概念和究竟 Concept and Reality

Concept and Reality

概念和究竟

What has been discussed earlier about the thought process relating to eye-consciousness applies with due alteration of details to ear-consciousness, so I give only the gist of the process relating to ear-consciousness.

先前已經討論過眼識的心路過程，把它的細節適當修改後就能應用到耳識，所以我只給出耳識過程的要點。

When a sound enters the ear-door we say that a sound is heard. This is the first thought process relating to ear-consciousness. Then mind-consciousness investigates the nature of the sound heard. This is the first thought process relating to mind-consciousness. In the second thought process of mind-consciousness the name suggested by sound is cognised. In the next thought process, the name given to the sound is apprehended.

在聲音進入耳門的時候，我們說，聽到聲音。這是第一個耳門心路過程。

然後，意識審查所聽聲音的性質。這是第一個意門心路過程。

在第二個意門心路過程，識知聲音所提示的名稱。

再接下來的(第三個意門)心路過程，領會聲音所傳達的概念。

(譯注：該段需要核對。BSNO原版p19更好理解。本人的理解是：比如聽到「老師」這個詞彙，首先是覺知到這個詞彙的聲音本身，然後審查聲音本身，接著識知到這個聲音是「老師」的讀音，最後領會「老師」這個詞彙概念。)

As an object makes a sound, the ear just hears it. If you note this with mindfulness, without going beyond the hearing, you call a halt to the process of hearing. The stream of consciousness stops flowing there and then. However, if you are unmindful, mental formations and activities will be brought into play. You may remember the sound that you hear and think over it. That means that the stream of mind-consciousness has taken over. Even then, the process of mind-consciousness is only aware of the sound, and concept has not yet been formed. If you can note this with mindfulness, apperception ends here, stopping at the stage of the abstract idea of the sound. If you fail to interrupt further mental activities, the next process of mind-consciousness will interpret the concept of the individual making the sound, and the next process will distinguish the sex of the individual. This will be followed by the development of affinity or repulsion. This is how the thought process stirs up defilements. So it is imperative to meditate on hearing just as you hear. I have summarised these statements as follows:

對象產生聲音時，耳朵僅僅聽到它。如果帶有正念地聽它，沒有超過聽，就讓聽的過程中斷了下來。在那時，心識的流停止了流動。然而，如果沒有正念，行作和造作將會產生併運作。你可能會回憶聽到的聲音，接著考慮它。那意味著，意識的流已經開始接管。即使那樣，意識的過程只是知道這個聲音，概念還沒有形成。如果你能正念地注意它，認知到此結束，在聲音的究竟認識階段停止下來。如果你無法中斷更遠的思想活動，接下來的意識過程將解釋制造了聲音的個人的概念，然後再接著的過程將會區別個人的性別。接著，向往或排斥就發展開來。這就是心路過程如何激起了煩惱。所以要求僅僅是依照你聽到的來觀照聽。我結出這些敘述的總結如下：(譯注：該段涉及1個耳門3個意門心路過程。下文的3,4,5句括號內的文字是英文版本來就有的。)

If you fail to note the phenomenon with mindfulness, you end up with conceptual knowledge.

To obtain knowledge of the ultimate realities, the following should be borne in mind.

Note with mindfulness the instant that you hear. (Note as soon as the process of ear-consciousness occurs or, failing that, note as soon as the process of mind-consciousness occurs).

Interrupt the flow of the process of thought at hearing. (If you can do this, the second process of mind-consciousness cannot arise). This is in accordance with the saying, 「Sute sutamattam bhavissati.」

Then you can distinguish mind from matter. (What you hear is matter at work. When you are noting, mind is at work. Mind and matter are thus distinguished. Both the hearing and the noting appear only to disappear at the next instant.)

Finally, you will recognise the three characteristics of impermanence, unsatisfactoriness, and not-self.

沒如果有正念地注意現象，最終會生起概念的認識。

為了獲得對究竟法的了知，下面的(原則)應該謹記在心。

正念地注意聽到的瞬間。(一旦耳識過程生起，馬上注意。錯過這個時機後，一旦意識過程生起，馬上注意。)

打斷在聽時的心路過程的流(如果能做到這點，意識的第二個過程就不會生起)。這和經文一致，「Sute sutamattam bhavissati. 在你聞時，你只聞到它」

然後就能區分出名法和色法。(你所聽到的，是正在運作的色法。你正在注意時，名法在工作。如此，名法和色法就能被區別出來。所聽和聽兩者，在生起後，在下一瞬間就滅去。)

最後，你將會了知無常、苦、無我這三種特相。

Failure to Meditate on Sound While Hearing

在聽時未能觀照聲

「Saddam sutvā sati mutthā, piyam nimittam manasi karoto; Sārattacitto vedeti, tañca ajjhossa titthati.」

「Having heard a sound, one loses mindfulness. Getting involved in the attraction of it, one feels the onset of desire that tries to imbibe it.」

「聞到聲，失去正念。作意聲的可意相，他感受到貪著的侵襲，努力地粘著聲。」

When a sound presents itself at the ear-door, the hearer tries to appreciate it, generally expecting it to be sweet and agreeable, which tends to induce unwholesome thoughts, speech, and actions. While paying attention to the sound, one loses mindfulness, and desire arises if it is a pleasant sound. The hearer takes in what is heard as if ingesting or imbibing it. Whenever the hearer recalls it, desire arises and torments him or her repeatedly. The story of Prince Nanda illustrates this point.

聲音呈現于耳門後，聽者嘗試去識別它，通常期望它是美好的和令人愉快的，這往往會引發不善的思維、語言、和行為。在注意聲音的時候失去正念，如果它是可意的聲音，欲念就生起。聽者執取所聽到的，就好似在攝取或吸收它。聽者無論何時回憶起聲音，欲念生起並反復折磨他。難陀王子的故事就能說明這點。