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title: 觀照聽到，等等 Meditating on Hearing, etc
description: "Mālukyaputta undertook to apply mindfulness to the activities of the six senses. If one is constantly mindful, one will "
---

Meditating on Hearing, etc

觀照聽到，等等

Mālukyaputta undertook to apply mindfulness to the activities of the six senses. If one is constantly mindful, one will just hear what appears at the ear-door, and no more. As I am delivering this discourse, you are hearing each syllable that I am uttering. If you concentrate on each syllable that I pronounce, you will certainly miss the import and meaning of what I am trying to convey to you. If you stop short at cognition of the sounds that I make, you will not be able to note them in the conceptual way, which means you will not form any concept regarding what you hear. Likewise, when you smell an odour, you just know the odour. Consciousness will not flow any further than that. When you feel tactile sensations and stop short at that, you will just know that you have touched something or that something has touched you, and you will not go beyond that.

摩羅迦子開始正念于六個感官的活動。如果持續地保持正念，將會只是聽到在耳門所聽到的，再無其他。在我講解這個課程時，你正在聽著我發出的每個音節。如果你專注于我發出的每個音節，你當然會錯過我要傳遞給你們的意思和含意。如果你停留在覺知我發出的聲音，你將無法以概念的方式去注意它們。同樣地，在嗅到氣味時，你僅僅是了知氣味，這樣，心識就不會流到更遠(注：超出「只是嗅」)。在感受身觸(注，身體對地火風三界的感知)時，在那里停住，你就僅僅是知道你接觸到了某物或者某物接觸到了你，你就不會超出那(只是觸)。

With the range of mental objects too, you will just stop short at the point where mind-consciousness arises without formulating concepts. Then defilements will not be able to arise. I will say more about that later.

對于心的對象，同樣，你只是停在意識生起的那個時刻，不要帶有構想的概念。煩惱就無法生起。關于這點，我在後面會有更多的敘述。

Let me remind you of the passage cited earlier regarding seeing, hearing, etc. 「When you see, you just see it; when you hear, you just hear it; when you think, you just think it; and when you know, you just know it.」 This is the practice of insight meditation in a nutshell. It means that when consciousness of sense-objects arises, you should note the arising so that the mind just stops there. You will not be able to do this unless you note the phenomenon with mindfulness. Even when you are trying to note in this way, your mind may deviate from its main objective to investigate the nature of the object, especially when you are just beginning meditation.

我提醒下先前談及的關于看、聽等等的引句，「在你見時，你僅僅是見它；在你聞時，你僅僅是聞它；在你覺時，你僅僅是覺它；在你知時，你僅僅是知它。」這就是內觀禪修練習的核心。它的意思是，在感官對象引發的心識(注，六識)生起時，你應該注意這種生起，這樣你的心就會只是停在那里。除非正念地注意這些現象，否則你無法做到這點。(如果沒有正念，)即使你盡力地用這種方式去注意，你的心還是可能會偏離它的主要目標去研究對象的性質，特別是當你還是新手時。

Some assert that by merely investigating the three characteristics one can remain just with consciousness as it arises. Some go so far as to say that the mind should be just kept as it is, then it will automatically stop at cognition of things seen or heard. This amounts to saying that the mind should be left unrestrained without keeping guard over it. This means that mindfulness will be discarded. Let me ask such dissenters, 「How will you react to harsh words that grind your ears, or to trash that inflames you, or to physical and mental pain that undermine your equanimity?」 Without noting the psyche with mindfulness, how can anyone keep it as it is? Let these people judge for themselves the true worth of their own assertions.

某些人聲稱，僅僅通過研究三種特相，就能讓心在生起時停留住。某些人走得更遠，他們說心應該保持它自己的樣子，然後在認知所看或所聽時它就能自動地停住。這些言論都是在說，心應該保持不受約束，不要看守它。這意味著拋棄了正念。我來問問這些見解者，「面對折磨你耳朵的粗暴語言，或者激怒你的攻擊言論，或者破壞你定力的身體和精神上的痛苦，你將會如何反應？」離開對心保持正念地觀照，誰能做到讓心保持它自己的樣子？讓這些人自己對他們主張的正確性做個判斷。

When a meditator contemplates constantly on the phenomena of seeing, hearing, etc., he or she will realise the knowledge of dissolution, which will reveal the moment when dissolution occurs. If the meditator abides in that moment, insight knowledge will be strengthened and its benefits will follow.

禪修者持續不斷地觀照看到、聽到…的等等現象，就能達到揭示壞滅發生的時刻的壞滅智。如果禪修者堅守于那個時刻，觀智就會得到加強，它的益處將會隨之而來。