摘自： 坦尼沙罗尊者（by Ven. Thanissaro Bhikkhu），《"当你亲证之时When you know for yourselves......" 》
Second, the dimension of the Deathless is not devoid of awareness, although the awareness here must by definition lie apart from the consciousness included in the five aggregates of fabricated experience.
不死的维度并非是毫无觉知，不过这里的觉知据其定义必然有异于五种造作之蕴里的识蕴。
"Monks, that dimension should be known where the eye (vision) stops and the perception (mental noting) of form fades. That dimension should be known where the ear stops and the perception of sound fades... where the nose stops and the perception of aroma fades... where the tongue stops and the perception of flavor fades... where the body stops and the perception of tactile sensation fades... where the intellect stops and the perception of idea/phenomenon fades: That dimension should be known."
— SN 35.117
“比丘们，了解该维度当在眼（视觉）终止与色受（心理识记）消逝之处。了解该维度应当在耳终止与声受消逝之处......在鼻终止与香受消逝之处......在舌终止与味受消逝之处......在身终止与触受消逝之处......在意终止与想法/现象之受消逝之处: 应当了解那个维度。”
〈相应部SN XXXV.117〉
"Having directly known the extent of designation and the extent of the objects of designation, the extent of expression and the extent of the objects of expression, the extent of description and the extent of the objects of description, the extent of discernment and the extent of the objects of discernment, the extent to which the cycle revolves: Having directly known that, the monk is released. [To say that,] 'The monk released, having directly known that, does not see, does not know is his opinion,' that would be mistaken.'"
— DN 15
“既然已亲证指定的程度与指定对象的程度、表达的程度与表达对象的程度、描述的程度与描述对象的程度、分辨的程度与分辨对象的程度、轮回流转的程度: 该比丘对之亲证而后解脱。[如果说，]他的观点是，‘对其亲证而后解脱的比丘，不见不知，'那是错误的。”
〈长部DN 15〉
Consciousness without feature, without end
luminous all around:
Here water, earth, fire, & wind have no footing.
Here long & short,
coarse & fine,
fair & foul,
name & form
are all brought to an end.
With the stopping
of [the aggregate of] consciousness,
each is here brought to an end.
— DN 11
“无特征、无终极、周遭光明的意识，此处，水、地、火、风无所驻，此处，长、断、粗、细、净、秽、名、色皆止息，随着识(蕴)的止息，一切在此止息。”
〈长部DN 11〉
"Consciousness without feature, without end, luminous all around, does not partake of the solidity of earth, the liquidity of water, the radiance of fire, the windiness of wind, the divinity of devas (and so on through a list of the various levels of godhood to) the allness of the All (i.e., the six sense spheres)."
— MN 49
“无特征、无终极、周遭光明的意识，不参与地之坚硬、水之液流、火之光明、风之呼动、天神之神性（历经一系列层次不等的神性）等等一切的一切（即六种官感域场）。”
〈中部MN 49〉
"Even so, Vaccha, any form... feeling... perception... fabrication... consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form... feeling... perception... fabrication... consciousness, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea."
— MN 72
“更如此，婆蹉，任何以色......受......想.....行.....识描述如来者会这样描述: 如来已出离，如拔起的棕榈，生机已失、永不再生。婆蹉，如来已脱离色....受......想......行......识的类别，如大海，深奥、无限、不可测。”
〈中部MN 72〉
"Freed, dissociated, and released from ten things, Bahuna, the Tathagata dwells with unrestricted awareness. Which ten? Freed, dissociated, and released from form, the Tathagata dwells with unrestricted awareness. Freed, dissociated, and released from feeling... from perception... from fabrications... from consciousness... from birth... from aging... from death... from stress... Freed, dissociated, and released from defilement, the Tathagata dwells with unrestricted awareness.
"Just as a red, blue, or white lotus born in the water and growing in the water, rises up above the water and stands with no water adhering to it, in the same way the Tathagata — freed, dissociated, and released from these ten things — dwells with unrestricted awareness."
— AN 10.81
“巴户那，如来自十事中解放、脱离、解脱，安住于无限的觉知。哪十事? 如来从形态(色)中解放、脱离、解脱，安住于无限的觉知。如来从受......想......行.....识......生......老......死......杂染中解放、脱离、解脱，安住于无限的觉知。
“正如一朵红色、蓝色、白色莲花，生于水、长于水、升出水面之上、直立而不沾于水，同样地，如来──自此十事中解放、脱离、解脱──安住于无限的觉知。”
〈增支部AN X.81〉
These are not the words of a person who has found release in unconsciousness.
这些语句非出自一位在无意识状态中找到解脱的人之口。
Finally, although the Deathless is sometimes called consciousness without feature, without end, it is not to be confused with the formless stage of concentration called the dimension of the infinitude of consciousness. One of the main differences between the two is that the dimension of the infinitude of consciousness is fabricated and willed (see MN 140). The element of will, though, can be very attenuated while one is in that dimension, and only discernment at an extremely subtle level can ferret it out. One way of testing for it is to see if there is any sense of identification with the knowing. If there is, then there is still the conceit of I-making and my-making applied to that state. Another test is to see if there is any sense that the knowing contains all things or is their source. If there is, then there is still fabrication in that state of mind, for when the Deathless is fully comprehended, the sense of unrestricted awareness as containing or acting as the source of other things is seen to be an ignorant conceit.
最后，尽管涅盘有时称无相（without feature）、无极（without end）的意识，不可将它与非色界禅定里的识无边处混淆起来。两者之间主要差别之一在于，识无边处由造作与意志而生（见中部MN140）。不过居于该维度时，意志的因素极其微弱的，只有层次极其精细的明辨方能探得。检验的方法之一乃是看你对知性（knowing）是否有任何认同。如果是，该状态则仍有造作我、造作属我之感。另一个检验方法是，看这个觉知是否包容一切或为一切的来源。如果是，该心理状态依然存在造作，因为当不死维度彻底把握之时，会把包容它物或发源它物的无限觉知，当成一种无明的自满。
愿以分享此文功德，回向一切众生，回向无上菩提，回向四众和合，回向正法久住。Sadhu Sadhu Sadhu.
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发表于 7-9-2016 06:21 PM
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