Touches Not Touched Before

触触之前

The fifth question put to Mālukyaputta is as follows:

向摩罗迦子提出的第五个问题如下：

“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?”

“摩罗迦子，你如何认为？对于你此前从未触到的、现在没有触到的、在未来不可能会触到的触，这样的触会导致你生起欲念、贪爱、喜爱吗？”(注，“触”见节末注)

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.

摩罗迦子给出否定的回答，这是正确的。在这里再次强调，没有烦恼会由于未经验过的感官对象而生起。本地的居民不会因为此前他们从来没有看到的外国风俗而发展出欲念。同样的推论也适用于友谊—一个人决不会和此前他从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.

我们大多数人，看和听是间歇性。我们不会始终都在看或听事物。我们没有一直吃东西，所以尝就更少发生了。然而身触始终在发生。它们远远比其他感受更普遍。甚至在坐、站、吃、喝时，都可能感觉到它们。所以我们天天都在和身触打交道。和其他任何对象相比，禅修者通常是不得不更多地去观照身触的对象。

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.

经文说到，“Gacchanto vā gacchāmī’ti pajānāti – 在你行走时，了知你正在行走”。当你注意行走，举起脚、往前推、放下脚，你就是觉知和行走过程有关的整个运动。这就是说，对行走的觉知生起了。依照教导“Mute mutamattam bhavissati – 在你觉(知)时，仅仅觉(知)它”，所以你应该让那觉知停留于只是觉知，不要超出。这个禅修方法主要是针对运动元素的活动，虽然有时热的元素，或硬的元素可能也明显。不过你应当主要地专注于运动的元素。(译注：“见闻觉知”中的觉，包括鼻、舌、身的感知。本段的觉(知)就是“见闻觉知”中的“觉”，但特指身根对地火风等身触色的感知。)

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.

经文进一步说到，“Thito vā thitomhī’ti pajānāti; nisinno vā nisinnomhī’ti pajānāti - 在你站立时，了知你正在站立。在你坐时，了知你正在坐”。这里同样，它在教导注意运动元素的本性。如果你对这个方法(的效果)不满意，可以在站着时、坐着时、或躺下时，都观察腹部的上升和下降，通过这种方式来注意运动元素的活动。

(节末注，“触”有不同意思。1. 触境色。十二处中的“触处”和十八界的“触界”，都是指触境色，即地、火、风三界。2. 触心所。“特相：接触目标。作用：目标与识撞击。现起：<1>. 因依处、目标与识集合生起。<2>.导致受(、想、思)的生起(见 M.109.)。近因：出现于诸门之境”。十二缘起中的“六处缘触、触缘受”和“六触身”中的触，即是此义。六触身是眼触、耳触、鼻触、舌触、身触、意触。《六六经》：“依眼与色而眼识生，三之和合而有触(眼触)…依身与触(境色)而身识生，三之和合而有触(身触)…依触而有受，依受而有爱…”。本书的“身触”，是指世俗的“触觉”，即身体对地火风三界的感知。)