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

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1 50 disk02track19 菩提分之概要, 一切之概要 51 disk02track20 一切之概要, 缘起法 52 disk02track21 缘起法 53 disk02track22 缘起法 54 disk02track23 发趣法 55 disk02track24 发趣法 56 disk02track25 发趣法 57 disk02track26 发趣法 58 disk02track27 概念之分析 59 disk02track28 概念之分析, 止之概要, 答问 60 disk02track29 止禅之概要 61 disk02track30 止禅之概要, 答问 62 disk02track31 观禅之概要 63 disk02track32 观禅之概要, 答问 64 disk02track33 解脱之分析, 人之分析 65 disk02track34 定之分析, 结语 1

2 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 2

3 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 3

4 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 4

5 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 5

6 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 6

7 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 7

8 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 8

9 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 9

10 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 10

11 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 11

12 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 12

13 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 13

14 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 14

15 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 15

16 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 16

17 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 17

18 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 18

19 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 19

20 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 20

21 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 21

22 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 22

23 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

24 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 24

25 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 25

26 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 26

27 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 27

28 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 28

29 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 29

30 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 30

31 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 31

32 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 32