实证核心：相变心不变，不是死盯着所缘

The Core of Practical Meditation: The Phenomena

Change, but the Mind Remains Unchanged—Don’t Fixate on the Object

实证是一门科、是非常活泼的、是有血有肉的，抓不住实证的核心，导致的结果就是实证变得非常难，而且难以突破。人们总是认为，定中的人就是那样，和一般实证的人下手的方法一样、方便一样。比如说盯着慢动作看，看水滴的滴落，盯着水滴去看、死盯盯的，并不是这样的。

Practical meditation is a science—it’s dynamic, alive, and full of vitality. If you fail to grasp its core, the practice becomes extremely difficult and hard to break through. People often assume that those in samadhi (deep meditation) are just like ordinary practitioners, using the same methods and techniques—for example, staring rigidly at slow-motion movements, like watching water droplets fall, fixating intently on them. But that’s not the case.

定中的人对一切事物是等持的专注，他并不是紧紧地盯着一点。所以在我们的实证中也是这样的，你上座之后，比如说观呼吸，那么在观的过程中，这个时候出现腿疼了，腿已经非常疼了，那你就可以转移观察对象，不再观呼吸，要观腿，观腿的过程中，腿会慢慢不疼，身体的不适已经消失，这时候不容易引起你的专注，就可以再选择其它的专注对象来观察。

Those in samadhi (deep meditation) maintain an equanimous focus on all things; they don’t tightly fixate on a single point.The same applies to our practice. For instance, after sitting down, you might focus on the breath. But if leg pain arises during this observation, and the pain becomes intense, you can shift your focus from the breath to the leg. As you observe the leg, the pain will gradually subside. Once the physical discomfort disappears and it no longer holds your attention, you can choose another object to focus on.

在打坐的过程中，慢慢的昏沉来了，昏沉来了，你就观昏沉。整个打坐过程，就是一个不断发现问题、解决问题的过程，而不是让你死盯盯的去盯着一点。比如说，你观呼吸观不住了，你还在埋怨自己、责备自己，怎么这也不行啊，没这种毅力啊、观不住啊、是不是自己根基不行啊、是不是自己不是学F的料啊，等等，这个就是在相上学F，就是不知道实证最核心的是心，你所有的观察对象最终都一定归结为心。

During meditation, if drowsiness slowly creeps in, observe the drowsiness.The entire meditation process is about continuously identifying and resolving issues—not rigidly fixating on one point. For example, if you can’t maintain focus on the breath, you might start blaming yourself: Why can’t I do this? Do I lack willpower? Is my foundation too poor? Am I not cut out for this? This is getting lost in superficial aspects, not realizing that the core of meditation lies in the mind. Every object of observation must ultimately return to the mind.

在这个过程中你可以变换观察对象，变化的是相，不变的是心这是最关键的。这就像是一个有经验入定的人和没经验入定的人，就一般人实证从来没入过定，你就是在这些相上计较的，经常入定的人根本就不是在这些相上入定的，他就是心一下子相应，与那种深心、柔细心、细悬心、空洞心这几种心的状态，他就一下子达到这个心的状态，与这种心的状态相应而一下子入定的。并不是一直在相上纠缠，而且你的纠缠还是非常僵化的，死盯盯的盯着那一点，总是盯着那一点不放。

In this process, you can change the object of observation—what changes is the phenomenon, but what remains unchanged is the mind. This is crucial. It’s like the difference between someone experienced in entering samadhi (deep meditation) and someone who isn’t. Beginners who have never entered samadhi (deep meditation) get caught up in these phenomena, while seasoned practitioners don’t rely on phenomena at all. Instead, their mind instantly aligns with certain states—profound mind (shenxin), soft and subtle mind(rouxixin), finely suspended mind(xixuanxin), empty and spacious mind(kongdongxin)—and they enter deep meditation effortlessly. They don’t obsess over phenomena, especially not in a rigid, fixated way, stubbornly clinging to one point.

比如说观慢动作，观的过程中，你对这样一个观察对象，你经常使用这个观察对象，出现了审美疲劳。

For example, if you’re observing slow-motion movements but have used this object so often that it’s lost its freshness, you won’t be able to focus.

我们现在一定要了解，我们现在的思维状态不是没有专注，它是有专注的，作为人这种思维状态是有专注的，和鬼道的众生是不一样的，鬼道众生一直处于昏沉，你现在拥有这个身体，他就有一定的专注，他和定中的专注唯一不同的，就是你现在的专注是建立在爱好的基础上。是兴趣，兴趣是最好的老师，咱们在学校的时候老是这样谈，也就是说你的专注是建立在爱好的基础上，那么这时候你选择观察对象的时候就可以灵活的变。

We must understand that our current mental state isn’t devoid of focus—it does have focus. As humans, our mental state naturally possesses concentration, unlike beings in the ghost realm, who remain in perpetual dullness. Because you have this body, you inherently have some level of focus. The only difference between your focus and that of samadhi (deep meditation) is that your current focus is based on personal

interest. Interest is the best teacher—we’ve always heard this in school. Since your focus is built on interest, you can flexibly change your observation object when needed.

你经常用的观察对象，已经出现了审美疲劳，你就不可能形成专注，那你就不要僵化的去使用原来的观察对象，就可以不断地设置调整这个观察对象，这个观察对象不行然后再调整，观察对象可以一个一个的调整，但是不变的是心！在调整的过程中始终要保持柔软心、深心，慢慢地调整，一定要让自己的心始终处于那种状态，这是最关键的！所以实证一定要归结于心上，不能在相上这样的打转啊，不能僵化地停留在这一点。

If your usual observation object has lost its freshness and no longer holds your focus, don’t rigidly stick to it. Instead, keep adjusting and trying new objects. If one doesn’t work, switch to another. The objects may change, but the mind remains unchanged! Throughout this adjustment, always maintain a soft, deep, and subtle mind. Slowly adapt, ensuring your mind stays in that state—this is the key! Therefore, meditation must always return to the mind, not get stuck spinning in superficial phenomena or rigidly fixating on one point.

还有一点就是对实证中，你将要经历的过程要清清楚楚。没有任何实证经验的人，上来之后觉得他是在学禅定的，他一下就能证入禅定，所以在选择观察对象的时候，他就暗示自己，我要通过这个观察对象入定，就一下子从散乱达到入定，这是不可能的。中间一定要经历一个静的过程，这也是初学实证的人一定要清楚的。

Another important point is to clearly understand the stages you’ll go through in meditation. Beginners with no prior experience might think they can jump straight into samadhi (deep meditation) just by choosing an object and telling themselves, I’ll enter samadhi (deep meditation) through this. But it’s impossible to go directly from scattered thoughts to samadhi (deep meditation).There must be an intermediate stage of stillness. This is something all beginners must recognize.