概念法與究竟真實法 Concept and Reality
概念法與究竟真實法 Concept and Reality 英譯中：metta
(This is the appendix B of the book “The Essentials of Insight Meditation Practice–A Pragmatic Approach to Vipassana” by Ven. Sayadaw Sujiva 這是舍棄我禪師著《Mahasi毗 婆舍那禪修法要》的附錄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)和究竟真實法(ultimate realities)的差別，對禪修者很重要，因為從概念法到究竟法，這是禪修者必須引導自心所走的方向。
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. 概念法是由心想出來或構思出來的東西或想法，它們是基于究竟真實法構建出來的。概念法只是世俗和主觀真理。
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，究竟真實法是可以直接認知的現象，這種認知無需經由概念化思維、推理或想像過程。這些是不依賴于世俗定義的真理。但究竟真實法並不是僅指絕對真理——恆常不變、非緣起的涅槃。
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. 儘管世俗或概念性的真實仍是一種真實，並且我們不能完全和它們脫離關系，但是我們在禪修期間必須把它們放到一邊以便讓我們真正地看到和體證諸法的真相。
Conceptualization can occur in two ways: 概念化可能以下面兩種方式發生：
i Active Thinking i 主動思維
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. 主動思維可能以哲學思考、算計、計劃或幻想的方式發生。很明顯，這樣思維的時候伴有大量的假設、先入之見、各種觀點甚或幻想，所以一個人不可能與此同時直接體驗事物的本質。禪修者必須把這些概念法放到一邊之後才能生起內觀智慧。
ii 『Unconscious』 Thinking ii『不自覺』的思維
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. 第二種類型的概念化更微細，因為一個人並沒有主動地『思考』，至少他沒有意識到這種思考。這些概念非常習慣性地在心中形成，且深深植根于心中。這些概念可能是受業和業果影響的心法過程的重要部分。儘管一個人不能把它們完全祛除，但是仍然必須在一段時間超越它們(通過伴有高度定力的純粹正念)以便讓內觀智生起。
Examples of concepts relevant to the meditator are: 和禪修者相關的概念法例子：
1 Word Concepts (Sadda Paññatti)
- 語言文字概念法
Words are made up of many syllables or sounds that arise and pass away consecutively. 語言文字由很多相續生滅的 音節或聲音構成。
At one instant of time, the word does not exist, only the arising and passing away of sound, a vibrating form; materiality in nature. 在時間的某一刻，這個字並不存在，只是聲音的生起和滅去，只是一種震動形式；本質上是一種物質現象。
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. 同樣地，一段音樂是由很多聲音的「音符」構成。這些語言文字是基于聲音的演奏以彼此表達想法和經歷。當寫下來時，語言文字就變成可見的形式了。
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. 聲音概念法(語言文字)如果所指的是直接可以經歷的真實現象，那麼它可以是真實概念。非真實概念是那些不能直指真實法的概念，它們所指的是別的自身並不真實存在的概念或想法。
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. 字詞和字詞組合會構建出更多概念法，而且可能是真實概念和非真實概念的組合。例如，「心」這個字是真實概念，因為它所指的精神現象是可以被直接經歷而無需概念化。
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」這個字是非真實概念法，因為它所指的東西不概念化就無法直接體認。有些字可能兼具二者，如英文的patient，可以指一個病人(非真實概念)或者一種忍耐的心態(真實概念)。
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. 在禪修中我們使用概念(真實概念)作標記以助我們認知真實法。禪修中不應當執著文字和標記，而應當懂得文字所指的應該親歷的內容。
2 Form, shape and distance 2.體形、形狀和距離
These concepts make up the two-dimensional and three dimensional world. 這些概念構成二維和三維世 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. 如果你研究電視屏幕，就會知道電視圖像是由從電視里陰極管射出來的高速電子形成的光點所構成的。這些光點生滅太快，人實際上難于看清實際發生的情況。而我們(過慢)的心識能夠捕捉的只是一個總體的色彩顯示，這些色彩形成各種形狀並讓我產生各種想法。它們發生得太快了以至于看起來象同時發生的。
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. 這些是和各種方向相對應的概念，顯示一個東西和另一個東西之間的關系，如東、西、左、右、上、下、向內、向外、向旁、向上、向下。
4 Time Concepts (Kala Paññatti) 4. 時間概念
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. 對色法和心法的重複發生和相續發生的認識，是建立時間概念的基礎。就色法而言，時間概念涉及諸如光明與黑暗(如白天與夜晚的更替)，身體的狀態(如衰老與年輕的變化)，等等。
Mentally, they involve mental activities and functions such as sleeping time, working time, and so on. 就心法而言，時間概念涉及各種心理活動和作用，諸如睡多少時間、工作多少時間，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. 儘管我們需要一個大致的時間表或流程來指導我們的禪修，但我們不必盲目地跟從這個時間表。如果不合適可以作調整。在團體中，有時為了整體的利益需要犧牲個人的利益。
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. 這些概念對應一些事物的群組或集合，例如一個班、一個種族、一個城市、集體面談、集體禪修，等等。
6 Space Concepts (Akasa Paññatti) 6. 空間概念
Space concepts are those that refer to open spaces—such as well, cave, hole and window. 空間概念指的是開放的空間 諸如井、岩洞、孔和窗戶。
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. 相概念是視覺化的圖像諸如寂止禪中的取相和似相。很多幻覺和想象也是隸屬于這類概念。
8 Beings, Ego (Satta Paññatti) 8 眾生、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. 人們通常認為是 「我」、「你」、「他」、「她」、「人」、「狗」或「天人」的這些概念實際是由不斷變化的名色構成的一組一組的東西。這些眾生的概念為了方便在交流中使用不是問題，但如果被執著為真實、終極和絕對，一個人就不可避免地會陷入矛盾並且遲早會出問題。
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. 揚棄這種眾生的概念對內觀禪修是極為重要的，證得「諸法無我」後，禪修者不應該想「我」在走，而應當僅僅觀照比如說走的過程。有些人在觀察時會從哲學的觀點思考，從另一個角度講，這樣做會落入另一組概念。
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. 還有很多概念諸如苦、樂、生命等等，但我們現在不討論它們。為了對概念化過程有一個更好的圖像，解釋心路歷程會更有助益。
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. 一個心路歷程被定義為一系列心識，這一系列心識按一定順序生起就構成了我們的「看」、「聽」、「想」。這些心路歷程是在受到內在或外在的激發後從有分流 (同于深睡眠狀態的心識之流) 生起。
There are six types depending on the 「door」 the object arises: 根據目標顯現的「根門」有六種類型心路歷程：
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.生起于眼門的心路歷程。 2.生起于耳門的心路歷程。 3.生起于鼻門的心路歷程。 4.生起于舌門的心路歷程。 5.生起于身門的心路歷程。 6.生起于意門的心路歷程。
The first five are called 「sense-door adverting thought processes」 whilst the last is called 「the mind-door adverting thought processes.」 前五個被稱為五門心路歷程，而最後一個被稱為意門心路歷程。
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). 在每一個心路歷程中，由果報心(業所生的心法)接受所緣(例如眼門心路歷程所緣就是顏色)構成其被動階段，緊接著一個功能性的確定心決定了主動階段的善(造善業)與惡(造惡業)。
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: 在五門心路歷程之後，那些不同類型的意門心路歷程生起，形成關于所緣的想法等等，而後者構成概念化。例如，眼門心路歷程的典型的順序為：
Five sense-door thought process: b At bc bu pc v sp st vo J J J J J J J t t b 五門心路歷程：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 意門心路歷程：b At bc bu M J J J J J J J t t b
LEGEND: 圖解說明： At past bhavanga At 過去有分心 bc vibrating bhavanga bc 有分波動 bu arresting bhavanga—when the life continuum stops. bu 有分斷——當生命之流(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 五門轉向——心轉向去接受感官所緣、接受 感官所緣。 v Five sense consciousness—eg seeing consciousness v 五識——如眼識 sp receiving consciousness (goes to receive the nature of object) sp 領受心(去接收所緣的特質) st investigating consciousness (goes to bring out the nature of object) st 推度心(去提取所緣的特質) vo determining consciousness (determines course of action that follow) vo 確定心(決定接下來的行為進程) J (Javana) impulsion J(Javana)速行心 t retentive consciousness t 彼所緣心 M mind door apprehending M 意門轉向 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，同于深睡眠時的心識之流；是過去業的果報，它負責維持個人的存在，亦是潛在煩惱生起和業果顯現的條件。它同時也被稱作意門。
After this follows the mind-door processes, such as: 在上面的心路過程之後，意 門心路歷程緊隨其後，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).
- 第一種類型心路歷程通常是前面心路歷程的約化，是將五門的所緣傳遞過來。
2 Following it is the amassing process, where the various eye objects are amassed into formation eg of shape concepts (samuhaghanavithi). 2.緊隨其後是綜合過程，各種眼門的所緣被綜合形成比如說形狀概念。
3 Next, ideas of what they are develop through the meaning or idea processes (atthaghanavithi). 3. 接下來，經由含義或意義過程，所緣是什麼的認識形成。
4 Lastly, the names ascribed to it may be given mentally. This is through the naming process (namaghanavithi). 4.最後，可能心里給所緣取名，這是通過取名過程完成。
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. 這些認知過程可能進一步形成更抽象的意思，特別是涉及到別的五門歷程和意思時候。但是從這里我們可以說觀照「看」而不是在思維會切斷很多概念，也有助于儘量不形成形狀和形體的概念。
With the hearing process: 聽的過程
1 past process 2 amassing of sound forms 3 meaning or ideas 4 naming 1 過去 2 綜合 3 意義 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. 同樣地，通過觀照「聽」我們切斷了很多概念，如果我們能較快觀照內觀目標，也會有助于不形成「語言文字」概念，
And again with smelling, tasting, and touching processes: 同樣地嗅、嘗、觸心路亦是如此：
1 past 2 amassing 3 meaning 4 naming 1 過去 2 綜合 3 意義 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. 只有通過觀照「嗅」僅僅是「嗅」，等等，我們才能切斷概念。嗅到的是什麼或者嘗到的是什麼或者觸到的是什麼，也無需去想。
The processes follow one another so quickly that they make what is complex seem solid and as a whole. 這些心路歷程一個接一個發生非常之快，以至于這些過程複雜地結合在一起看起來象實在的一個整體。
Four Kinds of Apparent Solidity (Ghana paññatti) 四種密集
1 Santati Ghana (Compaction of continuity) 1.相續密集 The mental and material processes arise and cease so fast one after another that it seems as if they are one continuous unchanging occurrence. 心法和色法一個接一個生起滅去如此之快以至于看起來它們象是連續不變的一個事件。
2 Samuha Ghana (Compaction of mass) 2.組合密集 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. 心法和色法的各種過程是由很多特徵或現象構成，由于複雜因緣條件這些現象微妙地互相交織在一起，以至于看起來象一個整體。
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「不同類型的心」，每種心有其自身特有的功能，例如看、聽等等，非常微細難見，所以一個人可能錯誤地認為所有這些功能都是一個心執行的。
4 Arammana Ghana (Compaction of object) 4. 所緣密集 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. 不同的所緣也象心和心路歷程一樣運行得非常快，它們似乎一起出現在一個圖像里——這就形成各種形狀、形體等等。
Thus wrong perceptions and hallucinations arise. These hallucinations arises in ascending degree: 因此錯誤的知覺和幻象會生 起，下面這些是依據虛妄的程度按升序排列： 1 Hallucination of perception 1.知的顛倒 Wrong perception of an object eg one thinks one』s own shadow as belonging to someone else. 對一個目標的錯誤的覺知，例如一個人以為自己的影子是別人的。 2 Hallucination of thought 2.心的顛倒 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. 根據知的顛倒，生起錯誤的想法和推論，例如一個人聽得不清，就可能錯解他人的意圖或話的含義。 3 Hallucination of views 3. 見的顛倒 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. 由于心的顛倒多了，一個人可能執取對生命的邪見，諸如頑固堅持世界是常、完全是樂和屬于永恆的我之類的邪見。
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: 從這里我們可以清楚地看到，為了突破這些概念、洞見究竟真實法哪怕是一會，我們的正念必須：
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 敏捷夠快， ii 周遍、相續不斷無遺漏， iii 非常明了專注能夠透過目標顯現的複雜性看清其本質。 As for Ultimate Realities (Paramattha Dhamma) the Abhidhamma classifies them into four main categories: 就究竟真實法而言，阿毗達摩把它們分成四類：
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：貪、傲慢 3.色法——如：堅硬 4.涅槃——非緣起的
In short these (except for the last) are mental and material processes to be realised by the meditator as impermanent, unsatisfactory and non-self. 簡要地講，除了涅槃，這些都是名色，禪修者需要體證它們是無常、苦、無我。
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. 然而並不是所有名色都能被初學者觀察到。例如，禪那心和出世間心，禪修者沒有生起這些心就不可能觀察到它們。不苦不樂受也只有更有經驗的禪修者可以觀察到，因為這些舍受更為微細需要更敏銳和強有力的正念。
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. 事實上，由于長期以來一直用概念法，初學者不可能離開概念觀照。所以為了應對這種情況，初學者觀照時使用真實概念以助其心導向究竟真實法。這些真實概念是觀照中的標記，當禪修者能夠以正念觀照更多目標，這些標記也必須增多。但內觀不僅僅是標記或念名，所以一個人不能盲目地執著這些。有的時候不使用這些會更好。隨著禪修的進展，會有很多現象迅速生起和滅去，此時必須放棄標記，否則就成了障礙。
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 在思想觀念的概念法中，必須放棄眾生的概念，才談得上成就任何內觀智。很顯然以正念觀照名色根本就不會找到任何眾生，無論怎麼努力找都不行。在修行逐漸進步的過程中，當真實法能夠被較好地觀照時就必須放棄別的概念如形體、方向、形狀、空間、時間。例如：
a Walking Meditation a 行禪 At first the meditators will do their walking meditation with the form of their legs still in their mind. 在開始禪修者行禪的時候心中仍有腿的形狀。
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. 隨著不間斷地標記移步的各個階段如「提起」、「前移」，禪修者把心導向各種經歷的東西。當禪修者清楚地經歷移動、緊、拉、熱和冷等等，腿的形狀不久就被舍棄。隨著覺知究竟真實法及其動態性質的正念增強，甚至標記也必須舍棄。當定力變得很深，禪修者甚至可能一時忘卻時間、方向或者身居何處。
b Sitting Meditation b 坐禪 One first directs at the movements of the abdomen and other experiences labelled as 「rising」 and 「falling.」 禪修者首先把心投到腹部的運動和其它經歷的現象上，標記為「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. 當一個人能夠辨識「拉」、「推」運動和其它所經歷的如壓迫、堅硬等等，他可能失去方向感，標記就應作相應的調整，而不是繼續用「上升」或「下降」。這時他可以用另一個更合適的標記，或者乾脆完全不用。
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. 時不常地，當「上升」「下降」很清楚且很慢時候，更多地標記「上升、上升、上升、上升…」將有助于心剎那剎那地觀照。如果能觀見腹部運動剎那剎那間快速變化，那麼將難于對這樣的運動作標記。
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. 禪修者需要努力于剎那剎那間體驗更多的這樣的究竟真實法以便讓他們的正念更加敏銳。為了幫助禪修者明白這點，他們常被要求用他們自己的話描述他們的經驗並作出一個全面的禪修報告。象「苦」這樣的專業術語肯定應當避免，頻繁地使用可能意味著此人的心仍然陷于理論和概念思維當中。
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. 但是這里需要提醒一下。舍棄概念法意味著改變了他對世俗關于「人」和「世界」的概念的認知。如果不審慎在個別情況下會導致心的進一步迷惑和混亂。概念和世俗的世界儘管在究竟的意義上不真實，但是它是構建在真實法的基礎上，所以必須接受並生活于其中，明白這點並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! 例如有人拒絕使用「我」和「你」因為他們認為這些會引生出「自我」的觀念——這完全脫離實際！