Negation of the Correct Method

拒绝正确的方法

Among us there are some dissidents who neither practise the Dhamma nor accommodate others practising it. They reject the methods relating to meditation, saying that everybody is aware of their physical behaviour, so it is unnecessary to note with mindfulness.

我们当中有一些不同意见者，他们既不修习法也不容忍别人修习法。他们拒绝有关禅修的方法，说每人都知道他们的身体行为，所以没有必要去正念地注意它。

The purpose of meditation is to prevent defilements from arising, from the moment that consciousness occurs relating to sense-objects that contact the sense-bases. Meditation on things that have never been seen or heard before is excluded. Dissidents, in their attempts to criticise our method of teaching, maintain that noting the rising and falling of the abdomen is superfluous. This contradicts what is prescribed in the Mālukyaputta Sutta and the Mahā Satipatthāna Sutta. Everybody is aware that he breathes. It would be preposterous to suggest that he should be made unaware of his own breathing.

感官对象接触感官根门后，相关的心识就生起。从心识生起的瞬间开始，预防烦恼的生起，这就是禅修的目的。观照此前从未看到或听到的事情，则排除在外。不同意见者，企图批评我们教导的方法，主张注意腹部的上升和下降是多余的。这和《摩罗迦子经》和《大念处经》中的教导有矛盾。每个人都知道他呼吸。(注：按照批评者的逻辑，经中教导呼吸而他修习呼吸，)这暗示着他应该不知道他自己的呼吸，这是非常荒谬的。

Those who propose that one should not meditate on the physical body or parts of it such as head, limbs, or the abdomen, are directly opposed to the Buddha’s teaching. Perhaps this is because they have never experienced insight knowledge. When you see and note matter within your own body, it fits perfectly with the instruction, “Rūpam disvā patissato - note form when you see it.” In the same way you must meditate on contact in accordance with the instruction, “Phassam phussa patissato - note contact when you touch.” There is nothing in the Pāli Canon and its Commentaries to suggest that anyone is to be deterred from noting his physical behaviour. All sense-bases, sense-objects, and sense-consciousness originate in the body, and if we are to be prevented from noting them, it will go against the teaching. Those who advocate such ideas are teaching heresy (adhamma).

那些主张不应该观照身体或者身体的部分比如头部、肢脚、或腹部的人，是直接地反对佛陀的教导。或许这是因为他们从未经历过观智。当你看或注意身体内的色法，它完全地符合教导“Rūpam disvā patissato – 见到色时，注意色” 。相同的方式，你必须观照触，是依照教导“Phassam phussa patissato -触到触时，注意触” 。巴利三藏和它的注释书中没有任何内容建议阻止他人注意他的身体举止。所有的感官根门、感官对象、产生于身体的感官心识(注，六识)，如果阻止我们注意它们，这将是违反(佛陀的)教导的。提倡如此观点的那些人，是在教导异端(adhamma)。

Below I summarise the method of insight meditation in brief:

下面我简要地总结内观禅修的方法：

“Note every time mind and matter arise. This will lead you to gain knowledge of their causes and effects. Finally you will realise the three characteristics of impermanence, unsatisfactoriness, and insubstantiality. Whoever practises in this manner can realise nibbāna.”

“注意每一次生起的名法和色法。这将导致你获得了知它们的因和果的智慧(注：缘摄受智)。最后，你将了知无常、苦、无我这三种特相(注：思惟智)。用这种方式修习的任何人都能证悟涅槃。”

Now I will give you the task laid down by the Buddha regarding meditation on mind objects that give rise to mind-consciousness.

现在，我将给你一个任务。心的对象引发意识。佛陀布置的任务是，如何观照心的对象。