..续本文上一页s impermanent, fleeting and not Self.

　　正念和智慧这两个是心所(行蕴)，是无我的。它们生起是因为一直被培育和发展，而不是其它原因。如果我们误认为它们是“我”或认为是我们在做这些事情，或者如果我们认为这是我的心，那也是没有真正的智慧，只是思考和妄想。只有存在正念的短暂时刻，智慧才有机会更清楚地如实认识色法或名法，知其为无我。如果我们认识到有正念的短暂时刻(每一个单独生起)是唯一使智慧变得更敏锐的时机，就会有更多的正念，正念就会逐渐积累。然后，认为是“我”在体验这些现象的想法或感觉就会淡化并从意识中消除；你将会明白不是 “人”或“我”， 而是正念和智慧这两个心所，在觉知和认识生起的名色的特性为无常、苦、无我。

　　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.

　　我们必须学会于其生起时辨别色法和名法的每个特性，但我们不应该去寻找它们或过度地试着去觉知。当它们生起时，我们只是觉知它们。如果搜寻及等待它们生起以期望“抓住”它们获得观智，那么必须认识到这也只是另一种名法，而不是对法的如实知。所有名法和色法，甚至是保持觉知的精进，或对禅修价值的怀疑，或者通过禅修获得证悟的期望，在它们生起时都应该认识到它们是无我的。

　　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.

　　只有在充分认识和理解在当下通过六根门所生起的这些因缘法，无明和烦恼才可以被根除。我们只能在贪、嗔、痴出现的时候消除它们，而不是让他们控制我们，以及影响我们的身口意。

　　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.

　　我们可能在理论上知道真理，但是如果智慧的发展还没有达到直接地、直观地认识无我的真相的程度，我们就无法完全理解佛陀的教导，也无法证果，证果是修行佛法的原因。如果正念和智慧能够体证当下通过六根门出现的名色的生灭，对这些因缘生法的执着就会减少。我们将不会错误地看待它们为“我的”或我“在它们中”。这样，我们在日常生活中就可以从它们对我们的毒害及强大束缚中解脱出来。如果我们听佛陀的教导而没有觉知，那只有知识而没有解脱。当下对执着的五取蕴保持清醒、冷静和离执，是为了灭苦和证悟非缘起真实——涅槃。

《什么是无明 What is Moha (Ignorance)

　　》全文阅读结束。