耳門心路過程 The Stream of Ear-consciousness
The Stream of Ear-consciousness
耳門心路過程
The stream of consciousness that flows when hearing, tasting, smelling, touching, or thinking is the same as that already explained regarding eye-consciousness, but I shall repeat the whole process to reiterate.
在聽到、嘗到、嗅到、觸到、知到時的心路過程和已經解釋過的眼門心路過程是相同的，但是我將再重複一遍整個過程。
Bhavanga is a state of mind that works during sound sleep. (The closest English equivalent is life continuum, for it is an essential condition for continued existence). It does not turn itself towards sense-objects contacted in the present existence, but only towards a sense-object to which one was attached at the moment of death in the preceding existence. It is adjacent to relinking consciousness (patisandhi citta) of the present existence, which is the first moment of consciousness to arise at conception. It is assumed to be arising continuously, but, being passive, it subsides whenever thought moments of other varieties of consciousness emerge. For instance, when a sense-object enters the stream of consciousness through one of the six sense-doors, bhavanga is arrested to make room for sense-door consciousness (dvārāvajjana), which at once takes up the function of reflecting on the nature of the impression made by the sense-object that enters the sense-door. The eye-consciousness, or ear-consciousness, etc., occurs to be followed by receiving (sampaticchana) and investigating (santīrana). The result of this investigation is determining (votthapana), which decides who is who, or what is what. After this, impulsion (javana) vibrates for seven moments in an effort to deliver, as it were, the report of the decision to registering consciousness (tadārammana), which vibrates for two thought moments (when the thought process runs its full cycle). This subsides into bhavanga, which is compared to falling asleep.
有分是在深度睡眠期間工作的心的一種狀態。(最接近的英文詞彙是life continuum，因為它是連續的生命的基本條件)它不會把自己轉向于在今生接觸到的感官對象，而是只朝向在前生最後一剎那執取的那個感官對象。在今生的胎兒時期生起的第一個剎那的心，叫結生心(patisandhi citta)。然後有分心緊近著結生心生起。有分心通常是連續不斷地生起，但是，是以被動的方式，在有其他各種心識顯現的任何心識剎那里，它都會停息下來。比如，當一個感官對象通過六門的一門進入有分流，有分就停止下來給門轉向心(dvārāvajjana)讓出時間。然後，依據具體情況，眼識、耳識等門識生起，立即執行自己的功能，審查進入根門的感官對象所產生的印象的性質。(譯注：英譯修訂版對這段內容的整理潤色引進了錯誤。舊版是對的。)接著是領受(sampaticchana)和推度(santīrana)。這個推度的結果就是確定(votthapana)，它確定誰是誰，或什麼是什麼。此後，速行(javana)振盪七個剎那，努力造業。如果有的話，果報的彼所緣(tadārammana)振盪兩個心識剎那(心路過程跑完完整的周期的時候)。然後沉入有分，就像沉入睡眠一樣。
When determining decides that an object is worthy of affection and love, immoral actions like lust and greed are aroused as desire for the object. This is the working of unwholesome impulsions. However, this is not always the case. Sometimes the object may be judged repugnant, but the subject may be inclined to do wholesome deeds to avoid the consequences of unpleasurable experiences. At other times a beautiful object may be viewed with compassion and benevolence when moral thoughts are brought into play. In such cases the impulsions are moral. It may be noted that there are fourteen thought moments from adverting to registering. If the sense-object makes a weak impression, the process of impulsion may end after only five or six moments, though it normally runs for seven.
當確定心確認該對象值得貪戀和熱愛，不善業比如貪愛和貪婪就會因為對該對象的渴望而生起。然而，並非所有情況都一樣。有時，該對象或許被下不同的判斷，但經受者可能會傾向去做善業來避免不愉快體驗的後果。在其他時候，善的思維生起和運作時，可意的對象或許被帶有憐憫心和仁愛心來觀察，這種情況下，速行都是善的。或許要注意，從轉向到彼所緣共有十四個心識剎那。但是如果感官對象只造成微弱的印象，那麼速行過程可能只經歷五個或六個剎那就結束了，雖然它通常跑七個剎那。
When seeing occurs, just see it: don』t do anything more. As the text says, 「On seeing, let seeing be.」 The working of the thought process on hearing or tasting is the same as that of seeing. So when hearing occurs, just hear it. On hearing, let hearing be: do nothing more. This accords with the text: 「Sute sutamattam bhavissati.」 You will hear more about this later, but now I will deal with the abstract knowledge to be gained from noting visible objects.
當看出現時，僅僅看：不要再做任何事情。就像經文說的，「看到時，看只是看。」聽到或嘗到的心路過程的運作和看到是一樣。所以，當聽出現時，僅僅聽。聽到時，讓聽只是聽：不要做任何更多的事情。這和經文：「Sute sutamattam bhavissati. 在你聞時，你只聞到它」一致。過一會你將聽到更多的講解，但是現在我要談談從注意視覺對象得到究竟認識的問題。