..續本文上一頁常快，它們似乎一起出現在一個圖像裏——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，下面這些是依據虛妄的程度按升序排列：

　　 1 Hallucination of perception

　　 1.知的顛倒

　　 Wrong perception of an object eg one thinks one”s own shadow as belonging to someone else.

　　 對一個目標的錯誤的覺知，例如一個人以爲自己的影子是別人的。

　　 2 Hallucination of thought

　　 2.心的顛倒

　　 Based on hallucination of perceptions, one develops wrong thoughts and reasoning, eg if one does not hear well, one may misunderstand other”s intentions and implications.

　　 根據知的顛倒，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 of views

　　 3. 見的顛倒

　　 With many of the hallucination of thoughts, one may grasp at wrong views with regard to life such as holding firmly to the wrong view that the world is permanent, perfectly happy and belonging to an everlasting self.

　　 由于心的顛倒多了，一個人可能執取對生命的邪見，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 break through all these concepts even for a while, to penetrate into realities, our mindfulness has to be:

　　 從這裏我們可以清楚地看到，爲了突破這些概念、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 is left unturned,

　　 iii very clear and concentrated to see through the complexity and perceive clearly the nature of the object.

　　 i 敏捷夠快，

　　 ii 周遍、相續不斷無遺漏，

　　 iii 非常明了專注能夠透過目標顯現的複雜性看清其本質。

　　 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 or unwholesome consciousness.

　　 2 Mental States (Cetasika)—eg greed, conceit.

　　 3 Matter (Rupa)—eg the element of rigidity.

　　 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 mental and material processes to be realised by the meditator as impermanent, unsatisfactory and non-self.

　　 簡要地講，除了涅槃，這些都是名色，禅修者需要體證它們是無常、苦、無我。

　　 However, not all these can be noted by the beginner. For example, it is not possible to note the Jhanic (absorption) and Lokuttara (supramundane) consciousness for they do not arise in the meditator. Neutral feelings are also noted by more experienced meditators as these feelings are more subtle and need sharper and stronger mindfulness.

　　 然而並不是所有名色都能被初學者觀察到。例如，禅那心和出世間心，禅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驗的禅修者可以觀察到，因爲這些舍受更爲微細需要更敏銳和強有力的正念。

　　 In fact, the beginners are not able to note without concepts because they have long been associated with them. So, to facilitate such situations, the beginners note using real concepts to help direct their mind to these realities. These are labels that will have to be increased when they are able to mindfully notice more phenomena. But Vipassana is not mere labelling or reciting, so one must not cling to 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 a great speed. Then, labelling must be abandoned or it will be an obstacle.

　　 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。所以爲了應對這種情況，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，當禅修者能夠以正念觀照更多目標，這些標記也必須增多。但內觀不僅僅是標記或念名，所以一個人不能盲目地執著這些。有的時候不使用這些會更好。隨著禅修的進展，會有很多現象迅速生起和滅去，此時必須放棄標記，否則就成了障礙。

　　 Of the idea-concepts, the concept of a being must be abandoned if one is to have any Vipassana insight at all. It is obvious that by being mindful of mind and matter, one will not find any being there at all, no matter how hard one tries. In the course of one”s progress, when realities can be noted fairly well, one will have to abandon other concepts, like those of form, directions, shape, space and time. There are even finer concepts of happiness and reality which you will find out in due time. For example

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