..续本文上一页常快，它们似乎一起出现在一个图像里——这就形成各种形状、形体等等。

　　 Thus wrong perceptions and hallucinations arise. These hallucinations arises in ascending degree:

　　 因此错误的知觉和幻象会生 起，下面这些是依据虚妄的程度按升序排列：

　　 1 Hallucination of perception

　　 1.知的颠倒

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

　　 对一个目标的错误的觉知，例如一个人以为自己的影子是别人的。

　　 2 Hallucination of thought

　　 2.心的颠倒

　　 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.

　　 根据知的颠倒，生起错误的想法和推论，例如一个人听得不清，就可能错解他人的意图或话的含义。

　　 3 Hallucination of views

　　 3. 见的颠倒

　　 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.

　　 由于心的颠倒多了，一个人可能执取对生命的邪见，诸如顽固坚持世界是常、完全是乐和属于永恒的我之类的邪见。

　　 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:

　　 从这里我们可以清楚地看到，为了突破这些概念、洞见究竟真实法哪怕是一会，我们的正念必须：

　　 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 敏捷够快，

　　 ii 周遍、相续不断无遗漏，

　　 iii 非常明了专注能够透过目标显现的复杂性看清其本质。

　　 As for Ultimate Realities (Paramattha Dhamma) the Abhidhamma classifies them into four main categories:

　　 就究竟真实法而言，阿毗达摩把它们分成四类：

　　 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：贪、傲慢

　　 3.色法——如：坚硬

　　 4.涅槃——非缘起的

　　 In short these (except for the last) are mental and material processes to be realised by the meditator as impermanent, unsatisfactory and non-self.

　　 简要地讲，除了涅槃，这些都是名色，禅修者需要体证它们是无常、苦、无我。

　　 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.

　　 然而并不是所有名色都能被初学者观察到。例如，禅那心和出世间心，禅修者没有生起这些心就不可能观察到它们。不苦不乐受也只有更有经验的禅修者可以观察到，因为这些舍受更为微细需要更敏锐和强有力的正念。

　　 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.

　　 事实上，由于长期以来一直用概念法，初学者不可能离开概念观照。所以为了应对这种情况，初学者观照时使用真实概念以助其心导向究竟真实法。这些真实概念是观照中的标记，当禅修者能够以正念观照更多目标，这些标记也必须增多。但内观不仅仅是标记或念名，所以一个人不能盲目地执着这些。有的时候不使用这些会更好。随着禅修的进展，会有很多现象迅速生起和灭去，此时必须放弃标记，否则就成了障碍。

　　 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

　　 在…

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