概念法與究竟真實法
Conceptand Reality
英譯中：metta
2010年11月
(This is the appendix B of thebook "The Essentials of Insight Meditation Practice--A PragmaticApproach to Vipassana" by Ven. Sayadaw Sujiva 這是舍棄我禪師著《Mahasi毗 婆舍那禪修法要》的附錄B)
It isimportant that the meditator understands the difference between“concept”and “ultimaterealities,” because it is the direction which he will have tolead his mind—from concepts torealities.
理解概念法（concept）和究竟真實法（ultimaterealities）的差別，對禪修者很重要，因為從概念法到究竟法，這是禪修者必須引導自心所走的方向。
Concepts arethose things or ideas thought out and conceived by the mind. Theyare built upon the ultimate realities. Concepts are onlyconventionally and subjectively true.
概念法是由心想出來或構思出來的東西或想法，它們是基于究竟真實法構建出來的。概念法只是世俗和主觀真理。
Ultimaterealities, on the other hand, are those phenomena which can bedirectly perceived (thus ultimate) without going through theprocess of conceptual thinking, reasoning or imagination. These aretruths not depending on conventional definitions.Ultimate realities,however, do not necessarily only mean the Absolute Reality whichrefers only to the unchanging, unconditioned state—“Nibbana.”
而另一方面，究竟真實法是可以直接認知的現(xiàn)象，這種認知無需經(jīng)由概念化思維、推理或想像過程。這些是不依賴于世俗定義的真理。但究竟真實法并不是僅指絕對真理——恒常不變、非緣起的涅槃。
Though conventional or conceptual realities arestill a reality and we cannot really do away with them altogether,we will have to put them aside for periods of time during ourmeditation to allow us to really see and realise things as theyreally are.
盡管世俗或概念性的真實仍是一種真實，并且我們不能完全和它們脫離關係，但是我們在禪修期間必須把它們放到一邊以便讓我們真正地看到和體證諸法的真相。
Conceptualization can occur in twoways:
概念化可能以下面兩種方式發(fā)生：
i Active Thinking
i 主動思維
Active thinking can occur as philosophising,scheming, planning or fantasising. It is obvious that when one doesit with lots of assumptions, preconceptions, ideas orhallucinations, then one cannot be, at the same time, experiencingnature directly. One has toput away all these before any insight can arise.
主動思維可能以哲學思考、算計、計劃或幻想的方式發(fā)生。很明顯，這樣思維的時候伴有大量的假設、先入之見、各種觀點甚或幻想，所以一個人不可能與此同時直接體驗事物的本質(zhì)。禪修者必須把這些概念法放到一邊之后才能生起內(nèi)觀智慧。
ii ‘Unconscious’ Thinking
ii‘不自覺’的思維
The second type of conceptualizing is moresubtle in that one is not actively “thinking” or at least one isnot conscious of it. These concepts are formed so habitually andare deeply embedded in the mind. These can also be part and parcelof the mental processesinfluenced by kamma and the results of kamma. Although one cannotabandon these altogether, it is still necessary to transcend thesefor periods of time (by means of highly concentrated baremindfulness) to allow insight to arise.
第二種類型的概念化更微細，因為一個人并沒有主動地‘思考’，至少他沒有意識到這種思考。這些概念非常習慣性地在心中形成，且深深植根于心中。這些概念可能是受業(yè)和業(yè)果影響的心法過程的重要部分。盡管一個人不能把它們完全祛除，但是仍然必須在一段時間超越它們（通過伴有高度定力的純粹正念）以便讓內(nèi)觀智生起。
Examples of concepts relevant to the meditatorare:
和禪修者相關的概念法例子：
1 WordConcepts (Sadda Pa??atti)
1. 語言文字概念法
Words aremade up of many syllables or sounds that arise and pass awayconsecutively.
語言文字由很多相續(xù)生滅的 音節(jié)或聲音構成。
At oneinstant of time, the word does not exist, only the arising andpassing away of sound, a vibrating form; materiality in nature.
在時間的某一刻，這個字并不存在，只是聲音的生起和滅去，只是一種震動形式；本質(zhì)上是一種物質(zhì)現(xiàn)象。
Similarly amusical piece is made up of many “notes” of sound. These arewords based upon the play of sound when we try to communicate ourideas and experiences with another. Now it is also visual as it hasbeen put into writing.
同樣地，一段音樂是由很多聲音的“音符”構成。這些語言文字是基于聲音的演奏以彼此表達想法和經(jīng)歷。當寫下來時，語言文字就變成可見的形式了。
Soundconcepts (words) may be real if they refer directly to realphenomena that can be directly experienced. Unreal concepts arethose that cannot refer directly to realities. They refer to otherconcepts and ideas which by themselves do not really exist.
聲音概念法（語言文字）如果所指的是直接可以經(jīng)歷的真實現(xiàn)象，那麼它可以是真實概念。非真實概念是那些不能直指真實法的概念，它們所指的是別的自身并不真實存在的概念或想法。
As wordscombine with words, further concepts build up and can be thecombination of real and unreal concepts. Example: The word“mind” is a real concept as it refers to mentalphenomena that can be directly experienced withoutconceptualization.
字詞和字詞組合會構建出更多概念法，而且可能是真實概念和非真實概念的組合。例如，“心”這個字是真實概念，因為它所指的精神現(xiàn)象是可以被直接經(jīng)歷而無需概念化。
The word“man” is an unreal concept because it refers tosomething that cannot be directly experienced withoutconceptualization. Some words may have both—eg patient who may referto a sick person (unreal) or a tolerant mental state (real).
“人”這個字是非真實概念法，因為它所指的東西不概念化就無法直接體認。有些字可能兼具二者，如英文的patient，可以指一個病人（非真實概念）或者一種忍耐的心態(tài)（真實概念）。
In meditationwe use them (real concepts) as labels to help us recogniserealities. Words and labels should not be grasped at in meditation.One should instead try to understand what is meant to beexperienced.
在禪修中我們使用概念（真實概念）作標記以助我們認知真實法。禪修中不應當執(zhí)著文字和標記，而應當懂得文字所指的應該親歷的內(nèi)容。
2 Form, shapeand distance
2.體形、形狀和距離
Theseconcepts make up the two-dimensional and three dimensionalworld.
這些概念構成二維和三維世 界。
If you studythe television screen, the picture is made up of electron lightsshooting at a great speed from the tube within. They arise and passtoo fast for one to really know what is actually happening. Whatthe mind grasps (too slowly) is a general play of colours which form shapes and so give usideas. They occur so fast that they seem to occur at the sametime.
如果你研究電視屏幕，就會知道電視圖像是由從電視里陰極管射出來的高速電子形成的光點所構成的。這些光點生滅太快，人實際上難于看清實際發(fā)生的情況。而我們（過慢）的心識能夠捕捉的只是一個總體的色彩顯示，這些色彩形成各種形狀并讓我產(chǎn)生各種想法。它們發(fā)生得太快了以至于看起來象同時發(fā)生的。
3 DirectionalConcepts (Disa Pa??atti)
3.方向概念
These areconcepts corresponding to directions, relationship of one thing toanother eg east, west, right, left, above, below, inwards,outwards, sideways, upwards, and downwards.
這些是和各種方向相對應的概念，顯示一個東西和另一個東西之間的關系，如東、西、左、右、上、下、向內(nèi)、向外、向旁、向上、向下。
4 Time Concepts (KalaPa??atti)
4. 時間概念
The Timeconcept is built upon ideas concerning the recurrent andconsecutive occurrence of material and mental phenomena.Materially, they involve light and darkness (as in day or night),physical state of body (as in old and young) and so on.
對色法和心法的重復發(fā)生和相續(xù)發(fā)生的認識，是建立時間概念的基礎。就色法而言，時間概念涉及諸如光明與黑暗（如白天與夜晚的更替），身體的狀態(tài)（如衰老與年輕的變化），等等。
Mentally,they involve mental activities and functions such as sleeping time,working time, and so on.
就心法而言，時間概念涉及各種心理活動和作用，諸如睡多少時間、工作多少時間，等等。
Although weshould have a general timetable or routine to guide our practice,we need not follow it blindly. Adjustments can be made if it isunsuitable. In groups, sometimes one’s own welfare has to besacrificed if benefit is meant for the welfare of thegroup.
盡管我們需要一個大致的時間表或流程來指導我們的禪修，但我們不必盲目地跟從這個時間表。如果不合適可以作調(diào)整。在團體中，有時為了整體的利益需要犧牲個人的利益。
5 CollectiveConcepts (Samuha Pa??atti)
集合概念
Thesecorrespond to groups or collections of things, eg a class, a race,a car, a city, group interviews, group meditation etc.
這些概念對應一些事物的群組或集合，例如一個班、一個種族、一個城市、集體面談、集體禪修，等等。
6 SpaceConcepts (Akasa Pa??atti)
6. 空間概念
Spaceconcepts are those that refer to open spaces—such as well, cave,hole and window.
空間概念指的是開放的空間 諸如井、巖洞、孔和窗戶。
7 Sight Concepts (NimittaPa??atti)
7.相概念
These arevisualised images such as the learner’s sign and mirror imageof tranquillity meditation. Many hallucinations and imageries alsocome under this category.
相概念是視覺化的圖像諸如寂止禪中的取相和似相。很多幻覺和想象也是隸屬于這類概念。
8 Beings, Ego(Satta Pa??atti)
8 眾生、自我的概念
What peoplenormally regard as “I,” “you,” “he,” “she,” “person,” “dog” or“deva” are actually sets of ever-changing mental and materialprocesses. These concepts of being, should be used as conveniencein communication but when grasped upon as real,ultimate and absolute, onecannot help but fall into conflict and sooner or later fall toruin.
人們通常認為是“我”、“你”、“他”、“她”、“人”、“狗”或“天人”的這些概念實際是由不斷變化的名色構成的一組一組的東西。這些眾生的概念為了方便在交流中使用不是問題，但如果被執(zhí)著為真實、終極和絕對，一個人就不可避免地會陷入矛盾并且遲早會出問題。
Theabandoning of this concept is of utmost importance to Vipassanameditation but upon the realization that “All dhammas arenot-self,” one ought not to think “I” am walking but just bemindful eg the process of walking. Some may philosophize as theywatch. This will, on theother hand, fall into another set of concepts.
揚棄這種眾生的概念對內(nèi)觀禪修是極為重要的，證得“諸法無我”后，禪修者不應該想“我”在走，而應當僅僅觀照比如說走的過程。有些人在觀察時會從哲學的觀點思考，從另一個角度講，這樣做會落入另一組概念。
There arestill many more concepts such as of happiness, suffering, life andso on but we will not be dealing with them at the present. In orderto have a better picture of the process of conceptualization, itwould be helpful to explain the thought processes.
還有很多概念諸如苦、樂、生命等等，但我們現(xiàn)在不討論它們。為了對概念化過程有一個更好的圖像，解釋心路歷程會更有助益。
A thoughtprocess can be defined as a series of consciousness arising in anorder that makes up what we “see,” “hear” and “think.” Thesethought processes arise from the life continuum, a flow ofconsciousness in a deep sleep state following stimuli froman internal or externalobject.
一個心路歷程被定義為一系列心識，這一系列心識按一定順序生起就構成了我們的“看”、“聽”、“想”。這些心路歷程是在受到內(nèi)在或外在的激發(fā)后從有分流(同于深睡眠狀態(tài)的心識之流) 生起。
There are six types depending on the “door” theobject arises:
根據(jù)目標顯現(xiàn)的“根門”有六種類型心路歷程：
1 Thought processes that arise at the eyedoor.
2 Thought processes that arise at the eardoor.
3 Thought processes that arise at the nosedoor.
4 Thought processes that arise at the tonguedoor.
5 Thought processes that arise at the bodydoor.
6 Thought processes that arise at the minddoor.
1.生起于眼門的心路歷程。
2.生起于耳門的心路歷程。
3.生起于鼻門的心路歷程。
4.生起于舌門的心路歷程。
5.生起于身門的心路歷程。
6.生起于意門的心路歷程。
The firstfive are called “sense-door adverting thoughtprocesses” whilst the last is called “the mind-door advertingthought processes.”
前五個被稱為五門心路歷程，而最后一個被稱為意門心路歷程。
Within eachprocess is a passive phase consisting of resultant consciousness(mental results of kamma) which receives its object (eg at eyedoor—the eye object ie colours) followed by a functionaldetermining consciousness that determines an active phasewhich may be wholesome(good kamma) or unwholesome (evil kamma).
在每一個心路歷程中，由果報心（業(yè)所生的心法）接受所緣（例如眼門心路歷程所緣就是顏色）構成其被動階段，緊接著一個功能性的確定心決定了主動階段的善(造善業(yè))與惡（造惡業(yè)）。
After thesense-door processes, the different types of mind-door processesarise building ideas and so on upon the object. These latter partsconstitute conceptualization. For example, in the case of theeye-door process, a typical order will be:
在五門心路歷程之后，那些不同類型的意門心路歷程生起，形成關于所緣的想法等等，而后者構成概念化。例如，眼門心路歷程的典型的順序為：
Five sense-door thought process: bAt bc bu pc v sp st vo J J J J J J J t t b
五門心路歷程：b At bc bupc v sp st vo J J J J J J J t t b
Mind-door thought process: b At bcbu M J J J J J J J t t b
意門心路歷程：b At bc buM J J J J J J J t t b
LEGEND:
圖解說明：
At past bhavanga
At 過去有分心
bc vibrating bhavanga
bc 有分波動
bu arresting bhavanga—when thelife continuum stops.
bu 有分斷——當生命之流（有分流）停止。
pc five sense-doorapprehending—when the mind turns to receive the senseobjects.
The receiving of the senseobjects
pc 五門轉(zhuǎn)向——心轉(zhuǎn)向去接受感官所緣、接受 感官所緣。
v Five sense consciousness—egseeing consciousness
v 五識——如眼識
sp receiving consciousness (goesto receive the nature of object)
sp 領受心（去接收所緣的特質(zhì)）
st investigating consciousness(goes to bring out the nature of object)
st 推度心（去提取所緣的特質(zhì)）
vo determining consciousness(determines course of action that follow)
vo 確定心（決定接下來的行為進程）
J (Javana) impulsion
J（Javana）速行心
t retentiveconsciousness
t 彼所緣心
M mind doorapprehending
M 意門轉(zhuǎn)向
b bhavanga
b 有分心
Note: Bhavanga: the lifecontinuum, a flow of consciousness when in deep sleep. It is theresult of previous kammaand is responsible for maintaining the individual’s existence and acondition for latentdefilements to arise and kammic results to manifest. It is alsoregarded as the minddoor.
注：有分：生命流，同于深睡眠時的心識之流；是過去業(yè)的果報，它負責維持個人的存在，亦是潛在煩惱生起和業(yè)果顯現(xiàn)的條件。它同時也被稱作意門。
After thisfollows the mind-door processes, such as:
在上面的心路過程之后，意 門心路歷程緊隨其后，如：
1 The first type of process is usually thecompaction of past object process which is a carry over of theobject from the sense doors (atitaghannavithi).
1. 第一種類型心路歷程通常是前面心路歷程的約化，是將五門的所緣傳遞過來。
2 Following it is the amassing process, wherethe various eye objects are amassed into formation eg of shapeconcepts (samuhaghanavithi).
2.緊隨其后是綜合過程，各種眼門的所緣被綜合形成比如說形狀概念。
3 Next, ideas of what they are develop throughthe meaning or idea processes (atthaghanavithi).
3. 接下來，經(jīng)由含義或意義過程，所緣是什么的認識形成。
4 Lastly, the names ascribed to it may be givenmentally. This is through the naming process(namaghanavithi).
4.最后，可能心里給所緣取名，這是通過取名過程完成。
These maydevelop further into more abstract ideas especially when associatedwith other sense doors and ideas. But from here we may say that tonote “seeing” without thinking would cut off a lot of concepts. Itwould also help to disregard the shape and forms as far as possible.
這些認知過程可能進一步形成更抽象的意思，特別是涉及到別的五門歷程和意思時候。但是從這里我們可以說觀照“看”而不是在思維會切斷很多概念，也有助于盡量不形成形狀和形體的概念。
With thehearing process:
聽的過程
1 pastprocess
2 amassing ofsound forms
3 meaningor ideas
4 naming
1過去
2 綜合
3 意義
4 naming
Similarly, by just noting “hearing”we cut off concepts. It would alsohelp to disregard the “words” if we are to arrive at the Vipassana objectfaster.
同樣地，通過觀照“聽”我們切斷了很多概念，如果我們能較快觀照內(nèi)觀目標，也會有助于不形成“語言文字”概念，
And again with smelling, tasting, and touchingprocesses:
同樣地嗅、嘗、觸心路亦是如此：
1 past
2 amassing
3 meaning
4 naming
1 過去
2綜合
3 意義
4 取名
Only by noting “smelling”merely as “smelling”etc, we cut off concepts. Idea of whatis smelt, tasted or touched should also bedisregarded.
只有通過觀照“嗅”僅僅是“嗅”，等等，我們才能切斷概念。嗅到的是什么或者嘗到的是什么或者觸到的是什么，也無需去想。
The processes follow one another so quickly thatthey make what is complex seem solid and as a whole.
這些心路歷程一個接一個發(fā)生非常之快，以至于這些過程復雜地結(jié)合在一起看起來象實在的一個整體。
Four Kinds of ApparentSolidity (Ghana pa??atti)
四種密集
1 Santati Ghana (Compactionof continuity)
1.相續(xù)密集
The mental and material processes arise andcease so fast one after another that it seems as if they are onecontinuous unchanging occurrence.
心法和色法一個接一個生起滅去如此之快以至于看起來它們象是連續(xù)不變的一個事件。
2 Samuha Ghana (Compaction of mass)
2.組合密集
The mental and material processes are made up ofso many characteristics or phenomena finely knitted by complexconditionings that they seem like one whole piece.
心法和色法的各種過程是由很多特征或現(xiàn)象構成，由于復雜因緣條件這些現(xiàn)象微妙地互相交織在一起，以至于看起來象一個整體。
3 Kicca Ghana (Compaction offunction)
3.功用密集
There are “different types ofconsciousness” each with their own specific functions eg seeing,hearing etc, which are very subtle and difficult to see. Hence onemay mistake it for one working unit.
存在“不同類型的心”，每種心有其自身特有的功能，例如看、聽等等，非常微細難見，所以一個人可能錯誤地認為所有這些功能都是一個心執(zhí)行的。
4 Arammana Ghana (Compaction ofobject)
4.所緣密集
As the consciousness and process run veryquickly by, so too the different objects that seem to appeartogether in one picture—giving rise to shapes, forms,etc.
不同的所緣也象心和心路歷程一樣運行得非常快，它們似乎一起出現(xiàn)在一個圖像里——這就形成各種形狀、形體等等。
Thus wrong perceptions and hallucinations arise.These hallucinations arises in ascending degree:
因此錯誤的知覺和幻象會生 起，下面這些是依據(jù)虛妄的程度按升序排列：
1 Hallucination ofperception
1.知的顛倒
Wrongperception of an object eg one thinks one’s own shadow as belongingto someone else.
對一個目標的錯誤的覺知，例如一個人以為自己的影子是別人的。
2Hallucination of thought
2.心的顛倒
Based onhallucination of perceptions, one develops wrong thoughts andreasoning, eg if one does not hear well, one may misunderstandother’s intentions and implications.
根據(jù)知的顛倒，生起錯誤的想法和推論，例如一個人聽得不清，就可能錯解他人的意圖或話的含義。
3 Hallucination ofviews
3.見的顛倒
With many ofthe hallucination of thoughts, one may grasp at wrong views withregard to life such as holding firmly to the wrong view that theworld is permanent, perfectly happy and belonging to an everlastingself.
由于心的顛倒多了，一個人可能執(zhí)取對生命的邪見，諸如頑固堅持世界是常、完全是樂和屬于永恒的我之類的邪見。
From here we can clearly see that to breakthrough all these concepts even for a while, to penetrate intorealities, our mindfulness has to be:
從這里我們可以清楚地看到，為了突破這些概念、洞見究竟真實法哪怕是一會，我們的正念必須：
i agile and fast enough,
ii thorough and continuous so that no stone isleft unturned,
iii very clear and concentrated to see throughthe complexity and perceive clearly the nature of theobject.
i 敏捷夠快，
ii 周遍、相續(xù)不斷無遺漏，
iii 非常明了專注能夠透過目標顯現(xiàn)的復雜性看清其本質(zhì)。
As for Ultimate Realities (Paramattha Dhamma)the Abhidhamma classifies them into four main categories:
就究竟真實法而言，阿毗達摩把它們分成四類：
1 Consciousness (Citta)—eg wholesome orunwholesome consciousness.
2 Mental States (Cetasika)—eg greed,conceit.
3 Matter (Rupa)—eg the element ofrigidity.
4 Nibbana—the unconditioned.
1.心——如：善心和不善心
2.心所——如：貪、傲慢
3.色法——如：堅硬
4.涅槃——非緣起的
In short these (except for the last) are mentaland material processes to be realised by the meditator asimpermanent, unsatisfactory and non-self.
簡要地講，除了涅槃，這些都是名色，禪修者需要體證它們是無常、苦、無我。
However, not all these can be noted by thebeginner. For example, it is not possible to note the Jhanic(absorption) and Lokuttara (supramundane) consciousness for they donot arise in the meditator. Neutral feelings are also noted by moreexperienced meditators asthese feelings are more subtle and need sharper and strongermindfulness.
然而并不是所有名色都能被初學者觀察到。例如，禪那心和出世間心，禪修者沒有生起這些心就不可能觀察到它們。不苦不樂受也只有更有經(jīng)驗的禪修者可以觀察到，因為這些舍受更為微細需要更敏銳和強有力的正念。
In fact, thebeginners are not able to note without concepts because they havelong been associated with them. So, to facilitate such situations,the beginners note using real concepts to help direct their mind tothese realities. These are labels that will have to be increasedwhen they are able to mindfully notice more phenomena. ButVipassana is not mere labelling or reciting, so one must not clingto them blindly. At times, it may be better to do without them.With progress, there will be so many of these phenomena arising and passing away at agreat speed. Then, labelling must be abandoned or it will be anobstacle.
事實上，由于長期以來一直用概念法，初學者不可能離開概念觀照。所以為了應對這種情況，初學者觀照時使用真實概念以助其心導向究竟真實法。這些真實概念是觀照中的標記，當禪修者能夠以正念觀照更多目標，這些標記也必須增多。但內(nèi)觀不僅僅是標記或念名，所以一個人不能盲目地執(zhí)著這些。有的時候不使用這些會更好。隨著禪修的進展，會有很多現(xiàn)象迅速生起和滅去，此時必須放棄標記，否則就成了障礙。
Of the idea-concepts, the concept of a beingmust be abandoned if one is to have any Vipassana insight at all.It is obvious that by being mindful of mind and matter, one willnot find any being there at all, no matter how hard one tries. Inthe course of one’s progress, when realities can be noted fairlywell, one will have to abandon other concepts, like those of form,directions, shape, space and time. There are even finer concepts ofhappiness and reality which you will find out in due time. Forexample
在思想觀念的概念法中，必須放棄眾生的概念，才談得上成就任何內(nèi)觀智。很顯然以正念觀照名色根本就不會找到任何眾生，無論怎么努力找都不行。在修行逐漸進步的過程中，當真實法能夠被較好地觀照時就必須放棄別的概念如形體、方向、形狀、空間、時間。例如：
a Walking Meditation
a 行禪
At first the meditators will do their walkingmeditation with the form of their legs still in theirmind.
在開始禪修者行禪的時候心中仍有腿的形狀。
With constant help of labelling of the phases ofsteps like “l(fā)ifting,” “stepping,” the meditators direct it to thevarious experiences. When they can experience clearly the movement,tension, pulling, heat and cold and so on, the form of legs willsoon be abandoned. Withincreased mindfulness of the realities and their behaviour, eventhe labels will have to be abandoned. When concentration becomesdeep, the meditators may even forget the time, direction or wherethey are for those moments.
隨著不間斷地標記移步的各個階段如“提起”、“前移”，禪修者把心導向各種經(jīng)歷的東西。當禪修者清楚地經(jīng)歷移動、緊、拉、熱和冷等等，腿的形狀不久就被舍棄。隨著覺知究竟真實法及其動態(tài)性質(zhì)的正念增強，甚至標記也必須舍棄。當定力變得很深，禪修者甚至可能一時忘卻時間、方向或者身居何處。
b Sitting Meditation
b 坐禪
One first directs at the movements of theabdomen and other experiences labelled as “rising” and “falling.”
禪修者首先把心投到腹部的運動和其它經(jīng)歷的現(xiàn)象上，標記為“上升”和“下降”。
When one can discern the “pulling,” “pushing”movements and other experiences like pressure, hardness and so on,one may lose a sense of its directions and so noting it as itbehaves rather than as “rising” or “falling.” Here one may useanother more suitable labelor put it aside altogether.
當一個人能夠辨識“拉”、“推”運動和其它所經(jīng)歷的如壓迫、堅硬等等，他可能失去方向感，標記就應作相應的調(diào)整，而不是繼續(xù)用“上升”或“下降”。這時他可以用另一個更合適的標記，或者干脆完全不用。
At times when “rising” and “falling” is veryclear and slow, more notings of “rising, rising, rising, rising…”will help the mind note moment to moment. If it can be perceived tobe changing very fast from one moment after another, then, it willbe difficult to put labelson the movement.
時不常地，當“上升”“下降”很清楚且很慢時候，更多地標記“上升、上升、上升、上升…”將有助于心剎那剎那地觀照。如果能觀見腹部運動剎那剎那間快速變化，那么將難于對這樣的運動作標記。
The meditators will have to sharpen theirmindfulness by trying to experience moment to moment as many ofthese realities as they arise and pass away. To help the meditatorssee clearly, they are often asked to describe in their experiencein their own words and makethorough reports. Technical terms like “Dukkha” are definitely to beavoided. Frequent usage may indicate that one’s mind is still involvedwith theoretical thinking and concepts.
禪修者需要努力于剎那剎那間體驗更多的這樣的究竟真實法以便讓他們的正念更加敏銳。為了幫助禪修者明白這點，他們常被要求用他們自己的話描述他們的經(jīng)驗并作出一個全面的禪修報告。象“苦”這樣的專業(yè)術語肯定應當避免，頻繁地使用可能意味著此人的心仍然陷于理論和概念思維當中。
There is, however, a note of caution here. Theabandoning of concepts would mean the disorientation of theconventional perception of the “person” and the “world” outsidehim. If one is not careful the mind may in a few cases lead tofurther disorientation anddisorganisation. It is essential to understand that the presence ofmindfulness and the understanding that the conceptual andconventional world, though not real in the ultimate sense, is builtupon reality and has to be accepted and lived in.
但是這里需要提醒一下。舍棄概念法意味著改變了他對世俗關于“人”和“世界”的概念的認知。如果不審慎在個別情況下會導致心的進一步迷惑和混亂。概念和世俗的世界盡管在究竟的意義上不真實，但是它是構建在真實法的基礎上，所以必須接受并生活于其中，明白這點并保持正念是非常重要的。
For example, there are people who refuse to usethe words “I” and “you” because they think that it will arouse the ideaof self. This is impractical!
例如有人拒絕使用“我”和“你”因為他們認為這些會引生出“自我”的觀念——這完全脫離實際！
