那么就完全不同，对吧？所以这里

the back-biting or telling something bad about somebody to another person

背后讲人坏话，或者在第三者面前讲人坏话

is with the intention of braking their friendship

想破坏别人的友情

so the intention of breaking their friendship is

所以，破坏友情这个动机

important thing in this pisuṇāvācā在两舌中很重要

slandering or whatever we may translate it in english

不管你用什么英语词翻译都一样

and the next one is pharusāvācā下一个是：恶口

pharusa means rough or harsh and vācā means speech pharusa意思是：粗鲁的，严厉的

vaca意思是：言语

so harsh speech that means using harsh words

意思就是言语很粗鲁

like swearing or like saying, may you die or something like that

例如：赌誓，或者说：你去死吧！之类的

so this is called pharusāvācā or harsh speech

所以，这就称为恶口

people often use harsh speech when talking to each other

人们讲话的时候，经常恶口

when the other is hurt then it becomes a full course of action

如果别人受到伤害，那么就是：足道之业

now here also only when the intent is harsh does it become a really harsh speech

只有当动机是恶的，才是恶口

sometimes

有时候

you say something, some harsh words

你说了难听的话

but you don’t mean them

但是你动机并非如此

so in that case it does not constitute the harsh speech

这样就不构成：恶口

so the example given in the book is that

书里的例子是

there were a mother and son

有母子二人

and the son wants to go out to the forest, and the mother didn’t want him to go but

儿子想外出去森林，妈妈不让他去

the son didn’t obey her and so he went out

儿子没听话，出去了

so when he went out the mother said,

他出门的时候，他妈妈说

may a wild buffalo follow you or attack you

希望你碰到野牛，被它攻击

so he went to the forest and

儿子去了森林

he found the real buffalo trying to attack him

真的有野牛要攻击他

so at that time he said,

这时候他说

may what was in the mind of my mother happen and not what just she said

希望我母亲口中的话不要成真我母亲可不希望我真的遇到野牛

because although the mother said may the buffalo attack you

因为虽然母亲说了：希望你被野牛攻击

she didn’t want him to be attacked by a buffalo she was just angry so she just said this

她并不希望儿子被野牛攻击只是因为生气，才这么说

so in that story it is said that the buffalo just went away

所以，这个故事里，最后野牛走开了

so when the intent is harsh or it is… or harsh speech

所以当动机是恶的，就算是恶口

although the words the word itself may be not harsh

即使语言本身并不难听

sometimes kings want to execute a person, they may say put him to sleep

有时候国王想杀人，可能说：让他沉睡过去

so when they say put him to sleep it is really a harsh speech

所以当他说：让他沉睡过去，这就算是真正的恶口

because the intent is to kill that person

因为动机是杀掉那个人

nowadays also

现代社会也是如此

if you have pets sometimes the doctors will advise you to put the dog to sleep or put the cat to sleep

如果你养了宠物，有时候宠物医生会建议你让你的猫狗永眠

so they use the expression: putting it to sleep but actually they are killing

他们会这样表达：让狗永眠，实际上就是要杀了这只狗

so only when the intent it harsh

所以只有当动机是恶的

is this harsh speech otherwise it is not

才是恶口，否则就不算

and the last one is samphappalāpa

最后一个是：绮语

sampha means nonsense sampha意思是：没有意义的

and palāpa means talking palapa意思是：讲话

so talking nonsense

讲废话

talking nonsense means talking that is not conducive to spiritual development

讲废话意思是讲与修行无关的话

so talking, making a frivolous talk is called samphappalāpa

讲话，讲轻浮的话，就是绮语

telling the stories that are not true, something like that

讲虚假的故事，如此等等

but here also only when the other person believes you

但是这里同样，只有当别人相信你

does it become a full course of action

才成为：足道之业

sometimes you use imagery story just to help people

有时候你编故事帮人

to refrain from evil or something like that

帮他们断除恶，等等

so that is not called frivolous talk

这就不叫绮语

frivolous talk is just you want them to believe in what you say and spend your time without any benefits to be derived from that talk

绮语是让别人相信你，花了很多时间讲无益的话

so that is called samphappalāpa

这就被称为：绮语

in our commentaries they always say samphappalāpa is always talking about Rāmāyana and Mahabharata

在注释书里，论师常常说，绮语就是谈论罗摩衍那、摩诃婆罗多

[laughs] so sometimes we’re not fair

所以有时候，我们也不公正

we think the stories of other people are all nonsense

我们觉得别人的故事是废话

what is important here is

这里重要的一点就是

the talk which is not conducive to spiritual development

对修行无益的谈话

which is not conducive to getting more kusala

不能增进善业的谈话

or getting rid of akusala and so on so

不能消除恶业，等等

such kind of talk is called samphappalāpa

这种话被称为：绮语

and these four are committed generally through the door of speech

这四种主要是通过语门完成的

now we can write a musāvādā我们可以书写妄语

we can write pisuṇāvācā and so on

也可以书写出两舌之语

but normally we do lying, slandering and others with our speech

但是通常我们通过语言来：妄语、两舌等等

since they generally occur through this door of speech

因为它们主要通过语门产生

they’re called vacīkamma

它们被称为：语业

the verbal action

语言行为

and since here they’re akusala they’re called unwholesome verbal actions

因为它们在这里都是恶业它们被称为不善语业

and here the door of speech is known as vocal intimation

这里语门被称为语表

now there are two intimations taught in the sixth chapter

第六章有两个“表”

they’re part of the twenty eight material properties

它们属于28色法

so the one is bodily intimation

一个是身表

and the other vocal intimation

另外一个是语表

so vocal intimation simply means talking or speech

语表就是说：讲话、语言

so by talking I make you understand what I mean

通过语言让你明白我的意思

and by bodily action I make you understand what I mean

通过身体行为让你明白我的意思

that is why they’re called intimation

所以就被称为“表”

so I intimate you by the gesture of the body or by what I say

我通过身体动作或者语言向你表达

the bodily gestures maybe differ from country to country from culture to culture

不同的国家、不同的文化身体动作的意义可能不同

so when we want to call somebody what gesture do you use in this country

所以当我们想招呼某人在你们这个国家用什么动作？

like this or like this?

这样？还是这样？

in the united states they use like this so you put your hand facing your face

在美国，他们这样。将手对着脸

and then you bring the fingers towards you and show this gesture

然后将手指朝向自己，做这个动作

so that means please come

意思就是：请过来

but in our country maybe in the east they use this one

但是在我的祖国，可能在东方，他们就做这个动作

they turn their palm towards the person and then they put down their fingers like this

他们将手掌朝向别人，然后将手指这样放下来

so sometimes it can create misunderstanding

所以，有时候这样就会造成误会

because in our country calling a person like this is impolite

因为在我的祖国，这样招呼人是不礼貌的

so people will be insulted, feel insulted if you call them like this

人们会感到被冒犯了，如果你这样招呼他们

but in the united states it is normal

但是在美国，这很正常

so a burmese man went to new york

所以一个缅甸人去了纽约

and he wanted to call a taxi

他想叫出租车

so when he saw a taxi he call this way: come, come

所以当他看到出租车，他这样招呼：过来过来

this means bye bye in america

这在美国意思是：拜拜

so the taxi also made this gesture to him and went away

所以出租车司机也对他做这个动作，然后就走了

so he was angry

所以他就生气了

so the bodily gestures maybe different from the country to country nation to nation culture to culture

所以不同的国家、民族、文化肢体语言可能就会不同

and that is called bodily intimation

这被称为：身表

so verbal intimation is the word to use when we communicate with each other

语表就是我们交流时用的语言

so by saying the words I make you understand my intention or what I mean

所以通过讲话让你明白我的动机，我的意思

so when I say if I tell lies

所以当我……如果我打妄语

when I try to destroy the friendship of others

如果我想离间别人的友情

I used the words

我使用语言

so with these words I try to achieve my aim

通过这些语言来达到我的目的

so mostly I will do this with speech

所以大多数时候，我是通过语言来进行的

and so these four are called vacikamma the verbal actions

所以，这四个被称为：语业

the other three are called manokamma

其他三个是意业

mind action so mental actions

意业：通过心造业

the first one of them is in pali abhijjhā第一个是：贪婪

so it is translated as covetousness

被翻译成：贪婪

but I don’t really know what covetousness is

但是我其实不太明白这个英语单词

now covetousness or abhijjhā贪婪

is the mental factor of greed it is lobha

是一个心所，贪心所

arisen as the wish to acquire another person’s property

希望获得别人的财产

if I’m attached to my property, this is not called abhijjhā如果执着于自己的财产，不叫贪婪

but if I want to acquire to another person’s property

但是如果我想获得别人的财产

for example I see a new car with another person

例如，我看到别人的新车

now I want to possess that car, I want to take that car for me

我想拥有那辆车，想将其占为己有

I want to acquire that another person’s property for me

我想获得别人的财产

so when I want to take that for me

所以当我想将之占为己有

there arises abhijjhā in my mind

心中就生起了贪婪

abhijjhā is greed, but it is a special kind of greed

贪婪就是贪，是一种特殊的贪

even though greed arises for another’s property it does not become a full course of action

即便你生起了对别人财产的贪婪但还不足以构成：足道之业

unless one gives rise to the wish to take possession of that property

除非你希望占有那个财产

so now I’m so attached to the car so I want to take that

现在我很执着那辆车，想获得它

so then I have abhijjhā in my mind

然后我心中生起了贪婪

so this is what abhijjhā means

这就是贪婪的意思

the wish to acquire another person’s property

获得他人财产的愿望

so he may say it would be good if it becomes my property something like that

所以他可能说：如果那是我的财产多好啊，等等

so if I think like that then I have abhijjhā in my mind

所以如果我这样想，心中就有了贪婪

this is done in mind only

这只是在心里完成的

I do not really take the car for me

我不需要真正将车占为己有

or I do not tell anybody to take the car

也不需要让别人获取这辆车

but only in my mind I wish that the car become my property

只是在心里希望这辆车成为我的财产

so that kind of lobha is called abhijjhā所以这种贪称为贪婪

but in many places in the discourses

但是在经文里很多地方

abhijjhā may mean just lobha or just greed not this special kind of greed

贪婪可能指贪，不是这种特殊的贪婪

so sometimes we have to understand according to the context

所以有时，我们要根据语境来理解

now this word appears in the satipatthanasutta at the beginning

这个词在念处经开头出现过

removing covetousness and grief in the world he dwells contemplating on the body

为除世贪忧，观身而住

ardent clearly comprehending and mindful removing covetousness and grief in the world

精勤、正知、正念，除世贪忧

there covetousness or abhijjhā in pali

这里的贪婪

does not mean just this kind of lobha

不是仅仅指此种贪

it means any lobha, any attachment any desire, any craving

它指任何贪：任何执著、欲望

but here we’re studying abhidhamma and so

但是这里我们学阿毗达摩，所以

abhijjhā here means the desire to possess another person’s property

贪婪这里指：占有他人财产的欲望

and the second one is byāpāda

第二种是：嗔恨

byāpāda is translated as ill-will and it is dosa

嗔恨被翻译成：恶的愿望，它是嗔

so it is a mental factor of hatred which becomes a full course of action

所以是嗔心所，它成为足道之业的条件是

when it arises with the wish that another being meet with harm and affliction

当它生起时，希望其他众生受到伤害，遭受烦恼

it would be good if he meets with harm

如果他受到伤害，那就好了

if he meets with affliction and so on

如果他遭受烦恼，那就好了，等等

that kind of wish is called byāpāda

这种愿望被称为：嗔恨

although we say it is wish it is not lobha

虽然我们说这是愿望，但这不是贪

it is dosa

它是嗔

you want another person to come to trouble, you want another person to come to harm

你希望其他人遇到麻烦希望其他人受到伤害

so that kind of dosa is called ill-will here

这种嗔被称为嗔恨

and the last one is micchādiṭṭhi wrong view

最后一个是：邪见

micchā means wrong and diṭṭhi means seeing or view.

“邪”就是错误的，“见”就是看法，观点

so micchādiṭṭhi wrong view becomes a full course of action

所以邪见成为足道之业的条件是

when it assumes a form of one of the morally nihilistic views

就是假定某种道德上的虚无主义

which deny the validity of ethics and the retributive consequences of action.

否定伦理的有效性，否定业的果报

now there are people during the time of the buddha

在佛陀时代，有些人

who did not believe in kamma or its results

不相信业、业报

they say that there is no kamma

他们说没有业

whatever you do is just doing it is not kamma

无论你干什么，只是单纯的做，不是业

since it is not kamma there can be no consequences of kamma

因为没有业，所以也没有业报

sometimes, they say

有时候，他们说

there are no results, whatever results there are, they just happen

没有果报，任何结果，都只是单纯的事件

they are not conditioned by or produced by cause

并不是由什么原因造成的

so they don’t believe in cause and effect they don’t believe in kamma and its results

所以他们不相信因果，不相信业、业报

such people are called micchādiṭṭhi or those who has wrong views

这种人被称为邪见者

three such views are mentioned often in the sutta pitaka

经藏里经常提到三种这样的邪见

so these are mentioned in the pitaka and also in the commentaries

这些在经藏、论书里都有提到过

now number one nihilism

第一个：断见

nathika diṭṭhi

断见

which denies the survival of the personality in any form after death,

否定个体在死亡后以任何形式存在

that means there is no future, there is no results

就是说没有未来，没有果报

this is just one life and when life ends at death

只此一生，死亡之后

that is all that is to it, nothing more

再没有别的，仅此而已

so this is called nathika diṭṭhi

所以这就是断见

thus negating the moral significance of deeds;

否定行为的道德意义

and number two is: akiriya diṭṭhi the inefficacy of action view

第二：无作见

that means deeds have no efficacy and producing results

意思是：行为是不能产生果报的

and thus invalidates moral distinctions;

这样就让道德的属性失效

so

所以

the actions have no power to give results actions are just actions and nothing more

行为没有产生果报的力量行为就是行为，仅此而已

that is one kind of diṭṭhi or wrong view and the third wrong view is ahetuka diṭṭhi

这也是一种邪见，第三种邪见是：无因见

ahetu simply means no cause

无因，就是说没有原因

so no cause wrong view the acausality view

所以就是无因见

there is no cause or condition for the defilement and purification of minds

认为没有污染或净化心的因缘

that beings are defiled and purified by chance, fate, or necessity.

有情是由于偶然、命运或需要而被污染或净化

so

所以

these are called wrong views in Buddhism

这些在佛教里被称为邪见

actually these three deny both kamma and its results

实际上此三者否定业、业报

when you deny kamma you also deny the results

当你否定业的时候，你也就否定了业报

and when you deny the results you also deny the kamma

你否定了业报，也就否定了业

so whether you say I deny kamma

所以当你说：我否定业

you deny both kamma and its results

你就一起否定了业、业报

in the same way, if you say I deny the results then you deny the causes as well

同样，你说：我否定业果那么你也就否定了因。

so although they’re different in some way

所以虽然它们在某种形式是不同的

actually, they’re the same, because they deny both kamma and its results

实际上，它们是一样的因为它们都否定了业、业报

so not believing in the law of kamma, not believing in the law of cause and effect

所以，不相信业的法则，不相信因果

is called micchādiṭṭhi

就被称为：邪见

so this micchādiṭṭhi arises in our mind

我们心里生起这种邪见

now we may study the doctrines taught by these teachers

我们可能学习这些外道的论点

and when we’re really convinced that there are true teachings

如果我们真的相信这是真正的法义

and we take them to be our own view

我们将之作为自己的观点

and when that view becomes so fixed in our mind that we cannot be taught otherwise than this

当这些观点在我们心里牢固成立我们不能接受其他的观点

the micchādiṭṭhi arises in our mind

那么我们心里就生起了邪见

so these three occurring only in the mind without bodily or vocal intimation

这三者只在心里产生没有身表，也没有语表

because you just think of them it arises in your mind

因为你只是在心里想到它们

and so they do not arise through the door of speech the door of body

所以它们不通过语门、身门生起

so they’re called mental actions

所以它们被称为：意业

actions in the mind

心里产生的业

now

现在

the bodily actions are three

身业有三种

verbal actions are four

语业有四种

and mental actions three

意业有三种

altogether ten

一共是十种

so these ten are called ten unwholesome courses of action

这十种被称为：十不善业道

now from among these the first one pāṇātipāto

其中第一个是：杀生

it’s included in the five precepts

这是五戒之一

so if you claim to be the disciple of the buddha

如果你自称是佛教徒

then you’re required to keep that precept

你就必须守这些戒

abstention from killing living beings

戒杀生

and then second of the five precepts is adinnādāna

五戒之二是：偷盗

so abstention from taking what is not given abstention from

戒不予而取

cheating, abstention from robbing

戒：欺骗、抢劫

there are many things

还有其他许多

and then the third precept among the precepts is kāmesu micchācara

五戒之三是：邪淫

and so long as you’re a disciple of buddha, you’re

只要你是佛教徒，你就

expected to keep these precepts, abstention from killing

要守这些戒：戒杀、

stealing and sexual misconduct

戒盗、戒邪淫

and also false speech musāvādā也要戒妄语

it is the fourth of the five moral precepts

这是五戒之四

so you’re expected to keep this precept, abstention from telling lies

你要守这个戒，戒妄语

and then the slandering, harsh speech and frivolous talk are not included in the precepts

然后是：两舌、恶口、绮语没有被包含在这些戒律里

and abhijjhā, byāpādo, micchādiṭṭhi

贪婪、嗔恨、邪见

covetousness, ill-will and wrong view are also not included in the precepts

贪婪、嗔恨、邪见也没有包含在戒律里

so you see only four of the five precepts included in these unwholesome courses of action

所以你只看到五戒中的四个被包含在不善业道里

what is missing

缺了哪个？

the fifth one, taking intoxicants

第五个：服用麻醉品

so there are people who argue

所以就有人争辩说

since taking intoxicants is not included in these ten

因为服用麻醉品不包含在这十个之内

we might as well do it with immunity

我们就得到豁免，可以不守

but our ancient teachers will not let us go that way

但是我们古代的老师是不会让我们这样做的

so they said, although it is expressly not mentioned among the ten

所以他们说：服用麻醉品虽然很明确地不包含在这十个里面

we must take it to be included in kāmesu micchācara

我们必须将其归入到邪淫里面

now kāmesu

邪淫

kāma means desirable sense object

“淫”就是感官的所缘

so sensual pleasures, wrong practice in sensual pleasures

所以感官的愉悦，在感官享受上的错误行为

so if we understand that way we can include drinking in the kāmesu micchācara

所以，如果我们这样理解那么饮酒就会被包含在邪淫里面

it is a kind of wrong doing in sensual pleasures, drinking, the taste

这是在感官享受上的错误行为喝酒，沉迷于味道

so our teachers the ancient teachers said drinking should be included in kāmesu micchācara

所以，我们古代的老师说饮酒应该被包含在邪淫里面

because it is a form of wrong doing regarding the sensual pleasures that is taste

因为它是种感官享受的错误行为就是沉浸于它的味道

so lay buddhist keep these five precepts as their basic practice

所以在家居士，将守五戒作为基本修行

the five precepts are called niccasīla permanent sīla

这五戒被称为“常戒”

that means laypeople are expected to keep them always

意思就是在家人要时刻守好这五戒

and once these precepts are taken

一旦你受了这五戒

and you mean to keep them for life then you don’t have to take them again

你就要终生受持，不需要再受戒

because they will be with you as long as you want to keep them

因为只要你想守戒，它就一直伴随你

if you want to keep for just one day

如果你只想守一天戒

then they will be with you for one day

那么它们就伴随你一天

and if you want to keep them for one month and they will be with you for one month

如果你想守一个月它们就伴随你一个月

at the end of one month, they will not be with you, you don’t have to do anything

这个月结束之后，它们就与你解除关系，不需要做其他任何事情

but nowadays people take precepts everyday

但是如今大家天天受戒

so that is to affirm the purity of moral conduct

为了确保道德操守的纯净性

and also when you take everyday you get more and more merit

也是想通过天天受戒来增加功德

and also sometimes one or two of the precepts may be broken

同时，有时候，可能会犯一两条戒

so when you know that they’re broken

所以当你知道犯戒了

if one is broken then you can take that one only again

如果犯了一条戒，那么就需要将其再受一次

or you may take the five again

或者将五条再受一次

but there is one statement that

但是这里有一个说明

when you take the precepts

当你受戒之后

when you say, I take these five precepts

当你说：我受持这五戒

then if you break one precepts all are broken

如果你将来破了一条戒，所有五条都破了

because you undertake to keep them as a whole as a group

因为你是将这五条作为一个整体来受持的

I will keep five precepts

我要受这五戒

but if you say like pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi

但是如果你是这样受的：我受持不杀生戒

one by one that

这样一条条受持的

means if you break one you just break one not the others

意思就是：如果你犯了一条戒，那么你只犯一条戒，不涉及其他

so that is the difference

这就是区别

so it is better to take the precepts one by one

所以最好是一条条受戒

than taking five and saying I undertake to keep the five precepts

这比将五条作为整体受更好

so now we have ten unwholesome courses of action

我们现在有十不善业道

and now

现在

we will see what motivate these actions

我们看看这些业的动机

now of them killing, harsh speech, and ill-will spring from the root of hatred, dosamula

其中，杀生、恶口、嗔恨来源于嗔根

so pāṇātipātā springs from killing a living being spring from dosa

杀生来源于嗔

and harsh speech comes from dosa

恶口来源于嗔

and byāpāda it is itself dosa

嗔恨本身就是嗔

so when these happen, when these occur

所以当这些业产生时

these occur springing from the root of dosa

这些是从嗔根产生

so that means in buddhism there is no mercy killing

就是说：佛教里没有慈悲之杀

whether it is out of mercy or not, when you kill there is dosa at that moment

不管是不是出于慈悲，你杀的刹那，就是有嗔恨

that killing may be motivated by mercy

这种杀生的动机或许是出于慈悲

but at the real moment of killing, there is dosa

但是在实际杀生的刹那，有嗔恨

so you cannot get away from it

你不能摆脱这点

saying, it is mercy killing, because I don’t want this being to suffer more and so on

不能说：这是慈悲之杀生，因我不愿此众生受更多的苦等

because here in abhidhamma they said

因为这里，阿毗达摩讲

this killing comes from the root of dosa, that means when we kill

这种杀生来源于嗔因，意即，杀生时

at the moment of killing, what type of consciousness will be in our mind

在杀生的刹那，生起的是什么心？

when we kill something or somebody

当我们杀生的时候

one of these, right?

这些心之一，对吧？

so we kill with this citta or this citta

所以我们杀生时，生起这个心，或者这个心

so whenever we kill one of these citta arises in our mind

只要我们杀生，这些心中的一个就会生起

and both of them are accompanied by what

这两者都是伴随什么的？

dosa, right? dosamula, hatred ill-will or anger

嗔，对吧？嗔因，嗔恨

so killing can never be done with mercy or lobha or whatever

所以慈悲杀生是不可能的杀生不可能伴随慈悲、贪之类的

and

还有

sexual misconduct, covetousness and wrong view from the root of greed

邪淫、贪婪、邪见，来源于贪根

so sexual misconduct is done through greed or lobha

所以邪淫是通过贪来完成的

and covetousness also lobha

贪婪也是贪

and wrong view accompanies lobha

邪见是伴随贪的

so they come from the root lobha or the root of greed

所以它们来源于贪根

the remaining four arise from two roots

剩下的四个从两个根中生起

the remaining four means

剩下的四个是：

adinnādāna, stealing

偷盗

and then what?

然后是什么？

pisuṇāvācā, samphappalāpa

两舌、绮语

so the remaining four arise from the two roots

所以剩下的四个来源于两个根

when we say something to destroy friendship of others

当我们离间他人的友情时

it may be motivated by one of the two roots

可能来自于这两个因之一

that means motivated by hate or motivated by greed or just attachment or lobha

就是说嗔因或者贪因

so out of the ten

所以说，这十个当中

killing, harsh speech and ill-will spring from hate, dosa

杀生、恶口、嗔来自于嗔

and sexual misconduct, covetousness, and wrong view from greed or lobha

邪淫、贪婪、邪见来自贪

and the remaining four from two roots dosa and lobha

剩下四个来自两个根：嗔、贪

now

现在

we’re studying about kamma here

我们在这里学习业

and kamma is defined as cetana

业被定义为思心所

so actually killing means actually the cetana

所以实际上杀生就是思心所

the mental state that arises when we do the killing

是在杀生时生起的心所

so that cetana which accompanies the citta when we kill a being is called killing here pāṇātipāta

当我们杀生时伴随那时生起之心的心所，被称为杀生

so we must take all to mean the cetanas not just the action

所以我们将所有都指思心所，不仅仅是行为

not the killing action not the stealing action

不是指杀生的行为，偷盗的行为

but the cetana the volition that arises when we do these activities

而是在这些行为产生时的思心所

and these ten akusalas these ten unwholesome courses of action

这是十个不善业道

are done with one of the twelve akusala cittas

伴随着这十二个不善心之一而完成

so according to the classes of consciousness

所以根据心的分类

according to the arising of consciousness

根据心的生起

this unwholesome kamma is altogether twelve-fold

这些不善业一共是十二种

because there are twelve types of consciousness that can arise when we do these ten unwholesome actions

因为在做这十种不善业时，有十二种心会生起

so when we do pāṇātipāta then

所以当我们杀生时

we will have what of these two accompanied by dosa, right?

两个嗔根心之一就会生起，对吧？

and when we say harsh speech, when we wish other people’s ruin other people’s trouble

当我们恶口，希望别人受到伤害，陷入困境

then one of the two accompanied by dosa arises in our mind

那么这两个嗔根心之一就会生起

then kāmesu micchācāra, when people commit that crime

邪淫，当人们造这个业时

there is lobha in their mind, so

心中就有贪，所以

one of these eight akusala cittas accompanied by lobha

这八个贪根不善心之一生起

and abhijjhā again lobha and micchādiṭṭhi again lobha

贪婪，也是贪根，邪见，也是贪根

and then the other four when we do the other four

其他四个，当造其他四个业时

the consciousness that arises in our mind may be accompanied by lobha or accompanied by dosa

那么我们心中生起的心，可能是贪根，也可能是嗔根

now what about the last two moha

那么最后两痴根呢

there are not mentioned here

这里并没有提到

but they are like in the background

但是它们就像在幕后一样

because moha is concomitant with all these twelve types of consciousness

因为痴根伴随所有这十二种心

although we call just the last two mohamula

虽然我们只是称最后两个为痴根

actually moha is presented with all the twelve types of consciousness

实际上，痴伴随所有十二种心

so by way of cittas

所以根据心的分类

we can say there are twelve kinds of unwholesome kamma

我们可以说有十二种不善业

but by way of the door of action

但是按照业之门分类

then we say there are ten

我们说有十种不善业

three of the body door

身门三个

four of speech door

语门四个

and three of mind door

意门三个

so altogether there are ten unwholesome courses of action

所以一起就有十不善业道

and these ten unwholesome courses of action will give result in the future

这十个不善业道会在将来产生果报

at both re-linking and during life

在结生和生命中产生果报

and when they give results they will give bad results

当他们产生果报时，会产生恶报

so if we do not want to get bad results

所以如果我们不想获得恶报

we must refrain from doing these unwholesome actions

我们必须不造这些不善业

so when we can refrain from doing these unwholesome actions

所以当我们能够不做这些不善的业

we will not get the painful results of these actions

我们就不会获得这些业的痛苦果报

so understanding these ten unwholesome courses of action

所以明白这十不善业道

will help us to avoid getting akusala

会有助于我们避免造不善业

that means to avoid getting suffering in the samsara

即避免在轮回中受苦

so these are the unwholesome kamma

这些就是不善业

and they will give results in the woeful states and in the kamavacara and also rupavacara world

它们产生果报的处所是：恶趣、欲界、色界

so we will study them a little later

我们稍后再学习

ok, let’s have a break

好，我们休息一下

disk02track04

now we come to wholesome kamma or kusala kamma

我们现在看善业

so we finish the ten unwholesome courses of action

我们刚讲完十不善业道

wholesome kamma of the sense sphere is threefold according to the door of action, namely

根据业之门，欲界善业有三种，分别是：

bodily action pertaining to the door of the body, verbal action pertaining to the door of speech

身业、语业

and mental action pertaining to the door of mind this is

意业

almost the same as, with the unwholesome kamma

这几乎与不善业是一样的

so wholesome kamma is also of three kinds

所以善业也分三种

bodily actions, verbal actions and mental actions

身业、语业、意业

and they occur through the door of body, the door of speech and the door of mind

他们通过身门、语门、意门发生

so we get three kinds of wholesome kamma the bodily action and so on

所以我们获得三种类型的善业：身业等等

these are actually the opposite of the ten akusala kammas just mentioned

这些实际是上节课提到的十不善业的对立面

so for the kusala kāyakamma

所以对于身善业

that means abstention from killing living beings, abstention from stealing, abstention from sexual misconduct and so on

就是：离杀、离盗、离邪淫等等

and for the four through the door of speech

对于语门的四种

abstention from false speech and so on

离妄语等等

and for the three mental actions

对于四个意业

the first one is called non-covetousness

第一个是：无贪

and the second one is non-ill will, that means loving-kindness

第二个是无嗔，就是慈悲

and the third one is right view

第三是：正见

so in this way we get ten wholesome courses of action

这样我们就有十善业道

so actually they’re the opposite of the ten unwholesome courses of action

实际上，它们是十不善业的反面

and also

同时

the wholesome kamma of the sense sphere is

欲界的善业

divided into first three

首先被分为三种

giving, sila and mental development

布施、持戒、禅修

in pali dana, sila and bhavana

巴利语分别是：

dana, sila, bhavana when these wholesome actions are performed

当造这些善业

one of the eight kamavacara kusala consciousnesses arise in the mind

会生起这八个欲界善心之一

so by way of arising of consciousness

所以根据心的生起

they’re eightfold

有八种

that means with these eight types of consciousness

意即，根据这八种心

or with one of these eight types of consciousness

或者伴随着这八种心之一

we do these wholesome kammas of the sense sphere

我们造这些欲界的善业

dana, sila and bhavana

布施、持戒、禅修

again dana, sila and bhavana are expanded into ten kinds of wholesome actions

同样：布施、持戒、禅修可以扩充成十善业

so when they’re tenfold, they are: one giving, dana

所以如果看成十种，就是第一：布施

two: virtue, sila

第二：持戒

and three: meditation or mental development, mental culture, bhavana

第三：禅修

now dana as you know is giving, the practice of charity

布施，就是给予，做慈善

so giving what you have,

将你所有的东西给别人，

giving food to the monks and to the buddha and so on

供养僧人、佛陀食物

or offering other requisites

或者供养其他资具

or just giving to some charitable purposes

或者出于其他慈善目的布施

so this is giving, dana

这就是布施

when giving is done with respect to the recipient

当我们出于对受施者的尊敬来给予

we call it dana

我们称之为：布施

so actually dana means just giving

所以实际上布施就是：给予

so giving to the pets in your house is also a dana

布施给你家的宠物，也是布施

so feeding them food is also a kind of dana

所以你喂它们，也是种布施

and the second one is sila, virtue

第二个是：戒律

sila is actually abstention from wrong doing

戒律实际上是远离恶业

that is why you have the precepts as I undertake the training precept of abstention from killing and so on

这就是为什么你受戒：我受持不杀生戒等等

now with regard to sila

关于：持戒

please note that sila is the control of bodily actions and verbal actions

请注意：戒律是对身业、语业的约束

sila is not control of mental actions

持戒并不是对意业的控制

so by sila we can control our bodily actions and verbal actions but not mental actions

所以通过戒律，我们可以控制我们身业、语业，而不是意业。

because the nature of sila is abstention, abstention from wrong doing

因为持戒的性质就是远离，远离恶业

so

所以

suppose you practice dana in your mind

假设你在心里布施

that is not dana

那不是布施

it is just thinking in the mind

只是心里的想法

so sila here is the abstention from wrong doing by body or by speech

这里的持戒就是远离身体、语言的恶业

so

所以

if you think of killing a human being or killing a being

如果你只是脑子里想杀生

just thinking will not constitute breaking of sila

仅仅想想并不构成犯戒

your sila is still intact

你的戒律还是完整

although it may be contaminated

虽然它可能被染污了

although it may become dirty by your wish to kill

虽然因为你杀生的愿望，戒律受到玷污

but so long as you do not practice killing with your body

只要你没有实际去杀生

or some comments

也没有口头上让别人杀

your sila is still intact

你的戒行还是完整的

so this please note

所以请注意这点

because there are people who say if you even think of killing, you have broken the sila

因为有的人说：只要你想着杀生，就犯戒了

but that is not so

但是并非如此

so sila is broken only when you do something with your body and your mind

所以只有当你的身、意同时做了某事，才会破戒

just thinking in the mind will not break your sila

仅仅在心里想想，并不会破戒

although it is a bad unwholesome or wrong doing in the mind

虽然它是不善的意业

so sila has to do with only the bodily actions and verbal actions

所以戒律只是与身业、语业相关

and not with mental actions

不是与意业相关

I’m not encouraging you to think bad thoughts

我并不是鼓励你起不善的念头

but just thinking bad thoughts does not constitute breaking of the moral precepts

但是仅仅是起坏的念头并不构成破戒

so the third one is bhavana

第三个是禅修

bhavana means making much developing

巴利语原义是：很大的进步

so here developing means developing your mind through practice of meditation

进步这里是通过禅修得到灵性的进步

so it is just translated as meditation

所以就直接翻译成：禅修

with regard to meditation as you know

关于禅修，你们知道

that you can practice samatha meditation or vipassana meditation

你们可以修止禅，也可以修观禅

samatha meditation by itself

单单只有止禅

without vipassana meditation cannot lead you to enlightenment

如果没有观禅，是不能导致觉悟的

but vipassana even without samatha can lead you to enlightenment

但是观禅，即使没有止禅也能够导致觉悟

so

所以

whether you practice samatha or not

不管你有没有修止

you must practice vipassana if you want to gain enlightenment

如果你想获得觉悟，你必须修观

and there are forty subjects of samatha meditation

止禅有40个业处

you can take any one of these forty

你可以用这40个中的任意一个

and then you go to vipassana meditation

之后你就修观禅

or you can just practice vipassana meditation at the beginning without practicing any samatha meditation at all

你也可以不修止禅，直接就修观禅

so these are the three basic actions among the ten wholesome kamma of the sense sphere

这是欲界十善业之中三个基本的业

and then number four is reverence

第四个是：恭敬

being respectful to people

尊敬别人

being respectful to elders

尊敬年长者

being respectful to the three gems to the monks and so on

对三宝恭敬，对出家人恭敬等等

when you pay respects to the monks and others

当你恭敬出家人或其他人时

your mind has the one of the eight kamavacara kusala cittas arising in it

你的心就生起八个欲界善心之一

so it is called wholesome kamma

所以它被称为善业

and then number five is service

第五个：服务

so service to sick people, service to old people, service to monks, service to help people relieve suffering and so on

服务病人、老人、僧人，帮助他们离苦等等

so that is service

这就是服务

so when you do service also one of the eight kamavacara kusala cittas arise in your mind

当你服务的时候，八个欲界善心之一就会生起

and number six here is translated as transference of merit

第六个这里翻译成：回向功德

the word transference I don’t like

英文词本义是转移，我不喜欢

so I say sharing of merit

我就翻译成：分享功德

because transfer and share I think they’re different

因为转移、分享，我认为这两个意义不同

when you transfer something that means you change the place

当你转移某物的时候，说明改变了它的位置

when I transfer this thing from this place to this place

当我将此物从此处转移到彼处

then this is thing is no longer in this place

那么此物就不再在此处

so if you transfer your merit to another person then

所以如果你将功德转移给别人

the merit will go to another person and no merit will be left anew

那么功德就到别人那里去了你这里就不会剩下功德了

so this word transference is not so good

所以转移这个词不是很好

so we say sharing of merit

所以我们说分享功德

again sharing of merit should be understood not as sharing a cake

分享这个功德不可以理解为分享蛋糕

it is sharing a candle

就像分享一盏灯

when you share a cake you get to eat only half

你和别人分享蛋糕，你只能吃一半

but when you share merit

但是当你分享功德时

your merit does not decrease

你的功德不会减少

actually your merit increases because

实际上你的功德增长了，因为

the sharing of merit is also merit

分享功德也算功德

so you get double merit when you share merit after you’re doing some meritorious deed

所以当你做善事之后，进行功德回向，那么就有双倍的功德

and sharing of merit is compared to letting other people light their candle from your candle

功德回向就像让别人的蜡烛从你的蜡烛上取火

so you’ve a candle and then other people come and light their candle from the candle

所以你有一支蜡烛，别人拿蜡烛从你蜡烛上取火

and the light of your candle does not decrease actually it shines more with the light of other candles

你蜡烛上的火并没有减少实际上，加上别人的烛光你的蜡烛显得更亮了

so in this way sharing of merit

这样，分享功德

is not like sharing a cake, so you do not loose any merit

不像分享蛋糕，你并没有损失任何功德

actually you gain more merit

你实际上获得了更多的功德

and not only do you get more merit

你不仅获得了更多的功德

but other people also get chance to get merit depending on your merit

通过你的功德，其他人也有机会获得功德

so you’re helping other people also get merit by sharing merit

所以通过分享功德你在帮助别人获取功德

and when those who share your merit are the petas and others the hungry ghosts and others

分享你功德的饿鬼和其他众生

then they get the result of the share immediately

他们会立刻获得分享的果报

so sharing of merit is a very good practice

所以，分享功德是一种很好的修行

we should do whenever we do some meritorious deeds

所以当我们做善事的时候，应当回向

dana, or sila or meditation

布施、持戒或禅修

and number seven is rejoicing in others’ merit

第七是：随喜功德

that means simply saying sadhu sadhu sadhu

意即仅仅说三声萨度

so when you say sadhu sadhu sadhu that means you rejoice at the merit done by another person

当你说这三声萨度的时候，你就在随喜他人的功德

or you accept his share of merit

或者说你接收他的功德

if you do not say sadhu sadhu sadhu if you do not accept, then you do not get it

如果你不说这三声萨度，如果你不接受功德，你就没有功德

so in order to get the merit shared to you

所以为了获得别人分享给你的功德

you have to accept it by saying sadhu sadhu sadhu or good good good

你得通过说三声萨度来接收它萨度也就是善哉

so when you accept the merit that means you get merit yourself

所以当你接收功德时，意即你自己获得功德

not that you get the merit of another person

不是说你获得了别人的功德

but you get merit depending on the merit shared by another person

而是你基于别人分享的功德，获得功德

so not that merits of another person change place and come to you

不是说别人的功德换了地方，跑到你这里

but when you say, when you rejoice the merit done by others

当你随喜别人所做的功德

when you say sadhu sadhu sadhu

当你说萨度萨度萨度时

when you say that one of the eight kamavacara kusala cittas arises in your mind

当你这样随喜时，你就生起八个欲界善心其中一个

so you get merit

所以你就获得了功德

the merit you get is dependent upon the merit that is shared by the other persons

你获得的功德依赖于别人分享的功德

so sharing of merit can work for both one who shares and for those who accepts the share

所以功德回向对于回向功德者、接受回向者都有用

and who gets the share of merit they may even get the immediate results

接受回向者，他们甚至可以立刻获得果报

now we are human beings here and we will say

我们是人类，我们会说

let’s say I will share merit with you and you say, sadhu sadhu sadhu and

假设我回向功德，你们说三声萨度

you say sadhu sadhu sadhu and you get merit and just that

你们说三声萨度，获得功德，仅此而已

no body gets the results immediately

没有人会立刻获得果报

but when merit is shared to those hungry ghosts who have…

但是当把功德回向给饿鬼时

our relatives or friends who have passed away and will reborn as hungry ghosts

回向给我们过世的，现在在饿鬼道中的亲人、朋友

and they share our merit they say sadhu sadhu sadhu

他们分享了我们的功德，说了三声萨度

it is said that they get results immediately

据说他们会立刻获得果报

they get free from that miserable state and they will become prosperous and happy

他们脱离恶道，会变得幸福安乐

so sharing of merit and rejoicing at the merit is a very important kusala actions we should do whenever we do a merit

所以在我们做功德时，回向功德、随喜功德是非常重要的善业

sharing of merit and rejoicing in others’ merit

回向功德、随喜功德

now some people say we want to know

有人说：我们想知道

can we say sadhu sadhu sadhu even though merit is not shared to us

即使别人没有回向功德时我们能不能说萨度萨度萨度呢

we see some people do meritorious deed

我们看到有些人做善事

and let’s say they don’t share merit with us, and we see them doing it and we’re happy about that

假设他们没有回向功德我们看到他们做善事我们很高兴

can we say sadhu sadhu sadhu and get the share

我们能够说萨度萨度萨度，分享到功德吗

yes

是的

so whether merit is shared to you or not

无论功德有没有回向给你

you see somebody doing merit you say good good good sadhu sadhu sadhu

你看到别人做善事，你说：好好，善哉善哉，萨度萨度

then you will get the share of merit, ok

然后你就会分享到功德，好

and number eight is hearing the dhamma, listening to the dhamma talk

第八是：听闻佛法

attending classes like this

参加这样的讲座

so this is included in what?

所以，这被包括在什么里面？

bhavana, mental culture

被包括在禅修里面

hearing the dhamma,

听闻佛法

so learning an innocent type of knowledge

学习正面的知识

not learning something with which to cause harm to others

不学习给别人带来伤害的知识

but learning some innocent knowledge is also hearing the dhamma

学习正面的知识也是听闻佛法

so it is also a kind of bhavana

所以这也是种禅修

and teaching the dhamma, giving dhamma talks and teaching classes like this, is also an act of kusala

宣讲佛法，做佛教讲座像我这样办佛学讲座，也是善业

and teaching other innocent subjects is also teaching the dhamma

教授其他正面的知识，也是宣讲佛法

so the number eight is called dhamma savana

所以第八是：听闻佛法

and number nine is called dhamma desanā第九是：宣讲佛法

so

所以

both hearing the dhamma and teaching the dhamma are included in the bhavana

听闻佛法、宣讲佛法都被包含在禅修里面

and number ten is straightening out one’s view that means

第十是：让知见变得更正确

getting the right view of things

获得正确的知见

right view here means understanding that beings have kamma only as their own property

正见这里指：明白业是众生的唯一财产

so this is the belief in kamma the law of kamma

所以就是相信业，相信业的法则

now buddha always said

佛陀总是说

beings have kamma as their own property

业是众生唯一的财产

kamma is their matrix or let’s say their mother

业是众生之母

kamma is their relative kamma is their refuge and so on

业是众生之亲人；业是众生之庇护所等等

so

所以

believing in the law of kamma

相信业的法则

or understanding that beings have kamma along as their property

或者明白众生以业为财产

and whatever they do either good or bad they will get the results of their kamma

无论他们做善事还是恶事都会获得业的果报

so this is called a straight view or correct view

所以这就被称为正见

and this correct view can take many forms

这种正见有很多形式

believe in the kamma as the property of beings

相信业是众生的财产

and also

同时

seeing the true nature of things during the practice of meditation

通过禅修，看透诸法的本质

that is also straightening out one’s views

这也是获得正见

before you practice meditation you may think that things are permanent for sometime at least

因为在禅修前，你可能觉得事物有时候是恒常的

but when you practice meditation you really see the objects coming and going through your own observation

但是当你禅修时，你就真正看到观察到所缘的生灭

then you come to conclusion that nothing is permanent

然后你就得出结论：一切都是无常的

so when you see nothing is permanent you also see that

当你看到一切都是无常，你也看到

things are bombarded by arising and disappearing

诸法都是不断生灭的

and there is nothing you can do about it

你对此无能为力

you have to accept what it is there

你需要如实接受一切

and so you see the impermanent nature suffering nature non-soul nature of things

你看到诸法的无常、苦、无我

so seeing these three characteristics is also called right view

所以看到这三相也被称为正见

and the attainment of path is also called right view and so on

获得道心也被称为正见等等

so here we are concerned with only kamavacara sense sphere wholesome kamma

所以这里我们只涉及了欲界善业

so here right view means

所以这里正见意思是

understanding the law of kamma

明白业的法则

and also seeing the three characteristics of all conditioned phenomena through vipassana meditation

同时通过观禅看透有为法的诸相

so these are the ten that are called ten wholesome kammas so

所以这些就是十善业道，所以

there are two sets of ten wholesome kammas

有两种十善业

the first one is the opposite of ten unwholesome kammas beginning with pāṇātipātā and so on

第一种就是从杀生开始的十种不善业的对立面等等

this list is different and this begins with dana, sila, bhavana and so on

而第二种是不同的，从布施、持戒、禅修开始等等

now it is said that

据说

we can include the other ones in either dana or sila or bhavana

我们可以将其他几个包含在布施、持戒或禅修里

now we have ten

我们有十个

we can put the others into dana or sila or bhavana

我们可以将其他几个放进布施、持戒或禅修里

and so we will get only three

所以就只有三个了

so dana sila and bhavana only three or the ten

所以布施、持戒、禅修，只有三个，也可以说是十个

now the reverence and service

恭敬和服务

is included in sila

包含在持戒里面

or keeping moral precepts pure

就是让戒律清净

because it is a kind of practice

因为这种修习

being respectful to others and doing service to others

尊敬别人，服务别人

they’re like practicing sila and so they can be included in sila

就像持戒，所以被包含在持戒里

and sharing of merit and rejoicing in others’ merit

回向功德、随喜功德

is included in dana giving

被包含在布施里面

now the first one is clearly dana

第一个很明白是：布施

because when you share merits you’re giving a chance to other people to get merit

因为当你分享功德时，你布施给别人获得功德的机会

so that is a truly dana

所以这实际也是布施

and rejoicing in others’ merit is also included in dana or giving because it is connected with giving

随喜别人的功德，也被包含在布施里，因为这也涉及到给予

and hearing the dhamma and teaching the dhamma

听闻佛法、宣讲佛法

and straightening out one’s views is

获得正见

included in bhavana meditation or mental development

被包含在禅修里

and also the commentaries say that

注释书里也说了

straightening out one’s views can be related to all of them

获得正见可以与所有三种联系起来

not just to bhavana and also to dana and sila

不仅仅与禅修有关也与布施、持戒有关

because only when you have straight view do you practice dana sila and so on

因为只有当你获得正见时你才会布施、持戒等等

because guided by this straight view we do dana we do sila and so on

因为在正见的引导下，我们才去布施、持戒等等

all these twenty kinds unwholesome and wholesome known as kamma pertaining to the sense sphere

所有这二十种不善、善，都被称为欲界业

this is kamavacara kamma

这是欲界的业

so twelve, this is by way of arising of consciousness 12种，这是按照生起的心来分类

so twelve unwholesome kammas

就是12种不善业

and eight wholesome kammas

八种善业

that means twelve, twelve cetanas accompanying twelve akusala cittas

就是说12个思心所伴随12个不善心

and eight cetanas accompanying eight kamavacara kusala

八个思心所伴随八个欲界善心

so these twenty are called kamavacara kamma

所以这二十个，被称为欲界业

kamma pertaining to the sense sphere

属于欲界的业

that belongs to sense sphere

属于欲界

now we come to rupavacara kusala

我们现在看色界善业

or rupavacara kamma

或者色界业

wholesome kamma of the fine material sphere is purely mental action

色界善业是纯粹的意业

now when you practice samatha meditation

当你修止禅时

you develop your mind

你在修你的心

so meditation is not bodily action

所以禅修就不是身业

not verbal action but it is mental action

不是语业，而是意业

and only through meditation do you get jhana

只有通过禅修，你才获得禅那

so you practice samatha meditation and you get first jhana second jhana third jhana fourth jhana fifth jhana

所以你修止禅，你获得初禅、二三四五禅

so when you get jhana

当你获得禅那时

if you go back to mind door thought processes

如果回看意门心路过程

you know that jhana consciousness arises in mind door thought processes

你知道禅那心生起于意门心路过程

that means they’re mental, they’re not connected with physical actions

意即它们是属于心的，与身体行为没关系

so

所以

the wholesome kamma of fine material sphere is purely mental action

色界善业是纯粹的意业

so no verbal action, no bodily action but it is purely mental action

不是语业、不是身业是纯粹的意业

so it belongs to manokamma

它属于意业

it is consisted in meditation and it is bhavana

他被包含在禅修里

it is development of mind that has reached absorption

是到达禅定状态的心的开发

so when you practice bhavana when you practice samatha meditation

所以当你禅修，修止禅时

you get concentration

你获得禅定

first you get the neighborhood concentration

首先你获得近行定

and then later you get the absorption concentration

然后你获得禅定

absorption concentration means jhana, jhana concentration

禅定意思是禅那，禅那定

so the rupavacara kusala action is,

所以色界善业

one that has reached absorption

必须获得禅那

or it must be jhana and it’s fivefold by distinction of jhana factors

或者说必须获得禅那，根据禅支可分为五种

so the rupavacara jhanas are five in number

所以色界禅那以数目计有五个

first second third fourth fifth

初禅、二三四五禅

how do they differ one from another

它们是如何区分呢

they differ one from another by the number of jhana factors arising with them

它们通过生起禅支的数目来区分

now as you all know the first jhana is accompanied by how many factors? five factors

你们都知道，初禅有多少禅支？五个禅支

and the second jhana, four jhana factors

二禅，四个禅支

third jhana three

三禅，三个禅支

fourth jhana two, and fifth jhana also two

四禅两个，五禅也是两个

so

所以

so they differ from one another through jhana factors

它们因禅支而不同

so since they’re five, four, three, two and two

因为它们的禅支数目分别是：五、四、三、二、二

they’re five rupavacara kusala

所以是五个色界善业

so these five jhanas are called rupavacara kusala kamma

这五个禅那被称为色界善业

that means the cetana arising with them

相应的思心所与之共生

and then arupavacara

然后是无色界

so you can gain arupavacara jhanas also through practice of samatha meditation

你也可以通过修止禅获得无色界禅那

and they’re the same as rupavacara kusala so

它们与色界善业是一样的

they’re purely mental action

它们是纯粹的意业

so you practice meditation and you get jhana

所以你通过禅修获得禅那

and the mind door thought process arises

生起意门心路过程

they’re also consisted in meditation

它们也被包含在禅修里

so they’re mental development

所以它们属于心的开发

you have to practice mental culture or mental development

你们需要通过禅修修心

to gain these jhanas and

获得这些禅那

when you gain these jhanas, these jhanas themselves are mental development

当你获得这些禅那，这些禅那本身也是属于禅修

and then they have reached absorption

所以就获得禅定

so before reaching absorption

在获得禅定之前

the citta is kamavacara citta

心是欲界心

when absorption arises it is

当禅那生起时

rupavacara or arupavacara

心就是色界或无色界心

here arupavacara cittas

在这里就是无色界心

so they have those that have reached absorption

所以就是获得了禅定

and this wholesome kamma of immaterial sphere arupavacara kusala kamma

这种无色界善业

is fourfold by distinction of their object

通过所缘分四种

you can go back to the first chapter

你们可以回到第一章

the five rupavacara jhanas differ from one another by way of factors

五个色界禅那以禅支而区分开

but the four arupavacara jhanas differ from one another

但是四个无色界禅那的区分

not by way of factors

并不是通过禅支

because they all have two factors

因为它们都具有两个禅支

now the first arupavacara jhana has two factors

第一无色界禅那有两个禅支

the second third fourth has two factors

二三四禅那都是两个禅支

so they do not differ by way of jhana factors

所以它们不是以禅支数而区分

but they differ by way of the objects they take

它们依所缘而区分

the first arupavacara jhana takes what as object?

第一无色界禅的所缘是什么？

the concept of space

空的概念

so the first arupavacara takes the concept of space or infinite space as object

所以第一无色界禅以空的概念，或者说空无边为所缘

and the second arupavacara jhana

第二无色界禅

takes the first arupavacara jhana consciousness as object

以第一无色界禅的禅那心为所缘

and the third arupavacara jhana takes the absence of the first arupavacara jhana nothingness of the first arupavacara jhana as object

第三无色界禅以第一无色界禅心的缺失为所缘

and the fourth arupavacara jhana consciousness

第四无色界禅那心

takes the third arupavacara jhana as consciousness, I mean as object

以第三无色界禅的禅那心为所缘

so

所以

each one of them differs from the others by way of the obejct each takes

它们因所缘的不同而区分

and not by way of factors

不是以禅支来区分

so they’re here mentioned as fourfold by distinction of the object

所以，这里就通过所缘分为四种

now if you can turn the book to page sixty four

你们翻开书第64页

there is a diagram

有一张表格

now the immaterial sphere cittas

无色界心

now citta number one base of infinite space

第一个心：空无边为所缘

so that is a first arupavacara citta

这是第一个无色界心

and its object, direct object is concept of space

它的直接所缘是：空的概念

that meant space

就是指：空间

and two: base of infinite consciousness that’s a second one

第二：以空无边为所缘

the object is the second one is consciousness of infinite space

第二个的所缘是：空无边心

that means the first arupavacara citta

就是第一个无色界心

and number three is called base of nothingness

第三是：无所有

and its object is concept of non-existence of the first arupavacara citta

它的所缘是：缺失第一个无色界心的概念

because when the person gets the second arupavacara citta

因为当一个人获得第二个无色界心

there is no more first arupavacara citta

就没有第一个无色界心

so it is no more at that time so it is non-existence

所以那时就是：无所有

that non-existence is taken as object when a person tries to get the third arupavacara jhana

当一个人要获得第三无色界禅就以无所有为所缘

so the object of the third arupavacara jhana consciousness is the concept of non-existence of the first arupavacara jhana consciousness

所以第三个无色界禅的所缘就是第一个无色界禅那心的无所有概念

and number four by the perception no non-perception, this is the name of the fourth arupavacara citta

第四个非想非非想处，这是第四个无色界心的名字

and its object is consciousness of nothingness

它的所缘是：无所有处禅心

that means just the third arupavacara jhana consciousness

就是说第三个无色界禅那心

so they differ according to the object they take

所以它们以所缘的不同而区分

all of them have two jhana factors, upekkha and ekaggata

它们都有两个禅支：舍、一境性

and there is also in the chart, transcended object

这张表里，也有超越的所缘

by transcended object also they’re different from one another

根据它们超越的所缘来区分

the first citta must transcend or go beyond the concept of kasina

第一个心必须超越遍处的概念

and the second must go beyond concept of space

第二个必须超越空间的概念

the third must go beyond the concept of infinite space

第三个必须超越空无边的概念

and the fourth must go beyond concept of non-existence and so on

第四个必须超越无所有的概念，等等

so the each one of the arupavacara cittas has two kinds of object

所以每个无色界心有两种所缘

the object they take

缘取的所缘

and the object they have to transcend they have to go beyond

它们要超越的所缘

so by direct object or by transcend object each one is different from another

所以根据它们的直接所缘，根据它们超越的所缘它们彼此得以区分开

and so

所以

the wholesome kamma of immaterial sphere is fourfold by the distinction of the object

根据所缘的不同，无色界善业分四种

so up to now we have covered the kamma

所以现在，我们已经学了业

kamavacara kamma

欲界业

rupavacara kamma and arupavacara kamma

色界业、无色界业

and kamavacara kamma is divided into akusala kamma and kusala kamma

欲界业分成不善业、善业

and then rupavacara is only kusala

色界只有善业

and arupavacara also is kusala

无色界也只有善业

and lokuttara or supramundane kamma is not included here

这里就不包括出世间

because here it wants to show the kamma that gives results that gives results in future life

因为这里只是显示产生果报的业在将来产生果报的业

so now

所以

we will try to see

我们要明白

what kamma gives what results? where and when?

什么业在何时何地产生什么果报？

now it is a little complicated

这就有点复杂

but complicated or not, we must go through it

但是不管难不难，我们还是要学

now unwholesome kamma there are, let us say twelve unwholesome cittas

不善业，有12种不善心

so among them

其中

all unwholesome kamma excluding restlessness

除去“掉举”的所有不善心

that means the last of the akusala

就是说最后一个不善心

produces relinking or rebirth in the woeful plane

在恶趣产生结生心

so akusala kamma produces rebirth in apāya or woeful plane

所以不善业在恶趣产生结生

first we must understand this

我们首先必须明白这点

unwholesome kamma except the last one

不善业，除掉最后一个

or let us say unwholesome consciousness

我们还是说：不善心

except the last one

除掉最后一个

produce rebirth in where?

导致在哪里结生？

in the woeful plane that means in hell, in animal kingdom in hungry ghosts and in the host of asura

在恶趣，意思是在地狱、畜生道、饿鬼道、阿修罗道

so in one of those they will fructify they will give results

所以它们在这些之中产生果报

the result they give is first here

它们在这里首先产生

patisandhi or rebirth

结生心

so as a result of the eleven akusala cittas

作为十一个不善心的果报

a being is reborn in hell or as an animal as a peta or as an asura

众生就会投生到地狱、畜生、饿鬼或阿修罗

but during the course of existence

但是在生命期间

that means after rebirth, during life

意即结生之后，在生命中

all twelve types of akusala consciousness

所有十二种不善心

give effect that means produce result to the seven unwholesome resultants

产生七种不善果报心

any where in the sensuous world that means kamavacara world or fine material world or rupavacara world according to circumstances

根据因缘，地点是在：欲界或者在色界

now we must understand the resultant first

我们首先必须了解果报心

there are seven resultant consciousness of akusala among the eighteen ahetukas

在十八无因心中，有七种不善果报心

and eight resultant consciousness of kusala among the ahetukas now they’re resultant of kusalas

在无因心中还有八个善果报心

and then eight resultant consciousness of kamavacara sobhana

还有欲界美心中的八个果报心

and then five rupavacara resultants and four apuravacara resultant

五个色界果报心，四个无色界果报心

so now we are to concentrate on the seven resultant of akusala

我们现在要集中讨论七个不善果报心

eight resultant of kusala among the ahetuka or rootless consciousness and

无因心中的八个善果报心

eight resultant among the kamavacara sobhana

欲界美心中的八个果报心

so here it is said during the course of existence that means during life

这里写道：在生命期间

all twelve, all twelve means all twelve akusalas including the last one

一切十二不善心，就是所有不善心，包括最后一个

give effect to the seven unwholesome resultants

都能产生七种不善果报心

so these twelve will produce the seven unwholesome resultants among the ahetukas or rootless consciousness

所以这十二种产生七个无因不善果报心

anywhere in the sensuous world in the kamavacara world

于欲界产生这些心

how many realms are in the kamavacara world

欲界有多少生存地？

eleven

十一个

or the fine material world, how many?

色界，多少个？

fine material world, brahma world

色界梵天

fifteen

十五个

we have to exclude the mindless beings

我们要除去无想天

so this is how akusala kamma give results

所以这就是不善业产生果报的方式

now again akusala kamma or the eleven akusala types of consciousness excluding the last one

不善业，去掉最后一个不善心之后的十一个不善心

produces patisandhi in four woeful states

在四个恶趣产生结生

and all twelve

所有十二种

produce results during life

在生命期间产生果报

so

所以

can you tell me when a person a being takes patisandhi in the four woeful states

你们能够告诉我，当某个众生在四恶趣结生时

what is his rebirth consciousness?

结生心是什么？

this one, right?

这个，对吗？

so let us say the eleven akusala cittas give the santirana as rebirth results

所以我们说，这十一个不善心以推度心作为结生心

and during life time, all twelve akusala cittas give these all seven

在生命期间，所有十二个不善心产生所有这七个

in which realms?

在哪个生存地？

in all kamavacara realms and rupavacara realms

在所有欲界、色界生存地

so as a result of akusala kamma

所以作为不善业的果报

excluding the last one

除去最后一个

a person is reborn in hell animal kingdom among petas or host of asuras

众生投生到地狱、畜生道、饿鬼道、阿修罗道

then during life

在生命期间

that being suffers a lot of dukkha

他会受很多苦

that being sees undesirable sight

看到不可意的东西

that being experiences undesirable noise, undesirable smell and so on

听到不可意的声音，嗅到不可意的味道等等

so when he experiences those undesirable objects during life

当他在生命期间经历到这些不可意的所缘

that is the result of all twelve akusala cittas as one of these

这就是这十二个不善心的果报产生这些果报心之一

so when he sees something ugly he doesn’t want to see then this is produced

所以当他看到不想看的丑陋事物那么生起的就是这个心

when hears something that he doesn’t want to hear the second citta is produced ans so on

当他听到不想听到的声音，那么生起的就是第二个心，等等

that is in the world of woeful states

这就是在恶趣的情况

now let us take human beings

现在我们以人为例

when we are reborn as human beings

当我们投生为人时

we’re reborn as result of kusala not of akusala

这是我们善心结生的果报，不是不善心

so the akusala cittas cannot give results as patisandhi or as rebirth to human beings

所以不善心不能结生为人

but during life we encounter many undesirable things

但是在生命期间，我们遇到许多不可意的事情

we see undesirable objects we hear undesirable sounds

我们看到不可意的所缘听到不可意的声音

we smell undesirable smell and so on

我们嗅到不可意的气味等等

when we experience something that we don’t want to experience

当我们体验到不可意的体验时

then these twelve are producing the seven resultants to us

这十二个不善心就会给我们产生七个果报心

so when we see something which we do not want to see

所以当我们看到我们不想看到的事物时

then the eye consciousness arises in our mind

那么就会生起眼识

and that eye consciousness is the result of akusala kamma

这种眼识就是不善业的果报

so when we hear something we don’t want to hear

当我们听到不想听的声音

then we have the hearing consciousness which is the result of akusala

那么我们就生起耳识，这是不善业的果报

so all twelve akusala kammas

所以所有十二个不善业

give the seven akusala resultant cittas as results during life time

在生命期间产生七个不善果报心

so we have to differentiate the result as result at rebirth and result during life time

所以我们要区分：结生的果报、生命期间的果报

so I hope you remember

所以我希望你们记得

now the result of akusala we will go back result of akusala

不善心的果报，我们翻到前面

so among the twelve

在这十二个之中

the last one is said to be too weak to produce rebirth result

最后一个太微弱了，不能产生结生果报

so it cannot give rebirth

所以它不能产生结生

because it is restless and so it is restless and it is not strong

因为它是掉举，所以不是很强烈

but the other eleven when they give rebirth as result where do they give?

其他十一个，当它们产生结生心果报，会投生到哪里？

in which realms?

在哪些生存地？

in the four woeful states, in the four lowest states

四恶趣

that is at the moment of relinking at the moment of rebirth

这就是在结生时候的果报

but during life time

但是在生命期间

now the restlessness

这时候掉举

although it cannot produce rebirth result

虽然它不能产生结生果报

it can produce during-lifetime result

它可以产生生命期间的果报

so with regard to during life time result

所以对于生命期间的果报

we have to take all the twelve akusalas as kamma

就要包括所有十二种不善业

and their results are the seven resultant of akusala among the rootless consciousness

它们的果报就是无因心中的七个不善果报心

and they produce these results in where?

它们产生这些果报的处所在哪里？

in all kamavacara planes

在所有欲界生存地

in all eleven including the four lowest plane

所有十一个生存地，包括四恶趣

in all kamvacara plane and also in rupavacara plane

所有欲界，还有色界

you know brahma may sometime look down to the human world, and they may see undesirable objects

你们要知道，梵天可能会偶尔看看人间，他们可以看到不可意的所缘

so they can arise in the brahmas also

所以这些心也可以在梵天生起

the seeing consciousness the result of akusala and hearing consciousness also

作为不善的果报的眼识，还有耳识也是如此

the eight kamavacara kusalas also produce the ahetuka results also

八个欲界善心也产生无因果报心

so it gives effect to the eight rootless resultants anywhere in the sensuous world

所以它在欲界任何地方都可产生八个无因果报心

that means in all eleven kamavacara realms or the fine material world rupavacara realm according to circumstances

意即根据情况，在所有11个欲界或者色界生存地

so

所以

the akusala have only akusala results

不善心只能产生不善果报

but kusala have the kusala results with roots and kusala results without roots

但是善心产生有因善果报心、无因善果报心

so two kinds of results

所以是两种果报心

so kamavacara kusala gives both results with root and results without roots

所以欲界善心产生有因果报心、无因果报心

so the result of these eight

所以这八个心的果报

the kamavacara kusala are the eight kamavacara vipaka and the eight ahetuka vipaka of kusala

欲界善心的果报是：欲界果报心、无因善果报心

so

所以

in the sensuous blissful plane

在欲界善趣

the eight gives these eight as result

这八个的果报是这八个果报心

and during lifetime

在生命期间

the eight gives the ahetuka results anywhere in the sensuous world anywhere in the kamavacara and also in the rupavacara

这八个在欲界、色界的任何处所产生无因果报心

so

所以

when we see something we want to see, when we see something desirable

当我们看到可意的东西

then

那么

the seeing consciousness arises

生起眼识

this seeing consciousness is the result of one of these eight kamavacara kusala

这个眼识是这八个欲界善心之一

and when we hear something we want to hear

当我们听到可意的声音

when we smell something we want to smell also

当我们嗅到可意的气味

these types of consciousness arise

生起这些心

and they’re the result of the eight kamavacara kusalas

它们是这八个欲界善心的果报

and

此外

brahmas also can see desirable objects

梵天也能看到可意的所缘

and they can hear the desirable sound

他们可以听到可意的声音

so in the brahma world also

所以在梵天界

the eight kamavacara kusala can produce the ahetuka or rootless types of resultant consciousness

八个欲界善心也可以产生无因果报心

but not smell taste and touch

但没有鼻嗅、舌尝、身触

so this much we have to understand first

我们首先要了解这些

so let us go back again the kamavacara kusala

让我们回头再看欲界善心

so kamavacara kusala eight here

所以欲界善心，这里有八个

they can give the patisandhi result in what?

它们可以在什么地方产生结生？

sensuous blissful plane

欲界善趣

and when they give results one of the eight result of kamavacara sobhana will arise

当它们产生果报时，欲界美心中的八个果报心的一个会生起

so the result of these eight are the other eight

所以这八个的果报就是另外八个

that are resultants of kamavacara sobhana

也就是欲界美心中的果报心

that is at rebirth

这是在结生时

and during lifetime

在生命期间

these eight can produce these eight also

这八个也可能产生这八个

and here they can produce them in all kamavacara realms and rupavacara realms

这里它们可以在所有欲界、色界产生

if you have the thirty six (31?) plane chart also

如果你有这36 (31?)生存地表格

you can look at them and relate to them

你也可以查看它们的联系

this realm, this realm and so on

这个生存地，这个生存地，等等

this is a basis

这就是基础

now we come to some detail

我们现在稍微详细讲讲

when we do meritorious deeds

当我们做善事

we get kusala

我们就起了善心

and that kusala can be accompanied by two roots or three roots

这个善心可以是二因或三因

what are the roots?

是哪些因？

you go back to the third chapter

你们回到第三章

and in pali they’re lobha, dosa, moha on the akusala side

它们是不善方面：贪、嗔、痴

and alobha, adosa, amoha

无贪、无嗔、无痴

alobha means non-attachment, adosa means non-hate, and amoha means non-delusion

无贪意思是没有贪执，无嗔意思是没有嗔恨，无痴意思是没有迷惑，

amoha really is knowledge, pañña

无痴实际上就是知识，智

so when we do some meritorious deed

所以当我们做善事

sometimes our kusala kamma is accompanied by just two roots

有时候，我们的善业是伴随这二因的

non-attachment and non-hate

无贪、无嗔

sometimes, it will be accompanied by all three roots

有时候，它伴随所有三因

non-attachment, non-hate and non-delusion

无贪、无嗔、无痴

if we do some meritorious deed carelessly

如果我们随意做一些善业

not thinking about kamma and its results and so on

不去想业、业报等等

then our kusala will be accompanied by only two roots

那么我们的善业只伴随二因

because we do not invoke the knowledge to arise at that time

因为我们在此时没有生起智

but if we do some meritorious deeds

但是如果我们做善事

with the understanding that there is what is called kamma and there are what are called the result of kamma

明白业、业报

with that understanding if we do the meritorious act

带着这种理解，我们去行善

then our kusala is accompanied by three roots

那么我们的善业就是三因

so for our kusala to be accompanied by three roots

要使我们的善是三因的

we must remember that

我们要记住

there is kamma and there are the results of kamma

业、业报的存在

or in other words a belief in the law of kammas

或者换言之：相信业的法则

so with the belief, I don’t want to use the word belief, because

所以具有此种信，我不想用信这个词

belief could mean just blind faith

因为信可能让人想到盲信

so with the understanding that there is kamma and there are the results of kamma

所以具有对业、业报的理解

and also

同时

now I’m doing this kamma so this kamma will give results in the future

我们行此善，此善在将来会产生果报

with that understanding we do the act

具有此种理解，我们去行动

then our kusala is said to be accompanied by three roots

那么以此，我们的善就是三因的

if we do kamma carelessly without thinking of

如果我们随意造业，不去理解

the kamma and its results

业、业报

then knowledge will not be there

就是智不相应

then our kamma will be accompanied by only two roots

那么我们的业只是伴随着二因

so there are two kinds of kusala

所以有两种善

two root kusala, three root kusala

二因善、三因善

that is kamavacara kusala not rupavacara and arupavacara

这是欲界善、不是色界、无色界善

rupavacara and arupavacara kusalas are always three roots

色界、无色界善总是三因

if you do not use knowledge, you cannot get jhanas

如果是智不相应，就不能获得禅那

so that is always accompanied by three roots

所以就永远是三因的

but the kamavacara kusala can be accompanied by only two roots

但是欲界善可以是二因

or it can be accompanied by three roots

也可以是三因

depending on how we do the act

取决于我们行善的方式

that is why it is important that whenever we do a meritorious deed we must make it three root and not two root

所以当我们做善事的时候，我们要使之是三因善，不要让它是二因

because

因为

only three root kusala can give you three root results

因为只有三因善才能产生三因果报

we do not want two root results, right?

我们不想要二因果报，对吧？

if we get two root results, we will be doomed

如果我们获得二因果报，那么就注定失败

we cannot get even jhana in that life

因为二因结生此生就不能获得禅那

ok, so

好，所以

there is three root kusala

有三因善

again this three roots kusala can be of superior quality and inferior quality

同时，这个三因善可以是殊胜善业、低劣善业

here the word grade is used

这里用的是“等级”这个词

so superior grade and inferior grade

高等、低等

three root kusala, but three root kusala can be of superior grade

三因善业，三因善业可以是殊胜善业

or it can be of inferior grade

或者是低劣的善业

here also we must see to it that it is superior grade not inferior grade

这里我们必须要保证是殊胜善业，不是低劣的善业

how are we to do that?

我们要怎么做呢？

it is very important and it is very beneficial, right?

这很重要，也很有益处，对吧？

so in order for our three root kusala to be of superior grade

所以为了让我们的三因善业是殊胜的善业

then we must see to it that this kusala is preceded by kusala

我们必须保证这个善业之前也是善业

and followed by kusala

其后也是善业

that means suppose you have decided to make an offering

即假设你打算去布施

from the moment you decide you make an offering

从你打算布施的那一刻起

you should be happy about that offering

你应该为这个布施开心

whenever you think about that offering, you should be happy

只要你想到将要布施，你就开心

and that is one important thing

这很重要

and then after doing the offering

之后，做完了布施

when you look back to the offering action

你回想到布施的行为

you should feel happy, you should have kusala

你应该感到开心，你应该有善心

so to be preceded by and followed by kusala

所以之前是善业，之后也是善业

is one condition that makes it into a superior grade three root kamma

就是成就三因殊胜善业的条件

only superior grade three root kamma will give the best results we want

只有殊胜的三因善业才能产生我们希望的最好果报

so that is very important when we do meritorious deed

所以当我们行善时，这很重要

try to make it three root kusala

努力成就三因善业

and not only that but make it the superior grade three root

不仅如此，还要成就殊胜的三因善业

now you know what to do

现在你们知道怎么做了

you have to remember two things, right?

你们要记住两件事，对吧？

first, kamma and its results

第一：业、业报

I understand the kamma and its results or I believe the kamma and its results

我明白业、业报，并且相信业、业报

and then before doing the act

然后在造业之前

you must have kusala cittas regarding this act

你对行为必须生起善心

and also after doing it

其后

you must be happy about that you must not regret

你必须为此高兴，不要后悔

so if you can take care of these two

所以如果你能注意这两点

then your kusala will be of three roots superior

那么你的善业就是三因殊胜善业

if your three root kusala is not preceded by and accompanied by kusala

如果你的三因善业之前和之后不是善

that it becomes inferior grade

那么它就是低劣的三因善业

although it is three root it is inferior grade

虽然是三因，但是是低劣的

two root kusala can also be of two grades

二因善业也分两等

suppose we do kusala carelessly and we do not involve understanding of the law of kamma and so on

假设你随意行善，没有明白业的法则，等等

so our kusala is two roots

所以我们的业就是二因

that means it with two roots

意即具有两个因

and here also it can be preceded and accompanied by kusala or it cannot be

这里，它之前和之后可以是善业，也可以不是善业

so here also with regard to two roots kusala there are two grades

所以这里，对于二因善业，也有两个等级

superior grade and inferior grade

殊胜和低劣的

so now we have got how many kinds of kusala?

现在我们有多少种善业？

four kinds of kusala

四种善业

three root superior three root inferior

三因殊胜、三因低劣

two root superior two root inferior

二因殊胜、二因低劣

and what about one root?

那么一个因的呢？

there can be no one root kusala

没有一因善业

so kusala must be either two roots or three roots

所以善业要么是二因，要么是三因

so now we have four kinds of kamavacara kusala

所以现在我们有四种欲界善业

again they are three root superior, three root inferior,

再来，它们是：三因殊胜、三因低劣

two root superior, two root inferior

二因殊胜、二因低劣

so when they give results, they will give different results

所以它们会产生不同的果报

oh

哦

it’s almost ten o’clock

快到十点了

ok, you will get the results tomorrow

好，我们明天继续

disk02track05

so yesterday we left off at the wholesome sense sphere kamma

昨天，我们讲完了欲界善业

divided into two roots and three roots

分成二因、三因

and also divided into superior grade and inferior grade

也分成殊胜、低劣

so now you know how to do a superior grade three root wholesome kamma

你们现在知道如何成就殊胜三因善业

so three roots means non-attachment, non-hate, non-delusion or wisdom

三因即是：无贪、无嗔、无痴

so when an act of merit is accompanied of these three roots

所以当善业伴随这三因

then it is called three root kusala

那么它就被称为三因善业

and if it is accompanied by only two first roots

如果只是伴随前两个因

non-attachment and non-hate

即：无贪、无嗔

and without knowledge, non-delusion

智不相应，即缺无痴

it is called two root kusala

它就被称为二因善业

and three root kusala can be of superior grade and inferior grade

三因善业可以分为：殊胜、低劣

superior grade means preceded by and followed by kusala moments

殊胜意思是之前和之后都有善心

and inferior grade means not preceded by and not followed by kusala moments

低劣意思是之前和之后没有善心

so we have four kinds of kammas now

所以我们现在有四种业

three root superior, three root inferior, two root superior and two root inferior

三因殊胜、三因低劣二因殊胜、二因低劣

as to the result

对于果报

there are three root result

有三因果报

two root result

二因果报

and no root or rootless results

无因果报

by way of consciousness

按照心来分

three root results are these two

三因果报是这两个

the first and second kamavacara vipaka

第一、第二欲界果报心

and fifth and sixth kamavacara vipaka

第五、第六欲界果报心

so they are accompanied by three roots

它们是三因

and third and fourth kamavacara vipaka are accompanied by two roots

第三第四欲界果报心是二因

and then seventh and eighth also are accompanied by two roots

第七第八也是二因

so when we say three root result

所以当我们说三因果报

we mean one of the four

就是指这四个中的一个

one two and five, six

第一、第二、第五、第六

and when we say two root results we mean

当我们谈到二因果报，意思是

three, four and seven eight

第三、第四、第七、第八

and rootless results are the eight resultant consciousness among the eighteen rootless cittas

无因果报就是十八无因心中的八个果报心

that is with regard to kamavacara kusala

这就是欲界善心

in the rupavacara arupavacara and supramundane

在色界、无色界、出世间

the results are all three root results

果报心都是三因

there are no two root results in the rupavacara or arupavacara or the supramundane

在色界、无色界、出世间没有二因果报心

so they are all three root consciousness accompanied by three roots

所以都是三因心

please turn to page 212

翻到第212页

this is a diagram for understanding the passage we just went through

这个表就是我们刚学过的内容

number one eleven unwholesome kamma

第一：十一不善业

except restlessness or the last one

除去最后一个掉举

so at rebirth it gives unwholesome resultant investigation accompanied by equanimity that is one there in the four woeful states

在结生时，它在四恶道产生不善果报舍俱推度心，就是那个

so let us see, the first column is just numbers one two three four five

我们看，第一列，是序号：12345 and the second column is the kammas

第二列是业

and the third column is at rebirth

第三列是：结生时

and fourth column during life

第四列：在生命期间

and the fifth column where these results are produced

第五列：果报产生的处所

and then the others are the results that are produced

其他的是产生的果报

so the eleven unwholesome kammas except restlessness

所以除去掉举之外，十一个不善业

produce result that is unwholesome resultant investigation accompanied by equanimity that one in four woeful states at rebirth

在结生时，于四恶趣，产生不善果报舍俱推度心，那个

but during life all twelve unwholesome kammas give results in both kamavacara and rupavacara

但是在生命期间，所有十二个不善业在欲界和色界产生果报

when they give results in kamavacara

当它们在欲界产生果报时

they give the seven unwholesome resultants in the eighteen ahetuka or rootless cittas

产生的果报是18无因心中的

7个不善果报心

and when they give results in fine material sphere or rupavacara

当它们在色界产生果报时

only four

只有四个

because there are no nose, tongue and body consciousness in brahmas

因为梵天没有鼻、舌、身

so

所以

all twelve unwholesome kammas give results these four types of consciousness among the result of unwhome kamma in the eighteen ahetuka cittas

所有12个不善业，产生18个无因心中的四个不善果报心

now three root superior wholesome

现在，三因殊胜善业

now three root superior wholesome give results at rebirth in the seven blissful kammavacara

三因殊胜善业的结生果报在七个欲界善趣

that means the human beings and celestial realms

意思是：人间、欲界天

so in those seven

在这七个之中

it gives the result

它产生果报

only four

只有四个

great resultant associate with knowledge

智相应大果报心

that means one two and five six of the kamavacara vipaka

意即欲界果报心中的一二五六

one two and five six

一二五六

and during lifetime

在生命期间

and all eleven realms of kamavacara

所有十一个欲界生存地

they give eight resultant consciousness as result

产生八个果报心

so these eight are, first this, from the ahetuka and from the kamavacara

这八个，首先这个，从欲界无因心开始

so altogether they produce sixteen resultant consciousness in eleven kamavacara realms

在十一个欲界生存地，它们一共产生十六个果报心

and in fine material realms

在色界生存地

only five

只有五个

and eight and thirteen you have to strike out

八、十三，你们要划掉

it’s a mistake

是写错了

so instead of thirteen please enter five

把十三换成五

the kamavacara vipakas arise only in kamavacara worlds

欲界果报心只在欲界生起

and not in rupavacara

在色界不会生起

so for fine material sphere

所以对于色界

or fifteen fine material sphere during life

在15个色界生存地，生命期间

the three root superior wholesome kamma produces five resultant consciousness

三因殊胜善业产生五个果报心

eight minus three

八减去三

again nose tongue body are missing

同样，没有鼻、舌、身

so it should read five and then blank and five

所以是：五、空白、五

now that is three root superior

这是三因殊胜

three root inferior

三因低劣

and two root superior are put together here

以及二因殊胜放在一起了

because they produce the same result

因为它们产生相同的果报

so three root inferior and two root superior wholesome kamma

三因低劣和二因殊胜善业

produces at rebirth in the seven kamavacara blissful states

在七个欲界善趣产生结生

how many? four

多少个？四个

great resultant dissociated from knowledge

智不相应大果报心

that means

意思是

three four and seven eight

三四七八

so only four at rebirth

所以在结生时，只有四个

and during lifetime

在生命期间

in all eleven kamavacara realms

在所有十一个欲界生存地

eight plus four

八加四

again three four and seven eight

同样三四七八

altogether twelve

一起是十二个

for fine material sphere, fifteen fine material sphere

对于十五个色界生存地

five

五个

again no four

同样没有四

and nine should be five

九应该是五

so here five blank blank five

所以这里是：五，空白，空白，五

so now you see

所以现在你们知道

three root inferior

三因低劣

and two superior

和二因殊胜

cannot produce great resultant associated with knowledge

不能产生智相应的大果报心

that means they cannot give three root results

意即它们不能产生三因果报心

that is why it is important when we do meritorious deeds

当我们造善业时这很重要

to make it three root superior if we want to get the best results

如果我们要获得最好的果报就要成就三因殊胜善业

even three root inferior

即使是三因低劣善业

cannot produce three root results

也不能产生三因果报

so three root inferior and two root superior

所以三因低劣、二因殊胜

produce only two root results

只产生二因果报

now great resultant dissociated with knowledge means two root results

智不相应大果报心就是二因果报

great resultant associated with knowledge

智相应大果报心

three root result

是三因果报心

and then two root inferior

然后，二因低劣

so two root inferior at rebirth to human and gods cātummahārājikā realm only

二因低劣在结生为人、天人，只有四大王天

so in these two realms they produce only one at rebirth

在这两个界，它们只产生一种结生心

that is wholesome resultant investigation accompanied by equanimity, this one

就是舍俱善果报推度心，这个

and in all eleven kamavacara realms

在所有十一个欲界生存地

during life

在生命期间

they produce all eight ahetuka results

它们产生八个无因果报心

so they cannot produce even two root results

它们甚至不能产生二因果报心

because they are two root inferior

因为它们是二因低劣善业

they have no power to produce two root results

它们没有力量产生二因果报心

so they are only rootless result for them

所以它们只能产生无因果报心

and for fine material sphere again only five

对于色界，只有五个

now there is an opinion

这里有一种说法

said to be belonging to some teachers

据说是某些老师说提出

and according to them

根据他们的说法

asaṅkhārika unprompted

无行

asaṅkhārika kamma does not produce sasaṅkhārika result

无行业不能产生有行果报

and sasaṅkhārika kamma does not produce asaṅkhārika result

有行业不能产生无行果报

so according to them

根据他们的说法

the cause and effect the kamma and its results must be identical regarding being prompted or unprompted

在有行无行方面，因果必须是一致的

so unprompted kamma does not produce prompted resultant

所以无行业不能产生有行果报

and prompted kamma does not produce unprompted results

有行业不能产生无行果报

so in that case we have to modify what we have studied

所以这样，我们就要修正我们学习的内容

and these teachers are here in the note mentioned as

在注释里也提到这些老师

first, the view on resultant stated in section twenty nine was advanced by the ancient master tipiṭaka cūlanāga thera

首先，记录于29节对果报心的见解是由古代老师三藏小龙长老所提出

and and is the prevalent opinion among teachers of the abhidhamma.

也是广为诸阿毗达摩论师所接受的见解

so this is the common opinion of teachers of abhidhamma at that time

这是当时阿毗达摩论师之间普遍的看法

and cūlanāga thera was a famous abhidhamma teacher at that time

小龙长老是当时有名的论师

in section thirty the author states an alternative view

在第30节，作者提出了另外一种观点

held by the teachers of the school of mahā dhammarakkhita thera

它是由大护法长老提出的

an abhidhamma master at the ancient Moravāpi Monastery in Sri Lanka.

这位长老是古锡兰摩拉瓦毕寺的阿毗达摩论师

so according to that scholar

根据这位学者的看法

the unprompted kamma does not produce prompted resultants and so on

无行业不会产生有行果报等等

because his opinion was that

因为他的观点是

the image of your face on the mirror must be exactly the same as your face

你在镜子里的脸跟你真正的脸是一模一样

so they must produce the exact equivalent or express image of themselves

所以它们必须产生相同的图像

and so asaṅkhārika I mean unprompted kamma produces unprompted and

所以无行业产生无行果报

prompted kamma produces prompted results

有行业产生有行果报

so their opinion is given in table 5.5

所以他们的意见在表5.5里

on page 216

第216页

so first superior

第一个殊胜

and first inferior two

第一个低劣，两个

they’re unprompted

它们是无行的

and then second superior and second inferior they’re prompted

第二个殊胜、第二个低劣，有行

so two are unprompted and the next two are prompted

所以两个是无行的，两个是有行的

the same with third superior and third inferior are unprompted

第三个殊胜、第三个低劣也是如此，无行的

fourth superior and fourth inferior are prompted

第四殊胜，第四低劣，有行

fifth superior and fifth inferior are unprompted

第五殊胜，第五低劣，无行

and sixth superior and inferior are prompted

第六殊胜、低劣，有行

seventh superior and inferior are unprompted

第七殊胜、低劣，无行

and eighth superior and inferior are prompted

第八殊胜、低劣，有行

so first superior gives rebirth result as three roots

所以第一殊胜的结生果报是三因

and during life rootless resultant all eight

生命期间是无因果报，所有八个

and with roots that is according to general view

根据一般观点，是有因

one to eight

第一至第八

and according to alternative view

根据其他论师的看法

one three five seven only

只是一三五七

because one is unprompted, three unprompted, five unprompted and seven unprompted

因为一三五七都是无行

so according to the general view

根据一般看法

the result would be all one to eight

果报就是所有一到八

but according to alternative view

但是根据其他论师的看法

they’re one three five and seven

只是一三五七

and for the first inferior that is three root inferior kamma actually

对于第一低劣三因业

but it gives rebirth resultants two roots it cannot give three roots

它产生的结生果报是二因，不能产生三因

and then during life all eight

在生命期间

and because it does not give three roots

因为它不能产生三因果报

according to general view

根据一般观点

there are three four seven and eight

就是三四七八

according to alternative view, they’re just three and seven

根据其他观点，只有三七

so second citta when it is superior

第二个殊胜心

it gives results as three roots

产生三因果报

and then

然后

during life all eight rootless resultant consciousness

生命期间，产生所有八个无因果报心

and then kamavacara result also one to eight

然后是欲界果报心一到八

and then since they’re prompted

因为它们是有行心

then according to alternative view

根据其他论师的看法

two four six and eight

就是二四六八

and that second citta which is inferior

第二个低劣心

give only two root results as rebirth

只产生二因结生果报

and during life

在生命期间

all eight rootless resultants

所有八个无因果报心

and according to general view

根据一般看法

kamavacara sobhana vipaka

欲界善果报心

three four seven and eight

三四七八

and according to alternative view

根据其他论师看法

only four and eight prompted

只有四八，有行

and then the third citta when it is superior

第三个心，当它是殊胜时

and unprompted

如果是无行

because it is two root superior kamma

因为是二因殊胜业

so at rebirth it gives only two root resultant

结生时只产生二因果报

and then during life

在生命期间

all eight rootless resultants

所有八个无因果报心

and then the kamavacara sobhana resultants

然后是欲界善果报心

according to general view again, three four seven eight

同样根据一般看法， 三四七八

and according to alternative view only three and seven

根据其他论师的看法，只有三七

because they must be unprompted

因为它们必须是无行心

and then the third inferior

然后是第三个低劣

it is two root inferior kamma

它是二因低劣业

so it gives only rootless results

只产生无因果报

rootless results means just one

无因果报只有一个

and then during lifetime give all eight rootless resultants

在生命期间，产生所有八个无因果报心

but no kamavacara sobhana resultants

但是没有欲界善果报心

according to general view and also according to alternative view

根据一般看法，其他论师观点也是如此

and then the fourth citta fourth citta is two roots

然后是第四个心，二因

right?

对吧？

so two root superior

二因殊胜

and it is prompted

有行

since it is two root superior

因为是二因殊胜

it gives two root result at rebirth

结生时产生二因果报

and during lifetime all eight rootless resultants

在生命期间，所有八个无因果报心

as to the kamavacara

对于欲界

it gives three four seven and eight which are prompted

它产生三四七八，有行心

and

并且

let me see, three, four, seven, eight

我看看，三四七八

according to the alternative view, there are only four and eight

根据其他论师的看法，只有四八

because four and eight are prompted

因为四八两个是有行的

and three and seven are unprompted

三七是无行的

according to the general view all four are produced

根据一般看法，产生四个

but according to alternative view only four and eight are produced

但是根据其他论师，只产生四八

and then the fourth inferior

然后是第四低劣

it is two root inferior

是二因低劣

prompted

有行

so it gives only rootless rebirth

只产生无因结生

and during lifetime all eight rootless resultants

在生命期间，所有八个无因果报心

but none of the kamavacara sobhana resultants during life

但是在生命期间，没有欲界善果报心

and then the fifth citta

然后是第五个心

superior

殊胜

now fifth citta is two root or three root

第五个心是二因还是三因

fifth citta

第五个心

two root or three root

二因还是三因？

three root, right?

三因，对吧？

so it is three root superior

它是三因殊胜

since it is three root superior it gives three root rebirth resultant

因为它是三因殊胜，所以产生三因结生果报心

and then all eight rootless resultants

然后所有八个无因果报心

and also one to eight kamavacara sobhana resultants according to general view

根据一般观点,

同样一到八欲界善果报心

and one three five seven of the kamavacara sobhana resultants according to the alternative view

根据其他论师的看法，一三五七欲界善果报心

again fifth inferior

第五低劣

since it is inferior

因为是低劣

it produces only two root rebirth

只产生二因结生

and during lifetime all eight rootless resultants

在生命期间，所有八个无因果报

and then according to general view

根据一般观点

three four seven eight of the kamavacara sobhana resultants

欲界善果报心三四七八

and three seven of the two root

三七二因

so two root superior and the eighth is the prompted

所以二因殊胜，第八是有行

so since it is two root superior it can give only two root rebirth resultant

因为是二因殊胜，只能产生二因结生果报

and then during lifetime all eight rootless resultants

在生命期间，所有八个无因果报

and then three four seven eight of kamavacara sobhana resultants according to general view and

根据一般观点，三四七八欲界善果报心

four eight of the kamavacara resultant according to alternative view

根据其他论师的看法，四八欲界果报

now the last one eightth

现在最有一个第八个

again now it is inferior

它是低劣的

since it is two root inferior

因为是二因低劣

it cannot give two root results

不能产生二因果报

so it give only rootless rebirth resultants

所以只能产生无因结生果报

and during lifetime it gives only eight rootless resultant

在生命期间，只产生八个无因果报

and none of the kamavacara sobhana resultant

没有欲界善果报心

so this table shows in detail

所以这张表体现的很详尽

the results of all eight kamavaca kusala divided into superior and inferior

八个欲界善分成殊胜、低劣产生的果报

and also prompted and unprompted

也区分了有行、无行

and also according to general view and according to alternative view

还区分了一般的看法其他论师的看法

that means alternative view is upheld by just some teachers only

意思是其他论师的看法只是被某些论师所主张

and they’re not well accepted by all teachers

并不是为所有老师所接受

now the name of that teacher

这个老师的名字

who held the alternative view is here given as

就是持有其他论师的看法的，这里给出的名字是

dhammarakkhita thera

法护长老

and

同时

there is an end note, number four

这里有一个尾注4 so

所以

when we look at the end note number four

我们看看尾注4 of the fifth chapter on page 373

翻到第373页，第五章的注释

it says: see aṭṭhasālinī page 267-288

这里写道：参看《殊胜义注》页267-288 and expositor pages 257-279

评注页257-279 aṭṭhasālinī is the commentary of the first book of abhidhamma

殊胜义注就是《法集论》的注释书

and expositor is the english translation of that commentary

评注就是这个注释书的英译本

so these two are actually the same

所以这两个实际上是一回事

but when I looked in the aṭṭhasālinī但是我检视了《殊胜义注》

the name of the teacher is different

这个论师的名字是不同的

so there the name of the teacher is given as mahadatta

里面这个论师的名字是摩诃达多

m-a-h-a-d-a-t-t-a not dhammarakkhita

并不是法护

but the name dhammarakkhita is given in the commentary to this manual

但是法护这个名字是出现在概要精解的注释书里

so the commentary to this manual

所以这本概要精解的注释书

give the name dhammarakkhita of the teacher who has this alternative view

给出的名字是：法护长老是这个其他观点的持有者

but in the original let us say original in the commentary to the first book of abhidhamma

但是在原始文本，《法集论》的注释书里

that commentary was written by the venerable Buddhaghosa

这本注释书是觉音尊者写的

so in that book the name of the teacher was given as mahadatta

在这本书里，这个老师的名字是：摩诃达多

and so we must take name mahadatta to be the correct name

所以我们必须将摩诃达多作为正确的名字

so this is the akusala, kamvacara kusala kamma

所以这是不善，欲界善业

and the results they give

和它们产生的果报

both at rebirth and during life

在结生时，以及在生命期间

now we come to the results of fine material sphere rupavacara kusala

现在我们我们来看色界善业的果报

now rupavacara kusala are five

色界善心五种

and they’re first jhana, second jhana, third jhana, fourth jhana, fifth jhana

分别是：初禅、二三四五禅

wholesome cittas

对应的善心

so

所以

first jhana, second jhana, third jhana, fourth jhana, fifth jhana wholesome cittas

初禅、二三四五禅善心

when first jhana is developed to a limited degree

当初禅达到有限的程度

then the beings are reborn into the brahma’s retinue

众生就投生到梵众天

ok, you go back to page 213

好，你们翻到第213页

now first jhana developed to a limited degree

初禅达到一定的程度

inferior means develop to a limited degree

低劣，意思是发展到有限的程度

and medium means develop in a medium degree

中等就是发展到中等程度

and superior means develop in a superior degree

殊胜就是发展到殊胜程度

so the first jhana can be developed into three levels

所以初禅可以分为三种程度

say, inferior or limited degree

低劣或有限的程度

or medium degree and superior degree

中等、殊胜程度

the limited degree means

有限程度意思是

the person just gets the jhana and he is not very familiar with that jhana

该众生只是获得这个禅那，并不熟悉这个禅那

he just got the jhana and then he may let it off

他获得这个禅那然后放弃了

so that kind of development is called develop to a limited degree

所以这种程度的禅那被称为有限程度

so medium degree means

中等程度意思是

he enters into the jhana again and again after he first attains the jhana

他初次获得这个禅那后，反复进入这个禅那

but he is not very familiar

但是他还不是很熟悉

not exceptionally familiar with the jhana

不是特别熟悉这个禅那

the third one is the one who is exceptionally familiar with the jhana

第三是特别熟悉这个禅那

that means he can get into the jhana whenever he likes

意即他可以随时进入禅那

and he can be in the jhana for as long as he likes

可以在禅那中保持随意的时间

he can get out of the jhana at any time he likes

可以随时离开禅那

and then he can get into the jhanas again and again

可以反复进入禅那

and so he is the most familiar with the jhana

所以他非常熟悉这个禅那

so there are levels of the development of each jhana

所以每个禅那都分三个阶段

so when the first jhana is developed

当初禅达到

to a limited degree

有限的程度

then

那么

that person after death is reborn in the brahma’s retinue

这个众生死后就投生到梵众天

the first of the three first jhana realms

初禅三界第一个天界

and the rebirth consciousness that arises there is first jhana resultant

生起的结生心就是初禅果报心

and when it is developed to a medium degree

如果禅那发展到中等程度

he is reborn in brahma’s ministers the second of the three first jhana realms

就投生到梵辅天，初禅三天的第二天

but the resultant consciousness is the same, first jhana resultant

果报心是同样的，初禅果报心

and when the first jhana is developed to a superior degree

当初禅达到殊胜的阶段

then the person is reborn in the mahabrahmas of the first jhana plane

此众生就会投生到初禅的大梵天

and again the rebirth consciousness is just first jhana consciousness

同样结生心只是初禅心

then the second jhana

现在看二禅

[inaudible] development of second jhana

第二个禅那

so when second jhana is developed to a limited degree

当二禅发展到有限的程度

the person is reborn in minor luster

该众生投生到少光天

and the resultant consciousness is second jhana resultant consciousness

果报心就是二禅果报心

when the second jhana is developed to a medium degree

二禅发展到中等程度

then he is reborn in infinite luster

就会投生到无量光天

and with the same jhana resultant

禅那果报心相同

and when it is developed to superior degree

当禅那发展到殊胜程度

then he is reborn in radiant luster realm

那么他就投生到光音天

and again the resultant consciousness is the same second jhana resultant

同样果报心也是二禅果报心

and then third jhana

三禅

when it is developed to a limited degree

当禅那发展到有限的程度

then the person is reborn in the minor luster

此人就投生到少光天

and the result is third jhana resultant

果报就是三禅果报心

and when it is developed to a medium degree and then

当他发展到中等程度

infinite luster the same

也会投生到无量光天

and with third jhana resultant

三禅果报心

and when it is developed to superior degree

当发展到殊胜程度

again in the radiant luster he is reborn

也是投生到光音天

and his rebirth consciousness is the third jhana resultant consciousness

他的结生心是三禅果报心

now as you know

你们知道

there are five jhanas

有五个禅那

but the planes are only four

但是生存地只有四个

second and third we take as one here

二禅、三禅在这里合并为一

and so whether the second jhana or it is third jhana

所以不管是二禅、三禅

when it is developed to a limited degree

当发展到有限的程度

then the person is reborn in the minor luster and so on

那么这个人就投生到少光天等等

then the fourth jhana

四禅

when it is developed to a limited degree

当这个禅那发展到有限的程度

then the person is born in minor aura

这个人投生到少净天

and the rebirth consciousness is fourth jhana resultant

结生心是四禅果报心

and when it is developed to a medium degree

当他发展到中等程度

then rebirth in infinite aura

投生到无量净天

and again the fourth jhana resultant consciousness is the rebirth consciousness

结生心是四禅果报心

and when it is developed to a superior degree

当发展到殊胜的程度

then a person is reborn in steady aura

这个众生就投生到遍净天

and with fourth jhana resultant consciousness as rebirth consciousness

结生心是四禅果报心

now fifth jhana

现在是第五禅

when it is developed in a normal way

当禅那以普通形式发展

then a person is reborn in great reward

这个人就投生到广果天

and his rebirth consciousness is fifth jhana resultant consciousness

他的结生心是五禅果报心

when this fifth jhana is developed to arouse dispassion for perception

当五禅培育出对想的厌离

then that person is reborn in the realm of non-percipient beings

这个人就投生到无想天

that means no mind beings, mindless beings

成为没有心的众生

and so for him there is rebirth consciousness

所以对于他，就没有结生心

since there is no consciousness in that realm

因为此生存地无心识

there is no rebirth consciousness

所以没有结生心

and since there is no rebirth consciousness

因为没有结生心

there is no bhavanga and no death consciousness

就没有有分、死亡心

and then fifth jhana of non-returner

五禅不还

so non-returner means anagami

不还就是阿那含

so when an anagami attains a fifth jhana

当阿那含获得五禅

then he will be reborn after his death in the pure abodes

他就在死后投生到净居天

how many pure abodes are there?

净居天有几个生存地？

five

五个

in one of the pure abodes he will be reborn

他就会投生净居天其中的一个

and his rebirth consciousness is the fifth jhana resultant consciousness

他的结生心就是五禅果报心

then number thirteen base of infinite space

第十三：空无边处

that means the first arupavacara jhana

意即第一个无色界禅那

so persons who attain the first arupavacara jhana

获得第一无色界禅那的人

are reborn in the first arupavacara realm

投生到第一个无色界生存地

having the same name infinite space ākāsānañcāyatana

名字是一样的：空无边处

and their rebirth consciousness is first immaterial sphere resultant

它们的结生心就是第一个无色界果报心

so this is the first immaterial kusala

这就是第一个无色界善

and person who gets this jhana will reborn in the first arupavacara realm

获得此禅那的人就投生到第一个无色界生存地

his rebirth consciousness will be the first arupavacara resultant

他的结生心就是第一个无色界果报心

which is called infinite space

就是：空无边

the base of infinite consciousness that is the second arupavacara jhana

识无边处，是第二个无色界禅那

so those who attain the second arupavacara jhana will be reborn in the infinite consciousness realm

获得第二无色界禅那的人就投生到识无边处

that means second arupavacara realm

第二无色界生存地

and their rebirth consciousness is second arupavacara resultant

他们的结生心是第二无色界果报心

the next is base of nothingness

下一个是：无所有处

that means third arupavacara jhana

就是第三无色界禅那

so those who get third arupavacara jhanas

获得第三无色界禅那的人

will be reborn in the realm called nothingness

就会投生到无所有处

but do not misunderstand this word nothingness here

但是不要误解这里的：无所有

nothingness here means nothingness of the first arupavacara jhana consciousness

无所有在这里是说：没有第一个无色界禅那心

not nothingness of everything

不是说什么都没有

so this is third arupavacara jhana

所以这第三个无色界禅那

can take that absence of first arupavacana jhana or nothingness of first arupavacara jhana as object of his meditation

可以将第一无色界禅那心的缺失作为禅修所缘

so

所以

when he gets this jhana

当他获得这个禅那

then he will be reborn in the corresponding arupavacara realm

他就投生到相应的无色界

and his rebirth consciousness is third arupavacara resultant

他的结生心是第三无色界果报心

and the sixteen the last one is called

第十六，最后一个被称为：

base of neither perception nor non-perception

非想非非想处

this is the fourth arupavacara jhana

这是第四无色界禅

the name of the fourth arupavacara jhana

第四个无色界禅那的名字

so when a person gets this jhana

所以当某个人获得这个禅那

then he will be reborn in the realm called by the same name neither perception nor non-perception

他就会投生到这个生存地：非想非非想

that means in the fourth arupavacara jhana realm

就是第四个无色界生存地

and his rebirth consciousness will be fourth arupavacara jhana resultant

他的结生心就是第四无色界禅果报心

so since you know that in one life

所以因为你们知道在一期生命中

rebirth consciousness bhavanga consciousness and death consciousness are the same the identical one

结生心、有分心、死亡心都是一致的

so when we say a type of consciousness is rebirth consciousness

所以当我们说某种心是结生心

we also mean that it is also the bhavanga consciousness and death consciousness

我们也表示它也是有分心、死亡心

so that means

所以，就是说

let us say for the first jhana attainer

例如对于初禅的获得者

so first jhana attainer dies here

初禅获得者死亡之后

and then he is reborn in the brahma retinue

投生到梵众天

and his rebirth consciousness is first jhana resultant

他的结生心初禅果报心

then all through his life as a brahma

那么在他作为梵天的一生里

the bhavanga moments will arise

会生起有分心识刹那

and all the bhavanga moments are also first jhana resultant

他的所有有分心识刹那也是初禅果报心

and then at the end of life he will die

在他死亡的时候

and when he dies he will die with the same first jhana resultant consciousness

他死亡的时候，也是以初禅果报心而死

so the first jhana resultant consciousness will function for him as rebirth bhavanga and death consciousness

所以初禅果报心于他充当结生、有分、死亡心

so

所以

the mahaggata kusala

广大善心

you know the mahaggata, right? is the mahaggata there?

你们知道广大心，对吧？看到广大心了吗？

so mahaggata means rupavacara and arupavacara

广大心就是色界心、无色界心

so the conclusion in the manual says

所以在概要精解的结论里这样说

thus sublime merit that means mahaggata kusala

如是广大福，也就是广大善

determined according to planes, produces similar results (both) at rebirth-linking and in the course of existence.

依界分别，在结生和生命期间产生相同的果报

now the difference between kamavacara kusala and mahaggata kusala

欲界善、广大善的区别

is that kamavacara kusala gives both similar and dissimilar results

就是欲界善产生相同和相异的果报

so kamavacara kusala eight produce these eight kamavacara vipakas

欲界八个善业产生这八个欲界果报

and also these eight ahetuka vipakas

也产生八个无因果报

so they have both similar and dissimilar results

所以它同时产生相同、相异的果报

but the mahaggata kusala rupavacara kusala and arupavacara kusala

但是广大善：色界善、无色界善

they have the identical results

它们产生相同的果报

so first jhana kusala producing first jhana vipaka

初禅善产生初禅果报

and so on

诸如此类

so

所以

the sublime merit or mahaggata kusala

广大福或者说广大善

produces similar results both at rebirth and in the course of existence

在结生和生命期间产生相同的果报

until the moment of death

直到死亡的时候

so this is the kamma and its results

这就是业、业报

now so now you know

现在你们知道

which kamma produces which results

什么业产生什么果报

and so it teaches you that if you want a particular results

这让你知道：如果你想要某种果报

then you must acquire the particular kamma that will give that as the result

你必须获得特定的业以便获得那样的果报

so if you want to be reborn as three root person

所以如果你想要三因结生

then you have to do three root superior kusala

那么你必须造三因的善业

no three root inferior or two root

而不是三因低劣或者二因

that is why it is important

所以这很重要

that whenever we do merit we must do it with seriousness

我们行善的时候，必须郑重其事

and we must think abou the law of kamma and

我们必须想到业的法则

also we must see to it that it is preceded by and followed by kusala moments

也要保证之前之后都是善业相伴

so when we take care of that

当我们谨慎行事的时候

then we can be sure that

我们就能保证

we will be reborn as three root beings in our future lives

我们在将来就能获得三因结生

whatever merit you do

不管你行什么善

you should do with these in mind

你必须谨记这些

you should do it with seriousness

必须郑重其事

with understanding of kamma and its results and so on

明白业、业报等等

so when you do it this way

如果你这样行善

even a small act of merit can give you abundant results

即便是小小的善业，也能带来丰厚的果报

it is said in the book that

在经文中记载

just by offering a single flower to the buddha

仅仅是给佛陀供养一朵花

one will not be reborn in woeful states for millions of lives

你就在百万生中不会投生到恶趣

so that is possible because when you offer a flower it takes some time

这是有可能的，因为当你供养花的时候，需要一定的时间

as you know in one second there can be billions of thought moments

你们知道一秒钟可能有几十亿个心识刹那

so there are billions of cetanas

有几十亿个思心所

or billions of volitions arising

生起几十亿次思心所

and these volitions each give the rebirth results

这些思心所都会产生结生果报

and so we can accept that

所以我们可以认为

just by offering a flower to the buddha

仅仅是给佛陀供养一朵花

the abundant results can be produced

就可以产生很大的果报

so in order to make our kusala productive of abundant results

所以，为了让我们的善产生丰厚的果报

productive of high class results

产生高质量的果报

then we need to do the kusala to become a high class kusala

我们需要造高质量的善业

so high class kusala means three root superior

高质量的善业就是三因殊胜善业

so no three root inferior

不是三因低劣善业

no two root

也不是二因善业

just three root superior

只能是三因殊胜善业

so pleas keep it in mind and

请谨记于心

whenever you do merit

行善的时候

try to make it three root superior

让它成为三因殊胜善业

I think

我觉得

from now on

从今以后

your way of doing merit will change

你们行善的方式就会改变

you will not do merit carelessly

你不会再随随便便去行善

or superficially

或者肤浅地去行善

so whatever you do do with seriousness and

不管你做什么，要郑重其事

try to make it three root superior

让它成为三因殊胜善业

so that is for kamavacara

这就是关于欲界

ok, now

好现在

we come to the last moment of our life

我们来看生命中的最后一刻

the process of death and rebirth

死亡与结生的过程

now it is also very important

这也很重要

to understand correctly and clearly

要明白无误地理解

the process of death and rebirth

死亡和结生的过程

because many people

因为许多人

do not really understand, correctly understand

实际上并不能正确理解

and so they make mistakes in talking about them or in writing about them

他们无论在谈话著述中，都会搞错

first

首先

the manual gives us four modes of death

概要精解给出了四种死亡形式

four kinds of death let us call it

我们姑且称之为四种死亡

so on page 220 you will find that

在第220页，你们可以看到

(i) through the expiration of the life-span;

因为寿命已尽

death through the expiration of the lifespan

就是因为寿命已尽而死亡

(ii) through the expiration of the (productive) kammic force;

因为令生业力已尽

(iii) through the (simultaneous) expiration of both lifespan and kammic force;

寿命和业力两者同时耗尽

and (iv) through (the intervention of) a destructive kamma.

因为毁坏业的干预

so there are four kinds of death

这就是四种死亡形式

mentioned in this manual

在这本概要精解提到的

now what is death?

什么是死亡？

normally we understand death is the end of one life

我们通常理解的死亡就是生命的终结

we have what is called life faculty

我们有命根

there are two kinds of life faculty

有两种命根

mental and physical

名命根、色命根

so both are working in our body and mind when we are alive

所以在我们活着的时候，这两者分别在身体和心里发挥作用

so when we die they disappear they cease

我们死的时候，它们也消失

so death is defined as

所以死亡的定义是

the cutting off of life faculty that belongs to one life

切断属于生命的命根

now there are other kinds of death also

现在有其他形式的死亡

momentary death

刹那死亡

momentary death means every moment we’re dying

刹那死亡就是说我们每时每刻都在死亡

don’t be afraid

不要害怕

every moment we’re being reborn and we die and reborn and die reborn and die

每时每刻，我们死了又生，生了又死

so that is momentary death

这就是刹那死亡

but here we don’t mean momentary death

但是这里我们不是指刹那死亡

but we mean death according to convention

这里的死亡是指通常意义上的死亡

that means the end of one life

就是指生命的终结

the cutting off of the life faculty that belongs to one life

切断属于生命的命根

so the end of one life is called death for the purpose here

所以这里的死亡指一生的终结

and so there are four kinds of death and

所以有四种死亡

one kind of death is through the expiration of the lifespan

一种死亡是寿命的终结

now you have studied the lifespan of different realms

你们学习了不同生存地的寿命

for human beings there is no age limit

人类，没有固定的寿命

but for devas and brahmas there is lifespan

但是对于欲界天、梵天，有固定的寿命

so when a person dies at the end of lifespan

当一个人寿命结束死亡时

then he is said to die through the expiration of lifespan

就说他因寿命终结而死亡

so here it is said, in the human realm too this should be understood as death in advanced old age due to natural causes.

这里说，对于人类，这应该理解成寿终正寝

we should die about eighty, ninety or hundred

我们应该在八十、九十、一百岁时死亡

that maybe the death through the expiration of lifespan

这可能就是寿命已尽而死

the second is through the expiration of the productive kammic force

第二种，令生业已尽

although we’re born as human beings

虽然我们身而为人

and the lifespan of human being is supposed to be about one hundred years

人类的寿命应该是大约一百岁

people die young

人们往往很早就死了

at ten twenty thirty also people die

十岁，二十，三十，也有人会死去

so why?

为什么？

because although their lifespan is say eighty ninety or hundred

因为虽然他们的寿元是八十、九十、一百

their kamma generating rebirth is weak

但是他们的令生业很弱

so the rebirth producing kamma is so weak

令生业很弱

that it cannot give you a long life

不能让你长寿

I will not say you

我不该说“你”

so it cannot give a person a long life

不能让某人长寿

so he dies young

所以他就夭折了

so when a person dies young at the age of twenty thirty forty

当一个人在年轻时死亡，二十三十或四十岁就死了

then we say he dies through the expiration of productive kammic force

那么我们就说他的令生业尽而死

his kamma is exhausted

他的业已经耗尽了

so his kamma no longer maintain his life

他的业已经不能维持他的生命了

so he dies

所以他死了

and the third one is through the expiration of both lifespan and kammic force

第三种就是寿命和业力同时尽了

so that means a person dies at age ninety hundred

意即这个人九十或一百岁高龄而死

and his kamma is also able to give him a life of just that length

他的业也刚好能够给他那样的寿命

so

所以

when a person dies in that way he is said to die through the expiration of both lifespan and kammic force

如果某人这样死了，就说他因寿命和业力同时耗尽

now there is one more mode of death

现在还有一种形式的死亡

and that is through the intervention of a destructive kamma

就是通过毁坏业的干涉

through accident

通过意外事件

This is a term for the death that occurs when a powerful destructive kamma cuts off the force of the rebirth-generating kamma even before the expiration of the life-span

这是指极强的毁坏业在寿命未尽时终止了令生业力

so some people die before the expiration of lifespan

所以有些人在寿命未尽时就死了

some sudden death

突然死亡

so they’re said to die through the intervention of a destructive kamma

他们因毁坏业的干涉而死亡

it is said that devadatta was swallowed up by the earth

据说提婆达多被大地吞没

and so he went to avici hell

然后坠入阿鼻地狱

and he did two of the five heinous crimes

他犯了五逆罪的两个大罪

wounding the buddha and causing a division in the sangha

出佛身血，破和合僧

so that wounding the buddha and causing the division in the sangha is here a destructive kamma

出佛身血、破和合僧在这里就是毁坏业

so because of that destructive kamma

因为这样的毁坏业

his life is cut short

他的寿命被切断

and he was swallowed by the earth

被大地吞没

now the first three types of death are known as timely death

前三种是适时死

kālamaraṇa

适时死

and the last as untimely death akālamaraṇa

最后一种就是非时死

so death at the proper time and death at improper time

适时死和非时死

an oil lamp, for example, may be extinguished due to the exhaustion of the wick

例如一盏油灯，因为灯芯耗尽而灭

or the exhaustion of the oil,

或者因为灯油耗尽而灭

or the simultaneous exhaustion of both wick and oil

或者灯芯和灯油同时耗尽

or for some extraneous cause, like a gust of wind.

或者因为外来之因，例如一阵风

so when a lamp goes out as the…because of the gust of wind

当来了一阵风，灯就灭了

then its death is called caused by destructive kamma something like that

这种死亡就是毁坏业造成的

so this is an example to remember these four kinds of death

通过这个例子，可以记住四种死亡

so exhaustion of the wick, exhaustion of the oil

灯芯的耗尽，灯油的耗尽

exhaustion of both

两者同时耗尽

and then going out through due to a gust of wind

因为一阵风而熄灭

so with one of these

因为以上某个原因

everybody has to face

每个人都要去面对

so at the end of our lives

所以在我们生命终结时

we will come to death

我们会面对死亡

and we will come to death for one of these reasons

我们会因为上面的一个原因而死亡

and what happens when a person is about to die is explained in the following passages

当一个人临终的时候发生什么将在后续的章节介绍

so we will have a break now

我们现在休息一下

disk02track06

the signs at the time of death

死亡之相

so what signs come to the mind of a person who is about to die.

临终之人心中出现什么样的相

now there are three signs mentioned here

这里提到了三种相

and these three you met in the third chapter also

这三种相在第三章也提到过

on page 138

第138页

they are mentioned in the note, in the guide

它们在注释，助读里提到过

so they are kamma, kammanimitta and gatinimitta

它们是：业、业相、趣相

so now the manual describes in some detail how they manifest themselves in the mind of a dying person

概要精解比较详细地解释了它们如何在临终之人心中呈现

now in the case of those who are about to die at the time of death that means

“对于临终之人，在死亡时刻”意思是

just before death consciousness arises just before death comes

就是在“死心生起”之前，死亡到来之前

one of the following presents itself

以下之一会出现

according to circumstances

根据情况

through any of the six sense doors

呈现于六门之一

so one of the following means

“其中之一”意思是

one of kamma, or sign of kamma or sign of destination

业、业相、趣相，三者之一

so one of them presents itself to the mind of a dying person

这其中之一呈现于临终者的心里

and it is according to circumstances

“根据不同的情况”

that means as the case may be, sometimes kamma will manifest itself, sometimes it is kammanimitta that will come to his mind

意思是根据不同的个案，有时呈现的是业有时心里呈现的是业相

or sometimes it is sign of destination

或者有时候呈现的是趣相

and in one commentary, it is stated that

在某处注释书里，说

according to circumstances mean for those who will not be reborn for arahants

“根据不同的情况”意思是“对于不再投生的，对于阿罗汉”

then these three will not manifest to the mind of them

这三相就不会在他们心里呈现

so for them other objects such as mind and matter which they are in the habit of taking as objects for meditation may appear to the mind.

所以，对于他们，其他所缘，例如他们在禅修中习惯缘取的名法、色法就会出现于他们的心中

so that is why here it is said “according to circumstances”.

所以这里就说：“根据不同的情况”

so you can understand this in two ways

所以你可以从两个方面来理解

the first is kamma will come or it will be a sign of kamma or it will a sign of destination that will come to his mind

第一种就是：业或业相或趣相呈现于心中

the second explanation is

第二种解释是

according to circumstances mean according to individuals

“根据不同情况”意思是：根据不同人的情况

that means those who are not to be reborn

即：有些人不再投生

so for them these kamma and others will not appear to their mind

对于这些人，业及其他相不会在他们心中呈现

but the other mind and matter which they are in the habit of taking as objects for their meditation

但是呈现的是他们在禅修时惯行的名法、色法作为所缘

so anyone of the following three

所以三相之一

will present itself to the mind of a dying person

会呈现于临死者的心中

and they present themselves or they become manifest through the force or power of kamma

它们呈现，或者通过业的力量来呈现

because of the power of kamma that is going to give rebirth as result

因为业的力量，以结生作为果报

these become manifest to the mind of a dying person

这些呈现于临终者的心中

now the first one is called kamma, now can you know what kamma it is?

第一个是：业，你知道什么是业吗？

kamma that is to produce rebirth linking in the next existence

业在下一世产生结生

so the kamma which is to give results, to produce rebirth

业就是产生果报，产生结生

so that kamma may come to his mind

所以“业”可能呈现于他的心中

so he may remember this kamma clearly in his mind as though he were doing that kamma right at that moment

他可能清楚地在心里忆念这个业如同他当时正在做这个行为一样

so that kamma can be the wholesome kamma as well as the unwholesome kamma

这个业可以是善业，也可以是恶业

so whether it is wholesome or unwholesome

不管是善业，还是恶业

this kamma will manifest itself to his mind

这种业会呈现于他的心中

sometimes it is not the kamma itself

有时候不是业本身

but the sign of kamma will manifest to his mind

而是“业相”呈现于他的心中

now the sign of kamma means the six kinds of object

业相指的是六种所缘

visible object, audible object and so on

色所缘，声所缘等等

six kinds of object that had been apprehended previously at the time of performing kamma

在当时造此业时所识知的六种所缘

when he did that kamma

当他当时造此业时

there are somethings that are involved

涉及到一些事情

not just that kamma

不仅仅是那个”业“

but to perform that kamma there must be some other things as well

为了完成此“业”，还有别的事情涉入

and those things may appear to his mind

这些事情也会呈现于他的心中

or something that was instrumental in performing the kamma

或者一些协助他造此业的事情

so not the kamma itself, but those that are instrumental in performing that kamma

不是业本身，而是协助他造业的一些事情

so that is called sign of kamma

所以它被称为：业相

here

这里

that had been apprehended previously

“以前识知的”

means the primary object

意思是：主要所缘

and that was instrumental in performing the kamma means a secondary object

协助完成此业的意思是：次要所缘

for example

例如

it is a dana of building a monastery

布施修建寺院

then the monastery itself is one that had been apprehended previously

寺院本身就是之前识知的

and when a person builds a monastery

当某人修建一座寺院

and he will also offer other requisites to the monks

他也给出家人供养了其他资具

like offering food, offering robes and so on

例如：供养食物、僧袍等等

so those things are the secondary object

这些东西就是次要所缘

so one of these two may appear or may become manifest to his mind, that means he will remember these things

所以这两者之一可能会出现，呈现于他心中意思是他会忆念到这些事物

he will even see if it is right at the moment he is doing he can see the objects himself or he may see them in his mind

如果当时他在做这件事，就能看到这些所缘如果不在做，他就可能忆念到这些所缘

or if it is a stupa

如果是一座塔

that is erected

被修建起来

then the stupa itself is the main object

那么这座塔就是主要所缘

and offering made to the stupa like water food flowers and incense or light are secondary objects

供养给塔的水、食物、香灯就是次要所缘

they may come to his mind

他可能会忆念到这些

or if it is fishing or hunting

如果是打渔，或者打猎

then the fish and the animals hunted are main objects

那么鱼、被猎的动物就是主要所缘

and the weapons or nets and others used in hunting them are the secondary objects

所用的猎枪、渔网就是次要的所缘

so there are primary objects and secondary objects of the sign of kamma

所以对于业相有主要所缘、次要所缘

so one of them will appear in his mind or will present itself to his mind

其中之一会呈现于他的心中

so that is a sign of kamma in pali it’s called kammanimitta

这就是业相

and the third is the sign of destiny

第三个是趣相

sign of destiny means sign of destination

趣相，就是所趣之相

destination means the life into which he is going to be reborn

所趣之相就是要投生的地方

so immediate next life

随即而来的下一世

so that is called destination

这就是所趣之相

the sign of destination means the sign of that life

趣相，就是下一世之相

if you’re going to be reborn as a human being

如果你要投生为人

then the walls of the mother’s womb may appear to him

那么母亲的子宫壁就会出现

and also the things he will use as a human being may appear to him

作为人他要用的东西会向他呈现

if a person is going to be reborn in hell

如果某人要投生到地狱

then hell itself is one primary object

那么地狱本身就是主要的所缘

and then hell fire, hell wardens, dogs, vultures and so on are the secondary objects

地狱之火、狱卒、狗、秃鹰，这些就是次要的所缘

if a person is going to be reborn in the celestial worlds,

如果一个人要投生到欲界天

there the celestial worlds the celestial mansions are the primary objects

那么欲界天，天宫就是主要所缘

and the celestial nymphs gardens and other wishing trees and so on so they are the secondary objects.

仙女、花园、如意树，就是次要的所缘

they will appear to his mind

这些会呈现于他的心

if a person is going to be reborn as an animal

如果一个人要投生为动物

then he will see the forests or the hills

那么他就会看到森林、山峰

and also he will see the bushes and others, the small trees as the secondary objects

同时他会看到树丛等等，这些是次要所缘

so when these appear to his mind

当这些在他心中出现

that means he is going to be reborn in those realms or in those existences

意即他会投生到这些界

now yesterday I told you about the father of that arahant.

昨天我跟你们讲过那个阿罗汉父亲的故事

so when he was about to die

当他临终的时候

first he saw dogs running after him

首先他看到狗在追他

and so that is a sign of hell

这就是地狱之相

so he is going to be reborn in hell

他要投生到地狱

and then later on he saw celestial mansions and celestial dancers and so on

后来他看到天宫、天女等等

so it changed.

已经改变了

so these are the sign called sign of destination

这些就被称为趣相

so to a man who is about to die

对于一个要死的人

one of these become evident in his mind

其中之一就会很明显地呈现于他的心

sometimes kamma or the sign of kamma or the sign of destiny

有时候是业，或业相，或趣相

and they appear to his mind by the power of the kamma which is going to give rebirth.

通过导致投生的业的力量，呈现于他的心中

now after that

随后

taking that very object thus presented to his mind

缘取呈现于他心中的所缘

the stream of consciousness continually flows,

心流继续流下去

that means the moments of consciousness arise

就是说：心识刹那生起

in accordance with the kamma that is to be matured

依据将成熟的业

whether pure or corrupted,

不管是清净或污浊

so taking that object

缘取所缘

there will arise in his mind the stream of consciousness or the flow of consciousness

在他心中生起心识之流

and that stream of consciousness may be pure

这个心识之流可能是清净的

or it may be corrupted

也可能是污浊的

that means if the kamma is the kusala kamma that is to give results

意思是：如果是善业产生果报

then his stream of consciousness is pure

那么他的心识之流就是清净的

if it is akusala kamma that is going to give results

如果是不善业产生果报

then his stream of consciousness is corrupted

那么心识之流就是污浊的

and in conformity with the state into which one is to be reborn

与即将投生之境相符

it flows continually

心流继续流下去

mostly inclining towards that state.

并且大多数时候倾向于该境。

I want you to follow with the book

我希望你们看书

now I place mostly in front of inclining

我将“大多数时候”放在“倾向于”之前

most inclining towards that states.

大多数时候倾向于该境

so when a person is about to die

所以当一个人临终时

his mind is inclined towards the life or towards the existence which he is going to be reborn

他的心倾向于要投生的那一世

it is like when you have to go to a place

就像你要去某地

before going there your mind is inclined towards that place

去之前，你的心要趋向那个地方

so in the same way now the mind of a dying person inclined towards that state

同样临终之人的心也要倾向于该境

that means that existence that life the future one

意思：就是下一世

now

现在

it is for those who die peaceful and natural death

以上是关于那些安详自然死亡的人

it is said that when you kill a fly, doing like this

据说当你杀死一只苍蝇的时候

it will get no chance to have this flow of or this stream of consciousness leisurely

它就没有机会有这样空闲的心识之流

because the moment you hit it, it dies

因为你打到它的时候，它就死了

so there are only a very very few thought processes arise and disappear and then he dies

所以只有很少很少的心路过程生灭，它就死了

so in that case, in the case of a fly who is killed or hit by something

在这种情况下，在打死苍蝇这个例子上

their mind will not incline towards the state that is to be reborn

它的心就不会倾向于要投生的地方

so that is why we say mostly inclining towards that states

所以就说“大多数时候倾向于该境”

sometimes it may not incline towards that state for those who die sudden death

有时候，对于突然而死的人，可能并不是倾向于该境

or that rebirth-productive kamma presents itself to a sense door in the way of renewing.

或者令生业有如重新造作般呈现于门。

now this is one way of kamma presenting itself to his mind

这是业呈现于心的一种方式

so now the person experiences that kamma again as though he were performing that kamma right at the time

这个人再次体验到这个业，如同当时正在造作此业一般

so vividly does that kamma appear to this mind

这个业生动地呈现于他的心中 now to one who is on the verge of death

对于濒临死亡的人

either at the end of a cognitive process consciousness

在心路过程心之末

or at the dissolution of mind continuum

或者在有分灭尽之时

the death consciousness, the consummation of the present life, arises and ceases in the way of death.

代表一世终结死亡的死亡心即生起与灭尽

now death occurs

死亡发生时

so to one who is on the verge of death, who is close to death

对于濒临死亡的人，将要死亡的人

either at the end of a cognitive process consciousness

在心路过程心之末

or at the dissolution of life continuum

或有分灭尽时

the death consciousness arises and ceases by way of dying

通过死亡，死亡心生起然后灭尽

now you need to have the diagram of dying thought process to understand this

你们需要有死亡心路过程的图表来理解这点

there is a diagram in the book as well as in the handout

在书里面，或者在下发资料里，都有这张表

I think the last of the handout for fifth chapter

应该是在下发资料第五章最后面

so there

在那里

a death and relinking thought process taking the present visible object is given

给了死亡结生的心路过程(缘取当下的色所缘）

now there are many types of death relinking thought processes

有很多种死亡结生心路过程

this is only one of them

这只是其中一种

now here you see the A, let us begin with PT

你们看到A，我们从PT开始

PT means patisandhi, rebirth PT意思就是结生心

and BH means bhavanga BH就是有分

and A means atita-bhavanga or past bhavanga A就是过去有分

C means vibrating bhavanga C就是有分波动

U means arrest bhavanga U就是有分断

so A, C and U are all bhavangas

所有A,C,U都是有分

and then P,

然后是P five sense door adverting

五门转向

and CK, seeing consciousness CK，眼识

S, receiving consciousness S，领受心

ST, investigating consciousness ST，推度心

V, determining consciousness V，推度心

and Js is javana consciousness Js，速行心

and CU, cuti death consciousness CU，死亡心

so in this thought process

所以在这个心路过程里

and then again PT and so on

然后又是PT等等

so here cuti comes after the fifth javana

所以这里死亡心在第五个速行心之后

so in such a thought process

在这样的心路过程里

javanas run only five times and not seven times as normal

速行只是生起五次，不像通常那样生起七次

because it is just close to death or it is almost death

因为快要死亡了，或者几乎死亡了

so the person is very weak when his body is very very weak

所以这个人非常虚弱，当他的身体非常虚弱

the mind that has to take that body as a locus is also weak

寄于身体内的心也非常弱

so since it is weak javanas cannot run seven times, so

因为心非常弱，所以速行不能生起七次

javanas run only for five times

所以速行只生起五次

then after the javana there is cuti, right?

速行之后，就是死亡心，对吧？

so in the text in the manual it is said

所以在概要精解里，写道：

either at the end of a cognitive process consciousness

在心路过程心之末

now bhavangas are not cognitive process consciousness

有分心不属于心路过程心

bhavangas are called process free

有分心是离路心

or door-free consciousness

或者离门心

so cognitive process consciousness means those that arise in thought processes excluding bhavangas

所以心路过程心意思是生起于心路过程中的心，不包括有分心

so from sense door adverting until the fifth javana are called cognitive process consciousness

所以，从五门转向心到第五个速行心，被称为心路过程心

so I want to put the word consciousness after process

我想将“心”放在“心路过程”之后

so cuti or death can come after javana

所以死亡心可以在速行之后生起

or at the dissolution of life continuum

或者在有分灭尽时

that means sometimes after javana there may be bhavanga

意思是：有时候速行之后，可能会生起有分心

and after bhavanga there may be cuti or death

有分之后，可能生起死亡心

so in that case death comes at the dissolution of life continuum

在这种情况下，在有分灭尽时生起死亡心

so there are different of death relinking thought processes

所以有不同的死亡结生心路过程

so death can come after cognitive process consciousness

所以死亡可以在心路过程心之后降临

or it can come after bhavanga life continuum

也可以在有分之后降临

immediately after death, death consciousness

死亡之后，或者死心生起之后

or death consciousness has ceased

或者死亡心灭尽之后，随即

a rebirth linking consciousness arises

生起结生心

and it’s established in the subsequent existence

下一世的结生心即刻生起

so in this thought process

所以在这个心路过程里

immediately after CU cuti you will find PT patisandhi, rebirth.

死亡心之后，立即就有结生心

so immediately after death there is rebirth

所以死亡之后，立即结生

so in order to emphasize this

为了强调这点

the manual says, Immediately after that (death consciousness) has ceased,

概要精解里说，一旦死亡心灭尽

a rebirth linking consciousness arises and is established in the subsequent existence.

下一世的结生心即刻生起

so by this the author of the manual wants us to understand that

所以借此，概要精解的作者想让我们明白

between cuti (death) and rebirth there is nothing intervening

在死亡和结生之间，没有中介

and rebirth arises

结生心生起

and when it arises, it is already in a new life.

当结生心生起时，就是一个新生命

so there are some people who think that rebirth consciousness there are three moments of rebirth consciousness, sub-moments of rebirth consciousness

有些人认为结生心有三个小刹那

so there are some people who think that the arising moment of rebirth consciousness may belong to past life

这些人认为结生心的“生时”属于过去世

and then only when during the present moment or dying moment it is in the new life

只有”住时“、”灭时“，才是属于新生命

so in order to refute such understanding or misunderstanding

为了反驳这种误解

the author said,

作者说道

rebirth linking consciousness arises and is established in the subsequent life,

结生心生起，并且建立在下一世

that means as soon as it arises

意思是，结生心一生起

it is already in a new life

就是在新的生命里

so here

所以这里

we have two lives here, life 1 and life 2

我们有两世：1世，2世

we can call life 1 old life, life 2 new life

我们可以用1世指前一世，2世指这一世

so in this thought process

所以在这个心路过程里

we see that patisandhi immediately follows death cuti

我们看到结生心立即跟随死亡心

so there is no time gap between death in one life, life 1 and patisandhi or rebirth in next life, life 2

所以在1世的死亡心和2世的结生心之间没有时间间隔

so there may be distance between these two

所以1世和2世之间可能有距离

one may die here and be reborn in a deva world

一个人可能在这里死亡，投生到欲界天

or in a brahma world

或者梵天界

so there may be thousands of miles of distance intervening between death and rebirth

或者在死亡和结生之间隔着千万里的距离

but as to time there is no time gap

但是对于时间而言，没有任何时间间隔

immediately after death rebirth arises

死亡之后，立刻结生

so there is no such thing intervening between death and rebirth

所以在死亡和结生之间没有中介

now

现在

theravada buddhism does not accept that there is an interim life between let us say here life 1 and life 2

上座部佛教不接受1世和2世之间有一个中阴身

many people believe that way

很多人相信中阴身

when a person dies then he is reborn as a ghost for seven days or forty nine days, right?

当一个人死亡后，就会投生为鬼，

7天或者49天，对吧？

and he may be roaming about near his house

他可能会在他的家附近徘徊

and then only after the end of seven days of forty nine days

过了7日或49日之后

as the case maybe is that person reborn in a new life

这个人才投生到下一世

so that is called in pali antara-bhāva

这就是“中阴”

so even among the buddhists

所以即使在佛教徒之间

among, because there are many buddhist sects

因为有不同的佛教派别

so even among the buddhists

即使在佛教内部

so buddhist sects believe that there is this interim life between two lives

有些派别认为在两世之间有过渡阶段

but theravada buddhism does not accept that

但是上座部不接受这种观点

so in order to show that there is no such thing as an interim period between death in one life and rebirth in another

为了表明：在1世的死亡和2世的结生之间没有中间阶段

the author here says

作者在这里说：

the rebirth linking consciousness arises and is immediately established in the subsequent life

结生心生起，立即出现在下一世

and also immediately after that has ceased immediately after the death consciousness has ceased

在死亡心灭尽之后，立即

there is patisandhi there is rebirth consciousness

生起了结生心

now I want to use Pali words more

我想更多地使用巴利语

I want to make you more familiar with Pali words

我希望让你们更加熟悉巴利语

but sometimes I think that you may not be familiar with the Pali words so I refer to the English

但是有时候，我又觉得你们可能不熟悉巴利语，所以就用英语

so immediately after death consciousness has ceased

所以死亡心灭尽之后，立即

rebirth linking consciousness arises

生起结生心

when it arises it is already in new life life 2 here

结生心一生起，就是在2世

so that we must understand clearly

我们必须清楚理解这点

and as I said theravada buddhism does not accept the interim life between two lives.

我说过，上座部不接受两世之间存在过渡阶段

so for theravada buddhists that what they call interim life must be one separate life

所以，对于上座部佛教，所谓的过渡阶段，必定是一个独立的生命阶段

we do not call it an interim life that is just one life

我们不将之称之为中阴，它是一个独立的生命阶段

suppose a person dies and is reborn as a ghost

假设某人去世了，投生为鬼

so that rebirth as a ghost is one separate rebirth

投生为鬼也是独立的一个生命形态

not just something life a buffer zone between two lives

并不是两世之间的缓冲区

so we take that also as a separate life

所以我们也将其看作独立的生命

so in this case there are three lives

所以这样，就有三期生命

now this life and then life as ghost and then reborn as a human being or as a deva

此世，投生为鬼道，然后再投生为人或天人

so in order to show that there is no interim life the author says, immediately after that has ceased

为了表明没有中阴，作者说：死亡之后

a rebirth linking consciousness arises

立刻生起结生心

and when it arises it is already in the new life

当结生心生起时，就是新的生命

now here we must understand that

这里我们必须明白

rebirth consciousness patisandhi

结生心

is not a result of death consciousness

不是死亡心的果报

that is very important

这点非常重要

this pati…when I say patisandhi, you will understand, right?

当我说结生心的巴利语时，你们懂吧？

so this rebirth, if the result of kamma in the past

这个结生心，如果过去业的果报

that same kamma in the past, and that kamma, a productive kamma produces this rebirth.

过去同样的业，过去的令生业产生了结生

when that past kamma produces the rebirth, the kamma at the javana moments here supports that kamma

当过去的业产生结生，在速行刹那的业支持这个业

so what produces the rebirth is the kamma in the past

所以产生结生的，是过去的业

and we can call them the javanas as present kamma

我们称速行为现在的业

so kamma at these five javana moments support that productive kamma

所以这五个速行刹那的业支持令生业

and so the rebirth is produced

这样就产生了结生

so rebirth is not caused by or not the result of even the javana moments

所以结生并不是由速行刹那的结果造成的

it is the result of the kamma in the past

它是过去业的果报

that is one thing

这是一点

now

现在

after death

死亡之后

rebirth immediately follows

立即跟随着结生心

so we can say that

所以我们可以说

rebirth is conditioned by death

死亡是结生之缘

and when we say conditioned by death

当我们说死亡是结生之缘

we do not mean produced by death

我们不是说死亡产生了结生

we mean just death consciousness disappears

我们只是说：死亡心灭尽

so that rebirth consciousness can arise

所以结生心就能生起

so that kind of condition is called proximaty condition in the 24 causal relations taught in the seventh book of abhidhamma, Paṭṭhāna

这种缘在发趣论24缘中被称为无间缘

in that sense

从这个意义上

death conditions rebirth

死亡是结生的缘

but here conditions means just to give place to another citta

这里“缘”只是给另外一个心让位

if death conditions does not disappear then

如果死亡这个缘没有灭尽

rebirth cannot arise

结生心就不能生起

so in that sense rebirth is conditioned by death consciousness

所以这个意义上讲，死亡心是结生心的一个缘

but it does not mean that rebirth is produced by death consciousness

但是并不是说结生心是由死亡心产生的

that also we must understand

这点我们也要明白

so the rebirth is the product of or result of the kamma in the past

所以结生是过去业的果报或者产物

and when the productive kamma gives this rebirth as result

当令生业产生结生的果报

the kamma at the javana moments five javana moments support that kamma

五个速行刹那的业支持这个令生业

so the kamma at the five javana moments are supportive kamma

所以五个速行阶段的业是支助业

and the kamma in the past that produces rebirth is the productive kamma

过去的业它产生了结生，就是令生业

so you know that productive kamma, supportive kamma, obstructive kamma, and what is the other one? destructive kamma

你们知道：令生业、支助业、阻碍业，还有一个是什么？毁坏业。

so here we have two kammas

所以这里我有两种业

productive kamma and supportive kamma

令生业和支助业

so they together let us say produce the rebirth

我们姑且说这两者产生了结生

immediately after rebirth

结生之后，立即

there are sixteen moments of bhavanga

有16个有分刹那

it is not mentioned in the manual

概要精解里没有讲这个

so sixteen moments of bhavanga

所以十六个有分刹那

after sixteen moments of bhavanga there is one thought process

十六个有分刹那之后，就有一个心路过程

and that thought process begins with M manodvāravajjana, mind door adverting

这个心路过程以意门转向心开始

and then there are seven javanas

然后是七个速行心

and then bhavanga again

然后又是有分

so this is one example of death relinking thought process

所以这就是死亡结生心路过程的一个例子

so there are many others

还有其他很多种

but even this one thought process is not easy to understand

但是即使是这一个心路过程也不是很好理解

now here

现在

we must understand also

我们也要明白

what object the individual types of consciousness take in this thought process

在这个心路过程里，每个心的所缘是什么

now the first patisandhi, that means patisandhi of this life let us say

第一个结生心，此世的结生心

so that patisandhi may have taken kamma K or kammanimitta KN or gatinimitta GN as object

所以这个结生心可能以业或业相或趣相为所缘

one of these

这三者之一

since one of these is the object of the patisandhi or relinking at the left and of the diagram

因为这三者之一是结生心的所缘

BH also takes that as object

有分也以此为所缘

and A, C and U are also bhavangas, right? A,C和U也是有分，对吧？

past bhavanga, vibrating bhavanga and arrest bhavanga

过去有分，有分波动，有分断

so they are also bhavangas

所以它们也是有分

so they take the same object as the patisandhi at the beginning

所以它们缘取的所缘跟开始的结生心是一样的

that equal sign meaning their object is also K or KN or GN on the left.

那个“等于号”表示它们的所缘也是左边的业、业相、趣相

now

现在

when these thought process arises

当这个心路过程生起时

there is a visible object

有一个色所缘

suppose a dying man is seeing somethings that are involved in doing the act

假设临终的人在造业时看到某物

so there is a seeing something to be seen or a visible object

所以有色所缘，被看到的东西

so that visible object arises here after the bhavanga

所以在有分之后，生起这个色所缘 or that visible object arises together with the atīta bhavanga the past bhavanga

或者这个色所缘和过去有分一起生起

although it arises there

虽然它生起于此

past bhavanga does not take it as an object

但是过去有分并不以其为所缘

because it must take the K or KN or GN

因为过去有分的所缘是业、业相或趣相

and then the vibrating bhavanga and arrest bhavanga also do not take that present visible object as object

然后有分波动、有分断也不是缘取当下的色所缘

because they must take the object of patisandhi before them

因为它们要缘起之前那个结生心的所缘

and so they must take one of the three K, KN or GN.

所以它们必须缘取业、业相、趣相之一

but P, adverting towards the object

但是P， 转向所缘

so P takes the present visible object as object

五门转向以当下的色所缘为所缘

and then CK as the all until the fifth J

然后是眼识直到第五个速行心

take that present object as object.

以当下的所缘为所缘

so it is very precise there

所以此处非常准确

so again let us start from the beginning

我们再重新开始

so the first PT takes K or KN or GN as object

第一个结生心以业、业相或趣相作为所缘

then the bhavangas including first bhavanga

然后是有分心，包括第一个有分

vibrating bhavanga and arrest bhavanga take the same K or KN or GN as object

有分波动，有分断以相同的业、业相或趣相作为所缘

now when the past bhavanga arises

当过去有分生起时

present visible object also arises

当下的色所缘也生起

so they arise at the same time

所以它们同时生起

but

但是

the bhavangas, the three bhavangas do not take that present visible object as object

但是，三个有分并不缘取当下的色所缘

so they take as usual the kamma or kammanimitta or gatinimitta as object

所以他们依旧缘取业、业相、趣相

now turning towards the object

然后转向所缘

five sense door adverting

五门转向心

from that moment the mind takes present visible object as object

从那时开始，心缘取当下的色所缘

and that object is here kammanimitta

那个所缘在这里是业相

and then the other cittas following until the fifth javana take the present visible object as object

然后随后的心直到第五个速行心缘取当下的色所缘

then what about cuti, what about death consciousness what does it take?

那么死亡心，死亡心的所缘是什么？

it must take the same K or KN or GN

它必须缘取相同的业、业相或趣相

that is taken by the rebirth at the beginning of life 1

跟1世开始的结生心的所缘相同

then there is patisandhi in life 2

然后是2世的结生心

rebirth consciousness

结生心

that rebirth consciousness takes the present visible object as object

这个结生心缘取当下的色所缘

that means that present visible object outlive this life it may go on to next life

意思就说：当下的色所缘持续到下一世

at cuti a person dies

在死亡心生起时，这个人死了

so he is no more

不再活着

now at patisandhi it is a new life

在结生时，新生命产生

although it is a new life, the present visible object is still existing

虽然是新生命，当下的色所缘还存在

because it has not reached the seventeenth moment

因为它还没有达到第17个心识刹那

so the rebirth in life 2 takes present visible object as object

所以2世的结生心也以当下的色所缘为所缘

but still there are two more moments to fill the seventeen moments

但是还差两个心识刹那才形成17个心识刹那

so the bhavanga, first bhavanga and second bhavanga after the rebirth also take that present visible object as object

所以结生心之后的有分心，第一个有分，第二个有分也是以当下的色所缘为所缘

when the process reaches the third bhavanga

当心路过程到达第三个有分

present visible object ceases, disappears

当下的色所缘灭去，消失了

so at the moment of third bhavanga it has become past

在第三个有分刹那，成为过去

so bhavanga three takes the same kammanimitta the present visible object but now it is past

所以3号有分缘取相同的当下色所缘，现在已经过去了

so you may write past after KN above the BH3

你可以在KN之后，BH3上面写上“过去”

it is the same KN which was present before it’s arising

这就是它生起之前的那个业相

but when it arises it has already disappeared, so it has become a past object

但是当它生起时，业相已经消失了所以它就成为过去的所缘

and since bhavanga must take the object of patisandhi, rebirth

因为有分必须缘取结生的所缘

it takes that KN as object

它就缘取这个业相作为所缘

which is now past

这个业相已经过去

and then all through life 2

然后在2世的整个生命过程

whenever bhavangas arise they must take this past kammanimitta as object

只要有分生起，就必须缘取这个过去的业相

and then death occurs at the end of this life 2

当2世生命的死亡心生起时

that death must have this KN past as object

这个死亡心也是以这个过去业相为所缘

now

现在

after the patisandhi

结生之后

there are 16 bhavangas and then they’re followed by one thought process

就是16个有分，有分之后就是一个心路过程

now in that thought process there are mind door adverting and seven javanas

在这个心路过程中，有意门转向，七个速行心

what do they take as object?

它们的所缘是什么？

now they take the relinking citta, cetasikas and rupa born of kamma as object

它们的所缘是：结生心，心所，业生色法

that means they take the patisandhi as object

就是说它们以结生心为所缘

they take the rebirth as object

它们以结生为所缘

rebirth in life 2 as object

以2世的结生为所缘

and it is said that the javanas are always accompanied by lobha

据说：速行永远伴随着“贪”

because whenever in whatever life a being is born he is always attached to it

因为不管投生为什么，都有“执着”

whether it is a life as a human being, a life as a celestial being, or life in hell.

不管是投生为人，天人，还是地狱众生

but at that very moment

在那个时刻

attachment to that life occurs

就会产生对那个生命形态的执着

so this thought process

所以这个心路过程

the process that immediately follow the sixteenth bhavanga takes the rebirth which consists of relinking citta, cetasikas and rupa born of kamma

紧随第16个有分之后的心路过程，缘取的结生包含结生心，心所，业生色法

so they’re the object of this thought processes beginning with mind door adverting

它们就是这个心路过程的所缘，这个心路过程以意门转向开始

so that is why we say we begin our life with attachment

这就是为什么我们说我们的生命始于“执着”

every body every being begins its life with attachment

每一个众生的生命都是以执着开始

so

所以

and then in life we experience many kinds of thought processes

在生命中，我们会体验到许多种类的心路过程

so it is important we understand these thought processes clearly.

所以清楚明白地理解这些心路过程很重要

now

现在

the rebirth bhavanga and death in life 1 1世的结生，有分和死亡

take K, KN or GN

缘取业，业相或趣相

as shown above the patisandhi at the beginning

就是上面开始的结生心

as object

以之为所缘

but the rebirth of life 2 takes another kind of, here kammanimitta KN

但是2世的结生缘取另外的，这里是业相

so

所以

the object of rebirth in life 2 2世结生心的所缘

and object of rebirth in life 1 1世结生心的所缘

are different

它们是不同的

although they’re the same kind they must be kamma or kammanimitta or gatinimitta

虽然它们是同类的，必然是业，业相或趣相

but

但是

although the type of object is the same

虽然所缘的类型是相同的

they’re individually different

但是是分别不同的所缘

let us say the K of rebirth in first life life 1

我们来看1世结生的所缘业

maybe say akusala kamma

例如，可能是不善业

but

但是

the object of the rebirth in life 2 may be kusala kamma something like that 2世结生的所缘可能是善业，诸如此类

so

所以

the object of rebirth at the beginning of each life is different from the object of the rebirth, bhavanga and death of previous life

每一世开始时结生心的所缘与前一世结生，有分，死亡的所缘是不同的

so that is why there is always a new object for rebirth in the beginning of every life

所以在每一世的开始，总是有新的结生所缘

now death can arise after the dissolution of life continuum

死亡心可以在有分灭尽之后生起

so that means, after the javanas

就是说，速行之后

there can arise registering tadārammaṇa also

也可以生起彼所缘

suppose there arise two tadārammaṇas

假设生起了两次彼所缘

and after tadārammaṇas there arise one bhavanga let us say

彼所缘之后，假如生起了一次有分

so in that case

这样

two tadārammaṇas

两次彼所缘

one and two bhavangas

一次，两次有分

in that case

这样

the rebirth will be out of the seventeen thought moments

结生心就在17个心识刹那之外

right?

对吧？

therefore the object of rebirth in life 2 can be present

所以，2世结生的所缘可以是当下的

or it can be past

也可以是过去的

so if death occurs after two moments of javana after two moments of bhavanga

如果两次速行两次有分之后，死亡心生起，

then the rebirth in life 2 will take the past kammanimitta

那么2世的结生心就缘取过去的业相

so the object of patisandhi in life 2 can be present

所以2世的结生心所缘可以是当下的

like in this diagram

像这个表格里

or it can be past

或者这个所缘也可以是过去的

if we take the death to arise after tadārammaṇa and bhavanga

如果在彼所缘和有分之后，死亡心生起

and when patisandhi arises in the new life

当在新的生命里生起结生心

in the book it is said, either supported by the heart base or baseless

在书里，这样说：有心所依处或无依处支助

that means if one is reborn as a human being as a deva as a brahma as a form brahma

意思是：如果投生为人，欲界天，或色界梵天

then it will have a heart base

就有心所依处

if the rebirth in the arupavacara world

如果投生到无色界天

that it will have no base

就没有依处

so it is either supported by the heart base or baseless

所以心所依处或无依处支助

and it is generated by a volitional formation that is enveloped by latent ignorance and rooted in latent craving.

它是由受到无明所束缚和以潜在贪爱倾向为根本的行所生

now

那么

the rebirth is generated by kamma, right?

结生是由业所生，对吧？

so here

这里

volitional formation means kamma

“行”就是“业”

so rebirth is generated by kamma

结生是由业所生

and that kamma is enveloped by latent ignorance

这个业受到潜在无明所束缚

and rooted in latent craving as it is appropriate

以潜在的贪爱为根本，视情况而定

I want to move “as is appropriate” after “in latent craving”

我想将“视情况而定”放在“潜在的贪爱”后面

now that means, you need to understand Patthana here

就是说，这里你需要明白发趣论

suppose there is kamma

假设有一个业

so when we acquire kamma

当我们造业的时候

this kamma may be accompanied by ignorance and craving

这个业可能伴随着无明、贪爱

these two are the basis for us to acquire kamma

这两个是我们造业的基础

if we do not have ignorance and craving we will not acquire kamma

如果我们没有无明、贪爱，我们就不造业

whatever we do be just doing like those of arahant

无论我们做什么，仅仅就是做而已如同阿罗汉一样

so whenever we do a kamma

所以，只要我们造业

this kamma is enveloped by latent ignorance and rooted in latent craving

这个业就是受到无明所束缚，以潜在的贪爱为根本

now this can mean two things

这可以有两个意思

the kamma maybe accompanied by ignorance and craving

业可能会伴随着无明和贪爱

or it is not accompanied by ignorance and craving

也可以不伴随无明和贪爱

but it is influenced by the ignorance and craving

但是受到无明和贪爱的影响

for example

例如

an unwholesome kamma

一个不善业

if it is an unwholesome kamma

如果是不善业

it will be enveloped by ignorance, right?

它就会被无明所束缚，对吧？

ignorance always accompanies akusala kamma

无明总是伴随着不善业

and if the akusala is desiring something attachment to something

如果不善业是渴望某事，执着某事

then it will be rooted in latent craving also

那么也是以潜在的贪爱为根本

but it is a kusala kamma

但是如果是善业

kusala is not accompanied by ignorance or craving

善业不伴随着无明和贪爱

because ignorance and craving are unwholesome

因为无明和贪爱是不善的

and kusala is wholesome

而善业是善的

wholesome and unwholesome cannot arise at the same time at the same moment

善和不善不能同时生起

so regarding kusala kamma

所以对于善业

ignorance and craving are not concomitant

无明和贪爱并没有伴随它

but they influence

但是它们会影响到它

because of ignorance and craving we do puñña or we do kusala

因为无明和贪爱，我们做功德，造善业

so that is what is meant by “as is appropriate”.

所以这就是“根据情况”的意思

so the rebirth is generated or produced by volitional formation or kamma

所以结生是由行（业）产生的

that is concomitant with ignorance and craving

就是伴随无明和贪爱

or that is influenced by ignorance and craving

或者被无明和贪爱影响

because of ignorance we do kusala

因为无明，我们造善业

those who want to criticize us say

有些人想批评这种说法，他们说

you say that because of ignorance you do kusala

你们说，因为无明就造善业

that means ignorance mean you are a fool, you’re ignorant so you’re foolish

意思就是，无明就是说你是傻瓜，你无明，就是说你是傻瓜

so because you’re foolish you do kusala

所以，因为你是傻瓜，所以你造善业

so there are three things here, right?

所以，这里有三项，对吧？

kamma, ignorance and craving

业、无明、贪爱

these, our teachers explained in this way

这三项，我们的老师这样解释

suppose a man was caught by three men

假设一个人被另外三个人抓住

and one man blindfolds him

其中一个人蒙住他的眼睛

and another man turns him to a precipice

另外一个人将他带到悬崖边

and the third man pushes him down into the precipice

第三个人将他推下悬崖

so ignorance is like the one who blindfolds

所以无明就是蒙住眼睛的人

because we’re ignorant we do not know the true nature of things

因为我们无明，我们就不知道事物的本来面目

and so when we’re blinded by ignorance

所以，当我们被无明蒙蔽了

we think to be reborn as a human is good

我们认为投生为人很好

to be reborn as celestial being is good and so and so

投生为欲界天很好，等等

we turn toward that life or we incline toward that life

我们转向生命，执着这些生命

so that is the work of taṇhā or craving

这就是贪爱在起作用

and then kamma comes and push us down precipice

然后业来了，将我们推下悬崖

so there are these three things producing rebirth

所以，这三项产生了结生

ignorance, craving and kamma

无明，贪爱，业

ignorance blinds us

无明蒙蔽了我们

and craving makes us turn to the life existence

贪爱让我们转向生命之存在

and then kamma pushes us down into another life

然后业将我们推向另外一期生命

so the rebirth consciousness or rebirth linking consciousness

所以结生心

is generated by kamma

是由业所生

that is enveloped by latent ignorance and rooted in latent craving

业是由潜在的无明所束缚，以潜在的贪爱为根本

that rebirth linking consciousness so called because it links together the two consecutive existences

之所以叫结生心，因为它连接相续的两期生命

now in Pali it is called patisandhi

巴利语叫：patisandhi patisandhi means joining two lives patisandhi意思就是连接两期生命

so it is called patisandhi because it links together the two lives two consecutive lives

之所以叫结生，是因为它连接两期相续的生命

and it is conjoined with its mental adjuncts

受到相应名法陪同

this is no strange thing

这并不奇怪

every consciousness is accompanied by mental factors

每个心都伴随着心所

so the rebirth consciousness is accompanied by mental factors

所以结生心也伴随着心所

so it is conjoined with its mental adjunts

所以：受到相应名法陪同

and acts as the forerunner to the conascent states

作为相应法的前导

mind is a forerunner of all mental states

心是所有名法的前导

buddha said in dhammapada

佛陀在法句经里就是这样讲的

so

所以

the rebirth consciousness arises and mental factors also arise at the same moment

所以结生心生起，心所也同时生起

and rebirth consciousness acts as the forerunner

结生心作为前导

the forerunner means not that rebirth consciousness arises first

前导并不是说结生心先生起

and then mental states arise later

然后心所才生起

it means rebirth consciousness is a leader

是说：结生心是首领

or the chief of the mental states that arise together

是一起生起的心所的统领

as their locus or foundation. that it is called forerunner

是相应法的住处，被称为前导

not because it runs in front of the mental factors

不是说它跑在心所的前面

but because it is the foundation, or depending on which the mental states or cetasikas arise

是因为它是基础，依赖它心所才生起

so the rebirth consciousness that is said to arise immediately after death

所以结生心，据说死亡之后它立即生起

is generated by kamma

由业所生

and that kamma is accompanied by or influenced by ignorance or craving

这个业是伴随着无明和贪爱，或者受到无明和贪爱的影响

and that consciousness is called relinking or in Pali patisandhi because it joins together the two consecutive existences

这个心被称为结生心，是因为它将相续的两期生命连接起来

and as it is its nature it is accompanied by cetasikas or mental factors

它的性质就是，有心所与它相伴

although they arise together this citta is their chief or their leader

虽然它们同时生起，“心”是它们的首领

because without this citta the other mental states or cetasikas cannot arise

因为没有这个”心“，其他心所就不能生起

now

现在

let us say at cuti and patisandhi again,

再看死亡和结生心

we say that a person dies here and he is reborn in the next life

我们说某人死于此，投生于下一世

reborn as a human being or reborn as an animal or whatever

投生为人或投生为畜生等等

so we are saying this as though something from this life moves to another life

所以我们这样说，就好像有东西从此世移动到彼世

now he is here he dies and then he is reborn there

他在此死去然后投生到彼处

this we say because there is no other way to say it to explain this

我们这样说，因为没有其他方式来解释

we have to use this conventional language

我们用这种方便的说法

even buddha said, I was hermit Sumedha

即便是佛陀也说，我过去是隐修者善慧

for incalculable and one hundred thousand eons ago

在无量劫之前

and then the same Sumedha is now me or something like that

现在的我就是同一个善慧，诸如此类

but according to the teachings of abhidhamma

但是，根据阿毗达摩的教法

nothing moves from this life to another life

并没有任何东西从此世移动到彼世

nothing goes from this life to another life

没有事物从此世移动到彼世

so whatever arises in the next life

所以下一世生起的

are newly produced mind and matter

是新生的名法和色法

not that mind from this life goes over to that life

并不是说此世的名法移动到彼世

or material properties from this life go over to that life

也不是说此世的色法移动到彼世

so whatever arise in the next life

所以无论下一世生起的是什么

say, relinking citta, cetasika and rupa born of kamma

例如，结生心，心所，业生色法

are new things

都是新生之法

not anyone of the old nama and rupa from the life 1 going over to new life, life 2

并不是1世的名法色法跑到2世去了

that also we must understand

我们也必须明白这点

so

所以

in fact even before death even we are living

实际上，即使是在死亡前，即便我们活着

at every moment

每时每刻

there is new pair of nama and rupa arising and disappearing

新的名法和色法生起又灭去

like the movie picture explained yesterday

就像昨天讲的电影画面

so

所以

even while living at every moment

即便每时每刻都活着

there are new nama and rupa arising and disappearing

有新的名法和色法生起又灭去

so how can nama and rupa from this life move to and go over to the next life

所以，此世的名法和色法怎么能跑到彼世呢？

so they arise here and they cease here

所以它们在此处生起又灭去

and in the next life new nama and rupa are produced

在下一世又产生了新的名法和色法

although they’re new

虽然它们是新生的

they have a kind of connection with the previous life

但是它们与前一世还是有某种联系

because rebirth in life 2 is the result of kamma in life 1

因为2世的结生心是1世业的果报

so they have this connection as cause and effect

所以这种联系就是因果

that is why there is the order of giving results to a person belonging to the same continuity

所以，这个人作为同一个相续能产生果报

that means my kamma gives results to me not to you, and your kamma gives results to you and not to me

就是说，我的业对我而不是对你产生果报你的业对你而不是对我产生果报

because although every moment we’re different

因为虽然每时每刻我们都不同

there is a kind of continuity going on

但是总是维持着某种相续

so it is important to understand this

所以，明白这点很重要

because if we do not understand properly we can fall into one of the two wrong views

因为如果我们不能正确理解这点，我们就会陷入两种邪见之一

one view is the life goes on, mind and matter goes on and on

一种邪见就是，生命不断持续，名法和色法不断持续

so that is the eternity view

这就是常见

or everything is finish as so the next life is just a new life which is not connected whatsoever to the past life

或者说一切都结束了，下一世是新的生命，与前一世没有任何关系

so if we take that way we fall into another view called annihilation view

如果我们这样认为，我们就会陷入断见

so we must still, properly between these two extremes

所以我们要避免这两个极端看法

so

所以

this is explained by a simile of an echo

这可以通过回声的比喻解释 you shout into a cave

你对着山洞大叫

and then the echo comes back to you

然后听到回声

and the echo is not your original voice

回声并不是你原来的声音

but without your original voice there would have been no echo

但是没有你原来的声音，就没有回声

so in the same way here also

所以同样，这里也是如此

what is reborn there is not what dies here

投生到彼处的，并非此处消失的

but it is not totally disconnected

但是也不是完全没联系

or not totally new from the past lives

也不是与过去世没有关系的

so one simile is that echo

所以这就是回声的譬喻

and another simile is a lamp

另外一个譬喻就是灯

so you light your lamp from another lamp

你从别人的灯，点燃自己的灯

then your lamp gets the light

然后你的灯被点亮了

so that light is not the same light as the other lamp

你的灯光与别人的灯光并不是同一个光

but you get the light not without the lamp of another person

但是你是从他的灯光那里获得灯光

so it is neither one nor the other

所以非一也非异

and also it is explained by impression of the seal

还有一个譬如就是印章

so when you put a stamp here

当你在这里盖印章

the impression let’s say on the paper

假如将印章盖在这个纸上

the impression on the paper is not the seal itself

这个纸上的印并不是印章本身

but the impression is there not without the seal

但是这个印离不开那个印章

so this is a simile given in our books

所以这个是书中的譬喻

but one of my brother monk suggested

我的一个师兄建议说

that what about giving the fax

也可以用传真来譬喻

as a simile for this rebirth

作为结生的譬喻

it’s very good

这个建议很好

you send a fax from here

你从此处发传真

and then the other person receives the fax

另外一个人收到了传真

this is not the same sheet of paper he receives

但是他收到的并不是同一张纸

and he has the fax because you send the fax to him

他之所以收到传真是因为你发了传真

so it is something like that, it may not go inside the 100%

就是这个譬喻，可能不是100%恰当

but I think it is also a good example

但是我觉得是很好的例子

so the formula we use is “neither he nor another “(na ca so na ca añño)

所以我们使用的公式就是：非一非异

so that means “neither he nor another”.

就是说：不是一模一样，也不是完全不同

the one who is reborn is neither the old person,

投生的人，他并不是跟前世的一样

or a totally new person

也不是彻底不同

because there is this continuity as cause and effect

因为这种相续，作为因果

we belong to the same continuity

我们属于同一种相续

so that is very important

所以这点很重要

so in abhidhamma

所以在阿毗达摩里

we use two methods at least to understand this

我们至少用两种方法来理解这点

law of identity and law of diversity

同一法，多样法

there are two different things going opposite to each other

有两个不同的事物，互相对立

but we compound these two

但是我们将它们结合起来

neither identical nor totally new

非一非异

so

所以

according to law of diversity

根据多样性法则

at every moment they’re different

每时每刻都不同

at every moment they arise and they disappear

每时每刻生起又灭去

but according to the law of identity there is some kind of identity going on through these different arising and disappearing of mind and matter

但是根据同一性法则，在名法色法的不同生灭之中存在某种同一性

so when we compound these two we come to the right view that neither the person who is reborn there is neither he nor another person

所以当我们结合此两者，我们就获得正见：投生到彼处的人非一非异

so that is very important but we have not finished with the process yet.

这点很重要，但是我们还没讲完心路过程

so we will continue it tomorrow

明天再继续

disk02track07

now there is one question which I don’t want to answer

有一个问题，我不想回答

at one time,

有一次

it was in 1979, I was invited to Portland, in Oregon

在1979年，有人邀请我去俄勒冈州的波特兰

so there a woman asked me a question

有一位女士向我提了一个问题

she said, bhante

她说：尊者

if a woman had an abortion

如果一位女士堕胎

because she contracted German measles and so the baby is affected

因为她感染了风疹病毒，胎儿受到了影响

so if the baby were born and the baby would be deformed and so on and so

如果生下来，这个孩子就会是残疾

the doctor suggested that the baby be aborted and then she did

所以医生建议她堕胎，于是她就堕胎了

so she asked me this question

所以她就向我提这个问题

and she wanted to know whether that woman acquire akusala

她想知道，这位女士是不是造了恶业

so I said yes

我说：是的

because she let the child to be aborted

因为她把孩子打掉了

now according to abhidhamma

根据阿毗达摩

life begins with the very moment of patisandhi

生命从结生时就开始了

not after four weeks or some months after conception

不是受孕后的四个星期或者几个月后生命才开始

so according to abhidhamma

所以根据阿毗达摩

there is life beginning with the moment of patisandhi, so it is a killing of a human being

结生的那一刻生命就开始了，所以堕胎就是杀人

but I didn’t know that it was she who had that abortion

但是我并不知道堕胎的那位女士就是她自己

so later on she told me her story

所以，后来她才告诉我真相

so I was embarrassed and I wished I had not answered that question

所以我就很尴尬，我希望我没有回答过那个问题

now here it is almost the same question, not the same, but it is a very similar question

这里有一样的问题，不是相同的问题，但是是类似的问题

so I will read the question, right?

我来读读这个问题，好吗？

question 1 “sayadaw said that there will be kamma if we kill

问题1：尊者说了如果我们杀生就会造业

even if we kill to shorten the being’s sufferings

即使我们杀生是为了缩短别人受苦的时间

what for example, a being’s mother suffered from a series disease and she is depending on a life supporting system to live

如果一个人的母亲得了重病，依赖生命维持系统活着

she had before-hand asked, requested his son to turn off the life supporting system

在这之前，她也曾要求儿子关掉这个生命维持系统

so as to shorten her sufferings so that she would not be a burden to the family

这样就可以缩短她受苦的时间，也减轻家庭的负担

if the son were to turn it off

如果她的儿子关掉了这个系统

would there be kamma and will it be a matricide?”

会有恶业吗？这个算是杀母行为吗？

it’s very difficult to give an answer

这很难回答

because I’m a monk

因为我是出家人

so a monk has to be very careful talking about the human life, say, killing of a human life and so on

所以，关于杀人问题，出家人必须非常谨慎

if I say, it’s ok

如果我说，没问题

then I may come to a very grave offense

我可能犯下了很大的罪过

and if I say not ok

如果我说不行

the person who put the question had done that he would be very sorry

如果提问的人已经这样做了，他必定非常难过

it is a very difficult question

这个问题很难回答

so my advice is not to have this life supporting system put on any body

所以我的建议是，任何人都不要使用这个生命维持系统

on ourselves or on other people

自己不要使用，也不要给别人使用

because as in this question, it would be very difficult for sons and daughters to say, just take it off

因为就像这个问题，到时候让子女来关掉这个生命维持系统很困难

that means “kill her” or “kill him” something like that

这意味着：让她死掉，让他死掉

although it is done with some kind of compassion

虽然是出于某种慈悲心

it is motivated by compassion but the act itself is akusala

动机是慈悲，但是这种行为本身是不善业

accompanied by dosa

伴随着“嗔”

so it is better not to have this in the beginning

所以最好一开始就不要用这个生命维持系统

rather than face this dilemma when once it is put on

这样就不会有这样的两难困境

so in the united states there are now what are called living will

所以在美国，有一种生前遗嘱

you write a will and say that, please do not use this when I’m sick or something like that

你写下遗嘱：当我生病时不要使用这种设备

and you have to do it with an attorney

然后你找一个律师来见证

and then you say it clearly

清晰地表达出自己的愿望

and then they will take video picture of that

然后他们就会录影

and all these will be kept with the attorney

然后由律师保管这些资料

and then when you’re diseased and

当你生病的时候

the doctors want to put this system on you then the attorney can show this

医生想给你用上这样的设备，律师就可以出示这些资料

and then people want to know: is that suicide?

有人可能想知道：这是不是自杀？

again it is very difficult to give an answer

同样，这个也很难回答

and also

同样

there are some argument

有一些争论

although this person is said to be living he is like a vegetable

虽然这个人还活着，但是已经是植物人

he does not know anything

他没有任何知觉

and so he may not be alive actually

可能也不算真正活着

but his body is still functioning

但是他的身体还在运作

his body has not gone bad, right?

他的身体没有腐败，对吧？

so there is still what is called life faculty or jīvitindriya in his body

所以他的身体里还有“命根”

so to shorten the life, the flow of jīvitindriya

所以，缩短寿命，缩短命根

is called pāṇātipāta, taking life

这就被称为：杀生

so it is a sad situation, if someone is in this

所以如果有人处于这样的境遇，真让人难过

I’m sorry I cannot give you a clear answer

不好意思，我不能给你一个明确的答复

question 2: “when we do good deeds should

问题2： 当我们做好事的时候

we be doing it because of the merit we will gain

我们要因为将得到功德而做？

or just simply because we want to help?”

还是仅仅因为我们想帮忙而做？

now, bodhisattvas when they do good deeds

菩萨做好事的时候

they just do them, they do not expect any worldly results

他们仅仅是做而已，他们不期望世间的果报

what they expect is attainment of buddhahood

他们期望的只是成佛

so that is the best way of doing kusala

所以这就是做善事的最好方式

but if you are not a bodhisattva, if you do not aspire for buddhahood

但是如果你不是菩萨，如果你不想成佛

then you may want to get results also

你可能会想获得果报

you will get the results not because you want them

你获得果报，不是因为你期待这个果报

this is a law of cause and effect

这是因果法则

even if you don’t want the results

即使你不想要果报

they will come to you

也会产生果报

so

所以

if they’re coming to you

如果产生果报的话

would you want it to be good quality

你是不是希望好的果报呢？

or you will be satisfied with inferior quality

还是你满足于低劣的果报？

so it is good to do meritorious deed that will produce high quality results

所以做那些能带来殊胜果报的善事，很好

but at the same time we’re not to be selfish and we’re not to be attached to what results we will get out of meritorious deeds

同时，我们不要自私，不要执着于做善事的果报

but I think expectation we can make that may this before my rebirth in celestial worlds or something like that

但是我认为，我们也可以有期望愿以此功德投生到天界等等

but in the commentaries it is said that

但是在注释书里说

there are two kinds of kusala

有两种善业

one is depending on the round of rebirth

一种依赖于轮回

and the other is getting out of the round of rebirth

另外一种是脱离轮回

so one takes your back into the round of rebirth and the other takes you out of rebirth

所以一种就会让你陷入轮回，另外一种是让你脱离轮回

and the recommendation by the ancient teachers is

古代的老师建议

to do the merit that will take you out of this round of rebirth

做那些能让你脱离轮回的功德

that means whenever you do a meritorious deed

就是说，你做善事的时候

you wish for attainment of nibbana

发愿证得涅槃

you wish for getting out of the samsara

发愿脱离轮回

that is the one you should do first whenever you do a meritorious deed

这是你做善事的时候，首先要做的

say, may I attain nibbana for this meritorious act

例如，愿以此功德证得涅槃

but you can also add something

但是你还可以加一些东西

when I’m roaming in the samsara before I get enlightened

当我还没有证得涅槃，还在轮回的时候

may I be born in blissful states or something like that

希望我能投生到好的地方，等等

[laughs] [笑] you know the story of Anurādha

你们知道阿耨罗陀的故事吧

once he was reborn as a poor man

有一世，他投生为穷人

one day he visited the city

一天他到城里去

and then his friend took him to a rich man who was eating the meal that was one hundred thousand beads of money

他的朋友将他带到一个富人那里去，富人正在吃饭，这顿饭价值十万钱

so when the man who came from the village saw that man eating that good food

这个乡下来的人看到这么好的食物

he wanted to eat that food himself

他也想吃

that he went to the rich man and asked him

他走到富人面前，请求他

please let me eat the food

让我也吃吃这东西吧

so the rich man said, you have to do something to get something

这个富人说，你需要付出才能获得

you will not get anything doing nothing

你什么都不做，什么也得不到

so you can be my slave for three years

如果你可以给我做三年奴隶

I will give you this kind of food

我就给你这种食物

he was so attached to that food that

这个人很贪着这种食物

he agree to become a slave for three years

他就同意为奴三年

so at the end of three years

第三年年末

the rich bought food for him and then gave the food to him

富人买来食物给他了

when he was about to eat

正当他打算享用美食的时候

a paccekabuddha came

来了一个辟支佛

or a monk came

或者来了个出家人

so when he saw the paccekabuddha

当他看到这个辟支佛时

he took the bowl of paccekabuddha

他拿起辟支佛的钵

and put the food meant for him to the bowl of paccekabuddha

然后将自己的美食放到这个钵里

so when half of the food was in the bowl paccekabuddha said

装到一半的时候，辟支佛说

stop

停下

you have suffered for three years to eat this meal

你受了三年苦，才换来这食物

and so you deserve to take it too

所以你应该自己也吃一些

then he said, bhante I’m so poor

然后这个人说：尊者，我很穷

so poor that in order to eat this kind of meal I had to go through suffering for three years

我这么穷，为了吃到这种食物，我要受三年苦

so don’t look at me don’t look at this life

不要看我的此生

please

我恳求你

do a favor to me

发发慈悲

and please accept all so he put all of them in the bowl of paccekabuddha

请接收所有的食物，所以他将所有食物都供养给了辟支佛

and then he made a wish

然后他发了一个愿

bhante as a result of this puñña I mean good deed

尊者，作为此功德的果报

may I know what you know

我希望知晓你所知晓的

that means may I attain the spiritual attainment what you have attained

就是说希望我修行的成就像你一样

and also when I roam about in the samsara

同时，当我还在轮回的时候

may I never understand the meaning of the word “no” or “nothing”.

希望我永远不知道“没有”的意义

and then he died and he is reborn here and there

然后他就死掉了，他就经历了各种投生

and in his last life he was reborn as prince Anurādha

最后一生他投生为阿耨罗陀王子

now as Sakya princes they played with each other

作为释迦族的王子，他们整天戏耍

and whoever lost had to give cakes to the other princes

谁在游戏中输了就要给别的王子蛋糕吃

and it is said he always lost

据说阿耨罗陀王子总是输

so he had to give his food to other boys

所以他就要经常把自己的食物给其他小孩吃

and then when they are finish he sent for more food from his mother

食物给完了，他又派人向他妈妈要

so much so that there was no food left at the house also

最后他家里的东西也给光了

so the mother said, there is no food now

所以他的母亲说，家里已经没有食物了

so his servant came back and said, your mother said, there is no food

他的仆人回来告诉他：你妈妈说，家里没有食物

but he doesn’t know the meaning of the word “no”

但是他不懂“没有”的意思

or there was nothing at the house and he did not know what was nothing

家里没有食物，他不知道“没有”的意思

so he said, ok, then tell my mother

所以他说，好，告诉我妈妈

to give the nothing food or nothing cake

把“没有”这种食物拿给我

now the mother heard this, mother knew that my son must have done good deeds in the past and

他的妈妈听到这样说，知道他的儿子过去做了善事

so in order to let him know the meaning of the word “nothing”

所以为了让他知道“没有”的意思

she sent the bowl empty

他就给他一个空碗

without anything in it and put a lid on it

里面什么也没有，盖上盖子

but it is said that

据说

when he did that good deed

当阿耨罗陀当初做善事的时候

he shared merit with all beings including with devas

他将功德回向给所有的众生，包括天人

so the devas who got the share of his merit were there

获得他回向的功德的诸天人，当时在那里

so they said if we do not do anything about it

如果我们只是作为旁观者，不做任何事情

we will suffer or something like that

我们将来会受到恶报

so they put celestial food, say in the bowl

所以他将天人的食物放到那个空碗里

so when it was taken to the prince and he opened it

所以当阿耨罗陀王子打开碗盖

it was very good smell, fragrant

看到很美味，香味四溢的食物

and so he said, my mother did not love me

他说，我的妈妈以前不爱我

she never gave me nothing food before

以前从未给我这种“没有”食物

so from this time one I will only eat nothing food

从今以后，我只吃这种“没有”食物

but later on he became a monk he joined the order

但是后来他出家了

and then he became an arahant

然后成为了阿罗汉

and he was foremost among those who attained divine eye

成就了天眼第一的神通

first he made a wish for attainment of nibbana

开始的时候，他发愿证得涅槃

may I know what you have already known, right? and then

希望我知晓你所知晓的，对吧？然后

as an extra he said, may I not know the meaning of the word “nothing”

他又加了一个附加的愿望：希望我不知道“没有”的意思

as long as I am in the samsara

只要我轮回，就不要知道这个意义

so I think you may do so

我觉得你们也可以这样发愿

or you may just do it because I told this story and I asked what do you think

或者因为我告诉你们这个故事，让你这么做

which wish do you like

你们想发哪种愿？

is that I like the second one

是不是：想发第二个愿？

so you just make a wish for attainment or nibbana only or you may wish for nibbana first and then putting some more

你是只发证得涅槃的愿，还是先发愿证得涅槃，再加一个附加的愿？

ok

好

question 3 “you have emphasized the importance of understanding kamma

问题3： 你强调理解业的重要性

when we do meritorious deeds

当我们做善事的时候

wouldn’t then there be a possibility that we’re performing meritorious deeds

有没有这种可能：我们做善事

out of desire to gain kusala

出于渴望获得善业

rather than out of compassion and loving-kindness?”

而并非出于慈爱？

I think the question is more or less the same

我觉得这个问题跟刚才那个差不多

so if you can do the merit with clean heart I think it is ok

如果你可以带着纯净的心行善，我认为很好

but as I said, the other is also ok

但是，我刚说过，另外的形式也很好

so one thing is not to be selfish about that

所以要记住不要带着自私的目的做事

not to get result for yourself only or something like that

不是只为了给自己带来果报，诸如此类

question 4 “a meritorious deed with the right preceding and succeeding mindset is superior wholesome kamma with three root result,

问题4：善事之前和之后有正确的心念，那么就是殊胜三因善业

plus an underlying motive behind the deed

这个要加上做事时内心的动机

wouldn’t a deed performed with no expectation with any kind of rewards

难道不是说：不带任何期望果报的心去行善

purer, more superior and should lead to better karmic result?”

更纯净，更殊胜，会导致更好的业报？“

if you do not expect, if you do not specify, then you will not get the results, I mean you will not get the other results, right?

如果你没有期望，如果你不指定，那么你就不会有果报，我的意思是没其他果报

so when you do something and you do not wish for anything at all

所以当你做功德的时候，没有任何期望

even though you may get the results in the world

即使你获得了世间的果报

you may not get the results of attaining nibbana

你可能没有获得涅槃的果报

so you have to make a wish

所以你要发愿

and when we make a wish

当我们发愿的时候

we do not make a wish just asking something from somebody

我们并不是发愿要从别人那里索取什么

when we make a wish we say, “as a result of my merit, may I attain nibbana” or something like that

当我们发愿的时候，我们说：“以我此功德，愿我获得涅槃“诸如此类

so

所以

if you can perform a meritorious deed

如果你做了善事

without any kind of expectation of rewards and so

不希望获得任何回报，那么

it’s ok, then your kusala will be of high quality

这没问题，你的善业质量很高

but superior and inferior here means

但是殊胜和低劣在这里的意思是

being preceding by and followed by kusala moments, I think that you should do

之前和之后都是善的心识刹那，这就是你应该做的

and three roots is not wishing for results or whatsoever but

三因善心不是期望获得果报之类，但是

you just understand the law of kamma, you just understand that there is kamma and there are results of kamma

你只要明白业的法则，你明白业，业有果报

“for example, a magistrate just sentenced a convict to the death penalty,

例如，一个法官给犯罪分子判了死刑

we’re talking about this when we came on our way here

我们今天在路上还谈到这件事

“what type of kamma has the judge acquired based on the above mentioned?”

根据上面的事情，这个法官造了什么业？

he acquired panatipata akusala

他造了杀生的不善业

although he does not kill the convict himself

虽然他没有亲自杀这个罪犯

he orders the convict to be killed

但是他下令去杀这个罪犯

and so he breaks the rule of “abstaining from killing living beings”

所以他犯了杀生戒

so poor judges

可怜的法官

question 5 “is there any difference between usmā and tejo?

问题5：热、火，这两个词有什么区别？

in what context can usmā be used?”

“热”这个词是在什么语境用？

usmā and tejo are the same

热、火，是一样的

there is a saying that: āyu, usmā and viññāṇa, three things

有一个说法：命、热、识，三个词

so when they left the body

当它们离开身体……

that is what that means

这就是它的意思

so “āyu” means the life faculty, both physical and mental.

“命”指身命、名命

and usmā means bodily heat

“热”指身体的热量

so bodily heat is one kind of the fire element “tejo dhātu”

身体的热量，也是一种“火界”

and “viññāṇa” the consciousness

“识”就是指心识

so with heat pertaining to the body the word usmā is used

所以属于身体的“热”就用这个词

sometimes usmā may be just heat

有时候“热”泛指所有“热”

heat in animate object also

也包括生命体内的“热”

question 6 “we chant regularly in this verse

问题6：我们经常唱诵

will we stop from rebirth, ratana sutta

愿我们终止轮回-《三宝经》

thus the seeds of rebirth have been destroyed and their passion uprooted.

轮回的种子被消灭，贪爱被根除

now by reciting ratana sutta you are doing a kind of aspiration that means you’re saying something true

通过念诵三宝经，你就在发某种形式的愿意思就是说你说了真实无妄的话

and then wishing that by saying this truth may there be happiness

然后发愿通过此真实语，愿得安乐

but that will not stop you from rebirth.

但是这并不能让你脱离轮回

and dhammacakka say this is my last birth there is no more becoming for me

转法轮经说：这是我最后一生，我不会再投生

this is what is said by an arahant

这是阿罗汉说的话

so when an arahant reaches arahantship then

当一个人证得阿罗汉果

he is happy and then he said this is my last birth there is no more becoming for me

他很高兴，所以说：这是我最后一生，我不再投生

this is for him and not for us who recite this sutta

这是阿罗汉说的，不是说我们这些读这部经的人

and then karaniya metta sutta

在应作慈爱经里

virtuous and possessed of insight, having removed greed for sensual pleasures,

具戒具智，调伏诸欲莫贪求

he will surely come no more to any womb

从此不再入母胎

when you practice loving-kindness and you reach arahantship

当你修慈，证得阿罗汉果

and you will have no more rebirth in the future you will not go into any womb again

你就不再投生，不再入母胎

or if you do not achieve arahantship

如果你没有证得阿罗汉果

but you become anagami then you will not come back to this sensual world and so on

如果是阿那含，你就不再投生到欲界等等

so just chanting these suttas will not stop us from rebirth

所以只是唱诵这些经文，并不能让我们脱离轮回

but what stopping of rebirth mentioned in these suttas just effects

让我们脱离轮回的，在这些经典里说的，只是结果

now in the ratana sutta the seeds of rebirth have been destroyed because buddha is describing the qualities of those who have eradicated mental defilements

在三宝经里说，“轮回的种子被摧毁”，因为这是佛陀在描述断除烦恼之后的品质

so

所以

chanting can give us some peace of mind

唱诵可以给我们的心带来某些安宁

and also make some worldly results

同时也带来一些世间的果报

like freedom from danger and other things

诸如远离险境的果报之类

but just chanting will not help us to stop rebirth

但是仅仅唱诵不能帮助我们断除轮回

as you know we have to practice

你们知道，我们得修行

question 7 “looking at the 89 cittas and especially the kamavacara cittas we can see that

问题7：89心，特别是欲界心，我们可以看到

the sobhana cittas have both vipaka and kiriya cittas as the natural extension of kusala cittas

美心有果报心和唯作心作为补充

given what we know of the kiriya citta, why is it that there is no akusala vipaka citta as an extension of the 12 akusala citta in kamavacara?”

我们知道唯作心，为什么12个欲界不善心没有不善果报心？“

I don’t understand it “given what we know of the kiriya citta, why is it that there is no akusala vipaka citta as extension of the 12 akusala citta in kamavacara?“我不是很明白：”我们知道唯作心，为什么12个欲界不善心没有不善果报心？“

you mean why there are no 12 resultants of akusala

你的意思是说：为什么没有12不善果报心？

although kamavacara kusala citta has results both similar and dissimilar

虽然欲界善心有相应的果报心 akusala cittas have no such results

不善心没有这样的果报心

so the results they give are always undesirable nature

它们的果报总是不可意的

because they’re akusala they cannot give good results

因为它们是不善心，它们不能产生好的果报

so since they give bad results they come in the form seeing consciousness hearing consciousness and so on

因为它们产生不好的果报，所以它们以眼识、耳识等等的形式出现

so there is no 12 akusala vipaka cittas as for the eight for kamavacara kusala

所以没有12不善果报心，而八个欲界善心则有

“thus resultant consciousness arise in the seven javana process “所以果报心在七个速行过程里生起，

or it functions only as rebirth, relinking, bhavanga and death thought process?”

或者它的作用仅仅是结生，有分，死亡？“

Now you know the thought process for seeing

你们知道眼门心路过程

so in the thought process for seeing there are resultant consciousness like receiving, investigating

在眼门心路过程里，有果报心，诸如领受心，推度心

and so

所以

there are some resultant consciousness that function only as rebirth linking, bhavanga and death

有些果报心仅仅作为结生，有分和死亡心

and there are others that have more than these three functions

还有一些果报心起的作用不止这三种

the kamavacara sobhana vipakas have how many functions

欲界美心中的果报心，多少种作用？

four functions

四种作用

and the santiranas?

推度心呢? investigating consciousness, five functions

推度心，五种作用

so

所以

the resultant consciousnesses have different functions

果报心有不同的作用

and the first question is “thus resultant consciousnesses arise in the seven javana thought process?” yes

第一个问题是：“果报心在七个速行过程里生起吗？”是的

they arise

它们会在速行里生起

question 8 “when buddha mentioned that there are in general six realms of existence

问题8：当佛陀提到有六个生存地

doe the deva realms include the rupavacara and arupavacara?”

天界包括色界天、无色界天吗？

sometimes, the word “deva” is used to mean both devas and brahmas

有时候，“天”这个词，可以用来指欲界天、梵天

but in abhidhamma

但是在阿毗达摩里

we use deva for lower celestial beings only and not for brahmas

我们用“天”(deva)这个词指欲界天，不包括梵天

becaue if we use deva for both the celestial beings and brahmas there will be confusion

因为如果我们用“天”这个词指欲界天、梵天，就会造成混乱

so in abhidhamma we say there are six deva realms and these six deva realms are not brahma realms

所以在阿毗达摩里，我们说六个欲界天，

deva这个词不包括梵天

so when talking about abhidhamma or when studying this book

所以当我们谈到阿毗达摩，学习这本书

the deva realm realm does not include rupavacara and arupavacara

这里的“天界”不包括色界天、无色界天

but in the discourses you may find the word “deva” used for just the beings above the human beings.

但是在佛经里，你可能看到“天”这个词指的是人界之上的所有生存地

both devas of the six realms and also of rupavacara and arupavacara brahmas

包括：六欲界天，也包括色界、无色界梵天

[sadhu, sadhu, sadhu] [萨度，萨度，萨度]

disk02track08

now today we continue our study of death relinking thought process

今天，我们继续学习死亡结生心路过程

now the section 38 page 223

第38节 第223页

objects of sense sphere rebirth consciousness

欲界结生心的所缘

so we already have gone through the death relinking thought process

我们已经学习了死亡结生的心路过程

so you can see in this thought process there are only five javana moments

你们可以看到在这个心路过程里，只有五个速行刹那

so the manual says here in the death proximate thought process

所以概要精解在这里说：在临死的心路过程里

so this process is called death proximate cognitive process or death proximate thought process

这个心路过程被称为：临死心路过程

although it is called “death proximate”, near death

虽然被称为：临死，濒死

death is also included in this thought process

死心也被包括在这个心路过程里

and also the rebirth in the future life and the bhavangas following and one thought process that follows the bhavangas is also included in this thought process

同时，来世的结生，随后的有分有分之后的心路过程也被包含在内

this is how our teachers taught in our country

缅甸的老师就是这样教的

in thought processes like this

在这样的心路过程里

only five feebly occurring javanas should be expected.

只有五个软弱的速行心

so here a person is just close to death

所以这里，某人濒于死亡

so his physical body or the material properties in the body are now very weak

他的肉身或者色法很虚弱

so since the heart is weak, the javanas are not strong enough to run for seven moments as usual

因为他的心很弱，速行不够强大不能像平常那样生起七次

and so in this thought process and in thought processes like this, that is

所以在这样的心路过程里

death relinking thought processes

在死亡结生的心路过程里

the javanas occur only five times

速行只生起五次

therefore when death takes place while present objects

所以，当死亡时，

are occurring and have entered the avenue of sense

现在的所缘呈现于根门

what this means is

意思就是

while present objects which have entered the avenue of sense are still existing

进入根门的现在所缘继续存在

in this thought process the present visible object KN, now it is still existing when the relinking consciousness arises

在这个心路过程里，现在的色所缘(业相)

当结生心生起后，继续存在

so

所以

while the present objects which have entered the avenue of sense

现在的所缘呈现于根门

that means which have come into the view of the eye the ear and so on are still existing,

意思就是，进入眼、耳等等，继续存在

then the rebirth linking and life continuum of the new existence also take a present object

那么新一世的结生、有分也缘取现在所缘

so in this thought process the present visible object is still going on when patisandhi arises

所以在这个心路过程里，当结生心生起时现在的色所缘继续存在

so in this thought process not only patisandhi but bhavanga 1 and bhavanga 2 also take the present visible object

所以在这个心路过程里，不仅是结生心第1第2个有分心也缘取现在的色所缘

in the case of a sense sphere rebirth linking in the kamavacara patisandhi

对于欲界结生心

when the object is a sign of kamma or a sign of destination

当所缘是业相或趣相

perceived at any of the six doors

呈现于六根门之一

that object may be present or it may be past

这个所缘可能是现在的，也可以是过去的

so

所以

it can be the present or it can be the past

它可以是现在的或者过去的

that means the object of patisandhi can be present or past

就是说，结生心的所缘可以是现在所缘，也可以是过去所缘

so in this thought process the object of patisandhi is present

在这个心路过程里，结生心的所缘是现在所缘

but if there follow after javanas two tadārammaṇa moments

但是如果速行之后跟随两个彼所缘刹那

and then also bhavanga moments

然后是有分心识刹那

then

那么

the present visible object will disappear with the bhavanga preceding the death consciousness

那么现在色所缘会随着有分结束，之后就是死心

or

或者

the present visible object will disappear with the disappearance of the death consciousness

现在的色所缘会随着死心的灭去而结束

so let us say there is cuti

所以假设一个死心

if the present visible object disappears with cuti

如果现在的色所缘随着死心结束

then at patisandhi it has become past

那么在结生的时候，就成为过去

so the object of a kamavacara patisandhi it can be present or it can be past

所以欲界结生心的所缘可以是现在所缘，也可以是过去所缘

and it is a sign of kamma or a sign of destination

可以是业相，也可以是趣相

kamma is always past

业永远是过去的

kamma is what one acquired through life

业是在生命过程中的造作

and so kamma is always past

所以业永远是过去的

but sign of kamma and sign of destination can be past or present or future, so here

但是，业相、趣相可以是过去的，现在的或未来的，所以这里

let’s say it is present, in this thought process

我们假设它是现在的，在这个心路过程里

it lasts until the end of the second bhavanga

它持续到第二个有分的结束

so in this particular thought process

所以在这个特定的心路过程里

the relinking consciousness and bhavanga 1 and bhavanga 2 following take the present object and

结生心，随后的第1第2个有分心缘取的是现在的所缘

bhavanga 3 take the visible object or KN that has become past now

第3个有分缘取过去的色所缘或业相

but kamma as object is only past and it is perceived only at the mind door

但是如果业是所缘，只会是过去所缘而且只呈现于意门

kamma cannot be seen with the eyes

眼睛看不到业

kamma is as you know the volition which is a mental state

业，大家知道，是思心所

and so it can be perceived only through the mind door

所以只能通过意门呈现

all these objects of sense sphere rebirth are limited phenomena only

所有这些欲界结生的所缘只是有限法

limited phenomena means kamavacara objects only

有限法就是说只是欲界所缘

now when describing the objects in the third chapter

第三章讨论了所缘

the author gives us six kinds of object

作者介绍了六种所缘

and also the objects are classified as kamavacara objects rupavacara objects, arupavacara objects

所缘被分为：欲界所缘，色界所缘，无色界所缘

so kamavacara objects means 54 kamavacara cittas, 52 cetasikas and 28 rupas

欲界所缘意思是

54欲界心，52心所，28色法

so they are called kamavacara objects

所以它们被称为欲界所缘

so the object of the kamavacara rebirth

所以欲界结生所缘

is limited phenomena only that belong to kamavacara only

只是有限法，只属于欲界

so it may be kamavacara citta, cetasikas going along with it

所以它可能是欲界心，相应的心所

or one of the 28 rupas or material properties

或者28色法之一

so this thought process is just one of the many thought processes

这个心路过程只是众多心路过程之一

that can arise at the end of the life of a being

可以在生命终结时生起

and this is for a kamavacara being

这是对于欲界众生的

now in the case of rebirth linking in the fine material sphere

对于色界结生

in the case of rebirth in the rupavacara sphere

对于色界的结生

the object is a concept

所缘是一个概念

and it’s always a sign of kamma

永远是业相

when a person gets jhana

当某人获得禅那

the object of that jhana is a concept

禅那的所缘是一个概念

it is not ultimate reality

并不是究竟法

the mental image of, let us say, the earth disk

例如，是泥盘在心里的图像

not the earth disk itself but the mental image of it

不是泥盘本身，是关于它的心里图像

so that mental image is in the mind of the person

所以这种心里图像，存在于心里

and so it is not an ultimate reality

所以它不是究竟法

it is called a concept or in pali paññatti

它被称为概念

so since the jhana consciousness takes the concept as object

因为禅那心以概念为所缘

the result of the jhana

禅那的果报

takes that concept as object

以那个概念为所缘

now there is first jhana here

所以这里是初禅

so first jhana takes how many objects as object

所以初禅的所缘有几种？

how many?

有多少？

you have to go back to the third chapter

你们需要回到第三章

ok, so let us say, it takes the mental image of earth kasina as object

好，假设，它以地遍的心理图像为所缘

so and then this rupavacara kusala

所以，这个色界善心

produces the rupavacara vipaka

产生色界果报心

so the rupavacara vipaka first jhana is the result of the rupavacara kusala first jhana

色界初禅心的果报就是色界初禅果报心

since the kusala takes the concept as object

因为善心的所缘是概念

the resultant consciousness also takes the concept as object

果报心也是以概念为所缘

so there are many kinds of objects there are ten kasina and ten foulness of the body and so on

有许多种所缘：十遍处，身体的十不净

and it’s always a sign of kamma so that’s a sign of kamma

永远是业相，所以那是业相

not the kamma itself not the sign of destinations

不是业、也不是趣相

it is called the sign of kamma

它被称为业相

the same with the second third fourth and fifth rupavacara jhana resultant consciousness

对于二三四五色界禅那，也都是果报心

so too in the case of rebirth linking in the immaterial sphere

无色界结生心也是如此

so with the four of the arupavacara vipaka cittas

对于四个无色界果报心

the object which may be a sublime state or a concept whichever is appropriate

根据情况，所缘是广大心或者概念

is always a sign of kamma, also they take the sign of kamma as object

必定是业相，它们也是缘取业相

now here

这里

it is said which may be a sublime state which may be a mahagata object

这里说，可能是广大心，广大所缘

or a concept

或者是概念

the object of the first arupavacara jhana kusala

无色界第一禅那善心的所缘

is what?

是什么？

concept of space

空间的概念

and the object of second jhana is the first jhana consciousness

第二禅那心的所缘是第一个禅那心

so when we say, concept of space and object is concept

所以，我们说空间的概念所缘就是概念

but when the object is the object of second arupavacara jhana

当所缘是，第二无色界禅那的所缘

is the first arupavacara jhana

是第一无色界禅那

then it is called mahagata object or sublime object

它就被称为广大所缘

so number 1 takes the concept as object the concept of space

所以第一禅那以概念为所缘，空间的概念

number 2 takes the number 1 citta as object and so

第二禅那以第一禅那心为所缘

it takes the mahagat object as object

它以广大所缘为所缘

then number 3, what is the object of number 3?

然后是第三禅那，所缘是什么？

nothingness

无所有

nothingness of the first arupavacara consciousness

第一个无色界心的无所有

so nothingness is also a concept

无所有也是个概念

so the number 3 takes the concept as object

所以第三禅那心以概念为所缘

and then number 4

然后第四禅那

number 4 takes the number 3 citta as object and so

第四禅那以第三禅那心为所缘

number 2 and number 4 take mahagata object as object

所以第二第四禅那心以广大所缘为所缘

and number 1 and number 3 take concept as object, so

第一第三禅那心以概念为所缘

the object of number 1 is concept of space and

第一禅那心的所缘是空间的概念

object of number 3 is nothingness of the first arupavacara jhana consciousness

第三禅那心的所缘是第一无色界禅那心的无所有

so as the case may be whichever is appropriate

所以根据具体情况

the object of the arupavacara patisandhi is a sublime state or a concept

无色界结生心的所缘是广大心或者概念

whether it is a sublime state or a concept it is always a sign of kamma

不管是广大心还是概念，都必定是业相

when a person tries to get the arupavacara jhana

当某人要努力获得无色界禅那

he must already have obtained the five rupavacara jhanas

他必须已经获得了色界五禅那

and after that when he wants to attain the arupavacara jhana, he practices meditation

之后他想获得无色界禅那，他进行禅修

and taking the object of the fifth jhana as object

以五禅的所缘为所缘

suppose the object of the fifth jhana is the earth disk

假设五禅的所缘是泥盘

or the mental image or earth disk

或者说是泥盘的心理图景

then he takes that mental image of earth disk as object and then

那么他以此心理图景为所缘

concentrate on that object saying: earth, earth, earth and so on

专注于这个所缘说：泥盘，泥盘，泥盘等等

and then after he gets into the practice

然后，他进行禅修后

he stops paying attention to that object

他停止专注这个所缘

so when he stops paying attention to that object

当他停止专注这个所缘

that object disappears from his mind

这个所缘从他心里消失

when it disappears it leaves a vacuum, it leaves a space in his mind

当这个所缘消失后，在他心里留下一个真空，空间

now he takes that space as the object of his attention

现在他以这个空间作为专注的所缘

because this person is the one who hates rupa

因为这个人憎恶色法

who doesn’t like rupa

他不喜欢色法

so if he doesn’t rupa, he also doesn’t like which is the image of rupa

如果他不喜欢色法，他也不喜欢色法的图像

so he tries to get rid of that image by not paying attention to it

他通过不关注这个图像来努力消除这个图像，

so he stops paying attention to the mental image of the earth disk

所以他就不专注这个泥盘在心里的图像

and so it disappears leaving a space

所以这个图像消失，留下空间

so now he concentrates on that space in his mind

现在他专注于这个心中的空间

and practice meditation saying, infinite space, infinite space and so on

他就禅修，说：空无边，空无边等等

and so

所以

when his meditation becomes mature

当他的禅修很娴熟了

then he gets the first arupavacara jhana

他就获得无色界第一禅那

so the first arupavacara jhana takes that space as object

无色界第一禅那的所缘就是这个空间

so that space is not an ultimate reality

这个空间不是究竟法

it is just in his mind so it is a concept

只是存在于他的心里，是概念

when that person gets the second arupavacara jhana

当这个人获得第二无色界禅那

first arupavacara jhana is no more it is disappeared

第一个无色界禅那消失了

so when he wants to get the third jhana

当他想获得第三禅那

he concentrates on the nothingness or absence of the first arupavacara jhana

他专注于第一无色界禅那的无所有

now he has obtained the second arupavacara jhana

他现在获得第二无色界禅那

but he has lost the first arupavacara jhana

但是他失去了第一无色界禅那

first arupavacara jhana is not in existence at that time

第一无色界禅那在此时不存在

so he takes that non-existence of first arupavacara jhana as object of his meditation

所以他以第一无色界禅那的无所有作为禅修的所缘

and when he gets the third jhana

当他获得第三禅那

the object of that third jhana is the nothingness of the first arupavacara jhana

第三禅那的所缘就是第一无色界禅那的无所有

so the first arupavacara jhana and the third arupavacara jhana take concept as object

所以第一、第三无色界禅那的所缘是概念

but the second and the fourth arupavacara jhana

但是第二和第四无色界禅那

take the ultimate reality as the object

以究竟法为所缘

because when a person after getting the first arupavacara jhana

因为当一个人获得第一无色界禅那后

wants to get the second arupavacara jhana

想获得第二无色界禅那

then he takes the first arupavacara jhana as the object of his meditation

那么他以第一无色界禅那作为禅修所缘

now he will say, the first arupavacara jhana is infinite, infinite consciousness, infinite consciousness and so on

他会说，第一无色界禅那是识无边，识无边等等

so when he gets the second arupavacara jhana that arupavacara jhana takes the first arupavacara jhana as object

当他获得第二无色界禅那，这个无色界禅那以第一无色界禅那为所缘

so the object of the second arupavacara jhana is a mahagata object

所以第二无色界禅那的所缘是广大所缘

that means a paramattha object or an ultimate reality

就是说是究竟法

and after getting the third arupavacara jhana

获得第三无色界禅那后

if you want to go further then

如果你想继续

he takes the third arupavacara jhana consciousness as object

就以第三无色界禅那为所缘

so he practices meditation on that third arupavacara jhana citta

所以就在第三无色界禅那心基础上禅修

and when he gets the fourth arupavacara jhana citta

当他获得第四无色界禅那心

that fourth arupavacara jhana citta takes the third arupavacara jhana citta as object

这个第四无色界禅那心以第三无色界禅那心为所缘

so the second and fourth take the mahagata object because

所以第二第四缘取广大所缘

the jhanas belong to the category of mahagata or sublime objects

因为禅那属于广大所缘

so here the manual says, which maybe a sublime state

所以概要精解说，也可以是广大心

or a concept whichever is appropriate

或者概念，根据情况而定

so as the case may be

所以根据情况

the sign of kamma so

业相

this is the object of rupavacara rebirth and arupavacara rebirth

所以这就是色界、无色界结生的所缘

so when a person is reborn in rupavacara realm

所以当某人投生到色界

he will be reborn with one of the five rupavacara resultant consciousness

他就是以五个色界果报心之一结生

now you all know that if he is reborn in the first rupavacara plane

你们都知道，如果他投生到色界初禅地

then the first rupavacara jhana resultant consciousness will function as patisandhi, bhavanga and cuti

那么色界初禅果报心就充当结生、有分和死亡心

the same with the other type of consciousness

其他心以此类推

so if he is to be reborn in the fifth rupavacara jhana plane

如果他投生到色界五禅生存地

then his rebirth consciousness will be the fifth rupavacara jhana resultant consciousness

那么他的结生心就是色界五禅果报心

but during life

但是在生命期间

he can experience other types of consciousness

他可以体验到其他类型的心

even the kamavacara consciousness a brahma can experience

梵天众生甚至也可以体验到欲界心

so when a person is reborn as an arupavaca brahma

当一个人投生为无色界梵天

bodiless brahma or immaterial brahma, then if he is reborn in the first of the arupavacara realm

无色界梵天，如果他是投生到第一个无色界天

then his rebirth consciousness will be the first arupavacara jhana resultant consciousness

那么他的结生心就是无色界第一禅那果报心

the same as the second third and fourth

第二、第三、第四同此

so this type of consciousness will function as patisandhi, bhavanga and cuti for him in that life

所以，这种心在生命中执行的作用是结生、有分和死亡

but during life time he may experience some other types of kamavacara consciousness also

但是在生命期间，他可能也体验到其他类型的欲界心

now

现在

the manual teaches us

根据概要精解的说法

what rebirth follow what death

什么样的结生心对应什么样的死亡心

so it is on page 226

在第226页

section 40 determination of rebirth 40节：投生的法则

when one passes away from an immaterial realm

当在无色界的众生死亡时

one may be reborn in superior immaterial realms

某人可能投生到更高级的无色界生存地

but not in lower immaterial realms

但并不是投生到低级的无色界生存地

and also

同时

in the sensuous plane with a three rooted rebirth consciousness

在欲界生存地，是三因结生心

now what patisandhi can follow the arupavacara death?

无色界死亡后是什么样的结生心？

it says

这里说

when one passes away from an immaterial realm

当一个人在无色界死亡时

so it begins with immaterial brahmas

就是以无色界梵天的身份死亡的

so when an immaterial brahma dies

所以当无色界梵天死亡时

his death consciousness will be one of these

他的死亡心就是其中之一

depending on which realm he is in

取决于他在什么样的生存地

so these will function as death consciousness for him

所以这些对他就充当死亡心

so after death there must come patisandhi

所以死亡之后，就会生起结生心

so what patisandhi can follow the death of arupavacara brahma

所以，无色界梵天死亡之后，生起的是什么样的结生心

so here it says

这里写的是

one may be reborn in superior immaterial realms

他可以投生到更高级的无色界生存地

but not in lower immaterial realms

不是投生在更低的无色界生存地

so when a person gets to the second arupavacara realm

当一个人投生到第二个无色界生存地

he is unable to get into the first arupavacara jhana

他就不能再进入第一无色界禅那

so when he dies

所以当他死亡时

he may be reborn in the same realm or in the upper realms

他可能会投生到同一个生存地，或者投生到更高的生存地

but not in the lower realms

不会投生到更低的生存地

so a person who dies from the first arupavacara realm

所以一个人从第一无色界生存地死亡

may be reborn in first arupavacara realm

可能投生到第一个无色界生存地

and also second third and fourth arupavacara realm

也可能是第二，第三，第四无色界生存地

but a brahma who dies from the second arupavacara realm

但是从第二无色界生存地死亡的梵天众

will not be reborn in first arupavacara realm

不会投生到第一无色界生存地

so he would be reborn in the second again or in the third and in the fourth

所以他会再次投生到第二无色界生存地或者投生到第三第四无色界生存地

so that is what is meant by saying

所以这就是这里的意思

but not in lower immaterial realms

“不能投生到更低层次的无色界”

so he will be reborn in upper realms but not the lower realms

所以他会投生到更高级的生存地，并不是投生到低级的生存地。

or he will be reborn in that realm again

或者他会再次投生到这个生存地

and also he can be reborn in the sensuous plane kamavacara plane

同样，他也可以投生到欲界

with a three rooted rebirth consciousness

结生心是三因结生心

three rooted rebirth consciousness

三因结生心

so what are the three rooted rebirth consciousness in kamavacara plane

所以在欲界生存地，哪些是三因结生心？

now these are the kamavacara patisandhi

这些都是欲界结生心

how many are kamavacara patisandhi?

有多少种欲界结生心？

these eight, right?

这八个，对吧？

kamavacara vipaka eight and also

欲界果报心八个，

two investigation right? so

还有两个推度心，对吧？

in the sensuous plane with three the rooted rebirth

在欲界以三因结生心投生

so he will not be reborn with these two

所以他不会以这两个心结生

and he will not be reborn with two roots

他不会以二因心投生

so he will be reborn with three rooted rebirth consciousness

所以，他会以三因结生心投生

so after these four

这四个之后

what rebirth can follow? these two three rooted

什么样的结生？这两个三因结生

and these two, three rooted

这两个，三因

when one passes away from the fine material sphere

当一个人在色界死亡

that is after the rupavacara cuti

就是色界死亡心生起之后

these five rupavacara vipaka cittas

这五个色界果报心

function as rupavacara cuti

执行色界死亡心的作用

so after this what can follow?

这之后，生起的是什么心？

one is not reborn without root

他不会以无因心结生

so one is not reborn without root means

“他不会以无因结生心投生”意思是

one is born with two root and three root rebirth

他是以二因或三因结生投生

so after death from rupavacara realms

所以从色界生存地死亡之后

a person is reborn with two root and three root

此人以二因和三因结生

but not the rootless

但是不是无因结生

after the five rupavacara vipakas functioning as death

这五个色界果报心充当死心

what patisandhis can follow?

随后生起的是什么结生心？

three root and also two root

三因，还有二因

so these eight can follow

所以，生起的可以是这八个心

that means these eight can function as patisandhi in the new life

意思是，在新一世里，这八个可以充当结生心

after passing away from a three rooted existence human beings, devas and brahmas

三因的人，欲界天，梵天死亡后

so after passing away from three rooted existence in the sensuous plane

欲界三因众生死亡之后

so for kamavacara only human beings and six devas

对于欲界，人，六欲天

one may be reborn anywhere

他可以投生到任何地方

because human beings are capable of the best and the worst

因为人类可以做最好的事，也可以干最坏的事

so

所以

a human being can become a buddha, the best of the beings

人类可以成佛，人中之尊

and also they can do something so that he is reborn in the lowest

人也可以做投生到下地狱的事情

great hell Avici

投生到阿鼻大地狱

so after a three rooted existence in the sensuous plane

所以欲界具有三因的众生死后

a person may be reborn anywhere

这个人可能投生到任何地方

so anywhere means all patisandhis

任何地方，指生起任何结生心

the rest that is those who pass away with two roots and no roots

其余的，就是死时是二因或无因的

so after two root death and no root death

就是以二因死亡，或者以无因死亡的

are reborn only in the sense sphere realms

只能投生到欲界

so they cannot be reborn in the rupavacara and arupavacara

他们不能投生到色界或无色界

because only three root persons are reborn in the rupavacara and arupavacara

因为只有三因的众生才投生到色界和无色界

so after the two root and rootless death of kamavacara

在欲界以二因和无因死亡的

what will follow?

会怎样？

sense sphere realms

欲界

three root and two root sense sphere realms

欲界三因和二因

so after two root and rootless death of kamavacara

所以欲界二因和无因众生死亡后

the rebirth is three root, two root and no root

结生是三因，二因和无因

so this is a general statement

这就是概述

just this is already a little difficult to understand

仅仅这个就有点难以理解

but that is because you may not be familiar with the preceding sections

那是因为你不熟悉前面的章节

but if you are familiar with preceding sections I think this statement is easy to understand

如果你熟悉前面的章节，我想你们就容易理解这些了

but our teachers

但是我们的老师

taught us not just this general statement

并不仅仅教导这些概述

but the detailed ones which patisandhis can follow which death

还对何种死亡心，跟随何种结生心有更详细的解释

in detailed manners

讲的很详细

so they’re given in the book as well as in the handout

这些在书里和下发资料里都有介绍

and there are some corrections to be made and

我要做一些更正

I don’t know whether they’re already made in your book

我不知道是不是已经更正过来了

so

所以

this we find at the end of this chapter

在此章最后

so page 230 230页

now number 31, neither perception nor non-perception this is all life

第31个生存地，非想非非想

and then next column is death consciousness

下一列是死心

when death occurs to that person

当此人生起死心

the fourth arupavacara resultant consciousness functions as death

第四个无色界果报心执行死亡的作用

he can be reborn in the new realm, 5 to 13 and 31

他可以投生到新的生存地，第5到第13，第31 now these numbers are the numbers of the 31 planes of existence

这些是31生存地的序号

that we studied at the beginning of the fifth chapter

我们在第五章开始学习过

so 5 to 11 means

第5到第11意思是

human beings and six deva realms

人界到第六欲界天

and 31 means

第31意思是

the highest plane

最高的一界

because he is the highest plane

因为他是最高一界

he will not be reborn in lower arupavacara planes

他不会投生到较低的无色界

and also he will not be reborn in rupavacara plane

也不会投生到色界生存地

so he will be reborn only in the fourth or highest arupavacara plane

所以他只会投生到第四个无色界生存地也就是最高的无色界生存地

and his rebirth consciousness in those planes can be fourth arupavacara resultant

他在这些生存地的结生心可以是第四无色界果报心

and three root kamavacara resultant

三因欲界果报心

there are four of them

是四个

so whether you look at the chart in the book or in the handout

不管你是看教材，还是下发资料的表格

they are the same

都是一样的

but in the handout I used Pali

但是在下发资料里，我用的是巴利语

and in the book the English is used

在教材里，用的是英语

but they are the same

但是他们是一样的

you may look at both

两者都可以参考

so in the handout we say fourth arupavacara vipaka

所以在下发资料里，我们说第四无色界果报心

four three root kamavacara vipaka and so on they are the same

四个三因欲界果报心等等他们是一样的

now from the thirtieth plane the plane of nothingness

从第30界，无所有地

the brahma dies from that plane

此界的梵天死亡

so when he dies

当他死亡的时候

the third arupavacara vipaka consciousness

第三无色界果报心

functions as death consciousness for him

于他充当死亡心的作用

and then he can be reborn in again 5 to 11, 30 and 31

然后他能投生到第5到第11，第30到31生存地

not in the lower arupavacara plane and rupavacara plane

不是投生到低级的无色界生存地也不投生到色界生存地

and his rebirth consciousness will be third and fourth arupavacara vipaka consciousness

他的结生心可以是第三第四无色界果报心

and also three rooted kamavacara vipaka consciousness

还有三因欲界果报心

there are four of them

有四个

and then number 29 infinite consciousness

第29，识无边处

this is the second arupavacara realm so

这是第二个无色界生存地

a brahma dies from that realm with second arupavacara vipaka consciousness

梵天众生从此界以第二无色界果报心死亡

and he can be reborn in

他可以投生到

5 to 11

第5到第11生存地

29 to 31

第29至第31生存地

and his rebirth consciousness can be second to fourth arupavacara vipaka

他的结生心可以是第二到第四无色界果报心

and three rooted kamavacara vipaka

欲界三因果报心

since it is three rooted there are four of them

因为是三因的，是四个

the number 28 this a first arupavacara realm

第28，是第一个无色界生存地

a brahma who dies from that realm

从这个生存地死亡的梵天众生

dies with first arupavacara vipaka consciousness as death consciousness

死亡心是第一无色界果报心

and he can be reborn in the kamavacara 5 to 11 and then 28 to 31

他可以投生到欲界第5到第11，然后是第28到第31 since his realm is the lowest arupavacara

因为此界是最低的无色界

he can be reborn in that arupavacara

他可以投生到该无色界

number 28 and

第28界

also he can be reborn in 29, 30 and 31

他也可以投生到第29界，30界，31界

and his rebirth consciousness will be first to fourth arupavacara vipaka consciousness

他的结生心可以从第一个到第四个无色界果报心 and also when he is reborn in 5, 11 and so on

当他投生到第5，第11等等

three rooted kamavacara vipaka consciousness

欲界三因果报心

now number 22, non recipient mindless being

现在看第22，无想天

since he is mindless being

因为他是无想众生

when he dies from that realm there is no death consciousness

当他从此界死亡时，没有死亡心

he can be reborn in 5 to 11

他可以投生到第5到第11界

because a non-recipient being is like a statue

因为无想天众生就像雕像

and he does not get any jhanas he can not experience any jhanas in that realm so

所以他不能获得任何禅那，在此界不能体验到任何禅那

he is in that realm for 500 world cycles

他在此界存在500大劫

like a statue with none mental activity

就像是没有任何心理活动的雕像

so when he dies

当他死亡时

because of the power of the jhana he practiced before

因为他此前获得的禅那之力

he is not reborn in four woeful states

他不会投生到四恶趣

so he is reborn in 5 to 11 as human beings or as devas

所以他投生到第5到第11界，投生为人或欲界天

and so his patisandhi consciousness will be great kamavacara resultant

所以他的结生心是欲界大果报心

all eight

所有八个

now kamavacara two root and three root

欲界二因，三因

kamavacara resultant

欲界果报心

so all eight kamavacara resultant

所有八个欲界果报心

now number 21

第21 I hope you have made the correction there

我希望你们已经更正过来了

so great reward

广果天

this is the fifth jhana realm

这是第五禅天

so when a brahma dies from that realm

当梵天众生从此界死亡 he dies with fifth rupavacara vipaka consciousness

他以第五色界果报心死亡

or fifth rupavacara vipaka consciousness functions as death consciousness

第五色界果报心执行死亡的作用

and that consciousness is or that brahma is reborn in 5 to 22

此梵天众生投生到第5到第22界

and then 28 to 31

还有第28到第31界

because here we are dealing with worldlings or puthujjanas

因为这里我们讨论的是凡夫

so a puthujjana cannot be reborn in the five pure abodes

凡夫不能投生到五个净居天

so we have to exclude these five pure abodes from other realms

所以我们要从中排除这五个净居天

so not from 5 to 31

所以，不是从第5到第31界

but from 5 to 22

是从第5到第22界

and from 28 to 31

从第28到第31界

and his rebirth consciousness will be the kamavacara vipaka eight kamavacara vipaka

他的结生心将是八个欲界果报心

and five rupavacara vipaka

和五个色界果报心

and four arupavacara vipaka

四个无色界果报心

because 28 to 31

因为从第28到第31 means both rupavacara and arupavacara realms

意思是：色界和无色界生存地

and then 20,19, 18, 17, 16, 15, 14

然后是第20,19, 18, 17, 16, 15, 14 up to 12 are the same

直到第12都是一样的

but since it’s on the new page

因为这是在另外一页

we have to make correction for number 14

我们要对第14项进行更正

so there also it should not be 5 to 31 but 5 to 22

这里也不能是第5到31，应该是第5到22 and 28 to 31

再从第28到第31 the rebirth consciousness are the same

结生心是一样的

and now we come down to number 11

我们现在往下看第11个

kamavacara

欲界

the highest of the six deva realms

六欲界天的最高界

so when a deva from that realm Paranimmitavasavattī dies

当欲界天的他化自在天死亡时

he dies with two rooted kamavacara vipaka

他以欲界二因果报心死亡

or three rooted kamavacara vipaka

或者三因欲界果报心

because the devas can be two rooted persons

因为欲界天人可以是二因的

as well as three rooted persons

也可以是三因的

so when his death consciousness is two rooted kamavacara vipaka

当他的死亡心是二因欲界果报心

he will be reborn in number 1 to 11

他就投生到第1到第11界

so he can go down to hell from the deva realm

所以他可以从欲界天堕落到地狱

and his rebirth consciousness will be eight kamavacara vipaka consciousness

他的结生心将是八个欲界果报心

and also two investigation consciousness

还有两个推度心

if his death consciousness is three root kamavacara vipaka

如果他的死亡心是三因欲界果报心

then he can be reborn in 1 to 22

然后他可以投生到第1到第22界

and 28 to 31

然后从第28到第31界

and the rebirth consciousness all possibilities except pure abodes all possibilities except suddhāvāsas

结生心，除了净居天，全部有可能

because he is still a worldling here

因为他还是凡夫

and so he cannot be reborn in the five pure abode

所以不能投生到五个净居天

then number 10 same as number 11

然后是第10界，然后是11界

9, 8, 7, same as number 11

第9，第8，第7，与第11相同

now number 6

现在第6界

when a person dies from number 6 cātummahārājikā当一个人从第六界，四大王天死去

his death consciousness can be wholesome resultant investigation santirana

他的死亡心可以是善果报推度心

or two root kamavacara vipaka

或者二因欲界果报心

or three root kamavacara vipaka

或者三因欲界果报心

so when his death consciousness is wholesome resultant investigation, santirana

如果他的死亡心是善果报推度心

then he can be reborn in 1 to 11

他就会投生到第1到第11界

and his rebirth consciousness in those realms

他在这些界的结生心

will be 8 kamavacara vipaka cittas

就是八个欲界果报心

and two investigation consciousness

和两个推度心

if his death consciousness is two rooted kamavacara vipaka, four of them

如果他的死亡心是二因欲界果报心，四个

then the same he can be reborn in 1 to 11

那么同样，他可以投生到第1到第11界

and his rebirth consciousness will be eight kamavacara vipakas

他的结生心就会是8个欲界果报心

and two santiranas

和两个推度心

but his death consciousness is three root kamavacara vipaka

但是如果他的死亡心是三因欲界果报心

then he can be reborn in 1 to 22

那么他就会投生到第1到第22 and 28 to 31

然后第28到第31 so the rebirth consciousness all possibilities except pure abode

所以结生心，除了净居天，都有可能

then human beings, human beings are the same as cātummahārājikā然后是人，人类和四大王天一样

so human beings can be born, the worldling human beings can be born in

凡夫的人可以投生到

1 to 22, 28 to 31

第1到第22，第28到第31 and the rebirth consciousness or all possibilities except pure abodes

结生心，除了净居天，其他的都有可能

now we come to the four woeful states

现在我们看四恶趣

asura, asurakaya

阿修罗，阿修罗道

since they take rebirth with unwholesome resultant investigation

因为他以不善果报推度心结生

their death consciousness is the same

他们的死亡心都是一样的

so unwholesome resultant investigation

所以不善果报推度心

and they can be reborn in 1 to 11

他们可能投生到第1到第11 so a person who is reborn as an Asura

所以投生为阿修罗的人

can be reborn as a human being as devas

可以投生为人，投生为欲界天

or can go to hell

或者可以去地狱

and his rebirth consciousness will be eight kamavacara vipakas

他的结生心可以是八个欲界果报心

and two investigation consciousness

两个推度心

the same with the peta the hungry ghost animal and hell beings

对于饿鬼界、畜生、地狱众生是一样的

so this is the different rebirth following different death

这是不同的死亡之后是不同的结生

so from this chart we understand that a person who dies from a certain realm can be reborn in these and these realms

从这个表格我们明白，从某个生存地死亡的人可以投生到哪些生存地

and also we know which type of consciousness function as death consciousness

同时我们知道，什么样的心执行死亡作用

and rebirth consciousness

或执行结生作用

so this is for worldlings or puthujjanas

所以这是对于凡夫

next table is a table for trainees

下一个表格是关于有学的

now in the handout

在下发资料里

I want you to make a correction

我希望你们做一个更正

the heading: cutis followed by patisandhis for

标题：死心之后的结生心

do you see: for ariyas

你们看到“关于圣人”

so you strike out “ariya” and

划掉“圣人”，

and put another word: s-e-k-kh-a-s

换上另外一个词：s-e-k-kh-a-s sekkhas

有学

s-e-k-kh-a-s

有学

now sekkhas are translated as “trainees”

有学就被翻译为”受训练的人“

because they’re still training to get the highest enlightenment

因为他们依然在走向觉悟的训练上

now you know that there are eight noble persons or eight ariya persons

你们知道八辈圣人

number 1 is the person at the moment of sotapatti magga or the first magga

第一个就是须陀洹道心的人

and number 2 is the person from the moment of sotapattipala

第二就是从须陀洹果心这一刻

until he reaches the second magga and so on

直到他获得第二个道心，等等

so there are eight persons

所以是八种众生

among these eight persons

在这八种众生中

the first seven are called trainees, sekkhas

前七种被称为“有学”

the last one an arahant is called asekkhas

最后一种阿罗汉被称为“无学”

so whenever you find the word asekkha or non-trainee

只要你看到“无学”这个词

please understand that means an arahant

要了解这是指“阿罗汉”

so trainees here means they may be sotapannas, sakadagamis and anāgāmis,

所以“有学”在这里指：须陀洹、斯陀含、阿那含

so for them there is a little difference

所以对于他们，区别很少

now the first neither perception nor non-perception

第一个，非想非非想

his death consciousness is same, fourth arupavacara vipaka

他的死亡心是相同的，第四无色界果报心

but he will be reborn in 31 only

但是他只会投生到第31界

since he is a noble person

因为他是一个圣者

he will not go down again

他不会再堕落

he will not be reborn in lower worlds

他不会投生到低级的生存地

either rupavacara realms or kamavacara realms

无论是色界生存地还是欲界生存地

he will be reborn in 31 he will be reborn in that realm again

他会投生到第31界，他会再投生到这一界

if he does not become an arahant

如果他没有成为阿罗汉

so he becomes an arahant, then there is no rebirth

如果他成为阿罗汉，那么就不会再投生

and when he is reborn in that realm again

当他在投生到该界

then his rebirth consciousness is fourth arupavacara vipaka

他的结生心就是第四无色界果报心

so the same with 30, 29 and 28

所以对于第30,29,28，是相同的

so an ariya brahma, a tainee brahma

所以，对于梵天圣者，对于梵天界的有学

who dies from the nothingness realm

如果从无所有处死亡

dies with third arupavacara jhana vipaka

以第三无色界禅那果报心死亡

and he can be reborn in 30 again or in 31

他就能再次投生到30界无所有处，或者第31界

but not lower down

但是不会堕落

and so his rebirth consciousness will be third arupavacara vipaka or fourth arupavacara vipaka

那么他的结生心就是第三无色界果报心或者第四无色界果报心

so similarly with 29 and 28

同样地，第29界和第28界也是如此

now 27

现在看第27界

highest pure abode you know there are five pure abode

最高的净居天，你们知道有五个净居天

and who are reborn in pure abodes?

投生到净居天的是什么样的众生？

anagamis

阿那含

only anagamis are reborn in pure abodes

只有阿那含才投生到净居天

no sotapannas, no sakadagamis, no puthujjanas

须陀洹果，斯陀含果，凡夫都不会投生到净居天

so the highest of the pure abode

净居天的最高界

pure abodes are all fifth jhana planes

净居天都是五禅生存地

so for them, the fifth rupavacara vipaka citta functions as patisandhi, bhavanga and also cuti

对于他们，第五色界果报心作为结生，有分和死亡心

so when that brahma dies

当这个梵天众生死亡

he dies with fifth jhana rupavacara vipaka consciousness

他以五禅色界果报心死亡

and it is said that

据说

a noble person who dies from the highest pure abode

在最高净居天死亡的圣者

is not reborn anywhere

不会投生到任何地方

that means he will surely become an arahant in that life

意思就是：他在此世肯定会成为阿罗汉

he will be reborn there as an anagami

他以阿那含投生到那里

and during life in the highest pure abode he will reach arahantship

在净居天期间，他会成为阿罗汉

so for him, there is no more rebirth and so no rebirth consciousness for him again

所以，对他而言，不会再投生所以对他而言，不再有结生心

and for number 26 clear sighted it is also pure abode

对于第26界，善见天，也属于净居天

the same fifth jhana vipaka consciousness

同样的五禅果报心

and he can be reborn in 21

他可以投生到21界广果天

because they will go up up until they reach number 27

因为他们会上升，直到第27界

and then 27 is the highest they will reach and then

到了最高27界，然后

they attain arahantship and they get out of samsara

获得阿罗汉果，然后脱离了轮回

so when he is reborn in number 27

所以当他投生到第27界

then his rebirth consciousness will be fifth rupavacara jhana vipaka consciousness

他的结生心就是第五色界禅那果报心

and then number 25, beautiful abode

然后第25界，善现天

so for them

所以对于他们

the death consciousness is the same

死亡心是相同的

and the realms they can be reborn are 26 and 27

他们可以投生到的生存地是第26，第27界

so the higher ones

更高的

and then serene abodes

然后是无热天

they can be reborn in 25 to 27

他们可以投生到第25到第27界

and durable abode they can be reborn in 24 to 27

无烦天，可以投生到第24到第27天

so this is for pure abodes

这是关于净居天的

for anagamis who are reborn there

对于投生都那里的阿那含

there is a saying in the manual

概要精解里有个说法

that anagamis are reborn in pure abode only

阿那含只投生到净居天

but

但是

there is a saying that it does not mean that

有一种说法，说不是说

anagamis are reborn in pure abode only

阿那含只投生到净居天

they may be reborn in other realms also

他们也可能投生到其他生存地

so

所以

anagamis only are reborn in pure abodes

阿那含只能投生到净居天

but anagamis can be reborn in other realms as well

但是阿那含也可以投生到其他生存地

that is the common opinion of many teachers

这是很多老师的普遍看法

so here they’re anagamis

所以这里他们作为阿那含

and since they’re anagamis they have very strong samadhi

因为他们是阿那含，他们有很强的三摩地

and so when they reach to the one of the, the lowest of the pure abodes

所以当他们投身到净居天最低一层

then they will just go up up and up

他们然后一直上升

they will not be reborn in their realm again

不会再投生到之前的生存地

and they will not be reborn in the lower realms

也不会投生到更低的生存地

now number 21, great reward

第21界，广果天

since he is a trainee, he is an ariya, noble person

因为他是有学，是圣者

and it is said that noble persons in great reward

据说广果天的圣者

will be reborn only in that realm again

只会再次投生到广果天

they will not be reborn in any other realm

他们不会投生到其他生存地

and they may become arahants and there will be no more rebirth for them

他们可能会成为阿罗汉，然后不会再投生

but if they do not become arahants

如果他们没有成为阿罗汉

they will be reborn in that realm again

他们会再次投生到此生存地

and not in 23 to 31

不会投生到第23到31界

so please strike out 23 to 31

所以划掉第23到31 and then the others steady aura

然后是其他的，遍净天

since they are trainees or noble persons

因为他们是有学或圣者

no lower realms

不会投生到更低的生存地

so the brahmas from 20 will be reborn in 20, 21

所以第20界的梵天众生，会投生到第20,21界

and then 23 to 31

然后23界到第31界

because 22 to 27 are reserved for anagamis only

因为第22到第27专门是给阿那含投生的

so if it is not an anagami he will not be reborn there

所以如果他不是阿那含，就不会投生到那里

and then infinite aura, 19 to 21, 23 to 31

然后是无量净天，19到21,23到31 minor aura because it is 18, 18 to 21, 23 to 31

少净天，因为是18界，所以投生到18到21,23到31 and radiant luster, 17 to 31, 23 to 31

然后是光音天，17到31,23到31 and infinite luster again 16 to 21, 23 to 31

无量光天，16到21,23到31 minor luster, 15 to 21, 23 to 31

少光天，15到21,23到31 and mahabrahma 14 to 21, 23 to 31

大梵天，14至21,23至31 mahabrahma belongs to the first jhana plane and

大梵天属于初禅生存地

so his death consciousness is first jhana rupavacara vipaka consciousness

他的死亡心就是初禅色界果报心

and since he will be reborn 14 to 21and 23 to 31

因为他会投生到14到21,23到31界

his rebirth consciousness in the next life can be from one to five rupavacara vipaka consciousness

他下一世的结生心可以是从第一到第五色界果报心

and also four arupavacara vipaka consciousness

也可以是四个无色界果报心

now number 13 Brahma ministers the same

第13梵辅天，是一样的

but 13 to 21, 23 to 31

从13到21,23到31 and number 12 brahams’ retinue because he is a noble person

第12梵众天，因为他是圣者

so he will not be reborn down and down so 12 to 21, 23 to 31

他不会投生到更低的界，所以是12到21,23到31 and then Paranimmitavasavatti the highest of the six deva realms

然后是他化自在天，六欲界的最高天

since he is a noble person, he is a three root person

因为他是圣者，他就是三因

no two root person can become an ariya or a noble person

二因的人不能成为圣者

so his death consciousness is one of the four three root kamavacara vipaka

所以他的死亡心是四个三因欲界果报心之一

and he can be reborn in 5 to 21

他可以投生到第5到21界

so he can be reborn in human world

因为他可以投生为人

he can be reborn in deva world and he can be reborn in brahma world

他可以投生到欲界天，可以投生到梵天

now think of the sakadagami

现在想想斯陀含

once-returner

一来果

once-returner means he reaches second stage of enlightenment as a human being

一来果就是说作为人，他证得二果

and then in the next life he will be reborn as a deva

下一世他会投生到欲界天

and then

然后

from that he will be reborn as a human being again

然后从那里再投生为人

so he can come down not like the brahmas

所以他是可以往低处投生，不像是梵天

so in paranimmitavasavatti, a deva

所以在他化自在天，是欲界天

so a deva dies with the three root kamavacara vipaka consciousness

欲界天人以三因欲界果报心死亡，

and he can be reborn as the human being

他可以投生为人

or as a deva in one of the six celestial realms

投生为六欲界天人之一

and also he can be reborn as a brahma

他也可以投生为梵天

so accordingly the rebirth consciousnesses are three root kamavacara vipaka

所以相应地，结生心是三因欲界果报心

or rupavacara vipaka or arupavacara vipaka

或者是色界果报心，或者无色界果报心

the same with Nimmānaratī化乐天也是如此

Tusitā, etc

兜率天等也是如此

until cātummahārājikā直到四大王天 so the six devas are the same as Paranimmita

所以六欲界天与他化天相同

and then human beings

然后是人类

human beings who are trainees, who are sotapannas, sakadagamis and anagamis

如果是有学的人类，或者须陀洹、斯陀含、阿那含

so for them

对于他们而言

when they die, they will die with three root kamavacara vipaka

当他们死亡时，他们会以三因欲界果报心死亡

only three root person becomes ariyas

只有三因众生才会成为圣者

so they can be reborn in human beings again in deva realms and then 23 to 31 brahma realms

所以他们可以再次投生为人类，投生为欲界天，然后是23到31梵天界

and their rebirth consciousness will be three root kamavacara vipaka consciousness and so on

他们的结生心会是三因欲界果报心等等

since there’re no ariyas in the four woeful states they’re not given here

因为四恶趣没有圣者，所以这里没有列出来

we end with human beings

到人类这里就结束了

and in the human worlds there can be both puthujjanas and ariyas or noble persons

在人界，有凡夫，也有圣者

but in the apāya or four woeful states there can be no ariya persons

但是在恶趣，没有圣者

there can be only puthujjanas

只有凡夫

so from this chart we know both for puthujjanas and for ariyas

所以，从此表我们了解了凡夫和圣者

what rebirth will follow their death

什么结生心跟随什么死亡心

and also we know that

我们还知道

what cittas will function as patisandhi, bhavanga and cuti for different persons

对于不同的人，什么样的心可以充当结生、有分、死亡作用

from this chart

从此表可以了解

so we will have a break now

我们现在休息一下

disk02track09

so up until now

到现在

we have studied the types of consciousness and the process of consciousness

我们学习了各种心和心路过程

and also the consciousness that are called process free consciousness

也学习了离路心

now process free consciousnesses are those that have the function of relinking, bhavanga and death

离路心就是执行结生、有分、死亡作用的心

now this flow of or stream of consciousness goes on and on and on

这个心识之流一直持续

until not the end of life, until the end of samsara

直到……不是直到死亡而是直到轮回终结时，心识之流才终止

so as a conclusion the manual says here

概要精解在此有一个结论：

for those who has thus taking rebirth

对于有如此投生者

from the moment immediately following the session of the rebirth linking consciousness

在结生心灭尽之后，立刻

that same type of consciousness apprehending that same object flows on uninterruptedly

就会生起识知同一所缘的同一种心

like the stream of a river

有如河流般

so a stream of a river just flows on and on and on

所以河流不断流下去

in the same way this flow of consciousness goes on and on and on

同样，这个心识之流也不断流下去

now at the beginning of one life there is rebirth consciousness

在生命开始时，有结生心

so that rebirth consciousness lasts for three sub-moments

所以这个结生心持续三个小刹那

so when the rebirth consciousness disappears

当结生心消失时

immediately following the cessation of rebirth consciousness

随即，在结生心消失之后

that same type of consciousness

这种相同的心

apprehending that same object flows on uninterruptedly

识知相同的所缘，不间断地流下去

so that means immediately after the rebirth consciousness

意思就是：结生心之后，随即

that consciousness arises again

心再次生起

but this time it has a different function

但是这次，执行不同的作用

and this consciousness that is repeated takes the object of the rebirth consciousness

这个再次重复生起的心，所缘是结生心

so it does not take any new object

所以它不缘起新的所缘

but just takes the object that was taken by the rebirth consciousness

只是缘取结生心的所缘

and it flows on uninterruptedly like a stream of river

并且不停息地一直流下去

and it does so until the arising of the death consciousness

直到死亡心的生起

so until one dies this flow of citta will go on and on so long as there is no occurrence of a cognitive process

所以，如果没有活跃的心路过程的话直到死亡，这个心识之流一直持续

so if there is no vīthi if there are no thought processes

如果没有心路过程

taking the prominent object and so on

如果没有缘取明显的所缘

then this flow of bhavanga will go on and on and on

这个有分心识之流就会一直流下去

it will flow uninterruptedly like a stream of a river until the end of one life

就会不停息地流下去，直到生命的结束

and here the manual gives the meaning of the word bhavanga

这里，概要精解解释了“有分”这个词

being and essential factor of existence or life

存有，生命的关键因素

this consciousness is called the life continuum or bhavanga

这种心被称为：有分

now bhavanga is made up of two parts: bhava and anga

“有分”这个词分为两部分：有、分

the word anga you find in the word maggaṅga

“分”，如同“道分”（道支）

factors of magga

道之支分

and bojjhaṅga, factors of bodhi

菩提分，也就是菩提支

so the same word anga is used here

这里都是同一个词“分”

now bhava means an existence or life

“有”就是生命之存在

anga means a factor a part

”分“意思就是：因素，部分

here an essential part

这里是关键部分

that means if the bhavanga does not arise life would have ended

意思就是：如果有分不生起，生命就会终结

so bhavanga is an important factor of existence or of life

所以“有分”是生命存在的一个重要因素

that is why it is called in Pali bhavanga

所以就称为“有分”

so it is difficult to translate it into English so they translated it as life continuum

这要翻译起来很难，所以就翻译成“有分”

so continuity of life

生命之存续

at the end life at the end of one life

在生命结束时

having become the death consciousness

就成为死心

this same bhavanga consciousness becomes a death consciousness

这个有分心就成为了死亡心

in the form of passing away

以死亡的形式

on the occasion of passing away in the book

概要精解里说的是：在死亡的情况下

I think it is better to translate it as “in the form of passing away”

我觉得应该翻译成：“以死亡的形式”比较好

it then ceases

有分心就停止了

so that is ceases for one life

就是此生的有分心停止

so one life is just arising of patisandhi or rebirth consciousness

一期生命就是结生心生起

and then during life many moments of bhavanga

然后，在此生中，许多有分刹那

and also many moments of other type of consciousness

还有许多其他类型的心识刹那

and at the end of the life

在生命终结的时候

then the same type of consciousness that has a function of relinking and bhavanga arises

执行结生作用的这种心、有分生起

functioning now as death

现在执行死亡的作用

so in one life these three are identical and they take the same object

所以在一期生命中，这三种心是相同的它们缘取相同的所缘

there after the rebirth linking consciousness and the others continue to occur

此后，结生心与其他心继续生起

now if you look at the diagram of death rebirth linking consciousness

如果你看死亡结生心的表格

you see life 1 and life 2

你看到1世、2世

so it can go on like life 2

所以在2世一样继续

from life 3, life 3 from life 4 and so on

到3世，到4世，等等

until the end of samsara

直到轮回的结束

so there after the rebirth linking consciousness and the others

所以“此后，结生心与其他心

and the others means the bhavanga consciousness and death consciousness

其他心，意思是有分和死亡心

continue to occur

继续生起

revolving in due sequence like the wheel of a cart

“有如车轮一般次第地转起”。

so there can be no end of the wheel of a cart when it is rolling, it rolls on and on and on

所以，车轮转动的时候，是没有终结的，一直转下去

so this continuity of consciousness

所以心的持续

also rolls on and on and on

也是不停地转动

until one attains parinibbana

直到证得般涅槃

or one becomes an arahant or a buddha or a paccekabuddha

或者成为阿罗汉或佛陀或辟支佛

and passes away

然后死去

so until then this flow of consciousness will go on and on

在此之前，心识之流会一直持续

doing different functions at different moment

在不同的时刻执行不同的作用

and as a conclusion the manual gave us some pali verses

最后，概要精解以巴利偈颂作结

they are just the same as what has been said

跟之前的是一个意思

so just as here so again in the next existence

有如这一世，在下一世

there arise rebirth linking consciousness, life continuum, cognitive processes and death consciousness

结生心、有分心、心路过程与死亡心也是如此生起

so what is life? life is just these types of consciousness going on and on

什么是生命？生命只是不断持续的各种心识

one after another in the due order

根据一定的次序一个接一个

again with rebirth and life continuum this stream of consciousness turns round, that means goes on and on

伴随结生及有分，心识之流不断转起就是说不停继续

the wise disciplining themselves long,

长期自制的智者

understand the impermanence (of life),

了知生命无常

impermanence of life here means impermanence of this round of rebirth and death

生命的无常，这里指生死轮回的无常

because here the author is describing the round of rebirth

因为作者这里阐述的是结生之轮转

the rebirth and life continuum the stream of consciousness turns round and goes on and on means

结生及有分，心识之流转起，意思是

this is the round of rebirth and death

这就是生死之轮转

and those who have disciplined themselves for a long time

长期自制的智者

understand the impermanence of this round of rebirth and death

了知生死轮回的无常

because at every moment there is a new consciousness arising

因为每时每刻，都有新的心生起

and that new consciousness lasts for only one moment and then

这个新生起的心只持续一个心识刹那

next moment there is another new type of consciousness and so on

下一个刹那，就会生起另外一种新类型的心，等等

so there is no permanency in this round of rebirth

所以在这样的生命轮转中，没有恒常

at every time there is a new mind and new matter arising and then disappearing

每时每刻，新生的名法、色法不断生灭

so they realize the deathless state, that means they become arahants

所以觉证不死之境，意思就是成为阿罗汉

and completely cutting off the fetters of attachment,

完全断除了贪执之结

so when they become arahants they completely cut the fetters of attachment

当成为阿罗汉时，就彻底断除了贪执之结

now attachment and other mental defilement are called fetters or ropes

贪执和其他烦恼被称为“结”或“绳子”

they are the ones that bind us to the round of rebirth

它们把我们捆绑在生命的轮回里

so long as we cannot cut these fetters we will be bound to this wheel of birth and death

只要我们没有断除这些结缚，我们就会被捆绑在生死之轮上

and so

所以

we will never get out of this round of rebirth

我们就永远不能摆脱生命的轮转

so once the fetters of attachment and actually other fetters as well are completely cut

当我们彻底断除了贪执和其他结缚时

then that mean the end of this round of rebirth and death

就是说我们终结了生死轮回

so completely cutting off the fetters of attachment they [will] attain peace

彻底断除了贪执之结，[将]获得永久的寂静

I want you to put the “will” before attain peace

你们应在”获得“之前加”将“

because the pali word there is “essanti” which is in future tense

因为这里的巴利单词是将来时

so “will attain peace”.

所以是“将获得寂静”。

and “peace” here means the final passing away

“寂静”这里指最后的死亡

now you may be aware that there are two kinds of nibbana described in the books

现在你可能意识到佛经里有两种涅槃

one nibbana is that which an enlightened person experiences during the time when he is alive

一种是觉悟者在生前体验到的涅槃

suppose a person becomes a sotapanna or say arahant

假设某人证了初果，假设他证了阿罗汉

so before he dies he can experience nibbana by getting into the samapatti by getting into the sustained attainment of fruition consciousness

在他死前，他就可以在果定中体验到涅槃

so by entering into the fruition samapatti

所以通过进入果定

he is said to experience nibbana

他就会体验到涅槃

so the nibbana experienced before the death of arahant is one kind of nibbana

所以阿罗汉在死前体验到的涅槃是一种形式的涅槃

it is called sa-upadisesa-nibbana

被称为有余涅槃

so at the end of the sixth chapter we will find that

在第六章的末尾，我们就会发现 nibbana with the aggregates remaining

伴随诸蕴的涅槃

that means nibbana that is experienced while the aggregates are remaining that means

就是说，在诸蕴存续时体验到的涅槃

while the arahant is still alive

但是阿罗汉还活着

and the other is the nibbana that becomes evident when an arahant or a buddha dies

另外一种涅槃就是阿罗汉、佛陀死后的涅槃

when an arahant or a buddha or a paccekabuddha dies

当阿罗汉、佛陀或者辟支佛死后

then his remaining aggregates, his remaining mind and matter cease

他的诸蕴、名法色法都停止了

and there is no rebirth or no new mind and matter arising after that

不会再投生，不会生起新的名法和色法

so that kind of nibbana is called anupadisesa nibbanadhatu,

这种涅槃被称为无余涅槃

the nibbana element with no aggregates remaining

就是诸蕴不存续的涅槃界

so here

所以这里

by saying “completely cutting off the fetters of attachments”

通过这句“完全断除贪执之结”

the author meant the first kind of nibbana

作者指第一种涅槃

so when a person completely cuts off the fetters of attachment

当完全断除了贪执之结

he experiences that the first kind of nibbana

他体验到第一种涅槃

and he will attain the second kind of nibbana when he dies

当他死时，他就会证得第二种涅槃

so here “peace” means not just “peace”

这里的“寂静”不是一般的“寂静”

but it is the element of nibbana with no aggregates remaining

这是无余依之涅槃界

so that means

意思就是

a person disciplines himself for a long time

长期自制的人

or practices meditation and so on

经常禅修，等等

and then understands the impermanence of life, understands impermanence nature, suffering nature, non-soul nature of all conditioned phenomena

了知生命的无常，了知有为法的无常性，苦性，无我性

and then he realizes the deathless state

然后证得不死之境

that means he becomes enlightened

就是说他觉悟了

and when he reaches the fourth stage of enlightenment

当他证得第四个层次的觉悟

he completely cuts off the fetters of attachment

他就完全断除了贪执之结

and then later on

稍后

at death he will attain peace

也就是死时，他将会证得寂静

or he will realize the second kind of nibbana element

或者说他将证得第二种涅槃界

and the first kind of nibbana is called nibbana of mental defilements

第一种涅槃被称为：烦恼的涅槃

and the second nibbana is called nibbbana of aggregates

第二种涅槃被称为：诸蕴的涅槃

because the first nibbana is when the fetters of attachment or mental defilements are destroyed

因为第一种涅槃是贪执或烦恼的摧毁

so that is the destruction of mental defilement, that is

就是心中烦恼的摧毁，就是

one nibbana

第一种涅槃

and when an arahant a buddha and a paccekabuddha dies

当阿罗汉、佛陀和辟支佛死亡时

then their aggregates just disappear

诸蕴消失

so no more aggregates

不会再有诸蕴

are produced

诸蕴不会再产生

so that second nibbana is called extinction of aggregates

所以第二种涅槃被称为诸蕴的灭尽

so after understanding the consciousness

了解心识后

and how they arise and disappear through the thought processes

它们如何在心路过程中生灭

and also understanding the thirty one planes of existence

同时了解了31生存地

and how beings are reborn from one existence to another

众生如何从这个生存地投生到那个生存地

and how this round of rebirth and death goes on and on

生死轮转如何不停继续

and then

然后

when a person practices vipassana meditation then

当一个人修习观禅

he will penetrate into the nature of all conditioned phenomena and he will reach enlightenment

他就通达诸法实相，并且证得觉悟

when he reaches the fourth stage of enlightenment

当他证得第四阶段的觉悟

he is able to eradicate all mental defilements and that is

他就能断除所有烦恼

the first kind of nibbana

这就是第一种涅槃

and at his death

在他死亡的时候

then he will realize the second kind of nibbana which is the extinction of all remaining aggregates

他将证得第二种涅槃，就是诸余蕴之断灭

so by this conclusion the author actually hinted to us that

所以通过这个结论，作者实际上就是指出

we should not just understand or study this book

我们不能仅仅学习书本知识

but we must try to practice

我们还要努力修行

so that we can destroy this flow of or stream of consciousness which is going on and on

这样我就能摧毁持续的心识之流

so this is the end of the fifth chapter

第五章结束了

now at the beginning of the fifth chapter

在第五章最开始

we study the thirty one planes of existence

我们学习了31生存地

and we call it cosmology of buddhism

我们称之为佛教的宇宙观

now there are many more things to know about the world

关于世界，还有其他许多方面的知识

how the world come into being

世界怎么形成的

how the world is destroyed and so on and

世界怎么被毁灭的，等等

how the world is first inhabited by beings or human beings

人类怎么来到这个世界的

so whether we believe it or whether we like it or not

不管我们信不信不管我们喜欢不喜欢

it is good to know how our ancient teachers basing on the teachings of buddha

这也是一件很好的事情，去了解古代的论师，如何根据佛陀的教法

understood about this world, the beginning of the world how the beings came into, reborn onto this world

来理解这个世界，理解世界的起源理解众生如何投生到这个世界

I will refer you to a book if you’re interested

如果你们感兴趣，我推荐你们读

and that is Visuddhimagga, it is called the path of purification

《清净道论》

I think it is in the thirteenth chapter

应该是在第十三章

in the abhiñña chapter

神通品

that coming into being and then destruction of world is described in some detail

世界的形成和毁灭，有较为详细的介绍

and in connection with the thought processes

与心路过程相结合

in our country, our teacher taught also the rupa process

在缅甸，我们的老师还讲色法的过程

the matter process

色法过程

and it is called rupavīthi in our country

在缅甸被称为色法过程

so we will also study just a little of that at the end of sixth chapter

在第六章结尾，我们也会稍微了解一下

so now we begin the sixth chapter

现在我们学习第六章

so up to the fifth chapter we have studied the citta cetasika

到第五章，我们学习了心、心所

only two

只学了这两种

we have studied only two or two ultimate realities

我们只学习了两种究竟法

the first chapter deals with the different kinds or divisions citta and

第一章是解释不同类型的心

the second chatper explains to us cetasikas and then how

第二章是介绍心所

they come into combination with different cittas

它们如何与不同的心结合

and the third chapter teaches us the classification of citta

第三章介绍了心的分类

with regard to feelings, roots, functions and so on

根据受、因、作用等等分类

now the fourth chapter teaches us the thought process

第四章介绍了心路过程

and fifth also process free consciousness

第五章也是，离路心、

and planes of existence

生存地

and how beings are born and so on

众生如何投生等等

so now we come to the third ultimate reality which is rupa which is matter

现在我们学习第三种究竟法：色法

so the first ultimate reality is as you all know, citta, now consciousness

第一种究竟法，大家都知道是：心

and the second ultimate reality is cetasika, mental factor

第二种究竟法：心所

and now we come to the third ultimate reality which is called rupa

我们现在学习第三种究竟法：色法

rupa is defined as something that changes when met with adverse conditions or opposite conditions

色法被定义为：当碰到妨害之缘时的变易之物

so when it is hot we have one continuity of material properties in our bodies

当天气热时，我们的身体就具有某种持续性

and then when it is cold, there is another continuity and so on

当天气变冷时，又有其他的持续性

so in that way there is change in the continuity of material properties

所以这里物质的持续性就发生了变易

and that is what we call rupa

我们就称之为色法

rupa is defined as something that changes

色法被定义为某种变易

that means that changes with cold with heat with hunger with thirst with bites of insects and so on

意思就是伴随着冷热饥渴昆虫的叮咬发生的变易

and change here means the apparent change, change which is evident, easy to see

变易，这里意思是明显的变易容易觉察到的变易

because if we say something that changes is called rupa

因为如果我们说事物的变易就是色法

then we should call mind rupa

那么“心”也是色法

because mind changes more quickly than mundane matter

因为心比世间的色法变化的更快

matter lasts for seventeen thought moments

色法持续17个心识刹那

mind lasts for only one moment so

但是心只持续一个心识刹那

mind changes more quickly than the matter

心比色法变易的更快

but here change means the apparent change changes that we can perceive that we can see

但是因为这里的“变易”指明显的变易可以被我们观察到的变易

so it is the apparent change

所以是明显的变易

that is meant when we say rupa is something that changes with adverse conditions

就是说，色法就是遭受妨害缘时的变易

and that rupa sometimes it is explained as something that is deformed

色法有时候被解释成遭受破坏的事物

it’s the same thing

意思一样

change means sometimes deterioration

变易就是事物败坏了

and sometimes just a different continuity of matters arising

物质的其他持续性生起了

so when it is cold, there is one continuity of matter and when it is hot another continuity and so on

冷的时候，是一种物质的持续性热的时候，是另外一种持续性，等等

so you may explain it as something that is deformed or something that changes or something that is afflicted

所以，你可能解释成某物被破坏，或某物发生变易，或者某物被恼扰

you can say anything

你可以任意这样讲

but the real meaning here is that it changes

但是这里真正的意义就是变易

something that changes with heat, cold, hunger, thirst, bites of mosquitoes wind, sunburn and creeping things

遭受热冷饥渴蚊虫叮咬风吹日晒爬虫，而发生变易

and in abhidhamma

在阿毗达摩里

the rupa or matter

色法

is first divided into two broad divisions

首先被分为两大类

the first division is called mahābhūta, great essentials

第一类是：大种（大元素）

and the second division is called upādā rūpa or upādāya rūpa

第二类是：所造色

I would translate it as depending matter

我偏向翻译成：所依色

so the first one is called mahābhūta or the great essentials

所以第一种是：大种，或者主要元素

they’re the basic elements of matter

他们是色法的基本元素

or there are four of them

有四种

earth element, water element, fire element and air element

地界，水界，火界，风界

and in abhidhamma

在阿毗达摩里

earth element means not necessarily the earth

地界并不一定非指大地

but the quality that resides in the earth that we find in the earth

而是大地所具的性质

so when we pick up a piece of earth and

所以当我们拿起一块泥土

handle it and we feel the softness or hardness of that piece of earth

我们感到这块泥土的柔软性或者坚硬性

and so the hardness or softness is what we call earth element

所以坚硬性或者柔软性被称为地界

not necessarily the earth

并不一定非指大地

so you put your finger in the water and you feel some softness there

所以你将手指放到水里，你就感受到某种柔软性

so that softness is earth element

所以这种柔软性就是地界

so you find earth element in water also

所以你在水里也能找到地界

and then there is water element

然后是水界

fire element and air element

火界和风界

so we will come to them later

我们稍后再讲

now the second division of matter is upādārūpa

第二类是所造色

it is translated as derived material phenomena in this book

概要精解里翻译成：衍生出的色法

the pali word upādā means depending, something dependent on

巴利语原义是：依靠，依赖于

so

所以

it is not accurate to translate it as derived material

所以翻译成“衍生的”并不准确

so derived means something coming the other one, another one

“衍生”的意思是从另外一种事物中产生

suppose there are great essentials

假设，几大元素

and then dependent ones come from them and derive from them or something like that

似乎所造色就是从它们衍生出来，

but it is not like that

但并非如此

these dependent ones are those that depend on the four great essentials to arise

这些所依色是依赖于四大种生起

not that they are derived from these four

并不是从四大种衍生出来

but for their arising they need these four as their bases

只是它们的产生需要四大种作为基础

so it is better to translate it as dependent matter

所以翻译成所依色比较好

than derived matter

比衍生色要好

so there are… the one division is derived matter and

一种就是所造色 the they are the ones that depend on the four great essentials to arise and to exist

它们依赖于四大种生起，并存在

so here the great essentials may be compared to the earth

所以这里，大种可以比喻成大地

the derivative phenomena to trees and shrubs that grow in dependence on the earth.

所造色比喻成树木丛林，依赖于大地而生长

so they arise and they exist independent on these four essentials

所以他们的生起存在依赖于四大种

I think they’re like cittas and cetasikas

我觉得它们就像是心、心所

so cetasikas are those that depend on citta to arise

心所依赖于心得以生起

so when there is no citta there can be no cetasikas

如果没有心，就没有心所

in the same way when there are no great essentials then these dependent ones cannot arise

同样，如果没有四大种，那么所造色也不能生起

so whenever they arise they arise independence on these four great essentials

所以所造色的生起，依赖于四大种

and there are 24 of the dependent matter taught in abhidhamma

阿毗达摩里介绍了24种所造色

so four great essentials plus twenty four dependent ones make twenty eight

四大种加上24所造色，一共是28种

so there are altogether twenty eight types of material properties

所以一共是28种色法

there is a table on page 236 of the book

第236页有一个表

so there is the overview of the 28 material properties

就是28色法的概述

now you see the great essentials

你们看大种

so there are four great essentials and they are earth element, water element, fire element and air element

四个大种：地界，水界，火界和风界

and then there are sensitive phenomena that means sensitive material properties

然后是净色

and they are eye sensitivity, ear, nose, tongue and body sensitivity

眼净色、耳、鼻、舌、身净色

and then the third group is objective phenomena

然后是第三组：境色

those that are objects

这些都是所缘

now visible form or visible object, sound, smell, taste and touch or tangibility

也就是色、声、香、味、触

now there is no number for tangibility here

这里“触”没标序号

that is because touch is not a separate object phenomena

因为触并非独立的境色

but just the combination of three elements or combination of three great essentials

它只是三大种的组合

earth, fire, and air

也即是地火风的组合

so combination of earth, fire and air are what we call tangibility or touch

所以地火风的组合，我们称之为触

so if you put a number here we will get twenty nine and not twenty eight

如果你给它一个序号，我们就有29色法

so it is not given a number here

所以这里就没有给序号

but when we say objective phenomena we say there are five object phenomena

当我们说境色时，我们指五种境色

visible form, sound, smell, taste and touch

色、声、香、味、触

and then the fourth group is sexual phenomena

第四组是性根色

femininity and masculinity, being a female and being a male

女根色、男根色

some characteristics from which we understand that a certain being is a male or a female

我们得以区分男女的一些特质

and then the next one is heart phenomenon

下一组是：心色（心所依处）

because there is only one heart it is called heart phenomenon

因为只有一颗心，用的是单数

so it is heart base

心色（心所依处）

you have met heart base in the third chapter

第三章你们学过“心色”（心所依处）

and then the sixth one life phenomenon is life faculty

第六组是命色

now this is material life faculty

这是色命根

now you met mental life faculty in the second chapter among the fifty two cetasikas

你们学过52心所里学过“名命根”

so among the fifty two cetasikas there is one called again life faculty jīvitindriya

在52心所里，有命根

so there are two life faculties, one mental and the other physical and

所以有两种命根，一个是名命根，另外一个是色法

now this is physical life faculty

这里是命根色

that means something that is in our body that keeps our body alive

就是说，让我们身体保持存活的

and then the next one is nutritional phenomenon

下一个是食色

that means some nutrition that we find in the food

就是说食物里存在的营养

so we eat food and then we get the nutriment from that food

我们饮食，我们获得食物里的营养

so that nutriment or nutritious element are what we call nutritional phenomenon

这种营养就是我们说的食色

so it is not necessarily the food

所以并不必定是食物

but the nutriment that is contained in the food

它是食物里含有的营养素

now these altogether eighteen are called concretely produced matter

这18种被称为完成色

they have real existence

它们是真实存在的

they’re the real ones

它们是真实的

now there are ten that are called non-concrete matter

还有十种不完成色

because they do not really exist

以为它们不是真实存在的

but they’re some mode or form of what really exist

它们是真实存在事物的形式

and among them the first one is limiting phenomenon

其中，第一组就是：限制色

or space element

或者空界

so space is one of matter, although space is nothing but we call it matter

空，是一种色法，虽然空是无所有，所以我们称之为色法

and the next group is communicating phenomena

下一组是：表色

bodily intimation and vocal intimation

身表、语表

so by bodily gestures we let other people know our wishes

所以通过身体动作，我们让他人明白自己的意愿

and by speech we let other people know our meaning

通过讲话，我们让别人理解自己

so these two are called intimation, bodily intimation and verbal intimation

所以，这两个被称为“表”身表、语表

and we communicate with bodily intimation or vocal intimation with each other

我们通过身表、语表相互交流

so there are named here communicating phenomena

所以这里就称为“表色

and then mutable phenomena

然后是：变化色

they can be changed

它们会变易

lightness, malleability and wieldiness

轻快性、柔软性、适业性

now these names you will find among the fifty two cetasikas also

这些名称，你们也可以在52心所里找到

and plus two intimations

加上两表色

so mutable phenomena consist of five

变化色包括五种

these three mentioned 22, 23, 24 22,23,24，这三种

plus 20 and 21

加上20,21 so these five are called mutable phenomena

这五种被称为：变化色

and then the last group is four characteristics of matter

最后一组：色法四相

and they are production of matter

它们是：色积集

continuity of matter, decay of matter and impermanence of matter

色相续、色老性、色无常性

so roughly, now we see that there are 28 material properties

所以，我们大略可以分为28色法

18 are called concretely produced, and 10 are called non-concrete matter

其中18种完成色，10种不完成色

now we will go through them one by one

我们现在一个个来解释

now the earth element the first one

第一个：地界

in Pali the earth element is called paṭhavīdhātu

地界的巴利语是：paṭhavīdhātu paṭhavī means earth and dhātu is translated as element paṭhavī意思是：地，dhātu是：界

in pali dhātu is something that bears its own intrinsic nature

巴利语的“界”就是具有本身的属性

so something that has its own characteristic its own intrinsic nature is called dhātu

所以，某种自身具有的属性被称为“界”

so here the earth or the earth element is called dhātu

所以这里被称为地界

and the earth is called paṭhavī in pali

“地”在巴利语里被称为：paṭhavī

because it serves as a support or foundation for the co-existing material phenomena

因为它是一起存在诸色法的基础

so the other phenomena depend on the earth element

其他色法依赖于地界

so earth element is something like a support or foundation and

地界就像是基础，支撑

so it is called paṭhavī in pali

所以巴利语称为：paṭhavī

because paṭhavī means the root of the word paṭhavī means to expand to spread out

因为paṭhavī的词根意思是：延展，伸展

and as I said before, the earth element is actually the hardnesss or softness that is contained in every material property

我前面也说过，地界实际上是任何色法都具有的坚硬性或者柔软性

now we say hardness we also mean softness because they’re relative terms

当我们说坚硬性的时候，也是讲它的柔软性因为这两个是相对的概念

and when we study the terms of abhidhamma

当我们学习阿毗达摩里的名相

our teachers taught us that there are four aspects of each of these

我们的老师教导我们，每个名相有四个方面

phenomena, each of these mental and physical phenomena

所有这些名法，色法，都是如此

so with regard to the cetasikas also

所以心所相关的，也是如此

this guide gives us the characteristics, function and so on of each of the 52 cetasikas

助读里，52心所都有相应的特相、作用等等

you may go back and read them so

你们可以翻回去看看

these four aspects are first: characteristics

这四个方面，首先是：特相

now second is function

第二个是：作用

and the third manifestation and fourth is proximate cause

第三是：现起，第四是：近因

so when we study any of the topic in abhidhamma

所以当我们学习阿毗达摩里的任何主题

we must understand these four aspects of

我们必须了知这四个方面

each one of the dhammas taught in abhidhamma

阿毗达摩里教授的任何法都有这四个性质

that is if we can

如果我们有能力的话

if it is too difficult we may just leave them

如果你们觉得太难了，就算了

so now here the guide gives us all these four aspects

所以，这里助读里列出了这四个方面

the earth element has the characteristic of hardness

地界的特相是：坚硬性

so hardness is the characteristic of earth element

坚硬性就是地界的特相

the function of, acting as a foundation, so acting as a foundation, acting as a receptacle is its function

作用是：作为其他元素的立足处、基础

and manifestation as receiving

现起是接受

so it manifests to the mind of a yogi as receiving something

所以对于禅修者，地界的现起就是接受某事物

now this is for meditators

这是对于禅修者的

so when they meditate they may meditate on the earth element

当他们禅修的时候，可以专注地界

so this earth element when meditated upon appears to the mind or manifest itself to their mind

所以当专注于地界，它就呈现于心

as receiving

这就是接受

so this is called mode of manifestation

这就是现起的形式

and its proximate cause is the other three great essentials

它的近因是：其他三大种

because they depend on each other

因为他们彼此依赖

both hardness and softness are modes in which the earth element is experienced by the sense of touch so

通过触，地界被体验到坚硬性、柔软性

when we say earth element

所以当我们提到地界

we mean both hardness and softness inherent in everything

我们指的是任何事物的软硬度

so that is why we can find earth element in the water in the fire in the air and so on

所以，我们也可以在水、火、风里找到地界

now the second element is in Pali āpodhātu

现在第二种：水界āpo means water so the water element apo意思是水，所以是水界

water element means fluidity

水界指：流动性

or trickling

滴落

oozing

渗出

so water element is the material factor that makes different particles of matter cohere

所以水界就是让不同颗粒聚合的物质元素

because there is water element things stick to each other

因为有水界，事物才会粘合在一起

things we use, things we see

我们使用的，我们看到的

are all manifestation of this āpodhātu

都是水界的显现

because there is āpodhātu there can be no such thing as a cup or as a flower or whatever

因为如果没有水界，就没有杯子、花朵等等

because every particle in it will be scattered like sands in riverbed

因为每个颗粒就会散开如同河边的沙子

so there is a kind of cohesiveness in the material particles

所以色法颗粒里有某种聚合的性质

and that cohesiveness is what we call āpodhātu or water element

这种聚合的性质就被称为水界

not necessarily the water

并不必然是水

so that is why we find āpodhātu in the earth, also in the water also in the fire and in the air.

所以在地、火、风里，都有水界

now it has a characteristic of trickling or oozing that means what we call that?

它的特相就是：流动或溢出，怎么说呢

the water oozing from something

水从某处溢出

its function is to intensify the co-existing material state

它的作用是增长其他俱生色法

so it helps the material states arising together to intensify

所以，它帮助色法同时生起

it is manifested as the holding together or cohesion of material phenomena.

现起是把诸色法握在一起或粘着

so when yogis contemplate on water element

当禅修者观想水界

it manifests itself to their mind as somthing holding together some other things

它将诸色握在一起呈现于心中

Its proximate cause is the same as the other one

它的近因与其他的一样

the other three great elements

近因是其他三大种

so dependent material properties depend on the four great essentials

所以所造色依赖于四大种

and one of these four great essentials depend on the other three

四大种中的一种依赖于其他三种

so their proximate causes said to be the three other great essentials

所以它们的近因就是其他三大种

now Abhidhamma holds that unlike the other three great essentials, the water element cannot be physically sensed

阿毗达摩的观点是：不同于其他大种水界不能被触摸到

but must be known inferentially from the cohesion of observed matter.

而只能间接地从观察其他色法黏在一起而得知

simply that means we cannot touch water element

简单说，我们不能触摸到水界

we can touch water, right?

我们可以触摸到水，对吧？

but what we touch is not water

但是我们触摸到的不是水

it is the combination of three fire element, earth element and air element

只是火界、地界、风界三大种的组合

but not water element

并不是水界

so according to abhidhamma, water element cannot be touched

所以根据阿毗达摩，水界并不能被触摸到

what we think we touch is not the water element

我们觉得触摸到的不是水界

but the other three elements

是其他三大种

so even in water, we cannot touch the water element

所以，即使在水里，我们也不能触摸到水界

and the third one is fire element, tejodhātu, the element of fire

第三种是火界

its characteristic is heat so temperature

它的特相是：热、温度

when we say heat we mean also cold, so heart and cold are relative terms

当我们说“热”的时候，也指“冷”，因为冷热是相对的概念

they are relative terms

它们是相对的词汇

so when heat decreases then we say it is cold when the cold decreases it is hot

当热减少，就是冷，当冷减少，就是热

its function is to mature or ripen other material phenomena

它的作用是：使其他色法成熟

just as fire can cook things

如同火可以煮饭

this is also a fire element

这也是火界

so it makes other material properties mature or ripen

所以他使其他色法成熟

and it is manifested as a continuous supply of softness.

它的现起是不断地提供柔软

so when treated with fire things become soft

当被火烧，事物就变软

so it is called continuous supply of softness

所以就是不断提供柔软

Both heat and cold are modes in which the fire element is experienced.

火界被体验为热或冷

when it is hot it is tejodhātu

热的时候，是火界

and when it is cold also it is tejodhātu

冷的时候，也是火界

and the last one is the air element, vāyodhātu

最后一个是风界

it is a principle of motion and pressure

是移动及压力的法则

its characteristic is distension so

它的特相是：膨胀延伸

characteristic of vāyodhātu is to distend things

风界的特相是让事物膨胀

to extend things

让事物延伸

now when you put the air into the balloon and the balloon stays extended

当你将气体充到气球里，气球膨胀

so because that is air element in the balloon

所以因为在气球里有风界

so

所以

the characteristic of vāyodhātu is distension

风界的特相是膨胀

and its function is to cause motion in the other material phenomena,

它的作用就是：导致其他色法的移动

when there is motion we know that there is air element

当有移动的时候，我们知道存在风界

without air element there can be no motion

没有风界，就不会有运动

and it is manifested as conveyance to other places.

现起就是：带动至另一处

so when there is movement, it is like conveying or moving things from one place to another

移动发生时，就是将事物从此移到彼

so that is the manifestation of the vāyodhātu or air element

这就是风界的现起

and its proximate cause is the other three great essentials

它的近因就是其他三大种

it is experienced as tangible pressure

它被体验为可触摸的压力

so when you practice meditation and you concentrate on the rising and falling of the abdomen

所以当你禅修的时候，专注腹部起伏

you experience some tension in the abdomen

你体验到腹部的紧迫

or the abdomen rises and falls

或者体验到腹部起伏

and so you actually are aware of the air element at that time

所以你此时就真正觉知到风界

so these are the four elements that are the bases for the other twenty four material properties to rise and to exist

这四大种就是其他24色法生起存在的基础

the teaching of four elements can be found in other teachings or other philosophers as well

有关四大种的说法，在其他哲学流派里也可以找到

but in abhidhamma the four elements are made to be very refined

但是在阿毗达摩里，四大种的理论很精致

because

因为

when we say earth element we do not mean necessarily the earth

我们说地界的时候，并不是必然指大地

but we mean the quality that inheres in earth

我们指的是大地具有的属性

the same with the other elements fire element and air element

对于其他火界风界，也是如此

and

所以

according to abhidhamma, again

根据阿毗达摩

water element cannot be touched

水界不能被触知

so we perceive we experience water element in other ways

所以我们通过其他方式感知水界

but not by touch

并不是通过触摸

whenever we touch something that means we touch the three great elements, combination of the three, the earth element, fire element and air element

当我们触摸的时候，我们是触摸到三大种的组合：地界，火界，风界

so these four form the bases for other material properties to arise and to exist

所以这四大种就是其他色法生起存在的基础

the next group consists of five sensitive material properties

下一组就包含五净色

and these are five types of matter located in each of the five sense organs

这五净色位于五种感觉器官

so the sensitive matter are located in the eyes, ears, nose, tongue and body

所以，净色位于眼耳鼻舌身

and these are very fine small material properties

它们是非常精细的色法

that are sensitive to light and color sensitive to sound waves and so on

对光、色、声波等很敏感。

now the eye

现在，眼睛

the eye is called a composite eye

眼睛被称为：混合眼

composite eye means eyeball is made up of not the sensitive part only but there are other parts as well

混合眼，意思是眼球并非由单一的净色组成，还包括其他部分

so the eye as we know is called a composite eye

所以眼睛就被称为：混合眼

and in this composite eye there are material properties

在这个混合眼里，有某些色法

that registers light and color

吸收光和颜色

and that serves as a physical base and door for eye-consciousness.

作为眼识的依处和门

so when eye consciousness arises,

所以当眼识生起时

it depends on these sensitive material properties in the eye

它依赖于眼睛里的净色

nowadays we may say that the eye sensitivity is the sensitive materials that are in the retina of the eye

如今，我们可能会说眼净色就是视网膜上的敏感物质

so retina is where the image is reflected and

视网膜就是反射物像的地方

so from there according to what modern scientists say is

所以根据现代科学的说法 they send the message to the brain and so on

从视网膜发射信号给大脑

but according to abhidhamma

但是根据阿毗达摩

when they strike at the retina they strike at the sensitive part at the retina

当目标撞击视网膜时，是撞击视网膜上的净色

and those sensitive substances serve as a base for the eye consciousness or seeing consciousness to arise

这些净色作为眼识的依处，使眼识生起

and that sensitive part in the eye is also called a door through which the objects are presented to the mind

眼睛里的净色也被称为门通过它目标呈现于心

or through which the different types of consciousness arise

或者通过它，不同的心得以生起

so the pali word for the sensitive material phenomenon is pasādarūpa

所以净色的巴利语是pasadarupa pasāda means clear, clear rūpa pasada意思是：净，净色

then the second one is

第二种净色

ear sensitivity

耳净色

so ear sensitivity means the small particles of matter that are located in the inner ear

耳净色指位于内耳的微小颗粒

so it is described as

所以这里的讲法是

to be found “in the place shaped like a finger-stall

位于一个状如指套的地方，

and surrounded by fine brown hairs”长着许多细小褐色毛发之处

so that is what is described in the ancient commentaries

这就是古代论书里的讲法

so

所以

we don’t know weather they really cut open the ear and describe this so accurately

我不知道他们是不是把耳朵切开过要不然怎么解释的这么准确

so in the place shaped like a finger-stall

位于状如指套的地方

finger-stall means a ring, finger ring

指套，意思就是指环

so there is an inner ear in the ear

所以在耳朵里面有内耳

where the sound waves strike and that serve as a basis for hearing consciousness to arise

声波撞击此处，耳净色作为耳识生起的依处

now nose sensitivity is in the nose

鼻净色位于鼻子里

it is inside the nasal orifice,

它在鼻孔内部

as the substance that registers smells.

它是接受气味的色法

so there are some part in the nose

所以鼻子里有一些位置

which sense the smell

能够感知到气味

not all of the whole nose

并不是整个鼻子都是

but at the upper end of the nasal cavity

只是鼻孔里面上部里面

there are some sensitive material properties that can sense the smell

有一些净色，可以感知到气味

and so when the smell comes into contact with those parts

当气味接触到这些部位

then we experience or we know the smell

我们就了知气味

or smelling consciousness arises in our mind depending on those sensitive parts

或者说依赖于这些净色，心里生起了鼻识

and then

然后

the next is tongue sensitivity

下一个是舌净色

there are taste buds in the tongue

舌头上有味蕾

distributed in many places on the tongue

分布于舌头上许多部位

and they register taste

它们感知味道

and the body sensitivity

然后是身净色

extends all over the organic body

遍布全身

so body sensitivity is “like a liquid

身净色如同液体

that soaks a layer of cotton,”浸透了一层棉布

and serves to register tactile sensations.

作用就是感知触觉

body sensitivity is found to be all of our body

身净色遍布全身

except the tip of nails and also hair

除了：指甲尖和毛发

everywhere else we can find the body sensitivity

其他地方都有身净色

so wherever it is touched we know the sense of touch

当被触摸到，我们就能觉知

so the sensitive parts in the body all over the body

所以身净色遍布全身

serve as a basis or a door for the touch consciousness a body consciousness to arise

作用就是身识的依处，或者身识生起之门

so these are called five sensitive material properties

这些就是五种净色

the sensitive parts in the eye, ear, nose, tongue and the body

眼耳鼻舌身处的净色

and the sensitive part of the body resides in the whole of the body except the tips of nails and hairs

身净色遍布全身，除了指甲尖和毛发

and the others reside or others are found in their respective palces

其他位于相应的部位

so these are called the five sensitive material phenomena

这些被称为五种净色

they will correspond to five kinds of objective material phenomena

它们对应于五种不同的境色

and

这样

we will do it tomorrow

我们明天再说

so now the questions

现在来答问

question 1: “why was it apparently so easy to become enlightened during buddha’s time?”

为什么佛陀时代，大家那么容易觉悟？

I think during buddha’s time there were more three root people than two root people

我觉得佛陀时代，三因结生的人比二因结生的人多

now those who meet buddha have already accumulated paramis in their past lives

生在佛陀时代的人，过去世积累了足够的波罗蜜

so they’re like flowers that are ready to open up

所以他们就像是含苞待放的花朵

just waiting for the rays of the sun to hit them

只是等待阳光的照射

so when they met buddha and buddha taught them

当他们遇到佛陀，遇到佛陀的开示

they just became enlightened

他们就觉悟了

but as you know

大家知道

from the thought process every moment of enlightenment must be preceded by vipassana moment

从心路过程，每个觉悟的心识刹那之前必须是观禅的刹那

so without practice of vipassana no body gets enlightenment

所以没有修观禅，就不能觉悟

their duration of the practice of vipassana is so brief or so short

观禅的持续时间很短

that we think that there was instant enlightenment during the time of the buddha

我们觉得在佛陀时代，是一下子就觉悟了

question 2 “Bird shops bring in birds for Buddhists to practice animal liberation

鸟贩子逮住鸟给人放生

when buddhists practice animal liberation in this way, will they gain merit?”

当人们这样放生，是不是也有功德？

Those who practice animal liberation

放生的人

who let go the animals from being put in the cages

他们让鸟从笼子里出来

I think they will gain merit

我认为他们有功德

but those who catch birds and put them in the cages

但是逮住鸟，放进笼子的人

just to be released again, I think it is not kusala.

他们捉鸟让人用来放生，我认为这些人造了恶业

because they cause suffering to the birds.

因为他们造成了鸟儿的痛苦

but those who let go the birds who liberate the birds they gain merit

但是放生的人，他们是有功德的

question 3: “can you explain bhavanga, javana and tadārammaṇa in detail or

你能详细讲讲有分、速行、彼所缘吗？

the difference between the process freed and cognitive process?”

离路心和心路过程的区别

now you know what bhavanga… it is the constituent of one life, right?

你们知道什么是有分，对吧，就是生命之组成，对吧？

and it means the consciousness that is produced by kamma and that arises in one life again and again and again

意思就是业生心识在一期生命中不断生起

as buffers between active moments or active thought moments

在活跃的心路过程之间充当缓冲

and javana

速行

are those that experience the object fully

就是完整体验到所缘的心识

so and they have the force or power because

所以它们具有力量，因为

they do not arise just once or twice, but they arise seven times so that they get momentum

它们不仅仅生起一次，它们生起七次，具有动量

and it is during the javana moments that we acquire what we call kamma

在速行阶段，我们才造业

so we acquire good kamma or bad kamma, kusala kamma or akusala kamma during the javana moments

所以，在速行阶段，我们才造善业，造恶业

and not during the moments before the javana or after the javanas

在速行之前或之后，并不造业

so javana moments are actually very important in the thought process

所以速行心识刹那，在心路过程中十分重要

and tadārammaṇa is those types of consciousness that arise after the javanas and take the objects that are taken by javana

彼所缘就是速行之后生起的心识刹那以速行的所缘为所缘

that is why they are called tadārammaṇas

所以它们被称为彼所缘

so when they arise after the javanas they are called tadārammaṇas

所以生起于速行之后，被称为彼所缘

but they may arise at other places also

但是，它们也可以在其它地方生起

so when they arise at other places and other circumstances

当它们生起于其它场合

they’re not tadārammaṇas they are mahavipakas and they’re santiranas and so on

它们就不是彼所缘，它们就是大果报心，或者推度心

now process free citta and cognitive process that means

离路心，心路过程，意思是

process freed means they do not belong to any thought process

离路心，就是不属于任何心路过程

these 19 types of consciousness that have the function of patisandhi, bhavanga and cuti

执行结生、有分、死亡作用的19种心

they do not arise through any door because they themselves are doors

它们不通过任何门生起，因为它们自己就是门

and they’re not included in the thought processes

它们不被包括在心路过程里

although in the diagram they may be put between inverted commas to show the seventeen thought moments

虽然在表格里，它们也被列出为了体现17个心识刹那，放在引号里

but actually they’re out of the thought process that’s why they’re called process freed

但是实际上，它们不属于心路过程所以它们被称为离路心

so process freed are also door free consciousness

所以离路心也是离门心

so cognitive process is active thought processes when we see something hear something and so on

心路过程就是我们看、听等等时产生的活跃心路过程

question 4: “how may one cultivate the causes and conditions so as to render unwholesome kamma defunct?”

如何按照因缘修行，才能让不善业成为无效业？

you may cultivate wholesome kamma as much as you can

你要尽可能多地造善业

so that the unwholesome kamma does not get chance to give results

这样不善业就没有机会产生果报

if the unwholesome kamma cannot give results

如果不善业不能产生果报

in the specific period

在一定的时间内

then it becomes defunct

它就成为无效业

so you can make the unwholesome kamma

所以，你们可以让不善业

from giving results by creating unfavorable conditions for the unwholesome kamma to give results

让它们不产生果报方法就是给不善业制造违缘

that means by creating the kusala environment

意思就是说，制造更多善的环境

by acquiring kusala kamma

就是造更多的善业

so when you have more kusala kamma the akusala unwholesome kamma may not get chance to give results

当你有更多的善业，那么不善业就没什么机会产生果报

question 5: “is it necessary to say sadhu sadhu sadhu aloud

有必要大声说“萨度”吗？

for it to be merit making?

这样才能获得功德？

or could it be said silently in the mind?”

在心里默念可以吗？

[laughs]（笑）

so what is important is for you to be happy about that to rejoice

重要的是随喜

so you can say sadhu sadhu sadhu in your mind

所以你可以在心里默念萨度

or you may say aloud

也可以大声说出来

so both ways you get the share

这两种方式都能得到功德

question 6: “now is it possible for beings in rupavacara and arupavacara realm to die before the end of the full life span?”

色界和无色界众生能在寿尽之前死亡吗？

it may be difficult for them to die before the full life span

对他们来说，寿元未尽之前死亡可能很难

unless they’re bodhisattas

除非他们是菩萨

because they’re reborn there as the result of powerful consciousness which is jhana consciousness

因为他们是因为强大的禅那心投生到那里

so the powerful jhana consciousness will give them I think full life span there

强大的禅那心，就使他们在那里享尽寿元

but bodhisattas, it is said that bodhisattas do not live their full life span when they’re reborn as devas or brahmas

但是对于菩萨，他们投生为欲界天或者梵天并不会受尽所有的寿命

because it is only the human world where they can accumulate paramis

因为在人间才能积累波罗蜜

so when you’re born as a deva

当你投生为欲界天人

you cannot practice much of these ten paramis

没有什么机会修十波罗蜜

so in order to fulfill their paramis

所以为了成就他们的波罗蜜

it is said that bodhisattas deliberately die from their lives as devas or brahmas

据说菩萨们会故意从欲界天或梵天死亡

and are reborn as human beings

投生到人间

it is called death by wish or something like that

这被称为：以愿力死亡，诸如此类

question 7: “how long before death do the signs of death appear and how long do they last?”

死前多久出现死亡之相，死亡之相持续多久？

it is difficult to say how long

具体多长时间，很难讲

but when a person is approaching death

当一个人临命终时

maybe sometimes it is days sometimes it may be just a few hours or even a few minutes

可能有时候是若干天，有时候是若干小时，甚至是几分钟

and how long do they last?

死亡之相持续多久？

they will last until the death

持续直到这个人的死亡

or even after death they can exist for some moments

甚至在死亡后，也能持续一段时间

but since these moments are very brief

但是因为这很短暂

we can say that they can last until the last moment in the life

我们可以说，它们可以持续到生命的最后时刻

question 8: “it is said that just before the buddha entered the parinibbana,

据说佛陀在般涅槃前

he entered into jhana in the following sequence

他依下面的次序进入禅那

first to fourth rupavacara jhana, first to fourth arupavacara jhana

第一到第四色界禅那第一到第四无色界禅那

fourth to first rupavacara jhana,

第四到第一色界禅那

first to fourth rupavacara jhana

第一到第四色界禅那

and then entered the parinibbana at the fourth rupavacara jhana

然后在第四色界禅那进入般涅槃

can the buddha not enter parinibbana of any other jhana stage? and why?

佛陀不能在其他禅那阶段般涅槃吗？为什么？

is this the same for all enlightened beings?”

对于其他觉悟者，也是如此吗？

it is not the same for all enlightened beings, it is for the buddhas only

对于其他觉悟者，并不是如此只有佛陀才是这样的

the fifth jhana or fourth jhana

第五或第四禅那

is an important jhana in the rupavacara jhanas

在色界禅那中是非常重要的禅那

it is a basis of abhiññas also it’s a basis of…

它是神通的基础，也是……

how can I say

怎么讲呢

now when bodhisatta was contemplating or practicing vipassana on the factors of dependent origination that is avijjā on saṅkhāra and so on

当菩萨通过缘起来修观禅：无明、行等等

it is said that sometimes he stopped practicing vipassana and get into the fourth jhana

据说，有时候他停止修观禅，进入第四禅那

and after staying in the fourth jhana for some time he emerged from the fourth jhana and then practiced vipassana on the factors of dependent origination

进入第四禅那一段时间后，他从第四禅那出来，然后通过缘起支修观禅

and then after some time he entered again the fourth jhana and so on

一段时间后，他又进入第四禅那

and why?

为什么这样？

it is said that vipassana is very difficult

据说观禅很困难

vipassana, whatever you experience in vipassana is

观禅，不管你怎样修观禅

just undesirable things

只是不可意诸法

you see the impermanence you see the suffering and

你了知无常、苦

so when you’re in vipassana for some time you become wearied

所以当你修观禅一段时间，就会累

that means your understanding becomes lamed

你的觉知力就变差

because you have to deal with what is not pleasant

因为你要面对的是不可意的诸法

so in order to sharpen his intellect again

所以为了让心智变得更锐利

buddha went into the fourth jhana attainment

佛陀需要进入第四禅定

then after staying in the fourth jhana for some times

在进入第四禅那一段时间之后

then his mind become sharp again he went into vipassana again and so on

他的心重新变得锐利它就继续修观禅等等

so fourth jhana I think an important jhana for all arahants and buddhas

所以第四禅那，我觉得，对于所有阿罗汉和佛陀，是很重要的禅那

ok now it’s past ten o’clock so

好，现在已经过了十点

I will take this for tomorrow

这个明天再讲

disk02track10

yesterday we ended with the objective phenomena

昨天我们学习了境色

so objective material phenomena means just the objects

境色意思就是所缘

and there are five sense sphere

有五根所缘之外境

which serve as the objective supports for the corresponding types of sense consciousness

他们作为与之相符的根识的所缘缘

now there are five sense consciousness

有五根识

eye consciousness, ear, nose, tongue and body consciousness

眼识，耳识，鼻识，舌识，身识

and so

同时

there are corresponding objects for these sense consciousnesses

对于这些根识，有相应的所缘

so there are visible objects

所以有色所缘

sound, smell, taste and tangibility or touch

声、香、味、触

and touch really means combination of three great essentials: earth, fire and air

触实际就是地火风三大种的组合

so these serve as the objects for these five sense consciousnesses

所以它们作为五根识的所缘

in pali there are called gocara-rūpa or visaya-rūpa

巴利语叫做：境色

now if you want to see the pali please have the page in the handout ready with you

如果你们想了解巴利，就看手头上的下发资料

so

所以

gocara-rūpa or visaya-rūpa, so they’re objective material phenomena

境色

and after that come bhāva-rūpa or sexual phenomena

然后是性根色

and there are two, they’re called faculties also

有两种，它们也被称为“根”

and they’re the faculty of femininity and faculty of masculinity

它们是女根、男根

now these faculties have respectively the characteristic of the male sex and of female sex and of the male sex

这两个根具有男性和女性的特相

their function is to show femininity and masculinity

它们的作用是显示女性、男性

they are manifested as the reason for the mark, sign, work and ways of the female and of the male

它们的现起就是：女与男特有的色身、特征、行为及工作之因

now the femininity or masculinity means something by which we know that a being is a male or female

女性、男性就是我们借此区分男女的东西

and they are said to be the mark, sign, walk and ways of females and males.

就是女与男的色身、特征、行为及工作之因

they have different marks, different signs, different walk and different ways of doing things of female and male.

男女有不同的色身、特征、行为及工作方式

and so by observing these

通过观察这些

we know that a being is a male or a female

我们就知道是男还是女

so the reason for the mark means

色身之因意思是

just the reason why we know that a being is a female or a male

就是我们知道他是男还是女的原因

and so the mark, sign, work and the ways themselves are reasons here

所以色身、特征、行为及工作就是“因”

for the sexual structure of the body

就是身体的性别结构

so a male is different from female, and a female is different from male

男性和女性是不同，女性与男性也是不同的

and so when we see this is a man we know that this is a man and when we see a woman we know this is a woman

当我们看到男人，我们知道是男人当我们看到女人，我们知道是女人

because their body structure is different

因为他们的身体结构是不同的

and its feminine or masculine features

他们的女性或男性特质

so their features are also different

他们的特质也是不同的

females have one kind of features and the male has another kind of features

女性是一种特质，男性是另外的特质

so just by observing the features we know that a being is a female or a male

通过观察这些特质，我们可以区别男女

and for the typical feminine and masculine occupations that means

对于特定的女性和男性工作，意思是

the work they do, men do heavy work and so on and women don’t do something like that

他们从事的工作，男性做粗重的工作女性不做这些事情，诸如此类

so

所以

and also

同样

when girls play, they play with some toys, small toys

女孩子的玩具，是一些小玩具

when boys play they play with different things

而男孩子玩的玩具是不同的

so by looking at how they play then you know that this is a girl or this is a boy

通过他们玩耍的形式，我们可以区分男女

and also the typical feminine and masculine deportment

同样，女性和男性的举止

so how they walk, how they sit and so on

他们行坐的姿态等等

now you can know, just by looking at a person how he or she sits or he walks

你们只要通过他们行坐的举止

you know that this is a man or this is a woman

就知道他是男孩是女

even though you cannot see the person clearly

即便你们看的不清楚

with a room, with a dim light

即使屋里光线很暗，

now you know that this is woman walking or this is a man walking

你也知道走进来的是女人还是男人

because they are different

因为他们的举止是不同的

so that something that makes us know that this is a man this is a woman

所以，让我们能够区分男女的东西

is what is called phenomena of sex

称为性根色

so this is a kind of rupa, this is a kind of material property

这是一种色法

and it is said that this rupa or material property is located in the whole of the body

据说这种色法位于全身

so wherever in the body of man the masculinity is distributed everywhere

所以在男人全身任何地方，都有男性根色

and in the body of a woman the femininity is distributed in all parts or places

在女人全身任何地方都有女性根色

and the next one is hadaya-rūpa material, phenomena of the heart.

下一个是心色

on the heart base, see chapter three section 20

心所依处，看第三章20节

The heart-base has the characteristic of being the material support for the mind element and the mind-consciousness element.

心所依处的特相是提供意界和意识界依止或支持的色法

now mind element means

意界的意思是

five sense door adverting

五门转向心

and two receiving consciousness

和两个领受心

so there are two things here: mind element and mind consciousness element

所以这里有两种：意界和意识界

five sense door adverting and two receiving consciousness

五门转向心和两个领受心

so they’re called mind element

被称为意界

and these two are called what

这两个被称为什么？

seeing consciousness element

眼识界

so seeing consciousness element, hearing, smelling, tasting and touching consciousness element

所以眼识界、耳识界、鼻识界、舌识界、身识界

and these, the five sense door adverting

这些五门转向心

and two receiving consciousnesses are called mind element in pali they’re called mano-dhātu.

和两个领受心被称为意界

and the rest are called mind consciousness element, mano-viññāṇa-dhātu

其他的被称为意识界

so heart base

所以心所依处

is the support for or is the seat of the mind element and the mind consciousness element

就是意界和意识界的支持或依处

for those types of consciousness rather than the ten sense consciousnesses

除了十个根识之外的心

its function is to uphold them, it is manifested as the carrying of these elements

它的作用是作为此二界的依处，现起是支撑此二界

so it is to be found in dependence on the blood in the heart

所以它位于心脏的血液里

now not the heart itself is called hadaya-vatthu

心脏本身并不是心所依处

although the word hadaya means a heart

虽然巴利语原义是心脏的意思

hadaya-vatthu is not the heart itself

心所依处并不是心脏本身

but it is to be found independence on the blood in the heart

而是心脏里的血液

so blood is always circulating from the heart

血液总是从心脏流出循环

and this heart base

这个心所依处

exists depending on the blood inside the heart

依赖于心脏的血液而存在

and it assisted by the four great essentials and

借助于四大种

maintained by the life faculty so

由命根所维持

it is kept alive by life faculty and it is supported by the four great essentials

所以由命根而存活，由四大种所支助

now hadaya vatthu is always a problem

心所依处一直是个问题

so please turn to page 144

请翻到144页

this is chapter three section 20

第三章20节

now the heart base

心所依处

according to the pali commentators, the heart serves as a physical support for all cittas other than the two sets of fivefold sense consciousnesses

根据巴利注释书，心脏是除了双五识以外所有心的色法支助

which take their respective sensitivities as their bases.

以相应的净色作为依处

In the canonical Abhidhamma the heart-base is not expressly mentioned. now this is a problem

在阿毗达摩典籍里，并没有明确提出心所依处这就是问题的所在

because abhidhamma is a place where all realities are mentioned

因为阿毗达摩包括了所有法

all cittas are mentioned, all cetasikas are mentioned

列举了所有心，心所

so we expect that all rupas are mentioned in abhidhamma

所以我们觉得阿毗达摩也列出了所有的色法

and the first book of abhidhamma

在阿毗达摩第一论书《法集论》里

enumerated all cittas, cetasikas and rupa

列出了所有心、心所、色法

but in that book the heart base is not mentioned

但是并没有提到心所依处

the heart base is missing in the dhammasangani

《法集论》没有提心所依处

the chapter on rupa of the dhammasangani

《法集论》里色法章里没有提到心所依处

but in the paṭṭhāna the seventh book of abhidhamma

但是在阿毗达摩第七论书《发趣论》里

the last book of abhidhamma

也就是最后一部论书

it simply speaks of that matter

只是简单地说，此色法

in dependence on which the mind element and mind consciousness element occur

为意界和意识界所依赖

so even in paṭṭhāna

所以，即使在《发趣论》

buddha did not use the word hadaya, heart

佛陀也没有使用“心脏”这个词

buddha used a pronoun

佛陀用的是一个代词

a certain matter

某种色法

depending on which the mind element and mind consciousness element occur

意界和意识界依此产生

and

并且

that matter serves as support and so on

此种色法作为支助，等等

so

所以

that’s a problem for the commentators here to explain that that matter means the heart base

所以，如果这里注释书说它就是指心所依处，就会有问题了。

the buddha did not say that it is the heart base, even in paṭṭhāna the seventh book of abhidhamma

佛陀并没有说它是心所依处，在《发趣论》里也没有这样说

so he just said only certain rupa the mind element and mind consciousness element depend

佛陀只是说，某种色法是意界和意识界的依处

and that mattter is a support for mind element and mind consciousness element

这种色法，是意界和意识界的支助

but the commentators interpreted that to mean the heart base

但是注释书就把这个色法解释为心所依处

they give us some reason for that

他们列举了一些理由

so

所以

on the handout I’ve given that

在下发资料里，我给出了

reasons for existence for hadaya vatthu as explained in the commentaries

根据注释书的解释：心所依处存在的理由

now mano-dhātu and mano-viññāṇa-dhātu mind element and mind consciousness element

意界和意识界

when they arise in kamavacara sphere and rupavacara sphere

当它们在欲界和色界生起时

they must depend on matter

它们必须依赖于色法

so when citta arises in kamavacara realm and rupavacara realm

所以当心在欲界和色界生起的时候

they must have a material base

它们必须有一个色法的依处

so mano-dhātu and mano-viññāṇa-dhātu are consciousness

所以意界和意识界，都是心

and when they arise in kamavacara and rupavacara realms

当它们在欲界和色界生起的时候

then they must depend on matter

它们必须依赖于色法

they cannot arise without depending on matter

不依赖于色法，它们无法生起

just as cakkhu-viññāṇa and others depend on eye sensitivity and others

如同眼识要依赖于眼净色等等

so seeing consciousness depend on the eye or eye sensitivity

所以眼识依赖于眼睛或眼净色

hearing consciousness depend on the ear sensitivity and so on

耳识依赖于耳净色等等

so just as the cakkhu-viññāṇa and others dependent on eye sensitivity and others

如同眼识依赖于眼净色，其他根识依赖于相应的净色

so mano-dhātu and mano-viññāṇa-dhātu must depend on some kind of matter

所以意界和意识界也必须依赖于某种色法

what can that matter be?

应该是哪种色法呢？

that rupa cannot be the four mahābhūtas

这种色法不能是四大种

mahābhūtas means the great essentials

大种就是主要的元素

earth element, water element, fire element and air element

地界，水界，火界和风界

so that rupa cannot be the four great essentials

这个色法不能是四大种

because they’re depended upon by upādā-rūpas

因为它们是所造色的依处

upādā-rūpa means depending rupas

所造色就是依赖于大种的色法

there are 24 depending rupas

有24种所造色

so because they’re dependent upon by upādā-rūpas

因为所造色需要依赖大种

they cannot be a dependence for mano-dhātu and mano-viññāṇa-dhātu

它们就不能是意界和意识界的依处

because they already have to be occupied with the upādā-rūpas

因为它们已经被所造色占据了

so the matter which mano-dhātu and mano-viññāṇa-dhātu depend

所以意界和意识界的依处

cannot be the four mahābhūtas, four great essentials

不能是四大种

so it is called a method of elimination

这种方法叫排除法

now we have some rupas and then we eliminated one after another

我们从这些色法里一个个排除

so this is a method of elimination now the mahābhūtas are eliminated

这就是排除法，我们已经排除了大种

therefore that rupa must be an upādā-rūpas.

所以这种色法必须是所造色

if it is not mahābhūta if it is not great essential

如果它不是四大种

then it must be the ones that depend on the four great essentials

那么它就必须是所造色

among the upādā-rūpas, they cannot depend on cakkhu or eye sensitivity etc.

在所造色里，它不能依赖于眼净色等

because they, the cakkhu and others are depended upon by cakkhu-viññāṇa seeing consciousness etc.

因为诸净色是眼识等的依处

so

所以

the upādā-rūpas cannot be the eye, ear, nose, tongue and body

这种所造色不能是眼耳鼻舌身

because they’re dependent upon by seeing consciousness and so on

因为这些是眼识等的依处

Neither can they depend on rūpa, sadda and so on

它们也不能是色、声等境色

that means these two, mano-dhātu and mano-viññāṇa-dhātu cannot depend on sight, sound and so on

就是说，意界和意识界，此二者不能依赖于色声等等境色

because they, sight, sound and so on, can be found externally too.

因为色、声、香也可以在外部找到

because hadaya must be internal, so

而心脏只能在内部

it cannot be the rupa that mano-dhātu and mano-viññāṇa-dhātu depend upon

所以，意界和意识界所依赖的色法

cannot be sight, sound, taste, smell and touch

不能是色声香味触

because they can be found externally also

因为这些境色是能位于外部的

they cannot depend on jīvita, life faculty

也不能依赖于命根色

because it has the specific function of protecting the conascent rupas

因为它的特别作用就是保护俱生色法

it has the work the job of protecting the other rupa that arise with it

它的工作就是保护与它一起生起的色法

and since it has that function, it cannot function as the seat for mano-dhātu and mano-viññāṇa-dhātu

因为它有这样的作用，它就不能是意界和意识界的依处

they cannot depend on the two qualities of sex either

它们也不能依赖于性根色

they cannot depend on femininity and masculinity

它们也不能依赖于女根色、男根色

why?

为什么？

because these dhātus arise also in those who have no sex qualities

因为在无性众生里，也有意界和意识界的生起

now there are beings who have no sex qualities who are neither female nor male

有些众生没有性别，非男非女

so they’re sexless persons

它们是无性众生

now these two mano-dhātu and mano-viññāṇa-dhātu can arise in those persons

意界和意识界，此二者也能生起于无性众生

and so they cannot be the support of mano-dhātu and mano-viññāṇa-dhātu

所以性根色也不能是意界和意识界的依处

then they do not depend on āhara we have not come to āhara yet

它们也不能依赖于食色，我们还没讲到食色

they do not depend on āhara, āhara means nutrition

它们不依赖于食，食的意思是营养素

so they do not depend on āhara, for the same reason that it’s found externally too

所以它们不依赖于食色，原因相同因为食色可以存在于外部世界āhara can be found in anything outside also

食色可以在外部世界任何事物中存在

it should therefore be understood

这样我们就知道

that there must be some other rupa or matter on which these dhatus must depend

必须有其他的色法，此二界依赖它存在

and that rupa must be a dependent one itself

这种色法必须是所造色

because it must depend on the four great essentials and not a mahābhūta

因为它必须依赖于四大种，而不是其中一个大种

and that dependent one which is a seat of these dhatus is none other than the hadaya vatthu

这个能作为此二界的所造色就只能是心所依处了

so here it is very arbitary

这里具有很强的独断性

so since the others cannot be the dependence of mano-dhātu and mano-viññāṇa-dhātu

因为其他的都不能是意界和意识界的依处

there is only one left and that one must be the hadaya vatthu or heart base

只有一个可能，这个就是心所依处

so this is the argument the ancient teachers put forward

这就是古代论师提出的论证

so

所以

following this argument then the rupa on which mano-dhātu and mano-viññāṇa-dhātu depend cannot be four essentials

根据这个论证，那么意界和意识界的色法依处不能是四大种

cannot be eye and so on

也不能是眼睛等净色

cannot be visible object and so on

也不能是色所缘等境色

cannot be jīvita

不能是命根色

cannot be femininity and masculinity

不能是男女性根色

cannot be nutriment

不能是食色

so what else

还有什么？

there is only one left and that is hadaya vatthu

只剩下一种，就是心所依处

now

现在

let us say we accept this

我们暂且接受这个结论

but we have another question

但是还要面对另外一个问题

now as you said we accept that there is a rupa called hadaya vatthu

如你所言，我们接受这个色法是心所依处

but why is it not mentioned in dhammasanghani

但是为什么在《法集论》里没有提到它

where actually all ultimate realities are listed

实际上其他所有究竟法都提到了

so in the list of rupas in the chapter on rupa in book dhammasanghani

《法集论》里色法一章

heart base was not mentioned

并没有提到心所依处

so the reason why it was not mentioned in the dhammasanghani

为什么《法集论》没有提到它

where all rupas are mentioned

而其他色法都提到了

actually not only rupas, cittas and cetasikas also

不仅提到了色法，也提到了心法和心所法

If it were mentioned there, the uniformity of presentation of the vatthu-duka and arammaṇa-duka so important for the understanding of the doctrine and the realization of the truth by listeners would be broken.

如果提到心所依处，那么就会损毁依处对法和所缘对法，而此对法对于听闻佛法的人的证悟十分重要

and thus defeat the very purpose of the doctrine — the realization of truth by listeners.

这样就会破坏佛陀讲经让人觉悟的目的

now listeners have some kind of peculiarities in their mind

听闻佛经的人，有一些个性特质

some like this some like another one and so on

有人喜欢这个，有人喜欢那个等等

so when buddha was enumerating the rupas

所以佛陀就通过数字列举色法

he enumerated in what we call dyads

这种列举法，我们称之为对法

so there two sets of dyads they are called Vatthu-duka and Ārammaṇa-duka

所以这里有两套对法，称之为：依处对法，所缘对法

so by way of bases and by way of objects

就是按照依处和所缘列举

so when teaching the Vatthuduka and Ārammaṇa-duka

当佛陀讲授依处对法和所缘对法的时候

buddha did not mention the hadaya vatthu or heart base there

佛陀并没有提到心所依处

that is because if he were to teach the Vatthu-duka and Ārammaṇa-duka

因为如果他要讲授依处对法、所缘对法

in detail, say in completion

如果要详细讲解，完整讲解

then it would make his listeners difficult to realize the truth

那么就会让听闻佛法的人难以觉悟真理

now when you’re taught to something and you’re listening to it

如果你讲授某种东西给人听

there is some kind of rhythm or something

你需要使用某种节拍节奏

so when listening to these are two, these are two, these are two, these are two

当你听闻佛法时，是这样：此对法，此对法，此对法

and then the last one this is only one, something like that

但是讲到最后一个，没有对法，只有一个，就是这样

when you hear this then your hearing is interrupted or disturbed

当听众听到最后只有一个时，就会被扰恼

so buddha did not want to make the mind of his listeners disturbed

所以佛陀不想扰恼听众的心

by stating not the full enumerations of the rupas here

所以他就没有完整列举出所有的色法

so buddha left them out

佛陀就没有讲

that means although there is hadaya vatthu

意思是虽然有所依处

buddha did not mention hadaya vatthu here

但是佛陀在此并没有列举心所依处

for fear that if he put in the hadaya vatthu

佛陀担心如果列举了心所依处

it would break the way of presentation of the rupas here

就会损毁列举色法的形式

and that way of presentation is very important for

而这种列举色法的形式

his listening to see the truth to gain enlightenment

对于听众觉悟真理很重要

now in order to understand this please turn to another page

为了明白此点，请翻到另外一页

in the handouts

在下发资料里

now vatthu dyad and arammaṇa dyad

依处对法、所缘对法

so there buddha mentioned there is rupa which is the base or seat of eye consciousness

佛陀提到，此种色法是眼识依处

there is rupa which is not the base of eye consciousness

此种色法不是眼识依处

now there are two

这里就出现了两种情况

so the base of eye consciousness that mean the eye

眼识的依处就是说眼净色

and not the base of eye consciousness that mean other rupas

不是眼识的依处就是其他色法

similarly with the second one

同样，看第二个

there is rupa which is the base of ear consciousness

此种色法是耳识的依处

and there is rupa which is not the base of ear consciousness

此种色法不是耳识的依处

so the first means the ears

第一种就是耳净色

and the second means all others except ears

第二种情况就是除了耳净色之外的所有色法

and the third is there is rupa which is the base of nose consciousness

第三种此种色法是鼻识依处

and there is rupa which is not the base of nose consciousness

此种色法不是鼻识依处

again there you can point out that one means

这里你也知道，一个是指

the nose sensitivity

鼻净色

and the other means the other rupas except the nose sensitivity

另外一个就是除鼻净色之外的色法

the fourth also, there is rupa which is the base of tongue consciousness and which is not the base of tongue consciousness

第四，同样，此种色法是舌识的依处，此种色法不是舌识的依处

and the fifth there is rupa which is the base of body consciousness and

第五，此种色法是身识的依处

there is rupa which is not the base of body consciousness

此种色法不是身识的依处

so they are easy to understand

这些都很好理解

now we come to Ārammaṇa dyad

现在看所缘对法

with regard to objects

关于所缘的

here buddha said there is rupa which is the object of eye consciousness

此种色法是眼识的所缘

what is the object of eye consciousness

什么是眼识的所缘？

visible object

色所缘

and there is rupa which is not the object of eye consciousness

此种色法不是眼识的所缘

the remaining material properties

就是说其他的色法

except the visible object

除了色所缘

so similarly with the other dyads

其他对法也是类似于此

there is rupa which is the object of ear consciousness and which is not the object of ear consciousness

此种色法是耳识的所缘此种色法不是耳识的所缘

now number three and four the same

第三第四都是如此

now we come to five there is rupa which is the object of body consciousness

第五，此种色法是身识的所缘

and there is rupa which is not the object of body consciousness

此种色法不是身识的所缘

until now we have no problem

到此，我们还没有任何问题

now if buddha were to put the sixth dyad

如果佛陀接下去列出第六对法

in the vatthu dyad, he would have said, there is rupa which is the base of mind consciousness

在依处对法里，佛陀就会说：此种色法是意识的依处

and there is rupa which is not the base of mind consciousness

此种色法不是意识的依处

now what is the base of mind consciousness

意识的依处是什么？

it is the heart base

心所依处

and what is not the base of mind consciousness

不是意识的依处，是什么？

the other material properties

其他色法

so we’re still ok with these six dyads in the vatthu dyad or base dyad

这六个依处对法，还是没有任何问题

but when we come to the arammaṇa dyad we have a problem

我们现在看所缘对法，就出现了问题

there is rupa which is the object of mind consciousness

此种色法是意识的所缘

that means all rupas

意思就是所有的色法

all rupas can be object of other consciousness rather than the ten seeing etc and then the three mind element

所有色法都可以是意识界的所缘

so the other types of consciousness are called mind consciousness

所以这些心统称为意识

and the rupa which is the object of mind consciousness means all the rupas

意识的所缘色法就是所有色法

so it is ok

好，没问题

but the second one there is rupa which is not the object of mind consciousness

第二个，此种色法不是意识界的所缘

there is nothing which is not the object of mind consciousness

不是意识的所缘，什么都没有

because every rupa is the object of mind consciousness

因为所有色法都是意识的所缘

so in this sixth dyad, arammaṇa dyad

所以在第六个所缘对法里

for sentence one we’re all right

第一句，没问题

because we can say all rupas are the object of mind consciousness

因为我们可以说所有色法都是意识界的所缘

but when we come to the second sentence

但是第二句

we have nothing to offer

什么都没有

we can say only “no, there is nothing.”

我们只能说：什么都没有

which is not the object of mind consciousness

没有东西不是意识的所缘

so way of presentation would be broken there

这样佛陀的列举方式就被破坏了

so when it is broken the mind of the listeners will be disturbed

这样听众的心就被扰恼

and so it will be impossible for them to get enlightenment or to see the truth

这样他们就没有办法觉悟真理

so

所以

in order not to disturb the understanding in order not to disturb the mind

为了不扰恼听众的心

buddha left out the sixth dyad also in the vatthu dyad

佛陀就没有讲第六对法，第六所缘和依处对法都没讲

although it is alright to have the sixth dyad among the vatthu dyad

虽然依处对法还没有出现任何问题

but when he came to the seven…arammaṇa dyad

但是当他讲到所缘对法时

then it would be impossible to put in the sixth arammaṇa dyad

讲到第六所缘对法时就会出问题

so when he could not put the sixth arammaṇa dyad among the arammaṇa dyads

所以当他无法讲第六所缘对法时

then he also left the sixth vatthu dyad from among the vatthu dyads

他也没有讲第六依处对法

that is why hadaya vatthu is not mentioned in the first book of abhidhamma the Dhammasaṅgaṇī所以在《法集论》里没有提到心所依处

so in the seventh book of abhidhamma

在《发趣论》里

hadaya vatthu is mentioned by the words a certain rupa

用“某种色法“指代心所依处

and that a certain rupa should be the hadaya vatthu for the considerations we just studied

根据我们刚才提到的原因这个色法应该就是心所依处

so by the method of elimination we eliminate one by one

所以通过排除法，我们一个个排除

and so we are left with just the heart base

最后只有心所依处

so according to the abhidhamma teachings heart base is the base of or seat of many types of consciousness

根据阿毗达摩的教法心所依处是很多心的依处

it is not the seat of seeing consciousness

它不是眼识的依处

but it is a seat of other types of consciousness

但是是其他心的依处

and nowadays there are heart transplants

但是如今出现了心脏移植

so this is a problem

这是个问题

I just read a article written by burmese monk

我最近读了一篇缅甸僧人写的文章

he was relaying an article in english he read, he lived in united states

他住在美国，他就是重新讲述了一篇英文文章

I don’t need to read that article in english

所以我就不需要再读英文原文

so in the burmese article he said, there was a report of a person who received the transplant

在他用缅甸语写的论文里他说有一则接受心脏移植的报道

so after he became well again

最后这个接受移植的人康复了

he began to like things that he did not like before

他开始喜欢以前不喜欢的东西

he want to do smoke and he like the food which he did not like before

他喜欢抽烟，喜欢吃以前不喜欢吃的食物

so he was unable to understand why this change

他无法理解这些变化

so he tried to find out the donor

所以他就试图找出器官捐赠者

so he met the wife of the donor and the wife of the donor her husband like smoking and this kind of food and so on

他和捐赠者的妻子见面了，那位妻子告诉他她的丈夫喜欢抽烟，喜欢某种食物等等

so it is nowadays

所以如今

at least accepted that there must be connections between mind and the heart

至少大家接受意识和心脏之间有某种关联

not just with the brain

意识不仅仅和大脑关联

so brain may be involved in this working of mind but

意识的工作可能牵涉到大脑

we cannot rule out the heart

但是我们也不能说跟心脏没关系

as the base of consciousness

因为心脏是心识的依处

and also we’re happy we have some kind of feeling in the heart

当我们高兴的时候，心里会有某种感受

when we’re sad, another kind of feeling

当我们难过时，心里会有另外的感受

and when we’re afraid the heart will beat violently and so on

当我们害怕时，心脏会激烈地跳动

and so we take that the heart is the base of many types of consciousness

所以我们说心脏是许多种心的依处

so this is the heart base

这就是心所依处

ok, the next one is jivitindriya, life faculty

下一个是命根

this is the material life faculty, and there

这里是命根色

is another life faculty among the 52 cetasikas

还有一种命根，属于52心所之一

so it is a material counterpart of mental life faculty

这是命根色，是名命根的对法

one of the seven universal cetasikas

是七个遍一切心所之一

now it is called a faculty because it is a dominating influence over its adjuncts.

之所以称之为“根”，因为它对其他俱生色法有很大的影响力

now this jivita or life faculty

这个命根色

protects the material properties that arise and exist with it

保护与之俱生的其他色法

now there is a question

这里有一个问题

if life faculty protects others, who protects it?

如果命根色保护其他色法，谁保护命根色呢？

so we say life faculty protects the conascent material properties, then who protect it?

我们说命根色保护俱生色法那么谁保护命根色呢？

it protects itself while protects other material properties

它自己保护自己，还保护其他色法

and it is explained with a simile of a boatman

可以通过船夫的例子来解释

so when a boatman takes the boat to the other shore he takes himself too

当船夫开船到彼岸去，他也载自己过去了

when a boatman takes other people to the other shore he takes himself to the other shore too

当船夫把别人载到彼岸，他也将自己载过去了

so in the same way, when it arises it protects other material properties as well as itself

同样，当命根色生起时，它保护其他色法，也保护自己

this is one of the components of life faculty

这就是命根的一个要素

the others are heat, body heat and consciousness

其他的是热、身体热量和心识

and the next one is āhāra, nutriment

下一个食色

and it is a nutritive essence that we find in the food we eat

是我们摄取食物里面的营养素

the pali word kabaḷīkārāhāra means loosely edible food

巴利语大意就是“断食”，可以食用的食物

now kabaḷīkāra means making a handful kabalikara意思就是手握之一团āhāra means nutritive essence or food ahara意思就是营养素或食物

so food after making a handful that means when you eat you make a handful of food and you put it in your mouth

就是说你吃东西的时候，用手抓取一团放到嘴里

but the āhāra here is not the food itself

但是ahara这里并不是指食物本身

but the nutritive essence that is in the food

而是指食物里的营养素

so that is why this āhāra can be found everywhere

所以说食色可以在任何地方找到

not only in food

不仅仅存在于食物里

but in outside things also, in flower also there is a kind of nutritive essence

在外部事物里，在花朵里，也有某种营养素

so that is what is called āhāra among the 28 types of material properties

所以，这就是食色，属于28色法之一

so until now we get 18 types of material properties

现在我们学习了18种色法

beginning with earth element, water element and so on

从地界，水界开始

and as I explained yesterday

我昨天也讲过

the tangibility has no separate number because

触没有单独的序号，因为

tangibility is nothing but earth, fire and water [air] combined

触是由地火风组合而成

and then there are femininity and so on, so we get these 18 types of material properties

还有女根色等等，一共有这18种色法

and these 18 are called in pali, top of the page, nipphannarūpa

这18种，被称为完成色

concretely produced matter

完成色

these are the real matter

这些都是真正的色法

and so they are described as first matter possessing intrinsic nature

他们被称为：有自性色

so they have their own nature

它们有自己的属性

each has a distinct objective nature such as hardness in the case of earth element etc

每一种都有自己的客观属性，例如地界的硬度等等

so earth element has hardness and water element has cohesiveness or fluidity as its characteristic and so on

地界具有硬度，水界具有粘合性或流动性等等

so they have their own characteristic

所以它们有自身的特相

and they are described as matter possessing real characteristic again

它们被称为有真正特性的色法

so here real characteristic means

这里的真正的特相意思是

they’re impermanent they’re suffering, they’re no soul.

它们是无常、苦、无我

and also they have the three marks of conditioned phenomena that is arising, present and passing away

它们也具有有为法的三相：生、住、灭

so these are called marks or characteristics

这些被称为特相

because by these marks we know that they’re impermanent

因为通过这些特相，我们知道它们是无常的

you know something to be impermanent when you see that it arises and disappears

当你看到事物的生灭，就知道它是无常的

and when you see arising and disappearing of a thing especially the disappearing after arising you know that it is impermanent

当你看到事物生灭，特别是生后的灭去你就知道它是无常的

when you know that it is impermanent you also know that it is suffering it is dukkha

当你知道它是无常的，你也就知道那是苦

and also you know that there is no core, no permanent entity there

同样，你知道，它没有核心，没有恒常的实体

and so you also know anatta

所以你也就知道：无我

so these are called characteristics or marks

所以，这些被称为特相

and these 18 since they’re the real existing phenomena have these characteristics

这18色法，因为它们是真正存在的色法，具有这些特相

so they’re called matter possessing real characteristics

所以它们被称为有真正自性的色法

and also they’re called concretely produced matter

同样它们也被称为完成色

because they’re directly produced by condition such as kamma etc

因为它们直接由业等缘所产生

now you will study the causes of rupa later

色法生起之因，以后会学

and there are four causes of rupa, kamma, consciousness,

色法生起有四个因：业生，心生

utu or temperature or ahara nutriment

时节生、食生

so they’re produced by these four or one or two or three or four of these causes

所以色法的生起有以上四个、一个、两个或三个原因

and so they’re called concretely produced matter

它们被称为完成色

and also they’re called material matter, that means matter matter, the real matter

同样它们也被称为色色，真正的色法

now rupa

色法

in pali it is called rūparūpa

巴利语是：色色

that means, when we repeat something we made it more emphatic

意思是，当我们重复一个词，就是在强调

so when we say not just rupa, but rūparūpa that means rupa which is real rupa

所以我们说色色的时候，就是说真正色法

now beginning with the space element there are ten material property

从空界开始，一共有十种色法

they are not real rupas actually

它们实际上并不是真正的色法

they’re just some modes of 18 we just studied

它们只是我们刚学过的18种色法的模型

so they do not have the real arising, present and disappearing

所以它们没有真正的生、住、灭

but they’re called rupa

但是它们被称为色法

so the 18 are not like those

所以前面18个与它们不同

the ten non-concrete matter the ten are called rupa

这十个不完成色被称为色法

but these 18 are rūparūpa, the real rupa, not like those

但是前面18个是色色，真正的色法不像这10种色法

when we say rupa they’re real rupa they possess the real characteristic of undergoing deformation or change

这18个是真正的色法，具有真正的特相会遭受损坏和变易

and they’re also called matter to be comprehended by insight now that is important 18色法也被称为：观智所思维色，这很重要

because they are to be made the objects of insight contemplating by way of the three characteristics

因为它们是观智观照三相的所缘

that means when you practice vipassana meditation

就是说当你修习观禅时

you can take only this one of these 18 as object

你只能将这18种色法中的一个作为所缘

and not the ten we are to study

不是我们接下来学的10个不完成色

because the other ten are actually not real ultimate reality

因为另外的10个其实不是真正的究竟法

although they’re mentioned as rupa here

虽然它们在这里也被称为色法

so only the 18 concretely produced matter can become the object of vipassana meditation

所以，只有这18个完成色才能作为观禅的所缘

so when you practice vipassana meditation you may take earth element as the object

所以当你修观禅时，你可以以地界作为所缘

and try to see it as impermanent, suffering and non-soul

观照它的无常、苦、无我

or you may take some others of these 18 as the object of your vipassana meditation

你也可以用这18色法中的其他色法作为你观禅的所缘

but you cannot take the space element as the object of vipassana meditation and so on

但是你不能将空界等等作为你修观禅的所缘

so these 18 kinds of material phenomena are

所以这18种色法

the real rupa or the real matter and they’re called by different names

是真正的色法，它们有很多名称

sabhāva-rūpa, matter possessing intrinsic nature

自性色

or matter salakkhaṇa-rūpa, matter possessing real characteristics or real marks

有相色

nipphannarūpa, concretely produced matter

完成色

rūparūpa, real matter or material matter

色色

and sammasana-rūpa, matter to be comprehended by insight, matter that can be comprehended by insight

观智所思维色

that can be the object of your insight meditation or vipassana meditation

可以作为你观禅的所缘

now we come to anipphanna-rūpa, non-concrete matter

我们现在看不完成色

so they are not real matter but they’re included in this list as matter

它们不是真正的色法，但是在这里也作为色法列出来

and the first one of them is pariccheda-rūpa

第一个是限制色

in the manual it is ākāsa-dhātu

概要精解里写的是空界

akasa means space akasa意思是空

and so this is space

所以这是空

space element

空界

and space element here means space between groups of matter

空界这里指的是色聚之间的空隙

in another section you will study the grouping of matters

在另外一节你就会学到色聚

so matters are grouped together like the thought processes

所以色法聚集在一起，就像心路过程一样

there are group of eight material properties nine ten eleven twelve thirteen and so on

色聚分：八种色法、

9，10,11,12,13等等

so they’re studied as groups

以聚合来学习

this space element is

空界

the space between these groups of matter

就是色聚之间的空隙

now when two groups meet even though we do not see the space there is the space

当两个色聚在一起，虽然我们看不到空隙，但是存在空隙的

so that space between the groups of matter is what is called space element here

所以色聚之间的空隙就是我们所说的空界

not the open space, what we call space now, so that is not space element meant here

不是天空，这里的空界不是这个意思

and then there is what is called a limited space

有一种限制空

that means the space limited by some hole or something

就是说空被空隙所限制

so

所以

that space is also not the space here

那个空也不是这个的空

and also there is another kind of space that a yogi removes when he wants to practice or attain arupavacara jhana

还有一种空，就是禅修者在修无色界禅那是移除的空

so when he wants to arupavacara jhana he takes the space as object, right?

当他想获得无色界禅那时，所缘是空，对吧？

so that space he obtained through or after removing the mental image

这个空，是移除心里图像后留下的

so that is also called space and that is the object of the first arupavacara jhana consciousness

这也被称为空，这是第一个无色界禅那心的所缘

but space here does not mean that

但是这里的空也不是这个意思

so space here means actually the space that becomes evident when two or three groups of matter come together

这里的空，实际上就是两三个色聚在一起时中间的空隙

so when these two or three groups meet, then between them there is a kind of space

所以当这两三个色聚聚在一起，其中存在空隙

that space in between the material groups is called space element or ākāsa-dhātu here

这种色聚之间的空隙在这里被称为空界

since it is just space it has no actual existence

因为它只是空，没有实际的存在

and the next are in pali called viññatti-rūpas communicating phenomena, or here intimating material phenomena

下一个是：表色

viññatti intimation is that by means of which one communicates one ideas

“表”就是通过它向别人表达思想

feelings and attitude to another.

表达感受、态度

so viññatti is something by which we let other people know our wishes

所以我们借助“表”让别人知道我们的愿望

know what we want to do

知道我们想干什么

so that is called viññatti in pali

在巴利语里就是vinnatti and it is translated here as intimation

这里翻译成“表”

and there are two kinds of intimations: bodily intimation and verbal of vocal intimation

有两种“表”：身表、语表

by body we make other people understand

我们通过身体让别人理解

and by speech we make other people understand our wish our desire and so on

我们通过语言让别人了解我的愿望等等

the bodily intimation is a particularly mode in the consciousness originated air element

身表是心生风界的一种特定的形式

which causes the body to move in ways that reveal one’s intentions

造成了身体的运动，来表达某人的意愿

do you understand that?

你们理解吗？

so let us say

假设

I want to call you, when I want to call you, when I want you to come here

我想叫你，我想让你来我这里

then I will use this gesture, right?

我就用这个手势，对吧？

so first there is intention in my mind: I want to call him

首先，我心里有意愿：想叫他

the desire and then

有这个愿望，然后

that desire along with the citta produces what are called air element in my hand

这个愿望，通过心在我的手上产生了风界

and since there are billions of thought movements the air elements are also billions

因为心路过程有几十亿个，所以风界也有几十亿个

so with the increase of the billions of the air element in the hand

所以随着手里风界增加到几十亿个

we think there is the movement in the hand

我们就认为手发生了移动

so that movement of the hand is what is called bodily intimation

所以，这种移动就是我们所说的身表

but not every movement is called bodily intimation

但是并非每种移动都是身表

when I am sleep I may make movements

我们睡觉的时候，身体也会动

but those movements not caused by this bodily intimation

但是这些移动不是由身表造成的

it just caused by some physical reasons

是由其他生理原因造成的

so here there is something which is particular to this kind of movement

所以，这里，对于这种移动有一种特别的东西

when I use this movement calling you with the hand

当我通过移动手来招呼你

there is something here so that you understand that: oh, I am called, he wants me to go there

这里你理解到一种东西：哦，他叫我，我要去那里

that particular mode is what is called bodily intimation

这种特定的形式，就是我们所说的身表

so that bodily intimation cannot see with your eyes, actually

所以实际上身表不能通过眼睛看到

what you see is just the hand, just the visible object in the hand

你看到的只是手，只是手上的色所缘

but from the movement of the hand, a particular mode of movement of the hand you know that: oh, he wants me to go there.

但是从手特定的移动，你知道：哦，他希望我去那里

so that kind of movement is called bodily intimation

所以这种移动就被称为：身表

it can be understood or perceived only through your mind

只能通过心才能理解到

not through your body

不是通过你的身体

although you see the….although what you really see is not the intimation but the movement of the body

虽然你真正看到的不是“表”，而是身体的移动

so in this case, there is a question

所以，这里有一个问题

are the air elements many pieces of air elements produced, are they bodily intimation

这么多的风界，它们是身表吗？

if air element is bodily intimation it can be anywhere

如果风界是身表，它可以位于任何地方

even it can be outside living beings

它可以在身体外面

is the desire or mind bodily intimation?

愿望和心识是身表吗？

in that case we have always this consciousness or some desire and

在那个例子中，我们总是生起了心或愿望

every time we desire there must be bodily intimation, it is not the case

我们有愿望，所以有身表，但并非如此

are the movements bodily intimation?

这些移动是身表吗？

not every movement is bodily intimation

并非说所有移动都是身表

like when I move when I am asleep

例如，当我们睡觉时身体的移动

so this movement is a particular movement

这种移动是特定的移动

caused by the wish on my part

由自身心中的愿望产生的

for you to come

让你过来

and so when you see this gesture calling you you know that

所以当你看到这个召唤你的姿势，你就知道

he wants me to go there so you come here

他希望你过去，所以你就过来了

so that is called bodily intimation

所以这就被称为：身表

so with bodily gestures we make other people know our inner thoughts or our desires

通过身体姿势，我们让他人知道我们内心的想法

now what bodily intimation do you use when you want to refuse?

你们想拒绝别人的时候，是什么样的身表？

you move your head like this, right?

你们这样移动头，对吧？

but

但是

many of you familiar with sinhalese people, sri lanka people?

你们很多人都熟悉斯里兰卡人吧？

what do they do when they want to say yes

他们同意的时候，怎么做

right?

对吧？

so when we first met sri lanka people we thought they were refusing

当我们第一次遇到斯里兰卡人时，以为他们在拒绝我们

they were saying no to us

以为他们对我们说“不”

but actually they were saying yes by that gesture

但是实际上他们通过这个动作表达的是同意

so that is kāyaviññatti in pali and the bodily intimation

这就是身表

now vocal intimation or verbal intimation

语表

is the speech the sounds we produce

就是我们发出的声音

so I want to call, say when I want to say come

所以，我希望召唤你，想说：过来

then first I have the desire for you to come or I have the desire to make that voice

首先，我希望你过来，希望发出这个声音

and then I make the voice

然后我才发出声音

so there are many vīthis going on there

所以发生了很多心路过程

when I try to make the voice what happens is

当我想发声的时候，

my mind causes the earth element to be produced in the throat

我的心在喉咙里产生地界

so the earth elements that are produced in abundance

产生了很多地界

have friction with the other elements in the throat

与喉咙里的其他元素发生摩擦

and through the friction of these elements the voice is produced

通过这些元素的摩擦，产生了声音

so when the voice is produced it depends on the earth element and other element

产生的声音依赖于地界和其他界

and they are caused by my desire or my mind

它们由我心中的意愿产生

so when the word “come” comes out of my mouth

当我口里说出”过来“这个词

then you know that I want you to come here

你就知道我希望你过来

so in the voice or in the sound “come”

所以这个“过来”的声音

there is something that makes you know my intention

有某种让你理解我愿望的东西

that particular mode of that sound is what we call vocal intimation

声音的这种特殊形式，我们就称之为语表

for easy understanding

为了便于理解

we may just say this is the speech or words we use

我们可能只说这是我们使用的语言、词语

but actually the words we use are the sounds

但是实际上，我们使用的词语就是声音

and in those sounds there is a peculiar mode that makes you understand

在这些声音里，有某种特别的形式，能让你理解

so that is called in pali vacīviññatti vocal intimation

所以，这就是语表

both of these intimations are just a particular mode of the material properties

这两个“表”只是色法的特殊模式

and they have no real existence of their own

它们没有属于自己的真实存在

that is why they are included in here among the non-concrete matter

所以它们就属于不完成色

now the next are the three

接下来是三个

and they are lightness, malleability and wieldiness or in pali: lahutā, mudutā, kammaññatā轻快性、柔软性、适业性

so lahutā of matter, mudutā of matter, kammaññatā of matter

色轻快性、色柔软性、色适业性

now lightness or lahutā has the characteristic of none slaggishness

轻快性的特相就是不迟钝

its function is to dispel heaviness in matter

作用是：去除色法的沉重

now when we are sick

当我们生病的时候

our body seems to be heavy

我们的身体似乎很沉重

when we do not have the food we want to eat

当我们没有吃东西

when we have to eat that is poor, there is something like heaviness in our body

我们吃不好的东西，身体似乎很沉重

the opposite of that heaviness when we have the good climate

相反，如果气氛很好

when we have good food

吃的也好

when we are healthy

我们又很健康

then there is some kind of lightness in our body

身体就很轻快

that we can walk lightly we can move quickly and so on

我们可以轻快地行走等等

so that kind of lightness is what is called here lahutā or lightness of matter

这种轻快性就是色轻快性

and second one malleability it’s a difficult word

第二个就是柔软性

the pali word mudutā means softness

巴利语意思是：柔软性

now your body is made up of four great essentials and other material properties

你的身体是由四大和其他色法组成

and when the earth element predominate in your body

当地界占身体的主导地位

there is some kind of hardness in the body

身体有点僵硬

when it does not predominate then there is the softness in the body

当地界没有占主导地位，那么身体就柔软

so that softness is what we call mudutā here

所以就称为柔软性

so it is explained here as non-rigidity

这里被解释成：不坚硬

so there is rigidness in your body

身体里不僵硬

and wieldiness, kammaññatā适业性

that is favorable to bodily action

就是适合身体作业

whatever you want to do you can do it

无论你想干什么，都可以顺利完成

so that is what we called wieldiness

所以这就是适业性

and pali word kammaññatā is also a difficult word to understand

这个词的巴利语也很难理解

that means

意思是

when you want to make thing you can make it easily

当你想做事的时候，很轻松就能做成

so the object lends itself to be made into anything easily

所以所缘让自身很容易被完成

so that is called wieldiness

这就是适业性

in the books it is compared to well prepared piece of gold

在书里，被比喻成一块准备好的黄金

so when gold is pure and it is well prepared

当你准备了一块纯金

and you can make this bar of gold into a necklace into a bangle and so on

你可以用这块纯金做成项链、手环等等

so that is called kammaññatā这就是适业性

favorable to bodily action here

适合身体去作业

so these can be detected in our bodies when we’re healthy

当身体健康时，这些都能在身体里发现

when we have good climate when we have to eat good food and so on

当天气好，吃的好等等

and these three are called mutable phenomena

这三个被称为：变化色

they are again the different modes of the material properties in our body

它们也是我们身体色法的不同模式

so these two plus two intimating material phenomena are

这三个再加两个表色

called vikāra-rūpa

被称为变化色

so they change or they’re changeable

它们会变化，或可以变化

the last group is of lakkhaṇa-rūpa

最后一组是：相色

characteristic of matter

色之相

now this category includes four type of material phenomena

这个范畴包括四种色法

of these, production is the number one

其中：积集性是第一个

and continuity number two

第二是相续性

are both terms for the genesis or arising or birth of matter

这两个词是表示色法的开始、生起、出生

one arising of matter is given here two names

色法的生起在这里有两个名称

the upacaya production and santati continuity

积集、相续

they differ in that production is the first arising of a material process

它们的区别是：积集性是色法的生起的开始

the initial launching or setting up of the process

起初阶段

while continuity is the repeated genesis of material phenomena in the same material process

相续性是色相续流随后不断再生起

for example the arising of the body, sex and heart groups at conception is production, upacaya

例如，在结生时身十法聚，性根十法聚与心色十法聚的生起是色积集性

while the subsequent arising of those same material groups throughout life is continuity.

而在五根具足之后，这些色聚的生起就是色相续性

so just the arising is given two names here production and continuity

所以”生“在这里有两个名称：积集、相续

and the commentaries also explain that

注释书也解释说

the production is the arising of material properties at the moment of rebirth

结生时，色法生起是积集

and the continuity is the arising of material properties when the eye decad and so on arise

当眼十法等生起，色法的生起就是相续性

now you have to understand how material properties arise after birth to understand this

你们需要先了解结生之后色法如何生起，才能理解这些

so the first arising let us say the first arising of rupa is called the production

所以，我们姑且说色法的初次生起是色积集

and then later arising is called continuity

稍后再生起就是色相续

just arising, but it is given two names

都是生起，但是有两个名称

now decay is the aging of material phenomena that is easy to understand

色老性就是色法的衰败，很好理解

and impermanence here means breaking up

色无常性就是色法坏灭

or cessation

或者消亡

so disappearance or breaking up or cessation of rupa is called here impermanence

所以色法的消失或者坏灭就被称为：无常性

so in pali decay is called jaratā巴利语色老性就是jarata and impermanence is called aniccatā色无常性就是aniccata so these are called characteristic of matter or matter of characteristics

这些就是色相，或者相色

so these are as I said before not real rupas

这些，我说过，不是真正的色法

so they’re called non-concrete matter

所以它们被称为不完成色

if we add concrete matter, 18 concrete matter and 10 non-concrete matter

完成色18个加10个不完成色

we get 28 material properties

就有28色法

so in abhidhamma we accept that there are 28 material properties taught

阿毗达摩里，我们说有28种色法

so the first group is called bhūta rūpa in pali

第一组是大种

and the second group upādā-rūpa

第二组是所造色

and among the upādā-rūpa

所造色里

again the first group pasāda-rūpa sensitivities

第一组是净色

and then the next group is gocara-rūpa, objective phenomena

下一组：境色

and next group sexual phenomena or bhāva-rūpa

下一组性根色

and next group hadaya-rūpa or heart phenomenon

下一组心色

and then the next one is jīvita-rūpa or life phenomenon

下一组命根色

and next is āhāra-rūpa, nutritional phenomenon

下一组食色

and then ten anipphanna-rūpas are non-concrete rupa consist of

然后十不完成色包括

limiting phenomenon or space element

限制色或空界

and then the two

然后两种

viññatti-rūpas or communicating phenomena

表色

bodily intimation and vocal intimation

身表、语表

and then the mutable phenomena lightness, malleability, wieldiness of rupa

然后变化色：色轻快性、色柔软性、色适业性

and the last are production, continuity, decay and impermanence

最后是：色积集、色相续、色老性、色无常性

so the last four are just the three that we are familiar with arising, present and disappearing

最后四个，其中三个我们熟悉：生、住、灭

so arising is here given two names, production and continuity

“生”在这里有两个名字：积集、相续

we will have a break now

我们休息一下

disk02track11

now we come to the next section

我们现在来看下一节

rūpa-vibhāga, classification of matter

色之分类

so in this section the 28 material properties will be classified into different categories

在这节里，28色法被分成不同类

so first it is stated that rupa or matter is just one

首先说：一切法是一种

so according to the definition that something that changes with the adverse conditions is rupa then there is just one rupa

根据定义：因妨害缘造成的变易就是色法所以色法只是一种

and that one rupa is also ahetuka, rootless

这种色法也是无因

so rupa is always called rootless

所以色法总是无因

because the association with roots is restricted to mental phenomena

因为名法才具有“因”

only citta can be called rootless or with root

只有心才能说有因无因

rupa is never with root or three roots

色法从不会有因，不会有三因

so rupa is always ahetuka

所以色法总是无因

now when we say some kamma gives ahetuka results

当我们说某些业产生无因果报的时候

we may also mean rupas

我们可能也是指色法

at the moment of patisandhi

在结生的时候

the resultant consciousness arises and cetasikas also arise with it

生起了果报心、心所

and also the rupa born of kamma arise

同时也生起了业生色法

so rupa born of kamma can be called ahetuka results

所以业生色法可以被称为无因果报

because they have no roots

因为它们是无因的

and also rupa is called sappaccaya, with conditions

色法也是“有缘”

with conditions means arising dependent on the four causes

“有缘”意思就是依靠四因生起

there are four causes of rupa that will be taught in next section

这四因下一节我们会学到

so every rupa is called with condition

所以每种色法都是有缘

with condition means conditioned by some causes

有缘意思是依赖于一些因缘

so there are four causes of rupa

色法有四因

and all 28 material properties are said to be conditioned by these four causes

所有28种色法要依赖此四缘

and so the rupa is called that which is with conditions

所以色法就被称为“有缘”

and then it is called subject to āsava

色法是“有漏”

now āsava is translated as taints or sometimes corruptions and so on

“漏”也翻译成染污，有时候翻译成败坏

you will study āsavas in the seventh chapter

你们会在第七章学到“漏”

so āsavas are some of the mental defilements

漏就是一些心里的烦恼

so subject to āsavas means

有漏的意思就是

actually object of āsavas

就是漏的目标

so rupa is the object of āsavas

色法是漏的目标

we can be attached to rupas

我们会执着于色法

we can have wrong views about rupa

我们可以对色法具有邪见

we can have ignorance of rupa

可以对色法具有无明

so rupa is always sāsava subject to āsavas

所以色法总是有漏的

and it is also called saṅkhata conditioned

它也是有为的

conditioned by again four causes

也是依靠四因

cittas and cetasikas are also saṅkhata

心和心所也是有为

because they arise dependent on some conditions

因为它们的生起也是依靠一些因缘

and rupa is called mundane lokiya

色法也被称为“世间”

it belongs to mundane worlds not to supramundane states

它属于世间，不是出世间法

rupa is always mundane

色法永远是世间的

because there is no matter that transcends the world of the five clinging aggregates

因为没有色法超越五取蕴之世间

in the word “lokiya” there is the word “loka”

“世间”这个词有一个“世”

so “loka” means the world

“世”就是“世界”

and the world means the world of five aggregates of clinging

世界意思就是五取蕴的世界

so matter does not transcend matter does not go beyond

所以色法不能超越

these five aggregates

这五取蕴

because matter is one of the five aggregates

因为色法是五取蕴之一

so it is called lokiya or mundane

所以被称为世间

and kāmāvacara

欲界

so matter is always of sense sphere

一切色法是欲界

it belongs to kāmāvacara

色法属于欲界

now matter exists in fine material plane

虽然在色界也有色法

but it pertains by its nature to the sense sphere

但是色法依本性是属于欲界

although there are rupa in the rupavacara plane

虽然色界地也有色法

we do not say that rupa as a whole belong to rupavacara realm

我们不说色法从整体上属于色界

so although it arises in the rupavacara plane it is called kāmāvacara

所以虽然色法也出现在色界地但是它被称为欲界

because it is the object of sensual craving

因为色法是贪欲的所缘

and it is also called anārammaṇa, no object

色法是“无所缘”

that means matter is without object, without object means it does not take object

意思是色法没有所缘，就是说色法不识知所缘

matter is object itself

色法自身就是所缘

and so it does not take object

所以它不识知所缘

it cannot cognize an object it cannot know an object

它不能认知，了知所缘

now mind

名法

mind can be both subject and object

名法可以是能缘，也可以是所缘

mind can take another mind as object

名法可以以其他名法为所缘

so sometimes mind is subject sometimes mind is object

所以有时候，名法是能缘，有时候名法是所缘

now it becomes clear when you practice meditation

当你禅修的时候，这就变得很清楚

now you’re making notes of the mental states arising in your mind

你对心里生起的念头进行标记

and so in that case one mind is the subject and the other mind is the object

这样一个名法就是能缘，另外一个名法就是所缘

so mind can be both subject and object

所以名法可以是能缘也可以是所缘

but matter can be just object

但是色法只能是所缘

it can never be taking object itself

它永远不能识知所缘

and also it is called in pali appahātabba not to be abandoned

色法也被称为“非当断”

not to be abandoned means it cannot be eradicated “非当断“意思是不能断除

now when the enlightenment occurs

当觉悟的时候

the path consciousness arises and it eradicates mental defilements

当生起道心的时候，就会断除烦恼

“eradicate” means these mental defilements are destroyed and they will not arise in the mind of that person in the future

“断除”意思是说这些烦恼被摧毁了将来不会再在此人心中生起

although some of the mental states can be abandoned or eradicated

虽然有些心理状态可以被断除

rupa is not like that

但是色法不像那样

so rupa cannot be abandoned rupa cannot be eradicated

色法不能被断除

it cannot be eradicated like the defilements by the four supramundane paths

不能像烦恼一样，通过四出世间道心断除

now there is a saying in the discourses that

佛经里有这样的话

monks, rupa is not your own

比丘们，色法不是你们自己的

give it up

放弃色法

or abandon it

或者说断除它

but there what buddha meant was not to abandon rupa but to abandon attachment to that rupa

但是这里佛陀的意思不是断除色法而是断除对色法的执着

so there when buddha said, abandon rupa

当佛陀说放弃色法的时候

buddha meant abandon attachment to rupa

佛陀的意思是放弃对色法的执着

so rupa can never be abandoned or eradicated

所以色法不能被断除

so this is the characteristic of rupa

所以这就是色法的特相

it is always without roots

色法总是无因的

it is always with conditions

色法总是有缘的

it is always subject to āsava

色法总是有漏的

it is always conditioned again it belongs to mundane sphere or mundane world

色法总是有为法，它属于世间的

and it always kamavacara

它总是世间的

it does not take object and it cannot be eradicated

色法是“无所缘”、“非当断”的

as the mental defilements eradicated by four path consciousnesses

不会像烦恼那样被四个道心断除

so just this one rupa

所以这个色法

comes to be classified manyfold

可以被分成很多类

by classifying it into the internal and external and so on

可以分成内色、外色等等

so if you can look at the chart also it would be clear

如果你看表格，也很清楚

so the chart is on page 262 and also in the handout

表格在262页，下发资料中也有

so there are 16 classifications there

所以有16种分类

and the first is internal

第一个是内色

actually there are eight, internal and external are one pair

实际上有八种，内色、外色是一对

so what are the internals, internal rupas

所以什么是内色

according to that chart

根据这个表格

eye, ear, nose, tongue and body

眼、耳、鼻、舌、身

so these five are called internal matter

这五种净色被称为内色

now internal matter does not mean that they are only inside the bodies

内色的意思不是说它们只是在身体内

because the kāya is itself a body

因为身净色本身就是身体

now the other types of material property also exists inside the body

身体内还有其他类型的色法

but they are not called internal here

但是它们在这里不被称为内色

so the world “internal” or the pali word “ajjhattika” is a term used in technical sense

所以“内”这里是个专门名词

so when we say internal rupas or ajjhattika rupas

我们所说的“内色”

we mean only these five

我们只是指这五种

not everything that exist in our body

不是我们身体里存在的一切东西

so now how many rupas does a man has?

一个男人有多少色法？

27, right? 27种，对吧？

and a woman also, 27

女性也是27种

so since they arise in our bodies

因为它们都是在我们身体内部生起

can we call all these 27 internal or ajjhattika? according to this classification, no

根据此分类，我们能称这27种为内色吗？不能

only the five are called ajjhattika

只有五种被称为内色

and they’re

他们是：

eye, ear, nose, tongue and body

眼耳鼻舌身净色

they’re the most useful material properties in the body

它们是身体内最有用的色法

so without the eye you cannot see and so on

没有眼睛，你就看不到等等

so there was as those saying to us

有一句名言这样说：

if we do not arise in you you will like a piece of log something like that

如果这些不生起于你身体，那么你就像一块木头，诸如此类

so they are the most useful material properties in our bodies

所以它们是我们身体里最有用的色法

and so they’re called here ajjhattika or internal

所以它们在这里被称为内色

since they’re internal the others are called external

因为它们是内色，其他的就被称为外色

so how many internal rupas are there？有多少内色？

five

五种

then external rupas? 28 minus 5

外色呢？28减去5 23 23种

so this is one pair, internal and external

所以这是一对：内色、外色

so although the other material properties arise in our body

虽然其他色法也在身体内生起

they are called external according to this classification

根据这种分类，它们被称为外色

and the next classification is

下一个分类为

bases and non-base

依处色、非依处色

so this is just another pair

这是另外一对

so base rupa and non-base rupa

依处色、非依处色

now what are the base rupa?

什么是依处色？

eye, ear, nose, tongue, body

眼耳鼻舌身

and heart base

心所依处

so these six are called base rupa

这六种被称为依处色

because they serve as a base for consciousness

因为它们是心识的依处

since they’re base rupa, the other 22 are called non-base rupas

因为它们是依处色，其他22种被称为非依处色

and then we have door rupa and non-door rupa

然后是门色、非门色

those that serve as doors

这些作为门

so again, eye, ear, nose, tongue and body are doors

再来：眼耳鼻舌身都是门

and then what else

还有什么？

bodily intimation and vocal intimation, they are also called doors

身表、语表也被称为门

so when we do something by body or by speech

我们通过身体和语言做事

we make use of the intimation

我们利用“表”

by bodily intimation or by verbal intimation

通过身表、语表

we perform the bodily actions

我们有身体活动

or verbal or vocal actions

语言活动

so they are called dvāra or doors

所以它们被称为门

so door rupa, how many? 1, 2, 3, 4, 5,

门色，有多少？一二三四五

6 and 7

六七

then the rest are non-door rupas they do not serve as doors for the arising of consciousness

剩下的是非门色，它们不能作为心识生起之门

and also for the arising of bodily actions and verbal actions

同样也不能作为身体和语言行为的门

now the next is faculty rupa and non-faculty rupa

剩下的是根色、非根色

now the pali word for the word faculty is “indriya”

“根”的巴利语是”indriya” indriya means controlling power of governing

“根”指控制力

so they have control power over the respective spheres

它们对相应的界有控制力

and so they’re called indriya, faculty rupas

所以它们被称为“根色”

now the eye, if there are no eyes we cannot see

眼睛，如果没有眼睛，就看不见

so the seeing is controlled by the eye

所以眼睛控制“看”

that means seeing is governed by the eyes

意思就是说：眼睛控制“看”

so the eyes are called faculty

所以眼睛被称为“根”

so in this way there are how many faculty rupas?

所以这样，有多少根色？

eye, ear, nose, tongue, body

眼耳鼻舌身

and then femininity, masculinity

男性根色、女性根色

and life faculty

命根色

so these eight are called faculty rupa or indriya rupa

这八种被称为“根色”

then the rest are called non-faculty in pali anindriya rupa

剩下的被称为“非根色”

and next is… let us leave the et cetera alone now

下一个是……让我们先跳过“等等”

gross and subtle

粗色、细色

so how many are gross

粗色有多少种

earth element, fire element, air element

地界、火界、风界

and then eye, ear, nose, tongue, body

然后眼耳鼻舌身

form, form means visible object

色，“色”指可见色

sound, smell, taste, touch

声、香、味、触

touch are the same as the three above

“触”就是地火风

that’s all, twelve

一共12个

so these twelve are called gross

这12个是粗色

now here

现在这里

these terms are used here in a technical sense

这些名词都是专有名词

we should not be confused with their ordinary connotations

不要被它们的通常意义所迷惑 gross means not really rough rupa

粗色不是说很粗糙的色

or big rupa

或者说很大的色

They are restricted in application to the material phenomena that are instrumental in the genesis of sense consciousness,

它们的作用局限于支助根识生起的物质现象

so they can be instrumental in the sense consciousness as arising and so on

所以它们对于根识的生起有支助作用等等

so that is why they’re called gross here

所以它们在这里被称为粗色

not because they’re big or they’re rough

不是因为它们很大或者粗糙

so they imply nothing about the relative size or nearness of the object.

所以它们完全与体积和目标的远近无关

so gross are altogether twelve

粗色一共有12种

when twelve are gross the others are called subtle

这12种被称为粗色，剩下的就是细色

so water is subtle rupa and then

所以水是细色

those beginning with femininity down to impermanence are called subtle rupa

从女性根色开始直到色无常性，都是细法

that means they are profound they are difficult to see

意思就是它们很细微、不易看到

not easy to see as gross rupas are

没有粗色那么容易看到

now water element

水界

according to abhidhamma is non-touchable

根据阿毗达摩，水界是触不到的

we cannot touch the water element

我们触不到水界

so the water element is said to be subtle rupa

所以水界据说是细色

but the earth element and others are called gross rupa

但是地界等被称为粗色

and along with the word gross that is another word near proximate

紧挨着“粗”的那个词是“近”

near means also not near in distance “近“不是说距离近

near to your understanding

与你的理解接近

or it is easy to understand

或者说容易理解

so they’re called proximate or near

所以它们被称为“近”

and also they’re called impinging

它们也被称为“撞击色”

that means it strikes on the senses

就是说撞击诸根

it strikes on the sense so they’re called impinging

它们撞击诸根，所以称为“撞击色”

impinging means with touching or something like that

“撞击”意思是“触”之类的

and so the opposite of those three are subtle

所以与这些对立的三个就是“细”

then far and then non-impinging

远、非撞击

and the next one is clung-to and not clung-to

下一对是：执取、非执取

now this word is important

这个词很重要

so please turn to page 245

请翻到第245页

now the English word clung-to is the translation of the pali word upādinna

这个“执取”的巴利词是upadinna the 18 kinds of matter born of kamma are known as clung-to 18种业生色法被称为“执取色”

because they have been acquired as the unit of kamma motivated by craving and wrong view.

因为它们是受到渴爱与邪见推动而造下的业的果报

Matter produced by causes other than kamma is known as “not clung-to.”

由业之外的因产生的色法名为“非执取色”

so matters that are produced by kamma are called clung-to

业生色法被称为执取色

and matters that are produced by the other three causes are called not-clung-to

其他三种原因产生的色法是“非执取色”

Generally, however, in a less technical sense,

然而， 一般而言，

all organic matter in the body is referred to as “clung-to,”身体里的一切色法都称为“执取色” while inorganic matter is spoken of as “not clung-to.”

而无生命的色法则称为“非执取色”

you may not be reading pali

你们应该不会看巴利文献

so it may not be useful for you

所以这可能对你们没用

but if you are going to read pali

但是如果你阅读巴利文献

you will find these words upādinna and anupādinna used in the senses other than mentioned here

你就会看到“执取”、“非执取”的用法可能跟这里不同

so

所以

the world clung-to or upādinna in many places mean

所以“执取”这个词在很多地方意思是

just the living body or just those that belong to living body

生命体，或者属于生命体的

not just caused by kamma only

不是仅仅指“由业造成的”

and also not clung-to means inorganic matter that means non-living things

同样“非执取”意思是无生命体

so

所以

it is important that we understand this difference clearly

所以，清楚了解这些区别很重要

whether the word upādinna means just the kamma born matter

不管“执取”这个词是指业生色法

or it means an organic matter

还是指生命体

it should be noted that unlike the other pairs used for the purpose of classification

要注意，与其他对词不同

the pair “clung-to” and “not clung-to” does not establish a mutually exclusive dichotomy,

“执取、非执取”并不是互不包括的不同色法

for nine kinds of material phenomena born of kamma can also originate from other causes.

因为有九种业生色也能够缘于其他因而生起

but in the ṭīkā of this manual

但是在概要精解的注疏里

it is said that if we take the ones not have been taken before

如果已经算作执取色，就不再算作非执取色的话

then we have 18 on the one hand and 10 on the other that means we have 18 for clung-to and 10 for non-clung-to

我们就有18种执取色，10种非执取色

so we can also divide in that way

我们也可以这样分

and see below seventeen

看下面17 I think that it is not seventeen but it is fourteen

我觉得那不是17而是14 so you may correct that

所以你们可以改一下

it is on page 251 251页

so we will be studying that later

我们等一下再学

so how many are clung-to

执取色有多少种？

eighteen 18种

four essentials and then

四大种

five sensitivities

五净色

form

颜色

and then smell, taste,

香、味

so tangibility also

还有触

femininity, masculinity

女性根色、男性根色

heart base

心所依处

life faculty, nutriment and space

命根色、食色、空界

so these eighteen are called clung-to

这18种被称为执取色

and the others are non-clung-to

其他的是非执取色

but here the number is given as nineteen

但是这里给的数据是19种

so the number can be nineteen or ten following the ṭīkā, following the subcommentary

所以根据注疏，可以是19或10, so clung-to are those that are caused by kamma

所以执取色是业生色法

and non-clung-to are those that are caused by citta utu and ahara

非执取色是心生、时节生、食生

the next pair

下一对

is taken objects and not taken objects

取境色、不取境色

so those that take objects and those that do not take objects

缘取所缘、不缘取所缘的

according to abhidhamma the eye and ear are regarded as sense organs

根据阿毗达摩，眼耳被看成

that do not reach or touch their respective objects

不到达其所缘境的净色

that is a special meaning

这是特殊的意义

first we try to find out which are rupa that are take object

首先我们要找出那些色法缘取所缘

so eye, ear, nose, tongue, body and then

所以眼耳鼻舌身

only five

只有五个

so these five are called those taking object

所以这五种被称为缘取所缘的

and the other 23 are called those that do not take object

其他23种被称为不缘取所缘的

now just a few moments ago

刚开始时

we learn that rupa does not take object

我们学习到色法不会缘取所缘

now on page 243 we found that

现在在页243我们看到

the matter is objectless

色法是“无所缘”的

but here matter is said to take object

但是这里色法又缘取所缘

so actually

实际上

it means that it is the base for consciousness that take objects

它是指它是让心缘取所缘境的依处

now eye is the base for seeing consciousness which takes the visible object as object and so on

眼净色是眼识缘取色所缘的依处等等

so taking objects mean not that these material properties take objects

所以缘取目标，并不是说这些色法缘取目标

but they serve as a base for consciousness that takes objects

但是它们作为缘取所缘的心识的依处

and among them eye and ear are said to be not reaching or not touching the objects

其中眼净色和耳净色据说不会达到其所缘

that means they take the objects before the objects reach them

就是说，它们在所缘达到它们之前它们就缘取所缘

even when you hear a sound

即使你听到一个声音

according to this explanation

根据这种解释

it takes a sound just before it really strikes at your ear drum

它在声所缘撞击耳鼓之前就缘取了声所缘

so just before it strikes the ear drum

就是在声所缘撞击耳鼓之前

the ear sensitivity takes that object

耳净色就缘取了那个所缘

later on it strikes the ear drum but it takes the object before the sound waves hit the ear drum

稍后，声所缘撞击耳鼓，但是它是在声波撞击耳鼓之前缘取所缘的

so eye and ear are here regarded as organs that do not reach or touch their respective objects

所以眼耳在这里被认为是没有到达其所缘的净色

but the others are called sampatta

但是其他的被称为：直接碰触

or those that directly touch the objects

直接碰触其所缘者

so only when you…the smell, only when the smell comes into contact with the sensitive part in the nose

只有当味所缘与鼻净色接触

do you get the smell and so on

你才能闻到味道，等等

these are the difference between the first two eye and ear

这些与眼耳此二者不同

and the other three nose tongue and body

其他三个鼻舌身则不同

so the others do not take objects, that is the others are not the base for those that take the objects

所以，其他不缘取所缘，其他的就不是缘取所缘的依处

and then the last pair inseparable and separable

最后一对：不分离色、分离色

those that cannot be separated, and those that can be separated

不能够被分离的，能够被分离的

those that cannot be separated are earth water fire air

不能够被分离的是地水火风

form or visible object, smell, taste

颜色、香、味

tangibility and nutriment

触、食素

so these are called inseparable

这些被称为不分离色

that means they cannot be physically separated

意思是它们不能实际分离的

even in the smallest particle of matter there are these eight material properties

即使在最小的色法微粒里，也有这八种色法

so they can be separated in your mind

它们可以在你心里分开

they can be separated by understanding

可以通过理解分开

but they cannot be separated physically

但是不能实际分开

so whenever a…even in a particle of dust there are these eight inseparable material properties

即使在一粒尘土里，也有这八不离色

now on page 246

现在看页246 it is explained that the four great essentials

解释了四大种

and the four derivatives color, smell, taste and nutritive essence

及四种所造色：颜色、香、味及食素

are known as inseparable matter avinibbhoga rupa

合称为八不离色

so this is the pali name for inseparables

这个巴利语意思是不可分离

because they are always bound together and are present in all material objects

因为它们总是在一起，存在于一切色聚

from the simplest to the most complex.

从最小的，到最复杂的，都有它们

So everywhere we found these eight inseparable material properties

所以我们处处能看到这八不离色

The other types of material phenomena may be present or not,

其他的色法可以存在或不存在

and are thus regarded as separable.

所以被称为可分离色

so the others are physically separable

其他的是可以分离的

A material group (kalāpa) that consists solely of these eight elements is known as a “pure octad”

只拥有八不离色的色聚名为纯八法聚

now the groups we will study later on

我们稍后再学习色聚

so that group of these eight elements is called pure octad

这八个元素组成的色聚名为纯八法聚

that means not mixed with others just these pure inseparable material properties

就是说，不与其他色法混合只有这些不分离色

in pali they are called suddhaṭṭhaka

纯八法聚的巴利语是suddhatthaka

‘suddha’ means pure and ‘aṭṭhaka’ means having eight. suddha是“纯” atthaka是“八”

so the having eight pure material properties

所以具有八个纯色法

or a group with nutritive essence as eight

以食素为第八法的色聚

sometimes it called ojaṭṭhamaka.

以食素为第八法的色聚

“oja” means nutritive essence

“oja”指食素

and ‘aṭṭhamaka’ means eighth atthamaka意思是第八

so the nutritive essence as the eighth element

以食素为第八法的色聚

so sometimes you will find the word pure octad

有时候你会看到“纯八法聚”这个词

sometimes the same group of material properties are called group with nutritive essence as eighth

有时候，这个色法聚合被称为“以食素为第八法的色聚”

so these are the classifications of matter

这些是色法的分类

the inseparables are twenty

不分离色20种

so the others can be separated

其他的是可分离色

Thus the wise analyze in a fitting way the twenty-eight kinds of matter with respect to such divisions as the internal and so forth.

如是智者依内等正确地分析28种色法

this is just a verse to help your memory

这只是帮助你记忆的偈颂

now in the olden days these books were written for memorization

在古时候，这些书都是要求背诵的

even now in our country

即使在如今，在缅甸

novices and monks have to get it by heart

沙弥和比丘都要求背诵阿毗达摩

but don’t ask me

但是你们别让我背

I have forgotten many of them

我已经忘得差不多了

now there may be some who could not memorize the whole book

有些人不能背诵整部书

so for those the authors give some verses at the end of sections

对于这些人，作者在每节末尾写了一些偈颂

so now the summary here you see is a reminder of this section

就是这里对整节书的总结

so if you memorize this verse then you can remember this section

如果你记住了这个偈颂，那么你就记住了整个章节

so it is to help memorization that these verses are given at the end of the sections

节末的偈颂就是为了帮助记忆的

so in these days it may seem to to superfluous

但是如今看起来可能是多余的

it may mean to be repetitious

可能显得重复

but

但是

please understand that these books are written made for those who have no writing materials readily available

但是请理解，这些书的成书的年代，并没有很方便的书写材料

so for them

所以，对于他们而言

the memorization is the only way to own a book

记忆是拥有一部书的唯一方法

books were written on palm leaves and they were not easy to get

书都写在棕榈叶上，很难获得

so novices young novices how can they get a book

年轻沙弥，怎么获得书本呢

it would be very difficult for them to get a book

对于他们来说，获得一本书很困难

so in stead of getting a real book

所以不能获得一本实体书

they get it and put it into their stomach

他们就把整本书记在心里

so that way the book is always with them

这样，这本书就等于是随身携带了

so if you can memorize the whole book, it would be much better

所以，如果你能记住整本书，那更好了

if you can not, then these verses will help you to remember what was taught in the book

如果你记不住，这些偈颂就帮助你记住书中教授的内容

so there may be repetition like this in the whole of this book

所以，在这本书里，可能有类似这样的重复

so now we go to the next section

我们看下一节

rūpasamuṭṭhāna, the origination of matter

色法生起之源

how matter is produced how matter comes to be

色法如何产生的

or the causes of matter

或者色法生起之源

there are four causes of matter

色法生起之源有四种

taught in abhidhamma

根据阿毗达摩

the first one is kamma and the second is citta or consciousness

第一：业，第二：心

and the thirs is utu or temperature

第三：时节

the meaning of the word utu is climate or weather

意思就是天气、气候

but here climate or weather means heat or cold and so it is temperature

这里气候或天气的意思就是：冷热，所以是温度

and the fourth one is ahara you have met ahara

第四个就是：食，你们前面学过

so nutriment

营养素

these are the four causes of rupa

这就是色法生起的四个原因

so some rupas are caused by kamma some by consciousness and so on

有业生色法，心生色法

those we will study in this section

我们在此节学习

but first we must make sure we understand what kamma is

首先我们必须明白什么是业

what citta is and so on

什么是心，等等

relevant to this section

与此节相关

so

所以

there are 25 kinds of wholesome and unwholesome kamma 25种善、不善业

pertaining to the sense sphere and the fine material sphere

属于欲界和色界

so they produce in one’s internal continuum,

在内相续流里产生

material phenomena originating from kamma

业生色法

moment by moment beginning with rebirth linking

自结生起始的每一个刹那里

so

所以

in this section kamma means only 25

在这节里，业只是指25种

25 kinds of wholesome and unwholesome kamma 25种善、不善业

pertaining to the sense sphere and fine material sphere

属于欲界、色界

so

所以

unwholesome twelve is easy

不善业12，很容易

and then what

然后是什么？

wholesome sense sphere, so wholesome sense sphere means these

欲界善心，欲界善心意思是这些

and then wholesome fine material sphere so these

然后是色界善心，这些

so twelve plus eight plus five

所以是12加8加5 we have twenty five

有25种

so here kamma means just these twenty five cittas or the twenty five cetanas concomitant with thse cittas

这里，业指这25种心，或者这25种心里的思心所

and these are not taken

这些不是

here

这里

arupavacara wholesome

无色界善心

kamma is not taken here

这里的思心所不算

simply because they do not produce matter

因为不能产生业生色

arupavacaras are those who hate matter

无色界憎恶色法

and so they cannot produce matter

不能产生色法

so we are studying those kammas that produce matter and

我们学习业生色法

so we take kamma as twenty five

所以有25种业

twenty five means twelve akusala 25种就是12不善心

eight kamavacara kusala 8个欲界善心

and five rupavacara kusala

五个色界善心

so these cause or these produce material properties

这些产生色法

and those material properties are called kamma born material properties

这些色法被称为业生色法

as you know kamma is cetana

你们知道业就是思心所

so cetana accompanying these twenty five kinds of kamma

所以就是这25种业相伴的思心所

produce rupa that is called rupa born of kamma

产生的色法，被称为业生色法

and when kamma produces results

当业产生果报

it produces moment by moment beginning with rebirth linking

它从结生开始每一刻都产生

so from the first moment of rebirth linking

所以从结生的第一个刹那

at every moment all through the life

在生命中的每一刻

the kamma born matter is produced

都产生业生色法

so how powerful kamma is you can imagine

所以你们可以想象业是多么有力量

all through life the kamma born material properties are produced

在整个生命中，都产生业生色法

at every moment

每一刹那都是如此

at every submoment

每一个小刹那都是如此

so from the moment of the arising submoment of rebirth

所以从结生的生时小刹那开始

until let’s say death

直到死亡

at every moment, at every submoment in life

在生命中的每一个刹那，每一个小刹那

the kamma born rupas are produced

都产生业生色法

so here it says moment by moment, beginning with rebirth linking

所以这里说：“从结生开始的每一刹那里”

so please note this, because later on we have to make use of this

所以请注意，因为稍后我们会用到这个

and there is one word volitionally conditioned

这里有一个词“以行为缘”

now this word is connected here with material phenomena

这个词与色法有关

originated from kamma

业生色

but in the other books explaining this manual especially in Myanmar language

但是在缅甸，其他解释概要精解的书里

this volitional conditioned is connected with wholesome and unwholesome kamma

“以行为缘”与善不不善业有关

wholesome and unwholesome kamma that are volitionally conditioned

以行为缘的善不善业

because when you do kamma, you’re said to condition kamma

因为当你造业的时候，就是有为之业

the word saṅkhata you have met sankhata这个词你遇到过

those that are conditioned are called saṅkhata,

有为法被称为“行”

abhisankhata is pretty much the same

这里用的巴利词是abhisankhata

意思也是差不多

and abhisankhata or its sister word abhisankhara abhisankhata，或者它的同类词abhisankhara is always used relating to kamma

经常用来指“业”相关的

so it is better to connect it with wholesome and unwholesome kamma

所以，与善不善业相关比较好

rather than with material phenomena

比与色法相关好一些

ok, so twenty five kinds of wholesome and unwholesome kamma of kamavacara and rupavacara

好，25种欲界、色界的善不善业

produces kamma born matter

产生业生色法

from the arising moment of rebirth linking all through life

从结生开始，在整个生命里

at every sub moment of these types of consciousness

在这些心的每一个小刹那

so at the moment of arising kamma born matters are produced

在业生色法生时

and then at the moment of the presence of rebirth linking

在结生心住时

they are produced

业被产生

and the moment of disappearing

在灭时

the kamma born rupas are produced and so on

产生业生色法等等

so kamma born matter increases at every moment

在每一个刹那，业生色法都在增长

but after the seventeen moments

但是过了17个刹那之后

those that are produced seventeen moments previously will disappear

这些17个刹那之前产生的色法就会消失

now that is kamma

这就是业

then second is citta, consciousness

第二个是心

here also we do not take all eighty nine or one hundred and twenty one types of consciousness

这里，我们并没有涉及89或121心

only how many

只有多少心？

seventy five types of consciousness 75种心

only seventy five types of consciousness can produce material properties

只有75种心可以产生色法

and they are excluding the immaterial sphere resultants

它们是排除无色界果报心

and the two sets of fivefold sense consciousness

双五识

two sets of five.

双五识

fivefold sense consciousness are these up to this

双五识到这里

so seeing consciousness, hearing consciousness and so on these ten

眼识、耳识等，一共是十个

and then excluding the immaterial sphere resultants, these four

然后排除无色界果报心，这四个

so ten and four, fourteen 10加4，等于14 eighty nine minus fourteen we get seventy five 89减去14就是75 so these seventy five types of consciousness can produce matter that are called consciousness born

所以这75种心可以产生心生色法

or produced by consciousness

心生色法

now material phenomena produced by consciousness bring up starting from the arising moment of the first bhavanga

心生色法从第一个有分心生起开始

now it is important

这很重要

they are produced at what moment

它们是在何时产生的？

produce material phenomena originating from consciousness

产生心生色法

beginning with the first moment of life continuum

从有分心的第一个刹那开始

that means beginning with the arising moment of first continuum

意思是从第一个有分心的生时开始

immediately following the rebirth linking is first bhavanga

结生之后，随即就是第一个有分心 so with the arising moment of first bhavanga or at the arising moment of each citta

所以第一个有分心的生时，或者在每个心的生时

the citta born matter are produced

产生心生色法

now please note that it says

现在请注意，这里说

beginning with the first moment of life continuum

从有分心的第一个刹那开始

but they do so only at the moment of arising that means

但是只是在生时，意思是说

at every moment of arising

在每一个生时

the citta born rupas are produced

产生心生色法

so citta born rupas are not produced during the moment of presence and death or disappearing

所以心生色法不会产生于住时，也不会产生于灭时

only at the first moment of every citta

只是在每一个心的第一个刹那

only at the arising moment of every citta

只是在每一个心的生时

is citta born matter produced

产生心生色法

now in the note, page 248

在注释里，第248页

the rebirth consciousness does not produce consciousness born matter

结生心不会产生心生色法

since at the moment of rebirth, the matter that arises is born of kamma and

因为在结生时，生起的是业生色法

because this consciousness is a newcomer to the new existence

因为这个心初来到新一世

so the rebirth consciousness is the newcomer to the new existence

结生心初来到新一世

it cannot produce matter

不能产生色法

and the tenfold sense consciousness lacks the power to produce matter,

双五识缺少产生色法的力量

because it has no strong mental states as the jhana factors

因为它没有强大的心所作为禅支

now they are among the rootless cittas

它们是无因心

so since they are rootless they are not strong

因为它们是无因心，所以不是很强

so they cannot produce matter

所以它们不能产生色法

and the four immaterial resultants cannot do so since they arise only in the immaterial realms

四个无色界果报心不能产生色法，因为它们只在无色界生起

so these four arise only in arupavacara realms and so they cannot produce matter

这四个只在无色界生起，所以不能产生色法

now according to the commentators

根据论师的说法

mental phenomena are strongest at the moment of arising

名法是在生时最强

and material phenomena strongest at the moment of presence

色法是在住时最强

now this we must understand

我们要明白此点

rupa is strong at the moment of presence or ṭhiti second moment

色法在住时也就是第二个小刹那最强

but consciousness is strong at the moment of arising

但是心法是在生起时最强

when rupa has firs arisen

当色法初次生起

it is just arising and so it is not strong yet

它只是生起，并不是很强大

but during the presence moment of matter

但是在色法的住时

it becomes strong

它就变得强大

because how many sub moments are there for presence moments of rupa

对于色法住时，有多少小刹那

fifty one minus two 52减去2 forty nine 49 so when it lasts for forty nine moments it becomes strong

当它持续52个刹那，就变得强大

so rupa is strong during the, its presence moment

所以色法在住时最强大

that means forty nine sub moments

就是说49小刹那

and citta is said to be strong only at the present (arising) moment

心据说只在生时最强

so when it arises it is strong

当它生起时，是强大的

but when it reaches the present stage

当它到达住时

it becomes a little weak

它就稍微变得弱了

and then when it reaches the third stage it goes away

当它到达第三个小刹那，就消失了

so the mental phenomena are strongest at the moment of arising

所以，名法在生时最强

and material phenomena are strongest at the moment of presence

色法在住时最强

consciousness therefore produces matter only at its arising moment when it is strongest

心只有在生时，也就是最强时，才产生色法

not at the moment of presence and dissolutions

不是在住时或灭时

this is a basis for what is to be taught from now on

这就是从现在开始要教学的基础

so first say, we understand that there are twenty five wholesome and unwholesome kamma or rupavacara and arupavacara (kamavacara) producing kamma born matter

首先，我们要明白有25善和不善业或者欲界和色界业生色法

at every moment from the beginning moment of rebirth linking

在结生心开始的每一个刹那

and there are seventy five types of consciousness

有75种心

seventy five means except the ten seeing consciousness and so on and the four arupavacara vipakas 75种心意思是除了眼识等10种，和4种无色界果报心

so these seventy five types of consciousness produce consciousness born matter

这75种产生心生色法

at the every moment of the arising of every citta

是在每个心生起的每一个刹那产生的

so all through life, at one moment kamma born rupas are produced

所以在整个生命中，一个刹那产生业生色法

and at another moment, kamma born and then citta born rupas are produced and so on

另一个刹那，业生色法，然后是心生色法等等

so you can find out how many material properties will be at the first moment of relinking

所以你可以找出，在结生的第一个刹那有多少色法

and the second moment of relinking

在结生的第二个刹那有多少

at the third moment of relinking

在结生的第三个刹那有多少

and then at the first moment of first bhavanga and so on

在第一个有分的第一个刹那有多少，等等

I have question from yesterday

这里有一些昨天的问题

question 1: “bhante, I remember one jataka story in which the buddha on his way for alms passed a cow with a wound on his shoulder

尊者，我记得有一个本生故事说佛陀在乞食的时候，遇到一头牛，肩膀有伤

and smiled to himself

佛陀然后就笑了

ananda saw that and asked the buddha why he smiles

阿难看到后，就问佛陀为什么笑

the buddha pointed to a male god in the wound

佛陀指着伤口上的一个神像

and told ananda that it was a brahmana in its last life

告诉阿难说，这头牛前世是梵天

if the story is true, how do you explain

如果这个故事是真的，如何解释

what was just told while one cannot be reborn in a lower realm?”

我们刚学过的，梵天界的天人不能投生到更低的生存地？

although in the…I don’t know where you get this story from

虽然，我不知道你这个故事从哪里来的

but

但是

the story I remember is a she pig

我记得的故事是一头母猪

when the buddha saw the she pig, buddha smiled

当佛陀看到母猪，就笑了

and ananda asked why he smiled, and he said

阿难问他为什么笑，他说

this she pig was a brahma in her former life

这头母猪过去世是梵天

now a brahma cannot be reborn as an animal directly

梵天不能直接投生为畜生

so we must understand that

我们必须明白此点

a brahma is first reborn as a deva or as a human being

梵天首先投生到欲界天或者人

and then from there he can be reborn in the four woeful state

然后从那里他可以投身到四恶道

so sometimes we have to understand this with reference to abhidhamma

有时候，我们要根据阿毗达摩来理解这个

that is why abhidhamma is important for correct understanding of the teachings of the buddha

这就是阿毗达摩对于正确理解佛教很重要

question 2 “now with reference to yesterday question on abortion

与昨天的堕胎问题相关

I would like to follow up with another question

我想再提一个问题

can transference of merit be performed to an unborn

能不能将功德回向给没有出生

baby died of sickness in the mother’s womb

已经病死在母胎中的婴儿？

if not, why?”

如果不能，为什么？

I think we can share, because

我认为可以回向功德，因为

after it’s dead, it will be reborn in another world

婴儿死后，会投生到另外的世界

and if he may be able to know the sharing of merit and

他可能会知道回向给他的功德

also he may be able to take the share of merit

同时他也可能获得回向给他的功德

question 3: “please enlighten us on the significance of taking eight precepts on wesak day for lay devotees

请就在家人在卫塞节受八关斋戒的意义作开示

how and what should be done?”

应该做什么，怎么做？

now taking eight precepts is

受八关斋戒

better than taking five precepts

比受五戒好

you get more merit and you get less akusala when you take and keep eight precepts

你如果受持八关斋戒，获得的功德更多，恶业就会更少

so you don’t eat afternoon and that helps you to get rid of attachment for food

你过午不食，这样就能对治对食物的贪

and you don’t use flowers perfumes and so on so you reduce attachment to your body

你不使用香花曼庄严自身，这样你就减少对身体的执着

and “what should be done?”

该做什么

just keep the precepts

好好守这些戒

and polish the precepts you practice meditation

通过禅修稳固这些戒

question 4: “from personal experiences it is easy and comfortable to meditate on these auspicious day as well as all full moon and half moon day

从个人体验来说，在节庆的日子，初一或十五进行打坐，就觉得更轻松容易

please comment.”

请开示

any day any time is time for meditation

不管哪一天，不管什么时候，都适合禅修

not just the full moons or new moons or half moons

不仅仅是初一十五

so you can practice on any day and get the results

你可以在任何时候修行，并获得成就

but sometimes people are conditioned that this is auspicious day and on this day we must do something religious and in that days

但是有时候，人是会受到局限的觉得节庆之日必须做一些宗教活动

you may do practice on the full moon days and so on

认为应该在十五进行打坐，等等

so but we must not forget that

但是我们必须记住

any time is meditation time

任何时候都是禅修的时候

I think I told you about this, right?

我记得我跟你们讲过这件事，对吧？

when I was in Sri Lanka it was about maybe forty years ago

当年我在斯里兰卡，大概40年前

on the road there are signs

路上有很多标语

you know Sri Lanka is a country that produces tea

你们知道，斯里兰卡生产茶叶

so they want you to drink tea so that they can sell you tea

他们希望你多喝茶，他们就能卖给你茶叶

so the sign board say that anytime is tea time

所以路边的广告牌写道：任何时间都是喝茶的时间

[laughs] [笑] question 5: “if a person suffers from a terminal disease for some time and later

如果一个人因为晚期病症，然后

dies after losing consciousness

失去意识之后，就去世了

according to conventional terms he is said to die a peaceful death

根据通常的看法，他走的很安详

is it right to say that he has died peacefully and will be reborn in a happy realm according to buddhist terms?”

根据佛教，说他走的很安详，必定会投生到善处，这样讲对吗？

now since we are no buddhas

因为我们不是佛陀

we cannot say for certain that the person will die peacefully

我们不能肯定地说一个人死的很安详

and he will be reborn in a happy realm

他必定会投生到善处

because

因为

a man is very difficult to know especially the mind of others

一个人很难了知其他人的心

so just before death that person may have some thoughts of

所以，在临死的时候，这个人可能会

evil will or anger

有一些嗔心

so although he may die peacefully

虽然他可能死的很安详

if he died with that anger or some thoughts of evil will

如果他带着嗔心死去

then he cannot be reborn in a happy realm

他就不能投生到善趣

so we cannot say that person will be reborn certainly in a happy realm

所以我们不能说这个人必定投生到善处

but if that person is one who had practiced charity and others during his life

但是如果这个人在活着的时候，做善事

in the habit of doing good things to the other people

养成了帮助别人的习惯

then he may get a good state of mind just before dying

在临死的时候，可能是质量高的心

“is it possible to know which realm he is reborn in?”

能不能知道他投生到哪里去了？

no

不能

“through dreams, medicine etc.”

能不能通过托梦，或药物等办法知道

we do not know

我们不知道

you know during the time of the buddha

你们知道，在佛陀时代

when somebody dies they went to the buddha and asked the buddha

某人死去，其他人去问佛陀

whether that person is a sotapatta or not and so on

这个人是不是须陀洹等等

so buddha said, if you ask me this question every time a person passes away

佛陀说，如果每个人死了你们都来问我这个问题

I would not have time doing any other thing

我就没有时间做其他事情了

[laughs] [笑] so buddha taught them one standard by which to judge

所以佛陀教他们一个标准来判断

question 6: “we always read the suttas that beings can attain the different stages of sainthood by listening to the discourses

我们经常读到佛经说人可以通过听闻佛经证得不同程度的果位

are there instances where the people attain such stages by reading instead of listening?”

有没有不经过听闻，而是通过阅读佛经证果的例子

it is possible to attain stages by reading but

阅读佛经是可能证果的，但是

you know reading is like thinking

阅读就像是思考

it may be possible during the time of the buddha, the buddha was talking and you’re reading what the buddha taught.

在佛陀时代，是有可能的，佛陀讲法你阅读佛陀讲法的内容

but nowadays now when you practice meditation

但是如今，当你禅修的时候

you’re discouraged to read

并不鼓励你阅读

because reading even reading books on dhamma is a distraction from your main object of meditation or main practice

因为即便是阅读佛经，对你禅修的所缘也是种干扰

but through reading you may get something like penetration into some stages

但是通过阅读，你可能会获得对圣果的某种洞见

but it is doubtful whether one can reach sotapannahood or other stages just by reading

但是能不能通过阅读证得初果等，这个不肯定

so you have to practice

你必须通过修行

and the enlightenment consciousness must be preceded by vipassana moment

觉悟的心必须以内观刹那作为前导

question 7: “it is said a sotapanna will be reborn only seven times,

据说须陀洹只投生七次

is it seven times as a human or seven rebirth?”

是投生为人七次，还是投生七次？

it is said that seven times as a human or a deva

据说这七次是人或者欲界天人

so he may be going back and forth between human and deva or only in devas or only in human

所以他可能在人界、欲界天或者只在人界、只在欲界天往返七次

now the second question is a tough one

第二个问题比较难

question 8: “if a sakadāgāmī is reborn above bhūmi eleven

如果斯陀含投生到第11生存地以上，

that is above the deva realm

即投生在欲界天之上

or if a sakadagami is reborn in the brahma world

或者说斯陀含投生到梵天界

is will not be possible for him to be a once returner

这样他就不能成为一来果

because the general statement is that

因为根据通常的说法

enlightened persons who are reborn in the brahma world will not be reborn in the lower existence.

投生到梵天的圣者不会再投生到低级的生存地

so the question is it will not be possible for him to be a once-returner to be reborn as human once more time, how is that possible?”

问题是：一来果就不能再投生为人了，这怎么能成为可能呢？

so this is a tough question

这个问题很难

during my younger days

我年轻的时候

I attended the teaching of one very famous sayadaw

亲近过一个很有名的西亚多

he was very popular

他很受欢迎

and a lot of people a lot of monks went to him to study

很多人，很多出家人亲近他跟他学习

so whenever he encounter a place which is difficult to explain

当他遇到很难解释的问题

he said this place is making this old man exhausted

他就说：这个地方让这个老头子精疲力尽

[laughs] [笑] so normally, a sakadagami

所以，通常说，斯陀含

who is reborn in the brahma world

投生到梵天之后

will not be reborn in the lower world so he cannot come to the human life

就不会投生到低级的生存地所以就不返回人间

but in one book it is stated that

但是有一本书说

there may be anagamis who are reborn in brahma worlds

也有投生到梵天的阿那含

and so for them the name once returner is just a name

所以对于他们而言，一来果只是个名称

not to be taken too literally

不要死抠字眼

because there are six kinds of sakadagami six kinds of once-returners

因为有六种斯陀含，六种一来果

and only one of them is the real once-returner

只有一种是真正的一来果

the others are not real once-returners but they’re also called once-returners so

其他的不是真正的一类果但是也被称为一来果，所以

this also for a sakadagami who gets jhana here and then who is reborn in brahma world will not come back here

对于斯陀含在此处获得禅那投生到梵天，也不会返回到人间

but he can still be called sakadagami

但是他还是可以被称为斯陀含

because he is like the other sakadagamis who have attenuated his mental defilements

因为像其他斯陀含一样，他也减少了他的烦恼

“anagami who is reborn in bhumi 23 will pass away and will reborn in bhumi 24 to 27

投生到第23界的阿那含，死亡之后会投生到第24界到第27界

does it mean an anagami could be reborn four times in pure abode or five times in total is included the rebirth in bhumi 23?”

是不是说：阿那含可以在净居天投生四次如果算上第一次，一共投生五次？

yes, he can be reborn in the first of the pure abodes

是的，他可以投生到净居天第一界

and then if he does not make any advance then he may be reborn in the next one the next one

然后，如果他不精进，他可能会投生到下一界

until he reaches the highest one

直到投生到最高一界

and attains arahantship there

在那里证得阿罗汉果

so in that case

所以在这种情况下

he may have to go from one pure abode to another he will have to spend long time in samsara

他可能需要从净居天一个个投生，这样他可能要在轮回或中呆很长时间

“is it then number of rebirth for sekkhas is actually uncertain?”

是不是说有学圣者的投生次数是不确定的？

for sotapannas now seven times is a general statement

对于须陀洹，七次只是一个概述

even there are three kinds of sotapannas those who have one more rebirth or two to six rebirths and seven rebirths and so on

甚至有六种须陀洹，有可能只投生一次投生二到六次，投生七次等等

so we may say that rebirth for sekkhas is actually uncertain

所以，我们可以说对于有学圣者，投生次数是不确定的

for a sotapanna it can be seven times or it can be just one time or three four five six times and so on

对于须陀洹而言，可以是七次，也可以是一次或三四五六次，等等

qeustion 9: “as we know, we will die one day

我们知道，我们总有一天会死去

if we chant abhidhamma every day, will it help?

如果每天念诵阿毗达摩，会有帮助吗？

is it alright to chant at home?”

在家里念诵，好不好？

it’s ok to chant at home.

在家里念诵没有问题

but just chanting abhidhamma will not help you to escape death or to avoid death

但是单凭念诵阿毗达摩，并不能帮助你逃脱死亡

because death is unavoidable and it will come one day

因为死亡是不可避免的它迟早会来临

but if you chant abhidhamma everyday and you have some kind of concentration

但是如果你每天念诵阿毗达摩你就具有一些定力

chanting abhidhamma then it will help you to die peacefully

那么这样说，念诵阿毗达摩能帮助你安详地死去

qeustion 10: “Person A offered rations, for example, can food and rice to the Sangha.

某甲供养了僧团一批罐头大米等食物

Due to the excessive amount of can food and rice in the temple, these rations are donated to the needy or elderly homes by the temple.

因为僧团的食物很多，这些食物被寺院转送给其他需要的人或者安养中心的老人

Person B: donated the same rations to the needy or elderly homes directly without going through the Sangha.

某乙没有经过寺院，直接将同样的食物捐赠给需要的人或者捐赠给安养中心

Is there any difference in the merit between A and B?”

某甲和某乙的功德有区别吗？

[laughs] [笑] now it is said that the Sangha is the best field to sow the seed of puñña, right?

经文说僧团是最好的功德福田，对吧？

the last attribute of the Sangha is just that

僧伽的最后一个性质就是这个

so there are many places where buddha said

佛陀多次讲过

giving to the sangha brings abundant results

供养僧团带来丰厚的果报

that is why buddha always exhorted others to offer to the sangha

所以佛陀经常鼓励别人供养僧团

now when gotami, his step mother wanted to offer him a set of robes

当佛陀的继母苟达弥，想供养给他僧袍

he said offer to the sangha

他让她供养给僧团

so offering to the Sangha can bring more results than offering to the needy or elderly homes

较之于供养需要的人或安养院，供养僧团带来更多的果报

so I think offering through the temples through the temple means through the Sangha

我认为通过寺院，通过寺院就是通过僧团

is better than just directly donating to the needy or to the elderly homes

比直接捐献给需要的人或安养院更好

question 11: “if a person is reborn as a human

如果一个人投生为人

will his rebirth be in the same raise and religion as in his previous life?”

会投生到过去世相同的宗教环境吗？

if it is true, we will always be buddhist or always be christians all through samsara.

如果是这样，我们在轮回中就永远是佛教徒或者基督徒

it is not sure where we will be reborn

我们投生到何处是不确定的

sometimes even a buddhist may die and born of christian parents and vice versa

有时候，佛教徒会投生为基督徒相反，基督徒也会投生为佛教徒

so this is the uncertainty of rebirth for those have not attained enlightenment for the puthujjanas

没有证得觉悟的凡夫，投生是不确定的

so a puthujjana can be reborn anywhere

凡夫可以投生到任何地方

but if that puthujjana has a good accumulation of paramis

如果这个凡夫积累了很多波罗蜜

even if he is reborn in a different religion

即便他投生到别的宗教环境

I think he will come back to the original religion

我觉得他也会回到佛教来

question 12: “…theravada tradition, the aim is to be an arahant

根据上座部传统，目标是称为阿罗汉

now I have a few questions in regard to the following: buddha and arahants

我有一些关于佛陀和阿罗汉的问题

a buddha can be described as someone who has awaken the thought of enlightenment to relieve suffering of all sentient beings.

佛陀可以被描述为某个觉悟并要帮其他众生摆脱痛苦的人

arahant is one who has the ten fetters and no longer…”

阿罗汉是具有十结的人，不再……“

I think who has destroyed, maybe

我觉得这里可能是“断除十结”

“…the ten fetters and no longer subject to rebirth.

断除十结，不再轮回

in theravada tradition the aim is to be an arahant

根据上座部的传统，目标是阿罗汉

there is also mentioned of buddhas in suttas

在巴利圣典里，也有提到诸佛

how is buddhahood attained in theravada tradition since an arhant no longer subject to rebirth?

因为阿罗汉不再投生，那么，根据上座部，如何成佛？

is there any difference in the stages in appanā between the arahants and buddha?”

阿罗汉和佛陀在禅那阶段有何不同？“

now

现在

it is not true that in theravada the aim is to be an arahant

说上座部的目标是成为阿罗汉并不正确

theravada has opened to its adherents different ways of enlightenment

上座部给信众提供不同觉悟的方式

a person can aspire for buddhahood or he can aspire for arahantship

信众可以追求成佛，也可以追求阿罗汉

and even arahantship he can aspire for the chief discipleship, or great discipleship or just an ordinary discipleship

甚至阿罗汉果，也分成首座声闻果大声闻果，普通声闻果

so it is open to the adherents of theravada buddhism to choose from these five ways of body of enlightenment

所以这都是由信众来选择这五种形式的觉悟

so it is not true that theravada aim is to be an arahant

所以说上座部的目标是成为阿罗汉是不对的

although for many people it is true

虽然很多人觉得是这样

but

但是

theravadas can also aspire for buddhahood and become buddhas

上座部信徒也可以追求成佛，并且成佛

“how is buddhahood attained in theravada tradition?”

根据上座部，如何成佛？

it may be a long talk

这个就说来话长了

now you aspire for buddhahood, right? and then you have to get the prophecy in the presence of a living buddha

你追求佛果，对吧？你需要在世的佛陀给你授记

and then after that time you try to accumulate or fulfill the perfections

然后你要积累成就波罗蜜

for a long long time

经过很长的时间

and when your perfections are fulfilled

当你的波罗蜜都成就了

when your perfections have become matured

当你的波罗蜜成熟了

then you will reach buddhahood

你就可以成佛了

so it can be a long long term before you become a buddha if you aspire for buddhahood

所以如果你追求佛果，可能要经过很长的时间

but you can become a buddha

但是你可以成佛

now mostly people understand that

大多数时候，人们认为

in theravada tradition the aim is to be an arahant

上座部的目标就是称为阿罗汉

and then there have buddhas also how do the theravada buddhists become buddhas or something like that

但是上座部也有佛，那么上座部的佛教徒怎么成佛呢，等等

theravada buddhists also can aspire for buddhahood and they can become buddhas also

上座部佛教徒也可以追求佛果他们也可以成佛

so they don’t have to borrow a buddha from the other tradition

所以并不需要从其他传统借一个佛陀

“is there any difference in the stage in appanā

between an arahant and a buddha?”

阿罗汉和佛陀的禅那阶段有什么区别？

I think it is yes and no

我觉得回答既肯定又否定

in the eradication of mental defilement there is a little difference

对于烦恼的断除，只有一点点区别

now arhants eradicate mental defilements and buddha also eradicate mental defilements

阿罗汉断除了烦恼，佛陀也断除了烦恼

but it is said that

但是据说

buddhas can eradicate mental defilement without any residue without any let us say smell or something like that

佛陀可以没有任何残余地断除烦恼

so buddhas can eradicate mental defilements along with the habits contingent upon the mental defilement

所以佛陀可以断除烦恼和伴随烦恼的习气

but it is said that arahants although they eradicate mental defilements are unable to shake that habits

但是据说阿罗汉虽然断除了烦恼，但是没办法断除习气

so that is the difference between the eradication of mental defilements between the arahants and the buddhas

所以这就是在断除烦恼上，阿罗汉和佛陀的区别

in the attainment of jhanas also because

在获得禅那上也是如此，

the question is appanā因为这个问题是关于根本定的

so in the attainment of jhanas also

在获得禅那上，同样

there can be difference

也有区别

as well as there can be no difference

也可以说没有区别

because when arhants attain the eight or nine jhanas

因为当阿罗汉获得八个或者九个禅那

they are the same as that the buddha attained

与佛陀获得的禅那是一样的

but what the buddha attained are not just the attainment but this attainments are accompanied by what are called the knowledges that are peculiar to buddha

但是佛陀获得禅那，还伴随着特有的佛智

question 13: “and thought process, eye door thought process can the object for kamma kammanimitta gatinimitta only one or more such as K and KN?”

……心路过程，眼门心路过程，业、业相、趣相的所缘一个还是多个？“

I don’t understand this question

我看不懂这个问题

now in one life

在一期生命中

the object of patisandhi bhavanga and cuti they are the same

结生、有分、死亡心的所缘是一样的

so if the object of patisandhi is kamma,

所以如果结生心的所缘是业

then for that life kamma will be the object of bhavanga and cutis

那么此生中有分和死亡心的所缘也是业

so there is no variation

不会有变化

but for the next life

但是对于下一世

it may be kamma or kammanimitta or gatinimitta

就可能是业、业相或趣相

even it was kamma that kamma may be different from the kamma of old or previous life

即使是业，这个业也可能与上一世的业不同

and “kamma can be described as deeds and results with intention behind the action.”

业可以被描述为行为和行为动机的果报“

results with intention?

动机的果报？

I don’t know what this mean

我不知道这是什么意思

kamma can be described as deeds

业可以被称为行为

and “results with intention behind the action”

行为的动机产生的果报“

results are the fruits produced by kamma

果报是业的果实

not the intention

不是动机

intention is actually kamma

动机实际上是业

so with intention you do something that is a kind of volition

你带着动机做某事，这是某种形式的思心所

question 14: “in killing for example, requires one to know that the being to kill is living

杀生成犯，需要知道被杀的是活物

the intention of killing and the method of killing

要有杀心，要兴方便

in noble eightfold path there is mention of right livelihood,

在八正道中，有正命

a butcher killed for a living

屠夫通过杀生来生活

but yet the volition during the act might not be greed or hatred

但是他杀生的时候，心里可能没有贪、嗔

it is impossible according to the teachings of the buddha to kill somebody without hate or dosa or ill will”

根据佛陀的教法，没有嗔，就不构成杀生“

although the killing may be a mercy killing

虽然可能是出于慈悲而杀生

at the moment of killing it is definitely accompanied by ill will or dosa

但是在杀生的时候，绝对是伴随着嗔的

“so a butcher kills for a living but yet the volition during the act might not be greed or hatred

所以屠夫杀生为生，杀生的时候没有贪或嗔

the whole course of action is carried out without the intention to kill.”

整个过程就不具有杀生的动机。“

no

这种说法不对

because there is killing he kills so he has an intention to kill

因为这是杀生，他杀了动物，就有杀的动机

“can venerable kindly comment on this?”

“尊者能不能就此开示一下。”

so there is always the intention to kill when somebody kills a living being

所以，当杀生的时候，永远都有杀生的动机

because he has intention he kills

因为他有动机，他就杀生

if he has no intention he will not kill

如果没有动机，他就不会杀生

so a butcher kills for a living but killing itself is an akusala act

屠夫杀生为生，但是杀生本身是不善业

it can never be neutral act

永远不会是中性的行为

question 14: “all beings are the masters of their own kamma

一切众生都是他们自身业的主人

how and why those human beings reborn as twin, triplets

那么有些人怎么投生为双胞胎、三胞胎的

or take the same sight or destiny in the same mother womb

在相同的母胎中，具有相同的趣相

can you enlighten us on this?”

你能就此进行开示吗？“

all beings are the masters of their own kamma”

所有众生都是自己业的主人“

it is not said that way

不是这样说的

all beings have kamma as their own property

所有众生以业为自身的财产

kamma is their matrix or mother kamma is their relative and so on

业为众生之母，业是众生的亲眷等等

beings are born different ways like twins or triplets or whatever

众生以不同方式投生：双胞胎、三胞胎等等

depending on the kamma their deed in the past

根据他们过去所作的业

to be reborn as a human being is the result of kusala kamma

投生为人是善业的果报

but there are other akusala kammas of obstructive nature

但是其他不善业，具有阻碍的性质

and so they may interfere with the rebirth as human beings so there may be twins or triplets or sometimes they are born with defects

它们可能会干涉到结生为人，可能产生双胞胎，三胞胎，或者出生时有缺陷

so that is all because of kamma in the past

所以这些都是因为过去的业

so twins or triplets may take the same sign of destiny in the mother’s womb

双胞胎、三胞胎可能缘取母胎中相同的趣相

because they are to be there together

因为他们一起在同一个母胎

if they have the sign of destination during deat,that sign may be the same

如果他们具有死亡时缘取的是趣相，那么他们的趣相可能是一样的

but if their object is not sign of destination but kamma or kammanimitta they can be different

但是如果他们的所缘不是趣相，是业或业相，那么就可以不同

Disk02track12

May I have your views on certain traditional religious practices performed by certain religion sect during funeral wakes with respect to rebirth linking

你能谈谈，某些宗教团体在葬礼守灵仪式上，举行的传统宗教仪式，它与投生的关系

according to what circulating in the community

根据这个团体流行的说法

the soul or mind of the departed would be wandering above the corpse matter during mourning period before rebirth

亡者的灵魂在投生之前，在祭奠期间，会在尸体上方游荡

during funeral wakes, religious leader would chant certain sutra or mantra

在守灵的时候，该宗派有人领头念诵某种经文咒语

to review the course of life

回顾亡者的一生

seek forgiveness for any wrong doing, reinforce on good merits making to help the departed gain rebirth in three rooted plane of existence in next life

对过去的恶业求忏悔，做功德帮助亡者在下一世获得三因结生心

due to the constrain of land pace available for accommodating the projected population cremation of dead bodies and disposing of the ashes in the seas

因为土地资源的限制，亡者遗体火化后就撒到大海去

would alleviate the pressure for this scarce land resources

这样就会缓解土地资源稀缺带来的压力

I wish to know if such an action would in any way have negative effect on doers

我想知道这样的行为会不会对举行仪式的人带来负面的影响

according to the consideration what the dhamma specified

根据佛法来考量这些

hungry ghost festival is observed during the lunar seventh month

饿鬼节是在农历七月举行

bodhisattva mahasattva

菩萨们

earth store bodhisattva is remembered

纪念地藏王菩萨

on the thirtieth day of the seventh luna month

是在七月三十

vow that he would only enter buddhahood after uplifting all those who are suffering in hells

地藏菩萨发愿：地狱不空，誓不成佛

in this respect would those chanting of sutra mantra and good merit making help the departed to gain rebirth in three rooted plane existence

这样来说，这些经咒的念诵、做功德会不会帮助亡者获得三因结生心

I have heard from a friend about offering of joss sticks

我听说一个朋友会上香

it should not matter whether the height of the joss stick is tall or short

香的长短是没有关系的

it is not interpreted as the merits gained from such offerings would be proportional do the offerings may

这个不是说：这些供养行为就是与所获功德成比例

in this regard, I wish to know, is this wrong view? thank you, venerable

这样，我想知道，这是邪见吗？感谢尊者

so

好

according to the teachings of the buddha

根据佛陀的教法

the soul or mind not really soul

灵魂并不是真正的灵魂

of departed would be wandering above the corpse of matter during mourning period

亡者的灵魂在祭奠期间，会飘荡在尸体上方

so that may or may not be true

这种说法可能对，也可能不对

for some person it’s may be true

对于某些人，可能是对的

but not for every person

但是并不是对所有人都是如此

a person may be reborn as a ghost and then he maybe hovering above the corpse

一个人可能会投生为鬼，他就会飘荡在尸体上

but as I said before

但是我之前说过

that is the other life so it’s not the interim life between two rebirths

投生为鬼就是第二世了，并不是两世之间的过渡

during funeral wakes religious leader would chant certain sutra mantra to review the course of life

在守灵的时候，有人领头念诵经咒，回顾亡者的一生

seek forgiveness for any wrong doing, reinforce on good

为他过去的恶业求忏悔，加强善业

merits making to help the departed gain rebirth in three rooted plane of existence in next life

帮助亡者在下一世生起三因结生心

now when a person dies, he is already in the next life

现在如果人死了，他就已经在下一世了

and also

同时

the chanting of sutras and mantras by people of this life can not have him

对于此世的人念诵经咒，并不能帮助他

and forgiveness, he has asked forgiveness himself and we cannot ask forgiveness for him

他需要自己求忏悔，别人不能替他忏悔

although they may be traditional and cultural

虽然这可能是传统，是一种文化

they’re not real help to those who has departed

但是对于亡者，并没有什么真正的帮助

we cannot help a person to be reborn in three rooted plane of existence after his death

我们不能在人死后，帮助他获得三因结生

he is already there so there is no help

他已经投生到下一世，所以就没有帮助

and then like scarcity of land space and so on

然后“土地资源的稀缺”等等

in Buddha’s teachings

根据佛陀的教法

it is immaterial whether there is a cremation or burial

是火化还是土葬，不重要

where the body is cremated or buried

骨灰撒在哪里，葬在哪里也不重要

because once a person has died then he is no longer here he is in another existence

因为，只要人死了，他就不在这里，就在下一世

and whatever we do to the body left behind has no effect to him

不管我们对他的遗体做什么，都不会影响到他

but to save the previous land

但是为了节省宝贵的土地资源

people may practice cremation and then scatter the ashes in the seas

人们可能会火化，将骨灰撒到海里

I don’t know whether it is allowed to scatter the ashes in the seas here in this country

我不知道你们国家准不准许将骨灰撒到大海

in the united states it is not easy

在美国，很难

they don’t want you to contaminate the environment

他们不希望你污染环境

and holy ghost festival, it is a mahayana festival and

鬼节，是大乘的节日

according to what I understand about Buddha’s teachings for those who has departed

对于亡者，根据我对佛教的理解，

it is very different here

这里很不一样

and then the vow that he would only enter buddhahood after uplifting all those who are suffering in hells that is doubtful

发愿：地狱不空，誓不成佛，这很值得怀疑

I don’t think anybody can uplift every being in hell

我认为没有人能够渡尽地狱众生

because they are suffering in hell according to their own kamma

因为他们根据他们自己的业在地狱受苦

and so no body can go there and lift them up according to the theravada teachings

所以，根据上座部佛教，没有人能够到地狱去把他们救出来

now venerable Maha moggallana often visited hells

大目犍连经常访问地狱

but he could not take any hell creature with him say from hell

但是他也不能将任何众生从地狱带出来

what he could do is just talk to them and to do good or meritorious deeds and so on

他能够做的只是从语言上劝说他们让他们做善事等等

joss sticks or whatever offering you do

不管你是上香，还是做什么供养

what is more important is your intention your cetana

你的动机，你的思心所更重要

rather than the size of offering you make

并不是你供养的东西有多少

now it is said that even offering just one flower can help you to avoid rebirth in woeful states in many many world cycles

据说即便是供养一朵花，也能帮助你在很多大劫里避免投生到恶道去

so then buddha said, if the mind is clear

所以佛陀说，如果心很清明

there is no such thing as a little dana, a little punna

就不会有小布施、小功德这回事

so if you do it with the right state of mind

如果你用正确的心行去做

then the size of offering does not count

供养的大小没有任何关系

so it is your intention it is your goodwill, it is your kusala cetana that is important

所以，你的动机，你的善念，你的善思心所，这才是重要的

then I have to stop here it is

到此为止

[sadhu, sadhu, sadhu] [萨度，萨度，萨度]

Disk02track13

yesterday we were at the beginning the section the origination of the matter

昨天我们开始学习了色法生起之源的

so there are four causes of matter

色法有四种生起之源

and they are kamma, consciousness, temperature and nutriment

业、心、时节（热能）与食（营养）

and kamma produces kamma born matter at the arising moment of relinking

业在结生心的生时产生业生色法

and also it produces kamma born matter at every sub moment all through life

同时在生命期间，每一个小刹那，都产生业生色法

and kamma here means twenty five wholesome and unwholesome kamma of kamavacara and rupavacara

业在这里指25欲界、色界的善不善业

and cittas

心

here citta means seventy five types of consciousness

这里心意思是75种心

excluding the immaterial sphere or arupavacara vipakas and then

除去无色界果报心，以及

two sets of fivefold sense consciousness they are seeing consciousness, hearing consciousness and so on

双五识，就也是眼耳识等等

and they produce material phenomena originating from consciousness

它们产生心生色法

that means consciousness born matter beginning with the first moment of life continuum

也就是说心生色法，从有分的第一个刹那开始

life continuum means the first life continuum immediately follows the rebirth

有分就是，结生之后的第一个有分

so from that time on at every moment of arising of each citta

从此刻开始，每个心的生时

the citta produces the citta born matter

该心产生心生色法

cittas are said to be strongest at the moment of arising

在生时，心据说是最强的

and matter is said to be strongest at the moment of presence

色是在住时最强

now among them there is something we should note

其中，我们要注意

and so that is given on page 248

在248页有介绍

among those cittas the javanas of absorption also uphold the bodily posture

于此，安止速行也保持姿势

that means in addition to producing citta born matter

意思是除了产生心生色法

they also uphold the bodily postures

它们也保持身体姿势

and they’re javanas of absorption

它们是安止速行

now javana of absorption means javanas of rupavacara, arupavacara and lokuttara

安止速行就是色界、无色界、出世间的速行心

so they are altogether, how many javanas of absorption?

所以一共多少个安止速行？

rupavacara kusala and kiriya

色界善心和唯作心

arupavacara kusala and kiriya

无色界善心和唯作心

and eight lokuttaras

以及八个出世间心

so altogether there are twenty six of them

所以一共有26个

so these javanas are called appanā javanas in pali

所以这些速行被称为安止速行

these javanas of absorption also uphold the bodily postures

这些安止速行也保持身体姿势

now that is why people can keep one posture for a long time when they are in absorption

所以人们可以在安止中保持姿势很长时间

that is why a person can be just sitting for the whole day or even seven days when they are in the appanna attainment

当他们在安止禅那中，可以坐一整天，或坐七天

so appanna javanas can

所以安止速行可以

uphold or maintain the bodily postures in addition to producing consciousness born matter

除了产生心生色法，还保持身体姿势

and then determining consciousness

确定心

javanas of the sense sphere

欲界速行心

and direct knowledge consciousness

神通心

produce also bodily and vocal intimation

也能产生身表与语表

there are two intimations bodily and vocal

两种表：身表、语表

so the determining consciousness, determining consciousness means the manodvāravajjana

所以确定心，意思就是意门转向心

from among the eighteen ahetuka cittas

属于18无因心之一

so the determining consciousness and javanas of sense sphere, kamavacara javanas

确定心和欲界速行心

so twelve akusalas 12个不善心

one smile producing, eight kamavacara kusala and eight kamavacara kiriya

一个生笑心、八个欲界善心、八个欲界唯作心

so they produce in addition to producing consciousness born matter, bodily and vocal intimation

他们还产生心生色法、身表、语表

and then the thirteen javanas accompanied by joy produce smilling too

此外，十三悦俱速行也产生笑

so the thirteen javanas accompanied by joy produce in addition to kamma born matter smiling also

所以除了产生业生色法，十三悦俱速行心产生笑

but it is to be understood that also means not just in addition to producing consciousness born matter

这里也是指不仅产生心生色法

but also uphold bodily postures

也能保持身体姿势

produce bodily and vocal intimation and the last produce smiling

产生身表、语表，最后也产生笑

this is shown in the table on the right side

这个可以在表的右边看到

this table goes through the types of consciousness in detail

这个表详细解释了心的种类

so greed rooted joy that means four cittas accompanied by lobha and somanassa

悦俱贪心，就是说四个悦俱贪心

there are four of them

一共是四个

and they can produce consciousness born matter

它们可以产生心生色法

they can uphold postures they can produce bodily and vocal intimation

它们可以保持姿势，它们可以产生身表、语表

and also they can produce smiling

它们也可以产生笑

and then the other four accompanied by equanimity

另外四个舍俱的

they can produce three things but not smiling

它可以产生前三个，但是不能产生笑

because you smile with joy

因为你笑的时候需要悦俱

you smile with somanassa and not you smile with upekkha

笑的时候是悦俱，不能是舍俱

and then hate rooted two

然后是嗔相应的两个心

can produce again three of them but not smiling

可以产生前三个，但是不能产生笑

and delusion rooted because they’re accompanied by equanimity produce three and not the last one smiling

痴相应的心，因为它们是舍俱所以产生前三者，不能生笑

and then sense consciousness ten, that means seeing consciousness, hearing consciousness and so on

然后是双五识，就是眼耳识等

they produce none

什么也不产生

and two receiving consciousness they produce consciousness born matter only

两个领受心，只产生心生色法

three investigating they produce consciousness born matter only

三个推度心，只产生心生色

and five sense door adverting

五门转向心

it produces consciousness born matter

产生心生色

and mind door adverting

意门转向心

that is the determining consciousness also

也就是确定心

so it produces consciousness born matter

它产生心生色

upholds posture and produces bodily intimation

保持姿势，产生身表

but not smiling

但是不产生笑

and smile producing, all four of them

阿罗汉生笑心， 产生四种

so it produces consciousness born matter

它产生心生色法

upholds posture produces two intimations and also produces smiling

保持姿势，产生两表，产生笑

and then sense sphere wholesome accompanied by joy they are four

然后是欲界悦俱善心四个

so they produce all four

产生所有四者

and sense sphere wholesome accompanied by equanimity there are four of them

欲界舍俱善心，四个

so they produce just three not smiling and then

只产生三个，不生笑，

the resultant consciousness

果报心

all eight produce consciousness born matter only

所有八个，只产生心生色法

and then functionals

唯作心

sense sphere functional accompanied by joy all four

欲界悦俱唯作心，产生所有四个

and accompanied by equanimity the first three

舍俱，产生前三者

and then fine material sphere wholesome there are five of them, first jhana, second jhana, third, fourth, fifth jhana

色界善心五个，第一禅那、第二、第三四五禅那

so they produce consciousness born matter and also they uphold the bodily postures

它们产生心生色法，也保持身体姿势

now they belong to appanna javanas

它们属于安止速行

and then the resultant ones

然后果报心

can produce mind born matter only not postures and so on

只能产生心生色法，不能保持姿势等

and the functionals because they are javanas they produce mind born matter and uphold postures

唯作心，因为它们是速行，它们产生心生色法，保持姿势

immaterial sphere wholesome four, four arupavacara jhanas kusala

无色界善心四个，

they produce mind born matter and uphold posture

它们产生心生色法，保持姿势

but the resultant nothing at all

但是果报心，什么也不产生

and the functionals again four

唯作心，也是四个

they produce consciousness born matter and uphold postures

它们产生心生色法，保持姿势

supramundane eight, because they are javanas of absorption

出世间心八个，因为它们是安止速行

they produce consciousness born matter and they uphold postures

它们产生心生色法，保持姿势

direct knowledge, abhiñña, direct knowledge means abhiñña

神通心

abhiñña is the specially developed fifth jhana

神通心是通过第五禅特别开发出来的

so there are two of them

所以有两个

one is kusala the other is kiriya

一个是善心，另外一个是唯作心

so these two can produce consciousness born matter uphold posture

这两个可以产生心生色法，保持姿势

and produce bodily and vocal intimation but not the smiling

产生身表、语表，但是不能生笑

so how many javanas produce smiling

所以，有多少速行生笑？

four, one, four, four, thirteen

四，一，四，四， 13个

now among those thirteen if you go to the bottom of the page 248

在这13个之中，你们看248页底下

trainee smile with six of these cittas

使有学圣者生笑的是六种心

so trainees are those who have reached enlightenmenet but who are not arahants

有学就是不是阿罗汉的觉悟者

so sotapannas, sakadagamis and anagamis

须陀洹，斯陀含和阿那含

so they smile with six of these cittas

有六种心能使他们生笑

there are two connected with wrong view excluded

两个邪见不相应心

this is, read from the beginning

从开始看起

an ordinary worldling may smile or laugh with any of the four cittas rooted in greed and accompanied by joy

四个悦俱贪心可以让凡夫生笑

and with any of four great wholesome cittas accompanied by joy

四个悦俱大善心也可以让凡夫生笑

so they may smile with akusala

所以他们可以以不善心生笑

and they may smile with kusala

也可以以善心笑

so they smile with one of the eight types of consciousness

这八种心之一可以让他们生笑

but the trainees smile only with six

但是有学只能以六种心生笑

because trainees have eradicated with wrong view and doubt

因为有学已经断除了邪见和疑

since they don’t have consciousness with wrong view these two are excluded

因为他们没有邪见相应的心，这两个就排除了

so only six cittas remain and

所以只剩下六个心

with one of these six cittas trainee smiles

有学可以以这六个心生笑

arahants may smile with one of the five cittas

阿罗汉可以以五个心之一生笑

the four joyful great functionals

四个悦俱大唯作心

that means kamavacara kiriya accompanied by somanassa

意思是欲界悦俱唯作心

and then smile producing citta

在加上阿罗汉生笑心

and buddhas also with one of these five smile producing cittas

佛陀也是以这五个心之一生笑

so this is how the rupas or matter, material properties are produced by different types of consciousness

这就是不同的心如何产生色法

and also the upholding of bodily postures

以及保持身体姿势

and producing bodily and vocal intimation and producing smiling

产生身表，语表，生笑

so from this chart we know what type of consciousness produce what type of matter

从这个表，我们就知道什么心产生什么色法

this is the mind born matter

这是心生色法

the production of mind born matter

心生色法

now we come to the temperature born matter

现在看时节生色法

temperature means heat or cold

时节指冷热

it is a fire element

是火界

so this fire element which comprises both cold and heat

所以火界包括冷和热

on reaching its stage of presence

在达到住时

produces according to circumstances

根据情况产生

both internal and external material phenomena originating from temperature

在内以及在外时节生色

so here there are two kinds of temperature, internal and external

这里有两种时节，内和外

and they produce only when they reach the present stage

它们只在住时才产生

now as the material properties are strongest at the stage of presence

因为在住时色法最强

they produce temperature born matter only when they reach the present stage

只有当它们达到住时，它们才产生时节生色法

now consider the patisandhi citta

现在看结生心

so at the first sub moment of patisandhi citta what meterial properties are produced

在结生心的第一个小刹那，产生什么色法

kamma born, right?

业生，对吧？

so kamma born materials are produced at the arising moment of relinking

所以在结生心的生时，产生业生色法

but at the presence moment of relinking

但是在结生心的住时

those kamma born material properties reach the stage of presence

这些业生色法达到住时

so when they reach the stage of presence they are strong

当它们达到住时，很强大

so among them there is the fire element

所以，此时就有火界

it may be cold or it may be heat

可能是冷或热

and so this fire element produces temperature born material properties from that moment

所以这个火界在此时产生时节生色

and at the next moment also

在下一个刹那

those that arise at the presence moment of relinking

在结生心的住时生起的

reach the present stage

达到了住时

then they are strong and they produce and

它们变强大，所以它们产生

so almost at every moment

所以几乎是每一个刹那

except the first sub moment of relinking consciousness temperature born matter is produced

除了结生的第一个小刹那，产生时节生色

and then we have nutriment born rupa

然后我们有食生色法

so nutriment known as nutritive essence on reaching its stage of presence

食，也就是食素，在达到住时

produces material phenomena originating from nutriment at the time it is swallowed

在吞下时产生食生色

now it is just a convenient statement that when at the time it is swallowed

“在吞下时”这只是一个方便的说法

even before you swallow it, when you put it in your mouth and then

即使在你吞下它之前，当你将它放到嘴里

the essence in the food touches the taste bud

食物中的食素接触到味蕾

then from that time on nutriment born rupa is produced

从此时开始，食生色法就产生了

not only when you swallow it so

不是仅仅在你吞下的那一刻

even before swallowing you can experience the taste

即使在你吞下之前，你都能体验到味道

so when you experience the taste the taste buds experience the nutriment in the food

当你体验到味道时，味蕾就体验到食物里的食素

and so when those nutriments in the food reach the present stage

所以当食物里的这些食素达到住时

then they produce nutriment born rupa

那么他们产生了食生色法

now in the note, in the guide

在注释里，在助读里

there is a saying the internal nutriment essence supported by the external

书上说在外在食素的支持下，内在的食素

produces material phenomena at the moment of presence starting from the time it is swallowed

从吞下的时候，在住时产生色法

now

现在

it is the opinion of one teacher

这只是某个论师的观点

so according to the opinion of that teacher

根据这个老师的观点

it is the internal nutritive essence

是内食素

that produces nutritive born matter

产生食生色法

it produces nutritive born matter when it gets support from the external nutritive essence

在外食素的支持下，内食素产生食生色法

now there is nutritive essence in the food

食物里有食素

and there is nutritive essence in your body

身体里也有食素

so according to this view

根据这种看法

what produces the nutritive born matter

产生食生色法的

is the internal nutritive essence

是内食素

but it can produce only when it gets the support of the external nutritive essence

但是只有在外食素的支持下，它才能产生食生色法

that means only when you eat something and you get nutriment from outside do they produce nutritive born rupa

意思是只有当你吃东西时，从外部获得食素，才能产生食生色法

but there are other teachers who believe that

但是其他有些老师相信

external nutritive essence can also produce nutritive born matter

外食素也能产生食生色法

now you eat something and you gain weight or you

你吃东西，你体重增加

take some medicine and you become healthy and so on

你吃药，病就好了，等等

and so they explain that that is the nutritive born matter caused by external nutriment

所以他们解释说，这就是外食素产生的食生色法

so whether they are internal nutritive essence or external nutritive essence

所以不管是内食素还是外食素

that produce nutritive born matter

产生食生色法

they produce only when they reach the stage of presence

它们只是在住时才产生食生色法

and not at the stage of arising

在生时不产生

and not at the stage of dissolution

在灭时也不产生

so now we try to find out which material properties are caused by which cause

现在，我们要找出什么色法由何种原因产生

so for these please turn to the chart at the end of this chapter

现在翻到本章结尾处的表格

so on page 263 263页

the second part of the chart

表格第二部分

so there you see four causes

你可以看到四种原因

and four causes are kamma consciousness temperature and nutriment

分别是：业、心、时节、食

so kamma born how many are kamma born here?

所以多少是业生色法

eighteen, right?

十八种，对吧？

earth, water, fire, air and then

地水火风

eye, ear, nose, tongue, body

眼耳鼻舌身

and form

色

not sound, and smell, taste, tangibility

没有声，但是有香、味、触（地火风）

femininity, masculinity, heart base

男根、女根

life faculty, nutriment

命根、食素

and space

空界

so they are said to be produced by kamma

这些都是业生色法

so you have eye sensitivities

你有眼净色

these eye sensitivities are produced by kamma

这些眼净色都是业生

ear sensitivity produced by kamma and so on

耳净色也是业生

so whether you have good eye sight or not

所以，不管你有没有好的视力

is the result of your kamma in the past

都是你过去业的果报

so you have good kamma and you will not have to wear glasses even when you get old

所以如果你有好的业，即使老了，也不用戴眼镜了

but we are not like that

但是我们不是这样的

now we have to use glasses because our eye sensitivity is not so good

我们要戴眼镜，因为我们的眼净色不是那么好

so that depends on your kamma in the past

所以这是由过去的业决定的

from this chart you know which material properties are caused by kamma only

从这张表，你知道什么色法只由业产生

and which are caused by both all kamma, citta, temperature and nutriment

什么色法由业、心、时节、食素一起造成

so among the eighteen, earth, water, fire and air are caused by all four causes

在这18种中，四种因都可以产生地水火风

but eye, ear, nose, tongue, body

但是眼耳鼻舌身

are caused by kamma only

只能由业产生

and then form or rupa

然后是色

visible object is caused by four causes

四种原因都可以产生色所缘

and then sound, now sound is caused by only two causes

然后是声，只有两种原因可以产生声

consciousness and temperature so

心和时节

sometimes it is caused by consciousness sometimes it is caused by temperature

所以，声，有时候是心产生的，有时候是由时节产生的

when you make a noise, when you make a voice, when you speak

当你制造声音，或者说话的时候

then that voice or that sound is caused by your consciousness

这种声就是由你的心产生

and there are sound outside the living beings

有些声音是外部声音

and those are caused by utu or temperature

这种声音就是时节产生的

and then smell caused by all causes and taste all four causes

四种原因都可以产生香，味

and then femininity is caused by kamma only

女性根只由业产生

according to kamma you are born as a female or a male

根据业力，你就称为女性或男性

masculinity also kamma, heart base also caused by kamma, life faculty caused by kamma

男性根、心所依处、命根都是由业产生

and nutriment is caused by all four causes

食素，所有四种原因都可以产生

and space

空界

space by all four causes

所有四种原因都产生空界

so when you read down you get the eighteen that are caused by kamma

你继续往下看，业产生十八种色法

and then the second column caused by consciousness

第二列，心生色法

so the four great essentials and then form

四大种，然后是色

sound, smell and taste

声、香、味

and then down there what is this

往下，是什么？

nutriment

食素

and space and all down until malleability

然后是空界，继续往下，直到适业性

so these fifteen are caused by consciousness

这十五个由心所产生

so they’re called consciousness born matter

它们被称为心生色法

and then temperature born matter, again, how many?

然后是时节生色法，多少个？

thirteen

十三

so these thirteen are temperature born

这十三个是时节生色法

and nutriment born are how many？食生，多少？

twelve

十二

so these twelve are nutriment born

这十二种是食生色法

so if we read across we see earth is caused by all four causes

如果我们横着看，就可以看到所有四因都产生地界

water by all four causes and so on

水界也是如此

so kamma born matter, material properties are eighteen

所以业生色法，十八种

citta born fifteen, temperature born thirteen

心生色法，十五种，时节生，十三种

and nutrition born twelve

食生色法，十二种

now we come to

现在我们看

the four characteristic matter

四相色

they’re not caused by anything

它们不由任何因产生

these characteristics of matter means arising

这些相色是：色积集

the production, continuity, decay and impermanence

色相续，色老性，色无常性

so

所以

there are blank here

这里是空白

so that means they’re not caused by any of the causes

就是说它们不由任何因产生

because

因为

these characteristics are not produced by any since their intrinsic nature consist solely in the qualities of being produced etc

这些相不由任何因产生，因为它们的自性只是生起等性质。

that means they are not real rupas but

就是说它们不是真正的色法

just the arising of rupa is called production and continuity and presence is

只是色法的生起被称为色积集，色相续

presence of rupa is called decay

色法的住时被称为色老性

and dissolution of rupa is called impermanence

色法的灭时被称为色无常性

so they’re said to be caused by any of the causes

所以它们不由任何原因所产生

now next section deals with

下一节讲的是

the groups of material phenomena

聚的构成

so material properties arise as groups

色法以色聚的形式生起

and they are called in pali rupakalāpa

它们被称为色聚

kalāpa means group and rupa means matter so kalapa就是“聚”，rupa就是“色”

group of matter

所以称为色聚

and there are said to be twenty one of them

据说有二十一种色聚

or the twenty one of them are mentioned in the manual

或者说概要精解里提到了二十一种

and they have a common base namely the conascent great essentials

它们有一个共同的依处，即俱生的四大种

which are the proximate cause for the derivative phenomena

这四大种是所造色的近因

as well as for each other and

而任何一个大种的近因则是其他大种

they all occur together from the arising to the cessation now

它们同生同灭

that are constituted as groups

它们组成色聚

must arise together

必须同时生起

and they must cease together

必须同时灭去

and they must have a common base

必须有相同的依处

something like cetasikas

有点像心所

now what is the characteristic of cetasikas

心所的特性是什么

they must arise together with citta

它们必须与心同时生起

they must perish together with citta they must of the same

它们必须与心同时灭去

object and

它们必须有相同的所缘

they must have the same base

它们必须有相同的依处

so similarly those that are grouped

类似于次，它们被分为

into different groups

不同的聚合

must arise together and they must cease together

必须同时生起，同时灭去

and they must have a common base

必须有相同的依处

base here means the four great essentials

依处在这里指四个大种

because they always depend on these four great essentials

因为它们总是依赖于四大种

now when making groups

当组成色聚时

the basis for these groups

每个色聚的依处

is the eight inseparable material properties

是八不离色

that are described as pure octad,

它们被称为纯八法

so we find pure octad

我们找到纯八法

on page 246 246页

so there it is said a material group kalāpa that consists

一个色聚包括

solely of these eight elements is known as a “pure octad”(uddhaṭṭhaka) or

组成纯八法

a “group with nutritive essence as eighth”以食素为第八法的色聚

so this pure octad will be the basis

这个纯八法就是依处

on which different groups are formed

形成不同的色聚

just as there are material properties produced by kamma

如同有业生色法

and others by citta and so on

心生色法等等

the groups are also said to be kamma produced, consciousness produced and so on

色聚也被称为业生、心生等等

so therein life and eight inseparable material phenomena together with the eye

所以命根与八不离色，加上眼净色

are called the eye decad

被称为眼十法

so first let us say the eye decad

我们首先谈眼十法

eye decad means

眼十法意思是

ten material properties grouped

十法聚

which has the eye sensitivity

包括眼净色

so there must be other nine material properties in this decad

和其他九种色法

so they are the eight inseparable ones

所以是八不离色

and life or jivita

加命根

so you keep eight inseparable ones

所以是八不离色

and then add jivita you have nine

加上命根，就是九法

and then add the eye sensitivity you get ten

然后加上眼净色，就是十法

so these ten material properties are called eye decad

这十法被称为眼十法

a group of ten material properties

这是十法的色聚

with eye in it

包含眼净色

similarly by joining the former nine together with the ear and so forth

类似地，前九法加上耳净色等等

the ear decad, nose decad

就是耳十法聚，鼻十法聚

tongue decad, body decad, female decad, male decad, heart base decad

舌十法聚，身十法聚，女性十法聚，男性十法聚，心所依处十法聚

should respectively be formed

就相应地形成了这些十法聚

so we have eye decad, ear, nose, tongue, body, female, male and heart

所以我们就有眼耳鼻舌身女性男性心所依处等十法聚

what does the heart base decad consist of

心所依处十法聚由什么组成

eight inseparables, life and heart base, right?

八不离色、命根色、心所依处，对吧？

so male decad, life eight inseparables and masculinity

男性十法聚，命根色、八不离色、男性根色

female decad, life, eight inseparables and femininity and so on

女性十法聚，命根色，八不离色，女性根色等等

inseparable material phenomena together with life are called the vital nonad

不离色和命根色一起被称为命根九法聚

nonad means nine, a group of nine nonad意思就是九，九法聚

so it is called vital nonad, jīvitanavaka in pali

所以被称为命根九法聚

since there are only nine it is the eight inseparable plus life

因为它们它们是八不离色加命根色组成的九法聚

so eight inseparables plus life is vital nonad

所以八不离色加命根色就是命根九法聚

and then you add eye, ear, nose, tongue, body, femininity, masculinity and heart base

然后你加上眼耳鼻舌身净色、女性根色、男性根色、心所依处

and you get the other decads

就是其他的十法聚了

so altogether there are nine decads that are

所以一起有九个十法聚

originated by kamma that are produced by kamma

是业生色聚

next is citta born groups

下一个是心生色聚

so the inseparable material phenomena constitute the pure octad

所以不离色组成纯八法

so first there is pure octad

首先是纯八法

this is one produced by citta

这是心生色聚

then

然后

together with bodily intimation constitute the bodily intimation nonad

加上身表，组成身表九法聚

so if you add bodily intimation to the eight inseparables

如果你用八不离色加上身表

then you get nine

就是九法

so those nine are called intimation nonad

这九法就是身表十法聚

together with vocal intimation and sound

加上语表和声音

vocal intimation decad

就是语表十法聚

so when there is vocal intimation, there is always sound so there the two are together.

所以只要有语表，就有声音所以这两个总是在一起

so vocal intimation, sound and pure octad

语表，声音和纯八法

a group of them is called vocal intimation decad

这个色聚被称为语表十法聚

together with the material phenomena of the lightness triad

加上轻快性三法

now lightness, malleability and wieldiness

就是轻快性、柔软性、适业性

they always arise together

它们总是一起生起

so we cannot just take one of them we must take three of them together and so

其中任意一个不能单独出现，必须三个一起

together with the material phenomena of the lightness triad

所以和轻快性三法一起

then we have un-decad of the lightness triad

我们有轻快性十一法聚

here un-decad mean eleven un-decad意思就是十一

the group of eleven

十一法聚

so eight plus three we get the group of eleven

八加三，就是十一法聚

then the dodecad of bodily intimation and the lightness triad

然后是身表轻快性十二法聚

so we combine bodily intimation and three began by lightness

我们将身表和轻快性三法放在一起

so we get tridecad, thirteen of them

所以我们就有十三法聚

these names are quite foreign to us

我们对这些名称很陌生

undecad, dodecad, tridecad

十一，十二，十三

now do means two, tri means three, ane or un means one do就是二，tri意思就是三，

ane或un意思是一

so undecad means, decad means ten, so ten plus one, eleven decad 是十，十加一，

undecad就是十一

dodecad twelve and tridecad three of vocal intimations dodecad十二，tridecad十三语表声轻快性十三法聚

so here tridecad or thirteen is eight plus vocal intimation

这里十三法聚是八法聚加上语表

sound and lightness three

声音和轻快性三法

and these six material groups originated from consciousness

这六个色聚是心生色聚

so they are the groups of material properties produced by consciousness there are six of them

这些是六个心生色聚

next is the temperature born groups

下一个是时节生法聚

there also the first one is the pure octad, the pure octad is one

这里第一个也也是纯八法聚，纯八法聚一个

the sound nonad, that means the pure octad plus sound

声九法聚，也就是说纯八法聚加声音

and then undecad of the lightness triad

然后是轻快性十一法聚

pure octad plus lightness triad so

纯八法聚加轻快性三法

eight plus three eleven

八加三就是十一

dodecad of sound and the lightness triad

声轻快性十二法聚

so here sound plus lightness, malleability and wieldness

这里声音加轻快性柔软性适业性

plus the eight

加八法

these four originate from temperature so these are temperature born kalapas or the groups of matter caused by temperature

这四种是时节生法聚

and the nutriment born groups

食生色聚

there are only two of them

只有两种

so the first one is the pure octad

第一种是纯八法聚

and the second one is undecad of the lightness triad so

第二种是轻快性十一法聚

the pure octad plus lightness triad

纯八法聚加轻快性三法

and we have eleven

所以就是十一法聚

so there are only two nutriment born material groups

所以只有两种食生色聚

Of them the two material groups produced by temperature: the pure octad and the sound nonad

其中时节生的两种色聚：纯八法与声九法聚—are found externally too.

也能在外部找到

All the rest are strictly internal.

其余一切都只是内在的而已。

so out of the twenty one groups

所以在这二十一种色聚里

only two groups can be found outside living beings

只有两种在众生外部找到

and the two are: pure octad and the sound nonad

这两种是：纯八法聚，声九法聚

the others are all strictly internal, only internally

其他的只能在内部找到

only in the bodies of living beings

只在众生的身体内

so following this we know that

据此我们知道

outside living beings what we call non-living things

在众生身体外，也就是无生命体

are just eight inseparable material properties

只有八不离色

and sometimes when there is sound

有时候如果有声音

and there are sound nonad

就是声九法聚

so only these two can be found outside living beings

所以在众生身体外面只能找到这两种

so the eight inseparables are everywhere

到处都有八不离色

in the trees in the stones in the rocks in the rivers and so on

树、石头、河流等等

but when there is sound then

但是如果有声音，那么

there is a sound nonad outside

外面就有声八法聚

so sound nonad can be both outside and inside

所以声九法聚可以在外也可以在内

pure octad also can be both outside and inside

纯八法也可以在外或在内

but the others are always inside or internal

但是其他的都是在内部

let us look at the chart again

我们再看表格

the chart is just a repetition of what we just read

这个表只是我们刚才内容的重复

so there are twenty one groups

一共是二十一种色聚

or in the book

在书里

the vertical line

竖线

after temperature born, should not go up until the top

时节生，不应该一直延伸到顶部

please look at the handout there is the chart

请看下发资料里的表格

the line should be like the one in the handout

那根线应该跟下发资料上一样

so twenty one groups

所以二十一法聚

section sixteen to twenty two

第16到22节

and then the line under it

下面的线

should go all to the end

应该一直延伸到尽头

and two nutritive born should be under that line

两种食生色聚应该在线下面

so the twenty one should contain or include the two nutriment born also

所以21色聚应该也包括两种食生色聚

so the line there is not quite correct

所以这里的线不是很对

so it should be like on the handout

应该跟下发资料上一样

now there are nine kamma born groups

业生法聚是九种

the first group is called eye decad

第一色聚是眼十法聚

and now you see the four essentials

现在你看四大种

and then eye, and then what is this?

然后是眼净色，然后是什么？

form,

色

and then smell and then taste

然后香、味

and then life faculty and then nutriment

命根色、食素

these ten are called eye decad

这十个被称为眼十法聚

and then ear decad with ear sensitivity

然后是包含耳净色的耳十法聚

tongue decad with tongue body decad with body

舌十法聚，身十法聚

female decad with femininity male decad with masculinity

女性十法聚，男性十法聚

and base decad with heart base

心所依处十法聚

and then there is the vital nonad

然后是命根九法聚

so nine of them

一共是九种

the eight inseparables and life faculty

八不离色和命根色

and then there are six consciousness born

然后是六种心生色聚

so there are pure octad the eight inseparables

纯八法聚，即八不离色

and then bodily intimation nonad that is eight plus bodily intimation

然后是身表九法聚，即纯八法加身表

go down and you see a bodily intimation there

下面你可以看到身表

and then vocal intimation decad

然后是语表十法聚

that means with vocal intimation and sound

意思是加上语表和声音

and un-decad the eight inseparables with three

然后十一法聚，就是八不离色加上三法

beginning with lightness

三法就是轻快性等三个

and then dodecad

然后是十二法聚

is eight inseparables and then nutriment

八不离色，食素

vocal intimation

语表

and the three

三法

there is sound also, right?

也有声音，对吧？

in the book they are not parallel to each other so it is difficult to read

书上没有对整齐，所以看起来费力

so you have to make some lines to show this

所以你需要画一些线才能看清楚

at least in my book, I don’t know whether it is in this book, 263

至少我的书没对好，不知道是不是如此，263页

yeah, a little

是的，有点没对好

so these are six consciousness born

这些是六种心生色聚

kalapa or groups of matter

色聚

and then temperature born, pure octad, sound nonad

然后是四种时节生色聚：纯八法聚，声九法聚

un-decad and dodecad

十一法聚，然后是十二法聚

and then two nutriment born pure octad and undecad

然后是两种食生色聚：纯八法聚，十一法聚

eight and eleven

八和十一

so from this chart you know

从这张表，你们知道

what material properties are contained in what group

什么色法被包括在什么色聚里

that I say, in the eye decad you know that there are eight inseparables and

在眼十法聚里，你知道有八不离色

life and eye and so on

命根色和眼净色等等

now under the twenty one groups

在这二十一色聚里

now we have space

我们有空界

space is always blank

空界总是空白

and the four beginning with production are always blank

从色积集开始的四个永远是空白

now it is mentioned in the manual that

在概要精解里提到过

space is not considered to be in the groups

空界不认为是色聚的成分

because it is outside the groups

因为它在色聚之外

it is something that demarcates the different groups

它只是区别不同色聚的色法

and the characteristic marks

相色

just indicate

只是表示

they are just the marks of the material properties

只是色法之相

they’re the arising, presence and dissolution of the material properties

它们是色法的生、住、灭

the wise state that they are not constituents of material groups.

所以智者说，它们不是色聚的成分

so they are not included in the material groups

所以它们不被包括在色聚里

actually the space is outside the group

实际上，空界是在色聚之外

and so it is not included in the group

所以不被包括在色聚里

and characteristic marks are just a mark or mode of material properties

相色只是色法之相

they’re not the real ones

不是真正的色法

the marks are not the real ones, not those that real exist

不是真正存在的色法

and so they are not included in the material groups

所以它们不被包括在色聚里

now we would like to know

现在我们要知道

when in one life these material properties first arise

在生命里，这些色法什么时候第一次生起

and also at what moment they arise

什么时候生起

and also we want to know when they last arise in one life

也要知道在生命里，什么时候是最后一次生起

so these will be told within the next section called the occurrence of material phenomena

所以这些将在下一节介绍：色法转起的次第

now all these material phenomena are obtained with no deficiency according to circumstances during the course of existence in the sensuous world

在欲界生命中，根据不同情况所有这些色法都能够毫不欠缺地被获得

during the course of existence means

在生命过程中，意思是

after rebirth

结生之后

now rebirth is called rebirth and the rest is called during the course of existence

结生就是结生，剩下的就是在生命过程中

in Pali it is called pavatti

巴利语直接翻译就是：转起

you see the word in the pali section on this page

你们在这页巴利语文字里可以看到

second line of pali pavattiyaṃ第二行：pavattiyam so we have two patisandhi and pavatti

所以我们有两个：结生、转起

at patisandhi moment and during pavatti

在结生时，意即在生命期间

so during pavatti means during life

转起就是说在生命期间

beginning with one moment from patisandhi

从结生的一刹那开始

all through life

在整个生命期间

so during the course of existence in the kamavacara world

所以在生命过程中，在欲界

all these material properties are obtained with no deficiency

所有这些色法都没有欠缺地被获得

but at rebirth linking

但是在结生时

to moisture born beings and to those of spontaneous birth

湿生和化生的有情

there arise at most the seven decads

至多有七种十法聚生起

the decads of eye, ear, nose, tongue, body, sex, and the heart-base.

即：眼、耳、鼻、舌、身、性与心所依处十法聚

As a minimum, sometimes the eye, ear, nose, and sex decads are not obtained.

至少，有时不能获得眼、耳、鼻、性十法聚

This is how deficiencies of material groups should be understood.

当如是知色聚会怎么样欠缺。

or therefore the deficiency of material groups should be understood by way of these groups

或者说色聚的欠缺应该如此来理解

now

现在

there are now in this paragraph two kinds of beings are mentioned

这段提到了两种众生

to moisture born beings

对于湿生有情

and to those of spontaneous birth

对于化生有情

now moisture born beings are like flies, mosquitoes

湿生有情如苍蝇、蚊子

those are born on moisture or on dirt

这些从湿气和垃圾中生

and those of spontaneous birth

化生有情

or the hell beings

或者地狱众生

now it is said that devas don’t have to be in the womb of their mother

据说天人不是生自母胎

so when they are reborn they are reborn fully developed about sixteen years of age

当他们投生时，他们一出生就是成人，大概是十六岁

so they’re called spontaneous born

所以他们被称为化生

but we human beings have to be in the mother’s womb for ten months and then

但是人类需要在母胎呆十个月

we are born we have to develop little by little

出生之后一点点发育

but for the devas

但是对于天人

as soon as devas born they are born the age of sixteen years

天人一出生就是十六岁

so they are called opapātika

所以他们被称为化生

opapātika means dropping

化生意思是：掉下来

so they are like, they have dropped from some other realm

就像从其他生存地掉下来一样

and so they are called opapātika in pali and this is translated as spontaneous birth

所以他们被称为化生

so moisture born beings include certain lowly forms of animal life

湿生包括出某些下等的畜生

so those that are born from dirt, water and so on

所以从垃圾里，水中等出生的

so for them at the moment of rebirth linking

对于他们，在结生时

how many decads arise

生起多少十法聚？

eye, ear, nose, tongue, body, sex and heart base decad, so these arise

眼耳鼻舌身性以及心所依处这些十法聚会生起

as a minimum, sometimes the eye decad, ear, nose, and sex decads are not obtained.

至少的时候，有时候眼十法聚，耳、鼻、性十法聚不能获得

sometimes there are may be no eye decads, ear decads and so on

有时候可能没有眼十法聚，耳十法聚等等

so it is said that eye, ear, nose and sex decad can

所以就说眼、耳、鼻、性十法聚

be deficient

可能会欠缺

they may not arise in some beings

有些众生可能在不能生起这些

so these two kinds of beings the moisture born beings and those of spontaneous birth

所以湿生和化生这两种有情

so for them at the rebirth linking there are seven decads

对于他们，在结生时，有七种十法聚

and sometimes some of them may be not found, some of them may be missing

有时候，可能会欠缺一些

now to the womb born creatures, there arise at birth three decads

对于胎生的众生，在结生时三种十法聚

the decads of body, sex and the heart base

身、性与心所依处三种十法聚

sometimes however the sex decad is not obtained

有时候，性十法聚可能不能获得

Thereafter, during the course of existence,

所以在生命过程中

that means during life after the moment of patisandhi

意思是在生命中，即结生之后

gradually there arise the eye decad and so forth.

则会渐次生起眼十法聚等

now

现在

human beings are born from womb of their mother and so they are called

人类是从母胎中出生，所以被称为

womb born creatures

胎生有情

they are human beings, animals and some other beings

就是人类、动物和其他有情

now there are two kinds of womb born creature

现在有两种胎生众生

first one is called egg born beings

第一种是卵生有情

those who are born from eggs

就是从蛋里孵化出来的

and the other is those who are born from wombs

另外一种就是从子宫生出来

birds are called egg born beings

鸟是卵生有情

first they have to be born as eggs and then again they have to be born as birds

首先需要下蛋，然后从蛋里孵化出来

actually they are called twice born

实际上它们被称为再生

let us say for human beings

我们来看人类

at the moment of patisandhi, how many decads are produced

在结生时产生多少十法聚？

body decad, sex decad and the heart base, heart base decad

身十法聚，性十法聚，心所依处十法聚

so these three decads are produced at the moment of patisandhi for human beings

这三个十法聚在人类结生时产生

so when a human being takes conception

所以当人类受孕时

at the moment of conception there is the resultant consciousness

在受孕的时候，会有果报心

and then cetasikas going along with it

然后是心所

and then these three decads

然后是这三种十法聚

since each decad has ten material properties that means

因为每种十法聚包含十个色法

thirty material properties are produced at the moment of rebirth

所以三十个色法

for human beings and other womb born creatures

这是对于人类和其他胎生有情的情况

however, sometimes the sex decad is not obtained

但是，有时候不会获得性十法聚

sometimes a human being may be born without sex

有时候人类可能没有性根色

thereafter, during the course of existence, gradually there arise the eye decad and so on, now

此后，在生命期间，则会渐次生起眼十法聚等

it is explained in the commentaries that

在注释书中解释说

at the beginning of this world system

在这个世界开始的时候

when the brahmas die from the brahma world

当梵天从梵天界死亡

and they are reborn as human beings

他们就投生为人类

so the first human beings are those born of spontaneous birth

所以第一批人类是化生

so the first human beings didn’t have to go through the process of pregnancy and so on

第一批人类不需要经过怀孕才出生

and at the beginning it is said that human beings are born without sex

开始的时候，据说人类没有性别

so they are neither men nor women, just human beings

他们非男非女，只是人类

and then later on due to the eating things and so on

然后因为吃了食物等等

they began differenciated as men and women

开始分化出男女

so that is why it is said that sometimes the sex decad is not obtained

所以这里说有时候没有性十法聚

sometimes means at the beginning of world cycle

“有时候”即使说这个世界开始时

and also human beings may be born without sex

人类可能在出生的时候没有性根色

in connection with it

与此相关

the commentaries explain how a fetus, not the commentaries but

注释书解释了胚胎，不是注释书

the buddha himself and the commentaries added some more

佛陀本人说的，只是注释书加了一些

so how a fetus develops in the mother’s womb

胚胎如何在母亲子宫里发育

I think it is interesting to know this

我觉得这很有趣

they’re given in the handout

在下发资料里有

development of the fetus in mother’s womb

胚胎在母胎的发育

according to a discourse in samyutta nikaya

根据相应部尼柯耶的经文

and also according to the commentaries

同时根据注释书

so there are two versions of these

有两个版本

now the first one

第一个版本

the first week there is what is produced is called kalala

第一个星期，产生的是称为羯罗蓝的

they give you the pali word also kalala

上面也有巴利语：羯罗蓝

it is clear water-like rupa

清澈的水状色法

that is three decads thirty rupas, so that is

这是三种十法聚

in pali it is called kalala

巴利语是kalala so that is produced at the moment of patisandhi and during the first week it develops

就是在结生时产生的，第一个星期继续发育

and then during the second week it changes to what is called abbuda,

在第二个星期，变成頞部陀

foam-like rupa

就像泡沫一样的色法

first it is just a clear liquid, now becomes a little thick, so it becomes like a foam

开始像透明液体，现在变稠了一点，像泡沫

and then third week it is called pesi, it has become a lump

然后第三个星期被称为闭尸，成了一团肉

and then fourth week it is called ghana, a solid rupa

第四个星期被称为健南，固定状态的色法

now it is hardened into a solid rupa

现在他变硬了，称为固态的色法

and then fifth week it is called pasākha

第五个星期被称为巴萨迦

that means five swellings

意思是五个肿块

now first it is just a bit of rupa and it has five swellings

开始是一点点的色法，现在有五个隆起的部位了

for head, two hands and two feet

分别是头、双手、双脚

and buddha stops there and did not talk about sixth week, seventh week, eight week and so on

佛陀就讲到这里，没有继续讲第六七八星期的情况

and then it is explained in the commentaries that

但是注释书有解释

at the eleventh week, during the eleventh week

第七星期的时候

eye, ear, nose, tongue sensitivities arise

眼耳鼻舌净色产生

and then jumping from the eleventh week to forty second week

从第十一星期跳到四十二星期

they said head hair body hair nail and so on appear

产生了头发、体毛、指甲等等

so this is how the development of a fetus in its mother’s womb is described in the commentaries

这是注释书里介绍的胚胎在母胎里的发育情况

it may not go inside exactly with medical science now

可能跟今日的医学不尽相同

but more or less it is interesting

但是还是多少有点有趣

ok, let’s have a break.

好，休息一下

Disk02track14

we have gone through the description given by the venerable buddhaghosa about the development of fetus in its mother’s womb

我们学习了觉音尊者对胚胎在母胎的发育的描述

there is another statement made by another teacher who was later than the venerable buddhagosha

在觉音尊者之后，也有一个论师提出了另外的说法

the name of the book is abhidhammattha vibhāvinī这本书的名字是《阿毗达摩义广释》

so in that book

在这本书里

first week to fifth week are the same

第一到第五周是一样的

but

但是

that book states that during the seventh week

这本书说，在第七周

eye sensitivity decad is produced and

产生眼十法聚

eighth week ear, ninth week, nose sensitivity

第八周，耳十法聚，第九周鼻十法聚

and tenth week, tongue sensitivity is produced

第十周，产生舌十法聚

so there are two statements here

所以，这里有两种说法

but almost all teachers accept the statement by the venerable buddhagosha

但是几乎所有的论师都接受觉音尊者的说法

and not of the abhidhammattha vibhāvinī不接受《阿毗达摩义广释》的说法

and it is explained in this way

解释如下：

venerable buddhagosha was a celebrated commentator

觉音尊者是著名的论师

and in one of his commentaries

在他的一个注释书里

he wrote about this

他写了这方面的内容

so when he wrote he used the word seventy seven nights

他使用的词是“七十七夜”

so at the seventy seven nights

经过七十七夜

the eye decad and others are produced

产生眼十法聚等

now

现在

our teachers

我们的老师

the eye decad and others are produced

产生眼等十法聚

now

现在

our teachers explain to us that

我们的老师给我们解释说

the commentary which the second author

第二个论师

the commentary of the first author which the second author read must have a different reading

第一个论师所据的文本与第二个论师的文本不同

instead of seventy seven nights he must have seven seven nights

第二个论师读到的不是七十七夜，一定是七七夜，

so seven seven nights means forty nine nights or seven weeks

七七夜意思就是四十九夜，也就是七个星期

so

所以

he wrote that it was during the seventh week that eye sensitivity was produced and so on

所以他写的就是：在第七周，产生眼净色等

so on the next page I gave you the text from samyutta nikaya

下一页，我给出了相应部的文本

and then the explanation given by the commentary to samyutta nikaya

然后还有注释书对相应部的注释

so that commentary was written by venerable buddhagosha

这个注释书的作者是觉音尊者

so I will read that

我读一下这段

first there is kalala

首先是羯罗蓝

after kalala there is abbuda

羯罗蓝之后是頞部陀

after abbuda it becomes pesi

頞部陀之后是闭尸

pesi becomes ghana

闭尸之后是健南

after ghana, pasākhas arise and also

健南之后，产生的是巴萨迦，同时

head hair, body hair and nails

头发、体发和指甲

so this is the words of the buddha

这是佛陀讲到的

in one of the discourses in samyutta nikaya

出处就是相应部的经文

now the commentary explains as follows

下面是注释书的解释

together with the first relinking consciousness there are no names as tissa or phussa

与第一个结生心同生的，并无tissa和phussa之名

but there is kalala which is as much as a drop of oil

但是羯罗蓝就像是一滴油

hanging on the tip of a single thread

挂在一缕毛的末梢

made of three hairs of a new born kid’s wool

而这缕毛是由胎儿[羊的胎儿]

的三根毛发组成

so very delicate very small hair

所以非常纤细的毛发

and the kalala is as much as a drop of oil hanging on the tip of a single thread

羯罗蓝就是像悬挂在一缕毛发末梢的一滴油

made of three hairs of a new born kid’s wool

这缕毛发由三根毛发组成

with reference to that it is said that like a drop of sesame oil

对此，书上说这如同一滴芝麻油

or of unclouded cream of ghee

或者一滴透明的酥油

thus the counterpart appearance, is kalala said to have.

这就是用来比喻羯罗蓝所具的形象

after kalala there is abbuda:

羯罗蓝之后，就是頞部陀

after the lapse of a week from that stage of kalala,

羯罗蓝持续一个星期之后

it becomes abbuda

就成了頞部陀

it develops into what is called abbuda

这个阶段就称为頞部陀

which has the appearance of water with which meat has been washed

这就像是洗肉之后的水

the name kalala at that time disappears

羯罗蓝的名称就消失了

so it is not longer called kalala, but now it is called abbuda

它不再称为羯罗蓝，现在它被称为頞部陀

after abbuda it becomes pesi

頞部陀之后，它就称为了闭尸

also from that stage of abbuda after the lapse of a week

頞部陀之后，经过一个星期

it becomes pesi by name which resembles molten lead.

就称为闭尸，就像融化的铅水

the name abbuda disappears

頞部陀这个名称就消失了

pesi becomes ghana

闭尸成为健南

from the pesi, after the lapse of a week, it becomes ghana by name

在闭尸阶段，经过一个星期，就称为健南

a lump of flesh resembling an egg of a hen.

成为像鸡蛋那样的肉团

the name pesi disappears

闭尸这个名称就消失了

after ghana, pasākhas arise

健南之后，就产生巴萨迦

during the fifth week

在第五个星期

five swellings appear for two hands and two feet and the head

有五个隆起的部位：两手、两腿和头

from here

从这里

skipping the sixth, seventh and other week

跳过第六第七和其他周

and condensing the discourse the buddha said

佛陀就很简单地说

kesa etc to show the time of growth during the forty second week

在第42周阶段“毛发等等”

so buddha skipped six, seven and other weeks and then he jumped to forty second week

所以，佛陀跳过了第六七等周，直接跳到了第四十二周

and also head hair, body hair and nails these appear during the forty second week

在第四十二周，产生了头发、体毛和指甲

that is the statement of the venerable buddhagosha

这就是觉音尊者的说法

in another commentary it is said: to those born of mother’s womb among the internal bases (Āyatanas)

在另外一本注释书里说：从母胎而生者，诸内处中

only manāyatana (mind base) and kāyāyatana (body base) arise at the moment of relinking.

在结生时，只产生意处和身处

The rest four bases

其他四处

Cakkhu, Sota, Ghāna and Jivhā bases, eye base, ear base, nose base and tongue bases

眼耳鼻舌诸处

appear at the 77th night in pali “satta sattati ratthimhi”

在第77周产生

this is a commentary to Kathāvatthu which is one of the books of abhidhamma

这是《论事》里面的说法

so

所以

our teachers explained that

我们的论师解释说

that satta sattati ratthimhi

第七十七夜

appeared to be satta satta ratthimhi

写成了七七夜

not satta sattati

不是七十七

satta means seven, satta means seven, so

两个satta意思都是七，

seven seven nights means seven nights multiplied by seven

七七夜，就是七七四十九夜

so the abhidhammatthavibhāvinī所以《阿毗达摩义广释》

must have followed that reading

根据这种写法

and so he said during the seventh week the eye sensitivities produced and so on

得出结论说在第七周，产生眼净色等

now at the moment of patisandhi what arises

在结生时，产生什么？

let’s say human patisandhi

我们假设是人类的结生

at the moment of conception what arises

在怀孕时产生的

is the group of three

是三者的集合

patisandhi citta that is one of the resultant types of consciousness

结生心，这是果报心中的一个

and then along with it some cetasikas and then thirty rupas

然后伴随它的是一些心所，然后是三十色法

so according to teachings of abhidhamma

所以根据阿毗达摩的教法

life begins at the moment of patisandhi

生命从结生时开始

not like people now say

不像现在人所说的

only about four months is life said to be existent

四个月之后，生命才产生

so according to abhidhamma life begins with the moment of conception

所以根据阿毗达摩，生命从怀孕时就开始

even though it may be a kalala or just a piece of matter

虽然可能是羯罗蓝，或者是一块色法

in that matter or in that group there is the heart base maybe very small heart base

在这个色聚里，有心所依处，可能很小

so on that heart base the consciousness depends

所以，心就是依赖于这个心所依处

so since there is consciousness there is heart base and there is what is called life faculty

因为有心，就有心所依处，就有命根

we understand that according to abhidhamma

根据阿毗达摩，我们知道

life begins as soon as a being takes conception in the mother’s womb

在母胎怀孕的时候，生命就开始了

and not four months later or some months later

不是四个月或多少个月之后

now the manual explains to us

概要精解里给我们的解释

how the material properties arise and so on

色法如何生起等等

so “Thus the continuity of material groups produced in four ways

如是，以四个方式生起的色相续流

namely, kamma-born from the time of rebirthlinking,

即，业生的从结生的那一刻开始

consciousness-born from the second moment of consciousness,

心生的从第二个心识刹那开始

temperature-born from the time of the stage of presence,

时节生的从[结生心的]住时开始

nutriment-born from the time of the diffusion of nutritive essence

食生的从食素传到开始

uninterruptedly flows on in the sense sphere

在欲界不间断地流下去

till the end of life

直到生命的终结

like the flame of a lamp or the stream of a river.

有如灯火或河水之流

just like consciousness arising and disappearing and the flow of consciousness goes on and on

如同心的生灭，心识之流迁流不断

the flow of material properties also flows on and on like a flame of lamp

色法之流也不断迁流，如同灯火

or the stream of a river

或者河水

so you look at the flame and you think it is the same flame

你们看灯火，一位是同一个火苗

but actually at every moment

但是实际上每时每刻

the flame changes

灯火都在变迁

the same way looking at the stream of a river

同样看河流

you think that the water is the same

你认为河水是一样的

but actually at every moment that is new water

实际上，每时每刻，都是不同的水

so in the same way, although we think that

所以，同样，虽然我们认为

the material properties last actually they don’t

色法在持续，实际上并非如此

they just arise and they disappear

它们生了又灭

so here it states that kamma born matter arises

所以，这里说，业生色法生起

at which moment?

什么时候生起的？

at the first moment of rebirth linking

从结生心的第一个刹那开始

and then all through life at every submoment

然后终其一生，在任何小刹那

kamma born rupa is produced

都产生业生色法

and then consciousness born from the second moment of consciousness

心生色法，是在心识的第二个刹那

here consciousness means bhavanga

这里的心识指有分心

the second moment of consciousness means the first bhavanga

心识的第二个刹那指第一个有分心

so beginning with the arising moment of first bhavanga

所以从第一个有分心生时开始

consciousness born matter is produced at every first moment of every citta

在每个心的第一个刹那产生心生色法

and temperature born matter is produced when the material properties reach the stage of present

时节生色从色法的住时开始

that means when they pass the stage of arising

意思是，当它们生时过去之后，

and nutriment born material properties are produced from the time of the diffusion of nutritive essence

从食素传到时，就产生食生色法

that means actually we cannot say at what precise moment

就是说，实际上，我们不能说在什么具体时间

the nutriment born matter was produced for the first time in one life

在生命中，第一次产生食生色法

sometimes people say there is nutriment in the body of the mother

有时候，人们说母体里的食素

and when that comes into the contact with the nutriment in the fetus

当母体的食素与胚胎的食素接触

then the nutriment born matter is produced

就产生了食生色法

so we cannot really say at what precise moment the nutriment born rupas are produced

我们实际上不能准确说出食生色法产生的时间

but with regard to other three we can really

但是根据其他三种，我们实际可以

pinpoint the first moment when they arise in one life

确定他们在生命中第一次产生的时间

now this is the first arising of these material properties in one life

这就是在生命期间，这些色法第一次生起的时间

now we want to know when they last arise in one life

现在我们想知道它们在生命中最后一次生起的时间

by the time of death

死亡的时候

kamma born material phenomena no longer arise starting with the stage of presence of the seventeenth consciousness preceding the death consciousness

在死亡心之前的第十七个心识的住时开始，业生色法不再生起

I don’t know whether you have the dying thought process

我不知道你是否有死亡心路过程

or in the book, yes

是的，在书里有。

so

所以

at the time of death

在死亡的时候

kamma born material phenomena or kamma born rupa no longer arise starting with the stage of presence of the seventeenth consciousness preceding the death consciousness

但在死亡时，在死亡心之前的第十七个心的住时开始，业生色不再生起

now you know that rupa lasts for seventeen thought moments

你们知道，色法持续的时间是17个心识刹那

right?

对吧

and kamma born matter must disappear with the last moment of death consciousness

业生色法必定在死亡心的最后一刹那灭尽

since it must disappear at the last moment of death consciousness

因为它必定在死亡心的最后一刻灭尽

then we go back from death to until we reach seventeenth thought moment

我们从死亡一刻直到第十七个心识刹那

so reckoning from the death consciousness backward until the seventeen thought moments so

从死亡心之前的第十七个心识刹那开时

at the arising moment of that seventeenth thought moment

在第十七个心识刹那的生时

the kamma born matter arises

产生业生色法

but it is the last arising of kamma born matter

但是这是业生色法的最后一次生起

although normally kamma born matter is produced at every submoment

虽然在每个小刹那都生起业生色法

but now kamma born matter is no longer produced beginning with the presence moment of the seventeen thought moments

但是从第十七个心识刹那的住时开始，不再产生业生色法

reckoned backward from death consciousness now seventeen thought moments

从死亡心开始之前的十七个心识刹那

reckoned backward from or preceding the death consciousness means

之前开始，或者死亡心之前，意思是

you have to include death consciousness as one

你要将死亡心算作一个心识刹那

not death consciousness as zero and then one two and so on

不是将死亡心作为零，然后一二算下去

so in that case you will get eighteen thought moments

如果你那样算，就有十八个心识刹那

now you need only seventeen thought moments

你们要的只是十七个心识刹那

so the seventeen consciousness preceding the death consciousness, from the present stage of that thought moment

所以死亡心之前的第十七个心识从这个心的住时开始

kamma born rupa are no longer produced

不再产生业生色法

so the kamma born rupa that is produced at the arising moment of the seventeenth thought moment from the death ceases with the last moment of death consciousness

所以从死亡心之前开始的第十七个心识刹那的生时开始，业生色法不再产生

so please note that kamma born matter must disappear with death

请注意：业生色法必定与死亡一起灭尽

and it cannot go on after death

在死亡后不能继续

so kamma born material phenomena that arose earlier occur till the death moment and then cease

所以业生色法在死亡时刻灭尽

following that the consciousness born and nutriment born material phenomena come to cessation

随后心生色法和食生色法也灭去

so after that, after the kamma born matter has disappeared

随后，就是说业生色法灭尽之后

then also the consciousness born and nutriment born material phenomena come to cessation

心生色法和食生色法也随之灭去

“Thereafter a continuity of material qualities produced by temperature persist in the form of the corpse.”

此后，在尸体里，只是由时节产生的色相续流

actually persist until the time it is called a corpse

实际上只是存在所谓的尸体里

but actually

但是实际上

even after that

即使在这之后

the temperature born rupas persist

时节生色法还存在

because temperature born rupas can go on and on arising and disappearing arising and disappearing even after the corpse has become just powder or just particles

因为即便是在尸体成为尘土之后，时节生色法不断生灭，

so actually the kamma [temperature] born matter will go on and on until the end of this world

所以实际上，业[时节]生色法会持续一直到世界的终结

now the manual does not say

概要精解并没有说

when consciousness born matter ceases

心生色法什么时候结束

and when nutriment born matter ceases

食生色法什么时候结束

now it is said that

书上说

citta can produce citta born matter

心可以产生心生色法

so citta born matter that is produced at the arising moment of death consciousness

在死亡心识的生时产生的心生色法

will go on existing for seventeen thought moments

会持续存在十七个心识刹那

so it will go on existing for seventeen thought moments and

所以它会持续存在十七个心识刹那

it will cease or it will disappear when seventeen thought moments are complete

当十七个心识刹那完结之后，它就会灭去

now the consciousness born matter that are produced at the arising moment of death consciousness will cease

在死亡心的生时产生的心生色法会灭去 how many moments after death?

在死亡心之后的多少刹那灭去？

death is one moment and then plus sixteen moments

死亡心算一个刹那，然后加上十六个刹那

so the consciousness born matter that is last produced in one life

所以在生命中，最后一次产生的心生色法

will go on existing until sixteen thought moments after death moment

在死亡刹那之后，会持续存在，直到第十六个心识刹那

by submoments there are forty eight

如果是按小刹那算，就是四十八个

and it is said that nutriment born matter can be produced even at the moment of the dissolution moment of death

据说，即使在死亡心识的灭时，还可以产生食生色法

so at the dissolution moment of death

所以在死亡心识的灭时

nutriment born rupa is produced

产生食生色法

and it will go on for seventeen thought moments or fifty one submoments

它会持续十七个心识刹那，或者五十一个小刹那

so the nutriment born matter will cease how many submoments after death moment?

所以，在死亡刹那之后的多少小刹那，食生色法会灭去？

it is last produced at the last moment of death

它的最后一次产生是在死亡的最后一刻

so there is one submoment there

所以，是一个小刹那

and it will go on until it reaches fifty first moment, right?

然后继续直到第五十一个小刹那，对吧？

so that means fifty submoments after the last moment of death

就是说，死亡心最后一刻之后的五十个小刹那

nutriment born matter will also cease

食生色法也会灭去

and with regard to temperature born, it will go on and on and on

对于时节生色法，会继续

not only when it is called a corpse but actually until the end of the world

不仅在所谓的尸体时存在实际上直到世界的终结

now please turn to the chart in the handout

请翻到下发资料的表格

the first arising and final cessation of matter

色法的初次生起和最后一次结束

I think that is not in the book

我想概要精解里没有

now you see

你们看

first bhavanga and then past bhavanga

首先是有分，然后过去有分

vibrational bhavanga

有分波动

arrest bhavanga and then

有分断，然后

five sense door adverting and so on

五根识等等

so where is death consciousness?

死亡心在哪里

the last one CU cuti

最后一个，CU，死亡心

so you reckon backward until you come to the seventeenth moment

往前数到第十七个刹那

so there

在那里

at the arising submoment of the seventeen thought moment backward from cuti backward from death

从死亡心开始往前数，在第十七个心识刹那的生时

that is the last moment of arising of kamma born matter

也就是业生色法的生起的最后一个刹那

so at that moment kamma born matter arises for the last time

所以，此时，是业生色法的最后一次生起

so that kamma born matter will go on seventeen thought moments

这个业生色法会持续十七个心识刹那

and with the third submoment of death it will cease

在死亡心的第三个小刹那，会灭去

so the final cessation of kamma born matter occurs at the last submoment of death consciousness

所以业生色法的最后一次灭去发生在死亡心的最后一个小刹那

from the second submoment of seventeenth thought moment

在第十七个心识刹那的第二个小刹那

no more kamma born matter arises, so no more kamma born matter from that moment until death

不会再产生业生色法，所以从此刻到死亡，不再有业生色法

now with regard to citta born or mind born matter

对于心生色法

consciousness is strongest at the moment of arising

在生时，心是最强的

so the arising submoment of cuti, I mean death

所以在死亡心的生时

is the last moment of arsing of mind born matter

也就是心生色法的最后一个刹那

and so it will go on existing until seventeen moments are complete

所以它会继续存在，直到完成十七个心识刹那

and so that we have this here

这里我们可以看到

the first moment of arising, oh, this is the next life

生起的第一个刹那，哦，这是下一世

so that mind born matter will cease with the sixteen thought moments after death moment

所以心生色法在死亡刹那之后的第十六个心识刹那会灭去

so you see under bhavanga sixteen

你在有分下面看到十六

final cessation of nutriment

食生色法的最后一次灭去

oh, under fifteen final cessation of mind born matter of previous life

哦，十五下面，前世心生色法的最后一次灭去

and then at the dissolution moment of death

死亡心的灭时

the last moment of arising of nutriment born matter so

食生色法的最后一次生起

at the nutriment born matter arises for the last time at that moment

所以在此刻，食生色法最后一次生起

and that will go on while a new rebirth takes place

它会持续，同时产生新的结生

and it will cease

然后它就灭去

when it reaches the fifty first submoment and

当它到达第五十一个小刹那

that is final cessation of nutriment born matter of previous life

这就是前一世食生色法的最后一次灭去

that is at the presence moment of the sixteenth bhavanga after patisandhi

就是结生之后的第十六个有分心的住时

so

所以

now we know when the rupas arise different, rupas caused by kamma and so on arise for the first time in life

我们现在知道了，业生色法等在不同的时刻生起

and also when they arise for the last time in one life

也知道它们在生命中，最后一次生起

and also when they cease

也知道它们灭去的时间

the except kamma born matter, the matter born of other causes will continue even after death

除了业生色法，其他色法甚至在死亡后也能继续

but since thought moments are very brief

但是因为心识刹那很短暂

it may be almost instantaneous or almost after death

可能是在死亡持续的时间很短

because forty eight submoments or fifty submoments are nothing when we think of the billions of thought moments in a second

因为一秒钟有几十亿个心识刹那四十八小刹那，简直可以忽略不计

so this is the first arising and final cessation of matter in one life

这就是生命期间，色法的第一次生起和最后一次灭去

but in the brahmas in the fine material world

但是在梵天界，在色界

the decads of nose, tongue, body, sex, and the material groups produced by nutriment are not found.”没有鼻、舌、身、性十法聚和食生色法

so in the brahmas there is no nose decad

所以在梵天界，没有鼻十法聚

tongue decad, body decad, sex decad and also material groups produced by nutriment

没有舌、身、性十法聚，也没有食生色法

because they do not eat so they have no external nutriment

因为他们不进食，所以没有外食素

since they have no external nutriment, there is no nutriment born matter produced there

没有外食素，就不产生食生色法“Therefore, to those beings, at the time of rebirthlinking there arise four material groups produced by kamma

所以，对于这些众生，在结生的时候生起四种业生色聚

and they are: the three decads of eye, ear, heart base

它们是：眼、耳、心所依处三个十法聚

and then vital nonad.

以及命根九法聚

so only four decads arise at the moment of rebirth linking

所以结生时，只有四种色聚

during the course of existence that is after relinking

在生命期间，也就是结生之后

material phenomena produced by consciousness and by temperature are also found.”也会出现心生色法和时节生色法

so they are also found

这些也会产生

so during the course of existence material phenomena produced by consciousness

在生命期间，心生色法

so those produced by consciousness arise and also those produced by temperature arise

也就是心生色法和时节生色法会生起“Among the non-percipient beings, the eye, ear, heartbase, and sound are also…”

“对于无想有情天，眼、耳、心所依处和声等也……

that means in addition to what we mentioned above “are also not found.”

就是说，除了我们上面提到的，这些“也没有”。

actually similarly non consciousness born material phenomena are found.

同样，也没有心生色法

so no rupa caused by citta arise in the non-percipient beings

在无想天，没有心生色法

so they have also no eye decad, ear decad, heart base decad

他们也没有眼十法聚，耳十法聚，心所依处十法聚

and sound also not found in addition to eye decad, ear decad and heart base decad

除了眼十法聚、耳十法聚和心所依处十法聚，也没有声音

therefore at the moment of their rebirth linking only the vital nonad arises

所以，在结生的时候，只生起命根九法聚

there is only vital nonad

只有命根九法聚

that means only nine material properties

意思是只有九种色法

during the course of existence after rebirth

在结生之后，在生命期间

material phenomena produced by temperature, with the exception of sound, continue.”除了声音，也有其余的时节生色法

so

所以

those produced by temperature will also arise in them

他们中，也生起时节生色法“Thus in the three cases of the sensuous world, the fine-material world, and non-percipient beings,

如是当知在欲界，色界及无想有情三处

the occurrence of material phenomena should be understood as twofold, by way of rebirth-linking and the course of existence.”的色法在结生时与生命期间有两种转起

so at the moment of rebirth linking and then during life

在结生时，以及在生命期间“In the sense planes, twenty eight material phenomena are found;

在欲界里有二十八色法

so in the Kāmāvacara realms, there are all 28 material properties.

在欲界，一共有二十八色法

in the fine-material planes, only twenty three

在色界，只有二十三种

so five are missing

少了5个

among the non-percipients, seventeen.

无想有情天有十七种

but none in the immaterial plane

在无色界里没有色法

at the moment of conception, sound, mutability, decay, and death are not found.”在受孕（结生）时，没有声音，变化色，色老性及死（色无常性）。“

so these sound, mutability, decay, and death

声音，变化色，色老性，色无常性

these four are not found at the moment of conception

这四个在结生时没有

in the course of existence there is nothing that is not obtained

在生命期间，则没有任何色法是不可得的

so in the course of existence that is after rebirth

在生命期间，就是在结生之后

there is nothing that is not found

没有什么是不能找到的

so that is how rupa arise and disappear in one life and also in different lives

这就是在一期生命，在不同生命里，色法的生起及灭去

ok, now we come to nibbana

好，我们来看涅槃

nibbana is termed supramundane and is to be realized by the knowledge of four paths

涅槃被称为出世间，是由四道智所证得

so nibbana belongs to supramundane sphere not mundane

所以涅槃是出世间法，不是世间法

and it is to be realized by the knowledge of four paths

是由四道智所证得

so only when we get the four paths

所以只有获得了四道智

can we really see or can we really experience nibbana

我们才能真正见到或者体验到涅槃

and it is called nibbana because it is a departure from craving

它被称为涅槃，因为它离渴爱

which is an entanglement

而渴爱是一种束缚

now the notes

现在看注释

The concluding section on this chapter deals briefly with the fourth ultimate reality, Nibbana.

作为此章结尾的这一节简要地介绍了第四种究竟法：涅槃

so we studied that there are four ultimate realities we have studied them

我们学习了四种究竟法

in first chapter, second chapter and so on until the sixth chapter

第一章，第二章直到第六章

now

现在

nibbana is treated just in one section

涅槃在此节进行介绍

like an appendix to the sixth section

就像第六部分的附录

so very briefly nibbana is explained here

所以这里简要地介绍了涅槃

Etymologically, the word nibbāna —the Pali form of the better known Sanskrit nirvāṇa—从词源学上讲，巴利文的nibbana，与更广为人知的梵文nirvana is derived from a verb nibbāti meaning “to be blown out” or “to be extinguished.”

源自动词nibbati，意思是“被吹灭”或“被熄灭”

It thus signifies the extinguishing of the worldly “fires” of greed, hatred, and delusion.

因此，它表示熄灭了世间的贪嗔痴之火

so nibbana means “blowing out”.

所以涅槃的意思是“被吹灭”

and blowing out of what? blowing out of the fire of greed, the fire hate, fire of delusion

吹灭了什么？吹灭了贪嗔痴之火

or blowing out of all mental defiements

吹灭了所有的烦恼

it thus signifies the extinguishing of the worldly fires of greed, hatred and delusion

因此，它表示熄灭了世间的贪嗔痴之火

But the Pali commentators prefer to treat it as the negation of, or “departure from”, the entanglement of craving,

但巴利论师们喜欢将之解释为对渴爱缠缚的否定或舍离

the derivation which is offered here.” here means in this manual

本书就采用这种引申义

so the pali commentators say nibbāna is a combination of ‘ni’ and ‘vāna’.

巴利论师们说解释说

nibbana是ni和vana的组合

so ‘ni’ and ‘vāna’ when combined becomes nibbāna ni和vana组合起来就是nibbana and vāna is here translated as entanglement vana在这里被翻译成“束缚”

now vāna is a name of craving vana是渴爱的名字

craving is called vāna because it stitches one life with another

渴爱被称为vana，因为它将此生与彼生链接起来

so long as there is craving then the rebirth will be produced

只要有渴爱，就会产生结生

so since rebirths are produced because there is craving

因为结生的产生原因是渴爱

craving is said to be stitching these existences together

是渴爱将此生与彼生相连

so craving is called vāna

所以渴爱被称为vana because it stitches together the existences

它将诸生相连

and here “ni” means getting out of ni意思是“脱离”

or departure from

或者“离开”

“getting out of” or “departure from craving” means

从渴爱中脱离或离开意思是

getting out of the range of, object of craving

脱离渴爱的范围和所缘

now craving cannot take nibbana as object

渴爱不能以涅槃为所缘

if you go back to the third chapter you will see that

如果你回到第三章，你会发现

craving or akusala takes only the mundane objects as objects

渴爱或者不善心只是以世间法为所缘

craving cannot take supramundane states as object

渴爱不能以出世间法为所缘

so nibbana is said to get out of the range of craving

所以涅槃是脱离了渴爱的范围

so it is called nivāna

所以被称为“离渴爱”

getting out of the range of, the object of craving

离开渴爱的范围和所缘

as long as one is entangled by craving one remains bound in samsara the circle of birth and death

只要被渴爱所束缚，就会继续轮回

but when all craving has been extirpated,

但是当灭尽一切渴爱时

one attains Nibbana, deliverance from the cycle of birth and death.” so it is…

就会证得涅槃，从生死轮回中解脱

nibbana is defined that “something that gets out of, that goes beyond the range of craving.

所以涅槃被定义为“脱离和超越渴爱范围的“

nibbana is also explained as something by which the fires of greed and so on comes to be extinguished

涅槃也被解释为熄灭贪嗔痴之火的东西

so in this case, nibbana is something, it is very difficult to describe

这样说来，涅槃是非常难以形容的

so when we say something, then people may think that it is something and so it must have an beginning and end

当我们谈到它的时候，人们可能会觉得它是某物，必须有始有终

but nibbana has no beginning and so it has no end

但是涅槃没有开始，也没有结束

so we cannot call it a state

我们不能将之称为某种状态

but in pali it is called a dhātu (element)

但是巴利语称之为“界”

nibbana is called element because it has its own intrinsic nature that is unconditioned deathless element totally transcent to the conditioned world

涅槃被称为界，因为它的本性是无为、不死之界，完全超越了有为的世间

so in that case nibbana is a dhātu or an element

所以，涅槃是界

and nibbana is here described as first supramundane

涅槃在这里首先被描述为出世间

so we must understand that nibban belongs to supramundane sphere

所以，我们必须明白涅槃属于出世间界

and it is said to be realized by the knowledge of four paths

它被四道智所证得

that means it is a ultimate reality

就是说它是究竟法

it does not reside in the imagination of people

不是人们想象出来的

it is a real state

是真实的状态

that can be realized by the four path knowledges

能为四道智所证得

so by this

所以这样

the author shows that nibbana is not nothing it is something that can be realized

作者表明涅槃并非一无所有，涅槃是可以证得的

and also it says it is the object of magga and phala

这里也说，它是道果的所缘

it becomes an object to the path and fruit

它是道果的一个所缘

that means it is the object of path and fruit

意思就是它是道和果的所缘

when path consciousness arises

当道心生起的时候

it takes nibbana as object

它以涅槃为所缘

and when phala or fruition consciousness arises

当果心生起时

it takes nibbana as object

它以涅槃为所缘

so since it is the object of path and fruit

因为它是道果的所缘

it is a reality

它就是真实的

and it can be realized through the attainment of path and fruition

它可以通过获得道果来证得

so nibbana is

所以，涅槃是

not a realm or not a existence

不是一个生存地

many people think nibbana to be something like an existence or a realm

许多人认为涅槃就像是个生存地

and that is why we say we go to nibbana or we enter nibbana and so on

所以我们就说，我们要去涅槃，或者进入涅槃等等

or we reach nibbana

或者我们达到涅槃

reaching nibbana may be alright

达到涅槃可能还行

but go to nibbana or to reach nibbana is just figurative language, it is not true language

但是去涅槃，或者达到涅槃是一种譬喻性的语言，不是真正的语言

because nibbana is not a place or not the realm to go to

因为涅槃并不是一个生存地，可以去那里

it is just a state, a state of peace

它只是一种状态，平和的状态

manifested as the destruction of mental defilements and also destruction of the aggregates

它的表现就是烦恼的灭去，诸蕴的灭去

so we should say, may I attain or may I experience nibbana rather than saying may I go to nibbana or may I reach nibbana

所以，我们应该说，愿我证得涅槃或者体验到涅槃，不要说愿我去涅槃或者达到涅槃

so nibbana is actually not a state, not a realm, not a realm not a place

所以涅槃并不是一个生存地或处所

but it is an element which has its own intrinsic nature

但是它是一个具有自己属性的”界“

of being transcendent to the conditional world

超越了有为的世间

being out of the conditional world

脱离了有为的世间

so nibbana is actually by this definition

所以涅槃实际上，根据这个定义

just one, there is no many nibbanas according to this definition

只有一种涅槃，没有很多种涅槃

but

但是

when we consider the basis for distinction

当我们依分别的根据

then it is of two kinds

涅槃就可以分为两种

that means the being with the aggregates remaining

就是还保留五蕴的众生

and being without aggregates remaining

没有保留五蕴的众生

if consider this then we can say there are two kinds of nibbana

如果考虑到这点，我们就说有两种涅槃

so though nibbana is one fold according to its intrinsic nature

根本它的自己的属性，只有一种涅槃

by reference to a basis for distinction it is twofold namely

但是根据分别的根据，则有两种

the element of nibbana with the aggregates remaining

有保留五蕴的涅槃界

and the element of nibbana without the aggregates of remaining

没有保留五蕴的涅槃界

so instead of residue I think we should have aggregates

这里不用“残余”我们应用“诸蕴”

now please look at the pali word

现在看巴利语

the first one is sa-upadisesa nibbānadhātu

第一个是：有余涅槃界

so dhātu is element, nibbāna is nibbāna, sa means “with”, upadi means aggregates dhatu就是界，nibbana就是涅槃，

sa就是“有”，upadi就是“诸蕴”

and “sesa” means remaining sesa就是“保留”

so the element of nibbana

所以涅槃界

which is with the aggregates remaining

保留有诸蕴

and the other word is ‘anupādisesa nibbānadhātu’另外一个词是“无余涅槃界”

this is the opposite of “sa”, “sa” means “with”, “an” means “not”

就是”sa”的反义词，sa是“有”

“an“就是”没有“

so with no aggregates remaining

就是没有保留诸蕴

so there are two kinds of nibbana according to this differenciation

根据此种区分，就有两种涅槃

so the first one is called in pali sa-upadisesa nibbānadhātu

第一种是有余涅槃界

the element of nibbana with the aggregates remaining

就是保留有诸蕴的涅槃界

and the second one is anupādisesa nibbānadhātu the element of nibbana which is without the aggregates remaining

第二种是无余涅槃，就是没有保留诸蕴的涅槃

now in the word sa-upadisesa, there is the word “upadi” and “sesa” sa-upadisesa里有upadi和sesa now upadi is explained as something that is clung to by kamma and also by sensual desire and so on upadi被解释成由业和欲望引起的执着

so those that are grasped by, that are clung to by sensual desire and so on are called upadi

所以被欲望抓取的东西，被称为upadi so upadi is a name of the five aggregates

所以upadi就是五蕴的一个名称

we can grasp at these five aggregates with sensual desire with wrong view

我们可以通过欲望和邪见抓取这五蕴

so they are called upadi, and sesa means remaining

所以它们被称为upadi，

sesa意思是“保留”

so sa means with sa的意思是“有”

so the first nibbana is nibbana with aggregates remaining

所以第一种涅槃是还保留有五蕴

now when a person becomes an arahant

当一个人成为阿罗汉

he eradicates mental defilements

他就断除了所有的烦恼

so after the eradication of mental defilement, then they’re gone

断除了烦恼之后，就没有烦恼了

but what remain?

那还剩下什么？

this physical body remains and also the other types of consciousness and cetasikas remain with him

还剩下肉体，以及其他的心和心所

so he still experiences other types of consciousness

所以他还体验到其他形式的心

he still experiences other mental factors

他还体验到其他心所

but from the moment he became an arahant

但是从他成为阿罗汉的那一刻开始

he no longer experiences any of the ten mental defilements

他不再体验到任何十种烦恼之一

so he does not experience attachment or greed

他不会再体验到执着或贪婪

does not experience anger, hate, does not experience illusion and so on

他不会体验到嗔、不会体验到痴等等

so for an arahant, what remains is these aggregates

所以，对于阿罗汉而言，保留的是诸蕴

and what are destroyed are the mental defilements

他断除的是烦恼

so at the moment he became an arahant

所以在成为阿罗汉的时候

he is said to realize this sa-upadisesa nibbānadhātu

他就证得了有余涅槃界

because

因为

he realizes nibbana with the aggregates remaining

他证得了涅槃，但是保留有诸蕴

so he still has these aggregates

所以他还有诸蕴

but he can experience nibbana

但是他能体验到涅槃

sa-upadisesa nibbāna is one nibbana which an arahant experiences during his lifetime before he dies

有余涅槃是阿罗汉在活着的时候体验到的一种涅槃

and this sa-upadisesa nibbānadhātu is also called destruction of mental defilements

这种有余涅槃也被称为“烦恼的断除”

on the next page

下一页

kilesa parinibbāna, extinguishment of that defilements

烦恼的般涅槃，就是烦恼的断除

so kilesa parinibbāna and sa-upadisesa nibbānadhātu are the same

烦恼的般涅槃和有余涅槃是一样的

and the other one is anupādisesa nibbāna

另外一种是无余涅槃

now when an arahant dies, then the remaining aggregates also disappear

当阿罗汉去世了，保留的诸蕴也消失了

so nothing is produced after the death of an arahant

所以，对于去世的阿罗汉，不会产生任何东西

so after the death of an arahant

所以阿罗汉死后

there are no remaining aggregates

就没有保留诸蕴

and the nibbana that becomes evident at the death or after the death of an arahant is called anupādisesa nibbānadhātu

这种在阿罗汉死后的涅槃，被称为无余涅槃

now we are not to say that anupādisesa nibbānadhātu is an element of nibbana which an arahant experiences after his death

我们不说无余涅槃是阿罗汉死后体验到的涅槃界

because after the death of an arahant, there is no arahant at all

因为阿罗汉死后，就没有阿罗汉

as buddha explained

如同佛陀所解释

he disappears like an lamp

他像灯火一样灭去

when the lamp is extinguished and it just disappears

当灯火灭去，就没有了

so in the same way, when an arahant dies

同样，当阿罗汉去世了

then he just dies

他就死了

that means his remaining aggregates cease

就是说，他保留的诸蕴结束了

after the cessation of these aggregates, nothing is produced

诸蕴结束之后，不再产生别的东西

so that is the end of his samsara

这就是轮回的终结

so we cannot say that

所以，我们不能说

the anupādisesa nibbānadhātu is the one that he experiences after his death

无余涅槃界是他死后体验到的

so we should say, that becomes evident after his death

所以我们应该说在阿罗汉死后，彰显的就是无余涅槃

and that anupādisesa nibbāna is also called

这个无余涅槃也被称为

khandha parinibbāna

诸蕴的般涅槃

extinguishment of the aggregates

诸蕴的消失

because at death the remaining aggregates are extinguished or they cease to exist

因为在死亡时，剩下的诸蕴消失了，或者停止存在

so there are these two kinds of nibbana

所以这就是两种涅槃

if we base our differencitation on whether the aggregates are remaining and not remaining

这是根据诸蕴是否保留而言的

and there is another classification of nibbana and that is into void, signless and desireless

还有一种涅槃的分类，就是分成：空、无相、无愿

so in this case nibbana is threefold

所以这样，涅槃就被分为三类

according to its different aspects, namely, void, signless and desireless

根据不同的层面，分成：空、无相、无愿

now here “void” means “devoid of greed, hatred and delusion.”

这里的“空”指贪嗔痴的空

now please understand the word “void” or “suñña” in theravada buddhism

请注意上座部的“空”

suñña or suññata is also used in theravada discourses

上座部也有“空”、“空性”，

but in theravada literature suññata means not just void

但是上座部文本里的“空性”不只是“空”

but it is void of greed, hatred and delusion

而是贪嗔痴的空

so when buddha said, the eye is suñña that means the eye is not atta

佛陀说眼是空，意思是眼无我

the eye does not belong to any atta

眼没有任何自性

so void in theravada means void of atta or something that belongs to atta

上座部里的空，指无自性，没有属于自己的

and also like here void of greed, hatred and delusion

像这里，也可以指贪嗔痴的空

there is no greed, no hatred and no delusion in nibbana and so nibbana is called suññata

在涅槃里没有贪嗔痴，所以涅槃被称为“空”

and it is also called signless, without sign

涅槃也别称为无相

here also greed, hatred and delusion are called signs

这里贪嗔痴也被称为“相”

because we understand people by these signs

因为我们通过“相”了解人

this person is greedy or this person is angry

这个人贪、那个人嗔

this person is deluded

这个人愚痴

so these are called signs

这些被称为“相”

but in nibbana there are no such signs as greed, hate and delusion and so

但是在涅槃里，没有这些贪嗔痴的相

nibbana is called animitta, signless, without signs

涅槃被称为无相，没有相

sign means the greed, hate, delusion and also from the sign of impermanence, suffering and non-soul

“相”指贪嗔痴，这也是源自无常、苦、无我

sign of all conditioned things

有为法的相

since nibbana does not arise it has no beginning so it has no end

因为涅槃不会生起，它没有开端，也没有结束

so we cannot take nibbana as the object of vipassana meditation because

内观禅修的业处不能是涅槃

nibbana does not possess the three characteristics of impermanence and so on

因为涅槃不具有无常等三相

and nibbana is also called appaṇihita, desireless

涅槃也被称为无愿

but here the word desire does not mean just desire

但是这里“愿”并不只是指“欲望”

it means again greed, hate and delusion

同样，它是指贪嗔痴

although there are three names: suññata, animitta and appaṇihita

虽然涅槃有三个名字：空、无相、无愿

they means the same thing

它们的意思是一样的

nibbana which is devoid of greed, hate and delusion

涅槃就是贪嗔痴的空

it is nibbana which has no signs of greed, hate and delusion

涅槃没有贪嗔痴之相

and it is a nibbana that is free from hankering of greed, hate and delusion

涅槃没有对贪嗔痴的意愿

so in this sense, nibbana is threefold

所以，这样说，涅槃分三种

so first there is just one nibbana

首先涅槃是一种

then there are two nibbanas and then again there are three nibbanas

然后分成两种，然后分成三种

the second divisions is according to its…

第二种分类，是根据……

it is twofold, namely the element of the nibbana with the residue of remaining, and the element of nibbana without the residue of remaining

是分成两种，就是有余涅槃和无余涅槃

it is threefold…

分成三种……

by reference to a basis to distinction

以分别为依据

so by references to a basis for distinction, there are two

以分别为依据，就是两类

and by its different aspects, nibbana is said to be threefold

根据不同的层面，涅槃分成三种

so now we come to the…close to the end of the sixth chapter

第六章我们讲完了

so

所以

this is just a summary

这是个总结 summary means a statement about nibbana

总结就是，关于涅槃的说明

for helping your memory

为了帮助你们记忆

Great seers who are free from craving declare that Nibbana is an objective state

解脱渴爱的大知见者说，涅槃是客观的状态

so nibbana is an objective state, nibbana is never subject

涅槃是一种客观的状态，不是主观的

and nibbana is never in the mind or mental

涅槃不在心里

just nibbana it is no rupa no nama it is not mind it is not matter

涅槃不是色法，不是名法

but it is distinct from mind and matter

它与名法、色法不同

and it is an objective state, it is the object of path and consciousness

它是客观的状态，是道和心的所缘

so nibbana is an ultimate reality

所以涅槃是究竟法

and objective state

是客观的状态

which is deathless

是不死

so nibbana is deathless

所以涅槃是不死

simply because it has no rebirth

因为涅槃没有生

simply because it has no beginning

它没有开端

so something that has no beginning

没有开端的事物

has no end or no death

就没有结束，也没有死亡

so it is, nibbana is called deathless

所以涅槃被称为不死

simply because it is without beginning

因为它没有开端

absolutely endless

无尽

that means nibbana is always there

意思是涅槃永远在那里

we cannot say nibbana ceases at some time or some moment

我们不能说涅槃在某时某刻停止存在

and it is unconditioned, not conditioned by anything at all in the world

它是无为法，不受任何世间法的限制

it is not produced by, it is not created by anything

它不被任何东西所创造

it is by its own intrinsic nature

它是属于它自己的属性

and it is unsuprassed because when a person attains nibbana and he gets free from mental defilements and he gets from from suffering

涅槃是无上，因为当某人证得涅槃，他就没有烦恼，没有痛苦

so now we come to the end of the four ultimate realities

我们学习完了四种究竟法

citta, cetasika, rupa and nibbana

心、心所、色法和涅槃

so now we come to the end of the sixth chapter

我们学习完了第六章

or the second part of our abhidhamma class

也就是我们阿毗达摩课的第二期

so we will have to continue this class in the future

我们以后会继续学习这门课

and I think we can finish the remaining chapters during the third part of our class

在第三期课程，我们就讲完剩下的部分

I’m glad that

我很高兴

I came this time and continue my teaching of abhidhamma

我在这个时候来继续讲阿毗达摩

and I’m very encouraged by the attendance

有这么多人来听课，我备受鼓舞

because everyday the hall is full

因为，每天讲堂都坐得满满的

not because you come to my teaching, but because it shows that there are many people interested in abhidhamma in singapore

不是因为你们来听我的课，是因为这表明在新加坡有很多人对阿毗达摩感兴趣

[laughs][笑] you are lay people, most of you are lay people

你们是在家人，大多数人都是在家人

and still you’re interested in abhidhamma

但是你们还是对阿毗达摩感兴趣

so that’s a good sign

这是好的征兆

as I told you abhidhamma has come to stay with us and we cannot just throw it away and so we have to try to understand it

我也告诉过你们，阿毗达摩传承下来，我们不能置之不理，我们要努力理解它

and through the understanding of abhidhamma or through the knowledge of abhidhamma

通过对阿毗达摩的理解

our knowledge of buddha’s teachings have greatly increased

我们对于佛陀教法的知识就会大大地增长

so without the knowledge of abhidhamma we can go wrong in many places

没有阿毗达摩的知识，我们很多地方可能会理解错

if you’re interested in theravada teachings

如果你们对上座部佛教感兴趣

then you have to study abhidhamma

你们就要学习阿毗达摩

and abhidhamma studied step by step, little by little

通过一步步，一点点地学习阿毗达摩

is not so difficult

这样就不是很困难

[laughs][笑] any subject which is new to us is difficult at the beginning, right?

我们学习任何新科目的时候，开始总会觉得困难，对吧

even the subjects taught in universities or even at schools

即使是大学里教授的课程

when we learn it first, it is difficult for us

当我们开始学习的时候，会觉得难

but little by little we get more familiar with the subject and

但是一点点，慢慢我们就熟悉了

later on, we become very familiar with the subject

后来，我们就对此科目非常熟悉了

and abhidhamma is also like that

阿毗达摩也是如此

abhidhamma is not just to study once, you have to go through it again and again

你不能只学习一遍，要不断地反复

on the second reading, you will understand more fully

你第二次学习的时候，就理解的更全面

and on the third reading, again more fully and so on

第三次学习，再次增加理解，等等

so after about five or six readings, you will become not only students of abhidhamma

通过五六次的学习，你就不是阿毗达摩的学生

you will become experts in abhidhamma

你就成了阿毗达摩专家了

so I’m glad that I’m instrumental in you having the knowledge of abhidhamma

所以，在你们学习阿毗达摩过程中，我对你们有所帮助，我很开心

and whenever I teach abhidhamma, I’m very glad

我教阿毗达摩的时候，总是很开心

so many people think that I would be tired

许多人认为我可能很累

so, so long as I’m talking, I’m not tired

只要我讲课，我就不累

so, I will end the class in the future

我在未来会讲完这门课

and I thank those who sponsor this class, there are how many sponsors here?

感谢支持这门课的团体，有多少个？

five sponsors

五个团体

Singapore Buddhist Federation

新加坡佛教协会

Ananda Metyarama Buddhist Youth Circle

阿难美提亚拉玛佛教青年团

Buddhist Fellowship, Leong San See Temple

佛教之友，龙山寺

Palelai Buddhist Temple

帕勒莱寺院

so if you do not sponsor this class

没有你们对这次课程的支持

there would not be this class, I would not be here

就不会有这个因缘，我也不会来这里

and so I would not be teaching abhidhamma to you

我就不能给你们上阿毗达摩课

I’m grateful to you for giving me this opportunity

我很感谢你们给我这次机会

so we monks live for all beings

我们出家人是为所有众生而活

so, so long as we are able we must be imparting the knowledge we have gained through our studies

只要我们有能力，我们就会将我们学到的知识传授出去

and so I’m very glad that I’m able to make you at least students of abhidhamma

所以，我很高兴，我至少能够让你们学习阿毗达摩

so and I hope that you will multiply yourselves

所以，我希望你们一传十，十传百

that means one will teach at least one more the population of abhidhamma students will increase

就是说，你们一个人至少给另外一个人教阿毗达摩，这样学习的人数就会增加

so in this way, we can spread abhidhamma in the country and in other countries as well

以这种方式，阿毗达摩就会在这个国家以及其他国家得到弘传

so thank you for inviting me to teach this class

谢谢你们邀请我来讲这门课

Disk02track15

good evening, every body

大家晚上好

so we will continue our study of the compendium of philosophy or the comprehensive manual of the abhidhamma

我们继续学习阿毗达摩概要精解

this is a third session or our abhidhamma class

这是我们阿毗达摩课程的第三期

and we started last year about this time

我们去年这个时候开始

after you have gone through the six chapters

大家已经学习了六章

you have already studied the four ultimate truths

你们已经学习了四究竟法

or the four ultimate realities, namely

这四个究竟法是：

consciousness, mental factors, material properties and nibbana

心、心所、色法和涅槃

during this class

这期课

we will study the remaining three chapters of this book

我们学习这本书的剩下课程

the seventh, the eighth and the ninth chapters

第七、第八、第九章

so the seventh chapter deals with what are called categories

第七章讨论的是：类别

actually this chapter gave us the different names given to different mental states and material properties

实际上，此章给不同的名法、色法不同的名称

that are included in the four ultimate realities

它们都属于四究竟法

it is important and necessary that

重要的是，我们需要

we’re familiar with some names or some designations given to these mental states and material properties

我们要熟悉这些名法和色法的名称

because

因为

if we do not understand this

如果我们不明白这点

it is difficult for us to understand the teachings of the buddha in the sutta pitaka

就很难了解佛陀在经藏的教法

for example in the dhammapada

例如在法句经中

we find the word āsava mentioned in two places asava（漏）出现过两次

and if we do not know what asavas are

如果我们不知道“漏”是什么意思

or how many of them are there

有多少种“漏”

we will not understand the teaching completely

我们就不能完全明白意思

only when we understand through the study of abhidhamma

只有我们通过学习阿毗达摩来理解

can we understand the teachings in the sutta pitaka fully and correctly

我们才能正确完整地理解经藏的教法

so this chapter gives such names such different names given to the mental and material states

这章给名法和色法不同的名称

now the chapter begins with a verse saying the seventy two kinds of entities have already been described with their characteristics and so on

此章开头的偈颂：“已说七十二种各别法及其特相”等等

up to this point we have studied the four ultimate realities

到目前为止，我们学习了四种究竟法

and the first one is consciousness

第一种是心

although there are eighty nine or one hundred and twenty one types of consciousness

虽然有89或121种心

as to the characteristic

但是根据特相

consciousness is taken to be one

心只是被视为一种各别法

consciousness has the characteristics of being aware of the object

因为心的特相就是觉知所缘

so being aware of the object is a characteristic of consciousness

所以觉知所缘就是心的特相

and so consciousness is said to be one although it is divided into eighty nine or one hundred and twenty one types

所以心是一种各别法，虽然它被分为89或121种

and next fifty two cetasikas or mental factors

下一个是52心所

each of these fifty two cetasikas has its own characteristic

每种心所都拥有自己的自性

and so we take them as fifty two

所以我们将其视为52种各别法

so we take consciousness as one

我们将心视为一种各别法

and mental factors or cetasikas as fifty two

心所被视为52种各别法

and then there are material properties and if you remember

还有色法，大家应该记得

in the sixth chapter the material properties are taught and there are twenty eight material properties

第六章教了28色法

but

但是

among the twenty eight material properties only eighteen are taken here

在28色法里，这里只有18种

because they are the ones concretely produced material phenomena

因为这些是完成色

that means they are the real ones the real material properties

意思就是它们是真正的色法

and the other ten are actually some modes of these material properties

其他10色法只是这些色法的模型

and these ten material properties are not the object of vipassana meditation

这10色法不是内观禅修的所缘

so

所以

these ten are not reckoned separately as individual entities here

所以这10种没有单独视作各别法

so we take eighteen of them, the first eighteen of the twenty eight material properties taught in the six chapter

所以我们只采用18个，第六章讲过的28色法的前18个

an then the last one is nibbana, nibbana is taken to be one

最后是涅槃，涅槃被视作一个各别法

and so when we add them up we get seventy two kinds of entities or seventy two kinds of states

全部加起来，我们就有72种各别法

that have their own individual essence

它们有各自的自性

these states both mental and material will be dealt within this chapter

此章将介绍这些名法和色法

so there are categories and this chapter is divided into four sections

类别之概要有四个部分

the section on unwholesome states

不善之概要

the section on mixed categories

混合类别之概要

and the section on requisites of enlightenment

菩提分之概要

and the section on the whole, that is on all

一切之概要

the first section, the section of unwholesome states

第一节：不善之概要

begin with what are called taints

首先就是：漏

you may see the word “taint” on page 265 of the manual

你们在概要精解265页可以看到“漏”这个词

when studying abhidhamma or studying the buddha’s teachings

当我们学习阿毗达摩或者佛教时

we cannot avoid using the original pali words

不可避免使用原始的巴利语

so we will always go with the pali words

所以我们总会提到巴利语

because translations can be misleading

因为翻译可能会误导大家

sometimes one and the same word is translated differently in English

有时候，同一个词

翻译成英文就成了不同的词

and so we’re not able to ascertain which is meant

所以我们就不能肯定到底是什么意思

now the word asava, the first word asava here

“漏”这个词，

is translated as defilement in one place

在一处翻译成“烦恼”

and then corruptions in another place

在另外一处翻译成“败坏”

and then here it is translated as taints

这里翻译成“漏”

and Ñānamoli translated it as cankers

智髻比丘翻译成：溃疡

so how are we to understand asavas

所以我们如何理解“漏”

so it is better to keep the word asava when we talk about or when we study this

所以我们学习的时候，最好还是保持原文asava and try to understand the meaning of the word asava

尽量理解它的意义

asava is originally the name of the intoxicating drinks asava本义是醉人之酒

because when people made this intoxicating drinks

因为当人们酿造此种令人迷醉之酒时

they have to ferment them

需要发酵

so one meaning of the word asava is long fermented drinks

所以asava的一个意义就是发酵许久的酒

or intoxicating drinks

或者令人迷醉之酒

and anything that is long fermented which can be called asava

或者说任何发酵很久的东西都可以称为asava is none other than the unwholesome mental state mentioned here

在这里就是指不善的心所

because they have been with us for how many lives

因为它们伴随我们很多世

not years

不是按年计算

they have been with us for long long time from time immemorial

它们从无始以来就伴随着我

and so when we say something is called asava because it is long fermented

当我们因长久发酵而称之为asava时

then we should call these mental states asavas

那么我们应该称这些心所称为asava so these mental states are called asava because they’re long fermented or they’re intoxicating

这些心所被称为asava，因为它们是长久发酵的，或者使人迷醉的

so whenever we have these mental states in our mind

当我们心里有这些心所时

our minds become intoxicated

我的心就迷醉了

and also asava is defined as something that flows out of something

同时，asava还指从某物流出之物

that oozes out of some other thing

从某物渗出

now there is an abscess for example

假设有一个脓包

and then pus and blood ooze out of that abscess

脓血从这个脓包中渗出来

so something that flow out is also called asava

或者渗出来的东西也是asava now when we see something and we like it

当我们看到某物，并喜欢它

and there is attachment

就有执着

there is greed for that object

对这个东西就有贪

and that means attachment or greed is flowing out of our eyes

意思就是贪执从我们眼中流出来

when we hear something and we like it

当我们听到声音并且喜欢它

then the attachment is oozing or flowing out of our ears and so on

那么执着就从我们的耳朵里渗出来，等等

and so they are called asavas in pali

所以，巴利语将其称为asava and the commentaries also explain it as something that flow right up to the topmost plane of existence

注释书也将之解释为“向上流至最高生存地”

by way of plane of existence

这是根据生存地

and that flow right up to what is called the change of lineage

流到改变种姓的地方

by way of the dhamma

这是根据法

that means

意思就是

these mental states can arise even in the highest of the thirty one planes of existence

这些心所可以上升到三十一生存地的最高处

the highest the thirty one planes of existence is the highest, the fourth of the four immaterial realms

三十一生存地的最高处，就是四无色界的第四界

so even in that immaterial realm

即使在这个无色界

these asavas or attachment, wrong view and ignorance can arise

也可能生起这些漏：贪、邪见和无明

so they’re said to flow up to the topmost plane of existence

所以据说它们上升到最高的生存地

and as to the mental states

对于这些心所

they can take as object almost everything

它们几乎可以以任何东西为所缘

except those that are called supramundane

除了出世间法

so the change of lineage mentioned here

所以这里提到的改变种姓

is the last moments before the moment of enlightenment

就是觉悟之前的最后时刻

so when one gains enlightenment

所以当一个人获得觉悟

one changes into another type of person

就改变了种姓

one’s lineage is said to be changed

他的种姓就改变了

from an ordinary worldling into a noble person

从凡夫变成了圣人

so these asavas can flow up to that point

所以这些漏可以向上流到此处

up to that point of change of lineage

流到改变种姓的地方

that means these can take as object the last moment before the moment of enlightenment

意思就是在觉悟之前的最后时刻，这些可以成为所缘

and so they’re called asava in pali

所以它们被称为asava and they’re said to be four of them

有四种

the first one is in pali called kāmāsava

第一种是：欲漏

and the second one bhavāsava and the third one diṭṭhāsava and the fourth one avijjāsava

第二：有漏，第三：邪见漏，第四：无明漏

kāmāsava means sensual desire

欲漏的意思是感官欲望

attachment to anything, desire for anything, desire for sense object

对任何事物的执着，对感官所缘的执着

and the second one bhavāsava is

第二个是有漏

attachment to existence

对存在的执着

that means attachment to existence in the material realm and immaterial realms

意思是对色界、无色界存在的执着

I hope you remember the thirty one planes of existence

我希望你们记得三十一生存地

there are planes of existence called rupavacara and arupavacara

色界、无色界生存地

so rupavacara and arupavacara are the planes that are higher than the kamavacara plane or sensuous plane

色界、无色界是比欲界更高的生存地

and attachment to those planes

对这些生存地的执着

the rupavacara plane and arupavacara plane are called the bhavāsava

对色界和无色界生存地的执着，就是有漏

the taint of, attachment to existence

对生存地的漏、执着

and also attachment to jhanas

还有对禅那的执着

is called bhavāsava

被称为有漏

when a person gets jhana

当一个人获得禅那

and say, he dies with that jhana intact

假如，以完整的禅那死去

he is reborn as a brahma

投生为梵天

so the jhanas can produce rebirth as brahmas

禅那可以导致投生到梵天

the attachment to those jhanas is called bhavāsava

对这些禅那的执着就是有漏

later on the author himself will explain what kamma and bhava here represent

后面，作者自己会解释“欲”、“有”表示什么

and the third is wrong view, the taint of wrong views

第三个是邪见，邪见漏

taking things to be permanent

把事物看成常

or taking things to be without cause and so on

把事物看成无因等等

and also the wrong view regarding one’s own self

还有关于自身的邪见

so they’re called wrong view

这些被称为邪见

the wrong view you’re already studied in the first chapter

在第一章你已经学习过邪见

and the last one is the taint of ignorance

最后一个是无明漏

not understanding correctly

不能正确理解

so these four are called asavas

所以这四个被称为漏

asava of sensual desire, asava of existence, asava of wrong view and asava of ignorance

欲漏、有漏、邪见漏、无明漏

so these four are called asavas

这四个被称为漏

intoxicants or flowing out

麻醉之物，或者流出之物

or those that can flow up to the topmost existence

可以从最高生存地流出

and that can flow up to the topmost mental state of change of lineage

可以流到最高心所，改变种姓

now next is four floods, oghas

下一个是暴流

in pali they’re called oghas

巴利语是ogha four kinds of floods

四种暴流

actually these four kinds of floods are the same as the four kinds of asavas

实际上，这四种暴流跟四种漏是一样的

so they’re given different name here

但是这里给出了不同的名称

so one and the same mental state is called asava in one place

所以同一个心所，在一处被称为漏

and ogha or flood in another place

在另外一处被称为暴流

this is the elegance of buddha’s teachings

这是佛陀教法的灵活性

now when buddha taught

当佛陀讲法时

he taught so that his listeners are able to understand and able to gain enlightenment

他讲法就是为了让听众能够理解，能够获得觉悟

and different people have different dispositions

不同的人，有不同的根性

different likes and dislikes

不同的爱憎

and so

同时

according to the likes and dislikes of his listeners

根据他的听众的爱憎

buddha used different terms or different names

佛陀使用不同的名称

to suit their different inner dispositions

来适应听众的根器

so at one point

所以，有时候

buddha may use the word asava to

佛陀可能会使用漏这个词

describe these four mental states

形容这四个心所

but another place

在另外一处

he may use the word ogha and so on

佛陀可能会使用暴流等等

so ogha are called floods

所以ogha就是暴流

they are the same, so flood sensual desire, flood of attachment to existence, flood of wrong views, flood of ignorance

欲暴流、有暴流、邪见暴流、无明暴流

now they’re called floods

他们被称为暴流

because they sweep beings away into the ocean of existence

因为他们将众生冲到轮回的大海

now when you’re caught in the floods

当你困在洪水中

you’re carried away by the floods

你被洪水冲走

and it is very difficult to get out of it

很难从中出来

so in the same way, when these arise in our mind

同样，当这些暴流在我们心里生起

it is very difficult to get rid of them

我们很难对付它们

we have been practicing meditation for many years

我们禅修多年了

and we still have these mental defilements we still have these floods in our mind

我们还有这些烦恼，在心里还有这些暴流

attachment, wrong view sometimes and ignorance

贪、有时有邪见，还有无明

when they overwhelm us, we’re carried away by them and it is difficult to get away from them

当它们将我们淹没，我们就冲走，很难逃脱

it is difficult to cross them

很难渡过暴流

so when there is flood

所以当发了洪水的时候

you know it is very difficult to cross the flood

很难渡过洪水

so because

因为

they sweep beings away into the ocean of samsara or existence

它们将众生冲到轮回的大海

and they’re hard to cross

很难越过

they’re hard to get rid of

很难应付

these mental states are called floods

这些心所被称为暴流

and the next category is called bonds

下一个类别是：轭

they’re also four bonds, the same mental states as the asavas

轭也是四个，与漏的心所是一样的

so the bond of sensual desire, the bond of attachment to existence, the bond of wrong view, the bond of ignorance

欲轭、有轭、邪见轭、无明轭

now they’re called bonds or in pali they’re called yoga

巴利语称为“瑜伽”

because they yoke beings to suffering

因为它们给众生套上痛苦之轭

they set beings to suffering

让众生受苦

and they do not allow them to escape

不让众生脱离

now once these mental states arise in our mind

当这些心所生起的时候

we are as it were yoked to suffering

我们就被套上痛苦之轭

we are bond to suffer because

我们被苦所缚，因为

since they’re unwholesome mental states

因为它们是不善的心所

they’re bond to bring unpleasant result

它们必定带来不愉快的结果

and it is very difficult to escape from them

非常难以逃脱

and so they’re called bonds

所以它们也被称为“轭”

so in pali they’re called yoga

巴利语就是“瑜伽”

now the word yoga is very popular

瑜伽这个词如今非常流行

and the word has different meanings

但是瑜伽有不同的意义

so

所以

it can mean making effort

它的意思可以是：精进

or practice

修持

so practice of meditation is also called yoga

所以禅修也被称为瑜伽

but here the word yoga does not mean meditation

但是这里，瑜伽这个词意思不是禅修

it means the mental states here

它在这里意思是心所

sensual desire

感官欲望

attachment to existence, wrong view

对有的贪，邪见

and ignorance

无明

they’re called yoga here

在这里被称为瑜伽

you may have made the word yogakhema

你们可能遇到过yogakhema这个词

if you’re familiar with pali

如果你们熟悉巴利语的话

you may be familiar with the word yogakhema

你可能熟悉yogakhema there yoga means these four bonds

瑜伽就是这四个“轭”

and not practice or meditation

不是指禅修

and then the next category is called gantha, knots, K-N-O-T-S

下一个类别是：系

they’re called knots, because they tie the mind through the body

它们被称为“系”，是因为它们将心系于身，

or the present body to bodies in the future existences

或者将现在之身系于未来之身

now

现在

the name of these knots

这些“系”的名称

are abhijjhā-kāyagantha

贪婪之身系

please look at the pali passage there

请看巴利语

abhijjhā-kāyagantha

贪婪之身系

now there is the word kāya

这里有一个词kaya the word kāya here means both the physical body and also the mental body kaya在这里指色身也指名身

and a group of mental states

是心所之聚合

so the word kāya often means not just the body we understand

所以kaya通常不仅指我们理解的身体

but it means a group, a collection

它指一个聚合

so here it is in that sense it is used here

所以这里，它就是这样使用的

the physical body and mental body

色身和名身

or a group of physical material properties

色法的聚合

and a group of mental states

心所的聚合

so these four knots

所以这四个系

tie the mind to the body

将心系于身

or the present body to the future existences

或者将现在之身系于未来之存有

that is why they’re called knots

所以被称为“系”

and the first one of them is the bodily knot of covetousness

第一个就是贪婪之身系

that means attachment

就是贪执

attachment is one knot

贪执是一个系

now it is very obvious that when there is attachment

很明显，当有贪执的时候

we’re tied to something so we’re in the knot

我们就被系缚住了，我们在系中

and the second one is the bodily knot of ill will, anger

第二个是嗔恚之身系

so the second one is anger, so anger is also called in pali kāyagantha, the bodily knot

第二个是嗔恚，所以嗔恚也被称为身系

the third one is the bodily knot of adherence to rites and ceremonies, now

第三个是戒禁之身系

here it is important to understand this word correctly

这里正确理解这个词很重要

the pali word is sīlabbata-parāmāsa

戒禁

wrongly taking sīla and vata as a means to purification

错误地认为某种行为可以导致清净

in the commentaries, sila is explained as the habit

在注释书中，“戒”被解释为行为

the habit of cows, habit of dogs, habit of animals and so on

像牛、狗等动物一样的行为

and vata is like habit, it is behavior, behaving like vata也是某种行为

like dogs, cows and so on

像狗那样，像牛那样等等

and taking those as the means to purification

认为这些可以导致清净

is called adherence to rites and ceremonies

被称为执着于行为和仪式

so according to the definition given in the texts themselves as well as in the commentaries

所以根据经文和注释书的定义

it is a wrong view about the habits and the behavior which one takes to be right path to enlightenment

是对于行为习惯的邪见，认为是获取觉悟的正道

so taking something that does not lead to nibbana directly as one leading to nibbana is this wrong view

所以将不能直接导致涅槃的东西视为导致涅槃的东西，这就是邪见

so according to the definitions given in the commentaries taking the practice of dogs and cows as the right way leading to enlightenment is this bodily knot

根据注释书里的定义，像狗、牛那样修行认为正确，可以导致觉悟，就是这种身系

but Mahasi sayadaw said

但是马哈希尊者说过

taking just dana to be the way to enlightenment

只将布施视为导向涅槃的方法

taking just sila to be the way to enlightenment is also this kind of wrong view

只将持戒视为导致觉悟的方法，也是这种邪见

not that dana is bad, not that sila is bad, we must practice dana, we must practice sila, right?

不是说布施不好，持戒不好，我们必须布施、持戒，对吧？

but we must not remain content with just practice of dana and sila

但是我们不要仅仅满足于布施、持戒

dana and sila can create conditions for the practice of meditation which will directly lead us to enlightenment

布施、持戒可以为禅修创造条件直接导致我们的觉悟

so only the practice of the eightfold path is the real path

所以，只有修持八正道，才是真正的道路

so taking the practices other than the eightfold as a way to enlightenment is also this kind of bodily knot

所以如果将八正道之外的行为作为觉悟的道路，也是这种身系。

the adherence to rites and ceremonies

执着行为和仪式

if we take chanting to be enough for our enlightenment

如果我们觉得诵经就足以觉悟

we may have this kind of bodily knot

我们也可能有这种身系

chanting is good, it suits our mind, it can lead our mind to the buddha

诵经很好，将我们的心导向佛陀

but still it is not enough

但是仅此还不够

so taking any practice other than the eightfold path, the practice of eightfold path as a way to enlightenment

所以以八正道之外的修持作为导致觉悟的方法

is this kind of bodily knot

就是这种身系

bodily knot of adherence to rite and ceremonies

戒禁之身系

and then the last one is bodily knot of dogmatic belief

教条主义信仰之身系

that this alone is the truth

“只有这才是真理”。

this alone is true and any other is false

只有这是对的，其他的都是错的

so taking that way is also a kind of bodily knot

这样也是一种身系

sometimes,

有时候

we think that what we believe in is true

我们觉得我们相信的才是对的

and any other belief is false

其他信仰都是错的

so if we take that way, we may not be free from this kind of bodily knot

如果我们这样想，我们就可能摆脱不了身系

so these are four bodily knots

所以这些是四种身系

bodily knots of covetousness

贪婪之身系

and then of ill will

嗔恚之身系

and then of adherence to rites and ceremonies and

禁取之身系 of dogmatic belief that this alone is true

教条主义信仰之身系，认为只有这才是对的

later on we will identify the ultimate realities with these

稍后，我们通过这些来分别究竟法

so the next category is clinging

下一个类别是取

in pali they’re called upādāna

巴利语是upadana when we talk about craving and clinging

当我们谈“贪”和“取”的时候

then there is a difference between craving and clinging

贪和取之间是有区别的 not so strong attachment is called craving

不是很强的执着是“贪”

and very strong attachment is called upadana or clinging

非常强的执着被称为取

but the commentaries point out that this kind of clinging can also be understood more broadly as craving for any of the things of the world

但是注释书里指出：这种“取”也可以从广义上理解成对世间任何事情的贪

so

所以

commentaries say that any kind of attachment

所以注释书说任何形式的执着

any kind of craving can be called upādāna or clinging

任何形式的贪都可以被称为取

but when we talk about the craving and clinging

当我们谈到贪和取的时候

as for example in the dependent origination

例如在缘起里

then we have to differenciate between craving and clinging

我们就要区分贪爱和取

so in that case craving is not so strong attachment and clinging is very strong attachment

在这种情况下，贪爱是不那么强的执着而取就是很强的执着

so when it reaches the level of clinging then it can not let go of

所以，如果达到了取的程度，就很难放下

and there are four kinds of clinging the first one is kāma-upādāna

有四种取，第一种是欲取

clinging to sensual pleasures

对感官欲望的执取

attachment to sensual things

对感官事物的执着

and second is clinging to wrong views

第二种是邪见取

actually wrong views themselves are called clinging

实际上邪见本身就被称为执着

and the third is clinging to rites and ceremonies the same as the bodily knot

第三是禁戒取，跟身系是一样的

and the fourth is clinging to a doctrine of self

第四个是我论取

so to believe in the existence of self and

相信我的存在

clinging to a doctrine of self

我论取就是

is adoption of personality view

具有身见

that means in pali it is called sakkāyadiṭṭhi

巴利语就是sakkayaditthi sakkāyadiṭṭhi means the wrong view about existing body

意思就是对于存在的身体的邪见

that means there is a self or the body is permanent and so on

就是有我、身体是恒常的等等

so that kind of view is called sakkāyadiṭṭhi

这种见就是身见

and clinging to that kind of view is clinging to doctrine of self

执着于这种邪见就是我论取

and there are twenty types of personality view mentioned in the suttas as well as in abhidhamma

在经和论中都提到了二十种身见

and they are considering each of the five aggregates in four ways

就是讲每一蕴以四种方式来理解

now there are five aggregates now

蕴有五种

when one regards the materiality as self, that is one kind of personality view

认为色蕴是我，这是一种身见

and also taking self as possessing materiality

认为我拥有色蕴

there is another kind of personality view

这是另外一种身见

or

或者

believing that materiality is in self it is one kind

认为色蕴在我里面， 是一种身见

and self in materiality is another kind of personality view

我在色蕴里，又是一种身见

so personality view can be of four kinds

所以身见有四种

taking materiality as self

以色蕴为我

or taking self as possessing materiality

认为我拥有色蕴

or taking materiality as in self

认为色蕴在我里面

or taking self as in materiality

或者认为我在色蕴里面

so the same with the other four aggregates and so altogether there are twenty kinds

其他四蕴也是如此，所以一共是二十种身见

we will find these clings again in the doctrine of dependent originations

在缘起理论里，我们会在讲这些“取”

and the next category is hindrances or nīvaraṇas

下一个类别是：盖

they are called nīvaraṇas because they obstruct

它们被称为盖，因为它们阻碍

the way to a heavenly rebirth and to the attainment of nibbana

障碍通向天界或者障碍获得涅槃

now these nīvaraṇas are obstacles to the way to a heavenly rebirth

这些盖，是通向天界的障碍

obstacles to attainment of jhanas

是获得禅那的障碍

and obstacles to attainment of nibbana

是获得涅槃的障碍

so they are called nīvaraṇas in pali

它们就被称为“盖”

nīvaraṇa is translated as hindrances

“盖”就是障碍

so these nīvaraṇas or hindrances are mental factors that prevent unarisen wholesome states from arising

这些盖是阻碍诸善生起的心所

and which do not arisen wholesome states to endure

让诸善不能持续下去

and it is said the first five hindrances are major obstacles to the attainment of jhanas

前五盖是获得禅那的主要障碍

and the sixth hindrance is the major obstacle to the arising of wisdom, now

第六盖是智慧生起的主要障碍

six hindrances are one (1) sensual desire, (2) ill will,

六盖是：贪、嗔

(3) sloth and torpor, (4) restlessness and remorse,

昏沉与睡眠、掉举与恶作

(5) doubt, and (6) ignorance.

疑、无明

so these are called hindrances

这些被称为盖

because they obstruct the way to heavenly rebirth and so on

因为它们障碍通向天界的道路等等

now here

现在

number one is sensual desire

第一个是贪欲

so it is attachment to sensual things and it is not difficult to understand

是对感官欲望的执着，这个不难理解

the second one is ill will, anger, hate and so on

第二个是嗔，愤怒、憎恨等等

but the third and fourth, sloth and torpor, and restlessness and worry

第三和第四，昏沉与睡眠、掉举与恶作

actually sloth is one mental factor,

实际上昏沉是一个心所

and torpor is another mental factor

睡眠是另外一个心所

so two mental factors combined as one here and called one hindrance

所以两个心所组合成一个，被称为一个盖

and the same with number four, restless and remorse

同样第四个，掉举和恶作

restlessness is one thing and remorse is another

掉举是一个，恶作是另外一个

restlessness is one cetasika and remorse is another cetasika

掉举是一个心所，恶作是另外一个心所

and these two are taken as one hindrance here

这两个组合成一个盖

so why?

为什么？

please go to page 268

请翻到268页

third line: Abhidhamma commentaries explain that sloth and torpor, and restlessness and remorse,

第三行：阿毗达摩注释书解释昏沉与睡眠、掉举与恶作

are joined into compounds because of the similarities in their respective functions, conditions, and antidotes or opposites.

将它们合二为一，是因为它们有类似的作用，也有相似的缘，以及相似的对治之法。 so they have similar functions

所以它们有相似的作用

similar conditions and similar opposites

相似的缘与相似的对治之法

that is why these two are joined together as one

所以这两个合二为一

now sloth and torpor

昏沉与睡眠

both have the function of engendering mental sluggishness

都具有令名法软弱无力的作用

so they have the same function of mental sluggishness

它们具有使名法软弱的作用

they are conditioned by laziness and drowsiness,

它们都缘于懒惰与昏昏欲睡

and they are countered by arousing energy.

它们的对治之法就是激起精进。

so that is why they’re taken as one hindrance here

所以它们合成一个盖

they’re described as one hindrance

被称为一个盖

but according to the ultimate reality they’re two not one

但是根据究竟法，它们是两个，不是一个

Restlessness and worry share the function of engendering disquietude,

掉举和恶作都有导致不宁静的作用

so restlessness cause disquietude and worry, I mean

所以掉举造成了不宁静和担忧，我的意思是

remorse as the function causing disquietude

恶作的作用是造成了不宁静

they are conditioned by disturbing thoughts,

它们是缘于困扰的念头

both are conditioned by disturbing thought

它们都是缘于困扰的念头

and they are countered by the development of calm.

它们的对治之法是开发定。

that means countered by the development of samatha

也就是通过开发止禅对治

since they’re similar in functions, conditions and opposites

因为它们有类似的作用、缘、对治法

they’re compounded together as one mental hindrance

它们就合为一盖

and number five is doubt, doubt is doubt about the buddha, the dhamma, the sangha, doubt about the practice and so on

第五个是疑，疑就是对佛法僧的疑，对修行的疑等等

and number six is ignorance

第六个是无明

it is delusion or not understanding or even understanding wrongly

就是迷惑不解，甚至是错误的理解

the next category is latent dispositions

下一个类别是随眠（潜在倾向）

the pali word for latent dispositions is anusaya

随眠的巴利语是anusaya lying dormant, something like that

潜伏之类的

so they’re seven of them

一共是七个 the latent disposition to sensual lust

欲随眠

number two attachment to existence again

有随眠

number three aversion, number four conceit number five wrong views

嗔恚随眠，我慢随眠，邪见随眠

number six doubt, number seven ignorance

疑随眠，无明随眠

now they’re called latent dispositions

它们被称为随眠

actually they’re defilements

实际上它们是烦恼

but they lie dormant in our mental continuity

但是在我们的名法之流潜伏着

looking for a chance to come up to the surface

伺机浮出表面

so they’re like lying under the surface

所以它们就像潜伏在表面之下

waiting for a chance to come up

伺机出现

now

现在

we are studying abhidhamma now

我们在学习阿毗达摩

I hope we have no attachment, or no ill will now in our minds

我希望我们心中没有贪嗔

but they lie dormant in our mental continuity

但是它们潜伏在我们的名法之流里

so if there is a condition for anger to arise, then anger will arise

如果嗔恚生起的因缘具足，那么嗔恚就会生起

so the anger that lie dormant in our mental continuity is called an anusaya or latent disposition

所以潜伏在名法之流的嗔恚称为随眠

so when they come up to the surface they may be called kilesas or defilements

当它们浮出表面，就称为烦恼

the last category

最后一个类别

they are said to be seven of them

一共有七个

and they’re sensual lusts that means attachment to sense objects

贪执，对感官所缘的贪

and then attachment to existence

有执

the same as the second asava

与第二个漏一样

and then aversion that means ill will

然后是嗔恚

and number four conceit, pride, and number five wrong view, and six doubt and number seven ignorance

第四是慢，第五邪见，六疑，七无明

it is this anusaya that path consciousness eradicates

这些随眠是通过道心来断除的

and only path consciousness can eradicate anusayas or latent dispositions

只有道心才能断除随眠

now we practice vipassana meditation

我们修习内观禅修

so when we are practicing vipassana meditation we’re making notes of the objects we observe

当我们进行内观禅修，我们对观察到的所缘进行标记

we’re preventing the mental defilements from arising

防止烦恼生起

but that abandonment of mental defilements is just momentary

但是这种对烦恼的舍弃只是暂时的

when there are conditions they will come up again

因缘具足，它们又会生起

so the abandonment of mental defilements by practice of vipassana is momentary abandonment

所以通过内观禅修舍弃烦恼只是暂时的

but the abandonment of mental defilements by path consciousness or at the moment of enlightenment is total

但是通过道心断除烦恼，或者在觉悟时断除烦恼，则是彻底完全的

that means the abandonment of anusayas the abandonment of the latent dispositions

就是说，随眠的舍弃

so once they’re abandoned, once they’re eradicated by path consciousness

一旦通过道心舍弃了或者断除了它们

they will not arise again

它们就不会再生起

in the mental continuity of that person

不会再在此人的名法之流生起

so that is the difference

所以这就是区别

so what the enlightenment or what the path consciousness abandons is this latent tendency

所以道心舍弃的是随眠

not the mental defilements that have arisen

不是已经生起的烦恼

not the mental defilements that were in the past

不是过去的烦恼

not the mental defilments that are to be in the future

不是未来要生起的烦恼

not the mental defilements that are present

不是现在的烦恼

but the latent tendencies of these mental defilements

而是这些烦恼的随眠

are what abandoned by path consciousness

被道心舍弃了

so this is the most difficult abandonment, the abandonment of the latent dispositions

随眠的舍弃，是最难的

and the next category is fetters

下一个类别是：结

and they’re ten of them

一共有十个

according to suttanta method and also ten according to abhidhamma method

根据经教法和论教法都是十个

so they’re (1) the fetters of sensual lust,

它们是：欲贪结

(2) attachment to fine material existence, that means rupavacara

指对色界有的贪

(3) attachment to immaterial existence arupavacara

对无色界有的贪

(4) aversion that is anger or dosa

嗔恚结

(5) conceit, (6) wrong views, (7) adherence to rites and ceremonies, (8) doubt, (9) restlessness and (10) ignorance

慢结、邪见结、禁取结、疑结、掉举结、无明结

now they’re called fetters

它们被称为结

because they bind beings to the round of existence

因为它们将众生束缚在轮回里

they’re like ropes that bind us to the existence or to the round of samsara

它们像绳索，把我们捆在轮回里

the next group is called fetters according to abhidhamma method

下一组是根据论教法的结

there is a little difference

有一点区别

(1) sensual lust, the same (2) attachment to existence,

欲贪结、有贪结

(3) aversion,

嗔恚结

(4) conceit, (5) wrong views, (6) adherence to rites and ceremonies,

慢结、邪见结、禁取结

(7) doubt, (8) envy, envy is not included in suttanta method

疑结、嫉结，嫉结在经教法里没有

(9) avarice, also not included in suttanta method, (10) ignorance.

悭结，悭结在经教法里也没有，无明结

so there is a little difference between these two lists

这两个列表有一点区别

and Ledi sayadaw said

雷迪尊者说

that the first of the ten fetters is mentioned both in sutta pitaka and abhidhamma pitaka

在经教法和论教法里，十结的第一个是相同的

but the second set is only mentioned in abhidhamma pitaka

但是第二组只在论教法里出现

and the next is defilements, we’re very familiar with defilements, we have been talking about defilements many times

下一个是烦恼，我们很熟悉烦恼，我们谈了很多次“烦恼”

but we must understand how many defilements are there

但是我们必须明白一共有多少烦恼

so there are ten defilements

一共有十个烦恼

(1) greed, lobha or attachment, (2) hatred,

贪、嗔

(3) delusion, that means ignorance

痴

(4) conceit,

慢

(5) wrong views, (6) doubt, (7) sloth, (8) restlessness,

邪见、疑、昏沉、掉举

(9) shamelessness, that means moral shamelessness

无惭，就是道德上无羞耻

we met moral shamelessness among the fifty two cetasikas

在五十二心所里我们也有无惭

(10) fearlessness of wrongdoing.

无愧

so shamelessness of wrong doing and fearlessness of wrongdoing

无惭、无愧

these ten are called defilements in English

这十个被称为烦恼

but in pali they’re called kilesas

巴利语是kilesa now there are two meanings to the word kilesa kilesa这个词有两个意思

one is afflicting, so they afflict

一个是扰恼

or they torment the mind

或者折磨你的心

when they’re these mental defilements in our mind, our minds are said to be afflicted or said to be tormented

当我们的心里有这些烦恼，我们的心就受到了折磨

so they’re called in pali kilesas

所以它们被称为烦恼

now the other meaning is they defile beings

另外一个意思是：它们染污众生

by dragging them down to a mentally soiled and deprived condition so

将他们拽入心的染污之境

since they defile our minds they are called kilesas or defilements so

因为它们染污我们的心，所以被称为烦恼

they’re two meanings to the pali word kilesa kilesa这个词有两个意义

one that affilicts

一个就是扰恼

and the other one that defiles

另外一个就是染污

so the English translation defilements is just one meaning

所以这个词的英语翻译只包含了一个意思

that is why it is important we always keep the pali word along with the English translation

所以我们总是要将巴利语与英语并列，这很重要

because here as indicates of the word asava

因为就像之前的“漏”一样，这里

there is no one English word to cover the meaning conveyed by the word asava or here kilesa

并没有一个英语单词能够传递asava或kelisa的意义

so we have now altogether how many categories

所以我们现在一共有多少类别？

asava, ogha flood, yoga bond,

漏、暴流、轭

and then gantha knot

系

and upādāna clinging

取

hindrances nīvaraṇa

盖

anusaya are latent dispositions, fetters and defilements

随眠、结、烦恼

nine categories, right?

九个类别，对吧？

so here is a clarification by author himself

所以作者自己在这里澄清

now

现在

in the names of the asavas and so on

“漏”等这些名称

there are the word kama and bhava

有“欲”、“有”

if you look at the pali passage you see the word kāmāsava

如果你看巴利语段落，你看到“欲漏”

bhavāsava

“有漏”

and then kāmayoga, bhavayoga

欲轭、有轭

and so on

等等

so what is represented by kama and what is represented by bhava in these words?

欲、有在这些词里代表什么？

so here the author gave us a clarification

这里作者做出了澄清

it is craving that is intended by the terms “sensual desire” and “(attachment to) existence,”

欲、有，这两个词指：渴爱

now kama originally means

“欲”的原始意义

something desirable objects

就是可欲的所缘

and bhava means existence

“有”意思就是存在

but here in the word kamasava, bhavasava and so on

但是在欲漏、有漏等词里

we must understand kama as tanha craving

我们要将“欲”理解成“渴爱”

that has the desirable sense object as object

它以可意的所缘为所缘

and also by bhava

对于“有”

we must understand not the existence but attachment or craving for existence

我们必须理解，不是“存有”，而是对“存有”的贪爱

craving that has existence as its objects

这个渴爱以“有”为所缘

so by kama it is here meant craving

所以“欲”在这里意思是渴爱

and by bhava also it is meant craving so

“有”也是指“渴爱”

kama-asava, bhava-asava, the asava that is kama

欲漏、有漏，这个漏是欲

and so that kama means craving

所以这个“欲”指“渴爱”

craving that takes the desirable object as object

这个渴爱以可意所缘为所缘

and bhava-asava, in the word bhava-asava also bhava means not existence

有漏，在有漏这个词里，“有”意思不是“存有”

but attachment to existence or craving for existence

是对存有的执着，对存有的渴爱

and then Sīlabbata-parāmāsa, Idaṃsaccābhinivesa, Attavādupādāna, three

禁取、教条（只有这是真的）、我论，三个

they’re just the wrong view

它们是邪见

we must understand these as wrong views

我们必须明白这些是邪见

adherence to rites and ceremonies

执着行为和仪式

and the dogmatic belief that this alone is the truth and clinging to the doctrine of self

教条主义地认为“只有这才是真的”、执着我之论

these three we must understand as just wrong view

这三个，我们要知道是邪见

so wrong view has these three names

邪见有这三个名称

adherence to rites and ceremonies

执着行为和仪式

dogmatic belief that this alone is truth and clinging to a doctrine of self

教条主义地认为“这才是真的”，执着我论

we must understand unwholesome mental states first

我们首先要了解不善心所

unwholesome mental factors

不善心所

how many unwholesome mental factors are there

有多少不善心所？

you go back to the second chapter

你要翻回到第二章

or you can just look at these charts

你也可以看这些表格

ok, let’s have a break

好，我们休息一下

Disk02track16

the next category is anusaya

下一个类别是随眠

latent tendencies

潜在倾向

and they are kāmarāgānusaya, sensual desire, it is lobha

他们是：欲贪随眠，感官欲望，是贪

bhavarāgānusaya, attachment for existence, again lobha

有贪随眠，也是贪

paṭighānusaya, paṭigha means ill will, so dosa

嗔恚随眠，嗔

and mānānusaya, pride or conceit, māna

我慢随眠，慢

and diṭṭhānusaya, diṭṭhi, wrong view

邪见随眠，邪见

vicikicchānusaya, doubt

疑随眠，疑

and avijjānusaya, moha

无明随眠，痴

so there are seven anusayas

所以，一共七个随眠

but according to ultimate realities, there are six mental factors that are called anusayas

根据究竟法，有六个心所，被称为随眠

and then saṃyojanas, fetters

然后是结

ten according to suttanta method

根据经教法，是十个

first is kāmarāga-saṃyojana

一、欲贪结；

and kāmarāga-saṃyojana is lobha

欲贪结，属于贪

rūparāga-saṃyojana is again lobha

二、色贪结；也是贪

arūparāga-saṃyojana lobha

三、无色贪结；贪

paṭigha-saṃyojana dosa

四、瞋恚结；嗔

māna-saṃyojana, māna, conceit

五、我慢结；慢

diṭṭhi-saṃyojana, diṭṭhi, wrong view

六、邪见结；邪见

sīlabbata-parāmāsa-saṃyojana wrong view

七、戒禁取结；邪见

vicikicchā-saṃyojana, vicikicchā八、疑结；疑

uddhacca-saṃyojana, uddhacca, avijjā-saṃyojana, moha

九、掉举结；掉举，十、无明结，痴。

so ten saṃyojanas, but only seven mental factors that are called saṃyojanas

十结，只有七个心所被称为结

and ten saṃyojanas according to abhidhamma method

根据论教法有十结

kāmarāga-saṃyojana again lobha

一、欲贪结；贪

bhavarāga-saṃyojana, lobha

二、有贪结；贪

paṭigha-saṃyojana, dosa

三、瞋恚结；嗔

māna-saṃyojana, māna, pride or conceit

四、我慢结；慢

diṭṭhi-saṃyojana, diṭṭhi, wrong view

五、邪见结；邪见

sīlabbata-parāmāsa-saṃyojana, wrong view

六、戒禁取结；邪见

vicikicchā-saṃyojana, doubt vicikicchā七、疑结；疑

issā-saṃyojana, issā, envy

八、嫉结；嫉

and macchariya-saṃyojana, avarice.

九、悭结；悭

avijjā-saṃyojana, moha

十、无明结，痴

so there are ten saṃyojanas according to abhidhamma method

论教法，有十结

but only eight mental factors called saṃyojanas

但是只有八个心所被称为结

next one

下一个

the last category is kilesa, defilements

最后一个类别是烦恼

so there are ten mental defilements

有十种烦恼

and the first one lobha is lobha

一、贪；

dosa is dosa, moha is moha, māna is māna

二、瞋；三、痴；四、慢；

diṭṭhi is diṭṭhi, vicikicchā is vicikicchā五、邪见；六、疑；

thina is thina, uddhacca is uddhacca

七、昏沉；八、掉举；

ahirika is ahirika, moral shamelessly

九、无惭；

anottappa, anottappa, moral fearlessness

十、无愧。

so here defilements are ten

所以这里烦恼是十种

and also ten mental factors are called defilements

也就是说十个心所被称为烦恼

so this is the identification of each of the items mentioned in this section

这是这节提到的每个类别

and there is another chart in the book

书上有另外一个表格

on page 270

第270页

first one greed

第一个是贪

greed has how many names

贪有多少名称？

greed is lobha, right?

贪就是lobha对吧，

so lobha has taints, floods, bonds, knots lobha的名称有漏、暴流、轭、结

clinging, hindrance

取、盖

latent disposition,

随眠

fetter, defilement

结、烦恼

so greed has nine names in this section

所以贪在这节有九个名称

but wrong view has only eight names

但是邪见只有八个名称

without the name of hindrance

它没有“盖”这个名字

and delusion has seven names

痴有七个名称

and hatred or dosa has five names

嗔有五个名称

and doubt four names

疑有四个名称

conceit three names

慢有三个名称

restlessness, three names

掉举有三个名称

sloth, two names

昏沉，两个名称

worry or remorse, one name

恶作，一个名称

torpor, one name, shamelessness one name, fearlessness one name

睡眠一个名称、无惭一个名称，无愧一个名称

envy one name, avarice one name

嫉一个名称，悭一个名称

so

所以

from this chart we can easily understand that

从这张表，我们很容易知道

greed has nine names and they are taints, floods, bonds and so on

贪有九个名称，它们是：漏、暴流、轭等等

so this section is a section of akusala cetasikas or unwholesome mental states

所以此节是关于不善心所的

so these unwholesome mental states are mentioned as having different names in this section

在这节，这些不善心所有不同的名称

and we need to understand these names

我们需要了解这些名称

so that when we read the discourses especially the discourses we understand

这样当我们读经的时候，就能理解

what the buddha taught

佛陀在讲什么

so it is good to remember these names

所以，记住这些名称很有用

you have to memorize a little

你们需要稍微记一下

but if you do it little by little you can get them easily or in a short time

如果你们一点点记下来你们就很容易，或者很快知道它们的名称

but do not try to take all at once, that is impossible

不要试着一次性全部记下来，这不可能

so please go little by little

请慢慢地记

now the second section

现在看第二节

the second section is called mixed categories

第二节是：混合类别之概要

mixed means there will be wholesome states, unwholesome states, and neither wholesome nor unwholesome states

混合类别意思是善、不善与无记。

and the first category is roots

首先是：因

now you are familiar with the roots, you met the roots in the third chapter

你们熟悉“因”，你在第三章见过“因”

so there are six roots and they are

所以，一共是六因，分别是：

one greed, two hatred, three delusion, four non-greed, five non-hatred and six non-delusion

一、贪；二、瞋；三、痴；四、无贪；五、无瞋；六、无痴。

so they are called roots, because they are like roots of trees

它们被称为因（根），因为它们就像树根

when there are roots trees can grow

因为有根，树才能生长

in the same way when the consciousness and other mental factors are accompanied by roots, they can grow

同样，当心和心所由“因”伴随，就能生长

and the second category is jhana factors

第二个类别是禅支

how many jhana factors are you familiar with

你们熟悉多少禅支

five jhana factors, right?

五个禅支，对吧？

the first jhana has five jhana factors

初禅有五个禅支

and can you tell me the five

你能告诉我这五个禅支吗？

vitakka, vicara, piti, sukha, ekaggata

寻、伺、喜、乐、一境性

now here we find seven jhana factors

我们这里有七个禅支

and they are vitakka, vicara, piti, ekaggata, somanassa joy, domanassa displeasure

寻；伺；喜；一境性；悦；忧；

and upekkha, equanimity

舍。

now somanassa is feeling

悦是感受

domanassa is feeling, upekkha is also feeling

忧也是感受，舍也是感受

the word jhana

禅那这个词

here if used not in the sense of the technical word jhana

如果不是严格意义上的“禅那”

but it is used in the sense of closely contemplating the object

如果指的是：紧密地观察所缘

if any state can contemplate on the object closely it is called a jhana factor

如果任何能够“紧密地观察所缘”的状态就称之为禅支

so here jhana factors does not mean those that accompanied the jhana consciousness only

所以这里的禅支，不仅仅是指伴随禅那心的

there are other also that are called jhana factors

还有其它的也被称为禅支

for example here, domanassa

例如这里的“忧”

now domanassa is displeasurable feeling

忧就是不高兴的感受

and this displeasurable feeling is also called jhana factor here

这种不高兴的感受，也在这里被称为禅支

so it is new to us

这对于我们来说是很新颖的讲法

before we know only the somanassa and upekkha as jhana factors and not domanassa

之前，我们只知道悦、舍是禅支，没听说忧也是

so here jhana means not only the technical jhana but also those factors that contemplate closely on the object

这里禅那不仅仅指严格意义上的禅那还指紧密观察所缘的诸法

and then path factors

然后是道分

now we are familiar with eight path factors

我们熟悉八道分

right understanding, right view, right intention and so on

正见，正思维等等

and but here path factors are given as twelve and not eight

但是这里道分有十二个，不是八个

because here we need mixed categories

因为我们在这里是混合类别

so there will be unwholesome path factors also

所以，也有不善的道分

so one is right view

一、正见；

two right intention or right thought

二、正思惟；

three right speech, four right action, five right livelihood

三、正语；四、正业；五、正命；

six right effort, seven right mindfulness

六、正精进；七、正念；

eight right concentration

八、正定；

up to this, we’re familiar with

这几个我们都熟悉

these are the factors of the eightfold path also

这些也是八道分

but number nine wrong view

但是第九、邪见；

now wrong view is also called a path factor

邪见也被称为道分

and number ten wrong intention or wrong thought

十、邪思惟；

and number eleven wrong effort and number twelve wrong concentration

十一、邪精进；十二、邪定。

now they are called path because they lead to some particular destination

它们被称为“道”，因为它们导向特定的处所

they lead to blissful states of existence they lead to rebirth in human realm

它们导向善趣，导向投生为人

and the celestial realms

投生到天界

and also they lead to rebirth in four woeful states

同时它们也导向投生到四恶趣

and some of them lead to nibbana

有一些导向涅槃

so because they lead to some particular destination

因为它们导向特定的处所

they are called path factors

所以它们被称为道分

now

现在

there are no distinct path factors of wrong speech, wrong action and wrong livelihood

在此并没有个别的邪语、邪业与邪命道分，

since these are simply unwholesome modes of conduct motivated by defilements

因为它们只是由烦恼鼓动而造的不善行。

although there is right speech, right action, right livelihood

虽然有正语、正业与正命

there are no wrong speech, wrong action and wrong livelihood

但是没有邪语、邪业与邪命

because these are simply unwholesome modes of conduct motivated by defilements

因为它们只是由烦恼鼓动而造的不善行。

there is no factor of wrong mindfulness

在此也没有邪念道分，

since mindfulness is exclusively beautiful cetasika absent in the unwholesome cittas

因为念是绝对属于美心所，不可能出现于不善心。

now we must note this carefully

我们必须特别注意这点

it is true there is no such thing as wrong mindfulness

没有“邪念”道分这是事实

because mindfulness is a beautiful cetasika

因为念是绝对属于美心所，

since it is a beautiful cetasika

因为它是美心所

it accompanies only beautiful consciousness

只伴随美心

it does not accompany unwholesome consciousness

它不伴随不善的心

so there can be wrong mindfulness or pali micchā-sati

所以就没有邪念道分

but in some discourses the word micchā-sati is used

但是在有些经文里，有“邪念”这样的词

so we find micchā-sati in some discourses

所以我们在一些经文里能找到“邪念”

so there the commentary explains that

所以注释书解释说

there is no such thing as micchā-sati actually

实际上并没有“邪念”道分

but the four mental aggregates that arise when remembering something in the past is called wrong mindfulness

所以在忆念过去某事产生的四种名法之蕴被称为邪念

so we may use the word wrong mindfulness but that is not mindfulness but some unwholesome mental states and the unwholesome consciousness

我们可以使用“邪念”这个词，但是它不是指“念”，而是指不善的心所、不善的心

strictly according to abhidhamma there is no such thing as wrong mindfulness

严格按照阿毗达摩来讲，没有“邪念”这个讲法

if it is mindfulness it must also be wholesome

如果是“念”，必定是善的

or in determinate

或者是无记的

but it can never be unwholesome

但是永远不会是不善的

and the next category is faculties

下一个类别是：根

you may be familiar with five faculties

你们可能熟悉五根

because during meditation retreat these five faculties mentioned again and again by the teachers

因为在禅修中，老师经常会提到这五根

but here faculties are said to be how many

但是这里有多少根？

twenty two faculties

二十二根

because both material faculties as well as the mental faculties are mentioned here

因为这里提到的根有色根和名根

so there are altogether twenty two faculties and they are

一共是二十二根，它们是：

one the eye faculty, eye faculty means eye sensitivity

一、眼根：眼根指眼净色

now among the twenty eight material properties there is one called eye sensitivity

在二十八色法里，有一个叫眼净色

sensitive material particles in the eye

眼睛里的敏感物质

so they are called eye sensitivity

所以被称为眼净色

and here they are called eye faculty

在这里被称为眼根

and number two the ear faculty number three the nose faculty, number four the tongue faculty, number five body faculty

二、耳根；三、鼻根；四、舌根；五、身根；

six femininity faculty, being a female

六、女根；

the masculinity faculty being a male

七、男根；

eight the life faculty

八、命根；

there are two kinds of life faculty

有两种命根

mental and physical

名命根和色命根

and nine the mind faculty, the mind itself

九、意根；

and the ten the pleasure faculty

十、乐根；

eleven the pain faculty

十一、苦根；

twelve the joy faculty, thirteen the displeasure faculty, fourteen the equanimity faculty

十二、悦根；十三、忧根；十四、舍根；

fifteen the faith faculty, sixteen energy faculty

十五、信根；十六、精进根；

the seventeen the mindfulness faculty, eighteen the concentration faculty, nineteen the wisdom faculty

十七、念根；十八、定根；十九、慧根；

and from twenty to twenty two the names of the faculties are difficult to memorize

第二十到第二十二，这些根的名字很难记

the faculty “I will know the unknown”.

二十、未知当知根；

and twenty one is the faculty of final knowledge, I will explain it later

二十一、最终知根；我稍后会解释

and twenty two the faculty of one who has final knowledge

二十二、具最终知根。

now the pali word for faculty is indriya

巴利语的“根”是indriya you see the word indriyani in the pali passage bāvīsat indriyāni

你看到bavisat indriyani段里的indriyani so indriya is the original pali word for the English word faculty

所以“根”的巴利语是indriya and indriya means to have control over to exercise control over

“根”的意思是“控制、掌控”

these faculties have control over their respective domains

根是在其范围之内控制其相应法之法。

for example the eye faculty, eye faculty has a control over seeing

例如，眼根能控制“看”

the ear faculty has control over hearing and so on

耳根能控制听等等

so in their respective domains they are the masters

在相应的范围内，它们是主人

so from eye faculty to number eight

所以从眼净色到第八个

life faculty, they are physical

命根，它们是色根

but number eight can be divided into two, one physical and the other mental

但是第八个可以分成两个：一个是名命根，一个是色命根

and then mind faculty means eighty nine types of consciousness all

意根是心整体，即所有八十九心。

and the pleasure faculty means what

乐根意思是什么？

feeling, right?

受，对吧？

the pain faculty also feeling, the joy faculty feeling, displeasure faculty feeling

苦根、悦根、忧根都是受

equanimity faculty feeling

舍根也是受

so here equanimity means feeling

这里的舍是受

not the other kind of equanimity

不是另外一种“舍”

and then fifteen, the faith faculty

然后第十五：信根

sixteen, energy faculty, seventeen mindfulness faculty, eighteen, the concentration faculty, nineteen the wisdom faculty

十六、精进根；十七、念根；十八、定根；十九、慧根；

these five faculties are very important faculties

这五根是非常重要的根

very important factors especially the practice of meditation

特别是在禅修中，是非常重要的

so during the practice of meditation, one have to keep them in proper balance, these five faculties

在禅修时，要将这五根保持平衡

and number twenty, twenty one and twenty two

二十、二十一、二十二

the author himself will explain a little later

作者稍后会解释

so there are these twenty two faculties

这就是二十二根

now if you want to read more about these faculties

如果你们想更多地了解这些根

please read path of purification chapter sixteen

请阅读《清净道论》第十六章

and then next category is powers

下一个类别是：力

in pali they are called bala, strength, power

巴利语是bala，力量

so there are power of faith, of energy, of mindfulness, of concentration, of wisdom

一、信力；二、精进力；三、念力；四、定力；五、慧力；

of shame, that is moral shame, or shame of wrongdoing

六、惭力；

and fear of wrong doing

七、愧力；

and the power of shamelessness

八、无惭力；

and the power of fearlessness of wrongdoing

九、无愧力。

so these nine are called powers

这九个被称为“力”

now you know the first five are the same as the faculties that are important in meditation

你们知道前五个与禅修中的重要的五个根相同

faith, energy, mindfulness, concentration and wisdom

信、精进、念、定、慧

and the others are shame of wrongdoing, the fear of wrongdoing

其他是惭、愧

shamelessness of wrongdoing and fearlessness of wrongdoing

无惭、无愧

they are called powers or balas

它们被称为“力”

because they cannot be shaken by the opposites

因为不会受到对立之法动摇，

so they are called bala means strong

它们被称为“力”，是因为它们强大

strong, they have strength, so that they cannot be shaken by their opposites

强大有力，不会受到对法之动摇

they strengthen their adjuncts, because they strengthen their concomitants

或因为它们增强其相应法而得其名。

now

现在

wholesome and unwholesome

善与不善

wholesome can eradicate unwholesome

善可以断除不善

but unwholesome cannot eradicate wholesome

但是不善不能断除善

at the moment of enlightenment, the wholesome consciousness arises

在觉悟的时候，善心生起

and that wholesome consciousness along with its concomitants

这种善心及其心所

eradicates the unwholesome mental defilements

断除不善的烦恼

so wholesome states have the power to eradicate unwholesome mental states

所以善心所具有断除不善心所的力量

but unwholesome mental states do not possess that power

但是不善心所不具有这样的力量

so here they cannot be shaken by their opposites

所以这里说“不能受到对立之法的动摇”

but among the nine powers there are power of shamelessness

但是在九力之中，有：无惭

and power of fearlessness

无愧

they are unwholesome

它们是不善的

since they are unwholesome they can be shaken by their opposites

因为它们是不善的，就能被对立之法所动摇

so they are called powers because they cannot be shaken by opposites actually apply to the wholesome and indeterminate factors only

“不能受到对立之法的动摇”实际上只适用于善、无记之法

and not to unwholesome factors

对于不善之法，则不适用

and then the next category is adhipatis predominants

下一个类别是：增上

they are four predominant things or factors

四增上：

and they are (1) chanda, predominance of desire,

一、欲增上；

(2) predominance of energy, (3) predominance of consciousness,

二、精进增上；三、心增上；

(4) predominance of investigation.

四、观增上。

now here predominant factors means those that dominate the consciousness and its concomitants to which they belong

增上法是支配它所属的心和心所

now when they arise together

当它们同时生起

they dominate the other mental factors and

它们支配其他心所

also the cittas that goes along with it

也支配一起生起的心

A predominant exercises supreme control over the entire domain or entire citta,

增上法全面地支配整个心，

now we must understand the difference between the faculties and predominants

我们必须了解“根”和“增上”的区别

faculties have control over the concomitants in their own domain

根在其范围之内实行其支配能力

but predominants have the supreme control over the entire citta, so that is the difference

增上法则全面地支配整个心，这就是区别

predominant is like a king

增上法就有如国王，

and faculties are like ministers

根如同大臣

so ministers are bosses in their own domains

大臣在各自的区域里有支配权，

but the king is the one who has the supreme authority over all the country

但是国王则在整个国家具有支配地位

over the ministers also

他也支配大臣

so there is difference between the predominants and the faculties

所以在增上和根之间有区别

among them the first one predominant of desire

一、欲增上；

here desire does not mean attachment

这里的欲不是指执着

or craving or greed or lobha

也不是指渴爱、贪婪

it is in pali chanda, just a desire to do

它的巴利语是chanda，行动之欲

now desire can be something without attachment, without greed

“欲”可以没有执着、贪婪

so here desire means just the will to do, or the desire to act

所以这里的“欲”只是行动之欲

chanda is compared to a person picking up the arrows to shoot

这里的“欲”被比喻成拿起箭要射箭

so a person picks up the arrow to shoot, he has no attachment to the arrows

当一个人拿起箭，它对箭没有执着

he just pick them up to shoot

他只是拿起箭去射

so the chanda is like that

“欲”就是如此

just the will to do, the desire to do, the desire to act

只是做事的欲求

is chanda

被称为chanda that chanda can be predominant in the mind of people

这个“欲”在人的心里可以成为增上

now when bodhisatta aspire for buddhahood

当菩萨发愿成佛

it is said that he had very strong chanda

据说他有很强的”欲“

very strong desire to act

非常强的行动之欲

that very strong chanda prompted him to aspire for buddhahood

这种强大的“欲”促使他发愿成佛

because he saw beings suffering in the round of rebirth

因为他看到众生在轮回中受苦

and so he had great compassion for all beings

所以他对所有众生具有大慈悲

and so he had that very strong desire

所以他具有这种非常强大的欲

to save people from the round of rebirth

要将众生从轮回中拯救出来

so strong that he would walk from this side of the world to the other side of the world

强大到他要从世界的这边走到那边

that is covered with embers that is covered with charcoal and so on

地上都是燃烧的炭火

so or maybe there are thorns all along the way

或者地上都是荆棘

and if you walk on this thorns to reach the other shore, you will become a buddha, he will do it

如果从这条荆棘之路走过去就能成佛，他就会去做

like that, so his desire is so great

诸如此，他的欲是如此大

so that is not attachment, not craving, just desire to do

这不是执着，不是渴求，只是行为之欲

and the second is viriya, you know about viriya, the effort or making effort

二、精进增上；这个大家都知道，精进

and the third is consciousness

三、心增上；

so sometimes consciousness can be predominant

有时候，心可以成为增上

and the last one is investigation, investigation really means understanding

四、观增上。“观”就是理解

not just investigating, investigating and understanding

不仅仅是观，观和智

so actually it is understanding or paññā实际上就是“智慧”

so these four

所以这四个

only one of these four can be predominant at one time

在同一时间，只有这四个增上法的一个

there can be no four kings in the country

同一个国家不能有四个国王

there can be only one king in the country

一个国家只能有一个国王

in the same way there can be only one predominant or one adhipati in the arising of consciousness and mental factors

同样，在心、心所生起时，只能有一个增上

but there can be or there may be different faculties

但是在一心里可以有好几个根存在

so faculties can co-exist and can arise at the same time

所以几个根可以同时存在

but these four predominants can arise only one at a time

但是这四个增上，一次只能生起一个

and later on the author himself will say where the predominants can be obtained and so on

稍后，作者自己会讲在哪里获得增上

and the next is

下一个是

nutriment or ahara in pali

食

so they are edible food, contact, mental volition and consciousness

段食、触、思、心。

so these four are called ahara

这四个被称为“食”

normally ahara means food or nutriment

通常ahara指断食或食素

but the contact is also called an ahara or nutriment

但是触也被称为食

volition is also called a nutriment and consciousness is also called a nutriment

思、心也被称为食

now according to the suttanta method of explanation

根据经教法的解释

edible food as nutriment sustains a physical body

段食维持色身；

ahara means holding or something like that or supporting ahara意思是“维持”之类的

so here the edible food as nutriment as ahara sustains the physical body

所以这里断食是滋养色身的

contact sustains feeling

触维持受；

because feeling is conditioned by contact

因为受缘于触

in the doctrine of dependent origination you know the Phassa-paccayā Vedanā在缘起里，你们知道触缘受

so feeling arises conditioned by contact

感受缘于触

and then mental volition or cetana sustains rebirth in the three realms of existence

思维持三界轮回，

cetana or kamma produces rebirth in the three realms of existence

思或业导致在三界轮回里投生

mean realms of sensual desire, realms of matter and realms of non-matter or immaterial realm

三界指：欲界、色界、无色界

and consciousness sustains the mind and body

心则维持名色。

so that is why they are called ahara, nutriments

所以它们被称为食

According to the Abhidhamma method, edible food sustains the material phenomena of fourfold origination in the body,

根据论教法，段食维持身体里由四种因产生的色法，

the material properties in the body

身体内的色法

and the other three nutriments sustain all their conascent mental and material phenomena.

而其他三食维持一切与它们俱生的名色法。

Whereas edible food, as matter, is indeterminate, the three mental nutriments can be of all three ethical qualities.

属于色法的段食是无记法，而其他三名食则可以属于所有三种道德素质（善、不善或无记）。

now we will differenciate them later

稍后再区分它们

so there are four kinds of nutriments or aharas

所以有四种食

and there are the first one is just food

第一：段食

actually the nutriment in the food

实际上是食物中的食素

and the second is contact or phassa, and the third is cetana or volition and the fourth is consciousness

第二：触，第三：思；第四：心

so how many categories do we have now

我们学习了多少类别？

roots,

因

jhana factors

禅支

path factors

道分

faculties

根

powers, predominants

力，增上

nutriments

食

seven

七种

so seven categories are treated in this section

这节讲了七个类别

section of mixed categories,

混合类别之概要

now comes the clarification

现在看说明

among the faculties it is explained that the faculty “I will know the unknown”. is the knowledge of the path of stream entry

于此，在诸根当中，「未知当知根」是须陀洹道智；

so that faculty, faculty number twenty

就是第二十根

faculty number 20 is none other than pañña or knowledge that arises with the path of sotapatti

第二十根是：须陀洹道生起的智

now “I will know the unknown”

「未知当知根」

that means before one becomes a sotapanna one has not known the four noble truths

就是在成为须陀洹之前，不明白四圣谛

so

所以

only when one reaches the stage of stream entry

只有证得了预流果

does one know the four noble truths

才知道四圣谛

so the pañña or knowledge that accompanies the path of stream entry is called faculty “I will know the unknown.”

所以伴随预流道的智被称为「未知当知根」

the faculty of one who has final knowledge is the knowledge of the fruit of arahatship

「具最终知根」是阿罗汉果智；

now number twenty two

第二十二

the faculty of one who has final knowledge

「具最终知根」

that means who has known

就是已经知道的人

that means whose work of knowing or understand has finished

他求知或理解的工作已经完成了

so that kind of person can be only an arahant

这种人只能是阿罗汉

so when a person becomes an arahant he has no more to do regarding the attainment of enlightenment

所以当一个人称为阿罗汉，他在证得觉悟上就已经完成了

so he is the one who is said to have final knowledge the ultimate knowledge

所以他就是具有极终智慧的人

so the knowledge accompanying the fruit of ararhantship

就是伴随阿罗汉果的智慧

is called the faculty of one who has final knowledge

被称为「具最终知根」

now number twenty one the faculty of final knowledge

第二十一：「最终知根」

now here the pali word is aññindriya,

这里的巴利语是aññindriya and añña añña can you find the pali word there? the last line of the pali passage

你们能找到巴利段落里最后一段的这个词吗？

aññindriya, aññātāvindriya

最终知根；具最终知根。

aññindriya is compound of añña and indriya aññindriya 是añña和indriya的合成

and that word añña is composed of two things: ā+ña añña这个词由ā和ña组成ā here denotes limits

ā这里表示限制ña means understanding

ña意思是“智”

understanding within the limits of sotapatti magga

在须陀洹道限制里的智

that means understanding like sotapatti magga

就是说像须陀洹道那样理解

that means understanding that can eradicate some mental defilements only and not all mental defilements

就是断除了一些烦恼，并没有断除所有烦恼

so

所以

aññindriya means knowledge accompanying the sotapatti phala

最终知根意思是这种智慧伴随须陀洹果

and then sakadagami magga and phala

斯陀含道、果

anagami, magga and phala and arahata magga

阿那含道、果，以及阿罗汉道

you know there are eight kinds of noble persons

你们知道八辈圣人

sotapatti magga person, sotapatti phala person, right?

须陀洹道、须陀洹果，对吧？

and sakadagami, anagami, arahata magga person, arahata phala person

斯陀含、阿那含、阿罗汉道、阿罗汉果

now the first one, sotapatti magga

第一个须陀洹道

knowledge accompanying that sotapatti magga is the number twenty

伴随须陀洹道的智慧是第二十

the faculty “I will know the unknown”

未知当知根；

and the knowledge accompanying the last

伴随最后一个的智慧是

is the number twenty two

第二十二

the faculty or who has final knowledge

具最终知根。

and the knowledge accompanying the six types of consciousness between is called the faculty of final knowledge

伴随这中间六种心的就是“最终知根”

or faculty of knowledge within limits

或者说“有限智”之根

so these three are actually the knowledge that accompanies the supramundane types of consciousness

这三种实际上是伴随出世间心的智慧

so they’re supramundane

它们是出世间的

nineteen, the wisdom of faculty can be mundane

第十九慧根，可以是世间的

and life faculty is of two kinds, the physical and mental

命根有两种：色命根、名命根

now you have met life faculty both among the cetasikas and material properties

你们已经在心所和色法里学过两种命根

among the fifty two cetasikas there is one called jīvitindriya life faculty

在52心所里，有命根

that is life faculty for mental states

这是名命根

and among the twenty eight material properties there is again jīvitindriya

在28色法里，也有命根

and that is physical

这是色命根

so they maintain the mental states and physical material properties respectively

它们分别维持名法和色法

now

现在

there are jhana factors:

禅支

vitakka, vicara,

寻、伺

piti, vedana and ekaggata

喜、受、一境性

so the jhana factors are not found in the fivefold sense consciousness

在五种根识里没有禅支；

that means

意思是说

in the fivefold sense consciousness

在五种根识里

although there may be some jhana factors they’re not called jhana factors

虽可能有一些禅支，但是不被称为禅支

let us say, one pointedness of mind, ekaggata

例如，心一境性

ekaggata accompanies every type of consciousness

一境性伴随每一种心

so ekaggata accompanies the fivefold sense consciousness or let us say, seeing consciousness

一境性伴随五根识，例如眼识

so there is ekaggata with seeing consciousness

所以眼识里有一境性

but that ekaggata is not called a jhana factor

但是这个一境性不被称为禅支

and it is given in this book because their function and physical base are weak

由于它们的作用与依处色还很弱，

and they occupy an elementary place in the cognitive process

也由于它们在心路过程里所占的是很基本的位置，

they can not engage in a close contemplation of the object,

因此它们不能紧密地观察目标，

and thus their concomitant feeling and one-pointedness do not acquire the stature of jhana factors.

所以与它们相应的受及一境性不能到达道分的程度。

so ordinarily we say there are five or seven jhana factors

所以通常，我们说有五或七个禅支

and feeling is one of them and

受是其中一个

one pointedness of mind is one of them

心一境性是其中一种

and feeling accompanies the seeing consciousness and so on

受伴随眼识等等

and one pointedness also accompanies seeing consciousness and so on

一境性也伴随眼识等等

but they are not called jhana factors when they accompany the seeing consciousness and so on

但是它们伴随眼识等时不被称为道分

and initial application is the foundation of the jhana factors

寻是禅支的基础，

so only when there is initial application, can there be jhana factors

只有在寻的基础上，才有禅支

and initial application does not accompany the seeing consciousness and so on

寻并不伴随眼识等等

and so

所以

those jhana factors that arise with seeing consciousness and others are not called jhana factors

所以与心同生的禅支并不称为禅支

and then

那么

the powers in those kinds of consciousness that are without energy

这些心里的力不具有精进心所

now there are types of consciousness that are not accompanied by energy

有些心不伴随有精进心所

and you have to go back to second chapter to understand that

你要回到第二章来理解这点

So, energy is required in a citta for its constituents to acquire the stature of powers (bala).

心必须拥有精进心所才能使到其成份达到力的程度。

the consciousness to be strong then energy is required

心要强大，必须有精进

So, in the sixteen types of consciousness that are devoid of energy

因此，在十六种没有精进的心里，

the mental factor of one-pointedness cannot fulfill the function of the power of concentration.

一境性心所不能够实行定力的作用。

now there are sixteen types of consciousness

有十六种心

that are not accompanied by viriya or energy

它们不具有精进

again you have to go back to the second chapter

同样，你们要翻回第二章

but with those types of consciousness one pointedness will arise

但是在这些心里，会生起一境性心所

so one pointedness that arises with those sixteen types of consciousness is not called a jhana factor

但是在这16种心中，生起的一境性，不被称为禅支

and also in the rootless consciousness no path factors can be obtained

无因心里不能获得道分；

so the path factors are not found in the eighteen rootless consciousness

因此在十八无因心里并没有道分。

again eighteen types of consciousness are accompanied by one pointedness

同样一境性也伴随18种心

but it is not called a path factor there

但是在此，它不被称为道分

In consciousnesses accompanied by doubt,

在与疑相应的心里，

one-pointedness lacks reinforcement by decision (adhimokkha) and is overrun by doubt, with its vacillating nature;

一境性缺少了「胜解」的支援，且被疑的犹豫不决本性所淹，

thus it cannot attain the status of a path factor, faculty, or power.

因此不能达到道分、根或力的程度。

there are two types of consciousness accompanied by moha only what is the first one?

有两种痴相应的心，第一种是什么？

two types of consciousness accompanied by moha only among the twelve akusala cittas 12不善心中，有两个是痴相应的心

the first one is accompanied by vicikicchā, doubt

第一个疑相应的

and the second one is accompanied by uddhacca, so

第二个是掉举相应

with that vicikicchā citta, there is ekaggata

所以，疑相应的这个心，有一境性

because ekaggata or one pointedness accompanies every type of consciousness

因为一境性伴随所有的心

but that one pointedness is not called a path factor or faculty or power

但是这个一境性不被称为道分、根、力

so cittas devoid… in the consciousness accompanied by doubt

所以，在痴相应的心里

one pointedness lacks reinforcement by decision there is no decision there

一境性缺少了「胜解」的支援，

and it is overrun by doubt with its vacillating nature; thus it cannot attain the status of a path factor,

且被疑的犹豫不决本性所淹，因此不能达到道分的程度。

so although one pointedness accompanies a consciousness with doubt

所以一境性伴随这个疑相应的心

it is not called a path factor

它不被称为道分

and predominants can occur only one at a time

在同一个时候只能有一个增上法存在，

for it is inherent in the nature of predominance that only one state can function as a predominant in any given citta,

因为增上法的本质即是在任何一个心里只能有一个执行总支配的作用，

and then only in javanas with two or three roots “according to circumstances,”而且根据情况，是在二因或三因的速行心里才能发生。

now

现在

there are fifty five javanas

有55个速行心

and some are accompanied by two roots

有些是二因

and others accompanied by three roots

其他的是三因

and also there is a javana that is not accompanied by any roots

还有一个无因的速行心

so among them only in javanas with two roots or three roots

所以，其中，只有二因或者三因速行

can predominant be obtained

才能获得增上法

so predominants can be found only with the javanas with two or three roots

所以增上法只在二因或三因速行心里才能找到

and not with one root

一个因的速行里没有

and according to circumstances means

“根据情况”指的是

the investigation predominance cannot accompany the two root javanas

观增上不能伴随二因速行

because it is knowledge

因为它是智

this is a little complicated

这个有点复杂

so first we understand that jhana factors, path factors and so on

首先，我们明白了禅支、道分等等

later from among them

后来，其中

there are some factors

其中有一些

that are not called jhana factors, path factors and so on

并不称为禅支、道分等等

although they may arise with a certain citta

虽然它们在某些心里会生起

so there is this difference

就是这些区别

ok, now

好，现在

I want you to find out

我希望你们找出

which are wholesome, which are unwholesome

哪些是善、哪些是不善

and which are neither wholesome nor unwholesome

哪些是无记

among the categories of this section

在这节的类别里找出来

if you read the book, you will already get it from the book

如果你们看书，你就可以直接从上面看到

so this section is compendium of mixed categories, right?

这节是混合类别，对吧？

so mixed means wholesome, unwholesome, neither wholesome nor unwholesome

混合意思是：善、不善、无记

lobha can be what? wholesome or unwholesome or indeterminate

贪是什么？善？不善？无记？

what is lobha? wholesome or unwholesome or indeterminate

什么是贪？善？还是不善？还是无记？

unwholesome

不善

alobha?

无贪？

alobha can be wholesome and also it can be indeterminate

无贪可以是善，也可以是无记

because it can accompany vipaka resultant cittas also

因为它也可以伴随果报心

adosa, same thing, amoha wholesome and indeterminate

无嗔，也是如此，无痴，善和无记

in this way, you can find out which belong to wholesome which to unwholesome

这样，你就可以找出哪些属于善、哪些属于不善

and which to neither wholesome nor unwholesome

哪些属于无记

or if you don’t want to try to find them out

如果你们不想找出来

just look at page 277

直接看书第277页

we will do the identification tomorrow

我们明天再来找找看

Disk02track17

now please look at the handout

请看资料

with the heading: missaka-saṅgaha

标题是：混合之概要

so now today we will identify the entities mentioned in this section

今天我们来对应本节提到的各种类别

now the first one, the first category is the category of hetus or roots

第一个，第一类就是因之概要

so there are six roots, lobha, dosa, moha, alobha, adosa, amoha

有六因：贪、嗔、痴、无贪、无嗔、无痴

and their corresponding mental states, their corresponding ultimate realities are the same as lobha, dosa, moha alobha, adosa, amoha

与它们对应的名法，究竟法是相同的：贪、嗔、痴、无贪、无嗔、无痴

and then there are seven jhānaṅgas

接着是七个禅支

and the first jhānaṅga is vitakka

第一个禅支是寻

and its ultimate reality is also vitakka

它对应的究竟法也是寻

and then, now pleas turn to this page

然后，翻到这页

with the heading: missaka-saṅgaha

标题是：混合之概要

it is

它是……

so there are seven jhānaṅgas or factors of jhana

有七个禅支

and the first one is vitakka and its ultimate reality is also vitakka

第一个是寻，与之对应的究竟法也是寻

and the second one is vicāra and its ultimate reality is also vicāra

第二个是伺，对应的究竟法也是伺

and number piti the same, ekaggata the same

第三个喜，也是如此，一境性，也是如此

and five somanassa

第五个悦

somanassa is according to ultimate reality

根据究竟法，悦是

vedana or feeling

受

pleasurable feeling

愉快的感受

and domanassa, displeasurable feeling

忧，不愉悦的感受

it is also vedana

它也是受

and upekkha, indifferent feeling, it is also vedana

舍，中性的感受，也是受

now the word upekkha

“舍”这个词

is a name for both indifferent feeling and equanimity

舍受和中舍性都是这个词

sometimes equanimity is called upekkha

有时候中舍性被称为舍

and sometimes the indifferent feeling is called upekkha

有时候舍受被称为舍

so when it is feeling, it is indifferent feeling or neutral feeling

当是舍受的时候，就是中性的感受

so here upekkha is a neutral feeling

所以，这里舍就是中性的感受

so these three, number five, six and seven are actually the cetasika, vedana or feeling

这三个，第五六七，实际上就是受心所，

and then twelve maggaṅgas, twelve factors of path

然后是十二道分

now the first eight are the ones that are familiar to you

头八个你们熟悉

number one: sammā-diṭṭhi right view or right understanding

第一：正见

and right view or right understanding is according to paramattha dhamma or ultimate reality the cetasika amoha

正见，根据究竟法，是无痴心所

it is called paññā also, so

它也被称为慧根心所

paññā, amoha are the same

慧根、无痴，是一样的

so sammā-diṭṭhi the right view is amoha or paññā understanding

所以正见就是无痴或慧

the second one sammā-saṅkappa right thought right intention

第二个是正思维

is the cetasika vitakka

是寻心所

so vitakka is called sammā-saṅkappa when it is included in the factors of path

在道分里面的寻心所就是正思维

and number three sammā-vācā第三个是正语

right speech is the same right speech among the cetasikas

正语在心所里面也被称为正语

and then number four is sammā-kammanta, the same cetasika sammā-kammanta in the 52 cetasikas

第四个是正业，在52心所里也被称为正业

and number five sammā-ājīva, the same sammā-ājīva cetasika

第五个正命，在心所里也是正命

and number six is sammā-vāyāma

第六正精进

vāyāma means making effort

精进意思就是努力

so it is the cetasika viriya effort or energy

所以是精进心所

and sammā-sati is sati

正念属于念心所

and sammā-sati is the cetasika ekagatta

正念是心所一境性

so ekagatta is actually a synonym for samadhi

一境性实际上是三摩地的同义词

and there are four wrong views and so on, so

然后是四个，邪见等等

number nine is micchā-diṭṭhi wrong view

第九个是邪见

micchā-diṭṭhi is the cetasika diṭṭhi among the fourteen unwholesome cetasikas

邪见是十四不善心所之一

and number ten micchā-saṅkappa

第十邪思维

it again, it is vitakka

这个也是寻

wrong direction of mind or wrong thought

心的错误导向，或者邪思维

number eleven micchā-vāyāma, wrong effort

第十一邪精进

is a cetasika viriya or effort

是精进心所

and number twelve micchā-samādhi is again ekagatta

第十二邪定，也是一境性

so

所以

the twelve path factors

十二道分

may come to how many paramattha dhammas

属于多少种究竟法？

you don’t take the one that is already mentioned, so how many?

重复的不算，多少种？

ok, let us use our fingers

好，扳指头算一下

amoha, vitakka,

无痴、寻

sammā-vācā, sammā-kammanta

正语、正业

sammā-ājīva, viriya

正命、精进

sati, ekagatta

念、一境性

diṭṭhi

邪见

vitakka already taken, right?

寻已经算过了，对吧？

and viriya already taken, ekagatta already taken

精进已经算过了，一境性也算过了

so nine

所以是九个

there are nine ultimate realities

所以是九个究竟法

that are called path, factors of path

被称为道分

and next we come to indriya or faculties

下面是根

there are twenty two faculties

有二十二根

and

那么

you may also look at the book if you want to read English

你们也可以看书，如果你想看英文

so here

这里

only pali words are given

只给了巴利语

so I deliberately use pali words

我故意使用巴利语

so that you will become familiar with the pali words

这样你就会熟悉巴利语

number one is cakkhundriya that means eye faculty

第一是眼根

eye faculty means cakkhu-pasāda eye sensitivity

眼根意思是眼净色

now there are 28 material properties and among them

有28色法

there is what is called eye sensitivity

里面就有眼净色

that means sensitive material particles in the eye

意思就是眼睛里的敏感微粒

those sensitive particles in the eyes are called eye sensitivity and

眼睛里的这些敏感颗粒被称为眼净色

here there are called eye faculty

这里被称为眼根

because they have the authority over the seeing function

因为它们对看的功能具有支配作用

number two sotindriya, sota means ear so ear faculty

第二是耳根

and ear faculty is sota-pasāda ear sensitivity

耳根就是耳净色

and three ghānindriya nose faculty is nose sensitivity

第三鼻根，就是鼻净色

four jivhindriya tongue faculty

第四舌根

is tongue sensitivity

是舌净色

and kāyindriya body faculty

身根

is body sensitivity

是身净色

now you remember that body sensitivity

你们记得身净色

resides in the whole of the body

遍布整个身体

except the tip of the hairs and nails

除了毛发和指甲末端

and number six is itthindriya femininity faculty being a female

第六是女根

that is among the twenty eight material properties

这属于二十八色法

itthibhāva, again femininity

也就是女性根色

and number seven purisindriya, masculinity faculty

第七男根

and that is pumbhāva masculinity

男性根色

so femininity or masculinity means some marks by which we understand that a person is a male or a female

女性根和男性根就是我们分别男女的一些特征

there are some peculiar ways of doing things between men and women

女性和男性做事分别有独特的方式

by looking at these peculiar marks

通过观察这些独特的方式

we know that a certain person is a male or a female

我们知道某人是男还是女

that maleness or femaleness

这种男性特征和女性特征

is what is called here purisindriya and itthindriya

在这里就被称为男根和女根

and number eight is jivhindriya life faculty

第八是命根

there are two life faculties

有两种命根

one is mental and the other is material

一种是名命根，另外一种是色命根

so among the fifty two cetasikas there is one cetasika called jivhindriya

在五十二心所中，有一个心所被称为命根

and also among the twenty eight material properties

同样，在二十八色法中

there is one material property called again jivhindriya

有一种色法也被称为命根

so

所以

the life faculty is of two kinds

命根有两种

mental and physical

名命根和色命根

mental life faculty maintains and keeps alive the mental states

名命根维持名法的生命

and material material life faculty maintains the material things or matter in our body alive

色命根维持身体内色法的生命

and number nine is manindriya

第九是意根

now mana means minds

末那指心

or here mana means consciousness or citta

这里的末那指心识

so mana according to paramattha dhamma according to ultimate reality is the eight nine cittas

所以，根据究竟法，末那指89心

the number ten is sukhindriya

第十是乐根

sukha

乐

pleasure faculty

乐根

this pleasure faculty is the feeling connected with the body

这个乐根是与身体相关的感受

you hit something by accident you have pain

你不小心撞到了某物，就会疼痛

and you touch something soft and you have a good feeling there

你摸到柔软的东西，你感觉很好

and that is called sukhindriya pleasure faculty

这就被称为乐根

so it is connected with the body and not in the mind

这是与身体相关的，而不是与心相关

the one in the mind will come later

与心相关的等一下再讲

and number eleven is dukkhindriya pain faculty

第十一是苦根

so you hit yourself and then there is pain

当你撞到自己，感到疼痛

the feeling that arises when you have pain in the body is called dukkhindriya

当你感到疼痛时，身体内生起的感受就是苦根

the pain faculty

苦根

and it is among the fifty two cetasikas just feeling or vedana

在52心所中，是受心所

and then number twelve somanassindriya, the joy faculty

第十二悦根

this is joy in the mind

心中的喜悦

happiness in the mind

心里的幸福

so it is mental

所以是心理上的

and number thirteen is domanassindriya

第十三是忧受

the displeasurable faculty again it is a mental feeling

忧受也是心理感受

so this is also a feeling

这也是受心所

and then number fourteen upekkhindriya

第十四舍根

equanimity faculty that means a neutral faculty

舍根意思是中性的根

neutral feeling faculty

中性感受之根

sometimes

有时候

the feeling is not pleasurable

感受不是乐的

not displeasurable,

也不是不乐的

and not pleasure not pain but something

非乐、非苦

something different from these four

就是与以上四种不同

so that feeling is called upekkha

这种感受被称为舍

or indifferent feeling or neutral feeling

或者中性的感受

so this upekkhindriya

所以这是舍根

is the neutral feeling faculty

中性感受之根

so it is also the cetasika vedana or feeling

也就是受心所

so now you see five kinds of vedana here

所以这里你们看到五种受

from number ten to number fourteen

从第十到第十四

at the beginning of the third chapter

在第三章开始

the manual says that there are five

概要精解讲了五种

five kinds of feelings

五种受

and they are

它们是

pleasure feeling, pain feeling and so on

乐、苦等等

and there the commentary says that

注释书说

the dividing vedana or feeling into five kinds according to the teachings of the faculties

受的五种划分是根据根的说法来的

so

所以

according to the teaching of faculties

根据诸根的教法

vedana or feeling is divided into five kinds

受被分为五种

sometimes vedana is said to be only three

有时候受只被分为三种

pleasurable, displeasurable and neutral

乐、苦和舍

sometimes it is said to be only two

有时候只被分为两种

pleasurable and displeasurable

乐和苦

sometimes it is said to be only one

有时候只被分为一种

it is dukkha

就是苦

because

因为

everything that has a beginning and an end is defined as dukkha

有始有终之事物被定义为苦

so one feeling, two feelings

所以，一种受，两种受

three feelings, five feelings

三种受、五种受

so five feelings are according to this teaching of indriya or the faculties

所以五受的分法就是来自于根之教法

the next number fifteen saddhindriya

下一个，第十五：信根

saddhā faculty, saddhā means faith or confidence

信根，信就是信心、自信

so it is not blind faith

不是盲信

it is faith with conviction, faith with understanding

是智信

so it is the cetasika saddhā among the twenty five beautiful cetasikas

是二十五美心所之一

and number sixteen is viriyindriya

第十六精进根

it is viriya energy or effort

就是精进心所

and number seventeen satindriya

第十七念根

mindfulness faculty

念根

and it is sati or mindfulness cetasika

是念心所

and eighteen samādhindriya ekagatta

十八定根，一境性

and number nineteen paññindriya

第十九慧根

and it is amoha the last of the fifty two cetasikas

是无痴，是五十二心所的最后一个

we will find these in the coming section also

在下一节里我们也会找到这些

in the section of the members of enlightenment

在觉支节里

and these five faculties are important ones

这五根是重要的

when you practice meditation

当你禅修的时候

you may have gone to meditation retreats

你可能会去禅修中心

and you may have heard teachers saying balancing of the five faculties

你可能会听到老师说平衡五根

so we will come to that later

我们稍后再讲

and number twenty is a long name in pali

第二十，很长的巴利语

as also in English

英语也很长

the faculty I will know the unknown

未知当知根

so that is according to ultimate reality

根据究竟法，就是

amoha or paññā无痴或慧根

concomitant with sotapatti magga

伴随须陀洹道

and number twenty one aññindriya

第二十一最终知根

know within the limit of the first magga

在第一道心界限内的所知

and aññindriya is amoha again according to ultimate reality

根据究竟法，最终知根也是无痴

and that amoha is that which accompanies the sotapatti phala

这种无痴是伴随须陀洹果

from sotapatti phala to arahata magga

从须陀洹果到阿罗汉道

sotapatti phala, sakadagami magga, sakadagami phala

须陀洹果、斯陀含道、斯陀含果

anagami magga, anagami phala

阿那含道，阿那含果

and arahat phala[magga?]

阿罗汉道

altogether six

一共是六种

so the amoha or paññā无痴或慧根

that is concomitant with these six types of consciousness

与此六种心相伴

is called aññindriya

被称为最终知根

so number twenty and number twenty one belong to the supramundane cittas

所以第二十和第二十一属于出世间心

and number twenty two is called aññātāvindriya

第二十二被称为具最终知根

faculty of one who has known the four noble truths

了知四圣谛者之根

who has the final knowledge

具有最终知识者

that means an arahant

即阿罗汉

arahant is a person who has known

阿罗汉所知

what is there to be known and there is no more to be done for knowing anything

已尽知，在知识上已无需再知

so aññātāvi means an arahant

所以具最终知者意思是阿罗汉

and aññātāvindriya means the faculty of an arahant

具最终知根就是阿罗汉之根

that means faculty of one who has obtained the final knowledge

就是具最终知者之根

or who has known the four noble truths

知道四圣谛者

and it is again cetasika amoha the last of the fifty two cetasikas

这也是无痴心所，五十二心所最后一个

and here amoha concomitant with arahat phala

伴随阿罗汉果心的无痴

now there are eight supramundane types of consciousness

有八种出世间心

sotapatti magga, sotapatti phala, right?

须陀洹道、须陀洹果，对吧？

and sakadagami magga and sakadagami phala

斯陀含道、斯陀含果

anagami magga, anagami phala

阿那含道、阿那含果

and arahat magga, arahat phala

阿罗汉道、阿罗汉果

the first one is here called the faculty I will know the unknown

第一个是未知当知根

the last one is called the faculty of one who has final knowledge

最后一个是具最终知根

and the six inbetween are called the faculty of final knowledge

中间的六个被称为最终知根

or the faculty of knowledge which knows within the limit of what the sotapatti magga knows

或者是此种知根所知范围为须陀洹道之知

so altogether there are twenty two faculties

所以一共是二十二根

some of them are material properties and others are mental states

其中一些是色法，另外属于名法

now number one is material property

第一个是色法

two

第二个

material property or mental states?

色法还是名法？

material property

色法

number three material property, number four material, number five material property

第三色法，第四色法，第五色法

number six material property

第六色法

number seven material property, number eight both

第七色法，第八两者都是

material and mental

色法和名法

and number nine, mental

第九名法

let’s say mental state, it’s citta

我们称其为名法状态，它是心

and then from number ten down to number twenty two

从第十到第二十二

mental states

名法状态

different cetasikas

不同的心所

vedana, saddha, viriya, sati, ekagatta and amoha or paññā受、信、精进、念、一境性和无痴或慧

and next is the category of bala strength or power

下一个类别是力

so there are nine mentioned in this section

此节提到了九种力

the first one is saddha bala the power of faith or confidence

第一种是信力

so power means so strong that it cannot be shaken by the opposite

力意思是它很强大，无法被对立之法所撼动

the second one is viriya bala

第二是精进力

strength that is viriya

这种力是精进

or the power that is effort

精进的力量

so it is actually the cetasika viriya

所以实际上它是精进心所

and number three sati bala

第三念力

so it is mindfulness

所以它是正念

number four samadhi bala

第四是定力

ekagatta or concentration

一境性或禅定

and number five pññā bala

第五是慧力

and it is the cetasika amoha

它是无痴心所

and number six hiri bala

第六是惭力

and it is the cetasika hiri

它是惭心所

hiri means shame to do wrong

惭就是为做坏事感到羞耻

ottappa-bala is ottappa fear to do wrong

愧力，就是为做坏事感到恐惧

and ahirika-bala, shamelessness to do wrong

无惭力

and anottappa fearlessness to do wrong

无愧力

so they are respectively ahirika and anottappa cetasikas

它们分别是无惭、无愧心所

so there are nine powers

所以有九种力

and they represent one each of the ultimate reality

它们各自表示一种究竟法

and so according to ultimate reality also there are nine powers

所以根据究竟法，也有九种力

on next page, adhipati predominance

下一页，增上

kings

国王

so there are four adhipati as you already know

大家知道，有四种增上

the first one is chandādhipati

第一个是欲增上

and it is the cetasika chanda

这是欲心所

the will to do or the desire to do

做事之欲

and number two is viriyādhipati,

第二个是精进增上

so it is effort or energy it is the viriya cetasika

所以是精进，是精进心所

and number three is cittādhipati

第三是心增上

that means citta or consciousness

就是心，心识

and number four vīmaṃsādhipati

第四是观增上

investigation predominant

观增上

and it is amoha or paññā它就是无痴或慧

so here vimamsa means not just investigating, but investigating and understanding

这里的观，不仅仅指观，是指观和智

so there are four predoninants

这四个增上

and there are four corresponding ultimate reality

四个相应的究竟法

chanda, viriya, citta and amoha

欲、精进、心和无痴

the last category is category of ahara nutrition

最后一个类别是食

the first one is kabaḷīkārāhāra edible food

第一个是段食

that means food that is eaten

就是吃的食物

actually it is not the food that is eaten

实际上并不是吃的食物

but the nutrition that is contained in the food that is eaten

而是所吃食物里包含的食素

so that nutriment in the food is called here ahara

食物里的食素被称为食

kabaḷīkārāhāra

段食

kabala means handful

段，意思是“手握的”

now when we eat, we eat with hand

当我们吃的时候，是用手抓取

so we make a handful before we bring it to the mouth

用手抓一把放到嘴里

so that handful is called in pali kabala

所以，手握的，巴利语就是kabala so kabalikara means making a handful

段食也就是抟食

that means after making handful we eat it

就是手抓一把吃掉

and so kabalikara comes to mean edible food

所以段食意思就是能吃的食物

actually food that is eaten

实际上所吃的食物

and in essence

本质上

not the food that is eaten

并不是吃掉的食物

but the nutrition contained in the food that is eaten

而是所吃食物包含的食素

and that is what we called ahara

我们称之为食

so this is one of the twenty eight material properties

所以这是28色法之一

and number two is phassa contact

第二是触

here contact means mental contact

这里的触指的是名法之触

not physical contact

并不是色法之触

now when we see something

当我们看到某物

there is something that is seen

就有被看之物

and there are the eyes that see

有所看之眼

and then there is the consciousness that also sees

还有心识也看

so when these three come together

所以这三者在一起

this contact arises

就生起了触

so contact is not just coming together of three actually

所以，触并不仅仅是三者在一起

something that arises out of the coming together of three

而是从三者在一起时生起之法

because if we say the contact is the coming together of the three

因为如果我们说三者在一起就是触

then contact would not be a separate mental state

那么触就不会是一个独立的心所

it may be some mode of the three coming together

那么只是三者在一起的模式

so phassa here or contact here means a mental state

所以这里的触指一个心所

that arises when the three come together

当三者在一起时，它就生起了

the three mean the eyes, the object that is seen, and the seeing consciousness

三者意思是眼、看到的所缘、眼识

and number three is

第三是

manosañcetanā意思

and this is actually the cetasika cetana or volition

这个实际上是思心所

so mental volition is one of the aharas

所以思心所也是食之一

and the last one is viññāṇa.

最后一个是心

viññāṇa is a synonym for citta which is translated as consciousness

心，就是心识

so there are four kinds of nutrition, or four kinds of aharas

所以，有四种食素，四种食

actually the number two three and four

实际上，第二三四

are not nutrition in the proper sense of the word

从字面来理解，并不是食素

but they are like the nutrition

但是它们就像是食素

they nurture the feeling

它们滋养受

they nurture the mental states

滋养名法

or they produce the rebirth in the future

或者它们导致未来的结生

so they are called ahara

所以它们被称为食

there are four kinds of aharas

有四种食

and there is a note in the manual

概要精解里有一个注释

given the name clarification

也就是说明

so according to that clarification

根据这个说明

we just read the note here

我们来读读这个注释

now ekagatta and vedana are not jhānaṅga in dvipañcaviññāṇa

在双五识中的一境性和受不是禅支

now dvipañcaviññāṇa means dvi means two, pañca means five

双五识，dvi就是双，panca就是五

so two five consciousness, viññāṇa means consciousness

双五识

so two multiply by five

就是二乘五

comes ten, so

等于十

these ten types of consciousness are called dvipañcaviññāṇa and they are

这十识被称为双五识，它们是

two seeing consciousnesses, two hearing, two smelling, two tasting,

两个眼识，两个耳识，两个鼻识，两个舌识

and two touching consciousnesses

两个身识

among the eighty nine or one hundred and twenty one types of consciousness

属于89或121心之中

with these ten cittas

这十种心

there arise ekagatta and vedana

生起了一境性和受

now you will remember that ekagatta and vedana are among the universals

你们记得，一境性和受属于遍一切心所

unversal cetasikas that means

遍一切心所意思是

they arise with every type of consciousness

它们伴随所有心生起

although they arise with these ten types of consciousness

虽然它们伴随这十种心生起

they are not called jhānaṅga there

但是它们在此不被称为禅支

now among the jhānaṅgas you have seen

在禅支中，你们可以看到

ekagatta and vedana, right?

其中有一境性和受，对吧？

vitakka, vicara, piti

寻、伺、喜

somanassa, domanassa, upekkha

悦、忧、舍

and ekagatta

一境性

so

所以

there are seven jhanangas, right?

有七个禅支，对吧？

so among them there are ekagatta and vedana

其中有一境性和受

but not every ekagatta and vedana are called jhānaṅga

但是并不是每个一境性和受都被称为禅支

when they arise with dvipañcaviññāṇa ten types of consciousness they are not called jhānaṅga

当它们与双五识生起时，它们不被称为禅支

because in order to be jhānaṅga

因为要想称为禅支

jhāna means contemplating the object closely

禅那意思是紧密地观察所缘

so there must be some kind of force, some kind of power there

必须有某种力

and without the vitakka

没有寻心所

there can be no contemplating closely

就不能紧密地观察

and so

所以

ekagatta and vedana

一境性和受

that accompanies the ten types of consciousness beginning with seeing consciousness

当它们伴随眼识等十识的时候

are not called jhānaṅgas

就不被称为禅支

and then ekagatta is not bala or power in these types of consciousnesses

一境性在这些心里不能达到力的程度

again

并且

ten types of consciousness and then sampaticchana, receiving consciousness santirana, investigating consciousness

十种识，然后领受心，推度心

pañcadvārāvajjana five sense door adverting consciousness

五门转向心

and vicikicchā citta citta accompanied by doubt

疑相应的心

so when ekagatta arises with these types of consciousness

当一境性伴随这些心的时候

it is not called a power

就不被称为力

and vitakka that arises with sampaṭicchana, receiving consciousness santirana investigating consciousness

寻与下列心生起时：领受心、推度心

pañcadvārāvajjana five sense door consciousness

双五识

manodvārāvajjana mind door consciousness

意门转向心

and hasituppāda, smile producing

生笑心

so vitakka that arises with these types of consciousness is not called a maggaṅga

当寻心所与这些心生起时不被称为道分

because they are actually rootless types of consciousness

因为它们实际上是无因心

and so they cannot reach the state of maggaṅga

所以它们不能达到道分的状态

and then viriya is not maggaṅga in manodvārāvajjana and hasituppāda

然后在意门转向心和生笑心中，精进不是道分

and ekagatta is not maggaṅga in eighteen ahetuka cittas rootless consciousness and vicikicchā cittas

在十八无因心和疑相应的心中，一境性不是道分

and ekagatta is not indriya in vicikicchā citta

在疑相应的心中，一境性不是根

now in order to understand these you have to be familiar with the combination of cittas and cetasikas

为了理解这些，你必须熟悉心、心所组合

if you are new you go back to the, in the book the end of second chapter

如果你对这些不熟悉，你就回到第二章结尾部分

and there is a chart

有一张表

so according to that chart you can find out

所以根据这张表，你可以找出

which cetasikas and cittas go together

哪些心所和心在一起

so the chart is one page 112

所以表在112页

and 113 113页

so from that chart we can find out which cetasikas go with which cittas

从这那张表，我们可以找出那些心所伴随那种心

and after referring to that chart

参照那张表

and we can have this clarification

我们就有这样的说明

so according to that chart

所以根据那张表

the universal seven

遍一切心所七个

are those that arise with all type of consciousness

就是伴随所有心生起

and so among them ekagatta and vedana

其中一境性、受

are there and so

也属于其中，所以

there are not called jhānaṅga when they arise with seeing consciousness and so on

当它们与眼识一起生起时，不被称为道分

so now let us find out how many ultimate realities are taught in this section

所以，我们找出此节教了多少种究竟法

if you look at this chart

如果你们看这张表

missaka sangaha two

混合之概要二

you can easily tell

你很容易看出来

you look down

你们往下看

and you get the states that are treated in this sangaha in this section

你们看到这节概要讨论了多少究竟法

so there are altogether how many?

一共是多少种？

paññā, amoha, viriya, ekagatta and so on

慧、无痴、精进、一境性等等

so how many are there?

一共多少？

thirty six

三十六

so these thirty six ultimate realities are treated in this section

所以，此节讨论了三十六种究竟法

so the first one paññā第一个是慧

so paññā in this section

此章的慧

is among hetus, right?

属于因，对吧？

because amoha is paññā因为无痴就是慧

and then it is among the maggaṅga

它属于道分

so among the magganga paññā is called sammādiṭṭhi

在道分中，慧被称为正见

and then indriya, among the faculties, paññā is called paññindriya.

然后是根，在根中，慧被称为慧根

paññā faculty

慧根

and among the bala

在力中

powers it is called paññābala

被称为慧力

and among the adhipati

在增上中

predominants it is called vimamsa

被称为观增上

vimamasadhipati, so

观增上，所以

paññā is included in one two three four five categories in this section

在此节中，慧属于一二三四五类别

and viriya only four

精进只属于四种

viriya is among magganga

精进属于道分

so among the magganga what is viriya called

所以，在道分中，精进被称为什么？

sammāvāyāma,

正精进

and then among the indriya, it is called viriyindriya,

在根中，被称为精进根

among the bala or power it is called viriya bala

在力中，被称为精进力

among the adhipati it is called viriyādhipati

在增上中，被称为精进力

so it is included in four categories

所以它属于四个类别

and ekagatta or samadhi

一境性或定

four

四个

among the jhanangas it is called ekagatta

在禅支中，被称为一境性

among the maggangas it is called sammasamadhi

在道分中，被称为正定

among the indriya, it is called samadhindriya

在根中，被称为定根

among the bala is called samadhi bala

在力中，被称为定力

four

属于四种类别

and then sati, mindfulness

然后念，正念

among the magganga it is called sammasati

在道分中，被称为正念

among the indriya, it is called satindriya

在根中，被称为念根

among the bala it is called sati bala

在力中，被称为念力

so it is included in three

所以属于三种类别

and citta, consciousness also three

心，心识也是三种

among the indriya citta is called what? mana indriya

在根中，心被称为什么？意根

and among the adhipati it is called

在增上中，被称为

citta adhipati

心增上

and among the ahara it is called viññānāhāra viññāna āhāra

在食中，被称为心食

so you see the different names are used for the one and same thing

所以，同一法有不同的名称

sometimes the word citta is used, sometimes viññāna, sometimes mana

有时候用心，有时候用心识，有时候用意

and then vedana

然后是受

vedana is included in two categories

受被包括在两个类别中

first one in jhananga

第一个属于禅支

so in the jhananga vedana is what?

在禅支中，受被称为什么？

somanassa

悦

domanassa and upekkha

忧和舍

and in indriya vedana is five

在根中，受是五种

sukha indriya, dukkha indriya, somanassa, domanassa, upekkha

乐根、苦根、悦根、忧根、舍根

so vedana is included in two

所以受属于两种

and saddha included in two again

信也属于两种类别

among the indriyas, it is called saddha indriya

在根中，被称为信根

and among the bala it is called saddha bala

在力中，它被称为信力

and then vitakka is included in two

然后是寻，也属于两种

among the jhanangas, it is called vitakka

在道分中，被称为寻

and among the maggangas it is called

在道分中，它被称为

sammāsaṅkappa

正思维

and then the others are included in only one category

其他的只属于一种类别

lobha is included in the roots

贪属于因

hetu as lobha

贪因

and dosa and hetus as dosa, moha and hetus as moha

嗔和嗔因，痴和痴因

alobha

无贪

and hetus as alobha, adosa and hetus as adosa

无贪因，无嗔，无嗔因

and then vicara

然后伺

it is included in jhananga

属于禅支

as what? just vicara

叫什么？也是伺

piti is included in jhananga

喜在禅支中

as piti

也是喜

and sammā-vācā is included in magganga

正语在道分中

path factors as sammā-vācā,

被称为正语

sammā-kammanta as sammā-kammanta, sammā-ājīva as sammā-ājīva

正业是正业，正命是正命

and then we have diṭṭhi, wrong view

然后是邪见

wrong view is included in the path factors

邪见在道分中

as micchādiṭṭhi or wrong view

是邪见

and hiri, shame

惭

as included in the balas or power

在力中

as hiri

是惭

and ottappa fear

愧

fear to do wrong, so

畏惧作恶

ottappa is included in bala as ottappa

愧在力中是愧

and ahirika shamelessness

无惭

as included in power

在力中

as ahirika and anottappa

是无惭，无愧

fearlessness as anottappa

无愧就是无愧

and then chanda

然后是欲

desire to do

做事之欲

now chanda is included in just one category and that is adhipati

欲属于一种类别，是增上

so it is called chanda adhipati

被称为欲增上

and then phassa or contact

然后是触

contact is included in aharas or nutriments

触属于食

as phassa

就是触

and cetana is included in araha again

思也被包括在食中

as what?

叫什么？

manosañcetanā意思

a long name

一个长名字

and then jīvita-nāma

名命根

is included among indriyas as

属于根，

jīvitindriya

叫命根

and then you come to the material properties cakkhupasāda

再看色法，眼净色

eye sensitivity is included in the indriyas as cakkhundriya

眼净色在根中被称为眼根

and ear sensitivity

耳净色

as ear faculty

是耳根

nose sensitivity as nose faculty

鼻净色鼻根

tongue sensitivity as tongue faculty and body sensitivity as body faculty

舌净色舌根，身净色身根

and then itthibhāva

然后女性根

femininity as femininity

女性根就是女性根

and pumbhāva masculinity as masculinity

男性根就是男性根

among the indriyas or faculties

属于根

and then jivita rupa

色命根

material life faculty

色命根

so it is included in just one

也只属于一个类别

category which is indriya

根

and then ahara

然后是食

is included in just one which is ahara

只属于一个类别：食

edible food

可以食用的食物

or nutrition contained and before eaten

或者说食物之中的食素

so this section deals with thirty six ultimate realities

所以这节讨论的是三十六种究竟法

and these have different names according to different categories

根据不同的类别，有不同的名字

and paññā has the most names that is five names

慧的名字最多，有五个

and viriya four names and so on

精进四个名字等等

so this is the second section

这是第二节

section called mixed categories

混合类别

so they are called mixed categories because

被称为混合类别，因为

some are wholesome some are unwholesome and some are

有些是善，有些是不善，

neither wholesome nor unwholesome or indeterminate

有些是无记

now we go to the next section

我们再看下一节

which is called bodhipakkhiya-saṅgaha

菩提分之概要

in the word bodhipakkhiya

在菩提分这个词中

the word bodhi means enlightenment

菩提这个词意思是觉悟

or path consciousness

或者道心

and pakkhiya is made up of pakkkha and iya pakkhiya这个词是由pakkha和iya组成

pakkha means side pakkha意思是“边”

S-I-D-E and iya denotes belonging iya表示“属于”

so bodhipakkhiya means belonging on the side of enlightenment

菩提分意思是“属于觉悟之边”

that means members of enlightenment

意思就是觉悟的部分

constituents of enlightenment

觉悟的组成部分

now in this section

在这节中

the paramattha dhammas or the ultimate realities that are called bodhipakkhiya only are mentioned

谈到的只是菩提分的究竟法

so it is not like the mixed categories,

所以这不像混合类别

all of them are the members of or on the side of enlightenment,

所有这些都属于觉悟的组成部分

and so they are the kusala and indeterminate neither kusala nor akusala

所以它们是善或无记

there are altogether thirty seven factors of bodhipakkhiya

一共有三十七菩提分

thirty seven members of enlightenment

觉悟的三十七个成分

and they are divided into one two three four five six seven

它们被分为一二三四五六七

so they are divided into seven categories

所以它们被分为七个类别

and the first category is of satipaṭṭhāna

第一个类别是念处

now satipaṭṭhāna means sati that is firmly established

念处意思是牢固地建立之念

it is translated as foundation of mindfulness

被翻译成念处

so mindfulness which is firmly established is called satipaṭṭhāna

所以牢固地建立的正念就是念处

now paṭṭhāna literally means standing firmly patthana字面意思是牢固地建立

or standing after approaching

或者接近之后的建立

so that means when you try to be mindful of an object your mind goes to that object

意思当你试图对所缘保持正念，你的心导向所缘

your mind goes to that object with force

你的心带着力量导向那个所缘

as it were rushing to the object

就像是冲向所缘

and staying on that object firmly

然后牢固地安住在所缘上

so that is what is called satipaṭṭhāna

这就是念处

so in order for it to be satipaṭṭhāna it must be firm

为了成就念处，必须牢固

and it must hits the object squarely

必须准确地撞击所缘

and there are four kinds of satipaṭṭhāna firmly established mindfulness

念处有四种

and the first one is kāyānupassanā satipaṭṭhāna

第一个是身体观察的念处

now kāyānupassanā身体观察

kāya means body kaya就是身体

and anupassanā means repeated observation anupassana是持续的观察

now it is translated as contemplation

被翻译成“观”

but the literal meaning is repeated seeing or repeated observation

但是字面意思是持续不断的观察

so the repeated observation of kāya is called kāyānupassanā所以对身体持续的观察就是kayanupassana and kāya here means the physical body

身体在这里指色身

and also parts of the physical body

也是色身的组成部分

or some modes of the physical body

或者色身的一些模式

so to be mindful of the physical body, to be mindful of the breath

所以对色身保持正念，对呼吸保持正念

to be mindful of the positions of the body

对身体的姿势保持正念

to be mindful of the small activities of the body and so on

对身体的细微动作保持正念，等等

is called kāyānupassanā satipaṭṭhāna

被称为身念处

the firmly established mindfulness of repeated observation of body

持续观察身体牢固建立的正念

now if you’re familiar with the mahāsatipaṭṭhāna sutta

如果你们熟悉大念处经

you will know that kāyānupassanā means

你们就知道身念处意思是

mindful of the breath, mindful of the positions of the body, mindfulness of the small activities of the body

对呼吸保持正念，对身体姿势保持正念，对身体的细微动作保持正念

mindfulness of the thirty two parts of the body

对三十二身分保持正念

mindfulness of the four essential elements

对四大种保持正念

that is earth element, water element and so on

就是地水等元素

and also mindfulness of the condition of the dead body

也对死尸的状况保持正念

so all of these are called kāyānupassanā这些被称为身体观察

repeated observation of the body or just contemplation of the body

对身体的持续观察，即观身

and here contemplation of the body means just being mindful of the body

这里的观身就是对身体保持正念

or being fully aware of the body

或者完全觉知身体

so when you keep your mind on the breath

所以当你将心保持在呼吸上时

you are to be really mindful of the breath

你就真正对呼吸保持正念

when your mind goes to the breath

当你的心导向呼吸

and as it were sinks into the breath

就像将心沉浸到呼吸

then it is called satipaṭṭhāna

它就被称为念处

and since the breaths are part of the body

因为呼吸是身体的一部分

the observation is called kāyānupassanā or contemplation of the body

这种观察被称为身体观察或观身

actually it is sati or mindfulness

实际上它就是念或正念

and the second is vedanānupassanā,

第二个是受观察

vedana means feeling

受，就是感受

anupassana means repeated observation or contemplation

观察，就是持续不断的观察

contemplation of the feelings is called vedanānupassanā satipaṭṭhāna

对感受的观察就是受念处

again here contemplation here means just mindfulness of the feelings

这里的观，意思是对感受保持正念

mindful of different feelings at different times

对于不同时期的不同感受保持正念

what is feeling?

什么是感受？

is it mental or physical

是心理感受还是身体感受？

both

两者都是

now

现在

I differenciate this way

我这样区分

pain is physical

苦是身体的

and feeling is mental

受是心理上的

now there is pain in my body

现在我的身体有痛苦

now when there is pain

当痛苦的时候

material particles in the body in the body has gone wrong

身体的色法颗粒出了问题

that is why there is pain

所以就有痛苦

if they are functioning well then I will not feel any pain

如果身体运作良好，我就不会感到痛苦

but some material properties have gone wrong in my body

但是身体内的有些色法出问题了

and then there is what we call pain

然后就有我们所称的痛苦

and I experience that pain with my mind

我通过心体验痛苦

I am aware of that pain

我觉知到那个痛

so my awareness of the pain

所以我对痛的觉知

is accompanied by the experience of that pain

伴随的是对痛苦的体验

and that experience is what we call vedana

这种体验我们称之为受

so vedana is always mental not physical

所以受总是心理上的，不是肉体上的

but when you teach meditation

但是当你指导禅修时

we talk about vedana as though it is a physical pain

我们谈论受，似乎把它当成肉体的痛苦

so we will say to you concentrate on the pain and be mindful of it

我们会说：专注于疼痛，对它保持正念

make mental notes as pain pain pain and so on

在心里对疼痛进行标记：痛，痛，痛等等

so actually what you are noting

但是实际上，你标记的

when you are practicing vedanānupassanā is

当你练习身体观察时，

noting the feeling in your mind

标记的是心里的感受

not the pain itself

并不是疼痛本身

but since pain and that feeling cannot be separated

但是因为疼痛和感受不能分离开

we take them as just one

我们将其视为一个

but actually they are two

但是实际上它们是两个

and vedanānupassanā is the

受的观察是

mindfulness of that feeling

就是对那个感受的正念

which is a mental state which is a cetasika

这感受是一个心所

so being mindful of that cetasika feeling

所以对于受心所的正念

whether that feeling is painful

不管这受是苦

or pleasant or even neutral

乐，还是舍

and it is called vedanānupassanā就被称为受观察

so vedana is not in your body

所以受不在你身体内

where is vedana? in your mind

受在哪里，在你心里

but that vedana is the experience of the physical things in your body

但是这个受是对身体色法的体验

like pain or stiffness numbness and so on

诸如疼痛、僵硬、麻木等等

and so vedanānupassanā所以这是受观察

although the word anupassana is used here

虽然用了“观察”这个词

there is the word satipaṭṭhāna again and so

后面也有“念处”

so vedanānupassanā satipaṭṭhāna means the mindfulness of the feelings

受念处就是对感受的正念

and number three cittānupassanā satipaṭṭhāna

第三是心念处

satipaṭṭhāna which is repeated observation of citta

就是对心持续不断的观察

repeated observation of consciousness

持续观察心识

now I don’t want to use the word mind here

这里我不想使用名法这个词

although many translations use the word mind

虽然许多翻译在这里用的是名法

say, contemplation on mind

例如，对名法的观察

but the mind may mean both citta and cetasika

但是名法包括心、心所

but here the pali word used is cittānupassanā但是这里的巴利语是心观察

and so it is the contemplation of the citta

所以是对心识的观察

and not of the cetasikas

不是心所

and there are different kinds of cittas

有不同种类的心

the citta that is concentrated

专注的心

the citta that is distracted

散乱的心

the citta that is accompanied by attachment

贪执之心

the citta that is not accompanied by attachment and so on

无贪执之心等等

so whenever a citta arises

只要心生起

you are mindful of that citta, now my citta is with lobha my citta is without lobha

你就对这个心保持正念，我现在有贪心，无贪心

my citta is distracted or my citta is concentrated so on

我的心散乱，我的心专注，等等

that kind of awareness of your citta of your consciousness is called cittānupassanā这种对心的觉知就是心观察

so cittānupassanā is watching one’s mind actually

所以心观察实际就是观察心

so mind means consciousness

心就是心识

since it is the mindfulness it is just the sati the cetasika sati

因为是正念，所以就是念心所

and the fourth one is dhammānupassanā satipaṭṭhāna

第四个是法念处

now dhamma this word dhamma is very difficult to translate

“法”这个词很难翻译

and it has different meaning in different places

在不同的地方有不同的意义

and so we can not translate it

所以，我们不能翻译它

especially here, so I just say dhamma object

特别是这里，所以，我只是说法所缘

sometime there they use the word mental object

有时候，它们用名法所缘

that may not be accurate

但是那可能不准确

if mental objects means object that is mental

如果名法所缘意思是所缘属于名法

then in the dhammānupassanā there are material properties also

在法观察中，也有色法

if by mental mental object

如果名法所缘

you mean object of mind

你的意思是心的所缘

then everything is the object to mind

那么任何东西都是心的所缘

so it cannot translated satisfactorily

所以它不能被准确地翻译

so it is better to keep it untranslated and say dhamma object

所以就不要翻译，就是法所缘

so the mindfulness of the dhamma object

所以对所缘法保持正念

is called dhammānupassanā就是法观察

and what are the dhamma objects

那么什么是法所缘呢

in order to understand it you have to read the Mahāsatipaṭṭhāna Sutta

要理解这点，你就要阅读大念处经

so in the section on dhammānupassanā在法观察一节

the five hindrances are mentioned

提到了五盖

five aggregates

五蕴

and six internal and six external bases

六内处，六外处

bojjhaṅgas factors of enlightenment

菩提支，即觉支

and four noble truths

四圣谛

these five things are mentioned there

提到了这五项

first is the hindrances

首先是盖

the second

第二

the aggregates of clinging

取蕴

the third bases or ayatanas

第三：处

and fourth bojjhaṅgas or factors of enlightenment

第四：觉支

and the fifth the four noble truths

第五：四圣谛

they are all called dhamma objects

它们被称为法所缘

so mindful of anyone of them is called dhammānupassanā所以对以上任何一种保持正念，都被称为法观察

so suppose you have attachment in your mind

假设你心里有执着

and you are aware of that attachment and you

你觉知到了这种执着

concentrate on that attachment

你专注于这种执着

then you are doing the dhammānupassanā你就是在修法观察

sometimes you are angry by meditation

有时候，你因禅修而有嗔恚

and then you take that anger as the object of your attention and make note as anger, anger, anger

然后你将这个嗔心作为注意力的所缘，标记它：嗔，嗔，嗔

then you are doing the dhammānupassanā你就是在修法观察

so

所以

dhammānupassanā is wider than the other three kāyānupassanā, vedanānupassanā and cittānupassanā,

所以法观察的范围比前三个身、受、心观察要宽广

all of them are just sati

所有这些只是念

so one sati is divided here into four

所以念在这里分为四个

contemplation of the body, contemplation of feelings, contemplation of consciousness and contemplation of dhamma objects

身观察、受观察、心观察和法所缘观察

ok, we will have a break.

好，我们休息一下

Disk02track18

now the next category is Sammappadhāna

下一个类别是：正勤

and there are four of them

一共是四个

and actually they do not have names so

实际上没有名称

their description is very long

描述很长

first the word Sammappadhāna

首先，看正勤这个词

it is made up of ‘Sammā’ and ‘Padhāna’由“正”和“勤”组成

now ‘Sammā’ you find in Sammādiṭṭhi and so on

“正”就是“正见”等等里面的“正”

so the same Sammā是相同的“正”

and ‘Padhāna’ means making effort or practice

“勤”意思就是“努力”、“精进”‘Sammā’ means in a proper way

“正”指“正确的方式”

so making effort in a proper way

所以是：以正确的方式精进

is called Sammappadhāna

就被称为正勤

and it is translated into English as supreme effort

翻译成英语意思是：终极精进

the effort here must not be lax

这里的精进就是不要懈怠

it must be strong and so

必须强有力

it is translated as supreme effort

所以翻译成终极精进

and there are four kinds of effort mentioned here

这里提到了四种精进

and the first one is the effort to discard or to abandon the evil states that have arisen

一、精进于断除已生的恶法；

now evil states means unwholesome states

恶法意思是不善之法

unwholesome kammas that have arisen in one’s mind in the past

过去在心里生起的不善之法

and this is the effort to get rid of or to discard these evil unwholesome states that have arisen

这就是精进于断除这些已经生起的恶法

now how do we discard the evil states that have arisen?

已经生起的恶法，我们怎么断除？

actually the states have already gone

实际上这些法已经发生了

but here

但是这里

to discard the evil states that have arisen means

断除已经生起的恶法意思是

not to feel remorse about what akusala or unwholesome act one has done

不要对于已经做过的不善行为后悔

now if we did something that is unwholesome that is evil

如果我们过去做了一些不善的事情

and we have remorse about that act

我们对之后悔（恶作）

we actually multiply our unwholesome kamma

我们实际上增长了不善业

so by being sorry about that by being remorseful about that act

通过对此后悔，对此恶作

we multiply the unwholesome kamma

我们增长了不善业

and what has been done is already done and you cannot undo it

已经做过的事情不能撤销

so there is no point in feeling remorseful about the evil unwholesome things that have been done

所以对做过的不善业后悔没有意义

so not thinking about them

所以不要想它们

and doing wholesome deeds instead

而要用作善事来取代

is what is called the effort to discard evil states that have arisen

这就是精进于断除已生的恶法

and we try not to do such evil states

我们尽力不要做这样的恶法

we try to forget about these evil acts we have done

努力忘记这些已经做过的恶业

and instead we do what is good or what is wholesome and that is the effort to discard evil states that have arisen

相反，我们要做善事，这就是精进于断除已生的恶法

and the second is the effort to prevent the arising of unarisen evil states

二、精进于防止未生的恶法生起；

there may be some unwholesome kamma that we have not done in the past

可能有一些不善的事情，我们并没有做过

and to prevent unwholesome kamma that has not arisen in our mind is

防止心里没有生起的恶业

called the second one the effort to prevent the arising of unarisen evil states

这就是第二个，精进于防止未生的恶法生起；

suppose you have not killed an animal

假设你没有杀生

since you have not killed an animal

因为你没有杀生

killing animal is an unarisen evil state for you

杀生对你而言就是没有生起的恶法

and if you kill an animal now

如果你现在杀生

then you are having the unarisen evil states arise in you

你就让未生的恶法生起

so preventing or avoiding killing animal

所以防止杀生

is the effort to prevent the arising of unarisen evil states

就是精进于防止未生的恶法生起；

there may be unarisen evil states in our minds

我们的心里可能有未生起的恶法

and we try to avoid doing those evil or unwholesome acts that we have not done before

我们努力避免做这些未曾做过的恶业

so that is one aspect of this supreme effort

这就是四正勤之一

and the third is the effort to develop unarisen wholesome states

三、精进于令未生的善法生起；

that means some wholesome states may not have been done by you before

意思是有些善法你可能没有做过

and now you do these wholesome states

现在你做这些善法

and that means you make an effort to develop unarisen wholesome states

就是说你努力开发未生的善法

suppose you have not practiced meditation before

假设你之前没有禅修

and now you practice meditation

现在你来禅修

so when you practice meditation you make an effort

当你禅修时，你在精进

and that effort is to develop unarisen wholesome states

这种精进就是开发未生的善法

because since you have not meditated before

因为你之前没有禅修

the meditation which is a wholesome state has not arisen in your mind before

禅修这种善法，在你心里没有生起过

and now you are doing this and so

现在你这样做了，所以

you make the effort to develop the unarisen wholesome states

你精进于开发未生的善法

and the fourth one is the effort to augment arisen wholesome states

四、精进于令已生的善法增长。

that means the effort to do the wholesome states you already have done

意思是精进于做已经做过的善法

so you do it again and again

你反复地做它

you practice dana again and again you keep sila again and again

你反复布施，反复持戒

you practice meditation again and again

你反复禅修

and so making effort to do the wholesome act that you have done before

精进于做已经做过的善法

is called the effort to augment the effort to develop arisen wholesome states so

就被称为精进于增长已经生起的善法

arisen wholesome states is the one you have done before

所以，已生的善法就是曾经做过的

and then you do them again and again

你继续反复做

so there are four kinds of the supreme efforts

所以这些就是四正勤

and two regarding the unwholesome states

两个是与不善法有关

and two regarding the wholesome states

两个是与善法有关

two regarding the unwholesome state are the unwholesome states that have arisen before

两个与不善法相关的是：已生的不善法

and that have not arisen before

未生的不善法

wholesome states are also the same

善法也是如此

so regarding the unwholesome states

所以与不善法相关

we try to get rid of the unwholesome states that have already arisen

我们努力断除已经生起的不善法

and try to avoid or prevent the unwholesome states that have not yet arisen

努力避免还没有生起的不善法

from arising in your mind

不让它们在心里生起

and regarding the wholesome

关于善法

you try to do some wholesome states that you have not done before

努力做一些未曾做过的善法

and you do the wholesome states that you have done before again and again

对于曾经做的善法，继续去做

so these are four kinds of supreme effort

所以这是四正勤

and according to the ultimate reality

根据究竟法

all four are just one viriya or one cetasika which is effort

所有四个属于精进心所

and the next category is Iddhipāda

下一个类别是成就之法（神足）

and there are four of them

有四个

Iddhipāda is translated as means to accomplishment

神足被翻译成成就之法

now iddhi and pāda iddhi和pada now iddhi means accomplishments or power iddhi意思是成就或力量

and literally pāda means feet or a foot pada字面意思是“脚”

so the feet or the base for the accomplishment is called Iddhipāda

所以成就之足，就是神足

iddhi here can mean the sublime or mahaggata and supramundane states iddhi这里可以是广大心或者出世间心

there are different kinds of powers

有不同的力量

magic powers

神通力

that can be reached or obtained by the practice of jhana by the practice of samatha meditation

通过修禅那，止禅可以获得神通

and having the will to do to attain that states

有获得此种状态的意愿

making effort having the mind or consciousness

精进，

and investigating or using the knowledge to attain those states is called Iddhipāda

让心探求，使用智慧获得这些状态就被称为神足

and they are four here mentioned

这里提到了四种

Chandiddhipāda

欲神足

that is the will to do

就是成就之意愿

and Viriyiddhipāda that is viriya or effort or energy

精进神足，就是努力精进

and three Cittiddhipāda that is consciousness

心神足

and Vīmaṃsiddhipāda, Vīmaṃsā Iddhipāda

观神足

it is investigation or

就是观

amoha, knowledge

或者无痴，智慧

so these are the four

所以这四个

means of accomplishment or four bases of accomplishment

成就之法

these four Iddhipādas are identical with the four predominants or Adhipatis

这四神足与四增上相同

mentioned in the last section

上节已经讲过四增上

while those states become predominants (adhipati) on any occasion when they are instrumental in accomplishing a goal, they become iddhipādas

在任何时候只要为了达到目标而起支助作用，该些法即是成就之法；

only when they are applied to achieving the goal of the Buddha’s teaching.

只有在运用它们于证得佛教的目标时

so

所以

when they are predominant and one of them is predominant and it is called iddhi

只要其中一个占主导，就被称为成就

and when they become instrumental in accomplishing a goal is called iddhipāda

只要是作为达到目标的主要成份，该些法即是成就之法；

so iddhipāda can ben both mundane and supramundane

成就之法包括世间与出世间法两者。

but mostly it is mundane power that is called iddhi

但是在世间的成就被称为iddhi and the next category is category of indriya again

下一个类别是：根

we have these five here mentioned again

这里再次提到五种根

because here they are the members of enlightenment or Bodhipakkhiya dhammas

因为这里它们属于菩提分

and they are five

一共是五种

Saddhindriya that is the

信根 cetasika saddha

信心所

Viriyindriya, Satindriya

精进根、念根

Samādhindriya and Paññindriya

定根、慧根

they are called indriya because they exercise authority in their own respective areas or respective fields

它们被称为根，因为它们在其范围之内执行支配作用；

and these five faculties exercise control in the spheres resolution regarding the Saddhā indriya

这五根，对于信根，在决意范围内起控制作用

now Saddhā, faith or confidence

信，信心

has the element of resolution

有决意的成分

so before you believe in something you make a resolution

你在相信某事之前，进行决意

this is it or something like that

“这就是如此”诸如此类

so there is an element of resolution

所以有决意的成分

and so Saddhā indriya

所以信根

exercises control over this resolution when it comes to getting faith or confidence in something

当要对某事起信心时，它对决意起控制作用

and viriya indriya, effort, making effort

精进根

and making effort is exertion

精进就是努力

and so viriya is, viriya exercises control over the exertion

所以精进就是对努力进行控制

and the satindriya exercises control over awareness or mindfulness

念根，对觉知进行控制

and Samādhindriya

定根

exercises control over non-distraction

对于专注进行控制

now when mind is concentrated it is not distracted

心在专注的时候，不会散乱

and so it is said to control non-distraction

所以它就是控制专注

and the Paññindriya or amoha

慧根或无痴

exercises control over understanding or discernment

对理解或辨识进行控制

so they are called indriya or faculties

所以它们被称为根

now if you have been to a meditation retreat

如果你们参加过禅修

especially vipassana retreat

特别是内观禅修

you may have heard the teacher say

你的老师可能会说

the balancing of the faculties

平衡诸根

so when you practice meditation especially vipassana meditation

当你在禅修的时候，特别是内观禅修时

balancing or keeping the five faculties in balance is very important

平衡五根是非常重要的

if they are not balanced

如果它们不平衡

if one of them is in excess of the others

如果有一个过度了

than your meditation becomes ruined

那么你的禅修就毁了

you will be not successful in the practice of meditation

在禅修中，你就不会成功

and so it is important these five faculties should be kept in proper balance when you practice meditation

所以当你禅修时，让此五根达到良好的平衡很重要

especially there should be balance of saddhā the faith and number five paññā.

特别地，信和第五项的慧要平衡

faith and understanding should be balanced

信和慧要达到平衡

that means you must not have too much faith

意思就是，你不要过度地信

or too much understanding

也不要多度地慧

if you have too much faith

如果你的信太多

you will believe in anything

你相信任何事情

you will not have any judgment

你不进行任何判断

so you will be a credulous person if you have too much faith

如果你的信太多了，就容易被人骗

and you will fall an easy prey to religious imposters or something

你很容易就成为宗教骗子的猎物

and if you have too much understanding

如果你的慧太多了

you tend to be crafty

你就会变得太狡黠了

you tend to be dishonest

你就不忠厚了

because you know too much you can argue

因为你世智辩聪太多了，你就争辩

and when the argument whether what you argue about is really correct or not

不管对错，你就去争辩

now the commentaries give the example of a man who has two wives

注释书举了一个例子，一个男人有两个老婆

now dana

现在谈布施

dana is defined as volition of giving

布施的定义就是给予的意愿

or volition when you give

也就是给予时的意愿

so he may say that

有人可能会说

without giving any thing you can have dana

不需要给予任何东西，也可以布施

you can practice dana

你可以布施

because dana is volition

因为布施是一种意愿

and so you can invoke that volition in your mind

你可以在心里激起这种意愿

and then you practice dana

就是布施

so you don’t have to give you don’t have to donate anything at all

所以你不需要实际给予别人任何东西

but actually that is impossible

但是实际上这是不可能的

because the volition of dana can arise in your mind only when you give something

只有当你真正给予东西的时候，才能生起布施的意愿

only when you practice dana

只有当你布施时

if you do not practice dana if you do not practice giving

如果你没有实施布施

then that volition of giving cannot arise in your mind

心里就不能生起布施的意愿

but he might say that volition can arise without giving anything

有人可能说不需要给予别人东西，也可以生起布施的意愿

and so he will not practice dana at all

所以他就完全不去布施

and he may even prevent other people from doing dana and so on and so

他甚至阻止别人去布施，等等

he acquire lot of demerit and unwholesome kamma

所以他就获得了很多不善业

so it is important that

所以这个很重要

the faith and understanding should be balanced

信和慧必须平衡

if you have too much faith in the buddha the dhamma and sangha

如果你对佛法僧有过度的信心

then you have to contemplate the nature of all phenomena

那么你就要观诸法的本性

that all phenomena are impermanent

诸法无常

suffering and non-soul

苦、无我

and so everything arises and disappears, everything is impermanent

诸法生起又灭去，诸法无常

and so there is nothing to be too much attach to

没有任何东西值得你过分地执着

and if you have too much understanding

如果你有过度的慧

that means your faith level is very low

就是说你的信的水平很低

so in that case you step up your faith level

这样，你就要增加你的信

by listening to dhamma talks by reading books

通过闻法，看书来增加信

or by talking with somebody who is more knowledgeable than you are in the field of dhamma

可以向比你博学的善知识学习

so in this way you balance faith and understanding

这样，你就可以平衡信和慧

and this is not only possible during meditation

不仅在禅修时这是可能的

but it is possible it should be maintained in your life also

在生活中也需要保持这种平衡

because when following a teaching, when following a religion

因为当追随某种教法或宗教时

we need to have this balance of faith and understanding

我们需要平衡信和慧

too much faith will lead to believing in anything

太多的信让你相信任何事情

indiscriminate believing

不加拣别地相信

and too much understanding will lead you to craftiness

太多的世智辩聪会让你变得狡黠

so your faith and your understanding should be balanced

所以信和慧必须平衡

sometimes people are too intelligent

有时候人们太聪明了

they think too much

想的太多

and then they spend their time or they waste time just by examining this and that and they don’t do anything rewarding

它们浪费时间检验这个，检验那个最后得不到任何益处

sometimes people will say

有时候人们说

chanting is not really taught by the buddha

佛陀没有教导大家诵经

so there is no use in chanting and so on

所以诵经没什么用，等等

so if you have too much understanding too much intellect

如果你的聪明太多

you may even think that way

你甚至就会出现这样的想法

so if you don’t do that you don’t get wholesome kamma

如果你不这样做，你就不能获得善业

so you listen to the chanting you get peaceful mind concentration and so on

所以你听人诵经，就能获得平静很专注等等

and you also gain faith in the buddha and so on

你也能够获得对佛陀的信心，等等

and so it is important that faith and understanding must be balanced

所以信和慧达到平衡很重要

and also especially when you practice meditation

同时，特别是当你禅修时

the concentration and effort must be balanced

定和精进必须平衡

there should not be too much effort or too much concentration

精进和定都不能过量

too much effort will make you agitated and you will find you cannot meditate

精进过量让你焦躁无法禅修

if you make too much effort your mind becomes agitated and you cannot concentrate

如果你太精进，你的心变得焦躁，无法专注

and if you have too much concentration

如果你的定过量

you will become lazy

你就会变懒

because too much concentration means now it is very easy for you to get concentration

太多的定意思就是，你现在很容易入定

and so you don’t make the necessary effort

你不用必要的努力

and so you become lazy or you become sleepy

所以你变懒了，容易睡觉

and you may be nodding like this when you practice meditation

当你禅修的时候，可能这样打瞌睡

so if for no apparent reason

所以如果没有明显的原因

you are nodding like that

你就会这样打瞌睡

please note that concentration might be too much

请注意到可能有过度的定

so in that case you have to do something, say, to reduce the level of concentration

所以，你必须要减少一些定

so when there is too much effort

所以当精进太多的时候

then you slow down

你就要放缓

take the attitude of I don’t care

采取“不在乎“的态度

that is what I said to yogis

这就是我对禅修者说的话

have the I don’t care attitude

采取“不在乎”的态度

sometimes people are too eager to achieve something and so they make much effort

有时候，人们太期待获得结果，所以过于精进

and the more effort they make the less they can concentrate

越是过于精进，就越不能专注

so in that case, just slow down

这样，就要放缓

and I don’t care

所以就是不要太在乎

whether I get concentration or not

是否能够入定

but I will just be mindful of the object at the present moment

只是对当下的所缘保持正念

you slow down and practice

放缓修习的节奏

if you think you have too much concentration

如果你认为你“定”过量了

then you step up your energy

那么就要加强精进

by paying closer attention to the object

更紧密地专注所缘

or by increasing the number of objects you make notes of

或者通过增加标记的所缘的数目

for example when you are practicing meditation and you are making notes of just two things

例如，当你禅修的时候，你只对两个所缘进行标记

in out in out or

入息，出息

rising falling, rising falling

或者起、伏，起、伏

and if you think you have too much concentration

如果你觉得你“定”过多

you can add some more objects as objects of meditation like

你可以增加一些禅修的所缘，例如

say, in out, sitting, in out, sitting

入息、出息、坐、入息、出息、坐

or rising falling, sitting, rising falling, siting

或者起、伏、坐、起、伏、坐

or you may add more, like touching, touching so on

或者你增加更多，例如触、触，等等

so by taking more objects at the time

所以通过缘取更多的所缘

you step up your energy

增长精进

so when energy level rises, concentration becomes slow down, so

当精进增加，“定”就放缓了

concentration and energy or effort should be balanced so that your meditation is good

所以，定和精进必须平衡，这样就能更好地禅修

then what about sati mindfulness?

那么“念”呢？

now it is said that there is no such thing excess mindfulness

“念”永远不会过量

so mindfulness cannot be too much

“正念”永远不会太多

so you need to have strong mindfulness any time or all the time

在任何时候，你都需要强大的正念

mindfulness is a regulating mental factor

“念”是一个调节的心所

so when mindfulness is developed

“念”得到了开发

it keeps the other mental faculties in proper balance

就会让其他诸根得到平衡

it is compared to putting salt in every dish

就像在每道菜里放盐

so when cook dishes you put salt in it

当你炒菜的时候，你加盐

so salt is everywhere

所以每道菜都有盐

in the same way mindfulness is needed everywhere

同样，所有地方都需要正念

so there can be no excess of mindfulness

所以“正念”不会过量

so when you practice meditation

所以当你禅修的时候

you have to keep these five mental faculties in proper balance by developing mindfulness and by doing something

你要通过开发正念，保持这五根平衡

so that they are not in excess of each other

所以它们彼此就不会过量

so these are the five mental faculties that are the members of enlightenment

这就是五根，它们都是菩提分

and the next category is the category of bala or power

下一个类别是力

and they are actually the same as the five indriyas or faculties

它们实际上与五根相同

when we call them indriya

当我们称其为根的时候

we emphasize their ability to exercise authority over their respective area

我们强调的是它们对各自范围内的支配

and when we call them bala I mean power

当我们称之为力的时候

we emphasize their strength

我们强调它们的力量

we emphasize they are not being shaken by the opposites

我们强调它们不会被对立之法动摇

and the next category is the category of Bojjhaṅga

下一个类别是觉支

factors of enlightenment

觉悟的因素

the word Bojjhaṅga

觉支这个词

for convenience sake it is translated as factors of enlightenment

为了方便，英语翻译成“觉悟的因素”

now the word bojjhanga is made up of the word bodhi and anga

觉支由“觉”和“支”组成

bodhi and anga

觉、支

now bodhi has two meanings here

“觉”在这里有两个意义

one is a person who has practiced vipassana meditation

一个就是修习内观禅修的人

and reached the stage of discerning rising and falling

达到了分别生灭的程度

that kind of person is called bodhi

这种人就称之为“觉”

and anga means

“支”的意思是

the cause or the member

原因、成员

so the cause of or the member of a person who has reached that stage in the practice of meditation

就是在禅修中达到这个程度的原因

also bodhi means

“菩提”的意思还是

the group of mental factors that arise at the moment of enlightenment

在觉悟的时候生起的一组名法

so at the moment of enlightenment

所以在觉悟的时候

these sati, dhamma vicaya and so on arise

生起的念、择法觉支等等

the group of these seven are called bodhi

这七个被称为菩提

and each one of them are called bojjhaṅga

每一个就称为觉支

so bojjhaṅga can be translated as factors of enlightenment

觉支可以被翻译成觉悟的因素

or factors of a person who has reached the stage of discerning rise and fall in the practice of vipassana meditation

或者在内观禅修中达到分别生灭程度的人的组成因素

and there are seven of them and the first is Sati-sambojjhaṅga, sati

一共有七个，第一个是念觉支

so sati is mindfulness

“念”就是“正念”

mindfulness means the full awareness of the object

正念就是对所缘的完全觉知

mindfulness is compared to something that sinks into the water

正念被比喻成沉入水中的东西

and that does not float on the surface

不会漂浮在表面

so its characteristic is said to be not floating on the surface

它的特性就是不漂浮在表面

so it must be on the object squarely

它直接在所缘上

it must be the full awareness of the object

对所缘完全觉知

and that is sati

这就是念

and the second one is Dhamma-vicaya-sambojjhaṅga

第二个是择法觉支

vicaya means investigating and dhamma means dhamma

“择”就是“观察”，“法”就是“法”

investigating the dhamma

择法

investigating the dhamma means investigating the mind and matter

择法就是探究观察名色

now when you practice vipassana meditation

当你修习内观禅修时

you take either mind or matter as object

你的所缘不是名法就是色法

being mindful of the mind or matter

对名法或色法保持正念

the object that is at the present moment, you develop concentration

对当下的所缘保持正念，开发出定

and through concentration

通过定

you come to see the true nature of mind and matter

你看到名法和色法的本性

when you see the true nature of mind and matter

当你看到名法和色法的本性时

this bojjhaṅga, this Dhamma-vicaya-bojjhaṅga is said to have arisen

就会生起了择法觉支

so Dhamma-vicaya-sambojjhaṅga is actually understanding

所以择法觉支实际上就是慧

the correct understanding of the object of meditation

对禅修所缘的正确理解

correct understanding of mind and matter

对名法和色法的正确理解

or correct understanding of the five aggregates

对五蕴的正确理解

because when you practice vipassana you concentrate on the five aggregates

因为当你内观修禅时，你专注于五蕴

and number three is Viriya-sambojjhaṅga, viriya making effort

第三个是精进觉支

so you have to make effort to be mindful

你精进地保持正念

this effort is mental effort not physical effort

这个精进是心理的精进，不是色身的精进

so actually when you practice meditation you don’t do physical effort

所以实际上，当你禅修时，你身体不做努力

or you don’t do much physical effort

你的身体不需要很多努力

but you have to make mental effort

但是你在心理上要精进

if you do not make a mental effort you cannot be mindful you cannot practice meditation

如果你不做心理上的努力，就不能保持正念，不能禅修

so making effort

所以精进

is called Viriya-sambojjhaṅga

被称为精进觉支

and how much effort must we make

我们要什么程度的精进？

we must have strong resolution when we practice meditation

当我们禅修时，我们必须有强大的意志

it is called four limbed effort

被称为四精进支

that means

意思就是

let my skin, bones and sinews remain

“但有皮筋尚在，

let my flesh and blood dry up

血肉虽尽，

but I will not decease from making effort

不捨精进，

until I reach the stage I am after, until I reach the stage of enlightenment

直到实现我的目标，即获得觉悟

so with that resolution you must make effort

通过这样的意志来精进

that is what buddha taught to his disciples

这就是佛陀教导他的弟子的

and that is what he did

他自己也是这样做的

when he sat down under the bodhi tree

当他坐于菩提树下

to practice meditation to become the buddha

通过禅修成佛

so after sitting down under the bodhi tree he said to himself

当坐在菩提下的时候，他对自己说

I will not break this sitting position until I reach buddhahood like that

如果我不成佛，我就不起此座，等等

so the effort we make

所以我们的精进

must be strong effort and not lax effort

必须强有力，不要松懈

and then Pīti-sambojjhaṅga

然后是喜觉支

Pīti-sambojjhaṅga is experienced when a yogi gains concentration

禅修者在获得禅定时体验到喜觉支

and begins to see the impermanence suffering and non-soul nature of things

开始看到无常、苦和无我的诸法本性

and especially when a yogi sees the arising and falling

特别是当禅修者看到生灭时

now in the dhammapada buddha said that

在法句经里，佛陀说

when a yogi sees the rising and falling of aggregates

当禅修者看到五蕴的生灭

he experiences joy

他就体验到喜

that is non-human

这种喜不是世间的喜

that means not experienced by ordinary human beings

意思是这种“喜”不会被普通世人所体验到

not experienced by those who do not practice meditation

不禅修的人体验不到这种“喜”

so that kind of joy you experience when you reach certain stage of vipassana meditation

所以当你达到内观禅修的某个阶段，你就会体验到这种“喜”

and number five is Passaddhi tranquility

第五个是轻安觉支

tranquility of consciousness

心的轻安

and tranquility of mental factors

心所的轻安

when there is piti

喜生起后

piti developed then

喜进一步发展

there arises what is called Passaddhi or tranquility

然后生起轻安

the consciousness as well as the mental factors become tranquil and peaceful

心和心所变得轻安、平静

and then number six is Samādhi-sambojjhaṅga

第六个是定觉支

that is concentration

就是定

so concentration is a mental factor

定是一个心所

which keeps the consciousness and its concomitant on the object

将心和其他心所保持在所缘上

or let’s say stuck to the object

或者说专注在所缘上

and which does not allow the consciousness and mental factors

不让心和心所

which does not allow them to be scattered

不让它们散乱

so

所以

concentration has these two things

定具有此两方面

it can keep the consciousness and mental factors on the object

它将心和心所置于所缘上

and when it keeps them there it keeps them compact

当它将这两者放在所缘上，它保持它们的紧密

it does not let them scatter away

不让它们散乱

so that is what we call samadhi

所以我们称之为三摩地

samadhi is not consciousness

三摩地不是心

samadhi is a cetasika or a mental state

三摩地是心所

so that cetasika or mental state

所以这个心所

can keep the mind on the object

可以将心放在所缘上

and it does not let the components of mind or it does not allow the consciousness and mental factors to be scattered

它不让心和心所散乱

so when there is samadhi

有了三摩地

mind is like water that has become clear

心就像是澄清的水

before a yogi gets samadhi

在禅修者获得三摩地之前

his mind is like a muddy water

他的心像污浊的水

his mind is contaminated with what are called nīvaraṇas or hindrances

他的心被诸盖所污染

now you have studied the hindrances yesterday

你们昨天学习了诸盖

when the hindrances are subdued

当诸盖被降服

when the hindrances settled down

当诸盖被安顿下来

the mind becomes clear

心变得清明

so that is when a yogi gets concentration

所以当禅修者获得定

once mind becomes clear

当他的心变得清明

a yogi begins to see the true nature of things

禅修者开始看到诸法的真实本性

a yogi begins to see the object clearly

禅修者开始清楚地看到所缘

and he begins to see the characteristic of that object or the features of that object

他开始看到所缘的特相

and begins to see that the object arises and disappears and so on

开始看到所缘的生灭等等

so what is important for the meditators is to get concentration

所以对于禅修者，重要的是获得定

once a yogi gets concentration

当禅修者获得定

understanding or seeing the true nature

看到实相

just follows by itself

自然而然地

you don’t have to make a special effort to see the true nature of things

你不需要特别地努力看诸法的实相

like when the water becomes clear

就像水变得澄清

you don’t have to make another effort to see what’s in it

你不需要努力地去看水里的东西

you just see it

你直接就看到了

so it is important that yogis gain samadhi or concentration or clarity of mind

所以禅修者获得定，获得心的清明很重要

so that he or she sees the object clearly

这样就能清楚地看到所缘

and the characteristic of that object and also

也能看到所缘的特性

the arising and disappearing of that object

也能看到所缘的生灭

now the last one is

最后一个是

Upekkhā-sambojjhaṅga

舍觉支

now here Upekkhā does not mean neutral feeling

这里的“舍”不是指中性的感受

it is in pali Tatramajjhattatā equanimity

这里指中舍性

so this upekkha is not neutal feeling

所以这里不是中性的感受

but it is called equanimity

但是它被称为“舍”

specific neutrality, right?

特定的中立性，对吧？

this is like sati

这就像“念”

so when this factor of enlightenment is strong

当这个觉支强大时

then the others are all kept in balance

其他的觉支就会保持平衡

since others are doing their function properly and

因为其他觉支能够恰当地执行作用

a yogi doesn’t have to make special effort

禅修者不需要特别地做努力

then this upekkha arises

这个舍觉支就会生起

so this upekkha is compared to a driver of a cart

这个舍觉支被比喻成马车的车夫

drawn by say four horses or eight horses

这辆马车由四匹或八匹马拉着

when the horses are running properly

当马跑得很平稳

then the drive doesn’t have to make special effort

车夫就不需要作特别的努力

he just look on and the horses are running properly

他只需要看着马平稳地拉车

so in the same way

同样地

when upekkha arises in the mind

当心里生起舍觉支

then it actually regulates the other factors

它实际上调整其他觉支

in their proper balance

使它们保持良好的平衡

when they are in their proper balance

当它们保持了良好的平衡

then there is not much to do for the meditator

对于禅修者而言，就不需要特别做什么

so he can just watch and let the meditation flow on and on

他只需要观察，让禅修继续

so that is what is called Upekkhā-sambojjhaṅga so

所以这就是舍觉支

equanimity or a mental factor that watches over the other factors in this group

舍这个心所照看同组的其他心所

so there are these seven factors of enlightenment

这就是七觉支

and these seven factors of enlightenment

这七个觉支

are both mundane and supramundane

属于世间，也属于出世间

now strictly speaking

严格来说

they are supramundane

它们是出世间

because they are called members of enlightenment

因为它们被称为觉支

if they are members of enlightenment

如果它们是觉支

then they must be arising with enlightenment

那么他们必须伴随觉悟生起

but if they are called the cause of enlightenment

但是如果它们被称为觉悟的原因

and they may be mundane also

它们也可以属于世间

when you practice vipassana meditation

当你进行内观禅修时

you experience all of these

你体验到所有这些觉支

you have to develop all these factors when you practice vipassana mediation

当你内观禅修时，需要开发所有这些觉支

and so the bojjhaṅgas can be

所以这些觉支可以是

both mundane and supramundane

世间，也可以是出世间

so when you reach the stage of enlightenment

所以当你获得觉悟的时候

again these mental states arise

那么这些心所生起

and among them the sati is the same as sammasati among the eight path factors

这里的“念”与八道分里的“正念”是一样的

and the second one amoha

第二个无痴

or Dhamma-vicaya-sambojjhaṅga is Sammādiṭṭhi among the eight path factors

择法觉支是八道分里的正见

viriya is Sammā-vāyāma

精进是正精进

and samādhi is Sammā-samādhi

定是正定

and so these factors that arise with the path consciousness are called path factors

所以这些觉支伴随道心生起，被称为道分

so there are factors of enlightenment

所以有觉支

that are also path factors

也有道分

and so they are to be developed by a yogi

禅修者开发这些

when a yogi is developing them

当禅修者开发这些

then they belong to mundane level

它们就属于世间层面

and when a yogi achieves his goal

当禅修者达到目标

and attains enlightenment

获得觉悟

then these become supramundane

它们就称为出世间

so the bojjhaṅgas are both mundane and supramundane

所以觉支是世间也是出世间

now the last category

最后一个类别

Maggaṅga path factors

道分

you are all too familiar with path factors

你们很熟悉道分

so the first one is Sammā-diṭṭhi, amoha

第一个是正见，无痴

and second one is Sammā-saṅkappa

第二个正思维

vitakka

寻心所

the third Sammā-vācā, Sammā-vācā第三个正语，正语心所

Sammā-kammanta, Sammā-kammanta, Sammā-ājīva, Sammā-ājīva,

正业，正业心所，正命，正命心所

Sammā-vāyāma is viriya

正精进，精进心所

Sammā-sati is sati, and Sammā-samādhi is again ekagatta

正念，念心所，正定，也是一境性

so now you see that

你们看到了

one and the same mental state

同一个心所

is called by different names

有不同的名字

in the group of bojjhaṅgas, it is called say sati-sambojjhaṅga

在觉支中，被称为念觉支

and in the eight path factors

在八道分中

and that same mental state is called sammā-sati and so on

同一个心所被称为正念，等等

now second one is dhamma-vicaya-sambojjhaṅga among the bojjhaṅgas

第二个是择法觉支

and it is sammā-diṭṭhi among the eight path factors

在八道分中被称为正见

so we must understand

所以我们必须知道

what these words denote, what these words stand for

这些名称的意思，代表什么

regarding the ultimate reality

代表哪种究竟法

we may call by different names but we must know what we are calling by that name

我们可以用不同的名称称呼但是我们要知道它们表示什么

when talking about bojjhangas, then we will say dhamma-vicaya-sambojjhaṅga

当我们谈到觉支时，我们说择法觉支

that dhamma-vicaya-sambojjhaṅga is actually the sammā-diṭṭhi among the eight path factors

这个择法觉支实际上就是八道分里的正见

now among the eight path factors, number two

在八道分中，第二个

Sammā-saṅkappa

正思维

is a little different

这有点不同

Sammā-saṅkappa is translated as right thought or right intention

正思维英语翻译成正确的思维

although the pali sankappa means thought

虽然sankappa的巴利语意思是：思维

it is not thinking actually

但是实际上它不是思维

it is the cetasika vitakka

它是寻心所

and what is the function of cetasika vitakka?

寻心所的作用是什么？

what is the characteristic of cetasika vitakka?

寻心所的特相是什么？

vitakka is the mental state

寻是一个心所

that puts the mind on the object

它将心导向所缘

so sammā-saṅkappa among the eight path factors has that function

所以八道分里的正思维有这个作用

it is not thinking, because at the moment of enlightenment there is no thinking

它不是思维，因为在觉悟的时候，没有思维

but the awareness or consciousness of nibbana

只是对涅槃的觉知

so Sammā-saṅkappa among the eight path factors

所以八道分里的正思维

means a mental factor that takes the mind

是一个心所，它将心

to the object or that puts the mind onto the object

导向所缘，将心放置在所缘上

and it is an important factor

这是个重要的道分

because if it does not put the mind on the object

因为如果它不将心导向所缘

the mind cannot know the object

心就不知道所缘

if it does not take the consciousness on the object then consciousness will not see the true nature of the object

如果它不将心导向所缘，那么心就不能看到所缘的真实本性

so Sammā-saṅkappa

所以正思维

is also an important factor

也是一个重要的道分

and since only when it puts the mind on the object

因为只有它将心导向了所缘

there can be understanding of the object

才能有对所缘的理解

it is grouped as understanding or it is grouped under understanding

所以它属于“慧”

now the eight path factors are grouped into three groups, right?

八道分分成三组，对吧？

group of sila, group of samadhi and group of pañña

戒、定、慧

so number three four and five

所以第三四五

are grouped as sila

属于戒

because sammā-vācā right speech

因为正语

means abstention from wrong speech

意思是离开妄语

and Sammā-kammanta right action means abstention from wrong action

正业意思是离开恶业

and Sammā-ājīva means abstention from wrong livelihood

正命意思是离开邪命

so abstention means when you say “pānātipātā veramanī sikkhāpadam samadiyami”

“远离”就是当你说:我受持离杀生学处

you are saying I will abstain from

你就是说：我远离

killing living beings and so on

杀生等等

so sila means abstention

所以戒就是“远离”

so abstention from wrong speech

远离妄语

wrong action and wrong livelihood

远离恶业和邪命

are grouped as sila factors

这些属于戒

so these three are sila factors

所以这三个属于戒

and then six seven and eight

然后六七八

are grouped as samadhi factors

属于定

because samadhi can arise only when there is sati

因为有了念，才有定

if you do not practice mindfulness you cannot get concentration

如果你不保持正念，没办法获得定

and if you do not make effort you cannot be mindful

如果你不精进，你就不能保持正念

so both effort and mindfulness support concentration

所以精进和正念都支撑定

so there are grouped together as concentration group

所以它们属于定

now number one and number two are grouped as panna group, understanding group

第一和第二属于慧

actually number one is the real understanding

实际上第一个是真正的慧

so number one is the mental state that really understands the true nature of things

第一个是真正了解诸法本性的心所

that really understands nibbana

真正了解涅槃

but number two

但是第二个

is also important

也很重要

because if it does not put the mind on the object

如果它不将心导向所缘

right understanding cannot understand

正见就不能理解

and so it is grouped with sammā-diṭṭhi or right understanding

所以它就与正见一起

in the understanding group

属于慧

so there are three groups

所以有三组

the eight factors are divided into three groups

八道分被分成三组

the group of sila, group of samadhi and group of paññā戒、定、慧

so when we practice

当我们修行的时候

the first we do is practice sila

我们首先做的就是持戒

sila factors

戒

we have to purify our sila before we practice meditation

我们在禅修之前要让戒清净

it is a prerequisite

这是前提

if our sila is not pure

如果我们的戒不清净

our meditation will not be successful

我们的禅修就不能成功

so the first thing we do is to purify our sila

所以，首先我们要持戒清净

and so the three middle ones

所以中间的三个

three four and five

三四五

are actually to be practiced first

实际上是首先修持的

and after that we practice right effort, right mindfulness and right concentration

之后，我们修正精进，正念，正定

once concentration is obtained

获得定之后

then we begin to see the true nature of things

我们开始看到诸法的真实本性

and we begin to see nibbana if you are successful

如果成功了，我们就开始见到涅槃

and so sammādiṭṭhi and sammāsankappa come last

所以正见和正思维是最后的

but sammādiṭṭhi has varieties

但是正见有许多变体

believing or understanding of the kamma and its results is also called sammādiṭṭhi

相信并了解业及果报也被称为正见

or let us say believe in the law of kamma is also called sammādiṭṭhi

我们姑且说相信业的法则也被称为正见

and understanding the true nature of things

理解诸法的真实本性

like vipassana knowledge is also called sammādiṭṭhi

例如内观知识，也被称为正见

so there are different kinds of sammādiṭṭhi

所以有不同的正见

and then at the moment of magga path consciousness

在道心的生起的刹那

and there is path sammādiṭṭhi

就有道心正见

and at the moment of phala I mean fruition consciousness that is fruition sammādiṭṭhi

在果心生起的时候，就有果心正见

and then at the reviewing stage there is reviewing sammādiṭṭhi

在省察阶段，就有省察正见

so there are different kinds of sammādiṭṭhi

所以有不同的正见

but the best and the highest of these sammādiṭṭhi is the understanding that arises at the moment of enlightenment

但是最好，最高的正见，就是在觉悟时候生起的慧

but before we reach the moment of enlightenment

但是在达到觉悟之前

we have to practice we have to practice all these factors

我们要修行这些道分

so all these factors are both mundane and supramundane again

所以这些道分是世间法，也是出世间法

so when we are practicing vipassana meditation

当我们修习内观禅修时

we are developing these eight factors as mundane factors

我们就是将这八道分作为世间法开发

and when we are successful and we reach enlightenment

当我们成功了，获得了觉悟

then they become supramundane

这八道分就成了出世间法

so the factors of path are both mundane and supramundane

所以道分可以是世间法，也可以是出世间法

and what we develop what we practice

我们修习，开发的

is the mundane eight factors

是属于世间八道分

not the supramundane eight factors

不是出世间的八道分

because actually supramundane eight factors are just the outcome of the practice of mundane eight factors

因为实际上出世间的八道分只是世间八道分的结果

so what is important for us is this

所以对于我们而言，重要的是

mundane eight factors

世间的八道分

and we must practice we must develop these factors so that we reach the supramundane factors

我们必须修持开发这些道分，这样我们就达到出世间道分

or the stage of supramundane factors

或者达到出世间道分的阶段

these are called the magganga

这些被称为道分

members of the path

道之成分

members of the path means those that arise at the moment of magga consciousness

道之成分意思是在道心刹那生起的诸法

so at the magga consciousness these eight arise

在道心刹那，这八个生起

and they are called

它们被称为

path factors or magganga

道分

and they arise before the magga moment

在道心刹那之前生起的时候

I mean during the moment of vipassana meditation

我的意思是在内观禅修时生起的时候

and they are also called magganga

它们也被称为道分

because magga can mean preliminary magga

因为道可以是初级道

and the real magga

和真正的道

so the enlightenment stage is called the real magga

所以觉悟的时候是真正的道

and the vipassana stage is called preliminary magga

内观阶段是初级道 so in order to reach the real magga

所以为了达到真正道

we practice the preliminary magga

我们要修初级阶段的道

so when we practice preliminary magga

所以当我们修习初级道时

we are developing these eight factors of magga

我们就开发这八个道分

and when they become mature

当它们成熟后

then they develop and

它们继续发展

the eight supramundane factors arise at the moment of enlightenment

然后在觉悟时，生起出世间八道分

so these are the eight factors of path

这些是八道分

and all together they are thirty seven of them

菩提分一共是三十七个

four foundations of mindfulness

四念处

four supreme efforts

四正勤

four means of accomplishments

四神足

five faculties, five powers

五根、五力

seven factors of enlightenment and eight path factors

七觉支、八道分

now let us go to this chart

我们看这张表

so how many mental states are treated in this section

这节讨论了多少心所？

there are fourteen of them

一共是十四个

viriya is one, sati one, amoha one and so on

精进、念、无痴，等等

so the fourteen mental states are treated in this section

所以此节讨论了十四心所

and the first one viriya

第一个是精进

is included in Iddhipāda means of accomplishment

属于神足

indriya, faculty, bala power, bojjhaṅga factors of enlightenment

根、力、觉支

and magganga factors of path

道分

so we take sammappadhāna the supreme effort as four

我们将正勤视为四个

and so

那么

four plus one two three four five, we get nine

四加一二三四五，等于九

and the same with sati

“念”也是如此

Satipaṭṭhāna, there are four Satipaṭṭhānas and so we take them as four

念处是四个，所以将其视为四个

and then sati is mentioned among the indriyas

然后念也属于根

balas, bojjhaṅgas and maggangas and so

力、觉支和道分

sati is included in the eight of them

所以“念”属于其中八个

and amoha or paññā five

无痴或慧，属于五种

it is mentioned among iddhipāda

属于神足

indriya, bala, bojjhaṅga and magganga

根、力、觉支和道分

ekagatta four

一境性，属于四种

indriya, bala, bojjhaṅga and magganga

根、力、觉支和道分

saddhā only two

信只属于两种

indriya and bala

根和力

and vitakka is only one, magganga

寻只属于道分

passaddhi one

轻安属于一种

as passaddhi-sambojjhaṅga

轻安觉支

and piti as piti-sambojjhaṅga

喜属于喜觉支

tatramajjhattatā舍

equanimity as upekkhā-sambojjhaṅga

舍属于舍觉支

and chanda as chanda iddhipāda or means of accomplishment

欲属于欲神足

citta as means of accomplishment

心，心神足

Sammā-vācā as path factor, Sammā-kammanta, Sammāājīva

正语，道分，正业、正命

as path factors

道分

so one viriya is mentioned nine times by different names in this section

所以精进在此节有九个名字

four sammappadhānas, one iddhipāda one indriya and so on

四正勤、一神足、一根等等

we must understand

我们要知道

these names also so that in our reading

这些名字，这样我们阅读时

we see these names we understand

我们看到这些名字，就能理解

otherwise we will be lost

否则我们就会迷惑不解

we will not understand what the book is saying about

我们就不知道书里讲什么

so it is important that we are familiar with these factors

所以熟悉这些很重要

familiar with these ultimate realities

熟悉这些究竟法

that are included in given categories

它们所属的类别

so there are thirty seven bodhipakkhiya dhammas

所以一共有三十七菩提分

and what we call the dispensation of buddha is

我们所说的佛陀行道之教

just these thirty seven mental states

就是这三十七个心所

ok

好

You have questions?

有问题吗？

question 1: venerable sir, you just mentioned that

尊者，您刚刚提到

these thirty seven mental states is buddha’s dispensation

三十七心所是佛陀的行道之教

among these thirty seven mental states, some are overlapped

在这三十七心所中，有一些是重叠的

so [inaudible]?

所以 [听不清]？

Sayadaw: actually there are only fourteen, right?

尊者：实际上，只有十四个心所，对吧？

only fourteen of them are treated actually

实际上只讨论了十四个心所

but they have different aspects and so

但是它们有不同的面向，所以

one and the same mental states is given different names

同一个心所有不同的名称

so that we say there are thirty seven bodhipakkhiya dhammas or thirty seven members of enlightenment

所以我们说有三十七菩提分

but in reality according to the ultimate reality there are only fourteen

但是根据究竟法，实际上只有十四个

ok, there is one question here

好，这里有一个问题

question 2: under the explanation of powers

在解释“力”的时候

sayadaw mentions that wholesomeness cannot be shaken by unwholesomeness

尊者说善不能被不善所动摇

but unwholesomeness can be shaken by wholesomeness

但是不善可以被善所动摇

why is this so?

为什么会这样？

Sayadaw: this is a nature of wholesome and unwholesome states

尊者：这是善和不善的性质

unwholesome states are said to be those that can be or that are to be abandoned

不善是可以断除的

in pali they are called pahātabba

在巴利语中它们被称为“可被断除的”

but wholesome states are never mentioned as pahātabba

但是善法从来不被称为“可被断除的”

those that can be abandoned that can be eradicated

可以被断除的，就是可以被消灭的

so the only wholesome states have this ability to destroy or to eradicate the unwholesome states

所以只有善法可以断除不善法

like when a person gets enlightenment

例如，当一个人觉悟的时候

at the moment of enlightenment

在觉悟的时候

there arises the path consciousness and its concomitants

生起道心和相应的心所

so path consciousness is a wholesome mental state

道心是善法

and so the mental states also are wholesome at that time

所以此时的心、心所是善的

those mental states actually the understanding among them can eradicate the mental defilements

这些善的心和心所，以及其中的慧可以断除烦恼

now at the moment of first stage of enlightenment

在觉悟的第一个阶段

the wrong view and doubt are eradicated

断除了邪见和疑

so it is a nature of wholesome

所以善法的性质

that the wholesome states that they can eradicate the unwholesome mental states

善法可以断除不善法

but unwholesome mental states cannot eradicate wholesome mental states

但是不善法不能断除善法

if the unwholesome mental states were able to eradicate wholesome mental states

如果不善法可以断除善法

we will be lost

那么我们就会迷失掉

because we have so much unwholesome mental states in our mind

因为我们心中有许多不善法

and wholesome mental states would not get chance to arise in our minds

善法就没有机会在我们的心中生起

so it is a nature

所以这就是它的性质

the nature of the wholesome mental states to be able to eradicate unwholesome mental states

善法的性质就能够断除不善法

and if this is so why can kusala cittas be followed by akusala cittas？如果是这样，那么为什么不善心可以在善心之后生起？

now

那么

wholesome consciousness and unwholesome consciousness

善心和不善心

strictly speaking

严格来讲

they cannot follow immediately after each other

它们不能立刻彼此相随

that means kusala cannot follow the akusala immediately

意思就是善心不能立即跟随不善心

and akusala cannot follow kusala immediately

不善心不能立即跟随善心

now you have studied the thought processes

你们学习了心路过程

so when you look at the thought processes

所以当你们看心路过程的时候

after the javanas there are always bhavangas

速行之后，总会是有分

there are always life continuum moments

总是有有分刹那

thousands of moments of live continuum

成千上万的有分

before another wholesome or unwholesome consciousness arises

随后才生起另外一个善或不善的心

so

所以

the kusala cittas cannot be followed by akusala cittas and akusala cittas cannot be followed by kusala cittas

善心不能跟随不善心，不善心也不能跟随善心

now there is another relationship between kusala and akusala and that is

善和不善之间还有一种关系

the relationship of strong support upanissaya

就是亲依止缘

so as upanisaya

作为亲依止

kusala can support, I mean wholesome citta can support unwholesome citta and unwholesome citta can support kusala

善心可以支持不善心，不善心可以支持善心

wholesome citta

善心

that means suppose I did some akusala

意思就是假设我造了恶业

and then I know that this akusala is going to give me bad result in the future

我知道这个恶业会在将来带来恶报

and so I want to at least get away from the consequences of those akusala

这样我至少想逃离这些恶业的果报

so I do kusala now

我就开始做善业

so my doing kusala is influenced by that akusala in the past

我现在做善业是因为过去恶业的影响

in that way kusala can be strong support condition for akusala and akusala can be strong support condition for kusala

这样善业可以是不善业的亲依止缘不善业也可以是善业的亲依止缘

so in this way they can be supporting each other

这样它们可以彼此支持

but kusala as I said before

但是，善法，我刚讲过

cannot follow or akusala cannot follow kusala immediately

善法不能立刻跟随不善法，不善法也不能立刻跟随善法

so there must be moments of bhavangas and moments of other types of consciousness between kusala and akusala

所以在善和不善之间，必须有有分刹那和其他心识刹那

question 3: when I meditate on concentration there is lot of pressure on the forehead that remains

当我禅修修定的时候，我的前额有很大的紧迫感

how can I remove such sensation?

我怎么移除这种感受？

Sayadaw: now you do not remove the sensation

尊者：你不是移除这种感受

you just try to understand the sensation

你只需要理解这种感受

so that is the important thing

这很重要

when people feel something like sensation here or pain

当人们感受到某种感觉或疼痛

they think that they are going to try to get rid of that pain

他们想去消除这种疼痛

here sensation

或者感受

but vipassana is not like that

但是内观禅修不是如此

now buddha said

佛陀说

there are three kinds of sensations

有三种感受

and it is for the full understanding of these sensations

为了完全理解这些感受

that you practice the four foundations of mindfulness

你才修四念处

so that means let us say when you have pain

意思就是说，当你有疼痛时

and you try to be mindful of it, it is not for getting rid of them

你尽量保持正念，目的并不是为了消除疼痛

but to understand them

而是为了去理解它们

to understand them correctly, to understand them fully

正确地去理解，彻底地去理解

to understand that what you think to be a solid pain

理解到，你所认为的实实在在的疼痛

is actually not one solid thing

实际上并不是一个实在的东西

so it is composed of the small moments of pain

它是由许多小的疼痛刹那组成的

and also this pain arises and disappears

同时，这种疼痛生起又灭去

so you get the full understanding of pain

你这样完全理解疼痛

and through the strong concentration

通过强大的定

the pain may disappear

疼痛可能会消失

so disappearance of pain is not the aim in trying to be mindful of pain

所以在对疼痛保持正念的过程中，目的并不是让疼痛消失

so here also

这里，同样

you have the pressure on the forehead

你的前额有紧迫感

just concentrate on that place and be

专注于那个地方

mindful or make mental notes as pressure, pressure, pressure

保持正念，在心里标记：紧迫，紧迫，紧迫

or if it is heaviness there heavy heavy heavy

或者是沉重，就：沉重，沉重，沉重

and so on

诸如此类

and don’t want it to go away

不要想去消除它

if you want it to go away it may stay longer with you

如果你想消除它，可能它会停留更长时间

because somehow you have some kind of attachment to it

因为你多少对它有执着

so just be neutral towards it

所以，只要对它保持中立

and just like a spectator

只是做一个旁观者

now when you are watching something happening at the distance

当你远距离观察某件事

you know what is happening there and you are not involved in it

你知道发生了什么，但是你不牵涉到其中去

so in the same way you have a sensation whatever sensation it is

所以同样，你有某种感受，不管是什么感受

you have a sensation there

你那里有一种感受

you just see them as just a sensation

你只是将它作为一种感受

and not your sensation

而不是你的感受

or not the you are experiencing that sensation

不是你在体验那个感受

if you connect the sensation with you

如果你将这个感受与你关联起来

let’s say I

用“我”比较好

if you connect that sensation with I

如果你将那个感受与“我”关联

it may become worse

它可能变得更糟糕

it will become more painful more severe

它可能变得更疼痛，更严重 and it may stay with you longer

并且持续更长时间

so whether it is with you or not, it is not important

所以不管它有没有跟你在一起，不重要

but what is important is you understand it while it is there

重要的是，当它存在的时候，你去理解它

so you pay close attention to the sensation and here the pressure

所以你对这个感受，在这里是紧迫感，保持密切的关注

and

然后

through concentration it will disappear

通过禅定，它会消失

but don’t want it to disappear

但是不要期待它消失

just watch it and let it go by itself

只是观察它，让它自行离开

so whatever sensations you feel

所以不管是体验到什么感受

don’t try to get rid of it

不要试着去消除它

stay with it

与它相处

and be mindful of it and understand it

对它保持正念，理解它

host: thank you very much sayadaw.[inaudible]

主持：感谢尊者[听不清]

Disk02track19

now, let us go to clarification on page 282

我们来看第282页的说明

here of mindful, right mindfulness alone is implied

于此，四念处可说为一正念，

similarly by the four supreme efforts, right effort is implied

同样地，四正勤可说为一正精进

that means there is only one mindfulness or only one sati

意思就是只有一正念

although there is only one sati

虽然只有一正念

in this section, sati is described

在这节，正念被分为

as of four kinds

四种

and there are contemplation on the body and so on

就是身念处等等

although mindfulness is only one

虽然正念只是一种

because there are four kinds of object

因为所缘有四种

mindfulness is divided into four kinds

因此正念被分为四种

so the body the feelings the consciousness and the dhamma objects

身、受、心、法所缘

and also

同时

in order to get rid of wrong notions

为了对治错误观念

four kinds of wrong notions

四种错误观念

the objects are divided into four

所缘被分为四种

it is said that people tend to take body to be beautiful

人们倾向于以身体为美

people think that body is beautiful

他们觉得身体很美丽

and they try to make their body beautiful as much as they can

他们尽量打扮自己的身体

but the buddha said, body is not beautiful

但是佛陀说，身体不美丽

in fact it is filthy or foulsome

实际上，身体很肮脏

so in order to know that the body is actually not beautiful

所以，为了了解身体实际上并不美丽

the contemplation on the body is given

所以就要观察身体

so while practicing contemplation on the body one comes to understanding that body in reality is not beautiful

所以修身念处，就会了解身体实际上不美丽

and it is said that people tend to take feeling as happiness

人们又倾向于认为受是美好的

especially the pleasant feeling

特别是愉快的感受

so when we have pleasant feeling we think we are happy we are in happiness

所以当我们有愉悦的感受，我们就觉得很开心

so in order to make people understand

所以为了让人们明白

that feeling is actually suffering or dukkha

受实际上是苦迫

buddha gave the second contemplation contemplation on feelings

佛陀教导受念处

so when we concentrate on feeling when we make notes of feeling

所以当我们专注于受，对受作标记

we come to understand what feeling is

我们就明白受是什么

especially painful feeling

特别是苦受

so when there is painful feeling and we concentrate on the feeling we know that it is something that inflicts our body

所以当生起苦受，我们专注于这个受我们知道有东西恼扰我们的身体

and something that is difficult to endure

这种感受很难忍受

and so we know that it is not happiness but it is dukkha

所以我们知道这不是快乐，而是苦迫

and also when we concentrate on pleasant feelings we know that pleasant feeling does not last for long

同时，当我们专注于乐受，我们知道乐受不会持续很久

it comes and it goes and so it is impermanent

乐受生起又灭去，所以是无常的

and buddha said that whatever is impermanent is dukkha

佛陀说无常之法是苦

whatever is impermanent is suffering

无常之法是苦迫

so here suffering means not painful

这里苦迫的意思不是痛苦

but being oppressed by rise and fall

而是被生灭所压迫

so the characteristic of dukkha is being oppressed by rise and fall

所以苦的特相就是被生灭所逼迫

that means having rise and fall, having a beginning and an end

就是说有生有灭，有始有终

so when we concentrate on the feeling

所以当我们专注于受

even on the pleasant feeling

即使是乐受

we come to know that this pleasant feeling has a beginning and an end

我们会知道这个乐受有开始，也有结束

and so it is oppressed by arising and disappearing and so it is dukkha or suffering

所以它是被生灭所逼迫，所以它是苦迫

in order to understand feeling as suffering

为了理解受之苦

the second contemplation is given

所以提出了受念处

and also people tend to take consciousness as permanent

人们倾向于认为心是常

we think that we have the same consciousness as we had as a child

我们觉得我们与小时候拥有的是同一个心

or as we had a few years ago and so on

或者与若干年前是同一颗心

although we think that at every moment there is different kind of consciousness

虽然我们认为在每个时刻都是不同的心

still we think that we have the same consciousness

我们还是觉得我们拥有同一颗心

so we tend to take consciousness as permanent

所以我们倾向于将心看作是常

so in order to show that consciousness is not permanent

所以为了展示心的无常

buddha gave us the third contemplation the contemplation on consciousness

佛陀提出了第三个心念处

so when we concentrate on the consciousness

当我们专注于心时

we come to see that consciousness comes and goes

我们观察到心的生灭

now when you are practicing meditation keeping your mind on the in and out

当你禅修时将心放在出入息上

or rising and falling of the abdomen

或者放在腹部的起伏上

and then your mind wanders

然后你的心四处游荡

and you’re aware of that wandering and you make mental notes as wandering wandering

你觉知到心的散乱，在心里做标记：散乱，散乱

and after two or three notes, wandering disappears and you go back to the breath or the movements of the abdomen

标记两三次后，散乱消失了你又回到呼吸或腹部起伏上

so you see for yourself that consciousness arises and disappears

所以你自己看到了心的生灭

and every moment there is a different

每时每刻都不同

or a new consciousness arising and then disappearing

下一个心生起又灭去

so when you see consciousness as coming and going at every moment

当你看到每时每刻心的来来去去

arising and disappearing at every moment

每时每刻生灭

you come to realize that consciousness is impermanent

你就意识到心是无常的

so in order for us to understand that consciousness is impermanent

所以为了了解心是无常的

buddha gave us the contemplation on consciousness

佛陀提出心念处

and then there are dhamma objects

然后有法所缘

the other mental states and also some material states

其他名法，还有一些色法

we tend to take these as self

我们倾向于将它们当成“我”

as abiding entity as soul

作为不变的实体、灵魂

so in order to show that they are not self, they are not abiding

为了展示无我，没有不变

they are without an inner core

没有一个内在的核心

buddha gave us the contemplation on the dhamma objects

佛陀提出法念处

so when we concentrate on the dhamma objects

所以当我们专注于法所缘

we come to see that they also come and go they arise and they disappear

我们也会看到它们来了又去，生了又灭

and they don’t even last for two consecutive moments

它们甚至不能持续两个刹那

so we come to realize that

我们就意识到

these dhammas have no inner core

这些法没有内在的核心

they do not last forever

它们不会永远存在

and they are just the phenomena rolling on and on

它们只是不断滚滚向前的现象

and so we come to realize the anatta nature of phenomena when we pay attention to dhamma objects

当我们专注于法所缘，我们意识到诸法的无我

since there are four kinds of objects

因为有四种所缘

four ways of wrong understanding of these objects

对这些所缘的认识有四种错误方式

buddha gave us the four kinds of satipaṭṭhāna

佛陀教导了四念处

or four kinds of setting up mindfulness

或者四种建立正念的方法

therefore we have not one satipaṭṭhāna but four satipaṭṭhānas in this section

所以我们在此节不止一种念处，有四种念处

and there are four supreme efforts

还有四正勤

similarly by the four supreme efforts right effort is implied

同样地，四正勤可说为一正精进

so right effort is actually one

正精进实际上只有一种

it is viriya or effort among the fifty two cetasikas

它是五十二心所之中的精进

but there are two kinds of states wholesome states and unwholesome states

但是有两种法，善法和不善法

and then there are two kinds of unwholesome states and two kinds of wholesome states

有两种不善法，两种善法

so with regard to these states we have to do something we have to make effort to abandon what unwholesome states that have arisen in us

对于这些法，我们要精进，断除已经生起的不善法

and we make effort to prevent new unwholesome states from arising

精进地防止新的不善法生起

and we have make effort to make wholesome states that have not arisen in us arise in us and we have to make effort to make wholesome states that have arisen in us grow

我们要精进地让没有生起的善法生起让已经生起的善法增长

so there are four ways of making effort depending on the four kinds of states

所以根据四种法，有四种精进的方式

and two each of wholesome and unwholesome states

善法两种，不善法两种

so although there is just one effort

所以虽然只有一种精进

that means one cetasika one mental factor that is called effort

就是说一种心所叫做精进

there are four supreme efforts

但是有四正勤

and then by way of states

根据个别法

there are only fourteen states treated in this section

本节讨论了十四种个别法

and these fourteen we studied yesterday

我们昨天学习了这十四种

on the chart on bodhipakkhiya-saṅgaha

在菩提分之概要的表里

you find these fourteen states

你可以找到这十四种个别法

and these fourteen states are arranged in the chart

这张表里介绍了这十四种个别法

following the order of times they are mentioned

根据它们提到的次数按顺序排列

like nine, eight, five, four and so on

例如九次、八次、五次、四次等等

but in the manual

但是在概要精解里

another sequences given

是另外的顺序

that is here the first is desire or will to do chando

第一个是做事之欲，欲

and then consciousness, then equanimity

然后是心，然后是舍

faith, tranquility, zest, right view, intention, effort, the three abstinences

信、轻安、喜、正见、思维、精进、三离

right mindfulness and concentration

正念、定

so these are fourteen that are treated in this section

这就是此章涉及的十四种个别法

so when we add all these we get thirty seven the states that are on the side of enlightenment

当我们将所有加起来，我们就有三十七菩提分

we also studied using the chart

我们也学习了，根据表格

how many names a certain mental state has in these chapters

在这些章里，某个心所有多少名字？

so viriya has nine names, sati eight names and so on

精进有九个名字，念有八个名字等等

the last verse in the section is “sabbe lokuttare honti” and so on

此节最后一个偈颂是：

sabbe lokuttare honti and the translation is “All these occur in the supramundane, “翻译出来就是：在出世间心里，这一切都会出现

that means they arise with supramundane consciousness

意思就是它们伴随出世间心生起

now

现在

how many types of supramundane consciousness are there?

这里有多少出世间心？

lokuttara consciousness, there are eight

出世间心，一共是八个

all these thirty seven factors

所有三十七菩提分

occur in the supramundane

出现在出世间心里

they all arise with supramundane consciousness

它们全部伴随出世间心生起

sotapatti magga consciousness, sotapatti phala consciousness and so on

须陀洹道心，须陀洹果心等等

except at times intention vitakka and zest piti

有时候，没有思维（寻）和喜

although we say generally all these thirty seven factors of enlightenment

虽然一般而言，我们说所有这些三十七菩提分

arise with supramundane consciousness

与出世间心同生

but there is an exception

但是也有例外

now intention

思维

intention here is vitakka or sammasankappa

思维这里就是寻，或者正思维

now the supramundane consciousness

出世间心

eight types of supramundane consciousness

八种出世间心

are multiplied into forty by way of jhanas

根据禅那扩充为四十种

so when we take supramundane consciousness as forty

如果按照四十来计算出世间心

they are first jhana supramundane consciousness, second jhana supramundane consciousness and so on

就是初禅出世间心，二禅出世间心等等

with the second jhana supramundane consciousness

对于二禅出世间心

there can be no vitakka

没有寻

now you all know that vitakka with first jhana consciousness

你们都知道寻伴随初禅心生起

with second jhana and third fourth fifth jhana consciousness

二禅三四五禅那心

vitakka does not arise

没有寻

so although generally we say all these thirty seven factors arise with supramundane consciousness

虽然一般而言，我们说所有这三十七菩提分伴随出世间心生起

we must understand this exception

我们要明白这个例外

so for vitakka

对于寻

it does not arise with the second jhana supramundane consciousness and so on

在二禅出世间心是不会生起的

and then the other is piti or zest

另外一个是喜

piti is not found in supramundane cittas occurring at the level of fourth and fifth jhanas

喜在四禅五禅的出世间心不会生起

now there are five jhanas and with first jhana

有五禅，对于初禅

there is piti

有喜

with second jhana, there is piti, with third jhana there is piti

二禅，有喜，三禅，有喜

but with fourth jhana there is no piti

但是四禅，没有喜

and with fifth jhana also there is no piti

五禅，也没有喜

so

所以

piti arises only with first jhana, second jhana and third jhana consciousness of supramundane level

喜只在初禅、二禅、三禅的出世间心生起

so these exception we must make note of

所以我们必须记下这些例外

In the mundane, too, they occur in the course of the sixfold purification, according to circumstances.

在世间心里，它们也会根据情况出现在六清净里

now in the ninth chapter

在第九章

we will find the stages of purification

我们会学到清净的层次

there are seven stages of purification

清净有七个层次

but here six are mentioned

但是这里提到六个

so during the six stages of purification

所以在清净的六个层次里

these thirty seven factors

这三十七菩提分

arise as the case may be

根据情况生起

so that means

意思就是说

when practicing meditation

当禅修的时候

with the intention of getting enlightenment

有志于觉悟

these thirty seven factors are arising together with the types of consciousness

这三十七菩提分与各种心生起

there are seven stages of purification and the first is purification of sila and the second is purification of mind

有七个清净的层次，第一个是戒清净第二个是心清净

or purification of concentration, the third is purification of view and so on

或者定清净，第三个是见清净，等等

so during those stages

所以在这些阶段里

when a yogi is practicing vipassana meditation

当禅修者修内观

these thirty seven factors of enlightenment arise with vipassana consciousness

内观之心中，生起三十七菩提分

so during those also

在这些阶段

these thirty seven requisites of enlightenment or members of enlightenment are found in various combinations according to circumstances

根据具体情况，这37菩提分会以各种组合生起

so when the practice of vipassasna meditation is with consciousness accompanied by somanassa

如果以悦俱之心修习内观禅修

there may be piti

那么就可能生起喜

but when it is not accompanied by somanassa there is no piti and so on

如果不是悦俱之心，就没有喜，等等

so they arise with mundane consciousness also during the six stages of purity in the practice of meditation

所以禅修时，在六清净的层次里它们也伴随世间心生起

now we come to the last sub section

我们现在看最后一个小节

section of the whole of all

一切之概要

so in this section

在这一节里

those mentioned comprise all ultimate realities mentioned at the beginning of this chapter

提到的这些包括此章开始所有究竟法

now for example the five aggregates

例如五蕴

the five aggregates include all the seventy two ultimate realities mentioned at the beginning of this chapter and so on

五蕴包括所有此章开始提到的72究竟法

and there are five categories in this section

此节有五个类别

and the first is the five aggregates

第一个是五蕴

and the second is the bases

第二个是：处

and the third the elements

第三个是：界

and the fourth is the compendium of truth

第四个是：四圣谛

the first of the compendium of the whole are the five aggregates

第一个一切之概要是五蕴

now you’re all familiar with the five aggregates

你们都熟悉五蕴

so they are rūpa aggregate

它们是：色蕴

vedanā aggregate, saññā aggregate

受蕴、想蕴

saṅkhāra aggregate and viññāṇa aggregate

行蕴和识蕴

now rupa aggregate means matter or material properties

色蕴意思是色法

feeling aggregate means feeling

受蕴意思是受

perception means perception

想蕴意思是想

mental formations means the cetasikas or mental factors other than the feeling and perception

行蕴指出了受、想之外的所有心所

there are altogether fifty of them

一共是五十个

and then the last one is aggregate of consciousness

最后一个是识蕴

now here

这里

we must understand the meaning of the word aggregate

我们必须理解“蕴”的意义

among these aggregates number two and number three

在这些蕴之中，第二和第三个

feeling aggregate and perception aggregate

受蕴和想蕴

now feeling is only one

受只是一种

it is vedana cetasika

就是受心所

so it is only one

所以它只是一种

but this one feeling is called aggregate of feeling

但是这一个受，被称为受蕴

or a group of feeling, a mass of feeling

或者一组受，受的集聚

now why is this one mental state called an aggregate

为什么一个心所也被称为“蕴”

although it is one it is called an aggregate

虽然它是一种，它被称为“蕴”

and that is because it can be of the past of the future of the present

这是因为它可以属于过去、未来和现在

or it can be internal and external

或者它可以是内、外

or it can be gross or subtle

或者它可以是粗或细

or it can be inferior or superior

可以是低劣或殊胜

or it can be far or near

可以是远、近

so

所以

taking all these together

将这些放在一起

and putting all these into a group

将所有这些放在一组

even vedana which is only one cetasika is called an aggregate

即使“受”只是一种心所，它也被称为“蕴”

so aggregate does not mean the group of material properties, group of feeling

所以“蕴”不是指一组色法，一组感受

group of perception and so on

一组想，等等

but even one material property is also called an aggregate

即便是一种色法也被称为“蕴”

one feeling is called an aggregate, one perception is called an aggregate

一种受也被称为蕴，一种想也被称为蕴

because they can be divided into past, present, future, internal, external, gross, subtle

因为它们可以分为：过去、现在、未来、内、外、粗、细

inferior, superior and far and near

低劣、殊胜、远、近

so when something can be divided into past present and future

所以当它可以分为过去、现在、未来

and so on

等等

it can be formed into an aggregate

它就可以组成一蕴

or we can call it an aggregate

或者我们可以称之为一蕴

so the first aggregate is the aggregate of materiality

第一个蕴是色蕴

that means just material properties

意思是只是色法

and there are altogether twenty eight material properties and they are taught in the sixth chapter

一共是28色法，第六章讲过

and the second is the feeling aggregate

第二个是受蕴

there are three kinds of feeling or five kinds of feeling

有三种受或五种受

and the third one is the perception aggregate

第三个是想蕴

perception is making marks or making note of the object

“想”就是给所缘做标记

so whenever we experience an object

所以无论我们体验到什么所缘

they arises in our mind a mental state called perception

它们在我们心中生起，这个心所就是想

so that mental state makes the mark of that object so

这个心所对所缘进行标记，所以

that when we experience it later

我们稍后体验到它

we remember it

我们就记住了它

so for remembrance when experienced later

我们后来体验到并记得它

this mental state makes a mark of the object

这个心所给这个所缘作标记

that mental state is called perception here

这个心所在这里被称为“想”

in pali it is called saññā巴利语是：saññā

so we should always use the word saññā with the word perception

我们在使用“想”的时候，应该总是附上saññā

because perception may mean other things as well

因为“想”也可以有其他意思

so perception here is a mental state

所以这里的“想”是个心所

that makes the mark of an object

它对所缘进行标记

it is compared to carpenters making marks on the timber

人们将它比喻成木匠在木头上做标记

so they make marks on the timber and later on they know that this part is to go to this place and that part is to go to another place

他们在木头上做标记，然后就知道这块木头干什么，那块木头做什么

this part is to be cut off and this part is to be taken and so on

这块要被切下，那块要被用起来，等等

so by those marks they know what to do with the timber

通过这些标记，他们就知道如何处理木材

so making mark like that is the function of saññā or perception

所以像这样做标记，就是“想”的作用

here it is translated as perception

在这里被翻译成“想”

and the fourth is mental formation aggregate

第四个是：行蕴

now the pali word for the mental formation is saṅkhāra

巴利语的“行”是sankhara now we will meet saṅkhāra again when we study dependent origination

当我们学习缘起时，还会遇到行

the word saṅkhāra is a difficult word

“行”这个词是个很麻烦的词

because it means almost opposite of each other

因为它可以有相反的意义

let’s say, saṅkhāra has two meanings

“行”有两个意义

at least two meanings

至少有两个意义

and these two meanings are opposed to each other

这两个意义彼此相反

saṅkhāra means something that makes

“行”意思是：制造者

and saṅkhāra means something that is made

“行”的意思也是：被造者

so one is the active sense and the other is the passive sense

所以一个意思是主动的意思，另外一个是被动的意思

that is why it is not easy to understand or to translate the word saṅkhāra

所以理解或翻译这个“行”不容易

whenever we find this word in our readings

当我们阅读时碰到这个词

we have to ascertain in what sense it is used

我们得确定它到底是什么意思

in the active sense or in the passive sense

是主动的意思，还是被动的意思

so here the word is saṅkhārakkhandha, saṅkhāra is used here

这里“行蕴”里面有一个“行”

and here it is used in the sense of active, active sense

这里，它的意思是主动的

so that means something that makes, that conditions

所以意思是：造作者

and something that makes or that conditions

制造者，限制者

is actually the volition or cetana

实际上就是：思心所

so volition or cetana is called kamma and it gives results in the future

所以思心所被称为业，在未来产生果报

and so the name saṅkhāra is actually the name of cetana

所以“行”这个名称实际上是“思”

and cetana is what is called kamma

而“思”就是“业”

but those other mental states that go along with cetana are also called saṅkhāra

但是其他与“思”同生的心所，也被称为“行”

and they do some kind of making or forming

它们的行为就是：制造、形成

so in English it is translated as formations or mental formations

所以英语翻译成：心理上的形成

so formation here means those that are formed, those that form or those that makes

所以这里的“形成”就是制造者、造作者

I think this word is a little tricky

我觉得这个词有点麻烦

some people translate it as volitional activity

有些人翻译成：思的活动

there is no satisfactory word in English

在英语里，没有一个完美的对应词

maybe I don’t know the satisfactory word although there is a satisfactory word

或许有一个很好的对应词，只是我不知道

so let us just follow the translation here mental formations

所以，我们姑且按照这里的翻译：行蕴

so here mental formations means those that form those that make

这里的行蕴就是制造者，造作者

and if you go back to the second chapter

如果你们回到第二章

you will find that there are fifty two cetasikas

你们就知道心所有五十二种

and among these fifty two cetasikas

这五十二心所里

there is feeling and there is perception

有受、想

they form the separate aggregate

它们各自是独立的蕴

and then the other fifty as a whole

其他五十个心所整体上

are grouped as

形成一组

the fourth aggregate that is saṅkhāra aggregate or mental formation aggregate

就是第四组：行蕴

and five is consciousness aggregate

第五个是识蕴

so you know there are eighty nine or one hundred and twenty one types of consciousness

你们知道有89或121种心

so all consciousness are called consciousness aggregate

所有心被称为识蕴

even one consciousness is called an aggregate

即便是一种心，也被称为蕴

because that one consciousness can be of past, future, present, internal or external and so on

因为这一种心可以是：过去、未来、现在、内、外，等等

now why are feeling and perception taken as separate aggregate?

为什么受、想单独成为蕴？

they are only one and they are taken as separate aggregate

它们各自是一种，却独立成为一蕴

now it is explained in the commentary that

注释书的解释是：

they are important and they are beneficial to the existence in the samsara

它们很重要，它们对轮回的存在有助益

when we feel good about something

当我们对某个东西感受很好

we like that object we are attached to it

我们喜欢这个所缘，执着于它

and in order for us to be attached to it

为了让我们执着于它

the perception makes us like it

“想”使得我们喜欢它

now perception can be right or wrong

“想”可能对，也可能错

whether right or wrong, when we are following the perception

不管对错，当我们追随“想”

then we experience the object more fully

我们就更完整地体验到所缘

so perception is like seasoning in the food

所以“想”就像给食物调味

and feeling is like the taste of the food

“受”就像是尝食物的味道

so in order for a being to go along the samsara

所以为了继续轮回

to go from one life to another to be in the samsara

为了在轮回中从此生投生到彼生

these two are beneficial

这两者很有帮助

these two are important

这两种很重要

that is one each one of them are taken as a separate aggregate

所以这两个都单独成为一蕴

the next category is the aggregate of clinging

下一个类别是：五取蕴

now there are two aggregates, right?

现在有两种蕴，对吧？

just aggregates and aggregates of clinging

蕴、取蕴

aggregates of clinging means aggregates that are the object of clinging

取蕴，意思是蕴是执取的所缘

or that can be the object of clinging

或者它们可以是执取的目标

so we must understand this clearly

我们必须清楚地知道这点

so aggregates of clinging means not clinging taken as aggregate

所以取蕴意思不是将执取作为蕴

but aggregates that are objects of clinging

是说蕴是执取的目标

or that are subject to clinging

或者说蕴受制于执取

that means aggregates we can cling to

意思是我们可以执取的蕴

and there are five of them the same as the five aggregates in general

一共是五取蕴，跟一般的五蕴是一样的

but here they are or they must be the object of clinging

但是这里，它们必须是执取的目标

so if we can cling to something

所以，如果我们可以执取某物

and that something is called an aggregate of clinging

这个东西就可以被称为取蕴

now we see something and we can be attached to it

我们看到某物，执着于它

we can cling to that object by craving or by wrong view

我们可以因为贪或邪见执取那个目标

and so that object is the aggregate of clinging for us

所以那个目标对我们而言就是取蕴

so can you tell me anything that can not be the object of clinging in the world

所以，你能告诉我这个世界还有什么不能是执取的目标吗？

there is nothing that cannot be the object of clinging in the world

世界上没有任何东西不能作为执取的目标

so actually aggreates of clinging means everything in the world

所以，实际上取蕴指世界上的任何东西

I may like one thing and you may like another thing

我可能喜欢此物，你可能喜欢彼物

but anything is or can be the object of clinging

但是任何东西都可以成为执取的所缘

we cling to the object by craving or by wrong view

因为贪或邪见，我们执取所缘

so the five aggregates of clinging are almost the same as the five aggregates in general

所以五取蕴几乎与一般意义上的五蕴相同

but there is one difference

但是有一点区别

now we can cling to different types of consciousness

我们可以执取不同的心

we can cling to this consciousness

我们可以执取这个心

we can cling to that consciousness

我们可以执取那个心

but

但是

we cannot cling to the consciousness that belongs to the supramundane level

但是我们不能执取出世间心

we cannot cling to the magga consciousness

我们不能执取道心

we cannot cling to the phala consciousness and so on

我们不能执取果心

so

所以

aggregates of clinging

取蕴

does not include supramundane states

不包括出世间法

only mundane states are said to be aggregates of clinging

只有世间法才是取蕴

so when we say just five aggregates

当我们只是说五蕴的时候

we mean all aggregates both mundane and supramundane

我们指所有蕴，包括世间和出世间

but when we say five aggregates of clinging

但是当我们说五取蕴时

we mean only the mundane aggregates and not supramundane aggregates

我们只是指世间之蕴，不是指出世间之蕴

that is the difference

这就是区别

and why are these two taught

为什么要教这两种蕴？

one aggregates and the other aggregates of clinging

一个是蕴，一个是取蕴

so for general understanding

所以对于一般意义上的理解

five aggregates, the teaching of five aggregates is given

五蕴，提出了五蕴的教法

but for the purpose of practicing vipassana

但是对于内观的修习

the five aggregates of clinging are taught

教导五取蕴

so

所以

we must understand that

我们要知道

when we practice vipassana meditation

当我们进行内观禅修时

we take five aggregates of clinging as object

我们将五取蕴作为所缘

and not just aggregates in general

不是一般意义上的蕴

because vipassna is actually to avoid clinging to objects

因为内观实际上是防止执取所缘

those objects that we can cling to

这些我们可以执取的所缘

can be taken as object of vipassana meditation

可以作为内观的所缘

and we practice vipassana meditation or satipaṭṭhāna meditation on it

我们内观或四念处禅修时，以它为所缘

and we are able to prevent clinging from arising

我们可以防止对它们的生起产生执取

so we must understand that

我们要明白

when we practice vipassana meditation we

当我们进行内观禅修时

take five aggregates of clinging as object

我们以五取蕴作为所缘

that means not five aggregates of clinging at one time or at one at the same moment

意思不是说同时以五取蕴作为所缘

but we take any one of these five aggregates of clinging as object

而是我们以五取蕴的任一个作为所缘

for the purpose of practicing vipassana

为了修习内观

the five aggregates of clinging are taught

所以教导了五取蕴

and you understand that clinging means

你们知道“取”意思是

craving or attachment and wrong view

贪或邪见

we can cling to an object with craving

我们可以以贪来执取

or we can cling to an object with wrong view

或者我们以邪见来执取

we can be attached to a thing

我们可以执取某物

and we can take that thing as permanent we can take that thing as soul, as abiding entity and so on

我们可以将之视为常、我、不变，等等

and so such object that we can cling to by way of attachment or wrong view

所以我们可以以贪或邪见执取这样的所缘

is called aggregate of clinging

这种所缘就是取蕴

so aggregates of clinging and aggregates are almost the same

所以取蕴和蕴几乎相同

the only difference is aggregates in general include both mundane and supramundane

唯一的区别，一般意义上的蕴包括世间和出世间法

and aggregates of clinging includes only mundane aggregates

而取蕴只包括世间蕴

the next section is

下一节是

the twelve sense bases

十二处

and they are as in the book

概要精解上讲到

eye base, ear base, nose base,

眼处、耳处、鼻处

tongue base, the body base

舌处、身处

and then the mind base

意处

the visible form base

颜色处

the sound base, the smell base

声处、香处

the taste base, the tangible base

味处、触处

and the last, the mental object base so

最后一个：法处

there are twelve bases

一共是十二处

these twelve bases include

这十二处包括

all the ultimate realities mentioned at the beginning of this chapter

包括这章开始时提到的所有究竟法

so they are included, they are mentioned here in this last section

在这最后一节也讲到

so the eye base, ear base and so on

眼处、耳处等等

please look at the handout sheet: sabba-saṅgaha

看下发资料上的：一切之概要

so on that page the third group

在那页第三组

is a group of āyatana

处

now ayatana is transalted as base ayatana翻译成：处

ayatana means location ayatana意思是：处所

or habitat

或者居住地

or base and so

或者基地，所以

here it is translated as base

在这里翻译成：处

and there are twelve ayatanas or bases

一共是十二处

and one is in pali: cakkhāyatana that means cakkhu āyatana

第一个是：眼处

and that is according to the ultimate reality

根据究竟法，它就是

cakkhu-pasāda, eye-sensitivity

眼净色

and the second is ear base sotāyatana

第二个是耳处，

and it is in reality the ear sensitivity

在究竟法里是耳净色

and the third is ghānāyatana or nose base

第三个是鼻处

and in reality it is nose sensitivity

究竟法里是鼻净色

and the fourth jivhāyatana or tongue base and in reality it is tongue sensitivity

第四个舌处，究竟法里是舌净色

and the fifth is kāyāyatana the body base

第五个身处

and in reality it is the body sensitivity

在究竟法里是身净色

and then the six is called manāyatana, the mind base

第六个是意处

and mind base consists of all cittas

意处包括所有心

eighty nine or one hundred and twenty one types of consciousness 89或121种心

so

所以

among these six bases

在这六处里

the five are material and the last number six is mind or actually it is consciousness

五个是色法，最后一个第六个是名法，实际上是心

and then number seven

第七个

is called rūpāyatana

颜色处

now here rūpa means visible object

这里的色，指可见的所缘

we must be careful when we see the word rūpa

我们看到“色”这个词必须小心

because it can mean matter in general

因为它可以指一般的色法

and also it can mean a visible object

也可以指可见的所缘

so here it means a visible object

这里指可见的所缘

and object that can be seen

可以看到的所缘

so the visible form base is rupa

颜色处是色

or the visible datum or visible object

或者说是可见的所缘

and then the sound base in pali saddāyatana, it is sound

然后是声处，是声音

the nine is gandhāyatana the smell base and it is smell

第九个是香处，气味

and number ten is rasāyatana or taste base and it is taste

第十个是味处，味道

and number eleven phoṭṭhabbāyatana tangible base

第十一个，触处

now tangible base is composed of three essential elements

触处包括三大种

they are

它们是

pathavī earth element, tejo fire element and vāyo air element

地界、火界和风界

now there are four essential elements, material elements taught in abhidhamma

在阿毗达摩里教了四大种

and they are element of earth, element of water, element of fire and element of air

它们是地水火风

and abhidhamma teaches us that element of water cannot be touched

根据阿毗达摩，水界不能被触摸到

and element of water means not necessarily the water

水界并不一定指水

but the cohesiveness in the water or moisture or something like that in the water

而是指水里的粘附性、湿性

that is what we call water element

我们称之为水界

and so that water element according to abhidhamma cannot be touched

根据阿毗达摩，水界不能被触摸到

so when we take the phoṭṭhabbāyatana to be tangible base or tangible object

所以，触处

we take just three of them

由三大种组成

we leave out the water element so

不包括水界

the element of earth element of fire and element of air combination of these three are what we call tangible object

我们所称的触，包括地火风三界的组合

so there is no separate tangible object

没有一个单独的触所缘

other than the combination of these three essential elements

只是这三大种的组合

then number twelve dhammāyatana

第十二：法处

it is translated as mental object base

被翻译成名法所缘处

I would say dhamma object base

我会翻译成法所缘处

dhammāyatana or just dhamma base

法处

dhamma base means cetasikas

法处包括：心所、

sukhuma-rūpa means subtle matter

细微色就是细微的色法

there are sixteen particles of subtle matter taught in the sixth chapter

第六章讲到的十六细微色

and then nibbana, altogether sixty nine so

然后是涅槃，一共是六十九种

these sixty nine are here called dhammāyatana dhamma base

这六十九种在这里被称为法处

so one to six are called internal

一到六被称为内处

and seven to twelve are called external

七到十二被称为外处

actually one to six are senses

实际上，一到六是根

but seven to twelve are not senses

七到十二不是根

they are the object of the senses

它们是根的所缘

so we would rather call them just bases rather than sense base

所以我们统称为处，而不是根处

or may be bases for senses as well as senses as bases

根之处，或者作为处的根

now here the dhammāyatana is important

这里法处是很重要

in the third chapter

在第三章

objects are divided into six kinds

所缘分为三种

visible object,

色所缘

audible object and so on

声所缘等等

and the last one is dhamma object

最后一个是法所缘

now dhamma object and dhammāyatana are not identical

法所缘和法处并不是一样的

that is why it is difficult to understand correctly whenever we find these words

当我们碰到这些词时，正确理解很难

so here we have the word dhammāyatana dhamma base

这里我们碰到的法处

and there in the third chapter page 135

在第三章，第135页

we have dhammārammaṇa dhamma object

我们有法所缘

so dhamma object and dhammāyatana here dhamma base are not identical

所以法所缘与这里的法处并不是一样的

so please turn to page 135

翻到第135页

there it is explained that dhamma object is sixfold

这里提到法所缘包括六种：

sensitive matter

净色

subtle matter

细微色

consciousness

心识

mental factors

心所

nibbana

涅槃

and concept

概念

these six kinds of object are called dhamma objects in the third chapter

在第三章，这六种所缘被称为法所缘

but not all of them are called dhammāyatana or dhamma base here

但是并不是所有的都被称为法处

here only the mental factors subtle matter and nibbana are called dhamma base

在这里只有心所、细微色和涅槃被称为法处

so please be careful about these two words

请注意这两个词

dhammārammaṇa and dhammāyatana dhamma object and dhamma base

法所缘和法处

again dhamma object consist of sensitive matter

法所缘包含：净色、

subtle matter, consciousness

细微色、心识

mental factors, nibbana and concepts

心所、涅槃和概念

but dhammāyatana consists of only mental factors, subtle matter and nibbana

但是法处只包括心所、细微色和涅槃

and this is explained in the note on page 287

这在第287页的注释里有解释

about the middle of the first paragraph

在第一段中间

Thus it excludes the first five objective bases,

它不包括五根所缘

the five types of sensitive matter, and citta, which is identical with the mind base.

也不包括五净色，及相等于意处的诸心

It also excludes concepts (paññatti),

它也不包括概念

since the notion of base extends only to ultimate realities,

因为处所辨识的只是究竟法

i.e. things existing by way of intrinsic nature,

即拥有自性而存在之法

they have their own existence

它们有自己的存在

and does not extend to things that owe their existence to conceptual construction.

并不包括由概念组成而存在之法

the concept are said to exist only in our imaginations

概念只存在于我们的想象

and they have no real existence

它们没有真实的存在

so they are excluded here

所以在这里被排除了。

the dhamma base

法处

comprises the fifty two mental factors sixteen kinds of subtle matter and nibbana

包括：五十二心所、十六细微色和涅槃

so

所以

in these twelve, the cakkhāyatana or eye base correspond to visible form, ear base correspond to sound base and so on

这十二种，眼处相应于色所缘，耳处相应于声音等等

but the mind base and dhamma object base are different, they do not correspond to each other

但是意处和法所缘处不同，它们不是对应于彼此

the mind base means eighty nine or one hundred and twenty one types of consciousness

意处指89或121种心

but dhamma base means

但是法处指

mental factors, subtle matter and nibbana

心所、细微色和涅槃

so these are the twelve bases or twelve āyatanas

所以这些是十二处

now the next category is of dhātus or elements

下一个类别是：界

they are called dhātus in pali

巴利语是：dhatu because they bear their own intrinsic natures

因为它们有各自的自性

they hold their natures

它们保持自己的自性

they have their intrinsic natures as their own

它们有各自的自性

and such things are called dhātu in abhidhamma

在阿毗达摩里，它们被称为：界

and these dhātus are said to be eighteen

界有十八种

and they are first eye element

第一个是眼界

and second the ear element, third nose element, fourth tongue element

第二个耳界，第三鼻界，第四舌界

and fifth the body element

第五身界

so they are the same as the first five bases

它们与前五处相同

and sixth visible form element

第六个颜色界

that means visible object

就是色所缘

seventh sound element

第七声界

eighth the smell element

第八香界

ninth the taste the tenth the tangible element

第九味界，第十触界

they correspond to the five in the bases

它们与处里面的五个相对应

and then eleventh is the eye consciousness element

第十一个眼识界

twelfth ear consciousness element

十二耳识界

thirteenth nose consciousness element

十三鼻识界

fourteenth tongue consciousness element

十四舌识界

fifteen body consciousness element

十五身识界

sixteenth the mind element

十六意界

seventeenth mental object element or dhamma element

十七法界

and eighteenth the mind consciousness element

十八意识界

now if you look at these eighteen

如果你看这十八个

you will see the first five are the senses

你们会看到前五个是根

and then from sixth to tenth

从第六到第十

are the corresponding objects of those

是与之相应的所缘

and then number eleven to eighteen

第十一到十八

are different types of consciousness

是不同的识

so number eleven is eye consciousness, number twelve is ear consciousness and so on

十一是眼识，十二是耳识，等等

and then you go to the mind element, mental dhamma object element

然后是意界、法界

and mind consciousness element

然后意识界

so they will be explained later

稍后再解释

now please turn to page 290

现在翻到290页

clarification

说明

Herein, sixty-nine states comprising (fifty-two) mental factors,

这六十九法包括五十二心所

(sixteen kinds of) subtle matter, and Nibbana, are regarded as the dhamma object base and the dhamma base and dhamma elements

十六细微色、涅槃，属于法处和法界

so

所以

among the twelve bases

十二处之中

the twelve the last one is dhammāyatana

第十二个，最后一个是法处

dhamma base

法处

among the eighteen eighteen elements the last one is dhammadhatu

十八界的最后一个是法界

dhamma element

法界

so dhamma base and dhamma element are the same

法处和法界是一样的

they are identical

它们是相同的

and they represent fifty two mental factors sixteen kinds of subtle matter and nibbana

它们代表五十二心所、十六细微色和涅槃

the mind base itself is divided into the seven elements of consciousness

意处被分成七识界

now the mind base among the bases

处中的意处

is divided into seven among the elements

在界中被分为七个

so that is why we have eighteen elements while there are only twelve bases

所以就有十八界，但是只有十二处

so twelve bases become eighteen elements because one of the bases the mind base is divided into seven here

十二处称为十八界，因为其中一个处在这里被分成了七个

and these seven are

这七个是

eye consciousness element, ear consciousness element, nose, tongue, body consciousness element

眼识界、耳识界、鼻、舌、身识界

and mind element

以及意界

and dhamma object element

法界

and mind consciousness element

和意识界

now mind element what is mind element

意界，什么是意界

you remember mind element

你们记得意界吗？

where do you find that

在哪里学过

in the third chapter

第三章

on page 145

第145页

last but one paragraph

最后一段

but the mind element namely the five door adverting consciousness

意界就是：五门转向心

and the two types of receiving consciousness

以及两种领受心

so mind element means five sense door adverting consciousness

所以意界就是五门转向心

that is one

一个

and two types of receiving consciousness

两个领受心

so altogether three types of consciousness

一共是三种心

five door adverting consciousness

五门转向心

and two receiving consciousness

以及两个领受心

these three are called mind element

这三个被称为意界

so here number sixteen mind element means

这里的第十六：意界，意思是

these three types of consciousness

这三种心识

and then number seventeen

然后第十七

dhammadhatu is explained by the author himself

法界，作者自己进行了解释

as comprising of fifty two mental factors sixteen kinds of subtle matter and nibbana

包含五十二心所、十六细微色和涅槃

and the rest

剩下的

types of consciousness are called the mind consciousness element

剩下的心识统称为意识界

so these are the terms we have to be familiar with

这些名相我们要很熟悉

if we are not familiar with these terms

如果我们不熟悉这些名相

when we get into the abhidhamma pitaka itself

当我们我们学习论藏时

we will be lost

我们就会迷惑不解

because these terms are used there instead of the familiar receiving consciousness investigating consciousness and so on

因为在论藏里用的是这些词，而不是我们熟悉的领受心、推度心等等

you do not find receiving consciousness in the Dhammasaṅgaṇī在法集论里你们找不到领受心

you do not find investigating consciousness in the Dhammasaṅgaṇī在法集论里你们找不到推度心

but they will be described as mind element, mind consciousness element and so on

它们被称为意界、意识界等等

so it is important that we are familiar with these terms

所以熟悉这些名相很重要

the last category is the category of truth

最后一个类别是圣谛

so as you know there are four noble truths

你们知道四圣谛

the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering and

苦圣谛、苦集圣谛、苦灭圣谛

noble truth of the way leading to this cessation of suffering

趣向灭苦之道圣谛

so there are four noble truths

这就是四圣谛

I think we will have a break

我们休息一下

Disk02track20

菩提字幕屋

Bodhi Fansubs so the four noble truths

四圣谛

and the four noble truths are noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the path leading to the cessation of suffering

四圣谛是：苦圣谛、集圣谛、灭圣谛、趣向灭苦之道圣谛

they are called noble truths because

它们之所以被称为圣谛，是因为

they are penetrated by the noble ones

它们被诸圣者所洞见

the noble ones are those who have reached any stage of enlightenment

圣者就是觉悟的人

so a person who reaches the first stage of enlightenment is said to see all these four noble truths

所以，达到觉悟第一个阶段的人就能看到所有这四个圣谛

so they are called noble truths because they are penetrated by the noble ones

它们被称为圣谛是因为它们为圣者所洞见

and also they are called noble truths because they are taught by the noblest of the nobles, that is the buddha

它们之所以被称为圣谛，还因为是圣者中的圣者——佛陀所教之谛

and also they are called noble truths because

它们被称为圣谛，还有一个原因是

they lead to the state of a noble one

它们导向圣者的境界

that means when a person realizes these four noble truths

意思就是，当某人洞见这四圣谛

he is called a noble person

他就被称为圣者

so they are called noble truths because they make anyone who realizes them become a noble one

它们被称为圣谛，是因为他们让洞见到此四者的人成为圣者

and also they are called noble truths because they are real

它们被称为圣谛，还因为它们是真实的

they are unalterable undeceptive truth about existence

它们是关于存在的不可变更、绝不虚假之谛

so they are called four noble truths

所以它们被称为四圣谛

it is strange in buddhism that

佛教里，这个有点奇怪

there are four noble truths and not just one truth

有四个圣谛，真理不是一个

many people say there is only one truth

许多人说，真理只有一个

and then different teachers taught it in different ways

不同的老师以不同的方式教授这个真理

but in the teachings of the buddha, there are four noble truths not just one

但是在佛教里，有四个圣谛，不是一个

and truth here means just something that is true

“谛”在这里，就是指真实的

that is not otherwise than is stated

就是如其所说

so in the teachings of the buddha

所以，在佛陀的教法里

a truth does not need to be wholesome or lofty

真理，并不一定是善的、高尚的

whether it is wholesome or unwholesome

不管它是善还是不善

whether it is lowly or high

不管是低劣还是高尚

if it is true, it is called a truth

如果是真实的，就被称为真理

now you know the second noble truth is craving taṇhā, it is

你们知道，第二圣谛是：贪

a unwholesome mental state

这是不善的心所

but this unwholesome mental state is called a noble truth

但是这种不善的心所，被称为圣谛

because it is the real cause of suffering

因为它是苦的真正原因

now the first of them is the noble truth of suffering

第一个是苦圣谛

noble truth of suffering

苦圣谛

is explained by the buddha in his first sermon as “birth is suffering

佛陀在初转法轮时讲过：生是苦

aging is suffering,

老是苦

death is suffering, sorrow, lamentation, pain, grief, despair are suffering

死是苦，愁、悲、苦、忧、恼都是苦

association with the unpleasant is suffering

怨憎会是苦

separation from the pleasant

爱离别是苦

unpleasant, pleasant means unpleasant things and unpleasant beings

怨憎、爱，包括讨厌和喜欢的人和事物

so separation from the pleasant is suffering

爱别离是苦

not to get what one wants is suffering

求不得是苦

and the five aggregates of clinging are suffering

五取蕴是苦。

so this is the definition given by the buddha himself

这是佛陀本人给出的定义

in the first sermon

在初转法轮时讲的

if I have to talk about these in detail

如果我要对此详细介绍

it may take some more hours

可能要多花几个小时

in July I went to Japan and I gave talks on these four noble truths in detail

七月份，我去了日本，详细讲了这四圣谛

and it took me six hours

花了大概六个小时

there are many books on the four noble truths

关于四圣谛，有许多著作

and the one written by the venerable bhikkhu bodhi, you have it?

有一本是菩提比丘写的，你们有吗？

oh

哦

what was that you wrote?

你写的那本是什么名字？

noble eightfold path, oh, right

八正道，哦，对

oh, ok, by the way

好，顺便提一下

I fail to introduce bhikkhu bodhi to you, because I thought you already know him

我没有向你们介绍菩提比丘，因为我认为你们应该都知道他

now say, you are studying his book

你们跟我学习他的这本书

for now almost a year

已经快一年了

but now you are seeing him in person

你们现在看到了菩提比丘本人

now this venerable is bhikkhu bodhi

这位是菩提比丘

bhikkhu bodhi: [inaudible]

菩提比丘：[听不见] [laughs] [笑] I am teaching his book

我现在在教菩提比丘的书

he is attending the class

而菩提比丘本人却在听我讲课

[laughs] [笑] ok, so there are books you can choose any book and read to know in more detail

好，书很多，你们可以选择任意一本更加详细地去了解

so I cannot go in many details here

所以，在这里我不能更详细介绍了

so the noble truth of suffering is described as birth is suffering and so on

所以，苦圣谛就是生是苦等等

and you can easily understand that birth is suffering, aging is suffering to get old is suffering

你们很容易理解：生是苦、老是苦

you don’t want to get old but you get old and so that is suffering and so on

你们不希望变老，但是你们还是会老去所以这就是苦，等等

but it is important that the last one you understand

但是了解最后一个很重要

the last one buddha said was

佛陀所讲的最后一个是

the five aggregates of clinging are suffering

五取蕴是苦

that we must understand

这个我们要理解

because

因为

the five aggregates of clinging include what we call happiness

因为五取蕴包括我们所说的幸福

what we call enjoyment

我们说的享受

so people enjoy something, enjoy good food, enjoy companionship

所以，大家享受某东西享受美食，享受友谊

or enjoy sights and so on

欣赏美景，等等

so that is enjoyment that should be happiness

这种享受，应该是一种幸福

but according to this definition

但是根据这个定义

the five aggregates of clinging are suffering

五取蕴是苦

they are also suffering

所以它们也是苦

so why are they called suffering

为什么称它们为苦呢

why are they given the name suffering by the buddha

为什么佛陀称它们为苦呢

although we think that they are enjoyable

虽然我们觉得它们是享受

now we must remember

我们要了解

buddha’s another definition that whatever is impermanent is suffering

佛陀的另外一个定义：无常之法是苦

now that we must hold onto firmly

我们要紧紧抓住这点

whatever is impermanent is suffering

无常之法是苦

so if you want to know whether something is suffering or not

如果你们想知道某东西是不是苦

find out whether it is impermanent or not

看看它是不是无常的

and if you want to know anything is impermanent or not

如果你想知道某东西是不是无常的

find out whether it has a beginning and an end

看看它有没有开始，有没有结束的时候

so if it has a beginning and end it is impermanent and

所以，如果有开始有结束，就是无常的

if it is impermanent

如果它是无常的

it is suffering according to buddha’s definition

根据佛陀的定义，它就是苦

and here

这里

suffering does not mean pain

“苦”并不是指痛苦

pain as suffering is very very

痛苦是一种苦，

easy to understand

这个很容易理解

but here suffering means being constantly oppressed by rise and fall

但是这里，苦的意思是：持续被生灭所逼迫

that is the characteristic of being dukkha or suffering

这是苦的一个特相

so what is the mark our characteristic suffering

所以，什么是苦的特相？

being constantly oppressed by arising and disappearing

持续被生灭所逼迫

so everything is afflicted with arising and disappearing, rise and fall

万事万物都被生灭所恼扰

everything has rise and fall

任何事物都有生灭

even what we called pleasures

即便我们说的快乐

enjoyment

享受

have a beginning and an end or arising and disappearing

它们都有开始，也有结束

so even when we are in the process of enjoying something

所以，即便我们在享受某东西的过程中

we are being bombarded by this arising and disappearing, arising and disappearing

我们也被生灭狂轰乱炸

so actually according to buddha’s definition

所以，实际上，根据佛陀的定义

we are suffering when we think we are enjoying

我们认为自己在享受的时候，其实是在受苦

so we must understand this

我们要了解这点

if we understand this definition of dukkha

如果我们理解了苦的这个定义

then we can easily accept that the five aggregates of clinging are suffering

我们就很容易接受：五取蕴是苦

so this is the understanding of suffering on a philosophical level

所以，这就是从哲学层面理解苦

that birth is suffering, aging is suffering, death is suffering

生、老、死，这是是苦

it is not difficult to understand

这个不难理解

we can understand easily

我们很容易就理解这点

but the last one is the most difficult to understand

最后一个五取蕴是最难理解的

and so

所以

we must understand the definition given by the buddha as whatever is impermanent is suffering

我们要理解佛陀给出的定义：无常之法是苦

so according to this teaching, everything in the world is suffering

所以，根据这个教法，世界上万事万物都是苦

but when we talk about the noble truth of suffering

当我们谈到苦圣谛的时候

we are concerned with the living beings only

我们只是关注众生

so we are not to say that this is suffering

我们不会说：这是苦

a tree is suffering, a stone is suffering, a rock is suffering

不会说：树是苦，石头是苦

we don’t say that

我们不会这样说

although they have the arising and disappearing or rise and fall

虽然这些事物也有生灭

so we are concerned with living beings

所以我们关注的只是众生

now second noble truth is called noble truth of the origin of suffering

第二个圣谛是苦集圣谛

or cause of suffering

或者苦因圣谛

so what causes suffering?

什么造成了苦？

buddha said that craving, craving causes suffering

佛陀说贪（渴爱）造成了苦

craving is the cause of suffering

渴爱就是苦之因

because we have craving

因为我们有渴爱

we are attached to our lives

我们执着于生命

we are reborn again and again

我们不断投生

so rebirth really means arising of some aggregates

所以投生实际上是蕴之生起

since the aggregates are suffering

因为这些蕴是苦

rebirth is itself suffering

投生是苦

and this rebirth is caused by the craving in the past life

这个投生是由过去世的渴爱造成的

we crave or we are attached to something

我们渴爱或执着某东西

and that attachment produces a rebirth

这种执着产生了投生

now attachment is a mental state

贪执是一个心所

this mental state has the power or potential to give result

这个心所有能力产生结果

and the result in the form of rebirth

这个结果以投生的形式出现

so

所以

the rebirth is caused by the attachment in the past

投生由过去的贪执造成

and that rebirth is nothing but suffering and so

这个投生就是苦，所以

the attachment is the cause of suffering

贪执就是苦之因

and the craving

渴爱

is said to be of three kinds

被分为三种

the craving for sense object

欲爱

and craving associated with the view of eternity

有爱（渴求恒常之见）

and craving associated with the view of annihilation

无有爱（渴求断灭之见）

view of eternity means

恒常之见意思是

the view that things are permanent

认为诸法是常

the beings are permanent, atman is permanent and so on

众生是常，我是常，等等

and annihilation view means

断灭之见，意思是

after death there is no more, nothing

死亡之后，什么也没有

so death is the end of all things and there is no more after death

死亡意味着一切的终结

so that is the view of annihilation

这就是断灭之见

so craving associated with that view is called craving for annihilation

所以与这种见相关的渴爱就是：无有爱

not actually craving to be annihilated

不是真正地渴爱断灭

at one time

有一次

I gave a book to a man and he read and then

我让某人读一读书

after a few days, he came back and said

几天之后，他回来说

buddha talked about suicide

佛陀谈到了自杀

and buddha allowed suicide

佛陀允许自杀

I was surprised, where did you find that

我很吃惊，你从哪里看到的

then he said, here is the craving for annihilation

然后他说，这里有对断灭的渴爱

[laughs] [笑] so I have to explain to him that this is craving for annihilation actually

所以我要向他解释，实际上并不是对断灭的渴爱

craving that is associated with the view that beings are annihilated at death

而是与“众生死亡之后，什么都没有”相关的渴爱

and no more of them after death

认为：死后什么都没有

so there are three kinds of craving

所以有三种渴爱

and craving causes rebirth

渴爱导致了投生

which is in ultimate analysis

究竟地去分析

suffering and so

这就是苦，所以

the craving is said to be the origin or cause of suffering

渴爱就是苦之因

and then the third noble truth is the cessation of suffering

第三个圣谛是苦之灭

this is the stoppage of suffering

这就是苦的断除

and cessation of suffering is actually nibbana

苦之灭实际上就是涅槃

so only the dukkha or suffering ceases when we realize nibbana or when we reach nibbana

所以只有苦灭之后，我们才证得涅槃

and it is achieved when craving is eradicated

苦断灭之后，就证得了涅槃

and the fourth noble truth is the path or the way leading to the cessation of suffering

第四个圣谛是趋向灭苦之道圣谛

it is actually the eightfold noble path or noble eightfold path

实际上这就是八圣道

now the first noble truth is like the diagnosis

第一个圣谛就像是诊断病情

so a physician diagnoses a patient to have a kind of disease

医生诊断病人患上了某种疾病

so you have this disease

你有这样的病

and then he knows the cause of the disease

然后他了解致病之因

and he knows that the disease can be cured

知道此种病可以被治愈

and he also knows what medicine to give to that patient

他也知道用什么样的药致病

so the four noble truths are like that

所以四圣谛就是如此

the first noble truth is like a disease

第一个圣谛就像是病

the second noble truth is like the cause of disease

第二个圣谛就像是病因

third noble truth is the cure of the disease

第三个圣谛就是病之治疗

and the fourth noble truth is the medicine

第四个圣谛就是药物

so what is most important when a person has a disease is

当人生病时，最重要的事情就是

to take the medicine

服药

so here buddha said, now you have this disease dukkha disease

佛陀在这里说：你现在有苦之病

and I know what causes it and I know that it can be cured, and this is what you have to do

我知道致病之因，我知道如何治疗你应该这样去做

and he gave us the noble eightfold path

他给出了八圣道

the last the fourth noble truth

最后，即是第四圣谛

so actually among the four noble truths

实际上，在四圣谛中

the fourth noble truth is the most important for us

对于我们而言，第四个圣谛最重要

and we have to practice it not just know it not just understand it

我们要去照着它修持，不要只是知道或了解它

just knowing it or just understanding it will not help us to get rid of suffering

只是了解，并不能帮助我们离苦

so in order to get rid of suffering

所以为了脱离苦

we have to put into practice what buddha taught us the eightfold path

我们就要照着佛陀教导的八正道去修持

or practice of meditation

或者禅修

so buddha’s teachings are like medicine

所以佛陀的教法就像是药

and so long as we do not take the medicine we will not get cured

我们不服药，病就不会好

we may have hundreds of bottles of medicine at home

我们可能家里摆了几百瓶药

but if you do not take anyone of them

但是只要你不服用

you will not get any benefit from the medicine, so

你就不能从这些药获取任何益处

medicine is to be taken

所以药是用来服用的

in the same way, buddha’s teaching especially the fourth noble truth

同样地，佛陀的教法，特别是第四圣谛

is to be practiced

我们要照着修持

so when we practice the eightfold path

所以，当我们修持八圣道

as the buddha did, we will also attain what we aim for

像佛陀那样修持，我们也会实现自己的目标

so among the four noble truths, the fourth noble truth is the most important for us

所以，在四圣谛中，第四圣谛对我们最重要

first, we must understand the four noble truths

首先，我们首先要明白四圣谛

and also the fourth noble truth

也要了解第四圣谛

and we must understand the components in the fourth noble truth

我们要知道，第四圣谛的组成道支

and wen must practice these components or we must practice the factors making us this eightfold path

我们要修持这些道支，就是八圣道的要素

you all know the factors of eightfold path

你们都知道八圣道的道支吧？

we have been talking about it again and again

我们重复过很多次

and we have with them in this chapter two times

这章我们讲了两次

the path factors, right?

道支，对吧？

in the second section and in the third section, we met them

第二节、第三节，我们都碰到它们

right understanding, right thought and so on

正见、正思维等等

and so we must practice them so as to achieve the cessation of suffering

我们要照着修持，才能离苦

or so as to eradicate the mental defilements

才能断除烦恼

so as to eradicate the craving and achieve the cessation of suffering, so

才能断除渴爱，离苦

by practicing the fourth noble truth

通过修持第四圣谛

we abandon the second noble truth

我们舍弃了第二圣谛

and we realize the third noble truth

从而证得第三圣谛

and we get out of the first noble truth

我们从第一圣谛解脱出来

so the fourth noble truth is the most important

所以第四圣谛是最重要的

and there is a note here in the manual

概要精解里有一个注释

it should be noted that while in the section on the requisite of enlightenment

要注意的是：在菩提分一节

the eight path factors may be either mundane or supramundane

八道分可以是世间，也可以是出世间的

so among the bodhipakkhiya dhammas or requites of enlightenment

在菩提分法里面

the eight path factors

八道分

can be either mundane or supramundane

可以是世间，也可以是出世间

but in the teaching of the four noble truths

但是在四圣谛的教法里

they are exclusively supramundane

八圣道只是属于出世间的

so first

所以，首先

what does the noble truth of suffering represent

苦圣谛代表什么？

what it is that we will say is suffering?

什么是苦？

the fourth is exclusively supramundane

第四圣谛是出世间的

so the first noble truth is everything except the supramundane states

所以，第一圣谛就是除了出世间法之外的一切法

so mundane cittas

所以世间心

and the cetasikas going along with them

相应的心所

and all rupas or material properties

所有的色法

now there are four ultimate truths

究竟法有四种

consciousness, mental factors, material properties and nibbana

心、心所、色法和涅槃

from among them

其中

the mundane cittas and the cetasikas going along with it

世间心及相应的心所

and twenty eight material properties are

还有28色法

or they belong to the first noble truth, noble truth of suffering

它们属于第一圣谛，苦圣谛

and the second noble truth is the cetasika

第二圣谛是心所

lobha

贪心所

craving means attachment, so lobha

贪，也就是渴爱，贪执

and the third noble truth is nibbana, it is supramundane

第三圣谛是涅槃，是出世间法

and the fourth noble truth is the eight factors

第四圣谛是八圣道

eight cetasikas

八个心所

and the eight cetasikas belong to the fourth noble truth

这八个属于第四圣谛的心所

only when they arise with magga consciousness and phala consciousness or

只有当它们伴随道心和果心生起时

only when they arise with supramundane consciousness

或者只有当它们伴随出世间心

so the real fourth noble truth is actually the outcome of the practice of the preliminary noble eightfold path

所以真正的第四圣谛实际上是修持初级八圣道的结果

so we divide eightfold path into preliminary and the real eightfold path

我们将八圣道分为初级八圣道和真正八圣道

so without the practice of the preliminary eightfold we cannot reach the real eightfold path

所以不修持初级八圣道，就不能获得真正的八圣道

now the last verse in this chapter

现在看此章的最后一个偈颂

Mental states associated with the paths and the fruits are excluded from the four truths.

与道及果相应的心所不包括在四谛之内。

so there are somethings that are out of the four noble truths

所以四圣谛并不是包括一切法

normally we would say everything is included in the four noble truths

通常，我们说四圣谛包含一切法

but according to abhidhamma

但是根据阿毗达摩

there are some states that are outside the four noble truths

有一些心所，不属于四圣谛

and what are they?

哪些心所不属于四圣谛呢？

mental states associated with the paths and the fruits are excluded from the four truths

与道及果相应的心所不包括在四谛之内。

let us take the first supramundane citta

我们以第一个出世间心为例

sotapatti magga

须陀洹道心

and along with that citta there arise thirty six mental factors

伴随这个心生起的是36个心所

among the thirty six mental factors there are eight factors of the eightfold path

在这个36个心所中，有8个是八道分

these eight factors are called the eightfold path or the fourth noble truth

这八个道分被称为八圣道，是第四圣谛

but

但是

the magga citta itself

道心本身

is it included in first noble truth?

它属于第一个圣谛吗？

no

不属于

second noble truth? no

属于第二圣谛吗？不属于

third noble truth? fourth noble truth? no

第三圣谛？第四圣谛？不属于

so magga citta is outside the four noble truths

所以道心不属于四圣谛

and also the mental factors other than the eight

八正道之外的心所也不属于四圣谛

so thirty six minus eight

所以，36减去8 twenty eight 28 so they are also outside the four noble truths

它们也不属于四圣谛

they do not fit in any of the four noble truths

它们不属于四圣谛的任何一个

they are not included in the first noble truth

它们不属于第一圣谛

they are not second noble truth

不属于第二圣谛

they are not third noble truth

不属于第三圣谛

and they are not included in the fourth noble truth

它们不属于第四圣谛

so they are also outside the four noble truths

所以，它们不属于四圣谛

and then

然后

let us take fruition consciousness, phala consciousness

现在看果心

with fruition consciousness also

果心也是如此

thirty six mental factors arise

有36个心所生起

and among thirty six, there are these eight factors

在36个心所中，也有这八个心所

but these eight factors that arise simultaneously with the fuition consciousness

但是，与这个果心同时生起的八个心所

are not called four truths

不被称为圣谛

so they are outside the four noble truths

它们不属于四圣谛

because they do not belong to the first noble truth, second noble truth, third noble truth, and also they do not belong to fourth noble truth

因为它们不属于第一圣谛、第二第三第四圣谛

so those that belong to the fourth noble truth are those that arise with the path consciousness

属于第四圣谛的，只是伴随道心生起的那些心所

not with fruition consciousness

不包括与果心生起的

so those that arise with fruition consciousness

所以与果心生起的

are also outside the four noble truths

也不属于四圣谛

so

所以

how many states are there that we can call outside the four noble truths?

不属于四圣谛的，一共有多少个？

one path consciousness 1个道心

and twenty eight mental factors 28个心所

twenty eight mental factors means thirty six minus eight 28就是36减去8 and fruition consciousness

果心

and all mental factors going along with them

所有伴随果心的心所

so they are outside the four noble truths

它们都不属于四圣谛

they do not fit in into any of the four noble truths

它们不属于四圣谛

now the four noble truths are discovered by the buddha

四圣谛是佛陀发现的

and then he taught the four noble truths to the world

他将四圣谛教授给世人

so four noble truths are not created by the buddha

所以四圣谛不是佛陀发明的

they are discovered by the buddha

而是佛陀发现的

and then buddha revealed them to the world

佛陀向世界展示了四圣谛

and he taught the four noble truths in his first sermon

他在初转法轮的时候开示了四圣谛

so when he gives his first sermon to his five disciples

当他向五位弟子初转法轮时

he taught the four noble truths there

就在那里讲了四圣谛

so the teaching of the four noble truths is very important in the teachings of the buddha

所以在佛陀的教法里，四圣谛很重要

we all need to at least to understand theoretically the four noble truths

我们所有人至少都要从理论上了解四圣谛

and then we try to understand them experientially

然后，从实修上了解它们

so that is we practice meditation and through practice of meditation we will be able to see all these four noble truths

我们禅修，通过禅修我们就能明了四圣谛

to see means to experience ourselves, not just understand through reading or listening to talks

“明了”就是亲自体证，并不是通过看书听开示了解

so these are the four noble truths

这些就是四圣谛

explained or just mentioned in this section

在此节的解释

this section is called section of the whole or section of the all

这一节被称为：一切之概要

that means they include all ultimate realities

就是说它们包括一切究竟法

now

现在

in this chapter in the seventh chapter

在这一章，也就是第七章

we have studied the asavas and so on and

我们学习了漏等等

so we now have a good knowledge of different names given to different mental factors and also material properties

对于不同心所和色法的名称，我们现在都很了解

and to understand the teachings of the buddha when we read the discourses and when we read abhidhamma

当我们读佛经、读阿毗达摩，就能理解佛陀的教法

it is important that we are familiar with these teachings or these terms

熟悉这些教法和名相就显得重要

if we do not know these terms according to abhidhamma

根据阿毗达摩，如果我们不知道这些名相

we may misunderstand some of the teachings

我们可能误解一些教法

or we may not understand the teachings at all

或者我们可能完全理解不了佛陀的教法

so it is important that we are familiar with these

所以，熟悉这些很重要

and also the author is giving us information here

作者在这里给的信息

not just giving us information actually

实际上并不仅仅是给出这些信息

he is preparing us for the ninth chapter

他是为第九章作准备

in the ninth chapter the meditation will be explained

在第九章，会解释到禅修

although these categories will not be mentioned there

虽然这些范畴在那里并不会被提到

still we need to have at least theoretical knowledge of these categories

至少我们还需要这些范畴的理论知识

so that we can practice them we can take them as object of our observation when we practice vipassana meditation

这样在内观禅修时，我们可以用到它们将之作为我们观察的所缘

so actually it is, in one way, it is in preparation for the vipassana meditation that

所以，某一方面，作为内观禅修的预备

the author is giving us this information in this chapter

作者在此章给我们提供这些信息

and this chapter is not difficult to understand as you know

你们知道，这一章并不难理解

ok

好

we will go to the next chapter

我们要进入下一章

eighth chapter

第八章

eighth chapter is to me the most difficult

对我而言，第八章是最难的

[laughs] [笑] it may not be encouraging

这可能会打消大家的积极性

eighth chapter is the most difficult chapter

第八章是最难的一章

because it deals with two most important teachings taught by the buddha

因为这章谈到佛陀教授的两个最重要教法

the one is the paṭicca-samuppāda or dependent origination

一个是缘起

and the other is paṭṭhāna, causal relations

另外一个是：发趣

now

现在

regarding the cause and effect

根据因果

there are three kinds of views

有三种观点

now one view is there is no cause for things to arise or things to come up

一个观点是：事物的生起没有因

they just arise and they disappear by their own free will

它们自生自灭

and so there is no cause for them there is no condition for them

所以，是没有原因，没有条件的

that is one view regarding the conditionality or causality of mind and matter

这是关于名色法的因缘的一种观点

and there is another view

还有一种观点

and that view takes that yes, there is a cause and

这种观点认为，是的，有原因

that cause is no other than the creation of a brahma or a god

这个原因就是梵天的创造

so things have cause and that cause is a creation of a god

万事万物有原因，这个原因就是神的创造

so that is another view

这是另外一种观点

and there is a third view

还有第三种观点

and this third view takes that there is cause

第三种认为有原因

and the cause is not the creation of a brahma or a god

这个原因不是梵天或神的创造

but they are conditioned by the states that arise before them or that arise simultaneously with them and so on

它们是由在它们之前的诸法决定的或者是与它们同生的诸法决定的

so there are these three kinds of views regarding the causality of things in the world

这就是关于事物的原因上的三种观点

and as you know buddhism advocates the third view

大家知道，佛教赞成第三种观点

so according to buddhism

根据佛教

nothing is uncaused

万事万物都是有原因的

everything is dependent on some other thing to arise

任何事物都是依赖其他事物生起

so there is always this conditionality of things in the world

所以世界上万物都有其因

so everthing that happens everything that arises

任何事情的产生

has its conditions

都有它的条件

we may not know them but

我们可能不知道这些条件，但是

there are conditions for everything that arises or that happens in the world

世界上万事万物的生起或发生都有条件

and buddha taught this condtionality of things by two teachings or two doctrines

佛陀就通过两种方法教授了事物的条件

and the first one is the dependent origination

第一个是缘起法

and the second one is the twenty four modes of causal relations

第二个就是24缘

both are not easy to understand

这两个都不太好理解

now the first one

现在看第一个

dependent origination

缘起法

is a teaching that whatever arises regarding the living beings

无论什么跟有情众生相关事物的生起

is conditioned by some other thing

都是由其他事物造成的

and in this teaching it goes like a chain reaction, now

根据这个教法，它们就像是链条

A conditions B and B conditions C and so on A造成了B，B造成了C，等等

according to this teaching

根据这个教法

everything is conditioned and so there can be no beginning of anything at all

万事万物都是有原因的所以就没有一个起点

because if we say there is a beginning

因为，如果我们说有一个最初的起点

then that beginning must be conditioned by some other thing

这个起点又需要另外的原因

and so it goes on at infinite turn

所以这是个无穷无尽的过程

and so we cannot come to the real first cause or something like that

所以，我们就不能获得第一因

and it teaches us that these two things are related

这种教法就是：此二者是相互关联的

A is related to B and B is related to C and so on A和B关联，B和C关联，等等

but it does not tell us

但是这并没有告诉我们

how they are related

它们是怎么关联起来的

in what way they are related to each other

它们以什么方式相互关联

and that is taken up by the other teaching

这要用另外一种方法来解释

the twenty four modes of causal relations

就是24缘

and also the twenty four modes of causal relation is more comprehensive than dependent origination 24缘比缘起更复杂

because dependent origination is the explanation of the conditionality of mind and matter in living beings

因为缘起法只是解释了有情众生名法和色法的关系

it does not say anything about outside world, it does not say anything about the causality of physical things

对于外部世界，对于无情之色法它就没有涉及

but in the other teaching, it is called paṭṭhāna, twenty four modes of causality

但是在发趣法，也就是24缘里

both animate and inanimate things are included

有情、无情都包括进来了

so we will find explanation of the relations between matter and matter, matter and mind, mind and matter and so on

我们将要讨论如下的关系：色法和色法、色法和名法、名法和色法等等

and also the paṭṭhāna the twenty four modes of causal relations explain to us how

同样发趣法，24缘也解释了

or in what way things are related

这些事物是如何关联的

so it is like, suppose A and B are related, we will say

就像，A和B相互关联

now that is dependent origination

这就是缘起法

but paṭṭhāna would say A and B are related as father and son or

但是发趣法会说，A和B是父子关系

uncle and nephew and so on

或者叔侄关系，等等

so

所以

how they are related is also explained in the twenty four modes of causal relations 24缘也解释了它们是如何关联的

that is why both are very interesting

所以此两者都很有趣

and I think these two teachings make buddhism unique among all religions

我认为，这两种教法让佛教在所有宗教中显得独特

because

因为

it teaches us the causality of everything

它教导了所有事的原因

so everything is dependent upon some other thing

万事都是依赖于其他某事

and nothing is absolute

没有事情是绝对的

and there is no divine power or something

并没有一个上帝之类的

that is involved in this rolling on of the phenomena

在干涉诸法的产生

and so it is very interesting

所以，这很有趣

but also it is difficult

但也很难理解

so in order to understand these two

为了理解这两者

you need to be familiar with the preceding chapters

你们需要熟悉前面的章节

so when in the united states, my disciples asked me to teach them the dependent origination

在美国的时候，我的学生让我教缘起

I said no

我说：不行

first you must study abhidhamma

你首先要学习阿毗达摩

so only after they have studied abhidhamma with me

只有跟我学了阿毗达摩之后

did I teach them the dependent origination in detail

我才详细讲解缘起法

it will be very good if we could study it as much detail as possible

对这个内容，当然是学得越详细越好

but as you know

但是，大家知道

time is limited for us

我们的时间是有限的

but we will cover as much as possible in this short class

在这次短暂的课程里，我们只能尽量多讲

so the first one is called dependent origination

第一个是缘起法

it is translated as dependent arising, dependent co-arising

英文有很多种译法

there are many other things, many other translations

有很多种翻译方式

the word paṭiccasamuppāda

巴利语是：paṭiccasamuppāda itself is a difficult word to understand

这个巴利语很难理解

and I don’t intend to explain this to you

我不打算给你们解释

according to the explanations given in visuddhimagga it is too involved

根据清净道论里的解释，太复杂了

so just understand that this is doctrine of dependent arising or dependent origination or

只要明白这是缘起法

a doctrine that teaches us that everything that arises is dependent upon some other things

或者是万事万物都依赖于其他事物

and this dependent origination was known to the buddha even before his enlightenment

佛陀在觉悟之前，就明白了缘起法

now first let us say that

首先，我们要说

dependent origination is not a creation of the buddha

缘起法并不是佛陀发明的

buddha himself said

佛陀自己说过

whether tathagatas appeared in the world or they do not appear in the world

不管如来有没有出世

there remains this structure of conditions

这种因缘的构建都是存在的

that means there remain this elements of causality in the world

就是说，这些因缘都是客观存在的

a tathagata, tathagata means buddha

如来就是指佛陀

a tathagata appears in the world

如来出现于世

and discovers it and then taught it to the world

发现了这个道理，并且向世人宣讲这个道理

so it is not the creation of the buddha

这不是佛陀发明

buddha did not create dependent origination

佛陀并没有发明缘起

but it is his explanation of what’s going on in the world

但这是他对于世界万事万物的解释

and it seems that buddha was familiar with dependent origination even before he became the buddha

这样可以看出，在成佛之前，佛陀就已经很熟悉缘起法了

now you all know that

大家现在都知道

buddha or rather the bodhisatta

佛陀，或者成佛之前的悉达多菩萨

spend six years in the forest

在森林里用六年的时间

practicing meditation to attain buddhahood

禅修，然后成佛

on the last day of his six years, let us say

在六年结束的时候

to make the long story very very short

我们长话短说

because I think you are familiar with this buddha’s renunciation

我想你们都知道佛陀的出家故事

so on the night of the full moon day of may

在五月的满月之夜

he sat down under the bodhi tree, right?

他坐在菩提树下，对吧？

and he practiced meditation

练习禅修

he practiced anapanasati meditation or mindfulness of breathing meditation

他修入出息念

and he gained first jhana, second jhana, third jhana, fourth jhana one by one

依次获得初禅、二禅、三禅、四次

and also he gained the four other immaterial jhanas

他还获得了其他四个无色界禅那

although they are not mentioned in some books

虽然在有些书里，没有提到这点

because in order to attain abhiññā, the supranormal knowledge

因为为了获得神通

one needs to attain all the material jhanas and immaterial jhanas

就要获得所有的色界和无色界禅那

so he attained all these eight or nine jhanas

所以他获得了所有这些八或九个禅那

and then he practice farther

然后进一步修习

and so during the first part of the night

在这个夜晚的初夜分

he gained or he attained the supranormal knowledge

他获得了神通

by which he was able to remember all his past lives

他能看到过去所有世

so that he gained during the first watch of the night

这是初夜分获得的神通

the night is divided into three parts

晚上被分为三个部分

and he went on practicing because that was not the end of the practice

他继续修行，因为还没达到终点

so he went on practicing

他继续修行

and during the second watch of the night

在中夜分

around midnight

也就是在午夜时分

he gained another supranormal knowledge

他获得了另外一个神通

and by that supranormal knowledge

通过这个神通

he was able to see beings dying from one existence and being reborn in another

他能够看到众生从某个生存地死去，投生到另外一个生存地

also he sees that

他也能看到

say, a being dies from this existence

例如，某个众生从这个生存地死去

and is reborn in hell

投生到地狱

because he did unwholesome deed in the past

因为过去世他造了恶业

and then he sees

然后，他看到

another being reborn in the world of devas

另外一个众生投生到天界

in the world of celestial beings

成为天人

and then he also saw that

他也看到

that being was reborn in the blissful state because he did wholesome kamma in the past

众生因为过去世做的善事，投生到天界

so that means

这就是说

buddha saw the law of kamma

佛陀看到了业的法则

very clearly as it were on a screen

就像看屏幕一样，很清楚地看到

so buddha’s teaching of kamma

所以，佛陀关于业的教法

was based on that supranormal knowledge

是基于这种神通的

many people say that buddha borrowed the law of kamma from hindu teachings

许多人说，佛陀从印度教教理借来了业的理论

but if you are familiar with hindu teachings you will know that

但是，如果你熟悉印度教的教理你就会知道

buddha’s law of kamma and the hindu teaching of law of kamma is very different

佛陀所讲的业的法则与他们是很不同的

so in the law of kamma taught by the buddha

佛陀所讲的业的法则

there is no agent, there is no lord or no one administering the justice or whatever

没有中介，没有上帝在主持公道，等等

it is just the natural outcome of wholesome or unwholesome kamma

只是善不善业的自然结果

so buddha discovered the law of kamma during that second or middle part of the night

所以说佛陀在中夜时分发现了业的法则

and then he went on practicing

他继续修行

and during the last part of the night

在后夜时分

from about two am to six am

大概是早晨两点到六点

he practiced vipassana meditation

他修内观

and when he practiced vipassana meditation

当他修内观的时候

he took the factors, you will find the factors later in doctrine of Paṭiccasamuppāda.

他观这些缘起支，在缘起法里会讲到这些

so he took the twelve factors one by one

他一个个缘取这十二支

and practiced vipassana on that factor

以此来修内观

so practice vipassana means

修内观意思是

try to see that that factor is impermanent, suffering and non-soul

去观察这些缘起支是无常、苦、无我

this he did on all twelve factors of dependent origination

他对所有十二缘起支都这样观察

and it is said he practiced millions and millions of times during these maybe four hours

据说在这四个小时里，他修了几百万次

so

所以

at the time he was not yet buddha

在他没有成佛的时候

he was still a bodhisatta

他还是一位菩萨

but even still a bodhisatta

即使他还是菩萨

he knew the dependent origination

就已经知道了缘起法

he knew the factors of the dependent origination

他就知道了缘起诸支

and he practiced vipassana on each of these twelve factors

以此十二支修内观

again and again, again and again

不断重复地修

and he was practicing vipassana on the twelve factors

当他以此十二支修内观的时候

at times

有时候

he stopped vipassana

他停止内观

and entered into the fourth jhana

进入第四禅那

and after living in the fourth jhana for sometime

在第四禅那呆一段时间后

he got out of fourth jhana

他从四禅中出来

and then he continues his vipassana

继续内观

so in this way

这样

he entered into the fourth jhana

他进入四禅

and then went back to vipassana and so on

然后再回来内观，等等

why did he do that?

他为什么这样做

now it is said that vipassana is very difficult

修内观是很困难的

so when you practice vipassana

当你修内观的时候

what you see is what you do not want to see

你看到的，都是你不想看到的

what you see is dissolution

你看到的是消亡

things disappearing, right?

事物灭去，对吧？

so that is what we don’t want to see

这是我们不想看到的

what we are seeing, the dissolution of things, dissolution of mind and matter when we practice vipassana meditation

修内观时，我们看到的是名法和色法的灭去

and so vipassana meditation is a tough job

所以内观禅修是很艰难的事情

so when doing a tough job

当我们做这些困难的事情时

we have to use our intellect or our wisdom

需要使用我们的理智或智慧

and that wisdom is like a sword cutting hard object

这种智慧就像是一把剑砍硬物

so when you cut a hard object with the sword

当你用剑砍一个硬物时

it becomes blunt

它变钝了

then you have to sharpen it

你需要打磨它

so you have to sharpen it and then cut again

打磨之后，再去砍

so in the same way when he practiced vipassana on these factors and

同样，当我们在十二缘起支上修内观

seeing that they are impermanent and so on

观察它们的无常等

his wisdom becomes maybe a little blunt

他的智慧变得有点钝

and so he went back into the fourth jhana

然后它回到四禅

for sometime

呆一段时间

like sharpening his wisdom

如同在打磨他的智慧

and then after that he went back to vipassana and practiced again

然后，他再回到内观，继续修习

so in this way, he practiced vipassana

这样，他修习内观

for, let us say, about four hours

暂且说，修了四个小时

for the last watch of the night

整个后夜分都在修

so as a result of this practice

这样修习之后的结果就是

he reached enlightenment as the dawn came

在黎明时分，他获得了觉悟

so when he reached enlightenment

当他获得觉悟之后

that means he reached the four stages of enlightenment one after another

意思就是他依次获得了四个层次的觉悟

in rapid succession

以很快的速度

first, say, sotapatti stage

首先，例如是须陀洹

and then sakadagami state and so on

然后是斯陀含等等

so when the dawn came

当黎明的时候

then he reached the fourth stage of enlightenment

他就达到了第四个觉悟的阶段

and he became the buddha

也就是成佛了

as soon as he reached the fourth stage of enlightenment

他获得了觉悟的第四个阶段

omniscience also came to him

也就是全知全觉了

knowing whatever he wants to know

只要他想知道的，他都能知道

so he was endowed with the destruction of defilement

所以他就断除了烦恼

and all knowing wisdom

全知全觉

so what I want to say here is

我这里想说的是

the dependent origination was familiar to the buddha even before he became the buddha

即使在成佛之前，佛陀就已经熟悉缘起法了

and he practice vipassana on the twelve factors of the dependent origination

他在十二缘起支的基础上修内观

and he contemplates on them many times millions of times

审察这些缘起支很多次，几百万次

and that is why vipassana he practiced there under the bodhi tree

所以他在菩提树下修的内观

is called mahavipassana the grand vipassana

被称为大内观

not like vipassana we do here

不像我们修的普通内观

so buddha’s vipassana was a grand vipassana

所以佛陀的内观是大内观

taking the twelve factors of dependent origination one by one

依次缘取十二缘起支

and contemplating on them as anicca dukkha and anata

观察它们的无常、苦、无我

ok, so he reached the fourth stage of enlightenment

所以，他达到觉悟的第四阶段

and he became the buddha

并且成佛

now after he became the buddha

成佛之后

he sat on that spot for seven days

他在菩提树下坐了七天

without breaking his sitting

没有起座

and while you are sitting there for seven days under the bodhi tree

当他在菩提树下坐了七天的时候

he was again contemplating on the dependent origination

他再次审察缘起法

in the regular order and in the reverse order

顺序和逆序

now regular order means the arising and reverse order means cessation not backward

顺序就是生，逆序就是灭，不是倒过来

but cessation is called here reverse order

灭在这里被称为逆序

so he was contemplating on the dependent origination for seven days under the bodhi tree after he became the buddha

在成佛之后，他在菩提树下持续了七天审察缘起法

and then

然后

after that, say, two months after his enlightenment

他觉悟之后过了两个月

he started his teaching

他就开始转法轮

so from that time on

从此之后

he taught the dependent origination many times

他多次教授缘起法

now his ministry lasted for forty five years

他讲法四十五年

so during these forty five years

在这四十五年里

he taught the dependent origination many times

他多次宣讲缘起法

and you can find the teaching of dependent origination in many books especially in the collection called samyutta nikaya

你们可以在很多佛经里找到缘起法，特别在相应部里

so he taught the dependent origination again and again during these forty five years

所以，他在这四十五年里，不断地宣讲缘起法

since he was very familiar with the dependent origination

因为他非常熟悉缘起法

his teachings were varied, different

他的教法就不拘一格

he taught differently to different audiences or different beings

针对不同的受众，他会因材施教

sometimes, he would pick up in the beginning

有时候，他从开始讲起

and then he would go to the end

然后讲到结束

sometimes he would pick up from the end and then go backward to the beginning

有时候，他从结束的时候开始讲，一直讲到开始

and sometimes he would pick up in the middle

有时候，他从中间开始讲

and go forward or backward

向前或向后讲

so he was adept with these dependent origination

他对缘起法是如此纯熟

that he taught in many different ways

他用不同的方式进行教学

so now

现在

we are going to study this dependent origination or dependent arising, whatever you may call it

我们就来学习缘起法

first I want you to be familiar with the formula of the dependent origination

首先，我希望你们熟悉缘起的公式

the regular formula for dependent origination begins with avijja-paccaya sankhara and so on

通常的公式是：无明缘行等等

but there is a short form of that formula also

但是这个公式有一个简明版

and you can find that on page 293

你们可以在293页看到

about the middle of the page

该页中间

if you don’t want to learn the long formula

如果你们不想记忆长的

you can just memorize this short formula

你就可以记忆这个简短的

when this exists that comes to be, with the arising of this, that arises

此有故彼有，此生故彼生

this is a very brief statement of dependent origination

这是缘起法的超级简要版

so for those who are very gifted, just this may be enough

对于利根的人，这个就够了

[laughs] [笑] but for us, no

但是对于我们来说，这个还不够

so we have to the detail teaching of dependent origination, so

所以，我们要探讨缘起法的详细内容

here when this exists that comes to be

这里：此有故彼有

with the arising of this, that arises

此生故彼生

this is a very very short

这个是非常简短

but meaningful dictum

但是非常有意义的格言

so when this exists, that comes to be

此有故彼有

with the arising of this, that arises

此生故彼生

or in pali here imasmin sati, idam hoti

巴利语：此有故彼有

Imassu uppada idam uppajjati, so

此生故彼生

and there is another verse

这里还有一个偈子

describing the dependent origination in brief

简要地描述了缘起

and that verse was actually taught to the venerable sariputta by the venerable assaji

这个偈子实际上是阿说示教给舍利弗的

now venerable sariputta

舍利弗尊者

before he became the venerable sariputta

在成为舍利弗尊者之前

he was an ascetic

他是个苦行者

belonging to a different teaching

不在佛陀的僧团里

so one day he saw the venerable assaji

有一天他看到阿说示尊者

who was the youngest of the five disciples of the buddha

阿说示是佛陀座下五比丘中最年轻的

and he was pleased with the venerable assaji’s demeanor

他看到阿说示的威仪，很欢喜

and so he approached venerable assaji and asked

所以他就亲近阿说示，问他

who his teacher was and what teaching he teaches and so on

问他的老师是谁，教什么样的法等等

and so the venerable assaji said, I don’t know much I am new to this teaching

阿说示尊者说，我知道的也不多

then sariputta said

尊者舍利弗说

either much or little, just tell me

不管多少，跟我讲讲

I can understand even if you just give me a little bit, so

哪怕你只是稍微讲讲，我也能明白

the venerable assaji uttered a verse

所以阿说示尊者就讲了一个偈子

and you may be familiar with that verse also, ye dhammā hetuppabhavā你们可能也熟悉这个偈子：诸法从因生, tesam hetum tathagato aha and so on

如来说其因；彼亦从因灭，此大沙门说。

so that means

意思就是

there are states that spring from the cause

诸法从因生

that cause the buddha teaches

佛陀宣讲了这个因

and also there are cessation buddha teaches

佛陀也宣讲了诸法之灭

so this is the teaching of the buddha

这就是佛陀的教法

and for venerable sariputta

对于舍利弗尊者

it is more than enough

这已经足够了

there are four lines in this verse

这个偈子一共四句话

after listening the first two lines

听到前两句

he became a sotapanna

他证得了须陀洹

so that verse also gave us the teaching of paṭiccasamuppāda or dependent origination in a very brief form

这个偈子也是缘起法的简要形式

so whatever states arise from the cause

诸法从因生

that cause buddha declared

如来说是因

and also he declared the cessation of this

诸法从因灭，是大沙门说。

so actually, the four noble truths are included in that also

实际上，四圣谛也被包括在里面

but we are not so gifted as the venerable sariputta

但是我们没有舍利弗尊者根器利

and so we have to go through the detail explanation of these to understand

所以我们需要详细地去理解

so the dependent origination or here

缘起法在这里

it is called dependent arising

依赖他法而生起

so dependent arising, the formula of dependent arising

缘起的公式

you will see on page 294

你们可以看第294页

if you don’t mind, I would like you to memorize the pali also

如果你们不介意，请将巴利语也记下来

avijjā-paccayā saṅkhārā无明缘行

sankhāra paccayā viññāna

行缘识

viññāṇa-paccayā nāmarūpaṃ识缘名色

nāmarūpa-paccayā saḷāyatanaṃ名色缘六处

saḷāyatana-paccayā phasso

六处缘触

phassa-paccayā vedanā触缘受

vedanā-paccayā taṇhā受缘爱

taṇhā-paccayā upādānaṃ爱缘取

upādāna-paccayā bhavo

取缘有

bhava-paccayā jāti

有缘生

jāti-paccayā jarā maraṇaṃ生缘老、死、

soka-parideva-dukkha-domanass’-upāyāsā sambhavanti

愁、悲、苦、忧、恼

evam etassa kevalassa dukkhakkhandhassa samudayo hoti

如是生起了这整堆苦

that is the paṭicca-samuppāda or dependent origination

这是缘起法

and the translation you see below

下面是翻译

(1) Dependent on ignorance arise kammic formations.

一、缘于无明，行生起；

(2) Dependent on kammic formations arises consciousness.

二、缘于行，识生起；

(3) Dependent on consciousness arises mind-and-matter.

三、缘于识，名色生起；

(4) Dependent on mind-and-matter arise the six sense bases.

四、缘于名色，六处生起；

(5) Dependent on the six sense bases arises contact.

五、缘于六处，触生起；

(6) Dependent on contact arises feeling.

六、缘于触，受生起；

(7) Dependent on feeling arises craving.

七、缘于受，爱生起；

(8) Dependent on craving arises clinging.

八、缘于爱，取生起；

(9) Dependent on clinging arises existence.

九、缘于取，有生起；

(10) Dependent on existence arises birth.

十、缘于有，生生起；

(11) Dependent on birth arise decay-and-death,

十一、缘于生，老、死、

sorrow, lamentation, pain, grief, and despair.

愁、悲、苦、忧、恼生起。

Thus arises this whole mass of suffering.

如是生起了这整堆苦。

this is the formula for the dependent origination

于此，这是缘起法。

but there are many terms that need explanation

但是这里很多名相都需要解释

so we just don’t understand by reading this translation like kammic formations

例如“行”，在这里，并不好理解

and then existence and so on

还有“有”等等

so we have to go to more detail to understand

我们需要更详细地去了解

the dependent origination

缘起法

so we will continue our study of dependent origination tomorrow

我们明天继续学习缘起法

so

所以

there is one question here

这里有一个问题

question 1: sayadaw has told that unwholesome states cannot overcome wholesome states

尊者讲过不善法不能克服善法

so “overcome” means actually to abandon or to destroy

“克服”实际就是“舍弃”、“消灭”

at the same time it has often been told

同时，我们经常听到说

that all beings were originally enlightened

众生本来是觉悟的

but according to theravada buddhism

但是根据上座部的教法

it is not true

这种说法是不对的

all beings were originally enlightened

众生本觉

if all beings were originally enlightened

如果所有众生本来已经觉悟了

then why practice for enlightenment

那为什么还要为了觉悟去修行呢

you’re already enlightened, you don’t need to do anything to get enlightenment

你已经觉悟了，不需要再通过修行去觉悟

so maybe in mahayana it is told in that way, I’m not sure

所以，或许大乘是这样教的，但是我也不是很肯定

so all being were originally enlightened

“所有众生本来都是觉悟的，

can sayadaw help reconcile these two teachings, so

尊者能不能调和这两种教法？”

actually

实际上

all beings are not originally enlightened

所有众生并非本来就是觉悟的

and according to the teachings of theravada

根据上座部的教法

we begin with our life with lobha

我们的生命一开始就有贪

it is said that

我们说

in the first thought process of rebirth

在结生的第一个心路过程里

the first javana movement

第一个速行刹那

is always accompanied by lobha

总是伴随着贪

it is called bhavanikanti

它被称为：有欲

that means attachment to bhava

意思就是贪着于有

so a person is reborn in an existence

所以当投生的时候

then the first javana moment that arises in that person in that being is always accompanied by attachment to that life

这个人生起的第一个速行总是伴随着贪的

whether a being is born in hell

不管是投生到地狱

or in states of misery

或者投生到恶道

there is invariably this attachment to life

都有这种对生命的贪执

so actually we begin with akusala or unwholesome

所以，实际上，我们始于不善

and also we have this latent tendency of the mental defilements in our mental continuity

我们在相续里也有随眠烦恼

and that, and to eradicate those latent tendencies we practice meditation

为了断除这些随眠烦恼，我们就禅修

so if we have no latent tendencies in our mind if our minds are pure

如果我们心里没有随眠烦恼，是清净的

then we don’t need to practice meditation to make it pure

我们就不需要通过修行来净化自己

so

所以

we’re not originally enlightened or

我们并不是本来就觉悟了

we’re not enlightened at all

我们根本没有觉悟

until we practice meditation and we get enlightenment

除非我们通过修行来获得觉悟

question 2: how can one ensure that one’s next rebirth citta is a sahetuka patisandhi citta with alobha, adosa and paññā?

如何确保下一世的结生心是三因善心

how can one know if one’s bhavanga citta has alobha, adosa and paññā?

如何知道有分心具有无贪、无嗔、无痴？

now

现在

to ensure that one’s next rebirth citta is a sahetuka patisandhi cita with alobha, adosa and paññā要确保下一世的结生心是无贪、无嗔、无痴

one has to take care

必须要谨慎

that whenever one does a meritorious deed

在行善的时候

it should be accompanied by these three roots

必须具有此三因：

alobha, adosa and amoha or paññā无贪、无嗔、无痴

so it is very important

这很重要

that whenever you do a meritorious deed

你在做善事的时候

your mind or your consciousness

你的心

must be accompanied by these three roots

必须具有这三因

alobha means non greed, adosa means non hate and amoha means understanding paññā无贪就是不贪婪，无嗔就是没有嗔恚，无痴就是慧

because only when the kamma performed here is accompanied by these three roots

因为只有伴随这三因造的业

will the result be with three roots

才会导致这三因的果

even then, you have to do it so that these three root wholesome kamma is the best one

即便如此，你也要确保这三因善业是最殊胜的

if it is not the best one, if it is inferior

如果不是殊胜的，是低劣的

or if it is of inferior class

如果是属于低劣的

then your rebirth consciousness will not be accompanied by paññā那么你的结生心就没有智

so that I think I explained in the fifth chapter

我想我在第五章的时候讲过

in the fifth chapter they are mentioned, the kamma as three root superior three root inferior and so on

在第五章有三因殊胜善业，三因低劣善业等等

only three root superior can give results as three root rebirth

只有三因殊胜善业才能导致三因结生

so to ensure that your next rebirth citta is sahetuka patisandhi citta with alobha, adosa and paññā所以，为了保证你的下一世结生心是三因结生

then you have to be careful when you do meritorious deeds

你在行善的时候必须谨慎

don’t do meritorious deeds coarsely or carelessly

不要漫不经心地行善

try to think of the law of kamma

要思量业的法则

when you do meritorious deeds

当你在做善事的时候

that you believe in the law of kamma

你相信业的法则

you believe that there is kamma and you also believe there are the results of kamma and so on

你相信业、业报等等

and so with that understanding

带着这样的理解

you do the meritorious deeds

去做善事

so that is very important, I would like to ask you to be careful when you do meritorious deeds

这很重要，我希望你们做善事的时候要谨慎

because most people do it without thinking of the law of kamma

因为许多人做善事，并不会想业的法则

although they have belief in law of kamma

虽然他相信业的法则

it should be invoked at the moment of, say, doing the meritorious deeds

但是在做善事的时候，必须要生起这种想法

suppose you’re doing a dana, you’re doing a giving

假设你正在布施

so at the moment of giving

在布施的时候

your mind should be accompanied by that understanding

你的心必须伴随着这种智

that understanding of law of kamma

知道业的法则

basically, you believe in the law of kamma that’s why you’re buddhist

从根本上说，你相信业的法则，所以才被称为佛教徒

[laughs] [笑] but if you do not invoke that understanding right at that moment

但是如果你在那时候没有生起这样的理解

then your consciousness at that moment is not accompanied by understanding

那么你那时候生起的心就不是智相应

that means your merit is not accompanied by three roots

就是说你的善行不是三因的

so if your merit is not accompanied by three roots

如果你的善行不是三因

it cannot produce three root results

就不能产生三因果报

but how can one know if one’s bhavanga citta has alobha, adosa and paññā?

那么怎么知道某人的有分心是无贪、无嗔、无痴

now bhavanga citta, you have to understand the bhavanga citta first

有分心，你必须先理解有分心

and bhavanga citta is very difficult to see

有分心很难看到

we are not aware of bhavanga cittas arising and disappearing

我们意识不到有分心的生灭

even when I’m talking now and you’re listening to me

即使我现在在讲话，你们在聆听

there are thought processes going on in your mind

你们心里有很多心路过程

and each thought process is followed by moments of bhavangas

每个心路过程都跟随着有分刹那

and then another thought process, then bhavanga and another thought process

然后是另外一个心路过程，然后是有分，然后是另外一个心路过程

and it is very difficult to see the bhavanga

有分心很难看到

it is almost impossible to know one’s bhavanga citta

几乎不可能知道某人的有分心

has alobha, adosa and paññā是无贪、无嗔、无痴

question 3: can you please explain the four ways of personality view

你能不能解释一下四种身见

text page 267

课本267页

one regards materiality as self

以色蕴为我

self as possessing materiality,

我拥有色蕴

materiality as in self,

色蕴在我里面

or self as in materiality.

我在色蕴里

now one regards materiality as self means

以色蕴为我，意思就是

one takes materiality to be self

认为色蕴是自己

or one say, this is self

或者他说，这是我

let us say rupa

我们用巴利语来称呼它

materiality means rupa

色法就是rupa rupa is self

色法就是自己

so, this is one way of having personality view

这是身见的一个方式

rupa is self

色蕴是自己

the next is self as possessing materiality

另一个是我拥有色蕴

that means

意思就是

rupa is the property of self

色法是我的属性

self is one thing, rupa is another

我是一个东西，色法是另外一个

in the first, self and rupa are the same

第一种，自我和色法是一回事

he takes rupa as self, so self and rupa are same

以色法为自我，所以色法和我是一样的

but in the second one,

第二种

self is one thing and rupa is another

自我和色法是不同的

and self possesses rupa

我拥有色法

or rupa is the property of self

或者色法是自我的属性

so that is another way of personality view

这是另外一种身见

and then materiality as in self

然后是色蕴在我里

so that is rupa is in self

色法在我里

there is rupa in the self

色法在自我里

self may be understood as something, say, something substantial

自我可以被理解为某东西，主要的东西

and then there is materiality or rupa in that self

自我里面有色法

like there is a thing in the box or something like that

就像盒子里装了东西之类

and then the fourth one is self as in materiality

第四种就是自我在色蕴里

so here

这里

there is self in rupa

自我在色法里

so it is going one to another, right?

调换过来了，对吧？

so rupa in self and self in rupa

色法在我里，我在色法里

so there are different ways of taking self

所以对于自我有不同的观点

and so these are the four ways of taking self regarding materiality or rupa

这就是对于自我和色蕴的四种身见

and the same with the feeling, perception, mental formation and consciousness

同样地，受想行识蕴也是如此

question 4: Saññā make marks on the obejct which allow us to remember, but mind is a series of rising and disappearing of mental process

想心所标记所缘，我们就有记忆但是心理活动只是心路过程的生灭

does saññā is also subject to this rule?

想心所也服从这个规则吗？

how does each saññā able to keep the records, marks, memory when they are subject to change?

如果每个想心所都有生灭，怎么能记录、标记、记忆？

or they are subject to not change when they’re subject to disappearing?

或者当它们消失的时候，并没有变化？

in what way, object that was previous marked by a saññā able to pass to the subsequent saññā?

被前一个想心所标记的所缘怎么传递到下一个想心所？

now

现在

we accept the moment we existence of states

我们接受诸法存在的刹那

so the mental states arise this moment

心所生起于此刹那

and then it disappears

然后灭去

but there is another mental state arising, let’s say saññā但是会有另外一个心所生起，以想心所为例

one saññā arises, it disappears

一个想心所生起，然后灭去

and then there is another saññā arising and disappearing and there is another saññā and so

然后又有一个想心所生起又灭去，然后又有下一个想心所生起又灭去

so these saññās arising are in one continuity

所以这些想心所的生起是相续的

since they arise in one continuity

因为它们相续地生起

the quality of the first saññā第一个想心所的品质

is inherited by the following saññā被接下来的想心所继承

and again the following saññā and so on

下一个想心所再继承，等等

so in this way, the memory or the saññā is maintained through this series of the arising and disappearing of saññā这样，通过想心所的生灭序列，记忆得到保持

not that memory is permanent and exist all through to the end

不是说记忆是永恒的，从开始一直持续存在到最后

but at every moment it is new

在每一个刹那，记忆都会更新

but since it is the outcome, or this is the follower of the former saññā因为它是前一个想心所的追随者

so it gets some of the qualities of the previous saññā, so

它就具有前一个想心所的某些品质，所以

it is, what we call it? transfer, something like that

我们怎么称呼它？传递？诸如此类的

so it is transfered to the next moment and the next moment and so on

它被传递到下一个刹那、下下一个刹那等等

so memory is actually kept in this way

所以记忆实际上是通过这样的方式保存的

not that memory is kept here

记忆并不是保存在某个位置，保存在这里

or kept there at a place

或者保存在那里

but it is somewhere, I know…mental continuity

实际上是一种心理的相续

we cannot say where it is stored

不能说记忆被储存在哪里

but it is there in our mental continuity

它是在我们的相续里

and so when we want to invoke that, then that becomes

所以，我们想激发起记忆

evident to us, so we have the what is called the memory

它们就会出现，我们就称之为记忆

question 5: venerable sir, thanks for your teaching, here is my story, a son and his father

尊者，谢谢你的开示，我讲讲我跟我父亲的故事

week ago my father called up asking money to buy a car

一个星期前，我父亲向我要钱，他要买车

because his car is old

因为他的车太旧了

he detains to spend time enjoy all the material things

他很愿意花时间进行物质享受

hence I refuse to give him the money

所以我就拒绝给他钱

while I spend it to further my study in next year

我要用这些钱用来做明年继续学习的费用

both are suffering, right?

我们两个都为此痛苦，对吧？

am I selfish?

我是不是很自私？

what’s your view?

你的看法是什么？

it keeps bothering me

这个问题一直困扰我

if you have the intention

如果你的动机是

that your father suffer

让你父亲受苦

there may be some akusala for you

或许你就造了恶业

but if your intention is

但是如果你的动机是

for father not to spend in the enjoyment of worldly pleasures

不想让你父亲在世俗享乐上浪费时间

but to further your study, I think it is alright

你自己想去继续求学，我认为是没问题的

so you should not feel remorse or something about this

所以你没必要为此觉得内疚

ok

好

Disk02track21

菩提字幕屋

Bodhi Fansubs ok, yesterday

好，昨天

I introduced you to the doctrine of dependent origination or paṭicca-samuppāda

我向你们介绍了缘起法

I told you

我讲过

that bodhisatta was familiar with the doctrine of dependent origination

菩萨对缘起法很熟悉

even before he attained buddhahood

在他成佛之前就已经很熟悉

and how he practiced meditation, taking the factors of paṭicca-samuppāda or dependent origination as the object of his vipassana meditation

我也讲了，他如何禅修，以缘起支作为内观禅修的所缘

and how he attained buddhahood

还讲了他是如何成佛的

so today we will study

今天，我们要学习

the dependent origination following the formula

根据缘起法的公式进一步学习

so please look at the first page of the handout for chapter eight

请看第八章下发资料第一页

so yesterday we read the formula

昨天我们读了这个公式

and so here is the formula again

今天再读一遍

the Avijjā-paccayā Saṅkhārā无明缘行

Sankhāra paccayā viññāna

行缘识

Viññāṇa-paccayā Nāmarūpaṃ识缘名色

Nāmarūpa-paccayā Saḷāyatanaṃ名色缘六处 Saḷāyatana-paccayā Phasso

六处缘触

Phassa-paccayā Vedanā触缘受

Vedanā-paccayā Taṇhā受缘爱

Taṇhā-paccayā Upādānaṃ爱缘取

Upādāna-paccayā Bhavo

取缘有

Bhava-paccayā Jāti

有缘生

Jāti-paccayā Jarā Maraṇaṃ生缘老、死、

yesterday the manual the text is Jarā Maraṇa

昨天概要精解上的文本是：老、死

Soka-parideva and so on

愁、悲等等

here I have Jarā Maraṇaṃ这里的老、死（后面加了一个ṃ）

they mean the same thing

它们的意思是一样的

but I prefer this reading: Jarā Maraṇaṃ但是我喜欢后面加一个ṃ

and then soka-parideva-dukkha-domanass’-upāyāsā sambhavanti

愁、悲、苦、忧、恼

Evam etassa It should be read evametassa

应该读成：evametassa not evam etassa

不要分开

so evametassa kevalassa dukkhakkhandhassa samudayo hoti

如是生起了这整堆苦

now if you look at the numbers, what do you see?

如果你们看序号，发现了什么？

after ten 10之后

what is the number?

序号是多少？

it is twelve, so that should be eleven

是12，那个应该是11 and number twelve should be in front of Jarā Maraṇaṃ所以老死前面应该是12 so eleven Jāti-paccayā and

生前面应该是11 twelve Jarā Maraṇaṃ

12老死

and then soka-parideva and so on

然后是愁悲等等

and avijjā means ignorance avijja意思是无明

not knowing or not understanding

不知道、不理解

and it is explained as not knowing the four noble truths in suttanta

它在经里被解释成：不知道四圣谛

and in abhidhamma it is explained as

在阿毗达摩里，被解释成：

not knowing the four noble truths plus not knowing the aggregates in the past

不知道四圣谛，还有：不知道过去的诸蕴

not knowing the aggregates in the future

不知道未来诸蕴

not knowing the aggregates both in the past and in the future

不知道过去和未来的诸蕴

and not knowing the dependent origination

不知道缘起法

so not knowing these eight things

所以，不知道这八法

is explained as avijjā就是无明

avijjā means not knowing, vijjā means knowledge or knowing and “a” means not avijja意思是无明，

vijja是“明”，a是“无”。

and so avijjā means not knowing

“无明”就是“不知道”

sometimes, wrong knowing is called not knowing

有时候，“错误的理解”也是无明

people know what is impermanent to be permanent, what is suffering to be not suffering

把无常理解成常，把苦当成不苦

what is non soul to be soul

把无我当成有我

what is ugly to be beautiful and so

把丑当成美

knowing wrongly is also called avijjā错误地了解也被称为无明

and the second

第二个

is sankhāra, kamma formations

行

so I explained the word sankhāra yesterday or the day before yesterday

我在昨天或者前天讲了这个“行”

so sankhāra here is used in the sense of active

“行”这里的意思是主动态的

those who do

就是造作者

those who do means those who produce

造作者就是制造生产者

so sankhāra actually is the name of cetana or kamma

所以“行”实际上就是“思”心所或者“业”

and other mental factors along with cetana are also called sankhāra

其他与思心所同生的心所也被称为“行”

and this word sankhāra is used in plural

这个“行”在这里是复数

that is why you have the verses like sabbe sankhāra anicca and so on

像在：诸行无常的偈颂里

so here also in the plural number sankhāra

这里的“行”也是复数

so kamma formations simply means kamma

所以“行”就是指“业”

it means the cetasika cetana

意思就是“思心所”

concomitant with wholesome and unwholesome types of consciousness so

与善心和不善心同生

we will come to them later

稍后我们再讲

and number three is viññāṇa

第三个是：识

viññāṇa is a synonym for citta or consciousness

识是心的同义词

so consciousness is sometimes called viññāṇa

心有时候又被称为“识”

sometimes called citta, sometimes mana or mano

有时候被称为：citta或者mana so they mean the same thing

它们都是一个意思

viññāṇa here means consciousness

识在这里就是心

so let us strike out the word resultant

这里划掉“果报”

because in the sentence “sankhāra paccayā viññāna, viññāna means resultant consciousness”,

因为在：行缘识，“识”意思是果报心。

but in the sentence “viññāṇa-paccayā nāmarūpaṃ”

但是在：识缘名色

it means both resultant and non-resultant consciousness

它指：果报心，也指非果报心

so here let us say just in general consciousness

所以这里我们用一般性的“心”

number four nāmarūpa mind and matter

第四个：名色

in pali nāma is one word and rūpa is another word

在巴利语里，

nama是一个词，rupa是另外一个词

and they are joined together, so when they are joined together

这里它们被结合成一个词，当成为一个词的时候

they are used in singular number

用的是单数形式

and when we translate it

但是我们翻译的时候

as mind and matter in English it may be plural

就是：名法和色法，在英语里可能是复数

or if we want to make it singular we can put the hyphens after “mind” and “and”

如果我们想把它们看成单数，就要在中间用短线连起来

taking it as just one unit

将它们视为一个整体

and number five is saḷāyatana

第五：六处

now you have met the word āyatana base

之前大家也学习了“处”

sa here means six sa在这里的意思是“六”

so sāyatana means six bases salayatana意思就是：六处

here also in pali it is in singular number

这里在巴利语里，也是单数

but in English it is plural, six bases

但是英语是复数，六处

six internal and six external bases

六内处和六外处

and number six phassa, contact

第六：触

so contact is not just meeting together of somethings

触不只是事物之间的接触

but it is a mental state

它是一种心所

that arises out of the meeting of the three that is the sense, the object and consciousness

触是根、所缘及心相会于一处

and number seven is vedanā feeling

第七个是：受

pleasurable feeling,

乐受

displeasurable feeling and neutral feeling

苦受，舍受

and number eight taṇhā craving

第八个：爱

so taṇhā literally means thirst

“爱”字面意思是“口渴“

when you are thirsty you want to drink water

当你口渴的时候，就想喝水

and you cannot get enough of water

总是喝不够

in the same way when there is taṇhā

当“渴爱”生起的时候

you cannot get enough of things

你总是填不满它

so it is called in pali taṇhā and it is

所以巴利语就是tanha translated in English as craving

翻译成英语就是“渴爱”

it is actually lobha among the fifty two cetasikas

实际上是52心所中的贪心所

and number nine, upādāna

第九：取

you have met upādāna in the seventh chapter

在第七章的时候，大家学习了“取”

and it is translated as clinging

翻译成“执取”

now upādāna is made up of upa and ādāna

这个巴利词由upa和adana组成

upa means firmly, ādāna means holding, holding on upa意思是牢固地，adana意思是抓取

so firmly holding on something

牢固地抓取某事物

is called upādāna

就被称为：取

and how many upādānas are there?

有多少种取？

four upādānas

四种取

but according to ultimate reality there are only two, two cetasikas

但是根据究竟法，只有两种，两个心所

the first one is lobha and the other one is diṭṭhi or attachment and the other one is wrong view

一个是贪心所，另外一个是邪见心所

so these two are called upādāna, clinging

这两者被称为：取

they are called upādāna because they hold on to the object firmly

之所谓被称为“取”，是因为它们牢牢地握住所缘

and once you hold on to the object, they will never let go

只要握住了所缘，就不会再放手

and the number ten is bhava

第十：有

and it is translated as becoming

被翻译成：存有

and there are two kinds of bhavas

有两种“有”

the first kamma bhava and the second in pali it is upapatti bhava

业有、生有

so here translated as kamma process and rebirth process

这里翻译成：业的过程、结生过程

now the word bhava can mean something that comes into being

这里的“有”可以指：存有的事物

so it is existence

所以是”存有“

and also it means something out of which some other thing arises that means the cause of something

也可以指事物存有的生起的原因

so when we take bhava as the cause of something to arise

当我们将“有”解释成事物生起的原因

we mean kamma

我们就是指业

because kamma produces results as rebirth

因为业产生果报和结生

and also resultant consciousness and kamma born matter

还有果报心和业生色法

when we take bhava to mean something that arises

如果我们将“有”解释成生起的事物

that means existence

那么它的意思就是“存有”

then it is the rebirth process that it means

那么它就是指结生的过程

so bhava has two meanings

所以“有”具有这两个意思

cause of bhava and bhava itself, cause of existence and existence itself

存有的原因、存有本身

so there are two kinds of bhavas

所以有两种“有”

number eleven is jāti, jāti means birth coming into being

第十一：生

and number twelve jarā maraṇa

第十二：老死

jarā means getting old, so aging

老：衰老

and maraṇa means death

死：死亡

and soka sorrow,

愁：忧愁

parideva, lamentation, lamention means crying, saying some words

悲：边哭边喊

and dukkha means bodily pain

苦：身体上的痛苦

domanassa means mental pain

忧：心理上的苦

and generally translated as grief

通常翻译成：忧

and upāyāsā, now upāyāsā is translated as despair upayasa被翻译成：恼

actually upāyāsā is made up of upa and āyāsa

这个词由两部分组成：upa和ayasa upa means excessively upa意思是过量的

and āyāsa means burning or something like that ayasa指燃烧之类的

so upāyāsa means burning in the mind

恼的意思是心中怒火中烧

anguish caused by excessive domanassa, that is called upāyāsa

由过量的忧造成的愤怒，就是恼

and in the commentaries, the difference between soka, parideva and upāyāsa is given with a simile

注释书通过比喻解释了愁、悲、恼的区别

so soka is like oil boiling in the pot

愁就像是锅里的油烧开了

and parideva is like the oil spilling over after boiling

悲就是油烧开了之后，继续烧，溅出来

and upāyāsa is the oil becoming dry through excessive cooking or excessive burning

恼，就是再继续烧，油被烧干了

so they are all unwholesome mental states

它们都是不善心所

and then the sentence at the end: eva metassa kevalassa dukkhakkhandhassa samudayo hoti

最后一句是：如是生起了这整堆苦

eva means in this way or thus eva意思是：如是

etassa kevalassa dukkhakkhandhassa dukkhakkhandha means a mass of suffering dukkhakkhandha，意思是一堆苦

kevalassa means the whole or unmixed kevalassa指整个，不混杂的

and etassa means that etassa指那个

so samudayo means arising and hoti means there is samudayo意思是生起，hoti就是有

so thus there is the arising of that whole mass of suffering

如是生起了这整堆苦

when we understand suffering as something that has a beginning and an end

如果我们知道苦有开始也有结束

we know that all of these are suffering because

我们知道这些都是苦，因为

all of these avijjā and others have a beginning and end so they are impermanent and so they are suffering

所有这些无明等等，都有开始和结束它们都是无常的，所以都是苦

so when dependent upon avijjā, saṅkhāras arise and so on

缘于无明，行生起，等等

that means the arising of dukkha, the arising of suffering

就是说苦的生起

now let us follow the train of thought made by boddhisattas

我们现在跟随菩萨的思维训练过程

it is said that every bodhisatta

据说每位菩萨

was familiar with the doctrine of dependent origination

都对缘起法很熟悉

and they found out these doctrine of origination through logical thinking

他们通过逻辑思维发现缘起法

and so their thinking begin with what is real at hand

他们的思维从现前的真实情况开始

what is real for us now is aging and death

对于我们来说，眼前最真实的就是老、死

immediately after rebirth

结生之后，立刻

immediately after conception in the mother’s womb

在母胎结生之后，立刻

that is for human beings and others

对于人类和其他众生而言

aging sets in

就开始衰老了

so aging comes not fifty years after birth or sixty years after birth

所以衰老并不是要等到五六十岁才开始

actually aging comes immediately after conception

实际上，从结生的时候，立刻就会衰老

so the first moment is the arising of mind and matter

第一个刹那就是名法和色法的生起

and from the second moment on, there is aging

第二个刹那开始，就有衰老

so that is always aging when one is living

只要活着，就总是在变老

and as you know at the end there is death

大家知道，最终就是死亡

and also there is death at every moment

死亡也是每时每刻都在发生

mind and matter arising and then disappearing

名法和色法生起又灭去

and then another set of mind and matter arising and then disappearing and so on

然后另外一组名色又生起，再灭去

so the disappearing is what we called death

这种灭就是我们所说的死亡

so at every moment also there is arising and disappearing or there is birth and death

所以，在每时每刻，都有生灭，也就有生有死

so bodhisattas contemplated that there is aging and death

所以菩萨思考老、死

and the beings take rebirth and then they become old and then they die

众生投生，然后老死

so what can be the cause of aging and death

老死的原因会是什么呢？

what conditions aging and death

缘于什么，会出现老死呢？

so when they apply what is called yoniso manasikara wise attention to this problem

当他们如理作意的时候

then the understanding dawn upon them that aging and death is conditioned by birth

他们就会明白，老死的原因就是生

now why do we get old? why do we have to die?

我们为什么变老？我们为什么会死？

because we have been born

因为我们出生了

if there was no birth, there would be no aging and no death

如果没有“生”，就没有老死

so aging and death is conditioned by birth

所以老死之缘就是生

because we are born as human beings

因为我们生而为人

we have to undergo aging at every moment and then at the end there would come death

我们每时每刻都要衰老，最终也会死亡

so aging and death are conditioned by birth

所以老死之缘就是生

so birth is the basis for the aging and death

所以生就是老死之缘

then bodhisattas again try to find out what conditions birth

菩萨又探究生之缘

and you can see from this list that

你们从这个列表可以看到

it is bhava means becoming or kamma process that conditions birth

缘于“有”，就有了“生”

now when we try to find the cause of birth or rebirth

当我们去探究生的原因时

we cannot look for the cause in this life

我们不能从此生找原因

because birth means the beginning of this life

因为生意思是此生的开始

so if we want to know the cause of rebirth

如果我们想知道结生的原因

we have to go beyond this life we have to go back to past life

我们要超越此生，回到过去世

and so bodhisattas found that it was kamma or kamma process

所以菩萨就发现是业，业的过程

that conditions rebirth or that produces rebirth

是结生之缘，它导致了投生

and kamma process simply means kamma

业的过程就是业

because being did good kamma or bad kamma in their previous life

因为众生过去世造善业或恶业

as the result of their kamma

作为业的果报

they are reborn in blissful states or woeful states depending on the quality of their kamma

根据业的质量，他们就会投生到善趣或恶趣

so birth is the outcome or product of the wholesome or unwholesome kamma

所以善、不善业的果报就是生

then they went back further

然后他们进一步向前推

what conditions kamma process

业的过程是缘于什么？

why do people do kamma? why do people do kusala and akusala wholesome and unwholesome act

为什么人们会造业，为什么人会造善业恶业？

because they have clinging

因为他们有贪执

they are firmly attached to this thing and that thing

他们贪执于此或彼

they are firmly attached to the blissful realms

他们牢固地执取善趣

they’re firmly attached to gaining a happy rebirth and so on

他们牢牢地执取获得善的投生等等

so when they want to gain a happy rebirth

当他们希望获得善的投生时

they may do something

他们就会有所作为

and sometimes they do what is wholesome and sometimes they do what is unwholesome

有时候，他们做善事，有时候做不善事

so whether they do wholesome and unwholesome act

不管是善行还是不善行

they acquire what is called kamma

他们就造了业

once kamma is acquired

只要造业了

kamma has the potential to give the result

业就有产生果报的能力

and so there is the result as rebirth

所以就会产生结生的果报

so the kamma process is conditioned by clinging

所以业的过程就缘于执取

if there is no clinging there will be no acting

如果没有执取，就没有业

there will be no doing something that is wholesome or unwholesome

也就没有善不善业

for example

例如

we have heard that

我们知道

the life as celestial beings is much better than life as human beings

天界的众生过的比人界幸福

now celestial beings do not have so much sufferings as we have

天界没有我们这么多的苦

although they are not totally free of suffering

虽然他们也没有彻底摆脱苦

but it is much better to be reborn as a celestial being

但是投生到天界就会舒服很多

than to be reborn as a human being

比在人间好

so suppose we want to be reborn in the celestial world

假设我们想投生到天界

then we go to somebody and asked

我们去向某人问

what must we do to be reborn in the celestial world

我们要做什么事情才能投生到天界

then we may meet some people who tell us to do a sacrifice

那个人可能会说，我们要去祭祀

now you sacrifice a lamb you sacrifice an animal

我们要杀一个牲口去祭祀

and then you will go to celestial world

这样就能投生到天界

and we believe in them

我们信任这个人的话

and so we sacrifice an animal

我们就杀生进行祭祀

but sacrificing an animal is killing an animal and so it is an unwholesome act

但是杀生祭祀犯了杀戒，是不善业

we think that it is a correct way to be reborn in the celestial world

我们觉得这是投生到天界的正确方法

but what we are doing is the opposite of what we want to be

但是我们做的是相反的事情

but whether it will bring what we want or what we do not want

不管是不是给我们带来了预期的结果

when we sacrifice an animal we acquire demerit or akusala

当我们杀生祭祀的时候，我们造了不善业

so that unwholesome kamma is conditioned by clinging

这种不善业是由“取”造成的

that is strong desire to be reborn in the celestial world

就是希望投生到天界的强烈愿望

sometimes we may go to a teacher and he will instruct us to do good

有时候，有的老师会教导你行善

you do dana, you practice sila and so on

布施、持戒等等

and so we do dana and sila and we will be reborn in celestial world

我们布施、持戒，然后投生到天界

so when we do dana, when we do sila we acquire wholesome act

当我们布施持戒的时候，就造了善业

this wholesome act or wholesome kamma

这种善业

will enable us to be reborn in the celestial world

会让我们投生到天界

so whether it is unwholesome or wholesome act we do

所以不管是不善还是善业

there is always the result of this act

都会产生业的果报

and so doing the wholesome and unwholesome act

所以造善业还是不善业

is conditioned by clinging

缘于“取”

clinging with attachment or clinging with wrong view

贪执于执着或者邪见

so it is very important that if we do not want to be reborn at all

所以，这很重要：如果我们完全不想投生

we try not to have clinging

我们就不能有：执取

because whether you are reborn in woeful states

因为不管你是投生到恶趣

or whether you are reborn in celestial beings

还是投生到天界

there is still dukkha, there is still suffering

都有苦

so you will get out of suffering so long as you are reborn in this samsara again and again

只要你在轮回里投生，就不能摆脱苦

only when you get out of this samsara do you get free from suffering

只有脱离了轮回，才不会有苦

so it is important that we try to avoid clinging if we do not want suffering to endure for a long time

所以这很重要：如果我们不想长期受苦，就要避免执取

now the bodhisattas contemplate on it further and try to find out what is a condition for clinging

菩萨继续探究，找出“取”之缘

and they find out that the condition for clinging is craving

他们发现缘于“渴爱”，产生了“执取”

now craving is not so strong attachment or greed

“渴爱”不是很强烈的贪

and clinging is strong attachment

而“取”是强烈的贪

there are two kinds of clinging, the attachment and wrong view, wrong view is always strong

有两种取：一种是贪，一种是邪见，邪见总是比较强烈

so the attachment which is not so strong is here called craving

贪不是很强烈的时候，就是“爱”

and when it has become strong so that it cannot let go of the object and then it becomes clinging

当贪变得强烈，不能放下目标，就成了“取”

so clinging is conditioned by craving

所以缘于爱，生起了取

or strong attachment is conditioned by not so strong attachment

或者说，强烈的贪是以不强烈的贪为缘

because there is not strong attachment there is strong attachment

因为有不强烈的贪，所以就有强烈的贪

then what is the condition of, the cause of craving

那么爱的缘是什么呢？

and they find out that because there is feeling, there is craving

他们发现，因为有“受”所以有“爱”

there are three kinds of feelings, pleasant feeling, unpleasant feeling and neutral feeling

有三种受：乐受、苦受、舍受

so when there is a pleasant feeling, you are attached to it

当生起乐受的时候，你执取它

you like it

喜欢它

when there is unpleasant feeling, can attachment arise or not?

当生起苦受的时候，会生起贪执吗？

attachment will arise

贪执会生起

because when there is unpleasant feeling

因为当生起苦受时

you crave for the disappearance for that unpleasant feeling

你渴求苦受的消失

if you have meditated and experienced pain you know that when there is pain

如果你禅修的时候体验到疼痛，你知道疼痛生起

the first thing you want is for it to go away

你首先就希望它消失

so there is craving for this disappearing

所以就存在渴求苦受的消失

and at the same time the craving for the pleasant feeling

同时，渴求乐受

even when there is unpleasant feeling, there can be craving

所以即使生起的是苦受，也会可能存在渴爱

and then there is a neutral feeling

当出现舍受的时候

the neutral feeling is so peaceful and it also the object of craving

舍受很平和，也是渴爱的所缘

so when there is feeling

所以如果有受

there is craving

就有渴爱

so craving is conditioned by feeling

所以缘于受，渴爱生起

so feeling means experience of the object

受就是对所缘的体验

so whenever we experience an object, we have this feeling

当我们体验到所缘时，就有受

as pleasant or unpleasant or neutral

乐受、苦受或舍受

so whether the feeling is pleasant or unpleasant or neutral

不管受是乐受、苦受还是舍受

there can always be craving

总会生起渴爱

when it is pleasant we like it we want to hold on to it when it is unpleasant we want it to go away

当它是乐受时，我们喜欢它，贪执它，如果是苦受，我们就希望它消失

and we want the pleasant feeling to arise and when it is

我们希望乐受生起

neutral feeling also we like it, because it is so peaceful

当是舍受时，我们也喜欢，因为它是平和的

and why is there feeling?

为什么有受呢？

and the bodhisattas found out that

菩萨继续探究，发现

because there is contact there is feeling

缘于触，所以有受

now here contact means not just coming together or meeting together

这里的触不仅仅是聚合在一起

but something that arises out of the meeting together

而是因为聚合在一起产生的事物

so that is what we called phassa or contact

这就被称为触

when there is contact there is always that feeling

缘于触，就会有受

suppose you see something, let’s say something beautiful

假设你看到某物，看到好看的东西

so there are the eyes there is the object there is thing

需要眼睛、被看到的事物

and there is seeing consciousness

还要有眼识

so these three arise

所以需要三者的生起

contact also arise

才会生起触

so the contact is the outcome of the coming together of these three

所以触是以上三者的会合

so when there is contact

触生起的时候

when there is connection between these three

就说明此三者之间有某种关联

there is feeling

就有受

so feeling invariable arises when there is contact

所以有触，就必定生起受

so we cannot avoid feeling if there is contact

如果有触，受就不可避免

so feeling is conditioned by contact

所以缘于触，受就生起

and why is there contact?

那么为什么有触呢？

because there are six internal bases and six external bases

因为有六内处和六外处

that means because there is the eye, there is the object to see, there is contact

就是说，因为有眼睛，有色所缘，所以有触

the object to see comes into the avenue of the eye

色所缘出现在眼根

and then they meet together

它们会合在一起

and seeing consciousness also arises

生起眼识

and then contact also arises

这样触也生起

so contact arises because there are the senses and there are the objects

触的生起，是因为有根和所缘

so contact is conditioned by six internal bases and six external bases

所以缘于六内处和六外处，生起触

and then bodhisattas wanted to find out

然后菩萨想探究

what condition internal bases and external bases, especially internal bases

六内处和六外处，特别是六内处之缘

and they found out that it is mind and matter

他们发现是名色

so mind and matter are the conditions of the bases

所以名色是处之缘

among the bases there are material properties as well as mental things

处之中，有色法也有名法

and they are conditioned by mind and matter

处之缘为名色

actually they themselves are mind and matter

实际上它们本身就是名色

and so these six bases are said to be conditioned by mind and matter

所以这六处之缘就是名色

and then

然后

what conditions mind and matter?

名色之缘是什么？

consciousness

识

now in the word mind and matter, mind means cetasika mental factors

在名色这个词中，“名”指心所

and matter means twenty eight material properties

“色”指28色法

so mind and matter are conditioned by consciousness

所以名色之缘是识

now at the moment of rebirth

在结生的刹那

there is the resultant consciousness

有果报心

along with the resultant consciousness there arise mental factors

伴随果报心生起的有心所

and also there arise material properties caused by kamma

也有业生色法

so at the moment of conception

所以在结生的刹那

the resultant consciousness is the condition

果报心是缘

and the mental factors and kamma born material properties are those that are conditioned

心所和业生色法以此为缘生起

and also at other times

在其他时候

when consciousness arises, it always arises with mental factors

当心生起时，总是伴随着心所

and also it produces the consciousness born material properties

也产生心生色法

so in that case too consciousness is the condition for mind and matter

这样，识也就是名色之缘

and then what conditions consciousness

那么识之缘是什么？

especially the resultant consciousness

特别是果报心之缘

and so the bodhisattas found out that it is the kamma formations that condition consciousness

菩萨发现“行”是“识”之缘

here consciousness means the rebirth consciousness

这里的识指结生心

so rebirth consciousness is the result of kamma

所以，结生心是业的果报

kamma in the past either wholesome kamma or unwholesome kamma

过去善或者不善业的果报

and also there are types of consciousness that arise during life

在生命过程中，生起一些心

that are the result of kamma, they are called resultant consciousness

他们是业的果报，被称为果报心

so the resultant consciousness is conditioned by or actually here produced by what are called kamma formations or just simply wholesome kamma and unwholesome kamma

果报心之缘实际上在这里是行，或者简单说是善、不善之业

and why are there wholesome kamma and unwholesome kammas

为什么有善业、不善业？

now the answer is ignorance

答案就是无明

because we are ignorant of the true nature of things

因为我们对于事物的本性不了解

because we are ignorant of the four noble truths

因为我们对四圣谛无知

because we are ignorant of the dependent origination

因为我们对缘起法无知

we do kamma formation

我们就造业

we perform wholesome and unwholesome act

就有善不善的行为

and so we acquire what are called kamma formations

我们就产生“行”

these kamma formations arise because we have ignorance

这种行的产生是因为我们的无明

with unwholesome kamma formations

对于不善的行

ignorance is a concomitant

无明是同时与之生起的

but with wholesome kamma formations

对于善的行

ignorance is not concomitant

无明没有伴随

but it is a strong support

但是无明是它的坚强基础

for the wholesome kamma formations to arise

这样善的行才能生起

so, so long as there is ignorance

只要有无明

there will always be kamma formations

就有行

those who have no ignorance

没有无明的人

do not acquire kamma formations

就没有行

and those are the buddhas and the aharants

这些人就是佛陀和阿罗汉

so when a person becomes an arahant

所以成了阿罗汉

he is able to eradicate all mental defilements including ignorance

就能够断除所有包括无明在内的烦恼

so an arahant has no ignorance

所以阿罗汉没有无明

since he is free from ignorance

因为没有无明

whatever he does is just an act, just doing

不管他做什么，只是单纯的行为

and that act has no power to give results

这种行为不能产生果报

technically, their actions are called kiriya, functional

这样的行为就是唯作

so they are just functional whatever they do

不管他们做什么，都是唯作

is just the doing

只是单纯的行为

and not productive of any results

不能产生任何果报

so an arahant when he practices dana

所以当阿罗汉布施的时候

he does not get kusala

他不会获得善业

he does not get merit

他也不会获得功德

because

因为

one gets merit only one has ignorance, one has not eradicated ignorance

无明之人才会获得功德

so long as there is ignorance there will be kamma formations

只要有无明，就有行

and when there are kamma formations

有行

there will be consciousness and so on

就有识，等等

so this is how bodhisattas found out the doctrine of dependent origination

这就是菩萨发现缘起法的经过

so they begin with what is important at the moment

他们从当下最重要的事情开始

what is real at the moment

当下真实发生的事情开始

and that is aging and death

就是从老死开始

so from aging and death, they went backward one by one until they reach ignorance

从老死开始，向前一个个推到无明

but actually ignorance is not the first cause

实际上，无明并不是最初的原因

there are conditions for ignorance also

无明也有它的缘

so it goes like a circle

这就像一个圆圈

by the way

还有

when buddha described this

当佛陀形容这些的时候

his contemplation on the dependent origination he said

他审察缘起法的时候，说

before my enlightenment

在我觉悟之前

when I was only a bodhisatta

当我还是一位菩萨时

not yet enlightened

我还没有觉悟

I think of this or I think of that

我思考这些或那些

so here buddha said, before my enlightenment before I became the buddha

这里，佛陀说，在我觉悟之前

when I was yet a bodhisatta

当我还是菩萨时

when I was not yet enlightened

我还没有觉悟

so in theravada teachings

所以，根据上座部的教法

a bodhisatta is not an enlightened person

菩萨是没有觉悟的

a bodhisatta is an unenlightened person

菩萨是没有觉悟的众生

now a bodhisatta is a puthujjana

菩萨是一名凡夫

he is not an ariya or a noble person

他并不是圣者

although bodhisatta is highly regarded in theravada buddhism

虽然菩萨在上座部佛教里地位很高

bodhisatta is just like us

但是菩萨跟我们一样

a puthujjana

还是凡夫

because if a bodhisatta becomes a noble person

如果菩萨已经是圣者了

before he becomes a buddha

但是他还没有成佛

he will not become the buddha

他将不能成佛

because in order to become a buddha

因为想要成佛

one has to go through many, many, maybe millions of lives

需要经过很多很多，几百万次投生

suppose about say, a thousand lives

假设一千次投生

a bodhisatta becomes a noble person, he will not become a buddha

菩萨成为圣者，就不能成佛

because he becomes a noble person maybe reaches even the first stage of enlightenment

因为成了圣者，即使是初果圣者

then he will be reborn seven times more

他只会再投生七次

and that is not enough to accumulate necessary paramis or necessary qualifications

就没有办法积累足够的波罗蜜

so in theravada buddhism

所以，在上座部佛教里

bodhisattas are yet unenlightened

菩萨还没有觉悟

they have not yet attained any stage of enlightenment

他们还没有证得任何果位

so even when buddha was a bodhisatta before his enlightenment

所以，在佛陀还没有成佛，还是菩萨时

he was familiar with the teaching of the dependent origination

他就对缘起法很熟悉

and when he practiced meditation to reach buddhahood

当他为了成佛，进行禅修时

he took these factors of dependent origination one by one

他依次缘取这十二缘起支

and practiced vipassana meditation on it

以此修习内观

so he practices vipassana meditation for millions millions of times

修了几百万次内观之后

and when his vipassana meditation becomes mature

他的内观成熟了

then he gained enlightenment

他就获得了觉悟

so he gained the fou stages of enlightenment one by one in rapid succession

他依次很快获得了四个觉悟阶段

bodhisattas came to know that

菩萨就知道了

this aging and death is conditioned by birth and birth is conditioned by kamma process and so on and so on

老死之缘是生，生之缘是有，等等

ok now we will go into more details, so next page

好，我们再详细讲述，下一页

avijjā-paccayā saṅkhārā无明缘行

because there is ignorance as condition

缘于无明，

kamma formations arise

生起行

now the word avijjā-paccayā缘于无明

is a combination of two words

可以分成两个部分

avijjā and paccayā无明和缘

so paccayā is condition

缘，就是条件

so condition means something that supports some other thing

条件就是支持其他事物产生的东西

and also paccayā it can mean something that produces some other thing

缘也可以是产生其他事物的东西

the two words are joined together

这两个词在一起

and then it is said avijjā-paccayā

就是无明缘

so that means because avijjā as condition

意思是：缘于无明

so this is the literal translation, so

这是字面上的翻译

because there is ignorance as condition

缘于无明，

saṅkhārā kamma formations arise

行生起

the usual translation is like in the manual

通常就是概要精解上的翻译

dependent on ignorance

依赖于无明

kamma formations arise

行生起

that’s ok, so

好

but I want to be literal here

我想按照字面上翻译

so I make this translation as: because there is ignorance as condition

我的翻译是：因为有无明作为条件

kamma formations arise

行生起

now we must understand what is ignorance what are kamma formations

我们要了解什么是无明，什么是行

and ignorance or moha is here explained as moha concomitant with twelve akusala cittas

无明或痴被解释成伴随十二不善心的痴心所

so now you have to use your knowledge of the previous chapters

你们现在需要利用以前学过的知识

to really understand the dependent origination

才能真正理解缘起法

so please send your mind back to the previous chapters now

请回想起前几个章节

so there are twelve akusala cittas

十二不善心

and all twelve akusala cittas are accompanied by moha or avijjā所有十二不善心都具有痴或无明

so here avijjā means moha

所以这里无明就是痴

arising together with all twelve unwholesome types of consciousness

与十二不善心同生的痴心所

that moha we call avijjā here

痴在这里被称为无明

and what are the saṅkhāras

那么什么是行呢

formations of merit

福行

formations of demerit and

非福行

formations of imperturbable

不动行

these are the words used in the texts themselves

书上用的就是这些词

formation of merit formation of kusala

福行，就是善行

here the word sankhāra means kamma or cetana volition

这里行这个词意思是业或思心所

so formation of merit means cetana that is concomitant with wholesome types of consciousness

福行意思是伴随善心的思心所

now there are eight kamavacara kusala cittas

有八个欲界善心

sensuous sphere kamavacara and kusala wholesome and five rupavacara kusala cittas

欲界善心，和五个色界善心

so you have to go back, you remember the chart?

你们要回到前面，记得那个表吗？

ok, you can visualize the chart and

你可以回想那个表

you can point out the eight kamavacara kusalas

找出八个欲界善心

and five rupavacara kusala cittas

五个色界善心

so you have the chart there?

你们有那个表格吗？

yes, so

好

this first column

第一列

is unwholesome types of consciousness, there are twelve

十二不善心

so moha concomitant with each one of them

每一个都伴随痴

is called avijjā here

在这里被称为无明

now sankharas, sankhara is cetana and

行是思心所

here formations of merit means cetana concomitant with kusala cittas

这里福行意思是与善心相伴的思心所

so eight kamavacara kusala means these eight

八个欲界善心，就是这八个

and five rupavacara kusala cittas, this one

五个色界善心，这个

so cetana concomitant with these

与这些心相伴的思心所

is called formation of merit

被称为福行

and formations of demerit cetana in twelve akusala cittas

非福行就是十二不善心里的思心所

so cetana accompanying these twelve

所以伴随这十二个不善心的思心所

is called formations of demerit

被称为非福行

and then formations of imperturbable formations of unshakable

然后是不动行

so the arupavacara kusala are called imperturbable or unshakable

无色界善心被称为不动

so that means four cetana in four arupavacara kusala cittas

就是说四个与无色界善心相伴的思心所

so avijja is moha in the twelve akusala cittas

无明就是十二不善心里的痴心所

and formations of merit is cetana in these eight kamavacara kusala cittas and five rupavacara kusala cittas

福行就是八欲界善心和五无色界善心的思心所

and formations of demerit

非福行

means cetana concomitant with these twelve cittas

就是与这十二个不善心相伴的思心所

and formations of perturbable means cetana concomitant with these four arupavacara kusala cittas

不动行就是与四个无色界善心相伴的思心所

so when there is avijja or moha

当有无明或痴时

then there is the fomrations or cetana or kamma

就有行，或思心所或业

and the kamma is here divided into three

在这里业被分为三种

as of merit as of demerit as of imperturbable

福、非福、不动

actually the formation of imperturbable is also merit

实际上不动行也是福

but here it is treated separately

但是在这里是单独处理

so kamvacara and rupavacara are taken together as formation of merit

欲界和色界一起被称为福行

and the arupavacara kusala cittas are taken as formation of imperturbable

无色界善心被称为不动行

the sankharas are conditioned by moha in different ways

痴以不同方式为缘，产生了行

now we will study how they are conditioned some time later

我们稍后学习它们如何为缘的

not today

今天先不讲

because you need to understand paṭṭhāna

因为你们先要了解发趣法

in order to understand the relationship between the conditioning factor and the factor that is conditioned

才能明白诸缘和缘的结果

number two sankhāra paccayā viññāna, because there are kamma formations as condition

第二项：行缘识，以行为条件

resultant consciousness arises

生起了果报心

so here formations are the same as number one but viññāna

这里的行与第一项的行是相同的，但是识

consciousness means thirty two mundane resultant consciousness

识意思是三十二世间果报心

now resultant consciousness so these are resultat consciousness and these

果报心，这些和这些都是果报心

and then the middle one, here also middle

这些，中间的这些

and then this one

还有这个

but in the paṭiccasamuppāda we are not concerned with the lokuttara so we take only the mundane up to here

在缘起法里，我们没有考虑出世间心，所以只有世间心，到这里为止

from here to here

从这里到这里

so in the sentence sankhāra paccayā viññāna

在行缘识里

viññāna means thirty two mundane resultant cittas

识就是指三十二世间果报心

not all eighty nine or one hundred and twenty one cittas

不是所有89或121心

only thirty two mundane resultant cittas

只是32世间果报心

now number three viññāṇa-paccayā nāmarūpaṃ第三项：识缘名色

because there is consciousness as condition

因为有心作为缘

and nāma-rūpa and nāmarūpa arise

名-色和名色生起

now here

这里

viññāṇa is different from viññāṇa in number two

这里的“识”与第二项的“识”不同

in number two viññāṇa is thirty two mundane resultant consciousness

第二项的识是32世间果报心

but here viññāṇa means thirty two resultant consciousness

这里的识意思是32果报心

and also kamma formation consciousness

也有行识

kamma formation consciousness means consciousness concomitant with mundane kusala and akusala cetana

行识意思就是与世间善不善思心所相应的心

now cittas was wrong

这里写的“心”是错误的

and so it is corrected, but the correction itself is not correct

已经被更正了，但是更正也是错的

so it should be c-e-t-a-n-ā应该是c-e-t-a-n-ā

and the last “a” should have a bar above it

最后一个a上面有一个横线

cetanā思心所

so that means

意思是

kusala consciousness and akusala consciousness also

包括善心，也包括不善心

and then all other consciousness

还有所有其他的心

so here viññāṇa means all consciousness

所以这里的识就是所有的心

not just resultant consciousness

不仅仅是果报心

or not just kusala and akusala consciousness but all consciousness

也不仅仅是善、不善心，包括所有心

and nāma means fifty two cetasikas, now please note this

名色意思是52心所，请注意这点

normally or ordinarily nāma means citta and cetasika both

通常来说，“名”包括心和心所

but here nāma means only cetasikas not only citta

但是这里的“名”只包括心所，不包括心

because they are to be conditioned by citta

因为它们的缘是心

so citta cannot be conditioned by citta

心不能作为心的缘

so citta is excluded from nāma here so

所以这里的名就不包括“心”

nāma, mental here means fifty two cetasikas or fifty two mental factors

这里的“名”指52心所

and rūpa twenty eight material properties so all rupas

“色”指所有28色法

so there are twenty eight material properties and all are to be taken as rupa here

这里的色包括所有28色法

now

现在

the word nāmarūpaṃ in pali is translated as nāma-rūpa and nāmarūpa

巴利语的名色，翻译成英语是名-色和名色

that is because sometimes viññāṇa is a condition for nāma only

因为有时候缘于识，只生起名，

sometimes viññāṇa is a condition for rupa only

有时候，缘于识只生起色

sometimes it is conditions for both nāma and rūpa

有时候，以它为缘，生起名和色两者

so we must understand the word nāmarūpaṃ所以我们必须理解名色这个词

as representing nāma-rūpa and nāmarūpa.

它表示名-色和名色

so actually we should say nāma-rūpa and nāmarūpa

所以我们应该说名-色、名色

but since the words are the same

应为这两个词都是一样的

only the last one is retained and the first two are elided

前两种形式就省略了，只保留了最后一种情况

so this is in pali grammatical term

这个在巴利语法里，有一个专有名词

called ekasesa

叫做“余一”

one remaining

只保留一个

so we retain only one and elide the others

我们只保留一个形式，其他形式省略掉

in pali there are such words

在巴利语里有很多这样的词

suppose there is a word pitaro

有一个单词是：pitaro pitaro literally means fathers

字面意思是：父亲们

but actually pitaro means father and mother

但是实际上pitaro的意思是：父母

so the word mother is elided and the father is retained

但是“母亲”这个意思被省略了，只保留了“父亲”的意思

that is called ekasesa

这个被称为“余一”

one remaining

保留一个

so here also instead of saying nāma-rūpa, nāmarūpa

所以，这里我们没有说名-色和名色

it is just said nāmarūpa

只是说名色

but we must understand that it means sometimes nāma

但是我们要知道，这个词有时候表示“名”

sometimes rūpa and sometimes both nāma and rūpa

有时候表示“色”，有时候表示“名”和“色”两者

now there are beings who have mind only

有一类众生只有名法

and there are beings who have matter only

还有一种众生只有色法

and there are beings who have both mind and matter

还有众生具有名法和色法两者

what do we have?

我们具有什么？

both mind and matter

名法和色法都有

but there are brahmas

但是有些梵天界众生

who have only mind

只有名法

who have only consciousness and and mental factors and no physical body

只有心、心所，没有色身

so for them

对于他们来说

it should be just nāma and not rūpa

那就只有名，没有色

it can be just nāma not rūpa

所以可能只有名，没有色

so viññāna the consciousness is the condition for cetasikas for those beings who are without physical body then it is nāma

所以对于这些没有色身众生，识，是心所之缘，只有名法生起

and then there are beings who are without mind

还有众生，没有心

who have like statues

他们就像雕像

it is said that as a result of the fifth jhana

作为五禅的果报

developed specially beings are reborn as brahmas without mind, so mindless beings

这些众生没有心

they are called non percipient beings, we just call them mindless beings

他们被称为无想天人，我们称之为无心之人

so for them there is no nāma

对于他们而言，没有名法

so viññāna is a condition for them only for rupa and no nama

所以缘于识，对于他们只有色法生起，没有名法

regarding them we must understand that viññāna is a condition for rupa

对于他们，我们要知道，缘于识，只生起色法

but for beings like us, viññāna is a condition for both nama and rupa

但是，对于我们这样的众生缘于识，生起名和色

so the word nāmarūpa is to be understood as meaning nāma, rūpa and nāmarūpa

所以，名色这个词，应该这样理解：名-色、名色

now next sentence: nāmarūpa-paccayā saḷāyatanaṃ另外一句：名色缘六处

because there are nāmarūpa and nāmarūpa as a condition

以名色为缘，

the sixth base and sixfold base arise

生起第六处和六处生起

now again, the word saḷāyatana is ekasesa, one remaining

同样，六处这个词，也是“余一”的用法

sixth and six

第六和六

these two words are joined together and sixth is elided

这两个词合在一起，但是第六被省略了

so we have only saḷāyatana

所以我们只有六处

now the sixth base is mind base

第六处是意处

and the other bases are physical bases

其他处是色法之处

so for those who are reborn as physical bodiless brahmas

对于没有色身的梵天

then the sixth base is the one conditioned

只生起第六处

and for those who are born with both mind and matter

对于投生时具有名法和色法的众生

sixfold base is conditioned by nama and rupa so

生起名色的六处，所以

here both words should be understood in this way

这里需要这样用两个意义来理解

nāmarūpa means nāma-rūpa and nāmarūpa

名色意思是：名-色和名色

and saḷāyatana six bases means sixth base and six bases

六处意思是：第六处和六处

and here nama means fifty two cetasikas and rupa means

这里的名指52心所，色指

four primaries that means four essential elements

四大种

elements of earth, water, fire and air

地水火风界

and six base matters

六处色

six base matters means eye sensitivity, ear sensitivity, nose, tongue, body and heart

六处色指：眼净色、耳净色、鼻、舌、身净色和心脏

and jivita is life faculty of matter and ahara nutriment

命根色和食色

so rupa means these

所以色法指这些

and then six bases are eye base,

六处指眼处

that means the sensitivity in the eye

指眼睛里的净色

ear base, nose base, tongue base, body base and mind base

耳处、鼻处、舌处、身处和意处

so mind base means all eighty nine types of consciousness

意处指所有89种心

number five saḷāyatana-paccayā phasso

第五项：六处缘触

because there are sixfold bases as condition, contact arises

缘于六处，生起触

now what is phassa here, eye contact, ear contact, nose, tongue, body and mind contact

触这里指什么：眼触、耳触、鼻触、舌触、身触和意触

that means when you see something

意思是当你看到某物

there is the object that is seen

有被看到的目标

and there are the eyes

有眼睛

that is the base of seeing and there is seeing consciousness

有眼处，有眼识

and along with these three there arises what is called contact

伴随着这三者，就生起了触

so that contact is called eye contact

这种触被称为眼触

when you hear something also

当你听到某种声音，同样

there arises contact and that contact is called ear contact

生起的触被称为耳触

when you smell something and the contact is called nose contact

当你闻到某气味，这种触被称为鼻触

when you taste something then it is tongue contact

当你尝到某种味道，就有鼻触

and when you touch something there is body contact and

当你碰到某东西，就有身触，

when you think in your mind, it is mind contact

当你心里思考某事情，就是意触

so there are six kinds of contact

所以有六种触

eye contact, ear, nose, tongue, body and mind contact

眼触、鼻、舌、身、意触

eye contact actually is phassa concomitant with two cakkhu-viññāṇa cittas

眼触，实际上就是与两种眼识同生的触

now cakkhu-viññāṇa cittas means seeing consciousnesses cakkhu-viññāṇa指眼识

this is one seeing consciousness

这是一个眼识

and this is another seeing consciousness

这是另外一个眼识

so these two

就是这两个

so the phassa or contact arising together with these two are called eye contact

与这两个眼识同生的触，被称为眼触

and contact arising with these two types of ear consciousness is called ear contact and so on

与两个耳识同生的触被称为耳触，等等

until this, they are body consciousness

直到这里，这是身识

and then mind contact means phassa

意触的意思是

concomitant with twenty two mundane result cittas

与22世间果报心同生的触

all together there are thirty two mundane result cittas

世间果报心一共是32种

but we subtract these ten from the thirty two and so we get twenty two

但是我们从32里面减去这10个，就是22 so phassa concomitant with these twenty two mundane resultant cittas is called mind contact

所以与这22世间果报心同生的触，就是意触

and six bases are the same six bases, the internal bases

六处还是一样的六处，内六处

eye base, ear, nose, tongue, body base and mind base

眼处、耳鼻舌身处和意处

and also the external bases here

还有外六处

visible data base that means

色处意思是

something that can be seen or visible object

可以被看到的色所缘

and then sound base, odor base or smell base, flavor base

声处、香处、味处

tangible data base

触触

now tangible data base means

触处意思是

the combination of three primary elements

三大种的结合

that is element of earth, fire and air

也就是地、火和风界

and then dhamma base

法处

so you know what dhamma base is

你们知道什么是法处

if you don’t remember, you go back to the seventh chapter

如果你们不记得，你们回到第七章

and then number six: phassa-paccayā vedanā然后是第六项：触缘受

because there is contact as condition feeling arises

缘于触，生起受

so vedana means feeling born of eye contact and so on

所以受意思是从眼触等生起的感受

so there is eye contact

当出现眼触的时候

and when there is eye contact there arises feeling

有眼触，就有受

and that feeling is called feeling born of eye contact

这种受被称为从眼触生起的受

so feelings born of eye contact, ear contact and so on

眼触生起的受、耳触生起的受等等

they are feelings concomitant with thirty two resultant cittas

这些受伴随32果报心生起

so they are to be taken

就是这些

vedanā-paccayā taṇhā, because there is feeling as condition, craving arises

受缘爱，缘于受，生起渴爱

so vedana here resultant sukha vedana

这里的受，果报乐受

sukha means pleasant sukha意思是快乐的

happy vedana, pleasant feeling

快乐的感受，愉悦的感受

resultant means the result of kamma

果报，意思是业之果报

so resultant sukha vedana

果报乐受

or resultant sukha, dukkha and upekkha vedana

或者果报乐、苦、舍受

or non resultant vedana

或者非果报受

so actually all vedana, all feelings

实际上是所有的受

now it is stated sukha vedana only because

首先只提到乐受，因为

it is obvious that tanha can arise through sukha vedana or pleasant feeling

很明显，通过乐受，就会生起渴爱

but tanha can arise conditioned by unpleasant feeling and neutral feeling also

但是缘于苦受、舍受，也能生起渴爱

so we take all

所以，包括所有的受

or non resultant vedana, vedana concomitant with other types of consciousness

非果报受，就是与其他类型的心同生的受

than the resultant consciousness

不仅仅是果报心

so actually all vedanas are taken as vedana here

实际上，这里的受包括所有的受

tanha craving for visible data

渴爱，对色之渴爱

craving for sound for odor for flavor

对声、香、味的渴爱

for tangible data and for dhamma data

对触、法的渴爱

so

所以

that means craving for everything

意思就是对一切的渴爱

because visible data, sound, odor, flavor, tangible data they are the five kinds of objects

因为色声香味触，这五种所缘

and the dhamma data include all others

加上法所缘，包括剩下的一切

so

所以

tanha is just craving for the objects that are mind and matter

“爱”是对名色所缘的渴爱

taṇhā-paccayā upādānaṃ爱缘取

because there is craving as condition clinging arises

缘于爱，生起了取

now you know there are four clingings, right?

你们知道四种取，对吧？

sense desire clinging, false view clinging, rite and ritual clinging

欲取、邪见取、戒禁取

that means clinging to rite and rituals

即是执取仪式

as the correct way to emancipation

认为它们是解脱的正确方法

and self clinging that means clinging to the view of self or the view of self itself which is clinging

我论取，意思就是执取身见

so in reality

所以，实际上

there are only two mental factors that are called clinging

实际上，只有两种心所被称为取

and they are lobha attachment and ditthi wrong view

它们是：贪、邪见

now the first one sense desire clinging is the same as lobha

第一个欲取就是贪

and the other three are the same as ditthi

其他三个就是邪见

tanha is to be taken as the seventh sentence

贪在第七项里有

and then upādāna-paccayā bhavo, because there is clinging as condition, becoming arises

然后是：取缘有，缘于取，生起了有

upādāna are the same in number eight

这里的“取”跟第七项里的“取”一样

but bhava here is of two kind

但是“有”分两种

the first one is kamma bhava, the second one is upapatti bhava

业有、生有

kamma bhava means cetana and covetousness etc concomitant with it

业有意思是思心所和与之伴随的贪等

mostly when we say kamma, we just mention cetana, cetana only

大多数时候，当我们谈到业的时候，我们指的只是思心所

but actually in the books, in the texts as well as in the commentaries

但是实际上，在经上，在注释书里

covetousness and others are also called kamma

贪等也被称为业

so here kamma bhava means kamma

所以这里的“业有”指“业”

and the kamma here represents cetana and covetousness and others concomitant with it

这里的业代表思心所和与之相伴的贪等

and the next one is upapatti bhava, existence

下一个是生有，存在

rebirth existence, something like that

结生之有，诸如此类

so upapatti bhava represents resultant aggregates

生有代表果报之蕴

resultant aggregates means resultant mental aggregates

果报之蕴指果报之名法蕴

and rupa born of kamma that means rupa produced by kamma

业生色法，指由业产生的色法

so there can be confusion here because there are two kinds of bhava

因为这类有两种“有”，可能会造成混乱

and we must understand which bhava is meant in a certain context

我们需要理解在特定的语境里，指的是哪种“有”

so here both bhavas are taken

所以，这里指两种“有”

because they can be conditioned by upādāna or clinging

因为它们可能是缘于取

so kamma bhava and upapatti bhava

所以就是业有和生有

so kamma bhava is simply kamma and upapatti bhava is simply rebirth

业有就是业，生有就是结生

so actually it is the same as next one, jāti

所以实际上它就跟下一个一样：生

ok, we have a break

好，我们休息一下。

Disk02track22

菩提字幕屋

Bodhi Fansubs ok, sentence number nine

好，第九句

upādāna-paccayā bhavo

取缘有

because there is clinging as condition, becoming arises

以取为缘，生起有

so here bhava is of two kinds

这里的“有”分两种

the first one is kamma bhava, the second one is upapatti bhava

业有、生有

so kamma bhava means cetana and covetousness etc concomitant with it

业有意思是思心所和与之伴随的贪婪等

actually kamma bhava means kamma

实际上业有就是业

both wholesome and unwholesome

善业和不善业

and upapatti bhava means rebirth

生有意思是结生

so what is rebirth? rebirth is the arising of resultant mental aggregates

什么是结生？结生就是作为果报的名法之蕴的生起

and also the arising of the material properties born of kamma or caused by kamma

以及业生色法的生起

so both kinds of bhava are applicable here in sentence number nine

所以这两种“有“都适应于第九句

so upādāna is a condition for kamma bhava

取是业有之缘

because there is upādāna, there is clinging

缘于取，即有执着

we do acts of wholesome or unwholesome

我们就造作善、不善业

and so upādāna is a condition for becoming bhava

所以取就是有之缘

and also upādāna is a condition for upapatti bhava

同时，取也是生有之缘

so upapatti bhava means rebirth

生有即结生

when there is clinging, there is action, when there is action, there is the reaction as the rebirth and so

有取，就有业，有业就有投生作为反应

upādāna or clinging is a condition also for upapatti bhava

取也是生有之缘

but in number ten bhava-paccayā jāti

但是第十句，有缘生

because there is becoming as condition birth arises

缘于有，生生起

so here bhava means kamma bhava only

这里的有只是指业有

and not upapatti bhava

不是生有

that is because upapatti bhava is the same as jati here

因为生有与这里的“生”是一个意思

jati is birth, upapatti is also birth jati和upapatti都是生

so since upapatti bhava is jati

因为生有是生

jati can not be conditioned for jati

生不能作为生的缘

so here by bhava we mean only kamma bhava

所以这里的“有”仅仅指业有

or just kamma process

或者仅仅指业的过程

so kamma process is a condition for jati or just kamma is a condition for jati

所以业的过程是生的缘，或者说业是生的缘

so condition here means producing cause

所以缘在这里指产生的原因

because kamma gives results

因为业产生果报

both at the moment of rebirth and also during life

不仅在结生时，还在生命期间产生果报

jāti-paccayā jarā maraṇaṃ生缘老、死

because there is birth as condition aging and death arise

缘于生，老死生起

so aging and death is conditioned by birth

所以老死之缘是生

birth is a basis for aging and death so

生是老死之基础

so long as there is rebirth

只要有生

so long as there is existence there is aging and death

只要有“有”，就有“老死”

so aging and death are conditioned by birth

所以老死之缘是生

and then

然后

birth is a condition for sorrow, lamentation, bodily pain, mental pain and burning in the mind

生是愁、悲、苦、忧、恼之缘

now

那么

why are they separated? aging and death as one group

为什么它们被分开了，老死是一组

and sorrow and others as another group

愁等是另外一组

they are separated because

它们之所以被分开，是因为

the first group aging and death is the inevitable result of birth

第一组的老死是生之不可避免的结果

whenever there is birth there are aging and death

只要有生，就有老死

so once you have birth you cannot avoid aging or getting old and death

所以你只要有生，就不能避免老死

so they are the unavoidable result of birth

它们是生之不可避免的结果

but sorrow, lamentation and so on may or may not arise for a being

愁、悲等，对于一个人，可能生起，也可能不生起

for example, those who are born as brahmas

例如，对于梵天众生而言

they do not have sorrow, they do not have lamentation

他们没有愁、悲

bodily pain

没有苦

mental pain, also they do not have burning in the mind

也没有忧、恼

they do not have, so

这些他们都没有，所以

there may not have sorrow, lamentation and so on in the world of brahmas

在梵天界，可能没有愁、悲等

so these are the incidental results or consequences of birth

这些只是“生”的偶然后果

that is why they are separated

所以就分成了两组

but for us, for human beings I think there can always be sorrow, lamentation, bodily pain, mental pain and burning in the mind

但是对于我们人类而言，一定会有愁、悲、苦、忧、恼

thus there is the arising of this whole mass of suffering

如是生起了这整堆苦

so this arising of whole mass of suffering mean arising of suffering not mixed with any pleasantness or happiness

如是生起了这整堆苦，就是说这些苦不掺杂任何快乐

and it is arising of suffering and not of a being or not of happiness and so on

是苦之生起，而不是快乐的生起

the pali word kevalassa, kevala means whole or it can mean not mixed with other things kevalassa在这里是整个的意思意思可以是“不掺杂的”

so we should understand what each factor represent

我们应该明白每个缘起支代表什么

so that we can understand the relationship between the conditioning factor and the factor that is conditioned

这样我们就能明白作为缘的项，以及作为缘之结果的项

in order understand what is represented by each factor

为了明白每个缘起支所代表的意义

you have to be familiar with past chapters especially the first chapter

你们就要熟悉前面的章节，特别是第一章

and the second chapter

还有第二章

so it is good to revive your memory if your memory has gone rusty

如果不记得了，就要再记记

so the chart on the screen is very useful

屏幕上的表很有用

to remember the eighty nine or one hundred and twenty one types of consciousness

可以让你记住89或121心

and I hope you have not lost the small cards also

我也希望你们的那些小卡片还没丢

you should use that card every night so you remember the types of consciousness

每天晚上用这些卡来记这些心

so when I say unwholesome consciousness

当我提到不善心的时候

then the first column should be in your mind

你们脑子里要出现第一列的内容

and then second third and fourth column, the three columns are what?

然后第二第三第四列，这三列是什么？

rootless consciousness

无因心

and then the next three columns

然后，接下来的三列

sense sphere consciousness, kamavacara

欲界心

sobhana

美心

sense sphere beautiful consciousness

欲界美心

and then three columns with five each

然后三列，每列五个

rupavacara

色界

form sphere consciousness

色界心

and then another three columns with four each

然后三列，每列四个

arupavacara consciousness formless sphere consciousness

无色界心

and then the next remaining

然后剩下的

the columns represent the supramundane consciousness

这几列表示出世间心

the first four are magga consciousness and the last four phala consciousness

前四个是道心，最后四个是果心

so if you have this in mind then you can easily identify the types of consciousness wherever you see in your reading

如果你脑子里有这些东西，当你读书的时候，就很容易判断

so now we have come to the end of the formula of the dependent origination

我们现在已经快学完了缘起的公式

and whatever is happening in us is

我们身上发生的一切

included in this dependent origination

都被缘起法所涵盖

so we see something

所以，我们看到东西

and when we see something

当我们看到东西的时候

what is there

有什么？

seeing is there, right?

看，对吗？

so along with seeing what is there?

什么伴随着“看”呢

contact

触

so when there is contact there will always be?

如果有触，那么一定有什么？

feeling,

受

and when there is feeling, there will be? craving.

有受，就有爱

invariably or not?

一定有“爱”，还是不一定？

[laughs][笑] so we will come to that later

我们稍后再讲这个

so after understanding the representation of the different factors

理解了每个缘起支所代表的意义

there are some more things to know about the formula of dependent origination

关于缘起支有更多的东西需要去学习

they are given in the manual so please turn to page 299

在概要精解里有，299页

it should be understood that there are three periods

当知有三时

so that we must understand

我们要理解

twelve factors

十二支

twenty modes

二十法

three connections

三连结

four groups

四摄类

three rounds and two roots

三轮转及二根

so have the formula handy with you

你们有这些吗？

first three periods

首先三时

so present, past or past, present and future

过去、现在、未来

so ignorance and kammic formations belong to the past

无明和行属于过去

so avijjā and saṅkhārā belong to the past

无明和行属于过去

and birth, decay and death belong to the future

生、老、死属于未来

jāti, jarā maraṇa, they belong to the future

生、老、死属于未来

the intermediate eight, that means: viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, taṇhā, upādāna and bhava

中间的八个，即：识、名色、六处、触、受、爱、取、有

the intermediate eight factors belong to the present

中间八支属于现在

there are three periods

这就是三时

so the dependent origination covers three periods or three lives

所以，缘起法涵盖了三时或三世

the first one, number one and number two avijjā and saṅkhārā belong to the past

第一第二项的无明和行属于过去

and then viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, taṇhā, upādāna belong to the present

然后识、名色、六处、触、受、爱、取属于现在

bhava also, some part of bhava belongs to the present, another part belongs to future

有，也是，有一部分的“有”属于现在另外一部分的“有”属于未来

and jāti and jarā maraṇa belong to the future

生和老死属于未来

so the paṭicca-samuppāda on dependent origination covers three lives

所以缘起法涵盖了三世

but it does not mean that you have to go through three lives

但是，并不是说你要经历过三世

to experience all twelve factors

才能体验到十二缘起支

now please do not misunderstand this

在这里不要起误解

although paṭicca-samuppāda covers three lives

虽然缘起法涵盖了三世

you don’t have to go through three lives to experience all twelve factors

你不需要经历三世才能体验到所有十二支

in this this very life, you experience all these twelve factors

在此生，你就能体验到所有十二支

don’t you have ignorance?

你难道没有无明吗？

and don’t you do wholesome kamma or unwholesome kamma?

你难道不会造善业、恶业吗？

and don’t you have consciousness and so on?

你难道没有心识等等嘛？

so in this very life you experience all those twelve factors

所以在此世，你就能体验到所有十二支

but the ignorance and kamma

但是无明和业

are said to belong to the past because

被归入过去世，因为

we take this life as present, so when we take this life as present

我们以此生为现在，当我们以此生为现在时

then what causes this life must be in the past

此生的原因就是过去了

so avijjā and saṅkhārā, ignorance and mental formations are said to belong to the past time

所以，无明和行就被归入过去

but this does not mean that we don’t experience these two at all in this present life

但是这并不是说我们此生就完全不能体验到此两者

whatever ignorance and kamma formations we have or we do here

无论我们现在在这里有什么无明和业

will become past when the future becomes present

在未来都会变成过去

so when we are reborn in the next life, then

所以当我们投生到下一世，

the ignorance and kamma formations we experience here will belong to the past time, so

我们现在体验到的无明和行就成为过去

it is important that you do not misunderstand that you have to go through three lives in order to experience the paṭicca-samuppāda

所以，不要误解，认为我们需要经历三世才能体验到缘起法

and the venerable buddhaghosa

觉音尊者

who explained the dependent origination in detail

详细地解释了缘起法

never said that you have to go through lives in order to experience all these

他从来没说需要经历三世才能体验到所有缘起支

what he said is just like this manual that there are three periods in this doctrine of paṭicca-samuppāda

他所说的如这个概要精解中的一样将缘起法分为三时

so the jāti, jarā maraṇa is said to belong to the future, right? here

所以生、老、死属于未来，对吧？

but didn’t we have jāti?

难道我们没有“生”吗？

since we have jāti, we are now experiencing jarā and then we will experience maraṇa at the end of the life

因为我们有“生”，我们现在就体验到老在生命终结时，还会体验到死

so we will experience them in this very life

所以我们在此生就能体验到所有缘起支

but when we acquire what is called kamma bhava

但是当我们获得所谓的“业有”时

that means actually kamma

它的意思实际上就是业

then this kamma will produce future aggregates and future result

那么这个业就会产生未来的果报，未来的蕴

so the future results are in the form of rebirth and aging and death

所以未来的果报就是结生和老死的形式

and so they are said to belong to the future time

所以它们被归入未来

so all these twelve factors we experience in this very life

所以所有这十二支我们在此生都能体验到

and twelve factors they are easy to understand

这十二支，很好理解

twelve factors are just: avijjā one, saṅkhārā two, viññāṇa three,

十二支是：1无明、2行、3识

nāmarūpa four, saḷāyatana five, phassa six, 4名色、5六处、6触

vedanā seven, taṇhā eight, upādāna nine 7受、8爱、9取

bhava ten, jāti eleven, 10有、11生

jarā and maraṇa are taken as one

老死合二为一

jarā maraṇa twelve 12老死

so these twelve are called twelve factors

这12个被称为十二支

these are the twelve factors which bodhisatta contemplated on, bodhisatta practiced vipassana on on the eve of his enlightenment

这十二支，是菩萨审思的内容菩萨在觉悟前一晚修内观时审思的内容

and then four groups

然后是四摄类

now by taking ignorance and kammic formations

在提到无明和行的时候

craving, clinging and existence are also taken

也包括了：爱、取、有也被含摄在内

likewise by taking craving, clinging and existence

同样，在提及爱、取、有时

ignorance and kammic formations are also taken

无明和行也被含摄在内

by taking birth and decay and death

在提到生、老死时

the five effects consciousness and so on are also taken

识等五果也含摄在内

now in order to understand this

为了理解这点

first we have to understand the three rounds

首先，我们要理解三轮转

so let us go to the three rounds

我们来看三轮转

at the bottom of page 300

在第300页底部

or on page 301

或者第301页

now the three rounds, number one

三轮转，第一个

ignorance, craving and clinging

无明、爱和取

belong to the round of defilement

属于烦恼轮转

they are called round because they go round and round

它们被称为轮转，是因为它们不断轮转

because there is the clinging of defilement, there is the kammic existence or there is kamma

因为有对烦恼的执取，所以有轮回、有业

and because there is kamma there is result

因为有业，就有果报

and so they go on and on like this

然后就一直这样继续下去

so they are called round

所以被称为轮转

so number one ignorance, craving and clinging

所以第一个无明、爱、取

belong to the round of defilement

属于烦恼轮转

so they are called round of defilement

它们被称为烦恼轮转

and number two one part of existence known as kammic existence that means kamma bhava

第二个属于存有之一部分，也就是业有

and kammic formations saṅkhārā还有行

belong to the round of kamma

属于业轮转

they are kamma

它们是业

so they belong to the round of kamma

所以属于业轮转

and one part of existence known as rebirth existence that is upapatti bhava

一部分存”有”称为生有

and the rest belong to the round of results

以及其他的属于果报轮转

so we must understand these three in order to understand the four groups

我们要理解这三者才能理解四摄类

so in the handout you turn to the next page

在下发资料里，翻到下一页

factors and three vaṭṭas

支和三轮转

in pali they are called vaṭṭas

巴利语是vatta so avijjā and saṅkhārā无明和行

they belong to past

属于过去

viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, they are present

识、名色、六处、触、受，它们属于现在

and taṇhā, upādāna and kamma bhava, they are present

爱、取和也有，属于现在

and upapatti bhava, jāti, jarā maraṇa, they are future

生有、生、老死，它们是属于未来

so avijjā belongs to kilesa-vaṭṭa, round of defilement

所以无明属于烦恼轮转

so ignorance belongs to round of defilement

无明属于烦恼轮转

and kamma formations belongs to round of kamma

行属于业轮转

and then consciousness, mind and matter, six bases, contact and feeling belong to vipāka-vaṭṭa, round of result

识、名色、六处、触和受属于果报轮转

and taṇhā belongs to round of defilement, kilesa-vaṭṭa

爱属于烦恼轮转

upādāna belongs to again kilesa-vaṭṭa, round of defilement

取也属于烦恼轮转

and kamma bhava belongs to kamma vaṭṭa round of kamma

业有属于业轮转

and then upapatti bhava belongs to vipāka-vaṭṭa, round of result

生有属于果报轮转

and jāti belongs to the same vipāka-vaṭṭa and jarā maraṇa belong to vipāka-vaṭṭa

生也属于果报轮转，老死属于果报轮转

so looking at this page

所以看这页

how many past causes do you see?

有多少过去因？

avijjā and saṅkhārā, two past causes

无明、行，两个过去因

now the manual explains that

概要精解说

by taking ignorance and kammic formations

提及无明和行时

craving, clinging and existence are also taken

也含摄了爱、取、有

that means if you take one belonging to a certain vaṭṭa

意思是，如果你提及了属于某个轮转的缘起支

you have to take the others also that belong to that vaṭṭa

也含摄了属于同一个轮转的其他缘起支

so actually among the twelve factors

所以，实际上，十二缘起支中

avijjā and saṅkhārā are the past causes

无明和行属于过去因

but when you take avijjā但是当你提及无明

you also take taṇhā and upādāna

也就包括了爱、取

because they belong to the same round

因为它们属于同一个轮转

so in order to see clearly

为了看得更清楚

the kilesa-vaṭṭa are printed in capital letters

烦恼轮转是用大写字母显示

so when you take the capital letter, you take the other capital letters also

所以当你提及某个大写的缘起支也就包括了其他的大写字母

so when you take avijjā, you also take taṇhā and upādāna

当你提及无明，你也含摄了爱和取

because they belong to the same round

因为它们属于同一轮转

so when you take avijjā, you also take taṇhā and upādāna

所以当你提到无明，也就包括了爱和取

and when you take saṅkhārā, you also take kamma bhava

当你提到行，也就包括了业有

so there are altogether, how many causes in the past

所以，过去一共有多少因？

five, right?

五个，对吧？

avijjā, saṅkhārā, taṇhā, upādāna, kamma bhava

无明、行、爱、取、业有

so they are five causes in the past

所以，过去包括五因

and then present results

然后是现在果

they are stated there: viññāṇa, nāma-rūpa, saḷāyatana, phassa, vedanā它们是：识、名色、六处、触、受

so they belong to present period

它们属于现在

and they are the results of the avijjā and saṅkhāra

它们是无明和行的果报

so they are called vipāka-vaṭṭa, round of result

所以它们被称为果报轮转

and then present causes

然后是现在因

they are only three present causes here

这里只有三个现在因

taṇhā, upādāna and kamma-bhava

爱、取、业有

but when you take taṇhā and upādāna

你提到爱和取

you also take avijjā, the first one

也就包含第一个无明

because they belong to the same vaṭṭa

因为它们属于同一轮转

and when you take kamma bhava here

当你提到这里的业有

you also take saṅkhāra there

也就包括那里的行

because they belong to the same round kamma

因为它们属于同一轮转：业

I mean round of kamma

也就是业轮转

so here we get how many present causes?

这里，我们有几个现在因？

taṇhā, upādāna, avijjā, kammabhava and saṅkhāra

爱、取、无明、业有和行

five present causes

五个现在因

so although there are only three present causes in the formula

所以虽然在公式里只有三个现在因

we must understand that there are five present causes

我们要知道，有五个现在因

because when you take taṇhā and upādāna

因为当你提到爱和取时

you must also take avijjā也包括了无明

because they belong to the same round

因为它们属于同一轮转

and when you take kamma bhava

当你提到业有的时候

you must also take saṅkhāra

也包括行

which belongs to the same round

它们属于同一轮转

so there are five present causes, namely: taṇhā, upādāna, kamma bhava, avijjā and saṅkhāra

所以有五个现在因：爱、取、业有、无明、行

now future results

未来果

upapatti-bhava, jāti, maraṇa.

生有、生、死

now it is said that

根据书上所说

jāti, jarā maraṇa is the same as viññāṇa, nāma-rūpa, saḷāyatana, phassa, vedanā生、老死与识、名色、六处、触、受是一样的

so when we say jāti, jarā maraṇa

所以当我们提到生、老死时

we mean just five, beginning with viññāṇa

我们指识等五个

so there are five future results

所以未来果有五个

namely: viññāṇa, nāma-rūpa, saḷāyatana, phassa, vedanā即：识、名色、六处、触、受

because jāti and jarā maraṇa are the same as viññāṇa and others

因为生和老死与识等一样

so

所以

we have five past causes

我们有五个过去因

five present results

五个现在果

five present causes

五个现在因

and five future results

五个未来果

the four groups means these four groups

四个摄类就是指这四个

past cause one group, present result one group,

过去因、现在果

present cause one group, future result one group

现在因、未来果

so we have four groups

所以就是这四个摄类

and since there are five in each of the groups

每个摄类有五项

when we add them up together we get twenty

加起来就是20个

so there are twenty modes and they are called modes and the twenty modes

这就是二十法

and then there are three connections

三连结

and four groups

四摄类

three connections

三连结

between past cause and present results

过去因和现在果之间

that is one connection

是一个连结

and between present results and present causes another connection

现在果和现在因之间，是另外一个连结

and between present causes and future results another connection

现在因和未来果，另外一个连结

so there are three connections

所以有三连结

between past causes and present effects

过去因和现在果

that is between saṅkhāra and viññāṇa

就是在行和识之间

that is one connection

这是一个连结

and then the second connection is between present results and present causes

第二个连结是在现在果和现在因之间

that means between vedanā feeling and taṇhā craving

意思是在受和爱之间

and the third connection is between present causes and future effects

第三个连结是在现在因和未来果之间

that is between bhava or existence and rebirth or jāti

就是在有和生之间

so there are three connections

所以有三个连结

so three connections

三个连结

and three rounds and three rounds are round of defilement

三轮转是：烦恼轮转

round of kamma and round of results

业轮转和果报轮转

round of defilement are

烦恼轮转是：

avijjā, taṇhā and upādāna

无明、爱和取

and round of kamma are saṅkhāra and kamma bhava

业轮转是行和业有

and round of results are viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā果报轮转是：识、名色、六处、触、受

and upapatti bhava, jāti, jarā maraṇaṃ生有、生、老死

and then two roots

然后是两根

ignorance and craving should be understood as the two roots

无明和爱是两根

the two roots of dependent origination are

缘起法的两根是：

avijjā and taṇhā无明和爱

so for the first part avijjā is the root and for the second part taṇhā is the root

无明是第一部分的根，爱是第二部分的根

so they are called two roots of existence or two roots of paṭicca-samuppāda or dependent origination

它们被称为存有的两根，或者缘起的两根

so ignorance is called the root from the past extending into the present which reaches its culmination in feeling. so until feeling it is a root.

无明是从过去直透到现在受之根，所以直到受，它是根。

Craving is called the root from the present extending into the future,

爱被称为从现在到未来之根

because taṇhā is that we experience here.

因为爱是我们在当下所体验到的

which reaches its culmination in the last one, decay-and-death or jarā maraṇa.

它直透到未来老死。

now this is the dependent origination in due order or in regular order.

这是缘起法的正常顺序。

and in the discourses and also in abhidhamma

在经文里，同时在阿毗达摩里

the reverse or the cessation is also taught

也提到逆序或灭之缘起

here the original author of the manual

在这里，概要精解的作者

did not give us the formula for the cessation

没有介绍灭的公式

but he just said

他只是说

in a verse

写了一首偈子

it is on page 302 the section 10 302页，第十节

by the distraction of these roots

通过断除此二根

the rounds ceases

轮回即会断灭

he said just that

他只是提到这点

so that means we must understand the cessation formula also

这就是说我们也要了解灭之公式

so cessation formula runs something like this

这个灭之公式如下：

with the total cessation of ignorance

无明彻底断灭

there is the cessation of kamma formations

行就会断灭

with the total cessation of kamma formations

行的彻底断灭

there is the cessation of consciousness

识就会断灭

with the total cessation of consciousness there is the cessation of mind and matter and so on

识的彻底断灭，名色就会断灭，等等

so in this way there is the cessation of this mass of suffering

这样这整堆苦就会断灭

now

现在

we want to understand

我们要理解

what is the condition of ignorance

无明之缘是什么？

now ignorance is not the first cause

无明不是第一因

in buddhism there is no such thing as a first cause

在佛教里，没有第一因

because there is always a conditioning or conditionality going on

因为万事皆有缘

and so whatever arises is always conditioned by some other thing

所以不管什么生起，都是以其他事情为缘

and so

所以

there can be no first cause

就不存在第一因

although there is no first cause

虽然没有第一因

this dependent origination begins with avijja or ignorance

但是这个缘起法还是以无明为始

so we may think that avijja is the first cause of say beings or something like that

所以，我们可能会觉得无明就是众生的第一因，诸如此类

but that is not true

但是这并不对

so buddha said that

所以佛陀说

the first cause cannot be known or cannot be understood

我们不能理解第一因

we cannot say that

我们不能说

up to this time there was no ignorance

在某个时间之前，没有无明

and then from this time there have been ignorance

从某个时间起，就有了无明

we cannot say like that

我们不能这么说

so there can be no first cause

所以，就没有第一因

so long as we accept this conditionality of things

只要我们接受事物的因缘

so however far back say we go

无论我们回溯到多远

we will always be going and we will not come to the end of our search

我们总不能走到尽头

so there can be no first cause

所以，没有第一因

so avijja is not the first cause here

所以无明在这里并不是第一因

so what is the condition for avijja

那么无明之缘是什么？

now here

这里

in the manual it is said

在概要精解里说

With the arising of the taints or āsavas

当漏生起，

in those who are constantly oppressed by infatuation with decay and death,

对于常受老死之惑逼迫者

ignorance again occurs.

无明即再次生起

this is how avijja is conditioned by āsavas

这就是无明怎么以漏为缘

now you know the āsavas there are four āsavas

你们知道“漏”有四种

and three ultimate realities that are represented by them

代表了四种究竟法

so with the arising of the āsavas in the mind of those who are constantly oppressed by infatuation with decay and death

对于常受老死之惑逼迫者，一旦诸漏生起

we also experience aging we will experience death

我们也会体验到老死

and also the momentary death we also experience

我们也会体验到刹那之死亡

so when we experience death we are infatuated by this decay and death or aging and death

当我们体验到这种死亡时，我们就被老死之惑所逼迫

so when we are oppressed by infatuation with decay and death

当我们被老死之惑所逼迫

there arise in us the taints or āsavas

我们心里就会生起诸漏

so among the āsavas one is what?

在诸漏之中，有一个是什么？

ignorance, right?

无明，对吧？

there are four āsavas the last one is ignorance

有四种漏，最后一个是无明漏

so

所以

when we are oppressed by decay and death

当我们被老死所逼迫

we suffered old age and at last we suffer death

我们遭受老死，最后遭受死亡

and so when we suffer these

当我们遭受这些的时候

we are oppressed by this decay and death and so

我们被老死所逼迫，所以

there arise in us the taints or āsavas

我们心里就生起诸漏

among the āsavas there is ignorance

诸漏之中，有一个是无明

and so there is ignorance there are kamma formations

有了无明，就有行

when there are kamma formations there is consciousness

有了行，就有识

and so on and so

诸如此类

it goes on and on like that

这样一直下去

so that is why paṭicca-samuppāda is to be understood as a circle not as just something going on

所以缘起法被理解为一个圆圈，不是一条线

so when there is jarā maraṇa

所以，有了老死

there are taints or there are āsavas arising in the minds of those who are oppressed by aging and death

在被老死所逼迫者心里，就有诸漏

and so when they arise there is the ignorance

诸漏生起，就有无明

and so when ignorance arises there arise also sankhara and so on

无明生起，就有行生起，等等

The Great Sage has thus expounded this

如是大贤者开示此

entangled, beginningless round of becoming with its three planes as “dependent arising.”三地缠结及无始的轮回为缘起

so the buddha explains this:

所以佛陀就解释了这些：

sankharas and so on arising in dependence on avijja and so on

依赖于无明，行生起，等等

this buddha describes as paṭicca-samuppāda or dependent origination or dependent arising

这就是佛陀所说的缘起法

and since it is going on and on it is called vaṭṭa or round

因为它这样持续，所以被称为轮转

and there is no beginning for this round of avijja and others going on

这个无明等的轮转没有开始

so it is beginningless process

是一个无始的过程

so it is compared to a wheel or a circle

被比喻为一个圆圈

now

现在

here is a note

这里有一个注释

In the Sammaditthi Sutta (M.9/i,54-55) the Venerable Sariputta is asked to explain the cause of ignorance

在《正见经》里，舍利弗尊者受到询问解释无明之因

and he replies that ignorance arises from the taints.

而他回答说：当漏生起，无明即生起

When he is asked to state the cause of the taints,

当他被询问什么是漏之因时

he replies that the taints arise from ignorance.

他回答说漏之因是无明

[laughs][笑] Since the most fundamental of the taints is the taint of ignorance,

因为诸漏的根本就是无明之漏

so among the taints the fundamental taint is ignorance

所以在诸漏之中，最根本的漏是无明

so since the ignorance or avijja is the fundamental of the taints

因为无明是诸漏的根本

the venerable sariputta’s statement implies that the ignorance in any given existence arises from the ignorance in the preceding existence.

舍利弗尊者所说的是任何一世的无明之缘都是上一世的无明

So ignorance in this life arises from the ignorance from the preceding existence.

所以此生的无明来源于上一世的无明

This, in effect, establishes the round of becoming as beginningless

如此往回推的结果是无穷无尽的

since any instance of ignorance always depends on a preceding life in which ignorance was present,

因为任何一世的无明都依赖于前一世的无明

entailing an infinite regression.

这样就没完没了

So the explanation given by venerable sariputta and actually given by bhikkhu bodhi

舍利弗尊者的解释实际上就是菩提比丘的解释

so the cause of ignorance is the taints and the cause of taints is the ignorance.

所以无明之因是诸漏，诸漏之因是无明

so they go like a wheel.

它们像一个圆圈

now we come to the end of the paṭicca-samuppāda

我们已经快学完了缘起法

but there is much more to know regarding dependent origination

但是关于缘起法，还有很多东西我没讲

now at the beginning of this chapter

在这章开始的时候

the original author says that

原作者说

other teachers treat paṭicca-samuppāda mixed with paṭṭhāna.

其他老师将缘起法和发趣法放在一起讲

and he did not say how he will treat paticca samuppada

他没有讲自己是怎么介绍缘起法的

but from what he has written

但是从他书里的内容来看

we know that he treated paticca samuppada separately from paṭṭhāna twenty four modes of relations

我们知道，他将缘起和发趣(24缘)分开来讲

I think we should thank him

我想我们应该谢谢他

because he did not want us to become discouraged

因为他不想打消我们学习的积极性

because paṭṭhāna is the difficult abhidhamma subject taught in abhidhamma pitaka

因为发趣法是阿毗达摩里最难的

but

但是

I think if you do not understand paticca samuppada with reference to patthana

但是我想，如果不借助发趣法来学习缘起法

you do not understand it properly

你就不能正确理解

you do not understand it well

你就不能理解好它

sometimes you may even misunderstand the paticca samuppada

有时候，你甚至会误解缘起法

so we need to understand not just avijja conditions sankhara or sankhara are conditioned by avijja

所以我们要理解的不仅仅是无明缘行，行缘于无明

but we also need to understand how they are conditioned

我们也要知道它们是如何关联的

in what way they are conditioned

它们以何种方式关联

by what force they are conditioned and so on

什么力量让它们关联起来等等

now and also we think that

我们还会认为

since we read the links one by one

因为我们一项项这样读下去

we think that one link is the cause of another link

我们觉得一项是另外一项之因

the following link is produced by the preceding link

后一项是前一项创造的

we think something like that

我们就会这样去想

sometimes the translations also may lead us to this understanding

有时候，译文会引导我们产生这样的误解

say, because of avijja there are sankharas, because of sankharas there are viññāna and so on

因为无明，就有行，因为行就有识等等

so if you use this translation we may take it to mean that

如果用这样的译文，我们就会这样想

the avijja is the producing cause of sankhara and sankhara is the producing cause of viññāna or consciousness and so on

无明是行之创造因，行是识之创造因，等等

but actually

但是实际上

most relations taught in paticca samuppada

缘起法中教导的大多数关系

are not between producer and product

都不是造与被造的关系

it is just between like friends supporting each other

它们的关系就像是朋友，互相支持

or just supporting and not producing

只是相互支持的关系，并不是造与被造的关系

for example

例如

the phassa-paccayā vedanā触缘受

because there is contact there is feeling

因为有触，所以有受

do you think like feeling is produced by contact?

你们觉得受是由触产生的吗？

actually contact and feeling arise at the same time

实际上，触和受同时生起

although they arise at the same time

虽然它们同时生起

one is called a condition

有一个被称为条件

and the other is called something that is conditioned

另外一个被称为条件的结果

so to understand that

要理解这点

we must understand the dependent origination with reference to patthana

我们必须要通过发趣法来理解缘起

when we understand patthana

当我们理解了发趣法

patthana will not actually explain the links in paticca samuppada

发趣法实际上并没有解释缘起法的各项

but when we have the knowledge of patthana

但是当我们具有发趣法的知识

we understand that this relationship is not between producer and product

我们就知道这种关系不是造与被造

but between friends supporting something like that

而是像朋友一样的支持关系

so only when we understand that do we understand paticca samuppada correctly

只有我们理解了这点，才能正确理解缘起法

but

但是

since patthana is a difficult subject

因为发趣法很难

and many even authors are not familiar enough with patthana

许多人，甚至写书的人都不够熟悉发趣法

they do not touch upon patthana when they write about dependent origination

他们介绍缘起法的时候不敢涉及到发趣法

as far as I am aware

就我所知

there was only one author who treated paticca samuppada with reference to patthana also

只有一个作者，他用发趣法的知识来介绍缘起法

and he was the german buddhist monk the venerable Nyanatiloka

这个人就是德国僧人三界智尊者

so Nyanatiloka was the teacher of Nyanaponika

三界智尊者是向智尊者的老师

again a german buddhist monk

向智尊者也是德国僧人

and nyanaponika was, [to Bhodhi Bhikkhu] I think your teacher?

向智尊者[问菩提比丘]是你老师吗？

your mentor? you said mentor. mentor of Bhikkhu Bodhi.

你的导师？是菩提比丘的导师

so

所以

venerable nyanatiloka was the western author

三界智尊者是唯一的一位西方著者

who explained paticca samuppada with reference to patthana

将用发趣法解释缘起法

but his article, say now it is published as a book, small book

但是他的文章，现在已经出版了，一本小书

which is so technical

非常专业

that I don’t think people will understand that book

我认为大家看不懂这本书

it’s very precise and also concise

非常简明

and give the correct explanation with reference to patthana

用发趣论正确地解释了缘起法

but it is so technical

但是很专业

so it may be difficult to understand

所以可能很难让人理解

but if you can find that book, I think you should read that book

但是如果你能找到那本书，你就应该读一读

so next thing we will study is the twenty four modes of relations

下一课我们就要学习24缘

and after going through the twenty four modes of relations

学了24缘之后

we will come back to dependent origination

我们再回过头看缘起法

and try our knowledge of patthana

试着用发趣法的知识

with dependent origination for two or three sentences

来解释缘起法，解释两三句看看

because I cannot go in detail all the factors in dependent origination

因为我没有时间解释所有缘起支

but in the handout I have given that in detail

但是在下发资料里，都有详细解释

following the explanation given in visuddhimagga

是按照清净道论来讲的

but again it may be too technical for those who are not initiated to understand

对于基础不好的人，可能有点难

so we will study the twenty four conditions

我们将会学24缘

and then we will come back to the dependent origination

然后我们回过来看缘起法

ok there are two questions here

好，这里有两个问题

question 1: you taught that the mental state of feeling is, what about that?

你讲过受心所是……这是什么？

based on past experience

是基于过去的经验

then how does a child knows pain when he has never experience it before?

那么刚出生的小孩子，之前没有经历痛，怎么感受痛呢？

sayadaw: I don’t think I taught that feeling is based on past experience

尊者：我想我没有说受心所是基于过去的经历

maybe memory or saññā可能记忆或想心所是这样的

saññā is based on past experience

想心所基于过去的经历

perception, not feeling

想心所，不是受心所

so feeling can be very present

受心所可以是当下的

so when pain is there, a child knows it, it is natural

痛的受在那里，小孩子就自然知道了

and then the next one is

下一个问题

panatipata veramani

是关于杀生戒的

question 2: when a court judge awarded death penalty on a person

当法官判人死刑的时候

is he breaking the first precept?

是不是犯了杀戒？

sayadaw: yes

尊者：是的

[laughs][笑] because that person is a human being, right?

因为那个人是众生，对吧？

who he sentenced to death

他判他死刑

and when he passed the judgment

当他作出这个判决的时候

although he is following the law

虽然他是按照法律来判的

still in his mind there is desire to kill

但是他的心里有杀人的欲望

so he cannot get away from this

他没有办法摆脱这个愿望

so he is breaking the first precept

所以他就犯了杀戒

“how about the people who formulate the policy?

“那么制定这个法律的人呢？”

the cabinet who passed the bill in parliament

在国会通过这个法案的人呢

the head of state who approved the policy?

批准了这个法案的国家元首呢

and the people who is responsible for killing out the execution?“还有一些对这个死刑负责的人呢？“

is this group of people breaking the first precept?”

这些人都犯了杀戒吗？

[laughs][笑] I think they are.

我觉得他们都犯了杀戒

because when they formulate the policy or when they lay down the rule

因为当他们制定这个法律的时候

they have that desire in mind

他们有杀人的愿望

it is called intent to kill

这就是杀生的动机

intent for the person to die

希望别人死

so the person has that thought in his mind

这个人心里就有这样的想法

say when he makes a rule or something

当他们制定这个法律的时候等等

and also those who carried out the execution

还有执行死刑的人

so they also break the first precept

他们也犯了杀生戒

so the killing can be done by oneself

杀生可以是自己亲自去杀

or it can be done by encouraging others

也可以是鼓励别人去杀

or asking others to do the killing.

或者叫别人去杀

so they also break the first precept

所以他们也犯了杀生戒

“if the answer is positive, how can we address this issue?”

如果他们都犯了杀生戒，我们要怎么解决这个问题？

[laughs][笑] first there must be an intention, second the action must be carried out directly or indirectly

首先，要有杀生的动机其次自己直接或者间接杀生了

so

所以

you try to avoid being a judge

你尽量不要去做法官。

[laughs][笑] there are people who asked me

有人曾经问我

the work at the factory where say bullets or these things are produced

在军工厂工作，制造子弹等

and asked me whether that was right livelihood

他问我这是不是正命

so I said it cannot be right livelihood because you are making weapons to kill beings

我说，这不是正命，因为你制造杀生的子弹

but there is one thing important is the intent

但是最重要的一项是：动机

if your intention is for this thing to kill a person

如果你的动机是为了杀生而制造这些东西

or may beings be killed by this thing

或者希望别人因此被杀死

then

那么

you may not be free from guilt

你就不能免罪了

but sometimes

但是有时候

you have no choice

你没有选择

you cannot get another job then you have to do it

你找不到其他工作，只能如此

so in that case you can tell yourself I am just doing my duty

所以，这样的话，你可以告诉自己，我只是在履行职责

because it is my livelihood

因为我要靠此谋生

and so

所以

I have no intent to kill or something like that

我并没有动机去杀生，等等

so in that case I think you can be free from breaking the rule

这样的话，你就不会犯杀戒

but

但是

at last I just told them change the job

最终，我还是告诉他换一个工作

you change the job

去换一个工作

so that is the best thing to do

这是最好的解决办法

question 3: now according to the buddha’s teachings how do the meditators attain the rebirth seed of asañña-satta,

根据佛教，禅修者怎么投生到无想天

or how can one avoid it?

或者怎样避免投生到无想天？

avoiding is easy, right? not to develop that kind of jhana

避免投生到那里很简单，对吧就是不要开发那样的禅那

that will lead him to rebirth in that state

不要开发导致投生到那个生存地的禅那

asañña-satta means beings that have, asañña-satta

无想天的意思是……

no, not mind only

不对，不是只有心

asañña-satta means body only

无想天的众生只有色身

mindless beings

无心众生

so there are two kinds of beings, mindless beings and

有两种众生，一种是没有心

mind only beings

还有一种是没有色身

so I don’t know what you mean

我不知道你打算讲哪个

so asañña-satta means no mind beings

所以无想天就是没有心的众生

so mindless beings

无心众生

so do not practice or do not develop that kind of jhana that will lead you to rebirth there

不要开发能够导致投生到此生存地的禅那

and if you develop jhana that will lead you to rebirth in those states

如果你开发出让你投生到那里的禅那

then you will reborn in those states after your death here with that jhana intact

你死时如果那个禅那很完整那么你就会投生到那里

question 4: “how are the five faculties developed to become powers?”

五根怎么能变成五力

five faculties are faith, energy and so on

五根是：信根、精进根等等

so developing them means just developing

所以开发它们仅仅是开发它们

if you think you have too little faith

如果你觉得你的信很少

then you read books that will help you to get faith in the buddha and so on

那么你就去读书，帮助你建立对佛法僧的信心

or listen to a dhamma talk or talk to a person who is knowledgeable

或者听开示，听善知识的开示

and if you are lacking in effort or viriya

如果你缺少精进

you can admonish yourself by saying

你可以鞭策自己，说

if you are lazy you will not get the benefit of the practice

如果你懒惰，就不能获得法益

and you are following the path that is trodden by buddhas and others

你在走古圣先贤走过的路

and so you should not be indolent and lazy and so on

你不要懈怠、懒惰，等等

you admonish yourself to make more effort

你鞭策自己去更精进

and to develop mindfulness, you make closer attention to the object

开发正念，更紧密地专注于所缘

so that is how you develop mindfulness

这样去开发正念

try to be mindful of the object of the present moment

努力对当下的所缘保持正念

and pay real close attention and so your mind is

真正紧密地专注

just on the object and not distracted to other objects

你的心放在所缘上，不被其他所缘干扰

and say you want to develop samādhi you develop mindfulness

例如你想开发三摩地，你先开发正念

so your mindfulness becomes strong then samādhi

你的正念变得强大了，

you will gain samādhi and

你就会获得三摩地

once there is samādhi

有了三摩地

Paññā will arise

就会生起智慧

understanding of the true nature of things will arise

就会知道事物的本性

and then on to the twenty two faculties

然后是22根

among the twenty two faculties some of them cannot be developed 22根之中，有些不能开发

like the eye faculty, ear faculty and so on

例如眼根、耳根等等

so they are the product of kamma and so you cannot develop them

所以它们是业的产物，所以你不能开发它们

so only the ones that can be developed, five mental faculties

你能开发的是：五个修行之根

that are involved in the practice of meditation

就是与禅修有关的

question 5: if buddha teaches us that all things are conditioned, then is there free will?

如果佛陀说诸法皆有因，那么自由意志存在吗？

when one performs good or bad deeds

当某人行善或作恶的时候

are they conditioned by the preceding kamma

这是被以前的业所决定的吗？

or is there element of free will?”

”这里是不是有自由意志的元素？“

there is free will

是有自由意志。

we are not destined to do this or that by any power

我们并不是由某种力量决定做此或做彼

now

现在

in the paticca samuppada

在缘起法里

there is a link between vedanā and taṇhā受和爱之间有关联

feeling and attachment or craving

感觉和渴爱

so

所以

there is a free will here that means

这里有自由意志，意思是

you can do something so that you do not get craving although there is feeling

虽然有受，但是你可以不生渴爱地行动

that is actually where we can break this wheel of paticca samuppada or wheel or round of rebirth

我们实际上就是在此处打破缘起法之轮即在此打破生死之轮回

by practicing mindfulness

通过修习正念

you can avoid having craving although there is feeling

你就可以在受生起的时候不生起渴爱

so when we practice vipassana we are just trying that

当我们修内观的时候，就这样做

maybe we have pleasant feeling

虽然我们有乐受

then we have pleasant feeling, we try to watch it

当我们有乐受的时候，我们观照它

we try to make mental notes of it

在心里对它进行标记

so that we do not get attached to that feeling

这样我们就不执着于这个感受

so by practice of mindfulness

所以通过修习正念

we can avoid the craving from arising although there is feeling

虽然生起了受，我们也可以避免渴爱的生起

so this is a kind of free will

这就是某种形式的自由意志

this just depends on us whether we let craving arise or we do not let it

让不让渴爱生起，这取决于我们自己

and when we do something good or bad

当我们做善事或恶事的时候

we are not conditioned by preceding kamma

我们没有被以前的业所决定

and our action here is the fresh kamma we acquire in this life

我们这里的行为就是此生新造的业

and this fresh kamma is not the result

这个新造的业不是果报

it is the cause of the future results

它是未来果报之因

“if there is free will where does it reside?

“如果存在自由意志，那么它位于什么地方？

is it the same as self?”

自由意志是不是“我”？

now it is like asking where does the consciousness reside?

这就像是在问：心识位于什么地方？

we cannot say that consciousness is stored here or there

我们不能说心识被保存在这里或那里

but when the conditions come together consciousness arises

但是当因缘具足的时候，心识就会生起

so it is like you strike a match and there is fire

就像你划一下火柴，就会起火

so fire is not stored in the match box or in the match sticks

而“火”并不是储存在盒子里也不是储存在火柴棍上

but when you strike these two, fire is produced

当你摩擦此二者，就会产生火

so in the same way

同样地

consciousness or mind arises when there are conditions for it to arise

因缘具足的时候，心识就会生起

so

所以

we cannot say where it resides or where it is stored

我们不能说它位于什么地方，或者被储存在什么地方

we can just say what it depends on

我们只能说它依赖于什么

like seeing consciousness depends on the eye

如同眼识依赖于眼睛

hearing consciousness depends on the ear and so on

耳识依赖于耳朵等等

so that dependence we can say but we cannot say where it resides

我们可以说它是种依赖性，但不能说出他的位置

“is it the same as self?”

这跟“我”是一样的吗？

self is one thing and

“我”是一回事

free will or desire is another

自由意志是另外一回事

and self according to the teachings of the buddha is a non-existent thing

根据佛教，“我”是不存在的

question 6: “a person remembers the wholesome deeds at that time he experiences bliss

一个人想起了所做的善事，心中体验到欢乐

joy and happiness in his mind

他心里有欢喜和幸福

it is said by some that the person is experiencing the fruit or result of his wholesome kamma”

有人说，这个人正体验他善业的果报

it is not the fruit of his wholesome kamma

这不是他善业的果报

it is just remembering of his wholesome kamma he did in his past

只是想起了过去所做的善业

“a person can remember the unwholesome deeds of that time

一个人回想到所做的不善业

his mind becomes restless

他的心变得不安

displeasure and tormented

不开心，痛苦

it is said by some that he is experiencing the fruit or result of unwholesome kamma.”

有人说他正体验到不善业的果报

now wholesome kamma and unwholesome kamma give results as rebirth

善不善业产生结生的果报

and also during life time they can also give result

在生命期间也会产生果报

but feeling, say, feeling regret about the unwholesome deeds one did in the past

但是，感受，对过去不善业的懊恼感受

is not the result of unwholesome acts

并不是不善业的果报

it is just the fresh unwholesome kamma a person acquires by remembering the unwholesome kamma he did in the past

这是这个人通过忆念不善业所造的新的不善业

and feeling regret or being tormented

他就感受到后悔和痛苦

“it is said by some that he is experiencing

有些人说他体验到……

does this imply that memory that being remembered

这是不是说记忆

are the records from representation or result of kamma?”

是业报呈现的记录？

memory is not the result of kamma, memory is the saññā记忆并不是业报，记忆是想心所

or making marks of the objects

或者对所缘标记

“your article on Susīma Sutta of the samyutta nikaya.” it is not relevant here, right?

“你关于相应部《須師摩经》的文章”跟这里不相关，对吧？

susima became an arahant without the attainment of abhiññās

須師摩没有获得神通，但是成为了阿罗汉

he had not attained jhanas also

他也没有获得禅那

“right concentration of the noble eightfold path refers to the development of jhanas

八正道里的正定就涉及到禅那的开发

so how does the complete practice of right concentration fit in, please clarify.”

那么正定怎么会没有禅那呢？请解释“

whether a person gets jhana or not

一个人有没有获得禅那

it is possible for that person to attain enlightenment

都有可能获得觉悟

the venerable susima in this sutta is one example

这部经里的須師摩尊者就是一个例子

and there are many examples of

有很多例子

what are called dry vipassana practitioners who had became arahants

这被称为干观行者，他们也成为了阿罗汉

now right concentration

正定

is explained as four jhanas

被解释成四禅那

but

但是

the noble eightfold path or the eight factors that are called magga or noble eightfold path

被称为道心的八圣道

are those that arise simultaneously with magga consciousness

是与道心同时生起的

at the moment of magga consciousness there can be no jhana

在道心生起的时候，可以没有禅那

although magga consciousness is divided into first jhana magga consciousness and son

虽然道心被分为初禅道心等等

there are not real jhanas in the technical sense of that word

严格说，它们不是真正的禅那

a magga consciousness resembles a jhana consciousness

道心类似于禅那心

and so it is called first jhana magga consciousness, second jhana magga consciousness and so on

所以被称为初禅道心，二禅道心等等

so the explanation given of right concentration consisting of the four jhanas is, I think

所以正定的解释包含四禅那，

they pertain to those who practice samatha meditation

我觉得，这与修习止禅的人有关

and then move on to vipassana meditation

然后修观禅

but for those who do not practice samatha meditation but only vipassana

但是对于不修止禅，只修观禅的人

there can be don’t know jhanas

他们可以没有禅那

but without jhanas they are able to reach enlightenment

但是没有禅那，他们是可以获得觉悟的

question 7: “is the absorption mind jhana the same as upādāna clinging,

禅定的心和取是一样的吗？

that is clinging to the object of meditation?”

因为它执取于禅修的所缘

now, clinging is one thing, observing closely is another

“取”是一回事，紧密地观察是另外一回事

clinging is by attachment, by craving, or by wrong view

“取”是因为贪或者邪见

so if you are attached to something, you are clinging to it

如果你贪执某东西，这就是“取”

or if you take something to be permanent or to be a self then you are clinging to it

如果你觉得某法是常，是我那么你就是在执取它

but

但是

jhana is not clinging to the object

禅那不是执取所缘

but mind being concentrated on the object

是心专注于所缘

it is different from clinging

这与取不同

and jhana belongs to wholesome states

禅那属于善法

and clinging to unwholesome states

“取”是不善法

and wholesome and unwholesome states cannot arise at the same time

善与不善法不能同时生起

so it is different

所以它们不同。

ok

好

Disk02track23

so today we come to the paṭṭhāna or the method of conditional relations

今天我们要讲发趣法

paṭṭhāna or conditional relations are taught in the seventh or the last book or abhidhamma

发趣法是阿毗达摩第七论书所讲内容

which is called paṭṭhāna

就是《发趣论》

now abhidhamma was believed by theravada buddhists

南传佛教徒认为，阿毗达摩

to have taught to the celestial beings in the realm of tavatimsa

是佛陀在三十三天对天人所讲

and then buddha taught or buddha informed the venerable sariputta what he had taught every day

然后佛陀将每天所讲内容讲给舍利弗尊者

and then venerable sariputta brought that teaching to the human world

然后舍利弗尊者将它流传给世人

and taught his five hundred disciples

教给他的五百弟子

and what abhidhamma we have now is the one formulated by the venerable sariputta

我们现在拥有的阿毗达摩就是舍利弗尊者所讲

so there are seven books in abhidhamma

阿毗达摩有七本论书

and paṭṭhāna is the last book

《发趣论》是最后一本

now during the fourth week after his enlightenment

在佛陀觉悟之后第四个星期里

buddha sat in a house called jewel house

佛陀坐在名为宝屋的房子里

not because it was decorated with jewel

之所以叫宝屋，并不是说它为珠宝所饰

but because he contemplated on the jewel of dhamma which is abhidhamma in that house and

而是因为他在此屋省察法宝——阿毗达摩

so that house is called a jewel house

所以此屋被称为宝屋

so buddha sat in that jewel house for seven days

据说佛陀在此宝屋坐了七天

and contemplated on abhidhamma

省察阿毗达摩

when buddha contemplated the first six books of abhidhamma

当佛陀省察前六部论书的时候

nothing special happened

没有发生什么特别的事情

but when buddha contemplated on the seventh book of abhidhamma, paṭṭhāna

但是当佛陀省察阿毗达摩第七论发趣论的时候

it is said that six colored rays came out from his body

据说六色光芒从他身体射出

and covered the whole world

遍满整个世界

and that was because for the super wisdom of the buddha

这是因为佛陀甚深智慧所发之光

the first six books were not deep enough

前六部论书还不够深奥

although these books are very difficult for us

虽然对于我们来说，已经很难了

but for the omniscience of the buddha

但是对于全知之佛而言

they were not deep enough

前六部书不够深奥

so buddha’s omniscience did not get enough room to move about in these books

所以佛陀全知之智不能在前六部论书里得到充分的发挥

and so his mind was not so happy

所以他的心不那么愉悦

so his mind was like whale put in a small tank

他的心就像是一头大鲸鱼，被放进一个小水池

the whale which is put in a small tank could not move about freely

这头被放进小池子的鲸鱼，不能自由移动

so in the same way, his wisdom was so great

同样，佛陀之智如此深不可测

that it was not deep enough for his wisdom to move about

前六本论书不能让这种智慧畅游

but when he reached the seventh book

但是当他讲到第七本论书的时候

the seventh book or paṭṭhāna is like an ocean

第七本论书发趣论，就像是一片海洋

it is both great and profound

既宽广又深奥

since it is profound and great

因为它这么深奥和宽广

buddha’s wisdom gains room in the teaching of paṭṭhāna

佛陀的智慧在法趣论里就能获得发挥的空间

and so it was like the same whale released in the ocean

所以，这就像是一头鲸鱼，被放到海洋里

so when he could go into paṭṭhāna in every way he liked

佛陀能在法趣论里尽情畅游

his mind became clear, his mind became happy

他的心变得澄清，愉悦

and so when the mind is happy and clear

当他的心变得愉悦和澄清

the heart which is base of the mind also became clear

而他的心脏是心的依处，也变得清澈

and when the heart became clear

当他的心脏变得清澈

the other material properties in the body of the buddha also became clear

佛陀身体的其他色法也变得清澈

and so they emitted rays of six kinds from the body

这样他的身体就放射出六色光芒

so paṭṭhāna is both profound and great

发趣论不仅深奥，而且宽广

even in the every abbreviated form

即使是简本的发趣论

it comprises two thousand six hundred and forty three pages

也有2643页

in the sixth buddhist council edition

这是在第六次结集时的版本

but that edition contains many omissions

但是这个版本有很多省略

many many that to be repeated are omitted from the text

许多重复的地方，都被省略了

and so it is said that if all the omissions were to be put back

所以，有人说如果所有的省略处都补充完整

if the paṭṭhāna were to be printed with the omissions put back

这样，将所有省略处补充完整之后，

it would need thirty million books of four hundred pages each

发趣论就有三千万册，每册四百页

so it is very great very wide and also it is very deep or profound and difficult to understand

所以，发趣论很深奥，很难理解

so difficult to understand as it is

虽然它很难理解

we have to have to understand it

我们也要尽量去理解它

we have to do something to understand

我们得努力去理解

so today we will try to understand the twenty four conditions

所以，今天我们试着理解24缘

or twenty four modes of relationships taught in paṭṭhāna

或者说是发趣论里教授的24种关系

when we understand these twenty four conditions

当我们理解了这24缘

then we will be able to go in to the paṭṭhāna book it self

我们就能够深入到发趣论本身

so these twenty four conditions are called paccaya in pali

这24缘的“缘”巴利语是paccaya you have met the word paccaya in the doctrine of dependent origination

你们在缘起法里遇到个这个词

paccaya is translated as condition here paccaya在这里被翻译成“缘”

and it is defined in the commentary as

在注释书里，它的定义是

when a state is indispensable to another state’s presence or arising

当一法对另一法的出现和生起不可缺少

the former is a condition for the latter

则前一法为后一法之缘

if a state is indispensable to another state’s presence or arising

如果一法对另一法出现和生起不可缺少

now arising and presence that means arising and then existing

生起和出现，就是生起并存在

so when a state is indispensable for another state to arise and also to go on existing

如果一法对另一法的生起和持续存在不可缺少

then that state is called a condition for the latter state that arises and continues existing

那么此一法就是后一法生起和持续存在之缘

so that is called a condition or paccaya

这就被称为“缘”

and also it is said that any given state that assists the presence or arising of a given state is called the latter’s condition

这样协助另一法出现或生起之法就被称为后一法之缘

any state that assists the presence or arising the given state is called a condition

任何协助另一法出现或生起之法被称为缘

so a condition means something that assists another state to arise

所以缘就是协助其他法生起

or to go on existing

或者让它持续存在

sometimes condition may be a producing cause

有时候缘是一种令生之因

at other times it is the assisting factor or assisting state

另外一些时候，它是支助法

it assists or it supports the other state to arise

它支持其他法生起

to continue existing

让它继续存在

there are twenty four of them

缘有24种

I want you to be familiar with both pali and the English translation

我希望你们熟悉巴利词和相应的英语

first just let us go through the names

让我们看看这些名相

number one: hetu, that means the root

第一个：因，就是根

that means root condition

即因缘

I hope you are familiar with the word root

我希望你们熟悉“因”这个词

or the pali word hetu

或者巴利hetu in the third chapter you’ve learned that there were six hetus or six roots

在第三章，你们学习了六种因

and what are those six roots

这六种因是哪些？

lobha, dosa, moha

贪嗔痴

alobha, adosa, amoha

无贪无嗔无痴

attachment, ill will, delusion

贪嗔痴

and non-attachment, non-ill-will, non-delusion

无贪无嗔无痴

so these six are called hetus

这六个被称为因

and the hetu is explained as something like a root

“因”被解释成“根”

the root helps the tree to be strong

“根”帮助树茁壮成长

and to gain strength

获得力量

in the same way these factors or these mental states assist the associated mental states

同时，这些心所协助相应的心所

to gain strength

让它们获取力量

or to endure

或者让它们持续

so it is like a root assisting the tree to stand stable

就像是树根支助树牢固地屹立

and to gain strength

获取力量

now when we study paṭṭhāna we need to know three things

当我们学习发趣法的时候，我们要知道三法

that is the condition or conditioning state

缘法

and then conditioned state

缘生法

and the force of condition, the power of condition

缘力

so these three we must understand regarding everyone of these 24 modes of relations

所以，对于所有24缘，我们要知道此三法

the six roots are called the conditioning states

六因被称为缘法

they condition the associated state, that means

它们是相应之法的缘，也就是说

they help the associated state to endure, to gain strength and to be stable

它们支助相应之法的持续，使之获取力量，并且保持稳定

and the conditioned states are those that are associated these six roots

而缘生法则是与这六因相关的诸法

how many cittas are associated with these roots

有多少心与这些因相应？

there are eight nine types of consciousness

一共有89心

and among those there are types of consciousness that are associated with roots

其中，有一些心与这些因相关

and also there are those that are not associated with roots

还有一些心不与这些因相关

eighteen are not associated with roots

有18个与这些因不相关

they are called rootless consciousness

它们被称为无因心

so regarding this relation, regarding this condition

所以，对于此种缘

we don’t have to worry about the rootless consciousness

我们就不用考虑无因心

so the other seventy one cittas

剩下的71种心

and cetasikas going along with it

以及与之相伴的心所

and also material property produced by these cittas

还有由这些心产生的色法

so they are called the conditioned states of roots

他们被称为因的缘生法

or they are called conditionally produced or conditionally arisen states

或者说是由缘产生的诸法

and the conditioning force or the force of condition

缘力

is a particular way in which the conditioning states function as conditions for the conditioned states

这是缘法作为缘生法之缘的特有方式

so that is some power or some force that the roots possess

这就是说这些因拥有的某种力

and by way of being roots, they support their associated states

通过作为因，它们支助相应的法

so with regard to the hetu or root condition

所以对于因缘

we need to understand which are the conditioning states

我们要明白什么是缘法

and which are the conditioned states

什么是缘生法

and which is the force of the condition

什么是缘力

now force of condition and conditioning states are said to be not different

缘力和缘法是一样的

now let us take lobha

我们以贪为例

what is lobha, lobha is an attachment

什么是贪？贪就是执着

so attachment is lobha

所以执着就是贪

and firm attachment to associated states is what we called the force of condition

对于相应之法的牢固执着，我们称之为缘力

so actually the force of condition and the condition itself are the same

实际上，缘力和缘法，实际上是一样的

so now with regard to the first condition hetu

所以，对于第一个缘，因缘

the conditioning states are the six hetus

缘法就是六因

and conditioned states are those that are associated with hetus

缘生法是与因相关的诸法

so

所以

you know hetus are mental factor

你们知道，因是心所

and so they are associated with or they arise simultaneously with types of consciousness

所以它们与心同生

so they are seventy one types of consciousness

所以有71种心

that are associated with roots

与这些因相关

and also if you remember the sixth chapter

如果你们记得第六章

there are material properties that are produced by consciousness or by mind

有一些色法由心所产生

so at one given moment

所以在特定的刹那

there is a root or a hetu

有一个因

and then the consciousness concomitant with that hetu

与这个因同生的心

and then mental factors going along with that consciousness

还有与这个心同生的心所

and also the material properties that are produced by that consciousness

还有由这个心所产生的色法

now hetus act as conditioning states

因作为缘法

and the other are called conditioned states

其他的被称为缘生法

if we take lobha as conditioning state

如果我们以贪为缘法

then the citta accompanied by lobha and the cetasikas going along with it

那么伴随贪的心，以及与它同生的心所

and the material properties caused by it are called conditioned states,

还有由心产生的色法，就被称为缘生法

states that are conditioned or states that are conditionally arisen

也就是由缘所生的法

and they are related as root and trunk or something like that

它们之间的关系就是树根和树干之类的关系

the second is ārammaṇa, object condition

第二个是：所缘缘

there is nothing that is not an object in the world

世界上万事万物都是所缘

so object consists of all four ultimate realities

所以所缘包括所有四种究竟法

all cittas, all cetasikas, all rupas and nibbana

所有的心、心所，所有色法和涅槃

and they act as conditioning states for the types of consciousness that take them as object

它们作为缘取它们的各种心的缘法

now suppose we see something

假设我们看到某物

that something is an object

这个东西就是所缘

here let us say, let’s say a rose, so we see a rose

这里，我们假设我们看到一朵玫瑰

so the rose is an object it is rupa or matter

所以这个玫瑰是个所缘，它是色法

and there is seeing consciousness in my mind

我们心中生起了眼识

that seeing consciousness takes that rose as object

这个眼识以玫瑰为所缘

so the rose is the conditioning state for the consciousness that arises in my mind consciousness and also the concomitant mental factors

所以，对于眼识和相应的心所而言，这朵玫瑰就是缘法

and objects are called ārammaṇa in pali

所缘在巴利语是arammana because they are like that palces where one delights in

因为它们就像一个处所，为人所喜欢

now beautiful garden, a park

就像是个美丽的花园，一个公园

you go for pleasure

人们去欣赏

so in the same way, the objects are taken by the consciousness

同样地，心缘取所缘

as a place for pleasure

将之作为欣赏的处所

and so they are called ārammaṇa in pali

所以在巴利语里，它们叫做：arammana and also they are said to be like the staff

它们也像一个拐杖

or like a line of rope

或者像一条绳子

now when you are weak

如果你身体很虚弱

when you cannot walk properly

不能正常走路

you have to take the help of the staff

你需要借助一个拐杖

so leaning on the staff you walk

依靠拐杖行走

or holding on to the line you walk

或者扶着绳索行走

so in the same way leaning on the object or holding onto the object

同样地，依赖于所缘

mind arises

心得以生起

or citta and cetasika arise

心和心所就会生起

so

所以

because there are those that are held on, they are called ālambana in pali and

因为有所缘作为依赖，在巴利语称为alambana so we have these two words in pali: ārammaṇa and ālambana

我们有两个巴利词：arammana和alambana they are matched together and we just call them ārammaṇa

它们配在一起，我们就只用arammana so the object condition, the conditioning state of object condition

所以所缘缘的缘法

consists all things in the world, all cittas, cetasikas, rupas and nibbana

包括世界上的万事万物：心、心所、色法和涅槃

and the conditioned states are those that take those as object

缘生法就是以这些为所缘的诸法

so conditioned states are the consciousness and mental factors

缘生法就是心、心所

now we will come to detail later

我们稍后再详细讲

number three is adhipati

第三个是：增上缘

you are familiar with the word adhipati

你们对增上这个词很熟悉

you have met adhipati in the seventh chapter and there are four adhipati

在第七章我们学习了增上，一共是四个

four predominant factors

四个增上

and those predominant factors are called adhipati or predominant here

这些增上在巴利语里被称为：adhipati and those that are associate with these predominant factors

与这些增上相关的诸法

and also material states that are produced by these factors

以及由它们产生的色法

are called the conditioned states of predominants

被称为增上法的缘生法

so predominant means it is like a king, he has a sole authority in all the fields

增上就像国王，在所有领域具有独一无二的权威

and so it is called adhipati

所以被称为增上

sometimes chanda or will to do is predominant sometimes

有时候“欲”是增上

consciousness itself is predominant

有时候心本身是增上

sometimes effort or viriya is predominant

有时候精进是增上

sometimes investigating or understanding is predominant

有时候观是增上

and so

所以

when one of them is predominant it is called predominant condition

当其中一个是增上的时候，就是增上缘

or conditioning states of predominant condition

或者增上缘的缘法

and then those that are concomitant with that predominant are called the conditioned states of predominant

与这个增上同生的法就是缘生法

so sometimes

所以，有时候

we have very strong desire to do something

我们有很强烈的欲望去做某事

so when we have very strong desire, let’s say we have very strong desire to do some meritorious deeds

当我们有很强烈的欲望,例如做善事的欲望

then the chanda or the will to do is acting as a predominant factor

那么这个“欲”就作为增上

so along with it the other predominant factors will arise

伴随它，其他增上会生起

but at one time only one is predominant and the others are supporting that predominant factor

但是，每一次，只能有一个增上其他的只能作为此增上的支助

number four is anantara proximity

第四个是：无间缘

anantara is composed of an and antara

无间由“无”和“间”组成

antara means gap

“间”指“间隙”

so anantara means no gap

所以“无间”就是“没有间隙”

anantara condition is something like vacating your place

无间缘就像是让座

so that another person can sit in your place

这样另外一个人就可以坐下

so by disappearing one conditions, another to come or to arise

通过一法的消失，另外一法生起

so that is called anantara condition or proximity condition

这就被称为无间缘

so anantara condition there must be no gap

无间缘，没有任何空隙

no gap between the preceding and succeeding

前一法与后一法之间没有任何空隙

the anantara condition can be obtained only in the cittas or consciousness

无间缘只能是在心识之间发生

now you may remember a diagram of the though process

你们可能还记得心路过程的表格

so a thought process normally contains how man thought moments

一个心路过程包括多少心识刹那

seventeen thought moments 17个心识刹那

so let’s say number one thought moment

看第一个心识刹那

and then number two thought moment and number three thought moments and so on

然后第二个心识刹那，第三个心识刹那等等

now although we teach thought process with that diagram

虽然我们用那个表来教心路过程

actually we are not to understand that at one moment there are seventeen thought moments like in the diagram

实际上，并不是说一个刹那包含17个心识刹那

at one moment there is only one type of consciousness

在一个刹那，只有一个心识

so that one type of consciousness arises and stays for a little time

所以那个心识生起，持续一个短暂的时间

and then it disappears

然后就消失了

immediately after the disappearance of number one consciousness

第一个心识消失之后，

number two consciousness arises

第二个心识立刻生起

if number one consciousness does not disappear

如果第一个心识没有消失

number two consciousness cannot arise

第二个心识就不能生起

because there is only one space for them to arise

因为只有一个处所让心识生起

and if number one consciousness does not disappear

如果第一个心识没有消失

number two consciousness cannot arise

第二个心识就不能生起

so the disappearing number one consciousness is said to be a proximity condition for number two consciousness to arise

所以第一个心识的消失，就是第二个心识生起的无间缘

in the same way, number two consciousness

同样，第二个心识

when it disappears it is said to be proximinty condition for number three consciousness and so on

当它消失时，就是第三个心识的无间缘等等

so actually this is just vacating your place so that another can take your place

实际上，这就像让座，一个让座，另外一个才可以落座

and then number five samanantara

第五个：等无间缘

it is actually the same as anantara

实际上它跟无间缘是一样的

so number four and number five are actually the same

所以第四和第五实际上是一样的

the only difference is there is “sam” in number five

唯一的区别就是第五个前面有一个“等”

and there is no “sam” in number four

第四个没有“等”

apart from that there is no difference between these two

除此之外，这两者没有任何区别

in English also in order to make them two different conditions

英语里，为了表示这是两个缘

one is translated as proximity and another is contiguity

一个翻译成：proximity，另外一个翻译成：contiguity but actually they are the same

实际上，它们是一样的

now even in abhidhamma

即使在阿毗达摩里

we find such things

也有这种事情

that means why teach samanantara here?

即：为什么在这里要教等无间缘？

if they are the same, anantara and samanantara are the same

如果它们是一回事，如果无间缘和等无间缘是一回事

why teach samanantara or why teach anantara, just one would be enough

为什么要列出两个，一个不就够了吗？

the answer here is

对此，回答是：

even in abhidhamma buddha had to taken to account the inner disposition of the minds of his listeners

即使在阿毗达摩里，佛陀也要考虑到听法者的内在根器不同

different people have different experiences and different likes and dislikes

不同的人有不同的经历，不同的好恶

so one person may understand when he hears the word anantara

所以，一个人可能理解无间缘这个词

but another person may understand when he hears the word samanantara rather than anantara and so on

但是另外一个人可能理解等无间缘，等等

so in order to suit the inner disposition of the listeners

所以，为了适应不同人的根性

buddha used different names for one and the same thing

佛陀就使用了不同的名相讲相同的东西

so here also anantara and samanantara actually the same so

所以，这里无间缘和等无间缘实际上是一样的

samanantara or contiguity condition is the same as anantara condition

所以等无间缘和无间缘是一样的

so it is again given place to another state to arise

所以，也是给另外一个法让位

so whenver there is anantara condition there is samanantara condition too

只要有无间缘也就有等无间缘

so these can be seen in a thought process

所以这个可以在心路过程里看到

so the preceding consciousness is an anantara condition and samanantara condition for the succeeding consciousness and so on and so on it goes on and on

前一个心是下一个心识的无间缘，也是它的等无间缘，如此等等

and number six is sahajāta

第六个是：俱生缘

saha means together, jāta means arisen saha是“俱”，jata是“生”

arisen together, arising together and existing together is sahajāta

俱生就是一起生起

together means the conditioning state and conditioned state arise together

“俱”就是说缘法和缘生法一起生起

exist together

同时存在

and one supports the other or one assists the other

一个是另外一个的支助

so that is called sahajāta conascence

这就被称为俱生缘

now when a consciousness arises it arises with some mental factors

当一个心识生起时，伴随有一些心所

so they arise together so they are sahajāta

所以它们是同时生起，这就是俱生缘

consciousness is a conditioning state for mental factors

心识是心所的俱生缘

and mental factors are also conditioned state for consciousness

心所也是心的缘生法

we will come to that in number seven

我们在第七项的时候再讨论

so here sahajāta means arising and existing together

这里的俱生就是一起生起，一起存在

and one is the conditioning state and the other conditioned state

一个是缘法，另一个是缘生法

so when consciousness arises

所以当心识生起时

it arises with mental factors

伴随它的有心所

and so consciousness is a conascence condition for mental factors

心识是心所的俱生缘

so they are related as the sahajāta, conditioning factor and conditioned factor

所以它们之间就是缘法和缘生法的俱生关系

this can be obtained also between mental states and material states

这也是在名法和色法之间的关系

for example at the moment of rebirth

例如，在结生的时候

now there arise consciousness, mental factor and also rupa born of kamma

生起心、心所和业生色法

so consciousness is the conditioning state for the other two

所以心识是其他两者的缘法

and number seven is aññamañña

第七个是：相互缘

one to the other mutuality

彼此之间的

one to the other means A is a conditioning state for B and B is a conditioning state for A

相互指的A是B的缘法，B是A的缘法

so this mutual support is called aññamañña condition or mutuality condition

所以这种相互支助是相互缘

this can be had between citta and cetasika and cetasika and citta

这适用于心和心所，心所和心

and also with some material properties

也包括一些色法

again let us state the first type of consciousness

同样，看第一个心

the first one there the akusala consciousness

第一个不善心

so with that consciousness there are nineteen mental factors

这个心有19个心所

so when we take consciousness as conditioning state

我们以心识为缘法

then the mental factors are conditioned states

那么心所是缘生法

and then mental factors are conditioning states

当我们以心所为缘法

and the consciousness is conditioned state

心就是缘生法

so they go back and forth and so they are called mutuality condition

所以，它们是相互的，所以是相互缘

number eight is nissaya condition dependence

第八个是：依止缘

something you depend on that something is called a nissaya

所依赖之法就是依止缘

again citta and cetasika

这也适用于心和心所

so cetasikas arise only citta arises

只有心生起的时候，心所才生起

so citta serves as a conditioning state for cetasikas

所以心是心所的缘法

since there can be also the mutuality or reciprocity

因为这里也可以是相互关系

cetasikas can be also conditioning states of support for consciousness

心所也可以是心的缘法

and number nine is upanissaya, decisive support or strong support

第九个是：亲依止缘

so number nine is more powerful than number eight

第九个比第八个更有力量

actually number nine is wider in scope than number eight

实际上，第九个比第八个范围更广

it’s upanissaya or decisive support or strong support

亲依止缘

and number ten is purejāta prenascence

第十个是：前生缘

now that being the conditioning state arises before the conditioned state arises

就是缘法在缘生法之前生起

and it is existing when the conditioned state arises

当缘生法生起时，它还存在

suppose let’s take the eye

我们以眼为例

the sensitivities in the eye

眼净色

they arise, say before the seeing consciousness arises

眼净色在眼识之前生起

and then seeing consciousness arises

先有眼净色，然后眼识生起

so when seeing consciousness arises the eyes are in existence

当眼识生起时，眼睛还存在

eyes are existing at that time

在那时候，眼净色还存在

so the eyes are the conditioning states of prenascence to the seeing consciousness

所以，眼净色是眼识的前生缘的缘法

or we can take the heart, so some types of consciousness depend on the heart

我们可以以心脏为例，有些心识依赖于心脏

so the heart arises before the consciousness arises

心脏在这些心识之前生起

and when the consciousness arises the heart is still existing

当这些心识生起的时候，心脏还存在

so that kind of conditioning is called purejāta prenascence

所以这种缘是前生缘

that means arising before the conditioned state

就是在缘生法之前生起

and number eleven is pacchājāta

第十一是：后生缘

it is a opposite of purejāta

这是前生缘的反面

pacchā means back or later

“后”就是之后

here the conditioning states arise after the conditioned state arises

这里缘法在缘生法之后生起

and then it supports it

然后支助它

our teachers taught us with similes or with examples

我们的老师用这个例子来讲后生缘

so here for pacchājāta, one example is given, I don’t know whether it is true or not

这里有一个例子，我不知道是不是事实

the vultures

秃鹰

it is said that vultures do not feed their young ones

据说秃鹰不会饲养它的雏鹰

and those young ones survive with just the expectation

这些雏鹰靠希望存活

they just have the expectation that their parents will bring something for them to eat

它们只是在心中怀着期望：认为它们的父母会给它们食物吃

that expectation sustain them until they can search food for themselves

这种期望让它们一直存活，直到最后能够自行觅食

so the expectation for food sustain their body

它们对食物的期望维持了它们的生命

so their body arose first

它们的身体先生起

and then the expectation arises later

这种期望随后才生起

so when expectation arises their body is still in existence

当这种期望生起的时候，身体还存在

so the expectation arises later

所以这种期望随后才生起

but when it itself is also existing

但是身体自身还存在

it supports the body of the vulture or something those that have arisen before it

这种期望支助了秃鹰的身体而身体是事先就存在的

so it comes after what it is to support

所以后生缘是随后才生起并起支助的

therefore it is the opposite of purejāta

所以是前生缘的反面

purejāta is the conditioning state arises first

前生缘里，缘法先生起

and then conditioned state arises later

缘生法后生起

but in pacchājāta, conditioning state arises after

但是后生缘里，缘法后生起

and conditioned state arises before

缘生法先生起

so they are two opposite ways of supporting

所以这是两种不同的支助方式

and number twelve is āsevana

第十二是：重复缘āsevana is translated as repetition asevana被翻译成“重复”

that means doing it again and again

意思是重复做

so by doing it again and again you gain momentum

通过重复进行，获得动量

and this āsevana, since it is called repeating

重复缘，因为它被称为重复

it must be of the same kind

所以必须是同一个类型

now it can be had only between mental states in a thought process

所以只是适用于心路过程里的名法

javanas run how many times?

速行生起多少次？

javanas run normally seven times

一般速行生起七次

so when javanas run seven times that means

所以速行生起七次，就是说

javana repeats itself for seven times

速行自身重复七次

so first javana is a repetition condition for second javana

第一个速行是第二个速行的重复缘

and second javana is a repetition javana condition for third javana and so on

第二个速行是第三个速行的重复缘，等等

but these repetition condition can be had only between two things that belong to the same kind or same genus

但是这个重复缘，只能在同类型之间发生

so kusala to kusala, akusala to akusala

所以善法对善法，不善法对不善法

kiriya to kiriya, like that

唯作对唯作，等等

so there are seven thought javana moments

所以速行生起七次

first javana is a repetition condition for second javana and so on

第一个是第二个的重复缘，等等

so sixth javana is a repetition condition for seventh javana

所以第六个速行是第七个的重复缘

but after seventh javana there arises what is called registration

但是第七个速行之后，生起的是彼所缘

so registering consciousness

彼所缘心

registering consciousness is a resultant consciousness

彼所缘是果报心

so

所以

the akusala consciousness and resultant consciousness are different, they do not belong to the same kind

不善心和果报心是不同的，不属于同一个类型

so the seventh javana is not a repetition condition for registering consciousness that follows it

所以第七个速行不是随后彼所缘的重复缘

so repetition condition can be had only between those that belong to the same kind

所以重复缘只能在同一类型之间发生

now in the thought process for enlightenment

在觉悟的心路过程里

there is one moment of path consciousness

有一个道心刹那

and two or three moments of fruition consciousness

两个或三个果心刹那

there path consciousness is not a repetition condition for fruition consciousness because

这里道心不是果心的重复缘，因为

path consciousness belongs to wholesome cittas

道心属于善心

and fruition consciousness belong to resultant consciousness

而果心属于果报心

so they are of different kind and so

它们不是同一类型

they do not have this repetition condition

所以它们没有重复缘的关系

so only between those that belong to the same kind can there repetition condition

所以只有在同一类型里，才能有重复缘

number thirteen is kamma condition that you already know

第十三：业缘，你们已经知道

there are two kinds of kamma condition

有两种业缘

one is called conascence kamma condition

俱生业缘

that means same time kamma condition

也即是同时的业缘

and the other is different kamma condition

还有一个是异刹那业缘

now when the first citta of the lobha mula arises the first one

当第一个贪根心生起的时候

it arises with nineteen mental factors

与之伴随的有19个心所

among the nineteen there is cetana

其中有一个思心所

cetana is what is called kamma

思心所被称为业

so that cetana is a kamma condition for conascent kamma condition for the concomitant citta and mental factors

所以这个思心所是与之同生的心和心所的俱生业缘

and that cetana will produce results in the future

这个思心所在未来会产生业报

so that cetana is also a kamma condition for the resultant consciousness and material properties that will arise in the future

所以这个思心所也是未来生起的果报心和色法的业缘

so cetana has two functions, let us say

所以我们说思心所有两个功能

it is a conascence kamma condition for the concomitant cittas and cetasikas

它是与之同生的心和心所的俱生业缘

and also it is a different time kamma condition for the resultant consciousness and material property that will arise in the future

也是未来果报心和色法的异刹那业缘

so please note that there are two kinds of kamma

所以注意有两种业

same time kamma and different time kamma

俱生业和异刹那业

and number fourteen is vipāka result

第十四是：果报缘

now result condition is peaceful condition

果报缘是不活跃的缘

when something is a result of some other thing it is inactive

当一法是另一法之果报，它就是不活跃的

it is just the result produced by the cause

它仅仅是原因产生的结果

so it has no activity

所以它是不活跃的

so it is inactivity or the peacefulness or something like that

所以它就是不活跃的

and it imparts its peaceful nature to its concomitant cittas and cetasikas

它将它的不活跃性传递给与之同生的心和心所

and that is why it is called result condition

所以它被称为果报缘

so result condition is itself a result

所以果报缘自身就是果报

and it imparts its peaceful nature to concomitant mental states

它将它的不活跃性传递给与之同生的名法

and number fifteen is āhāra nutriment, you all know āhāra

第十五是：食缘，大家都知道食

how many āhāras are there?

有多少种食？

four āhāras

四种食

so they are the āhāra condition or nutriment condition for the concomitant cittas and cetasikas

所以它们是与之同生的心、心所的食缘

and also the edible food nutriment is the nutriment condition for conascent material properties

段食也是与之同生的色法的食缘

and number sixteen is indriya faculty

第十六是：根缘

so there are twenty two indriyas taught in seventh chapter

在第七章教了22种根

and among them except femininity and masculinity

其中除了女性根和男性根

the other twenty are called here indriya

剩下的22在这里被称为根

so they have authority over their own, over their respective fields

它们对自身具有主导，在各自的领域具有支配作用

and so they are called indriya

所以它们被称为根

they exercise authority over their concomitant cittas and cetasikas

它们对与之同生的心和心所具有支配的作用

and so they are called indriya

所以它们被称为根

and also the material properties like eye sensitivities and so on

同时，诸如眼净色等色法

so eye sensitivity has authority over seeing and so it is also called indriya

所以眼净色对看也具有支配作用，所以它也被称为根

so when a seeing consciousness arises

当眼识生起时

there is the eye or eye sensitivity

有眼净色

and there is something to be seen

色所缘

so eye sensitivity and then there is the seeing consciousness

所以眼净色，眼识

so eye sensitivity is the faculty condition for the eye consciousness and so on

眼净色是眼识的根缘，等等

and then number seventeen is jhāna conditions

第十七个是：禅那缘

again you have to find out how many jhanas are there?

有多少禅那？

seven

七个

vitakka, vicara, piti, ekaggata, somanassa, domanassa, upekkha

寻，伺，喜，一境性，悦，忧，一境性

so these are called jhana

这些被称为禅那

jhana means contemplating the object closely

禅那意思是紧密地审察目标

taking the object with intensity

紧密地关注目标

and so they are called jhana

所以被称为禅那

so they impart that quality of contemplating and object intensely on other concomitant states

它们将这种紧密审察目标的品质传递给与之同生之法

and number eighteen is magga path condition

第十八是：道缘

path means a road, so road is some means of reaching a destination

“道”就是路，就是抵达目标的方法

so in the same way the magga conditions are those that lead to good destination or bad destination

同样，道缘就是引导抵达好的目标和坏的目标之法

now there are twelve factors of magga

道支有十二个

and eight are wholesome and indeterminate

善和无记的有八个

and the four are unwholesome

四个是不善的

so four unwholesome magga factors lead to rebirth in four woeful states

四个不善的道支导致投生到恶趣

and the eight wholesome factors of magga lead to rebirth in blissful states

八个善的道支导致投生到善趣

now when a magga consciousness arises

当道心生起的时候

there arise also these eight factors

就会生起这八个道支

beginning with right understanding and so on

正见等等

so when we take right understanding as path condition

当我们以正见为道缘

then the magga citta and its concomitants are said to be the conditioned states of path condition

那么道心和与之同生之法就是道缘的缘生法

so we can take any one of these eight factors as conditioning states

我们可以以这八个道支作为缘法

and the remaining factors with consciousness as conditioned states

剩下的道支和道心就是缘生法

and also when an unwholesome consciousness arises

同样地，当不善心生起时

let us say the first citta

以第一个心为例

there is ditthi or wrong view so that is micchaditthi

是邪见相应的心

so if we take that micchaditthi as the path conditioning factor

所以如果我们以邪见作为道缘

conditioning states of path condition

作为道缘的缘法

then the citta and other concomitants are said to be the conditioned states of path condition

那么心和其他与之同生之法就是道缘的缘生法

number nineteen is sampayutta association

第十九是：相应缘

now in abhidhamma, sampayutta is used regarding mental states that have the same arising, the same disappearing the same object and the same base

在阿毗达摩里，相应缘适用于同生、同灭、同一所缘、同一依处的名法

even though the mental states and material states may arise together

虽然名法和色法可能会同生

they are not called associated

它们不被称为相应缘

so these associated or pali sampayutta is for mental states only

所以这个相应缘只是针对于名法的

so one mental state can be associated with another mental state

所以一个名法可以是另外一个名法的相应缘

but mental states are never said to be associated with material states

但是名法和色法不能是相应缘的关系

because in order to be called associated

因为要想被称为相应缘

they must arise together

它们必须同生

they must disappear together

它们必须同灭

they must have the same or common object

它们必须有同一所缘

and they must have the same base

它们必须有同一依处

again the first type of consciousness lobha mula consciousness

同样以第一个贪根心为例

and it arises with nineteen mental factors

它与19个心所同生

so if we take the consciousness as the conditioning state

如果我们以心识为缘法

then the nineteen cetasikas are the conditioned state

那么19个心所就是缘生法

or if we take one of the cetasikas as conditioning state

如果我们以其中一个心所为缘法

then the consciousness and the other cetasikas are called conditioned states and so on

那么心和其他心所就是缘生法，等等

so the sampayutta or association condition can be obtained only in the mental states

所以相应缘只适用于名法

now vippayutta dissociation

不相应缘

vippayutta is for mind and matter or matter and mind or mind to matter or matter to mind

不相应缘适用于名法和色法、色法和名法、名法到色法、色法到名法

so mind and matter may arise at the same time

名法和色法可能会同时生起

but they are not said to be sampayutta, so

但是它们不是相应缘

they are said to be vippayutta or dissociated

它们是不相应缘

that means they do not mixed with each other

就是说，它们并不相应

although they may arise together, they will not mixed each other

虽然它们可能同时生起，但是并不相应

now sampayutta association is compared to the four sweet things that monks allowed to take in the afternoon if they have some kind of disease

相应被比喻成四种药食，如果比丘生病了，午后可以食用这四种药食

that can be cured by that medicine

就可以治他们的病

they are called four sweet things

它们被称为四种药食

so when you mix these four sweet things

当你们将此四种药食混合时

they make so thoroughly that you cannot differenciate one from the other

它们混合得如此彻底，你不能分辨彼此

so sampayutta is like that

所以相应就是如此

cittas and cetasikas are so associated that it is difficult to tell the difference between citta and cetasika

心和心所是如此相应，很难分辨出心和心所的区别

they merge together so thoroughly that it is very difficult to differenciate them

它们混合得如此彻底，很难区分彼此

now vippayutta

不相应缘

is compared to different taste mixed together

被比喻成不同味道混合在一起

so although you mix the different tastes

虽然你混合不同的味道

they remain separate

它们还是各自分离

hot taste is hot taste

热的味道还是热的味道

and sweet taste is sweet taste

甜的味道还是甜的味道

so they do not mix together, they do not blend together and become one

它们没有混合在一起，成为一种味道

they are still different tastes

它们还是不同的味道

because they do not mix although they may be together

因为虽然它们在一起，但是并没有混合

so vippayutta is like that

不相应缘就是如此

although mind and matter may arise together at the same time

虽然心法和色法可能同时生起

they are not called associated but called dissociated

它们不被称为相应，而是被称为不相应

and then number twenty one is atthi present

第二十一是：有缘

that means it is present it is existing when it is called the conditioning state

就是说它被称为缘法的时候，是存在的

so when there is the presence condition that means the conditioning state must be present at that time

当存在有缘的时候，缘法必须在此时存在

and it is related to or it supports the other conditionally arisen state by way of presence condition

通过有缘，它支助缘生法的生起

we can take the same example, so the first citta

我们可以用相同的例子，第一个心

the citta and cetasikas arise, and so they are existing at the time

心和心所生起，它们同时存在

so one is the presence conditions for the other

一个是另外一个的有缘

and natthi absence

无有缘

so absence conditions is the same as number four anantara

无有缘与第四个无间缘一样

here natthi means absence nothing

这里“无有”就是什么都没有

so when it is absence then the other can take its place

当“无有”的时候，另一法即可生起

so it is obtained between cittas following one after another

此缘适用于前后生起的心

and vigata disppearance

离去缘

is the same as natthi absence

跟无有缘是一样的

and avigata non-disppearance is the same as atthi presence

不离去缘与有缘是一样的

so here also

同样地

the difference is only the names but not the real thing so

只是名字有异，实际是一样的

atthi and avigata or presence and non-disappearance are the same

所以有缘和不离去缘是一样的

and absence and disappearance are the same

无有缘和离去缘是一样的

so these are the twenty four paṭṭhāna conditions

这些就是24缘

and these twenty four or we do not take the same thing again

这24缘，去掉重复的

then how many? twenty one

一共是多少个？21个

so twenty four conditions or say, twenty one conditions

所以24缘或21缘

and these conditions govern all things in the world

这些缘适用于世间的万事万物

all things means both animate and inanimate things

万事万物包括有情和非有情

both mind and matter, living beings as well as things outside

心法和色法，活着的和外部世界的

so that is why it is more wide in scope than the dependent origination

所以，它的范围比缘起法更广

now dependent origination is for living beings only

缘起法只是适用于有情众生的

but the paṭṭhāna conditions are for both living beings and non-living things

但是法趣法适用于有情众生和无情众生

and it is the explanation of the relationship between living things and living things, living things and non-living things, both

可以解释有情和有情、有情和无情之间的关系

now it is important that actually we understand the conditioning states, conditioned states exactly

重要的是，我们实际已经明白缘法和缘生法

so what are the conditioning states for, let us say hetu

例如因缘，什么是缘法

and what are the conditioned states for hetu condition

什么是因缘的缘生法

only then can we understand how things are related

只有明白了这个，我们才知道事物如何关联

only then we will be able to explain the relationship between the different things

只有这样，我们才能解释不同事物之间的缘

so it is actually important that we know what are the conditioning states and what are the conditioned states for every of these twenty four paṭṭhāna conditions

所以，对于所有24缘，明白什么是缘法，什么是缘生法，很重要

and actually they are given on the pages with conditioning and conditioned states of twenty four conditions

实际上，这些都在“24缘的缘法和缘生法”有介绍

but I don’t want to take you through these conditioning and conditioned states

但是我不想让你们深入这些缘法和缘生法

because they are too technical

因为它们太复杂了

or you need to be familiar with the past previous chapters

或者说你们需要对前面章节很熟悉

otherwise you will be lost

否则你们就会很糊涂

so in order to understand this

所以要明白这个

first make you familiar with the previous chapters again

你们首先要重新熟悉前面的章节

and when you are familiar with the eighty nine or one hundred and twenty one types of consciousness and cetasikas

当你们熟悉89或121心，以及心所

and then the combination of cittas and cetasikas

然后是心、心所的组合

and also some portions of, almost of every chapter

也要熟悉几乎所有章节都要熟悉

then only after that you study this and then you will understand

然后，你学习时才能明白

so by looking at this, we understand that something is a conditioning state, and some other thing is a conditioned state

我们就知道一法是缘法，另一法是缘生法

so, ok, let’s have a break

好，我们休息一下

Disk02track24

菩提字幕屋

Bodhi Fansubs I hope you have got the overall view of the 24 conditions of patthana

我希望你们已经对发趣法的24缘有一个概览

now let us see how much we understand patthana

现在我们来看看对发趣法了解多少

let’s take seeing for example

我们以“看”为例

now seeing things is very common experience

“看东西”是一件很平常的体验

it is suppose to be very simple experience

大家认为它是很简单的体验

because we don’t have to do anything, we just open our eyes and then we see things

因为我们不需要作出任何努力，我们只要睁开眼，就能看到东西

but in the act of seeing, what are involved and how much we can understand about seeing

但是，在“看”的过程中，涉及到哪些东西？我们对于“看”又能理解多少呢？

the more we know abhidhamma, the more we know about that act of seeing

我们对阿毗达摩了解的越多，我们就对“看”的过程了解的越多

please turn to this page in the handouts, the name is “eye door thought process”.

翻到下发资料，题目是：眼门心路过程

maybe towards the end

可能是在结束的地方

so I will first explain to you about this process and then

我首先给你们解释这个过程，然后

let us apply the knowledge we gain from the patthana to this thought process

将发趣法的知识应用到这个心路过程

I was told there are new participants also who had not attend the first and second part of the class

有人告诉我，我们这里有些新人，之前的有些课程他们没有来

so for them, it may not be so easy to understand

所以，对于他们而言，要理解下面的内容就不容易

so when we see something

所以，当我们看到某物时

now there arises in our mind a thought process

我们的心里生起了一个心路过程

a series of cittas or a series of consciousnesses

一系列的心

and it is said that material thing, matter

根据阿毗达摩，色法

matter lasts 17 times longer than mental states

色法持续的时间是名法的17倍

or 17 times longer than consciousness or citta

或者色法持续的时间是心法的17倍

so consciousness lasts only for one moment, one very brief moment

所以，心法只是持续一个刹那，非常短

and how brief

有多短呢

it is said that there can be billions of thought moments in a second

据说一秒钟内，有几十亿个心路过程

so consciousness lasts for just one moment but

所以心只持续一个刹那，但是

material properties last for 17 thought moments

色法持续17个心识刹那

first please understand that

首先请了解这点

so if it is a matter, then it must last for 17 thought moments

所以如果是色法，它就持续17个心识刹那

now a visible object, the object we see

色所缘，我们看到的所缘

the object we see is matter

我们看到的所缘是色法

so that object lasts for 17 thought moments

这个所缘持续17个心识刹那

in this diagram the first line says present visible object

在这个表里，第一行写的是：现在的色所缘

and this is the object of vīthi cittas, vīthi means thought process

这就是路心的所缘，“路”就是心路

those that are included in thought process

就是被包括在心路过程里的心

and then second line, a short line with K, KN and GN

第二行，短行，K，KN，GN this is another kind of object

这是另外一种形式的所缘

K represents kamma K的意思是：业

and KN kamma nimitta and GN gati nimitta KN是业相，GN是趣相

now it is taught in abhidhamma that

根据阿毗达摩的教法

some types of consciousness take either one of these as object

有些心的所缘就是这其中的一个

now K means kamma K意思就是业 KN means in pali kamma nimitta the sign of kamma KN在巴利语里意思是业相

and GN means gati nimitta, sign of destination GN意思是趣相

so kamma means just kamma, either good or bad kamma

业的意思就是善恶业

and kamma nimitta or sign of kamma means

业相的意思是

the instrument or things we use to perform that kamma or things we use to perform that kamma

就是我们造业的时候使用的工具

for example, if the kamma is an offering

例如，如果业是供养

then the things that are offered or those who accept the offering and so on are called sign of kamma

那么，我们供养的东西，或者接受供养的人等等，都被称为业相

the offering itself is kamma

供养本身是业

and things that are involved in performing that kamma are called kamma nimitta or sign of kamma

造业的过程中牵涉到的事物就被称为业相

and gati nimitta means sign of destination

趣相意思是所趣地之相

sign of destination means sign of the future rebirth

所趣地之相意思是未来投生之相

so one of these are taken by some types of consciousness

其中的一相成为某些心的所缘

and then the third line there are small circles

第三行有小圈圈

and then they are called vithi cittas

它们被称为路心

those under the line are called vithi cittas

这行下面的被称为路心

and those beyond the line both preceding and following are not vithi cittas

此行之上的，之前的和之后的都不是路心

so they are called bhavangas

它们被称为有分心

so bhavanga is translated as life continuum

有分翻译成英语是：life continuum they are actually inactive moments of consciousness

它们实际上是心的不活跃刹那

so these inactive moments of consciousness take kamma or kamma nimitta or gati nimitta as object

所以这些心的不活跃刹那以业、业相或趣相之一为所缘

but the vithi cittas or active consciousnesses

但是路心或者活跃的心识

can take sights, sounds, tastes and so on as object

可以以色、声、味等等为所缘

so suppose there is a visible object

假设有一个色所缘

when the visible object comes into the range of the eyes

当这个色所缘进入视野

that visible object as it were strikes at the flow of bhavangas

这个色所缘撞击到有分流

and after it strikes the visible object strikes the flow of bhavanga

色所缘撞击到有分流之后，

that flow of bhavanga stops

这个有分流就停止了

and after the flow of bhavanga stops, the active thought moments take over

有分流停止后，活跃的心路过程开始了

so this is a typical thought process

这是一个典型的心路过程

so in this diagram

在这个表格里

now the first three small circles

前三个小圈圈

and you see the BH under it

你在下面会看到BH so that means that is bhavanga BH意思就是有分心

and then after that there is an A

然后是个A so A is also the bhavanga A也是有分心

it is called in pali atita-bhavanga, bhavanga that has past

这个就是过去有分

and then there is a C

然后是个C it is also a bhavanga it is vibrating bhavanga (bhavanga-calana)

这也是个有分心，是有分波动

so when the object hits the mind

当所缘撞击心的时候

the mind vibrates, the mind shakes

心开始波动

so that is shaking, C is shaking bhavanga or vibrating bhavanga

这个就是有分波动

and U is arrest bhavanga (bhavanga-upaccheda) U就是有分断

bhavanga that stops

有分停止了

so this is the last of the bhavanga and

所以这就是最后一个有分

after that there will be no bhavanga

此后，就没有有分心了

so it is called arrest bhavanga or cut-off bhavanga

所以它被称为有分断

now it is said that when a visible object strikes at the eye sensitivity or eye door

当一个色所缘撞击眼净色或者眼门的时候

that means when the visible object comes into the avenue of the eyes

就是说色所缘进入眼根门

it strikes the mind also

它也撞击心

so the mind at that moment is composed of what are called bhavanga moments

此时的心包括有分刹那

inactive moments

不活跃的刹那

the visible object strikes and then one moment is past

色所缘撞击之后，一个刹那过去了

after one moment is past at the second moment it shakes

这个刹那过去之后，第二个刹那就是波动

and then the third moment, it stops

第三个刹那，就停止了

so after that the mind turns toward the object that strikes it

之后，心就转向撞击它的所缘

so that is represented here by a P (pañcadvārāvajjana)

这里用P表示

these are all for pali words

这些都是巴利语的缩写

so it is, the P is five sense door adverting P的意思就是五门转向心

that means turning to the sense object

意思就是：转向感官所缘

so at this moment the mind turns to the sense object

在此刹那心转向感官所缘

before that

在此之前

mind is inactive state

心是不活跃的状态

and just one moment past

一个刹那是过去有分

and then one moment shaking or vibrating and the last moment stopping

然后一个刹那是有分波动，然后最后是有分断

so after this stopping the mind turns to the object here present visible object

有分断之后，心转向这个所缘在这里就是当下的色所缘

after turning to the object next one is CK(cakkhu-viññāṇa) that means seeing consciousness

转向所缘之后，下一个心是眼识

so it is at this moment that we see the object

在这个刹那，我们就看到了所缘

so before that moment we do not yet see the object

这个刹那之前，我们还没看到所缘

although the object is there

虽然所缘在那里

so that is seeing consciousness

所以那就是眼识

after seeing there is the receiving consciousness, SP(sampaṭicchana) here means receiving

眼识之后，就是领受心，用SP表示

after seeing, the mind receives or accepts the object

眼识之后，心领受所缘

so there is receiving

所以就是领受心

after receiving, there is investigating consciousness

领受之后，就是推度心

and after investigating, there is determining consciousness

推度心之后就是确定心

and after that there are seven Js

再之后，就是七个速行心

so during these seven moments, there is the full experience of the object

在这七个刹那，就是对目标的完整体验

there are in pali called javanas

在巴利语里，它们被称为速行

and this word is also difficult to translate

这个词也很难翻译

although it can be translated into English, I think English is as alien as the Pali for most of you

虽然它可以被翻译成英语，但是即使翻译了翻译出来的英语也像巴利语一样难懂

so it is better to keep the pali word

所以最好还是保持巴利语单词

then following the English translation

然后再加上英文翻译

like impulsion so

有的翻译成：impulsion some translate it as apperception

有的翻译成：apperception some translate it as impulsion, both are difficult words

有的翻译成impulsion，都是很难的单词

so let us just say javana, so at these moments the object is fully experienced

所以我们就用javana这个词，此时，所缘已经被完整地体验到了

and it is said that normally there are always seven javana moments

通常，有七个速行刹那

after the javana moments there are two Ts

速行刹那之后，就是两个彼所缘

T (tadārammaṇa) means registering consciousness

彼所缘就用T表示

that means actually following the javanas

意思就是：跟随速行之后

so two registering consciousnesses

是两个彼所缘

and then

然后

that thought process stops

这个心路过程停止了

and bhavanga takes over again

然后又是有分心

so there may be many moments of bhavanga again

所以，可能再次生起许多有分心

now if you count from A to second T, how many do you get?

如果你们从过去有分数到第二个彼所缘一共有多少个？

one two three four five six seven eight nine ten eleven twelve thirteen fourteen fifteen sixteen seventeen 1,2,3,4……17 so with the cessation of second registering

所以，第二个彼所缘结束的时候

the present visible object disappears

当下的色所缘消失了

because present visible object arises with A past bhavanga

因为当下的色所缘随着过去有分而生起

and it arises and it exists for the whole duration of seventeen thought moments

它生起之后，持续整个17个心识刹那

and when the seventeen thought moments are compete with the cessation of the second registering consciousness

当随着第二个彼所缘结束，

17个心识刹那完成

visible object also disappears

色所缘也消失了

so this is what we call eye door thought process it is seeing thought process

我们称其为眼门心路过程

so when we see an object

当我们看到一个所缘

this thought process arises in our mind

心中就会生起这个心路过程

and also here

同时这里

although they are shown here as a line of zeros and so on

这里显示出一行0等等

at one moment there is only one consciousness

在一个刹那，只有一个心识

so at one moment there can be only A or C or U or P

所以，一个刹那，只能有一个A或C或U或P and so on

诸如此类

not that we can have all seventeen thought moments at the same time

不是说同时有所有17个心识刹那

but we have to show the process in this way so that we understand

我们要用这样的方式展示出来让大家理解

so this is the thought process of seeing

这是眼门心路过程

but do not think that you have seen the object clearly with this thought moment

但是不要以为通过这个心路过程，你就清晰地看到这个所缘

what you see is just a visible object, not yet

你们看到的只是一个色所缘，并不是

let’s say a flower, not yet a flower

例如，一朵花，还不是一朵花

say, you think you see a flower right away, but

例如，你认为你现在就看到了一朵花

what you see is not a flower yet during this thought process

但是，在这个心路过程里你看到的还不是一朵花

so what you see just a visible object

你们看到的只是一个色所缘

something that can be seen, not yet a rose

能够被看到的事物，还不是一朵玫瑰

so in order to understand that it is a rose

所以为了理解它是一朵玫瑰，

you have to go through many more thought processes

你们必须体验更多的心路过程

but they are too complicated

但是这太复杂了

so let us just take this one very simple thought process

我们先用这个，很简单的心路过程

and A, C, U, P and so on are types of consciousness, cittas A,C,U,P这些都代表不同类型的心

A is one citta, C is another citta, U is a citta so on until A是一种心，C是另外一种心，

U是一种心，等等，直到

bhavanga is also citta

有分也是心

so each citta is accompanied by a number of cetasikas

所以每个心伴随着一些心所

so I don’t give any number here because it will make it crowded

我在这里就不列出数目了，不然太乱了

so for A there may be a number of cetasikas,

所以对于A，它有一些心所

for C, U and so on

对于C,U等等

there will be different number of cetasikas with different cittas

不同的心可能有不同数目的心所

so just please understand that this type of consciousness beginning with BH until the BH are all accompanied by certain number of mental factors or cetasikas

请明白：这些以BH开始的心识，直到BH，都有一些心所与之相伴

and also

同时

consciousness can produce material properties

心识可以产生色法

so at every moment of these cittas

所以，在这些心识的每一个刹那

the citta born material properties are produced

都会产生心生色法

cittajarūpa means citta born rupas cittajarupa意思就是心生色法

citta born material property that means

心生色法的意思是

material properties caused by citta

由心产生的色法

now when you are happy you have a different kind of material properties, when you are sad, another kind of material properties, when you are angry, another kind, and so on

当你高兴的时候，你有不同类型的色法当你难过的时候，另外类型的色法，当你愤怒的时候，又是不同，等等

so mind can create material properties also

所以心也可以产生色法

so at every moment

所以在每个刹那

cittajarūpas are also produced so they arise

心生色法也会生起

once they arise a cittaja material property arises how long it will last?

它们生起之后，心生色法会持续多长时间？

seventeen thought moments, it will go on for seventeen thought moments 17个心识刹那，它会持续17个心识刹那

then at the next moment, another material property is produced

另外一个刹那，会产生另外一个色法

and then it will also go on seventeen moments and so on and so on

它也会持续17个心识刹那，诸如此类

and also these types of consciousness must have their base, their seat

同样，这些类型的心，也必须有它的依处

and here let us take just two bases

这里，我们采取两个依处

one is cakkhuvatthu that means eye base

一个是眼依处

eye base means the sensitive part in the eye

眼依处意思是眼净色

so that is eye base

它是眼依处

and next one is hadayavatthu

另外一个是心所依处

heart base

心所依处

so cakkhuvatthu also arises and then it will last for seventeen thought moments

眼依处生起，它持续17个心识刹那

and the next moment, another eye base arises and then it will last for seventeen moments and so on

下一个刹那，另外一个眼依处生起，它会持续17个刹那，等等

and the same with the hadayavatthu or heart base

心所依处也是如此

so this is what is happening when we see something

这就是当我们看到某物时发生的事情

and this vithi or thought process is going on

这个心路就是如此进行的

now

现在

the upper most line is present visible object

最上面一行就是当下的色所缘

since it is the present visible object

因为它是当下的色所缘

it is the object condition

所以它是所缘缘

number two

第二个

it is the object condition for the cittas below

它是下面这个心的所缘缘

cittas below means beginning with P

下面从五门转向心开始

so beginning with P until T

从五门转向直到彼所缘

so these cittas beginning with P until T

这些从五门转向直到彼所缘的心

take the present visible object as object

以当下的色所缘为所缘

so there we can explain by way of patthana that present visible object is the

我们可以通过发趣法来解释，当下的色所缘

conditioning state for the cittas below beginning with P until T

是下面从五门转向到彼所缘这些心的缘法

so they are related as object and let’s say, subject

所以它们的关系就是所缘与能缘的关系

now each of these cittas beginning with BH

以有分开始的每一个心

when BH the left side BH, when BH disappears

当左边的BH消失时

in its place A arises

它的位置出现了过去有分

and then A disappears and C arises

然后过去有分消失，有分波动生起

C disappears and U arises, U disappears and P arises and so on

有分波动消失，有分断生起有分断消失，五门转向生起

so what condition can we have here?

那么这里，是什么缘？

you remember?

记得吗？

say number

说第几个

number one or two or three or four or five?

第一个还是第二、第三、四、五？

number four, right?

第四个，对吧？

so anantara, we can have anantara condition here

这里是无间缘

A and, BH is the ananta condition for A

有分是过去有分的无间缘

A is anantara condition for C and so on

过去有分是有分波动的无间缘，等等

so this relation we can explain through the knowledge of conditions

这种关系，我们可以通过缘的知识来解释

so when there is number four condition there is also number five condition

当出现无间缘的时候，也就有相续缘

so here BH to A, A to C, C to U and so on

所以这里，有分到过去有分，过去有分到有分波动，有分波动到有分断，等

there can be proximity condition as well as contiguity condition

可以是无间缘和相续缘

now P five sense door adverting

现在看五门转向心

belongs to the rootless types of consciousness

属于无因心

this one

这个

so P represents that type of consciousness

所以P代表那种心

so it is called five sense door adverting

被称为五门转向心

that means turning to the object in the five sense doors

就是在五根门里转向所缘

so this is functional consciousness

所以这是唯作心

now these are akusala unwholesome consciousness

这些是不善心

and these two columns, the first column and the second column

这两列，第一和第二列

they are resultant consciousness

它们是果报心

and the third is the functional or kiriya consciousness

第三列是唯作心

so after this P

所以五门转向心之后

there is accepting or receiving consciousness

就是领受心

and receiving is either of these two

领受心就是这两者之一

the receiving consciousness

领受心

and after the receiving consciousness there is investigating consciousness

领受心之后，是推度心

one of these three

这三个之一

and after the investigating consciousness there is the, what?

推度心之后，是什么？

determining consciousness, and determining consciousness is this one

确定心，确定心是这个

and then there come javanas

然后是速行心

so javanas may be let us say, we see a rose and we are attached to that rose

速行心，我们说，我们看到一朵玫瑰，执着于那朵玫瑰

so we like the rose we have lobha for rose

所以我们喜欢这朵玫瑰，对其有贪心

so it may be one of these eight

所以它可能是这八者之一

oh, not these, one of these eight

哦，不是这些，是这八个之一

and then there are registering consciousness tadārammaṇa

然后是两个彼所缘

so registering consciousness are these eight the middle column

所以彼所缘是中间一列的八个

and again these three

还有这三个

so one of these eleven are called registering consciousness

所以这十一个之一，被称为彼所缘

now

现在

P is kiriya

五门转向心是唯作心

it is one kind

是一种心

and seeing is resultant it is another kind

眼识是果报心，是另外一种心

so although seeing consciousness follows the P adverting consciousness

所以虽然眼识跟随五门转向心之后

there can be no repetition condition

这里没有重复缘

there are proximity condition and contiguity condition

这里是无间缘和相续缘

but there is no repetition condition because they do not belong to the same kind

但是没有重复缘，因为它们不属于同一种心

again with the SP, ST and VU,

与领受心、推度心和确定心，也是如此

but with the J

但是与速行心

now from VU from determining to javana

从确定心到速行心

there is no repetition condition

没有重复缘

because they belong to different kind

因为它们属于不同类型的心

but from first J to second J

但是从第一个速行到第二个速行

second J to third J, third to fourth, fourth to fifth, fifth to sixth, sixth to seventh J

从第二个速行到第三个速行，第三个到第四个，第四个到第五个第五到第六，第六到第七

there can be proximity condition

可以是无间缘

contiguity condition and repetition condition also

相续缘，也可以是重复缘

and then from last J to T

然后从最后一个速行到彼所缘

there is no repetition condition

没有重复缘

and from T to T also

从彼所缘到彼所缘，同样

it is the same consciousness repeating

是同一个类型的心在重复

there is no repetition condition

不是重复缘

because repetition condition has to do only with wholesome, unwholesome and functional

因为重复缘只是与善心、不善心和唯作心有关

the registering consciousnesses are not functional

彼所缘不是唯作心

so there is no repetition condition, so

所以，没有重复缘，所以

looking at these types of consciousness

考察这些类型的心

following one another

一个接一个

we can understand that there are conditioning and conditioned

我们知道缘法和缘生法

by way of proximity by way of contiguity

它们之间的关系是无间缘、相续缘

and some by way of proximity contiguity and repetition

有些是无间缘，相续缘，也是重复缘

actually we also get the absence condition

实际上，也有无有缘

and disappearance condition also because

也有离去缘，因为

absence condition and disappearance condition are the same as proximity condition

无有缘和离去缘跟无间缘是一样的

so we can explain their relationship with each other through patthana conditions

所以我们可以通过发趣法解释它们之间的相互关系

now let us take cetasikas also

现在我们把心所考虑进来

each consciousness that is BH, A, C, U and so on

每一个心，也就是有分、过去有分、有分波动、有分断等等

has a number of cetasikas arising with them

都伴随有一些心所

so let us say A and cetasikas

所以，我们来看过去有分和心所

what kind of relationship or what kind of condition we have?

我们可以获得什么缘？

A to cetasikas

过去有分和它的心所

they arise together

它们同时生起

so they can be conanscence arising together

所以它们可以是俱生缘

and they support each other

它们相互支持

so they can be mutuality condition

所以它们可以是相互缘

and then what else?

还可以是什么？

they arise together, they disappear together, they have the same object

它们同生、同灭、同一所缘

and they have the same base

它们也有同一依处

so there is also association condition also

所以也有相应缘

condition between A and cetasikas

过去有分和心所之间的缘

and the same with C and cetasikas, U and cetasikas and so on

有分波动心和心所，有分断心和心所也是如此，等等

so we can explain the relationship between the consciousness and mental factors in this way

所以我们可以这样来解释心和心所之间的关系

and at every moment there is material property produced

每个刹那都产生色法

or cittajarupas here

或者说心生色法

so A to cettajarupas

所以，过去有分和心生色法

what condition can there be?

可以是什么缘？

they arise together

它们同生

so there is the conascence condition

所以是俱生缘

and although they arise together, are they associated or disassociated?

虽然它们同生，它们是相应缘还是不相应缘？

disassociated

不相应缘

because the mind and matter cannot be associated

因为心法和色法不能相应

so there is disassociated condition also with the cittas with the cittajarupas or rupas born of citta

所以，心和心生色法是不相应缘

and then

然后

these cittas must have their bases or their seats

这些心必定有它们的依处

now just as we need a seat to sit

如同我们需要一个座位才能坐下

the consciousness need a seat to arise

心也需要依处才能生起

if there is no seat, consciousness cannot arise

如果没有依处，心就无法生起

so what is the seat of seeing consciousness?

所以，眼识的依处是什么？

the eye

眼净色

and the seat of hearing consciousness?

耳识的依处是什么？

ears and so on

耳净色等等

but there are some types of consciousness

但是有一些心

that have the heart as the base

以心脏作为依处

so first let us say cakkhuvatthu or eye base

所以，首先，我们看眼依处

and eye base is a seat of seeing consciousness

眼依处是眼识的座位

CK

眼识

so eye base is the seat of seeing consciousness

眼依处就是眼识的座位

so between seeing consciousness and eye base, what condition can we have?

所以在眼识和眼依处之间，有什么缘？

now please remember that

请记住

eye base arose and it is existing when seeing consciousness arises

眼依处生起，当眼识生起时，它就存在

pali purejata prenascence, right?

是前生缘，对吧？

so cakkhuvatthu or eye base arose before seeing consciousness arises

所以眼依处在眼识之前生起

and when seeing consciousness arises it’s still in existence

当眼识生起时，它还存在

so there is the prenascence condition

所以这里就是前生缘

and since seeing consciousness is consciousness

因为眼识是心识

and eye base is material property

眼依处是色法

there is a disassociation condition also

所以这里也是不相应缘

so in this way we can understand the relationship between the consciousness and their base

所以这样，我们就能理解心和它的依处之间的关系

now the cakkhuvatthu

眼依处

is the eye sensitivity

是眼净色

and so it is among the faculties also

它也是诸根之一

so cakkhuvatthu is the faculty condition for seeing consciousness, right

所以眼依处是眼识的根缘

and other types of consciousness have the heart as their base

其他类型的心，以心脏为依处

so they depend on heart base or their base is the heart

所以它们依赖于心脏，依处是心脏

so

所以

heart base is a prenascence condition for the other types of consciousness

心所依处是其他心的前生缘

and also they are disassociation and so on

也是不相应缘等等

so when we understand patthana

所以当我们理解了发趣法

we can explain how complex this very act of seeing is

我们可以解释“看”这个过程是多么复杂

now it is unbelievable that buddha got penetrate into the intricacies of the seeing mechanism

简直不可思议，佛陀能够透彻了解这么复杂的“看”的机制

so we are seeing things every day and it’s almost it is nothing for us, we don’t know about much about seeing

所以，我们每天都看东西，但是我们对“看”却知之甚少

but when we study abhidhamma especially patthana

但是当我们学习阿毗达摩，特别是发趣法

we come to know how complex just this seeing is

我们就知道这个“看”是多么地复杂

it is just the beginning of the complexity

这仅仅是复杂的开始

so in order to say I saw a rose

所以，为了能够看到玫瑰

you need how many more?

我们还需要多少？

you need four more kinds of thought processes

你们还需要四个心路过程

so that you can say I see a rose

这样才能说：我看到一朵玫瑰

and these thought processes will go on again and again

这些心路过程不断进行

similar to this but actually different from this but very similar

类似于此，但是实际上不同，但是非常类似

so when we understand abhidhamma we know these things very intricately

所以当我们理解了阿毗达摩，我们就知道这些很复杂

and also we know how they are related

我们也知道它们如何相互联系

and so we see that there is no agent or no person

所以，我们看到，其中没有中介，没有人

or no higher authority administering this seeing

没有更高的主宰控制这个“看”的过程

seeing just arises

眼识自行生起

and seeing arises because there is the visible object and because there are the eyes and then they come together and then seeing arises

眼识生起，因为有色所缘，有眼净色它们在一起，然后眼识就生起了

so seeing is not created by anything or anybody at all

所以眼识不是被任何事任何人所创造出来的

but just when there are conditions, they arise

它们只是在这些缘之下产生

so this is the teaching of the buddha

这就是佛陀的教法

and so through understanding this we can understand the anatta nature of things

所以通过理解这点，我们就能理解诸法无我的性质

there is no substance there is no person

没有实体，没有人

no individual and no authority

没有个体，没有主宰

giving us command

给我们命令

you will be adverting, you will be seeing

你将转向，你将看

you will be receiving and so on

你将领受等等

so they just arise and disappear following the fixed law of consciousness

所以它们只是生起又灭去，遵守心的固定规则

the fixed law of consciousness means

心的固定法则意思是

after adverting there is seeing consciousness if it is a visible object

如果是色所缘，转向之后，就是眼识

if it is sound there will be hearing consciousness and so on

如果是声所缘，就是耳识等等

and then it must be followed by accepting or receiving

然后，跟随它的是领受心

receiving must be followed by investigating, investigating must be followed by determining

领受心之后就是推度心，推度心之后就是确定心

determining must be followed by javanas or

确定心之后就是速行

full experience of the object and so on

这就是对所缘的完整体验，等等

so these follow one after another

这些心一个接一个

according to the fixed law of consciousness

遵循心的固定法则

and this fixed law of consciousness is the natural law and so we do not need any law maker for this law

这个心的固定法则是自然法则，对于此，我们不需要任何立法者

we do not need any body to regulate this law

我们不需要任何人来调控这个法则

but it is the natural law going on and on independent of a person or a being or whatever

这是不断运行的自然法则，不依赖于任何人等等

so we can understand the anatta nature of things through the knowledge of abhidhamma

所以我们可以通过阿毗达摩的知识来理解诸法的无我性

and I think

我认为

the whole of abhidhamma pitaka is just to teach us that there is no atta

整个阿毗达摩论藏只是教导我们：无我

every thing is non-atta

诸法无我

because whenever you read everything is analyzed into its components

因为，任何事物细分为更小的成分

and so there is no substance

都没有实体

and nothing enduring

没有什么永恒的东西

because they arise and disappear at every moment

因为它们每一个刹那都在生灭

and so we understand that there is no atta and abiding entity in all of the things

所以，我们就知道，诸法无我

and also we can understand how mind works with the stimuli or with the objects we come across or we experience

同样，我们也明白心和我们所体验到的所缘的运作，

and it is very difficult to see the mental states

名法很难被观察到

because they take the same object

因为它们是同一所缘

and they rely on the same base and so on

它们依赖于同一依处等等

but each one is different from another one and so on

但是每一个与另一个都不同，等等

and so it is very difficult to see or to be able to say

所以，很难观察，或很难说

this is adverting, this is seeing, this is receiving and so on

这是转向心，这是眼识，这是领受心等等

that is why

这就是为什么

venerable nagasena said that buddha had done a very difficult job

所以那先比丘就说，佛陀做了一件了不起的事情

in explaining mind to us

因为他向我们解释了心

that it is easier to pick up a handful of water from ocean and say: this is water from this river this is the water from another river

我们捧起一捧水，说出它来自哪一条河流，可能还比较容易

than to say that this is one citta, this is another citta, this is contact, this is feeling and so on

如果要我们说这是某某心，这是另外一个心这是触、这是受，这个更难

so it is a very difficult job buddha did

所以佛陀做了一件非常困难的事情

and so buddha taught this to first to gods and then

所以佛陀首先将这些讲给天人听

he taught this to venerable sariputta and venerable sariputta brought this down to human beings

然后，他将这些讲给舍利弗尊者听然后舍利弗尊者再讲给其他人听

so when we understand abhidhamma

所以当我们理解了阿毗达摩

we see life in a different way

我们就会以不同的方式看人生

so when you see something

所以，当你看见某物

now you can imagine what is happening in your mind

你们可以想象你们的心里发生了什么

or it may be too fast, but at least you can think of this

心的运作很快，但是至少你可以想象一下

so this is just one very simple thought process

所以，这只是一个很简单的心路过程

and in this very simple act in the life

生活中非常简单的行为

we can explain many things

我们可以解释出许多东西

and other things we can say about this but I think this much is much enough

关于此，我们还可以讲很多但是我觉得，就到此为止

so, oh, by the way

所以，哦，顺便说一下

in Myanmar we use the circles to represent the three sub-moments or one moment

在缅甸，我们用圆圈表示每一个刹那的三个小刹那

so you see the three circles here

所以，你们看到这里的三个圆圈

so these three circles represent one moment

这三个圆圈表示一个刹那

and this one moment is divided into three sub-moments

这个刹那被分成三个小刹那

so the first moment is called arising

所以第一个刹那被称为：生时

and the second moment is called standing or present

第二个刹那被称为：住时

and the third moment is called disappearing

第三个刹那被称为：灭时

so arising, standing for some time and then disappearing

所以，生起，住一段时间，然后灭去

these are the three sub-moments of one moment

这就是一个刹那内的三个小刹那

so in order to show these three sub-moments

所以为了表示这三个小刹那

we use three things here

我们用三个东西表示

and the circles or the empty circles

三个圆圈，或者空心圆

indicate that there is nothing, there is no substance in it

表示，里面什么都没有，没有实体

so just void or something

只是空的，诸如此类

some emptiness there

里面是空

to show that although we think that mind and matter are substantial

表示，虽然我们认为名法和色法是实在的

actually in the ultimate analysis there is no substance at all just void

实际上，究竟分析，没有任何实体，是空的

so in order to show that these types of consciousness are void

为了表示这些心识是空的

and immaterial

是非实在的

and the empty circles are used

就用空心圈表示

to show the three sub-moments of one moment of a consciousness

表示一个心识刹那的三个小刹那

so in this thought process

所以在这个心路过程

if you look at the first line

如果你看第一行

you see the line begins with the beginning of A

你们看到这行以过去有分开始

and it ends with the end of T

以彼所缘结束

so this is the duration of one material property

所以这就是一个色法的持续时间

here a visible object

这里是一个色所缘

although it arises with A

虽然它与过去有分一起生起

A does not take it as object

但是过去有分的所缘不是它

C does not take it as object, U does not take it as object

有分波动和有分断也不以之为所缘

so these three take K, KN and GN as object

所以这三个以业、业相和趣相为所缘

so this is also a fixed law

这也是一个固定法则

that the bhavangas take kamma or sign of kamma or sign of destination as object so

有分心以业或业相或趣相为所缘，所以

during these three moments the present visible object is not taken by these three bhavangas

在这三个刹那，当下的色所缘，并不是这三个有分的所缘

these moments of life continuum

这三个有分刹那

only when it comes to P or adverting

只有当到了转向的时候

does the consciousness take the present visible object as object

心才以当下的色所缘为所缘

and then it goes on until the end of the second registering consciousness

这样一直持续到第二个彼所缘

so with the end of the second registering consciousness

第二个彼所缘心结束的时候

the present object disappears

当下的所缘灭去

so that is the end of one thought process

所以，这就是一个心路过程的结束

after the thought process comes

这个心路过程之后

the moments of bhavanga

就是有分刹那

so it’s said that there can be thousands of moments of bhavanga between thought processes

据说，在心路过程之间，有成千上万的有分刹那

so the moments of bhavangas are like buffer zone between two conscious processes

有分刹那就像是心路过程之间的缓冲区

so this kind of thought process and bhavanga thought process and bhavanga go on and on and on

这种心路过程、有分、心路过程、有分一直不断地进行下去

not only in this life

不仅仅在此生

next life also this succession of thought moments go on and on and on

下一世也如此，心路过程也是不断进行

until the end of samsara until a person attain arahatship

直到轮回的终结，直到此人证得阿罗汉果

until a person becomes a buddha or an arahant and he dies

直到此人成为佛或阿罗汉，然后死去

so only then there is no more consciousness no more material properties arising

这时，才没有心识，也没有色法的生起

ok

好

so tomorrow we will read the conditioning and conditioned states of twenty four conditions

明天我们将会来看24缘中的缘法和缘生法

about one or two or three conditions

大概会讲两个、三个或四个缘

and then we will study the manual again, we will pick up the manual again

然后，我们就会再回到课本

question: what is the difference in the rebirth consciousness in the three persons?

问题：这三个人的结生心有什么区别？

1) one who gives mindfully 1）带着正念布施

2) one who thinks of cause and effect while giving 2）在布施时思考因果

and 3) one who thinks of what he will get when he gives 3）在布施时想着自己要获得什么

so mindfully, mindfully giving may be more or less the same as thinking of cause and effect while giving

正念地布施与布施时思考因果可能多多少少差不多

so in that case his rebirth consciousness will be accompanied by three roots

这样的话，他的结生心将会是三因

and number two person’s rebirth will definitely accompanied by three roots

第二个人的结生心肯定是三因

one who thinks of what he will get when he gives

布施时思考自己将获得什么

at this moment his mind is not accompanied by understanding

此时，他的心是智不相应

not accompanied by thinking of cause and effect

没有思考因果

and so his rebirth consciousness will be with at most two roots

所以他的结生心，最多是二因

question 2: it is common practice of buddhists to share and transfer merits from performing meritorious deeds to love ones and deceased relatives

问题2：通过行善将功德回向给亲人或者去世的亲戚，这种行为在佛教徒中很普遍

a) is this belief valid? a)这种信仰是有效的吗？

now

现在

I use the word share instead of transfer

我用“分享功德”这样的说法，不是用英文的transfer it is not transference of merits

英文翻译成传递功德，是不对的

it is actually sharing the merits

实际上是分享功德

even sharing or even share can be misunderstood

即使是用分享，也可能造成误会

so but there is, I think no better word than share

但是我想，没有比分享更恰当的词了

so I use sharing of merits instead of

所以我用分享功德，

transferring merits

而不是用传递功德

and sharing merit means not giving your share to another person

分享功德意思不是将你的功德给别人

it is letting another person or other beings get merit themselves

它是让其他人自己获得功德

by asking them to rejoice at your merit actually

实际上通过让他们随喜你的功德来获得功德

so when you say: may this merit be to you

所以当你说：愿你获得此功德

or something like that or I share merit with you

或者诸如此类，我分享功德给你

that means please rejoice at this merit and get merit yourself

意思就是：请随喜此功德，自己获得功德

and then the merit that they get themselves will give them results

然后，他们自己获得功德，给他们带来果报

so this belief is valid, this is a buddhist belief

所以这种信仰是有效的，是佛教的信仰

buddhists pracitce that people share merits with loved ones or deceased ones or with all beings whenever they perform a meritorious deed

当佛教徒做善事的时候，就是分享功德给亲人或者去世的人或者所有众生

and it is good

它是善的

and I wll recommend that you share merit with all beings whenever you perform a meritorious deed

当你做善事的时候我会建议你们分享功德给所有众生

you may think that it is a very small act of merit

你可能觉得它是一件很小的善行

and you don’t need to share merit

你不必需要分享功德

but buddha said

但是佛陀说：

if you have the good intention, if your mind is clear there is no such thing as a small dana

如果你有好的动机，如果你的心是清净的就没有所谓的小布施

so what is important is the quality of your cetana, it is the quality of your intention

重要的是你的思心所的质量，你动机的质量

and not the quality of the thing given

并不是所布施的东西的质量

so you may just offer a flower to the buddha

所以，你可能向佛陀布施一朵花

a flower you can get even without paying anything

你不需要花钱就能获得这朵花

but if you offer this flower to the buddha with

但是你如果将此花布施给佛陀

with your mind clear and with the understanding of the law of cause and effect and so on

以清净的心，明白因果之律的智相应的心布施，等等

then it can give great results

那么就可以给你带来很大的果报

so whenver you do a meritorious deed

所以当你做善事的时候

please share merits with all beings

请将功德分享给所有众生

question 3: how does the intended recipient supposedly benefit from this merit?

问题3：接受回向的人怎么能从此功德中获益呢？

particularly, the dead?

特别是去世的人？

now

现在

we often do service for departed persons

我们经常为去世的人做法事

and then

然后

sometimes we don’t want to tell the whole truth

有时候，我们不想告诉整个事实

because once the brahmin asked the buddha

因为有一次婆罗门问佛陀

bhante, we brahmins also give lumps of food for the dead

尊者，我们婆罗门也布施食物给逝者

and do they get the share?

他们会获得功德吗？

and buddha said

佛陀说：

there is a situation where they will get also there is a situation where they will not get

有一种情况他们会获得功德，还有一种情况他们不会获得

so sharing of merit we do sharing of merit

所以我们分享功德

for a person say for a relative who has just passed away

给某人或者给去世的亲戚

but if that person is reborn in hell

但是如果那个人投生到地狱

buddha said he can not get the share of the merit

佛陀说，他就不能获得分享的功德

because he doesn’t know about this

因为他不知道有人给他布施

and if he is reborn as a human being

如果他投生为人类

he will not get the share of merit

他就不能获得功德的分享

if he is reborn as a celestial being up in the space

如果他投生为天人

like tavatimsa heaven and so on

例如三十三天等等

he will not get the share of the merit

他也不会获得分享的功德

if he is born as a brahma

如果他投生为梵天

he will not get the share of the merit

他就不能获得功德的分享

only when he is reborn as a ghost

只有当他投生到鬼道

will he get the share of the merit

他才能获得功德分享

and also

同时

only when he knows about this and only when he rejoice this merit

只有当他知道此点，并且只有当他随喜这个功德

or only when he say sadhu sadhu sadhu only when he accepts the offer that he will get the benefit of this dana made for the benefit of him by those who are left behind here

只有当他接受布施时，说三声萨度时他才能获得此布施的功德，

that is why when you do an act of merit

这就是为什么你行善的时候

for the loved ones or your relatives who have passed away

给你的亲人和你的去世的亲戚做善事的时候

please do not confined to them only

请不要仅仅回向给他们

please share with all beings, not just

请回向给所有的众生，不仅仅

that is why I am a little sort of uncomfortable when people say

所以当人们说如下的话时，我就有点不舒服

idam vo ñātinam hotu, sukhitā hontu ñātayo

愿以此功德，祈愿你去世的亲人得安乐

you’re sharing merit with your relatives only

你只是将功德回向给你的亲戚

and not with all beings

没有回向给所有众生

so it is good to share merits with your relatives and also with other beings as well

所以将功德分享给你的亲人，也要分享给其他所有众生，这样才好

“kindly explain it in the context of the the doctrine of paṭiccasamuppāda.”

“请在缘起的教义下慈悲进行开示”

doctrine of paṭiccasamuppāda is something like a wheel of life

缘起的教义就像是生命之轮

and from one to another

一个到另外一个

now

现在

when you do some meritorious deed

当你做善事的时候

you are acquiring sankhara

你就获得了“行”

sankhara belongs to the past, let us say you are acquiring what is called kamma bhava

“行”属于过去，我们说，你获得了业有

kamma process of existence

即，存在之业的过程

so this kamma bhava will give results in the future of next life

这个业有会在下一世获得果报

at the moment of conception as well as during life

也就是在结生和生命期间获得果报

“which of the twelve factors relate or suggest that by such practice, one can break the link of existence?”

“通过修行，十二缘起支的哪一支可以打破存有之链？”

he cannot break the link of existence that way

不能那样打破存有之链

the only way he can break the existence is practice of mindfulness

打破（轮回）之“有”的唯一方法就是修习正念

so you practice mindfulness so you can break the wheel

你修习正念，所以就能打破轮回

at the place between feeling and craving, right?

在受和爱之间打破轮回，对吧？

so between feeling and craving is the place where you can break this link

就是在受和爱之间打破此链

because the others, you cannot

通过其他方式，你不能

they will go on and on

那样会继续轮回

but it is a place where you can break the link and that is between vedana and tanha

但是，在受和爱之间，你就可以打破轮回

so you have vedana you have good feeling

你有受，有好的感觉

but if you practice mindfulness

但是如果你修习正念

you will not be attached to vedana, and so there will be no craving

你不执着于受，就没有爱

and you have pain

你有疼痛

but you practice mindfulness and you have no desire for this pain to go away

你修习正念，你没有刻意想让疼痛消失

or you have no desire for the pleasant feeling to come, then you are breaking the link

你也不期望乐受，那么你就打破了这个缘起之链条

so only by practice of mindfulness, can you break the link

只有通过修习正念，你才能打破这个链条

question 4: why there is no first cause or first beginning, is there a predominant among the paṭiccasamuppāda?

问题4：为什么没有第一因，缘起支里有占主导地位的一支吗？

now there are two roots in paṭiccasamuppāda

在缘起支里有两因

I think you already learn that

我觉得你已经知道这点

the ignorance is the one root

无明是一个因

of one part, the first part

是第一部分

and craving is the root of another part

贪是另外一个因，另外一部分

so these two are the predominant among the paṭiccasamuppāda factors

这两个在缘起支里占主导

“which factor or factors would be the more practical one among the paṭiccasamuppāda to cultivate towards eliminating?”

“在缘起支里，通过哪一支的实际修习可以导致寂灭？”

I think mindfulness is the only thing

我想正念是唯一一可行的

not these factors

并不是这些缘起支

these factors just go on and on and on

这些缘起支只是不断持续

and so as I said before, you can break this process only at that moment when you have vedana and let yourself to get tanha on vedana

所以，我之前也说过，你只能在受时破除此过程，也就是在受时处理贪

question 5: do animals go through the same thought process?

问题05：动物也是同样的心路过程吗？

seeing thought process, yes

眼门心路过程，是一样的

but more complicated and more sophisticated thought processes they may not have

但是更复杂的心路过程，动物可能就没有了

but seeing thought process, hearing thought process is the same for animals as for human beings

但是眼门心路过程、耳门心路过程动物和人类是一样的

question 6: sayadaw you said that we read about five thought process to recognize a rose object

问题06：尊者你提到过认知一朵玫瑰需要经历五个心路过程

what about people who are mentally disabled?

对于有心理疾病的人是如何呢？

how come the abilities to recognize thing are poorer?

他们认知事物的能力怎么变弱了？“

now moha deludes the mind

“痴”是如何迷惑心？

so these people have more moha in their mind

这些人心里有更多的痴

so that their abilities to respond to the object are, have become dull

所以他们对所缘作反应的能力变得迟钝了

“does that mean that they need longer thought process to recognize the object?

“这是不是说认知所缘需要更长的心路过程？

or they never complete the five thought processes?”

或者他们没有完成这五个心路过程？“

if they do not come to knowing that this is a rose, this is a man, this is a woman

如果他们并没有认出这是玫瑰、这是人

then they do not complete all the five thought processes

那么他们就没有完成这五个心路过程。

question 6: “do devas and brahmas and other beings experience the same vithi citta process?”

问题06：“欲界天人、梵天等其他众生也能体验到相同的心路过程吗？“

yes

是的

but there are different kinds of thought processes

但是还有一些不同的心路过程

and some thought processes may not be experienced by brahmas

有些心路过程梵天可能并没有

like thought process with dosa

例如，具有嗔心的心路过程

question 7: if the buddha taught abhidhamma in person

问题07：如果阿毗达摩是佛陀亲口所说？

why is theravada abhidhamma different from sarasvati abhidhamma?

为什么上座部的阿毗达摩和说一切有部的阿毗达摩不同？

since both systems are not the same, which is correct?

因为这两个系统的阿毗达摩有所不同，到底哪一个是对的？

[laughs] [笑] I am a theravada buddhist monk

我是上座部的出家人

and so naturally I will say theravada abhidhamma is correct

所以，很自然，我会说上座部的阿毗达摩是对的

[laughs] [笑] you know according to theravada, sarasvati and others developed later

你们知道，根据上座部的说法，说一切有部等都是后来发展起来的

so according to theravada, abhidhamma was taught when buddha was alive

根据上座部，阿毗达摩是佛陀在世是所说

and these schools of buddhist thought arose only after the death of the buddha

而其他的学说都是佛陀涅槃之后出现的

about one hundred years after the buddha and between one hundred and two hundred years after the death of the buddha

大概是佛陀涅槃之后一两百年后产生的

so they have different understanding maybe of the abhidhamma and so their abhidhamma is not the same as theravada abhidhamma

所以，他们就对阿毗达摩有不同的理解所以他们的阿毗达摩和上座部的就不同

many are same or similar to each other, but there are differences also

大多数部分是相同，但是也有不同的地方

ok

好

Disk02track25

we studied the 24 conditions yesterday

昨天我们学习了24缘

and today we will follow the manual

今天我们照着概要精解讲

so please turn to page 305

请翻到305页

the original manual does not give explanations of each condition in the order given

概要精解并没有对所有缘进行解释

but it divides the conditions into mind, mind-and-matter, matter, mind-matter and concept and so on

但是它将缘分为：名作为名色的缘、色作为名色的缘、概念等等

so in this verse the application in brief now we find six ways mind is a condition for mind.

在这个“简要应用”中，我们可以看到名以六种方式作为名的缘

so here mind to mind in six ways.

名作为名的缘有六种方式

In five ways mind is a condition for mind-and-matter.

名以五种方式作为名色的缘

so mind to mind-and-matter five ways

名作为名色的缘有五种方式

Again, mind is a condition in one way for matter,

名以一种形式作为色的缘

so mind to matter, one way.

名作为色的缘，是一种方式

and matter in one way for mind. so matter to mind, one way.

色以一种方式作为名的缘，

In two ways concepts and mind-and-matter are a condition for mind.

概念与名色以两种方式作为名的缘

so concepts and mind-and-matter to mind, two ways

概念与名色以两种方式作为名的缘

In nine ways the dyad—mind-and-matter—is a condition for mind-and-matter.

名色以九种方式作为名色的缘

so here, mind-and-matter to mind-and-matter

这里是名色作为名色的缘

Thus the relations are sixfold.

所以这些关系分为六种

so there are six kinds of relations

六种关系

mind to mind, mind to mind-and-matter

色对色、名对名色

mind to matter,

名对色

and matter to mind

色对名

concept, mind-and-matter to mind

概念、名色对名

and mind-and-matter to mind-and-matter

名色对名色

and then the details are given below

详情如下

so six ways mind is a condition for mind, that means

名以六种方式作为名的缘，意思是

mind to mind relationship in six ways

名对名的关系有六种

that means conditioning state must be mind and the

意思是：缘法必须是名法

conditioned state must also be mind

缘生法也必须是名法

so mind to mind in six ways

所以，名对名，六种

now the first is: Consciousness and mental factors that immediately cease are a condition for present consciousness and mental factors by way of proximity, contiguity, absence and disappearance.

刚灭尽的心与心所是现在心与心所的无间缘、相续缘、无有缘及离去缘

these are explained to you with the diagram

这些都在图表中有解释

so in the diagram one

在第一个图表中

the previous citta is a condition for the following citta

前面的心是后面心的缘

actually, not the citta but the disappearance of the citta

实际上不是心，而是心的灭去

so when there is proximity relation there are also contiguity, absence and disappearance

如果有无间缘，也就有相续缘、无有缘和离去缘

so these four are always obtained together

这四个总是一起获得

preceding javanas are a condition for subsequent javanas by way of repetition

前生速行是后生速行的重复缘

javanas means wholesome, unwholesome

速行就是善心、不善心

functional or kiriya and also the fruition consciousness

唯作心，以及果心

so here preceding javanas are a condition for subsequent javanas

这里前生速行是后生速行的缘

so there are seven javanas in a thought process

在一个心路过程里有七个速行

so the first javana is a repetition condition for the second javana

所以，第一个速行是第二个速行的重复缘

second is a condition for third javana, third for fourth, fourth for fifth, fifth for sixth, sixth for seventh javana

第二个速行是第三个速行的缘第三个是第四个，第四是第五第五是第六、第六是第七的重复缘

now here

现在

although it does not say about proximity and others they are also obtained

虽然没有讲无间缘和其他的缘，但是这里也有这些缘

so the first javana to second javana

第一个速行到第二个速行

there are proximity, contiguity, absence and disappearance plus repetition

无间缘、相续缘、无有缘、离去缘，以及重复缘

and conascence consciousness and mental factors are a condition for one another by way of association.

俱生心与心所互相作为相应缘

so nonascence means arising together and existing together

俱生意思是同时生起和存在

so consciousness and mental factors that arise together

心和心所同时生起

are a condition for one another

互相作为彼此的缘

consciousness is condition for mental factors

心是心所的缘

and mental factors are condition for the consciousness

心所是心的缘

they are…

它们是……

oh, here by way of association

这里通过相应缘

by way of association means they must arise together

通过相应缘，意思是它们必须同时生起

they must disappear together they must have the same object they must have the same base

同时灭去，同一所缘和依处

so consciousness is a condition for mental factor by way of association

所以心是心所的相应缘

and mental factors are the conditions for consciousness by way of association

心所是心的相应缘

now with regard to repetition condition

现在，关于重复缘

on page 306 the bottom paragraph

翻到306页最下面一段

Although the four supramundane path cittas are wholesome javanas,

虽然四个出世间道心也是善速行

they do not become the conditioning states of repetition condition

但它们不能作为重复缘的缘法

because they are followed by fruition cittas,

因为随它们之后生起的是属于果报心的果心

so repetition condition can be obtained only between wholesome and wholesome, unwholesome and unwholesome and functional and functional

而重复缘只存在于善心与善心、不善心与不善心、唯作心和唯作心之间

it cannot be attained between wholesome and fruition and so on

而不能存在于善心与果心等等之间

so the four supramundane path cittas are

所以四个出世间道心

always followed by two or three moments of fruition

常常跟随者两个或三个果心刹那

although fruition consciousness follow the path consciousness

虽然果心在道心之后出现

fruition consciousness are not the conditioned state of the path consciousness by way of repetition

道心不是果心的重复缘

because they are not the repetition of the path consciousness

因为果心不是道心的重复

so path consciousness disappears and then fruition consciousness follows

所以道心灭去，然后果心随之生起

so there can be only proximity contiguity, absence and disappearance

所以这里只能是无间缘、相续缘、无有缘和离去缘

but not repetition

但是没有重复缘

and though fruition cittas can occur in succession in a javana process,

虽然果心能相续地生起于速行阶段

so fruition cittas can arise in succession two fruition cittas, three fruition cittas and in the samapatti, in the attainment of fruition thought process

所以在安止心路过程里，果心能够相续地生起，两个果心、三个果心

there can be millions of moments of fruition consciousness

果心可以生起几十亿次

but they are resultants, because they are resultants

但是它们是果报心，因为是果报心

they do not meet the full definition of the conditioning state in repetition condition, so

它们就不符合重复缘缘法的定义

although they repeat many many times

所以，虽然它们重复许多次

since they are resultants

因为它们是果报心

they are not wholesome, they are not unwholesome

它们不是善心，也不是不善心

since they are resultants they do not meet the full definition of the conditioning states in repetition condition.

因为它们是果报心，它们不符合重复缘缘法的定义

and so there is no repetition condition between path consciousness and fruition consciousness

所以在道心和果心之间没重复缘

and this repetition condition is explained with a simile that is

这个重复缘用以下譬喻解释：

just as a student by repeated study becomes more professional in his lessons

就像一个学生不断重复学习，他就对所学课程很熟悉

so when you repeat you gain momentum so the repetition helps you to understand more

当你不断重复，你就获得动量重复让你理解的更深入

and the books learned before

之前学过的内容

have the influence on what is learned later

会影响到之后学到的内容

and so there is like a repetition condition between learning before and learning after

这就像是之前学习和之后学习之间的重复缘

in the commentary and also in the subcommentary

在注释书，以及复注中

for some conditions the similes are given

为了解释一些缘，举了一些例子

so here the simile is the former learning is a condition of repetition for later learning

在这里，之前的学习就是之后学习的重复缘

and association condition

相应缘

as I said before it is characterized by

这个缘的特点就是

its members having a common arising and cessation

缘法和缘生法同生、同灭

the same arising, the same cessation

同生、同灭

and then a common object, that means they must take the same object

同一所缘

and a common physical base, they must have the same base

同一依处色

so when they have the same base and also the other three and they are said to be associated

当它们有同一依处，其他三项也相同时那么就说这是个相应缘

so the association condition condition can be obtained only between mental states not between material states

所以相应缘只能在名法之间发生而色法之间不存在这种缘

because material states do not possess these four conditions as common arising and cessation and so on

因为色法不能拥有同生、同灭等等此四种情况

this is mind to mind in six ways, in six ways means

这是名法对名法的六种情况，六种情况意思是

proximity, contiguity, absence, disappearance, repetition and association

无间缘、相续缘、无有缘、重复缘、相应缘

now we come to mind for mind-and-matter, that means mind to mind-and-matter relation

现在来看名作为名色的缘

In five ways mind is a condition for mind-and-matter:

名以五种方式作为名色的缘

Roots, jhana factors, and path factors are a condition for conascent mind-and-matter by way of root, etc.

因、禅支与道分是俱生名色法的缘等等

that means by way of root by way of jhana, by way of path

意思是通过因、禅那和道

now for this, please look at the handout

对于此，请看下发资料

with the title: for section 14 chapter 8

标题是：第八章14节

comprehensive manual of abhidhamma for page 307

概要精解307页

now the first one is hetu root condition

第一个是因缘

now let us take the first lobha mula citta

我们以第一个贪根心为例

that is the first citta among the twelve unwholesome cittas

这是12不善心的第一个心

so that citta arises with nineteen cetasikas

这个心伴随有19个心所

and also arises with rupa born of citta or rupa produced by citta

也伴随着心生色法

that means this lobha mula citta produces the material properties that are caused by mind or consciousness

意思就是这个贪根心产生的色法是由心生起的

so at the moment the first lobha mula citta arises they arise also the nineteen cetasikas

同时，伴随第一个贪根心生起了19个心所

and then material properties caused by consciousness

还有心生色法

now among then if we take lobha as conditioning state

如果我们以“贪心所”为缘法

then the others are conditioned state

那么其他的就是缘生法

so in the first lobha mula citta we take lobha as conditioning

所以第一个贪根心，我们以“贪心所”为缘法

and the first lobha mula citta plus eighteen cetasikas that is nineteen minus lobha

那么，第一个贪根心加上18个心所

18就是19个心所减去贪心所

and rupa born of citta as conditioned states

再加上心生色法，这些都是缘生法

so lobha is the root condition for the first lobha mula citta and so on

所以“贪心所”就是第一个贪根心的因缘

and the first lobha mula citta is accompanied by moha also

第一个贪根心也伴随着“痴”

so moha is one of the hetus or root,

“痴”也是因之一

so if we take moha as the conditioning state

所以如果我们以“痴心所”为缘法

then the others are called conditioned state

其他就是缘生法

so here moha is related to first lobha mula citta, eighteen cetasikas and rupa born of citta by way of root condition

所以这里，“痴”就是第一个贪根心，

18心所以及心生色法的因缘

if we take the first kamavacara kusala citta

如果我们以第一个欲界善心为例

there are 32 cetasikas arising with first kamavacara kusala citta

伴随第一个欲界善心生起的是32心所

in all there are 38 cetasikas

伴随这个心生起的心所总数是38个

but some are not fixed ones

但是有一些并不固定

fixed ones means they do not arise whenever the first kamavacara kusala citta arises

不固定的意思是说，当第一个欲界善心生起时，它们并不一定生起

so we leave them out and we take 33 cetasikas here

所以我们就去掉它们，在这里取33个心所

and then there is the cittajarupa or rupa born of citta

还有心生色法

so in this group

所以在这一组中

among the 33 cetasikas there are alobha, adosa and amoha

在这33个心所中，有无贪、无嗔、无痴

so if we take alobha as root condition

所以，如果我们以无贪为因缘

then the rest are the conditioned state

那么其他的就是缘生法

so if we take alobha as conditioning state, the other are conditioned state

如果我们以无贪为缘法，其他就是缘生法

and if we take adosa as conditioning state, then the rest are conditioned state, and if we take amoha, the same

如果我们以无痴为缘法，其他的就是缘生法，无痴也是如此

and if we take first kamavacara vipaka citta

如果我们以第一个欲界果报心为例

and there are 33 cetasikas arising with it

与之同生的有33个心所

and then kammajarupa that means rupa born of kamma, rupa caused by or produced by kamma at patisandhi

在结生时的业生色法

patisandhi means rebirth or relinking patisandhi就是结生

so at the moment of relinking or at the moment of conception

在结生的刹那

there arise first kamavacara vipaka citta, let us see here

生起了第一个欲界果报心

first kamavacara vipaka citta

第一个欲界果报心

and then 33 cetasikas

以及33个心所

and material properties caused by kamma

还有业生色法

there also among the 33 cetasikas

在这33个心所中

there are alobha, adosa and amoha

也有无贪、无嗔、无痴

so if we take alobha as the conditioning state, then

如果我们以无贪为缘法

the rest are conditioned state

剩下的就是缘生法

if we take adosa, amoha the same

如果我们以无嗔、无痴为例，也是如此

we can take other types of consciousness also if you want to

如果你们愿意，可以找其他类型的心为例

and then find out how many cetasikas are there

然后找出有多少心所

and also among the cetasikas, how many roots are there

心所之中，有多少是属于因

and then take those roots one by one as conditioning state and then

依次以这些因为缘法

the rest as conditioned states

剩下的作为缘生法

so they are related by way of root condition

它们之间的关系就是因缘

the root condition is explained here on page 307

因缘在这本书307页有解释

The root condition is a condition where a conditioning state functions like a root

因缘中缘法的作用就像是树根

by imparting firmness and fixity to the conditioned states.

使缘生法稳固

so a conditioning state is like a root

所以缘法就像是树根

just as a root is to a tree

就像树根对于树的作用

the conditioning state is to the conditioned state

此缘中，缘法对于缘生法也是如此

the root helps the tree to become firm to become fixed to grow

树根帮助树稳固地生长

in the same way, these conditioning states, that means six hetus or six roots

同样，这个缘法，即六因

impart firmness and fixity to the associated states

使相应之法稳固

now just as the roots of a tree

就像树之根

are the basis for a tree’s existence, growth, and stability,

是树存在、成长、稳固的基础

so these roots give rise to the conditioned states and make them firm and steady. so this is the meaning of the root condition

所以这些因使这个缘生法生起，让它稳固，这就是因缘的意思

so root condition is compared to root of a tree

所以因缘被比喻成树根

and the next is jhana condition

下一个是禅那缘

now there are five jhana factors

禅支有五个

and they are vitakka, vicara, piti, vedana and ekaggata

它们是：寻，伺，喜，受，一境性

and these jhana factors arise with other types of consciousness also

这些禅支也伴随着其他类型的心生起

they arise not only with jhana cittas

它们不只是与禅那心一起生起

but also with other cittas like kamavavara cittas

但也与其他欲界心一起生起

and so to explain the jhana condition, we take again first lobha mula citta

所以为了解释禅那缘，我们还是以第一个贪根心为例

and there are 19 cetasikas going along with it and then cittajarupa, rupa born of citta

伴随这个心的有19个心所，还有心生色法

so among the 19 cetasikas, there are vittaka, vicara, piti and vedana here somanassa and ekaggata

在19个心所中，有寻、伺、喜、受，受在这里指悦受，还有一境性

so we take vittaka as the conditioning state then the others are conditioned state and so on

我们以寻为缘法，其他的为缘生法等等

although they are not technical jhanas

虽然它们不是真正的禅那

still they are called jhana factors, you learned jhana factors in the seventh chapter

它们还是叫做禅支，你们在第七章学习了禅支

so take one of them as conditioning state, take the others or remaining as conditioned state

以其中之一为缘法，其他的为缘生法

and we can explain this relation as jhana by taking anyone of the jhana factors

所以以其中任意一个为禅支，我们就可以解释这种为禅那缘

and then first kamavacara vipaka citta, even in vipaka cittas

然后是第一个欲界果报心，即使在果报心中

there are vittaka and so on

也有寻等等

so if we take the first kamavacara vipaka citta

如果我们以第一个欲界果报心为例

then there are 33 cetasikas going along with it and then

伴随它的就有33个心所

kammajarupa at patisandhi

结生时的业生色法

again at the moment of relinking at the moment of conception

在结生时

the material properties caused by kamma arise

生起业生色法

among the 33 cetasikas there are vittaka vicara and so on

在33个心所中，有寻、伺等等

and so when we take vittaka as a conditioning state, then the remaining first kamavacara vipaka citta and so on are conditioned state

如果我们以寻为缘法，那么剩下的第一个欲界果报心等都是缘生法

similarly with vicara, piti, vedana and ekaggata

同样地，伺、喜、受、一境性也是如此

so first we find out which cittas arise with which cetasikas

首先，我们找出哪个心伴随哪些心所

and then find out whether there are vittaka, vicara and so on among the cetasika

然后找出心所中有没有寻、伺等等

when there are vittaka, vicara and so on among the cetasikas

如果心所中有寻、伺等等

and we know the relationship here can be jhana condition

我们就知道这里就可以有禅那缘

there may be other conditions as well

可能还有其他的缘

now jhana condition is a condition where a conditioning state causes the conditioned state to participate in the close contemplation of an object

禅那缘的缘法使缘生法紧密地观察所缘

so the meaning of the word jhana means the close contemplation

这里“禅那”的意思是紧密地观察

contemplating the object closely or intensely

紧密、密切地地观察所缘

so

所以

this condition is a condition where a conditioning state causes the conditioned state to participate in the close contemplation of an object

此缘的缘法使缘生法紧密地观察所缘

suppose vittaka, vittaka accompanied the first lobha mula citta

以寻为例，寻伴随第一个贪根心

now vittaka itself contemplate on the object closely

寻本身紧密地观察所缘

and also it helps it supports other mental factors

同时它也支助其他心所

to contemplate on the object closely

让它们紧密地观察所缘

so vittaka is called the jhana condition here and so on

所以寻在这里被称为禅那缘，等等

then about three lines down

请往下看三行

Although the conascent material phenomena cannot contemplate the object themselves,

虽然俱生色法本身并不能观察所缘

now we see that there are rupas or material properties involved here with a first lobha mula citta there are

我们看到第一个贪根心也牵涉到色法

material properties born of citta or consciousness

心生色法

and with the first kamavacara vipaka citta

伴随着第一个欲界果报心

there are material properties born of kamma

就有业生色法

although the conascent material phenomena

虽然俱生色法

although these material properties born of consciousness and kamma

虽然这些心生和业生色法

cannot contemplate the objects themselves,

自身不能观察所缘

because they are material properties

因为它们是色法

and so they do not have cognitive power

所以它们不具备认知的能力

and so they cannot contemplate on the object themselves

所以它们自身不能观察所缘

because they are produced by the close contemplation accomplished by the jhana factors

因为它们是因紧密观察所缘的禅那支而产生

they are included among the conditioned states.

所以它们也被包括在缘生法之内

so here the conditioning state cannot make the conditioned state that is here the material property to contemplate closely

所以，这里缘法不能使缘生法—在这里指色法—紧密地观察

because material properties cannot contemplate

因为色法不能观察

but they are produced by the close contemplation accomplished by the jhana factors, so they are included among the conditioned states

但是它们是由紧密观察的禅支所产生所以它们也被包括在缘生法之内。

now next is path condition

下一个是道缘

path means a road or a way

“道”的意思是：路

so path condition is a condition where a conditioning state relates to the conditioned states by causing them to function as a means for reaching a particular destination.

道缘的缘法使缘生法作为达到某个目的地的管道。

now a road is a means to reach some place

“道”就是抵达某个地方的方法

so like the road, these factors are

如同道路，这些因素就是

a means to reach some particular destination

抵达某些特定目标的方法

that means rebirth in woeful state, rebirth in blissful state

意思是投生到恶趣或者善趣

and also enlightenment

还有觉悟

and as you remember, I hope you remember

我希望你们记得

there are twelve factors of path

有12个道分

the eight factors of path are very familiar to us

八道分我们非常熟悉

but also they are four others

还有四个道分

that are not wholesome or indeterminate, but that are unwholesome

它们不是善的，也不是无记的它们是不善的

so there are twelve path factors

所以一共是12个道分

the four wrong path factors are the means for reaching the woeful destinations

四邪道分是到达恶趣的管道

so they are called path or path factors because

所以它们被称为道或道分

they are means for reaching the four woeful destinations

因为它们是达到四恶趣的管道

and the eight path factors are the means for reaching the blissful destinatons and nibbana so they are called path

八正道分是抵达善趣和涅槃的管道，所以也被称为道

now we take first lobha mula citta again as an example here

我们这里以第一个贪根心为例

so with it 19 cetasikas and

它有19个心所

material properties born of consciousness

还有心生色法

and among the 19

在这19个心所之中

there are vittaka, viriya, ekaggata and ditthi

有寻、精进、一境性、邪见

now you remember vittaka is one of the eight path factors, viriya also another one

你们记得寻(正思维)和精进都属于八道分

ekaggata also another one and ditthi wrong view also another one

一境性(正定)、邪见(邪思维)

也是属于其中

so when we take vittaka as the conditioning state then the others

如果我们以寻为缘法，那么其他的

first lobha mula citta plus 18 cetasikas that is 19 minus vittaka itself

第一个贪根心加上18心所，

18就是19减去寻心所本身

and rupa born of citta they are conditioned states

还有心生色法，它们就是缘生法

and their relationship is by way of magga condition

它们之间的关系就是道缘

we can take viriya as the conditioning state

我们可以以精进为缘法

then the others the remaining are the conditioned state and so on

那么其他的就是缘生法，等等

and the same with ekaggata and with ditthi or wrong view

一境性、邪见也是如此

and we can take kamavacara vipaka citta

我们也可以以欲界果报心为例

as example, and it is accompanied by 33 cetasikas

它有33个心所

and it is, at the same time there arise material properties born of kamma

同时，也会生起业生色法

that is at patisandhi at relinking at conception

就是在结生时生起的

so at the moment of conception, especially for those who have five aggregates

在结生时，特别是具有五蕴的众生

one vipaka citta arises with its cetasikas and also

果报心生起时，伴随着相应的心所

the rupa born of kamma

同时也有业生色法

so here with the first kamavacara vipaka citta

这里以第一个欲界果报心为例

there are pañña or knowledge

有慧或智俱

and vittaka, viriya, sati and ekaggata

寻、精进、念和一境性

and pañña is one of the factors of path

慧是道分中的一个

what is the name of pañña in the factors of path?

”慧“在道分中叫什么名字？

right understanding

正知

so there is right understanding

所以有正知

if we take right understanding the cetasika pañña as the conditioning state

如果我们以正知，也就是慧心所作为缘法

then the remaining are conditioned state

那么剩下的就是缘生法

that is at the moment of conception

这是在结生的时候

similarly with vittaka, so

类似地，寻也是如此，

when we take vittaka as conditioning state then

当我们以寻为缘法时

the remaining are the conditioned state and so on

剩下的是缘生法，诸如此类

now “while the path factors in the resultant and functional cittas do not lead to any destinations”

果报心和唯作心里的道分不能引领到任何趣向

now there may be a question

这里可能有一个问题

you said that the path condition is a means for reaching a particular destination

你讲过道缘是抵达某个趣向的管道

but the path factors in the resultant cittas and functional cittas

但是果报心和唯作心中的道分

do not lead to any destinations

不能引领至任何趣向

because resultant cittas are resultant, they are themselves the results of the kamma in the past and

因为果报心是果报，它们自身就是过去业的结果

so they do not lead to any destination and

所以它们不能引领至任何趣向

functional cittas are those that arise in the buddhas and arahants

唯作心是佛陀和阿罗汉心里生起的心

since they have no productive power

因为它们没有造业的能力

since they do not constitute kamma

不能造业

they do not lead to any destination so

所以不能引领至任何趣向

while the path factors in the resultant and functional cittas do not lead to any destinations

果报心和唯作心里的道分并没有导向任何目的地

they are still classed as path factors, they are still called path factors

但是它们还被划分为道分

because considered abstractly in their own nature,

因为依它们的本性

they are identical with those capable of leading to different destinations.

它们与能够导向各种趣向之法相同

they are the same as those that lead to different destinations

它们与导向不同趣向之法相同

because they are identical with those that are called path factors, they are also called path factors

因为它们与被称为道分之法相同，所以它们也被称为道分

Conascent volition is a condition for conascent mind-and-matter,

俱生思是俱生名色的缘

and asynchronous volition for mind-and-matter born of kamma, by way of kamma.

异刹那思是业生名色的缘 so this describes the condition called kamma condition

这里的缘，就是业缘

there are two kinds of kamma condition

有两种业缘

the first one is conascent sahajāta, conascent kamma condition

第一个是俱生业缘

and the other is called asynchronous kamma condition

另外一个是异刹那业缘

let us call same moment kamma and different moment kamma

我们也可以称之为同时业，异时业

so same moment kamma sahajāta kamma conascent kamma

同时业，也就是俱生业

is a conditioning factor for some resultant consciousness

是一些果报心的缘法

but the same moment kamma condition is for all cittas, not just resultant cittas

但是俱生业缘是对于所有心，不仅仅是果报心

so we can pick any citta

我们可以随便挑一个心

as an example here, so

来进行举例

we have first lobha mula citta here

我们看这里的第一个贪根心

so first lobha mula citta

第一个贪根心

and there are 19 cetasikas going along with it and then again

有19个心所伴随它

rupas born of citta

还有心生色法

there are cetana

这里思心所

among the 19 cetasikas there is the cetasika cetana volition

在19个心所之中，有一个思心所

so we take that volition as kamma condition

所以我们以此思心所为业缘

so when we take cetana as kamma condition, the others are the conditioned state of kamma condition

当我们以思心所为业缘，其他的就是业缘的缘生法

but here

但是这里

the conditioning state and conditioned state are not cause and effect

缘法和缘生法不是因果的关系

here conditioning state does not produce the conditioned state

在这里缘法并不能产生缘生法

because they arise together at the same moment so

因为它们是同时生起的

that is why it is called sahajāta kamma, conascent kamma

所以被称为俱生业

so here it is not the producing way of relationship, it is just supporting or assisting

这里，不是创造之缘，只是支助之缘

we take kamavacara vipaka citta as an example of

我们以欲界果报心作为

sahajāta kamma or conascent kamma

俱生缘的一个例子

that consciousness is accompanied by 33 cetasikas and then

这个心伴随着33个心所

rupa born of kamma that is at patisandhi or at relinking

结生时的业生色法

so there

所以

among the 33 cetasikas there is cetana again

在这33个心所之中，也有思心所

so we take cetana as the conascent kamma condition

我们以思心所为俱生业缘

when we take it as a conascent kamma conditioning state then the others the remaining are the conditioned state

当我们以之作为俱生业的缘法，那么剩下的都是缘生法

so they are related by way of conascent kamma

所以它们的关系就是俱生业

so that means they arise at the same time but cetana assist them to arise and to be present or to stay on

意思就是它们同时生起，但是思心所支助它们生起，存在，持续

now there is another kamma called in pali nānākkhaṇika kamma

还有一个，巴利语叫nānākkhaṇika nānā means different and khaṇa means moment nānā意思是不同的，khaṇa是刹那

so kamma having a different moment

所以不同刹那的业

so here kamma and its results belong to different moments, different times

这里，业和它的果报属于不同刹那

so they are not sahajāta, they are not conascent

它们不是俱生的，不是同时发生的

so here we have many examples

这里我们有许多例子

cetana in past lobha mula citta

过去贪根心中的思心所

if we take that as a conditioning state then the others are conditioned states, PT means patisandhi

如果我们以之作为缘法，其它的就是缘生法，PT就是结生

that means at the moment of conception

就是说在结生的刹那

so at the moment of conception what arises as a result of lobha mula citta

在结生的刹那，作为贪根心的果报生起

in order to know this, you have to go back to fifth chapter

为了了解这个，要回到第五章

fifth chapter on kamma, so

第五章关于业

according to the teaching in the fifth chapter

根据第五章的内容

the lobha mula citta produces akusala vipaka upekkha sahagata santirana as result

贪根心产生的是不善果报舍俱推度心作为果报

so that consciousness is the rebirth consciousness

这个心就是结生心

so with that rebirth consciousness there are ten cetasikas

这个结生心有十个心所

and rupa born of kamma

以及业生色法

so cetana in the past lobha mula citta is a conditioning state

过去贪根心里的思心所作为缘法

and the akusala vipaka upekkha santirana and so on in this life

此生中的不善果报舍俱推度心等等

are the conditioned state

就是缘生法

so here a cetana is the kamma and akusala vipaka upekkha santirana and so on are the results of kamma

这里思心所是业，不善果报舍俱推度心等是业的果报

and they belong to different moment and different times

它们属于不同刹那，不同的时间

now past lobha mula citta means lobha mula citta in the past life

过去贪根心，就是过去世的贪根心

and that cetaska concommitant with lobha mula citta in the past life

与这个过去世贪根心同生的心所

produces the rebirth consciousness here in this life

产生此世的结生心

so they belong to different times and different moments

它们属于不同的时间，不同的刹那

and so in pali the cetana is called nānākkhaṇika kamma

所以，这个思心所就是异刹那业

and then PV, PV means during life

然后是PV，PV就是“转起”

it is the short form for pavatti in pali

是巴利语pavatti的缩略

so during life, seven akusala vipaka cittas

在生命期间，七个不善果报心

and cetasikas

以及心所

and undesirable rupa born of kamma

以及不可意的业生色法

so they are the result of cetana in past lobha mula citta

它们是过去贪根心中的思心所的果报

so when kamma gives results

当业产生果报时

it gives results at two moments or two periods

它在两个刹那，两个时间产生果报

it gives results at the very first moment in the next life that is relinking

它在下一世结生的第一个刹那产生果报

and also it gives results after that during life

也在此后的生命期间产生果报

now cetana concommitant with lobha mula citta in the past

伴随过去贪根心的思心所

gives the rebirth consciousness in this life as result

在此生产生作为果报的结生心

and also it can give results during life as akusala vipaka citta and so on

也能在生命期间产生不善果报心等等作为果报

now suppose a person has lobha mula citta in the past

现在假设一个人过去具有贪根心

and that citta is accompanied by cetana

这个心伴随着思心所

so as the result of that cetana

作为这个思心所的果报

he is reborn in the next life having akusala vipaka upekkha santirana

它带着不善果报舍俱推度心在下世投生

that means in one of the woeful states

意思是投生到恶趣

during life also he may encounter undesirable rupa born of kamma

在生命期间，他也可能遇到不可意的业生色法

so undesirable rupa born of kamma is also the result of the past cetana in the past lobha mula citta

所以不可意的业生色法，也是过去贪根心的思心所产生的果报

so kamma gives two kinds of results

所以业产生了两种果报

result at the moment of relinking and result during life

结生刹那产生的果报，生命期间产生的果报

now during life we encounter many things that we don’t like

在生命期间，我们碰到许多不喜欢的东西

we see things that we don’t want to see or undesirable things

我们见到不想见的东西，见到不可意的东西

and we hear sound that we don’t want to hear and so on

我们听到不想听的声音，等等

so when we see something that we don’t like or when we see something that is undesirable

所以，当我们看到不喜欢的东西时当我们看到不可意的东西时

then the seeing consciousness is said to be the result of akusala I mean the unwholesome kamma in the past

眼识就是不善心的果报，意思就是过去不善业的果报

that result of unwholesome kamma in the past

这种过去不善业的果报

is experienced during life not at the moment of conception

在生命期间被体验到，不是在结生时出现

so at the moment of conception, the result of past kamma is the rebirth consciousness and then

所以在结生的刹那，过去业的果报是结生心

the cetasikas going along with it and the material properties caused by kamma

以及与之相伴的心所，还有业生色法

so what we call rebirth is just these three things together

所以我们所称的结生，就是这三者的聚合

a resultant consciousness

果报心

and cetasikas going along with it and material properties or matter caused by or born of kamma

伴随它的心所，以及业生色法

so these three we call rebirth or birth

这三者被称为结生

that is for beings like human beings

这些是对于人类这样的众生而言

if it is for mindless beings

如果是无心众生

there will be only rupa,

只有色法

if it is for beings without physical bodies, then there will be no rupa there will only be the citta and cetasika as

如果是对于没有色身的众生，就没有色法，只有心和心所

the result of the cetana in the past

作为过去思心所的果报

so cetana or kamma here belongs to a different time than its results and so it is called nānākkhaṇika

所以，思心所或这里的业，与它们的果报属于不同的刹那，就称为异刹那业

and we can take another example, cetana and first second fifth sixth kamavacara kusala cittas

我们可以举另外一个例子，思心所和第一、第二、第五、第六个欲界善心

and then the result of that cetana are at patisandhi or at relinking, 8 kamavacara vipaka cittas

然后这个思心所在结生时的果报，八个欲界果报心

actually one of the 8 kamavacara vipaka cittas cetasikas and kammajarupa, rupa born of kamma

实际上这八个欲界果报心，心所和业生色法

and during life there can be 8 kamavacara vipaka cittas plus cetasikas

在生命期间，可以是八个欲界果报心，心所

8 kusala vipaka cittas from among rootless cittas

无因心中的八个果报心

and cetasikas and desirable kammajarupa

心所和可意的业生色法

now this is little difficult and involved

这个有点难理解

because it reflects the teaching in the fifth chapter so

因为它涉及到第五章的内容

we are following the teaching in the fifth chapter and so we

我们按照第五章的内容

select first, second, fifth and sixth kamavacara kusala cittas here as an example

选择第一、二、五、六欲界善心作为例子

and it is ukkaṭṭha means the best or superior ukkaṭṭha意思是殊胜的

now when a person acquires a kamma when a person performs a kamma

当一个人造业时

that kamma especially kusala wholesome kamma, that kamma can be with three roots or with two roots

这个业，特别是善业，这个业可以是三因或二因

and also that kamma can be of superior standard or inferior standard

这个业可以是殊胜的也可以是低劣的

so they are divided into superior and inferior

所以它们被分成殊胜的和低劣的

and also they are divided into accompanied by three roots and two roots

同时它们也被分为三因和二因

for example, when you do a meritorious deed

例如，当你做善事时

you do it with full understanding of the law of kamma

你做的时候，完全理解业报的法则

then your merit or the wholesome cittas that arises at that moment

那么你的功德或者你那时候生起的善心

will be accompanied by three roots

就是三因善心

if you do it carelessly if you do not think of the law of kamma

如果你随意地做，不思考业报的法则

and you just do the act of dana

只是形式上布施

then your wholesome citta or your kusala citta will be accompanied by only two roots

那么你的善心就只是二因的

now three roots means alobha, adosa and a moha

三因意思是：无贪、无嗔、无痴

and two roots means alobha and adosa

二因意思是无贪、无嗔

and if that act of kusala is preceded by and followed by kusala

如果这个善行之前和之后都是善心

that is called superior

那么就被称为殊胜的

if that act is not preceded by and followed by kusala, it is called inferior

如果之前和之后没有善心，就是低劣的

sometimes, you do some meritorious deed and then later on you regret for it

有时候，你做善事，后来后悔了

it may be very rare but it can happen

这可能不常见，但是也是会发生的

you donate something to somebody

你向某人作供养

and then later on you know that somebody was not a real monk or something like that

后来发现那个人不是真正的比丘，等等

and then you regret for it

那么你就后悔了

sometimes because people have not

有时候，因为人们没有……

they are not sincere when they make offerings, and later they may regret

人们在供养的时候没有真诚之心那么事后，他们可能会后悔

or if I use this for myself or for members of my family it will be very good something like that

或者心里想：如果我自己享用，或者给家人享用，这样更好，等等

so if you have such thought after the act of merit

如果做善事之后，你有这样的想法

in connection with that merit then that merit is called inferior merit

那么你这个功德，就是低劣的功德

since it is inferior when it gives results it gives inferior results

因为它是低劣的，所以产生的果报也是低劣的

so whenever you do a merit you must do it so that it is

所以，你做善事的时候，你必须

accompanied by three roots and at the same time

保证它是三因的

preceded and followed by kusala

也就是之前和之后都是善心

so that is very important

这点很重要

these are B, C, D, E, they are according to the teachings given in the fifth chapter

这些BCDE的序号，是根据第五章

now please go to G

现在看G then cetana with fifth rupavacara kusala citta

第五个色界善心的思心所

for asañña-satta

对于无想天的

that means for mindless being

就是对于无心众生

at patisandhi as well as during life there is only

在结生时，同时也在生命期间

rupa born of kamma

只有业生色法

because they have no mind

因为他们没有心

so for them the rupa born of kamma is the conditioned state

对于这些众生，业生色法是缘生法

and cetana concommitant with fifth rupavacara kusala citta is a conditioning state

与第五个色界善心相伴的思心所是缘法

and then H, arupavacara kusala citta, cetana concommitant with arupavacara kusala citta

然后H，无色界善心，与无色界善心相伴的思心所

both at relinking and during life

在结生和生命期间

there arise first arupavacara vipaka citta

生起第一个无色界果报心

and 30 cetasikas

以及30个心所

so no rupas there

没有色法

so for that

所以，因此

the cetana in first arupavacara kusala citta

伴随第一个无色界善心的思心所

is a conditioning state

是缘法

and first arupavacara vipaka citta and 30 cetasikas are

第一个无色界果报心和30个心所

the conditioned state

是缘生法

now let us take magga citta as an example

现在，我们以道心为例

so cetana concommitant with first magga citta that means sotapatti magga citta

与第一个道心，也就是与须陀洹道心相伴的思心所

it is a cause and its fruit is firt phala citta and 36 cetasikas

它是因，它的果是第一个果心和36个心所

so here first phala citta and 36 cetasikas

所以这里，第一个果心和36个心所

are conditioned state

就是缘生法

and cetana in magga citta is a conditioning state

道心里的思心所就是缘法

so they are related as kamma and its results

所以它们的关系是业和果

so just note that there are two kinds of kamma

所以注意：有两种业

the same time kamma and different time kamma

俱生业和异刹那业

so same time kamma does not produce

俱生业不能创造

but it supports or it assists its concommitant states

但是它支助与它同生的法

different time kamma produces results as relinking and also during life time

异刹那业在结生和生命期间都产生果报

good kamma will produce good results, bad kamma will produce bad results

善业产生善的果报，不善业产生不善的果报

so even between magga citta and phala citta there is this condition,there is this condition of kamma and its result

所以，即使在道心和果心之间也有这种缘，就是业和它的果报

now here

这里

the result is produced immediately after the cause

在因之后，立刻产生果报

because in the thought process of enlightenment

因为在觉悟的心路过程里

the sequence of thought goes like this

心路的过程像这样

four moments of vipassana consciousness

四个刹那的内观心

and then path consciousness

然后是道心

and this path consciousness is immediately followed by

这个道心之后，立刻就是

fruition or phala consciousness two times or three times

生起果心，两次或者三次

so here the result is produced immediately

所以这里，果报是立刻产生的

there is no time gap between the cause and the result

在因和果之间没有时间间隔

and it is the only instance where the results are produced immediately after the cessation of the cause

这是唯一一个因结束之后，立刻就产生果报的例子

you may be familiar with the formula Svakato Bhagavata Dhammo

你们可能熟悉这个：法是世尊完美地闡述的。

so there is the word akaliko, so akaliko means what

里面有一个词akaliko，这是什么意思

it is difficult to translate that akalika

这个akalika很难翻译

no time

没有时间（akalika）

so no time means no waiting time for giving result

没有时间，就是说在产生果报上没有时间间隔

so that means it gives immediate result

意思就是，立刻产生果报

so we should not transalte it as timeless

我们不要将这个翻译成：永恒

sometimes people translate it as timeless

有时候这个词被人翻译成：永恒

thinking the dhamma is always there in the past in the present in the future

他们觉得：佛法永远在那里过去、现在、未来都存在

but the word akalika does not mean that dhamma is timeless or dhamma is forever

但是，akalika这个词不是说“法”是永恒的

but it means that the dhamma especially the magga citta

它的意思是法，特别是道心

produces its results immediately

立刻产生果报

so

所以

we understand that the meaning of akalika when we understand abhidhamma

我们明白阿毗达摩，就会理解这个词的意思

and the next one is the mental resultant aggregates are a condition for one another and for conascent matter by way of result

下一个是：诸果报(名)蕴相互作为果报缘及作为俱生色的果报缘

now result condition

果报缘

I think that’s all for the handout

我想下发资料只有这么多

so we come to now result condition

所以我们现在来看果报缘

result condition is the condition where a conditioning state makes the conditioned state that arise together with it be as passive effortless and and quiescent as itself.

果报缘的缘法使与它同生的缘生法保持被动及不活跃

now results are those that are caused by the cause, right?

果报是由因造成的，对吧？

so because they are results they are passive

所以，因为它们是果报，所以是被动的

there is no activity in them, so they are called effortless.

它们之中，没有活跃性，所以被称为：不活跃

first the result is passive it is inactivity

首先，果报是被动的，不活跃的

and it is effortless it is quiescent

它是不费力的，休眠的

and that result makes the other states concommitant with it

这个果报让与之同生之法

to be passive and so on so

处于被动等等

that is what is called the result condition

这就是果报缘

so result condition is not producing result

所以果报缘不是说创造了果报

now one of the kamma condition is producing result

有一个业缘是产生果报的

but result condition is not producing

但是果报缘不创造

but imparting its passive effortless and inactive nature

只是将它的被动与不活跃

to the states that arise together with it

传递给与之同生之法

so that is called a result condition

所以它被称为果报缘

since it is a result condition, it can be obtained only in the resultant consciousness

因为它是果报缘，所以只存在于果报心

The conditioning states in this relation are the resultant cittas and cetasikas.

所以它的缘法是果报心和心所

The conditioned states are those same resultants with respect to each other and the conascent material phenomena.

缘生法是这些果报名法，以及俱生色法

Since resultants are produced from the maturing of kamma,

由于该果报心是因为业成熟而产生，

they are not active but passive and quiescent.

它们并不活跃，是被动、休眠的

Thus in the mind of a person in deep sleep,

如是，在熟睡者的心中

the resultant bhavanga consciousness arises and passes away in constant succession,

果报有分心连续不断地生灭

so when you are asleep

所以当你睡觉的时候

the bhavanga moments arise and disappear, arise and disappear

有分刹那生了又灭

in rapid succession for millions and millions of times

速度很快，生灭几百万次

yet during this time no efforts are made for action by body, speech, or mind,

在此期间，并没有致力于造作身语意业

because you’re asleep

因为你处于睡眠之中

you don’t do anything by body or by speech or by mind

你的身语意并没有造作业

and there is not even distinct awareness of an object.

也没有清晰地觉知所缘。

so when you’re asleep, your mind has an object

所以，当你睡觉的时候，你的心有一个所缘

your mind is not without an object

你的心并不是没有一个所缘

but that object is not a vivid object

但是这个所缘并不是清晰的所缘

it is indistinct or obscure object

它是不清晰的、模糊的所缘

and that object is called kamma, or kamma nimitta or gati nimitta

这个所缘被称为业、业相或者趣相

Similarly, in the five-door cognitive process,

同样地，在五门心路过程里

the resultant cittas do not make an exertion to know their object.

果报心也没有致力于识知它们的所缘

so they are just something that are produced

它们只是被创造的

and so they do not make any exertion to know the object

所以，它们并没有致力于识知所缘

It is only in the javana phase

只有在速行阶段，

that effort is made to clearly cognize the object,

才有致力于清楚地识知所缘

and again it is only in the javana phase that actions are performed.

同样，只有在速行阶段才会造业

now in a thought process, if you remember, there are

在心路过程里，如果你记得

types of consciousness preceding the javanas

在速行之前有各种心

seeing, receiving, investigating, determining

眼识、领受、推度、确定

now determining is a functional consciousness and

确定是心的一个作用

seeing

眼识

receiving and investigating consciousness are resultant consciousness

领受、推度心是果报心

so during those moments there is no action whatsoever

所以，在这些刹那，不会造业

there are just the result of the past kamma and they arrive there

它们只是过去业的果报

but when we come to the javana moment

但是到了速行阶段

the mind become active

心变得活跃

and so it is at the moment of javana

所以在速行阶段

that the object is fully experienced

所缘才被完整地体验

so it is at the moment of javanas that actions are performed or kamma is acquired

所以，在速行阶段，才造业

so

所以

that is why kamma is cetana accompanying the unwholesome and wholesome types of consciousness

所以业就是伴随善、不善心的思心所

cetana accompanying the resultant consciousness and also functional consciousness

伴随果报心和唯作心的思心所

is not called kamma because it does not reach the stage of kamma with these types of consciousness

并不称为业，因为它在这些心里还没有达到业的阶段

only with wholesome consciousness and unwholesome consciousness

只有在善心和不善心里

does it reach the stage of kamma so

思心所才达到了业的阶段，所以

when we say kamma we mean cetana accompanying the wholesome and unwholesome types of consciousness

当我们说业的时候，我们指的是伴随善和不善心的思心所

that is why in the paṭiccasamuppāda

所以在缘起里

in the link between avijja and sankhara

在无明和行之间

sankhara are said to be just kusala and akusala cetana “行“就被称为善和不善之思

ok, this is the mind for mind-and-matter

好，这就是名作为名色的缘

so in this group the conditioning state is just mind, that means citta and cetasika

在这组里，缘法是名法，也就是心和心所

and conditioned state are mind plus matter

缘生法是名法和色法

so this is a relationship between mind at one hand and mind-and-matter in the other

所以这种关系就是名法和名色之间的关系

and there are five ways of relationship between mind and mind-and-matter

在名和名色之间有五种关系

and there are root, jhana, path, kamma and result

它们是：因缘、禅那缘、道缘、业缘和果报缘

ok, we will have a break.

好，我们休息一下

Disk02track26

so now

现在

the next section mind for matter

下一节：名到色

that means mind to matter relationship

意思是名作为色的缘

here mind is the conditioning state and matter is the conditioned state

这里名法是缘法，色法是缘生法

and there is only one condition in this relationship and that is postnascence

这种缘只有一种关系：后生缘

so by way of postnascence mind is a condition for matter

名作为色的后生缘

now postnascence condition is a condition where a conditioning state assists conditioned state that has arisen prior to itself

后生缘的缘法支助在它之前生起的缘生法

by supporting and strengthening them

通过支助及增强的方式

so here

这里

the conditioned state arose earlier

缘生法先生起

and then later when that conditioned state is still existing

稍后，缘生法继续存在

the conditioning state arises

缘法生起

and when it arises

当缘法生起时

it supports and strengthens the already existing conditioned state

它支助及增强已经存在的缘生法

The conditioning states in this relation are subsequently arisen cittas and cetasikas,

此缘的缘法是后生的心与心所

the conditioned states are the material phenomena of the body born of all four causes,

缘生法是由一切四因产生的色法

now there are four causes for matter

色法产生有四因

and so this body is said to be caused by these four causes

此色身是由四因产生

kamma, consciousness, nutriment and climate

业、心、食、时节

so these four causes

这就是四因

This condition begins with the first bhavanga

此缘始于一世当中的第一个有分心

in relation to the material phenomena born of kamma at the moment of rebirth-linking.

该有分心支助在结生那一刹那生起的业生色

so at the moment of conception

所以，在结生时

there arises a rebirth consciousness

生起了结生心

and after the rebirth consciousness, there arise many moments of bhavanga

结生心之后，生起许多有分心刹那

so at the moment of rebirth consciousness

在结生心的刹那

the rebirth consciousness and the material properties born of kamma arise together

结生心和业生色法同时生起

so in that case, there can be no postnascence condition

所以，这样，还没有后生缘

but when we come to the first bhavanga that follows the rebirth citta

但是，当我们来看结生心后生起的第一个有分心

then we can have this postnascence condition

我们就有这个后生缘

because let’s say heart base

因为，我们来看心所依处

heart base arises with the rebirth consciousness

心所依处与结生心一起生起

and it arises and then it will last for seventeen thought moments

心所依处生起之后持续17个心识刹那

now after the first rebirth consciousness

第一个结生心之后

they follow the moments of bhavanga, so

跟随着其他的有分心流

when it comes to the first bhavanga

第一个有分心生起时

and first bhavanga arises

第一个有分心生起

that first bhavanga is a condition for the heart base by way of postnascence

第一个有分心是心所依处的后生缘

it arises later and then when it arises it supports, and it strenghten the still existing heart base at that moment

它是后生起的，它生起的时候，它支助，增强继续存在的心所依处

so here it is the other way

这里是另外一种方式

the conditioning state arises after the conditioned state

缘法在缘生法之后生起

but when conditioning state arises, conditioned state must be existing

但是当缘法生起时，缘生法必须还存在

Just as the rainwater that falls later promotes the growth and development of the already existing vegetation,

就像后来才下的雨辅助已有的植物成长一般

so trees and plants have been existing for may be long time

树木和植物已经存在很长时间了

and then the rain comes like today

就像今天这样下雨了

today is too much rain

今天的雨下的太多了

so the rain comes and

下雨了之后

it promotes the growth and development of the already existing trees and plants

它就促进已经存在的树木和植物的生长

so the rain is a postnascence conditioning state

所以雨水是后生缘的缘法

and trees and plants are the postnascence conditioned states

而树木和植物是后生缘的缘生法

so we have too much of postnascence condition today

我们今天有很多的后生缘

Just as the rainwater that falls later promotes the growth and development of the already existing vegetation,

就有如后来才下的雨辅助已有的植物成长一般

so the subsequently arisen mental states support the pre-arisen material phenomena

后生名法也能支助前生色法

so that they continue to produce similar material phenomena in succession.

这样它们就继续产生类似的色法

so this is postnascence condition

这就是后生缘

and then next is prenascence condition

下一个是前生缘

I will not go into many details

我不想讲的太深入

it is difficult to follow

否则你们听起来很困难

so prenascence means conditioning state arises and it’s existing when the conditioned state arises

前生缘就是缘生法生起的时候，缘法已经生起并存在

So it is a condition where a conditioning state—a material state which has already arisen and reached the stage of presence (ṭhiti)— causes mental states, the conditioned states, to arise after it.

于此缘，属于缘法且已达到住时的色法致使属于缘生法的名法随之生起。

This is like the sun,

这就像太阳，

which arises first in the world

太阳于此世界首先生起

and gives light to people who appear after it has arisen.

给后来出现的人带来光明。

so the sun was there before and then people appear

所以太阳先出现，人类才出现

and so the sun is a prenascence condition and the people are the conditioned state of prenascence condition

太阳是前生缘，人类是前生缘的缘生法

There are two main types of prenascence condition,

前生缘有两大分类

(i) base prenascence (vatthu-purejāta) and (ii) object prenascence (ārammaṇa-purejāta.)

依处前生、所缘前生

vatthu means the base of or seat of consciousness vatthu意思是心识的依处

so eye base, ear base, nose base and so on

眼依处、耳依处、鼻依处等等

and object prenascence means objects

所缘前生意思是所缘

so there are six kinds of objects taught in the third chapter

第三章我们讲了六种所缘

so when a seeing consciousness arises

当眼识生起的时候

it arises depending on the eye base

它的生起依赖于眼依处

and it takes the visible object as object

它以色所缘为所缘

and the visible object arose before the seeing consciousness arises

色所缘在眼识之前生起

and eye base also arose before the seeing consciousness arises

眼依处也在眼识之前生起

so when seeing consciousness arises

当眼识生起的时候

the object as well as the base are still existing

所缘和依处继续存在

so when they are still existing, seeing consciousness arises

所以，当它们继续存在的时候，眼识生起

and that seeing consciousness is said to be conditioned by the eye base

这个眼识就是缘于眼依处

and also by the visible object

也是缘于色所缘

so the eye base here is called base prenascence condition

这里的眼依处就是依处前生缘

and the visible object is called object prenascence condition

而色所缘就是所缘前生缘

so in this condition

此缘之中

both base prenascence and object prenascence

依处前生缘和所缘前生缘

the conditioning states arise before the conditioned state

都是在缘生法之前生起的缘法

so conditioned state arises after the arising the conditioning state

所以缘生法在缘法生起之后生起

and those conditioning states serve as a base and object for that conditioned state

这些缘法作为缘生法的依处和所缘

in this example the seeing consciousness

在这个例子中，缘生法就是眼识

so when we see something we can think of these two conditions

当我们看到某物，我们就可以思考这两个缘

what we see is what condition?

我们所见的是什么缘？

object prenascence condition

所缘前生缘

and our eyes?

我们的眼睛呢？

base prenascence condition

依处前生缘

the same with when we hear something when we smell something and so on

当我们听到、嗅到的时候，也是如此

so paṭṭhāna can be put into daily activities

所以发趣法可以应用到日常生活

and the next is concept and mind-and-matter for mind

下一个是概念、名色作为名法的缘

so it is the relationship between

这种缘就是

concept, mind-and-matter on the one hand

一方面是概念、名色 and mind on the other

另一方面是：名

so the conditioning states consist of concept, mind-and-matter

所以缘法包括概念、名色

and conditioned state consists of only mind

缘生法只有名

and there are two varieties here

这里有两种

the one is object and the other is called decisive support

所缘缘、亲依止缘

now object condition is easy to understand

所缘缘很好理解

a condition where a conditioning state, as object, causes other states, the conditioned states, to arise taking it as their object.

此缘就是作为所缘的缘法，致使缘生法生起并以自己为所缘

so when you see something

当你看到某物时

then there is the object condition operating

就存在所缘缘

what you see is the object

你所看到的是所缘

and then you have the eye and there is the seeing consciousness

你有眼睛，就有眼识

seeing consciousness takes the visible object as object

眼识以色所缘为所缘

and so the object or the visible object

所缘或者说色所缘

is the conditioning state for seeing consciousness which is the conditioned state

是作为缘生法的眼识的缘法

and there is nothing that is not an object condition, so

没有任何东西不是所缘缘

everything is an object condition

万事万物都是所缘缘

89 cittas or 121 cittas 89或121心

52 cetasikas, 28 material properties 52心所、28色法

and nibbana and also

涅槃

paññatti or concept

以及概念

so all are the object of consciousness

所有的都是心的所缘

so there is nothing that is not an object condition

所以诸法都可以作为所缘缘

the next one is decisive support in pali is upanissaya

下一个是亲依止缘

so this decisive support is a condition where the conditioning state is an exceptionally desirable or important object which causes the conditioned states,

亲依止缘就是当缘法是非常可意或重要的所缘，产生了缘生法

the decisive support has three varieties

亲依止缘有三种

so first one is object decisive support

第一个是：所缘亲依止缘

so it must be object and it must be a strong object

它必须是所缘，必须是强烈的所缘

it can exert strong influence on the mind

可以对心产生强烈的影响

for example, a very desirable object, a very beautiful object

例如，非常可意的所缘，非常美丽的所缘

and second variety is called proximity decisive support

第二个是：无间亲依止缘

it is more or less the same as the proximity support

这个与无间缘多多少少差不多

so it can be obtained between different moment of consciousness and mental factors

可以在不同的心识刹那和心所之间产生

and the third one is natural decisive support

第三个是自然亲依止缘

this is the widest of the 24 modes of the relationship

这是24缘中范围最广的

so it is a wide relation that includes

所涉及的层面极广

as the conditioning states all past mental or material phenomena that become strongly efficacious for the arising, at a subsequent time, of the conditioned states, which are subsequent cittas and cetasikas.

其缘法包括了一切能够在往后有效地使用到属于缘生法的心与心所生起的过去名色法

now here

这里

in this condition, the conditioning states are mental and physical phenomena

在此缘中，缘法是名色法

so both mind and matter

就是名法和色法

but the conditioned states are only mind or cittas and cetasikas

但是缘生法只是名法，就是心和心所

now for example

例如

prior lust may be a natural decisive support condition for the volitions of killing, stealing, sexual misconduct, etc.;

以前的贪欲能够作为杀盗淫等思的自然亲依止缘

and

同时

prior lust may be a natural decisive support condition for the wholesome acts

以前的贪欲也可能是善行的自然亲依止缘

so it can be decisive support for both unwholesome and wholesome acts

所以它可以是不善行或善行的亲依止缘

now

现在

suppose a person has lust

假设一个人具有贪欲

through lust he may commit killing, stealing, sexual misconduct and so on

通过这个贪欲，他去杀生、偷盗、邪淫等等

and so his killing, stealing and sexual misconduct

所以，他的杀盗淫行为

are conditioned by the prior lust

就是缘于之前的贪欲

by way of natural decisive support

它们之间的关系就是自然亲依止缘

that means his lust that rose prior to the subsequent killing and so on

就是说，他在杀生等行为之前生起的贪欲

is a conditioning state and killing and so on are conditioned state

是缘法，而这些杀生等的行为是缘生法

sometimes, because of lust and greed, you do meritorious deeds

有时候，因为贪和嗔，人们去行善

now you are attached to or you want to be reborn in a blissful state you want to be reborn in a celestial realm

人们贪于，想投生到善趣或者天界

so in order to be reborn in a celestial realm you practice dana and sila

为了投生到天界，就布施持戒

so you practice dana or sila

你布施持戒的行为

because you are influenced by the desire by the greed for the blissful existence

是因为你的贪欲，你想投生到善趣

in that case, unwholesome state is a decisive support for wholesome state

这样，不善法就是善法的亲依止缘

so unwholesome state can be decisive support for wholesome state

所以，不善法可以是善法的亲依止缘

and wholesome state can be decisive support for unwholesome state

善法也可以是不善法的亲依止缘

that is why this condition is said to be very wide

所以说这个缘涵盖的层面很广

prior faith for the volitions of giving alms, undertaking precepts, and practising meditation;

以前的信心能够作为布施、持戒、禅修等思的自然亲依止缘

now

现在

even prompted by desire to attain enlightenment

即使是被想获得觉悟的欲望所推动

you practice meditation

你才进行禅修

so the practice of meditation is influenced by your desire

所以你的禅修是受到你的欲望的影响

or your attachment to enlightenment

或者说受到你对觉悟的执着所影响

so in that case your desire or greed or attachment is the conditioning state

所以这样，你的欲望或贪就是缘法

and the practice of meditation, and through meditation gaining jhana and enlightenment are the conditioned states

禅修，通过禅修获得禅那和觉悟就是缘生法

and faith or other wholesome states can be a decisive support condition for later wholesome states as well as unwholesome states

信心或者其他善法，可以是后来善法和不善法的亲依止缘

here also

这里，同样

motivated by faith in the three gems and so on

受到对三宝的信心所驱动 you practice giving alms or keep precepts or practice meditation

你布施、持戒、禅修

and so the giving alms, keeping precepts and practicing meditation

所以，布施、持戒、禅修

are the conditioned states

就是缘生法

and the faith is a conditioning state

而信心是缘法

sometimes you may have unwholesome acts

有时候，你可能有不善的行为

which is dependent on faith

这些不善心是依赖于信心的

once you have faith

一旦有了信

and then out of faith you may do something wrong

出于信，你可能或做错事

now you commit killing and so on

你可能会杀生等等

so in that case, faith is the condition for the later unwholesome mental states

这样的话，信就是你后来不善名法的缘

and also this includes

这也包括……

also the individual and food, climate, dwelling place and so on

个人、食物、气候、住所等等

so suppose you get good food and you eat food and after eating the good food

假设你获得了很好的食物，你吃这些食物

you may want to do something which is unwholesome or which is wholesome

你可能想做一些不善的或者善的行为

or you enjoy a good meal and then you want to get a good meal like this in the future and then you may do something

或者你享受美食，你想继续获得这种美食

unwholesome to get that kind of meal

你就做一些不善的行为去获得这样的美食

and so these can be the condition for the wholesome and unwholesome state that arise later

所以这些可以是后来生起的善不善法的缘

so this natural decisive support condition is very wide

所以这个自然亲依止缘很宽泛

although it is very wide

虽然它涉及的层面很宽广

the conditioned states of this condition are only cittas and cetasikas

这个缘的缘生法只是心和心所

now this natural decisive support is said to be of abhidhamma method and suttanta method

这个自然亲依止缘有两种解释：论教法和经教法

so according to abhidhamma method only the cittas and cetasikas are the conditioned states of this condition

所以根据论教法，只有心和心所是此缘的缘生法

but according to suttanta method

但是根据经教法

anything can be the natural decisive support of anything

任何事物都可以是自然亲依止缘

so we say as joke that if you cannot think of any other condition

所以我们开玩笑说，如果你想不起来其他的缘

just say: natural decisive support and you will not be wrong

你就说是：自然亲依止，那么就不会错

ok, next one is mind-and-matter for mind-and-matter

好，下一个是：名色对名色

so here conditioning state consists of mind and matter

这里缘法包括名色

and conditioned state also consists of mind-and-matter and there are

缘生法也包括名色

nine of them

有九种

and the first one is predominance condition

第一个是增上缘

and that predominance condition is of two kinds

增上缘有两种

at the bottom of page 316

在316页底下

one is object predominance

一个是所缘增上缘

is a condition where the conditioning state, as object, dominates over the mental states which take it as their object.

于此缘，作为缘法的所缘支配缘取它的名法

now for us

对于我们而言

the object of a buddha statue

佛像作为所缘

the object of a buddha statue is an object predominance condition for us

佛像这个所缘对于我们来说是所缘增上缘

whenever we see a buddha statue we become devoted and we pay respect to the buddha and so on

我们看到佛像时，我们就很虔诚，向佛像顶礼等等

Only those objects which are esteemed, cherished, or strongly desired can become the conditioning states in this relation.

只有极为尊敬、珍爱或渴望的所缘才能成为此缘的缘法

those that are very beautiful

非常漂亮的

or those that are very ugly, so such

或者非常丑陋的

objects belong to this relation

这样的所缘属于这种关系

This condition is virtually identical with the object decisive support condition,

实际上，此缘与所缘亲依止缘相同

differing from it only slightly in the conditioning forces:

差别只在于缘力稍微不同

and the next one is conascence predominance

下一个是俱生增上缘

that means they arise together and they predominate

意思就是它们同时生起，但是它们起支配

it is a condition where a conditioning state dominates conditioned states conascent with itself.

于此缘，缘法支配与它俱生的缘生法

you learn that there are four adhipatis or four predominance in the seventh chapter

你们在第七章学习了有四个增上

and there are will to do, energy, consciousness and investigation

欲增上、精进增上、心增上、观增上

Among them only one of these can take on the role of predominance condition on a given occasion,

其中，在任何时刻，只有它们之中的一个能够作为增上缘

so there can be no four kings in a country there can be only one king

所以同一个国家不能有四个国王，只能有一个国王

so in the same way, there can be only one predominant factor at the given time

同样，在同一时刻，只能有一个增上

so when one is predominant factor and the others are not

所以当一个是增上时，其他的就不是

and then only in javana cittas with two or three roots.

只发生在二因或三因的速行心里

so it is said that

根据阿毗达摩

the predominance can be obtained only with the two root consciousness and three root consciousness

增上缘只发生在二因或三因心

The conascent mental and material phenomena are the conditioned states.

俱生的名色法是缘生法

so those that arise together with these four

所以与这四者同时生起

the cittas, cetasikas and also material property born of citta

心、心所、心生色法

are the conditioned state in this relation.

它们是此缘的缘生法

so predominance is of two kinds

所以增上有两种

object predominance and conascence predominance one is the object and the other is like a friend

所缘增上和俱生增上，一个是所缘，另一个就像是朋友

they arise together and they act predominant over others

它们同时生起，支配其他法

and the next is conascence condition

下一个是俱生缘

so in this condition

于此缘，

the conditioning state and conditioned state arise at the same time and exist at the same time

缘法和缘生法同时生起，同时存在

it is a condition where a conditioning state, on arising, causes the conditioned states to arise simultaneously with itself.

于此缘，缘法在生起时，导致缘生法与它同时生起。

so it arises and at the same time it causes the conditioned states to arise

所以，它生起的同时，导致缘生法也生起

so not that it arises first and then later it causes the conditioned states to arise

不是说它先生起，然后导致缘生法生起

as soon as it arises

它生起的同时

it causes the conditioned states to arise also at the same time

它也导致缘生法同时生起

so it is compared to the flame of a lamp

这可以比喻为灯火

which, on arising, causes the light, colour, and heat to arise along with it.

在点燃灯火时，它导致光线、颜色及热能与它同时生起

as soon as a flame arises, then light, color and heat also arise at the same time

灯火生起的时候，光线、颜色和热能都同时生起

and light, color and heat are caused by the flame

光线、颜色和热能都是由灯火产生的

so flame is the conascence condition

所以灯火是俱生缘

and light and others are conditioning state or conascence condition and the others are conditioned states

光线等都是缘生法

this condition may be divided into three types:

这种缘可以分为三种：

that is in this manual

在概要精解里有

as it is done in the above text

可以如原文所示分为三种

or it may be more finely divided into five types:

或更详细地分为五种

(i) each mental state—citta or cetasika—每一个名法—心或心所—

for the associated mental states;

都作为相应名法的俱生缘

that means mental state to mental state

就是名法对名法

(ii) each mental state for the conascent material phenomena;

每一个名法都作为俱生色法的俱生缘

that means with consciousness there arise material properties

那就是说伴随着心生起色法

and so when they arise together

当它们同时生起时

one is the condition for the other

一个就是另外一个的缘

(iii) each of the four great essentials for the other three great essentials;

四大种的任何一个都作为其他三个的俱生缘

here great essentials means the four essential elements

这里的大种就是四大种

the element of earth, water, fire and air

地水火风

so these four when one is the conditioning state, and the other three are conditioned states and so on

这四个，当其中一个是缘法，其他三个就是缘生法，等等

(iv) each of the four great essentials for derived material phenomena;

四大种的每一个都作为所造色的俱生缘

that means the dependent material phenomena

衍生色就是所造色

so each the four essentials for derived material phenomena or dependent material phenomena

四大种的每一个都是所造色的俱生缘

and that means when material properties arise

意思就是当色法生起时

there arise the four great essentials

就生起四大种

and also those that are dependent on these four

以及依赖于四大种的诸法

so they arise together

它们是同时生起的

so when they arise together

当它们同时生起时

one of the four great essentials is the conascence, conditioning state of conascence condition

四大种的一个是俱生缘的缘法

and the other dependent material properties are conditioned states of conascence condition

其他的所造色就是俱生缘的缘生法

and (v) at the moment of rebirth-linking,

在结生时

the heart base for the resultant mental states,

心所依处作为果报名法的俱生缘

and the latter in turn for the heart base.

反之，后者也作为心所依处的俱生缘

it is said that at the moment of rebirth linking

在结生心生起的时候

there arise the resultant consciousness

生起果报心

and then cetasikas concommitant with it

以及伴生的心所

and the material properties caused by kamma

还有业生色法

so among them there is heart base

其中就有心所依处

so it is said that at the moment of rebirth linking

在结生的时候

heart base

心所依处

and heart base on the one hand

一方面，心所依处

and citta and cetasika on the other

另一方面，心和心所

can be condition for each other

可以互相作为俱生缘

so that means at that moment

意思就是在那个刹那

rebirth consciousness and cetasikas are conditioning states

结生心和心所是缘法

and heart base is conditioned state

心所依处是缘生法

and then heart is the conditioning state,

或者心所依处是缘法

and rebirth consciousness and mental factors are conditioned states

结生心和心所是缘生法

so in this way, there are five kinds of conascence condition

这样，就有五种俱生缘

and next is mutuality condition, if you understand the conascence you understand mutuality condition

下一个是相互缘，如果你明白俱生缘，就明白相互缘

in conascence condition

在俱生缘里

only one is the conditioning

只有一个是缘法

and the other is the conditioned state

其他的是缘生法

but in the mutuality condition

但是在相互缘里

both are conditioning and conditioned

两个都是缘法，也是缘生法

when one is conditioning the other is conditioned

当一个是缘法时，另外一个是缘生法

when the other is conditioning then the one is conditioned

当另外一个是缘生法，这个就是缘法

like at the moment of rebirth linking

例如在结生时

so at the moment of rebirth linking

在结生时

cittas and cetasikas are conditioning and heart base is conditioned

心和心所是缘法，心所依处是缘生法

and again heart base is conditioning and cittas and cetasikas are conditioned

同样，心所依处是缘法，心和心所是缘生法

the same with cittas and cetasikas arise together

同生的心和心所也是如此

so when cittas and cetasikas arise together

当心和心所同时生起时

citta is a conditioning state and cetasikas are conditioned state

心是缘法，心所是缘生法

and then in turn

反之

cetasikas are conditioning states and citta is conditioned state

心所是缘法，心就是缘生法

so they go back and forth, that’s why they are called mutuality condition

它们相互都是这样，所以这就是相互缘

so mutuality condition is actually a subordinate type of conascence condition.

所以，相互缘实际上就是俱生缘的一个分类

it is actually included in the conascence condition

它实际上是被包括在俱生缘里

In the general conascence condition,

于一般的俱生缘，

the conditioning state simply causes the conditioned states to arise together with itself,

缘法只是纯粹使缘生法与它同时生起

but no reciprocity in the conditioning force is required.

而无须具有相互支助的缘力

However, in the mutuality condition each of the conditioning states is, at the same time and in the same way, a conditioned state in relation to the very states that it conditions.

然而，在相互缘里，每一个缘法在支助缘生法的同时，也在同样的方式之下受到后者支助而作为缘生法

so they are to one another.

所以它们是相互的

Thus a conditioning state in the relation of mutuality gives its force to the conditioned state and also receives the force of the conditioned state, which is a conditioning state relative to itself.

所以，相互缘的缘法将缘力给予缘生法，同时也接收缘生法的缘力，而缘生法也是对方的缘法。

This is compared to a tripod,

这就好比是三脚架

each leg of which assists the other two legs reciprocally in enabling the tripod to stand upright.

每一只脚都相互支助，使得三脚架能够笔直地站立。

but I think the tripods in this room are not the example for mutuality condition

但是我想这个房间的三脚架不能作为相互缘的例子

because there are not just three sticks put together they are joined and top with some other thing

因为它们不仅仅是三根棍子撑着它们在一起，上面还有一个顶

so here tripod means just the three sticks put together and they depend on each other

这里的三脚架意思是只有三根棍子在一起，它们相互支持，

and then support condition, you know the support condition

然后是依止缘，你们知道依止缘

support condition is where the conditioning state causes the conditioned states to arise by serving as the support or foundation on which they depend.

依止缘，于此缘，缘法以作为缘生法的支助或依处而导致后者生起。

so here conditioning state is like a support, like a base

这里，缘法就像是一个支助或依处

like a location, and conditioned states are those that stays on it

就像一个处所，而缘生法就依赖其上

The conditioning state is said to be related to the conditioned state in a manner similar to the way the earth supports trees and vegetation

该缘法与缘生法之间的关系就好比大地支助树木和植物

so this condition is compared to the earth

这个缘就比喻成大地

which support the tree and vegetation

支助树木和植物

they grow on the earth and so earth is the base on which they grow

它们在大地上生长，大地是它们生长的依处

or a canvas supports a painting.

或者像画布支助上面的画

you paint something on the canvas, so

你在画布上画画，

canvas is the supporter of the painting

画布是画的支助

and there are two main categories of the support condition

依止缘有两大类

and they are (i) conascence support

第一：俱生依止

when you hear the word conascence

当你听到”俱生“这个词时

you understand that they arise together they exist together

你就知道它们是同时生起，同时存在的

and (ii) prenascence support

第二：前生依止

that is one exists before or one arises before the other

即，一个在另外一个之前生起

Conascence support condition is identical in all respects with the conascence condition.

俱生依止在各方面都与俱生缘相同

Prenascence support condition includes two subsidiary types.

前生依止则再有两个小分类

One is simple base-prenascence support

其一是：依处前生依止

which is identical with base prenascence,

这个与依处前生缘相同

discussed under the prenascence condition. page 314

已经在314页的前生缘讨论过了

so in order to be this condition, it must be a base

如果想要是这种缘，必须是一个依处

and it must have a reason before

之前必须有因

and it must be a support

必须有一个支助

so if anything answers this three conditions then it is called base prenascence support or vatthu-purejāta-nissaya

满足此三个条件，就被称为依处前生依止缘

the other condition is called base-object-prenascence support

另外一个是依处所缘前生依止缘

so in this case, it must be a base

这样，它必须有一个依处

it must be an object, it must be pre-existing

它必须是一个所缘，必须提前存在

or I mean it must be pre-arising

或者说提前生起

and also it must be a support

它也必须是一个支助

now this refers to the special case

这个指特殊的情况

when a citta arises supported by the heart base

这是心由心所依处支助而生起

and at the same time makes that heart-base its object.

而又同时缘取该心所依处为所缘

now citta can take the heart base as object

心可以以心所依处为所缘

it is very rare case

这是很少的情况

citta depends on the heart base to arise

心依赖于心所依处生起

at the same time, it takes the heart as object

同时，它又缘取心所依处

so when a person during meditation

所以一个人在禅修时

takes the heart as object

以心所依处为所缘

and practice meditation on it,

以之进行禅修

then the heart base becomes this condition

那么心所依处就是这个缘

the base object prenascence condition

依处所缘前生依止缘

because it is a base of consciousness it is called a base

因为它是心的依处，所以被称为依处

because it is taken as object, it is object

因为它被缘取，所以是所缘

and because it arose before the consciousness and it’s existing at the moment the consciousness arises and so it is prenascence

因为它在心之前生起，所以是前生缘

and also it is a base for this consciousness, so it is a support

它也是这个心的依处，所以是依止缘

Thus on such an occasion the heart-base is simultaneously a support and an object for a single citta.

于是在这种情况下，心所依处同时作为同一心的依处和所缘

the next is nutriment condition

下一个是食缘

the nutriment condition is twofold

食缘有两种

that is material and immaterial

色食、非色食

so edible food is a condition for this body

段食是身体之缘

edible food really means nutriment in the food eaten

段食实际上就是所吃食物中的食素

so that is the condition for this body

它是此身体的缘

produced by four causes

由四种原因产生

and the immaterial nutriment

非色食

is condition for the conascent mind and matter

是俱生名色的缘

now there are four kinds of nutriment

有四种食

we met in the seventh chapter

我们在第七章已经学过了

so the first is nutriment in the food that is eaten

第一个是段食的食素

and what are the other three?

其他三个是哪些？

contact, volition and consciousness

触、思、识

so these three are immaterial that means they are mental

这三个是非色食，也就是名食

so there are two kinds of nutriment condition

所以，食缘有两种

and nutriment condition is where a conditioning state relates to the conditioned states by maintaining them in existence,

食缘：于此缘，缘法维持缘生法的存在

and supporting their growth and development.

支助它的成长和发展。

sometimes it not only maintains, but it also produces

有时候不仅是维持，还会创造它。

This is compared to a prop

这个就像是一个柱子

which supports an old house and prevents it from collapsing.

支撑着旧房子，防止它倒塌

you don’t see such props in this country or in developed countries

在你们国家或者发达国家，你们见不到这样的柱子

but in the underdeveloped countries, you may see such things

但是在不发达的国家，你们就可以看到这种东西

almost everywhere

几乎是到处都可以看到

the house leaning to one side and then there are props put there to keep it from collapsing

房子朝一边倾斜，用柱子将它支撑住

Thus the essential function of nutriment is supporting or reinforcing.

所以，食的主要作用是支持或巩固

so material nutriment is the nutritive essense found in the food eaten

色食是食物里的食素

which is a conditioning state for this physical body. When food is ingested

它是色身的缘法。当食物被消化时

its nutritive essence produces new matter born of nutriment,

它的食素制造了新的食生色

now here it produces

这里食缘也会创造

and it also reinforces the material groups born of all four causes,

它也能支助由四因所生的一切色聚

so the nutriment both produces and reinforces or maintains the body

所以食制造、支助或维护身体

so material groups born of all four causes

四因所生的一切色聚

keeping them strong and fresh so that they can continue to arise in succession

能够增强让它们焕发生机，它们就能持续生起存在

The internal nutriment contained in the material groups born of all four causes also serves as a condition by reinforcing the internal material phenomena coexisting with it in its own group

在体内，由四因所生的一切色聚里的食素能够增强与它共存于同一色聚里的其他色法

and the material phenomena in the other groups situated in the body.

也能够支助其他色聚里的色法

now material properties are made into groups, this group that group

色法被分成色聚，这个色聚，那个色聚

and so the material phenomena co-existing with it in its own group

同一色聚里的其他色法

and the material phenomena in the other group situated in the body

和身体内其他色聚里的色法

so they support the material phenomena in one group

它们支助同一色聚里的色法

support the material phenomena in another group like that

支助另外一个色聚里的色法，诸如此类

Mental nutriment is threefold:

名食有三种：

the contact, volition and consciousness.

触食、意思食、识食 These are conditions for the conascent mental and material phenomena.

它们是俱生名色法的食缘

that means those that arise together

意思是它们同时生起

since there is contact, you can take any type of consciousness as

因为有触食，你可以以任何类型的心

example of this condition

作为此缘的例子

so the contact arising together with that citta is the nutriment condition and the others are those that are conditioned

与此心同生的触，就是其它缘生法的食缘

and mental volition also arises with every type of consciousness and you can pick up any type of consciousness as an example, and the consciousness itself so

思也与每种心同生，你可以选任何一个心为例

these are the conditions for the conascent mental and material phenomena

这些就是俱生名色法的缘

and then factulty condition, now faculty condition

下一个是根缘

there are three kinds of faculty condition

根缘有三种：

one is prenascence faculty

第一：前生根

now when you hear the prenascence you know that conditioning states arise before the conditioned states

当你听到前生这个词，你就知道缘法在缘生法之前生起

and are still existing when the conditioned state arises

当缘生法生起时，缘法继续存在

and two is material life faculty

第二：色命根

and three conascence faculty

第三：俱生根

that is mental life faculty

即名命根

In prenascence faculty,

于前生根

each of the five sensitivities (arisen at the static phase of the past bhavanga citta) is a faculty condition for its respective type of sense consciousness along with its cetasikas.

每一个（在过去有分住时生起的）五净色都是与它们各自相符的根识及心所的根缘。

in the body there are said to be five sensitivities or five sensitive parts

身体里，有五净色

that is there are sensitive material properties in the eye, in the ear, in the nose, in the tongue and in the body

即，眼净色、耳净色、鼻净色、舌净色、身净色

so what we call sensitivity is those sensitive part and not every part of the body

我们所称的净色，就是敏感的身体部分并不是身体里的每一个部分

suppose there is a eye ball, not the whole eye ball is called eye sensitivity

例如眼球，并不是整个眼球都是眼净色

only the material properties that can receive light or that can receive image are called eye sensitivity and so on

只有可以接受光或影像的色法被称为眼净色等等

so each of the five sensitivities is a faculty condition for its respective type of sense consciousness along with its cetasikas.

五净色都是与它们各自相符的根识及心所的根缘

that means, let us take eye sensitivity

意思就是，我们以眼净色为例

there is eye sensitivity and there is sense consciousness that means seeing consciousness

眼净色，以及根识，在这里是眼识

so when seeing consciousness arises

当眼识生起时

it arises dependent upon the eye sensitivity

它依赖于眼净色生起

and here eye sensitivity

这里眼净色

controls the efficiency of the consciousness

控制了眼识的效力

or controls the seeing function of the consciousness

或者控制了眼识看的能力

For example, good eyes produce acute vision while weak eyes result in poor vision.

例如，敏锐的眼睛视觉清晰，差劲的眼睛视力弱

when the eye sensitivities are not good

如果眼净色不好

then your eye sight is also not good

你的视力也不会好

when the eye sensitivities are good, your eye sight is good

眼净色好，视力也就好

so those who wear glasses

所以那些戴眼镜的人

have bad eye sensitivities

视力很差

so it is important that we get good eye sensitivities

所以获得好的视力很重要

and in order to get good eye sensitivities

要想获得好的视力

we need to do something here in this life so that we are endowed with good sensitivity in the future lives

我们此生需要做一些事情，来生就会获得好的眼净色

so that is why people offer lights and others to promote that good eye sensitivity

所以人们就供灯等想获得好的眼净色

or you may offer glasses to people who need glasses

或者你可以给需要眼镜的人提供眼镜

The material life faculty in the material groups born of kamma is a faculty condition for the other nine material phenomena in the same groups,

业生色聚里的色命根是同一色聚里其他九色法的根缘

for it controls them by maintaining their vitality.

因为它以维持它们的生命来控制它们

now when at the moment of relinking or rebirth

在结生的刹那

I said this many times right?

我讲过很多次，对吧？

at the moment of rebirth, the material properties arise

在结生的时候，色法生起

and the material properties arise in groups

色法成组生起

and for human beings, there are said to be three groups of material properties arisen

对于人类来说，生起三个色聚

and each group has ten material properties

每个色聚有十个色法

so we say three groups ten material properties

所以，我们说三个十法聚

among each of the groups

在每个十法聚里

there is what is called life faculty

有一个命根色

material life faculty

色命根

so there is one material property

这个色法

that controls them by maintaining their vitality

通过维持它们的活力控制它们

that keeps them alive

保持它们的存活

so if there were no life faculty in our bodies

如果我们的身体没有命根

our bodies will become rotten in a few moments

我们的身体很快就会腐朽

so our bodies are fresh and living

我们的身体生机勃勃

because there is this life faculty in our bodies

是因为我们的身体里有命根

and this life faculty is controlling the other material properties by maintaining their vitality by keeping them alive

这个命根通过保持它们的活力控制其他的色法

and then number three is the fifteen immaterial faculties

第三：十五种无色根

are each a conascence faculty condition for the associated mental states and the conascent material phenomena.

每一个都是相应名法及俱生色法的俱生根缘

now fifteen immaterial faculties

十五个无色根

you have to go back to the 22 faculties in the seventh chapter

你们要回到第七章的22根

to find the fifteen immaterial faculties

找出15个无色根

there are joy, ill will and others as feeling and also faith, energy

它们是：乐根、苦根，其他的受根、信根、精进根

mindfulness, concentration, wisdom and so on

念根、定根、慧根等等

so these faculties

这些根

they are each a conascence faculty condition for the associated mental states and the conascent material phenomena

是相应名法及俱生色法的俱生根缘

so when a consciousness arises there arise also the mental factors and

当心生起时，心所也生起 among those mental factors there is feeling

这些心所中，有受

so when there is feeling, we take feeling as a conditioning state

当有受的时候，我们以受为缘法

and the remaining consciousness and other mental states as conditioned states

剩下的心和其他心所就是缘生法

in a wholesome consciousness there is faith, there is mindfulness and there is understanding

在善心里，有信、念、慧

so we can take faith as the conditioning factor or conditioning state and the consciousness and the other mental factors as conditioned states and so on

我们可以以信为缘法，心和其他心所为缘生法，等等

now regarding the conditions

关于缘

we have to understand that

我们要明白

of the faculties the two sex faculties of femininity and masculinity

于诸根中，女性根和男性根

do not become conditioning states in the faculty condition.

并不是根缘里的缘法。

although they are included in the faculties

虽然它们也被包含在根里。

so among the 22 faculties, there are femininity and masculinity

在22根里，有女性根和男性根

but when we come to patthana

但是在发趣法里

we avoid these two from including in the faculties

我们在根里排除了此二者

so these two faculties of femininity and masculinity do not become conditioning states in the faculty condition

所以女性根和男性在根缘里根并不是缘法

so they do not serve as faculty condition

它们不充当根缘

They are excluded because they do not have the functions of a condition.

它们被排除，是因为它们没有作为缘的作用。

A condition has three functions—producing, supporting and maintaining—缘有三种作用——产生、支助和维持

but the sex faculties do not execute any of these functions.

但性根并没有执行此三种作用。

they do not produce, they do not support and they do not maintain anything

它们没有产生、支助、维持任何法

and so they are not called faculty condition here

所以它们在这里不被称为根缘

Nevertheless, they are still classed as faculties

然而，它们还是被列入根这一类

because they control the sexual structure, appearance, character, and disposition of the body,

因为它们控制（女或男）性的身体结构、外表、性格及倾向

although they are not counted as faculty condition

虽然它们没有被当做根缘

still they are called faculties.

它们依旧被称为根。

because they control the sexual structure, appearance, character and disposition

因为它们控制男女性的结构、外表、性格及倾向。

that means, these are not the real ultimate realities

意思是：这些不是真实的究竟法

the sexual structure, appearance, character and disposition

性别的结构、外表、性格和倾向

they are some modes of the ultimate realities.

它们只是究竟法的形式

since they are not ultimate realities

因为它们不是究竟法

they are not said to be produced by these two things: femininity and masculinity

所以不说它们是由女性根、男性根产生的

so that the whole personality tends towards either femininity or masculinity.

所以，整个人格倾向于女性或者男性

through femininity one may look delicate

如果是女性，就看起来纤细

one may look beautiful and one may play with cooking things or something like that

看起来漂亮，喜欢煮饭之类的

and the other may play with swords and so on

如果是男性，就喜欢舞刀弄枪的等等

so this is influenced by femininity and masculinity

所以，这些都是受到女性根和男性根的影响

although these are influenced by femininity or masculinity

虽然它们被女性根或男性根影响

they are not produced by them

但是它们并不是由女性根和男性根创造的

and they are just the way of behavior and so on

它们只是行为的方式等等

so that they are not ultimate realities

所以它们不是究竟法

so femininity and masculinity are not included in the faculty condition in the patthana

所以女性根和男性根在发趣法里并不被包含在根缘里

but they are included in just faculties in other abhidhamma texts

但是在其他阿毗达摩文本里，它们被包含在诸根之中

and so they can be called faculties

所以它们可以被称为根

but not faculty condition as to the patthana teaching

但是不属于发趣法里的根缘

now disassociation condition

现在看不相应缘

ok, I must finish this disassociation condition

我要讲完不相应缘

so disassociation condition is threefold

不相应缘分三种

at the moment of rebirth linking the heart-base is a condition for resultant (mental aggregates),

在结生的刹那，心所依处是诸果报(名蕴)的俱生不相应缘

and consciousness and mental factors for conascent matter, by way of conascence;

而心与心所则是俱生色法的俱生不相应缘

the postnascent consciousness and mental factors for this prenascent material body by way of postnascence;

后生心与心所是前生色身的后生不相应缘

the six bases, in the course of life,

在生命期间的六依处

that means during life

就是在生命期间

for the seven consciousness elements by way of prenascence.

是七识界的前生不相应缘

so the disassociation is said to be of three kinds

所以不相应缘分为三种

at the moment of rebirth the heart base and mental aggregates arise simultaneously

在结生时，心所依处和诸名蕴同时生起

and each is a disassociation condition for the other

而相互作为不相应缘。

by reason of the particular characteristics that distinguish them as material and mental phenomena.

这是因为有分别它们为色法与名法之相

although they arise together, they are not said to be associated

虽然它们同时生起，但是并不相应

because they do not fulfill the four condition as rising together, ceasing together, having the same or common object and having the same base

因为它们并不满足四个条件：同生、同灭、同一所缘、同一依处

so they arise together but they are called disassociated

它们同时生起，但是被称为不相应缘

At the moment of rebirth, again, the mental aggregates are a condition for the other kinds of kamma-born matter,

在结生时，诸名蕴也是其他业生色法的不相应缘

so at the moment of rebirth, there arise kamma born matter and

所以，在结生时，生起业生色法

the mental aggregates are the condition for the kamma born matter by way of disassociation condition

诸名蕴也是业生色法的不相应缘

and during the course of existence for mind-born matter,

在生命期间，诸名蕴则是心生色法的不相应缘

and also during life,

在生命期间，

the mental aggregates arise and at the same time the matter born of citta arises too,

名蕴生起，心生色法也同时生起

so in that case

这样

the mental aggregates are a condition for the mind born matter by way of disassociation condition.

诸名蕴就是心生色法的不相应缘

Dissociation also comprises prenascent and postnascent types:

不相应缘也有前生和后生的种类

the former obtains between matter as the conditioning state and mind as the conditioned state;

于前者，色法是缘法，名法是缘生法

so when matter is conditioning and mind is conditioned

当色法是缘法，名法是缘生法

there is prenascence condition

就是前生缘

because

因为

matter arises first then the mind or mental states arise later

色法先生起，名法后生起

the latter obtains between mind as the conditioning state and matter as the conditioned state

于后者，名法是缘法，色法是缘生法

when mind is said to be conditioning and matter is conditioned then

当名法是缘法，色法是缘生法时

mind arises later

名法后生起

and matter arises first

色法先生起

so there is postnascence conditioning

所以就是后生缘

These are identical with prenascence support condition and postnascence condition, respectively.

这两种分别于前生依止缘及后生缘相同

so they are mentioned earlier on page 318 and 313

它们在之前讲过，第318和313页。

so between mind and matter there is this disassociation condition

所以在名色之间，有此种不相应缘

they arise together but they are not associated

它们同时生起，但是并不相应

and the example is given of six kinds of taste not mixing together with one another

给出的例子就是六种味道彼此不相混淆

and also of oil and water said to not mix

还有油和水不能互相混淆

although you put oil and water they do not mix

虽然你将油和水放在一起，它们不会混合起来

so in the same way, although they are together, they do not mix, so

同样，虽然它们在一起，它们也不会混合

mental states and material states although they arise together they are not said to be associated

所以，名法和色法虽然它们同时生起，但是不相应

ok

好

question: sharing merit with the departed

问题：给去世者回向功德

the estimated 85,646 people who died while building the Death Railway linking Thanbyuzayat to Kanchanaburi between June 1942 and 16 October 1943 1942年到1943年在修筑泰缅死亡铁路时，大概死了八万多人

Father of construction and Hellfire Pass memorial were erected to commemorate them

我们需要修建纪念馆来缅怀他们

the agony they undergone before collapsing to death

他们在死亡前遭受的痛苦

something which they never begging for

是他们从未意想到的

but their lives were briefly stopped

但是他们的生命戛然而止

Peace to their grievous mental consciousness to harmonize their spirit is ceremony to radiate metta and merit sharing with the departed is necessary.

为了安抚他们的灵魂，有必要向他们散播慈爱并且给他们回向功德

Is this a right view and right action, please discuss and comment.

这种观点是正见吗？这样的做法如法吗？请进行评论。

To help them in their now respective existences

他们现在处于不同的生存地，要想帮助他们

what we do is sharing merit

我们要回向功德给他们

so sharing merit is more effective and better than just radiating metta

所以功德回向比仅仅散播慈爱更有效

we can radiate metta to them

我们可以给他们散播慈爱

but sharing merit with them is more beneficial to them

但是回向功德对他们更有好处

because they can get results and they can escape the miserable states they are in

因为他们可以获得果报，可以摆脱现在所处的恶趣

and as I said yesterday

我昨天也讲过

if those people, they died in 1942 and 1943

如果这些在1942和1943年去世的人

so, it’s about how many years? 60 years ago

大概多少年之前？60年前

and they may be reborn in different existences, and so

他们可能投生到不同的生存地

we can not hope to benefit all of them who died at that time

我们不能帮助在当时去世的所有人

but still we can share merit with them

但是，我们还是能回向功德给他们

so that there may be someone who can still know this sharing of merit with them and who can

这样，有一些人可能会知道这些回向

get the share of merit and get the benefit of the

可能会获得利益

good kamma they acquire through rejoicing at the merit done here

它们随喜这些功德的时候，可能获得善业

so it is a good practice to share merit with departed ones

所以向逝者回向功德是很好的方法

and we should share merit them as often as we can

我们应尽可能多地回向功德给他们

because they may miss to take the share if we share for just once

因为，如果只是回向一次，他们很可能错过

so if we do it many times or every day and then

如果我们每天做很多次

there will be some opportunity for them to get rejoice in our merit and get the benefit through the merit

他们就有机会随喜这些功德从而获益

in the states when

在美国的时候

some people to radiate metta to those who has departed

有些人请求我给逝者散播慈心

so I always say that please share merit with them

我总是说：请回向功德给他们

that is better and that is more beneficial to them than just radiating metta to them

回向功德比仅仅散播慈爱对他们更有好处

so you may do a ceremony to share merit with them, that’s a very good act

你可以做一场法事，回向功德给他们，这是很好的善行

I think I will put off this for tomorrow

我们明天继续

Disk02track27

菩提字幕屋

Bodhi Fansubs we were at the presence and non-disappearance condition, right?

我们学到了有缘与不离去缘，对吧？

so presence condition and non-disappearance condition are the same

有缘与不离去缘是一样的

and they are of five kinds

它们有五种

they are conascence, prenascence, postnascence, edible food, and material life.

俱生、前生、后生、段食及色命

These are two conditions identical in meaning and differing only in the letter.

此二缘含义相同，只是名称不同而已。

so they mean the same thing, one is prescence the other is non-disappearance

所以有缘、不离去缘，它们的意思相同

In this relationship a conditioning state helps the conditioned states to arise or persist in being during a time when it exists alongside the conditioned states.

于此缘，缘法支助缘生法生起，或在与缘生法同时存在的时刻支助缘生法继续存在。

they must be present at the moment when they are assisting other states

当它支助其他诸法时，自己必须也存在

It is not necessary, however, for the conditioning state and the conditioned states to be conascent;

然而缘法与缘生法并不需要是俱生法

it is not necessary but they can be conascent also

虽然不是必需，但是它们也可以是俱生的

all that is required is for the two to temporally overlap, and for the conditioning state to support in some way the conditioned states during the time they overlap.

所须的只是这两者有暂时重叠存在的时候，以及在重叠的时候，缘法给缘生法某种支助

sometimes, the conditioning state arises before and then conditioned states arise later

有时候，缘法先生起，缘生法后生起

or sometimes, conditioning state arises later and conditioned states arise before

有时候，缘法后生起，缘生法先生起

but when one is supporting the other they must be present

但当其中一个支助另一个时，它们必须存在

While the text mentions only five types of presence condition, since these five in turn include additional subsidiary types,

在文中只提及五种有缘，但由于这五种里面还有更细的分类

presence condition comprises a wide variety of other conditions.

所以有缘还包含了其他各种不同的缘

so many conditions can be grouped under the heading the presence condition

所以很多缘都可以列入有缘下面

This will become clear in the next section, which deals with the subsumption of all conditional relations under four master conditions.

关于这点，在下一篇解释把一切缘归结于四大主缘时就会变得清楚。

so presence condition and non-disappearance are of five kinds

所以，有缘和不离去缘有五种

and we have already met them before

我们已经学过了

so now the manual tells us that

概要精解告诉我们

all these 24 conditions can be reduced to four condition

所有24缘可以归纳为四缘

All conditions are included in the conditions of object, decisive support, kamma, and presence.

一切缘可以归纳于所缘、亲依止、业与有四种

now

现在

in this case

如果是这样的话

teachers have different opinions

诸论师就产生了不同的看法

one subcommentary teacher said that it means

有一个论师就说，这样就意味着

any condition can be included in object condition

任何缘都可以归为所缘缘

every condition can be included in decisive support or kamma and presence

任何缘都可以归为亲依止缘或业缘或有缘

so that is one opinion

这是一种看法

but that opinion is not accepted by many later teachers

但是这种看法并不被后来的许多论师接受

so later teachers try to show us

后来的论师试图向我们展示

which types of conditions could be grouped under which condition and so

何种缘可以归入何种缘

in the note it is said that Ledi sayadaw explains in some way different from some other subcommentary

所以，在注释里说，列迪长老的解释就与一些复注的解释不同

so if you look at the table on page 323

如果你看第323页的表格

you will see that

你就会看到

now under object conditions are grouped object predominance

在所缘缘下面，有所缘增上缘

base object prenascence support

依处所缘前生依止缘

object prenascence and disassociation

所缘前生缘和不相应缘

and then under decisive support

然后在亲依止缘下面

object predominance, base object prenascence support

所缘增上、依处所缘前生依止

object prenascence, asynchronous kamma

所缘前生、异刹那业

disassociation, proximity, contiguity, repetition

不相应、无间、相续、重复

absence and disappearance

无有、离去

and under kamma, only one, asynchronous kamma

在业缘下面，只有：异刹那业缘

under presence, there are many

在有缘下面，有很多

object predominance, conascence predominance, conascence support, base prenascence support, base object prenascence support

所缘增上、俱生增上、俱生依止、依处前生依止、依处所缘前生依止

base prenascence, conascent kamma, disassociation, root

依处前生、俱生业、不相应、因

conascence, mutuality, result, nutriment, faculty, jhana, path

俱生、相互、果报、食、根、禅那、道

association, non-disappearance and post-nascence, there are so many

相应、不离去、后生，这个有很多

and also the conditions are grouped according to…we may call it families

缘也可以按照“族”来分类

the conascence family, object family, proximity family and so on

俱生族、所缘族、无间族等等

and then there is a note by the author of the original manual

概要精解的原作者在这里有一个注释

that is the word conascent material phenomena, what does it mean?

就是“俱生色法”这个词，它是什么意思？

now if he does not define this word in pali sahajātarūpa

如果他没有定义“俱生色法”这个词

we may not understand it or we may misunderstand it or we may make mistakes

我们可能不能理解它，或者误解它

and so here

所以在这里

the author gave us what he meant by conascent material phenomena

作者在这里解释了“俱生色法“的意义

because the word conascent material phenomena was used in describing different relations previously

因为“俱生色法”在之前用来解释各种缘

so now

所以，现在

he defines the term he used conascent material phenomena

他在这里解释了他所使用的“俱生色法”

so that should be understood as twofold

这个词应该从两方面来理解

whenever conascent material phenomena this term is met

当遇到“俱生色法”这个词时

then we must understand one of two things, one is

我们必须理解两件事，一件是

through out the course of existence

在生命期间

that means after rebirth

也就是在结生之后

they should be understood as those born of consciousness

它就应该被理解成心生色法

so conascent material phenomena in one sense means

所以俱生色法，在一方面，意思是

only those born of consciousness

只是心生色法

not all types of material properties, but those that are born of consciousness or that are caused by consciousness

并不是所有类型的色法，只是心生色法

and they are in the course of existence that means during life after rebirth

在生命期间，也就是在结生之后的生命期间

and at rebirth linking

在结生时

as those born of kammas

如业生色法

so at rebirth linking

所以在结生时

the conascent material phenomena means material properties born of kamma or caused by kamma

俱生色法意思是业生色法

or that are the result of kamma

就是业报的结果

now we go to the summary

我们来看“总结”

Thus the things pertaining to the three periods of time and timeless, internal and external, conditioned and unconditioned, are threefold

如是于三时里及与时间无关的内外、有为无为诸法可归纳为三种：

by way of concepts, mind, and matter.

概念、名、色

that means

意思是

now the author has shown us the 24 relations and also how different states are related

作者展示了24种关系，不同诸法是如何关联的

these 24 relations can be reduced to just concept, mind and matter

这24缘可以被归纳为概念、名与色

and concept, mind and matter that belongs to three period of time that means

属于三时的概念、名、色

past, present and future and also timeless

过去、现在、未来，还有不具时间性

now nibbana is timeless and concept is timeless

涅槃和概念不具有时间性

and then internal and external and conditioned and unconditioned

内、外、有为、无为

all except nibbana is conditioned and nibbana is unconditioned

除了涅槃外，都是有为法，涅槃是无为法

so all these 24 conditions are just concept, mind and matter

所有24缘只是概念、名、色

so now the author is going to define mind and also concept in the next section

所以作者在下一节继续解释名、概念

now before we go to the next section

在进入下一节之前

let us go back to dependent origination

我们回到缘起法

and we cannot do this chart all of them here, but

我们不能解释整张表

we will take just one link

但是我们可以解释一个关系

and try to understand, so

试着去理解它

it is paṭiccasamuppāda by way of 24 paṭṭhāna conditions

通过24发趣缘理解缘起法

so in the paticcasamuppada or dependent origination

在缘起法里

the first link is between ignorance and kamma formations

第一个关系是无明和行

conditioned by ignorance formations arise

无明缘行

or because there is ignorance as condition there are formations and so on

以无明为缘，就有了行，等等

so that means ignorance conditions formations

意思就是无明缘行

and ignorance means moha in all…无明就是痴

moha that is concommitant with 12 akusala cittas

与12个不善心相伴的痴心所

becaue moha arises with all 12 akusala cittas

因为痴与12个不善心相伴

and formations means formations of merit formations of demerit, formations of imperturbable

行就是：福行、非福行、不动行

now formations of merit means cetana or volition concommitant with eight kamavacara kusala and five rupavacara kusala cittas

福行的意思是：与8个欲界善心和5个色界善心相伴的思心所

and formations of demerit means volition in all 12 akusala cittas

非福行意思是12个不善心里的思心所

and formations of imperturbable means volition in four arupavacara of imamterial wholesome cittas

不动行的意思是4个无色界善心里的思心所

so ignorance is a condition for these three kinds of formations

所以无明是这三种行的一个缘

that means ignorance and formations are related

意思就是说无明和行是相关的

how are they related? in what way or by what conditioning force

它们是如何相关的？以什么方式相关？依靠什么样的缘力相关？

now here you read the first one, conditioning ignorance

现在，你们在这里看：作为缘法的无明

and then the conditioned formations of merit

然后是作为缘生法的福行

so formations of merit means cetana in 8 kamavacara kusala and 5 rupavacara kusala cittas

福行意思是8个欲界善心和5个色界善心里的思心所

and then under the conditions you see two and nine

在缘下面，你们看到2和9 and then in the bracket, one zero two

在括号里是102，

so in order to understand it you have to have the list of the 24 patthana conditions handy with you

要明白它，你手头上需要有24缘的列表

so number two means object condition and number nine means decisive support condition 2意思是所缘缘，9意思是亲依止缘

so that means ignorance is a condition for formations of merit by way of object

意思就是说：无明是福行的所缘缘

and by way of decisive support

也是它的亲依止缘

and for this information you can read paragraph 102 in chapter 17 in the book called path of purification

更多信息，参考清净道论17章102段

the book path of purification is the english translation of visuddhimagga

清净道论的英译本

now ignorance is a condition for formations of merit by way of object

无明是福行的所缘缘

now that means when you practice say vipassana meditation

意思就是说，当你修内观的时候

you may take ignorance as object of your contemplation, object of your attention

你可以将无明作为你审察的所缘

you may try to see ignorance as arising and disappearing

你可以尽量观察无明的生灭

as impermanent and so on

看到它的无常性等等

so when you practice vipassna on ignorance or taking ignorance as object of vipassana

当你以无明作为内观的所缘时

then ignorance is a conditioning and your vipassana consciousness is the conditioned state

无明就是你内观的缘法，你内观的心就是缘生法

and also those who can read the other people’s mind

同时，有他心通的人

for those they can take the ignorance of other people as object

他们就能以别人的无明为所缘

and when they entered into that supranormal knowledge and sees or knows the ignorance in the mind of anthoer person

当他进入神通状态，看到并了知别人心里的无明

then that ignorance is the condition for his supranormal knowledge consciousness

那么别人的无明就是他的神通心的所缘

so in that way

这样的话

ignorance is an object condition for the formations of merit

无明就是福行的所缘缘

and also ignorance can be number nine decisive support condition for formations of merit

同时无明也可以作为福行的9号亲依止缘

now you try to diminish ignorance

你尽力消除无明

you try to get rid of ignorance by practicing meritorious deeds by practicing dana or keeping precepts or practicing meditation

你通过布施、持戒、禅修等善行来对治无明

so in that case

这样的话

the ignorance is the decisive support condition for your merit

无明是你福行的亲依止缘

so in this way ignorance is a condition for formations of merit in two ways

这样的话，无明以两种方式成为福行的缘

by way of being an object and by way of the decisive support

所缘缘、亲依止缘

and in order to reduce ignorance say you try to practice meditation to get jhana

为了减少无明，例如你通过禅修获得禅那

and then when you get the jhana, then that jhana is said to be conditioned by ignorance by way of decisive support or strong support

当你获得禅那时，无明就是这个禅那的亲依止缘

so in that way ignorance can be a conditioning state for the jhanas

这样无明可以是禅那的缘法

so here

这里

conditioning state which is ignorance

缘法是无明

and conditioned state formations of merit belong to different times

它和缘生法的福行属于不同时间

or different locations

不同地点

but next is the ignorance to formations of demerit

下一个是无明作为非福行的缘

that means ignorance to cetana in 12 akusala 12 unwholesome cittas

意思是无明作为12不善心中思心所的缘

here also there can be number two object condition

这里也可以是2号所缘缘

and there can be arammaṇa-adhipati that means predominance, object predominant condition and also arammaṇa-upanissaya object decisive support

可以是所缘增上缘、所缘亲依止缘

taking ignorance as object there can arise akusala unwholesome cittas

以无明为所缘，可以生起不善心

so when unwholesome cittas arise taking ignorance as object

当不善心以无明为所缘生起时

then ignorance is the conditioning factor of object

无明就是所缘缘的缘法

for the conditioned state that is volition in akusala cittas

缘生法就是不善心中的思心所

and if the object is taken closely

如果紧密地观察所缘

or if the object can exert strong influence on the consciousness

或者说所缘能够对心产生强大的影响

then we can have the arammaṇa-adhipati and arammaṇa-upanissaya

那么我们就有所缘增上、所缘亲依止

and also there is number nine here again, the decisive support

这里也有9号：亲依止缘

the former ignorance can be a decisive support for the later volition in one of the 12 akusala cittas

前面的无明可以是后面12不善心中某个心的思心所的亲依止缘

and then there is four, five

还有4、5 what is four? 4是什么？

proximity

无间缘

number five, contiguity 5号是相续缘

so there can be proximity, contiguity and anantara-upanissaya, it is variety of number nine

所以可以是：无间缘、相续缘、无间亲依止，无间亲依止是9号缘的一个变体

contiguity, decisive support and twelve repetition

相续缘、亲依止缘，以及12号重复缘

and twenty two absence and twenty three disappearance 22号无有缘，23号离去缘

now

现在

there again we explain by taking the javanas as the example

我们以速行为例再进行解释

suppose there are seven moments of javana of unwholesome cittas

假设有七个不善心的速行

with each of the javana consciousness there is ignorance

每一个速行心里，都有无明

and there is volition

都有思心所

so ignorance concommitant with say first javana

所以无明伴随着第一个速行

is a proximity condition for cetana or volition concommitant with second javana and so on

无明作为第二个速行中思心所的无间缘，等等

so there is first javana, first javana ceases

第一个速行，第一个速行灭去

so that second javana can arise

第二个速行生起

and second javana ceases, so that third javana can arise and so on

第二个速行灭去，第三个速行生起，等等

so there is this proximity condition between the first javana and second, second and third and so on

所以在第一个和第二个速行之间就有这个无间缘，第二和第三之间，等等

and since there is ignorance with all the javanas and

因为所有的速行都有无明

volition with all the javanas, we have these conditions proximity condition, contiguity condition and so on

所有速行也有思心所，我们就有无间缘、相续缘等等

so when there is proximity condition, there is always the contiguity condition and then

如果有无间缘，就必定有相续缘，

twenty two and twenty three, absence condition and disappearance condition

然后是22号和23号：无有缘和离去缘

now number twelve repetition condition

现在看12号重复缘

is for wholesome or unwholesome and functional consciousness

这个缘是针对善、不善和唯作心的

since here we take unwholesome consciousness the

因为这里我们以不善心为例

cetana with unwholesome consciousness as conditioned state we get the repetition condition also

不善心里的思心所作为缘生法，也有重复缘

and then one, six, seven, eight, nineteen, twenty one, twenty four

然后1号6号8号19号21号24号

one is the root condition 1号是因缘

now let us take the first akusala citta

我们以第一个不善心为例

with the first akusala citta there arise ignorance and volition

伴随第一个不善心生起无明和思心所

so since they arise together

因为它们是同时生起

there is the condition of root or root condition between ignorance and volition

在无明和思之间就存在因缘关系

and number six conascence

还有6号俱生缘

since they arise together at the same time there is conascence

因为他们同时生起，就有俱生缘

and also number seven mutuality

还有7号相互缘

and number eight support 8号依止缘

number nineteen, association 19号相应缘

twenty one presence and twenty four non-disappearance 21有缘、24不离去缘

so from this we understand that

于此，我们知道

sometimes ignorance and formations belong to different times

有时候，无明和行属于不同时间

and sometimes different persons or different places

有时候属于不同的人，不同的处所

but sometimes

但是有时候

conditioning state and conditioned state arise together

缘法和缘生法同时生起

but one is said to be conditioning state and another is conditioned state

一个是缘法，另外一个是缘生法

as in one six seven eight nineteen twenty one and twenty four

关系就是6号、7号、8号、

19号、21号、24号

so when you understand patthana

当你明白了发趣法

you understand fully and correctly about the relationships between the cause and effect mentioned in the doctrine of paticcasamuppada or dependent origination

完整正确地理解了缘起法里因和果之间的关系

so here

所以这里

ignorance is not the producer of formations of merit and so on but it is a condition

无明不是福行的创造者，而是它的一个缘

and it is a condition that belongs to different time

这个缘属于不同的时间

and also with regard to akusala cittas

是针对不善心的

it is the conascence, group of conascence condition that means

是俱生缘，就是说

they arise together and one is called a condition and the other is called the conditioned

它们同时生起，一个是缘，另外一个是缘生法

so now we understand that

所以，现在我们明白

conditioned by ignorance formations arise means sometimes ignorance and formations may arise together

无明缘行，意思是有时候，无明和行可能同时生起

although they arise together one is said to be conditioning and the other is said to be conditioned

虽然它们同时生起，一个被称为缘法另外一个被称为缘生法

now formations of the imperturbable that means

不动行，意思是

volition in the four arupavacara kusala cittas

四个无色界善心里的思心所

ignorance to four arupavacara kusala cittas

无明作为四个无色界善心的缘

there can be only one and that is decisive support

只有一种，就是亲依止缘

that means you see the faultiness of ignorance

意思是你看到无明的过患

and you want to diminish ignorance or you want to get rid of ignorance and so you practice meditation

你想消除无明，所以你禅修

and you attain one of the four or four arupavacara jhanas

你获得四个无色界禅那的一个

so when one of the four arupavacara jhana arise in your mind

当你心里生起四个无色界禅那的一个

then they are conditioned by the ignorance

这就是缘于无明

because you want to get rid of ignorance and so ignorance serves as decisive support for your practice of meditation and for your attainment of jhanas

因为你想对治无明，所以无明就是你禅修和获得禅那的亲依止缘

so here

在这里

the conditioning state and conditioned state belong to different times

缘法和缘生法属于不同的时间

so they can belong to different times, they can belong to the same time, they can belong to the same person, they can belong to different persons

所以，他们可以属于不同的时间，可以属于同一时间，可以属于同一人可以属于不同的人

and that we understand through the knowledge of patthana conditions

我们通过发趣法诸缘的知识可以了解这些

that is why understanding of patthana conditions is important

所以，理解发趣法之缘就很重要

in understanding correctly the dependent origination

这样才能正确理解缘起法

it would be good if we can go through to the end all these but

如果我们能将缘起法里诸支都讲清楚，那就好了

we have no time and also it would be involved and so

但是我们没有时间，而且也很复杂

I will leave it to you

所以，你们自己回去看

and if you are interested

如果你们感兴趣

please read this chart with the path of purification

请对照清净道论看这个表

so the paragraph numbers are given in the square bracket

方括号里是段落的序号

and so you can easily go to the path of purification and read about this

所以你们可以很容易参照清净道论阅读

now it is said that with regard to cause and effect there are four kinds of views

对于因果，有四种观点

one is one cause one result 1）一因一果

second is one cause many results 2）一因多果

the third is many causes one result 3）多因一果

and the fourth many causes many results 4）多因多果

what us buddhism advocate?

我们佛教提倡哪种观点？

one cause one result?

一因一果？

or one cause many results or many causes one result or many causes many results?

一因多果？多因一果？多因多果？

if we look at the “avijjā paccayā sankhārā” and so on

如果我们来看“无明缘行”等等

we may be tempted to say that oh, teachings of the buddha is one cause many results

我们可能会倾向于说：佛教是一因多果

but the commentary says that

但是注释书说

the buddha’s teaching is not one cause many results

佛陀的教导不是一因多果

because although ignorance is here stated as a conditioning state

虽然无明在这里被称为缘法

actually it is not the only conditioning state for sankharas

但是它并不是行的唯一缘法

there are other conditions for sankharas to arise

对于行的生起，还有其他缘

sankhara means cetana, right?

行就是思心所，对吧？

cetana must have a citta arising so that it can arise

有心的生起，才有思心所的生起

so the citta is also its condition

所以，心也是它的缘

and then that citta along with cetana must dependent on the heart base

这个与思心所同时生起的心必须依赖于心所依处

so heart base is also its condition

所以心所依处也是它的缘

so there are many conditions for cetanas or sankharas to arise

所以对于思心所或行的生起，有许多缘

so avijja is not the only condition

所以无明不是唯一的缘

but here buddha said avijja is the condition for formations

但是这里，佛陀说无明是行的缘

because it is the chief of them

因为它是最主要的

or sometimes it is obvious

或者说，有时候，它最明显

or sometimes it is not common to others

或者说，有时候，它与其他的不同

so

所以

in the teachings of the buddha we must understand that

在佛陀的教法里，我们要明白

there are multiplicity of causes and multiplicity of results and so

有许多因，也有许多果，

the buddhism accepts many causes many results view

佛陀接受多因多果

not one cause many results and so on and so

不是一因多果，等等

in buddhism only the fourth one is accepted as true

在佛教里，只有第四个是对的

many causes and many results

多因多果

so all results may not be stated but we must understand that

这里虽然没有提到所有结果，但是我们要明白

here the ignorance is not the only condition for formations and so on

这里，无明不是行的唯一因，等等

so with the knowledge of twenty four modes of relations taught in patthana

所以，根据发趣法里教导的24缘

we understand the dependent origination more correctly

我们就更正确地理解了缘起法

and in more detail and more depth

更加详细和深入

only when you understand the dependent origination with reference to patthana

只有当你参照发趣法了解缘起

can you say you really understand the dependent origination

你才能说你真正理解缘起

but the author of the original manual treated these two separately

但是概要精解的原作者对此二者分开处理

because it would be very involved and it would be very difficult for young people to try to study these two difficult teachings together

因为，对于年轻人来说，同时学习这两个艰涩的教法很困难

so he separated and he treated them separately

所以，他就将这两个分开讨论

but the celebrated commentator the venerable buddhaghosa

但是著名的论师尊者觉音

when he explained the dependent origination in visuddhimagga

他在清净道论里介绍缘起的时候

he explained the dependent origination with reference to twenty four patthana conditions

他就对照发趣法的24缘来解释缘起

and a brief description of these 24 patthana conditions are to be found in the path of purification

在清净道论里，有对这24缘的简要介绍

in that chapter, chapter seventeen

在第17章

chapter on the dependent origination

就是关于缘起的

in the path of purification

在清净道论这本书里

I don’t know why this chapter was given the name conclusion

我不知道为什么这章的标题是：结论

not dependent origination

而不是：缘起

so if you open the book you will not see the header as dependent origination

所以，如果你看这章，标题不是：缘起

but you will see the header as conclusion

标题是：结论

maybe it is the exposition of the last item before the practice of vipassana meditation

或许它是在进入内观之前的最后一项

now visuddhimagga was written for those who practice both samatha meditation and vipassana meditation

清净道论是为修止和修观的人写的

so first he explained the samatha meditation

所以，他首先解释了止禅

and then before explaining the vipassana meditation

然后，在解释观禅之前

he put in these chapters, chapters on aggregates, bases, elements

他插入了这些章节，关于：蕴、处、界

faculties

根

four noble truths and dependent origination

四圣谛、缘起

and only after that he explained to us the practice of vipassana meditation

在这之后，他对我们解释了观禅的修法

so it is a conclusion, concluding chapter on the knowledge necessary for the practice of vipassana meditation

所以，它就是结论，是内观禅修所需知识的最后一章

and so it may be given the name conclusion

所以，它的标题就是：结论

so you will not find heading as dependent origination but it is the chapter seventeen

所以你就找不到缘起的标题，是第十七章

ok, now we go back to the manual

好，现在我们回到概要精解

so twenty four conditions are reduced to concepts, mind and matter or concepts, nāma and rūpa 24缘被归纳为：概念、名、色

now what are concepts? what is mind? what is nāma? what is rūpa?

什么是概念？什么是名？什么是色？

so the manual explains to us here that the material phenomena are just the aggregate of matter.

概要精解在这里解释说：色法只是色蕴

that means the aggregates of matter are the material phenomena, so

就是说色蕴就是色法

we must understand the material phenomena or in pali rupa dhamma as rupa khandha

我们要明白色法，就是色蕴

that’s quite plain

这个很好理解

and then consciousness and mental factors which comprise the four immaterial aggregates and nibbana

由心与心所组成的四无色蕴及涅槃

are the five kinds that are immaterial

是五种无色

now please note

这里请注意

here nibbana is called nāma

这里涅槃被称为名

so they are also called name

名也被称为“名称”

I think instead of name, we should return the pali word nāma

我想不要用“名称”，要用巴利语：nāma so there can be confusion

所以，这里可能会产生混淆

is nibbana rupa or nāma?

涅槃是色还是名？

now we see that nibbana is also nāma

我们看到涅槃也是名

it is also called arupa

它也被称为无色

arupa and nama, so nibbana is

无色和名，所以涅槃

not rupa but it is nāma

不是色，是名

but although it is nāma it is not mind it is not mental property not a mental state

但是虽然它是名，它不是心，也不是心所

it is a different state than nāma and rupa so we must understand this

它是不同于名法和色法的状态，我们要明白

now why are the consciousness and mental factors and nibbana called nāma

为什么心、心所和涅槃被称为名

now it is explained down the page they are also called name

在这页下面：它们也被称为”名“

the four immaterial aggregates are called nāma

四无色蕴被称为名

in the sense of bending, because they bend towards the object in the act of cognizing it

因为它们倾向或转向目标以识知它

so when you take the object your mind as it were goes to the object

当你缘取一个所缘，你的心就导向那个所缘

or inclines towards the object or bends toward the object

或者倾向或者转向那个所缘

so that bending is what gives the state the name nāma

这种转向就使得此法被称为名

so the word nāma means bending

所以名的意思是转向

or inclining, something that bends something that inclines

或者倾向，转向或者倾向之法

inclines to the object

倾向于所缘之法

when consciousness takes an object

当心缘取一个所缘

it is said to bend towards the object it inclines toward the object

就是转向所缘，倾向所缘

and cetasikas are the same

心所也是如此

they are also called nāma

它们也被称为“名”

in the sense of causing to bend

因为它们造成了转向

since they cause one another to bend on to the object

因为它们造成了对所缘的转向

so the word nāma has two meanings

所以“名”这个词有两个意义

one is ordinary meaning bending the other is causal meaning

第一个就是普通的意思：转向，另外一个是具有致使的意思

so nāma means one that bends

所以“名”的意思就是转向之法

and the other is one that makes other bend

另外一个意思是：致使他者转向之法

now if you remember the section on objects in the third chapter

如果你们记得第三章所缘一节

you will see that consciousness can take other consciousness as object

你们就会看到心可以以其他心为所缘

consciousness can take mental factors as object

心可以以心所为所缘

consciousness can take nibbana as object

心可以以涅槃为所缘

so consciousness can be both subject and object

所以心可以作为能缘，也可以作为所缘

when you practice meditation

当你禅修的时候

and your mind wanders and you are making notes of that wandering mind as wandering, wandering

你的心散乱，你对其进行标记：散乱、散乱

than the wandering mind is the object of your noting mind

那么这个散乱的心就是你进行标记之心的所缘

so both are mind, one is the object and the other is subject

所以，这两个都是心，一个是能缘，一个是所缘

but subject can be called nāma because it bends towards the object

能缘可以被称为名，因为它转向所缘

and object can be called nāma because it makes the subject bends towards it

所缘也可以被称为名，因为它使得能缘转向它

so for these two reasons, the

所以，鉴于这两个原因

consciousness and mental factors are called nāma

心和心所被称为名

and nibbana is also called nāma

涅槃也被称为名

solely in the sense of causing to bend

仅仅因为涅槃能让别人转向它

for one reason only, not for two reasons

不是因为其他的原因

so nibbana is also called nāma because

所以涅槃也被称为名，因为

it as it were makes cittas and cetasikas bend towards it

它能让心和心所转向它

that means cittas and cetasikas take nibbana as object

意思就是心和心所以涅槃为所缘

so when they take nibbana as object they bend towards nibbana

所以当它们以涅槃为所缘，它们就转向涅槃

so it is nibbana making them bend towards it

所以，是涅槃让它们转向自己

so nibbana is also called nāma

所以涅槃也被称为名

but we cannot say that nibbana is mental

但是我们不能说涅槃是心理状态

because nibbana is not in our minds and nibbana is not a mental state

因为涅槃不在我们的心里，不是一种心理状态

it is a state separated from mind and matter

它超越了心理状态和色法

although it is not mind, it can be called nāma because

虽然它不是心理状态，也可以被称为名

it causes the mind bend towards it

因为它能够让心转向它

so we must understand this clearly

所以，我们要清楚地理解这点

mostly when we use the word nāmarūpa

大多数时候，我们使用“名色”这个词的时候

we mean only cittas and cetasikas

这里的名只是指心和心所

not necessarily nibbana but

并不一定包括涅槃，但是

sometimes we may use nāma to mean nibbana also

有时候，我们也用“名”指涅槃

so when we use nāma to mean nibbana

所以，当我们以“名”指涅槃时

that we must understand that the meaning of the nāma is something that makes others to bend towards it

我们要理解，名的意义就是让他法转向自己

and not something that bends towards others

不是自己转向他法

and then the remaining are concepts

剩下的是概念

three are mentioned, concepts, mind and matter

这里提到三项：概念、名、色

so now the author has defined matter and he has defined mind

所以，作者定义了色，也定义了名

and so what remains is the concept or paññatti or the concepts

剩下的是概念或施设

now there are two kinds of concepts

有两种概念

attha or attha-paññatti or concepts as meanings

意义概念

and nāma-paññatti or concepts as names

名字概念

The former are the meanings conveyed by the concepts,

前者就是概念所传递的意义

the latter the names or designations which convey that meaning.

后者就是表达该意义的名字或者名称

now here meaning does not mean what we understand with meaning

这里，意义并非我们理解的意义

now when we study language, say, we study English

当我们学习语言，例如学习英语时

and then we say what is the meaning of this word

我们说：这个词是什么意思？

and we think that

我们认为

the translation is the meaning

翻译就是它的意义

actually, translation is not the meaning of the word,

实际上，翻译并不是这个词的意义

it is the translation of the word, it is the word in another language

它只是这个词的翻译，是这个词在另外一种语言里的说法

it is actually not the meaning of the word

它实际上并不是这个词的意义

so the meaning of the word means something that is denoted by that name

所以，这个词的意义就是这个名称所指代的东西

for example the word man

例如，“人”这个词

so the word man is a nāma-paññatti concept as names

“人”这个词是名字概念

it is a name for a beings, say, who walks upright and who has two feet and two hands and so on

它是表示直立行走，具有两足两手等等的众生

but the real man the being that stands upright and that walks upright has two hands and two feet and so on

但是真实的人，也就是直立行走，两手两足

that being is what is meant by meaning here

这个人就是这里所说的意义

because when we say man that name represents the being a man a human being, so

因为当我们提到“人”时，表示一个人

what we call a human being is called attha-paññatti

我们称之为人的就是意义概念

concept as meaning

意义概念

I would rather call it thing concept

我更愿意称之为事物概念

and the other name concept

另外一个是名字概念

so the name and the thing that is represented by the name

名字和名字所代表的事物

if you translate the word man to your language I don’t know what you call man in your language

如果你将英语的“人”翻译成你的母语我不知道用你们的母语怎么讲

so that will be not a meaning actually, let’s say, translate man into Chinese

翻译之后的词实际上并不是它的意义假如，我们将“人”翻译成中文

so the Chinese word will be just the Chinese word, it is not the meaning actually

中文的单词只是中文单词，实际上并不是它的意义

the real meaning is the man the being

真正的意义就是“人”，那个人

that is called a man, so there are two kinds of concept

被称为“人”的东西，所以有两种概念

the thing concept or meaning concept and name concept

意义概念和名字概念

almost everywhere we can get these two

几乎在任何地方，我们都可以找到这两者

name concept and thing concept

名字概念和意义概念

let’s say a house

我们以一所房子为例

now the word a house or the sound a house is a, what concept?

“房子”这个词或者声音，是什么概念？

name concept

名字概念

and the building with the roof and walls and windows and so on is the thing concept or meaning concept

具有屋顶、墙壁、窗户等等的建筑它是意义概念

so there can be these two concept with almost everything

所以万事万物几乎都具有这两个概念

here in the explanation it is given, for example

这里，在解释里，有：例如

the notion of a four-legged furry domestic animal with certain physical features and traits is the concept-as-meaning of the term “dog”;

具有某种体型与性格、遍体生毛、具有四只脚的家畜是“狗”的意义概念

the designation and idea “dog” is the corresponding concept-as-name.

“狗”这个名称是相应的名字概念

so dog is a name concept

所以“狗”是一个名字概念

and four-legged furry domestic animal with certain physical features and traits is the thing concept

具有某种体型与性格、遍体生毛、具有四只脚的家畜是意义概念

I think who wrote this had an american dog in mind

我想写这段话的人，心里想到的一只美国狗的形象

not all those are furry

并不是所有的狗都是遍体生毛

ok, we have two concepts, meaning concept or thing concept and name concept

好，我们有两个概念：意义概念和名字概念

and there are two kinds of concept or

有两种概念

two meaning of the word paññatti

或者概念这个词有两个意义

the word paññatti means what makes known, what makes others known

概念这个词意思是令知，令他知

and also what is made known

也是所知

so there are two meanings to the word paññatti

所以概念这个词有两个意义

if we call something paññatti

如果我们提到概念

that can mean something that is made known

意思可以是所知者

or something that makes known

或者令知者

so the first there is the explanation of concept of what is made known

首先是解释所知者

what is made known means actually the thing concept

所知者实际上就是意义概念

now lands, mountains etc are called

土地、山岳等被称为

in pali santāna-paññatti formal concept that means which are form

是形状概念

since they correspond to the form or configuration of things.

因为它们相等于事物的形状

now the certain configuration of material properties

色法的某种形状

in a certain manner

某种形式

and that we call the land or we call a mountain

我们称之为土地、山岳

so the concept land, mountain etc are called santāna-paññatti

所以这种土地、山岳等概念被称为形状概念

concept of the form or configuration of things

形状概念

there can be many kinds of concepts actually

概念实际上有很多种

and then house, chariot, cart etc are

屋子、马车、手推车等等

called samūha-paññatti, collective concepts, since they correspond to a collection or group of things.

被称为“组合概念”，因为它们相等于事物的组合

now house is a collection of different parts

房子是由不同部件组成的

and chariot also is a collection of different parts

马车也是不同部件组成的

and cart is also a collection of different parts

手推车也是不同部件组成的

and so the designations or the concept house, chariot, cart are called collective concepts

所以房子、马车、手推车的概念就是组合概念

they are the collections of somethings

它们是某些事物的聚合

and east, west etc are called disā-paññatti or local concepts or directional concepts

东、西被称为方向概念，

since they correspond to a locality or direction

因为它们相等于方向

so east, west, north, south and so on

东西南北等等

morning, noon, week, month are called kāla-paññatti time concepts

早晨、中午、星期、月等被称为时间概念

since they correspond to periods or units of time

因为它们等于时间的单位

in the manual itself it is given as

在概要精解里写的是

named according to the revolution of the moon and so forth

根据月亮等的运行而命名

so that means

意思就是

the sun comes up during the day and the moon comes up during the night and there they take around the earth

太阳白天生起，月亮晚上生起它们轮流针对地球运行，所以

from the revolution of suns and moons

根据太阳和月亮的运行

we see this is morning, this is noon, this is a week, this is a month and so on

我们就知道，早晨、中午、星期、月等等

so these concepts are called kāla concepts or time concepts

所以这些概念被称为时间概念

and then well, cave etc are called ākāsa-paññatti spatial concepts

井、山洞等被称为空间概念

since they correspond to spatial regions void of perceptible matter.

因为它们相等于没有可触及物的空间

so a well, a cave

所以，井、山洞

we call them a well a cave because they have some space

我们称之为井和山洞，是因为它们具有空间

a well has a space, a cave has a space, and so

井和山洞具有空间，所以

that space is void of perceptible matter, you cannot touch the space

这个空间，没有可触及物，你们触摸不到空间

so that we call well, cave and so on

所以，我们就称之为井、山洞等等

and then kasina signs, that will come in the ninth chapter

遍相，这个第九章会讲

kasina signs are called nimitta-paññatti sign concepts

遍相被称为相概念

since they correspond to mental signs gained by meditative development.

因为它们等于通过禅修而获得的心之影像

so when you practice meditation especially the kasina meditation

当你禅修的时候，特别是修遍禅的时候

then you will get the signs the learned sign and counterpart sign

你就会获得相，取相和似相

and so they are called kasina or signs

它们被称为遍相

because they are gained by meditation, you meditate on the kasina and you get the sign in your mind

因为它们是通过禅修获得的，你通过修遍禅获得该相

so there are many kinds of concepts and

所以有各种概念

the list given here is not exhaustive

这里的列表并没有全部列出来

you can think of many more concepts like these

你们可以想出更多类似的概念

and in the commentary on puggala-paññatti

在《人施设》的注释书里

they are given altogether

它们一共列出了……

including the six mentioned in the text

包括在这里提到的六个

there are altogether 24 kinds of pannattis given by the commentators

论师一共给出了24种概念

so there can be many more pannattis or concepts

所以概念的类型还有更多

so this is concept what is made known

所以这是所知概念

what is made known by the name concepts

通过名字概念而所知

so that means we call a thing mountain so

所以那就是说我们称其为山岳等等

the thing mountain is the one that is made known by the name concept or by the word mountain

所以山岳的意义是通过山岳的名字概念所知的

when we hear the word mountain we know in our mind that this is a kind of thing

当我们听到山岳这个词的时候，我们心里就知道这是某种东西

which is a certain collection of material properties in such a way

是诸色法以某种方式的集合

and so we understand that that is a mountain

所以，我们就理解那是山

so the things that are denoted by the word are all concept what is made known

所以意义就是通过名字所知的概念

now there is another concept that is

还有一个概念就是

concept what makes known

令知概念

actually this is nāma-paññatti or name concept

实际上，这就是名字概念

and that name concept which makes known which makes others known is of six kinds

名字概念，就是令知，有六种

(1) a (direct) concept of the real;

真实的直接概念

(2) a (direct) concept of the unreal;

不真实的直接概念

(3) a concept of the unreal by means of the real;

通过真实的不真实概念

(4) a concept of the real by means of the unreal;

通过不真实的真实概念

(5) a concept of the real by means of the real;

通过真实的真实概念

and (6) a concept of the unreal by means of the unreal.

通过不真实的不真实的概念

so in this way we have here six kinds of paññatti or concepts that make known

所以，这样，我们这里就有六种令知概念

now here “real” means ultimate reality

这里的“真实”是指究竟法

if it is a name of ultimate reality

如果是究竟法的名称

it is called the concept of real

就被称为真实的概念

and it is a name of thing other than the ultimate reality

如果不是究竟法的名称

it is called a concept of unreal

就被称为不真实的概念

and then mixture of these two

然后这两者互相组合

became the number three, four, five and six

就有了三四五六

now

现在

say, matter, feeling

色，受

matter is a name concept

色是名字概念

the word matter or the sound matter is a name concept

色这个名称或者声音，是名字概念

and this name concept is of real or unreal

这个名字概念是真实的还是不真实的

matter is said to be a an ultimate reality

色法是究竟法

because there are four ultimate realities

因为有四种究竟法

so the word or the name concept matter is the concept of real

所以“色”这个名字是真实概念

feeling, real or unreal?

受，真实还是不真实？

real

真实

so it is the concept of real

所以它是真实概念

you can pick up other names of the cetasikas one by one and

你可以以心所的名字一个个举例

all of them are the concept of real

所有的都是真实概念

and then the concept of unreal

然后看另外一个：不真实的概念

now here land, mountain and so forth

这里土地、山岳等等

because land is not an ultimate reality

因为土地不是究竟法

what is ultimate reality is the material properties in what we call the land

究竟法是我们称之为土地里面的色法

so the land itself is non-existence in ultimate reality

究竟而言，土地本身是不存在的

so it resides only in our imagination and so it is unreal

所以土地只是存在于我们的想象中，是不真实的

mountain also it is unreal, river, unreal

山岳也不是真实的，河流也不是真实的

there are many things that are unreal concepts

有许多都是不真实的概念

and then we mix these two together

我们将此二者进行组合

the rest should be respectively understood by combining both

其余都是分别结合这两种

as for instance, “possessor of sixfold direct knowledge,”例如：拥有六神通的人“woman’s voice,” “eye-consciousness,” and “king’s son.”女人的声音、眼识、国王的儿子

now

现在

possessor of sixfold direct knowledge

具有六神通的人

which is real and which is unreal

哪个是真实？哪个不是真实？

possessor means a person

拥有者是人

a person who possesses sixfold direct knowledge

一个拥有六神通的人

so a person is unreal

人是不真实的

so there is no such thing as a person according to ultimate reality but just the five aggregates or nama and rupa

根据究竟法没有“人”这回事，不过是五蕴或名色

so a possessor or a person is unreal and sixfold knowledge is real

所以拥有者是不真实的，六神通是真实的

so it is called

所以它就被称为：

the concept of unreal by means of real

通过真实的不真实概念

and then woman’s voice

再看女人的声音

a woman

女人

is she real or unreal?

是真实的还是不真实的？

unreal

不真实的

and the voice, the voice is sound

声音

sound is real because sound is one of the 28 material properties

声音是真实的，因为它是28色法之一

so the designation or the name “woman’s voice” is the concept of the real by means of unreal

所以“女人的声音”这个称呼是通过不真实的真实概念

eye consciousness

眼识

is eye real or unreal?

眼睛是真实还是不真实的？

eye sensitivity, it is real and consciousness it is also real

眼净色是真实的，识也是真实的

so the concept eye consciousness is a concept of the real by means of real

所以眼识的概念是通过真实的真实概念

and then the king’s son

然后是国王的儿子

a king is unreal

国王是不真实的

and son is also unreal, so

儿子也是不真实的，所以

the concept a king’s son is the concept of the unreal by means of unreal

所以国王的儿子这个概念是通过不真实的不真实概念

so we get these six kinds of concepts

所以我们就有这六种概念

that make known

是令知概念

that make others known

令他知

so this section is for nāma-paññatti and the previous section is for attha-paññatti

所以此节是名字概念，前一节是意义概念

now comes the summary

现在看：总结

I don’t know why bhikkhu bodhi did not give any explanation of this summary

我不知道为什么菩提比丘对此总结为什么没有给出任何助读

it is an interesting and important statement

这是一个有趣并且重要的结论

By following the sound of speech through the process of ear-consciousness, and then by means of the concept conceived by (the process in the) mind-door that subsequently arises, meanings are understood.

以耳识心路过程跟随语音，再通过随后生起的意门(心路过程)所领受的概念而得知其意义

These concepts should be understood as fashioned by worldly convention.

当知这些概念受到世俗法所设

there are two verses

这是两个偈颂

so these verses show how we understand things when we hear something

这两个偈颂表明了我们听到名字的时候是如何对事物进行理解的

how many thought processes pass before we know what we see is a man, a woman, a cow and so on

当我们知道我们看到一个人、一头牛之前经历了多少心路过程

so it is very interesting

这很有趣

ok, we will have a break now

好，我们现在休息一下

Disk02track28

菩提字幕屋

Bodhi Fansubs so these two verses show how the meanings are understood

这两个偈颂表明了意义是如何被理解的

now by following the sound of speech

借助语音

through the process of ear consciousness

通过耳门心路过程

that shows one thought process

这是一个心路过程

by following the sound of speech, that means when you hear a word

借助语音，意思是当你听到一个单词的时候

through the process of ear consciousness

通过耳识

so when you hear the word

当你听到这个单词

let’s say, dog

例如：狗

you hear the sound with the process of ear consciousness or ear consciousness thought process arises

你通过耳门心路过程听到这个声音

so with that ear consciousness you hear the sound

通过耳识，你听到声音

although the sound is the dog

虽然声音是“狗”

at that moment what you hear is just a audible object

在此刻，你听到只是一个声所缘

not the word dog yet

还不是“狗”这个词

it is just a sound that can be heard

只是一个被你听到的声音

and then by means of the concept conceived by the process in the mind door that subsequently arises

借助随后生起的意门心路过程产生的概念

this shows another thought process

这就是另外一个心路过程

by means of the concept conceived by the process in the mind door

通过这个意门心路过程产生的概念

so there arises mind door thought process

这里生起的意门心路过程

taking the name as the object

以名字为所缘

so at this stage you hear the word dog

所以，这个阶段，你听到了“狗”这个单词

then meanings are understood

然后理解了它的意义

that shows another thought process

这又是另外一个心路过程

so here three thought processes are given

所以，这里已经产生了三个心路过程

the first is ear consciousness thought process

第一个是耳门心路过程

you hear the sound with that thought process

你通过这个心路过程听到声音

and then mind door thought process that follows

然后是随后的意门心路过程

and with that mind door thought process you hear the name dog

借助这个意门心路过程，你听到“狗”这个名称

or you take the name dog as object

或者你以“狗”这个名称作为所缘

and after the name comes

有了名称之后，

meanings comes

也就有了意义

so you know the meaning of the word dog with another thought process

你通过另外一个心路过程知道了“狗”这个词的意义

so here three thought processes are given

所以，这里给出了三个心路过程

so whenever you hear a word dog like the word dog with one syllable

当你听到一个单音节的词，例如狗

first there is the ear consciousness thought process

首先就是耳门心路过程

then mind door thought process

然后是意门心路过程

and then understanding the meaning, another mind door thought process

然后是理解意义，另外一个意门心路过程

but our teachers said or the subcommentary said that

但是我们的老师，或者复注里说

there is another thought process not shown here by name

还有一个心路过程，这里没有提到

and that is the thought process that takes the past sound as object

那就是另外一个心路过程，以过去的声音为所缘

so there are four thought processes before you understand what that word means

所以，在你理解单词意义之前，有四个心路过程

first there is the sound dog

首先，是“狗”这个声音

so you hear the sound dog with the ear consciousness thought process

你通过耳门心路过程，听到“狗”的声音

and then as soon as you have heard it, it disappears

然后，你听到了之后，它就消失了

but your mind takes the sound that have disappeared as object

但是你的心以这个消失的声音为所缘

and there is another thought process

这就是另外一个心路过程

and that thought process is through mind door not ear door

这是意门心路过程，不是耳门心路过程

the real sound you hear with the ear

你通过耳朵听到真正的声音

but now the sound has gone

但是现在声音已经过去了

but you recall the sound actually

实际上，你是在回想这个声音

so when you recall the sound it has already passed

当你回想这个声音的时候，它已经消失了

since it is past it does not come through ear consciousness thought process

因为它已经消失了，它就不再经过耳门心路过程

it comes through mind door and so it is mind door thought process

它现在通过的就是意门心路过程

which takes the passed sound as object

这个心路过程以过去的声音为所缘

so now you have two thought processes

现在，你就有了两个心路过程

and then another mind door thought process follows

然后，生起另外一个意门心路过程

and with that mind door thought process

在这个意门心路过程里

you take the name concept as concept

你以名字概念为概念

that means now you hear the word dog

意思就是现在你听到“狗”这个单词

at the first thought process, what do you hear is not the sound dog, but just the sound

在第一个心路过程，你听到的不是“狗”这个声音，你听到的仅仅是声音

something that can be heard

只是声所缘

and the second thought process takes that sound as object

第二个心路过程以那个声音为所缘

now the third thought process takes the sound dog as object

现在是第三个心路过程，以“狗”这个声音为所缘

after that, you know the meaning of the word dog

之后，你就知道了“狗”这个词的意义

so that means with another thought process

所以，就是说通过另外一个心路过程

you know the meaning, you know that a dog means

你知道了意义，知道了“狗”的意义

a four-legged animal

它是四足动物

what does it say here? a notion of the four legged furry domestic animal and so on

书上怎么说的？四足长毛的家畜等的概念

so only after the fourth thought process, do you know that it is a dog, it is an animal like that

只有在第四个心路过程之后，你才知道它是狗，是如此的动物

so we think that we understand the meaning of the word immediately we hear them, right?

所以，我们认为我们在听到声音时就立刻知道意义了，对吧？

now I am talking to you I am saying words one by one

我现在对你们讲话，一个接一个讲出各种单词

and you listen to the words and then you know the meaning of the words

你们听到词语，知道它们的意思

so you think that you know the meaning of the word immediately after you hear it but

你们就觉得你们听到声音之后，立刻就知道意义

according to this statement

但是根据阿毗达摩

you need how many kinds of thought processes

这其中有多少心路过程？

at least four, right?

至少有四个，对吧？

and each one of them

并且，其中的每一个

may arise and disappear for many times, not just one time

可以生灭很多次，并不是一次

the first thought process may arise and disappear many times

第一个心路过程可以生灭很多次

and then second thought process, many times, third thought process, many times, and fourth thought process, many times

然后，第二个心路过程，生灭多次第三个，第四个，很多次

only after these thought processes maybe hundreds of thought processes arise and disappear do you know the meaning of the word that dog means an animal

这些心路过程生灭之后，可能有成百上千个这之后，你才能知道“狗”这个词的意思

this being with four legs and so on

才知道它是四足等等的动物

so it is very complicated actually

所以，这实际上很复杂

and this is just the word with one syllable

这只是一个单音节的词

if there are two syllables in the word

如果是一个双音节的词

you need two ear consciousness thought processes you need two thought processes taking the past

你就需要两个耳门心路过程

here one more thought process is needed

这里就再需要一个心路过程

that is taking two as a whole

这个心路过程将前面的心路过程作为一个整体

combining the two sounds as a whole, let’s say

将前面的两个音节合二为一，例如

woman, right?

女人，好吧？

so first you hear the sound wo and then you hear the sound man

首先你听到“女”这个音节，然后是“人”这个音节

so you hear the sound wo with one thought process

你通过一个心路过程听到“女”

and then you hear the man with another thought process

然后另外一个心路过程听到“人”

and then with the third thought process, you combine these two into one unit woman

然后第三个心路过程将此二者合为一“女人”

so with two syllable word, you need one more thought process

所以，对于双音节单词，你就再需要一个心路过程

three syllable words, another thought process and so on

如果是三音节的单词，还要一个心路过程，等等

so if the word has four syllables or five syllables

如果这个词有四个音节，五个音节

how complicated this process of understanding will be, you can imagine

你们可以想象一下，这个心路过程有多复杂

so even for one syllable word, we need how many kinds of thought processes

所以，即使是单音节的单词我们需要多少种心路过程？

four kinds of thought processes to understand the meaning

四种心路过程，才能理解它的意义

with two syllable word, maybe two two one five six seven about so

对于双音节单词，可能有2,2,1,5,6,7 this is how we understand the meaning of the word

这就是我们如何理解单词的意义的

if we do not understand the meaning of the word, then the forth thought process will not arise in us

如果我们没有理解这个词的意义那么第四个心路过程可能没有生起

sometimes we hear the words

有时候我们听到单词

let’s say English, English is not my mother tongue

例如英语，英语并非我的母语

so sometimes I hear an English word, I don’t understand it

有时候，我听到英语，但是不理解

so if I don’t understand it, if I don’t understand it before hand

所以，如果我不理解它，在这之前不知道它的意思

then the last understanding thought process will not arise

那么，最后一个理解的心路过程就不会生起

I just hear the sound, I cannot connect that sound with the meaning that it represents

我只是听到了声音，我不能将这个声音与它代表的意义联系起来

so only when you have known the meaning of the word before

所以，只有当你在之前知道了这个单词的意义

will the fourth thought process arise

第四个心路过程才会生起

otherwise, it will not arise

否则，它就不会生起

the other day, somebody asked me

前几天，有人问我

whether all five thought processes must go or whether some people may stop with two or three thought processes

是不是所有五个心路过程都会生起，有些人是否可能只生起两三个心路过程

if we do not understand the meaning of the word there will be no understanding thought process

如果我们不理解这个词的意义，就没有理解的心路过程

and it is said in our books that in order to understand the meaning of the word you need two conditions

书里说了，要想理解词语的意义需要两个条件

you must hear the word

你要听到这个单词

so I must add distinctly

我要加上“清晰地”

so you must hear the word distinctly

你必须清晰地听到这个单词

and then you must have known the meaning of the word before hand

然后，你事先必须理解这个词的意义

only then do you understand the meaning of the word when it is uttered by somebody

只有这样，在别人讲出这个词时，你才理解它的意义

that is why sometimes we don’t understand because we don’t hear the word distinctly

所以，有时候，我们不明白，因为我们没有清晰地听到这个单词

and also when it is your mother tongue

如果它是你的母语

you can fill in for the word you do not really hear

你就可以将你没听清楚的单词补充完整

because it is your mother tongue

因为是你的母语

now we talk among ourselves we do not talk articulately actually

如果我们用自己的母语讲话，我们有时候讲的很含混

we blur, right? but we understand each other

会含糊其辞，但是我们还是能够彼此了解

because we can fill in

因为我们可以自己填充完整

but it is another language, like English for us

但是如果不是母语，就像英语

we cannot, because we are not able to fill the gaps

我们就做不到，因为我们没办法填充

simply because it is not our mother tongue

因为它不是我们的母语

so in order to understand the meaning of the word you must

所以，为了能够理解词语的意义

hear it distinctly, this is number one condition

你必须清晰地听清楚，这是第一个条件

and then you must have known the meaning of it before only then do you understand

然后，你要在事先知道它的含义，这样你才能理解

so only then the fourth thought process or the fifth thought process will arise

只有这样，才能生起第四个或者第五个心路过程

so it is the very complicated process to understand the meaning of the word

所以，理解词语的意义是个非常复杂的过程，

and you think that you know the meaning immediately after you hear the word, right?

你们觉得在听到单词之后，立刻会理解意义，对吧？

so that means your mind was so very fast

这意味着你的心运行的非常快

that even though there are hundreds of thought process going on until you know the meaning of the word, you don’t seem to be going through them

虽然在明白词语意思之前有成百上千的心路过程在运行但是你似乎并不知道它们在运行

because your mind works so fast, now as you know there can be billions of thought moments in a second

因为你的心运行的非常快，大家知道每秒钟可以有几十亿个心路过程

and so when you hear the word dog

所以当你听到“狗”这个词的时候

it may be half of the second

花的时间可能是半秒钟

so during that time many thought moments can come and go

在此期间，发生了很多的心路过程

and so there are many thought processes you have to go through before you know the word

在你理解这个词之前，有很多的心路过程发生

and this concept should be understood as fashioned by worldly convention

这些概念受到世俗法所设

now that means

这个意思是

people have agreed to call, say, the four legged animal described as furry and so on as a dog

人们约定：具有四足长毛等特征的动物是狗

so when they have agreed that, let us call it a dog

当人们这样约定，我们称之为狗

everybody accepts it, then it becomes a dog

大家都接受这个约定，它就是狗

then later when we hear the word we understand it

后来，我们听到这个词，就能理解它

so that is actually the worldly convention it is created by convention of people

所以，这实际上就是世俗的约定，

we don’t know why this animal is called a dog

我们不知道为什么这种动物被称为狗

it might be also called by another name

它也可能被称为另外的名字

so if they decided, if the people at the beginning of the world decided that, oh, let’s call it not a dog but by some other name

如果先人约定，我们不要称之为狗，把它叫做别的名字。

then we will be calling that animal with another name

那么我们就会以另外的名字称呼这种动物

so these are just sounds or names to represent the things

所以，这些只是代表事物的声音或名称

and what we call a person a man or a woman a house a cart and so on

我们所称呼的：人、女人、房子、手推车等等

all concepts

都是概念

because they are not ultimate realities

因为他们不是究竟法

the ultimate reality is just the mind and matter for living beings

对于有情众生，究竟法只是名法和色法

and just matter for non-living things

对于无情众生，只是色法

so

所以

in the ultimate analysis we cannot find a man or a woman or whatever

究竟分析，我们找不到男人、女人等等

but only mind and matter or the five aggregates

只有名法和色法或五蕴

now even mind or matter is a concept

即使名法和色法也是概念

the name mind or matter is a concept

名法、色法，这个名称是概念

but its meaning is real, now there is a difference

但是它的意义是真实的，这就是差别

with regard to the unreal according to ultimate reality

根据究竟法，关于这种不真实法

there can be name concept and thing concept

有名字概念和意义概念

but with regard to ultimate realities

但是根据究竟法

there is only a name concept but not a thing concept

只有名字概念，没有意义概念

but thing that is real

但是事物是真实的

so let us say, feeling, the word feeling is a name concept

例如，受，受这个词是名字概念

but feeling is an ultimate reality

但是”受“是究竟法

and so the feeling is not a thing concept or meaning concept

所以“受”不是意义概念

but it is an ultimate reality it is not a concept

它是究竟法，不是概念

but with things that are not ultimate reality

但是对于不是究竟法的事物

we can have these two things

就可以分为两类：

name concept and meaning concept

名字概念和意义概念

similarly when seeing something, although it is not mentioned here

类似地，当我们看到某物虽然这里没有提到

when we see something first we see the visible object

当我们看到某物，首先我们看到色所缘

and then

然后

we see the past visible object with mind door thought process

我们通过意门心路过程看到过去的色所缘

and then there is the stage of synthesis

然后就是合成阶段

collect the different parts of things together as a whole

将不同的部分集合为一个整体

and then we see the concept

然后我们就了知了概念

and then we get the name of that concept

然后我们就获得了这个概念的名称

so here the name concept thought process and meaning concept thought process are reversed

所以，这里，名字概念心路过程、意义概念的心路过程是反过来的

when you hear a word name concept comes first

当你听到一个名词时，首先是名字概念

and then meaning concept later

然后是意义概念

but when you see something, meaning concept comes first

当你看某物时，首先是意义概念

and then name concepts come later

然后才了知名字概念

you see a man

你看到一个人

first you see the visible object in that man, not yet man at that moment

首先，你看到这个人的色所缘在此刻还不是一个人

and then with another mind door thought process

然后，通过另外一个意门心路过程

you take the past visible object as object

你以过去的色所缘为所缘

and then you take the the combination of all these parts in the body and you take as a whole

然后，你将它的身体诸部位看成一个整体

and then you see the man, man as a concept

然后，你看到人，作为概念的人

and then the word man comes to you, so

然后，“人”这个名称现起

name concept comes last

所以说，名字概念最后出现

and that name concept will come to you only when you know the name of that thing

只有当你知道这个事物的名称，它的名字概念才会出现

sometimes we see things and we don’t know the name of the thing, then that name concept thought process will not arise in us

有时我们看到事物，我们不知道它的名称，那么这个名字概念的心路过程就不会生起

just as when we don’t know the meaning, there can be no understanding of the word

如同我们不知道意义的话，就不理解它的名称

so

所以

seeing, hearing and all other activities, although they seem to be very simple

看、听，所有其他活动，虽然看起来简单

when viewed from the viewpoint of abhidhamma

如果以阿毗达摩的角度来看

they are very complex experiences

它们是非常复杂的经验

so complex that we cannot explain them fully actually

因为它们太复杂了，我们实际上不能完全进行解释

what I have presented to you is not a full picture

我给你们讲的并不是完整的图景

it is just a simplified picture of what hearing or seeing is

只是听、看的简略图

our teachers have told us there are many more thought processes involved in this

我们老师对我们讲过，这之中，牵涉到更多的心路过程

you already know the meaning of the word

你已经知道名称的意义

and then you connect this meaning to the object now you are seeing, and there is a connecting thought process also

你将它的意义与所缘连接起来，实际上这里还有一个连接的心路过程

and then you come to the decision, this is it and then decision thought process also and so there are many thought processes

然后你确定：这就是它，所以还有一个确定的心路过程所以这里有许许多多的心路过程

but there are too much for us

但是对于我们而言，太多了

and so we should satisfied with just what is mentioned here and just a little more

所以，我们姑且稍作了解

so in this two verses only three thought processes are given

在这两个偈颂里，只给出了三个心路过程

but the subcommentary adds one more thought process and so there are

但是复注再添加了一个心路过程

four thought processes here when you hear something

所以当你听的时候，这里就有四个心路过程

and similarly when you see something there are four thought processes following the seeing thought process

类似地，当你看的时候，在眼门心路过程之后，就有四个心路过程

so when I say

所以，当我说

you see a man with your mind

你是用心在看一个人

you don’t see the man with your eyes, what would you say

你并不是用眼睛在看一个人，你们以为如何？

now you’re seeing me and I’m seeing you, right?

你们现在看着我，我在看着你们，对吧？

so do I see you with my eyes or with my mind?

我是用眼睛在看你们，还是用心在看你们？

actually with my mind

实际上，我是用心在看你们

what I see you is the visible object in you the visible data

我看到的你实际上是色所缘的数据

and then in my mind, I collect all the visible data into a shape of a man and said

然后，在我心里，将这些数据合成一个人

I think I see a man, so actually

然后，我就觉得我看到了一个人，所以实际上

what we see is really misleading

所以我肯看的体验，并非我们通常认为的那样

so we see with our minds not with our eyes

所以我们以心在看，并不是用眼睛在看

so what we see with our eyes is the visible object

我们通过眼睛看到的是色所缘

what we hear with our ear is the audible object

我们听到的是声所缘

now when you listen to a music beautiful music you like, but

当你在听一首美妙的音乐

what you hear with your ear is just a sound just audible object

你用耳朵听到的只是声音，声所缘

not the sound as tone or melody of the sound

并不是声音的音调、旋律

then you combine these sounds in your mind into a series

然后你在心里将这些声音组合成一个系列

then you say, this is a good sound

然后你说，这是很好听的声音

beautiful, I like it or something like that

很美妙，我很喜欢，诸如此类

so

所以

the activities that seem to be very simple

看起来非常简单的活动

are really very complex

实际上非常复杂

and it is very difficult to understand or to know these processes going on in our mind

要了解我们心里的这些活动非常困难

and it was the super wisdom of the buddha

是佛陀的殊胜智慧

that discovered all this

发现了它们

then taught them to the world

然后教授给世人

so following the teachings of the buddha and following the teachings of our elders

我们追随佛陀和诸多长老的教法

we understand a little

理解了一点点

but this just little

但是即使是一点点

we are proud of ourselves

我们也感到自豪

so now we come to the end of the eighth chapter

我们已经学习完了第八章

the chapter on conditionality

这章是关于诸缘

and this chapter is divided into two parts

此章分为两个部分

dependent origination and the

缘起法

patthana the modes of relationship

发趣法

and at the end the section on the pannatti or concepts is given

最后一节是关于概念

now with nibbana there is one thing I did not explain when we were in the seventh chapter

在讲第七章的时候，关于涅槃我有一点我遗漏了

nibbana is outside the aggregates, nibbana is not among the aggregates

涅槃是在五蕴之外，不在五蕴之中

if you want to read the book, please go to 290

如果你想参照课本，请翻看290页

as nibbana lacks differentiation

因为涅槃无可分别

such as past, present, future etc, so there should be etc

不能分别为过去、现在、未来等

it is excluded from the category of aggregates, so

所以不被包括在蕴类之内

nibbana is not among the aggregates

所以涅槃不属于蕴

nibbana is outside the aggregates

涅槃在蕴之外

so nibbana is not rupa aggregate not

所以涅槃不是色蕴

vedana, sañña, sankhara, viññāṇa aggregate

不是受想行识诸蕴

it is different from or separate from aggregate

它不同于蕴

why is nibbana not included in the category of aggregates

为什么涅槃不被包括在蕴类呢

because nibbana lacks differenciation

因为涅槃无可分别

nibbana lacks divisions into past, present, future

涅槃不能被分为：过去、现在、未来

internal, external, gross, subtle, far, near and so on

内、外、粗、细、远、近，等等

so nibbana is not present, not past, not future it is called timeless

所以涅槃不是现在、不是过去、不是未来，它被称为没有时间性

so there is no time in nibbana

在涅槃里，没有时间

and nibbana is always external

涅槃总是外

there is no internal nibbana

没有内在的涅槃

so it cannot be divided into two external nibbana and internal nibbana

所以，涅槃不能被分为二：外在的涅槃，内在的涅槃

nibbana is always external

涅槃总是外在的

and nibbana is always subtle and never gross

涅槃永远是精妙的、不是粗糙的

nibbana is always far and never near

涅槃永远是远的，不是近的

since nibbana lack this division

因为涅槃不能这样分类

into past, present, future and so on

不能分为过去、现在、未来等等

it is not included in the category of aggregates

它就没有被包括在蕴类

so we include in the category of aggregates only those that have these divisions into past, present, future and so on

所以，蕴类的诸法能够被分为：过去、现在、未来，等等

so that I did not explain during the seventh chapter

所以，这点我在第七章并没有讲

so now we come to the end of eighth chapter

我们现在已经学完了第八章

and I think we can go a little into ninth chapter

我觉得我们还可以再讲一点第九章

so the ninth chapter is the chapter on meditation

第九章是关于禅修的

in pali it is called kammaṭṭhāna saṅgaha

巴利语是：业处之概要

so the author said that he will explain in order the two types of meditation subject for the respective development of calm and insight.

作者说，他要解释培育止与观的两种业处

so first we must understand the term kammaṭṭhāna

首先，我们要理解“业处”这个词

kamma means work, here kamma does not mean kamma

“业”意思就是“行为”，这里的业不是业

kamma means work and ṭhāna means place

“业”意思是“行为”“处”意思是“处所”

so kammaṭṭhāna means work place place for work

所以业处意思是：行为的处所

work here means meditation

行为在这里指禅修

and there are two kinds of meditation taught in buddhism

佛教里有两种禅修

calm and insight or in pali samatha and vipassana

止和观

and of the two the development of insight is the distinctively buddhist form of meditation

在这两者之中，观禅是佛教特有的禅法

that means vipassana is taught only in buddhism

就是说，只有佛教才教授观禅

you can find vipassana only in Buddhism

你只能在佛教找到观禅

and in no other teachings

在其他宗教里找不到

this system of meditation is unique to the buddha’s teaching and is intended to generate direct personal realization of the truths discovered and enunciated by the Buddha.

修此禅法的目的就是要亲身体验佛陀所发现及所教导的真谛

now vipassana meditation is not common to other teachings

观禅是与其他宗教不共的教法

and it helps you to penetrate into the nature of things

它帮助你洞彻诸法的自性

it helps you to see the true nature of things

帮助你了知诸法的真实性质

it helps you to see that mind and matter are

帮助你看到名法和色法都是：

impermanent, they are suffering and they are non-soul

无常、苦、无我

and then that will lead you ultimately to the attainment of enlightenment

这引导你最终获得觉悟

the development of calm is also found in non-buddhist school of meditation

止禅在非佛教的宗派里也可以找到

calm meditation or samatha meditation is taught in other religions also

其他宗教也教止禅

so samatha meditation is not taught in buddhism only, but it is taught in other teachings as well

所以止禅并不是佛教所独有，其他宗教也有

but in buddhism samatha meditation is for vipassana meditation

但是在佛教里，止禅是为了观禅

now buddha meant samatha meditation to be a basis for vipassana meditation

佛陀将止禅作为观禅的基础

so buddha taught samatha meditation not just for samatha’s sake

所以佛陀教止禅，并不仅仅是止禅

actually buddha wants his disciples to practice samatha meditation

实际上，佛陀希望他的弟子通过修止禅

so that they can base vipassana meditation on what they gained through samatha meditation

从止禅所修的为基础修观禅

so according to the buddha’s wishes

所以，根据佛陀的目的

samatha meditation must always lead to vipassana meditation

止禅必定要导向观禅

now the word samatha means quiet quietness or calmness

“止”这个词代表宁静

quietness of mind or calmness of mind

心的宁静

and it is anonymous with the word samadhi

它是三摩地的同义词

in some discourses the word samatha just means samadhi

在有些佛经里，奢摩他的意思就是三摩地

and not in its technical sense as a distinct method of meditation

这时候就不是作为禅修的特殊方法了

so samatha can mean a distinct method of meditation called calm meditation

所以，奢摩他作为一种特殊的禅修方法叫止禅

and also it can mean just concentration samadhi

他的意思也可以是“定”——三摩地

and samatha meditation can lead to the attainment of jhanas

通过修止禅可以获得禅那

and also of abhiññas

也可以获得神通

abhiññas are a special form of jhanas

神通是一种特殊的禅那形式

through the attainment of abhiñña one can remember one’s past lives

通过获得神通，可以想起前世

one can know the mind of others

可以具有他心通

one can see beings dying from one life and being reborn in another

可以看到众生从此生死去投生到彼生

one can hear sounds far away

可以听到遥远之处的声音

or one can perform miracles like flying through the air

可以具有飞行之类的神通

or walking on the water and so on

或者可以在水面行走，等等

so samatha meditation by itself cannot lead to attainment of enlightenment

所以止禅本身不能导向涅槃

it can lead to the attainment of jhanas and abhiññas only

它只可以导向禅那和神通

that is why for the disciples of the buddha whose aim is to get out of suffering

所以，对于目的是了苦的佛弟子

samatha is not sufficient, samatha is not enough, so

止禅是不够的

even if one practices samatha

即使修止禅

one must ultimately practice vipassana meditation

最后必须也要修观禅

so vipassana meditation can lead us to understand the true nature of things

所以观禅可以导向对诸法真实本性的了解

and ultimately it leads to attainment of enlightenment

最终导向觉悟

or the cessation of our suffering

或者苦的止息

now the word vipassana is made up of two parts vi and passana

内观这个词分两个部分：vi+passana so “vi” means many, many ways or different ways vi意思是许多，不同的方法

“passana” means seeing passana意思是：看

so vipassana means seeing in many ways, seeing in different ways

内观的意思就是通过许多方式看

and seeing in different ways means seeing the mind and matter or the five aggregates in terms of the three characteristics

用不同的方式看，意思是观察名色或五蕴的三相

namely, impermanent, suffering and non-self

即：无常、苦和无我

so the function of vipassana is seeing the three characteristics

所以内观的功能就是观察三相

seeing the mental and material phenomena as impermanent, suffering and non-self

观察名法和色法的无常、苦和无我

and this seeing the three characteristics will lead a yogi to the attainment of enlightenment

通过观察这三相引导禅修者获得觉悟

the attainment of enlightenment is the outcome or the result of the practice of vipassana meditation

觉悟就是修观禅的结果

and both samatha meditation and vipassana meditation are explained in the book called visuddhimagga

止禅和观禅在清净道论里都有解释

so if you want to understand meditation in all its aspects

所以，如果你想了解禅修的所有方面

visuddhimagga is the book to read

就可以参考清净道论

and this chapter the ninth chapter

第九章

is like a summary of the entire visuddhimagga

就像是清净道论的概要

this is the brief form of visuddhimagga

这是清净道论的简版

but it is very very brief

但是非常非常简要

this chapter contains maybe about five or six pages

此章大概是五六页

but visuddhimagga in its english translation more than 800 pages

但是清净道论的英译本超过了800页

and the translation is not so easy to understand

这个英译本不是那么好理解

because of the language as well as the subject matter

因为翻译的原因，还因为所探讨的内容比较深

visuddhimagga is a book written by a monk for monks

清净道论是出家人写给出家人的书

so he took for granted that his readers already understand abhidhamma

所以，他理所当然地假设读者都懂阿毗达摩

many abhidhamma topics are mentioned but they would not be explained in detail

里面涉及很多阿毗达摩的内容但是并没有详细地解释

so you can test your knowledge of abhidhamma

所以，你们可以去测一下你的阿毗达摩知识

by picking up visuddhimagga and read one passage

去读一段清净道论的内容

now you will understand more

你们现在应该懂得更多

if you have read visuddhimagga before

如果你以前读过清净道论

please pick it up again and read the same passage that you thought you did not understand

你再去读读，找一段你以前不理解的内容

so after you have gained the knowledge of abhidhamma

你学习了阿毗达摩的知识

you will understand more of visuddimagga

你对清净道论的理解会更深入

so visuddhimagga is actually a handbook for meditating monks

所以，清净道论实际上是禅修僧人的手册

but I say meditating monks because it is written in pali language so it is for monks

之所以说是禅修的僧人，是因为它是巴利语的著作，是针对出家人的著作

but since now it is in English translation and also there is translation in other languages

但是，因为现在有了英译本，还有其他译本

it can be read by both monks and lay persons

出家人和在家人都可以来读

so now we begin with the samatha meditation

现在，我们开始来学习止禅

so samatha meditation here is explained in seven sections

所以，止禅在这里分七节来讲

so (1) ten kasinas,

十遍

and then (2) ten kinds of foulness,

十不净

(3) ten recollections,

十随念

(4) four illimitables,

四无量

(5) one perception,

一想

(6) one analysis,

一分别

and (7) four immaterial states.

四无色

so these are the subjects of samatha meditation

这些都是止禅的业处

if you add them all up, ten plus ten plus ten plus four, one, one, four

如果把他们全部加起来：

10+10+10+4，1,1,4 how many do you get?

一共是多少？

forty

四十

so we say, there are forty subjects of samatha meditation so

所以，我们说止禅有四十个业处

you can practice anyone of them, you have a choice here

你可以选择任何一个来修

and these seven categories will be explained in a little detail

这七组会稍作详细解释

and then

然后

there are what are called temperaments

然后是性格

we should understand temperaments so that we can choose a subject of meditation that

我们应该了解性格，这样就可以选择禅修的业处

is most suitable for our temperaments

看哪个业处更适合自己的性格

temperament means personal nature

性格就是个人的本性

the character of a person as revealed by his or her natural attitude or conduct

通过个人的自然态度与行为而显露出来的性格

so we can guess a person’s temperament by his conduct

所以我们可以通过一个人的行为来推测他的性格

by his behavior by his way of doing things by his way of talking and so on

通过他的行为、行事风格、讲话方式，等等

and temperaments of people differ owing to the diversity of their past kammas.

由于过去的业不同，人们的性格也不同

depending on their past kammas people who are born here may have temperament of lust or temperament of ill will or anger and so on

根据过去的业，投生到此的人的性格可能是贪或者嗔等等

so there are said to be six temperaments

有六种性格

and they are (1) the lustful temperament, or lust or lobha attachment

贪行者

(2) the hateful temperament,

嗔行者

now you may have met persons who get angry very easily

你们可能碰到有些人很容易就生气

so those persons have the hateful temperament

这些人就是嗔行者

and then (3) the deluded temperament,

痴行者

a dull person and he cannot come to the conclusion either one way or the other, something like that

迟钝的人，他们无法进行决断，诸如此类

(4) the faithful,

信行者

a person who has much faith is called has the temperament of faith

具有很强信心的人，就是信行者

and (5) the intellectual,

知识行者（觉行者）

that means he is bright and smart

意思是他很聪明

and possesses knowledge

具有知识

and (6) the discursive thinking

散漫行者（寻行者）

so these are the six temperaments

这就是六种性格

and people have these temperaments

具有这些性格的人

actually it is very difficult to say what temperament a person has

实际上很难说某个人具有什么性格

even I don’t know what temperament I have

即使我也不知道自己具有什么性格

and then later on

稍后

the author will tell us what subject of samatha meditation is suitable for people of what temperament

作者会告诉我们，什么性格人适合修什么业处

now the next category is development

下一个类别是：修习

that is the work of meditation

就是禅修的修习

so there are three stages of mental development

心之修习有三个层次

preliminary development,

遍作修习

access development, and absorption development.

近行修习、安止修习

so preliminary meditation occurs from the time one begins the practice of meditation

遍作修习始于人们刚开始禅修的时候

up to the time the five hindrances are suppressed

直至镇服五盖

and the counterpart sign emerges

并且出现似相

now you may not know counterpart sign yet

你们现在可能还不知道似相

but later you will understand

稍后会知道

so preliminary development is the development until sometime when the five hindrances are suppressed

遍作修习就是直至镇服五盖的修习

that means when your mind can be on the object of meditation

意思是，你的心安住在禅修所缘上

and your mind is not tormented by what are called the five hindrances

你的心不会被五盖所折磨

sensual desire, ill will and so on

欲贪、嗔恚等等

you know the five hindrances

你们知道五盖

and then access development occurs when the five hindrances become suppressed and the counterpart sign emerges.

近行修习是镇服了五盖及似相出现的时候

signs will be given later

稍后会讲到相

It endures from the moment the counterpart sign arises up to the change-of-lineage citta in the cognitive process culminating in jhana.

从似相出现直至种姓心的刹那都是属于近行修习的阶段

The citta that immediately follows change-of-lineage is called absorption.

紧接着种姓心之后生起的心被称为安止

This marks the beginning of absorption development,

这既是安止修习的起点

which occurs at the level of the fine-material-sphere jhanas or the immaterial-sphere jhanas.

安止修习发生在色界禅那或无色界禅那的阶段

so there are three stages of development

所以，这就是修习的三个层次

preliminary development and then access development or neighborhood development and the absorption development

遍作修习、近行修习、安止修习

and then there are three signs

接着是三相

three signs are preliminary sign, the learning sign and the counterpart sign

遍作相、取相和似相

these may mean not much to you right now

这个现在对你们没有什么意义

but please try to remember these signs

只要记住这三个相

the preliminary sign is the original object of concentration used during the preliminary stage of practice.

遍作相是在起始修行阶段用意培育定的目标

so in the beginning

所以在开始阶段

you use one object as an object of meditation

你使用某个所缘作为禅修所缘

and during the preliminary stage the sign is also called a preliminary sign

在遍作修习阶段，这个相也被称为遍作相

The learning sign is a mental replica of the object perceived in the mind exactly as it appears to the physical eyes.

取相是与肉眼所看到的目标是一模一样、出现在心中的影像。

now when you practice kasina meditation

当你修习遍禅的时候

first you look at the kasina the disk then you actually memorize the disk

首先你看这个遍禅的盘子，然后在脑子里忆念这个盘子

looking at it and then closing your eyes again looking, closing and so on

看着它，然后闭上眼再看，再闭眼，等等

in this way you memorize the disk

这样你就忆念这个盘子

and when you have memorized and you can see the disk in your mind

当你这样忆念之后，在心里就能看到这个盘子

without looking at the disk then you are said to have gain the learning sign

不需要再看这个盘子，这样你就获得了取相

and then you dwell on that learning sign again and again and it

然后你持续安住于这个取相

changes into what is called the counterpart sign

然后就转变成似相

so counterpart sign is much better than the learning sign

似相比取相更加清净

so these are the signs a yogi will experience or encounter in his practice of meditation

这些就是禅修者在禅修中要碰到的相

and then forty subjects of kammatthana in detail

接着是详细介绍四十业处

now there are ten kasinas

十遍

and they are earth kasina, water kasina, fire kasina, air kasina,

地遍、水遍、火遍、风遍

blue kasina, yellow kasina, red kasina,

蓝遍、黄遍、红遍

white kasina, the space kasina, and the light kasina.

白遍、虚空遍、光明遍

now

现在

what is kasina

遍是什么？

kasina means whole or total, all

遍的意思是整个，所有的

that means you look at kasina mostly in the form a disk

意思是你看遍相，大多数时候是盘子

so when you look at the disk and memorize the disk

当你看盘子并忆念它的时候

your mind should take the whole of the disk

你的心应该缘取整个盘子

not just part of the disk

而不是盘子的一部分

so that is why it is called kasina

所以它就被称为遍

the totality of the disk you take as object

缘取整个盘子

and there are ten kinds of kasinas, the first one is earth kasina

有十遍，第一个是地遍

that you have to make

你需要做这个

if you want to practice earth kasina, first you have to make that kasina

如果你想修地遍，你先要做这个遍相

you find the clay with a color of dawn

你找到一块黎明色的土

that means some red clay

也就是一些红色的泥土

first you need to have a frame and then there should be a piece of cloth or canvas on it

你首先需要一个架子，然后上面放一块布

and then you put the earth on the cloth in a circle about maybe ten inches in diameter

将那个泥巴做成十英寸的圆盘，放在上面

and after making it you put it in front of yourself

然后，将它放在你面前

and then look at it and practice

然后看着它，进行修习

meditation, saying, earth, earth, earth

你禅修的时观察它：地、地、地

thousands and thousands of times

成千上万遍这样做

that is you’re memorizing that earth disk

就是这样忆念这个泥盘

if you want to develop water kasina

如果你想修水遍

then you can take a vessel full of clear water

拿一个容器装满清水

and then contemplate on it as water, water, water and so on

然后观察它：水、水、水，等等

then fire kasina

接着是火遍

you look at fire

你看着火光

and view it through a hole in the piece of leather or a piece of cloth

从一块皮或布上的圆洞里看这个火光

and saying: fire, fire, fire

观察它为：火、火、火

and if you want to practice air kasina

如果你想修风遍

then you concentrate on the wind that enters through a window

你可以专注于从窗户吹进来的风

or an opening in the wall, saying: air, air, air

或者从墙壁上的洞里吹进来的风，观察它：风、风、风

and then there are color kasinas

然后是色遍

you make a disk of these four colors

你做一个具有这四种颜色的盘子

the first one is blue, second yellow, red, white

第一个是蓝色，第二个黄色，然后是红色、白色

so you may take a piece of cloth or something, or a card

你用一块布或者一张卡片

and then you draw a circle

画一个圆

and if it is to be blue kasina then you color it blue

如果是蓝遍，就涂上蓝颜色

if it is to be yellow kasina, you color it yellow

如果是黄遍，就涂上黄色

red, you color it red, white, you just leave it

或者红色，如果是白色，就不要涂

and then you keep your mind totally on the disk and say blue, blue, blue, yellow, yellow, yellow and so on

然后，你的心完全专注在盘子上观察它：蓝、蓝、蓝、黄、黄、黄，等等

now the word blue

“蓝”这个词

or nīla in pali

巴利语是：nila is translated in our country as brown

在我们国家翻译成褐色

but outside our country it is translated as blue

但是其他地方翻译成蓝色

now the color of hair is said to be nīla

头发的颜色也被称为nila so color of hair is not blue

但是头发的颜色不是蓝色的

it may be black or brown or something like that

头发的颜色可以是黑色，褐色之类的

but there is one lotus called blue lotus

但是有一种荷花被称为蓝莲花

and the color is really blue

它的颜色的确是蓝色的

so in pali it is called nīla-uppala

巴利语是：nila-uppala blue lotus

蓝莲花

so blue may be also correct

所以，翻译成蓝色，也可能是对的

and what color do you see on the buddhist flag

佛教教旗的颜色是什么？

the first color is blue, right?

第一个颜色是蓝色，对吧？

yeah

是的

so whether it is blue or brown

所以，不管是蓝色还是褐色

it doesn’t matter

都没有关系

but what is important is

重要的是

you make that color disk and then you keep your mind totally on that disk

你做一个带颜色的盘子，将心专注其上

and say blue blue blue, yellow yellow yellow and so on

观察它：蓝、蓝、蓝，黄、黄、黄，等等

and then light kasina

然后是光明遍

may be developed by concentrating on the moon

可以通过专注于月亮来修习

or on an unflickering lamplight,

或者专注于不摇曳的灯光

so it is more practical to take the unflickering lamplight than the moon

所以，专注于不摇曳的灯光更具有操作性

because you cannot get to see the moon every night

因为你并不一定每天晚上都能看到月亮

or on a circle of light cast on the ground,

或者照射到地上的光

or on a beam of sunlight or moonlight entering through a wall-crevice or hole and cast on a wall.

或者穿过墙缝照在另一道墙上的光

and the space kasina

虚空遍

you develop develop by concentrating on a hole about thirty centimeters in diameter,

要通过专注于30厘米的洞来修虚空遍

how big is thirty centimeter? 30厘米是多大？

about a foot, yeah

大概一英尺

but you need not to be exact

但是并不必须这么精准

contemplating it as “space, space” and so on

然后观察它：虚空、虚空、虚空等等

so these are called kasina

这些被称为遍

meditation on them is called kasina meditation

以其为所缘进行禅修就是遍禅

so you can choose anyone of the kasinas from these ten kasinas

你可以从这十个之中任意选择一个

earth kasina, water kasina and so on

地遍、水遍等等

the next foulness meditation or foulness subjects

下一个是不净观

and they are actually the different stages of a dead body

它们实际上是死尸的不同阶段

ten kinds of foulness are: a bloated corpse,

十种不净：肿胀

so after three or four days, a corpse became bloated and

死亡之后三四天，尸体变得肿胀

then a livid corpse, a festering corpse, a dismembered corpse,

青淤、肿烂

an eaten corpse,

食残

a scattered-in-pieces corpse,

散乱 a mutilated and scattered-in-pieces corpse, a bloody corpse,

斩斫离散、血涂

a worm-infested corpse, and a skeleton.

虫聚、骸骨

you don’t want to see any of them

你们不想看到这些，对吧

and nowadays it is very difficult to practice this foulness meditation because you do not get to see a bloated corpse and others anywhere,

如今，想要修不净观很难，因为你在任何地方都不能看到肿胀之类的尸体

even in the cemeteries you don’t see a bloated corpse now

如今即使在墓地，也看不到肿胀的尸体

cemeteries are so made that it is like a park

现在的墓地装扮的就像是公园

so I always say, you don’t get the notion of foulness even if you go to a cemetery nowadays

所以，我经常说，如今你即使去墓地，也不能获得不净的概念

so they are made to look pleasant

所以墓地被装扮得很好看

and good places to visit

是参观的好地方

but in the days of the buddha, in the olden days the cemeteries are really fouled palces

但是在佛陀时代，在古时候，墓地的确是不好的地方

and people are afraid to go to the cemeteries

那时候人们都害怕去墓地

and the dead bodies are just left at the cemetery

尸体就是那样放在墓地

for the jackals and others to eat

被野狗之类的动物吃掉

so there are maybe burying also and also just leaving the dead body in the cemetery

当然有的尸体会埋葬起来，有的还是就那样暴露在墓地里

so in those days

所以，那个时候

all of these can be viewed at some of the cemeteries

这些不净都可以在墓地看到

but it is very difficult to get those nowadays

但是，如今很难再看到这样的景象

but if you want to you can get a picture of some of them

但是如果你想看，你还是可以搞到一些尸体照片

and practice this meditation on it

可以通过看照片来修不净

this meditation is a powerful meditation

这种禅修很强大

for removing sensual lust

可以消除感官的欲望

if you have too much attachment to your body

如果你对自己的身体很贪着

or to the body of another person

或者对别人的身体很贪着

practice this foulness meditation

你就可以修不净观

and in the mahasatipatthana sutta

在大念处经里

this meditation is not just look at the bloated corpse and so on and

这种禅修不仅仅是观察肿胀的尸体

saying they are foul they are foul

观察尸体的不净

but also applying that nature of foulness to your own living body

而且要将这些不净的属性延伸到你们自己活着的身体

just as this dead body is foul disgusting so

如同这个尸体是如此不净一样

is my living body and so on

我的身体也是如此，诸如此类

so by practce this meditation

所以通过禅修

you can remove sensual lust

你可以消除感官欲望

you can remove attachment to your body and so on

你可以消除对你身体的欲望

and then the recollections

接着是随念

these are very pleasant

这些都是让人开心的

subjects of meditation

禅修业处

and many of you have been practicing this

你们许多人已经修习过它

buddhānussati recollection of the buddha

佛随念：忆念佛陀

recollection of the buddha means recollection of the attributes or virtues of the buddha

忆念佛陀意思就是忆念佛陀的属性和功德

recollection of the good qualities of the buddha

忆念佛陀殊胜的功德

and recollection of the dhamma means again recollection of the virtues of dhamma

法随念，就是忆念法的功德

and recollection of the sangha the same thing

僧随念，也是如此

recollection of the morality that means

戒随念意思是

you keep your sila pure

你保持你的戒律清净

and then you recollect on your purity of sila

然后你忆念你清净的戒律

I have kept my sila pure and it is not broken in any place it is not torn something like that

我持戒清净，在任何时候都不会破戒，等等

so keeping the moral precepts pure and then recollecting on it

保持戒律清净，然后忆念它

and you gain happiness

这样你就获得快乐

and then recollection of generosity

施随念

you do some generous acts, say, dana and so on

你做一些慷慨的行为，布施等等

and then you recollect on it and be happy

然后就忆念它，感到高兴

and recollection of the devas mean

天随念意思是

actually recollection of yourself

实际上就是忆念你自己

The deities are born in such exalted states on account of their faith, morality, learning, generosity, and wisdom.

诸天神因为他们的信、戒、多闻、布施及慧而得以投生到如此殊胜之地。

I too possess these same qualities.

而我也拥有这些品德。

so actually you concentrate on your own qualities but

所以实际上你专注于你自己的品德

making the qualities of the deities as an example

但是以天神的品德为榜样

so this is one of the mindful meditation

所以，这是一种正念禅修

but you recollect or you think of your

但是你忆念或者想到

qualities like morality, learning, generosity and wisdom

你自己的品德，诸如：戒、多闻、布施和慧

with the devas standing as witness that means

如同天神站在一旁作见证

taking devas as example

意思就是以天神为榜样

and then recollection of peace

寂止随念

means contemplation on the peaceful attributes of nibbana

就是观察涅槃的寂止属性

you are not seeing nibbana direct

你不是直接看到涅槃

but you are recollection on the peacefulness of nibbana

而是忆念涅槃的寂止属性

nibbana is good, nibbana is peaceful, peaceful, something like that

涅槃很殊胜、很安详之类的

and then recollection of death

接着是死随念

is also a powerful meditation

这也是很强大的禅修方法

contemplation of the fact that one’s own death is absolutely certain,

观察自己肯定会死

that the arrival of death is utterly uncertain,

死亡何时来临无法肯定

so we know

所以，我们知道

death is certain, death will come, but we do not know when it will come

死亡是肯定的，肯定会来，但是我们不知道死亡何时降临

and that when death comes one must relinquish everything.

当死亡来临时，人们必须舍弃一切

so when death comes, we have to leave everything behind

所以当死亡来临时，我们得舍弃一切

we cannot take anything with us

我们不能带走任何东西

and so the fact that death is certain and death will come to us will recollect that way

所以，死亡是肯定的，一定会来，我们应该这样忆念这个事实

now recollection of death can make us not afraid of death

死随念能让我们不害怕死亡

it is very strange

这很奇怪

thinking of death will make you not afraid of death

忆念死亡会让你不惧怕死亡

because say, death will come, death will come and so you will become familiar with death

因为，观察：死亡会来临，死亡会来临你就会对死亡很熟悉

and so you are no longer afraid of death

你就不再害怕死亡

so if you are afraid of death, try

如果你害怕死亡

practice of this meditation recollection of death

试着修习这个死随念

Mindfulness occupied with the body is taking the thirty two parts of the body

身至随念，就是以三十二身分

and see them as repulsive

看到它们的不净

see them as loathsome

看到它们的恐怖

there are thirty two parts

三十二身分

like hairs of the head, hairs of the body, nails, teeth, skin, flesh, sinews, bones,

例如：头发、体毛、指甲、牙齿、皮肤、肉、腱、骨

marrows and so on

骨髓等等

now these thirty two parts are taught for practice of meditation

这三十二身分是为了禅修的目的而教授

and not for anatomical lessons

并不是为了学习人体解剖知识

so they may not correspond with what is taught in anatomy

所以它们可能跟解剖学上教的有所不同

but still the purpose here is

但是这里的目的是

to get rid of attachment to one’s body

对治对身体的贪着

by seeing them as filthy and so on

通过观察它们的不净等等

now hairs of the head

头发

are filthy

头发很脏

so this is very evident, hairs of the body are filthy

这很明显，体毛也很脏

nails, teeth and skin because

指甲、牙齿、皮肤都很脏，因为

when they are on our bodies, we think that they are beautiful

如果它们在我们身体上，我们就觉得它们好看

we don’t think them as filthy

我们不觉得它们很脏

but once they are removed from our bodies

如果它们脱离了我们身体

then they become filthy

就变得很脏了

if there is a hair in your meal

如果我们的饭里有头发

you would throw the whole meal away

你就把整碗饭都倒掉

and then mindfulness of breathing it is very familiar to many people

入出息随念，很多人都熟悉

it is the concentrating on the breathing in and out

就是专注于出入息

keeping your mind at the tip of the nose

将心放在鼻尖

or at the entrance of the nostrils

或者鼻孔的入口处

or on your upper lip

或者上嘴唇

and you may feel a sensation there

你在那个位置可能感到到一种感觉

and you can concentrate on that sensation also

你也就能专注于那种感受

so that is mindfulness of breathing meditation

这就是入出息随念

so these are the ten recollection meditations

这就是十随念

so recollections of buddha’s attributes and so on

随念佛的功德等等

metta and others we will do tomorrow

慈等四无量，我们明天再讲

some questions here

这里有一些问题

question 01: what are the things we should be mindful when we do chanting for it’s to be effective and proper?

当我们唱诵的时候，该如何保持正念，才能让唱诵更有效果，更如法？

now when we chant it is said that we must chant it correctly

我们诵经的时候，不要出现错误

and we must know the meaning of what we chant

我们要知道所唱诵的内容

these are the requirements on the part of those who do the chanting

这就是对唱诵的要求

first, learn the chanting correctly

首先：正确无误地学习唱诵

and then understand the meaning of the chant

其次，理解唱诵的意义

and then have loving-kindness and compassion for all beings

然后对所有众生散播慈悲

question 02: are thought objects or consciousness

思想是所缘还是心识？

thoughts are objects

思想是所缘

and thoughts are consciousness both

思想也是心识

so one consciousness can be the object of another consciousness

一个心可以是另外一个心的所缘

and what we call thoughts are the combination of consciousness

我们所说的思想就是心识的集合

so it is both objects and consciousness

所以它是所缘也是心识

question 03: is awareness of thoughts part of the practice of vipassana

觉知思想，是不是内观的一部分？

yes

是的

question 04: does everything happen due to their respective causes?

万事万物的发生都有相应的原因吗？

how significant are dreams? can dreams help in our spiritual development?

梦有什么意义？对于修行而言，梦能起到什么作用？

in buddhism, there is not much saying about dreams

在佛教里，对梦的解释不多

although the dreams are said to be experienced by people in different ways

虽然人们以各种方式做梦

question 04: I have read that some highly developed yogis can cause some people to make certain decisions and in particular way that is

我看到书上说，有一些禅修厉害的人，可以让某些人按照自己的意愿做决定

they are able to manipulate other people’s thought processes

他们能够控制别人的心路过程

if this is true, how can this be explained?

如果真有其事，如何解释呢？

I am not sure that one person can manipulate the other person’s thought process

一个人能够控制另外一个人的心路过程，对此我不是很肯定

but there is what is called hypnotizing

但是有一种所谓催眠的方法

and it is something like manipulating the other people’s thought process

这就像是控制别人的心路过程

so it may be possible

所以这种事情也许可能

“if this is true how can this be explained?”

如果这是真的，怎么解释呢？

by his maybe mental power

可能是通过他的精神力量

but hypnosis is used as a suggestion, so by its suggestion

但是催眠是使用某种暗示，通过他的心理暗示

the other person actually hypnotizes himself

实际上是那个人自己催眠了自己

not that the hypnotist hypnotized the other person

并不是催眠者催眠了他

say, he just gives suggestion and the person hypnotizes himself

催眠者只是进行暗示，那个人自己催眠了自己

so

所以

I think by the power of samadhi

我认为通过定力

it may be possible to influence other people’s thought

是有可能会影响到其他人的思想的

but I am not sure about this

但是对此，我并不是很肯定

this is question from yesterday

这是昨天的问题

question 05: how can we teach dhamma to these two groups of people

对于如下这两种人，如何对他们弘法呢？

is there any skillful means by which we can use to lead them to the path of dhamma

有什么善巧的方法可以接引他们走上佛道

these two groups are: 1) people who have little interest in listening to dhamma;

这两种人是：1）对听闻佛法没什么兴趣的人

2) people who have no interest at all in dhamma 2）对佛法完全没有兴趣的人

these two groups have something in common they would not want to attend any dhamma classes, dhamma talks and read dhamma books

这两种人有某种共同点：他们不想参加任何佛法讲座，不想听闻任何佛法，不想看任何佛教的书籍

it would be difficult to force another person do what you want to do

想要强迫别人按照自己的意愿行事很难

only I think, only by suggestions can you persuade anther person to want to do something

我认为，只有对他们提出建议，这样才可能说服别人做某件事

instead of giving him the book and read and saying to him: read it

不要把佛教书籍给他们，让他们去读

you may talk to him like: you read a book and it is good and it helps you

你可以这样对他们说：这里有一本书，你读读，可能对你有好处

some of your problems and so on

可能会解决你的一些问题，等等

and then maybe put a suggestion: if you want to read you can borrow it from me and something like that

或许可以给他建议：如果你想读，我就借给你，等等

so the practice of meditation is also like that

所以，禅修也是如此

if you tell a person point blank: practice meditation, come with us to practice meditation

如果你直接告诉他：去禅修，跟我去禅修

and he may not want to practice

他可能就不会想去

because there is a resistance in him

因为他内心有抗拒

but if you persuade him subtly

如果你巧妙地去劝他

he might get interested in it

他就可能会产生兴趣

so not by forcing them

所以不要强迫别人

but by giving hints to them or

而是通过暗示

suggesting them and persuasively talking to them

建议他们，对他们说理

you may be able to bring them to attend the dhamma course and dhamma talks and read dhamma books

你就有可能带他们参加佛教讲座或者让他们阅读佛教书籍

question 06: I have been practicing samatha meditation for about three years, how come I easily agitated, is there any problem with my practice?

我修止禅三年了，为什么还是很容易激动？你对我的禅修有什么建议？

that means because you do not get real good concentration

这就是说，你没有获得高质量的禅定

so you practice samatha meditation, if you get really good concentration

如果你修止禅，获得高质量的定力

your mind will become calm

你的心就会变得安静

because it is called calm meditation

因为它是止禅

then when you’re calm, you will not be easily agitated

当你的心安静下来，就不容易激动

so make more effort to gain a better concentration than you already have

所以，更加努力去获得更高质量的定力

I think it can help you to keep yourself more calmed

我觉得这样就能让你更加安静

Disk02track29

菩提字幕屋

Bodhi Fansubs so today we begin with this illimitables

今天我们开始学习无量

the four illimitables also called divine abodes are: loving-kindness, compassion, appreciative joy, and equanimity.

四无量也被称为梵住：慈悲喜舍

these four subjects of meditation are called in pali appamaññā这四个禅修的业处巴利语是无量

so appamaññā comes from the word appamāṇa that means no measure

这个词是从appamana来的，意思是无法测量

no measure no limit no obstruction that means

无法测量，没有限制，没有障碍

when you practice one of these four

意思是当你修习四个之中的一个

you take all beings as object

你以所有的众生为所缘

when you send metta thoughts to beings

当你将慈的念头散播给众生

and you send thoughts to all beings without exception

你把这个念头散播给一切众生，没有例外

since they must take all beings without measure without limit

因为它们要以一切无量众生为所缘

they are called appamaññā in pali

所以它们就被称为无量

so I would prefer to call them limitless ones

所以，我喜欢称它们为“无限制”

rather than illimitables

而不是“无量”

and they are all called brahmaviharas

它们也被称为梵住

now brahma means divine or brahmas

“梵”意思就是天、梵天

and vihara means dwelling or abodes

“住”就是居住、住所

so they are like the dwellings of the brahmas

所以它们就像是梵天的住所

because it is said that brahmas live with these four subjects of meditation

因为梵天界众生的心安住于这四个业处

so the mental dwellings of the brahams are loving-kindness, compassion, appreciative joy, and equanimity.

所以梵天的心安住于慈悲喜舍

now the first one loving-kindness is the wish for the welfare and happiness of all beings

第一个是慈，希望一切众生幸福快乐

it is a wholesome wish, wholesome desire for the well-being of all beings

这是对所有的众生的善的愿望

so it is love without attachment or love without craving

这是无执着之爱

it is kind of love, but it is without love or craving

这种爱没有贪执

so it is the wholesome desire for the welfare and happiness of all living beings

所以这是希望所有众生幸福快乐的善良愿望

and it helps to eliminate ill will, dosa

它有助于除去嗔恚

so if you have much dosa and you can practice loving-kindness meditation, so

所以，如果你嗔心很多，就修慈无量

practice of loving kindness meditation can make you have less ill will or less dosa

修慈可以让你减少嗔恚

and also when you practice loving kindness meditation

当你修慈的时候

you have to be careful of the near enemy

你要小心它的近敌

the near enemy is greed or attachment

它的近敌是贪执

now you practice loving-kindness toward some person

你对某人修慈

and then you can be attached to that person

这样你可能会贪执于此人

and so we have to watch that greed does not come in when we practice loving-kindness meditation

当我们修慈的时候，注意不要让贪生起

sometimes greed is very difficult to avoid

有时候，很难避免贪

because when you love a person, then greed or attachment also comes in

因为当你爱一个人的时候，同时也会生起贪心

but when attachment comes in it is no longer loving-kindness

但是如果生起了贪心，就不再是慈了

it has become an unwholesome mental state

它就成了一个不善的心所

so when you practice loving-kindness, be careful that you do not have attachment to the persons or to beings you send thoughts to

所以当你修慈的时候，小心不要对那个人生起了贪执

so metta has one near enemy and one far enemy

所以慈有一个近敌，有一个远敌

near enemy is greed and far enemy is ill will

近敌是贪，远敌是嗔

because greed can come to us unawares

因为贪可以不知不觉生起

and effects our loving-kindness

影响到慈

and the second one is compassion, karuna

第二个是悲

karuana is that which makes the heart quiver when others are subject to suffering.

到看到别人遭受痛苦时心生不忍

so when you see beings suffering

所以，当你看到众生受苦

your heart quiver or your heart trembles

你心生不忍，你的心在颤抖

so it makes your heart tremble when you see somebody or some being suffering

当有人有众生受苦时，会让你的心颤抖

and it is the wish to remove the suffering of others so

希望拔除出他人的痛苦

compassion is the wish to remove the suffering of others

所以，悲就是希望拔除他人的痛苦

so when you practice compassion, you say: may all beings be free from suffering

当你修悲的时候， 你就发愿希望所有众生离苦

or may all beings escape suffering

希望所有众生脱离痛苦

and it is opposed to cruelty

它与残酷相对

now here also the compassion has grief based on home life as near enemy

这里，悲的近敌是基于家庭生活的悲伤

that means

这个意思是

when you see someone suffering, if that one is dear to you

当你看到某人在受苦，如果他是你的亲人

you may also suffer, you may also feel sorry for him

你也可能和他一起受苦，感到难过

and so there can be grief which is based on home life means based on worldly things

就有基于家庭生活的悲伤，意思就是基于世俗生活

and its far enemy is or opposite enemy cruelty

它的远敌就是残忍

and the third one is appreciative joy

第三个是随喜

it is a quality of rejoicing at the success and prosperity of others

就是随喜他人的成就与富裕

so when we see other people in success or in prosperity

所以，当我们看到其他人成功或富裕

we must be happy we must rejoice at their success and prosperity

我们要高兴，我们要随喜他的成功和富裕

It is the congratulatory attitude, and helps to eliminate envy

它是恭喜他人的态度，协助除去嫉妒

and discontent over the success of others.

并除去对别人成功的不满

if we have too much envy then we need to practice mudita or appreciative joy

如果我们有太多的嫉妒，我们就要修随喜

and when you practice appreciative joy you say

当你修习随喜的时候，你们希望

may they not fall away from this success may they not fall away from this prosperity

希望他们不要从成功跌落，不要从富裕跌落

so in this way, you send thoughts to them

这样，你就给他们散播念头

and mudita has joy based on home life as near enemy

随喜的近敌是基于家庭生活的快乐

that means you become joyful

就是你变得开心

it is not appreciative joy you become happy with attachment or something with a person

如果你对别人的某东西产生的愉悦具有贪着，就不是随喜

and so appreciative joy must not be associated with attachment or craving

随喜必须不具有贪着

so there can be joy associated with attachment or craving regarding someone who is in success or in prosperity and so we must be

所以，有一种愉悦就是对别人的成功和富裕带有执着

careful not to get that kind of joy

我们必须小心，不要有这样的喜

and its far enemy is aversion

它的远敌是厌恶

like discontent over the success of others

就像对别人的成功产生不满

and the fourth is equanimity upekkha

第四个是舍

now this upekkha is different from the feeling upekkha

这个舍不同于舍受

so whenever you see the word upekkha please be careful

当你看到“舍”的时候，请小心

or please find out whether it means equanimity or neutral feeling

请看看它的意思是“舍”还是“舍受”

because both are called upekkha in pali language

因为这两个在巴利语里都是upekkha so here equanimity is one of the fifty two mental factors which is called specific neutrality

所以，这里舍是52个心所之一，中舍性

equanimity as is defined about is a state of mind that regards others with impartiality, free from attachment and aversion

舍是没有执着、没有厌恶而平等地对待他人的心境

so you do not like them, you do not dislike them, that what is upekkha

你不喜欢他们，也不讨厌他们，这就是舍

An impartial attitude is its chief characteristic,

平等的态度是它主要的特征

and it is opposed to favouritism and resentment.

它与偏爱及反感相对

now in visuddhimagga it is explained that its near enemy is

在清净道论里，是这样解释的，它的近敌是

unknowing based on home life, unknowing means ignorance

对家庭生活的无知，无知就是无明

a kind of ignorance connected with worldly things

与世俗事情有关的无明

and its far enemy, there are two

它的远敌，有两个

its far enemies are greed and resentment

它的远敌是贪、怨

that means when you think of a person or something

当你想起一个人或事的时候

you may like him, like it or you may hate him or hate it

你可能喜欢他，也可能讨厌他

but upekkha is neither liking nor disliking, neither loving nor hating

但是舍不是喜欢，也不是讨厌

this upekkha is a very important factor or a very important subject among the four brahmaviharas

这个舍在四梵住里是非常重要的一个

because it is with upekkha that we balance the other three metta, karuna and mudita

因为通过舍我们来平衡其他三者：慈悲喜

now it is important that when you practice karuna, you do not fall into grief or anger

当你修悲的时候，不要陷入悲恸或嗔恚，这点很重要

sometimes you see someone being mistreated

有时候，你看到某人被不公正地对待

and then you are angry with those who afflict suffering on that person

然后，你对施加痛苦的一方产生嗔恨

so if you get angry you are no longer practicing compassion

如果你有嗔恚，你就不在修悲

you have fallen into akusala or unwholesome mental states

你就生起了不善的心所

so regarding those who are in distress who are in suffering

所以，对于身陷痛苦的人

in order not to get angry, in order not to grieve with them

为了不生起嗔恚，为了不因他们产生痛苦

we practice equanimity

我们就要修舍

when you practice equanimity you say, beings have kamma as their own property

当你修舍的时候，你就告诉自己：众生都有各自的业

so this is how you practice equanimity

这就是你修舍的方法

that means we cannot help

就是说：我们无能为力

it just happens according to his own kamma

事情的发生只是因为他们的业果成熟了

so my suggestion is do whatever you can

所以，我的建议是：尽力而为

to help people who are in distress or suffering

尽力帮助处于痛苦中的人

but when you cannot do anymore then you stop there, practice equanimity

但是当你无能为力的时候，你就适可而止，开始修舍

that means oh, I have done what I can

意思就是：我已经尽力了

and now it is beyond my power to help them

现在，对于帮助他们，我无能为力

and they suffer according to their own kamma, something like that

他们因为自己过去的业而受苦，诸如此类

so these four are called limitless ones and also called brahmaviharas

所以这四个被称为无量，也被称为梵住

there are fifty two cetasikas

心所一共是五十二个

and metta loving-kindness is what we call adosa non-hate

慈，我们也称为无嗔

so non-hate and loving-kindness are the same

所以无嗔与慈是一回事

and karuna and mudita are, as karuna and mudita among fifty two cetasikas

悲和喜，是属于五十二心所

and then the last one upekkha among the fifty two cetasikas is in pali tatramajjhattatā, neutrality

最后一个舍，是五十二心所中的中舍性

and next one is one perception

下一个是：一想

the one perception is the perception of loathsomeness in food.

一想是：食厌想

now when we eat food

当我们用餐的时候

we must try to avoid attachment to food, greed for food

我们必须要避免对食物产生执着

so in order to avoid attachment for food, greed for food

为了避免对食物产生执着

we have to make some reflection on the food

我们要对食物进行审思

and we have to make reflections on how we have to search for food, especially for monks

我们要审思如何获得食物，对于僧人尤其如此

and then the repulsiveness of using it

然后审思享用食物的可恶

and then the digestive process, excretion and so on

审思消化、排泄时的不净等等

so monks are trained to practice this perception or this saññā僧人要训练进行这种想

so that when they take food, they do not have attachment to food

当他们用餐的时候，不对食物产生执着

or greed for food

不对食物产生贪执

for many people it may be offensive

对于大多数人来说，让他们这样做显得冒犯

because the food you eat you never think of as loathsome

因为你们吃东西时，从不把它看成不净 if you think of the food you are eating as loathsome

如果你们审思所食用的食物是不净的

maybe you cannot eat it

你们可能就吃不下去

but still it is a good practice to avoid attachment to food and greed greed for food

但是这是避免对食物产生执着的很好修习方法

and also it can prevent over eating

它也能防止暴饮暴食

so you can keep your weight down by practicing this perception

所以，食厌想可以让你减肥

so there are many ways of reflecting on this loathsomeness in food

修食厌想有很多种方法

so for monks early morning they have to go out to collect food in village

对于僧人而言，早晨，他们需要到村落里托钵行乞

so early morning they have to get up, even if they do not want to get up they have to

他们很早就要起床，虽然不想起床，也必须起床

and then go to the village

然后去村落

stepping on everything on the road

踏上各种各样的路途

rocks and dirts and all these things

路上有碎石、垃圾等等

and also in the village also sometimes people are not so friendly to monks

在村落时，有时候，人们对出家人并不那么友好

and so they may say words that are not suitable for monks and so on

他们可能说一些对出家人不友好的话，等等

and also come back to the monastery and then take the food with sweat and all things

然后回到寺院，带着辛辛苦苦乞讨回来的食物

and then chewing the food and swallowing it down and then digest and until it leaves our body

然后咀嚼食物、吞咽食物，然后排泄出来

so these we have to reflect when eating

出家人在用餐的时候，需要审思这些

so this is called one perception

这就被称为一想

perception actually notion of loathsomeness in food

这种想实际上就是食厌想

since we are trained to practice this and also monks are trained to make reflection on food when we eat like

出家人训练自己这样修行，审思我们食用的东西

I take this food not to beautify myself not to take pride in my body and so on

我吃东西不是为了庄严自身，不是为了骄慢自身，等等

so at one retreat

有一次禅修的时候

I was served by a person he was an American

有一个美国人给我端来食物

so when he offered food to me

当他供养我食物的时候

he said, bhante, enjoy the food

他说：尊者，好好享用饮食

I was uncomfortable

我有点不适应

so we are not to enjoy

因为我们并不是在享受食物

but we eat so that we can be alive and we are strong enough to practice what the buddha taught

我们饮食是为了存活，能够有体力修习佛法

now the next one is called one analysis

下一个是：一分别

this is the analysis into the four elements

一分别就是四界分别

you already know the four elements, the elements of earth, water, fire and air

你们都知道四界：地水火风

so our body is made of the four elements and also some other material properties

我们的身体是由四界和其他色法构成

so the analysis into the four elements involves contemplating of the body as compounded out of the four great essentials

四界分别涉及到审思身体由四大构成

the earth element as manifested in the solid parts of the body

身体的坚硬部分展示出地界

so you can take any part of the body and try to contemplate on the earth element in that part of the body

你可以用身体的任何部分审思它的地界

and the water element in the bodily fluids

从体液里审思水界

the fire element in the body’s heat and the air element in the breath and vital currents

从身体热能里审思火界，从呼吸和气脉里审思风界

so you sit down and then you try to see these elements in different parts of the body

你坐下，尽力从身体各部位审思诸界

like head hair, body hair, nail, teeth, skin and so on

例如：头发、体毛、指甲、牙齿、皮肤等等

and it is for getting rid of the notion of compactness

这样做是为了对治整体的观念

for getting rid of the notion of a being, of a man, of a woman

对治一个众生、一个男人、女人的观点

in the mahasatipatthana sutta, buddha gave a simile

在大念处经里，佛陀作了一个譬喻

that a man after killing a cow was sitting at the cross road

有一个人屠宰了一头牛，坐在十字路口

and that means when that man takes the cow to the slaughtering place and he kills the cow and

意思就是当这个人将这头牛送到屠宰场，并屠杀了它

when he cut the cow into pieces

然后将这头牛切成很多块

during those times

在此期间

he still has the notion that it is a being, it is a cow

他还是会认为这是一个众生，一头牛

but once he cut the cow into different pieces and he put the pieces on the table like this

但是他把这头牛切碎之后，放在案板上

and for sale

进行售卖

he loses the notion that it is a cow now it is just meat

他不再认为这是一头牛，只是觉得它是肉

so at that time he knows that selling not the cow but the meat

这时候，他知道他不是在售卖牛，而是在卖肉

and people thus buy meat from him

这样，大家就从他这里买肉

so in the same way

同样地

when we are able to see our bodies as just compose of these four elements

当我们能够看到我们的身体只是由四大组成

earth element, water element and so on

地水等等

we lose the notion of a being in ourselves

我们就不会将自己看成一个整体的众生

so it is also a very powerful subject of meditation

所以这也是很有用的业处

and also it is to get rid of attachment to our bodies

它也是为了对治对身体的执着

and to get rid of a notion of a soul or a person

对治灵魂、主宰的观念

and it is also very useful in many ways

这也是在多个方面管用的方法

one thing taught in visuddhimagga for getting rid of resentment

在清净道论里教了一种对治怨恨的方法

is to use this analysis into four elements

就是这种四界分别观

so when you are angry with somebody

当你对某人产生嗔心的时候

you analyze him into four elements

你将他分别观为四界

and ask yourself whether you are angry with the earth element or the water element in him

你问自己：你是对组成他的地界还是水界生气

if you can really analyze him into these four elements and ask

如果你能真正地这样将他分为四界

these questions, and then your anger will have no footing

向自己问这些问题，那么你的愤怒就没有立足之地

and so it will disappear

它就会消失

so it is very powerful subject of meditation and it is very useful

所以这是很有用的禅修业处

even in our daily lives

即使是在我们的日常生活中

so next time when you are angry with somebody you can just ask yourself

如果你下次再对某人生气，你就可以自问

am I angry with the earth element in him or water element in him and so on

我是和他身上的地界还是水界生气

and also when you analyze yourself into four elements

同时，当你将自己分析成四界

you see there are these four elements only and nothing else like a person or a soul 你只看到四界，就看不到主宰或灵魂

so it is useful in getting rid of the notion of a soul, a person or a individual

所以，这个对治灵魂主宰之类的观点很有用

the next is the immaterial states

下一个是无色

now up to one analysis

到一分别为止

many of these subjects of meditation can lead one to attainment of material jhanas, rupavacara jhanas

许多业处都导向色界禅那

not all of them but some of them

不是所有的，是其中一些

now we come to the immaterial states, the subjects of meditation are called immaterial states

我们现在来看无色业处

The four immaterial states are the base of infinite space, and so forth.

四个无色是空无边处等等

you already know these four from the first chapter

你们在第一章时已经学习过了这四个

so in the first chapter there are what are called immaterial types of consciousness

在第一章，有无色界心

so they have long names in pali and also in English

巴利名字和英语名字都很长

so to be brief: (1) the base of infinite space;

简而言之：1）空无边处

(2) the base of infinite consciousness; 2）识无边处

(3) the base of nothingness; 3）无所有处

and (4) the base of neither-perception-nor-non-perception.

非想非非想处

so these four are called the four immaterial states

这四个被称为四无色

the author will explain some of them in some more detail later

作者稍后对其中一些会详细讲解

so up to this we finish the forty subjects of meditation

到此为止，我们已经讲完了四十业处

now analysis of suitability

现在看：适合之分析

which subject of meditation is suitable for which type of person

什么类型的人适合修什么样的业处

With respect to temperaments, the ten kinds of foulness and mindfulness occupied with the body, i.e. meditation on the thirty-two parts, are suitable for those of a lustful temperament.

关于性格，贪行者适合修十种不净及身至念，即三十二身分

so if you think you are of lustful temperament

所以，如果你认为你是贪行者

and you can pick up one of these subjects of meditation and practice meditation on them

你可以选取其中一个进行禅修

ten kinds of foulness that means the different stages of a corpse

十不净，就是尸体的不同阶段

you take one of them as object and then practice meditation on it

你选取一个作为业处进行禅修

and also mindful occupied with the body means meditating on the thirty two parts on the body

身至念，意思就是对32身分进行禅修

seeing the thirty two parts of the body and then trying to see that each part is loathsome, each part is foul and each part is not beautiful

审察三十二身分，尽力去观察每个部位的不净、可恶、丑陋

so for those who have lustful temperament these subjects of meditation are suitable

对于贪行者，这些业处是合适的

The four illimitables and the four coloured kasinas are suitable for those of a hateful temperament.

嗔行者适合修四无量及四色遍

so if you get angry easily then you practice one of the four limitless ones or one of the four brahmaviharas

如果你很容易生气，你就修习四无量即四梵住中的一个

and also you can practice four colored kasinas

你也可以修四色遍

blue, yellow, red and white

蓝、黄、赤、白

so when you see color your mind becomes calm

当你看到颜色，你的心就变得平静

so you can get rid of hate by looking at colors or color kasinas

你就可以通过修色遍对治嗔恚

so the four limitless ones and four colored kasinas are suitable for those of a hateful temperament

所以嗔行者适合修四无量及四色遍

Mindfulness of breathing is suitable for those of a deluded and discursive temperament.

痴行者与散漫行者适合修安般念

mindfulness of breathing, because you try to be mindful of the breathing at the tip of the nose, in out, in out, in out

安般念，对呼吸保持正念，专注鼻尖：入息出息、入息出息、入息出息

and this helps you to get rid of delusion or ignorance

这帮助你对治痴或无明

and also thinking discursive temperament means much thinking

散漫行者就是想的太多的人

vittaka

寻行者

so if you think too much and you want to calm your mind down, then you practice mindfulness of breathing

如果你想的太多，你想让心安静下来你就需要修安般念

the six recollections of the buddha and so on, the buddha, the dhamma, the sangha

六个随念：佛随念、法随念、僧随念

morality, devas, peace

戒随念、天随念、寂止随念

so these recollections are suitable for those of a faithful temperament;

这些随念适合信行者

so if you have faith, they are suitable for you

所以，如果你具有信心，这些就适合你

recollections of the virtues of the buddhas and so on

忆念佛陀的功德等等

recollection of death, of peace,

死随念、寂止随念

the perception of loathsomeness in food, 食厌想

and the analysis of the four elements, are suitable for those of an intellectual temperament.

四界分别适合知识行者

so if you want to say you are of intellectual temperament

如果你说你是知识行者

try one of these subjects of meditation

试着修这些业处

the analysis of the four elements

四界分别

so you need intellect to be able to analyze your body into four elements

你需要理智来将身体分为四界

and you need intellect to recollection on death

你需要理智来忆念死亡

now recollection on death is also a powerful type of meditation

死随念也是一种强大的修行方法

but you need to be intelligent your need to be wise

但是你需要具有理智，具有智慧

because everybody is afraid of death

因为大家都害怕死亡

and so when you do recollection on that you may become afraid

所以，当你做死随念的时候，你可能会害怕

or sometimes when you recollect death of a hated person, you may become happy

或者有时候，你对你讨厌的人进行死随念，你就高兴起来

or when you recollect death of a loved one, you will become sorry and so on

当你对你喜欢的人进行死随念，你就难过，等等

so you should be very balanced when you practice a recollection of death

所以当你修死随念的时候，需要很好的平衡

and recollection of peace means recollection of the peaceful nature of nibbana

寂止随念意思就是随念涅槃的寂止属性

nibbana itself is a very difficult and subtle object

涅槃本身是一个非常深奥的业处

and so the attribute of nibbana as peaceful also of profound nature

所以涅槃的寂止属性和深奥性质

and so you need intellect you need understanding you need wisdom to practice this kind of meditation

你需要理智，需要智慧才能修这个业处

All of the remaining subjects of meditation are suitable for all temperaments.

其余的业处适合一切性格

so the remaining subjects of meditation

所以剩下的禅修业处

are suitable for any of the temperaments

适合任何性格的行者

but there is one note

这里有一个注意事项

Of the kasinas, a wide one is suitable for one of deluded temperament,

于遍处，痴行者适合采用大的圆盘

and a small one for one of discursive temperament.

散漫行者适合采用小的圆盘

so when you make a kasina disk, if you are of a deluded temperament

所以当你制作遍处圆盘时，如果是痴行者

then a wide one is suitable

适合采用大的圆盘

because your mind has more room to dwell on the object

因为你的心有更大的空间可以安住这个业处

but if you are of a discursive temperament, if you think too much

但是如果你是散漫行者，想的太多

then it is important to have just small areas for your mind to keep on

所以你的心应该专注于小的范围，这很重要

so in that case a small kasina disk is suitable

这样，适合采用小的圆盘

nowadays

如今

people practice mindfulness of breathing meditation

人们修习安般念

and teachers just teach everybody who comes to them to practice

老师对所有人都这样教

mindfulness of breathing meditation or other types of meditation

安般念或者其他禅修方法

and then there is a criticism that

有人因此批评说

people have different temperaments

人们有不同的性格

and why is this teacher giving just this one type of meditation to all who come to him?

为什么老师对所有人都教同一种修法呢？

but it is explained in visuddhimagga

但是在清净道论里解释说

all this has been stated in the form of direct opposition and complete suitability.

“此等一切是根据正对治与极适当而说的。”

now here it is said that

这里讲到

say the ten kinds of foulness meditation and mindfulness occupied with the body

十不净和身至念

are suitable for lustful temperament

适合贪行者

so that is said

就是说

in the form of direct opposition

这是正对治

because they are direct opposite of the temperament

因为这个业处正对治此种性格

and they are completely suitable

所以是极为合适的

but there is actually no profitable development that means mental development that does not suppress greed etc

但是实无此等善法的修习而不镇服贪等

and help faith and so on

或无利益于信等

so actually you can practice any type of meditation

所以实际上你可以修任何业处

but if you know that you have such a temperament

但是如果你知道你具有什么样的性格

then you may choose more suitable one for you

那么你就可以选择一个更适合你的

say if you do not know of what temperament you are

如果你不知道你是什么性格

you can just take one of these forty subjects and practice

你可以从这四十个种任意选择一个

and this is said in the Meghiya Sutta

在弥酰经里

so one sutta buddha said,

佛陀在这部经里说

one should in addition develop these four things

更應修習四法。

foulness should be develop for the purpose of abandoning greed or lust

即為捨貪應修不淨觀，

loving-kindness should be developed for the purpose of abandoning ill will

為捨恚應修慈悲觀，

mindfulness of breathing should be developed for the purpose of cutting of applied thought that means cutting of thinking or distractions

為滅寻應修數息觀，

and perception of impermanence should be cultivated for the purpose of eliminating the concept “I am”.

為根絕我慢應修無常觀。

so here buddha was teaching four kinds of meditations to just one person

这里佛陀对同一个人教导四种禅修方法

and also in the Rahula Sutta in the passage beginning: develop loving-kindness, Rahula

在罗睺罗经里，开始的时候也是教罗睺罗修慈

seven meditation subjects are given for a single temperament

对同一个性格给出了七种业处

buddha was once giving meditation subjects to his son Rahula

佛陀有一次教导罗睺罗诸业处

just one person

对于同一个人

but buddha said, Rahula, practice loving-kindness meditation, practice compassion and so on

佛陀说：罗睺罗，修慈、修悲等等

and so there are as many as seven subjects of meditation given to just one person

对于同一个人给出了七个业处

so if you know that of what temperament you are

如果你知道你是什么性格

and you can choose a suitable subject of meditation, well and good

你可以选择一个合适的禅修业处，这很好

but if you don’t know then any subject of meditation can be practiced

但是如果你不知道，就可以修任何一种业处

because there is no mental development that does not suppress greed and so on and that does not help faith and so on to grow

因为实无此善法的修习而不镇服于贪等或不利益于信等

now you can read this in this book, the path of purification

这些你可以在清净道论里读到

visuddhimagga, the translation of visuddhimagga

清净道论的英译本

please do not afraid of this book

不要害怕清净道论

because it’s more than eight hundred pages

这本书超过了800页

so it is third chapter paragraph 122

此处在第三章122段

I think you can get even this book free from some place

我知道你们可以免费结缘到这本书

it is published by singapore buddhist meditation center

是由新加坡佛教禅修中心印刷的

maybe for free distribution

可能是免费流通的

ok, this is the suitability

好，这就是适合之分析

so if you can choose the suitable one, it is good, if you cannot

如果你能找到合适的业处，很好，如果你找不到合适的业处

any subject of meditation is good for you

你可以修任何一个业处

now we come to analysis of development actually three kinds of development

我们现在来看：修习之分析，实际上是三个阶段

The preliminary stage of development is attainable in all these forty subjects of meditation.

所有四十种业处都能达到遍作修习的阶段

so in all these forty subjects of meditation

所以对于所有这四十种业处

there can be the preliminary stage of development

都可能达到遍作修习的阶段

when you first practice a subject of meditation

当你第一次修习某个业处的时候

you’re in the preliminary stage

你就在遍作阶段

so preliminary development can be had in all these forty subjects of meditation

所以，所有四十种业处都可以达到遍作修习的阶段

In ten subjects of meditation—于十种业处——

the eight recollections of the Buddha and so forth, the one perception, and the one analysis—佛随念等八种随念、一想、一分别——

only access development is attained

只能达到近行修习的阶段

only neighborhood development is attained but not absorption not jhana

只能达到近行阶段，不能达到安止即禅那阶段

so the eight recollections

所以八个随念

beginning with the recollection of the buddha

从佛随念开始

and then one perception that’s perception of loathsomeness in food

一想，就是食厌想

and one analysis, analysis into four elements

一分别，就是分别四界

they can lead only to access development or neighborhood development

它们只能导向近行修习阶段

and they cannot lead to absorption, they cannot lead to attainment of jhana

它们不能导向安止阶段，不能导向禅那阶段

so if you want to attain jhana, you do not practice these ten

所以，如果你想获得禅那，不要修这十个业处

so recollection of the buddha will not lead you to attainment of jhana

所以佛随念不能将你导向禅那

it can lead you only to attainment to what is called neighborhood or access concentration

它只能将你导向近行定

in the thirty remaining subjects of meditation

其余的三十种业处

the absorption stage of development is also attained

也能达到安止修习的阶段

so the other subjects of meditation can lead you to access development as well as the absorption development

所以，剩下的业处可以将你导向近行阶段，也可以将你导向安止阶段

so if you want to get jhana, then you avoid practicing recollection of the buddha and so on, the ten subjects

所以，如果你想获得禅那，你就不要修佛随念等十个业处

but practice other subjects like kasina meditation and so on

而是去修其他业处，例如遍禅等等

now recollection of the buddha and so on

佛随念等等

cannot lead to absorption, cannot lead to jhana

不能导向安止，不能导向禅那

because buddha’s attributes are many

因为佛陀的属性很多

you have to be mindful of many things

你需要对许多事情保持正念

itipi so bhagava, araham samma-sambuddho, vijjacarana-sampanno, sugato and so on

世尊即是：阿罗漢、正等正覺者、明行足、善逝，等等

at least there are nine attributes of the buddha, and you have to be recollecting all these nine one by one, one by one

佛陀至少有九种属性，你需要对这九个属性一个个忆念

and so there are many different things to recollect

所以有许多不同的事情需要忆念

and also each one attribute of the buddha is very profound

同时，佛陀的每一个属性都很深奥

and so

所以

because it is profound, because the attributes are many

因为它们很深奥，属性也很多

your mind cannot reach the stage of jhana or your concentration cannot reach the stage of jhana

你的心就不能达到禅那

so it will only reach the stage of neighborhood concentration

所以，只能获得近行定

and the same with perception

一想也是如此

since you have to take many things as objects

因为你的所缘很多

it cannot lead you to jhana concentration and

它不能将你导向禅那之定

also one analysis, they cannot lead to attainment of jhana

一分别也是如此，也不能将你导向禅那

other thirty can lead to attainment of jhanas

其他三十个业处可以导向禅那

now for these information, you can again read visuddhimagga

对于这些信息，你们也可以参看清净道论

if you are interested, I want you to write down the chapter and paragraph numbers

如果你们有兴趣，你们可以记下章节的序号

so chapter seven paragraph 66

第七章66段

eighty seven, ninety nine 87段、99段

one zero five, one one three 105段、113段

one one seven 117段

and chapter eight, paragraph forty

第八章，40段

and chapter eleven paragraph twenty five and forty four

第十一章，25和44段

you can read those paragraphs for the reasons why the subjects of meditation cannot lead to jhana concentration

你可以通过阅读这些段落了解为何这些业处不能导向禅定

now forty subjects of meditation by way of jhana

现在：依禅那来讨论四十业处

that means which subject of meditation can lead to which jhana

就是什么业处可以导向什么禅那

now the ten kasinas and mindful of breathing

十遍和安般念

produce five jhanas

能够产生五禅

that mean you can attain all five jhanas by the practice of ten kasinas and mindfulness of breathing

意思就是你可以通过修十遍和安般念获得所有五个禅那

so if you want to reach all five jhanas then you choose

所以如果你想获得所有五个禅那

the kasina meditation or mindfulness of breathing meditation

你就要修遍禅和安般念

the ten foulness and mindfulness occupied with the body

十不净与身至念

only the first jhana

只能产生初禅

so they can lead to the attainment of first jhana only

所以它们只能导向获得初禅

the ten foulnesses and mindfulness occupied with the body

十不净和身至念

now for these subjects of meditation the object is very gross

对于这些业处，所缘很粗

then you have to look at corpse

你需要去观察尸体

and the corpse bloating and

看尸体的肿胀

cut to pieces and so on

断坏等等

and so since the object is gross

因为所缘是粗重的

and also the thirty two parts of the body, you have to recollect on the loathsomeness of these thirty two parts of the body

同时，三十二身分，你需要忆念三十二身分的不净

so the object is also gross

所以这个所缘也很粗重

so when the object is gross, you need vittaka

当所缘是粗重的时候，你需要运用寻

you need initial application for your mind to be on the object

你需要寻让心安住在所缘上

that is why you can attain only first jhana with this subject of meditation

所以你只能通过这个业处获得初禅

you cannot reach second jhana, because second jhana has no vittaka

你不能获得二禅，因为二禅没有寻

third jhana has no vittaka and so on

三禅等也没有寻，等等

so you need vittaka to keep your mind on the object

所以你需要寻让心安住在所缘上

so it is compared to using a pole to keep the boat steady in a strong current

这就被比喻成用撑杆在湍急的河流里将船保持稳定

when the boat is in a strong current then you need a pole to keep the boat from being carried away by the current

当船处于湍急的水流，你需要一个撑杆才能将船稳住，不被水冲走

so they can lead only to attainment of first jhana

所以它们只能导向初禅

the first three limitless ones such as loving-kindness

慈等首三无量

lead to four jhanas

能够导向四禅

you practice loving-kindness meditation and you can reach first, second, third and fourth jhana

你修慈，你可以获得初禅、二三四禅

not the fifth

不能获得第五禅

and you practice compassion and you practice sympathetic joy and you reach one of the four jhanas

你修悲、喜，你可以获得头四个禅那之一

because when you practice loving-kindness and so on

因为当你修慈等时

your mind is happy, your mind is accompanied by somanassa or happiness

你的心是愉悦的，你的心是悦俱的

but the fifth jhana is accompanied by neutral feeling

但是第五个禅那是舍俱的

so you cannot reach fifth jhana by the practice of loving-kindness, compassion and sympathetic joy or appreciative joy

所以你不能通过修慈、悲、喜获得五禅

and then equanimity can lead you to the attainment of the fifth jhana only

舍只能让你导向五禅

because

因为

it is accompanied by neutral feeling

它是伴随着中性的感受

Thus these twenty-six subjects of meditation produce fine-material-sphere jhanas.

如是这二十六种业处能够产生色界禅那

so they produce rupavacara jhanas

它们产生色界禅那

The four immaterial states produce immaterial jhanas.

四无色能够产生无色禅

so if you want to attain immaterial jhanas then you practice the four immaterial states

如果你想获得无色禅那，你修四无色

and these four immaterial states can be practiced only after you have gained the five jhanas

只有获得五个禅那后，你才能修四无色

now the analysis of terrain

现在是：境之分析

actually the analysis of the signs

实际上就是禅相的分析

now you remember the three signs mentioned at the beginning of this chapter

你们记得在此章开头提到的三相

section five on page 331

第五节，331页

so three signs should be understood as the preliminary sign, the learning sign and the counterpart sign

三相就是：遍作相、取相和似相

now

现在

this is some information about these signs

关于此三相的信息

Of the three signs, the preliminary sign and the learning sign are generally found in relation to every object, in the appropriate way.

在三种禅相当中，通常于一切业处都可以适当的方法获得遍作相和取相

that means

意思是

you can get the preliminary sign and you can get the learning sign when you practice anyone of the forty subjects of the meditation

当你在修四十个业处的任何一个时你可以获得遍作相和取相

But the counterpart sign is found only in the kasinas,

但是似相只出现于遍处、

foulness, the parts of the body,

不净、三十二身分

and mindfulness of breathing.

以及安般念。

so counterpart sign can be obtained only through the practice of kasinas, ten kasinas

所以似相获得的方式只有：十遍处

and foulness of the body meditation and the parts of the body meditation and mindfulness of breathing meditation

观身不净，三十二身分，安般念

It is by means of the counterpart sign that access concentration and absorption concentration occur.

通过似相而生起了近行定和安止定

when you get the counterpart sign

当你获得似相的时候

your mind is said to have reached the access concentration level

你的心就达到了近行定阶段

and you practice farther and then you get absorption or concentration at jhana level

你进一步修习，你就获得安止定或者禅那

so the counterpart sign is an important one

所以似相是很重要的

if you do not get the counterpart sign

如果你没有获得似相

you cannot hope to get even access concentration or neighborhood concentration

你甚至就没有希望获得近行定

neighborhood means neighborhood of jhana

近行就是离禅那很近

now the appearance of signs in meditation, from now we come to the real practice of meditation

在禅修中出现相时，我们就抵达了真正的修行

When a beginner apprehends a particular sign from the earth disk, etc.,

当初学者观察地遍圆盘等时

that object is called the preliminary sign,

该所缘即被称为遍作相

so when a person begins to practice and take this disks as an object and practice meditation on that disk

当禅修者开始禅修，例如以圆盘作为所缘进行禅修

then that object is called a preliminary sign

这个所缘就被称为遍作相

because this is the object he takes during this stage of preliminary development

因为这是他在遍作阶段所缘取的目标

and that meditation is called preliminary development

这种禅修就被称为遍作阶段

now here

这里

the subcommentary gave some instructions for the preparation to practice meditation

这里复注给出了一些禅修预备的指导

to practice meditation yogis have to make some preparations

要禅修，行者需要一些预备

the mundane concentration should be developed by one who has taken his stand on virtue that is quite purified in the way already stated

世间定应该以前述的方法而净戒已住于遍净戒

so that is a first thing a yogi has to do before he practices meditation

这是行者在禅修之前需要做到的

as a preparation for the practice of meditation

作为禅修的预备

the first thing he must do is to stand on virtue that is quite purified that

首要的是：净戒住于遍净戒的

means to have the purity of virtue, purity of sila purity of moral conduct

意思就是戒行清净

so before you practice meditation you have to purify your sila

所以你在禅修之前，需要持戒清净

and

并且

how long must you purify your sila before you practice meditation?

你在禅修之前，需要持戒清净多久？

one month or two months?

一个月还是两个月？

for lay people, to achieve purity of sila is not difficult

对于在家人来说，持戒清净不是很难

they just need to take precepts

在家人只需要持戒

you say panatipata veramani sikkhapadam samadiyami

例如你说：远离杀生戒等

and keep them and then your moral conduct is said to be pure

守持好它们，那么你就算持戒清净

you don’t have to worry about your moral conduct in the past whether it is pure or not, but

你不需要担心你过去的戒行，不用担心过去的戒行清净不清净

before practicing meditation

但是在禅修之前

your take the precepts and keep them and you are said to be

你受戒，持戒，

pure in moral conduct

这样你就算是戒行清净了

so you can practice meditation without worry without remorseful feeling

所以你这样去禅修，就没有忧虑和恶作

so it is easy for lay people to achieve purity of moral conduct

所以对于在家人，持戒清净很容易

but for monks it is a little difficult

但是对于出家众，就有点难

because you know monks have to keep many rules, how many rules?

因为，你们知道出家人要守很多戒，多少？

227 there are just fundamental rules, there are many more

这些只是基本的戒条，还有更多的

ok

好

and also there are different kinds of offenses

犯戒也分很多情况

say we break one rule, and then we come to one kind of offense

例如，我们违反了一个戒条，就有一个罪过

we break another rule, maybe we come to another kind of offense

破了另外一个戒条，就是另外一个罪过

and to get rid of that offense

为了处理这些罪过

we have to do something like confession

我们需要进行忏悔之类的事情

so confession is easy you just confess to another monk and that’s all

忏悔很容易，你只需要对另外一个僧人忏悔，就可以了

and confession in buddhism is just telling that you have done something wrong

佛教里的忏悔就是告诉别人：你做了错事

and then in the future you will refrain from doing it again

未来，你不会再犯

and just that

只是如此

and the other person say, ok, it is good to confess, and don’t do it in the future, something like that

那个人说：好，你忏悔很好，未来不要再犯了，诸如此类

but not like confession in catholicism

但是不同于天主教的忏悔

there you will be released from your sin

在天主教，你忏悔后就从罪中解脱出来

so here just we declare our transgression to another monk and that’s all

但是佛教里，只是向另外的僧人发露自己的罪过，仅此而已

but there is another kind of offense

但是还有一种罪过

that needs not just confession

不仅仅需要忏悔

but we have to give up the thing involved in this also

但是我们还要放弃牵涉到的事物

like we buy something with money

例如用钱去买东西

we handle money and buy the thing with money, then we come to offense

我们经手金钱，去买东西，我们就有罪过

in this case we have to confess and also we have to give up the thing involved

这样的话，我们需要忏悔，我们也要放弃买来的东西

and there is another kind of offense that needs monks to stay on probation for as many days as he covers up his transgression

还有一种罪过，僧人需要别住一段时间这段时间就是他隐瞒罪过的时间

if he covers for one hundred days, then he must be under probation for one hundred days

如果你隐瞒了罪过一百天，就需要别住一百天

if he conceals his offense for ten years, then he would be under probation for ten years

如果他隐瞒了罪过十年，就需要别住十年

so then it needs sangha to take him back into the fold of sangha so

然后需要僧团再将他召回到僧团

it is a little difficult

这就有点困难

it is difficult for monks to achieve purity of moral conduct

对于僧人，获得戒行清净就比较难

but lay people

但是作为在家人

you’re very fortunate

你们非常幸运

so you just take precepts and then you’re pure in moral conduct so

你只需要持戒，就是戒行清净

that is why at the retreat we make yogis take precepts very day

所以，在禅修营的时候，我们让行者每天都受戒

but precepts taken once will be with you for as long as you decide to keep

但是只要你受了戒，并且一直持戒，它就永远伴随着你

actually you don’t have to take precepts everyday but it is good to take precepts everyday

实际上你并不需要每天都受戒，但是每天受戒很好

reminding you of what you have to refrain from

可以提醒你不该做什么

and also reminding you of the purity of your sila

还提醒你戒行的清净

so first you do that before you practice meditation

所以，你在禅修之前就要如此

and then you should cut off the ten impediments that you may have

然后，你需要断除十种障碍

there are what are called impediments

这些所谓的障碍

some obstacles to your practice

是你修行的障碍

I cannot go in detail about all these

我不能详细讲解所有的障碍

so I will always refer you to visuddhimagga

我会总让你们参考清净道论

so

所以

you have to sever the ten impediments

你们要断除十种障碍

for example, a dwelling place, sometimes a dwelling place is a impediment for a monks

例如住所，有时候住所对于僧人是一种障碍

if he has to take care of the dwelling place

如果他要打理住所

because it is too old or because it is too new

因为住所太旧或者是新建的

there are something to repair you have to do the repair and so on

需要维修，你需要做维护等等

then you don’t get time for meditation

那么，你就没有时间去修行

so such a dwelling place is an impediment for that person

所以，这样的住所就是此人的障碍

so he must avoid that or he must go to another place, something like that

所以他就要避免这样的情况，需要去其他地方，等等

so you must cut off ten kinds of impediments

所以你们需要断除十种障碍

so that you can practice meditation without obstructions

这样你就能没有障碍地进行禅修

and then

然后

approach a good friend the giver of a meditation subject

亲近教授业处的善友

so you must find a teacher

你必须找到一位善友

a meditation teacher who will teach you meditation

他可以教导你禅修

and then take among the forty meditation subjects

从四十种业处中

that is suitable for your temperament

找到适合自己性格的业处

so you choose a subject of meditation with the help of a teacher

所以你依靠善友的指导，选择一个合适的业处

after that you should avoid a monastery unfavorable to the development of concentration and so on there are

然后，舍离不合适禅修的寺院

many kinds of places that are not suitable for meditation

有许多寺院并不适合禅修

when the, say, monastery is new

例如，寺院是新建的

when it is old, when it is close to a highway and so on

是老旧的，离大街很近等等

so the place where you pracitce meditation should be quite, secluded

所以，你禅修的地方必须安静，

and not crowded and so on so you have to choose this also

不嘈杂，等等，你需要选择

then he should cut off the lesser impediments

破除细障

two kinds of impediments, larger impediments and lesser impediments

有两种障碍：粗障、细障

that means if your nails are long, you should cut them, if your hair is long, you should cut

意思就是，如果你的指甲长了，就要剪短如果你的头发太长，你应该剪短

if you clothes are dirty you should wash and so on

如果你的衣服太脏了，你就要去清洗等等

so after cutting off the lesser impediments

除去细障之后

then you can get into the practice of meditation

你就可以开始禅修

so this kind of preparation

这种预备

a yogi must make

就是禅修者必须做的

suppose a yogi has done all these preparations

假设禅修者做了如此的预备

and also he has made for himself a kasina disk so

他也制作了一个遍禅的圆盘

When a beginner apprehends a particular sign from the earth disk, etc.,

当初学者观察地遍圆盘等时

that object is called the preliminary sign,

这个所缘就是遍作相

so he sits down and looks at the earth disk and

所以他坐下，观察地遍圆盘

then he puts his mind on the whole of the disk

将他的心安住在整个圆盘上

and then says to himself, earth, earth, earth, many times

然后观察：地、地、地，持续多遍

sometimes with his eyes open, sometimes with his eyes closed

有时候，眼睛睁开，有时候闭上眼睛

so during that time, that object or that sign is called a preliminary sign

在此期间，这个相就是遍作相

and his mental development at that time is called preliminary development

他的修习就是遍作修习

When that sign has been thoroughly apprehended

在透彻地观察该相之后 and enters into range of the mind door

并且呈现于意门

just as if it were seen by the eye,

如同他睁开眼睛看到的一样

that means when you have thoroughly memorize that disk

就是说当你完全记忆住了这个圆盘

and you can see it in your mind

你可以在心里看到它

you can see it with your eyes closed

眼睛闭上，也能看到

or you can see it even though it is not in front of you

或者即使它不在你面前，你也可以看到

so when you can see it in your mind like this when you have thoroughly memorize it

当你可以在心里这样观察它时，当你完全记忆住了它

then it is called the learning sign

这就被称为取相

now the word learning sign, I prefer another word

这里的英文单词，我喜欢换一个

you may say learned sign not learning sign

你可以说学到的相，而不是正在学的相

the sign that is learned or the sign that is memorized

这个相已经记住了

or the sign that is grasped

或者已经被抓取了

so a grasped or a learned sign

所以就是取相

or memorized sign

或者被记住的相

so when you can see the kasina disk in your mind like that

所以当你可以在心里这样观察这个遍相圆盘

then that image in your mind is called a learned sign

你心里的这个影相就是取相

or in pali it is called uggaha, uggaha nimitta

巴利语就是uggaha and that meditation becomes concentrated, that means now your concentration become better

而其时的修习则变得专注（等持）就是说你这时的定质量更高

because now you can see the sign even with your eyes closed

因为你现在即使闭着眼睛，也可以看到这个相

when one is thus concentrated one then applies oneself to meditation by means of that preliminary concentration based on that grasped sign,

如是专注者继续运用依于该取相的遍作定修习。

that means you take that grasped sign and then practice meditation on it saying, earth, earth, earth again and again

意思就是，你缘取该取相禅修，观察：地，地，地

as one does so, an object which is counterpart of that grasped sign becomes well established and fixed in the mind

当他如此修时，与取相类似的似相即安立及紧系于心

so that means that memorized sign

就是说这种取相

you concentrate on that memorized sign

你专注于这个取相

and now that memorized sign becomes well established and fixed in the mind

现在这个取相安立紧系于心

now that means it becomes more refined

意思就是它变得更加精细

during the time when it is the grasped sign the grasped or the learned sign is a exact replica of the disk

当取相是圆盘完全的复制

when there are some flaws or blemishes on the disk

如果圆盘上有一些缺陷

then the learned sign has those blemishes

取相上也有这些缺陷

suppose there are impressions of fingers on the earth disk

假设地遍圆盘上有一些指纹

then the learned sign has these impressions

那么取相上也有这些指纹

so it is like photocopy of the disk with its blemishes

所以这就像是复印，连缺陷也复印过去了

but when it reaches the stage of counterpart sign

但是到了似相阶段

these blemishes disappear

这些缺陷就消失了

and so it appears to him as smooth and shining

展现在他面前是的光洁的圆盘

so it is explained in visuddhimagga as it appears as if breaking out from the learned sign and a hundred times or a thousand times more purified

根据清净道论的解释，这个似相就像是脱胎于取相但是却是成百上千倍的精细

like the moon’s disk coming out from behind a cloud

就像是圆圆的月亮从云朵里出现

so

所以

the sign first it was a learned sign

首先是取相

and so it is the exact replica of the earth disk

这就是地遍圆盘的完全复制

now you practice meditation on that sign

现在你以此相进行禅修

seeing that sign in your mind

在心里观察这个相

and then that sign becomes more and more pure, refined

这个相变得越来越干净、精细

and it is fixed in the mind

紧系于你的心中

so when it is fixed in the mind, free from the flaws of the original object

当他紧系于你的心，没有原来所缘的缺陷

it has become a counterpart sign

就成了一个似相

and that counterpart sign is called a concept

这个似相被称为概念

it is not a reality, reality is the earth kasina

它不是实在之物，实在之物是地遍

now this is the image of the earth kasina

似相是地遍的影像

mental image of the earth kasina

是地遍圆盘的心理影像

and so it is not a ultimate reality but it is the concept

所以它不是究竟法，是概念

and it is born of meditation it is produced by your meditation

它是由禅修产生出来的

so that object is called a counterpart sign

所以这个所缘被称为似相

ok, let’s have a break

好，我们休息一下

Disk02track30

菩提字幕屋

Bodhi Fansubs ok, now how many of you saw the counterpart sign when you went down for break?

好，你们有多少人下楼休息的时候看到了似相？

did you look up to the sky?

你们看了夜空吗？

did you not see the moon?

你们难道没看月亮吗？

so counterpart sign is like that moon

似相就像是那个月亮

it is without blemish, it is shining

没有瑕疵，很光洁

and so

所以

from that moment on, that means, when the learned sign has changed to counterpart sign

“从此刻开始”意思就是当取相变成似相

access development is said to be accomplished

即已成就了近行定

so a person is said to gain access concentration when the counterpart sign appears to him

所以，当似相生起时，某人即获得近行定

so access development is accomplished consisting in concentration of the sense sphere

近行定的成就属于欲界

that access concentration is kamavacara, it belongs to sense sphere consciousness

近行定属于欲界心

in which the obstacles have been abandoned, so at that time the nivaranas or the hindrances are subdued.

及已舍弃了障碍，所以此刻诸盖已经被镇服

following this, as one cultivates the counterpart sign by means of access concentration

此后，以该似相及近行定继续修习

that means the yogi dwells on that counterpart sign again

意思就是：行者继续安住于似相

calling to his mind the counterpart sign

将心安住于似相

and practicing saying to himself, earth, earth, earth and so on

观察：地，地，地，等等

one enters the first jhana of the fine-material sphere.

他证得了色界初禅。

so in this way, he attains the first jhana

这样，他就获得了初禅

so first he looks at the disk with his eyes and memorize the disk

首先他用眼睛看圆盘，记住圆盘

so when he is memorizing the disk

当他在记忆圆盘时

that signs is called preliminary sign and his development is also called preliminary development

这个相就被称为遍作相，该修习即被称为遍作修习

when he is able to memorize that sign

当他能够记住此相

and he can see the sign without looking at it or with his eyes closed

闭着眼睛也可以看到这个相

he is said to obtain the learned sign or grasped sign

他就获得了取相

and at that time the development is still preliminary development

此刻，仍然是处于遍作修习

then he continues practicing meditation on that disk

他就此圆盘继续禅修

actually the image of that disk in his mind

实际上，是他心里的圆盘影像

since it is the image of the disk in the mind

因为是他心里的圆盘影像

it is not ultimate reality it is a concept

它就不是究竟法，而是概念

so he dwells on that object

所以他安住于这个所缘

and the sign develops into a counterpart sign that means

相就变成了似相

the blemishes, flaws and others begin to clear away

就是说，缺陷、瑕疵都不见了

and so the sign remains clean, clear and bright

这个相变得光洁明亮

and when he obtains the counterpart sign, his development is said to be access development

当他获得似相，他的修习就是近行修习

and at that time, access concentration also is obtained

此刻，他就获得近行定

so counterpart sign with access concentration

所以，近行定时刻的似相

preliminary sign and learned sign with preliminary development

遍作修习时的遍作相和取相

and he continues practicing meditation on that counterpart sign

他继续就这个似相进行禅修

and when his concentration becomes mature

当他的禅定变得成熟

then he is said to enter into the first jhana

他证得了初禅

so that means in his mind, a thought process arises

意思就是，他的心里生起了心路过程

taking the counterpart sign as object

以似相为所缘

and when it becomes jhana

当它成为禅那

then it belongs to rupavacara or fine-material sphere

它就属于色界

so if you remember the thought process of jhana

所以如果你记得禅那的心路过程

you will notice that

你就会注意到

preceding the jhana thought moment are the four sense-sphere types of consciousness

在禅那心路过程之前，是四个欲界心

preparation, access, conformity and then change of lineage

遍作、近行、随顺、种姓

and then after change of lineage there is jhana

种姓心之后，就是禅那心

so at that moment he is said to enter into jhana or actually get the jhana

此刻，他就证得了禅那

since it is the first one he gets, it is called first jhana

因为这是他证得的第一个禅那，所以被称为初禅

after getting the first jhana, following this

获得初禅之后

one masters the first jhana by means of the five kinds of mastery—他再修习初禅的五自在

so after getting the first jhana

获得初禅之后

you cannot get to second jhana yet

你还不能进入二禅

you have to be very familiar with the jhana

你需要对这个禅那很熟悉

the first attainment of jhana is just one moment

初禅的获得只是一刹那

this jhana consciousness arises just one moment

这个禅那心的生起只是一个刹那

and then bhavanga follows

然后就是有分心

so just one moment, it is very brief

所以只是一个刹那，非常短暂

so it is not enough for you to get higher jhanas

这还不足以让你获得更高的禅那

so you have to make yourself very familiar with the first jhana

你需要让自己对初禅很熟悉

and there are five kinds of masteries you can practice on that jhana you have attained

你可以对你获得的这个禅那修习五自在

so those five kinds of mastery are

这五个自在是：

adverting, attainment, resolution,

转向、入定、决意、

emergence and reviewing

出定及省察

so these are called the five masteries

这就被称为五自在

for five masteries, please turn to page 342

五自在，看第342页

Of these, mastery in adverting is the ability to advert to the different jhana factors

这五自在中，转向自在是能够转向各种禅支的能力：

such as vitakka, vicara, etc.,

例如：寻、伺等等

quickly and easily in accordance with one’s wish.

随心所欲地、轻易地转向

now after getting the jhana

获得禅那之后

there follows a thought process called reviewing thought process

有一个审察的心路过程

now reviewing thought process takes the factors of jhana as object

审察的心路过程以禅支为所缘

so if it is a first jhana, there are five jhana factors

如果是初禅，就有五个禅支

so on each one,

一个接着一个

there is reviewing thought process for vitakka, reviewing thought process for vicara

寻的审察心路过程、伺的审察心路过程，等等

before really reviewing the mind must turn to these factor

在真正审察之前，心必须转向这些禅支

so that turning to the factors is what is called here adversion

这种转向就是：转向自在

so that turning a yogi must be very familiar with

行者必须非常熟悉这种转向自在

that means when he wants to and what he wants to he must be able to turn to that object which are the vitakka and vicara and so on

就是说，他必须能够转向所缘，即，寻、伺等等

so that is called the adverting mastery

所以这就被称为转向自在

and then next is mastery in attainment

下一个是入定自在

it is the ability to attain the different jhanas quickly and easily

就是迅速轻易地证得各种禅那的能力

without many bhavangas arising in the process of the attainment

而且在达到入定的过程中并没有很多的有分心生起

that means if a person wants to get into first jhana, he must be able to get into it quickly

意思就是，一个人希望获得初禅，他必须能够迅速进入初禅

if you want to into the second jhana he must be able to get into it quickly and so on

如果你希望获得二禅，就必须能够迅速进入二禅，等等

so this is mastery in attainment

这就是入定自在

the third one is mastery in resolution

第三个是决意自在

now resolution is the ability to remain in the jhana for length of time

决意就是安住于禅那时间长度的能力

determining by one’s prior resolution

决定于他自己事先所决定的入定时间

so although it is resolution, actually it is the ability to stay in the jhana as long as one wishes

决意实际上就是一种随心所欲安住于禅那的时间

so before getting into the jhana, a person may wish or make a resolution

在进入禅那之前，他可能会进行决意

may I be in this jhana for one hour

我希望在此禅那中安住一个小时

or may this jhana last for one hour or two hours and so on

或者希望这个禅那持续一个小时、两个小时等等

and at the exact time he gets out of the jhana

时间到了，他就会精确地出定

so the ability to stay in the jhana or to remain in the jhana for as long as one wishes is called mastery in resolution

所以随心所欲地按照自己决定的时间安住于禅那，这种能力就是决意自在

and then mastery in emergence is the ability to emerge to get out from the jhanas quickly and easily

出定自在就是轻易及迅速地从禅定中出来的能力

so at the end of that period

在此阶段结束时

he had resolved he must be able to get out of the jhana quickly

他已经决意他必须能够从禅那中迅速出来

and at the time he resolved

如同他决意的时间那样

so that is called mastery in emergence

所以这就被称为出定自在

that is getting out of jhana

就是从禅定中出来

so the mastery in attainment is getting into jhana

入定自在就是进入禅定

mastery in emergence is getting out of jhana

出定自在就是从禅定中出来

and mastery in resolution is ability to stay in the jhana for as long as one wishes

决意自在就是随心所欲地安住于禅那的能力

and mastery in reviewing

审察自在

is the ability to review the jhana from which one has just emerged

就是在出定之后，审察刚才所证入禅那的能力

so this reviewing and the first one adverting go together in one thought process

这种审察自在和转向自在在同一个心路过程里

you know if you go back to the fourth chapter and look at the diagram of the jhana thought process

如果你回到第四章，找到禅那的心路过程

you will see that it begins with bhavanga

你就看到它是以有分心开始的

and then mind door adverting

然后是意门转向

and then preliminary and so on and then jhana

然后是遍作等等，然后是禅那

so the mind door adverting is what is called here the mastery in adverting

这里的意门转向就是转向自在

and javanas in that sense-sphere thought process are called reviewing

在这个欲界心路过程中的速行就是审察自在

so they belong to the same thought process

所以，它们属于同一个心路过程

so the ability to review the jhana factors from which one has just emerged is called mastery in reviewing

所以审察刚才所证入的禅支的能力就被称为审察自在

so a yogi must practice so that he gain these five kinds of mastery over first jhana

所以禅修者需要通过修习，他就能获得初禅的五自在

and besides these five masteries, the meditator is also encouraged to develop skill in extending the visualized counterpart sign by gradually increasing its size until it appears as if encompassing the entire world.

除了这五个自在，也鼓励禅修者掌握如何渐次扩大遍处似相，直至遍布整个无边宇宙

so the counterpart, even the learned sign can be extended in one’s mind

似相，即使是取相，都可以在心里扩大

first, it may be just the same as the kasina disk about ten inches in diameter

开始的时候，它可能与遍禅的圆盘一样大，直径10英寸

then he can extend it little by little

然后他可以一点点扩大

until it encompasses the whole world

直到遍布至整个宇宙

this also he has to practice

他也需要这样修习

so after he has the gained the five kinds of mastery over first jhana

他获得初禅的五个自在后

then by striving to abandon the successive gross factors such as initial application etc

然后，努力相继舍弃寻等粗的禅支

and to arose the successive subtle factors

相继生起细的禅支

such as sustained application etc, one enters the second jhana etc

例如伺等，他就证入二禅。

so that means

意思就是说

there are five jhana factors

禅支一共有五个

and the preceding factors are in comparison with the succeeding factors are called gross

前一个禅支相对于后一个禅支被称为粗禅支

and the succeeding factors are called subtle

后一个禅支被称为细的禅支

so in comparison with vicara, vitakka is gross

所以，相对于伺，寻就是粗的禅支

and vicara is subtle

伺是细禅支

but vicara is again gross, piti is subtle

但是伺是粗禅支，喜是细禅支

piti is again gross, sukha or happiness is subtle

喜是粗禅支，乐是细禅支

and sukha is again gross, upekkha is subtle

乐是粗禅支，舍是细禅支

now a person who wants to get higher jhanas

如果想获得更高的禅那

must eliminate these factors

就要消除这些禅支

first he must find fault with these factors

他必须找到这些禅支的过患

it is like a person who has got a BA degree

就像一个人获得了学士学位

wants to get MA degree

现在希望获得硕士学位

and one who has a MA degree goes for Phd and so on

获得了硕士学位之而后，想获得博士学位，等等

so after getting first jhana suppose a person wants to get second jhana

证得初禅之后，假设禅修者想获得二禅

first, he must gain mastery over the first jhana

首先，他必须获得初禅的五自在

and then he must find fault with the first jhana

然后他必须找到初禅的过患

if he cannot find fault with the first jhana

如果他找不到初禅的过患

he cannot go beyond that

他就不能超越初禅

now this first jhana has five factors

初禅有五个禅支

and vitakka means thinking

寻，意思就是思考

vitakka takes the mind to different objects

寻让心缘取不同的所缘

so vitakka is a little distracting

所以寻有一点散乱

and it is close to mental hindrances

它与盖也比较近

so what if I can eliminate the vitakka

如果能够消除寻，那怎么样？

so if there is no vitakka, there is less chance for mind to be distracted

如果没有寻，心就不容易散乱

so he finds fault with the factor vitakka

所以他就找到寻禅支的过患

and he sees vicara as subtle, he sees vicara as peaceful

以伺为更精细，更宁静

vicara is better than vitakka

伺比寻更好，诸如此类

with that desire in mind, he practices meditation

心里有这种欲求，他继续禅修

and when the jhana arises

当生起禅那的时候

according to his wish, that jhana is without the first factor vitakka

按照他的愿望，这个禅那就没有第一个禅支寻

so his jhana has only four factors

所以这个禅那只有四个禅支

without vitakka, so

没有寻禅支，所以

vicara, piti, sukha and ekaggata

伺、喜、乐、一境性

again he must practice to gain mastery over the second jhana

他必须修习获得二禅的五自在

and then he wants to get third jhana, now he must find fault with the second jhana

如果他想获得三禅，现在就必须找出二禅的过患

second jhana is vitakka, vitakka and vicara are friends

二禅里是伺，寻和伺是朋友

so when you accept vicara, vitakka may come

如果你接受伺，寻也可能会来

so it is good that vicara is also eliminated

所以，最好将伺也消除掉

and piti is much better

喜更好

much more subtle and much more peaceful

喜更精细，更安静

so he practices meditation with that wish

所以他带着这个愿望修习

and when the next jhana arises in him

就会生起下一个禅那

according to his wish that jhana is without vicara

根据他的愿望，这个禅那就没有伺

again after getting the second jhana

获得二禅之后，

he wants to gain third jhana, after getting the third, he wants to gain fourth, fifth and so on

他希望获得三禅，获得三禅后，他希望获得四禅、五禅，等等

so in order to gain the higher jhanas

为了获得更高的禅那

he must first find fault with the lower jhanas

他必须首先找出低一级禅那的过患

and he must eliminate the factors one by one

他必须一个接一个消除禅支

so by striving to abandon the successive gross factors such as initial application etc

通过努力相继消除粗重的禅支，诸如：寻等

and to arose the successive subtle factors such is sustained application etc

相继生起精细的禅支，例如伺等等

one enters a second jhana etc in due sequence according to one’s ability

禅修者根据自己的能力相应进入二禅等等

so in this way, a yogi gets first jhana, second jhana, third jhana, fourth jhana and fifth jhana

这样的话，禅修者获得初禅、二三四五禅

if a yogi is an intelligent person

如果禅修者是利根者

and he can eliminate vitakka and vicara at one stroke

你就可以一次性消除寻、伺禅支

then for him, there are only four jhanas, not five

所以，就只有四个禅那，不是五个禅那

as I said before, in the discourses

如同我之前讲过，在佛经里

almost always four jhanas are mentioned

几乎总是提到四个禅那

not five

而不是五个禅那

there is one place, in the discourses

在佛经里，有一处

that indicates that there are five jhanas

暗示有五个禅那

but not expressly mentioned

但是并不是明确地这样讲

but in abhidhamma both methods are mentioned, four jhana method and five jhana method

但是在阿毗达摩里，有两种提法：四个禅那和五个禅那

so what is the difference between four jhana method and five jhana method

四禅那和五禅那的说法有什么不同呢

that is the ability of the yogi to eliminate two factors at once

也就是禅修者是一次消除两个禅支

and only one factor at a time

或者一次只消除一个禅支

so if a yogi can eliminate only one factor at a time

如果禅修者一次只能消除一个禅支

for him there are five jhanas

对于他来说，就有五个禅那

if he can eliminate vitakka and vicara at once, then there are only four jhanas for him

如果他能一次性消除寻、伺，那么对他来说，就只有四个禅那

so this is how a person gets jhana practicing kasina meditation

这就是禅修者如何通过遍禅来获得禅那

thus the counterpart sign is found in 22 meditation subjects

因此，在22个禅修业处里存在似相

the earth kasina etc

地遍等等

but of the remaining 18 subjects

对于剩下的18个业处

the illimitables or the limitless ones occur with the concept of beings as their object

四无量则取有情的概念为所缘而出现

now metta, karuna, mudita and upekkha, loving-kindness, compassion, sympathetic joy and equanimity

慈悲喜舍

when a yogi practices these four he takes beings as object

当禅修者修习此四无量时，他以众生为所缘

since beings are not ultimate reality but concept, they are called concept of beings

因为众生不是究竟法，而是概念，他们就被称为有情的概念

so most jhanas take beings as object

所以大多数禅那以众生为所缘

so this is how a yogi gets first, second, third, fourth and fifth material jhanas

禅修者就是这样获得色界初禅、二三四五禅

now the immaterial jhanas or the immaterial attainment

现在看无色界禅那

Next one withdraws any kasina except the space kasina,

此后，除了虚空遍之外，他抽掉任何一种遍处的似相

and does the preliminary work by contemplating the space that remains as infinite.

然后以观察所留下来的无边空间进行预作

when a person who has obtained let’s say five jhanas

当禅修者获得，假设是五个禅那

who has obtained the five jhanas

他获得了五个禅那

wanted to get the first immaterial jhana

希望获得无色界初禅

he must first enter into the fifth jhana he has obtained

他必须首先进入他获得的五禅

and then withdraws the kasina except the space kasina

然后他抽掉除了虚空遍之外的遍处

now there are ten kasinas

有十个遍处

so among them space kasina cannot be withdrawn

其中，虚空遍不能抽除

so space kasina is excepted

所以排除了虚空遍

so that yogi withdraws the kasina

禅修者抽掉遍处

and does the preliminary work

进行预作

that means practice meditation on that actually here kasina means sign

意思就是在禅相的基础上进行禅修

counterpart sign

禅相就是似相

so by contemplating the space that remains as infinite

观察所留下来的无边空间

now a person gets into the fifth jhana

禅修者获得五禅

and let us say, his fifth jhana takes the counterpart sign of earth kasina as object

我们假设他的五禅是以地遍的似相为所缘

so he takes the counterpart sign of earth kasina as object

他以地遍的似相为所缘

and then he stops paying attention to that counterpart sign

然后他停止对这个似相的专注

so when he stops paying attention to that counterpart sign

当他停止对这个似相的专注

at that counterpart sign disappears

这个似相就因此消失了

and in its place only space remains

在它的位置就只有空间留下来

now he takes that space as the object of his meditation

现在他以这个空间作为禅修的所缘

there is nothing in the space

这个空间里什么也没有

so he takes that space as object

他以此空间为所缘

by doing so, one enters the first immaterial attainment

这样，他就进入无色界第一个禅定

so he contemplates on that space

他审察这个空间

saying to himself

他对自己说：

infinite space, infinite space, infinite space and so on

空无边、空无边、空无边，等等

and then he gets the first immaterial attainment

他就获得第一个无色界禅定

then he gets the first immaterial jhana

他就获得第一个无色界禅那

the first immaterial jhana is base of infinite space

第一个无色界禅那就是空无边处

when one does the preliminary work by contemplating the first immaterial sphere consciousness as infinite

当他通过审察第一个无色界禅心为无边进行预作时

one enters the second immaterial attainment

他就进入了第二个无色界禅定

after getting the first immaterial jhana

获得第一个无色界禅那之后

he wants to get the second immaterial jhana

他就希望获得第二个无色界禅那

in that case he takes the first immaterial sphere consciousness as object

这样，他就以第一个无色界禅心为所缘

and contemplates on it as infinite consciousness, infinite consciousness, infinite consciousness

观察它为：识无边、识无边、识无边

and then he gets the second immaterial jhana

然后他获得第二个无色界禅那

so the first immaterial jhana takes the, what?

所以第一个无色界禅那以什么为所缘

space, right?

空间，对吧？

so first immaterial jhana takes the space as object

第一个无色界禅那以空间为所缘

but the second immaterial jhana takes the first immaterial sphere consciousness as object

但是第二个无色界禅那以第一个无色界心为所缘

so when he gets the second immaterial jhana

所以当他获得第二个无色界禅那

there is no first immaterial jhana

就没有第一个无色界禅那

so when he wants to attain the third immaterial jhana

当他希望获得第三个无色界禅那

he contemplates on the nothingness or absence of the first immaterial consciousness

他审察第一个无色界心的无所有

so he gets the second immaterial jhana

当他获得第二个无色界禅那

there is no first immaterial consciousness

就没有第一个无色界心

the first immaterial consciousness has disappeared

第一个无色界心消失了

it is now absent, it is nothing

它现在没有了，无所有

so now the yogi takes that nothing of first immaterial sphere consciousness as object

现在禅修者以第一个无色界心的无所有为所缘

and concentrate on it, now practices meditation on it saying, there is nothing, there is nothing, there is nothing

专注于其上，进行禅修，说：无所有，无所有，无所有

and then he gets the third immaterial jhana

然后他就获得了第三个无色界禅那

so the third immaterial jhana takes that nothingness as object

第三个无色界禅那以此无所有为所缘

not ordinary nothingness, but nothingness of the first immaterial sphere consciousness

不是一般性的无所有，是第一个无色界心的无所有

when he wants to get the fourth immaterial jhana

然后他想获得第四个无色界禅那

he takes the third immaterial sphere consciousness as object

他以第三个无色界心为所缘

and contemplates on it as this is peaceful, this is sublime

审察它的平静和殊胜

this is sublime because it can take even nothingness as object

它之所以殊胜，是因为它甚至可以以无所有为所缘

it is not easy take nothing as object

以无所有为所缘并不容易

but it is so subtle, it is so sublime that it can take the nothingness of the first immaterial sphere consciousness as object

它是如此地精细，如此地殊胜，它可以以第一个无色界心的无所有为所缘

contemplates on that nothingness saying to himself

审察那个无所有，告诉自己：

this is peaceful, this is sublime, this is peaceful, this is sublime

这是安静的，这是殊胜的

and then he gets the fourth immaterial jhana

然后他获得了第四个禅那

so this is how a yogi gets the four immaterial jhanas one after another

这就是禅修者相继获得四个无色界禅那的方法

the explanation for attainment of jhanas is not explained here

禅那的获得在这里没有进行解释

probably because it has been explained in the first chapter

可能是因为在第一章已经讲过了

so you go back to first chapter, page 32 and 33 and you will find how a yogi attains the immaterial jhana

所以，大家回到第一章，32和33页，你就可以看到禅修者如何获得无色界禅那

yes, base of infinite space,

是的，空无边处

the base of infinite consciousness

识无边处

the base of nothingness

无所有处

and the base of neither perception nor non-perception

非想非非想处

so the fourth immaterial jhana

第四个无色界禅那

and also the fourth immaterial sphere consciousness is called neither perception nor non-perception

第四个无色界心被称为非想非非想

that means the mind has become so subtle

意思就是说这个心很微细

that it is almost not there

几乎不存在

very, very subtle mental activity remains

只残存了非常非常微细的心的活动

so it cannot be said it is there

所以不能说心存在

and it is cannot be said that it is not there

也不能说心不存在

so it is called neither perception nor non-perception

所以被称为非想非非想

perception here means not saññā only

想，这里不仅仅指saññā

perception here means just mind

想这里是指“心”

it is so subtle that it is almost non-existent

它是如此细微它几乎不存在

but still it is there and so we cannot say it is or it is not

但是它还是存在，所以我们不能说它存在，也不能说他不存在

it is explained in visuddhimagga by a simile

在清净道论里有一个比喻

a monk and his pupil, a sāmaṇera a novice went on a journey

一个僧人和他的弟子一位沙弥在行脚

so the novice went ahead

这个沙弥走在前面

and the novice saw some water on the road

这个沙弥在路上看到有水

so he saw some water on the road, he said, bhante there is water

当他看到路上的水的时候，他就说：尊者，路上有水

then his teacher the monk said,

他的师父就说

bring the bathing robe, I want to take a bath

把洗澡巾拿过来，我想洗个澡

then he said bhante there is no water

然后他说：尊者，没有水

first he said there is water

他开始说有水

but next he said there is no water, now

然后又说没有水

when he said there is water, there is enough water to wet the feet of them

当他说有水的时候，就是说这水够他洗脚

but when he said there is no water, it means there is not enough water to take bath in

当他说没有水时，意思是，这些水不够洗澡

so in the same way

同样地

the mind has become so subtle when it reaches this fourth arupavacara consciousness

当心到达第四个无色界心的时候，很细微

that it is almost non-existent

几乎不存在

but still it is there and so it is called neither perception nor non-perception

但是，心还是在那里，被称为非想非非想

so these are called the four immaterial jhanas

这些就是四无色界禅那

and a person who gets these immaterial jhanas and dies with them

获得这些禅那，并带着这些禅那死亡的人

will be reborn as immaterial brahmas

会投生到无色界梵天

without physical bodies, just mind there

在那里没有色身，只有心

and we might think

我们可能会想

it will be good to be reborn as the arupavacara brahmas

投生为无色界梵天可能很好

no physical body and so you do not have pain

没有色身，所以没有疼痛

you do not have diseases and so on

你不会生病，等等

it would be very good

这样应该很好

but it is called one unsuitable place

但是，它被称为不合适的处所

because there is only mind, there is citta and cetasika and none physical body

因为只有名法，只有心和心所，没有色身

those that are reborn there cannot hear the teaching of the buddha

投生到那里的众生不能听闻佛陀的教法

they cannot see the buddha because they have no eyes

他们看不到佛陀，因为他们没有眼睛

they cannot hear the teaching of the buddha because they have no ears

他们听不到佛陀的教法，因为他们没有耳朵

and so they cannot get any benefit from the buddha and his teachings

所以他们不能从佛陀和佛陀的教法里受益

so they are called, let’s say unsuitable places

所以那里被称为不合适的处所

With the other ten meditation subjects, when one does the preliminary work by taking the virtues of the Buddha, etc., as one’s object,

对于其他十种业处，当他取佛陀等的功德为目标进行预作

when that sign has been thoroughly acquired,

当他透彻地获取该相时

one becomes concentrated upon it by means of preliminary development

他即已经通过遍作修习变得专注于它

and access concentration is also accomplished.

同时也成就了近行定

so by practicing the recollection of the virtues of the buddha and so on

通过忆念佛陀的功德等等

one can reach only access concentration or neighborhood concentration

禅修者只能获得近行定

and one cannot get jhana

不能获得禅那

I have explained this before

我之前也解释过这点

because there are profound things and also one has to take many things as object and so

因为那是很深奥的所缘，禅修者需要以很多东西为所缘

the concentration cannot reach the level of absorption or jhana concentration

他所获得的定不能达到禅定的程度

so only access concentration or neighborhood concentration can be obtained through the practice of recollection of virtues of buddhas and so on

所以通过修行佛随念等只能获得近行定

so now please go to the forty kammatthanas at a glance

现在看：四十业处概述

it is in the book and also in the handout

书上和资料上都有

in the book it is on page 334 and 335

书上的是334页和335页

so on the first column on the forty subjects of the meditation

第一列就是禅修的四十业处

and then

然后

the other columns are temperament, development, sign and jhanas

其他几列是：性格、阶段、禅相和禅那

earth kasina is suitable for people of all temperament

地遍适合所有性格的人修习

and by practicing earth kasina there is preliminary development, access development and absorption development

通过修习地遍，有遍作阶段、近行阶段、安止阶段

and there is preliminary sign, learned sign and counterpart sign

有遍作相、取相、似相

and one can reach first to fifth jhana by the practice of earth kasina

通过修地遍可以获得初禅到五禅

so you read like that

你可以以此往下看

water kasina, fire kasina, air kasina and so on

水遍、火遍、风遍等等

now blue kasina is suitable for hateful temperament

蓝遍合适嗔行者

and the others are the same

其他的都一样

and then space kasina is suitable for all temperament and light kasina also suitable for all temperament

虚空遍适合所有性格，光明遍也是适合所有性格

then foulness ten

然后是十不净

bloated corpse is suitable for lustful temperament

肿胀的尸体，适合贪行者

and there can be preliminary development, access development, absorption development

可以有遍作、近行和安止修习阶段

preliminary sign, learned sign and counterpart sign

遍作相、取相和似相

but one can get only first jhana

只能获得初禅

no second, third, fourth and fifth jhana

没有二三四五禅那

and the other one is discolored, festering, dismembered

其他的是：青淤、脓烂、断坏

eaten, scattered, mutilated, bloody, worm infested, skeleton

食残、散乱、斩斫离散、血涂、虫聚、骸骨

there are all suitable for lustful temperament

这些都适合贪行者

and all development, all signs

所有阶段、所有禅相

and they can lead to, or the attainment of first jhana only

它们只能导向初禅

and then ten recollections

然后是十随念

recollection of the buddha is suitable for faithful temperament

佛随念适合信行者

and there is preliminary development, access development but no absorption development

有遍作、近行阶段，没有安止阶段

and preliminary sign, learned sign

遍作相、取相

but no counterpart sign

但是没有似相

and no jhana can be obtained through the practice of recollection of the virtues of the buddha

通过修习佛随念不能获得禅那

the same with dhamma, sangha

法随念、僧随念也是如此

and there one is missing

这里少了一个

so please write down after sangha, morality

僧随念之后，请写上戒随念

and faithful yes

信行者，是的

and development, the same as above

修习阶段，同上面的一样

preliminary and access, no absorption

遍作、近行，没有安止

and sign also

禅相也是如此

preliminary, learned, no counterpart sign

遍作相、取相，没有似相

and no jhana

没有禅那

and recollection of generosity

施随念

recollection of devas

天随念

are suitable for faithful temperament and so on

适合信行者，等等

and recollection of peace is suitable for intellectual temperament

寂止随念适合知识行者

and the others, same, you cannot get jhana by practice of recollection of peace or recollection of death

其他的，同样的，你不能通过修习寂止随念和死随念获得禅那

and then recollection of the body

然后是身至念

it is suitable for lustful temperament

适合贪行者

and there is preliminary development, access development

有遍作阶段、近行阶段

and absorption development

安止阶段

and there can be preliminary sign, learned sign and counterpart sign

可以有遍作相、取相和似相

and only first jhana can be attained

只能获得初禅

breathing

入出息念

recollection of breathing or mindfulness of breathing meditation is suitable for deluded temperament and discursive temperament

入出息念适合痴行者和散漫行者

three developments, three signs and first to fifth jhana

三个阶段、三个禅相、初禅到五禅

then illimitables or limitless ones

无量

loving-kindness, compassion, appreciative joy and equanimity

慈悲喜舍

so they are suitable for hateful temperament and the others

它们适合嗔行者

there are no counterpart signs for these illimitables

关于这些无量，没有似相

but they can lead to the attainment of first to fourth jhana

但是它们可以导向初禅到四禅

and equanimity can lead to fifth jhana

舍可以导向五禅

and then one perception, foods as loathsome

一想：食厌想

it is suitable for intellectual temperament

适合知识行者

and

并且

only two developments, two signs and no jhana

只有两个阶段、两个禅相，没有禅那

and analysis into four elements, again, intellectual temperament

四界分别，也是知识行者

and two developments, two signs and no jhana

两个阶段、两个禅相、没有禅那

immaterial states

无色

are suitable for all temperaments

适合所有性格

and all three developments, three signs

所有三个阶段、三个禅相

and first immaterial sphere jhana

第一个无色界禅那

second, third, fourth immaterial sphere jhana and so on

第二三四无色界禅那等等

so this is a chart to understand the forty meditation subjects

这就是用来理解四十业处的表格

by temperament, development, sign and jhana

分了：性格、修习阶段、禅相和禅那

now, we come to the last section in samatha meditation, that is direct knowledge or in pali, abhiññā我们现在来看止禅的最后一节：神通

having emerged from the fifth jhana taken as a basis for direct knowledge,

从作为神通基础的第五禅出定之后

having adverted to the resolution, etc.,

转向决意等等

when one does the preliminary work,

他即如此进行预作

one enters into the fifth fine-material sphere jhana occurring by way of direct knowledge

他进入产生神通的第五个色界禅那

with respect to such objects as visible forms, etc.

以可见色等为所缘

this is the description of how direct knowledge arises

这就是神通产生的过程

how abhiññā is attained

怎样获得神通

so in order to attain abhiññā为了获得神通

one has to have attained the five jhanas

禅修者需要获得五禅

actually not only five jhanas

实际上不仅仅是五个禅那

one has to have attained all jhanas both material and immaterial

禅修者需要获得所有色界和无色界禅那

but he must make the fifth material jhana as a basis for his direct knowledge

但是他需要以第五个色界禅那作为神通的基础

so a person who has attained all eight jhanas or all nine jhanas

所以获得所有八个或九个禅那的人

must entered into the fifth jhana if he wants to gain abhiññā如果想获得神通，必须进入第五个禅那

and that fifth jhana is here called a basis jhana

这个第五禅在这里被称为基础禅那

so it is the basis for direct knowledge

这是神通的基础

and then having adverted to the resolution etc

然后转向决意等等

so there is a kind of resolution thought process

在这里有一个决意的心路过程

and when does the preliminary work

当他进行预作时

one enters into the fifth fine material sphere jhana

他进入第五个色界禅那

so then the fifth fine material jhana arises by way of direct knowledge

所以第五禅那以神通的形式生起

so direct knowledge is actually the fifth jhana

所以，神通实际上就是第五个禅那

the fifth jhana especially developed

是特别开发的第五禅那

not the ordinary fifth jhana

不是普通的第五禅那

but after getting all the nine jhanas

获得了所有九个禅那之后

a yogi must be very familiar with the jhanas

禅修者必定非常熟悉禅那

he must be able to practice jhana, taking earth kasina as object

他必定能够修习禅那，以地遍为所缘

fire kasina as object and so on

以火遍等等为所缘

and so there are fourteen ways of making himself very familiar with the jhanas

他让自己熟悉禅那的方法有十四种

so they are mentioned in visuddhimagga

在清净道论里有介绍

and then

然后

he must get up from that basis jhana

他必须从基础禅那中出来

and he enters into another thought process

进入另外一个心路过程

so with that thought process

通过这个心路过程

he makes some preliminary work

进行预作

that means if he wants to create a hundred images of himself

意思就是：如果他想显现一百身

then he may say, let me become a hundred, let me become a hundred

他就决意：让我显示一百身，让我显示一百身

and then he enters into fifth jhana again

然后他再次进入第五禅那

and after that fifth jhana, comes the abhiññā or direct knowledge

通过第五禅那，神通就出来了

with the arising of that direct knowledge

通过神通

now he becomes a hundred persons

他就变成了一百身

you have heard the story of cūḷapanthaka

你们听过周利槃陀伽的故事

he was very dull and he could not even memorize a four-line stanza in three months

他根器非常钝，他三个月都记不住四行偈颂

so his elder brother was disappointed with him

所以他的哥哥对他很失望

so one day

有一天

a devotee invited all monks at the monastery for lunch

有一个信众邀请寺院的所有出家人应供

and his elder brother accepted for all except his younger brother

他的哥哥让所有其他出家人接受应供，但是没让周利槃陀伽去

so he was left out

所以周利槃陀伽就被排除了

so he was sorry, he was crying

他感到很难过，就哭起来了

so on that day

应供的那天

his brother and other monks went out

他的哥哥和其他僧人就去应供了

and he was crying and so buddha saw him and

佛陀看到他在哭泣

buddha asked him why he was crying and he told the story to the buddha

佛陀问他为什么哭，他就告诉了佛陀事情的原委

so the buddha gave him a piece of cloth or handkerchief or something like that

佛陀然后给他一块手巾之类的东西

and to look at that cloth

他看到这块手巾

so he took the cloth and to his hands and he looked at the cloth and maybe he was massaging the cloth or something

他用手接过手巾，看着手巾可能是因为他用手摩挲了这块手巾

so the cloth became soiled

手巾就变脏了

because of his hands sweated and others

因为他的手上有汗之类的东西

and so he saw that the cloth which was clean has now become dirty when in contact with this physical body

他看到干净的手巾因为和身体接触一下子变脏了

and so he got the sense of foulness at that time

当时他就获得了不净的观念

he practiced meditation

他进行禅修

and he became an arahant

然后就成了阿罗汉

now a person who cannot memorize a four-line stanza in three months

他三个月都记不住四句偈颂

became an arahant by looking at the cloth

因为看到一块手巾就成为了阿罗汉

so after he became an arahant

成为阿罗汉之后

it was time for lunch for the sangha, right?

僧团那天中午要去应供，对吧？

so the buddha went to the house where the sangha was invited

佛陀去了那一家去应供

and then the person offered food

那家居士供养食物

and he wanted to dedicate his dana, pouring water

他希望作供养，倒水

and then buddha said, wait, there is one monk at the monastery, go and bring him

然后佛陀说，等一下，寺院里还有一个僧人，去把他叫过来

so the man went back to the monastery to bring the monk

那个居士去寺院邀请周利槃陀伽

and at that time, the monk knew that some people are coming to take him to the monastery

当时，周利槃陀伽知道有人到寺院邀请他

and so he created a thousand images of himself in the monastery

所以他就在寺院显示了一千个分身

so when the man went to the monastery he saw not one but a thousand monks

当那个居士到寺院，他看到的不是一个僧人，而是一千个僧人

some sitting, some walking, some reciting and so on

有的坐着，有的行走，有的在诵经，等等

and so they did not know what to do

所以那个居士不知道该怎么办

so they went back to the buddha and

所以他回去告诉佛陀

reported that, bhante, we saw not one monk but there are thousand monks

尊者，我看到的不是一个僧人，而是一千个僧人

so buddha said, go back

佛陀说：再回去

and then said, please cūḷapanthaka

到寺院里说：周利槃陀伽尊者

come with us

请来应供

so they went back and they talked to all the monks, please venerable cūḷapanthaka, come with us

他再回到寺院，对所有僧人说：周利槃陀伽尊者，跟我去应供

then everybody said, I’m cūḷapanthaka, I’m cūḷapanthaka

所有的僧人都说：我是周利槃陀伽

so next time buddha said

他又回去，佛陀告诉他

now when they said cūḷapanthaka, you just hold the hand of one who says first

当他们说自己是周利槃陀伽的时候，你抓住第一个回答者的手

so

这样

he went back and again, say, please cūḷapanthaka come with us, and then say

他回到寺院说：周利槃陀伽，与我去应供

one of them says, I’m cūḷapanthaka, they hold the hand of the monk and then all other images disappear and only he remained

其中一个人说，我是周利槃陀伽，他就抓住他的手，其他人就都消失了

so he was taken to the house and he took food

然后，周利槃陀伽就被带到居士家应供

buddha asked him to gave a dhamma talk

佛陀让他作一次开示

and it is said that he gave a very profound dhamma talk

据说，周利槃陀伽当时进行了甚深的佛法开示

now he had become an arahant and so all the learning came to him

他成了阿罗汉之后，一下子具备了所有知识

so he was familiar with all the teachings of the buddha at that time he gave a dhamma talk, maybe according to the teachings of the buddha

他当时就熟悉了佛陀的所有教法，可能就根据佛陀的教法进行开示

so here cūḷapanthaka transformed himself into a thousand persons a thousand images by this direct knowledge

这里，周利盘陀伽通过神通将自己变成一千个分身

so when a person wants to get into direct knowledge

当一个人想获得神通

and first he must have nine jhanas already

首先他必须具有九个禅那

and then he must get into the fifth jhana as a basis for that direct knowledge

然后，他必须以第五个禅那作为神通的基础

and then he must do a preliminary work saying

他必须进行预作，决意：

let me become a hundred, let me become a thousand and so on

让我分身一百，分身一千等等

and then he enters into the fifth jhana again

然后他再进入第五个禅那

as the basis for his abhiññā以此作为他神通的基础

then that fifth jhana arises in the form of abhiññā or direct knowledge

然后，第五个禅那以神通的形式生起

so when that abhiññā arises then what you want to become just become

当那个神通生起的时候，他所希望的就实现了

now there are five of those direct knowledge mentioned here

这里提到的神通有五种

and so the first is supranormal power

第一个是神变通

supranormal power direct knowledge

神变通

they include the ability to display multiple forms of one’s body

它包括：分身

to appear and vanish at will

随心所欲地显示或消失

to pass through walls unhindered, to dive in and out of the earth

穿墙术、遁地术

to walk on water, to travel through the air,

水上行走、空中飞行

to touch and stroke the sun and moon, and to exercise mastery over the body as far as the Brahma-world.

触摸日月、去到梵天

so this is called supranormal power direct knowledge

这被称为神变通

the second is divine ear

第二个是天耳通

so divine ear means having the ear like the ear of devas

天耳通意思是具有像天人那样的耳朵

now devas are said to be able to hear the sounds that are too subtle to ordinary ears

据说天人能够听到对于普通人而言很微细的声音

and they are able to hear sounds very far far away

能够听到很远地方的声音

this yogi when he had this direct knowledge

当禅修者具有这种神通

is like the devas, he can hear subtle sounds

就像是天人，能够听到微细的声音

and also those that are far

也能听到很远处的声音

and number three is the knowledge of other’s mind

第三个是他心通

it is the ability to read the thoughts of others and to know directly their states of mind.

就是能够知晓他人的心念，以及直接地知道他人的心境

number four is the the recollection of past lives

第四个是宿命通

it is the ability to know one’s past births and to discover various details about those births.

能够忆及许多过去世，以及知道在那些世里的细节

so what was his name, in what clan he was born and so on

他的名字，出生于什么样的种姓，等等

and then divine eye it is the capacity for clairvoyance,

然后是天眼通

which enables one to see heavenly or earthly events, both far or near.

能够看到天界或地界远近的事情

and also able to see things very very subtle and things that are far away

也能够看到非常微细非常远的事物

Included in the divine eye is the knowledge of the passing away and rebirth of beings

天眼通中也包括死生智

I told you about bodhisatta practicing meditation under the bodhi tree

我讲过佛陀在成道前是菩萨当时他在菩提树下禅修

and during the middle part of the night he attained this direct knowledge

在中夜时分，他获得了这样的神通

that is the knowledge of the passing away and rebirth of beings

就是死生智

this is not a separate direct knowledge

这没有被单独列为另外一种神通

because it is based on divine eye

是因为它是基于天眼通

so first a yogi or a person who has attained this

首先，具有此神通的人

get the divine eyes

必须具有天眼通

and then he inclines his mind toward seeing passing away and rebirth of beings

然后将他的心导向：众生的死生

these kinds of direct knowledge are all mundane

这些神通都是世间法

and are dependent on mastery over the fifth jhana.

依靠对第五禅的掌握能力

so actually not only the fifth jhana, mastery over all jhanas and able to

实际上并不只是掌握第五禅那而是掌握所有的禅那

get into the jhana, get out of jhana

能够自在进出禅那

and also able to take different kinds of objects of jhana and so on

也能够缘取禅那的不同所缘，等等

The texts also mention a sixth direct knowledge.

在经典里也提及第六种神通

This is the knowledge of the destruction of the taints, which is supramundane and arises through insight.

即通过修习观禅证得的出世间“漏尽智”

so this is also called a direct knowledge

所以这也被称为神通

but it is not supranormal power or divine ear and so on

但是不是神变、天耳等等

but it is the knowledge that can destroy the taints and mental defilements

但是，是能够断除诸漏诸烦恼的智慧

since it destructs the mental defilements it is supramundane

因为它断除了烦恼，所以是出世间法

and arises through insight

通过观智而生起

so you practice vipassana meditation

所以你修习观禅

and you can get this knowledge of destruction of taints

你就可以获得这种漏尽智

so there are five mundane abhiññās

有五种世间神通

and the sixth one is supramundane which is called in pali āsavakkhaya

第六种是出世间神通：漏尽通

so this is the highest state one can reach through the practice of the vipassana meditation

这是修行者通过观智能够获得的最高境界

so you practice vipassana meditation and

你修观禅

you can get the jhanas

你就可以获得禅那

and if you practice farther you can get these direct knowledges

如果进一步修习，你就可以获得这些神通

so this is the highest stage one can reach through the stage of samatha meditation

这是通过修习止禅，可以达到的最高境界

and as you see here samatha meditation does not lead to understanding the true nature of things

你从这里也可以看到，止禅不能导向对诸法真实本性的认识

it just leads to attainment of jhanas and attainment of abhiññās.

止禅只能导向禅那和神通

so in order to understand the true nature of things and also in order to eradicate mental defilements one needs to practice vipassana meditation

为了理解诸法的真实本性，为了断除诸烦恼，就需要修观禅

so tomorrow we will study the vipassana meditation

明天，我们会学习观禅

question 01: in the practice of kasina, how should we treat the area outside the disk?

在修遍禅的时候，如何处理圆盘外的部位？

do we treat them as black?

把它当做黑色的吗？

now we do not taking into account the area outside the disk

我们并不考虑圆盘外的区域

so we try to keep the mind only within the disk

我们努力将心专注在圆盘内

question 02: for the counterpart sign, do we still see the edge of the sign?

对于似相而言，我们还能看到似相的边缘吗？

so you see the whole of the counterpart sign

你看到似相的全部

both middle and edge

包括中间和边缘

question 03: as equanimity as subject, can a meditator experience fifth jhana without first, second, third and fourth jhana?

以舍为业处，禅修者能够不经过初禅、二三四禅，直接体验到五禅吗？

now these jhanas as you say, are attained by eliminating one jhana factor after another

这些禅那是通过一个个消除禅支而获得的

but when you practice equanimity

但是当你修舍时

it can only be the fifth jhana, because it is without somanassa

它只能是五禅，因为它没有乐

and equanimity can be practiced successfully

要成功地修舍

or that means you can get fifth jhana through the practice of equanimity

或者说，你要想通过修舍获得第五禅

only when you have attained the first four jhanas through the practice of loving-kindness or compassion or sympathetic joy

前提是你通过慈悲喜获得开始的四个禅那

question 04: when a meditator practices on five subjects

当禅修者修五个业处

loving-kindness, foulness of body parts etc

慈、身不净等等

should the subject be contemplated in one sitting in succession

这些业处必须在一坐之内连续完成吗？

or separate sitting such as separate time of the day?

还是可以在多坐完成，例如一天内不同时间？

it can be practiced in separate sittings

可以在多坐完成

because you cannot sit for the whole day

因为你不能整天打坐

so you sit for some time and you may get up and do other things and then you practice it again

你打坐一段时间，然后起坐做其他事情，然后你再打坐

question 05: if a meditator uses mindfulness of breath as subject

如果禅修者以入出息念为业处

what would be considered as sign?

那么禅相是什么？

learning and counterpart sign, would the sign appear?

取相、似相？会出现禅相吗？

yeah, here also sign appears, so

是的，禅相也会出现

you can read the signs in this book

你可以看清净道论里的禅相

question 06: sayadaw, if we take ānāpānasati as our meditation object, what is the preliminary sign?

如果我们以安般念为业处，遍作相是什么？

learning sign and counterpart sign?

取相、似相是什么？

here the sign is always the breath, the breath as concept

这里，禅相就是呼吸，呼吸这个概念

now when you practice anapana as samatha meditation

当你通过修安般念来修止禅的时候

you take the breath as object, that means breath as concept

你以呼吸为所缘，就是呼吸作为概念

and you ignore all other objects, but just try to be mindful of the breath

你无视其他的所缘，只对呼吸保持正念

at the entrance of nostrils or on the upper lip

关注鼻孔的入口或者上唇

and in order to get strong concentration

为了获得强大的定力

you may use counting

你还可以数息

as in one out one, in two out two and so on

这样数：入1出1，入2出2等等

and when your meditation matures you begin to see the signs

当你的禅修熟练后，你看到禅相

and then you concentrate on the sign on the breath again

那么你继续专注于呼吸的禅相

and until you get into jhana

直到进入禅定

so you can read about

大家可以参照

anapana meditation in visuddhimagga

清净道论里的安般念

there is a very detailed instruction and explanation

里面有非常详细的指导和解释

for the practice of mindfulness of breathing

教大家修习入出息念

question 07: thoughts that arise in our minds, are they resultant vipaka citta?

我们心中生起的念头，是果报心吗？

results of our kamma?

是我们业的果报吗？

neither one nor two?

或者两者都不是，都是？

and be what influence it above?

以上是受到什么的影响？

now thoughts that arise in our minds

我们心里生起念头

thoughts mean…what do you mean by thoughts?

你这里的念头意思是什么？

if you mean consciousness, then all of these arise in our minds

如果你指心，那么所有心都包括

vipaka cittas arise in our minds

也包括生起的果报心

and these vipaka cittas are result of our kamma

果报心是我们业的果报

but the wholesome cittas and unwholesome cittas are not result of our kamma

但是，善心和不善心不是业的果报

so

所以

we see something good or something bad and that seeing is the result of past kamma

我们看到好东西，坏东西，这样的眼识就是过去业的果报

so it is the resultant vipaka citta

这就是果报心

but our reaction to this object, we like it or we don’t like it

但是我们对所缘的反应，喜欢它，不喜欢它

that is not vipaka, that is not predestined

这就不是果报心，这不是受业决定的

that is our response to this object

而是我们对所缘的反应

so if we have what is called yonisomanasikara, wise attention

所以，如果我们如理作意

then we will not respond to it with attachment or with ill will

我们就对其不产生贪或嗔

if we do not have the wise attention

如果我们不能如理作意

then we may react to it with attachment or anger and so on

我们就可能对其有贪、嗔等

so kusala is influenced by wise attention and

所以善心是如理作意的结果

akusala is influenced by unwise attention

不善心是不如理作意的结果

and results are just results of the kamma in the past

果报心，只是过去业的果报

question 08: when the objective is in dana, sila or bhavanga, can talking be motivated by kusala citta?

如果动机是布施、持戒、有分，那么讲话的动机可以是善心吗？

you mean bhavana, right? not bhavanga

你这里的意思应该是禅修，对吗？不是有分

when the objective is in dana, sila or bhavana

当动机是在布施、持戒、禅修

can talking be motivated by kusala citta?

语言的动机就可以是善心？

talking itself maybe, it can be motivated by kusala or akusala

语言本身的动机，可以是善或不善的动机

it depends on what you talk about and with what citta you talk

取决于你讲的是什么，讲话的时候生起的是什么心

question 09: does an anagami still has lobha mula citta?

阿那含还有贪根心吗？

yes, anagami has not eradicated lobha altogether

是的，阿那含还没有彻底根除贪心

so he still has lobha for rupavacara and arupavacara realms

他还有色界和无色界的贪心

question 10: are all kinds of ditthi akusala kamma patha?

所有的邪见都是不善业道吗？

the ditthi that is akusala kamma patha is described as fixed view, fixed view about kamma, fixed view about the world and so on

属于不善业道的邪见是定见，关于业、世界等的定见

you know kamma and kamma patha, there is a difference between kamma and kamma patha

你们知道业和业道，业和业道是有区别的

it may be kamma, but it may not be kamma patha

属于业的，不一定是业道

kamma patha means reaching the full course of an action

业道指完成了行为的整个过程

and that is this kamma patha that gives results

就是说业道已经产生了结果

sometimes it does not amount to kamma patha but it still a kamma

有时候，虽然没有成为业道，但是是属于业

all kinds of ditthi akusala kamma patha?

所有的邪见是不善业道吗？

there may be some weak ditthi that may not be akusala kamma patha

可能有一些弱的邪见不是不善业道

but it is akusala, because micchaditthi is always akusala

但是是不善，邪见总是不善的

question 11: is the beauty of the world meaningless? what is its purpose?

自然之美没有意义吗？

sometimes people asked me

有时候，有人问我

whether I enjoy the beauty of nature

问我是不是享受自然之美

so I said, yes I do a little

我回答说：是的，我有点享受

but we’re trained to view things a not beautiful, as impermanent

但是我们修行就是要视诸法为：不美、无常

as unstable and so on, so

不稳定，等等

immediately after being pleased with the object

所以，发现自己享受所缘的瞬间

this notion comes to my mind

我们就要提起念头

oh, it’s going to go away in a few moments, suppose a beautiful flowe, so

它片刻之后就会消失，假设是一朵美丽的花

seeing a beautiful flower

看到一朵美丽的花

I may enjoy the flower but then

我可能会欣赏这朵花，但是

I think of the flower as in a few hours it is going to fade away and then disappears like that

我知道这朵花几个小时之后就会凋零，消失，等等

so beauty is just beauty, and now people think that it is for us to enjoy the beauty, beauty of the nature

美不过就是美，现在人们认为自然之美是给我们欣赏的

I don’t know whether it is true or not

我不知道这种说法对不对

say, a flower is produced by a tree and so on and they say

假设，树上开了一朵花，他们说

it is meant to be enjoyed

这朵花是给人欣赏的

I don’t know whether it is true or not

我不知道这样说对不对

but if we are attached to beauty

但是如果我们贪执于美丽

then that attachment is unwholesome

那么这种贪执就是不善的

and this attachment to beauty may lead us to other unwholesome acts

这种对美的贪执可能导致其他不善的行为

we may steal, we may kill a person, or we may do any kind of thing

我们可能或偷盗，杀人，我们可能做各种各样的事情

and so it is important for us first we are not attached to beauty

所以，不要贪执于美丽之物很重要

so even if we are attached to beauty we must have control over it and not let it control us

即使我们贪执于美丽，也要能够控制它不要让它控制住我们

question 12: why is the color kasina restricted to blue, yellow, red and white?

为什么色遍的颜色仅仅限于：蓝、黄、赤、白？

can other colors be used?

可以用其他颜色吗？

I thought the same way

我也有同样的疑问

but I think these four colors are the usual colors used during the time of buddha

但是我认为，在佛陀时代，这四种颜色是经常使用的颜色

and so whenever colors are mentioned, these four colors are there

所以，只要提到颜色，总是这四种

and also I think these four colors are not difficult colors to get from nature

同样，我想从大自然很容易获得这四种颜色

question 13: I’ve been a meditation retreat I began to

我参加禅修

learn and improve my mindfulness,

开始学习提高正念

however I have some difficulties in sitting comfortably with my right leg over my left leg cross-legged posture

但是我的坐姿并不让我感到舒服我是右腿放在左腿上，跏趺而坐

pain experience way before I started naturally

我很快就感到疼痛

thus I change my posture with my left leg cross while my right leg is squared.

所以，我改变了姿势，左腿盘上，右腿散放

that allow me to meditate for an hour but

这样我就能禅坐一个小时，但是

once it enters into the second hour my body tends to

从第二个小时开始

fall towards my left-hand side

我的身体就向左边倾倒

that disturb my progress

这样我就很难有进展

I think you should do exercise, yes

我觉得你应该进行锻炼，是的

so that you can sit in this posture

这样就能以你的姿势打坐

you do exercise little by little I think you can sit in any posture

你慢慢进行锻炼，我觉得你就可以以任何姿势打坐

at one time a woman came to our monastery

有一次，一位女士来到我们的寺院

and she wanted to attend to the morning service, so she came

她想参加早晨的法事活动

and she sat in the lotus posture

她以双盘的姿势坐着

and our service lasted about forty five minutes

法事持续了45分钟左右

so she sat in that posture and then I looked back and I saw her and I asked her

她一直那样坐着，我回头看到她，问她

how can you sit in that posture a westerner?

你作为一个西方人，怎么能够以这样的姿势坐着？

you know, westerners cannot sit even in simple cross-legged posture

大家知道，西方人，散盘都很困难

so she said

她回答说：

I had to exercise for one year

我练习了一年

to be able to sit in that posture

才能够这样坐着

so if you have difficulty in sitting

所以，如果你觉得打坐有困难

try to do some exercise

试着做一些练习

and also

同时

you can practice meditation not in cross-legged posture only

你也可以不要一味要求盘腿坐

actually you can practice in any posture

实际上你可以以任何姿势打坐

so long as it does not lead to idleness

只要不让你昏沉都可以

sometimes when you are very comfortable

有时候如果你感到非常舒服

you become lazy and you don’t want to practice and so on

你就很懒散，不想禅修

so in one book, it is said that you should be comfortable enough to practice,

所以，有本书里说：打坐姿势必须足够舒服

you should be uncomfortable enough not to go to sleep

但是也不能太舒服，太舒服了容易睡觉

so you can sit on a chair and practice or on a couch or whatsoever

所以你可以坐在椅子上，或者沙发椅上，诸如此类

question 14: when it’s a time when we said our mindfulness is matured

做到什么样的程度，我们就可以说我们的正念成熟了？

when your mind can be on the object, your mind can be with the object and not much distractions then you have good mindfulness

当你的心可以专注于所缘，不怎么散乱这样你就有很好的正念

question 15: why people say that if you’re good at meditation mental effort, you don’t need to exercise or walk

为什么人们说，如果你禅定修的很好你就不需要进行锻炼，

for example, jogging, physical effort, please comment

例如：不需要跑步等体育锻炼，请评论

mind when it is concentrated

当心专注的时候

is very relaxed, it’s so relaxed

是非常放松的

and I think it can also have to relax the muscles in the body

这种放松，也会导致肌肉的放松

those who are advance in the practice of meditation

禅修修的很好的人

can sit for hours without moving

可以几个小时不动

three four hours

三、四个小时

and they do not feel any discomfort after getting out of meditation

出定后，他们不觉得有任何不舒服

so that means although they are sitting cross-legged for two three four hours at a stretch

就是说，他们一坐虽然坐了三四个小时

their mind is concentrated so it is relaxed

他们的心很专注，所以很放松

when mind is relaxed the body is also relaxed

心放松，身体也就放松

but I think use your own judgment

但是，我认为还是要自己判断

you may need some physical exercise to relax your body there is no harm in doing that

你可能也需要一些身体的锻炼，来放松身体身体锻炼也没有什么坏处

but when you are at the retreat

但是你参加禅修的时候

and I recommend that you do not do any physical exercise also

我建议你不要同时做身体锻炼

because you will be practicing meditation sitting and walking alternatively

因为你参加禅修，禅坐和经行交替进行

and so you get at least movement of your body about four five hours a day and so

每天你的身体至少也得到了四五个小时的运动

we think that is enough for your body to get exercise

我认为这对于你身体的运动已经足够了

question 16: what is the counterpart sign that arises from mindfulness on breathing

入出息念生起的似相是什么？

is breathing itself a counterpart sign?

呼吸本身是似相吗？

although the other signs maybe appear to you

虽然其他相可能会生起

I love to consult visuddhimagga again to find the answer of this question

我喜欢再次参考清净道论，来找出这个问题的答案。

ok. [sadhu, sadhu, sadhu]

好。[萨度，萨度，萨度]

disk02track31

菩提字幕屋

Bodhi Fansubs today we come to vipassana meditation

今天我们来学习内观禅修

so please note that the word vipassana means seeing in various ways

请注意，内观这个词意思是：用不同的方式观察

and seeing in various ways means seeing mind and matter or the five aggregates

用不同的方式观察意思是：观察名色、五蕴

or the conditioned phenomena as impermanent, suffering and non-self

或有为法，观察它们的：无常、苦、无我

now the manual at the beginning of this section

概要精解在此节开始的时候：

gives us the name of the seven stages of purity

列出了七个清净的层次

when we practice vipassana meditation

当我们进行内观禅修的时候

we go through these seven stages of purity one after another

我们要依次体验这七个清净的层次

and there are given as a chart on page 345

它们被列在第345页的表格上

so the first is the purification, purification of sila

第一个是戒清净

it will be explained later

稍后再解释

so purification of sila, four kinds of purified virtue, that is for monks

戒清净，四遍清净戒，这是针对出家人的

and then second purify is purification of mind

第二个：心清净

purification of mind really means purification of concentration

心清净真正的意思是定清净

the word mind here is used to represent concentration

这里的“心”用来表示“定”

so access concentration and absorption are said to, or said to constitute purification of mind

心清净包括：近行定和安止定

and then third is purification of view

第三：见清净

purification of view means understanding characteristic etc

见清净意思是依特相等

of mental and physical phenomena

理解名法和色法

first

首先

defining mind and matter

分别名法和色法

and then understanding their characteristics

然后理解它们的特相、

function, mode of manifestation and proximate causes

作用、现起、近因

and fourth is purification by overcoming doubt

第四：度疑清净

purification of overcoming doubt

度疑清净

and that is discernment of conditions for mental and material phenomena

辨识那些名色的诸缘

so at this stage, yogi sees the conditions or causes for mental and physical phenomena

所以，在此阶段，行者看到名色的诸缘

and fifth is purification by knowledge and vision of path and not path

第五：道非道智见清净

that means the right way and wrong way

就是正道和邪道

so it consists of knowledge of comprehension

它包括：思维智

knowledge of rise and fall, tender phase

生灭智，未成熟阶段

now knowledge of rise and fall has two phases

生灭智包括两个阶段

so the first is called tender phase

第一个是：未成熟阶段

or it is called young vipassana

或者称为年幼的内观

and distinguish wrong path from right path of contemplation

分辨观之染为非道

during this stage of, or between the stages of tender phase and mature phase

在不成熟和成熟阶段之间

then distinguishing wrong path from right path of contemplation occurs

产生了道非道智见清净

and then six is purification by knowledge and vision of the way

第六个是：行道智见清净

and it consists of: knowledge of rise and fall (mature phase)

它包括：成熟的生灭智

and knowledge of dissolution, of fearfulness, of danger

坏灭智、怖畏智、过患智

of disenchantment

厌离智

of desire for deliverance, of reflection

欲解脱智、审察智

of equanimity towards formations

行舍智

and knowledge of conformity

随顺智

and between six and seven

在第六和第七之间

between sixth purification and seventh purification

在第六个清净和第七个清净之间

there is change of lineage

存在种姓的更改

so change of lineage is not included in the sixth or in the seventh

种姓更改不被包括在第六或第七项

so it is out of both sixth and seventh

它不属于第六第七

and then there is the last one seventh purity, purification by knowledge and vision

最后一个清净：智见清净

that is knowledge of four supramundane path

这是四个出世间道的知识

that means attainment of enlightenment

意思就是获得了觉悟

so a yogi goes through these seven stages of purity

所以行者经历这七个清净阶段

to reach enlightenment

获得觉悟

and they are to be attained in sequence

它们是依次第而获得的

you cannot skip anyone of these purities

你不能跳过任何一个清净

then these purities will be explained in some detail later

稍后，会更详细介绍这些清净

so next

下一个

the three characteristics are given and they are

列出了三相，它们是：

characteristic of impermanence, characteristic of suffering, and characteristic of non-self.

无常相、苦相和无我相

now characteristic means mark

“相”意思是标记

mark of impermanent, mark of suffering, mark of non-self

无常的标记、苦的标记、无我的标记

so when we see the mark, we know something is impermanent, something is suffering, something is non-self

当我们看到这些标记，我们知道它是：无常、苦、无我

and the characteristic of impermanent or the mark of impermanent is

无常相是

the mode of rise and fall and change

生灭与变易的呈现方式

so if you want to know whether a given mind or matter is impermanent or not

如果你想知道特定的名或色是不是无常

you find out whether it has arising and then falling away

你就去看它是不是生起然后又灭去

whether it changes or not

它会不会变易

if you find they arise and fall and change and you know that it is impermanent

如果你发现它们生灭、变易，你就知道它是无常的

and in the commentaries, it is explained as non-existence after having come to be

在注释书里，它被解释成存在之后又不存在

it is a book language

这是书面解释

so non-existence after having come to be simply means disappearing after appearing

存在之后又不存在，意思就是生了之后又灭去

so here disappearing is important

这里灭去很重要

disappearing after appearing

生了之后又灭去

if you see only the appearing if you see only the arising

如果你只看到生起

you may not know that it is impermanent

你可能不知道它是无常的

you may even take it as permanent

你甚至可能会觉得它是常

because you just see the beginning, you just see the arising

因为你只看到开始，只看到生起

so it is important to see the disappearance or to see the fall

所以看到灭去，看到结束很重要

so that you know this is impermanence

这样你就知道它是无常

so the mark of impermanence is

无常相就是

disappearance after appearance

生了之后又灭去

first there is nothing

开始什么也没有

then there arise some state

然后某法生起

and then immediately it disappears so

立刻，此法又灭去，

first nothing then arising and staying for some time

所以，开始什么也没有，然后生起，持续一段时间

and then disappearing

然后灭去

so when you see the disappearing along with the arising you know that this thing is impermanent

当你看到生起之后的灭去，你知道它是无常的

so the mark of impermanent is non-existence after having come to be

所以无常相是存在之后又不存在

the second one dukkhalakkhana, the characteristic of suffering is the mode of being continuously oppressed by rise and fall

第二个苦相是不断地遭受生灭逼迫的呈现方式

now it is important that you understand this characteristic of being suffering

了解苦相也是很重要的

because although the word suffering is used

虽然这里的用词是“苦”

we don’t mean just pain

它的意思不仅仅是“痛苦”

so when we hear the word suffering or when we see the word suffering

当我们听到“苦”这个词时

we always think that it is some pain or painfulness

我们总是觉得它是某种“痛苦”

but yes pain or painfulness is suffering

是的，“痛苦”是“苦”

but the word suffering or the word dukkha means more than that

但是“苦”这个词意义更广

so what is the characteristic of suffering

苦之相是什么？

by what mark do we know that something is dukkha or suffering

通过什么相，我们能够知道它是苦

so here the characteristic of suffering is given as the mode of being continuously oppressed by rise and fall.

苦相是不断地遭受生灭逼迫的呈现方式

that means

意思是

the states appear and disappear, appear and disappear, appear and disappear

诸法生了又灭，生了又灭，生了又灭

so when you see things appearing and disappearing

当你看到诸法的生灭

continuously

持续不断

then you come to the conclusion that this is oppressed by rising and falling

然后你得出结论：它遭受生灭逼迫

that oppression by rising and falling is what we call dukkha or suffering

这种生灭的逼迫我们称之为苦

when you know this you can accept the buddha saying that

当你知道这点，你就接受佛陀的教导

all five aggregates of clinging are suffering

所有五取蕴是苦

because among the five aggregates of clinging there are what we call happiness

因为在五取蕴中，有些我们称之为快乐

there are feeling of, pleasant feeling

有乐受

and there are unpleasant feeling and neutral feeling also

也有不乐和舍受

but according to this characteristic

但是根据此相

what we call pleasures have a beginning and an end

我们所称的乐有开始，也有结束

they come and they go they do not last forever

它们生了又灭，不会永远存在

so they are said to be oppressed by rise and fall

所以，就说它们为生灭所逼迫

one criteria buddha gave was whatever is impermanent is suffering

佛陀给出的一个标准就是：只要是无常，就是苦

so if you want to know whether something is suffering or not

如果你想知道某法是不是苦

find out whether it is impermanent or not

看看它是不是无常

and if you want to know whether something is impermanent or not

如果你想知道某法是不是无常

find out whether it has arising and disappearing

找出它是不是会生灭

whether it rises and then disappears

是不是会生起又灭掉

if you see the arising and disappearing of something and then you know that thing is impermanent

如果你看到生灭，你就知道它是无常的

and whatever is impermanent is, according to the criteria given by the buddha suffering

根据佛陀的标准，无常就是苦

so suffering here means continuously oppressed by rise and fall

苦在这里就是持续地被生灭所逼迫

now rising and falling occur at every moment

每时每刻都有生灭

mental states arise and disappear in very rapid succession

名法的生灭是非常快的

and the material properties also rise and disappear in rapid succession but

色法的生灭也很快

not as fast as mental states

但是没有名法这么快

so these arising and disappearing occur at every moment

这些生灭每时每刻都发生

there is no moment when there are no rising and falling

每时每刻都有生灭

so rising and falling is continuous

所以生灭是连续不断的

rising followed by falling and falling followed by rising and so on

生之后就是灭，灭之后又是生，等等

so this continuous oppression by rise and fall

生灭的这种持续逼迫

is the characteristic of dukkha or suffering

就是苦之相

and then the characteristic of non-self

然后看无我之相

is the mode of being insusceptible to the exercise of mastery,

无我相就是不受控制的呈现方式

that means we cannot have control over them

就是说，我们不能控制它们

so mind and matter, they arise and disappear on their own account

名法和色法，它们自生自灭

and we have no control over them

我们不能控制它们

we cannot make them stay longer than they normally stay

我们不能让它们延长存在的时间

or we cannot give orders to them: not to arise or not to disappear and so on

我们不能给它们下令：不要生，不要灭等等

so we have no exercise of authority over them

我们不能对它们进行控制

so that is one meaning of characteristic of non-self

这就是无我的一个意义

the fact one cannot exercise complete control over the phenomena of mind and matter, that is the meaning of that

意思就是一个人不能彻底控制名色的现象

another meaning of non-self is

无我的另一个意思是

that there is inner core, there is no substance

就是没有核心、没有实体

they arise and they just disappear

它们生了又灭去

and there are just arising and disappearing of mental states and the material properties or the elements

只是名法和色法的生灭

so there is no abiding entity found in mind and matter, there is no self or no soul that last forever

所以名色里面没有永恒的实体没有永恒的自我或者灵魂

the characteristic of non-self is

无我之相是

having no authority over it

没有主宰

or having none inner core

没有核心

or insubstantial

没有实体

so these are the three characteristics

以上就是三相

and they are called the common or general characteristics of all conditioned phenomena

它们被称为所有有为法的普遍特相

and then there is another characteristic of the states both mental and physical

名法和色法还有另外一个特相

and that is the individual characteristic

就是个别之相

so there are two characteristics we must understand

所以我们必须了解两种相

individual characteristic and general characteristic

一个是个别之相，一个是共有之相

all mental states

所有的名法

have the individual characteristic of bending towards the object

都有个别之相：导向所缘

so this is the characteristic of mind or mental states

这就是名法之相

if it is a mental state it bends or it inclines towards the object

如果是名法，它就会导向所缘

so bending or inclining towards the object is the individual characteristic of the mind

所以导向或朝向所缘就是心的个别之相

only mind has this characteristic and not matter

只有名法才有此特相，色法没有

and this mind has the characteristic of impermanent, suffering and non-self

名法具有无常、苦、无我的特相

and these three characteristics are called the general or common characteristics

这三相被称为共相

not only is mind impermanent, suffering and non-self, but also matter, so

不仅名法是无常、苦、无我，色法也是如此

we need to understand and we need to see both kinds of characteristic when we practice vipassana meditation

当我们修内观的时候，我们需要理解这两种相

first we see the individual characteristic of mind and matter or material states and mental states

首先，我们观察名法和色法的个别之相

and then we see the common or general characteristic of them

然后我们看到它们的共相

as impermanent, suffering and non-self

无常、苦、无我

it is very important that when we practice vipassana meditation we see these three characteristics

当我们修内观的时候，看到这三相很重要

and we see them from our own observation, from our own experience

我们是通过我们自己的观察，自己的体验来观察它们

and not by recitation

而不是靠背诵

now you may be saying, impermanent, impermanent, impermanent

你可能会不停地念叨：无常、无常、无常

but if you do not really keep your mind on the object and really see it

如果你不能真正将心放在所缘上，真正观察它

it is like repeating something you have learned by heart

那就像是重复你记忆中的东西

so here the understanding means through one’s own experience through observation

所以这里，”理解”就是通过自己的体验和观察

and next there are three contemplations, they are contemplation of impermanence, contemplation of suffering, and contemplation of non-self.

下一个就是三随观：无常随观、苦随观和无我随观

that means also the word anupassanā, the pali word is aniccānupassanā, so there is the word anupassanā这里有一个“随观”，无常随观

so anupassanā means repeated seeing repeated observation

“随观”意思是持续地观察

so aniccānupassanā really means repeated seeing of impermanence

无常随观，实际就是持续观察无常

repeated seeing of suffering, repeated seeing of non-self

持续观察苦，持续观察无我

the manual will say something about this later

稍后概要精解还有介绍

and then the ten insight knowledges

然后是：十种观智

so when a yogi practices vipassana meditation

当行者修内观的时候

he has to go through the seven stages of purity

他需要经历七个清净层次

and in the seven stages of purity are included the ten insight knowledges

在七个清净层次里包括十观智

and there are here (1) knowledge of comprehension,

思维智

knowledge of the understanding of mind and matter and so on

就是理解名色等等的知识

knowledge of understanding of mind and matter, knowledge of the three characteristics of mind and matter or all conditioned phenomena

明白名色的知识、明白名色和所有有为法的三相知识

(2) knowledge of rise and fall (of formations),

生灭智

so at this stage the yogi sees that rising and falling of the phenomena

此阶段，行者观察到现象的生灭

rising and falling of mind, rising and falling of matter

名色的生灭

(3) knowledge of the dissolution (of formations),

坏灭智

so at this stage, the yogi sees only the fall, only the dissolution

这个阶段，行者只看到灭

and not the arising

不是看到生

(4) knowledge (of dissolving things) as fearful,

怖畏智

now at this stage, a yogi sees the formations or mind and matter as fearful

在此阶段，行者观察到名色的形成很恐怖

because they are arising and disappearing at every moment, because they are dissolving at any moment

因为它们时刻生灭，时刻灭去

they are frightful or they are fearful

它们觉得怖畏

so a yogi sees them as fearful

行者观察它们的怖畏之处

now when a yogi sees them as fearful, he just sees them as fearful and he is not afraid

当行者观察它们的怖畏之处，他只是如实观察，并不害怕

if he is afraid, then he is out of meditation

如果他感到恐惧，他就不在禅定中

so although that it is fearful, he is not afraid of it

所以虽然看到它的怖畏之处，但是他不害怕

(5) knowledge of (fearful) things as dangerous, or as faulty

过患智

so after seeing that it is fearful

看到它的怖畏之处

you see fault in mind and matter

你看到名色法的过患

so that seeing faults in mind and matter is here called knowledge of things as danger

所以看到名色法的过患在这里被称为过患智

(6) knowledge of disenchantment (with all formations),

厌离智

so when you see something disappearing and fearful

当你看到某法的灭去和怖畏之处

and faulty, then you don’t want them

看到它的过患，你就不想拥有它

so there is disenchantment for these objects or for mind and matter

所以对所缘或名色法有厌离

sometimes it is translated as turning away, so turning away from the object

有时候这也被翻译成舍离，舍离所缘

you’re not attachment to the object, you want to turn away from the object so that is

你不执着于所缘，你希望远离所缘

called disenchantment

所以被称为厌离

(7) knowledge of desire for deliverance

欲解脱智

after the knowledge of disenchantment, that means you don’t want it now

厌离智之后，就是说你不再想要它

then there is a desire for deliverance, that means you want to get away from it

就产生了解脱的需求，意思就是你想摆脱它

or you want to throw it away

或者你想扔掉它

so that is knowledge of desire for deliverance

这就是欲解脱智

(8) knowledge of reflecting contemplation,

审察智

actually it is re-reflecting, so reflecting again

实际上它是再次审察

(9) knowledge of equanimity towards formations,

行舍智

so at this stage

此阶段

the practice is effortless

不需要努力去修行

you don’t have to make effort to be mindful, you don’t have to make effort to get concentration

你不需要努力去保持正念，不需要努力获得禅定

so

所以

they come as though out of their own will

它们就像是自己出现

and (10) knowledge of conformity.

随顺智

so we will come to knowledge of conformity later

我们稍后再讲随顺智

so these are the ten insight knowledges

这些是十种观智

but before a yogi reaches the first knowledge, knowledge of comprehension

但是行者达到第一个观智（思维智）时

he must go through two stages of knowledge

他必须经历两个观智阶段

defining mind and matter

来分别名色

and discerning the conditions or causes of mind and matter

并分别名色的因缘

so these two are not included here

这两个在这里没有包括进来

but in the commentaries

但是在注释书里

these two are also called vipassana knowledge

这两个也被称为观智

so vipassana knowledge can be ten or more

所以观智可以是十个或者更多

but according to this manual, there are ten vipassana knowledges or insight knowledges

但是根据概要精解，观智有十个

it is probably because

可能是因为

when we take the word vipassana literally

如果我们从字面上看观智这个词

it means seeing three characteristics

它的意思是观察三相

so that means only when you see the three characteristics

意思是只有你观察三相时

do you practice vipassana

你才是在修内观

but you will not see the three characteristics as soon as you sit down and practice meditation

但是你刚坐下来禅修的时候，是看不到三相的

so in order to reach the stage of seeing the three characteristics

为了达到观察三相的阶段

you need to go through two stages of knowledge

你需要经过两个观智阶段

and the first stage is defining mind and matter

第一个是分别名色

that means seeing mind and matter clearly

意思就是清晰地观察名色

mind clearly, matter clearly, mind and matter clearly

清晰地观察名法，清晰地观察色法，清晰地观察名色二法

and defining this is mind, this is matter and so on

分别这是名法，这是色法，等等

and another stage is seeing the causes or conditions of mind and matter

另一个阶段是观察名色的诸缘（缘摄受智）

we will come to that later too

我们稍后再讲

so these two are not included in the ten insight knowledges here

这两个在这里没有被包括在十个观智里面

because during these two stages

因为在这两个阶段

a yogi does not see the three characteristics yet

行者并还没有看到三相

only when he reaches the knowledge of comprehension

只有当他达到思维智阶段

does he see the three characteristics and so

他才看到三相

he is said to be practicing vipassana meditation

所以，就说他在修内观

and then next is the three emancipations

下一个是三解脱

these are the void emancipation

它们是：空解脱

signless emancipation and desireless emancipation

无相解脱、无愿解脱

so we will know about them later

我们稍后再详细了解

and then the three doors of emancipation

然后是三解脱门

there are contemplation of the void, the doors actually means the means

空随观解脱门，门实际指方法

say, means of emancipation

解脱的方法

so there are: contemplation of the void, contemplation of the signless,

空随观、无相随观

and contemplation of the desireless.

无愿随观

also we come to that later

这个也是稍后再讲

now

现在

a little in detail

稍微详讲

now the first purification, what is the first purification

第一个清净，是什么？

it is a purification of virtue

戒清净

purification of sila

戒清净

so here on page 347

书上347页

Purification of virtue consists of the four kinds of purified virtue, namely:

戒清净包含了四遍清净戒

(1) virtue regarding restraint according to the Patimokkha;

别解脱律仪戒

(2) virtue regarding restraint of the sense faculties;

根律仪戒

(3) virtue consisting in purity of livelihood; and

活命遍净戒

(4) virtue connected with the use of the requisites.

资具依止戒

now these are for monks

这些都是针对出家人的

so again this manual also is written by a monk for monks

同样，概要精解也是出家人为出家人写的

[laughs] [笑] so virtue regarding restraints according to the patimokkha

别解脱律仪戒

on page 348, there is the explanation 348页上有解释

The Patimokkha is the code of fundamental disciplinary rules binding upon a Buddhist monk.

别解脱是比丘必须遵守的基本戒

that means the disciplinary rules a buddhist monk is expected to keep

就是佛教僧人需要持守的戒条

This code consists of 227 rules of varying degrees of gravity.

此戒一共有轻重不等的227条戒

so some are more grave, some are less grave and so on

有些比较重，有些比较轻，等等

Perfect adherence to the rules laid down in the Patimokkha

完全遵守别解脱则被称为别解脱律仪戒

that code which consists of 227 rules is called patimokkha

这个包含有227条的戒律被称为别解脱

today is the full moon day

今天是满月之日

so monks on full moon days and new moon days monks have to observed Uposatha

所以在望晦日，比丘需要行布萨

and when they observe Uposatha

当他们行布萨的时候

they listen to the patimokkha rules

就要聆听别解脱戒

say, all the monks were at the temple at a place in a sima, a consecrated place

同一个戒场的比丘都要聚在一起

and one monk would recite the patimokkha rules

其中一个僧人会念诵别解脱戒

and other monks must pay attention and listen to the rules

其他人都必须认真聆听这些戒条

because

因为

at the time when there were no books, or no books are easily available

当时没有书本，或者说书本很难获得

it is helpful for monks to remember the rules

对于僧人，记住这些戒条很好

every fortnight

每隔半个月

listening to the chanting of the patimokkha

聆听别解脱戒的唱诵

since today is the full moon day

今天是满月之日

we went to a uposatha ceremony held in the Burmese Buddhist temple

我们去了一家缅甸寺院行布萨

so

所以

these are the rules

这些戒条

Perfect adherence to the rules laid down in the Patimokkha is called “virtue regarding restraint according to the Patimokkha.”完全遵守别解脱则被称为别解脱律仪戒

that means before practice meditation

意思就是在禅修之前

a monk must keep all these precepts

比丘必须持守所有这些戒律

he must not have broken any of the precepts

他必须不要违反任何戒律

that is what is meant by perfect adherence to the rules

所以就说是：完全遵守这些戒律

keeping the rules

持守这些戒条

so that he does not break any of the rules

这样就不会违反任何戒律

and if he has broken any of the rules than he must do some amendments

如果他违反了任何戒条，必须采取某些措施

the second is virtue regarding restraint of the sense faculties

第二个是：根律仪戒

the eyes, ears, nose, tongue and body are called senses

眼耳鼻舌身，被称为根

there are six senses in Buddhism not just five

佛教里，有六个根，不仅仅是五个

the usual five senses plus mind

五个常见的，再加上意根

so mind is called the sixth sense in abhidhamma and in the teachings of the buddha

在阿毗达摩和佛陀的教导里，意被称为第六根

so here virtue regarding restraint of the sense faculties

这里的：根律仪戒

means the exercise of mindfulness in one’s encounter with sense objects,

意思是用正念防护诸根

that means a monk sees something, hears something and so on

也就是当比丘看到或者听到等时候

he must exercises mindfulness, he must practice mindfulness, he must be mindful

他必须保持正念

not allowing the mind to come under the sway of attraction towards pleasant objects

不让心执取可喜的所缘

and repulsion towards unpleasant objects.

也不让心排斥不可喜的所缘

so whether he encounters with a pleasant or an unpleasent object

所以不管他是碰到可喜还是不可喜的所缘

he must stay calm and impartial

他都保持平静、不偏不倚

he must not have attachment to the pleasant object

他必须不执着于可喜的所缘

and he must not have anger or aversion to the unpleasant object

他必须不排斥不可喜的所缘

so controlling one’s senses so that one does not get unwholesome states regarding pleasant object or unpleasant object is what is meant by is virtue regarding restraint of the sense faculties

所以根律仪戒就是对于可喜或者不可喜的所缘，防护诸根，避免出现不善心

that means avoiding unwholesome states from arising regarding the sense objects

就是对于诸根所对之境，防止不善心的生起

some sense objects are pleasant and some are unpleasant

有些外缘是可喜的，有些是不可喜的

whether a monk encounters a pleasant object or unpleasant object

不管碰到可喜的还是不可喜的外缘

he must try to avoid like or dislike

比丘总是尽力避免喜欢或者不喜欢

he must try to avoid attachment or aversion towards these objects

他必须尽力避免对所缘的执取或者排斥

and he accomplishes it by practice of mindfulness

他通过修习正念达到这个目的

so restraint of the sense faculties does not mean keeping the eyes closed

所以防护诸根并不是说闭上眼睛

or keeping the ears closed

或者把耳朵塞起来

because maybe it is possible to keep the eyes and ears closed, but how about the nose

因为，虽然可以将眼睛闭上耳朵堵上但是鼻子怎么办呢？

you cannot keep it closed and the tongue and the body

你不能将鼻子塞起来，还有耳朵和身体

so actually, restraint of the sense faculties means

所以，实际上，根律仪戒意思是

practicing mindfulness so that you aovid unwholesome states from arising regarding these sense objects

针对诸根所对之外境，修习正念避免不善心的生起

and the third is virtue consisting in purity of livelihood

第三是：活命遍净戒

it deals with the manner in which a bhikkhu acquires the necessities of life.

是有关比丘获取生活必需品的方式

now there are four kinds of requisites for monks

比丘需要四资具

clothing, food, dwelling place and medicine

衣食住药

they are called requisites or necessities

它们被称为资具

because they are necessary for life

因为它们是生活的必需品

because without these four, we cannot survive

因为没有这四者，我们就不能生存

now purity of livelihood means a bhikkhu must acquire these necessities of life lawfully

活命遍净意思就是比丘必须如法地获得这些资具

according to the laws or rules laid down by the buddha

要根据佛陀制定的戒律来获取它们

so that means a monk must acquire the necessities

意思就是，比丘如果要获得这些资具

for example food by going on alms round

例如食物，他就需要托钵

He should not acquire his requisites in a manner unbecoming for a monk,

他不应以不适合比丘的方式获取必需品

who is dedicated to purity and honesty.

比丘是献身于清净和诚实

so he must not acquire, he must not try to acquire the requisites in an unbecoming manner

所以他必须不能以不合适的方式来获取资具

and unsuitable manner

不合适的方式

that means he must not tell fortune

意思就是他不能算命

he must not treat diseases for lay people and so on

他不能给在家人看病等等

so try to get things through these practices is called improper way of acquiring the requisites

所以，如果他们这样获取就是以不合适的方式获取资具

so monks are actually forbidden to tell fortune

所以比丘不能给人算命

or to treat people with medicine and so on

也不能给人看病，等等

they are called improper search

这些就是不正确的获取方式

and the last one is connected with the use of the requisites

最后一个是与资具的使用有关

again for monks

也是针对比丘的

that means that the bhikkhus should use the four requites: robes, alms food, lodging and medicines

意思是比丘必须在使用衣食住药四资具之前

after reflecting upon their proper purpose

审思运用它们的正确目的

so when a monk wears the robe, he must reflect on the robe as

所以当比丘穿衣服的时候，他必须如此对衣服进行审思

I use this robe just for protection against cold, against heat

我着此衣，只是为了抵御寒暑

against bites of mosquitoes, crawling insects and so on

抵御蚊虫叮咬、爬虫侵袭等等

and also I use the robes just to cover myself properly and so on

我着此衣只是为了恰当地遮蔽我的身体，等等

so that means I use this robe, not to take pride in the robes, not to take pride in myself

意思就是我着此衣不是为了以此衣为骄慢，不是为了骄慢自身

not to get arrogance regarding the robes and so on

不是以此衣而傲慢，等等

so monks are expected to do this reflection whenever they make use of these four requisites

所以比丘在使用这四资具时，应该作如此的审思

when they put on the robes when they eat, when they use the dwelling place, entering

当他们着衣时，乞食时，安住时

going out of the dwelling place, they must make this reflection

外出去住所时，他们就如此审思

since monks have to make reflections while they eat

因为比丘在用食时必须如此审思

the talking while eating is discouraged among monks

比丘在用食时就不能讲话

it is actually a bad behavior of monks, say to talk while they eat

对于比丘而言，用食时讲话是个坏习惯

these four are called four kinds of silas for monks

这四个是出家人的四种清净戒

and when a monk is pure with regard to these four kinds of silas

当比丘在这四个戒上清净

he is said to have achieved the purity of sila, the first one the purity of virtue

他就获得了戒清净，第一种清净

now the second one, purity of mind

第二：心清净

purity of mind consists of two kinds of concentration

心清净包括两种定

namely: access concentration and absorption concentration

近行定、安止定

here two kinds of samadhi two kinds of concentrations are mentioned

这里提到了两种定

the first one is access concentration

第一种是近行定

now the pali word for it is upacāra-samādhi

巴利语是：upacāra-samādhi upacāra means neighborhood upacāra意思是：临近

that means

意思就是

in the neighborhood of absorption or in the neighborhood of jhana

在安止的附近，或在禅那的附近

the other one is absorption concentration

另外一个是安止定

jhana concentration and magga concentration

禅那定和果定

these two are said to be purification of mind

这两种被称为心清净

so if you want to achieve purification of mind

所以如果你想获得心清净

according to this statement

根据这里的说法

you must practice samatha meditation

你必须修止禅

and get first access concentration

首先获得近行定

and then later absorption concentration

然后获得安止定

this statement is not only found in this manual

这种说法，不仅仅在概要精解里有

but also found in many commentaries

在许多论书里也能找到

so when they define the purification of mind

所以当他们定义心清净的时候

they almost always say, purification of mind consists of

他们总是说心清净包括：

access concentration and absorption concentration

近行定和安止定

or sometimes, they may use the other expressions but meaning the same thing

有时候，他们可能用其他的说法，但是意思是一样的

they may use the purification of mind means

他们可能用心清净表示

the eight attainments together with access concentration

八种禅定和近行定

so they mean the same thing

所以他们的意思是一样的

in order to achieve purification of mind according to this statement

根据这里的说法，为了获得心清净

you have to practice samatha meditation and get at least access concentration

你必须修习止禅，至少获得近行定

or you can practice until you get absorption concentration

或者你可以修习直到获得安止定

but what about those who do not practice samatha meditation

但是那些不修习止禅的人呢

who practice vipassana only

他们只修观禅

in one commentary it is said that

有一本注释书这样说

purification of mind consists of access concentration and absorption concentration for those whose vehicle is samatha

心清净包括止乘的近行定和安止定

for those whose vehicle is vipassana

对于观乘的人

purification of mind means access concentration

心清净的意思是近行定

or if there is no access concentration

如果没有近行定

then momentary concentration

那么就是刹那定

that commentary is the only commentary where I found mention of the momentary concentration as purification of mind

这是我发现的唯一一处注释书，以刹那定作为心清净

so according to that commentary, purification of mind means access concentration, absorption concentration and momentary concentration

所以根据注释书，心清净的意思是近行定、安止定和刹那定

now this is important

这个很重要

because there are people who think that

因为有些人认为

since it is stated here that purification of mind means access concentration and absorption concentration

因为这里提到心清净指近行定和安止定

you must practice samatha meditation first

你必须先修止禅

and get the access concentration and absorption concentration

获得近行定和安止定

before you can practice vipassana meditation

这样才能进行观禅的修习

so

所以

you cannot practice vipassana concentration without attaining access concentration or absorption concentration

如果没有获得近行定或安止定，你就不能修习观禅

because when you practice vipassana meditation

因为当你修观禅的时候

you have to go through these seven stages of purity

你必须要经过这七个清净层次

so if you do not have access concentration

所以，如果你没有近行定

if you do not have absorption concentration

如果你没有安止定

how can there be purification of mind?

怎么获得心清净呢？

if there is no purification of mind

如果没有心清净

then the next one cannot follow, the purification of view and so on

那么就不能具有随后的见清净等

so there are people who think that

所以，有些人就认为

you must practice samatha meditation and attain at least access concentration

你必须修止禅，至少先获得近行定

if you want to practice vipassana meditation

这样才能修观禅

but according to that one commentary which states that

但是根据有一本注释书的说法

the momentary concentration is also the purification of mind

刹那定也是心清净

then you don’t need to practice samatha meditation and get access concentration or absorption concentration to achieve purification of mind

那么你就不需要修止禅获得近行定或安止定才能获得心清净

if you get the momentary concentration

如果你获得了刹那定

and that momentary concentration is the purification of mind

这个刹那定就是心清净

now the explanation given for this is very good

此处的解释很好

and so let us read that explanation

我们来读读此处的解释

The Pali Buddhist tradition recognizes two different approaches to the development of insight.

巴利佛教传统认可两种开发观智的方法

One approach, called the vehicle of calm samatha-yāna

一种被称为止乘

involves the prior development of calm meditation

包括止禅的前期开发

to the level of access concentration or absorption concentration

直到近行定或安止定

as a basis for developing insight.

作为开发观智的基础

now there are two kinds of practitioners

有两种行者

the first one is one who has samatha as a vehicle

第一种是止乘行者

that means that person practices samatha meditation first

意思就是他先修止禅

and he gains access concentration and absorption concentration

获得近行定和安止定

then he takes the access concentration or absorption concentration as the object of his vipassana meditation

然后他以近行定或安止定作为观禅的所缘

so from that time on, his practice is vipassana

此后，他就是在修观禅

such is person is called a person who has samatha as a vehicle

这样的人被称为止乘行者

so having samatha as a vehicle

以止禅为乘

does not mean that he practices samatha meditation only

并不是说他只修止禅

he practices samatha meditation first

他先修止禅

and then he practices vipassana meditation based on the access concentration or the absorption concentration he gained through the practice of samatha meditation

然后基于通过止禅获得的近行定和安止定修观禅

now there is another type of practitioner of meditation

还有一种行者

and that person is called a person who has vipassana as the vehicle

此种人被称为观乘行者

vehicle means a vehicle to reach nibbana to go to nibbana

“乘”意思是通往涅槃的工具

now that person does not practice samatha meditation at all

此种人完全不修止禅

since he does not practice samatha meditation

因为他不修止禅

he does not get access concentration

他就不会获得近行定

he does not get absorption concentration

他不会获得安止定

then what kind of concentration does he get?

那么他获得什么样的禅定呢？

he gets the momentary concentration

他获得刹那定

so momentary concentration is very similar to access concentration

所以刹那定与近行定很类似

oh, let me read the explanation

我来读读解释

One approach, called the vehicle of calm (samathayana), involves

有一种被称为止乘

the prior development of calm meditation to the level of access concentration or absorption concentration

包括止禅的早期开发直到近行定或安止定

as a basis for developing insight.

以之作为开发观的基础

One who adopts this approach, the samathayanika meditator,

采用这种方法的人就是止乘行者

first attains access concentration or one of the fine-material or immaterial-sphere jhanas.

首先获得近行定或色界或无色界的某个禅那

Then he turns to the development of insight by defining the mental and physical phenomena occurring in the jhana as mentality-materiality and seeking their conditions,

然后他通过禅那中的名色来分别名色和名色诸缘，转向观的开发

after which he contemplates these factors in terms of the three characteristic.

此后，他观察诸法的三相

so he first tries to get access concentration or absorption concentration by the practice of samatha meditation

所以他首先通过止禅的修习努力获得近行定或者安止定

and then he takes the access concentration or absorption concentration as the object

然后他以近行定或安止定作为所缘

and he practices vipassana on these concentrations

然后他在这些定上修观禅

so when he practices vipassana, he first defines the mental and physical phenomena in the jhana or in the access concentration

所以当他修观禅时，他首先分别禅那或近行定里的名色

and then he finds a condition for them

然后找出它们的一个缘

and then he tries to see the three characteristics

然后就努力观察三相

for this meditator

对于这个禅修者

his prior attainment of access or absorption concentration is reckoned as his purification of mind.

他在前期获得的近行定或安止定就被视为心清净

so for such a practitioner

所以对于这样的行者

the attainment of access concentration or absorption concentration is called his purification of mind

所获得的近行定或安止定被称为他的心清净

The other approach, called the vehicle of pure insight (suddhavipassanayana),

另外一种方法，被称为纯观乘

does not employ the development of calm as a foundation for developing insight.

并不以止的开发作为开发观的基础

so the second type of practitioner does not practice samatha meditation at all

所以第二种行者完全不修止禅

Instead the meditator, after purifying his morality sila

相反，行者在戒清净之后

enters directly into the mindful contemplation of the changing mental and material processes in his own experience.

直接进入对所体验到的名色过程的变易进行正念观察

that means

意思就是

after purifying the morality

戒清净之后

a person practices vipassana say, on breathing in and out, on the rising and falling of the abdomen

行者通过，例如入出息和腹部起伏修观

or on any object which is prominent at the moment

或者缘取当下最明显的所缘

As this contemplation gains in strength and precision,

当此种审察不断获得力量和精准

the mind becomes naturally concentrated upon the ever-changing stream of experience

心自然安定于变易的体验

with a degree of concentration equal to that of access concentration.

这种定的程度等同于近行定

so

所以

a person who practices meditation on mind and matter on the object that becomes prominent at the moment

当行者以名色，以当下显著的所缘，来进行禅修的时候

he gains what is called momentary concentration

他获得的是刹那定

now momentary concentration is concentration just for a moment and then it disappears

刹那定是一刹那的禅定，然后就消失了

but it is replaced by another concentration, another concentration and so on

之后是另外一个定，又是另外一个定，等等

and so it gains momentum and it becomes strong

它获得动能，变得强大

so it becomes as strong as the access concentration in samatha meditation

它变得与止禅里的近行定一样强

This moment-by-moment fixing of the mind on the material and mental processes in their present immediacy is known as momentary concentration. or in pali khaṇika-samādhi

这种在当下对名色和名法过程刹那的专注被称为刹那定

Because it involves a degree of mental stabilization equal to that of access concentration,

因为它具有的心理稳定程度和近行定相同

this momentary concentration is reckoned as purification of mind for the vipassanayanika meditator,

这种刹那定被认为是观乘行者的心清净

for a meditator who has vipassana only as the vehicle

观乘行者就是只是以观禅作为方法

the meditator who adopts the vehicle of pure insight.

他采取纯观的方法禅修

Such a meditator is also called a “dry insight worker” in pali sukkhavipassaka

这种禅修者也被称为干观行者

because he develops insight without the “moisture” of the jhanas.

因为他不需要禅那的滋润来开发观

so there are two kinds of practitioners,

所以有两种行者

one practices both samatha and vipassana and the other practices vipassana only

有一种修止也修观，另外一种只修观

the vipassana only practitioner practices vipassana on the objects or on mind and matter or on five aggregates

只修观禅的行者，以所缘、名色或者五蕴来修观

now in the books it is stated that he tries to see the three characteristics

在书里，说此行者尽力观察三相

of say, mind and matter, or of the objects

就是观察名色或者所缘的三相

but actually in the beginning

但是实际上，在开始的时候

he does not see the three characteristics yet

他是观察不到三相的

he just tries to keep the mind on the object

他只是尽力将心放在所缘上

he tries to get concentration

尽力获得定

so there is a kind of samatha here not really a samatha

所以这里就有某种形式的止禅，但是不是真正的止禅

but the concentration is essential

但是关键是定

without concentration

如果没有定

you cannot see the objects clearly and you cannot see the true nature of things

你就不能清晰地观察所缘，也看不到诸法的真实属性

since concentration is necessary

因为定是必须的

and since the dry vipassana practitioner does not have access concentration or absorption concentration

因为干观行者没有近行定或安止定

his concentration is called momentary concentration

他的定被称为刹那定

so that momentary concentration is for a sukkhavipassaka meditator the purity of mind

这个刹那定对于纯观行者来说，就是心清净

please note this carefully

这点要特别注意

because there are people who want to say

因为有些人他们会说

if you do not practice samatha meditation and get the access concentration or absorption concentration

如果你不修止禅，没有获得近行定或安止定

you cannot practice vipassana

你就不能修观禅

because you cannot have purification of mind

因为你没有心清净

but that is not true

但是这样说是不对的

you can get purification of mind without the practice of samatha meditation

你可以不修止禅，也获得心清净

and that purification of mind is here called momentary concentration

这种心清净在这里被称为刹那定

so that momentary concentration is important

所以这个刹那定很重要

and in one subcommentary it is said

在某个复注里说

there can be no vipassana without momentary concentration

没有刹那定就没有内观

so when you practice vipassana meditation you need to gain momentary concentration

所以当你修观禅时，你需要获得刹那定

and momentary concentration is said to be gained when your mind is on the object almost all the time

当你的心几乎是时时刻刻都在所缘上时就可以说你获得了刹那定

and there are very few wanderings of mind

你的心不会散乱

and also you are able to be mindful or you are able to catch it as soon as it goes out as soon as the mind goes out

当心离开所缘时，你能够具有正念，迅速将它带回来

so when you are able to be on the object

当你能够安住在所缘上

and when there are wandering also you can catch it right away

当有散乱时，你立刻能将心带回来

then you are said to have gained the momentary concentration

这样就说你具有了刹那定

now momentary concentration in vipassana

观禅里的刹那定

and access concentration or absorption concentration in samatha

止禅里的近行定和安止定

between them there is difference

它们之间是有区别的

now access concentration or absorption concentration takes only one object

近行定或安止定的所缘只有一个

as you learned yesterday, let’s say a counterpart sign

你们昨天学习过，例如似相

so the object of the access concentration is counterpart sign, and only that none other

所以近行定的所缘只是似相，不是别的

and the object of absorption concentration is also that counterpart sign

安止定的所缘也是似相

so there is only object for access concentration and absorption concentration

所以对于近行定和安止定，所缘只有一个

but for momentary concentration there are many objects

但是对于刹那定，有许多所缘

at every moment, object may be different

每一个刹那，所缘都可能不同

now suppose you are concentrating on the breath here as the air element

假设你此刻专注于作为风界的呼吸

so the air element is the object of your meditation and

风界就是你禅修的所缘

suppose you’re able to keep your mind just on the air element

假设你能够将心专注于风界

then you hear a noise

然后你听到一个声音

now when you hear a noise you have to be mindful of that noise

当你听到声音时，你必须对声音保持正念

that means you have to take that noise as the object

就是说，你要以声音为所缘

so you change to that object and

所以你更换了所缘

make notes as: hearing, hearing, hearing

在心里标记：听，听，听

then that disappears

然后声音消失了

so when the noise disappears, you go back to the breath

声音消失后，你回到呼吸

so there is different object at different moment

所以在不同的刹那有不同的所缘

after you go back there may be pain in your body

你拉回去之后，可能身体有疼痛

and then your mind turns to pain

然后你的心转向疼痛

and so

所以

for momentary concentration there are many objects

对于刹那定，有许多所缘

many objects means one at a time

许多所缘，意思就是每个刹那只有一个，不是同时的

but for access concentration and absorption concentration

但是对于近行定和安止定

there is only one object

只有一个所缘

that is the difference between these two kinds of concentration

这就是这两种定的区别

access concentration and absorption on the one hand

一方面是近行定和安止定

and momentary concentration on the other

另一方面是刹那定

so regarding momentary concentration there should be concentration also on this side

所以对于刹那定，必须总是有定，

and the objects on this side may be different

但是它的所缘可能是不同的

so concentration on object A, concentration on object B, concentration on object C

所以对于所缘甲的定，所缘乙的定，所缘丙的定

so object may differ, say ABCD and so on

所缘可以不同，甲乙丙丁等等

but there should always be concentration, concentration, concentration on this side

但是必须总是有定

so when your mind can be on the meditation object

当你的心可以专注于禅修所缘

and there are very few wanderings of mind and you are able to catch the wandering as soon as it occurs

你的心就很少散乱，即使散乱你能迅速将心找回来

then you are said to have momentary concentration

这样就可以说具有刹那定

after you gain momentary concentration

获得刹那定之后

you begin to see the object clearly

你开始清晰地观察所缘

before you gain momentary concentration

在获得刹那定之前

your observation is not clear

你的观察不清晰

because it is interfered with by what are called mental hindrances

因为它被诸盖所干扰

so when you gain momentary concentration

所以当你获得刹那定之后

as in the gaining access concentration and absorption concentration

如同获得近行定和安止定

the mental hindrances are subdued

诸盖被镇服

so they settled down as it were so your mind becomes clear

心安顿下来，所以就变得清晰

so for a vipassanayanika or for a person who does not practice samatha meditation but practice vipassan only

对于观乘行者，对于不修止禅只修观禅的行者

momentary concentration is what is called purification of mind

刹那定就是心清净

so in the practice of vipassana nowadays

所以，如今，对于修观的人

especially in the tradition of mahasi sayadaw

特别是马哈希系统

there is momentary concentration

就有刹那定

so this momentary concentration serves as purification of mind

这种刹那定作为心清净

and so you cannot say that there is no purification of mind in this method

所以你不能说这种方法没有心清净

next is purification of view

下一个是见清净

purification of view consists of discernment of mind and matter with respect to their characteristics functions, manifestations and proximate causes

见清净是依特相、作用、现起与近因辨识名色

purification of view is so called because it helps to purify one of the wrong view of a permanent self

之所以叫见清净是因为它帮助清除“常我”的邪见

so when a yogi comes to this stage

当行者达到此阶段

he is able to get rid of the wrong view of a permanent self

他就能够消除常我的邪见

This purification is arrived at in the course of meditation by discerning the personality as a compound of mental and material factors which occur interdependently,

通过辨识所谓的人只是在因缘和合之下生起的名色法组合

without any controlling self within or behind them.

在它们之内或背后并没有一个主宰的我存在

This stage is also called the analytical knowledge of mind-and-matter

此阶段也被称为：名色分别智

so at this stage you are able to define mind and matter separately

所以在此阶段，你能够分别名色

and this is mind, this is matter, this is mind and matter and so on

这是名，这是色，这是名色，等等

because the mental and material phenomena are distinguished by way of their characteristics, etc.

因为是依名色法的特相等分别它们。

so a yogi is supposed to or expected to see the characteristics, function, manifestation and also proximate cause of the objects he keeps his mind on

所以行者应该看到他的心所专注的所缘的特相、作用、现起、近因

now characteristic means its mark, its individual essence

特相意思就是特性、个别的本质

and functions means its work and manifestation means the manifestation of it to a yogi

作用就是功能，现起的意思是向行者所显现的

now when a yogi when a meditator concentrates on some state

当行者或禅修者对某法保持专注

that state manifests itself to his mind as this or that

此法向该行者作这样或那样的呈现

and then the proximate cause

然后是近因

proximate cause may or may not be discerned by every body

并不是所有人都能分辨近因

if you want to understand this

如果你想理解这点

because they are not explained here

因为在这里没有解释

because they are explained far back

因为在很久之前讲过了

in the first chapter on page twenty nine

在第一章，第29页

understanding of this characteristic function manifestation

理解这个特相、作用、现起

is explained by mahasi sayadaw with a simile of looking at the lightning

马哈希尊者用观看闪电的比喻进行了解释

suppose you are looking at the sky

假设你在看天空

there is a rainstorm and then lightning flashes

正在下暴雨，然后起了一道闪电

how long is a duration of lightning

闪电的持续时间是多长？

less than a second

不超过一秒

but if you are looking at the sky

但是如果你看着天空

when the lightning flashes you see the lightning

当闪电生起时，你看到它

I will ask you, what is the characteristic of lightning

我问你，闪电的特相是什么？

what is its function? what is its manifestation?

它的作用是什么？现起是什么？

you may say I don’t know

你可能说：我不知道

but I saw the lightning very clearly

但是我非常清晰地看到了闪电

so when there is lightning

当闪电出现的时候

there is light

有光

giving light is the characteristic of lightning

闪电的特相就是产生光

and when there is light there is no darkness

当光出现时，就没有黑暗

so dispersing of darkness is the function of lightning

所以消除黑暗就是闪电的作用

and the shape

然后是闪电的形状

it is like the shape of a crooked line or shape of a root of tree and so on

闪电像曲折的线段或者树根等等

so that is the manifestation of the lightning

所以这就是闪电的现起

so at least these three things you see at once

至少你能立刻看到这三点

you are looking at the sky and there was lightning and then

你正看天空，看到了闪电

you see all three at once

你立刻看到这三者

in the same way, a yogi

同样，对于禅修者

when contemplating or practicing mindfulness on the object

当对所缘保持正念时

he sees all these things

他看到所有这些

he may not be able to say this is the characteristic

他可能不能够说这是特相

this is function, this is manifestation just as a person who saw the lightning

这是作用，这是现起，可能不能像看到闪电的人那样说出来

may not be able to say this is the characteristic of lightning this is a function and so on

可能不能够像看到闪电那样说：这是闪电的特相、作用等等

but he sees all at once in a very brief moment even in a fraction of a second

但是在非常短的时间里，他立刻看到所有诸法

he sees all these three things

他看到所有此三法

so in the same way when you pay attention to the object, then you will not fail to see these also

同样，当你专注于所缘，你也会看到这些

so at this stage

所以在此阶段

when a yogi dwells on the object

当行者安住于所缘

he is able to distinguish mind from matter or matter from mind or mental states from material state and material state from mental state

他能够从色中分辨名，从名中分辨色

and he also knows that the mind as it were goes to the object

他也知道名法朝向所缘

bends towards the object

名法倾向于所缘

so whatever bends towards the object is mind

所以倾向于所缘的就是名法

and then when he takes matter as object

当他将色法作为所缘

he knows that it has no cognitive power

他知道色法没有认知的功能

it does not know anything

色法什么也不能认知

so that is one way of understanding the manifestation of matter

这就是理解色法现起的一种方式

sometimes you feel heaviness

有时候你觉得沉重

so that is also a manifestation of matter

这也是色法的一种现起

so when a yogi pays close attention to the object

所以当行者紧密地关注所缘

he will not fail to see characteristic, function and manifestation of that object

他就能看到该所缘的特相、作用和现起

when a yogi sees that

当行者看到

whatever object he keeps his mind on

无论他将心专注于何种所缘

he sees that it is mind it is matter

他观察到此是名法，此是色法

and also he knows that there is the mind which is aware of the object

同时，他知道名法觉知所缘

so there are two things going on at every moment

所以每个刹那都有这两项发生

the object which is noted and the noting mind

就是被识取之所缘和能缘之名法

so that is at that moment

所以此刻

you stop meditating and go back, activities and you may get that notion again

你停止禅修，回到日常活动中，你可能再次获得这种常我的观念

but when you are observing the object in your practice

但是当你在禅修中观察所缘

you are able to at least put this wrong view away from you for some moments

你至少能够暂时将这种邪见清除

so that is why it is called purification of view

所以它就被称为“见清净”

understanding the characteristic, function, manifestation and proximate causes of mind and matter

理解名色的特相、作用、现起、近因

is called the purification of view

这就被称为见清净

after that stage

这个阶段之后

the next state is purification by overcoming doubt

下一个阶段就是度疑清净

purification by overcoming doubt is the discernment of the conditions of that same mind and matter.

度疑清净就是辨识那些名色的诸缘

so at this stage a yogi discerns or sees the conditions or causes of the mind and matter he is trying to be mindful of

在此阶段，行者分辨他尽力保持正念的名色的诸缘

so purification by overcoming doubt is so called because it develops the knowledge which removes doubts about the conditions for mind and matter during the three periods of time: past, present and future

所以度疑清净是因为它除去对过去、现在、未来三时名色法的诸缘之迷惑而得名

so regarding the past or the present or the future

所以对于过去、现在、未来

he is able to remove the doubt

他能够消除疑问

so doubt means indecision not wrong view

疑意思就是犹豫不决，不是邪见

doubt is indecision, you cannot make a decision, you are at a crossroad and

疑就是犹豫不决，你不能做决定，在十字路口

you don’t know which to take

你不知道该走哪一条路

if you know which one to take then you are not in doubt

如果你知道该走哪条路，你就没有疑

you may take a wrong road, but you are not in doubt

你可能会选择一条错误的路，但没有疑

so when you are in doubt, you cannot decide which is which

所以当你有疑的时候，不能确定谁是谁

so

所以

with regard to mind and matter you’r observing

你在观察名色

since you are observing you are experiencing them

因为你在观察，你在体验它们

you know that they are true they are real

你知道它们是真实的

and you have no doubt about whether they existed in the past

你对它们过去是否存在没有疑

whether they will exist in the future

对它们未来是否存在不疑

you know that they existed in the past and they will exist in the future

你知道它们过去存在，未来也存在

and they exist right now

它们现在存在

so with regard to mind and matter you are able to remove doubts

所以对于名色，你能够消除疑

the knowledge which removes doubts about the conditions for mind-and-matter during the three periods of time—消除对于三时名色诸缘的疑的智慧

It is achieved by applying, during the contemplative process, one’s knowledge of dependent arising

是在审思过程中，运用缘起的智慧而获得的

in order to understand that the present compound of mind-and-matter has not arisen by chance

为了明白名色组合并不是无端生起

or through a hypothetical cause such as a creator god or primordial soul,

也不是万能之神所造或因灵魂而有

but has come into being from previous ignorance, craving, clinging and kamma.

而是因为过去世的无明、爱、取、业而生起

that is where the knowledge of dependent origination comes in

这就是缘起智出现的地方

so that is why dependent origination is taught in the eighth chapter

所以在第八章教了缘起法

in preparation for the practice of vipassana meditation

是为内观禅修做准备

so when you know the dependent orgination

所以当你知道缘起法

you know that mind and matter here in this life

你就知道此世的名色

is conditioned or caused by ignorance, craving, clinging and kamma in the previous lives

是由前世的无明、爱、取、业造成的

so you discern them that the mind and matter in the present life

所以你分辨此生的名色

are caused by or conditioned by ignorance, craving, clinging and kamma in the past

知道它们由过去的无明、爱、取、业造成

so when you see this you know that

所以当你观察到此点，你就知道

there was a life in the past and

存在过去世

now there is life here and just as there was a life in the past and life here

现在我们拥有此生，如同有过去世，有现在世一样

so there will be life in the future

还有将来世

so you are able to remove doubt about whether the past exist or not whether the future will exist or not

这样你就能够消除是否有过去世未来世的疑问

you definitely know that he past existed before

你肯定就会知道之前存在过去世

and now it is present and then the future will come

现在世也知道，将来还有未来世

so you are able to remove doubt at this stage of discerning the conditions of mind and matter

你就能够在此阶段消除疑问，此阶段就是分别名色诸缘

conditions of five aggregates of clinging or conditions of conditioned phenomena

五取蕴诸缘，有为法诸缘

One then applies this same principle to the past and future as well. This stage is also called the knowledge of discerning conditions so this is also called in pali paccayapariggahaññāna

行者也运用相同的法则辨识过去与未来，此阶段也被称为缘摄受智

when a person a yogi has reached this stage

当行者达到这个阶段

and is able to remove doubt

能够消除疑

he is called a lesser sotāpanna he is called a cūḷa-sotāpanna

他被称为：小预流果

he is called a cūḷa-sotāpanna because he resembles the real sotāpanna

他被称为小预流果是因为他像真的预流果

by having next, at least next rebirth fixed for him

因为下一世对他是确定的

now a sotāpanna, a real sotāpanna

预流果

will not be reborn in the four woeful states

不会投生到四恶道

so a sotāpanna will be reborn as a human being or as a celestial being

所以预流果会投生为人或者天人

but never in hell or as an animal and so on

但是不会投生到地狱或者畜生道等等

cūḷa-sotāpanna a lesser sotāpanna

小预流果

is said to have fixity in his next rebirth

下一世是确定的

so for his next rebirth he is sure

对于他来说，下一世是确定的

that he will not be reborn in the four woeful states

他不会投生到四恶道

that is if he does not fall away from that stage

就是他如果不偏离这个阶段

he may reach that stage one day, and then he gave up meditation and then he lost that stage

他可能有一天达到这个阶段然后他放弃禅修，就失去了这个阶段

then his rebirth is not assured

那么他的下一世就不确定

but if he practices meditation he reaches that stage

但是如果他禅修达到这个阶段

and he can stay in that stage with practice

他可以通过禅修保持这个阶段

and with that he dies

这样他死后

then his rebirth is assured

他的下一世就是确定的

that means he will not be reborn in four woeful states

就是说他不会投生到四恶道

but will be reborn in the blissful states such as human beings and celestial beings

但是会投生到善趣，诸如人、天人等

so

所以

it is very worth practicing vipassana meditation

修内观很划算

now you have not entered into the vipassana proper

你还没有获得真正的内观

at this stage, you are not in vipassana yet

在这个阶段，你没有获得内观

you have not seen the three characteristics

你还没有看到三相

what you have seen is this is mind, this is matter

你看到的只是：此是名、此是色

and then there are conditions for this mind and matter, just that

然后是：名色的诸缘，仅此而已

by just seeing that you are said to

仅仅是看到这些而已

have become a cūḷa-sotāpanna

你就成了小预流果圣者

not a real sotāpanna

不是真正的预流果

a lesser sotāpanna

只是小预流果

and your next rebirth is assured

你的下一世就是确定的

so you will not be reborn in hell and so on

所以你就不会投生到地狱等等

even before you enter the proper domain of vipassana

即使在获得真正的内观之前

you are assured of your rebirth

你的下一世就是确定的

so we should practice vipassana with diligence

所以我们应该精勤地修习内观

because if we have reached at least this stage

因为如果我们，至少达到这个阶段

then we can rest assured that our next rebirth will be a good one

那么我们就可以确保我们下一世投生到不错的地方

ok, let’s have a break

好，我们休息一下

Disk02track32

菩提字幕屋

Bodhi Fansubs ok, so

好

the purification of overcoming doubt

度疑清净

during this stage of purification

在这个清净阶段

a yogi sees the condition or causes of mind and matter

行者看到名色的诸缘

now in actual practice

在实际的修行中

if you have no knowledge of, say, dependent origination

如果你没有缘起的知识

and not much knowledge of aggregates and so on

没有什么五蕴的知识，等等

you still can see the conditionality of things you still can see the conditions or causes of mind and matter

你依然能够看到诸法之缘，看到名色的诸缘

now when you make notes of objects

当你在心里对所缘进行标记的时候

you can see that because there are objects there is noting

你们知道，因为有所缘，所以有标记

because there are no objects there will be no noting

没有所缘，就没有标记

that you can understand easily from just observing

仅仅通过观察，你就很容易理解这点

and because there is something to see, there is seeing

因为有可见的东西，所以就有见

because there is something to be heard, there is hearing and so on

因为有可以听见的，就有听，等等

in that way also, you can see the conditionality of things

这样，你也能观察到诸法之缘

and also when you bend when you stretch

当你弯曲、伸展的时候

because there is the intention to bend there is bending

因为在弯曲之后有一个动机，所以就会弯曲

because there is intention to stretch there is stretching and so on

因为在伸展之后有一个伸展的动机，所以就有伸展，等等

so you also see there the conditionality of things

所以你在这里也能看到诸法之缘

and when you see something there is the seeing consciousness

当你有所见的时候，就有眼识

now you know that seeing consciousness arises because there is the eyes to see and the object that is to be seen

因为你知道有眼睛去看，还有可以被看见的所缘，所以生起了眼识

so

所以

you can see the conditionality of things even without the knowledge of abhidhamma without the knowledge of dependent origination

即使你没有阿毗达摩和缘起的知识，你也可以看到诸法的缘

now if you have the knowledge of abhidhamma and know dependent origination

如果你有阿毗达摩的知识，知道缘起

you can go deeper into the understanding of conditions

你对于诸缘的理解，就可以更深入

so when these conditions are understood, you know that

所以当你明白这些缘，你就知道

the aggregates in this life are conditioned by or caused by, say, ignorance, craving, clinging and kamma in the past

此生的诸蕴缘于过去的无明、爱、取、业

and so the ignorance, craving, clinging and kamma in the past will be conditions for the aggregates in the future

所以，过去的无明、爱、取、业就会成为将来诸蕴的缘

and so you can dispel the doubt about the past aggregates and dispel the doubt about the future aggregates

所以你就可以消除对于过去诸蕴的疑消除对于未来诸蕴的疑

so when you are able to dispel the doubt or perplexity

当你能够消除疑

you are said to have reached the state of cula-sotapanna or a lesser sotapanna

你就可以说是获得了小预流果

so now it is the next stage, when he has thus discerned the formations of the three planes together with their conditions,

现在是下一个阶段，当他如此辨识三地诸行及它们的诸缘时

the meditator collects them into groups by way of such categories as the aggregates, etc., divided into the past, present, and future.

禅修者将归纳为过去、现在、未来的蕴等组别

now the yogi enters into the next stage

现在行者进入了下一个阶段

this is the stage of purification of path and not path

这个阶段就是：道非道智见清净

so at this stage

在此阶段

a yogi begins to see the three characteristics

行者开始看到三相

and he tries to discern the three characteristics taking aggregates by way of taking the mind and matter as groups by way of aggregates, by way of doors by way of object and so on

他尽力以名色、诸蕴、门、所缘等为组别，来分别三相

he divides them into past, present and future

将它们归纳为过去、现在、未来

internal, external and so on

内、外等等

so he next comprehends with the knowledge of comprehension those formations in terms of three characteristics

他随后以思维智观照那些行法的三相

so he tries to see the impermanent nature, suffering nature and non-self nature in the objects

他尽力观察所缘的无常相、苦相和无我相

by way of duration, continuity and moment

依世、相续与刹那来观照

they will be explained

这个稍后介绍

Then he contemplates with the knowledge of rise and fall the rising and falling (of those formations) by way of condition and by way of moment.

然后，他依缘与刹那以生灭智观照那些行法的生灭

As he does so, there arise: an aura, zest, tranquillity, resolution, exertion, happiness, knowledge, mindfulness, equanimity, and attachment.

当他如此修时即生起了：光明、喜、轻安、胜解、策励、乐、智、念、舍与欲

Purification by knowledge and vision of what is the path and what is not the path is the discrimination of the characteristics of what is the path and what is not the path by discerning that those imperfections of insight—the aura, etc.—are obstacles to progress.

道非道智见清净是通过辨识光明等观之染为进展的障碍而得以分辨道与非道之特相。

so at this stage a yogi meets with what are called obstacles to progress

所以在此阶段，行者碰到所谓的进展的障碍

or impediments of vipassana

或者内观的障碍

now first

首先

the explanation on collects them into groups

解释：把它们归纳为蕴等组别

This shows the preparation for knowledge of comprehension, the phase in the development of insight wherein the mental and material phenomena are explored in terms of the three characteristics. again

这是准备培育思维智，即以观照名色法三相修观的阶段。

The meditator first considers all materiality—whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— as comprised by the materiality aggregate.

禅修者必须把过去、未来、现在、内外、粗细、劣胜、远近的色法都归纳为色蕴

so the material object, whether past, present or future and so on

所以色法所缘，不管是过去、现在还是未来

are comprised by the material aggregates, they belong to material aggregates

都是由色法组成，属于色蕴

Similarly, he considers all feelings, perceptions, mental formations, and acts of consciousness

同样地，他也把一切受、想、行与识

to be comprised by their respective aggregates— that means

归纳于各自的蕴，即：

feeling aggregate, perception aggregate, formation aggregate and consciousness aggregate

受蕴、想蕴、行蕴和识蕴

so this, he collects them into groups

这样，他把它们归纳为蕴等组别

and then he next comprehends, with the knowledge of comprehension:

随后他以思维智观照

This shows the actual ascription of the three characteristics to the formations collected into the five aggregates.

这是真正地观照归纳为五蕴等的行法之三相

All those formations are characterized by “impermanence in the sense of destruction”一切行法都有以下三相：1）坏灭而无常

so

所以

why are they impermanent? because they come to destruction

为什么它们是无常？因为它们会坏灭

they come to dissolution

它们会解散

because they undergo destruction exactly where they arise, and do not pass on to some other state retaining their identity;

因为它们在生起之处即遭受坏灭，而没有转变为其他法或有所遗留；

now this is an important statement

这是很重要的说法

please highlight it if you have a highlight

请在此处画重点

because they undergo destruction exactly where they arise

因为它们在生起之处即遭受坏灭

according to abhidhamma, nothing moves

根据阿毗达摩的说法，没有任何物体在运动

everything, every particle of matter and also every state of mind

所有法，所有色法微粒，所有心法

arises and then they disappear

生了又灭去

so they do not move to another place or another movement

它们并没有移动到另外的地方

they do not pass on to some other state

它们并没有延续到另外的状态

retaining their identity

没有遗留

so at the place they arise they disappear

它们在生起的地方灭去

they do not move on to another moment or another place

它们没有持续到下一个运动也没有移动到其他的地方

but at another moment or at another place there arise a new particle of matter

在另外一个运动里，或者另外一个地方生起的是一个新的色法微粒

and a new state of mind

或者新的名法

so at every moment there is arising and disappearing

所以在每一个刹那，都有生灭

and things do not move to one place to another

诸法并没有从一个地方移动到另外一个地方

and there is no such thing as going from one place to another strictly according to abhidhamma

严格按照阿毗达摩，没有从一个地方到另外一个地方这回事

so that may be difficult to understand, difficult to accept

这可能很难理解，很难被接受

because we have movement now we..

因为我们能看到运动

we move our hands and there is movement

我们移动自己的手，就有运动

so we think that our hand is moving, my hand is moving, I think, right?

我们认为我们的手在移动，对吧

but actually, according to abhidhamma there is no movement

但是，实际上根据阿毗达摩，没有运动

but at one place the material particles arise and they disappear

但是在某处某个色法生起然后灭去

and then in a place another material properties arise and they disappear and another arise

然后在某处另外一个色法生起，然后灭去，然后另外一个又生起

and when I have the intention to move

当我们具有移动的动机

my mind produces some particles of what are called air element

我的心创造了某些风界的微粒

and that increase of air element is what we call movement

而风界的增加，我们称之为运动

actually there is no movement

实际上，并没有运动

so this is the strict theravada view of things

所以这是严格的上座部对事物的看法

so those that arise undergo destruction exactly where they arise and do not pass on to some other state retaining their identity

所以，生起之法在生起之处即遭受坏灭，而没有转变为其他法或有所遗留

they are suffering in the sense of fearfulness. they are fearful 2）可畏而苦，它们是可畏的

because they are dissolving they are disintegrating

因为它们在消亡，解散

they are being destroyed

它们正在被毁灭

so they are fearful

所以它们是可畏的

because whatever is impermanent provides no stable security and thus is to be feared;

因为一切无常之法都不可靠而可畏

if this building is not stable

如果这个讲堂不稳定

right? will you want to be in this building?

对吧？你们还想呆在这里吗？

no, you will get out of this building as soon as possible

不会的，你们会立刻想出去

so this building becomes fearful

所以，这个讲堂就变得可畏

so whatever is impermanent is fearful

所以无常的都是可畏的

because it provides no stable security

因为无常不能提供稳固的安全感

and they are “non-self in the sense of corelessness”

3）它们无实质而无我

no essence no substance

无实质、无本质

just the phenomena going on and on

只是来来去去的现象

because they lack any core of self or substance or any inner controller.

因为它们缺少自我的核心或者本质，或者内在的主宰

mind and matter just arise and disappear on their own accord

名色只是自生自灭

and there is no controller or no person administrates over mind and matter

没有主宰或者没有人对名色进行调控

so a yogi tries to see these three characteristics

所以行者尽力观察此三相

they are impermanent because they are destroyed or they dissolve at every moment

它们是无常的，因为它们时时刻刻被摧毁

and they are suffering because they are fearful

它们因为可畏而苦

and they are non-self because there is no inner core

它们因为无内在的核心而无我

so in this way a yogi practices meditation on the mind and matter he takes as objects

这样行者以他缘取的所缘即名色进行禅修

so at this stage there is a lot of thinking

在此阶段，有许多思维

now when practicing vipassana meditation we usually say: do not think

当修观禅的时候，我们经常说：不要思考

do not make judgment or do not analyze

不要进行判断或者分析

just take the object as it is

只是如实地缘取所缘

or pay bare attention to the object

或者对所缘保持纯然的注意力

that means just the attention and no additions of your own

就是说，只是专注，不要添加自己的东西

because in the beginning stages if you are thinking in this way you will not make progress

因为在开始阶段，如果你这样去思维，就不会进步

first you need to steady your mind, you need to make your mind stable

首先，你需要让心稳定下来

and so at this stages

所以，在此阶段

what you are doing is actually trying to develop concentration

你做的实际上是努力发展定

so at these stages thinking is detrimental

所以在这些阶段，思维是有妨害的

but when you reach this stage the stage of purification of path and not path.

当达到这个道非道智见清净时

you do some thinking here

你在此需要有一些思维

that is why you can use your knowledge of abhidhamma, knowledge of the aggregates, bases and so on knowledge of dependent origination

所以你可以用你阿毗达摩的知识、蕴、处，等等，以及缘起的知识

and try to see the conditionality of things and so on

尽力观察诸法之缘等等

so especially at this stage there is a kind of mental activity

特别是在此阶段，有某种心理的活动

not just passively watching

并不是被动地观察

and when a yogi tries to see the three characteristics he use by way of duration by way of continuity and by way of moment

当行者努力通过世、相续、刹那来观察三相

that is, by way of duration means in terms of an extended period of time.

依世，意思就是依据长时间

we take one life time

我们采用一期生命

formations in each single lifetime are all impermanent, suffering, and non-self,

每一世里的行法都是无常、苦、无我的

let’s say, aggregates in this life are impermanent, suffering and non-self

例如，此世的蕴是无常、苦、无我

aggregates in the past were impermanent, suffering and non-sef

过去世的蕴是无常、苦、无我

aggregates in the future will be impermanent, suffering and non-self

未来世的蕴也是无常、苦、无我

and then

然后

then one progressively reduces the periods:

然后进一步减少这个时间段

to the three stages of a single life, that means

把一世分为三个阶段，就是说

mind and matter in the first part of the life

初期生命里的名色

arise there and disappear there and they do not go over into the second stage of life

生了又灭去，不会延续到生命的第二个阶段

and the mind and matter in the second stage of life also arise and disappear at that stage and they do not go over to the third stage

中期生命里的名色也是生了又灭它们也不会延续到第三期生命

so in this way, you contemplate

你这样进行审思

then to the ten decades,

然后是十年一个阶段

mind and matter during the first ten years

第一个十年的名色

do not go over to the second ten years

不会延续到第二个十年

and mind and matter in the second ten years do not go over to third ten years and so on

第二个十年的名色不会延续到第三个十年等等

so they arise and they disappear then and there

它们在这个阶段生了又灭去

and then to each year,

然后是每一年

you reduce the time little by little

你这样不断地缩短时间

mind and matter in this year will not go over to the next year

此年的名色不会延续到下一年

they will arise here in this year and they will disappear in this year

它们会在此年生，此年灭

and then you take month and you take

然后采取月为阶段

half month or fortnight

半月为阶段

then you take day, hour, etc

然后以天为阶段、以小时为单位等等

until one recognizes that even in a single step

然后你认识到即使在走路时的每一步里

formations are impermanent,

行法都是无常的

painful, and non-self.

苦、无我

this is by way of duration

这就是依世

and then you can contemplate by way of continuity

然后是依相续

that means by way of a continuous series of similar mental or material phenomena.

就是说依相似的名相续流或色相续流。

now when you’re in the sun, there is one series of material properties in your body

当你在太阳下，在你的身体里是一个系列的色法相续

when you get into the shade there is another continuity of material properties and so on

当你跑到树荫下，是另外一个色法的相续

so mind and matter at the continuity of heat

所以名色的热相续

do not go over to continuity of cool and so on

不会延续到凉相续里去

and then by way of moment

然后是依刹那

this is a most detailed

这个最精细

means by way of momentary mental and material phenomena

意思就是依据刹那的名法与色法

so at every moment mind and matter arise and disappear

在每一个刹那，名法和色法生了又灭去

and this you can see for yourself when you pay close attention to the objects

如果你紧密地专注所缘的时候，这个你自己可以亲自体验

now the knowledge of rise and fall

现在看生灭智

after seeing the three characteristics

观察了三相之后

another stage is, or another knowledge is the knowledge of rise and fall

下一个智就是生灭智

this is the knowledge in contemplating the arising and cessation of formations or mind and matter

是观照名色或诸行生灭之智

By “rise” is meant the generation, production, or arising of states;

“生”是指生起之时

by “fall” is meant their change, destruction, dissolution.

“灭”是指变易、毁坏与消失之时

so at this stage you see the formations or you see the objects arise and disappear

在此阶段，你看到行法或者所缘的生灭

and you see very clearly at this point this arising and disappearing

在此阶段你非常清晰地观察到生灭

so whatever object you take

所以，不管你缘取什么所缘

you see that object arises and then disappears so

你观察到所缘的生灭，所以

the arising and disappearing are very clear to you when you reach this stage

当你达到这个阶段，生灭对你就十分清晰

and here this knowledge of rise and fall is exercised by way of condition

这里生灭智是依缘而修习

when one sees how formations arise through the arising of their conditions and cease through the cessation of their conditions.

观察诸行如何由于它们的诸缘生起而生起以及由于它们的诸缘灭尽而灭尽

so when there are conditions

所以当诸缘会合时

the mind and matter arise

名色生起

and when the conditions are no more, mind and matter cease and so on

诸缘离散时，名色就灭去，等等

it is exercised “by way of moment”依刹那而修习

when one contemplates the actual generation and dissolution of the momentary phenomena in the present moment as they arise and pass away.

在当下的名色生灭的时候观察刹那现象的实际生灭

so when you pay close attention and watch

所以当你紧密地专注并观察时

you will not fail to see this, arising and disappearing at every moment

你就会观察到每个刹那的生灭

as he does so

当他如此行时

so when a yogi is seeing the arising and disappearing very clearly in this way

当行者这样非常清晰地观察生灭时

during the first phase

在第一个阶段“tender” knowledge of rise and fall, as the process of contemplation gains momentum,

未成熟的生灭智，当审思的过程获得动能

ten “imperfections of insight” arise in the meditator.

十种“观之染”会生起于禅修者

so these are the obstacles actually

这些实际上是障碍

the first is light

首先是光

he may witness an aura of light emanating from his body.

他可能会看到从身体里发射出的光明

so some yogis see lights

所以有些行者会看到光

He experiences unprecedented piti,

他体验到前所未有的喜

since he is now seeing the rise and fall

因为他现在看到生灭

which he has not seen before

他以前从未见过

he becomes happy, he becomes joyous

你就生起了欢乐、喜悦

so there is the unprecedented zest or piti

所以就生起了前所未有的喜悦

and this piti is called non-human happiness

这种喜被称为非人的快乐

because it not experienced by ordinary people who do not practice meditation

因为不禅修的普通人是体验不到的

and then he experiences tranquility

然后他体验到轻安

especially his mind becomes very tranquil

特别是他的心变得非常宁静

and when mind is tranquil the physical body is also tranquil

当他的心变得宁静，身体也变得宁静

and then he experiences happiness

然后他体验到“乐”

his resolution increases

他的胜解增长

resolution here means resolution and faith or confidence

胜解这里指胜解和信

so it increases

它会增长

he makes a great exertion

他努力策励

he makes effort

他精进

he doesn’t have to encourage himself to make effort

他不需要鼓励自己去精进

he just makes effort

他自然而然地精进

and his knowledge ripens

他的智慧成熟

his understanding is very clear at this stage

此阶段他的理解非常清晰

and his mindfulness becomes steady

他的念变得稳定

and he develops unshaking equanimity

他开发出了不动摇的舍

so all these, these are nine, all these arise in him or happen to him who has reached this the phase of tender knowledge of rise and fall

所以，当达到未成熟的生灭智阶段时所有这些九种都生起于禅修者

so we have to divide knowledge of rise and fall into two divisions

我们要将生灭智分为两个阶段

the first is the tender phase and the other is mature phase

未成熟阶段、成熟阶段

so during the tender phase

在未成熟阶段

these impediments of vipassana arise in him

这些观之染生起于他

now the last is the subtle attachment

最后是细微的欲

when light appears to him

当他看到光明

he likes it

他很喜欢这个光明

so he attaches to it

他对之产生执着

he wants to keep it he doesn’t want to it to go away

他希望保持这种体验，不想失去它

and the same with the piti, passaddhi and so on

对于喜、轻安，也是如此

so when he experiences the, he is very happy and joyous

所以当他体验到这些，他非常开心

and also he is tranquil and in equanimity

他也有轻安和舍

so he is attached to them

所以他执着于这些感受

so that is the last one which is called nikanti in pali

这是最后的，是微细的欲

an enjoyment of these experiences and a clinging to them.

享受与执着这些体验

so among these ten impediments

所以在这十种观之染中

the first nine are not necessarily unwholesome

前九个并不一定是不善的

they are good experiences

它们是很好的体验

but the last one is an unwholesome mental state

但是最后一个是不善的心所

because it is the subtle attachment

因为它是微细的执着

whether it is subtle or not, attachment is attachment so this is unwholesome mental state

不管是否是细微，执着都是不善的心所

unwholesome mental state taking the wholesome mental state as object

不善的心所以善心所为所缘

so these ten impediments of vipassana arise in him when a yogi reaches the stage the tender knowledge of rise and fall

所以，当禅修者达到未成熟的生灭智，就会生起这十种观之染

so when these appear to him, what must he do?

当他体验到这些，他必须做什么？

a yogi who is not knowledgeable may think that these are the enlightenment

智慧不够的行者或许觉得这就是觉悟

or I have gained enlightenment

或者觉得自己觉悟了

because I have never experienced this before and now I am experiencing them

因为我体验到前所未有的感受

so this must be what they call enlightenment

这个肯定就是所谓的觉悟

once you think they are enlightenment

只要你觉得这些就是觉悟

you will stop there, you will not go on practicing

你就会得少为足，不再修习

that is why they are called impediments

所以称这些为观之染

so when such elevated experiences occur to a meditator, if he lacks discrimination

所以当禅修者获得这些殊胜的体验，如果他们缺少分辨的能力

he will give rise to the misconception that he has reached the supramundane path and fruit.

他就可能会以为自己已经达到了出世间道果

He will then drop his insight meditation and sit enjoying these experiences,

他也就可能会停止观禅的修习，停下来享受这些体验

unaware that he is clinging to them.

而不知道自己是执着于它们。

so when yogis experience these

所以当行者体验到这些

it is very important that they know that these are not yet enlightenment

重要的是：要知道这些还不是觉悟，

these are just experiences every yogi experiences during their practice of meditation

这些只是每一个行者在禅修中的经历

so he drops his insight meditation and sits enjoying these experiences

他停止观禅的修习，享受这些体验

but sometimes

但是有时候

I would tell them, you can enjoy for a little

我要告诉他们，你们可以稍微享受一下

for some time

稍微享受

because they are precious

因为这些体验很珍贵

and so unusual

不同寻常

that a yogi may want to enjoy them

行者可能想享受它们

so I think enjoying a little for a moment or two is not harmful

所以我觉得，稍微享受一下是没有害处的

but actually a yogi must see them as impediment as obstacles

但是，实际上行者要知道它们是观之染，是障碍

and so he must try to overcome them

所以他们要努力战胜它们

but if he possesses discrimination, he will recognize these states as mere natural by-products of maturing insight.

但若他有能力分辨，他就知道这些体验只是成熟的观智的副产品。

they are the results of insight

它们是观智的结果

He will contemplate them as impermanent, suffering, and non-self

他会观察它们的无常、苦、无我

so however good he is feeling

所以不管他的感觉是多么好

however much there is happiness at that moment at that time

不管那个时候他体验到怎样的快乐

however piti he is experiencing

他体验到什么样的喜

he must see all of them as impermanent, suffering and non-self

他必须观察所有这些是无常、苦、无我

and proceed with his insight contemplation

继续提升其观禅之修习

so when these occur then a yogi has to be mindful of them or make note of them

所以当体验到这些，行者需要对它们保持正念，在心里对它们进行标记

so that he does not get attached to these

所以他不会对这些产生执着

This discrimination between the ten imperfections as not being the path,

分辨十种观之染为非道

that means a right way

道指正确的方法

and the practice of insight contemplation as being the correct path,

观禅的修习是正道

is called purification by knowledge and vision of what is the path and what is not the path.

被称为道非道智见清净

so at this moment

所以此刻

a yogi is able to distinguish between what is the correct way of practice and what is not

行者能够分辨什么是正道修习什么不是

now he understands now that these ten things are not enlightenment

他现在知道这十种观之染不是觉悟

actually they are impediments or obstacles to his progress

实际上，它们是进步的障碍

and he must understand that practicing vipassana on this is the correct way of practice

他必须明白以此进行修习则为正确的修习

so he must practice vipassana on these impediments

所以他必须对这些障碍进行观禅的修习

seeing them as impermanent, suffering and non-self

观察他们的无常、苦、无我

so when he is able to overcome when he is able to go beyond these ten impediments

当他能够克服，能够超越这十种障碍

his knowledge of rise and fall is said to have become mature

他的生灭智就成熟了

so between tender knowledge of rise and fall and mature knowledge of rise and fall

所以在未成熟的生灭智和成熟的生灭智之间

come the ten impediments

就有这十种障碍

because a yogi is interfered with by these impediments

因为行者被这些障碍所扰

his knowledge of rise and fall was not mature

他的生灭智就是不成熟的

but when is able to see them as impediments

但是当他能够观察到它们是障碍

and also see that practicing vipassana on them is the right path

同时观察到以此进行观禅修习是正道

then he is able to move into the mature stage of knowledge of rise and fall

那么他就能够进入成熟的生灭智

the next purification is purification of the way, purification of the practice

下一个清净是行道智见清净

When he is thus free from those obstacles to progress,

当他如此脱离了那些进展的障碍之后

when he is able to surmount when he is able to go beyond these impediments

当他能够超越这些障碍

as he practises he passes through a succession of insights in regard to the three characteristics,

继续修习，他证得了有关三相的一系列观智

beginning with knowledge of rise and fall and culminating in conformity.

从生灭智至随顺智

that means from that time on

意思就是，从此之后

he makes progress and he goes through one stage of knowledge after another

他继续进步，从一个智到达另外一个智

so here these knowledges are given as beginning with knowledge of rise and fall

这里这些智以生灭智开始

and culminating in conformity

一直到随顺智

so if you go back to the ten vipassana knowledges

如果你回到十个观智

on page 346 346页

you see knowledge of rise and fall is number two

你会看到，生灭智是第二个

and knowledge of conformity is number ten

第十个是随顺智

so from number two to number ten

所以从第二个到第十个

he moves from one to another

他依次进展

now here the guide gives the explanation of these vipassana knowledges

这里助读里给出了这些观智的解释

now here the first one is knowledge of rise and fall

第一个是生灭智

this is the same knowledge as that which preceded the imperfections of insight,

这与观之染生起之前的观智是同一智

but when the imperfections have been overcome, it now matures and develops with increased strength and clarity.

但是在克服观之染之后，它变得成熟、更强及敏锐

so very clearly, a yogi sees the rise and fall of every object he keeps his mind on

行者非常清晰地观察他专注的每一个所缘的生灭

and the next knowledge he gains is knowledge of dissolution

下一个获得的就是坏灭智

so at this stage

在此阶段

he pays attention to dissolution rather than the arising

他专注坏灭，而不是生起

and also only dissolution appears vivid to him but not the arising

同时，是有坏灭清晰地向他展现，而不是生起

When the meditator’s knowledge becomes keen, he no longer extends his mindfulness to the arising or presence of formations, but brings it to bear only on their cessation, destruction, fall, and breakup.

当禅修者的观智变得敏锐时，他不再对诸行法的生时与住时保持正念，而只观照它们的坏灭。

so this is knowledge of dissolution.

这即是坏灭智

after that there comes the knowledge of fearful

然后是怖畏智

knowledge that mind and matter are fearful

名色是怖畏的知识

As the meditator contemplates the dissolution of formations in all three periods of time,

当禅修者观照三世的行法的坏灭时，

he recognizes that all such dissolving things in all realms of existence are necessarily fearful.

他觉知这些在一切生存地里不断坏灭的行法是可畏的

so mind and matter in the human realm are fearful

所以人道的名色是可怖畏的

mind and matter in the realms of devas and brahmas are fearful

欲界天和梵天的名色是怖畏的

because whenever they arise they have the three characteristics and

因为只要它们生起，它们就具有三相

more importantly they dissolves

最重要的是，它们会消失

and then the knowledge of danger, knowledge of full in fault

然后过患智

By recognizing that all formations are fearful, the meditator sees them as utterly destitute of any core or any satisfaction and as nothing but danger.

通过觉知一切行法为可畏，禅修者照见它们为毫无实质、不圆满、毫无可取，只有过患

so he sees now the faultiness of mind and matter

他现在看到名法和色法的过患

He also understands that only in the unconditioned, nibbana free from arising and destruction, is there any security.

他也明白只有无生灭的有为法才是安全的。

so whatever is conditioned is subject to rise and fall or whatever is conditioned rises and falls

所以，有为法屈从于生灭，或者说，有为法有生有灭

so when there is rising and falling, there is no security

只要有生灭，就没有安全性

and then next is the knowledge of disenchantment

下一个是厌离智

knowledge of turning away

舍离之智

When he sees all formations as danger, he becomes disenchanted with them,

当知见一切行法的过患之后，他对它们感到厌离

and takes no delight in the field of formations belonging to any realm of existence.

不再乐于一切生存地的任何行法。

so at this stage

在此阶段

a yogi becomes wearied with mind and matter

行者对名色感到厌倦

he becomes disenchanted with mind and matter

他对名和色感到厌离

he feels very miserable actually

实际上，他感到很痛苦

so it is a stage where some yogis run away from the meditation center

这个阶段，有些行者会逃离禅修中心

ok the next stage is desire for deliverance

好，下一个阶段是欲解脱智

so after he is disenchanted with mind and matter

对名色产生厌离之后

when he takes no delight in mind and matter

他对名色丧失了兴趣

he wants to get rid of them he wants to get away from them

他希望远离它们

so there comes the knowledge of desire for deliverance, desire for escape

此时就产生了欲解脱智

so it is the desire, arisen in the course of contemplation of being delivered from the whole field of formations and escaping from it.

这是在观照时生起欲脱离一切行法之愿

and then when the yogi wants to get away from them

然后，当行者想摆脱它们

he re-reflects on the mind and matter

它再观照名法和色法

In order to be delivered from the whole field of formations, the meditator again re-examines

为了脱离诸行法，禅修者再观照

that means he practices vipassana again on mind and matter or on the five aggregates

意思就是他在名色或者五蕴的基础上再次修观禅

attributing the three characteristics to them

就是观照那些行法的三相

that means seeing them as impermanent, suffering and non-soul, non-self

就是观察它们的无常、苦、无我

When he clearly reviews those formations as marked by the three characteristics,

当他清晰地审察诸行法的三相时，

this is knowledge of reflective contemplation or knowledge of re-reflection

这就是审察智，或者再审察智

now this stage is necessary because

这个阶段有必要，因为

if he does not re-reflect on the mind and matter as impermanent and so on

如果他没有再审察名法和色法的无常等等

his mind may turn back to seeing them as permanent and so on

他的心可能会回头将之视为常等

so it is important that he practices vipassana farther on the mind and matter or on the formations or on the aggregates

所以这很重要：他进一步在名色或诸行或诸蕴上修观禅

and then

然后

he reaches another stage, knowledge of equanimity towards formations

他达到了另外一个阶段：行舍智

After he has passed through the reflective contemplation, the meditator sees nothing in formations to be taken as “I” and “mine,”在审察之后，禅修者照见诸行法中无一物可执取为“我”和“我的”

so he doesn’t see anything in the mind and matter to be taken as this is “I’ or this is “mind”

所以，他在名色中不将任何法视为“我”或“我的”

so he abandons both terror and delight

因此他舍弃了怖畏和喜乐两者

he is still taking mind and matter as object

他依然以名色为所缘

but he is able to abandon both terror and delight

但是他能够舍弃怖畏和喜乐

he is not afraid of mind and matter, he does not take delight in mind and matter, his mind becomes impartial

他不害怕名色，也不以名色为喜乐，他的心不偏不倚

and becomes indifferent and neutral towards all formations.

而对一切行法感到中舍

Thus there arises in him knowledge of equanimity towards formations.

如是生起了行舍智。

so when a yogi reaches this stage

当行者达到此阶段

he doesn’t have to make effort to be mindful or to see the three characteristics

他不需要努力保持正念来观察三相

so the mindfulness as it were comes by itself

正念自然而然产生

and it is effortless mindfulness at this stage

此阶段是不需要努力就能获得正念

and also his mind becomes very subtle

同时，他的心非常微细

and his understanding becomes very sharp at this stage

他在这个阶段的认知很敏锐

from that stage he enters into another stage called knowledge of conformity

从此阶段他进入另外一个阶段：随顺智

this knowledge is also called adaptation

这种智也被称为顺应智

this is a knowledge in the sense sphere cittas that is kamavacara cittas that arise preceding the change-of-lineage citta in the cognitive process of the supramundane path

这是在出世间道心路过程里，于种姓心之前生起的欲界心

(dealt with in the following section).

下一节会介绍

This phase of insight is called conformity because it conforms to the functions of truth both in the preceding eight kinds of insight knowledge and in the path attainment to follow.

此智被称为随顺是因为它顺着之前八种观智的作用，以及顺着之后道智的作用。

this is called conformity because it conforms with the previous as well as the succeeding

之所以被称为随顺，是因为顺着之前，也顺着之后

it is like a buffer between two things

就像两者之间的缓冲

it is in conformity with the preceding as well as it is with the succeeding

它顺着之前的，也顺着之后的

next is the attainment of enlightenment

下一个是证得觉悟

purification by knowledge and vision

智见清净

When he thus practises contemplation, owing to the ripening of insight (he feels),

当他如此观照时，因为其智已经成熟“Now the absorption (of the path) will arise.” now this

他感到：如今道安止即将生起

the pali sentence: idāni appanā uppajjissatī巴利语是：idāni appanā uppajjissatī

now we need to understand this correctly

我们要正确理解这句

actually this is a pali idiom

这个实际上是一句巴利语习惯用法

the yogi is practicing vipassana and he goes from one vipassana knowledge to another

行者在修习观禅，他从一个观智到另外一个观智

until he reaches the conformity knowledge

最后达到随顺智

so that means he is now in the thought process of enlightenment

意思就是他现在已经到了觉悟的心路过程

so there is no stopping here there is no turning back, he must go on

这里不会停止，不会倒退，只会继续

since he must go on, he is in the thought process of attainment

因为他必须继续，他在安止的心路里

there can be no thinking that now the absorption of the path will arise

他不会这样思维：道安止即将生起

if he thinks that way he will be out of vipassana at that moment

如果他这样思维，那么他就从内观中出来了

because vipassana takes the formations as the object

因为内观是以行法为所缘

mind and matter as object

以名色为所缘

so he thinks now absorption of the path will arise

如果他思维：现在道安止即将生起

and if he thinks that way if he knows in his mind

如果他这样思维，心里这样了知

then he is back to the normal sense sphere type of consciousness

那么他就回到了普通的欲界心

so he is out of meditation

这样就从禅定中出来了

so this sentence means

所以这句话意思是

not that he feels or he knows or whatever

不是说他觉得，或者他了知，诸如此类

but actually it means when the appanā is about to arise

实际上意思是：当安止即将生起

so that is the correct meaning to be understood here

这样理解才是正确的

we find this construction in visuddhimagga also

我们在清净道论里也找到这种结构

and there are constructions like this in other places as well

这种结构在其他地方也能找到

like when the commentaries describe the bodhistta’s attainment of buddhahood

当注释书描述菩萨证得佛道时

they say, when, say, idāni aruṇo uggamissatī’ti

是这样写的：idāni aruṇo uggamissatī’ti when dawn is about to arise

当黎明即将来临

he reached buddhahood

他证得了佛道

so bodhisatta practiced meditation the whole night

所以菩萨整个晚上都在禅修

and as dawn comes, he reached enlightenment he reached buddhahood

黎明来临时，他证得佛道

so that is described as when dawn is about to come

就是这样描述：当黎明即将来临

just almost simultaneously as dawn

与黎明的到来同时发生

bodhisatta attained buddhahood

菩萨证得了佛道

so something like also in this sentence

所以类似于这样的句子

when he says now the absorption of the path will arise

当这里写道：如今道安止即将生起

means not that he is thinking in this way at in his mind at this moment

意思不是说他在此时心里这样想

so we must take it as a usage in pali language

所以我们必须以之作为巴利语的用法

which means when, say, here when the absorption is about to arise

意思是：安止即将生起

so when the absorption is about to arise, what happens?

当安止即将生起时，会发生什么？

arresting the life-continuum, there arises mind-door adverting,

于是，在有分断之后，生起了意门转向

now you have to remember the thought process

你们要记得心路过程

when a thought process is going to arise

当一个心路要生起的时候

first there are moments of life-continuum or bhavanga

首先，有分的刹那

and then cutting the flow of life-continuum there arises here mind-door adverting

然后是有分断，然后生起意门转向

because it is a mind door thought process

因为这是意门心路过程

and followed by two or three (moments of) insight consciousness

随着生起的是两个或三个观智心

having for their object any of the characteristics such as impermanence, etc.

它们的所缘是目标的无常等任何一相

so after mind door adverting consciousness

所以意门转向心之后

there are two or three moments of insights consciousness

生起两个或者三个观智心

so after the mind-door adverting consciousness

意门转向心之后

then insight consciousness arises for two or three moments

观智心生起两次或者三次

and these insight consciousnesses take the characteristics as object

这些观智心以诸相为所缘

and these two or three moments of insight consciousness are called first preparation

这两个或者三个观智心首先被称为遍作

and then access and then conformity

然后被称为近行、随顺

That knowledge of equanimity towards formations together with knowledge that conforms (to the truths), when perfected, is also termed “insight leading to emergence.”当行舍智与随顺智圆满时也被称为“导向出起之观”

so the knowledge of equanimity towards formation together with knowledge that conforms to the truths

所以行舍智与随顺智

that means the knowledge just mentioned above

就是指以上提到的智

so when perfected, is also termed insight leading to emergence

圆满时，也被称为“导向出起之观”

ok, now we are very close to enlightenment

好，我们现在非常接近觉悟了

Thereafter, the change-of-lineage consciousness, having Nibbana as its object, occurs,

随后生起了取涅槃为目标的更改种姓心

so now change of lineage arises

所以现在更改种姓心生起了

overcoming the lineage of the worldlings and evolving the lineage of the noble ones.

超越了凡夫的种姓，而达到了圣者的种姓。

that is why this moment, or this type of consciousness is called change of lineage

所以，在此刻，此种心被称为种姓改变

overcoming the lineage

超越了种姓

is one meaning of the original pali word

这是巴利原文的一个意思

and evolving the lineage is another meaning of the same pali word

同样的巴利词还有一个意思是：使种姓进化

the word is gotrabhū这个词是：gotrabhū

you can see the pali word above in the pali section: gotrabhūcittam

你们可以在上面的巴利语段落里找到它

so gotra means lineage and bhū is made to mean overcoming and also evolving or entering into

所以gotra意思是种姓，

bhū的意思是超越，进化，或者进入

so that consciousness arises taking nibbana as object

所以此心的生起以涅槃为所缘

Immediately after this, immediately after the change of lineage

在此之后即刻，在种姓改变之后即刻

the path (of stream-entry), that means the first path

生起了预流道，就是初果道心

fully understanding the truth of suffering,

该道心彻知苦谛

abandoning the truth of its origin,

断除集谛

realizing the truth of its cessation,

证悟灭谛

and developing the truth of the path to its cessation,

及开展灭苦之道谛

enters upon the (supramundane) cognitive process of absorption.

而证入出世间安止心路过程

you know what it means?

你们知道意思吗？

that means just path consciousness arises

它的意思只是：道心生起了

now when path consciousness arises

当道心生起时

it is said to do four functions simultaneously

会同时执行四个作用

when there is a lamp, oil lamp

一盏油灯

it does four functions at the same time

它同时具有四个作用

it gives light

它产生光

it dispels darkness

驱除黑暗

it burns the wick and also it exhausts the oil

它燃烧灯芯，消耗灯油

so in the same way when path consciousness arises

同样地，当道心生起时

it does four functions simultaneously

它同时也执行四个作用

and these four functions are fully understanding the truth of suffering, that is one function

这四个作用是：1）完全了知苦谛

full understanding of the truth of suffering this is the first function

彻底了知苦谛

abandoning the truth of its origin the second function 2）舍弃苦集谛

realizing the truth of its cessation that means seeing face to face the nibbana, it is the third function 3）证得苦之灭谛，也就是亲证涅槃

and developing the truth of the path to its cessation, that means the fourth noble truth 4）发展苦灭之道谛，就是第四圣谛

so at the moment of path consciousness

所以在道心生起的时候

that path consciousness does these four functions simultaneously

道心同时具有此四个作用

and enters upon the surpamundane cognitive process of absorption

而证入了出世间安止心路过程

so

所以

up to change of lineage it is mundane

直到种姓的改变之前，还是世间

but beginning with path consciousness, it becomes supramundane

从道心开始，就成了出世间

after that two or three moments of fruition

道心生起两三次之后

consciousnesses arise and cease

心生起又灭去

immediately after path consciousness

道心之后，随即

there are two or three moments of fruition consciousness

生起了两次或三次果心

arise and cease

生起又灭去

then there is subsidence into the life continuum

然后又沉入有分

so this describes a thought process, an enlightenment thought process

这就描述了觉悟的心路过程

now first

首先

it mentions the mind door adverting

提到了意门转向

we begin from there

我们从那里开始

so before mind door adverting, there are moments of bhavanga

在意门转向之前，是有分刹那

so there are moments of bhavanga and then mind door adverting

有分刹那之后是意门转向

and after mind door adverting there are

意门转向之后

two or three moments of insight

观智心生起两或三次

so they are called preparation access and conformity

它们被称为遍作、近行和随顺

so let us take just three here

我们这里采用三次

and after that

此后

there is change of lineage

就是种姓的改变

after that there is path

之后，就是道心

after path there are two or three moments of fruition

道心之后，就生起两次或三次的果心

so this is the enlightenment thought process

所以这就是觉悟的心路过程

let’s do it again

我们再来一次

we begin with what?

我们从什么开始？

moments of bhavanga and then there is mind door adverting

有分刹那，然后是意门转向

and then

然后

preparation, access and conformity

遍作、近行和随顺

these three belong to sense sphere consciousness

这三个属于欲界心

here the sense sphere consciousness accompanied by knowledge

这里，是智相应的欲界心

and after conformity comes

随顺之后

change of lineage

生起种姓的改变

and after change of lineage comes path

种姓改变之后，是道心

and after path, two or three fruition consciousness

道心之后，果心生起两次或三次

and after that again moments of bhavanga

之后，又是有分刹那

so this is a thought process of enlightenment

所以这就是觉悟的心路过程

now here

这里

the consciousnesses preparation, access and conformity take formations as object

这里遍作、近行和随顺心以行法为所缘

but change of lineage takes nibbana as object

但是种姓心以涅槃为所缘

and path consciousness and fruition consciousness also take nibbana as object

道心、果心也是以涅槃为所缘

so in this thought process

在这个心路过程里

some moments of consciousness take one object

有些心识刹那缘取一个所缘

and others take another object

另外的心缘取另外的所缘

so there is difference of object in this type of thought process

在这个类型的心路过程里，存在不同的所缘

but in other types of thought process

但是在其他心路过程里

the object must be the same for all the types of consciousness included in the thought process

该心路里的所有心的所缘必须一样

but here

但是这里

the individual moments of consciousness take different objects

不同的心识刹那所缘是不同的

so some take the formations as object

所以有些以行法为所缘

and then one takes nibbana as object that belongs to sense sphere

有一个欲界心以涅槃为所缘

and then path and fruition take nibbana as object

道心和果心以涅槃为所缘

so when fruition consciousnesses arise and disappear

所以当果心生起又灭去

a person is said to have gained the first stage of enlightenment

此人就获得了初果

so he is a sotapanna

所以他就是须陀洹

after that enlightenment thought process

觉悟心路过程之后

there come the reviewing thought processes

然后是审察的心路过程

so after getting enlightenment everybody

获得觉悟之后

reviewed five things

任何人都要审察五件事

they review the path

审察道

they review the fruit that means the fruition consciousness

审察果，就是果心

they review the nibbana

审察涅槃

and these three things they invariably review

这三法他们总是会审察

so after getting enlightenment, every person reviews these three

觉悟之后，每个人都审察此三法

the path, the fruit and nibbana

道、果、涅槃

and he either reviews or does not review defilements destroyed

他可能或审察或者不审察烦恼的摧毁

now at the moment of path consciousness, defilements are destroyed, defilements are eradicated

在道心的刹那，烦恼被断除

so some those who have gained enlightenment review the defilements that are destroyed

所以有些获得觉悟的人会审察烦恼的摧毁

and also the defilements remaining

还会审察剩余的烦恼

now at the moment of first path

在初果道心的刹那

doubt and wrong these two defilements are eradicated

疑和邪见这两个烦恼被断除了

so if he reviews them

所以如果他审察

then he will review that I have eradicated two defilements

他会审察到：我断除了两个烦恼

and so there are eight defilements remaining

还剩下八个烦恼

so he may or may not review the defilement destroyed and the defilements remaining

所以他可能会也可能不会审察烦恼的摧毁和残留的烦恼

but he will always review the first three which are path, fruit and nibbana

但是他总是会审察前三法：道、果、涅槃

Thus the fourfold path which has to be developed in sequence by means of the sixfold purity is called purification by knowledge and vision.

如是必须通过修习六清净而次第地证得的四道名为智见清净

so this is called purification by knowledge and vision

所以这就被称为：智见清净

fourfold means the first path, second path, third path and fourth path

四道意思是：初果、二三四果道心

sometimes we read in the stories that people gain enlightenment very quickly, very easily

有时候，我们看书里写有些人很快、很容易地就获得了觉悟

say, after listening to a discourse eighty thousand beings gained enlightenment and so on

听了佛陀开示之后，8万人获得觉悟等等

it seems that they didn’t have to practice vipassana at all

似乎他们都不需要修观禅

and they gained enlightenment like by magic

他们奇迹般地获得觉悟

but actually the commentaries explain that

但是实际上，注释书解释说

even if the enlightenment seems to be instaneous

即使他们的觉悟看起来是瞬时的

they have to go through these stages of knowledge and these stages of vipassana

他们也需要经过这些观智阶段

without going through the vipassana stages there can be no enlightenment

不经历这些观智，他们就不会获得觉悟

ok

好

question 01: in the given notes, 24 conditions patthana condition of upanissaya and atthi are not listed explicitly?

在24发趣缘的解释里，亲依止缘和有缘并没有明显地列出来

please comment

请解释一下

please explain what vatthu-purejāta-nissaya, vatthārammaṇa-purejāta, nānākkhaṇika kamma means

请解释：依处前生依止、依处所缘前生，异刹那缘的意思

because upanissaya and atthi along with arammana

因为亲依止缘和有缘和所缘缘

and kamma are the heads under which others are listed

以及业缘，在其他缘下面进行了介绍

so that is why they are not listed again

所以它们没有重复再列出来

vatthu-purejāta-nissaya means three things, it must be a base, it must have arisen before and it must be a support

依处前生依止，包含三个意思：必须是依处、必须在之前生起、必须是支助

and vatthārammaṇa-purejāta means it must be vatthu, it must be object, it must have arisen before

依处所缘前生，意思是必须是依处、必须是所缘、必须在之前生起

and also nissaya, it must be a support

还有依止，必须是一种支助

the heart base can be both the support and object of some type of consciousness

心所依处可以是某些心的支助也可以是所缘

and nānākkhaṇika kamma means I think I already explained this, different time kamma

异刹那业的意思，我想我已经解释过，不同时间的业

so different time kamma means kamma that arises at the different from its results

不同时间的业意思是业的生起时间和果报不同

it is opposed to conascent kamma

它与俱生业相对

because conascent kamma arises with its conditioned state at the same time

因为俱生业与缘生法同时生起

but nānākkhaṇika kamma or asynchronous kamma in a different time than its result

但是异刹那业是与果报不同的时间生起

question 02: to reach the jhana of happiness, it is necessary to have highest level of zest

为了获得禅那，是不是要获得最高程度的喜？

pervading zest so we can reach the next jhana of sukha

遍满的喜，这样我们就能达到下一个乐的禅那

it is said that a person expriences all five kinds of piti when they practice meditation

当禅修的时候，行者会体验到所有五种喜

so a person needs to experience all these five in order to get jhana

所以禅修者要获得禅那，需要体验所有这五种喜

question 03: when I am in second jhana

当我处于二禅

with piti, if I don’t have pervading zest

具有喜，如果我没有遍满的喜

only have minor zest

只有少量的喜

is my mindfulness on the object not good enough？我对于所缘的正念是不是不够好？

my object is breathing method

我的所缘是入出息

here on the upper lip as object

这里，以上嘴唇为所缘

so you try to improve your quality of zest by paying closer attention

所以你尽力通过紧密地专注，提升喜的质量

your object can be air

你的所缘可以是风

air means the breath

风意思是呼吸

and then the breath must be as concept and not as air element

呼吸必须是作为概念，而不是风界

if you are taking air element as object you are not going to get jhana

如果你以风界为所缘，你就不能获得禅那

because analyzing into four elements meditation does not lead to attainment of jhana

因为四界分析的禅修不能导向禅那的获得

it can lead to only the attainment of access concentration

它只能导向获得近行定

so if you want to get jhana you have to take the concept of breath as object

如果你想获得禅那，你必须以呼吸的概念作为所缘

and not the air element

不是以风界为所缘

but if you want to practice vipassana on the breath

但是如果你想以呼吸来修观禅

then you take the air element as object

那么你以风界为所缘

not the concept of breath as object

不是呼吸的概念作为所缘

that is important and you should understand

这很重要，你要理解

that you can practice both samatha and vipassana on the breath

你可以在呼吸基础上修止禅和观禅

both means not at the same time

不是说同时修这两种禅

so if you want to practice samatha meditation on the breath

所以如果你想以呼吸来修止禅

and you keep your mind here and try to be mindful of the breath as concept breath

你将心专注，保持对呼吸这个概念的正念

in breath out breath, in breath out breath

入息出息、入息出息

so when you are saying in out in out

当你观察入出、入出时

you are concentrating on the concept of breath

你专注于呼吸的概念

you can practice vipassana on the breath also but

你也可以用呼吸来修观禅

then you don’t try to be mindful of in breath out breath, in breath out breath

你不是尽力对入息出息保持正念

but in stead you try to be mindful of the air element here

相反，你要对风界保持正念

you notice the air element functioning here

你注意此处风界的作用

and air element has the characteristic of extending and support

风界的扩展、支助之相

and it has a function of moving

它具有运动的功能

and so anyone of them will be clear to you here

你可以清晰地了知任何一个相

and so you practice vipassana on the air element

所以你以风界来修观禅

keeping your mind at the entrance of the nostrils

将心专注于鼻孔的入口处

so if you want to get jhana

如果你想获得禅那

you take concept as object

以概念为所缘

and not the elements as the object

而不是以界为所缘

so that’s all, ok

到此为止，好

Disk02track33

菩提字幕屋

Bodhi Fansubs so this is the last day of our class

今天是我们课程的最后一天

yesterday we finished up to the attainment of magga or path

昨天我们讲完了道、果的获得

so after the attainment of magga or path

道、果获得之后

there followed two or three moments of fruition moments

有两三个刹那的果心刹那

and then the thought process subsides into bhavanga

然后心路过程沉入有分

and then what follows are called the reviewing thought process

然后就是审察的心路过程

so everybody who has reached enlightenment reviews the path, the fruit, that means fruition consciousness and nibbana

所以所有获得觉悟的人审察道、果，也就是果心和涅槃

not invariably and regarding the defilements destroyed and defilements remaining he may or may not review

但并不一定会省察已断除及还剩下的烦恼

now I want you to understand the moment of enlightenment with reference to the chart

我希望你们通过表格来理解觉悟的刹那

that was distributed long ago

这张表格很早之前就发了

during the time we studied the fourth chapter

也就是在我们学习第四章的时候

but fortunately

但是幸运的是

there is a transparency and so I want you to look at the transparency on the screen

我们有投影胶片，大家看屏幕上的投影

so this is the thought process, it is called path thought process actually it contains path and also fruition

这是道心心路过程，实际上它包括道，也包括果

so when a person is about to gain enlightenment

当一个人即将获得觉悟

this thought process occurs in his mind

他的心里生起这个心路过程

so first we have a bhavanga

首先是有分

and then vibrating bhavanga and arrest bhavanga as usual

然后依然是有分波动、有分断

but there is no past bhavanga because it is mind door thought process

但是没有过去有分，因为是意门心路过程

and not five sense door thought process

不是五门心路过程

and then manodvāravajjana or mind door adverting

然后是意门转向心

so at that moment

此刻

the active moments of consciousness begin

活跃的心识刹那开始了

so first the mind turns to the object so there is manodvāravajjana or mind door adverting

首先心转向目标，就有意门转向心

and then follow preparation, access and conforming in pali they are called parikamma, upacāra and anuloma

然后是遍作、近行、随顺

so these three moments of consciousness arise

生起了这三个心识刹那

and after the conformity or anuloma comes gotrabhu, G, gotrabhu

随顺之后，就是种姓心

that is change of lineage

改变种姓

so change of lineage happens at that moment

所以此刻发生种姓的改变

and following that magga or path consciousness follows

此后，道心生起

and here two fruition moments follow

然后，在这里是两个果心刹那

and after the second fruition moment

第二个果心刹那之后

the flow of consciousness subsides into bhavanga again

心识之流再次沉入有分

so this is the enlightenment thought process, we can call it

所以我们可以称此为觉悟的心路过程

now in this thought process

在这个心路过程里

first look at the objects

首先看所缘

the first three takes the kamma or kammanimitta or gatinimitta as object as usual

首先三个依然是以业、业相或趣相为所缘

so bhavanga cittas or bhavanga consciousnesses always take one of these three kamma or sign of kamma or sign of destination

所以有分心总是以业、业相和趣相之一为所缘

and then

然后

mind door adverting and others arise

生起了意门转向心等等

and they take what are called miscellaneous formations

他们以有为法为所缘

that means the object of vipassana meditation

也就是观禅的所缘

so when you practice vipassana meditation

当你修观禅的时候

you take the mind as the object or matter as object

你以名法或色法为所缘

and mind and matter are here called miscellaneous formations different kinds of formations

名法和色法在这里被称为有为法

since mind and matter are conditioned by some other causes

因为名法和色法都是由因造作的

they are called formations

所以被称为有为法

so they take miscellaneous formations as object

所以它们以有为法为所缘

so three moments following the mind door adverting take the miscellaneous formations as object

所以意门转向心之后的三个刹那以有为法为所缘

actually they are the vipassana consciousness

实际上它们是内观心

since they are vipassana consciousnesses they take miscellaneous formations as object

因为它们是内观心，它们以有为法为所缘

and then gotrobhu or change of lineage arises

然后生起种姓心，改变种姓

but it takes nibbana as object

但是它以涅槃为所缘

now upacāra, anuloma and gotrabhū are actually wholesome sense-sphere consciousness kamavacara kusala cittas

近行、随顺和种姓实际上是欲界善心

so the four moments of kamavacara kusala cittas arise before the arising of magga or the path

在道心生起之前，生起四个欲界善心

among these four, the first three take miscellaneous formations as object

在此四者之中，前三个以有为法为所缘

and G gotrabhu takes nibbana as object

种姓心的所缘是涅槃

and after it magga or path arises

之后，道心生起

and magga takes nibbana as object

道心以涅槃为所缘

and the following fruition moments also take nibbana as object

接下来的果心也是以涅槃为所缘

so in this thought process

所以在这个心路过程里

there is the difference of objects for different thought moments

不同的心识刹那有不同的所缘

in other types of thought processes

在其他类型的心路过程里

the object of all the types of consciousness

所有类型心识的所缘

in one given thought process must be the same

在一个特定的心路过程里，都是相同的

but here the objects are different

但是在这里，所缘是不同的

some take miscellaneous formations as object and the others nibbana as object

有些以有为法为所缘，有些以涅槃为所缘

now gotrabhu is called change of lineage

种姓就是种姓的改变

that means at that moment

就是说，在此刻

a person is changed into a noble person

此人变成了圣者

actually he will change as a noble person when he reaches the magga moment

实际上，当他到达道心的刹那，他成为圣者

so it is a preparation of change actually

种姓实际上是改变的前行

so from this moment on that means beginning with magga moment

所以，从此刻开始，就是从道心开始

he is called an ariya or a noble person

他被称为圣者

so he changes from an ordinary or puthujjana to an ariya or an noble person

所以他从凡夫变成圣者

and so it is called change of lineage

所以被称为种姓改变

actually you have met change of lineage regarding the jhana thought processes also

实际上在禅那心路过程里，你们也遇到过种姓改变

but there change is from kamavacara to rupavacara

但是那里的改变是从欲界到色界

but here change is from puthujjana to ariya or worlding to noble persons

但是这里的改变就是从凡夫到圣者

although gotrabhu takes nibbana as object

虽然种姓心以涅槃为所缘

it cannot do the function of eradicating mental defilements

但是它不具有消除烦恼的作用

it just takes nibbana as object it just sees nibbana

它只是以涅槃为所缘，只是见到涅槃

but it cannot eradicate mental defilements

但是不能消除烦恼

eradication of mental defilements occurs only at the moment of path or phala

只有在道心和果心刹那才能消除烦恼

at the moment of path

在道心刹那

destruction of defilements or eradication of defilements is achieved

烦恼得到消除

now you will remember that

你们应该还记得

consciousness is always accompanied by mental factors

心总是伴随着心所

so along with path consciousness magga there

所以伴随着道心

thirty six mental factors arise

生起36个心所

and among the thirty six there are eight that are called eight factors of path

在这36个心所中，有8个道分

among the eight factors of path there is

在这八个道分里

pañña or right understanding

有一个：慧或正智

actually it is that pañña that accomplishes the destruction of defilements

实际上就是这个慧完成了烦恼的消灭

so destruction of defilements or eradication of defilements takes place at the moment of path or magga

所以烦恼的消除发生在道心刹那

and following magga there are two in this process, there are two moments of fruition or phala consciousness

道心之后，这个心路过程里有两个果心刹那

and the function of these two is further of tranquilization of defilements

这两个果心的作用是进一步镇服烦恼

defilements are destroyed at the moment of path or magga

在道心刹那，烦恼被消除

but at the moments of fruition they are further tranquilized

但是在果心刹那，它们进一步得到镇服

that means suppose a person puts out a fire

就是说：假设一个人熄灭了一堆火

that putting out the fire is like path moment

火的熄灭就如同道心刹那

destruction of mental defilements

消除了烦恼

and then

然后

after that he would pour water on the fire already extinguished

此后他会在已经熄灭的火堆上浇水

so that it cannot burn again

这样火就不会复燃

so in the same way

这样

so that defilements cannot come up again

所以烦恼不能再次生起

the phala moments further tranquilize the defilements

果心进一步镇服烦恼

so the actual eradication of mental defilements occurs at the moment of path

在道心刹那，烦恼实际上就已经被消除

and during the phala moments they are further tranquilized they are further subdued

在果心刹那，它们进一步得到镇服

so this is the path thought process or enlightenment thought process

这就是道心心路过程或者觉悟的心路过程

so according to the fixed law of consciousness

所以根据心识的固定法则

the moments of consciousness shown here must follow one after another

这里展示的心识刹那必须一个接一个

there can be no skipping of any one of them

不能跳过任何一个

and so without the three moments parikamma, upacāra, anuloma

如果没有遍作、近行和随顺这三个刹那

there can be no gotrabhu G

就没有种姓心

and when there is no gotrabhu there can be no path magga

如果没有种姓心，就不会有道心

when there is no magga there can be phalas

没有道心就没有果心

so that means

也就是说

enlightenment can occur only through the practice of vipassana meditation

只有通过观禅的修习，才能觉悟

because parikamma, upacāra, anuloma these three are the vipassana consciousnesses

因为遍作、近行、随顺，这三个是内观心

strictly speaking, gotrabhu is not vipassana

严格来讲，种姓心不是内观

because vipassna must take miscellaneous formations as object

因为内观必须以有为法为所缘

but it does not take miscellaneous formations but nibbana as object

但是种姓心不是以有为法为所缘而是以涅槃为所缘

so it is not vipassana

所以它不是内观

but since it comes after the flow of vipassana

但是因为它是在内观心识之流之后生起

it is included in vipassana

所以也被包括在内观内

but strictly it is not vipassana

但是严格来说，它不是内观

so only the parikamma, upacāra and anuloma are vipassana

所以只有遍作、近行和随顺是内观

so this is how we must understand the enlightenment

这就是我们对觉悟要掌握的

we often talk about enlightenment

我们经常讲觉悟

but sometimes,

但是有时候

we may not know what enlightenment is

我们可能不知道觉悟是什么

so it is important when we talk about enlightenment we define it

所以在谈到觉悟的时候，对它进行定义很重要

so that the other person understands what we mean

这样其他人知道我们的意思

enlightenment may mean different things to different people people of different religions

对于不同的人，不同宗教的人，觉悟可能是不同的意思

so if you ask a Christian you will get one answer if you ask a Hindu you may get another answer

如果你问基督徒，他们会告诉你一个答案如果你问印度教徒，他们会告诉你另一个答案

so it is important that when we talk about enlightenment we must define it

所以我们谈到觉悟的时候，要先定义它，这很重要

and enlightenment consists in the arising of path consciousness and mental factors along with it

觉悟包括道心和随之生起的心所

and eradication of mental defilements

烦恼的断除

and taking nibbana as object

并且以涅槃为所缘

so

所以

these four things constitute what we call enlightenment

这四法组成了觉悟

so at the moment of enlightenment path consciousness arises

所以在觉悟的刹那，道心生起

and along with path consciousness cetasikas mental factors arise

伴随着道心，心所生起

so among the mental factors there are eight factors of path

所以在这些心所中，有八个道分

and then there must be the eradication of mental defilements

那么，必须有烦恼的消除

and the path consciousness must take nibbana as object

道心必须以涅槃为所缘

so only when it can take nibbana can magga consciousness or path consciousness arise

只有能以涅槃为所缘，道心才生起

so nibbana serves as an object, object condition for the path consciousness

所以涅槃作为所缘，作为道心的所缘缘

so a yogi must go through different stages of vipassana one by one

所以行者必须依次经历内观的不同阶段

he must begin with defining mind and matter

他必须从名色的分别开始

and then discerning the conditions

然后分别诸缘

and then seeing the three characteristics and

然后观察三相

then discernment of rise and all and so on

然后分别生灭等等

actually these stages are logical sequence in the practice

实际上，这些阶段是修行的逻辑顺序

you see the three characteristics and then you will become disenchanted with them

你观察到三相，然后厌离

and then you want to throw them away or you want to get rid of them and then you make another effort

你想舍弃他们，你们作另外的努力

and then as a result, you reach enlightenment

然后获得觉悟的结果

this is explained in visuddhimagga with a very powerful simile

在清净道论里有一个有力的譬喻

it is a simile of a person catching a fish

就是抓鱼的比喻

you may have part of this simile

你们的资料上可能有这个譬喻的一部分

so I will read it to you

我读给你们听

ok

好

here is a simile

这里有一个譬喻

a man thought to catch a fish,

有一人想捕鱼

so he took a fishing net and cast it in the water.

他将一个鱼篓放到水里

and net here means not the net fisherman used, it is a basket, basket-like net

这里的鱼篓不是渔网，是一个鱼篓

so he put it into the water

他将鱼篓放进水里

he put it and then

放到水里后

when he thought that he had caught a fish

他觉得他抓到了一条鱼

he put his hand into the mouth of the basket under the water

他将手伸进水中的鱼篓里

and seized a snake by the neck

他抓住了一条蛇的颈部

he was glad, thinking: I have got a fish

他很高兴，觉得是抓住了一条鱼

and believed that he had got a big fish

他相信自己抓住了一条大鱼

he lifted it up to sea

他将其抓出水面观看

when he saw the three marks, like: poison mark on the neck of the snake

他看到了蛇的三条花纹，就是毒蛇颈上的条纹

three lines

三根条纹

he perceived that it was a snake and he was terrified

他发现那原来是一条蛇，他感到很惊恐

he saw danger, felt dispassion or revulsion for what he has seized

他看到了过患，并厌离所捕之蛇

and desired to be delivered from it

欲求脱离

Contriving a means to deliverance,

为作解脱的方便

he unwrapped [the coils from] his hand, starting from the tip of its tail.

自尾部解除他被缠的手臂

Then he raised his arm,

然后他举起自己的手臂

and when he had weakened the snake by swinging it two or three times round his head,

将蛇在头上旋转两三次弄晕它之后

he flung it away, crying “Go, foul snake.”然后扔掉它，说：走开，恶蛇！

Then quickly scrambling up on to dry land,

急上河岸，

he stood looking back whence he had come,

回望来路

thinking, “Goodness, I have been delivered from the jaws of a huge snake!”心里想：妈呀，我刚从蛇口逃脱！

this is the simile given in visuddhimagga

这是清净道论里给出的譬喻

the time when the meditator was glad at the outset to have acquired a person

行者起初获得自身而生欢喜之时

is like the time when the man was glad to have seized the snake by the neck.

恰如那人捕住蛇颈而以为是鱼而生欢喜

that means, now we are born as human beings and we have this body

就是说，我们身而为人，具有人身

and we are pleased with this body, we attached to this body, we are happy that we have this body

我们为获得人身而开心，执着于身

so it is like the man who thought that he has got a fish

就像是那人认为他抓住了一条鱼

This meditator’s seeing the three characteristics in formations after effecting resolution of the compact [into elements]

行者分析诸蕴的稠密而观察到诸行的三相

is like the man’s seeing the three marks on pulling the snake’s head out of the mouth of the net.

就像那人从鱼篓中拿出蛇，看到蛇的三根条纹

so a meditator during the stage of comprehending the mind and matter

所以在思维名色的阶段，禅修者

he sees the three characteristics

他看到三相

so that is like the man seeing the three marks of the snake

就像那人看到蛇的三根条纹

so when he sees the three marks he knows the snake is poisonous

当他看到蛇的三根条纹，他就知道是毒蛇

and it could bite him and it could kill him

毒蛇可能会咬到他，他可能会死亡

so it is like the yogi seeing the three characteristics

所以就像是行者看到三相

The meditator’s knowledge of appearance as terror is like the time when the man was frightened.

行者因怖畏而起智，就像那人看到蛇而惊恐。

so after seeing the three marks he began frightened he know that it was a poisonous snake

看到蛇的三根条纹，他就很惊恐，知道是条毒蛇

and now he was afraid

他就感到害怕了

so it is like the meditator’s knowledge of appearance as terror

就像行者现起的怖畏智

that mean seeing formations as fearful

就是看到诸行之恐怖

Knowledge of contemplation of danger is like the man’s thereupon seeing the danger.

过患随观智就像那人看到危险

so after seeing the snake as poisonous he sees danger in the snake

看到那蛇是毒蛇后，他看到蛇的危险

in the same way, after seeing three characteristics

同样，看到三相之后

he sees danger or he sees faultiness in mind and matter or his body

他看到名色或身体的过患

Knowledge of contemplation of dispassion is like the man’s dispassion (revulsion) for what he had seized.

厌离随观智如同厌离所捕之蛇

now he doesn’t want it

他现在不想要那条蛇

he wants to turn away from it

他想远离它

man’s dispassion for the conditioned phenomena or for mind and matter

对有为法的厌离，就是对名色的厌离

that means he loses interest now

就是说，他现在没有兴趣了

he no longer wants to keep it in his hand

他不再想抓取它

since he knows that it is a snake

因为他知道那是一条蛇

and there is danger

就有危险

so in the same way

同样

when a yogi sees three characteristics and understands that

行者看到三相，了知

the mind and matter are fearful and faulty

名色是怖畏有过患的

he loses interest in being attached to mind and matter

他对执着于名色丧失了兴趣

Knowledge of desire for deliverance is like the man’s deliverance from the snake.

欲求解脱智有如欲求于蛇解脱。

so now he wants to get rid of mind and matter

所以，他现在想摆脱名色

because they are faulty they are dangerous

因为它们是有过患的，是危险的

they are like the poisonous snake

它们就像是毒蛇

The attribution of the three characteristics to formations by knowledge of contemplation of reflection

审察随观智提起诸行的三相

is like the man’s contriving a means to deliverance.

就像那人作解脱的方便

that means after he has the desire to get rid of or to give up, mind and matter

意思是他欲求解脱名色之后

he further contemplates on the three characteristics

他进一步审察三相

that is like the man taking the snake and swinging the snake over his head

就像是那人抓取蛇，在头上旋转

to make it weaker

把蛇弄晕

just as a man weakened a snake by swinging it

就像人通过旋转蛇来弄晕它

keeping it away and rendering it incapable of biting,

摆脱蛇，不让它来咬人

and was thus quite delivered,

这样就能摆脱蛇，

so too this meditator weakens formations by swinging them with the attribution of the three characteristics,

行者也通过三相旋转诸行令其力弱，

that means he again tries to see the mind and matter as impermanent suffering and non-soul

就是他再次观察名色的无常、苦、无我

so that he does not go to taking them as permanent and so on again

这样他就不去执它们为常等等

so this is the simile given in visuddhimagga

这就是清净道论里给出的譬喻

so you can find this simile on page 761 of this book

你可以在此书的761页里找到这个譬喻

or by chapter, it’s chapter 21, paragraph 49 and 50

在21章，第49和50段

and you should also read the paragraph 93

你也应该读读第93段

as a continuation of this explanation of the simile

作为此譬喻的延伸阅读

so

所以

like this fisherman

就像这个捕鱼的人

we are first pleased with our bodies, we’re first pleased with what we encounter, what we have, what we experience

我们首先为我们的身体感到高兴，为我们所遇到的，所体验到的高兴

but from the moment we see the three characteristics

但是从看到三相的时候开始

we are not so happy

我们就不是那么高兴了

because we now know that it is disintegrating or dissolving every moment and so there is danger, it is fearful and it is dangerous and faulty and so on

因为我们就知道了它每时每刻都在消解所以就有过患、怖畏

so we want to get rid of it

所以我们想摆脱它

and so we put forth effort again

所以我们再次努力

to thoroughly understand mind and matter as impermanent and so on

彻底明白名色的无常等等

and then later when our meditation becomes mature

然后当我们的禅修成熟了

then we will get into the stage of enlightenment

我们就达到了觉悟的阶段

and now the manual tells us about the three doors to emancipation

然后概要精解讲了三解脱门

and the emancipation itself

和解脱本身

now these are not so important for the practice

这些对于修行并不是很重要

whether we know through which door emancipation comes

不管我们知不知道通过何门而解脱

what is important is for the emancipation to come

重要的是获得解脱

so if you are curious about which door emancipation comes

所以如果你对由何种门的解脱感到好奇

then you need to understand this

你就需要了解这些

so the contemplation of non-self

无我随观

which discards the clinging to a self, becomes the door to emancipation

去除我执，成为解脱门

termed contemplation of the void.

被称为：空解脱门

emancipation simply means magga

解脱就是道心

or enlightenment moment

或者觉悟的刹那

The contemplation of impermanence, which discards the sign of perversion, becomes the door to emancipation termed contemplation of the signless.

去除颠倒相的无常随观名为无相解脱门

The contemplation of suffering, which discards desire through craving, becomes the door to emancipation termed contemplation of the desireless.

去除爱欲的苦随观名为无愿解脱门

so there are three contemplation, contemplation of non-self, anatta contemplation of impermanence, anicca and contemplation of suffering, dukkha

三随观：无我随观、无常随观、苦随观

so when insight reaches its culmination, it settles upon one of the three contemplations

当观智达到顶点时，它即会观照三相之一

the yogi actually made all three contemplations

行者实际上会进行三种随观

because he sees the impermanence of the conditioned phenomena

因为他观察有为法的无常

he sees the suffering nature and he sees the non-self nature of the conditioned phenomena

他观察有为法的苦相、无我相

but when insight reaches its culmination

但是当观智达到顶点时

then it settles upon just one of the three contemplations

它只是观照三相之一

and while making that three contemplation, emancipation may arise or enlightenmenet may arise

当进行三相随观时，就可能生起解脱或觉悟

so when enlightenment arises

当生起觉悟时

the enlightenment is called emancipation

这个觉悟就被称为解脱

and contemplation is called the door to emancipation because

随观就被称为解脱门

through the contemplation of non-self

因为通过无我随观

one reaches enlightenment

行者获得觉悟

and when a person or when his vipassana settles up the contemplation of impermanence

当行者的观智进行无常随观

then his emancipation is said to come to the door of contemplation of the signless

那么他的解脱就是被称为从无相随观门获得

contemplation of the signless means contemplation of the signs of perversion,

无相随观意思是观照颠倒相，

as permanence, stability and durability which lingers over formations owing to the perversion of perception.

由于颠倒想而呈现的诸行虚假的常、稳定、持续相

And the contemplation of suffering which discards desire through craving becomes a door to emancipation is termed contemplation of the desireless

去除爱欲的苦随观名为无愿解脱门

so the contemplation of suffering is the contemplation of desireless

所以苦随观就是无愿随观

and the emancipation can come through this door also

也可以从此门而获得解脱

so there are three emancipations and three doors to emancipation

所以有三解脱，三解脱门

if with the insight leading to emergence one contemplates on non-self,

若人以导向出起之观观照无我

then the path is known as the void emancipation;

其道即名为空解脱

so we can called the path void emancipation

我们称此道为空解脱

if the insight leading to emergence contemplates on non-self

若人以导向出起之观观照无我

so contemplation on non-self and when emancipation arises it is called the void emancipation

无我随观，当生起解脱，被称为空解脱

or in pali, suññatā巴利语：suññatā

suññatā emancipation

空解脱

if a person contemplates on impermanence anicca

如果观照无常

then the path is known as the signless emancipation;

其道即名无相解脱

if one contemplates on suffering, then the path is known as the desireless emancipation.

如果观照苦，其道即名为无愿解脱

so according to the contemplation

根据随观

the emancipation gets its name

解脱得其名

void emancipation

空解脱

signless emancipation

无相解脱

and desireless emancipation

无愿解脱

Thus the path receives three names according to the way of insight.

如是根据观照的方式而得三种名称。

Likewise, the fruit (occurring) in the cognitive process of the path receives these three names according to the way of the path.

同样地，在道心路过程里的果也依道的方式而得三种名称。

if the path gets the name void emancipation then

当道获得空解脱的名称

the fruition moments following it also

随后的果刹那

get the name void emancipation and so on

也会被称为空解脱，诸如此类

so the fruition moments get the name according to the path which precedes them

所以果刹那的名称根据其前的道而来

that is

就是说

in this cognitive process or in the process like this

在这样的认知过程里

but in the attainment of fruition thought processes

但是在果定心路过程里

the names are different

名称是不同的

so however in the cognitive process of the attainment of fruition that means in pali phalasamāpatti,

然而，在果定心路过程里

to those who contemplate in the foregoing manner, the fruits that arise respectively in each case are termed the void emancipation, etc., only in accordance with the way of insight.

对于以上述方式观照的行者，在每一种情况生起的果只依观照的方式而被称为空解脱等。

so in order to get into the attainment of fruition

为了获得果定

enlightened person has to practice vipassana

觉悟者要修内观

so there is always vipassana

所以必定有内观

so after getting enlightenment

在获得觉悟之后

after going through the first thought process

经过第一个心路过程之后

that is something like on the screen

就像屏幕上的

and later, if he wants to get state again

其后，如果他再想获得那样的状态

if he wants to be in that state again the state of fruition

如果他想再获得果定的状态

first he must practice vipassana meditation

他首先必须进行内观禅修

but when he practices vipassana meditation

当他修习观禅时

his aim is not to reach the higher stage of enlightenment

他的目标不是获得更高的觉悟层次

but to reach the stage he has already reached

而是获得已经获的层次

to get into the state again he has already reached

就是再次进入已经获得状态

since his direction is not for the higher stage of enlightenment

因为他的目标不是为了获得更高的觉悟

the outcome of his vipassana comes to the arising of the fruition moments which he has already gained

他内观的结果导致已经获得的果心的生起

so that is called phalasamāpatti,

所以被称为果定

actually it is like a vocation taken by noble persons

实际上，它就像圣者度假

so the noble persons who have seen the three characteristics of all phenomena

观察到诸法三相的圣者

cannot take delight in life, cannot take delight in the samsara

不会喜悦于生命和轮回

but still they have this body and mind

但是他还是具有色身和名法

and so they’re subject to suffering connected with body and mind

所以他还会具有名色相关的痛苦

but they wanted to get a way from the sufferings of body and mind

但是他希望摆脱身心之苦

even for a short period of time

即便是暂时的摆脱

so they try to get into the phalasamāpatti,

所以他们就会进入果定

so when they are in the phalasamāpatti,

当他们进入果定的时候

that means

就是说

a thought process like the one on the screen

如同屏幕上的心路过程

but not with magga

但是没有道心

only with phala moments

只有道心刹那

and there can be millions of phala moments

可以有几百万的果心刹那

because when he prepares to enter into this phalasamāpatti,

因为当他准备进入果定时

he makes a resolution

他进行决意

say, may I be in that stage for one hour

例如，希望我进入果定一个小时

or may I be in that stage for two three hours and so on

或者希望我进入果定两、三个小时等等

so according to his wish he will be in that stage for one hour two hours three hours one day two days maybe

所以根据他的愿望，他会进入果定一个小时、两个小时、三个小时，一天，两天

during that time his mind is on nibbana

在此期间，他的心安住于涅槃

nibbana is the most peaceful state

涅槃是最宁静的状态

and so the consciousness that takes nibbana as object

以涅槃为所缘的心

is also peaceful

也是平静的

so he experiences the highest form of peace when he enters into attainment of fruition

所以当他进入果定时，他体验到最高形式的平静

so that is why the noble persons try to get into phalasamāpatti or attainment of fruition as often as they can

所以圣者尽可能多地进入果定

so in that attainment of fruition

在此果定中

the names of fruition is determined by the vipassana he practices immediately before

果定的名称由此前的观智决定

so the name of his fruition here is not dependent upon the name of the path he realizes maybe sometime ago or some days or weeks ago

所以这里果定的名称不是由之前、若干天、若干周前证得的道心的名字决定

but it depends on the vipassana he practiced to get into this attainment of fruition

而是由导向证入果定的观智种类而决定

so his original fruition maybe say void emancipation

他最初的果心，例如是空解脱

but if his vipassana is mainly on the other type of contemplation like signless contemplation

但是如果他的观智主要是其他随观，例如无相随观

then the name of his fruition will not be void emancipation but

那么他的果定名称就不是空解脱

signless emancipation and so on

而是无相解脱，诸如此类

so the name of the fruition moments is different in the initial attainment of enlightenment later attainment of fruition

所以果心刹那的名称在最初觉悟的果心和后来果定时是不同的

enlightenment thought process arises in a person that means he has gained enlightenment

觉悟的心路过程生起说明已经证得觉悟

and there are four stages of enlightenment

觉悟分四个层次

so there are four kinds of enlightened persons

所以有四种觉悟的人

now having developed the path of stream entry that means having reached the sotapatti magga citta

开发出预流道，意思就是获得须陀洹道心

by abandoning wrong views and doubts

断除邪见与疑

one becomes a sotapanna

称为须陀洹

so at the moment of magga

所以在道心刹那

two mental defilements are abandoned

两种烦恼被断除

one is ditthi or wrong view the other doubt or vicikicchā一个是邪见，另外一个是疑

so these two mental defilements are eradicated at the moment of path the first path

这两种烦恼在初果时被断除

so at that moment of first path

所以在获得初果道心的刹那

he is called a person at the path consciousness

他被称为道心人

and after that he is called a person at the phala moments or he is called a person who has entered into the stream

之后，他被称为果心人，或者他被称为预流者

so here stream really means the eight factors

这里的“流”实际就是指八道分

so once a person falls into these eight factors

当行者进入此八道分

then one will go closer and closer to nibbana

他就会离涅槃越来越近

just like if one falls into the current of the river

就像一个人落入水流之中

then one will be taken closer and closer to the ocean

那么他就被逐渐带到大海

so he is sure to reach nibbana once he gets into the stream

所以他一旦入流，就必定会证得涅槃

and he is the one who has escaped from rebirth in woeful states

他已经逃脱了投生到恶趣

so he will not be reborn in hell he would not be reborn as an animal and so on

他不会再投生到地狱，不会投生为畜生等

and will be reborn at most seven more times in the samsara

他至多再轮回七次

that means if he does not reach the highest stage of enlightenment

就是说，如果他没有获得最高的觉悟

suppose a person reaches the first stage of enlightenment here in this life

假设一个人此生证得了初果

and then he does not reach anymore higher stages

然后他没有证得更高的觉悟

in that case he will be reborn in human beings

这样他就会投生到人界

or he would be reborn as celestial beings and so

或者投生到天界，所以

he may be reborn in these two realms for seven times

他可能在此两界投生七次

and at the seventh rebirth

在第七次投生时

he will surely reach the highest stage of enlightenment

他必定会获得最高的觉悟

and gain what is parinibbana

证得涅槃

final cessation of suffering

最终熄灭诸苦

so this is what a sotapanna is

这就是须陀洹的意思

a sotapanna eradicates wrong view and doubt two mental defilements

须陀洹断除了邪见和疑两种烦恼

and he has escaped from rebirth in woeful states

他已经脱离恶道的投生

so he will not be reborn in the woeful states

所以他不会投生到恶道

and he will reborn at most seven more times

他至多投生七次

but in the commentaries it is also said that

但是在注释书里，还说

he eradicates envy and avarice

他断除了嫉、悭

jealousy

嫉、

avarice is difficult to explain

悭难以解释

it is intolerance of one’s property being common to another

就是不能容忍自己的财产与人共享

so that is what is called macchariya in pali and macchariya is translated as avarice

这就是悭

now I have this thing

我拥有某物

I don’t want it to be used by any other person

我不想它被其他人所使用

if any other person makes use of it

如果别人要使用它

I don’t like it, I am angry, something like that

我就不高兴，就会生气，诸如此类

so that is avarice

这就是悭

mostly people understand avarice as stinginess

人们通常将悭理解为“吝啬”

but stinginess is not avarice, stinginess is attachment

但是“吝啬”不是悭，吝啬是执着

but here it is dependent on attachment

这里的悭是：依赖于执着

but it is intolerance of one’s property being common to another

但是，它是不能容忍自己的东西被别人享用

so I want to use for myself only

所以，我只是想自己独用

and if anybody comes and makes use of it

如果别人想过来使用它

I am angry

我就会生气

so that is avarice

所以就是悭

so that kind of thing also the sotapatti magga eradicates

所以预流道心也断除这个烦恼

that is what the commentary says

这是注释书里讲的

and also in the abhidhamma text called puggalapaññatti

在《人施设》里

three kinds of sotapannas are mentioned

提到了三种预流果

now you will find them on page 359

在概要精解359页

(1) One who will be reborn seven times at most in the human and celestial worlds (sattakkhattuparama).

最多会再投生于人间与天界七次的须陀洹

(2) One who takes birth in good families two or three times before attaining Arahantship (kolankola).

在证得阿罗汉果之前再投生于良善家庭两或三次的须陀洹

two or three times actually means two to six times

两或三次实际上指两到六次

(3) One who will be reborn only once more before attaining the goal(ekabījī).

只会再投生一次即证得阿罗汉果的须陀洹

so there are three kinds of sotapannas

所以有三种须陀洹

they differ depending on how strong their vipassana is

他们的不同在于他们内观的强弱

and also a sotapanna is marked by scrupulous observance of the Five Precepts:

须陀洹的行为特征是坚守五戒：

that is also important thing to note

这也是需要注意的重点

if a person is a sotapanna

如果一个人是须陀洹

he will observe the five precepts perfectly

他就会完美地持守五戒

he will never break any of the five precepts

他永远不会破五戒之任何一戒

that is abstinence from taking lives, stealing, sexual misconduct, false speech and use of intoxicants

不杀生、不偷盗、不邪淫、不妄语、不服用麻醉品

now a sotapanna is said to have escape from rebirth in the woeful states

须陀洹据说已经不会投生到诸恶道

we say that the doors of the woeful states are closed for him

我们说：诸恶道之门对他已经关闭

but that is because a sotapanna does not do anything any unwholesome act that would lead him to rebirth in woeful states

这是因为须陀洹不会再做让他投生恶道的不善之事

that also please note carefully

请注意这点

a sotapanna is not reborn in woeful states

须陀洹不会投生到恶道

because he does not do any misdeeds that will lead him to rebirth there

因为他不会做任何让他投生到那里的坏事

if he does any unwholesome act that will lead him to woeful states then he will be reborn there

如果他做了任何这样导致投生到恶道的不善的事情，他就会投生到那里。

because sometimes people want to deceive other people

因为有时候，人们希望欺骗其他人

they will say, I am a sotapanna

他们说：我是须陀洹圣者

so I can do drinking

所以我可以喝酒

I can do stealing, something like that

我可以偷盗，诸如此类

and I am immune to this

我对这些具有免疫力

but that is not the case

但是并不是这样

you are never immune to this

你永远不会对这些事情免疫

if you do these acts

如果你做了这些事情

because it a natural law that unwholesome kamma will give you unpleasant results

因为这是自然法则：不善的业带来不愉快的果

so please note that a sotapanna is not reborn in woeful states

所以请记住，须陀洹不会投生到恶道

because he does not do anything that will lend him in those woeful states

因为他不做任何导致进入这些恶道的事情

so a sotapanna still has other mental defilements

所以须陀洹还有其他烦恼

he still has attachment lobha, he still has dosa, he still has moha

他还有贪、嗔、痴

he still has pride and so on

他还有慢心，等等

but his mental defilements are not strong enough to lead him to rebirth in woeful states

但是他的烦恼程度轻微，不足以导致他们投生到恶道

so his mental defilements are not potent

所以他的烦恼没有力量

say to cause him to be reborn in the woeful states

不能导致他们投生到恶道

after reaching the first stage

证得初果之后

a person will try meditation again to reach the second stage

行者继续禅修，证得二果

suppose a person reaches the second stage

假设行者证得二果

so when he reaches the second stage

当他证得二果时

the thought process is more or less the same

心路过程有些类似

the only difference is

唯一的不同是

instead of gotrabhu now there is what is called vodāna or purity

明净心取代了种姓心

because there is no change of lineage when a person becomes a sakadāgāmī or once-returner, because

当一个人成为斯陀含时，没有种姓的改变

when he has become a sotapanna he is already a noble person

当他成为须陀洹时，他已经成为了圣者

when he reaches the second stage, he becomes a once-returner, he is still a noble person

当他证得一还果时，还是圣者

so there is no change of lineage here

所以这里没有改变种姓

so instead of change of lineage

所以没有种姓的改变

that moment is called in pali vodāna, purification or purity

这个心识刹那被称为：净化

so that is the only difference the others are the same

这就是唯一的区别，其他的都是一样

so when one has become a sakadāgāmī or once-returner

所以当行者成为斯陀含时

with the attenuation of lust, hatred, and delusion,

减轻了欲、嗔、痴

one becomes a once-returner,

他成为一还者

that means a once-returner does not eradicate any more mental defilements

就是说一还者没有断除更多的烦恼

but he makes the remaining mental defilements weaker

但是他让剩下的烦恼变得更微弱

so again a once-returner has lobha

所以一还者还有贪

he has dosa, he has moha and so on

还有嗔，还有痴，等等

but his lobha, dosa and moha are very very weak, very subtle

但是他的贪嗔痴非常非常微弱

and also these arise in him very infrequently

并且很少于他生起

because with the attainment of the sakadāgāmi magga

因为获得了斯陀含后

he has weakened the mental defilements

他减弱了烦恼

he has made the mental defilements weaker

他让烦恼更加微弱

and there are said to be five kinds of once-returner

一还者有五种

so you may take them on page 361

大家可以看概要精解361页

(1) One attains the fruit of once-returning in the human world,

他在人间证得一还果

takes rebirth in the human world,

再投生于人间

and attains final nibbana here and so on

及于此证得涅槃，等等

among these five only the fifth answers the meaning of once-returner

在这五种中只有第五种对应了一还者的意义

once-returner means he comes back to this life once

一还者意思是来此世一次

that means

意思就是

after dying from this life he will be reborn, say, as a human being or as a deva

从此世死去后，他将会投生到人间或者天上

and then again he will come back here

然后他在投生到这里

so actually, a once-returner has two more lives

实际上，一还者还要投生两次

not one life

不是投生一次

although he is called once-returner, that means he come back here once

虽然被称为一还者，意思是来此世一次

in order to come back here once, he must go from here to there

为了来此世，他需要先投生到别的地方

so that is one life

所以投生到别的地方一次

and then he comes back to here that’s another life

然后再投生到这里，又是一次

so there are two more lives for once-returner

所以对于一还者，还要投生两次

so only the fifth one, exact once-returner

所以只有第五种是真正的一还者

and the others are called once-returner

其他的被称为一还者

because they are similar to the fifth

因为他们和第五种很像

description, in this description of once-returner, there is the word “this world”

在这段关于一还者的描述里有“此世”的词语

who returns to this world

再回到此世

there is difference of opinion among teachers, what this world means

关于“此世”是什么意思，不同的老师有不同的看法

some take it to mean this human world

有的说“此世”指人间

but there are others who take it to mean human world and also the world of celestial beings

但是其他的有的认为“此世”指人间和天界

so according to them it is the kamavacara world and not just human world

根据他们的说法，“此世”指欲界，不仅仅指人间

and then there is a third stage of enlightenment

然后是觉悟的第三个层次

and when a person reaches a third stage of enlightenment

当行者达到了觉悟的第三个层次

he is called a non-returner, he will not come back here again

他被称为不还者，他不再投生到这里了

so having developed the path of non-returning,

培育了阿那含道之后

by totally abandoning sensual lust and ill will,

彻底断除了欲欲和嗔恨

that means eradicating sensual lust and ill will

就是说断除了欲欲和嗔恨

sensual lust means lust for sense objects

欲欲就是指感官欲望

lust for objects in the human world and in the celestial world

对于人间和欲界天的所缘的贪求

but there remains lust for brahma world

但是他们还有对于梵天界的贪欲

so an anāgāmi eradicates sensual lust that

所以阿那含断除了欲欲

means destroys sensual lust all together

意思是断除了所有的感官欲望

so that anāgāmi has no desire for pleasures in human life or in the life of devas

所以阿那含对于人界和欲界天没有欲望

and ill will or dosa

没有嗔恨

so anāgāmi abandons sensual lust and ill will

所以阿那含断除了欲欲和嗔恨

and he is the one who does not return to this sensual state

他不会再回到欲界

so an anāgāmi will be reborn in the brahma world only

所以阿那含只会投生到梵天界

and not in the sensual state

不投生到欲界

or in the human world and in the world of devas

不会投生到人界和欲界天

so a non-returner has fully eradicated sensual lust and ill will

所以不还者彻底断除了欲欲和嗔恨

but he still has lust or attachment for rupavacara and arupavacara realms or material realm and the immaterial realm

但是他还有对色界和无色界的贪欲

and it is said that

据说

only non-returners are reborn in the pure abodes

只有不还者才投生到净居天

but there is no fixed determination that all non-returners are reborn there

但是并不是说所有的不还者都投生到那里

normally we say an anāgāmi will be reborn in the pure abodes

通常，我们说阿那含会投生到净居天

but actually they can be reborn in the other realms also

但是实际上他们也可以投生到其他生存地

not in pure abodes only

并不是只投生到净居天

but in pure abodes there are only anāgāmis

但是在净居天，只有阿那含

no sotapannas, no sakadāgāmis

没有须陀洹、没有斯陀含

Bodhi Bhikkhu: there are also arahants

菩提比丘：净居天也有阿罗汉。

what did you say? [to Bodhi Bhikkhu]

问菩提比丘：你刚说了啥？

Bodhi Bhikkhu: in the pure abodes there will also be arahants

菩提比丘：在净居天也有阿罗汉

now, wait, wait

等一下，等一下

we are here talking by way of patisandhi

我们在这里是根据结生来说的

by way of taking rebirth

根据结生而论

so by way of taking rebirth

所以，根据结生而论

an arahant has no more rebirth

阿罗汉不会再投生

so arahant is not reborn there

所以阿罗汉并非是投生到净居天

but after being reborn there as an anāgāmi

他只是以阿那含的身份投生到净居天

that anāgāmi will become arahant in the pure abodes

然后在净居天成为阿罗汉

so by way of patisandhi or by way of rebirth

所以根据结生来说

only anāgāmis go to the pure abodes

只有阿那含才会投生到净居天

so after reaching the pure abodes they reach the arahantship

所以投生到净居天之后，他们才证得阿罗汉

right?

对吧？

and also there are five types of anāgāmis given in abhidhamma or puggalapaññatti

根据阿毗达摩或《人施设》，阿那含也是五种

so there the five mentioned here

就是这里提到的五种

now we will go to the arahant

我们现在看阿罗汉

when a person reaches the fourth stage then

当行者达到第四个层次

he becomes an arahant

他就成了阿罗汉

the worthy one

应供者

a person who is worthy to accept gift from, say, other people

值得别人供养的人

the gifts given to an arahant brings abundant results

供养阿罗汉有巨大的功德

and here with the total abandonment of defilements

完全断除了一切烦恼

that means all the remaining defilements are eradicated at the moment one reaches arahantship so

在证得阿罗汉的时候，所有的烦恼都断除了

all the remaining mental defilements and they are very subtle and weak ones

所有剩下的烦恼都是很细微

so they are all eradicated on reaching the arahantship

所以在证得阿罗汉时全部被断除了

and an arahant is called a destroyer of the taints,

阿罗汉被称为漏尽者

because all taints all āsavas are gone

因为诸漏皆断

when he was an anāgāmi there were still avijja

当他是阿那含时，还有无明

avijja taint, I mean ignorance taint

无明漏

but when he becomes a arahant

当他成了阿罗汉时

he eradicates that taint also

他也断除了无明漏

and so there is no more taints for him

所以他没有任何漏

and so he is called a destroyer of the taints

所以被称为漏尽者

actually here I think taints represent all mental defilements

实际上，这里的漏表示所有烦恼

so he is destroyer of all mental defilements

所以他断尽了所有烦恼

a supreme recipient of offerings, that means

至上应供者

he is the one who is most deserving to receive offerings

意思是他最值得大家供养

because offering made to him bring abundant results

因为供养阿罗汉带来巨大功德

an arahant is said to eradicate five of the saṃyojanas or ropes

阿罗汉断除了五种结

now you know there are ten saṃyojanas,

你们知道有十种结

so there are five that tie one down to lower realms

有五种将人系缚于较低生存地的

and the others that tie down one to higher realms

另外将人系缚于较高生存地

so those that tie down to lower realms

系缚于较低生存地的

are eradicated during the lower stages of enlightenment

在觉悟的较低层次就被断除

and the five ones that tie down beings to higher existences

将人系缚于较高生存地的五个

are eradicated on reaching arahantship

在证得阿罗汉时被断除

so when one becomes an arahant there is no mental defilements whatsoever

当行者证得阿罗汉时，便没有烦恼

so an arahant is not capable of being attached to anything

所以阿罗汉不会执着于任何东西

he is not capable of getting angry, not capable of pride

他不会生气，不会生慢心

envy, avarice and so on

没有嫉、悭，等等

so his mind is totally pure

所以他的心是完全的纯净

so once I told a man that Buddha as an arahant

有一次我告诉某人佛陀是阿罗汉

was say incapable of getting angry

他不会生气

however beautiful object he sees

无论看到多么漂亮的东西

he will not attached to it and so on

他也不会执着，诸如此类

and however great the provocation is, he will not get angry

不管怎么挑衅他，他也不会生气

then he said,

他说：

then Buddha was abnormal

这样说，佛陀是个变态

sometimes you get the most unexpected remarks from these people

有时候，有些人会讲出让你跌破眼镜的话

[laughs] [笑] it’s true that buddha was

佛陀的确不同于常人

but I don’t want to say yes

但是我不想用那样的词

so I thought about it and then answered

我思索了一下，说：

ok, he is supranormal

佛陀是非同寻常的

not abnormal

但并非是变态

he is above normal, right? so

他是超越了普通人，对吧？所以

arahant and buddha are like that

阿罗汉和佛陀就是这样

they will never get angry, they will never be attached to anything at all

他们永远不会生气，永远不会执着于任何东西

their minds are totally pure

他们拥有彻底纯净的心

so we should aim at that total purification of mind

所以我们应该把心灵的彻底纯净作为目标

sometimes I said, don’t say that I practice because I want to attain nibbana

有时候，我说，不要说修行是为了获得涅槃

because you don’t know what nibbana is

因为你不知道涅槃是什么

and you think that you can attain nibbana only in the next life

你认为只有在下一世才能获得涅槃

what is more practical is the total purification of mind

内心的彻底纯净更实际

so we can relate it to ourselves

我们可以将这个目标和自己联系起来。

we can think of our mind as totally pure

我们可以想象自己的内心彻底纯净

and how good it will be if our mind is totally pure

可以想象内心彻底纯净的殊胜之处

we are not attached to anything we are not influenced by anything

我们不执着于任何事情我们不会受任何事情影响

and so we can stay calm and firm in the face of all ups and downs of life

所以，在面对人生祸福的时候，我们可以保持平静、安稳

so that is the ideal stage we should aspire for

这就是我们应该追求的理想状态

and that can be achieved in this very life if we have the paramis or necessary qualifications

如果我们有足够的波罗蜜，在此世就可以实现这个目标

Disk02track34

# Exported by Aegisub 3.2.2

菩提字幕屋

Bodhi Fansubs now samāpatti

现在看定之分析

all noble persons can enter into their respective phala samapattis

一切圣人都能证入与各自所证得的果相等的果定

a sotapanna can enter into sotapatti phala samapatti, a sakadagami can enter into the sakadagami phala samapatti and so on

须陀洹可以证入须陀洹果定，斯陀含可以证入斯陀含果定，诸如此类

so when they want to enter into phala samapatti, as I said before

就像我之前说的：当他们想证入果定

first they practice vipassana meditation

首先，他们修观禅

and then they enter into the phala attainment

然后进入果定

and that process is described in section 42

这个过程在42节进行了介绍

now we go to the section 43

我们现在看43节

section 43 is attainment of cessation, nirodhasamapatti 43节是灭尽定

nirodhasamapatti can be attained by anagamis and arahants only

只有阿那含和阿罗汉才能证入灭尽定

not by sotapannas and not by sakadagamis

而须陀洹和斯陀含则不能

because they do not have the degree of samadhi needed for practice towards attainment of cessation

因为他们没有证入灭尽定所需的三摩地

so when a person, let us say, a anagami and an arahant wants to get into the attainment of cessation

当阿那含和阿罗汉希望进入灭尽定

first he enters successively upon the sublime attainment

首先他次第地证入广大定

rupavacara and arupavacara attainment beginning with the first jhana

从初禅开始的色界和无色界定

ok

好

an anagami or an arahant who wants to get into attainment of cessation

阿那含和阿罗汉如果想获得灭尽定

must have attained the jhanas first

必须先获得禅那

he must have attained all the eight or nine jhanas

他必须获得所有的八个或者九个禅那

and he wants to enter into nirodhasamapatti or attainment of cessation

当他想获得灭尽定的时候

then he enters into first jhana, second jhana, third jhana, fourth jhana and so on

他进入初禅、二禅、三禅、四禅等等

and then after emerging from them

然后出定后

one contemplates with insights the conditioned states within each of those attainment

他以观智观照每一定里的行法

that means he enters into first jhana

意思是他进入初禅

and then he gets out of the first jhana

然后从初禅出来

and he practices vipassana on the first jhana

然后通过初禅修观

or on the conditioned state that arose with first jhana

或者说通过初禅的行法修观

that means the mental factors and others

就是说心所等等

having proceeded thus, up to the base of nothingness,

如此修习直至无所有处之后

so he should go on like this, the first jhana and then emerge from it

他当如此继续，初禅，然后出定

and then practice vipassana and then enter into the second jhana

然后修观，然后进入二禅

and then get out of it and then practice vipassana and so on

然而出定，然后修观，等等

in this way he must proceed or go

这样，他一直进行

up to the base of nothingness that means ākiñcaññāyatana

直至无所有处

the third arupavacara jhana

第三个无色界禅那

so he goes up to third arupavacara jhana

如此直至第三个无色界禅那

after that

此后

he attends to the preliminary duties such as the resolution, etc.,

他再实行事先的任务，如决意等

and enters the base of neither-perception-nor-non-perception.

然后证入非想非非想处。

so

所以

he enters into the third arupavacara jhana and then

他证入第三个无色界禅那，然后

he did the preliminary duties

实行事先的任务

so there are five of them

一共有五个

before entering into the nirodhasamapatti

在进入灭尽定之前

he must take care of these five

他必须照顾好此五个任务

and those are given on page 364

这些在概要精解364页

about the middle of the page

在这个页面中间位置

(1) that any requisites not connected to his body should not be destroyed during the attainment

决意不属于他自身的必需品在定中不会被毁坏

the requisites connected to his body such as his robes are automatically protected by the attainment itself

属于他自身的必需品，例如他的僧袍，自动地被他的定所保护

so when a person is in the state of jhana or in the state of attainment

所以当一个人在定中时

the things that attached to him cannot be destroyed by fire or water or whatever

属于他的东西不会被火或水等所毁坏

but there are somethings that are not attached to his body for the protection of those he makes this resolution

但是有一些东西，不属于他自身，他为了保护这些东西，进行这样的决意

(2) that he should emerge if his services are needed by the Sangha;

决意若僧团需要他的服务，他就出定

he makes a resolution, if the sangha needs me, may I emerge from this attainment or something like that

他进行决意，如果僧团需要我我就出定，诸如此类

and when sangha needs him

当僧团需要他的时候

he will emerge from that attainment or when somebody goes to him

他就从定中而出，或者有人走到他那里

and then tells him that you’re needed by the sangha or expected by the sangha

告诉他：僧团需要你

then he must emerge from the attainment

那么他就必须出定

(3) that he should emerge if he is summoned by the Buddha

决意若佛陀要见他，他就出定

(during the Buddha’s lifetime);

在佛陀活着的时候

so if Buddha wants to call a monk and if he is in this attainment

如果佛陀想召见某比丘，若他在定中

then as soon as buddha has the desire to call him

那么佛陀生起了想见他的愿望时

he will emerge from his attainment

他就会出定

so buddha’s desire is so powerful

所以说，佛陀的意愿十分强大

and also the sangha’s need for the service is so powerful

僧团的需要也是十分强大

that even when he is in this attainment

即使行者在这样的定中

he emerges from the attainment

他也会出定

and (4) that he is not bound to die within seven days.

他不会在七日之内死亡

so that is for human beings

这是对人类而言的

so it is said that human beings can survive only for seven days without food

据说人类在没有食物的情况下，只能活七天

so a person must look into his life whether he is, be alive for more than seven days

所以，行者必须观察自己所剩下的寿命不会少过七天

so he is not going to be alive for more than seven days or if he is going to die within seven days then he must not get into this attainment.

如果他观察到自己活不过七天，他就不会入这种定

because during this attainment, there can be no death

因为在这样的定中，不会死亡

and after making this resolution, he enters the fourth immaterial jhana

这样决意之后，他证入第四个无色界禅那

so he enters into the fourth arupavacara jhana which occurs for two moments of javanas, two moments

他进入第四无色界禅那，生起两个速行心

Immediately after he attains cessation, that means immediately after the mental activities stop

然后，他立刻获得灭尽定，就是说，他的心理活动立刻停止

so from that moment until he emerges from the attainment he is like the statue

从此刻直至出定，他就像一座雕像

where he is just a physical body, no citta, no cetasika, just rupa going on

他只是一尊肉身，没有心，没有心所，只有色法继续存在

so the stream of consciousness is temporarily suspended.

所以心识之流暂时中断了

now it is a fact that when entering into this attainment of cessation because they want to be less oppressed by suffering

事实是：他们想少受苦的逼迫而进入灭尽定

now when you have mind and body there is always suffering

如果你有名法和色身，总是会有苦迫

so only when you have no mind and body

所以，如果没有名法和色身

can suffering cease altogether

苦迫也就会消失

but at least although you have the body, if you can suspend your mental activity for sometime

但是，虽然你有身体，你至少可以暂时中断名法的活动

then during that period, you feel very peaceful

在此阶段，你就会感到十分平和

or you do not experience suffering during that time

或者你在此阶段体验不到苦迫

and so anagamis and arahants who are the attainer the all eight or nine jhanas often enter into this attainment of cessation

所以阿那含和阿罗汉，在获得所有八个或九个禅那后，经常进入灭尽定

when emerging from the attainment of cessation

当从灭尽定出来后

in the case of an anagami, then the anagami phala consciousness arises for one time

对于阿那含，阿那含果心生起一次

for an arahant, then arahant phala consciousness arises for one time and then there is subsidence into the life-continuum again.

对于阿罗汉，阿罗汉果心生起一次，然后即沉入有分

and following this, reviewing knowledge occurs, then reviewing thought processes follow

在此之后，生起了省察智，然后是省察的心路过程

this is the attainment of cessation or nirodhasamapatti

这就是灭尽定

so when one is in nirodhasamapatti, one does not know anything

所以当行者进入灭尽定，他什么都不知道

because his mental activities are temporarily suspended

因为他的名法活动暂时被中断了

no consciousness, no mental factors at that time, just the physical body

在此期间，没有心，没有心所，只有色身

and in visuddhimagga

在清净道论里

these attainments are described as benefit of the mental culture or benefit of development of mind

将此定描述为心的开发的利益

so these are the benefits, the best benefits a person get from developing his mind,

所以这些就是利益，这是行者从心的开发中获得的最大利益

that means from attaining enlightenment

也就是说获得觉悟

so we come to the conclusion

我们看到结论

One who aspires to enjoy the taste of practice in the Buddha’s Dispensation

若人欲体验，佛教修行味

Should develop this twofold meditation

当修此二禅，

that means both samatha and vipassana

也就是止禅和观禅

So excellent in the way explained.

至上之修习

so here to enjoy the taste of practice in the Buddha’s dispensation

这里体验佛教修行之味

so we live in the buddha’s dispensation, we are all disciples of the buddha

我们都在修习佛法，我们都是佛陀的弟子

and so we need to enjoy the taste of practice in the buddha’s dispensation

我们需要体验佛教修行味

the taste of practice in the buddha’s dispensation means attainment of enlightenment

佛教修行味意思就是获得觉悟

so in order to enjoy the taste of practice in the buddha’s dispensation

为了体验佛教的修行味

we should practice samatha and vipassana

我们就要修习止禅和观禅

but we may practice samatha first

但是我们可能是先修止禅

but we must always go to vipassana

但是我们必定会修观禅

or we can practice as we know vipassana only and not samatha

或者我们只修观禅不修止禅

what is important is to practice vipassana

重要的是修观禅

so vipassana can be practiced through practice of samatha first and then go to vipassa or just vipassana

所以可以先修止再修观，或者只修观

and then the colophon is the conclusion,

“结语”是结论

the section 45 are conclusion of this chapter 45节是此章的结论

and colophon is the conclusion of the whole book

“结语”是全书的结论

in the colophon even the name of the author was not given

在“结语”里，甚至连作者的名字都没有给出

that is a trouble, our problem with books written long long ago

对于古代的书，有一个问题

because the authors were not interested in records

因为作者对记录自己的名字没兴趣

so they did not give us even their names or the time when these treatises were written

写论著的时候，他们甚至连名字和写作时间都不给出

and we are left with just conjecture

我们只能猜测

and then we will argue with one another about the truthfulness of this opinion or that opinion

我们就会众说纷纭

now it is believed that this manual, I mean the original manual was written in Sri Lanka

据信，这本阿毗达摩概要是在斯里兰卡写的

but even Sri Lankans don’t know where the author lived

但是即使是斯里兰卡人也不知道作者生活在哪里

so they may point to this place and that place

他们可能会说是这个地方，那个地方

but no body really knows which was the place mentioned here

但是没有人知道这里提到的是哪个地方

and also there is a difference of opinion regarding the name of the temple the author lived

关于作者所住的寺院，也有不同的意见

there are two opinions some say that the name of the temple is tumūlasoma

有两种说法，一种说寺院的名字是：杜母拉苏玛

and some say that, no, it is mūlasoma, not tumūlasoma

一些人说，不对，是母拉苏玛，不是杜母拉苏玛

because the original author was in the habit of using the “tu”

因为原作者习惯于使用“杜”

as the particle, here and there

这是个冠词

so this is not the part of the name, this is the particle put here just to fill in the meter

所以这个“杜”不属于寺院名字，这个冠词放在这里是出于音律的考虑

so the real name is mūlasoma not tumūlasoma

所以寺院的真正名字是：母拉苏玛，不是：杜母拉苏玛

that is one opinion

这是一种说法

the other opinion is, no, the name is tumūlasoma

另外一种说法是，不对，寺院名字是：杜母拉苏玛

and we do not know which is correct

我们不知道哪种看法是对的

but there is an ancient Sinhalese translation of this book written during the Parākaramabāhu

但是，这本书在帕拉卡玛王时代出了一个僧伽罗语的译本

so in that book, if my memory does not fail me

在这本书里，如果我没记错的话

because I don’t have the book with me

因为我手头没有这本书

in that book I think the name of the temple is given as Mūlasoma

在这本书里，这个寺院的名字是：母拉苏玛

so it is more probable that the name of the temple is Mūlasoma rather than Tumūlasoma

所以这个寺院的名字更有可能是：母拉苏玛

and the name of the author was said to be Anuruddha

作者的名字据说是：阿耨楼陀

at the very end of this book , it is said

在书的最后一段写道：

Thus ends the treatise called the Manual of Abhidhamma composed by ācariya Anuruddha.

阿耨楼陀尊者所著的《阿毗达摩概要》至此完毕。

it may have been written by him or it may have been put in by some of his pupils we don’t know

这本书是他所写或者是他弟子借他名字所写，我们不清楚

so the name is given just this one here

这里给出的名字就是这个

and so we know that the name of the author of the original manual was Anuruddha

所以我们知道这本概要的作者名字是阿耨楼陀

so this manual was written by Anuruddha

所以这本概要是阿耨楼陀所写

now

现在

which again? the wheel

讲到什么？轮

I want to show the dependent origination wheel

我想介绍缘起之轮

you have seen this wheel at other place also

你们在其他地方也看到过此轮

oh, your transparency is old

哦，这个投影片很老旧

this is the wheel

这就是缘起之轮

in order to understand the saying

为了理解这个说法

that when you take avijja ignorance

当你取无明时

you also take tanha and upadana

你也取爱与取

and when you take kammabhava

当你取业有时

you also take sankhara

你也取行

so here they are shown by shading

它们都被打上了阴影

so dark shading avijja

黑色的阴影：无明

so when you take this, so you must also take these two

你取此，你必须也取另外两个

so in the past, this is past period

这是过去

so in the past there are actually two causes

过去实际有二因

avijja and sankhara

无明和行

but when you take avijja you also take tanha and upadana

但是当你取无明时，你必定取爱和取

and when you take sankhara you also take kammabhava

你取行，你也取了业有

so in fact there are not two but five causes in the past

所以实际上，过去不是二因，而是五因

so you get five causes in the past that way

所以这样过去就有五因

and then five results in the present

现在五果

they are plain

它们没有涂阴影

and then

然后

five causes in the present

现在五因

here also there are only three

这里也只有三个

but if you take these two tanha and upadana

但是如果你取了爱和取

you must also take avijja

你必须取无明

and if you take kammabhava you must also take sankhara

如果你取业有，你也必须取行

so why do you have to take tanha and upadana when you take avijja

当你取无明时，你为什么必须取爱和取

because they belong to the same round

因为它们属于同一轮转

round of defilement

烦恼轮转

so when you take one belonging to the round of defilement

当你取烦恼轮转之一时

you must take the others also that belong to the round of defilement

你必须取烦恼轮转中的其他几个

the same with other rounds

对于其他轮转，也是如此

so when you take avijja you also take tanha and upadana

当你取无明时，你也要取爱和取

and when you take sankhara you also take kammabhava

当你取行时，你也要取业有

I think the others are not difficult to understand

其他的就不难理解

when you take jati and jara-maraṇa

当你取生和老死

you virtually take these three four five six seven, because

实际上你就取了这三四五六七，因为

viññāṇa consciousness begins with rebirth

识在投生时开始

rebirth consciousness and also resultant consciousness during life

生命中的结生心和果报心

so when we say jati and jara-marana

所以当我们提到生和老死

we virtually say these five

我们就指这五个

so it is said that in the future there are five fruits

所以，在将来有五果

ok

好

so we’ve come to the end of this class

我们要结束本次课程的学习

but not come to the study of abhidhamma or even this book, right?

但是阿毗达摩的学习并没有结束，对吧？

so I’m very glad that we are able to complete this course today

我很高兴今天我们能够圆满本次课程

and also I’m glad that I’m able to help you study abhidhamma

能够帮助你们学习阿毗达摩，我也很高兴

abhidhamma is said to be a treasure house

阿毗达摩是个宝库

so there are many treasures in that house

在这个宝库里有很多宝藏

but suppose you did not have the key to that house

但是假如你没有这个宝库的钥匙

however much you want to enjoy the treasures in the house

不管你是多么想欣赏里面的珍宝

you could not simply because you did not have the key

因为你没有钥匙，你的愿望就不能达成

and the first key was made by the venerable Anuruddha

阿耨楼陀尊者提供了第一把钥匙

when he wrote the original manual

他写了这个概要

and then there are two persons here who made that key available to you

然后有两个人让你们能够获得这把钥匙

and they are Sayadaw U Rewatadhamma and Bhikkhu Bodhi

他们是列瓦达尊者和菩提比丘

they wrote this book and it is very written book, I think it is the best of the translations

他们写了这本书，这本书很好我认为是最好的译本

as far as know, there are, including this, four translations of abhidhammatthasaṅgaha

就我所知，包括这个译本在内这本阿毗达摩概要一共有四个译本

and believe me, this is the best book

请相信我，这本是最好的

[sadhu, sadhu, sadhu] [萨度萨度萨度] so we, I am the person who gave the key to you

我是把钥匙交给你们的人

so now you have the key

你们现在拥有了钥匙

it only remains for you to use that key, open the treasure house

你们现在需要用这把钥匙打开宝库

and enjoy the treasures in it

欣赏里面的珍宝

so please do not be satisfied with just understanding the manual

不要仅仅满足于理解这本概要

please try to understand the manual more intimately by going through it

请通过实践来加深对它的认识

not just one, many times

不只是一次，要多次地实践

and then please open the treasure house and enjoy the treasures in it

请打开宝库，欣赏里面的珍宝

go to the abhidhamma pitaka

深入阿毗达摩藏

and you can pick up any abhidhamma book now and read and you can understand

你可以选择任何一本阿毗达摩的书，然后去阅读它，你可以理解它

and so we’re very grateful to the venerable Anuruddha and also grateful to Dr. U Rewatadhamma and Bhikkhu Bodhi

所以我们非常感恩阿耨楼陀尊者，感恩列瓦达博士和菩提比丘

for giving us this well written book

他们提供了这样殊胜的一本书

and also there are many people we owe thanks for this class

我们也要感谢促成本次课程的许多人

now the first person is Mr. Gan, because it was he who called me one day in the United States

第一个人就是甘先生，是他在美国给我打电话

and invited me to teach abhidhamma, but it was not in Singapore but in Malaysia

邀请我讲阿毗达摩，不是在新加坡讲，是在马来西亚讲

I did not know him

我并不认识他

but I accepted it

但是我接受了邀请

and so I went to Malaysia and I taught the class

所以我就去马来西亚讲了阿毗达摩

and then he asked me to teach abhidhamma here in Singapore also

然后他请我也在新加坡讲阿毗达摩

so this class was jointly organized by Singapore Buddhist Federation, Ananda Metyarama Buddhist Youth Circle

这次课程的联合举办方是：新加坡佛教协会、阿难美提亚拉玛佛教青年团

Buddhist Fellowship, Leong San See Temple

佛教之友、龙山寺

Palelai Buddhist Temple

帕勒莱寺

and now the Burmese Buddhist Monastery has joined the organizers

现在缅甸佛寺也加入进来了

so we should thank them for organizing this class

所以，我们应该谢谢他们组织这次课程

and also there are people who supported us during the three sessions of this class

在这三期的课程学习期间，还有其他支持我们的人

and for accommodating me at different places

给我在不同的地方提供食宿

and this time I am accommodated at Palelai Buddhist Temple

这次我住在帕勒莱寺院

and they fed me every day and so I’m very grateful to them

他们每天给我准备食物，我很感谢他们

I was eating like at a feast every day, there was a big table and there were many dishes on the table, so like a feast

每天我都像吃宴席一样，我面前有一张大桌子，有很多菜

and I was taken care of very well

我被照顾的很好

and also I thank Mrs Gan for meticulously preparing breakfast for me

我也要谢谢甘夫人，细心地为我准备早餐

so that I get real healthy and good food

因此我能够吃到健康而美好的食物

and also

同时

I am not good at remembering names

我不太擅长记住人名

who offered transportation to and from this place

还有给我的往返提供交通工具的人

from the beginning of the class until today, I don’t…please, Mr.

从课程开始直到今天. Right, so

对，所以

please excuse me for not remembering the name

请原谅我，我记不住名字

and also I thank Bhikkhu Bodhi

我也要谢谢菩提比丘

for coming to the class everyday

他每天都来听课

and to support me and to encourage me

支持我，鼓励我

I feel more comfortable when he is here

有他来听课，我感到更安心。

[laughs] [笑] so we have to thank everybody for the success of this class

对于本次课程的圆满，我们要谢谢所有人

and I hope that you will not stop just here but go on studying the Abhidhamma

我希望你们不要止步于此，要继续学习阿毗达摩

and also

同时

to spread abhidhamma

弘扬阿毗达摩

now when I taught abhidhamma to Mexican people

当我教墨西哥人阿毗达摩的时候

so first they came to the United States and then I went to Mexico to teach them, much like this

他们开始是去美国学习，然后我就去墨西哥教他们，很像这次这样

three chapters at a time

每次讲三章

and I told them, each one of you must teach ten people

我告诉他们：每个人需要再去教十个人

in that way, abhidhamma can spread very quickly and very extensively

这样，阿毗达摩就可以传播的很快很广

so I would like to say the same to you

我也想对你们提出同样的希望

so please share your knowledge of abhidhamma however small or however big it may be now

请将你们的阿毗达摩知识分享出去不管你们学的多，还是学的少

please share your knowledge of abhidhamma with your friends at least ten of them

请向朋友分享你们的阿毗达摩知识至少分享给十个人

so I am told that there are about two hundred people here

据说参加这次课程的有两百人

now if each of you teach us ten people

如果你们每个人再教十个人

that means two thousand people,

就是两千人

so if you do like that, I think Singapore will become the stronghold of abhidhamma in southeast asia.

如果这样下去，我想新加坡就会成为东南亚阿毗达摩学习的要塞

ok, I thank all of you for giving this opportunity to teach you

好，谢谢你们所有人给我讲课的机会

because if you don’t invite me to teach, I will not have the opportunity to teach

因为如果你们不邀请我来讲课，我就没有作讲座的机会

and I’m always glad when people are interested in abhidhamma and want to study it

当有人对阿毗达摩感兴趣想学习的时候，我总是很高兴

now abhidhamma has come to stay with us

阿毗达摩流传下来，我们接触到它

so I think it is waste of time to find out whether it was really taught by the buddha or it was taught by somebody else or whether it was edited

如果想找出它是否是佛陀所讲，或者是否是后人所编写，我觉得是浪费时间

because it has come to stay with us and then the whole of theravada is based on abhidhamma

因为阿毗达摩流传下来，整个上座部佛教就建立在阿毗达摩基础上

we cannot throw away abhidhamma and still be theravada Buddhist

如果抛弃阿毗达摩，我们就不能自称是上座部佛教徒

so it is, my attitude towards it is like this.

所以，我对此的态度就是这样的

well, like it or not, abhidhamma has come to stay with me

好，不管你喜不喜欢，阿毗达摩流传下来了

and so I must study it so that I understand the theravada teachings correctly and fully

所以我必须学习它，这样我就能正确完整地理解上座部的教法

so, abhidhamma has come to stay with us and so we should just study it

所以，阿毗达摩流传下来了，我们应该学习它

and after studying it, you can decide for yourself, whether it is useful or not or whether it is good or not.

学习之后，我们可以决定：它是否有用

but coming to the decisions without even trying to know what it is is not a good thing to do

但是如果你不了解它就作决定，就不是一件很好的事情

you may say that abhidhamma is very good or abhidhamma is not necessary

你可能会说阿毗达摩很好，或者说阿毗达摩没什么必要

but if you do not study it, if you do not understand what it is

但是如果你不学习它，如果你不理解它讲什么

there is no point saying it is good or it is not good

你说它好或不好，就没什么意义

so I want you to or I hope you will study more of abhidhamma

所以我希望你们学习更多的阿毗达摩知识

or going through this book, again and then you will have discussions with your people.

或者再次深入这本书，然后与人讨论

and spread abhidhamma to other people or if possible to other countries

向其他人弘扬阿毗达摩，如果有可能，将阿毗达摩传播到其他国家去

and also I must thank venerable again, venerable Shi Kwang Phing

我也要谢谢释广品法师

so I thank you very much for supporting our class

非常谢谢你支持我们的课程

and also for doing what he could

也谢谢你所做的一切

to get visa and to get the permission and so on

帮助获得签证，帮助获得讲座许可，等等

so that I can teach you without interference

这样，我才能不受干扰地进行讲座

and not only did he helped me in that way

他不仅提供各种帮助

he also attended the class

也亲自来听课

there are many people I have to thank you

我还要感谢许多人

and if I do not mention somebody words of thanks, please excuse me

如果我没有提到某些人，请原谅我

because I am a old man, so I forget many things now

因为我现在已经老了，经常忘东忘西

my memory is not as good as it is when I was young

我的记忆力已经比不上年轻时候了

so if I leave out any names to thank, please forgive me

如果有些名字没提到，请原谅

so I am very glad today because we have successfully completed this course of abhidhamma in the country of Singapore

今天我很高兴，因为我们圆满结束了在新加坡的阿毗达摩课程

so I think Singaporeans are very lucky in that they are now able to see three persons involved in the production of this book at this place

我想新加坡人很幸运能够看到与此书有关的三个人相聚一堂

so if you open the book you will see that

如果你们翻开这本书，你们会看到

venerable bhikkhu bodhi, venerable u rewatadhamma and me three persons, these three persons are involved in bringing about this book

菩提比丘、列瓦达尊者和我，三个人这三个人与此英译本有关

I am not an active participant although

我不是这个译本的直接参与者

and our meeting here is actually very rare

我们能够聚在一起很难得

bhikkhu bodhi and me have not met each other for nearly twenty years

我和菩提比丘有大概二十年没有见面了

we met last in 1982 and then although I know that he was in Sri Lanka

我们最后一次是在1982年见面，虽然我知道他当时在斯里兰卡

we have no personal contact with each other

但是我们没有私人的联系

but the contact we have was through the third body

我们是通过第三方进行联系

so it is a rarely chance that Sayadaw U Rewatadhamma, Bhikkhu Bodhi and me meeting here at the conclusion this abhidhamma class

所以在本次阿毗达摩结课的时候，列瓦达西亚多、菩提比丘和我能够在此相聚很难得

I don’t know when three of us will meet again

我不知道我们三人何时能再见面

so again, thank you very much for attending the class

在此感谢你们参加本次课程

so thank you very much

非常感谢

[sadhu, sadhu, sadhu] [萨度！萨度！萨度！]