Meditating on Mind Objects Brings Nibbāna Near

观照法，涅槃近前

The preceding stanzas show the darker side of life for the meditator. There is a brighter side, though, which is given in the following stanza.

先前的行向禅修者展示了生命黑暗的一面。下面的行显示光明的一面。

“Na so rajjati dhammesu, dhammam ñatvā patissato;
Virattacitto vedeti, tañca nājjhossa titthati.”

“Passion remains undeveloped in him who recollects with mindfulness the idea he has known. Thus freed from lust, he refuses to imbibe it.”

“他忆持正念地知所知之法，染着便不会生起。因此从贪着解脱，他不会粘着于法。”

Here, ideas or dhammas - mental objects are not ultimate realities, but concepts (paññatti). However, mind-consciousness itself is an ultimate reality. It comprises thoughts and ideas created by the mind object. It appears, and disappears the next instant, so is impermanent. When a meditator visualises an object and notes it with mindfulness, it disappears as soon as it is noted. What actually happens is the disappearance of mind-consciousness that constitutes mind (nāma). As the observer is intent upon the object, he or she loses sight of the citta or nāma created by it. As he or she notes it like this, no attachment arises. In other words, mindfulness dispels lust or passion. In such circumstances consciousness just occurs, it does not go beyond that. This is in accordance with the instruction, “Viññatam viññānamatta bhavissati - when you know, just know it.” If one fails to meditate on the mind object, feeling tends to incite defilements.

这里的想法(idea)或法(dhamma)-心的对象不是究竟法，只是概念(paññatti)。但是，意识本身是究竟法。法包含由心的对象创造出来的思想和想法(thoughts and ideas)。它出现后，在下一个刹那就消失掉，所以是无常的。禅修者想象到一个对象时，正念地注意它，它一旦被注意到，就消失掉了。实际发生的事情是构成名法(之一)的意识的消失。因为观察者热心于对象，没有看到由于对象产生出的心法(citta)或名法。他如此注意对象后，执取就不会生起。也就是说，正念消除了贪爱或染着(rāga)。这种情况下，心仅仅是出现，它不会超出。这符合教导“Viññatam viññānamatta bhavissati – 在你(识)知时，仅仅(识)知它”。如果没有观照心的对象，感受往往会激发出烦恼。(该段需要校对)

“Yathāssa vijānato dhammam, sevato cāpi vedanam;
Khīyati nopacīyati, evam so caratī sato.
Evam apacinato dukkham, santike nibbāna vuccati.”

“On thinking of a mind object, a meditator just knows it and just feels that he knows it, without conceptualising it. With this, suffering ceases. One who practises in this way is said to be near to nibbāna.”

“知到所知之法时，禅修者只是知法，只是感受他知法，没有构想法的概念。如此，苦熄灭。用这种方式禅修的人，我说，他倾近于涅槃。”

Any idea must be noted as soon as it is formed so that the inclination to defilements has no opportunity to arise. When the defilements cease, kamma and results also cease, and that momentary cessation rewards the meditator with momentary bliss (tadanga nibbāna).

一旦想法(idea)形成，就必须注意到，这样烦恼的趋势就没有机会生起。烦恼止息后，业和业报同样止息，刹那止息就会奖赏刹那安乐(tadanga nibbāna，一向涅槃)给禅修者。

It should be noted that nibbāna is within easy reach of everyone who practises insight meditation. Conversely, it remains remote from non-meditators.

应该注意到，涅槃对每一位修习内观禅修的人来说是容易达到的。相反，涅槃距离非禅修者很远。