..续本文上一页思想观念的概念法中，必须放弃众生的概念，才谈得上成就任何内观智。很显然以正念观照名色根本就不会找到任何众生，无论怎么努力找都不行。在修行逐渐进步的过程中，当真实法能够被较好地观照时就必须放弃别的概念如形体、方向、形状、空间、时间。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.

　　 在开始禅修者行禅的时候心中仍有腿的形状。

　　 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.

　　 随着不间断地标记移步的各个阶段如“提起”、“前移”，禅修者把心导向各种经历的东西。当禅修者清楚地经历移动、紧、拉、热和冷等等，腿的形状不久就被舍弃。随着觉知究竟真实法及其动态性质的正念增强，甚至标记也必须舍弃。当定力变得很深，禅修者甚至可能一时忘却时间、方向或者身居何处。

　　 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运动和其它经历的现象上，标记为“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.

　　 当一个人能够辨识“拉”、“推”运动和其它所经历的如压迫、坚硬等等，他可能失去方向感，标记就应作相应的调整，而不是继续用“上升”或“下降”。这时他可以用另一个更合适的标记，或者干脆完全不用。

　　 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.

　　 时不常地，当“上升”“下降”很清楚且很慢时候，更多地标记“上升、上升、上升、上升…”将有助于心刹那刹那地观照。如果能观见腹部运动刹那刹那间快速变化，那么将难于对这样的运动作标记。

　　 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间体验更多的这样的究竟真实法以便让他们的正念更加敏锐。为了帮助禅修者明白这点，他们常被要求用他们自己的话描述他们的经验并作出一个全面的禅修报告。象“苦”这样的专业术语肯定应当避免，频繁地使用可能意味着此人的心仍然陷于理论和概念思维当中。

　　 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.

　　 但是这里需要提醒一下。舍弃概念法意味着改变了他对世俗关于“人”和“世界”的概念的认知。如果不审慎在个别情况下会导致心的进一步迷惑和混乱。概念和世俗的世界尽管在究竟的意义上不真实，但是它是构建在真实法的基础上，所以必须接受并生活于其中，明白这点并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!

　　 例如有人拒绝使用“我”和“你”因为他们认为这些会引生出“自我”的观念——这完全脱离实际！

《概念法与究竟真实法 Concept and Reality》全文阅读结束。