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 s

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1 18 disk01track18 复习前三章, 心路过程之概要 19 disk01track19 心路过程 20 disk01track20 解读 清净道论 一段, 问答 21 disk01track21 禅那与观智的关系 22 disk01track22 禅那与观智 ; 问答 23 disk01track23 复习前三章 24 disk01track24 眼门心路过程 25 disk01track25 眼门心路过程 ; 意门心路过程 26 disk01track26 意门心路过程 27 disk01track27 意门心路过程 28 disk01track28 彼所缘之定法 ; 速行法则 29 disk01track29 安止定里的速行, 依人分析, 依地分析 30 disk01track30 心路过程生起的条件 ; 三十一生存地 31 disk01track31 四种结生 1

2 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 2

3 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 3

4 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, 两种鼻识依赖于鼻依处, 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 4

5 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 5

6 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 6

7 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 7

8 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 8

9 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 9

10 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 10

11 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 11

12 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 12

13 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 13

14 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 14

15 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 15

16 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 16

17 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 17

18 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 18

19 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 19

20 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 20

21 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 21

22 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 22

23 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 23

24 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 24

25 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 25

26 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 26

27 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 27

28 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 28

29 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 29

30 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 30