Failure to Meditate on Form While Seeing
在看时未能观照色
“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.”
“见到色，失去正念。作意色的可意相，他感受到贪着的侵袭，努力地粘着色。”
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.
人类生而喜欢可意的感官对象。你看着某物是因为它带给你愉快。那时，你就忘记了要修习佛法。甚至禅修者也可能会被令人愉快的视觉对象改变，他的注意力可能会从神圣的目标转移掉。还没习惯于禅修练习的人，可能会容易地出卖自己给有诱惑力的视觉对象。一旦可意的概念打败了他们，他们将忘记佛法。因此，色法能让人疏忽或失去正念。
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.
一个让人愉快的笑容在看到它的人的心中产生印象。对它的回忆也总是令人愉快的(乐受、悦受)。看到它的人便会记住它几天、几个月、或几年。那时，心抓取色，好像正在努力地去摄取或吸收它。
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:
在这里，我用一般的术语来讲解(心)对色法的反应。当然，某些时候，人对某个所见对象是感到厌恶的(注，苦受)。在其他时候，他或许感到无关紧要(注，不苦不乐受)。不管这个情况是什么，色法的症结是，它会引发各种类型的感受，比如痛苦、快乐、贪婪、或恼怒，这些会引起业，还有它的果报，比如苦的轮回。色法引发的苦，在下一经句中就有说明：
“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.”
“许多染着，比如贪婪与恼怒，因为色的触发而生起，折磨牢固地抓取色的人，导致他的心负担着苦恼。因此，涅槃停驻在宁愿承受苦的重担也不练习禅修的人的远方。”
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.
所有的色法都能引发感受或烦恼(注1)。一个可意的对象呈现在面前，喜悦于它，这就是乐受。一个不可意的对象呈现在面前，感到痛苦，这是苦受。这些感受是苦恼产生的原因，它们折磨他或她。如果某人看到美好的对象，占有它的欲念就生起了。如果他认为有人在阻碍他得到它，他就遭受苦恼。这样的心理倾向是贪婪和恼怒的产品。它们折磨失去正念的人。这些人永远忙碌于恶意的行为中，反对那些阻碍他达成欲念的人。他被贪婪和恼怒鞭打，努力地反击竞争对手和敌手，不管是真实的还是想象的，变得身心疲惫。
(译注1：英译的用词是passion。kilesa：defilement；passion; lust; depravity; impurity.。中文一般译为烦恼，英文一般译为污染。“烦恼”的译法容易误解为局限于嗔根不善心，“污染”的译法容易误入玄虚的本体论题。真实的含义是指一切不善心。本人的处理方法是视上下文具体情境翻译为烦恼或染着。)
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.
大部分人是没有正念地过完整个人生。对他们来说，改变并变得有正念是困难的。一个人，如果无法接受正念，那就要接受烦恼，这就带来苦的轮转。在那种情况下，涅槃距离他很遥远。
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.
不禅修，将会拒绝了知三种特相的智慧，邀请烦恼增加生命的苦恼，就像往火里加油。
Below I summarise these points relating to form:
下面我总结关于色法的这些要点如下：
