阿毗達摩 by Ven. Sujiva

/ Chapter 1 CONCEPTS AND REALITY 第一章 概念與實相 / Chapter 2 CONSCIOUSNESS 第二章 心識

PREFACE

Higher Teachings

殊勝的教法

If we are to compare spiritual practice to climbing up Mt. Sumeru, then please look below your feet. The ground is made up of bones of your past lives, piled up to the sky. Its peak, however, remains hidden by clouds of unknowing. What lies beyond these are called "The Higher Teachings".

如果我們將心靈禪修和攀越須彌山做個比較，那麼請看看你的腳下。過去許多世的骨頭在地上堆積如山壘起直至天空。然而，它的頂峰仍然隱藏在未知的雲中深處。超越頂峰的便是"殊勝的教法"。

In the Buddhist tradition, however, the word 『Abhidhamma』 refers to a section of the teachings compiled under the third basket of texts in the canon (after the Vinaya/ Discipline and the Sutta/Discourses) and is often translated as 『The Higher Teachings』. Sometimes they are also called Teachings of Metaphysics or even Buddhist Phenomenology. Bhikkhu Bodhi in his introduction to a translation of the 『Abhidhammattha Sangaha』 describes it as:

但在佛教傳統，"阿毗達摩論藏"是三藏的一部分（律和經之後），它經常被翻譯為"殊勝的教法"，有時他們也被稱為形而上學的教導，甚至是佛教現象學。菩提比丘在他的英譯阿毗達摩論介紹中將其描述為：

"A disclosure of the true nature of existence as apprehended by a mind that has penetrated the totality of things both in depth and finest detail".

"開顯生存（生命現象）的真實本質，只有洞察諸法微細深奧的心識才能了別覺知。"

The entire basket (pitaka) is voluminous. It comprises of seven books, starting from 『The Analysis of States – 『Dhammasangani』, to 『The Great Conditional Relations – 『Mahapatthana』. Traditionally, if one studies them together with its commentaries daily, it may take you ten years to complete, whilst undergoing examinations regularly. If you have not any knowledge of its scriptural language, Pali, then add a few more.

論藏卷目浩繁，包括七部論（書），從分析究竟法的法聚論到二十四因緣的發趣論。傳統上，若每日研習論藏及其註疏，同時接受例行考試，可能需要花上十年的時間可成。如果你沒有經典語言——巴利語的任何知識，則需要更多時間。

As a result, Venerable Anuruddha Thera of a past Sri Lanka (the date is debatable somewhere between the 5th-12th century AD), had come up with a concise introduction. This has been translated into several languages, including English, and as far as I know, is widely used as a stepping stone to the study of the Abhidhamma Pitaka.

因此，尊敬的阿耨樓陀尊者在古斯里蘭卡（大約在5-12世紀之間，有爭議）撰寫了一本介紹性的簡論。它已被譯成了包括英語在內的多種語言，據我所知，它是研究論藏廣泛使用的墊腳石。

Although traditionally, the Abhidhamma has been ascribed to the Buddha and as the Buddha』s words itself, many scholars believe it to be 『a monkish work of later periods". Does that mean that we should consider it as spiritual nonsense which is best to be ignored for want of something better? My reply to this is, we do not know exactly which parts of the texts the Buddha actually spoke simply because we were not there, or at least we do not remember. What matters is that the teachings are the Truth and are verifiable, and that the practice leads to the true peace.

雖然傳統上，阿毗達摩被認為是歸功於佛陀、並由佛陀親口所說，很多學者認為它應是後期僧人的的作品。這是否意味著：我們應把它視為一種心靈上的廢話而忽略它，並尋求一些更好的東西？我的回答是：我們確實不知道哪部分的經文是佛陀親說，因為我們並不在那裡，或至少我們不記得。重要的是，它的教義應是真理，是可驗證的，據之實修能達到真正內心的寧靜。

When asked what book will I write next, after some discussions, more than once, a friend suggested 『Abhidhamma』.

當問到我下一本書要寫什麼？經過一些討論後，有位朋友不止一次的建議"阿毗達摩"。

My first reaction was a big 『NO』.

我第一反應是大大的"不"。

1. Firstly, to be able to do that, one should, I think, have a good command of the Pali language and my knowledge of it is hardly enough to feed cats.

1.首先，要做到這一點，我想應該掌握好巴利語，而我相關的巴利語知識僅足以喂貓。

2. Secondly, knowing Pali itself does not necessarily mean that one knows anything about Abhidhamma. One should have gone through the seven books of the Pitaka together with its commentaries and sub-commentaries and have also passed the required examinations.

2.其次，瞭解巴利語本身並不一定意味著知道什麼是阿毗達摩。一個人需要通透論藏的七部書連同其註疏和次註疏，並需通過規定的考試。

I did not have the patience for all that although I did (miraculously) complete the basic introductory text of the Abhidhammattha Sangaha of Anuruddha Thera through a Thai teacher from the Burmese training. Still it took me some years. No, I did not take any tests, but being young and enthusiastic then, I think I would have scraped through somehow.

對以上所有這些事情，我沒有那麼多耐心。但是我的確（奇跡式的）從接受緬甸式訓練的泰國老師那裡學完了阿耨樓陀尊者的阿毗達摩精要。僅僅這個就花了我幾年的時間。不過，我沒有參加任何測試，但因為那時年輕和熱情，我想在某種程度上我確實收穫不少。

3. Thirdly, the study has to be supported by practice and experience. An Indian monk I once met in a meditation center in Thailand told me that when he disclosed to his preceptor that he wanted to learn Abhidhamma, his preceptor sent him to a meditation center instead, saying that to learn Abhidhamma one must first have practical experience. This answer speaks much of the Buddhist approach to life and all matters, and it remains true also for the study of Abhidhamma. Another Swedish monk who was conversant in Pali language when asked about learning the language replied that he never knew Pali. The reason he explained was that many important words such as Nibbana and Jhana could only be comprehended when one has had such experiences.

3.其三，研究阿毗達摩必須有禪修和內觀經驗的輔助支持。我在泰國的一處禪修中心遇到一位印度僧人曾經告訴我，當他向他的導師表明，他想學習阿毗達摩，他的老師卻把他送到一處禪修中心，說想要學習阿毗達摩首先必須先有實際內觀經驗。這個回應了很多佛法對於生命及其所有身心現象的探討，對於阿毗達摩的研究也是如此。另一個瑞典和尚使用流利的巴利語交流時，被問及學習該語言的問題，他的回答是 ，他從不知道巴利語。為何如此？他解釋說，許多重要的詞彙如涅盤、禪那，必須有過這樣的經歷後，才能真正理解。

Being in the meditation field for some time, I may be able to say a few words from that part of the teachings to help in the practice and this is what this book is about. How some basic knowledge of the Abhidhamma can help in one』s practice. But I will do more than that, I will write what I would like to write about, and try to be also poetic besides being precise and practical.

在禪修領域多年，對於幫助禪修教學部分，我可能還能說些話，這便是本書所涉及的內容，阿毗達摩的一些基本知識如何可以幫助一個人禪修。但我會做的更多，我會寫一些我想寫的東西，除了精確和實用之外，還同樣嘗試著用詩詞來表達。

Please note that I have used "Consciousness" capitalized instead of the usual "consciousness". This is because the meaning meant here is different from the definition one would find in an English dictionary. It is meant to be a more open definition to allow the reader to search into its nature. I would state it as "The phenomenon of the knowing of an object at a present instant, also accounting for the many coexistent mental states and other phenomenon closely connected to it". I have also used it with a capital letter for the names of Consciousness since they are proper names. I have also left the word as it is to be used in both in its singular and plural case. So unless the meaning is the same as in the dictionary, such as "he was conscious of his intentions" or "he lost consciousness when his head hit the bar", then the word consciousness is left in small letters.

Acknowledgements:

致謝

Special thanks to Ms Leong Poh Chwee for helping to type out and proof read the script, Ms Marlies Bieschart (a student of Dr. U Revatadhamma) for her proof reading, graphics of thought processes and charts, Mr Aaron Lee for all design layout and publication matters, Mr. Tan Siang Chye for work on design and graphics, The Zoo Zurich, Othmar Rothlin, for their permission to use the photograph of the Electric eel, Mr Lim Teik Leong for the photograph of Chief Reverend』s funeral pyre, Carolyn Baron of Florence and Piero Urban of Torino who mooted out the idea of the book, Ellen Schepp Winter of Bonn who allowed me to use her home to finish writing the book, Antonio Maffei of Livorno for photographing his feet, and the donors of the funds especially a Slovak donor for its printing, and of course all those teachers who taught me Abhidhamma and meditation and to whom, I hope, I did not do any injustice by any mistakes in this book.

Sujiva

Nitra, Slovakia

5 July, 2014

慈濟瓦尊者

於斯洛伐克尼特拉

2014年7月5日

In Sri Lanka, at Adam』s peak is found what is believed to be a footprint of the Buddha

Chapter 1 CONCEPTS AND REALITY 第一章 概念與實相

這是張大約一百年前、一位博學斯里蘭卡長老的照片，他現在一定已經去世了。你看到他，的臉部表情和其形狀都是個概念。眼睛所看到的對象 （色塵），構成照片的顏色是真實法。他是誰？在真實法𥚃，他只是當下生滅不息的身心變化過程。如果你曾在那裡認識他，他的名字和人都是個概念。但是，你可以看到他業生色聚的物質變化過程，除非你有他心通，不可能知道他內心深處心流的流動 （心裏在想什麼）。但現在你所知道的，看到這張照片時的心路過程，你對長輩的任何想法，也只是概念。由此可見，相關的概念和自然實相法是如何緊密地交織在一起。

CONCEPTS AND REALITIES

概念和真實

The Question of Existence

生命現象的疑問

There is more than one way of asking this existential question.

對生命存在的疑問有不止一種的方式。

- What is real? What is life? Who am I?

什麼是真實法?什麼是生命？我是誰？

Firstly, consider if at all this question is relevant. I think more than one would not think so. It could be easily qualified under 『unthinkable questions』, because it is deep and there are many who would rather give the excuse of having no time, or admit their limitations and surrender to a godhead.

首先，考慮所有這些問題是否有意義。我想不止一個人不會這麼認為。它可以很容易地歸於"無法想像的問題"，因為它是深遠的，有很多人寧願找借口沒有時間，或承認自己所知有限並聽任於神。

But it is important and relevant because the inquiry can cut into the net of delusions the mind has woven around one』s life and thought processes. How often have we thought we know what and why we are doing things, only to find out later about our secondary motives and what lies ahead of us, often too late. To live life meaningfully, I think, gives real happiness. Where there is good and genuine purpose, sufferings encountered become insignificant.

重要和有意義的是，因為探索的內心可以切割心行造作無明之網，那內心編織的無明之網已經圍繞著我們一生的生活和心路過程。多少次我們會知道自己在做什麼和為什麼我們正在做這些事？通常在事後、我們才知道事情背後轉念的動機以及事實己擺在眼前，往往為時己晚。為了讓生活更有意義，我想，應該是給予真正的幸福。若目標美好純真，遭受苦難就變得無關緊要。

What is life?

什麼是生命？

A Chinese man, a friend of mine once answered, 『Eat, sleep, work, shit』. It may sound crude, but there is some truth to it. If one is unable to go on with these processes, life ends or becomes unworthy of continuation because of resultant sufferings.

我一位華人朋友曾答曰，"吃飯、睡覺、工作、拉屎"。它聽起來粗魯，但確有道理。如果一個人無法繼續這些日常生活過程，生命就要結束，或因為屢遭痛苦而不值得繼續生活下去。

Who am I?

我是誰？

This question which is often adopted by Zen and Advaita practitioners, comes close to the essential. More than once I have also asked this question to yogis. When unable to come up with a satisfactory answer, I then try to rub it in further by saying, 『If you do not know what you really are, then isn』t it silly to work for YOURSELF OR YOUR FAMILY OR YOUR WHATEVER?

這個問題經常被中國禪和印度教不二踐行者所採用，它滿接近問題重點。我曾多次向禪修者問這個問題。當無法得到一個令人滿意答案時，我會試著進一步追問："如果你不知道什麼是真正的自己，那麼你為自己或你的家人或你的什麼人工作是不是很愚蠢？"

What is real?

什麼是真實法？

What advice could one give to someone who has had good experiences in insight but does not have much structure? In one case, I told the person to consider the experiences if they were real or not. It would definitely serve one against the development of hallucinations and continue to guide one on the right path. Reality is precisely what the teaching is about and the ignorance of it might as well be called delusion, the root of all our troubles. Becoming aware of this is also what insight meditation is about. It is also quite amazing that the world at large is quite indifferent to this important issue which could mean a world of a difference.

對一位良好內觀體驗卻沒有系統性實修的人應給予什麼樣的建議？在某種情況下，我會告訴該人考慮他親身的觀禪經驗是否真實。以便阻止幻覺後續的發展，並繼續引導他走向正確的道路，這樣對他肯定是有用的。實相法正是勝教所說的，對它的無知，不妨稱之為"愚癡"，它是我們所有煩惱的根源。明白這些也就是內觀禪修的要旨。此禪修要旨決定了修行成功或失敗，但這個花花世界卻不關心這些禪修要點，這一點讓人詫異。

The key to this obviously concerns the Consciousness and its perceptions. That is why in Abhidhamma studies, one is first taught about conventional and ultimate realities

這裡的關鍵在於了別覺知的心識（識蘊）及其認知體驗（想蘊）。這就是為什麼在研究阿毗達摩時，先會教導概念化的世俗諦的和究竟實相的勝義諦。

Perhaps the term 『ultimate realities』 (Paramatthadhamma) is not the best translation because, with the exception of Nibbana, the unconditioned element, all others are not ultimate. They can be called 『ultimate』 only in the sense that when one is mindful of the present without conceptualizations, those are states that one ultimately experiences. For example, hardness, pain, pleasure, and sound. One does not need to think or conceptualize to experience them. However, to experience them correctly without any hallucinations or perversions, there must be mindfulness. Mindfulness, therefore, is the key to know what is real or not. Mindfulness that is fully present does not conceptualize and is very clear and sharp like a super looking glass. These that are experienced are what the Abhidhamma always refers back to, sort of its - A, B, C, D.

也許這個術語"究竟真實，實相法"（paramatthadhamma）不是最好的翻譯，因為，除了涅盤這個不生不滅的元素，其他均非究竟義。它們只有在該意義上被稱為"究竟"，即當一個人正念當前，不用概念、如實知見體驗的狀態，例如，硬、痛、樂和聲。一個人不需要思考或概念化來體驗它們。然而，正確、無幻覺或扭曲地體驗它們，必須有正念。因此，正念是了知真實與非真實的關鍵。正念當前就是沒有概念，如同一面非常清晰和銳利的超級鏡子。這些體驗就是阿毗達摩經常提及的，包括了A、B、C、D四類。

It enumerates four main categories:

在此列舉四個主要分類：

1. Consciousness (citta)

1.心識

2. Mental states (cetasika)

2.心所

3. Material qualities (rupa)

3.色法

4. The Unconditioned element (Nibbana)

4.涅槃

In practice it is not so easy because concepts are thickly knitted into the mind through habit. It is only and unless one has the strong and clear mindfulness of the present that one is able to disentangle from all these concepts.

禪修練習中超越概念並不容易，因為概念通過內心習氣已牢牢的繫在心中。只有正念當前，才能擺脫所有這些概念。

Concepts

概念

At this point, it is relevant to clarify what is meant by concepts.

在這一點上，澄清什麼是概念意義重大。

Concepts are what the mind conceives. It is like thinking, but can be something more subtle than that. The grosser and more advanced forms involve thinking, fantasizing and so they are farther away from reality. These are like castles in the air if they are nice, or ghosts that appear in our nightmares if they are more vicious. Without mindfulness, people would not think that they are imaginary.

概念是心的想像（假名施設的心行造作）。它就像思考，但可能比之更微妙。更顯而易見和更高級的形式包含思維、幻想，所以它們遠離真理實相。像是空中的城堡，如果他們是美好的；或像出現在我們惡夢中的鬼，如果他們更邪惡。如果沒有正念，人們不會認為概念是憑空想像。

On a more subtle level, it comes along with the thought or mental processes. It does not have to be active, that is, consciously and actively creating the concepts, but the Consciousness does it on its own accord, without our conscious will. It comes with the nature of the mind, and past conditionings like Kamma. These concepts involve words, time, space, person, form and shape, and many others. Concepts comprise a large part of our conventional lives and are so also called conventional truths.

在一個更細微的層面上，概念伴隨著念頭或心路過程而生。它不必是活耀性的心行，也就是有意識地、積極地創造概念，但心會自行運作，無需我們的意識，它本就是顯現心的本性和過去業的緣生法。這些概念涉及語言文字、時間，空間，人，形式和形狀以及其他種種。概念很大部分包括在我們的日常生活，因此被稱為世俗諦。

For example, words or word concepts are made up of various sounds put together. At one moment of present reality, they do not exist. What can be experienced is just a vibration called sound that passes away the moment it has arisen. But the conscious mind is usually too slow and so is unable to notice the processes that ran before the creation of the concept, and so take it as real.

例如，話語或語言文字的概念是由不同的聲音綴合而成。在當下實相的那一剎那，概念並不存在。可以經歷的只是一個被稱為聲音的振動，它在出現的那一剎那就消失了。但上意識的心通常運轉速度太慢，所以是無法觀照到概念形成的心路過程，因此將概念當成了真實法。

The time concept is based on experience of the process of things. When it is gone, we refer it to the past, when happening, the present and when yet to arise, the future. We even make measurements of it based on the sun, moon, stars, etc. The space concept is, however, based on experiences of that which are visual and felt bodily. We again make measurements of these to create further concepts.

時間概念是以經歷事物的變化過程為基礎的。當它消失了，我們把它稱為過去；發生時，稱為現在；尚未出現的，稱為未來。我們甚至在太陽、月亮、星星等的基礎上進行測量。然而，空間概念是基於視覺和身體感覺的體驗。我們同樣進行測量以創造進一步的概念。

Can we live life without the use of the concepts 『left』 or 『right』, 『you』 or 『me』? Sometimes we can, but not always. In this world we have to use concepts, but when we want to develop insight into deeper reality, we have to put them aside. One very important concept in the field of meditation is the person concept.

我們可以不可以在生活中不用"左"或"右"，"你"或"我"的概念？有時我們可以，但並不總是。在這個世界上，我們必須使用概念，但當我們想發展內觀更深實相的洞察力，我們必須把概念放在一邊。禪修領域中一個非常重要的概念、就是人的概念。

The person concept

人的概念

Who are you and me? This question has often been used like a Zen koan. A better way to put the question is, 『What is it that is You or Me?』 The understanding of this concept is important and constitutes the first step towards the understanding of the Reality of Anatta (non-selfhood) in Buddhism. People get caught in this concept which occurs as an identification process developing in many ways, such as the 『Big Self』, 『small self』, etc. It is also the main core of egocentrism which makes up a megalomaniac, besides the swarm of psychological mess and disasters. Generally, the bigger the ego one has, the bigger will be the suffering. As the saying goes, 『Pride goeth before a fall.』 Meditators can be assured that they are not exempted from it.

你和我是誰？這個問題經常被問及，如同一個禪宗公案。提問的一個更好的方式是，"所說的你或我是什麼？"。對這個概念的理解是相當重要，且是佛教中理解無我實相的第一步。在人們發展自我認定過程中陷入這個概念，有多種的方式，比如"大我"，"小我"等。它是心理混亂、災難，以及構成妄自尊大的自我中心的核心。一般來說，一個人的自我越大，痛苦就越大。俗話說，"驕傲使人失敗。"行者應知他們不會倖免於此。

Meditation concepts

禪修概念

This is another class of concepts that meditators should be aware of. One of them is the object of tranquility exercises and is often called 『signs』 (nimitta). They come about because they are developed with the concentration that has been built up. For example, one tries to visualize light or some object one has seen before. When the image which may be the grasped sign (uggaha nimitta) or counter sign (patibhaga nimitta) appears, it is because of one』s visualization efforts. After sometime, it can remain without effort and so it would seem that one does not make it. It is true that we do not CONSCIOUSLY create it, but the mind which can be conditioned to do so, creates it. Where there is form and shape or ideas, it still is a concept. That』s the very reason they say that pure tranquility meditation objects usually don』t lead to insight knowledges because the latter are freed from conceptualizations. These objects can be very fine, and abstract. Often it may even seem that there is nothing there at all except voidness and space. Even 『voidness』and space are concepts!

還有另一類禪修者應該知道的概念。其中有一個是定禪的禪修所緣，它通常被稱為"禪相"（nimitta）。禪相概念之出現是因修習定禪由此建立的定力所致。比如，試圖想像光或之前看到過的某些物體。當所緣圖像顯現，可能是開始 "取相" 的禪相（uggaha nimitta）或定力深化 "似相" 的禪相（patibhaga nimitta），它是因為通過努力專注視覺想像而成的定力。過了一些時候的練習，可以不經努力而能自然保持禪相。但那是我們不自覺地創造了它，調伏的心創造了它，這是真的事情。不管它是形式、形狀或想法的禪相，它仍然只是一個概念。這就是純修定目標無法引發內觀智慧的主要原因，因為內觀智超越概念。這些止禪所緣可以很微細、抽像，甚至好像除了空、空間外什麼都沒有。但是"空'和空間依然仍是種概念！

While practicing Insight Meditation one can also come up with concepts. When one has ideas about what it is, these are concepts. After having had genuine experiences free from concepts, one can begin to create concepts about them and then get lost in them. So, although the Nature of Reality is not a concept, there are many concepts about it. When we read about Impermanence, Unsatisfactoriness and Non-Self, we have concepts about them. Nibbana by itself is not a concept, but there are many wrong concepts about it.

但修習內觀時，依然會產生概念。當有關於內觀體驗是什麼的想法，這些想法都是概念。在經歷了超越概念的內觀體驗後，一個人可能開始創造關於它們的概念，然後迷失其中。因此，雖然自然實相本質並不是種概念，但有許多關於它的概念。當我們讀到無常、苦和無我，我們就有關於它們的概念。涅盤本身並不是概念，但有許多關於涅盤的錯誤概念。

In meditation circles, it is not unusual to use concepts like Enlightenment, Nibbana or Jhanas indiscriminately. Experience is one thing and the question is how can one correlate it with the words and terms found in the texts. This has given rise to much disputes, resulting in schism of schools. Wisely, the Theravadin school has forbidden claims of superhuman states by members of its clerics. However, there is no strict rule in this for the laity and so many false claims are not uncommon. It really depends on the maturity and common sense of the individual to discriminate. When one can see the pride beaming out from the faces, then there』s no Anatta, rather the big Atta is present.

在禪修界，使用開悟、涅槃、禪那等概念並非罕見。經驗是一回事，問題是怎樣才能將它與經文中的詞彙和術語相關聯。這已經引起了很多的爭議，導致了教派的分裂。上座部戒律明智地禁止僧侶宣稱自己開悟入流成聖者的狀態。然而，對於俗人則沒有嚴格的規定，以致虛假的宣稱開悟並不少見。這真的取決於個人辨別力的成熟度和常識。當看到某人把驕傲寫在臉上，那便表示此人還沒有體証"無我相"，相反地反而展現"大我"。

Tricky isn』t it? It』s also sticky. So be careful when you argue what is right or wrong, quote this or that teacher and method. You are using concepts.

棘手不是嗎？它同樣難纏。所以當你說什麼是對的或是錯，引用這個或那個老師和方法的時候要小心。你正在使用概念。

Abhidhamma concepts

阿毗達摩概念

My first Abhidhamma teacher who is also a meditation teacher told me that it is very difficult for Abhidhamma scholars to free themselves from Abhidhamma concepts. It really sticks.

我的第一個阿毗達摩老師同時也是一位禪修老師告訴我，阿毗達摩學者很難超脫阿毗達摩概念。講得很棒。

Old habits die hard. Ingrained and drilled in patterns of thoughts find root in the deeper recesses of the Consciousness. It makes us believe that we are not thinking but actually we are. Sometimes we are not, yet it can still exert its influence to prevent clear vision.

老習慣很難消失。思維方式在意識的深處根深蒂固。它使我們相信：我們不在思考，但實際上我們卻是。有時我們雖然不是在思考，但它仍然可以發揮影響，阻礙清晰的內觀。

So in this sense it is not enough to understand Abhidhamma without actual practice, particularly insight practice that gives realization of the true nature of things. The tool for study is mindfulness and it is based on its acme of transcendence and this is what Abhidhamma is about and for. But this does not mean we can do away with concepts. They are described as the means by which the wise use to communicate in the world. We have to start somewhere and so we need to use concepts. There are real concepts and imaginary ones. There are meditation concepts and those of the mundane kind. And so we use them discriminately and finally go beyond them. When we return to the conventional world, we can then use them more wisely.

所以在這個意義上，沒有實際禪修不足以理解阿毗達摩，特別是洞察事物本質的內觀禪修。研究工具是正念，它是基於超越的極致，這就是阿毗達摩所需探討的和其目的。但這並不意味著我們可以廢除概念。它們是作為智者在此世界上的溝通手段。我們必須從某一點開始，所以我們需要使用概念。這裡有真實的概念和虛構的概念，有禪修的概念和世俗的概念。所以我們當有區別地使用它們並最終超越他們。當我們回到世俗的世界，我們可以更加明智地使用它們。

『THAT』 concept

"那個"概念

Many years ago, a friend passed to me one of his favorite books, one that he carries around like a bible. It is none other than the book by Nisargardatta, "I Am THAT". It is a book about the teachings of an Advaita master and this book is quite known in the West but quite unknown in the Asian Buddhist circles. I read over it and must admit that it is quite Zen-like. And although I may not agree with some points, I do agree with others. The main theme is about 『THAT』. What is 『THAT』? I suppose it means REALITY. I have also talked to a few who have encountered this tradition and have professed to know what is 『THAT』. Their experiences differed. I noticed that it』s not just because of individual ways of seeing the same 『THING』, but also the level of awareness present in them. As a result I would prefer to call 『THAT』 not specifically the Supramundane state, but also all conditioned realities. Thus, the word Paramattha Dhamma in Pali as translated as 『ultimate realities』 would apply. Of course, we also cannot exclude the possibility of being just a concept.

許多年前，一個朋友給我了一本他最喜歡的書，一本如同聖經到處攜帶的書。不是別的正是Nisargardatta所著，"我就是那法爾如是"。這是一本關於印度教不二大師的教義，在西方很著名，但在亞洲佛教界不為人知。我讀過它，必須承認，它是相當像禪宗。雖然我可能不同意其中一些觀點，但我確實同意其餘的觀點。主要的主題是"法爾如是的那"。"那"是什麼？我想它指的是真理。我曾和幾位遇上這一傳統並自稱知道"那是什麼"的幾個人交談。他們的經驗不同。我注意到，這不僅是因為個人看相同的"東西"方式不同，也由於他們的意識水平不同。因此我更願意不僅將出世間真實法稱之為"那"，而且還包含了世俗諦。因此，巴利語Paramattha Dhamma(究竟法)這個詞應譯為"終極實相"。當然，我們也不能排除它也是一個概念的可能性。

We have already seen what is meant by Paramattha, but the word Dhamma needs some more clarification. Dhamma, often translated as 『a state that bears its own characteristic』, can also be rendered as a 『state of being』. In short, existence or presence. How can we tell that something exists? We can do so by describing the experience, one that comes without conceptualizations. So when it is material presence, it is called materiality (rupadhamma), and when it is mental presence, it is called mentality (namadhamma). The basic quality of being the Earth element for the first, and the second case being cognition.

我們已經看到什麼是究竟，但"法"這個詞需要更多的澄清。法，常譯為"具有自身相狀的一種狀態"，也可以呈現為一種"存有的狀態"。總之，存有或如如呈現。我們如何才能知道某些事物存在呢？我們可以通過描述體驗，它不和概念一起出現。所以當它是物質的存有，稱之為色（rupadhamma），當它是精神的存有，稱之為名（namadhamma）。第一種情形的基本性質是地，而第二種的是了別覺知。

Nowadays, they are grouped together and called Phenomena, and sometimes, mental and material processes to further indicate their conditioning. When I was learning this during my lessons, I noticed an emphasis on certain qualities that come with these states.

如今，他們被組合在一起，被稱為現象，有時，精神和物質的過程進一步顯現因緣的關係。當我在學習這一課程的時候，我注意到了對伴隨這些名色的特定性質的強調。

They are:

1. Nisatto - not a being

2. Nijivo - not a soul

3. Sunno - void

它們是：

1. Nisatto - 非眾生

2. Nijivo - 非靈魂

3. Sunno -空性

Therefore, the Truth of Non-Selfhood (Anatta) is the point to be emphasized. In a more positive rendering, it is not just an absence of the idea of a Self, but rather, a natural occurrence, existence of qualities in the web of conditioning. One does not have to think and conceptualize, identify and be attached, but it happens. There is Suffering but not one who suffers. But it must also be added, that there is the Path but not one who walks on it. It is too easy to talk, much more difficult to practice, and yet, rarer are the realizations. The message is none other than detachment or the better word being dispassion. The 『person』 is thus perceived as just a concept concocted by the habitual tendencies and it has to be put aside to allow the mindfulness to see the reality that lies behind it.

因此，無我的真理（Anatta）是強調的重點。採用更積極的表達的話，它不僅沒有自我的思想，更是因果網中自然出現的存有性質。無需思考、構思、識別和執著，但它卻發生了。有痛苦，但沒有受苦的人。但須補充說明：有一條道路，但沒有走在其上的人。這說來容易，做起來難，証悟則更是罕見。要旨無非是解脫或更好的詞是離執（不執著）。"人"則是被視為只是一個概念，由習慣性傾向所捏造，它必須被放在一邊，好讓正念看到事物背後的真實法。

The first part of the Abhidhamma involves an exhaustive classification of states. It helps one to develop in the initial analysis. Therefore, in the opening verse of the Abhidhammattha Sangaha, Ven. Anuruddha writes:

"Tattha vutthabhidhammattha, catudha paramatthato, Cittam cetasikam rupam Nibbanam iti sabbatha"

"These four categories of Natural Phenomena - Consciousness, mental states, materiality and Nibbana"

阿毗達摩的第一部分涉及到名法的詳盡分類。它有助於形成初步分析。因此，在阿毗達摩的開篇，尊敬的阿耨樓陀尊者寫道：

"Tattha vutthabhidhammattha, catudha paramatthato, Cittam cetasikam rupam Nibbanam iti sabbatha"

"於究竟法共有四類，心、心所、色、涅槃。"

Chapter 2 CONSCIOUSNESS 第二章 心識

Watching Consciousness is like looking into a crystal ball (mind door) and within it you see a rose quartz crystal (Love-Consciousness).

觀察心識就像看著一個水晶球（意門），在它裡面你看到一個玫瑰水晶（愛心）。

On looking closer, within it discover its numerous threads of connections.

再近點看，在它裡面發現了數不盡交織的絲線。

"Where do I begin to tell the story of a love that』s wider than the sea?"

Guess where this line comes from?

Never mind, if you don』t know. The suggested answer that follows is: "In the first Hello".

"講一個比大海更廣闊愛的故事，我要從哪裡開始呢？

猜猜這條線索來自哪裡？

沒關係，如果你不知道。建議的回答是："就在第一聲問候裡"。

My suggestion is the Consciousness. In the deeper sense, the Dhamma and when referring to dependent origination, it has been stated as ignorance. Delusion may be too difficult a place to trace for a beginner and so most would rather start with Consciousness.

我的建議是心識。在更深的意義上，Dhamma法，當歸因於更深的緣起，它被稱為無明。對於一個初學者來說，愚癡的心可能太難追溯，所以大多數人寧願從心開始。

Returning to the moments in Florence when a friend, Carolyn, suggested the topic of Abhidhamma for my next book, my mind began to wonder about the phenomenon of Consciousness. It would be an appropriate starting point and Venerable Anuruddha Thera did himself begin with it. It is obvious that it plays a central role in our existence because it is involved in everything that we do, whether we are consciously aware of it or not and then come up with resultants that not just surprise us but also shock us. Haven』t you seen anyone devastated or you yourself traumatized?

回到佛羅倫薩一個朋友卡洛琳建議我下一本書以阿毗達摩為主題的時刻，我決心著手弄明白心識的現象。這將是一個合適的起點，尊敬的阿耨樓陀尊者他自己也是從這裡開始。很明顯，心識對我們的生命現象起著核心的作用，因為它涉及到我們所做的一切，無論我們是否清晰覺知到它，所示現的結果既讓我們驚喜又讓我們震撼。你難道沒有看到有人精神摧垮或你自己精神創傷？

The opening verse of the Dhammapada puts it succinctly:

"Mind is the forerunner of all states, mind made are they. If one speaks or does with an evil mind, suffering follows one as wheels follow the feet of the draught ox."

法句經的開場謁精闢地說：

心是諸（名）法的前導者，

心是主，諸（名）法唯心造。

若人以邪惡之心言行，

痛苦將跟隨著他，

有如車輪跟隨拉車之牛的足蹄。

I then began to wonder how it can be best defined. Certainly with more than one word. I also remember that once after having given a talk for an hour about mindfulness of Consciousness, a participant who is also a psychiatrist came and commented how good a talk it was. But he was disappointed that I did not define Consciousness itself. My Consciousness exclaimed, "He hasn』t been really listening."

然後，我開始考慮如何最好地定義它。肯定不止一個詞。我還記得，有一次，我針對"心"的正念談了一個小時之後，一位禪修者也是一個精神科醫生來了並且評論道，這是多麼好的一次談話。但他很失望，因為我沒有定義什麼叫做心識。我的心很驚歎："他沒有真正在聽我的開示。"

Often, I ask this question – "How do you define Consciousness?" It is interesting what comes back as replies because the meanings of the word ascribed to it in different languages differ according to their experiences and concepts. One psychologist in Sweden said that they usually try to avoid answering it. Another in Seattle called it, 『Levels of awareness』. I like that because it has an open ended definition which allows one to search and discover more about it by oneself. The territory is so wide that any amount of words is insufficient to include everything. Then one day in Rome, at a talk on the same subject, I was asked in return, "What is your definition?" There are times one has to wriggle oneself out of a situation and somehow I managed by answering, "The knowingness of the present." The Presence is what I stressed, because then it becomes an open ended definition, not just to be opened to any possibilities but especially to the transcendental possibilities.

通常，我會問這個問題："你如何定義心識？ 學生們的答覆非常有趣，因為根據他們的經驗和概念，不同的語言中的詞彙賦予它不同的含義。瑞典的一位心理學家說，他們通常避免回答它。在西雅圖的另一位稱之為"覺悟層次"。我喜歡該回答，因為它有一個開放式的定義，允許每個人自己搜索和發現更多。這一領域是如此之廣，任何數量的語彙都不足以包括一切。然後在羅馬的某一天，我被反問到在同一個話題："那麼你的定義是什麼？真是難以擺脫的情況，不過我還是回答："全然當下明覺。"當下是我所強調的，因為它會變成通向一切可能開放式的定義，不只是要打開任何的可能性，尤其是超脫的可能性。

So on that fine sunny sitting at the patio of a large cozy Florence home, I mused onto giving Consciousness the definition of a mathematical formula which includes all the possibilities and variables found in the Universe. As a graphic representation there will be parabolas that run through all the different dimensions of existence. At some points where coordinates meet there would be blackholes of unknown possibilities which they themselves are in some way connected by logarithms. As I am not a mathematician, I was contented to stop just there.

那一天陽光明媚，我坐在一個寬大溫馨的佛羅倫薩家陽台，想給心識類似數學公式的定義，這個公式足以包括能在宇宙中發現所有的可能性和變數。作為一個圖形表示，會有貫穿生命存有所有不同維度的拋物線。在坐標匯聚的某些點上，會有未知可能性的黑洞，他們自己會通過對數以某種方式相連。因為我不是數學家，我到了這裡就滿足了。

The texts are not lacking in similes concerning the Consciousness. One would often think of the monkey and such a simile as of the monkey jumping from tree to tree. It usually refers back to the restless Consciousness. There are given also its other mischievous behaviors. The monkey is also not just restless; it can also be greedy and nasty. In the classic religious satire from the China, the monkey was given the position of the active mind that leads the pilgrim to his destination (India in this case, in search of Buddha』s holy scriptures). But he has now and then to be controlled by the crown of concentration.

經文中並不缺少關於心的譬喻。一個經常會想到猴子的譬喻 ，在樹與樹之間跳躍。它通常是指散亂的心識，以及其餘淘氣的行為。猴子也不只是不安，它也可以是貪婪和骯髒的。在中國經典的宗教諷刺文學中，猴子被賦予了思維敏捷的位置，引領取經者朝向目的地（印度，尋找如來佛祖的聖經），但他常常被定的頭冠所控制。

More commonly found are Suttas about the thoroughbred horses and elephants. The former referring to a well trained mind and the latter to a great being, such as a Bodhisatta or Buddha. Then it is also mentioned sometimes as cows and bulls, creatures not unfamiliar in India.

經中更常見的（譬喻）是訓練有素的馬和大象。前者指的是一個訓練有素的心，後者指的是偉大的人，如菩薩或佛。有時也有提到母牛和公牛，在印度都不是陌生的動物。

In a discourse given by the Buddha about non restraint of a person with regards to the six senses, six animals are given together with their favorite sites:

1. Snake - ant hill

2. Crocodile - water

3. Bird - air

4. Dog - village

5. Jackal - charnel field

6. Monkey - forest

佛陀曾對一個人六種感官沒有約束作了一次開示，六隻動物被置於了他們最喜歡的場所：

1.蛇-螞蟻山

2.鱷魚-水

3.鳥-空中

4.狗-村落

5.豺狼-停屍場

6.猴子-森林

Can you recognize some or a particular one in yourself or in another person? The Consciousness can take many modes, or personalities. And so it is not surprising that split and multiple personalities occur.

你能從你自己或在另一個人認出一些或一個特定的角色嗎？心可能採取多種模式，或個性。因此，分裂和多重人格的發生也並不奇怪。

In the discourse the six animals each are tied to a string and then they are tied all together and then set free. What would then happen? It is then the law of the jungle, the survival of the fittest. The dominant one would overpower the rest and they would have to go along no matter the consequences. Hopefully, instead, the well trained thoroughbred horse would come along, train them and work in harmony for the well-being of oneself and others. But where? How about at a meditation center?

在開示中，六種動物分別用一條繩子綁住，並綁在一起，然後釋放。那麼將會發生什麼呢？叢林法則，優勝劣汰的生存法則。占主導地位的會壓倒其餘，他們會不計後果地進行下去。然而，我們希望，訓練有素的純種馬會過來，訓練他們並為自己和他人和諧的幸福而工作。但在哪裡呢？一個禪修中心怎麼樣？

A more recent simile of the Consciousness would be a monster computer. They say that computers are stupid. They cannot think. It is just programs that condition their responses. But aren』t humans conditioned too? Computers have no feelings, another affirmation of the superiority of sentient intelligence who suffers mentally while computers do not. But they also anticipate that one day computers will take over the world. If one is grounded in the doctrine of Anatta, this could be accepted without difficulty. As for something with biological touches, it could be described as a ghostly amoeba. I once thought about the octopus, but the Consciousness has more arms than that. It has unlimited arms reaching farther than we can imagine. The nature of its plasma renders it almost invincible. Fortunately and also unfortunately, it is also conditioned. That is, it has its limitations, and price. Who pays? We will be the ones.

最近的一個心的譬喻將是一部巨型計算機。他們說電腦是愚蠢的。它們不能思考。只是程序制約他們的反應。但是，人類何曾不是？計算機沒有感覺，內心遭受的感知能力是另一種肯定的優勢，而電腦沒有。但他們也預測，有一天電腦將接管世界。如果是建立在無我的教義，這將毫無困難地被接受的。具有生物的觸覺，它可以被描述為一個可怕的變形蟲。我曾經想過章魚，但心識具有更多的臂膀。它擁有無限多的武器，比我們能夠想像的更多。它透明的性質使它幾乎是無敵的。幸運的是，也不幸的是，它也是緣起的自然法則。也就是說，它有它的局限性和代價。誰買單？我們將是。

Get it? It is THE THING. Watch out for it.

明白了嗎？是那東西。注意它。

The Dhammapada also tells us that it can do more harm to us than our enemies; it can do us more good than our parents. It is also subtle and swift, but training it is good. A well trained and guarded mind brings happiness. Aha! How do you deal with a monster computer heavily infected and menaced by super viruses? How do you wrestle with a ghostly amoeba which is more slippery than the most slippery slipper?

法句經還告訴我們，心識可以比我們的敵人做更多的傷害；它可以比我們的父母做更多的利益。它也很細微和迅速，但訓服它是有好處。訓練有素的和謹慎的心識會帶來幸福。啊哈！你怎麼對付一個被超級病毒嚴重感染和威脅的怪物電腦？你怎麼對付一個幽靈般的阿米巴？它比最滑的拖鞋更滑。

Do not be frightened. Being frightened does you no good. Or put it another way, you do not have any choice. So get on with the mental training and do not complain. Try to be happy about it. It is actually quite interesting. You have plenty of time in Samsara. Just do not do anything so terrible in life that Death, when it comes, bites you where it hurts most.

不要害怕。害怕對你沒有好處。或者用另一種方式來說，你沒有任何選擇。因此，請繼續進行禪修心法練習，不要抱怨。試著感到高興。觀禪實修實際上是相當有趣的。在輪迴的世界裡你有充裕的時間。不要做任何糟糕的事情，它就是當死亡來臨的時候，給你最深的痛。

Anyway, it is all about YOU.

無論如何，這所有一切總關於你。

So the first step one can do is not to identify with it. Then it is no longer YOU but IT, or would you prefer it to be THAT? After that, be ready to accept whatever you find. And remember, do not be frightened, do not be frightened!

所以，第一步可以做的是不要去認同它。那麼它不再是"你"，而是"真理的它"，或者你更喜愛"法爾如是的那"吧？在那之後，準備好接受你所發現的一切 （放下執著）。並且記住，不要害怕，不要害怕！

Enough of all those sour jokes and very sorry if it seems so obnoxious to you. So coming back to Consciousness, the word itself had been translated variously from the Pali word "Citta". According to the commentarial definition: "Cittan cittenti cittam", which again has been translated as, "That which thinks, therefore, it is called Cittam (Consciousness)."

夠了，那些酸澀的笑話，很抱歉，如果這些令你討厭。所以回來繼續討論心識，這個詞本身從巴利語的"Citta"已被翻譯成了各式各樣名詞。根據註疏的定義："cittan cittenti cittam"，被翻譯為，"能夠思考的作用"，故被稱為心識 （簡稱心）。

I do not like that. Thinking is a mental process and the mental states significantly involved being "initial and sustained application" (vitakka, vicara). However, the Consciousness is behind all this. The other definition which seem more acceptable (to me, who ME?) being "that phenomena which knows the object."

我不喜歡那個翻譯。思維是一種心路過程，心所明顯涉及"初發心的尋和續發心的伺"（ vitakka, vicara）。然而，心識是在這一切現象背後運作。另一個似乎更好接受的定義（對我來說，我又是誰？）是"了別覺知禪修所緣的現象"。

To clarify, when trying to understand this definition, one should take note that the ideas of "who" knows, in "what way" it knows, and "what" is known does not intrude, although these other states have to be there. How can one know without the object or the ways that one can know?

澄清一下，當試圖理解這個定義，應該注意這些觀念："誰"知道，用 "什麼方式"和知道"什麼"並不是強加的，那些相關的心所也必須在那兒。一個人怎麼能夠知道假如沒有知道的對象和什麼方式知道的情況下？

Then a friend quickly asked, "Do you mean the Universal Mind?" I would not say he is wrong but I pointed out that he was drawn into another level of limited perception which denied him of the transcendental means.

於是一個朋友很快地問："你是說大自然法界的意識嗎？"不能說他是錯的，但我指出，他被引至另一層次有限度的認知，而剝奪了超越的方法。

That is precisely the point. Definitions are ideas and can never replace realities. At best, instructions serve that purpose, like the finger pointing to the moon.

說到重點了。定義是種想法，永遠不能取代真理實相。最多，教義能夠達到目的猶如手指指月。

At this point, I would like to bring up another Zen idea. There is a statement that goes:

"Firstly, there is the mountain, then there isn』t the mountain, then there is the mountain."

It is meant to illustrate the development of perception by one who sees through illusions. Obviously, the third mountain is not the same as the first. In that case, the illustration is inadequate.

在這一點上，我想提出另一個禪宗思想。有一個開示說：

"開始，見山是山，然後見山不是山，後來見山是山。"

這解釋了穿越無明的愚癡而開展如實覺知的過程。顯然，第三個山不同於第一個山。在這種情況下，比喻的解釋是不夠的。

The first mountain would have to mean that which a normal person perceives. When asked, "Do you see that mountain?" and he answers, "Yes, I do."

After meditating for some time, he may notice how the Consciousness, mental states and sense objects work together to create the experience and then he concludes that the mountain perceived is not what he thought it was. In other words, it is all in the mind. Which comes up with another question, what then is there?

第一個山是一般普通人所感知的。當被問到，"你看見那座山嗎？他回答說："是的，我看見了。"

禪修了一段時間後，他可能會注意到心識、心所和感知對像一起創造了視覺的體驗，於是他得出結論，所洞察覺知的山並非原來認為的山。換句話說，它都是心的顯現。接下來的問題是，那麼那是什麼？

As to the second mountain, if it is not the first, then what is it?

Before I come to that, let us go back to the first mountain. In the Abhidhamma sense, we can call it a concept. It is just a little short of an illusion. It is conceived, not what is actually there. And that means the shape, form, name, etc. The only difference with gross illusions is that the mind that conceives it does not have to have the unwholesome mental states rooted in attachment, aversion and delusion. One, who is drunk of course, may see something else.

第二個山，如果不是第一個山，那麼它是什麼？

在談論此之前，讓我們回到第一個山。在阿毗達摩的意義上，我們可以把它稱為一個概念。這只是一個小小的錯覺。它是假想，不是真實存在。它意味著，形狀、形式、名稱等等。心的認知與粗俗幻想唯一不同在於，它不一定非得貪、嗔、癡三因生的不善心所。喝醉的人當然會看到一些另樣不同的東西。

When one comes to the second level, the piecing out of the mountain has many levels. First, one who is mindfully observant without concepts and thoughts, what one perceived are "the realities" or mind and material phenomena at work to make the experience happen. Consciousness is one of them, and itself can be pieced out. This conditioned state has been described by the well known monk Thich Nhat Hanh as "Interbeing". That is, one cannot take what one sees without giving due consideration to what other things that are connected with it, like one cannot just take food without considering the farmer who grows it, besides the sun, the rain, and the insects, the insecticides that obliterated them, the remains of those toxic compounds which you consume, thus the preferred biological health products that you buy instead and thus also the extra money that takes leave of your pocket. So, the Consciousness does not exist on its own. It has to be dependent on other ultimate realities.

當來到第二個境界，拼合出來的山有各種不同層次。首先，當不用概念和想法而正念觀察，會察覺到"真實"或身心名色現象起作用而使體驗發生。心識是其中之一，而且本身可以拼合而出。這種緣起的狀態已被著名的一行禪師描述為"互即互入"。那就是，不能把看到的想當然，而不考慮相關的其他東西，像消費糧食而不考慮耕作的農民，以及陽光、雨水、昆蟲、殺蟲劑、這些有毒化合物的殘留，以至偏好生物保健品而多掏腰包。所以，心不能獨善其身。它必須依賴於其他究竟的真實。

This is exactly what I would like to include in the definition of Consciousness. When it is defined as "that phenomenon which knows." A phenomenon of knowing that is spread all over the whole universe creating chaos and order, torturing and blessing the beings which are also results of its activities, yet by itself is also conditioned, and quite illusory.

這正是我想在心識的定義中所包含的。當它被定義為"能知的現象"。一個能知的現象遍佈寰宇，創造秩序與混沌，其活動的結果能給有情痛苦或幸福，但本身也是緣起的，相當虛幻的。

Finally we come to the third mountain.

And here, permit me to rephrase the Sage』s statement (most humbly). How about something like this?

First there is the Consciousness, then there isn』t the Consciousness. Then there is the Dhamma and the Dhamma here I take to mean Reality. That is the gist of Abhidhamma, isn』t it?

最後我們來到了第三個山。

在這裡，請允許我改述一下聖者的開示（以最大的謙恭）。這樣的東西到底怎麼樣？

首先是心，然後不是心。最後是法的自然現象，法在這裡我指的是真理實相。這就是阿毗達摩的要領，不是嗎？

And, so now what?

The Practice of Mindfulness of Consciousness. One of my favourite topics - GETTING TO KNOW THE BOSS. This would come under another chapter.

The Range of Consciousness

In the list of consciousness, there are 89 of them in simple classification and elaborated to 121. We stick to the simple and are given as a reference or starting point.

那麼，現在又是什麼呢？

心的正念禪修。我最喜歡的話題之一，一定要瞭解老闆。這將在另一個章節進行探討。

心的分類

在心的分類列表中，有89個的簡單分類，以及更詳盡的121個分類。我們堅持簡單的，並作為一個參考作為出發點。

Firstly, they are classified according to planes. Planes are levels of Consciousness and they are characteristically found in certain realms or worlds of existences (spatial) although they may not be limited to them. They are like different levels of vibrations or energies and each having their range of objects and conditionings. A human for example can experience absorption levels even though he belongs to the sensual level. A Brahma for example still can have wrong views of the sensual realms.

首先，它們按界別分類。界別是心的層次，各各相狀可見於某些領域或生命存有的世界（空間），雖然並不局限於後者。他們像是不同層次的振動或能量，各有各自層次的對象所緣和緣起法則。以人為例，可以體驗禪定的不同水平，但是他屬於欲界。以梵天為例，他仍會有欲界的邪見。

(I) The basic level of Consciousness is the Sensual sphere plane (Kamavacara bhumi).

Where it occurs, beings are still attached to the five sense bases and objects. They still occur in other planes when the active thought

processes run. Refer diagram in Appendix (i). In brief they are:

(I)心的基本層次是欲界（Kamavacara bhumi）。

當心閃現，有情仍執著在五欲的感官根門和對像上。它們也可發生在其他界別，如其活躍的心路歷程（上意識）運作的時候。參見附錄(i)中的圖表。簡而言之：

1. 12 unwholesome Consciousness

The 12 unwholesome consciousness which are again subdivided according to the roots (attachment, aversion and delusion) that plays the chief role. They are observed mindfully in the practices as "Consciousness with lust", "Consciousness with aversion", and "Consciousness with delusion".

1. 12不善心

12種不善心可根據起主導作用的貪、嗔、癡諸因進一步分類。在禪修中可以正念觀察作為染污的心，如貪心、嗔心、癡心。

These are negative and constitute unwholesome Kamma, Characteristics of the 『Down End Man』.

Consciousness rooted in attachment – 8 types:

Pleasurable/indifferent feeling x associated/dissociated from wrong views x prompted/unprompted.

Consciousness rooted in aversion – 2 types:

Displeasurable x associated with ill will x prompted/ unprompted

Consciousness rooted in delusion – 2 types:

Indifferent feeling x associated with skeptical doubts/ restlessness.

這些都是負面的，心行惡業，具有壞傢伙的相狀。

貪心-8種類型：

悅受或捨受x是否與邪見相應x有行或無行。

嗔心-2種類型：

憂俱x瞋恚相應x有行或無行

癡心-2種類型：

捨俱x疑相應/掉舉相應

2. 18 Rootless Consciousness

These are Consciousness without the unwholesome and wholesome roots. They are either resultants which include the Five Sense Consciousness of seeing, hearing, smelling, tasting, touching (10) and functional (3).

5 Sense Consciousness which are unwholesome results of unwholesome Kamma

5 Sense Consciousness which are wholesome results of wholesome Kamma

2 Receiving Consciousness and 3 Investigating Consciousness which are also results of wholesome and unwholesome Kamma

1 Five Sense Door Adverting Consciousness - a functional

1 Mind Door Adverting Consciousness - a functional

1 Smile producing Consciousness of an Arahant - a functional

2. 18無因心

這些都是沒有善因與不善因的心。它們是眼識、耳識、鼻識、舌識、身識五個欲界果報心（10）或唯作心（3）。

5不善業導致的欲界不善果報心

5善業導致的欲界善果報心

2領受心和3推度心，也是善業和惡業的果報心

1五門轉向心-唯作心

1意門轉向心-唯作心

1阿羅漢生笑心-唯作心

Do not be alarmed at some rather unusual names and descriptions. Many of these are involved with the thought process. An important point is the advertence. One turns towards the sense door, the other to the mind door. Interesting enough, the mind door adverting consciousness performs other functions such as determining the type of response to the object, hence the importance of the mental state of 『Attention』. It would become clearer when one comes to the chapter on the thought processes.

不要因一些不常見的名相和描述而驚慌。其中許多都涉及到心路過程。轉向心是重要的一點。一個轉向五根門，另一個轉向意門。有趣的是，意門轉向心可執行其他功能，如確定心響應對象的類型、作意心所的重要性"。等到心路過程章節時，這些就會變得更為清楚。

3. 24 Beautiful Consciousness

These are Consciousness that have at least two of the three good roots – non- greed, non-aversion and wisdom.

Eight Great Wholesome Consciousness which occurs when wholesome acts are performed.

Eight Great Resultant Consciousness which occurs as the life continuum of happy births.

Eight Great Functional Consciousness which occur in Arahants in place of the Great Wholesome type in anyone less than an Arahant.

3.24美心

這些心都至少具有兩個以上的三善因-無貪、無嗔和智慧。

8大善心，當善業運行時發生。

8大果報心，作為幸福出生的有分心識。

8大唯作心，只有阿羅漢才有的唯作心，取代所有非阿羅漢緣生大善心之類型。

(II) The second level is the Form Sphere level of Consciousness.

They occur when absorptions occur (Jhana) and so the mind is in a deep, peaceful state elevated and away from the five sense objects. Being absorptions, the Consciousness is in fixed concentration and so the subject-object experience is not apparent. The difference of the absorptions lie in the difference in the Jhanic factors and the grosser ones are left out as one advances.

15 Form Sphere Consciousness

Five Wholesome Form Sphere Consciousness corresponding to the five absorptions that occur in one in deep concentration.

Five Form Sphere Resultants which occur as life continuum of those beings who are reborn as a result of the above absorptions.

Five Form Sphere Functionals which occur when Arahants enter into these absorptions.

(II) 第二個層次是色界心

生起於安止的四禪定(Jhana)，因遠離五感官對像所緣而昇華心識界別，它處於一種深沉、寧靜的狀態。在安止定中，心一境性而契入安止於禪修所緣，故能觀所觀的體驗不明顯。安止定的差異在於禪支的粗細，隨著定力深化、捨棄粗重禪支而增上。

15色界心

5色界善心，各自對應於深定中的五種禪那心。

5色界果報心，作為在上述色界禪定中而結生的有分心識 （類似潛意識）。

5色界唯作心，當阿羅漢沉入這些深定時所緣生的唯作心。

(III) The third level is the level of the Formless Sphere level of consciousness

They occur when the formless absorptions occur. While the former has reached its finest state in terms of mental state, here the concentration is brought to more depth and refinement by way of its object and so are named accordingly.

12 Formless Sphere Consciousness

Four Formless Wholesome Consciousness which occurs in one in formless absorption

Four Formless Resultant Consciousness which occur as the life continuum of beings born as a result of the above.

Four Formless Functional Consciousness which occurs when Arahants enter into absorptions of this type.

（III）第三個層次是無色界心

它們緣生在無色定。當前一種無色定的意識狀態（心所) 上達到了最佳狀態，心被引向更加深沉、純淨的所緣目標，因此無色定依隨不同的所緣而命名。

12無色界心

4無色界善心，生發在無色界安止定的善心識。

4無色界果報心，作為在上述無色界禪定中而結生的有分心識。

4無色界唯作心，當阿羅漢沉入這些無色界深定時所緣生的唯作心。

These four are named according to the nature of the objects they take:

1. Infinite Space

2. Infinite Consciousness

3. Nothingness

4. Neither Perception Nor Non-Perception

該4種心由無色定所取的目標性質而命名

1. 空無邊

2. 識無邊

3. 無所有

4.非想非非想

(IV) Supramundane level

These are Consciousness that take only the unconditioned element and none other. As such they occur only when one』s insight has reached an advanced level.

Eight Supramundane Consciousness

Four Path Consciousness are those that occur when one』s insight has matured to the extent of turning completely away from conditioned states to the unconditioned. They are considered active and wholesome.

Four Fruition Consciousness are those which occur as results of the above and so considered passive resultants.

（四）出世間心

這些心的生發在不生不滅的涅槃，無需其他因緣條件的無為法。它們只當觀智達到了一個高等的水平（道智果智）時發生。

8出世間心

4道識，當觀智成熟足以從有為界超脫到無為界時生發，被認為是活耀性的和善心的。

4果識，其生發是由於上述道心的果報，被認為是被動式的異熟果。

The Four Paths and thus also their Fruition, resultants are named according to the maturity of supramundane insight which results in greater dispassion and radical purification and so lessening of or ending of rebirths.

They are –

1. Stream Winner (who has won the stream that leads to Nibbana)

2. Once Returner

3. Non-Returner (to the sensual world)

4. The Adept, Arahant (who will not be reborn again).

四種道心以及相應果報的果心，其命名是因出世間觀智不斷成熟，導致更多的解脫和更徹底的淨化，從而減少或結束輪迴苦。

它們是–

1. 初果入流者 (他得以入涅槃之流)

2. 二果一返者

3. 三果不返者（至欲界）

4. 成就者, 四果阿羅漢 (不再重生).

CONSCIOUSNESS

心識

Isn』t he beautiful? Take a good look - does it remind you of something? How about the Consciousness?

他美嗎？好好看一看———它讓你想起什麼了嗎？看成是心識如何？