..续本文上一页e to the” doer”.
禅相不稳定的主要原因，是因为「作者」就是不断在干预著。「作者」便是那个操控者，那个指指点点的後座司机，总想介入不属於他的事情，并把所有事情都弄到一团糟。此初阶禅法乃是一种静止下来的自然过程，它需要「你」完全走开让路，当你能真真正正放下时，深层禅定才会出现，这意思是说，要真真正正放下，以至在过程当中「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.
有一种可达成此种深厚放下态度的巧妙方法，那便是刻意地给予禅相信任。你极之轻柔地打断静默一下，只一下，把它当作在你心内般向它轻轻低语，说你把十足的信任交给禅相，以便「作者」可放弃所有操控，就此消失掉。心在此处等於出现在你面前的禅相，在你看著这一切时，它便会接管整个过程。
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.
你此时甚么事都不需做，因为禅相的美妙程度，强烈得已超过把你的注意力吸住所需的力度，根本不用你帮助。此时要小心，不要去做判断。「这是甚么？」「这是禅那吗？」「我接著应怎样做？」诸如此类的疑问，都是「作者」想再次介入的杰作，是在过程中的骚扰。你可在旅程完毕後才为每一样东西作判断。一个出色的科学家只会在实验完毕後，当所有资料都具备时，才作判断。因此，现在不要作判断或尝试辨清所有东西，不需要理会禅相的边缘，「它是圆还是椭圆的呢？」、「边缘清晰或是模糊？」所有这些都是不需要的，只会引致更多的杂乱、更多的「内」和「外」等的二元分化、更多的打扰。
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.
让心趣向於它想要之处，那通常是禅相的中心，中心是最美丽的部份，那里的光是最明亮最纯净的。当注意力被吸引至中心去，并掉进里面，或当光向所有方向扩展，把你完全包著时，你应放手并只是享受当乘客的乐趣。事实上，这都是同一个体验，只是有著不同角度的观感。让心融入妙乐中，让此禅定之路的第七阶段——初禅——出现。
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.
在踏进禅那之门之前有两种常见的障碍：兴奋和恐惧。兴奋是变得振奋紧张，假如此时心在想：「哗，这就是啦！」那样，这便变成为禅那最不可能出现的时刻。为要配合绝对被动的要求，这种「哗」的反应须被压止，你可在从禅那出来後才「哗」，那才是你「哗」的时候。然而，较有可能出现的障碍还是恐惧，恐惧生起於心认知到禅那的惊人力量和妙乐，或认知到要完全进入禅那，某样…
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