概念法与究竟真实法
Concept and Reality
英译中：metta
(This is the appendix B of the book "The Essentials of Insight Meditation Practice--A Pragmatic Approach to Vipassana" by Ven. Sayadaw Sujiva 这是舍弃我禅师著《Mahasi毗 婆舍那禅修法要》的附录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)和究竟真实法(ultimate realities)的差别，对禅修者很重要，因为从概念法到究竟法，这是禅修者必须引导自心所走的方向。
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.
概念法是由心想出来或构思出来的东西或想法，它们是基于究竟真实法构建出来的。概念法只是世俗和主观真理。
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，究竟真实法是可以直接认知的现象，这种认知无需经由概念化思维、推理或想像过程。这些是不依赖于世俗定义的真理。但究竟真实法并不是仅指绝对真理——恒常不变、非缘起的涅槃。
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.
尽管世俗或概念性的真实仍是一种真实，并且我们不能完全和它们脱离关係，但是我们在禅修期间必须把它们放到一边以便让我们真正地看到和体证诸法的真相。
Conceptualization can occur in two ways:
概念化可能以下面两种方式发生：
i Active Thinking
i 主动思维
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.
主动思维可能以哲学思考、算计、计划或幻想的方式发生。很明显，这样思维的时候伴有大量的假设、先入之见、各种观点甚或幻想，所以一个人不可能与此同时直接体验事物的本质。禅修者必须把这些概念法放到一边之后才能生起内观智慧。
ii “Unconscious” Thinking
ii“不自觉”的思维
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.
第二种类型的概念化更微细，因为一个人并没有主动地“思考”，至少他没有意识到这种思考。这些概念非常习惯性地在心中形成，且深深植根于心中。这些概念可能是受业和业果影响的心法过程的重要部分。尽管一个人不能把它们完全祛除，但是仍然必须在一段时间超越它们(通过伴有高度定力的纯粹正念)以便让内观智生起。
Examples of concepts relevant to the meditator are:
和禅修者相关的概念法例子：
1 Word Concepts (Sadda Paññatti)
1. 语言文字概念法
Words are made up of many syllables or sounds that arise and pass away consecutively.
语言文字由很多相续生灭的 音节或声音构成。
At one instant of time, the word does not exist, only the arising and passing away of sound, a vibrating form; materiality in nature.
在时间的某一刻，这个字并不存在，只是声音的生起和灭去，只是一种震动形式；本质上是一种物质现象。
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.
同样地，一段音乐是由很多声音的“音符”构成。这些语言文字是基于声音的演奏以彼此表达想法和经历。当写下来时，语言文字就变成可见的形式了。
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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