..续本文上一页 during walking and sitting meditation, and it plays a key role of “checks and balances” with all other mental states.
马哈希禅法教我们行禅一小时，然后坐禅一小时，在长期禅修中，全天两种姿势交替，有其深刻道理。先行禅后坐禅如此交替进行的方法有助于初学者发展并平衡五根/五力。快步经行产生较粗的精进根/力驱使所缘流转，慢步经行精炼粗显的精进根/力，变成微细的精进根/力。坐禅提升定根/力，坐禅的定力能平衡行禅所产生的精进根/力。正念促进行禅和坐禅当下的觉知，和其他心所一道扮演“制衡”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.
上述平衡行禅的修习培育，决定了坐禅质量的良窳。在行禅后进入坐禅，诸根平衡的心识会自然而快速地沉入三摩地，几乎就像进入睡眠。这种深层的觉知会使禅修者进入新的实修经验，并且在这发现之旅中带来心灵的觉悟。
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.
无我之相：随着洞见刹那生灭或者看到微细振动以浪潮的方式流转，全身各处的压力也随之消融。流转的粒子消失于黑暗之中就如物质变成了能量(灭)，流转的觉受从调顺六根门扩展至全身。疼痛不再是疼痛，而只是事件迁流过程中, 浪涌般流转的能量。如下图所示，身体的形状消失，关于身体的概念也随之消失。简单地讲，无我只是自然现象，遵循自然法则。修持正念最终会建立正定，穿透无明。
Figure 1. Pattern of progression in observing body sensations transforms to a process of flow, No-Self.
图1. 观照身体觉知的进阶模式，最后变成一种纯粹流转过程，无人无我。
Dharma Practice and the Long Retreat
法行和长时间精进禅修
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.
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在长期的精进禅修中，禅修发展的模式是逐步演进的。前三天中，禅修者大多时段花在“清理垃圾”，即让身心向下换挡进入更加安静、平稳、放松的状态。对世事的关心和记挂被放在一边，修行才能深入。在满第一周之前，学生们会重新达到过去参加长期精进禅修曾经达到的水平。一旦重新建立了这样的基础，你便在此次禅修中开始蓄积了动能，冲入下一个内观智阶次的可能性大增。这就是学生在精进禅修中待的时间之所以越长越好。我们极力建议禅修至少需要十天，学生方能获得新的经验。长期精进禅修类似烧开水，只要持续烧而不中断，水就一定能烧开。
(第一部分结束)
(此文的英文和中文部分皆发表在《美佛慧讯》133期，2011年7月出版)
《法随，法行 Follow the Dharma to Practice Dharma》全文阅读结束。