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title: 觀照法，涅槃近前 Meditating on Mind Objects Brings Nibbāna Near
description: "The preceding stanzas show the darker side of life for the meditator. There is a brighter side, though, which is given i"
---

Meditating on Mind Objects Brings Nibbāna Near

觀照法，涅槃近前

The preceding stanzas show the darker side of life for the meditator. There is a brighter side, though, which is given in the following stanza.

先前的行向禪修者展示了生命黑暗的一面。下面的行顯示光明的一面。

「Na so rajjati dhammesu, dhammam ñatvā patissato;
Virattacitto vedeti, tañca nājjhossa titthati.」

「Passion remains undeveloped in him who recollects with mindfulness the idea he has known. Thus freed from lust, he refuses to imbibe it.」

「他憶持正念地知所知之法，染著便不會生起。因此從貪著解脫，他不會黏著于法。」

Here, ideas or dhammas - mental objects are not ultimate realities, but concepts (paññatti). However, mind-consciousness itself is an ultimate reality. It comprises thoughts and ideas created by the mind object. It appears, and disappears the next instant, so is impermanent. When a meditator visualises an object and notes it with mindfulness, it disappears as soon as it is noted. What actually happens is the disappearance of mind-consciousness that constitutes mind (nāma). As the observer is intent upon the object, he or she loses sight of the citta or nāma created by it. As he or she notes it like this, no attachment arises. In other words, mindfulness dispels lust or passion. In such circumstances consciousness just occurs, it does not go beyond that. This is in accordance with the instruction, 「Viññatam viññānamatta bhavissati - when you know, just know it.」 If one fails to meditate on the mind object, feeling tends to incite defilements.

這里的想法(idea)或法(dhamma)-心的對象不是究竟法，只是概念(paññatti)。但是，意識本身是究竟法。法包含由心的對象創造出來的思想和想法(thoughts and ideas)。它出現後，在下一個剎那就消失掉，所以是無常的。禪修者想象到一個對象時，正念地注意它，它一旦被注意到，就消失掉了。實際發生的事情是構成名法(之一)的意識的消失。因為觀察者熱心于對象，沒有看到由于對象產生出的心法(citta)或名法。他如此注意對象後，執取就不會生起。也就是說，正念消除了貪愛或染著(rāga)。這種情況下，心僅僅是出現，它不會超出。這符合教導「Viññatam viññānamatta bhavissati – 在你(識)知時，僅僅(識)知它」。如果沒有觀照心的對象，感受往往會激發出煩惱。(該段需要校對)

「Yathāssa vijānato dhammam, sevato cāpi vedanam;
Khīyati nopacīyati, evam so caratī sato.
Evam apacinato dukkham, santike nibbāna vuccati.」

「On thinking of a mind object, a meditator just knows it and just feels that he knows it, without conceptualising it. With this, suffering ceases. One who practises in this way is said to be near to nibbāna.」

「知到所知之法時，禪修者只是知法，只是感受他知法，沒有構想法的概念。如此，苦熄滅。用這種方式禪修的人，我說，他傾近于涅槃。」

Any idea must be noted as soon as it is formed so that the inclination to defilements has no opportunity to arise. When the defilements cease, kamma and results also cease, and that momentary cessation rewards the meditator with momentary bliss (tadanga nibbāna).

一旦想法(idea)形成，就必須注意到，這樣煩惱的趨勢就沒有機會生起。煩惱止息後，業和業報同樣止息，剎那止息就會獎賞剎那安樂(tadanga nibbāna，一向涅槃)給禪修者。

It should be noted that nibbāna is within easy reach of everyone who practises insight meditation. Conversely, it remains remote from non-meditators.

應該注意到，涅槃對每一位修習內觀禪修的人來說是容易達到的。相反，涅槃距離非禪修者很遠。