捕獲正確的瞬間 Seize the Right Moment

Seize the Right Moment

捕獲正確的瞬間

You must seize the first critical moment when sense-door consciousness first arises. If you fail to do so, you will be deluded by conceptual knowledge. If you fail to note seeing as it happens, you are dwelling in the conceptual realm. For ease of understanding, let me summarize the four stages of the process that I have explained.

你必須抓住(五門之一的)門識心路第一次生起的這個關鍵瞬間(譯注：新英譯此處也有偏差)。(注，加上：錯過的話，抓住接下來的第一個意門心路過程。)如果無法做到，你將會被概念認識所迷惑。如果在看發生時沒有注意到看，你就居住在了概念的領域。為了便于理解，我總結下已解釋過的四個階段的(心路)過程。

(譯注：意門心路過程有兩類：隨起的和獨立的。依照上文，可知指的是隨起意門心路過程。為了容易理解，本人加了一些詞句。另外，英譯對心路過程、心識剎那、普通意義的瞬間這三個時間單位有些混淆不清)

First, adverting reflects as the object enters the mind door. That moment of reflection constitutes the first thought process, which tries to gain cognition through consciousness. Then concept is formed in the next thought process. Finally the nature of the object is known by its name or concept. 首先，對象進入意門時，(意門)轉向心審查(該對象)。(注：之前還有個眼門心路過程，能認知究竟法。) 那片刻的審查構成了第一個(意門)心路過程，它通過心識努力獲得認識。(注：能認知究竟法。) 然後，概念在接下來的(第二個意門)心路過程形成。(注：只能認知概念法) 最後，(在第三個意門心路過程中)通過它的名稱概念來了解對象的性質。(注：只能認知概念法)Mind and matter in the ultimate sense can been known through meditation on the nature of phenomena as soon as they arise. If one knows instantly what is actually happening one gains insight into the three characteristics of impermanence, unsatisfactoriness, and not-self. The following four points should also be noted.

一旦現象生起，立即觀照它們的本質，如此便可以看到究竟義中的名法和色法。如果即刻地了知到底是什麼在發生，就能達到了知無常、苦、無我這三種特相的觀智(注：思惟智)。下面四點也應該注意到。

Seize the first moment in the act of seeing. Arrest the flow of consciousness at the first thought process (to conform to the exhortation: 「ditthe ditthamattam bhavissati.」) Differentiate mind and matter, noting that they are distinct phenomena. Recognise the three characteristics. 抓住看的過程的第一個瞬間。 逮住第一個心路過程的心識之流(使得和這個教誡一致: 「ditthe ditthamattam bhavissati.」 在你見時，你只見到它) 區別名和色，注意到它們是不同的現象。 了知無常、苦、無我三種特相。As the development of insight gathers momentum, mind will be distinguished from matter, and dissolution will become clearly manifest. As knowledge of dissolution (bhanga-ñāna) gets sharper, the mind is able to appreciate that both the object seen and the seeing pass away at a tremendous pace. A meditator who contemplates dissolution may feel that mind-consciousness is fluttering as it dissolves into nothingness. The impression is so hazy that he or she might think that something is wrong with his or her eyesight. Having gained experience of dissolution, the meditator will benefit from direct knowledge of impermanence. This will lead to the revelation that what is not permanent is unsatisfactory and insubstantial, as one has virtually no control over mind and matter. They just occur, which is their intrinsic nature.

隨著內觀的培育聚集了動力，名法和色法將能被區別開，壞滅也明顯地呈現出來 。壞滅智(bhanga-ñāna)變得銳利後，心就能察覺到被看物和看的心兩者都在以極快的速度消逝掉。觀察壞滅的禪修者可能感覺到意識不斷地顫動，因為它消融無余。這個印象如此朦朧，以致于可能會認為視力出了問題。獲得壞滅的體驗後，禪修者將從對無常的直接認識中受益。這將導致了知到，凡是無常的，都是苦，都是無實體，因為實際上人無法控制名法和色法。它們僅是生起(就滅掉)，這是它們的固有本性。

If we are mindful of the phenomena of seeing, hearing, etc., according to the Buddha』s instructions, we may realise that they just occur, and that nothing can be done about it. The meditator need not go beyond seeing or hearing to examine what the object is, whether it is male or female, for example. The mind does not dwell on concepts, but stays with the ultimate realities (paramattha).

如果我們正念于看、聽等等的現象，依據佛陀的教導，我們會認識到它們只是瞬間生起就滅去，對此無能為力。禪修者無須超出看或聽來檢查對象是什麼，例如，它是男性還女性。心就不會居住于概念，而是與究竟法為伍。