..續本文上一頁gradually faded from awareness, leaving the calm and concentrated state of the mind”s essential knowing nature to be perceived prominently on its own. By that stage, the mind had advanced to samadhi—an intense state of focused awareness, assuming a life of its own, independent of any meditation technique. Fully calm and unified, the knowing presence itself became the sole focus of attention, a condition of mind so prominent and powerful that nothing else can arise to dislodge it. This is known as the mind being in a state of continuous samadhi. In other words, the citta is samadhi—both are one and the same.
慢慢地這個像磐石般的心成爲念住的主要專注對象。當心逐步獲得內在的穩定，形成高度的合一時，念誦詞“佛陀”就逐漸從覺知中淡出，剩下心知道的根本特性在甯靜與定的狀態下，自己凸顯出來被覺知。在這個階段，心進入叁摩地——一個高度專注的覺知，獨自呈現，這狀態與任何禅修技巧無關。心此時的境界是完全的甯靜和合一，能知顯現成爲唯一的專注對象，它是那麼的顯著和有力，以至沒有其他的東西可以生起取代它。這是心持續在叁摩地的境界中。換句話說，心即是叁摩地——兩者等同合而爲一。
Speaking in terms of the deeper levels of meditation practice, a fundamental difference exists between a state of meditative calm and the samadhi state. When the mind converges and drops into a calm, concentrated state to remain for a period of time before withdrawing to normal consciousness, this is known as meditative calm. The calm and concentration are temporary conditions that last while the mind remains fixed in that peaceful state. As normal consciousness returns, these extraordinary conditions gradually dissipate. However, as the meditator becomes more adept at this practice—entering into and withdrawing from a calm, unified state over and over again—the mind begins to build a solid inner foundation. When this foundation becomes unshakable in all circumstances, the mind is known to be in a state of continuous samadhi. Then, even when the mind withdraws from meditative calm it still feels solid and compact, as though nothing can disturb its inward focus.
就更高深的禅修境界而言，定的境界與叁摩地的境界有一個根本的分別。當心集中落入甯靜、定的境界一段時間，然後退出來回到正常的意識狀態，這是定境。它的甯靜和定只是暫時維持在心進入這個定境的期間內。心恢複平常狀態，這個特殊的境界就漸漸消散。不過，當禅修者越來越熟練于修行——一次又一次地進出這甯靜和定的境界——心就會建立起堅固的內在基礎。這個基礎變得在任何情況之下都不動搖時，心就被稱爲進入持續叁摩地的境界。這時，即使心從這個定境退出來，它仍然感到穩固緊密，仿佛沒有任何東西可擾亂它的內在焦點。
The citta that is continuously unified in samadhi is always even and unperturbed. It feels completely satiated. Because of the very compact and concentrated sense of inner unity, everyday thoughts and emotions no longer make an impact. In such a state, the mind has no desire to think about anything. Completely peaceful and contented within itself, nothing is felt to be lacking.
持續集中在叁摩地的心會保持平等和不動搖，它感到徹底的充實。這是由于內在的結合有種非常緊密集中的感覺，日常的思想和情緒不再帶來沖擊。在這個境界，心不再妄想任何東西。它自己徹底的平靜和滿足，無所匮乏。
In such a state of continuous calm and concentration, the citta becomes very powerful. While the mind was previously hungry to experience thoughts and emotions, it now shuns them as a nuisance. Before it was so agitated that it couldn”t stop thinking and imagining even if it wanted to. Now, with samadhi as its habitual condition, the mind feels no desire to think about anything. It views thought as an unwanted disturbance. When the mind”s essential knowing presence stands out prominently all the time, the citta is so inwardly concentrated that it tolerates no disturbance. Because of this sublime tranquility—and the tendency of samadhi to lull the mind into this state of serene satisfaction—those whose minds have attained continuous samadhi tend to become strongly attached to it. It remains so until one reaches the level of practice where wisdom prevails, and the results become even more satisfying.
在這持續甯靜和定的境界中，心變得非常有力。這之前它渴望的思想和情緒，現在則視之爲令人討厭的東西而回避之，以前它爲了停止思考和想象而煩惱，現在當叁摩地已成了慣性，它提不起興趣思考任何東西，它視念頭爲不受歡迎的幹擾。當意識知道的主要特性一直都那麼明顯時，心就極度往內專注，不能忍受任何幹擾。由于這甚深的甯靜——以及叁摩地令心平靜進入安詳的滿足的趨向——那些證得持續叁摩地的人傾向于強烈執著于這境界。禅者會一直停留在這個階段，直到智慧超越它，之後效果就會更理想。
《PART 1 - 我選擇修持念“佛陀” MY CHOICE WAS BUDDHO MEDITATION》全文閱讀結束。