..續本文上一頁思想觀念的概念法中，必須放棄衆生的概念，才談得上成就任何內觀智。很顯然以正念觀照名色根本就不會找到任何衆生，無論怎麼努力找都不行。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 行禅

　　 At first the meditators will do their walking meditation with the form of their legs still in their mind.

　　 在開始禅修者行禅的時候心中仍有腿的形狀。

　　 With constant help of labelling of the phases of steps like “lifting,” “stepping,” the meditators direct it to the various experiences. When they can experience clearly the movement, tension, pulling, heat and cold and so on, the form of legs will soon be abandoned. With increased mindfulness of the realities and their behaviour, even the labels will have to be abandoned. When concentration becomes deep, the meditators may even forget the time, direction or where they are for those moments.

　　 隨著不間斷地標記移步的各個階段如“提起”、“前移”，禅修者把心導向各種經曆的東西。當禅修者清楚地經曆移動、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性質的正念增強，甚至標記也必須舍棄。當定力變得很深，禅修者甚至可能一時忘卻時間、方向或者身居何處。

　　 b Sitting Meditation

　　 b 坐禅

　　 One first directs at the movements of the abdomen and other experiences labelled as “rising” and “falling.”

　　 禅修者首先把心投到腹部的運動和其它經曆的現象上，標記爲“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 it behaves rather than as “rising” or “falling.” Here one may use another more suitable label or put it aside altogether.

　　 當一個人能夠辨識“拉”、“推”運動和其它所經曆的如壓迫、堅硬等等，他可能失去方向感，標記就應作相應的調整，而不是繼續用“上升”或“下降”。這時他可以用另一個更合適的標記，或者幹脆完全不用。

　　 At times when “rising” and “falling” is very clear and slow, more notings of “rising, rising, rising, rising…” will help the mind note moment to moment. If it can be perceived to be changing very fast from one moment after another, then, it will be difficult to put labels on 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…”將有助于心刹那刹那地觀照。如果能觀見腹部運動刹那刹那間快速變化，那麼將難于對這樣的運動作標記。

　　 The meditators will have to sharpen their mindfulness by trying to experience moment to moment as many of these realities as they arise and pass away. To help the meditators see clearly, they are often asked to describe in their experience in their own words and make thorough reports. Technical terms like “Dukkha” are definitely to be avoided. Frequent usage may indicate that one”s mind is still involved with theoretical thinking and concepts.

　　 禅修者需要努力于刹那刹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。爲了幫助禅修者明白這點，他們常被要求用他們自己的話描述他們的經驗並作出一個全面的禅修報告。象“苦”這樣的專業術語肯定應當避免，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. The abandoning of concepts would mean the disorientation of the conventional perception of the “person” and the “world” outside him. If one is not careful the mind may in a few cases lead to further disorientation and disorganisation. It is essential to understand that the presence of mindfulness and the understanding that the conceptual and conventional world, though not real in the ultimate sense, is built upon reality and has to be accepted and lived in.

　　 但是這裏需要提醒一下。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，所以必須接受並生活于其中，明白這點並保持正念是非常重要的。

　　 For example, there are people who refuse to use the words “I” and “you” because they think that it will arouse the idea of self. This is impractical!

　　 例如有人拒絕使用“我”和“你”因爲他們認爲這些會引生出“自我”的觀念——這完全脫離實際！

《概念法與究竟真實法 Concept and Reality》全文閱讀結束。