在看時未能觀照色 Failure to Meditate on Form While Seeing

Failure to Meditate on Form While Seeing

在看時未能觀照色

 「Rūpam disvā sati mutthā, piyam nimittam manasi karoto. Sārattacitto vedeti, tañca ajjhosa titthati.」

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

「見到色，失去正念。作意色的可意相，他感受到貪著的侵襲，努力地粘著色。」

It is only human to get attracted to beautiful sense-objects. You look at something because it gives you pleasure. At that moment you forget to practise the Dhamma. Even a meditator may be moved by pleasant visible objects, and attention may be perted from his or her noble aim. Those unaccustomed to meditation practice, may easily give themselves away to alluring visible objects. As soon as the concept of beauty overpowers them, they will forget about the Dhamma. Form, therefore, makes one forgetful or unmindful.

人類生而喜歡可意的感官對象。你看著某物是因為它帶給你愉快。那時，你就忘記了要修習佛法。甚至禪修者也可能會被令人愉快的視覺對象改變，他的注意力可能會從神聖的目標轉移掉。還沒習慣于禪修練習的人，可能會容易地出賣自己給有誘惑力的視覺對象。一旦可意的概念打敗了他們，他們將忘記佛法。因此，色法能讓人疏忽或失去正念。

A pleasing smile makes an impression on the heart of one who sees it, and it is always a pleasure to recall it. One remembers it for days, months, or years. The mind is then taking in the form as if trying to ingest or imbibe it.

一個讓人愉快的笑容在看到它的人的心中產生印象。對它的回憶也總是令人愉快的(樂受、悅受)。看到它的人便會記住它幾天、幾個月、或幾年。那時，心抓取色，好像正在努力地去攝取或吸收它。

Here, I am speaking about the reaction to forms in general terms. Of course, there are occasions when one feels repugnant towards the object one sees. At other times, one may be indifferent. Whatever the case may be, the crux of the matter is that form generates various kinds of feelings such as pain, pleasure, greed, or anger, which give rise to kamma and its results as the round of suffering. Suffering as the result of forms is shown by the next stanza:

在這里，我用一般的術語來講解(心)對色法的反應。當然，某些時候，人對某個所見對象是感到厭惡的(注，苦受)。在其他時候，他或許感到無關緊要(注，不苦不樂受)。不管這個情況是什麼，色法的症結是，它會引發各種類型的感受，比如痛苦、快樂、貪婪、或惱怒，這些會引起業，還有它的果報，比如苦的輪迴。色法引發的苦，在下一經句中就有說明：

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

「A multitude of passions such as covetousness and rage, springing from form, 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，因為色的觸發而生起，折磨牢固地抓取色的人，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 forms gives rise to feelings or passions. When an agreeable object is presented to anyone, he or she delights in it, which is pleasant feeling. When a repugnant object is presented, he or she feels miserable, which is unpleasant feeling. Such feelings are the cause of vexation, which torment him or her. If one sees a beautiful object, desire to possess it arises. One will get annoyed if one thinks that someone is thwarting one』s wishes to acquire it. Such mental dispositions are the product of greed and anger. They worry the unmindful person, who is forever busily engaged in malevolent activities against those who obstruct the fulfilment of his or her desires. Spurred on by greed and anger, he becomes exhausted in his or her efforts to counter the opposition of rivals and adversaries, whether real or imaginary.

所有的色法都能引發感受或煩惱(注1)。一個可意的對象呈現在面前，喜悅于它，這就是樂受。一個不可意的對象呈現在面前，感到痛苦，這是苦受。這些感受是苦惱產生的原因，它們折磨他或她。如果某人看到美好的對象，占有它的欲念就生起了。如果他認為有人在阻礙他得到它，他就遭受苦惱。這樣的心理傾向是貪婪和惱怒的產品。它們折磨失去正念的人。這些人永遠忙碌于惡意的行為中，反對那些阻礙他達成欲念的人。他被貪婪和惱怒鞭打，努力地反擊競爭對手和敵手，不管是真實的還是想象的，變得身心疲憊。

(譯注1：英譯的用詞是passion。kilesa：defilement；passion; lust; depravity; impurity.。中文一般譯為煩惱，英文一般譯為污染。「煩惱」的譯法容易誤解為局限于嗔根不善心，「污染」的譯法容易誤入玄虛的本體論題。真實的含義是指一切不善心。本人的處理方法是視上下文具體情境翻譯為煩惱或染著。)

Most people live without mindfulness throughout their lives. It will be difficult for them to change and become mindful. One who cannot accept mindfulness accepts defilements, which bring about the cycle of suffering. In that case nibbāna remains far away.

大部分人是沒有正念地過完整個人生。對他們來說，改變並變得有正念是困難的。一個人，如果無法接受正念，那就要接受煩惱，這就帶來苦的輪轉。在那種情況下，涅槃距離他很遙遠。

Failure to meditate will deprive one of the knowledge of the three characteristics, inviting defilements to increase the miseries of life, just like adding fuel to a fire.

不禪修，將會拒絕了知三種特相的智慧，邀請煩惱增加生命的苦惱，就像往火里加油。

Below I summarise these points relating to form:

下面我總結關于色法的這些要點如下：

Form engenders tender passions that send mindfulness to oblivion. The impassioned mind imbibes form. Form gives rise to feelings of pain and pleasure. Conditioned by greed, anger arises causing anxiety and worry. Whoever accepts conditions that create suffering, will always have suffering as a companion. The round of suffering keeps nibbāna remote.色法造成微弱的染著，染著使正念忘失。 染著的心黏著色法。 色法引發痛苦的感受和快樂的感受。 貪婪為條件，惱怒生起，惱怒導致焦慮和苦惱。 任何人只要執取產生苦的有為法，將永遠和苦為伴。 苦的輪轉使涅槃停留在遠方。