在觸時未能觀照觸 Failure to Meditate on Contact While Touching

Failure to Meditate on Contact While Touching

在觸時未能觀照觸

「Phassam phussa sati mutthā, piyam nimittam manasi karoto. Sārattacitto vedeti, tañca ajjhossa titthati.」

「Having felt a touch, one loses mindfulness. Getting involved in the attraction of it, one feels the onset of desire that tries to imbibe it.」

「觸到觸，失去正念。作意觸的可意相，他感受到貪著的侵襲，努力地粘著觸。」

Tactile sensations arise everywhere in the body. When a living body touches an inanimate object, sensations arise. When the limbs touch one another, the same happens. These are external sensations. There are also internal sensations, which often pass unnoticed. For instance, we are usually unaware of the fact that blood comes into contact with muscular tissues embedded in the body. Those unaccustomed to mindfulness cannot take full note of the external sensations, let alone the internal ones. So when you practise meditation casually, you are liable to be forgetful of the Dhamma, and will be aware of beauty when you see it. It is natural to hanker after pleasurable sense-objects; and when they are found you forget to note the arising and passing away of the aggregates. At times you may feel repugnant to disagreeable sights that you see or disturbing sounds that you hear. This also makes you forgetful of the Dhamma.

身觸在身體的各個部位生起。有生命的身體接觸到沒生命的對象，感受就生起。肢體相互接觸，同樣會發生。還有內部感受，它們常常被忽略沒注意到。比如，我們常常沒有注意到血液和身體內含的肌肉組織的碰觸。那些不習慣保持正念的人沒有能力完全地注意外部的感受，更別說內部的了。所以如果你只是偶爾練習禪修，你很可能就忘記了法。如果你忘記了要注意五蘊的生滅，發現了可意的感官對象就去追求它們，這是自然的事情。有時你或許會看到不愉快的景象或聽到煩擾的聲音而感到不樂。這也會使你忘記法。

The five constituents of pleasure invite the defilements for unmindful persons. Their way of life is geared to the enjoyment of pleasure. When they sleep on soft beds, they feel comfortable. The latest fashions give them luxurious feelings of touch. Even when doing their daily exercise routine for health they are doing so delighting in the thought that it will contribute to sensual enjoyment and beauty. All these delights and pleasures are the product of their surroundings, which worship the five constituents of the senses. They generate defilements. Nibbāna remains remote from those with a liking for defilements. Hence the following stanza:

這五組享樂替失去正念的人邀請煩惱。他們的生活方式和快樂的享受連接在一起。睡在柔軟的床上時，他們感覺舒適。最新的款式帶來觸覺上的奢華感受。甚至在日常鍛鍊身體時，鍛鍊得這麼高興，以致腦子里面想到這將會給肉欲享受和美人帶來幫助。所有這些快樂和愉快都是他們環境的產物，他們生活在崇拜五組感官的環境里。他們制造煩惱。涅槃遠離那些喜好煩惱的人。因此有下面的行：

「Tassa vaddhanti vedanā, anekā phassasambhavā; Abhijjhā ca vihesā ca, cittmassūpahaññati. Evamācinato dukkham, ārā nibbāna vuccati.」

「A multitude of passions such as covetousness and rage, springing from contact, torments one who takes a firm hold of it, with the result that his mind becomes burdened with vexation. Therefore, nibbāna remains remote from one who would rather carry the burden of suffering than practise meditation.」

「許多染著，比如貪婪與惱怒，因為觸的觸發而生起，折磨牢固地抓取觸的人，導致他的心負擔著苦惱。因此，涅槃停駐在寧願承受苦的重擔也不練習禪修的人的遠方。」

All that has been said about seeing, hearing, etc., applies to touching. What should be emphasised as before is the fact that by bowing to the wishes of the defilements one accumulates a mass of suffering, which keeps one remote from nibbāna.

所有關于看、聽等等所說的，也適用于觸。如同之前，強調的是一個事實，給煩惱的願望鞠躬，他就積聚起大量的苦，苦讓他遠離涅槃。