..续本文上一页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.
慢慢地这个像磐石般的心成为念住的主要专注对象。当心逐步获得内在的稳定，形成高度的合一时，念诵词“佛陀”就逐渐从觉知中淡出，剩下心知道的根本特性在宁静与定的状态下，自己凸显出来被觉知。在这个阶段，心进入三摩地——一个高度专注的觉知，独自呈现，这状态与任何禅修技巧无关。心此时的境界是完全的宁静和合一，能知显现成为唯一的专注对象，它是那么的显著和有力，以至没有其他的东西可以生起取代它。这是心持续在三摩地的境界中。换句话说，心即是三摩地——两者等同合而为一。
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，定的境界与三摩地的境界有一个根本的分别。当心集中落入宁静、定的境界一段时间，然后退出来回到正常的意识状态，这是定境。它的宁静和定只是暂时维持在心进入这个定境的期间内。心恢复平常状态，这个特殊的境界就渐渐消散。不过，当禅修者越来越熟练于修行——一次又一次地进出这宁静和定的境界——心就会建立起坚固的内在基础。这个基础变得在任何情况之下都不动摇时，心就被称为进入持续三摩地的境界。这时，即使心从这个定境退出来，它仍然感到稳固紧密，仿佛没有任何东西可扰乱它的内在焦点。
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.
持续集中在三摩地的心会保持平等和不动摇，它感到彻底的充实。这是由于内在的结合有种非常紧密集中的感觉，日常的思想和情绪不再带来冲击。在这个境界，心不再妄想任何东西。它自己彻底的平静和满足，无所匮乏。
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.
在这持续宁静和定的境界中，心变得非常有力。这之前它渴望的思想和情绪，现在则视之为令人讨厌的东西而回避之，以前它为了停止思考和想象而烦恼，现在当三摩地已成了惯性，它提不起兴趣思考任何东西，它视念头为不受欢迎的干扰。当意识知道的主要特性一直都那么明显时，心就极度往内专注，不能忍受任何干扰。由于这甚深的宁静——以及三摩地令心平静进入安详的满足的趋向——那些证得持续三摩地的人倾向于强烈执着于这境界。禅者会一直停留在这个阶段，直到智慧超越它，之后效果就会更理想。
《PART 1 - 我选择修持念“佛陀” MY CHOICE WAS BUDDHO MEDITATION》全文阅读结束。