概念法與究竟真實法
Concept and Reality
英譯中：metta
(This is the appendix B of the book "The Essentials of Insight Meditation Practice--A Pragmatic Approach to Vipassana" by Ven. Sayadaw Sujiva 這是舍棄我禅師著《Mahasi毗 婆舍那禅修法要》的附錄B)
It is important that the meditator understands the difference between “concept” and “ultimate realities,” because it is the direction which he will have to lead his mind—from concepts to realities.
理解概念法(concept)和究竟真實法(ultimate realities)的差別，對禅修者很重要，因爲從概念法到究竟法，這是禅修者必須引導自心所走的方向。
Concepts are those things or ideas thought out and conceived by the mind. They are built upon the ultimate realities. Concepts are only conventionally 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。
Ultimate realities, on the other hand, are those phenomena which can be directly perceived (thus ultimate) without going through the process of conceptual thinking, reasoning or imagination. These are truths not depending on conventional definitions. Ultimate realities, however, do not necessarily only mean the Absolute Reality which refers 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象，這種認知無需經由概念化思維、推理或想像過程。這些是不依賴于世俗定義的真理。但究竟真實法並不是僅指絕對真理——恒常不變、非緣起的涅槃。
Though conventional or conceptual realities are still a reality and we cannot really do away with them altogether, we will have to put them aside for periods of time during our meditation to allow us to really see and realise things as they really are.
盡管世俗或概念性的真實仍是一種真實，並且我們不能完全和它們脫離關係，但是我們在禅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 two ways:
概念化可能以下面兩種方式發生：
i Active Thinking
i 主動思維
Active thinking can occur as philosophising, scheming, planning or fantasising. It is obvious that when one does it with lots of assumptions, preconceptions, ideas or hallucinations, then one cannot be, at the same time, experiencing nature directly. One has to put 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。禅修者必須把這些概念法放到一邊之後才能生起內觀智慧。
ii “Unconscious” Thinking
ii“不自覺”的思維
The second type of conceptualizing is more subtle in that one is not actively “thinking” or at least one is not conscious of it. These concepts are formed so habitually and are deeply embedded in the mind. These can also be part and parcel of the mental processes influenced by kamma and the results of kamma. Although one cannot abandon these altogether, it is still necessary to transcend these for periods of time (by means of highly concentrated bare mindfulness) to allow insight to arise.
第二種類型的概念化更微細，因爲一個人並沒有主動地“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和業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)以便讓內觀智生起。
Examples of concepts relevant to the meditator are:
和禅修者相關的概念法例子：
1 Word Concepts (Sadda Paññatti)
1. 語言文字概念法
Words are made up of many syllables or sounds that arise and pass away consecutively.
語言文字由很多相續生滅的 音節或聲音構成。
At one instant of time, the word does not exist, only the arising and passing away of sound, a vibrating form; materiality in nature.
在時間的某一刻，這個字並不存在，只是聲音的生起和滅去，只是一種震動形式；本質上是一種物質現象。
Similarly a musical piece is made up of many “notes” of sound. These are words based upon the play of sound when we try to communicate our ideas and experiences with another. Now it is also visual as it has been 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曆。當寫下來時，語言文字就變成可見的形式了。
Sound concepts (words) may be real if they refer directly to real phenomena that can be directly experienced. Unreal concepts are those that cannot refer directly to realities. They refer to other concepts and ideas which …
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