什么是所缘？打坐实证的时候为什么要观所缘？
What is Alambana (the object of observation)? Why should we observe Alambana during meditative practice?
打坐实证分两个阶段，第一个阶段是入定。当我们能够稳定的入定后，就要研究怎么能够回归如来藏?怎么开悟?，这个就是实证的第二阶段，也就是我们实证的最终目的。古代的禅宗就是研究第二阶段的，比如禅宗里讲，古人听到驴叫开悟，看到桃花开悟，这是需要有入定功夫作为基础的，如果没有稳定的入定功夫，你守在一头驴的旁边天天听他叫，是没有什么意义和作用的。
Meditative practice consists of two stages. The first stage is entering Samadhi (concentration). Once we can stably enter Samadhi, we need to explore how to return to Tathagatagarbha (the womb of the Tathagata) and how to achieve enlightenment – this is the second stage of practice, and also the ultimate goal of our practice. The ancient Chan (Zen) School focused on the second stage. For example, Chan stories tell of ancients who attained enlightenment upon hearing a donkey bray or seeing peach blossoms bloom – this requires the foundation of stable Samadhi. Without stable Samadhi, sitting beside a donkey and listening to it bray every day would be meaningless.
我们重点说实证的第一个阶段——入定。入定也是有步骤的，按照我们当前思维的特点，在大多数情况下，我们要想入定首先要放松入静、进入潜意识。因为所有的定都是建立在潜意识基础上的，然后通过观所缘，比如观呼吸、观青色青光等所缘来入定。
We will focus on the first stage of practice – entering Samadhi. Entering Samadhi also has steps. According to the characteristics of our current mind, in most cases, to enter Samadhi, we must first relax, calm the mind, and enter the subconscious. Because all Samadhi is based on the subconscious, we then enter Samadhi by observing Alambana, such as observing the breath, observing the color blue, or blue light.
为什么一定要观所缘呢？因为我们当前的思维习惯是在昏沉和意识活跃这两种思维状态来回摇摆和转化。比如,我们白天的时候、就是意识活跃的时候、晚上睡着就是昏沉的时候，我们对这两种思维状态的转化非常的熟悉，熟悉到你一闭眼很快就睡着。所以我们在放松入静后，如果不去观所缘，什么都不做，任凭自己胡思乱想任凭自己走神，很容易就跟着习惯快步如飞的睡过去。你睡过去了，你的实证基本就失败了。
Why must we observe Alambana? Because our current mental habit is to swing between two states: drowsiness and active consciousness. For example, during the day, consciousness is active, and at night, when we sleep, we are in a drowsy state. We are so familiar with the transition between these two states that we fall asleep as soon as we close our eyes. Therefore, after relaxing and calming the mind, if we do not observe Alambana and instead do nothing, allowing random thoughts and distractions, we easily follow the habit and quickly fall asleep. If you fall asleep, your practice is essentially failed.
昏沉——对于一个有很多年实证经验的人来说，是最大的问题。他能够把放松做好，能够坐一个小时，可是坐着坐着就睡过去了。 故按照我们当前思维的特点，我们放松后是需要观想的。观什么呢？就观那些能够让我们入定的观察对象。比如，观呼吸、观树叶慢慢飘落、观水滴慢慢低落、观落日等等，这些就是所缘。只要你能观的住，能够被树叶慢慢飘落吸引，随着时间的延长就会入定。如果不观所缘，你又会跟着过去的习惯睡过去。
Drowsiness is the biggest problem for someone with many years of meditative experience. They can relax well and sit for an hour, but they gradually fall asleep while sitting. Therefore, according to the characteristics of our current mind, after relaxing, we need to engage in visualization (observing Alambana). What to observe? Observe objects that can help us enter Samadhi, such as the breath, leaves falling slowly, water droplets dripping, the setting sun, etc. These are Alambana. As long as you can focus on observation – for example, being attracted to leaves falling slowly – over time, you will enter Samadhi. If you do not observe Alambana, you will fall asleep following old habits.
当然，入定并不一定要遵循这个步骤。只要能让我们形成潜意识专注，无论步骤和方法是什么，都是可以的。比如，古代的释迦牟尼，因为很多时候释迦牟尼是在欲界天讲解实证，你不证入欲界定听不到释迦牟尼的讲法。于是就放大光明，通过放大光明的方法，让没入定的人都瞬间证入欲界定。
Of course, entering Samadhi does not necessarily require following this step. Any method that can help us form subconscious focus is acceptable. For example, in ancient times, when Shakyamuni taught practice in the realm of desire (Kama-dhatu), those who had not entered Samadhi in the realm of desire (Kama-dhatu Samadhi) could not hear his teachings. Therefore, he emitted a great light, enabling those who had not entered Samadhi to instantly enter Kama-dhatu Samadhi through this light.
以后科技发达通过科技的手段也可以达到，就是制造出非常吸引你的光明或者画面，你被那种光明吸引，你被高清的慢动作画面吸引，它就能调整你的思维，把你的身心状态调整到入定，这些都是客观被动的方法。我们学习的关键是靠主动，我们靠自己就能随时随地的入定，这是非常关键的。我们学习打坐实证，学的就是这个思维身心的规律，并利用思维身心的规律入定。
In the future, with advanced technology, we can also achieve this through technological means – by creating extremely attractive lights or images. Being attracted to such lights or high-definition slow-motion images can adjust your mind and bring your body and mind into Samadhi. These are objective and passive methods. The key to our practice is to be active – to be able to enter Samadhi anywhere, anytime, by ourselves. This is crucial. When we learn meditative practice, we study the laws of the mind and body, and use these laws to enter Samadhi.
入定之后，还要继续实证，最后明心见性回归如来藏。实证打坐是恢复我们的本来面目，心法还需心用功。
After entering Samadhi, we need to continue practicing until we realize the mind, see the nature, and return to Tathagatagarbha. Meditative practice is about restoring our original nature, and mental cultivation requires dedicated mental effort.