..续本文上一页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.
我觉察到意识——知道——在达到那么高深和微细的境界时，没有任何东西可以进入心觉知的领域。我剩下唯一的选择：失去了“佛陀”，我只得把注意力放在当时无所不在而明显的觉知感上。意识没有消失，相反的，它渗透一切。之前专注在“佛陀”的觉知，现在牢牢地专注在这宁静集中的心里面极其微细的觉知上。我的注意力稳固地保留在这微细的能知核心，直到它逐渐变得不再显著，正常意识恢复过来为止。
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.
正常意识一回来，“佛陀”就再次显现，我立刻转过来专注重复持念这个念诵词。不久，我的日常修行进入一个新的节奏：我专注于“佛陀”直到意识进入心能知的特性中，一个清晰、光明的境界，接着全神专注在这微细的觉知，直到正常的意识恢复。然后我又再次更精进地重复持念“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.
我的禅修在这个阶段第一次得到稳固的修行基础。从这时起，我的修行平稳地进步——不再退堕。每过一天，我的心就更加宁静、平和、集中。那一直以来折磨我的波动，已消失无踪。对修行进展的挂念已被安住在当下的念住所取代。此当下念住的力量与妄想过去未来的妄念根本无法相比。我活动的中心是在当下——每一个重复“佛陀”的默念的生起和灭去，我对其他一切没有兴趣。最后，我坚信过去修行会波动是因为念住缺乏一个念诵词作为锚，那时我没有专门的禅修对象，只是专注于内在觉知这么一个笼统的感觉上，妄想侵入时心轻易就走失。
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.
一旦我明白禅修初阶的正确方法，我是那么诚心地投入修行，就连一瞬间的失念也不允许。从早上醒来的那刻，到晚上睡觉，我无时无刻不清醒地觉知修行。这是个严酷的考验，需要无比地专注和精进，我绝不让念住有一丝的松懈。由于那么专心深入“佛陀”，我几乎没留意身边周遭的一切。日常生活模模糊糊地过去了，可是“佛陀”则一直清晰地专注着。我对念诵词的决心是绝对的，以这个坚实的基础支撑我的修行，心宁静集中变得不可动摇，恍如山那么稳定强大。
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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