..續本文上一頁s impermanent, fleeting and not Self.

　　正念和智慧這兩個是心所(行蘊)，是無我的。它們生起是因爲一直被培育和發展，而不是其它原因。如果我們誤認爲它們是“我”或認爲是我們在做這些事情，或者如果我們認爲這是我的心，那也是沒有真正的智慧，只是思考和妄想。只有存在正念的短暫時刻，智慧才有機會更清楚地如實認識色法或名法，知其爲無我。如果我們認識到有正念的短暫時刻(每一個單獨生起)是唯一使智慧變得更敏銳的時機，就會有更多的正念，正念就會逐漸積累。然後，認爲是“我”在體驗這些現象的想法或感覺就會淡化並從意識中消除；你將會明白不是 “人”或“我”， 而是正念和智慧這兩個心所，在覺知和認識生起的名色的特性爲無常、苦、無我。

　　We must learn to be able to distinguish each characteristics of rupa and nama as they arise, but we should not look for them or try excessively to be aware. When they arise we should just be aware of them. If there is searching out and waiting for them to arise with the desire to "catch" them in order to gain insight, then this must also be realised as another type of nama, and not seeing the phenomena as they are. All kinds of rupas and namas, even the effort to be aware, or doubt about the value of this practice, or the desire to gain something (i.e., enlightenment) by it should be realised as they arise, as not Self.

　　我們必須學會于其生起時辨別色法和名法的每個特性，但我們不應該去尋找它們或過度地試著去覺知。當它們生起時，我們只是覺知它們。如果搜尋及等待它們生起以期望“抓住”它們獲得觀智，那麼必須認識到這也只是另一種名法，而不是對法的如實知。所有名法和色法，甚至是保持覺知的精進，或對禅修價值的懷疑，或者通過禅修獲得證悟的期望，在它們生起時都應該認識到它們是無我的。

　　Nama/Rupa名法/色法Only in fully knowing and comprehending all these conditioned phenomena which present themselves now at the present moment through the six doorways, can ignorance and the defilements be eradicated. We can only eradicate the cankers of greed, hatred, and ignorance when they appear, and not allow them to overwhelm us, and influence our thought, speech, and actions.

　　只有在充分認識和理解在當下通過六根門所生起的這些因緣法，無明和煩惱才可以被根除。我們只能在貪、嗔、癡出現的時候消除它們，而不是讓他們控製我們，以及影響我們的身口意。

　　We may know the truth in theory, but until panna is developed to the degree that it can realise directly, intuitively, the truth of not-Self, we will never be able to fully understand and appreciate the Buddha”s teaching, nor gain the fruits therefrom which is the reason for practising the Buddha Dhamma. If sati and panna can realise the arising and passing away of the rupas and namas which appear here and now through the six doors, there would be more detachment from these conditioned phenomena. We would not erroneously see and regard them as "mine" or myself being "in them". In this way we could free ourselves from their intoxicating and overpowering binding influence in our daily lives. If we listen to the teachings of the Awakened One without awareness, there will only be intellectual knowledge but no detachment. Disenchantment, dispassion, and detachment from these five aggregates of clinging and grasping here and now is for the destruction of suffering and for the realisation of the unconditioned reality, nibbana.

　　我們可能在理論上知道真理，但是如果智慧的發展還沒有達到直接地、直觀地認識無我的真相的程度，我們就無法完全理解佛陀的教導，也無法證果，證果是修行佛法的原因。如果正念和智慧能夠體證當下通過六根門出現的名色的生滅，對這些因緣生法的執著就會減少。我們將不會錯誤地看待它們爲“我的”或我“在它們中”。這樣，我們在日常生活中就可以從它們對我們的毒害及強大束縛中解脫出來。如果我們聽佛陀的教導而沒有覺知，那只有知識而沒有解脫。當下對執著的五取蘊保持清醒、冷靜和離執，是爲了滅苦和證悟非緣起真實——涅槃。

《什麼是無明 What is Moha (Ignorance)

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