拒絕正確的方法 Negation of the Correct Method

Negation of the Correct Method

拒絕正確的方法

Among us there are some dissidents who neither practise the Dhamma nor accommodate others practising it. They reject the methods relating to meditation, saying that everybody is aware of their physical behaviour, so it is unnecessary to note with mindfulness.

我們當中有一些不同意見者，他們既不修習法也不容忍別人修習法。他們拒絕有關禪修的方法，說每人都知道他們的身體行為，所以沒有必要去正念地注意它。

The purpose of meditation is to prevent defilements from arising, from the moment that consciousness occurs relating to sense-objects that contact the sense-bases. Meditation on things that have never been seen or heard before is excluded. Dissidents, in their attempts to criticise our method of teaching, maintain that noting the rising and falling of the abdomen is superfluous. This contradicts what is prescribed in the Mālukyaputta Sutta and the Mahā Satipatthāna Sutta. Everybody is aware that he breathes. It would be preposterous to suggest that he should be made unaware of his own breathing.

感官對象接觸感官根門後，相關的心識就生起。從心識生起的瞬間開始，預防煩惱的生起，這就是禪修的目的。觀照此前從未看到或聽到的事情，則排除在外。不同意見者，企圖批評我們教導的方法，主張注意腹部的上升和下降是多余的。這和《摩羅迦子經》和《大念處經》中的教導有矛盾。每個人都知道他呼吸。(注：按照批評者的邏輯，經中教導呼吸而他修習呼吸，)這暗示著他應該不知道他自己的呼吸，這是非常荒謬的。

Those who propose that one should not meditate on the physical body or parts of it such as head, limbs, or the abdomen, are directly opposed to the Buddha』s teaching. Perhaps this is because they have never experienced insight knowledge. When you see and note matter within your own body, it fits perfectly with the instruction, 「Rūpam disvā patissato - note form when you see it.」 In the same way you must meditate on contact in accordance with the instruction, 「Phassam phussa patissato - note contact when you touch.」 There is nothing in the Pāli Canon and its Commentaries to suggest that anyone is to be deterred from noting his physical behaviour. All sense-bases, sense-objects, and sense-consciousness originate in the body, and if we are to be prevented from noting them, it will go against the teaching. Those who advocate such ideas are teaching heresy (adhamma).

那些主張不應該觀照身體或者身體的部分比如頭部、肢腳、或腹部的人，是直接地反對佛陀的教導。或許這是因為他們從未經歷過觀智。當你看或注意身體內的色法，它完全地符合教導「Rūpam disvā patissato – 見到色時，注意色」 。相同的方式，你必須觀照觸，是依照教導「Phassam phussa patissato -觸到觸時，注意觸」 。巴利三藏和它的注釋書中沒有任何內容建議阻止他人注意他的身體舉止。所有的感官根門、感官對象、產生于身體的感官心識(注，六識)，如果阻止我們注意它們，這將是違反(佛陀的)教導的。提倡如此觀點的那些人，是在教導異端(adhamma)。

Below I summarise the method of insight meditation in brief:

下面我簡要地總結內觀禪修的方法：

「Note every time mind and matter arise. This will lead you to gain knowledge of their causes and effects. Finally you will realise the three characteristics of impermanence, unsatisfactoriness, and insubstantiality. Whoever practises in this manner can realise nibbāna.」

「注意每一次生起的名法和色法。這將導致你獲得了知它們的因和果的智慧(注：緣攝受智)。最後，你將了知無常、苦、無我這三種特相(注：思惟智)。用這種方式修習的任何人都能證悟涅槃。」

Now I will give you the task laid down by the Buddha regarding meditation on mind objects that give rise to mind-consciousness.

現在，我將給你一個任務。心的對象引發意識。佛陀布置的任務是，如何觀照心的對象。