觀智的利益 The Benefits of Insight Knowledge

The Benefits of Insight Knowledge

觀智的利益

 「Mālukyaputta」 If, when you see, you just see it; when you hear, you just hear it; when you think, you just think it; when you know, you just know it, then you will realise that the sense-objects you perceive have nothing to do with you.」

「摩羅迦子！如果，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，那麼你將會認識到，你所感知的感官對象和你脫離了關系。」

This means that in no way can you get involved with the sense-objects that you perceive. You are completely free from the lust, anger, and delusion that those sense-objects usually arouse. When you fail to stop short at seeing, hearing, etc., your mind will cling to those passions, and whenever you recall those sense-objects they will again arouse lust, anger, and delusion.

它的意思是，你決不會被感知到的感官對象給纏縛住。你完全地從貪、嗔、癡中解放出來。貪、嗔、癡通常是感官對象引發出來的。如果你無法在看到、聽到..等等時停住，你的心將會黏著于這些對象，無論何時你回憶起這些感官對象，它們會再次引發貪、嗔、癡。

Those who fail to note seeing, hearing, etc., get emotionally involved with the sights, sounds, etc., with which they come into contact. Those who have developed insight knowledge of dissolution through the practice of meditation realise the constant dissolution of both the sense-objects and the mind that knows them, and they are able to grasp the significance of the three characteristics.

那些沒有注意看到、聽到…等等的人，就會在情緒上被他們接觸到的色、聲..等給纏縛住。那些通過禪修練習已經開發出壞滅智的人，他們會了知到感官對象和感知的心兩者的不斷壞滅，他們就有能力領悟三種特相的意義。

Since sense-objects fail to generate defilements in the meditator, there is no reason for the meditator to recall them, and so defilements are discarded. The inclination to defilements caused by sense-objects is called ārammanānusaya.

既然感官對象無法在禪修者身上產生煩惱，他們就沒理由去回憶它們，如此，煩惱就被舍除。感官對象所觸發煩惱的趨勢，稱為所緣隨眠(ārammanānusaya)。

The Commentaries urge meditators to give unwholesome impulsions a wide berth. In fact, abandoning such impulsions come naturally to the diligent meditator, who requires no special effort to shun evil. When insight knowledge becomes keen, impulsions fail to arise because the stream of consciousness stops at determining. So the flow of consciousness subsides at determining, before impulsion begins to operate.

注釋書力勸禪修者給予不善速行一個遠離目標的停泊處。事實上，對于勤勉用功的禪修者來說，舍棄這些速行是很自然的事情，他們不需要特別的努力就能避免不善(速行)。觀智變得銳利後，速行就無法生起，因為心識的流在確定心那里就停住了。所以，心識的流在確定心就停息下來，隨後的速行並沒有開始運作。

The Buddha continued: 「Mālukyaputta! When you have nothing to do with the sense-objects that you perceive, you will get no foothold on them.」

佛陀繼續說道，「摩羅迦子！當你和你所感知的感官對象脫離了關系，你在它們上面就失去了立足處。」