觸觸之前 Touches Not Touched Before

Touches Not Touched Before

觸觸之前

The fifth question put to Mālukyaputta is as follows:

向摩羅迦子提出的第五個問題如下：

「What do you think, Mālukyaputta? There are certain tangible objects that you have never touched before, that you are not touching now, and do not hope to touch in the future. Could such objects arouse desire, lust, or affection in you?」

「摩羅迦子，你如何認為？對于你此前從未觸到的、現在沒有觸到的、在未來不可能會觸到的觸，這樣的觸會導致你生起欲念、貪愛、喜愛嗎？」(注，「觸」見節末注)

Mālukyaputta replied in the negative, which is right. Here again it may be stressed that no defilements can arise for sense-objects with which one is unfamiliar. Indigenous peoples develop no desire for foreign fashions, which they have never even seen before. The same analogy applies to friendship — one never makes friends with people whom one has never met or seen before.

摩羅迦子給出否定的回答，這是正確的。在這里再次強調，沒有煩惱會由于未經驗過的感官對象而生起。本地的居民不會因為此前他們從來沒有看到的外國風俗而發展出欲念。同樣的推論也適用于友誼—一個人決不會和此前他從未遇到或看到的人交上朋友。

For most of us, seeing or hearing is intermittent. We are not seeing or hearing things all the time. Since we are not always eating, tasting is even less frequent. Tactile sensations, however, occur all the time. They are far more pervasive than other sensations. They may be felt even when one is sitting or standing still, or eating and drinking. So we are involved with sensations of touchday in and day out. Meditators usually have to meditate more on objects of touch than on any other objects.

我們大多數人，看和聽是間歇性。我們不會始終都在看或聽事物。我們沒有一直吃東西，所以嘗就更少發生了。然而身觸始終在發生。它們遠遠比其他感受更普遍。甚至在坐、站、吃、喝時，都可能感覺到它們。所以我們天天都在和身觸打交道。和其他任何對象相比，禪修者通常是不得不更多地去觀照身觸的對象。

The text says, 「Gacchanto vā gacchāmī』ti pajānāti - know that you are going, when you go.」 When you note the walking, lifting the foot, pushing it forward, and putting it down, you are conscious of the entire movement connected with the process of walking. This means that knowledge of walking arises. So you should let that knowledge remain as it is according to the instruction, 「Mute mutamattam bhavissati - when you know, just know it.」 Do not go further than that. This meditation technique is mostlyon the activities of the element of motion, though at times the element of heat, or the element of hardness may also be prominent. Mostly though, one must concentrate on the element of motion.

經文說到，「Gacchanto vā gacchāmī』ti pajānāti – 在你行走時，了知你正在行走」。當你注意行走，舉起腳、往前推、放下腳，你就是覺知和行走過程有關的整個運動。這就是說，對行走的覺知生起了。依照教導「Mute mutamattam bhavissati – 在你覺(知)時，僅僅覺(知)它」，所以你應該讓那覺知停留于只是覺知，不要超出。這個禪修方法主要是針對運動元素的活動，雖然有時熱的元素，或硬的元素可能也明顯。不過你應當主要地專注于運動的元素。(譯注：「見聞覺知」中的覺，包括鼻、舌、身的感知。本段的覺(知)就是「見聞覺知」中的「覺」，但特指身根對地火風等身觸色的感知。)

The text goes on to say, 「Thito vā thitomhī』ti pajānāti; nisinno vā nisinnomhī』ti pajānāti - know that you are standing when you stand, know that you are sitting when you sit. Here too, you are instructed to note the nature of the element of motion. If you are not satisfied with this method, note the activity of the element of motion by watching the rise and fall of the abdomen as you are standing, sitting, or lying down.

經文進一步說到，「Thito vā thitomhī』ti pajānāti; nisinno vā nisinnomhī』ti pajānāti - 在你站立時，了知你正在站立。在你坐時，了知你正在坐」。這里同樣，它在教導注意運動元素的本性。如果你對這個方法(的效果)不滿意，可以在站著時、坐著時、或躺下時，都觀察腹部的上升和下降，通過這種方式來注意運動元素的活動。

(節末注，「觸」有不同意思。1. 觸境色。十二處中的「觸處」和十八界的「觸界」，都是指觸境色，即地、火、風三界。2. 觸心所。「特相：接觸目標。作用：目標與識撞擊。現起：. 因依處、目標與識集合生起。.導致受(、想、思)的生起(見 M.109.)。近因：出現于諸門之境」。十二緣起中的「六處緣觸、觸緣受」和「六觸身」中的觸，即是此義。六觸身是眼觸、耳觸、鼻觸、舌觸、身觸、意觸。《六六經》：「依眼與色而眼識生，三之和合而有觸(眼觸)…依身與觸(境色)而身識生，三之和合而有觸(身觸)…依觸而有受，依受而有愛…」。本書的「身觸」，是指世俗的「觸覺」，即身體對地火風三界的感知。)