..續本文上一頁ness. If the rupa which appears is not realised as it is (i.e., not Self), one is bound to cling to it as happening to him.

　　正是心元素可以把這兩種體驗連起來，與某一東西相關聯，但該名法過程又是另一系列“緣起真實法”，一個接一個生起和滅去，亦是無我的。當我們觸到桌子，並不是桌子顯現，而是一個可觸對象或對硬的體驗。當硬顯現的刹那，只有硬和“對硬的體驗”，硬中沒有桌子，沒有“我”。如果不能如實了知出現的色法(即無我)，你就一定會在當其發生于你身上的時候執著它。

　　We may think of the concept "table", but thinking and formulating concepts are different conditioned phenomena altogether from those of hardness and the experience of hardness, etc.

　　我們也許會思考“桌子”這一概念，但思考和形成概念與硬及對硬的體驗等等是不同的緣起現象。

　　If there is no mindfulness of the characteristics of nama (feeling, perception, thinking, mental moods, and consciousness) as they arise one at a time, we fall into the delusion of a Self who experiences. Rupas arise through the body senses---eye, ear, nose, tongue, and body. Namas arise only through the mind-door. They are all conditioned and not Self. If one still thinks it is "I" who experiences these phenomena of matter and mind, he has still not developed any insight.

　　如果對逐一生起的名法(感覺，知覺，思維，心理情緒，意識)特性沒有正念，我們就會陷入于“是我在體驗”的錯覺中。色法通過人體的感官----眼、耳、鼻、舌、身----顯現。名法只是通過意門出現。它們都是緣起的、無我的。如果一個人仍然認爲是“我”在體驗這些物質現象與精神現象，那他仍然沒有發展任何觀智。

　　Sati, or mindfulness, is the conditioned mental factor which is aware or mindful of the different realities, appearing one at a time. Sati is aware of the characteristics of hardness, softness, heat, cold, pressure, motion; it is aware of visible object, sound, odour, flavour, as they appear through the body senses. Sati is aware of mental states such as greed, sense desire, ill-will, anger, excitement, depression, pride, stinginess, jealousy etc. as they arise through the mind door. Sati again is only a conditioned mental factor, conditioned by our hearing about right mindfulness. When one has listened to Dhamma and heard about sati, there will be more remembrance of it. In this way sati can arise and it can be developed.

　　薩提，或正念，是緣起的心所，它對逐個出現的不同真實法保持覺知或留意。正念就是對硬、軟、熱、冷、壓迫和移動的特性的覺知，是對通過身體感官顯現的可見對象、聲音、氣味和味道的覺知。正念是對通過意門生起的心理狀態，如貪婪、欲望、嗔惡、憤怒、興奮、抑郁、驕傲、吝啬、嫉妒等的覺知。正念只是一個緣起的心所，以聽聞正念爲因而生起。當一個人已聽聞佛法並聽到了正念，將會對此有更多的記憶。如此就可以産生並發展正念。

　　It is the conditioned mental factor panna or wisdom which experiences or knows the objects of sati as not Self. Sati has to be practised and accumulated for a long time before panna can experience the five aggregates of clinging as they arise, as being not Self. If sati, which is aware of the characteristics of rupas and nama has not been greatly established so that it arises very frequently no matter where we are and what we are doing, we can”t expect that panna (wisdom) can realise the objects of sati as being not self. If there is no sati at that moment, there can be no panna either.

　　正是緣起的慧心所體驗並知道正念的所緣是無我的。正念需要長時間練習和積累，然後智慧才能在五取蘊生起的時候體驗其爲無我。正念覺知名色的特性，如果正念沒有非常穩固地建立起來，沒達到無論我們在哪、無論在幹什麼都能很頻繁地地生起，我們就不能期望智慧能體證正念的所緣爲無我。如果在那一刻沒有正念，就不可能有智慧。

　　These two, sati and panna (mindfulness and wisdom), are mental factors (sankhara) which are not Self. They arise only because they have been cultivated and developed and not otherwise. If we confuse them for being Self or that we are doing these things, or if we think it is my mind, there is again no real panna, only thinking and delusion. Only in the short moment of sati does panna, have the opportunity to know a rupa or nama more distinctly as they really are, as not Self. If we realise that this short moment (each inpidual arising) of sati is the only opportunity for panna to become keener, then there will be more sati and it will be accumulated. Then the notion or feeling of a self or I which is experiencing these phenomena will wear away and become eliminated from the consciousness; it will be understood that it is sati and panna, both mental factors, not a "person" or "I" who is aware of and realises the characteristics of rupas and nama as they arise, a…

《什麼是無明 What is Moha (Ignorance)

　　》全文未完，請進入下頁繼續閱讀…