..續本文上一頁ost say that it”s a sensation to die for. You let down your guard, let go of everything else, because this sensation is so totally absorbing. You”ve opened up every part of the body, every part of your awareness for this sensation to come in. 下面這個比喻，形象也許不甚美觀，不過這時候的心，就像一只終于找到你體內一根大靜脈的蚊子。它把小小的長吻伸了進去，就在那裏呆著不動，沐浴在極樂之中。它的翅膀失去力量，它的細足失去力量，不管你怎樣推它，它就是不想走。它就在飲入它想要的東西。心也同樣: 一旦那股清新的氣感開始充滿身體，你就把一切放開了。無論來了其它什麼幹擾，你毫無興趣，因爲你已經得到某種令你極其滿足的東西。幾乎可以說，它是一種可以爲之而死的覺受。你放下自己的防護，放開其它一切，因爲這種覺受具有如此徹底的吸攝感。你已經開放了身體的每一個部分，你的覺知的每一個部分，讓這股覺受入內。

　　As you stay there and the mind grows more and more still, you become aware of a deeper sensation of absolute fullness with no sense of flowing back and forth—a real stillness in the body. There”s a slight sense of air exchange on the very surface of the body, the surface of your awareness, but deep down inside there”s a great stillness. There”s no longer the sense of drinking-in because you”re absolutely full. Ajaan Lee uses the image of an ice cube: A vapor is coming off the cube—a very vaporous movement around the edge of your awareness—but everything else is solid and still. 隨著你呆在那裏，心越來越寂止，你開始覺察到一種更深的、沒有來回流動的絕對充沛之感——體內的一種真正的寂止。在身體的表面，在你的覺知的表面，有一股微微的換氣感，但內部深處，是巨大的寂止。飲入感不複存在，因爲你已經絕對充滿。阿姜李用冰塊的形象作比喻: 一股水汽從冰塊上冒出——也就是，在你的覺知邊緣附近，有一種極其霧狀的動態——然而其它的一切堅固、寂止。

　　And then finally even that vapor stops, and the solidity fills your whole awareness. It”s accompanied by a sense of brightness, even though you may not sense this brightness as a light. It”s a peculiar quality: a physical sensation, a feeling tone, of brightness, clarity, filling the whole body, and you”re just sitting there in the middle of it. 接下來，到最後，連水汽也停止了，那股固性充滿了你的整個覺知。伴隨著的，是一股明亮感，盡管你也許不覺得這種明亮像一盞燈。它是一種奇特的素質: 明亮、清晰、充滿全身的一種身體感，一種覺受基調，你只是坐在那裏，在它的中間。

　　There”s no need to rush through these stages, no need to go jumping through hoops. In fact, it”s best if you not try to rush. Just find one sensation you can tune-in to. Stay right there and it will develop on its own, simply because of the consistency of your focus. When you finally reach that sense of solid stillness and stay there, you begin to realize that you can choose to give a shape to it or not. You can focus on the sensations that give you a sense of the shape of the body or you can choose to ignore them. This is where you really see the principle of kamma coming into play in the meditation. It”s almost as if the various sensations of the body have turned into a mist. There are these little breath droplets just shimmering there, and you sense the space in between them. The whole body is filled with this space, which also extends outside the body in every direction. Instead of focusing on the little droplets, you can focus on the space. This gives you a really clear lesson in how much choice you have in how you experience the present moment. Just the simple sensation of having a body here comes from subconscious shape-giving choices you”ve made. You realize there are lots of different sensations you can focus on, and there”s a skill in how you choose your sensations, in how you magnify the ones you want, and how you just put aside the ones you don”t. 沒有必要匆忙地穿過這些階段，沒有必要大費周章地趕超。實際上，最好是不試圖快趕。你就找一種可以調入的覺受。呆在那裏不動，正因爲你的專注[定]的持恒，它自己會發展。當你最後達到那股固性寂止之感時，你開始意識到，你可以選擇給它一種形狀，或者不給。你可以專注那些給你一個體形的那些覺受，你也可以選擇忽略它們。這就是你真正看見業的原則在禅定中起作用的地方。幾乎就好像種種體感[色]已經轉變成了一團霧。這些小小的氣粒在那裏閃爍，你感受到粒子之間的空間。整個身體被這個空間所充滿，後者還朝各個方向，延伸到體外。一反專注這些微粒，你可以專注[定在]空間上。這對于你如何體驗當下擁有多少程度的選擇，給你上了極其清晰的一課。你在這裏有一個身體的簡單覺受，來自你已經作出的賦予形狀的諸種選擇。你意識到，你可以專注許多不同的覺受，如何選擇你的覺受，如何放大你想要的覺受，如何把不想要的覺受放在一邊，存在著一種技能。

　　So even though this is just training in concentration, there”s also a lot of discernment involved. As the Buddha once said, both tranquility and insight are required for getting good strong states of absorption. And he never talked about insight without framing it in terms of kamma, in terms of the skillfulness of what you”re doing. 因此，即使只是定的訓練， 這其中仍然包含著許多的明辨。如佛陀曾經所說，止與觀兩者對證得良好、有力的諸種定境都是必要的。他在講到洞見時，從來沒有脫離過因果的角度，脫離你所行之事的善巧角度。

　　So this practice is what lays the groundwork so that—when the time comes to consider issues of inconstancy, stress, and not-self—you”ve got the proper context. You”ve created a good space inside, a good space in the present moment, so that there”s no hungry sense of having to grasp after this or grasp after that. When you”ve drunk your fill of the fullness and stillness, you”re in a much better mood to consider things for what they actually are—so that when insight comes it”s not destabilizing. Without this solid foundation, thinking about inconstancy, stress, or not-self can get really disorienting. But when you start thinking about these issues in the context of what you”re doing in the meditation, they make it even more stabilizing. This is where concentration, tranquility, insight, and discernment all come together in a healthy and balanced way. 因此，這場修練是在構造基礎，使得——當思考無常、苦、非我等問題的時機到來時——你已經有了合適的背景。你已經造築了一個內在的良好空間，一個當下的良好空間，使得你沒有需要抓取這、抓取那的饑餓感。你已經飽飲了充沛和寂止，這時你的心態好多了，可以對事物如實作觀——以至于當洞見來臨時，它不會令你動搖。沒有這個堅固的基礎，無常、苦、非我的觀想有可能令你極度迷失。不過，當你在禅定中正在做什麼的背景之下，開始思考這些問題時，它們就使定更加穩固。定、止、洞見、明辨，正是在這裏，以一種健康、平衡的方式，全部融合在一起。

　　(根據2002年12月某日開示錄音整理，本文來自坦尼沙羅尊者開示集《禅定》)

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