..續本文上一頁e to the” doer”.
禅相不穩定的主要原因，是因爲「作者」就是不斷在幹預著。「作者」便是那個操控者，那個指指點點的後座司機，總想介入不屬於他的事情，並把所有事情都弄到一團糟。此初階禅法乃是一種靜止下來的自然過程，它需要「你」完全走開讓路，當你能真真正正放下時，深層禅定才會出現，這意思是說，要真真正正放下，以至在過程當中「作者」全不能介入。
A skilful means to achieve such profound letting go is to deliberately offer the gift of confidence to the nimitta. Interrupt the silence just for a moment, so so gently, and whisper as it were inside your mind that you give complete trust to the nimitta, so that the” doer” can relinquish all control and just disappear. The mind, represented here by the nimitta before you, will then take over the process as you watch it all happen.
有一種可達成此種深厚放下態度的巧妙方法，那便是刻意地給予禅相信任。你極之輕柔地打斷靜默一下，只一下，把它當作在你心內般向它輕輕低語，說你把十足的信任交給禅相，以便「作者」可放棄所有操控，就此消失掉。心在此處等於出現在你面前的禅相，在你看著這一切時，它便會接管整個過程。
You do not need to do anything here because the intense beauty of the nimitta is more than capable of holding the attention without your assistance. Be careful, here, not to go assessing. Questions such as ”What is this
”, ”Is this Jhana
”, ”What should I do next
” , and so on are all the work of ”the doer” trying to get involved again. This is disturbing the process. You may assess everything once the journey is over. A good scientist only assesses the experiment at the end, when all the data are in. So now, do not assess or try to work it all out. There is no need to pay attention to the edge of the nimitta ”Is it round or oval
”, ”Is the edge clear or fuzzy
”. This is all unnecessary and just leads to more persity, more duality of ”inside” and ”outside”, and more disturbance.
你此時甚麼事都不需做，因爲禅相的美妙程度，強烈得已超過把你的注意力吸住所需的力度，根本不用你幫助。此時要小心，不要去做判斷。「這是甚麼？」「這是禅那嗎？」「我接著應怎樣做？」諸如此類的疑問，都是「作者」想再次介入的傑作，是在過程中的騷擾。你可在旅程完畢後才爲每一樣東西作判斷。一個出色的科學家只會在實驗完畢後，當所有資料都具備時，才作判斷。因此，現在不要作判斷或嘗試辨清所有東西，不需要理會禅相的邊緣，「它是圓還是橢圓的呢？」、「邊緣清晰或是模糊？」所有這些都是不需要的，只會引致更多的雜亂、更多的「內」和「外」等的二元分化、更多的打擾。
Let the mind incline where it wants, which is usually to the centre of the nimitta. The centre is where the most beautiful part lies, where the light is most brilliant and pure. Let go and just enjoy the ride as the attention gets drawn into the centre and falls right inside, or as the light expands all around enveloping you totally. This is, in fact, one and the same experience perceived from different perspectives. Let the mind merge in the bliss. Let the seventh stage of this path of meditation, First Jhana, occur.
讓心趣向於它想要之處，那通常是禅相的中心，中心是最美麗的部份，那裏的光是最明亮最純淨的。當注意力被吸引至中心去，並掉進裏面，或當光向所有方向擴展，把你完全包著時，你應放手並只是享受當乘客的樂趣。事實上，這都是同一個體驗，只是有著不同角度的觀感。讓心融入妙樂中，讓此禅定之路的第七階段——初禅——出現。
There are two common obstacles at the door into Jhana: exhilaration and fear. Exhilaration is becoming excited. If, at this point, the mind thinks, ”Wow, this is it!” then the Jhana is most unlikely to happen. This” Wow” response needs to be subdued in favour of absolute passivity. You can leave all the ”Wows” until after emerging from the Jhana, where they properly belong. The more likely obstacle, though, is fear. Fear arises at the recognition of the sheer power and bliss of the Jhana, or else at the recognition that to go fully inside the Jhana, something must be left behind-You! The” doer” is silent before entering Jhana but it is still there. Inside Jhana, the ”doer” is completely gone. The ”knower” is still functioning, you are fully aware, but all the controls are now beyond reach. You cannot even form a single thought, let alone make a decision. The will is frozen, and this can appear scary to the beginner. Never before in your whole life have you ever experienced being so stripped of all control yet so fully awake. The fear is the fear of surrendering something so essentially personal as the will to do.
在踏進禅那之門之前有兩種常見的障礙：興奮和恐懼。興奮是變得振奮緊張，假如此時心在想：「嘩，這就是啦！」那樣，這便變成爲禅那最不可能出現的時刻。爲要配合絕對被動的要求，這種「嘩」的反應須被壓止，你可在從禅那出來後才「嘩」，那才是你「嘩」的時候。然而，較有可能出現的障礙還是恐懼，恐懼生起於心認知到禅那的驚人力量和妙樂，或認知到要完全進入禅那，某樣…
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