Failure to Meditate on Mind Objects While Knowing

在知时未能观照法

“Dhammam ñatvā sati mutthā,
piyam nimittam manasi karoto.
Sārattacitto vedeti, tañca ajjhossa titthati.”

“Having thought of a mind object, one loses mindfulness. Getting involved in the attraction of it, one feels the onset of desire that tries to imbibe it.”

“知到法，失去正念。作意法的可意相，他感受到贪着的侵袭，努力地粘着法。”

Here, the term ‘dhamma’ - mind object, is not used in the abstract sense. It relates to the six bases of eye, ear, nose, tongue, body, and mind. It creates the idea of male or female. It embraces the material qualities of life and nutrition. It includes all concepts of humanity or divinity, and all animals such as cattle, etc. It includes all inanimate object such as pots and pans, and buildings like houses. All sense-objects, whether real or imaginary, are dhammas. When ordinary individuals see things that exist in nature, they recognise them by concepts as trees, forests, and mountains. Those who are accomplished in knowledge by comprehension(sammasana-ñāna) and knowledge of arising and passing away(udayabbaya-ñāna) often see visions of deities, Arahants, and Buddhas, and other objects that are real flesh and blood. However they are seen, whether by the eye or the mind’s eye, the subject develops attachment or aversion to them in accordance with his or her feeling about them. Once these feelings arise, he or she becomes forgetful of the Dhamma, ingesting or imbibing what he or she thinks about. Then defilements arise. This is explained in the following stanza.

这里的术语‘dhamma’ -心的对象，不是使用于究竟义中。它涉及眼、耳、鼻、舌、身、意六根。它产生了男性或女性的观念。它包含身体的材料物质和营养。它包括人类或天神以及牛等动物的所有概念。它包括比如壶、锅和房屋建筑等所有无生命对象。所有的感官对象，不管是究竟的还是虚构的，都是法。普通人看到自然界中存在的事物时，他们通过树、森林、山脉等概念来识别它们。那些达到思惟智(sammasana-ñāna，注1)和生灭智(udayabbaya-ñāna)的人，常常看到天神、阿罗汉、佛陀、以及其他有真实血肉的对象的景象。不管它们是如何被看到的，通过眼睛还是心的眼，这对象依照观察者对它们的感受而给他们引发出贪爱或嗔恚。他就忘失了禅修，摄取或吸收他所想到的。然后烦恼生起。这个内容解释在下面行中。(该段需要校对)

(译注：该段的he or she becomes forgetful of the Dhamma，在BSNO原版是：he becomes forgetful of the practice of meditation)

“Tassa vaddhanti vedanā, anekā dhammasambhavā;
Abhijjhā ca vihesā ca, cittamassūpahaññati.
Evamācinato dukkham, ārā nibbāna vuccati.”

“A multitude of passions such as covetousness and rage, springing from ideas, 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，因为法的触发而生起，折磨牢固地抓取法的人，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。”

(译注1，英译是“Knowledge of Comprehension、理解智”。词源分析是：《巴汉词典》Sammasana，(sammasati＜sam一起+ mas接触、感觉)。温宗堃所译的《清净智论》中译之为“触知智”。)