概念法与究竟真实法
Conceptand Reality
英译中：metta
2010年11月
(This is the appendix B of thebook "The Essentials of Insight Meditation Practice--A PragmaticApproach 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 isimportant that the meditator understands the difference between“concept”and “ultimaterealities,” because it is the direction which he will have tolead his mind—from concepts torealities.
理解概念法（concept）和究竟真实法（ultimaterealities）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 arethose things or ideas thought out and conceived by the mind. Theyare built upon the ultimate realities. Concepts are onlyconventionally 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。
Ultimaterealities, on the other hand, are those phenomena which can bedirectly perceived (thus ultimate) without going through theprocess of conceptual thinking, reasoning or imagination. These aretruths not depending on conventional definitions.Ultimate realities,however, do not necessarily only mean the Absolute Reality whichrefers 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 arestill a reality and we cannot really do away with them altogether,we will have to put them aside for periods of time during ourmeditation to allow us to really see and realise things as theyreally 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 twoways:
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 doesit with lots of assumptions, preconceptions, ideas orhallucinations, then one cannot be, at the same time, experiencingnature directly. One has toput 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 moresubtle in that one is not actively “thinking” or at least one isnot conscious of it. These concepts are formed so habitually andare deeply embedded in the mind. These can also be part and parcelof the mental processesinfluenced by kamma and the results of kamma. Although one cannotabandon these altogether, it is still necessary to transcend thesefor periods of time (by means of highly concentrated baremindfulness) 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 meditatorare:
和禅修者相关的概念法例子：
1 WordConcepts (Sadda Paññatti)
1. 语言文字概念法
Words aremade up of many syllables or sounds that arise and pass awayconsecutively.
语言文字由很多相续生灭的 音节或声音构成。
At oneinstant of time, the word does not exist, only the arising andpassing 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 amusical piece is made up of many “notes” of sound. These arewords based upon the play of sound when we try to communicate ourideas and experiences with another. Now it is also visual as it hasbeen 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。
Soundconcepts (words) may be real if they refer directly to realphenomena that can be directly experienced. Unreal concepts arethose that cannot refer directly to realities. They refer to otherconcepts and ideas which by themselves do not really exist.
声音概念法（语言文字）如果所指的是直接可以经历的真实现象，那麽它可以是真实概念。非真实概念是那些不能直指真实法的概念，它们所指的是别的自身并不真实存在的概念或想法。
As wordscombine with words, further concepts build up and can be thecombination of real and unreal concepts. Example: The word“mind” is a real concept as it refers to mentalphenomena that can be directly experienced withoutconceptualization.
字词和字词组合会构建出更多概念法，而且可能是真实概念和非真实概念的组合。例如，“心”这个字是真实概念，因为它所指的精神现象是可以被直接经历而无需概念化。
The word“man” is an unreal concept because it refers tosomething that cannot be directly experienced withoutconceptualization. Some words may have both—eg patient who may referto a sick person (unreal) or a tolerant mental state (real).
“人”这个字是非真实概念法，因为它所指的东西不概念化就无法直接体认。有些字可能兼具二者，如英文的patient，可以指一个病人（非真实概念）或者一种忍耐的心态（真实概念）。
In meditationwe use them (real concepts) as labels to help us recogniserealities. Words and labels should not be grasped at in meditation.One should instead try to understand what is meant to beexperienced.
在禅修中我们使用概念（真实概念）作标记以助我们认知真实法。禅修中不应当执着文字和标记，而应当懂得文字所指的应该亲历的内容。
2 Form, shapeand distance
2.体形、形状和距离
Theseconcepts make up the two-dimensional and three dimensionalworld.
这些概念构成二维和三维世 界。
If you studythe television screen, the picture is made up of electron lightsshooting at a great speed from the tube within. They arise and passtoo fast for one to really know what is actually happening. Whatthe mind grasps (too slowly) is a general play of colours which form shapes and so give usideas. They occur so fast that they seem to occur at the sametime.
如果你研究电视屏幕，就会知道电视图像是由从电视里阴极管射出来的高速电子形成的光点所构成的。这些光点生灭太快，人实际上难于看清实际发生的情况。而我们（过慢）的心识能够捕捉的只是一个总体的色彩显示，这些色彩形成各种形状并让我产生各种想法。它们发生得太快了以至于看起来象同时发生的。
3 DirectionalConcepts (Disa Paññatti)
3.方向概念
These areconcepts corresponding to directions, relationship of one thing toanother eg east, west, right, left, above, below, inwards,outwards, sideways, upwards, and downwards.
这些是和各种方向相对应的概念，显示一个东西和另一个东西之间的关系，如东、西、左、右、上、下、向内、向外、向旁、向上、向下。
4 Time Concepts (KalaPaññatti)
4. 时间概念
The Timeconcept is built upon ideas concerning the recurrent andconsecutive occurrence of material and mental phenomena.Materially, they involve light and darkness (as in day or night),physical state of body (as in old and young) and so on.
对色法和心法的重复发生和相续发生的认识，是建立时间概念的基础。就色法而言，时间概念涉及诸如光明与黑暗（如白天与夜晚的更替），身体的状态（如衰老与年轻的变化），等等。
Mentally,they involve mental activities and functions such as sleeping time,working time, and so on.
就心法而言，时间概念涉及各种心理活动和作用，诸如睡多少时间、工作多少时间，等等。
Although weshould have a general timetable or routine to guide our practice,we need not follow it blindly. Adjustments can be made if it isunsuitable. In groups, sometimes one’s own welfare has to besacrificed if benefit is meant for the welfare of thegroup.
尽管我们需要一个大致的时间表或流程来指导我们的禅修，但我们不必盲目地跟从这个时间表。如果不合适可以作调整。在团体中，有时为了整体的利益需要牺牲个人的利益。
5 CollectiveConcepts (Samuha Paññatti)
集合概念
Thesecorrespond to groups or collections of things, eg a class, a race,a car, a city, group interviews, group meditation etc.
这些概念对应一些事物的群组或集合，例如一个班、一个种族、一个城市、集体面谈、集体禅修，等等。
6 SpaceConcepts (Akasa Paññatti)
6. 空间概念
Spaceconcepts are those that refer to open spaces—such as well, cave,hole and window.
空间概念指的是开放的空间 诸如井、岩洞、孔和窗户。
7 Sight Concepts (NimittaPaññatti)
7.相概念
These arevisualised images such as the learner’s sign and mirror imageof tranquillity meditation. Many hallucinations and imageries alsocome under this category.
相概念是视觉化的图像诸如寂止禅中的取相和似相。很多幻觉和想象也是隶属于这类概念。
8 Beings, Ego(Satta Paññatti)
8 众生、自我的概念
What peoplenormally regard as “I,” “you,” “he,” “she,” “person,” “dog” or“deva” are actually sets of ever-changing mental and materialprocesses. These concepts of being, should be used as conveniencein communication but when grasped upon as real,ultimate and absolute, onecannot help but fall into conflict and sooner or later fall toruin.
人们通常认为是“我”、“你”、“他”、“她”、“人”、“狗”或“天人”的这些概念实际是由不断变化的名色构成的一组一组的东西。这些众生的概念为了方便在交流中使用不是问题，但如果被执着为真实、终极和绝对，一个人就不可避免地会陷入矛盾并且迟早会出问题。
Theabandoning of this concept is of utmost importance to Vipassanameditation but upon the realization that “All dhammas arenot-self,” one ought not to think “I” am walking but just bemindful eg the process of walking. Some may philosophize as theywatch. This will, on theother hand, fall into another set of concepts.
扬弃这种众生的概念对内观禅修是极为重要的，证得“诸法无我”后，禅修者不应该想“我”在走，而应当仅仅观照比如说走的过程。有些人在观察时会从哲学的观点思考，从另一个角度讲，这样做会落入另一组概念。
There arestill many more concepts such as of happiness, suffering, life andso on but we will not be dealing with them at the present. In orderto have a better picture of the process of conceptualization, itwould be helpful to explain the thought processes.
还有很多概念诸如苦、乐、生命等等，但我们现在不讨论它们。为了对概念化过程有一个更好的图像，解释心路历程会更有助益。
A thoughtprocess can be defined as a series of consciousness arising in anorder that makes up what we “see,” “hear” and “think.” Thesethought processes arise from the life continuum, a flow ofconsciousness in a deep sleep state following stimuli froman internal or externalobject.
一个心路历程被定义为一系列心识，这一系列心识按一定顺序生起就构成了我们的“看”、“听”、“想”。这些心路历程是在受到内在或外在的激发后从有分流(同于深睡眠状态的心识之流) 生起。
There are six types depending on the “door” theobject arises:
根据目标显现的“根门”有六种类型心路历程：
1 Thought processes that arise at the eyedoor.
2 Thought processes that arise at the eardoor.
3 Thought processes that arise at the nosedoor.
4 Thought processes that arise at the tonguedoor.
5 Thought processes that arise at the bodydoor.
6 Thought processes that arise at the minddoor.
1.生起于眼门的心路历程。
2.生起于耳门的心路历程。
3.生起于鼻门的心路历程。
4.生起于舌门的心路历程。
5.生起于身门的心路历程。
6.生起于意门的心路历程。
The firstfive are called “sense-door adverting thoughtprocesses” whilst the last is called “the mind-door advertingthought processes.”
前五个被称为五门心路历程，而最后一个被称为意门心路历程。
Within eachprocess is a passive phase consisting of resultant consciousness(mental results of kamma) which receives its object (eg at eyedoor—the eye object ie colours) followed by a functionaldetermining consciousness that determines an active phasewhich may be wholesome(good kamma) or unwholesome (evil kamma).
在每一个心路历程中，由果报心（业所生的心法）接受所缘（例如眼门心路历程所缘就是颜色）构成其被动阶段，紧接着一个功能性的确定心决定了主动阶段的善(造善业)与恶（造恶业）。
After thesense-door processes, the different types of mind-door processesarise building ideas and so on upon the object. These latter partsconstitute conceptualization. For example, in the case of theeye-door process, a typical order will be:
在五门心路历程之后，那些不同类型的意门心路历程生起，形成关于所缘的想法等等，而后者构成概念化。例如，眼门心路历程的典型的顺序为：
Five sense-door thought process: bAt bc bu pc v sp st vo J J J J J J J t t b
五门心路历程：b At bc bupc v sp st vo J J J J J J J t t b
Mind-door thought process: b At bcbu M J J J J J J J t t b
意门心路历程：b At bc buM J J J J J J J t t b
LEGEND:
图解说明：
At past bhavanga
At 过去有分心
bc vibrating bhavanga
bc 有分波动
bu arresting bhavanga—when thelife continuum stops.
bu 有分断——当生命之流（有分流）停止。
pc five sense-doorapprehending—when the mind turns to receive the senseobjects.
The receiving of the senseobjects
pc 五门转向——心转向去接受感官所缘、接受 感官所缘。
v Five sense consciousness—egseeing consciousness
v 五识——如眼识
sp receiving consciousness (goesto receive the nature of object)
sp 领受心（去接收所缘的特质）
st investigating consciousness(goes to bring out the nature of object)
st 推度心（去提取所缘的特质）
vo determining consciousness(determines course of action that follow)
vo 确定心（决定接下来的行为进程）
J (Javana) impulsion
J（Javana）速行心
t retentiveconsciousness
t 彼所缘心
M mind doorapprehending
M 意门转向
b bhavanga
b 有分心
Note: Bhavanga: the lifecontinuum, a flow of consciousness when in deep sleep. It is theresult of previous kammaand is responsible for maintaining the individual’s existence and acondition for latentdefilements to arise and kammic results to manifest. It is alsoregarded as the minddoor.
注：有分：生命流，同于深睡眠时的心识之流；是过去业的果报，它负责维持个人的存在，亦是潜在烦恼生起和业果显现的条件。它同时也被称作意门。
After thisfollows the mind-door processes, such as:
在上面的心路过程之后，意 门心路历程紧随其后，如：
1 The first type of process is usually thecompaction of past object process which is a carry over of theobject from the sense doors (atitaghannavithi).
1. 第一种类型心路历程通常是前面心路历程的约化，是将五门的所缘传递过来。
2 Following it is the amassing process, wherethe various eye objects are amassed into formation eg of shapeconcepts (samuhaghanavithi).
2.紧随其后是综合过程，各种眼门的所缘被综合形成比如说形状概念。
3 Next, ideas of what they are develop throughthe meaning or idea processes (atthaghanavithi).
3. 接下来，经由含义或意义过程，所缘是什么的认识形成。
4 Lastly, the names ascribed to it may be givenmentally. This is through the naming process(namaghanavithi).
4.最后，可能心里给所缘取名，这是通过取名过程完成。
These maydevelop further into more abstract ideas especially when associatedwith other sense doors and ideas. But from here we may say that tonote “seeing” without thinking would cut off a lot of concepts. Itwould also help to disregard the shape and forms as far as possible.
这些认知过程可能进一步形成更抽象的意思，特别是涉及到别的五门历程和意思时候。但是从这里我们可以说观照“看”而不是在思维会切断很多概念，也有助于尽量不形成形状和形体的概念。
With thehearing process:
听的过程
1 pastprocess
2 amassing ofsound forms
3 meaningor ideas
4 naming
1过去
2 综合
3 意义
4 naming
Similarly, by just noting “hearing”we cut off concepts. It would alsohelp to disregard the “words” if we are to arrive at the Vipassana objectfaster.
同样地，通过观照“听”我们切断了很多概念，如果我们能较快观照内观目标，也会有助于不形成“语言文字”概念，
And again with smelling, tasting, and touchingprocesses:
同样地嗅、尝、触心路亦是如此：
1 past
2 amassing
3 meaning
4 naming
1 过去
2综合
3 意义
4 取名
Only by noting “smelling”merely as “smelling”etc, we cut off concepts. Idea of whatis smelt, tasted or touched should also bedisregarded.
只有通过观照“嗅”仅仅是“嗅”，等等，我们才能切断概念。嗅到的是什么或者尝到的是什么或者触到的是什么，也无需去想。
The processes follow one another so quickly thatthey make what is complex seem solid and as a whole.
这些心路历程一个接一个发生非常之快，以至于这些过程复杂地结合在一起看起来象实在的一个整体。
Four Kinds of ApparentSolidity (Ghana paññatti)
四种密集
1 Santati Ghana (Compactionof continuity)
1.相续密集
The mental and material processes arise andcease so fast one after another that it seems as if they are onecontinuous unchanging occurrence.
心法和色法一个接一个生起灭去如此之快以至于看起来它们象是连续不变的一个事件。
2 Samuha Ghana (Compaction of mass)
2.组合密集
The mental and material processes are made up ofso many characteristics or phenomena finely knitted by complexconditionings that they seem like one whole piece.
心法和色法的各种过程是由很多特征或现象构成，由于复杂因缘条件这些现象微妙地互相交织在一起，以至于看起来象一个整体。
3 Kicca Ghana (Compaction offunction)
3.功用密集
There are “different types ofconsciousness” each with their own specific functions eg seeing,hearing etc, which are very subtle and difficult to see. Hence onemay mistake it for one working unit.
存在“不同类型的心”，每种心有其自身特有的功能，例如看、听等等，非常微细难见，所以一个人可能错误地认为所有这些功能都是一个心执行的。
4 Arammana Ghana (Compaction ofobject)
4.所缘密集
As the consciousness and process run veryquickly by, so too the different objects that seem to appeartogether in one picture—giving rise to shapes, forms,etc.
不同的所缘也象心和心路历程一样运行得非常快，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 ofperception
1.知的颠倒
Wrongperception of an object eg one thinks one’s own shadow as belongingto 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。
2Hallucination of thought
2.心的颠倒
Based onhallucination of perceptions, one develops wrong thoughts andreasoning, eg if one does not hear well, one may misunderstandother’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 ofviews
3.见的颠倒
With many ofthe hallucination of thoughts, one may grasp at wrong views withregard to life such as holding firmly to the wrong view that theworld is permanent, perfectly happy and belonging to an everlastingself.
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 breakthrough all these concepts even for a while, to penetrate intorealities, 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 isleft unturned,
iii very clear and concentrated to see throughthe complexity and perceive clearly the nature of theobject.
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 orunwholesome consciousness.
2 Mental States (Cetasika)—eg greed,conceit.
3 Matter (Rupa)—eg the element ofrigidity.
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 mentaland material processes to be realised by the meditator asimpermanent, 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 thebeginner. For example, it is not possible to note the Jhanic(absorption) and Lokuttara (supramundane) consciousness for they donot arise in the meditator. Neutral feelings are also noted by moreexperienced meditators asthese feelings are more subtle and need sharper and strongermindfulness.
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, thebeginners are not able to note without concepts because they havelong been associated with them. So, to facilitate such situations,the beginners note using real concepts to help direct their mind tothese realities. These are labels that will have to be increasedwhen they are able to mindfully notice more phenomena. ButVipassana is not mere labelling or reciting, so one must not clingto 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 agreat speed. Then, labelling must be abandoned or it will be anobstacle.
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 beingmust be abandoned if one is to have any Vipassana insight at all.It is obvious that by being mindful of mind and matter, one willnot find any being there at all, no matter how hard one tries. Inthe course of one’s progress, when realities can be noted fairlywell, one will have to abandon other concepts, like those of form,directions, shape, space and time. There are even finer concepts ofhappiness and reality which you will find out in due time. Forexample
在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 walkingmeditation with the form of their legs still in theirmind.
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 ofsteps like “lifting,” “stepping,” the meditators direct it to thevarious experiences. When they can experience clearly the movement,tension, pulling, heat and cold and so on, the form of legs willsoon be abandoned. Withincreased mindfulness of the realities and their behaviour, eventhe labels will have to be abandoned. When concentration becomesdeep, the meditators may even forget the time, direction or wherethey 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 theabdomen 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 itbehaves rather than as “rising” or “falling.” Here one may useanother more suitable labelor 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 veryclear and slow, more notings of “rising, rising, rising, rising…”will help the mind note moment to moment. If it can be perceived tobe changing very fast from one moment after another, then, it willbe difficult to put labelson 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 theirmindfulness by trying to experience moment to moment as many ofthese realities as they arise and pass away. To help the meditatorssee clearly, they are often asked to describe in their experiencein their own words and makethorough reports. Technical terms like “Dukkha” are definitely to beavoided. Frequent usage may indicate that one’s mind is still involvedwith 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. Theabandoning of concepts would mean the disorientation of theconventional perception of the “person” and the “world” outsidehim. If one is not careful the mind may in a few cases lead tofurther disorientation anddisorganisation. It is essential to understand that the presence ofmindfulness and the understanding that the conceptual andconventional world, though not real in the ultimate sense, is builtupon 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 usethe words “I” and “you” because they think that it will arouse the ideaof 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！
