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 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 words combine with words, further concepts build up and can be the combination of real and unreal concepts. Example: The word “mind” is a real concept as it refers to mental phenomena that can be directly experienced without conceptualization.
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 to something that cannot be directly experienced without conceptualization. Some words may have both—eg patient who may refer to 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 meditation we use them (real concepts) as labels to help us recognise realities. Words and labels should not be grasped at in meditation. One should instead try to understand what is meant to be experienced.
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, shape and distance
2.体形、形状和距离
These concepts make up the two-dimensional and three dimensional world.
这些概念构成二维和三维世 界。
If you study the television screen, the picture is made up of electron lights shooting at a great speed from the tube within. They arise and pass too fast for one to really know what is actually happening. What the mind grasps (too slowly) is a general play of colours which form shapes and so give us ideas. They occur so fast that they seem to occur at the same time.
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 Directional Concepts (Disa Paññatti)
3.方向概念
These are concepts corresponding to directions, relationship of one thing to another 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 (Kala Paññatti)
4. 时间概念
The Time concept is built upon ideas concerning the recurrent and consecutive 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 we should have a general timetable or routine to guide our practice, we need not follow it blindly. Adjustments can be made if it is unsuitable. In groups, sometimes one’s own welfare has to be sacrificed if benefit is meant for the welfare of the group.
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 Collective Concepts (Samuha Paññatti)
集合概念
These correspond 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 Space Concepts (Akasa Paññatti)
6. 空间概念
Space concepts 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 (Nimitta Paññatti)
7.相概念
These are visualised images such as the learner’s sign and mirror image of tranquillity meditation. Many hallucinations and imageries also come 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 people normally regard as “I,” “you,” “he,” “she,” “person,” “dog” or “deva” are actually sets of ever-changing mental and material processes. These concepts of being, should be used as convenience in communication but when grasped upon as real, ultimate and absolute, one cannot help but fall into conflict and sooner or later fall to ruin.
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。
The abandoning of this concept is of utmost importance to Vipassana meditation but upon the realization that “All dhammas are not-self,” one ought not to think “I” am walking but just be mindful eg the process of walking. Some may philosophize as they watch. This will, on the other 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 are still many more concepts such as of happiness, suffering, life and so on but we will not be dealing with them at the present. In order to have a better picture of the process of conceptualization, it would 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 thought process can be defined as a series of consciousness arising in an order that makes up what we “see,” “hear” and “think.” These thought processes arise from the life continuum, a flow of consciousness in a deep sleep state following stimuli from an internal or external object.
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” the object 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 eye door.
2 Thought processes that arise at the ear door.
3 Thought processes that arise at the nose door.
4 Thought processes that arise at the tongue door.
5 Thought processes that arise at the body door.
6 Thought processes that arise at the mind door.
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 first five are called “sense-door adverting thought processes” whilst the last is called “the mind-door adverting thought 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 each process is a passive phase consisting of resultant consciousness (mental results of kamma) which receives its object (eg at eye door—the eye object ie colours) followed by a functional determining consciousness that determines an active phase which 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 the sense-door processes, the different types of mind-door processes arise building ideas and so on upon the object. These latter parts constitute conceptualization. For example, in the case of the eye-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: b At 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 bu pc v sp st vo J J J J J J J t t b
Mind-door thought process: b At bc bu M J J J J J J J t t b
意门心路历程：b At bc bu M 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 the life continuum stops.
bu 有分断——当生命之流(有分流)停止。
pc five sense-door apprehending—when the mind turns to receive the sense objects.
The receiving of the sense objects
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—eg seeing consciousness
v 五识——如眼识
sp receiving consciousness (goes to 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 retentive consciousness
t 彼所缘心
M mind door apprehending
M 意门转向
b bhavanga
b 有分心
Note: Bhavanga: the life continuum, a flow of consciousness when in deep sleep. It is the result of previous kamma and is responsible for maintaining the individual’s existence and a condition for latent defilements to arise and kammic results to manifest. It is also regarded 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 this follows 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 the compaction of past object process which is a carry over of the object 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, where the various eye objects are amassed into formation eg of shape concepts (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 through the 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 given mentally. 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 may develop further into more abstract ideas especially when associated with other sense doors and ideas. But from here we may say that to note “seeing” without thinking would cut off a lot of concepts. It would 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 the hearing process:
听的过程
1 past process
2 amassing of sound forms
3 meaning or 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 also help to disregard the “words” if we are to arrive at the Vipassana object faster.
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 touching processes:
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 what is smelt, tasted or touched should also be disregarded.
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 that they 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 Apparent Solidity (Ghana paññatti)
四种密集
1 Santati Ghana (Compaction of continuity)
1.相续密集
The mental and material processes arise and cease so fast one after another that it seems as if they are one continuous 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 of so many characteristics or phenomena finely knitted by complex conditionings 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 of function)
3.功用密集
There are “different types of consciousness” each with their own specific functions eg seeing, hearing etc, which are very subtle and difficult to see. Hence one may 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 of object)
4. 所缘密集
As the consciousness and process run very quickly by, so too the different objects that seem to appear together 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 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！
