The Stream of Ear-consciousness

耳门心路过程

The stream of consciousness that flows when hearing, tasting, smelling, touching, or thinking is the same as that already explained regarding eye-consciousness, but I shall repeat the whole process to reiterate.

在听到、尝到、嗅到、触到、知到时的心路过程和已经解释过的眼门心路过程是相同的，但是我将再重复一遍整个过程。

Bhavanga is a state of mind that works during sound sleep. (The closest English equivalent is life continuum, for it is an essential condition for continued existence). It does not turn itself towards sense-objects contacted in the present existence, but only towards a sense-object to which one was attached at the moment of death in the preceding existence.  It is adjacent to relinking consciousness (patisandhi citta) of the present existence, which is the first moment of consciousness to arise at conception. It is assumed to be arising continuously, but, being passive, it subsides whenever thought moments of other varieties of consciousness emerge. For instance, when a sense-object enters the stream of consciousness through one of the six sense-doors, bhavanga is arrested to make room for sense-door consciousness (dvārāvajjana), which at once takes up the function of reflecting on the nature of the impression made by the sense-object that enters the sense-door. The eye-consciousness, or ear-consciousness, etc., occurs to be followed by receiving (sampaticchana) and investigating (santīrana). The result of this investigation is determining (votthapana), which decides who is who, or what is what. After this, impulsion (javana) vibrates for seven moments in an effort to deliver, as it were, the report of the decision to registering consciousness (tadārammana), which vibrates for two thought moments (when the thought process runs its full cycle). This subsides into bhavanga, which is compared to falling asleep.

有分是在深度睡眠期间工作的心的一种状态。(最接近的英文词汇是life continuum，因为它是连续的生命的基本条件)它不会把自己转向于在今生接触到的感官对象，而是只朝向在前生最后一刹那执取的那个感官对象。在今生的胎儿时期生起的第一个刹那的心，叫结生心(patisandhi citta)。然后有分心紧近着结生心生起。有分心通常是连续不断地生起，但是，是以被动的方式，在有其他各种心识显现的任何心识刹那里，它都会停息下来。比如，当一个感官对象通过六门的一门进入有分流，有分就停止下来给门转向心(dvārāvajjana)让出时间。然后，依据具体情况，眼识、耳识等门识生起，立即执行自己的功能，审查进入根门的感官对象所产生的印象的性质。(译注：英译修订版对这段内容的整理润色引进了错误。旧版是对的。)接着是领受(sampaticchana)和推度(santīrana)。这个推度的结果就是确定(votthapana)，它确定谁是谁，或什么是什么。此后，速行(javana)振荡七个刹那，努力造业。如果有的话，果报的彼所缘(tadārammana)振荡两个心识刹那(心路过程跑完完整的周期的时候)。然后沉入有分，就像沉入睡眠一样。

When determining decides that an object is worthy of affection and love, immoral actions like lust and greed are aroused as desire for the object. This is the working of unwholesome impulsions. However, this is not always the case. Sometimes the object may be judged repugnant, but the subject may be inclined to do wholesome deeds to avoid the consequences of unpleasurable experiences. At other times a beautiful object may be viewed with compassion and benevolence when moral thoughts are brought into play. In such cases the impulsions are moral. It may be noted that there are fourteen thought moments from adverting to registering. If the sense-object makes a weak impression, the process of impulsion may end after only five or six moments, though it normally runs for seven.

当确定心确认该对象值得贪恋和热爱，不善业比如贪爱和贪婪就会因为对该对象的渴望而生起。然而，并非所有情况都一样。有时，该对象或许被下不同的判断，但经受者可能会倾向去做善业来避免不愉快体验的后果。在其他时候，善的思维生起和运作时，可意的对象或许被带有怜悯心和仁爱心来观察，这种情况下，速行都是善的。或许要注意，从转向到彼所缘共有十四个心识刹那。但是如果感官对象只造成微弱的印象，那么速行过程可能只经历五个或六个刹那就结束了，虽然它通常跑七个刹那。

When seeing occurs, just see it: don’t do anything more. As the text says, “On seeing, let seeing be.” The working of the thought process on hearing or tasting is the same as that of seeing. So when hearing occurs, just hear it. On hearing, let hearing be: do nothing more. This accords with the text: “Sute sutamattam bhavissati.” You will hear more about this later, but now I will deal with the abstract knowledge to be gained from noting visible objects.

当看出现时，仅仅看：不要再做任何事情。就像经文说的，“看到时，看只是看。”听到或尝到的心路过程的运作和看到是一样。所以，当听出现时，仅仅听。听到时，让听只是听：不要做任何更多的事情。这和经文：“Sute sutamattam bhavissati. 在你闻时，你只闻到它”一致。过一会你将听到更多的讲解，但是现在我要谈谈从注意视觉对象得到究竟认识的问题。