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title: 摩羅迦子的回答 Mālukyaputta』s Answer
description: "Mālukyaputta replied to the effect that no desire, lust, or affection could arise for sense-objects that one had never e"
---

Mālukyaputta』s Answer

摩羅迦子的回答

Mālukyaputta replied to the effect that no desire, lust, or affection could arise for sense-objects that one had never experienced, or even imagine. The meditators in this centre understand this, but others who have no experience in meditation may be puzzled. In 1951 I taught the Mālukyaputta Sutta in Thaddhamma Thitagu Yeikthā in Bassein, when the Thaddhamma Thitagu Sayādaw』s sister was among the audience. She confessed that she became confused when I mentioned the visible object that one had never seen or imagined. She wondered what sort of form that might be. She was intelligent, but her mind was unreceptive before she had practised insight meditation. After she had, she became convinced of the truth of the Dhamma. She was so pleased with the discourse that she disseminated the knowledge she gained from what had been taught to other devotees.

摩羅迦子回答佛陀，不可能會由于此前從未、現在沒有、將來不可能經驗到、甚至想象到的感官對象，而生起欲念、貪愛、喜愛。在這個中心的禪修者都理解這點，但是沒有禪修經驗的其他人可能會感到疑惑。1951年，我在勃生(Bassein)的Thaddhamma Thitagu Yeikthā講解《摩羅迦子經》的時候，Thaddhamma Thitagu西亞多的妹妹(sister)就是聽眾一員。她承認，我提到「從未見到或想象到的視覺對象」時，她感到困惑。她想知道，它們或許是色法的哪一類。她是聰明人，但在修習內觀禪修之前，她的心接受不了。經過禪修之後，她對法的真理確信不疑。她對課程感到非常喜悅，並把學習收穫到的知識分享給其他的同修者。

Every thoughtful person can accept that unseen objects cannot incite lust. Is it possible to conceive affection for an inpidual you have never met before? Not only affection, but hatred also cannot arise. Neither can delusion, nor wrong view. I have composed the following aphorism to aid your memory:

每個理性的人都能認同，未見到的對象不會激發貪愛。愛慕上一個你此前從未遇到的人，這可能嗎？不但喜愛，嗔恨同樣也不會發生。不但錯覺，邪見也如此。為幫助大家記憶，我編排了下面的警句：

Where visible objects remain unseen, defilements cease automatically. Where visible objects are seen, defilements lie in wait. Note with mindfulness whatever is seen, and dispel defilements that lurk in the mind. The question posed by the Buddha for Mālukyaputta forms the exercise for insight meditation. 看不到視覺對象的地方，煩惱自動止息。 看到視覺對象的地方，煩惱睡眠等待著。 正念地注意一切所見，潛伏在心中的煩惱就被消除。 佛陀對摩羅迦子提出的問題啟示內觀禪修的實踐。It should now be clear that objects that one has never encountered cannot arouse the defilements of desire, lust, or affection. From this we can infer that defilements arise (only) from objects seen or known. The Buddha intended to draw Mālukyaputta』s attention to this fact by putting the question in that way, but he also wanted him to realise that defilements continue to arise whenever a sense-object is recalled. Having seen someone smiling or scowling, you may remember it. Every time that you do, the smiling or scowling face reappears. Each time your mind reacts to the mental impression that it creates. Similarly, when you recall things you have seen that incite lust, you become lustful. Anger and delusion are aroused in the same way. If you fail to note at each moment of seeing you tend to be unmindful of the impermanence and insubstantiality of conditioned things, then defilements invade your heart and remain. If you note every moment of seeing diligently, you will realise that it arises just to disappear. When its true nature of impermanence is known, it can no longer torment you.

很清楚，從未遇到的對象無法引發欲念、貪愛、喜愛等煩惱。依據這點，我們可以推斷煩惱只會從看到或知道的對象生起。佛陀用那種方式提出問題，就是想引起摩羅迦子的注意，看到這個事實。但是，佛陀還希望他認識到，任何時候回憶起感官對象，煩惱也會繼續生起。看到某人的笑容或怒容之後，你可以回憶起它。每次回憶的時候 ，那個笑容或怒容就再次出現了。每次你的心就對記憶創造的精神印象做出反應。類似地，當你回憶起看到過並引發過貪的的事物，你就變得有貪。嗔和癡都以同樣的方式生起。如果你無法注意看的每個時刻，你就傾向于對有為法的無常性和無實體性失去正念，然後煩惱就侵入你的心並駐留下來。如果你堅持不懈地注意看的每個時刻，你將會認識到，事物僅僅是生起然後消失掉。無常的真實本質被了知後，它就再也無法折磨你了。

So whenever you look at anything, note what you see, mindful of its impermanence, giving no chance for defilements to develop. Defilements do not reside in you, but lie in wait for a chance to possess your mind. If you are mindful when noting the phenomenon of seeing, you will realise its transience, and it will subside. Your mind will then remain unperturbed, as if you had not perceived the object. This understanding will help you to practise insight meditation. That is why I say that the Buddha』s question reveals the exercise for insight meditation. Later you will hear more about the Buddha』s questions regarding sounds and the ear. Meanwhile I will give a brief account of the insight meditation exercises as instructed by the Buddha.

所以，無論何時看到任何東西，都要注意你所看到的，對它的無常性保持正念，不給機會讓煩惱發展。煩惱不是居住在你體內，而是睡眠等待一個機會來支配你的心。在注意所見到的現象時，如果你是有正念的，你將會了知到現象的短暫性，它將止息下來。然後你的心將保持不受干擾，就好象是從未看到該對象一樣。這個理解對內觀禪修的練習有幫助。這就是為什麼我說佛陀的問題在啟示內觀禪修的實踐。稍後，你會聽到佛陀的關于聲音和耳朵等更多問題。同時我會給出佛陀教導的內觀禪修練習的簡短說明。

 「Ettha ca te Mālukyaputta dittha suta muta viññātesu dhammesu ditthe ditthamattam bhavissati, sute sutamattam bhavissati, mute mutamattam bhavissati, viññāte viññātamattam bhavissati.」

「Mālukyaputta! As phenomena are seen, heard, thought of, or known, just let them be as they are seen, heard, thought of, or known at that moment. 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.」

「摩羅迦子！在現象被見、被聞、被覺、被知時，讓它們僅僅是如同在那一時刻所見到的、所聞到的、所覺到的、所知到的。在你見時，你只見到它；在你聞時，你只聞到它；在你覺時，你只覺到它；在你知時，你只知到它。」

Here it shows that defilements are denied any opportunity to arise when sense-objects cannot gain entry beyond the six sense-doors. The question then arises as to how to exert in repelling defilements when sense-objects do appear at the six sense-doors. Therefore the Buddha lays down the gist of the task of insight meditation in relation to the four modes of seeing, hearing, thinking, and knowing. Here we should note that the senses of smell, taste, and touch are included in the category of thought (muta) for the sake of brevity. Meditation on the three characteristics of impermanence, unsatisfactoriness, and not-self centres on these four modes of seeing, hearing, thinking, and knowing. These senses and sense-objects are not 「I」, 「Mine」, or 「My self.」 The objects just appear for a moment at the sense-doors and the meditator just sees or hears them for that moment, and nothing more. This is the essence of the insight meditation method.

先前已經說明，如果感官對象無法通過六個根門來獲取到入口，就拒絕了煩惱任何的生起機會。問題出現了，感官對象確實在六根門出現後，如何努力去抵御煩惱呢。因此佛陀列下了內觀禪修任務的要點，涉及見、聞、覺、知四類。這里我們應該注意，為了簡短的原因，嗅、嘗、觸這些感知包含到了在覺(muta)的類別中。對無常、苦、無我三種特性的觀照就集中到了見、聞、覺、知這四個類別。這些感知和感官對象都不是「我」、「我的」、「我的我」。這些對象在根門僅僅出現一剎那，禪修者在那一剎那僅僅是看或聽它們，再無其他(注：超出只是見和如所見…)。這就是內觀禪修方法的要點。

(譯注：(一)二十身見：「異我、非我、我所、我的」同義。比如，對于色來說：即1.以色為「我」，其他四蘊就是「我所」，2.以色為「我所」，其他四蘊即為「我」，3.其他四蘊是我，以「我」在色中(色中我、我在色)，4.其他四蘊是我，以色在「我中」(我中色、色在我)，其中，第3.種與第4.種合稱為「相在」。每一蘊都有這四種情況的身見，五蘊共計「二十種身見」。(二)關于「我的我」。PCED有:(此非我所有，此非我，此非我的「我」。經中常譯作：「非我、不異我、不相在」。「此非我的『我』」即：「五蘊不在我中，我不在五蘊中」。) 《阿毘達摩義廣釋》)