..续本文上一页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. 下面这个比喻，形象也许不甚美观，不过这时候的心，就像一只终于找到你体内一根大静脉的蚊子。它把小小的长吻伸了进去，就在那里呆着不动，沐浴在极乐之中。它的翅膀失去力量，它的细足失去力量，不管你怎样推它，它就是不想走。它就在饮入它想要的东西。心也同样: 一旦那股清新的气感开始充满身体，你就把一切放开了。无论来了其它什么干扰，你毫无兴趣，因为你已经得到某种令你极其满足的东西。几乎可以说，它是一种可以为之而死的觉受。你放下自己的防护，放开其它一切，因为这种觉受具有如此彻底的吸摄感。你已经开放了身体的每一个部分，你的觉知的每一个部分，让这股觉受入内。

　　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. 随着你呆在那里，心越来越寂止，你开始觉察到一种更深的、没有来回流动的绝对充沛之感——体内的一种真正的寂止。在身体的表面，在你的觉知的表面，有一股微微的换气感，但内部深处，是巨大的寂止。饮入感不复存在，因为你已经绝对充满。阿姜李用冰块的形象作比喻: 一股水汽从冰块上冒出——也就是，在你的觉知边缘附近，有一种极其雾状的动态——然而其它的一切坚固、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. 接下来，到最后，连水汽也停止了，那股固性充满了你的整个觉知。伴随着的，是一股明亮感，尽管你也许不觉得这种明亮像一盏灯。它是一种奇特的素质: 明亮、清晰、充满全身的一种身体感，一种觉受基调，你只是坐在那里，在它的中间。

　　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. 没有必要匆忙地穿过这些阶段，没有必要大费周章地赶超。实际上，最好是不试图快赶。你就找一种可以调入的觉受。呆在那里不动，正因为你的专注[定]的持恒，它自己会发展。当你最后达到那股固性寂止之感时，你开始意识到，你可以选择给它一种形状，或者不给。你可以专注那些给你一个体形的那些觉受，你也可以选择忽略它们。这就是你真正看见业的原则在禅定中起作用的地方。几乎就好像种种体感[色]已经转变成了一团雾。这些小小的气粒在那里闪烁，你感受到粒子之间的空间。整个身体被这个空间所充满，后者还朝各个方向，延伸到体外。一反专注这些微粒，你可以专注[定在]空间上。这对于你如何体验当下拥有多少程度的选择，给你上了极其清晰的一课。你在这里有一个身体的简单觉受，来自你已经作出的赋予形状的诸种选择。你意识到，你可以专注许多不同的觉受，如何选择你的觉受，如何放大你想要的觉受，如何把不想要的觉受放在一边，存在着一种技能。

　　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，即使只是定的训练， 这其中仍然包含着许多的明辨。如佛陀曾经所说，止与观两者对证得良好、有力的诸种定境都是必要的。他在讲到洞见时，从来没有脱离过因果的角度，脱离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，这场修练是在构造基础，使得——当思考无常、苦、非我等问题的时机到来时——你已经有了合适的背景。你已经造筑了一个内在的良好空间，一个当下的良好空间，使得你没有需要抓取这、抓取那的饥饿感。你已经饱饮了充沛和寂止，这时你的心态好多了，可以对事物如实作观——以至于当洞见来临时，它不会令你动摇。没有这个坚固的基础，无常、苦、非我的观想有可能令你极度迷失。不过，当你在禅定中正在做什么的背景之下，开始思考这些问题时，它们就使定更加稳固。定、止、洞见、明辨，正是在这里，以一种健康、平衡的方式，全部融合在一起。

　　(根据2002年12月某日开示录音整理，本文来自坦尼沙罗尊者开示集《禅定》)

《调入气中》全文阅读结束。