..續本文上一頁 can see the truth of the world in our own experience to confirm for ourselves the truth which the Buddha was teaching. The world of conditioned realities is real. When we see, there is the world of colour, because in reality what we initially see is only colour experienced through the eyes. When we hear there is the world of sound experienced through the ear. When we feel a touch-feeling on the body, there is the world of bodily feeling experienced through the body. When we think, there is the world of thought experienced through the mind. This holds true for the world of smell experienced through the nose and the world of taste experienced through the tongue.

　　通過上面的經文，我們可以看到世界意味著什麼，它是從佛的角度觀察世界所現。我們可以通過自己的親身經驗了解世界的真相，來證實佛陀教導的真理。緣起真實的世界是真實的。當我們看時，有顔色的世界，因爲實際上我們最初看到的只是通過眼睛體驗到的顔色。當我們聽時，有通過耳朵體驗的聲音世界。當我們感受身體上的觸覺時，有通過身體體驗的身體感覺的世界。當我們想時，有通過意門體驗的心念的世界。對于通過鼻子體驗氣味的世界以及通過舌頭體驗味道的世界也是如此。

　　Why is it important to be mindful of the different conditioned realities as they appear one at a time

　　 If there can be mindfulness(sati) of the conditioned realities as they appear one at a time through the six doorways, the tendency to take them for permanent entities, or for Self, will become less. When we think that we see a person, what is it that appears through the eyes

　　 What appears through the eyes is only a visible object, not a person. "Person" is a concept which we have added or construed to give meaning to the visible object, it is not Self.

　　爲什麼逐個地如實觀照不同的緣起真實法很重要呢？如果當緣起真實法一一呈現于六根門時我們能以正念觀照，將它們當成是永恒的個體或“我”的這種傾向就會減少。當我們認爲我們看到一個人時，通過眼睛呈現的是什麼呢？通過眼睛呈現的只是一個可見的對象，不是人。“人”只是一個我們自己添加或構造的概念，以便賦予可見的對象意義罷了，它不是“我”。

　　A visible object can be experienced only through the eye-door, not through any other doorway (sense organ). A visible object can”t be touched.

　　可見的對象只能通過眼門來體驗，而不是通過任何其它根門(感覺器官)來體驗。可見的對象不能被觸摸。

　　When a visible object (rupa) appears, there is also seeing (nama) which experiences the visible object, otherwise the visible object can”t appear. The "seeing" is merely a reflex action, a conditioned phenomena, it is not a person who sees, not a Self, it can only experience the visible object. The same holds true for the other senses. A visible object should be realised and also "seen"; and the experience of a visible object should be realised. A visible object is not the same as the experience of it, they are different conditioned phenomena. If "seeing" is not known as it really is, we are bound to take "seeing" for Self.

　　當可見對象(色法)出現時，也會有“看”(名法)體驗這一可見對象，否則可見對象就不能被看見。“看”只是一種反射作用，一種緣起的現象，它不是人在看，不是“我”在看，它只能體驗可見對象。對于其它的感官也是如此。可見對象會被體證(即“被看見”)、經曆可見對象會被體證。可見對象與經曆可見對象是不一樣的，它們是不同因緣産生的現象。如果不能如實了知“看”，我們就會認爲是“我”在“看”。

　　We may think we can touch a visible object, but when there is "touching", what appears

　　 It may be hardness, softness, heat, cold, motion or pressure. A visible object, that which appears through the eye door, can”t be touched, it can only be seen. When a visible object is touched, it becomes a tangible object appearing through the sense-door of the body, being a completely different experience from that of a visible object. Seeing and touching can”t appear at the same time; they appear one at a time, at different moments.

　　我們可能會認爲我們能夠觸摸可見對象，但是當有“接觸”時，會出現什麼？可能感受到硬、軟、熱、冷、移動或壓迫。我們不能觸摸通過眼門顯現的可見對象，只能看見它。當我們觸摸可見對象時，它就成爲通過身體的感官門顯現的可觸對象，這與可見對象的體驗完全不同。看和觸不能同時出現，它們在不同的時刻逐個出現。

　　It is the elements of mind which may connect up the two experiences to relate to a certain thing, but again that process of nama is another series of different "conditioned realities" arising and falling away one at a time; it is not Self. When we touch a table, it is not the table which appears, but a tangible object or an experience of hardness, etc. At the moment hardness appears, there is only hardness and the "experience of hardness"; there is no table in hardness, there is no Self in hard…

《什麼是無明 What is Moha (Ignorance)

　　》全文未完，請進入下頁繼續閱讀…