[无量香光 · 显密文库 · 手机站]
fowap.goodweb.net.cn
{返回首页}


概念认识的产生 The Birth of Conceptual Knowledge
 
{返回 摩罗迦子经讲记·马哈希西亚多 文集}
{返回网页版}
点击:2060

The Birth of Conceptual Knowledge

概念认识的产生

Failure to note the object with mindfulness as it enters the mind door at the first moment of mind-consciousness, prompts the arising of the second thought process. At this stage conceptual knowledge (paññatti) regarding the shape or form of the visible object begins to emerge, and it becomes firmly established at the third thought process. The subject is now able to distinguish the visible object as male or female. This clear cognition relates to both form and name, so concepts of name and form are conceived. This concept comes naturally in rapid succession during the second and third thought processes, but it is a concept gained through ignorance (avijjā), which conceals the true nature of the object. The commentaries say that ignorance has the tendency to hide. The basic exercise in mindfulness exhorts a meditator to observe and note every time he or she comes face to face with the realities, before ignorance creates the concept. At first, however, the meditator will find it difficult to apprehend the reality because mindfulness, concentration, and wisdom are not yet strong enough. When these qualities become firmly established, the meditator will be able to realise the true nature of things even at the lapse of the first thought process of eye-consciousness. When the meditator has attained knowledge of dissolution (bhanga-ñāna) and knowledge of equanimity with regard to formations (sankhārupekkhā-ñāna), he or she will find that it is not imperative for the stream of mind-consciousness to flow up to impulsion, and that after two or three moments of determining, he or she can realise insight relating to the sixfold equanimity towards all the senses of seeing, hearing, etc. This has been explained in the Commentary on the Mūlapannāsa; for more details please refer to my discourse on insight practice.

在对象进入意门的时候,如果无法在第一个意识心路过程正念地注意到它(注1),就促成了第二个意识心路过程生起。在这个阶段,关于视觉对象的形状或外形的概念认识开始形成,然后在第三个(意门)心路过程时它就稳固地建立起来。此时观察者有能力区分视觉对象是男性还是女性。这种清楚的认识涉及形状和名称两者,所以名称和形状的概念被构想出来。这概念在第二个和第三个(意门)心程过程期间快速不断自然地生起,但它是一种通过无明(avijjā)得到的概念,它会覆蔽对象的真实本质。注释书说到无明有覆蔽的倾向。正念练习的基本要求是禅修者要观察和注意与究竟法每一次面对面的接触。然而开始时禅修者会发现,了知究竟法是困难的事情,因为念、定、慧还没有足够强大。这些品质稳固地建立起来后,禅修者将有能力甚至在第一个眼识心路过程的流逝中就能了知事物的真实本质。禅修者达到坏灭智(bhanga-ñāna)和行舍智(sankhārupekkhā-ñāna)后,他们将会发现意识的流并不是强制性要流到速行的,在两个或三个刹那的确定心后,他们就证入一种能够用六份的中舍心朝向看、听等所有感知的观智(chaagaupekkhā vipassanā ñaa,六支舍观智)。这些内容在《(中部)根本五十经》(Mūlapannāsa)的注释中有解释;需要更多细节的话,请参考我关于内观练习的讲义。

(译注1:旧版英文的意思很明确,first vīthi of mind-consciousness,是指“第一个意识心路”,而不是修订版的“意识的第一刹那或瞬间”。)


{返回 摩罗迦子经讲记·马哈希西亚多 文集}
{返回网页版}
{返回首页}

上一篇:Potthila长老 The Elder Potthila
下一篇:从眼门到意门 From Eye-door to Mind-door
 尝味之前 Flavours Not Tasted Before..
 在知时未能观照法 Failure to Meditate on Min..
 从眼门到意门 From Eye-door to Mind-door..
 在尝时未能观照味 Failure to Meditate on Fla..
 观照香,涅槃近前 Meditating on Odour Brings..
 耳门心路过程 The Stream of Ear-consciousn..
 知法之前 Ideas Not Thought of Before..
 摩罗迦子经的总结 A Summary of the Mālukyapu..
 摩罗迦子经讲记 A Discourse on the Mālukyap..
 眼门心路过程 The Stream of Eye-consciousn..
全文 标题
 
【佛教文章随机阅读】
 基本佛经选集二 2-1 法蕴经集[栏目:佛法与内观系列]
 71.如何靠自己[栏目:星云法语·圆满人生]
 禅宗思想渊源 第五章 《维摩经》与禅宗思想[栏目:吴言生·禅学三书]
 安居第四日(二):关于“一念圆三世”念佛方法的实践问答[栏目:慈法法师安居日授课·听课笔记]
 三届:在第三届生活禅夏令营开营式上的讲话(净慧法师)[栏目:生活禅夏令营演讲集]
 由认识到信仰[栏目:竺摩法师]
 再谈僧教育(妙湛法师)[栏目:其它法师]
 五百罗汉 180、妙臂尊者[栏目:五百罗汉]
 盛噶仁波切心得 写在前面[栏目:盛噶仁波切]
 第二章 第七节 光明如来藏、平等、本性、自性清净B[栏目:藏传佛教宁玛派大圆满法初探]


{返回首页}

△TOP

- 手机版 -
[无量香光·显密文库·佛教文集]
教育、非赢利、公益性的佛教文化传播
白玛若拙佛教文化传播工作室制作
www.goodweb.net.cn Copyrights reserved
(2003-2015)
站长信箱:yjp990@163.com