..續本文上一頁red; on the contrary, it was all-pervasive. All of the mindful awareness that had concentrated on the repetition of buddho was then firmly refocused on the very subtle knowing presence of the calm and converged citta. My attention remained firmly fixed on that subtle knowing essence until eventually its prominence began to fade, allowing my normal awareness to become reestablished.
我覺察到意識——知道——在達到那麼高深和微細的境界時，沒有任何東西可以進入心覺知的領域。我剩下唯一的選擇：失去了“佛陀”，我只得把注意力放在當時無所不在而明顯的覺知感上。意識沒有消失，相反的，它滲透一切。之前專注在“佛陀”的覺知，現在牢牢地專注在這甯靜集中的心裏面極其微細的覺知上。我的注意力穩固地保留在這微細的能知核心，直到它逐漸變得不再顯著，正常意識恢複過來爲止。
As normal awareness returned, buddho manifested itself once more. So I immediately refocused my attention on the repetition of my meditation-word. Before long, my daily practice assumed a new rhythm: I concentrated intently on buddho until consciousness resolved into the clear, brilliant state of the mind”s essential knowing nature, remaining absorbed in that subtle knowing presence until normal awareness returned; and I then refocused with increased vigor on the repetition of buddho.
正常意識一回來，“佛陀”就再次顯現，我立刻轉過來專注重複持念這個念誦詞。不久，我的日常修行進入一個新的節奏：我專注于“佛陀”直到意識進入心能知的特性中，一個清晰、光明的境界，接著全神專注在這微細的覺知，直到正常的意識恢複。然後我又再次更精進地重複持念“佛陀”。
It was during this stage that I first gained a solid spiritual foundation in my meditation practice. From then on, my practice progressed steadily—never again did it fall into decline. With each passing day, my mind became increasingly calm, peaceful, and concentrated. The fluctuations, that had long plagued me, ceased to be an issue. Concerns about the state of my practice were replaced by mindfulness rooted in the present moment. The intensity of this mindful presence was incompatible with thoughts of the past or future. My center of activity was the present moment—each silent repetition of buddho as it arose and passed away. I had no interest in anything else. In the end, I was convinced that the reason for my mind”s previous state of flux was the lack of mindfulness arising from not anchoring my attention with a meditation-word. Instead, I had just focused on a general feeling of inner awareness without a specific object, allowing my mind to stray easily as thoughts intruded.
我的禅修在這個階段第一次得到穩固的修行基礎。從這時起，我的修行平穩地進步——不再退墮。每過一天，我的心就更加甯靜、平和、集中。那一直以來折磨我的波動，已消失無蹤。對修行進展的挂念已被安住在當下的念住所取代。此當下念住的力量與妄想過去未來的妄念根本無法相比。我活動的中心是在當下——每一個重複“佛陀”的默念的生起和滅去，我對其他一切沒有興趣。最後，我堅信過去修行會波動是因爲念住缺乏一個念誦詞作爲錨，那時我沒有專門的禅修對象，只是專注于內在覺知這麼一個籠統的感覺上，妄想侵入時心輕易就走失。
Once I understood the correct method for this initial stage of meditation, I applied myself to the task with such earnest commitment that I refused to allow mindfulness to lapse for even a single moment. Beginning in the morning, when I awoke, and continuing until night, when I fell asleep, I was consciously aware of my meditation at each and every moment of my waking hours. It was a difficult ordeal, requiring the utmost concentration and perseverance. I couldn”t afford to let down my guard and relax even for a moment. Being so intently concentrated on the internalization of buddho, I hardly noticed what went on around me. My normal daily interactions passed by in a blur, but buddho was always sharply in focus. My commitment to the meditation-word was total. With this firm foundation to bolster my practice, mental calm and concentration became so unshakable that they felt as solid and unyielding as a mountain.
一旦我明白禅修初階的正確方法，我是那麼誠心地投入修行，就連一瞬間的失念也不允許。從早上醒來的那刻，到晚上睡覺，我無時無刻不清醒地覺知修行。這是個嚴酷的考驗，需要無比地專注和精進，我絕不讓念住有一絲的松懈。由于那麼專心深入“佛陀”，我幾乎沒留意身邊周遭的一切。日常生活模模糊糊地過去了，可是“佛陀”則一直清晰地專注著。我對念誦詞的決心是絕對的，以這個堅實的基礎支撐我的修行，心甯靜集中變得不可動搖，恍如山那麼穩定強大。
Eventually this rock-solid condition of the mind became the primary point of focus for mindfulness. As the citta steadily gained greater inner stability, resulting in a higher degree of integration, the meditation-word buddho …
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