掌握原理 轻松入定
Mastering the Principles: Attaining Samadhi with Ease
我们首先要有一个观念，那就是我们原本是佛，原本具足定力，现在要做的仅仅只是去发现和恢复这种定力而不是创造。
We must first establish this understanding: We are originally Buddhas, inherently possessing samadhi. What we need to do now is merely discover and recover this samadhi, not create it.
为什么我们总是觉得得定那样难？那是因为我们首先是观念错了，我们总认为定力是练出来的，同时又采用一种自虐式的方法来试图练出这种定力。我们平时习惯于运用这个身体，同时我们的心总在攀缘、不能自主，就像一匹没有驯服的烈马。
Why do we always feel that attaining samadhi is so difficult? It's primarily because our fundamental view is mistaken. We always think samadhi is something cultivated through training, and simultaneously, we employ a self-tormenting method in an attempt to forge this samadhi. We are habitually accustomed to using this body, while our mind is always grasping and uncontrollable, like an untamed wild stallion.
初学佛的朋友是怎样驯服这匹烈马的?
How do beginner Buddhists try to tame this wild stallion?
他们往往是找来一个桩子，把这匹马拴在桩子上，马不听话就去打它，总认为能把它打得服服帖帖。很快他就会发现这种自虐式训练基本没什么意义，或者偶尔能入定，但却无法每次都能轻松入定，入定对他来说不是一种享受，而是一种煎熬。久而久之，甚至惧怕入定。
They often find a stake, tie the horse to it, and beat it when it disobeys, always believing they can beat it into submission. Very soon, they discover this self-tormenting training is basically meaningless. Or, they might occasionally enter samadhi, but cannot do so easily every time. Entering samadhi isn't an enjoyment for them, but an ordeal. Over time, they may even fear entering samadhi.
怎样才能轻松入定并享受这种入定的快乐呢？
How can we enter samadhi easily and enjoy its bliss?
要达到这个目的我们就要把握一个原则，那就是因势利导。心习惯于攀缘，那就先找一个所缘。所缘有动静两种，静的所缘如念佛号、持咒等，动的所缘如观慢动作。
To achieve this, we must grasp one principle: Work with the tendency, not against it. Since the mind habitually grasps, first give it an object to focus on (ālambana). Objects of focus can be static or dynamic. Static objects include reciting Buddha's name or mantras. Dynamic objects include observing slow-motion actions.
静的所缘就像那个拴马桩，狂野的心一下子被拴在那里会很不适宜、会很难受的、会强烈反抗的。所以我们要先选择一个动态的所缘，先陪着这匹野马奔跑、边跑边抚摸它，用柔软语安慰它，慢慢地它就和你建立了感情、听你话了。
A static object is like that tethering stake. The wild mind, suddenly tied there, will feel very uncomfortable, unsuitable, and will strongly resist. Therefore, we should first choose a dynamic object of focus. First, accompany the wild horse in its running—run alongside it while gently stroking it, comforting it with soft words. Gradually, it builds affection for you and listens to you.
我们的心就是这样。我们持续地用柔软心观慢动作。比如观写毛笔字、观画画、观拜佛、观打扫佛堂、观吃饭、观太极拳等等，都可以。关键是用柔软心，而且要越慢越好。
Our mind is like this. We persistently observe slow-motion actions with a soft mind. For example, observing calligraphy, painting, prostration to the Buddha, cleaning the shrine hall, eating, Tai Chi, etc., all are suitable. The key is to use a soft mind, and the slower, the better.
身体怎么办？上面说过我们习惯于运用这个身体，如果一下子让它静下来会很不适宜的，那就让它动吧。因为手与心最相应，所以尽量只让手动，比如一边心里观写字，手也一边辅助着空写。
What about the body? As mentioned, we are habituated to using this body. If we force it to be still suddenly, it will be very unsuitable—so let it move. Because the hand is most in alignment with the mind, try to let only the hand move. For instance, while mentally observing writing, the hand can also assist by writing in the air.
注意要以心的观想为主，手动仅仅只是随缘辅助，动的幅度越小越好、越慢越好、要专注，要着力于观想心是怎样指挥手动的。就这样，经过一段时间，你会发现心渐渐地静下来了、不再狂野了。这时候你会自然而然觉得手动是一种累赘，你会自然地放弃手动，仅仅只在心里观想。又经过一段时间，你会发现观想这些所缘也是一种负担，你会自然而然的放弃所缘。就这样你入于定中了。得定就是这样容易，大道自然、水到渠成不需刻意造作。
Note: The mental visualization is primary. The hand movement is merely an auxiliary support, following along. The movement should be minimal, as slow as possible, and done with focus. Concentrate on observing how the mind directs the hand's movement. After a period of practicing this way, you will find the mind gradually quiets down, no longer wild. At this point, you will naturally feel the hand movement is cumbersome and will spontaneously abandon it, retaining only the mental visualization. After another period, you will find even visualizing these objects is a burden, and you will naturally let go of the object of focus. Just like this, you enter samadhi. Attaining samadhi is this easy—the great path is natural, like water flowing downhill when the channel is formed, requiring no forced effort.
得定并不是学佛人的目的，开悟才是根本，定仅仅只是开悟的舟筏。
Attaining samadhi is not the goal for Buddhist practitioners; enlightenment is the fundamental aim. Samadhi is merely the raft for reaching enlightenment.
通过上面的努力，你得定了，应该说是你恢复了原来就有的定力，你会发现你可以静静地观念头的生灭，就像看天上的白云来来去去那样，再也不会随念头跑了。你可以轻而易举地放下念头，念头是念头，你是你。就这样持续不断地放下念头，同时不断地升起大悲心，渐渐地念头再也不出现了，你的心就安住在那里、那样清醒、那样美好、那样灵敏，没有了时间，没有了身体，然而整个山河大地都是你的身体，这就是你的本来面目，就是常乐我净的如来藏。
Through the efforts described above, you attain samadhi—or rather, you recover the samadhi you originally possessed. You will discover you can calmly observe thoughts arising and passing, like watching white clouds drift across the sky, without ever being carried away by them again. You can effortlessly let go of thoughts. Thoughts are thoughts; you are you. By continuously letting go of thoughts like this, while simultaneously constantly giving rise to great/infinite compassion, gradually thoughts cease to appear altogether. Your mind abides there—so clear, so beautiful, so lucid. There is no time, no body. Yet the entire universe, mountains, rivers, and the great earth, is your body. This is your original face, the athagatagarbha—eternal, blissful, self, and pure.