Mālukyaputta’s Answer
摩罗迦子的回答
Mālukyaputta replied to the effect that no desire, lust, or affection could arise for sense-objects that one had never experienced, or even imagine. The meditators in this centre understand this, but others who have no experience in meditation may be puzzled. In 1951 I taught the Mālukyaputta Sutta in Thaddhamma Thitagu Yeikthā in Bassein, when the Thaddhamma Thitagu Sayādaw’s sister was among the audience. She confessed that she became confused when I mentioned the visible object that one had never seen or imagined. She wondered what sort of form that might be. She was intelligent, but her mind was unreceptive before she had practised insight meditation. After she had, she became convinced of the truth of the Dhamma. She was so pleased with the discourse that she disseminated the knowledge she gained from what had been taught to other devotees.
摩罗迦子回答佛陀，不可能会由于此前从未、现在没有、将来不可能经验到、甚至想象到的感官对象，而生起欲念、贪爱、喜爱。在这个中心的禅修者都理解这点，但是没有禅修经验的其他人可能会感到疑惑。1951年，我在勃生(Bassein)的Thaddhamma Thitagu Yeikthā讲解《摩罗迦子经》的时候，Thaddhamma Thitagu西亚多的妹妹(sister)就是听众一员。她承认，我提到“从未见到或想象到的视觉对象”时，她感到困惑。她想知道，它们或许是色法的哪一类。她是聪明人，但在修习内观禅修之前，她的心接受不了。经过禅修之后，她对法的真理确信不疑。她对课程感到非常喜悦，并把学习收获到的知识分享给其他的同修者。
Every thoughtful person can accept that unseen objects cannot incite lust. Is it possible to conceive affection for an inpidual you have never met before? Not only affection, but hatred also cannot arise. Neither can delusion, nor wrong view. I have composed the following aphorism to aid your memory:
每个理性的人都能认同，未见到的对象不会激发贪爱。爱慕上一个你此前从未遇到的人，这可能吗？不但喜爱，嗔恨同样也不会发生。不但错觉，邪见也如此。为帮助大家记忆，我编排了下面的警句：
It should now be clear that objects that one has never encountered cannot arouse the defilements of desire, lust, or affection. From this we can infer that defilements arise (only) from objects seen or known. The Buddha intended to draw Mālukyaputta’s attention to this fact by putting the question in that way, but he also wanted him to realise that defilements continue to arise whenever a sense-object is recalled. Having seen someone smiling or scowling, you may remember it. Every time that you do, the smiling or scowling face reappears. Each time your mind reacts to the mental impression that it creates. Similarly, when you recall things you have seen that incite lust, you become lustful. Anger and delusion are aroused in the same way. If you fail to note at each moment of seeing you tend to be unmindful of the impermanence and insubstantiality of conditioned things, then defilements invade your heart and remain. If you note every moment of seeing diligently, you will realise that it arises just to disappear. When its true nature of impermanence is known, it can no longer torment you.
很清楚，从未遇到的对象无法引发欲念、贪爱、喜爱等烦恼。依据这点，我们可以推断烦恼只会从看到或知道的对象生起。佛陀用那种方式提出问题，就是想引起摩罗迦子的注意，看到这个事实。但是，佛陀还希望他认识到，任何时候回忆起感官对象，烦恼也会继续生起。看到某人的笑容或怒容之后，你可以回忆起它。每次回忆的时候 ，那个笑容或怒容就再次出现了。每次你的心就对记忆创造的精神印象做出反应。类似地，当你回忆起看到过并引发过贪的的事物，你就变得有贪。嗔和痴都以同样的方式生起。如果你无法注意看的每个时刻，你就倾向于对有为法的无常性和无实体性失去正念，然后烦恼就侵入你的心并驻留下来。如果你坚持不懈地注意看的每个时刻，你将会认识到，事物仅仅是生起然后消失掉。无常的真实本质被了知后，它就再也无法折磨你了。
So whenever you look at anything, note what you see, mindful of its impermanence, giving no chance for defilements to develop. Defilements do not reside in you, but lie in wait for a chance to possess your mind. If you are mindful when noting the phenomenon of seeing, you will realise its transience, and it will subside. Your mind will then remain unperturbed, as if you had not perceived the object. This understanding will help you to practise insight meditation. That is why I say that the Buddha’s question reveals the exercise for insight meditation. Later you will hear more about the Buddha’s questions regarding sounds and the ear. Meanwhile I will give a brief account of the insight meditation exercises as instructed by the Buddha.
所以，无论何时看到任何东西，都要注意你所看到的，对它的无常性保持正念，不给机会让烦恼发展。烦恼不是居住在你体内，而是睡眠等待一个机会来支配你的心。在注意所见到的现象时，如果你是有正念的，你将会了知到现象的短暂性，它将止息下来。然后你的心将保持不受干扰，就好象是从未看到该对象一样。这个理解对内观禅修的练习有帮助。这就是为什么我说佛陀的问题在启示内观禅修的实践。稍后，你会听到佛陀的关于声音和耳朵等更多问题。同时我会给出佛陀教导的内观禅修练习的简短说明。
“Ettha ca te Mālukyaputta dittha suta muta viññātesu dhammesu ditthe ditthamattam bhavissati, sute sutamattam bhavissati, mute mutamattam bhavissati, viññāte viññātamattam bhavissati.”
“Mālukyaputta! As phenomena are seen, heard, thought of, or known, just let them be as they are seen, heard, thought of, or known at that moment. When you see, you just see it; when you hear, you just hear it; when you think, you just think it; and when you know, you just know it.”
“摩罗迦子！在现象被见、被闻、被觉、被知时，让它们仅仅是如同在那一时刻所见到的、所闻到的、所觉到的、所知到的。在你见时，你只见到它；在你闻时，你只闻到它；在你觉时，你只觉到它；在你知时，你只知到它。”
Here it shows that defilements are denied any opportunity to arise when sense-objects cannot gain entry beyond the six sense-doors. The question then arises as to how to exert in repelling defilements when sense-objects do appear at the six sense-doors. Therefore the Buddha lays down the gist of the task of insight meditation in relation to the four modes of seeing, hearing, thinking, and knowing. Here we should note that the senses of smell, taste, and touch are included in the category of thought (muta) for the sake of brevity. Meditation on the three characteristics of impermanence, unsatisfactoriness, and not-self centres on these four modes of seeing, hearing, thinking, and knowing. These senses and sense-objects are not “I”, “Mine”, or “My self.” The objects just appear for a moment at the sense-doors and the meditator just sees or hears them for that moment, and nothing more. This is the essence of the insight meditation method.
先前已经说明，如果感官对象无法通过六个根门来获取到入口，就拒绝了烦恼任何的生起机会。问题出现了，感官对象确实在六根门出现后，如何努力去抵御烦恼呢。因此佛陀列下了内观禅修任务的要点，涉及见、闻、觉、知四类。这里我们应该注意，为了简短的原因，嗅、尝、触这些感知包含到了在觉(muta)的类别中。对无常、苦、无我三种特性的观照就集中到了见、闻、觉、知这四个类别。这些感知和感官对象都不是“我”、“我的”、“我的我”。这些对象在根门仅仅出现一刹那，禅修者在那一刹那仅仅是看或听它们，再无其他(注：超出只是见和如所见…)。这就是内观禅修方法的要点。
(译注：(一)二十身见：“异我、非我、我所、我的”同义。比如，对于色来说：即1.以色为「我」，其他四蕴就是「我所」，2.以色为「我所」，其他四蕴即为「我」，3.其他四蕴是我，以「我」在色中(色中我、我在色)，4.其他四蕴是我，以色在「我中」(我中色、色在我)，其中，第3.种与第4.种合称为「相在」。每一蕴都有这四种情况的身见，五蕴共计「二十种身见」。(二)关于“我的我”。PCED有:(此非我所有，此非我，此非我的「我」。经中常译作：「非我、不异我、不相在」。「此非我的『我』」即：「五蕴不在我中，我不在五蕴中」。) 《阿毘达摩义广释》)
