内心

来自上座部佛教百科
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内心(巴利语:hadaya),有多种含义,常指色法的心脏、肉团心,有时亦指名法的心、意、识、心念、心意、意界等。

经藏之用例

长部·自欢喜经》:

世尊!此中有一类沙门、婆罗门依热诚、精勤、修定、不放逸、正作意、如是到达心定;如是于定心省察此身下至足跖之皮,上至头发之端,以皮肤为限,全身包满种种不净,即此身中有:头发、微毛、爪、齿、皮肤、肉、筋肉、骨、髓、肾、心脏、肝、肋膜、脾、隔膜、胃、粪、胆汁、痰、脓、血、汗、脂肪、泪、油、痰唾、鼻涕、骨液、尿等。

长部·大念处经》:

诸比库!比库于皮覆包充满种种不净物之此身,观察此身,上至头发,下至跖底,了知:“于此身有发、髦、爪、齿、皮、肉、筋、骨、髓、肾脏、心脏、肝脏、肋膜、脾脏、肺、肠、肠间膜、胃、排泄物、胆汁、痰、脓、血、汗、脂肪、泪、淋巴液、唾液、粘液、关节液、尿。”[1]

中部·第五·无秽经Anaṅgaṇasuttaṃ)》:

Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi – “hadayā hadayaṃ maññe aññāya tacchatī” ti.
尊者,如此,般都子外道满心欢喜,喜悦地说道:“以使其得以矫正。”
tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.
对这些人,尊者沙利子之了知他们的以此教法使其得以矫正。

相应部·有偈篇·第七·婆罗门相应·阿拉汉品·桑达利卡婆罗门经Sundarikasuttaṃ)》:

Māno hi te brāhmaṇa khāribhāro,Kodho dhumo bhasmani mosavajjaṃ;Jivhā sujā hadayaṃ jotiṭhānaṃ,Attā sudanto purisassa joti.
婆罗门,傲慢是你的重担[2];愤怒如烟,妄语如灰(使知识之火发不出光辉)[3];(我的)舌如勺子(盛出法的知识)[4]内心如火供处(奉献出光辉)[5];善调服的心,是人的光辉。[6]

相应部·有偈篇·第十·亚卡相应·苏西楼马亚卡经Sūcilomasuttaṃ)》:

Pañhaṃ taṃ, samaṇa pucchissāmi. Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī.
沙门,我问你一个问题,若你不能说明清楚,我将搅乱你的心,撕裂你的心脏,或者抓着你双脚扔到恒河的对岸去。[7]

小部·大义释·意品》:

Manoti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu, ayaṃ vuccati mano.
“意”即是心,“意”称为意图、内心、净白,“意”称为意处、意根、识、识蕴、所生意识界,这即是“意”。

论藏之用例

论藏·分别论》:

Tattha katamā manodhātu? Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanodhātu; sotaviññāṇadhātuyā…pe… ghānaviññāṇadhātuyā…pe… jivhāviññāṇadhātuyā…pe… kāyaviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanodhātu sabbadhammesu vā pana paṭhamasamannāhāro uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanodhātu – ayaṃ vuccati ‘‘ manodhātu ’’ .
其中,哪些是意界呢?在眼识界生已即灭后,无间断地生起的心,名为意图、内心、净白的意,名为意处、意根、识、识蕴、 所生意界的意;耳识界……鼻识界……舌识界……身识界生已即灭后,无间断地生起的心,名为意图、内心、净白之意,名为意处、意根、识、识蕴、 所生意界的意,又或者最初注意一切法时所生起的心,名为意图、内心、净白的意,名为意处、意根、识、识蕴、 所生意界的意。这称为‘意界’。

论藏·法集论》:

Katamaṃ tasmiṃ samaye cittaṃ hoti? Yaṃ tasmiṃ samaye cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanoviññāṇadhātu – idaṃ tasmiṃ samaye cittaṃ hoti.
为何说其时有心呢?其时有所有之心、名为意图、内心、净白之意,名为意处、意根、识、识蕴、所生意识界的意--这即是其时有心。[8]

参见条目

注释与引用

  1. 觉音尊者在《清净道论·第八·说随念业处品》解释三十二种身体成分:“尿、关结滑液、涕、唾、膏、泪、脂肪、汗、 血、脓、痰、胆汁、脑、粪、胃中物、肠间膜、肠、肺脏、脾脏、肋、肝脏、心脏、肾脏、骨髓、骨、腱、肉、皮、齿、爪、毛、 发”。
  2. Piya Tan Beng Sin: When a pingo-load is being carried, with each step, the load brings the trays to hit the ground. Similarly, though conceit props us up on account of birth, clan, family, etc, it causes envy to arise and thereby pulls one down to the four states of suffering (SA 1:236).
  3. Piya Tan Beng Sin: When defiled by the smoke of anger, the fire of knowledge does not shine. (SA 1:236)
  4. Piya Tan Beng Sin: My (the Buddha's) tongue is the ladle offering of the Dharma sacrifice. (SA 1:236)
  5. Piya Tan Beng Sin: Just as your fire altar is on the river bank, the hearts of beings are the sacrificial shrine, the fire altar,for my offerings of the Dharma sacrifice. (SA 1:236)
  6. Piya Tan Beng Sin: Conceit, brahmin, is your pingo-load [shoulder-load];Anger, the smoke; false speech, the ashes;The tongue is the ladle;the heart, the fire shrine;A well-tamed mind is the person's light.
  7. http://www.metta.lk Main Translation by Bhikkhuni Uppalavanna: Recluse, I will ask you a question, if you fail to explain it, I will confuse your mind, or split your heart or taking you by the feet will throw you to the other bank of the of the river.
  8. Buddhist Psychological Ethics, translated from the Pali by C.A.F. Rhys Davids: What on that occasion is thought (cittam)? The thought which on that occasion is ideation, mind, heart, that which is clear, ideation as the sphere of mind, the faculty of mind, intellection, the skandha of intellection, the appropriate element of representative intellection — this is the thought that there then is.