..續本文上一頁 during walking and sitting meditation, and it plays a key role of “checks and balances” with all other mental states.
馬哈希禅法教我們行禅一小時，然後坐禅一小時，在長期禅修中，全天兩種姿勢交替，有其深刻道理。先行禅後坐禅如此交替進行的方法有助于初學者發展並平衡五根/五力。快步經行産生較粗的精進根/力驅使所緣流轉，慢步經行精煉粗顯的精進根/力，變成微細的精進根/力。坐禅提升定根/力，坐禅的定力能平衡行禅所産生的精進根/力。正念促進行禅和坐禅當下的覺知，和其他心所一道扮演“製衡”的角色。
The above practice and development of balanced walking meditation will determine the quality of sitting meditation.Upon entering the sitting posture after walking meditation, the balanced faculties of mind will naturally and quickly sink into Samadhi level, almost like falling into sleep.This deep level of awareness will enable the yogi to advance into new levels of experience, and bring about a spiritual awakening along a journey of new discoveries.
上述平衡行禅的修習培育，決定了坐禅質量的良窳。在行禅後進入坐禅，諸根平衡的心識會自然而快速地沈入叁摩地，幾乎就像進入睡眠。這種深層的覺知會使禅修者進入新的實修經驗，並且在這發現之旅中帶來心靈的覺悟。
Sign of No-Self: The insight in momentary arising and passing away, or the flow of tiny vibrations in tidal-waves, dissolves stress in all parts of the body. Dissolution of flowing particles into darkness, like matter, transforms into energy, and expands into the entire body from the conditioning 6-sensors.Pain is not pain anymore; it is just a surging flow of energy in a process of events. As shown in the picture below, the form/shape of body disappears, and the concept of body goes away. Simply put, No-Self is just natural phenomena, subject to the Universal Law of Nature. The practice of mindfulness finally establishes the right concentration to see through the veil of delusion.
無我之相：隨著洞見刹那生滅或者看到微細振動以浪潮的方式流轉，全身各處的壓力也隨之消融。流轉的粒子消失于黑暗之中就如物質變成了能量(滅)，流轉的覺受從調順六根門擴展至全身。疼痛不再是疼痛，而只是事件遷流過程中, 浪湧般流轉的能量。如下圖所示，身體的形狀消失，關于身體的概念也隨之消失。簡單地講，無我只是自然現象，遵循自然法則。修持正念最終會建立正定，穿透無明。
Figure 1. Pattern of progression in observing body sensations transforms to a process of flow, No-Self.
圖1. 觀照身體覺知的進階模式，最後變成一種純粹流轉過程，無人無我。
Dharma Practice and the Long Retreat
法行和長時間精進禅修
With regard to long retreats, the pattern of meditative development is progressive.During the first three days of a long retreat, a practitioner spends most of the sessions “cleaning up the rubbish”--allowing the body and mind to shift gears downwards to a more quiet, calm, relaxed state.The cares and concerns of the world are put aside so that practice may deepen.Within the first full week, the student will regain the level of experience attained from any previous long retreats attended.Once the student has regained this ground, the current long retreat sessions begin to build with considerable momentum, and the potential for the student to catapult up to the next level of insight knowledge is greatly increased.This is why the longer a student can stay in retreat, the better.A minimum of ten days is highly recommended to help the student gain some new experience.A long retreat is similar to the process of boiling water.If heat is applied long enough without interruption, the water will boil.
(End of Part I)
在長期的精進禅修中，禅修發展的模式是逐步演進的。前叁天中，禅修者大多時段花在“清理垃圾”，即讓身心向下換擋進入更加安靜、平穩、放松的狀態。對世事的關心和記挂被放在一邊，修行才能深入。在滿第一周之前，學生們會重新達到過去參加長期精進禅修曾經達到的水平。一旦重新建立了這樣的基礎，你便在此次禅修中開始蓄積了動能，沖入下一個內觀智階次的可能性大增。這就是學生在精進禅修中待的時間之所以越長越好。我們極力建議禅修至少需要十天，學生方能獲得新的經驗。長期精進禅修類似燒開水，只要持續燒而不中斷，水就一定能燒開。
(第一部分結束)
(此文的英文和中文部分皆發表在《美佛慧訊》133期，2011年7月出版)
《法隨，法行 Follow the Dharma to Practice Dharma》全文閱讀結束。