..续本文上一页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.

　　正是心元素可以把这两种体验连起来，与某一东西相关联，但该名法过程又是另一系列“缘起真实法”，一个接一个生起和灭去，亦是无我的。当我们触到桌子，并不是桌子显现，而是一个可触对象或对硬的体验。当硬显现的刹那，只有硬和“对硬的体验”，硬中没有桌子，没有“我”。如果不能如实了知出现的色法(即无我)，你就一定会在当其发生于你身上的时候执着它。

　　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.

　　我们也许会思考“桌子”这一概念，但思考和形成概念与硬及对硬的体验等等是不同的缘起现象。

　　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.

　　如果对逐一生起的名法(感觉，知觉，思维，心理情绪，意识)特性没有正念，我们就会陷入于“是我在体验”的错觉中。色法通过人体的感官----眼、耳、鼻、舌、身----显现。名法只是通过意门出现。它们都是缘起的、无我的。如果一个人仍然认为是“我”在体验这些物质现象与精神现象，那他仍然没有发展任何观智。

　　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.

　　萨提，或正念，是缘起的心所，它对逐个出现的不同真实法保持觉知或留意。正念就是对硬、软、热、冷、压迫和移动的特性的觉知，是对通过身体感官显现的可见对象、声音、气味和味道的觉知。正念是对通过意门生起的心理状态，如贪婪、欲望、嗔恶、愤怒、兴奋、抑郁、骄傲、吝啬、嫉妒等的觉知。正念只是一个缘起的心所，以听闻正念为因而生起。当一个人已听闻佛法并听到了正念，将会对此有更多的记忆。如此就可以产生并发展正念。

　　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.

　　正是缘起的慧心所体验并知道正念的所缘是无我的。正念需要长时间练习和积累，然后智慧才能在五取蕴生起的时候体验其为无我。正念觉知名色的特性，如果正念没有非常稳固地建立起来，没达到无论我们在哪、无论在干什么都能很频繁地地生起，我们就不能期望智慧能体证正念的所缘为无我。如果在那一刻没有正念，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…

《什么是无明 What is Moha (Ignorance)

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