《清净道论·第 14 品·说蕴品》
掉举 (uddhacca,agitation,restlessness):
……是心的浮动状态。有不寂静的特相,犹如给风吹动的水波;有不稳定的作用,如风扬旗帜;以散动的状态为现状,如投以石而散布的灰尘;由于心不寂静而起不如理的作意为近因。当知掉举即是心的散乱。……
……482. Uddhata—bhaavo uddhacca.m/ Ta.m avuupasama—lakkha.na.m vaata—abhighaatacalajala.m viya,anava.t.thaana—rasa.m vaata—abhighaatacaladhajapa.taakaa viya,bhantatta—paccupa.t.thaana.m paasaa.naabhighaata—samuddhatabhasma.m viya,cetaso avuupasame ayoniso manasikaara—pada.t.thaana.m,citta—vikkhepo ti da.t.thabba.m/……
……Agitation is agitatedness. Its has the characteristic of disquite,like water whipped by the wind;Its function is unsteadiness,like a flag orbanner whipped by the wind;It is manifested as turmoil like ashes flung up by pellting with stones;Its proximate cause is unwise attention to mental disquiet. It should be regarded as distraction of consciousness.……
身轻安 (kaaya—passaddhi,tranquility of mental body,tranquility of mental states):
心轻安 (citta—passaddhi,tranquility of consciousness,tranquility of mind):
……身的安息为“身轻安” ,心的安息为“心轻安”。这里的“身”是指受(想行) 等的三蕴。
……470. Kaayassa passambhana.m kaaya—passaddhi/ Cittassa passambhana.m citta—passaddhi/ Kaayoti cettha vedanaadayo tayo khandhaa/
……The tranquillizing of the body is tranquillity of the body. The tranquillizing of consciousness is tranquillity of consciousness. And here body means the three [mental] aggregates,feeling [perception and fomations].
把这两种合起来说为身心的轻安。有寂灭身心的不安的特相;有破坏身心不安的作用;以身心的不颤动与清凉的状态为现状;以身心为近因。当知它们是对治使身心不寂静的掉举等烦恼的。……
Ubhopi panetaaekato katvaa kaaya—citta—darathavuupasama—lakkha.naa kaaya—citta—passaddhiyo,kaaya—citta—darathanimaddana—rasaa,kaaya—cittaana.m aparipphandanasiiti—bhaava—paccupa.t.thaanaa,kaaya—citta—pada.t.thaanaa/ Kaaya—cittaana.m avuupasamakara—uddhacca—aadi kilesa—pa.tipakkha—bhuutaati da.t.thabbaa/……
But both tranquillity of that body and of consciousness have,togather,the characteristic of qieting disturbance of that body and of consciousness;Their function is to crush disturbance of the [mental] body and of consciousness;They are manifested as inactivity and coolness of the [mental] body and of consciousness;Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to the defilements of agitation,etc.,which cause unpeacefulness in the [mental] body and in consciousness.……
“掉举 (uddhacca)”vs“身轻安 (kaaya—passaddhi)”、“心轻安 (citta—passaddhi)”
巴利语中的“uddhacca”的涵义是“像水波一样浮动” ,用来譬喻“心 (citta)”的“浮动” ,即“不自觉地到处攀缘”。“心猿意马”说的就是这件事情。两个英译都是意译。
巴利语中的“passaddhi”正好是“uddhacca”的反义词,原意是“无波的安静” ,用来譬喻“心 (ciita)”“乖乖地獃在‘业处 (kamma—a.t.thaana)’上”。汉译“轻安”译得很形象;两个英译都是意译。
巴利语“kaaya”有“身体”的涵义。但在此处并非指“色身” ,而是指“心所(cetasika)”法!“kaaya—passaddhi”指的是“心所 (cetasika)”的“轻安(passaddhi)” ,“citta—passaddhi”指的是“心 (citta)”的“轻安 (passaddhi)” ,二者一定是同时生起的。
在常见的“凡夫 (puthujjana)”“心”中:在 12 个“不善心”中都一定有“掉举(uddhacca)” ;在 8 个“欲界善心”中可能会生起“身轻安(kaaya—passaddhi)”和“心轻安 (citta—passaddhi)” ,而且这两者是同时生起的。
观察方法:当我们发现自己的“心 (citta)”“不自觉地到处攀缘”时,我们就可以声称:“我观察到了一个‘掉举 (uddhacca)’心所”。
观察方法:当我们发现自己的“心”“不用费劲就能乖乖地獃在‘业处(kamma—a.t.thaana)’上”时,我们就可以声称:“我观察到了一个‘身轻安 (kaaya—passaddhi)’心所和一个‘心轻安 (citta—passaddhi)’心所”。
值得注意的是,汉地很多人把“轻安 (passaddhi)”理解成身体的感受。这大抵是因为在禅修中“轻安 (passaddhi)”现起时,往往伴随着身体的一种特殊的、“轻松”的“乐受” ,于是,许多人就把这种“乐受”误认为是“轻安 (passaddhi)”了!实际上,“轻安 (passaddhi)”是一种“心 (citta)”的状态。
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