在修行禪定的過程之間，一定會有很多不同的問題發生。 During the process of practicing meditation,many different issues are bound to arise.
比如説，你突然間覺得禪定的定力退失了，會愈想要集中心力，不讓禪定退失。 For instance,you might suddenly feel your concentration wavering,and you will want to focus even harder to prevent it from fading.
但可能的情況是這集中心反而是譲心急燥了。 However, it's possible that this intense focus might instead agitate your mind.
擧個例子來說，你突然間心裏有個念頭或是聽到外面有個聲音吸引， For example,if a thought suddenly arises in your mind,or an external sound captures your attention,
你只需要減少這個念頭不安的源頭， you simply need to reduce the source of this mental disturbance,
並用你的智慧判斷，從不安的源頭下手。 and with your wisdom,determine where the root of the uneasiness lies,and address it from there.
你不需特別的用意念集中心力去對抗它。 You do not need to deliberately use your intention to gather focus and fight against it.
只要不安的源頭原因消失了， Once the source of the disturbance disappears,
自然的你會回來原本安定的心和方法上面。 you will naturally return to your original state of calm mind and method.
有任何讓心不能明亮、明朗的原因，一定是內心有煩惱所引起的， Any reason that prevents your mind from being clear and bright must stem from inner defilements or afflictions.
例如，後悔丶愛欲丶昏沉，(昏沉是喜歡睡眠懈怠的感覺) For instance,regret,sensual desire,drowsiness (which is a feeling of wanting to sleep and being lazy),
還是身體感到粗重，(這是沒有保持正念在平衡的關係)。 or a feeling of heaviness in the body (which indicates a lack of balanced mindfulness).
我們的貪欲、不滿意、天馬行空的想像或是昏睡啊！這是比較粗的煩惱。 Our greed,dissatisfaction,wild imagination,or drowsiness— these are coarser defilements.
但是如果不是較粗的煩惱，而是在內心已經平靜當中，仍然有微細的不穩定，那這可能是五根（信根、念根、精進根、定根、慧根）不平等的關係。 But if these are not coarser defilements,and there's still a subtle instability within a calm mind,then this might be due to an imbalance in the five spiritual faculties:faith,mindfulness,effort,concentration,and wisdom.
所以禪修者必須知道五根平衡的道理，也就是信根、念根、精進根、定根和慧根的平衡。 Therefore, a meditator must understand the principle of balancing the five spiritual faculties:faith,mindfulness,effort,concentration,and wisdom.
如果是信心或自我認知能力太強而超過了事實， 那麼事實就會被扭曲，那會出現什麼情況？ 那出現掉舉不安。 If faith or self-perception is too strong and exceeds reality, then reality will be distorted, and what will arise? Restlessness and agitation will arise.
所以需要用智慧如實地分別，來調它平衡。 So, you need to use wisdom to discern reality as it is,to bring it into balance.
如果精進力太強而超過了隨順， 那麼就容易產生幻覺，也出現掉舉。 If effort is too strong and goes beyond a natural flow,then it's easy to experience hallucinations,and agitation also arises.
如果是因為你的心跑太快， 那要放慢一點，用安定的心來調它隨順。 If your mind is racing too fast,you need to slow down a little,using a calm mind to guide it back to a natural flow.
而如果心有沉落，雖然可以幫助安定，但是缺少精進力的觀照，就容易昏沉。 And if the mind sinks,although it can aid in stability,without the watchfulness of effort,it easily leads to dullness.
所以用精進來調它平衡。 Therefore,use effort to bring it into balance.
這樣他用很微細的心， 來調他的心平等。 In this way,he uses a very subtle mind to bring his mind into equilibrium.
在隨順呼吸的方法中，我們能夠幫助培養定力，並且幫助如實的觀照。這是維持正念的要素。 Through the gentle practice of following your breath,we can cultivate deep concentration and gain true insight.These are essential elements for sustaining true mindfulness.
當修行者，用愈來愈微細的方式，去理解五根平衡的道理時， As practitioners,with an ever-increasing subtle understanding of the balance within the Five Spiritual Faculties,
他就能夠安穩地將心安止在禪定的境界上。 they will be able to gently settle their mind into the serene state of meditative absorption.
例如，或許你的心，因為專注而深入地集中在呼吸上，而變得透亮、清明地集中著。 For instance, your mind might become brilliantly clear,luminously concentrated,due to your deep focus and immersion in the breath.
但是，仍然會有進進出出的不穩定現象。 Yet,there might still be an unstable phenomenon of it moving in and out,ebbing and flowing.
在這個時候，你應當運用你的智慧，讓心安穩地停留在這微細的呼吸上。 At this moment,you should gently employ your wisdom to stabilize your mind upon the subtle nuances of the breath.
這表示，雖然你的心已經變得非常微細，但是五根的平衡—— This signifies that even though your mind has become exquisitely subtle, the balance of the Five Spiritual Faculties—
也就是信根、念根、精進根、定根和慧根的平衡—— Faith,Mindfulness,Effort,Concentration,and Wisdom—
是不可或缺的，才能使心達到整體和諧、平等而穩固的定心。 is absolutely essential for your mind to achieve a state of holistic harmony,equality,and unwavering stillness.
那麼，五根需要平衡，究竟是什麼意思呢？ So, what exactly does it mean for the Five Spiritual Faculties to be in balance?
如果一個人的信心，或者說，他的信根，過於明顯，那麼他對自我的要求和策勵，就會非常顯著。 假如他沒有足夠的智慧，去辨別這種過度強迫自我的情況，那麼他的心，就會出現掉舉不安。 If one's faith,or the faculty of faith,is too prominent, then their self-demands and encouragement become very evident.If they lack sufficient wisdom to discern this overly self-compelling situation,their mind will experience restlessness and agitation.
如果修行者知道他的定，已經達到了無功用行，也就是自然而然的狀態，但他卻沒有足夠的精進。 當他過度使用這種無功用行，而精進不足時，他的心，就會沉落。 If a practitioner knows that their concentration has become effortless,a state of unconditioned action,but they lack sufficient energy or effort. When they rely too much on this effortless state without enough effort,their mind will sink into dullness.
反之，如果修行者充滿了功用行，充滿了精進，卻沒有足夠的無功用行，和專注的定力。當他過度使用功用行和精進，而定力不足時，會發生什麼情況呢？他會變得更加掉舉不安！因此，他需要來調伏他的心，使其達到平等。 Conversely,if a practitioner is full of volitional effort, full of energy,but lacks sufficient effortless action and steady concentration. What happens when they exert too much volitional effort and energy without enough concentration? They will become even more restless and agitated! Therefore,they need to adjust their mind to achieve equanimity.
他需要用越來越微細的了解，來觀照他的正念與正知修行。那他該怎麼做呢？他會了解到，因為他的定力明顯，但精進卻不夠明顯。他的心在念住於整個呼吸，從開端到末端的長短過程。如果心持續地，在觀察呼吸的整個身心過程... He needs to apply an increasingly subtle understanding regarding his practice of mindfulness and clear comprehension. How does he do this? He understands that his concentration is prominent,but his energy is not. His mind is mindful of the entire breath,from beginning to end,whether it is long or short. If the mind remains with the entire bodily process of that breath...
無論是在呼吸的開端、中端還是末端，都出現了淨相的沉落。所以他要知道，他現在應該念什麼？他就會運用清淨道論的道理，來思維：「我應該念與智慧有關係的覺支！」 ...whether at its beginning,middle,or end,there is a sinking of the mental image. So,he needs to know what he should be mindful of now. He will then apply the principles from the Visuddhimagga,thinking,"I should be mindful of the factors of awakening related to wisdom!"
那麼，什麼是跟智慧有關係的覺支呢？它是精進覺支、擇法覺支、以及喜覺支。 So, what are the factors of awakening related to wisdom? They are the awakening factor of energy,the awakening factor of investigation of phenomena,and the awakening factor of joy.
因為他念住於這些覺支，所以在整個長或短的全身呼吸過程中，他就不會讓心沉落。為什麼呢？因為他「尋」！這個「尋」，就是尋找的「尋」。 Because he is mindful of these factors, throughout the entire process of the long or short bodily breath,he will not allow his mind to sink into dullness. Why? Because he "searches"! This "searching" is like seeking out or initial application of mind.
「尋」就是禪定中智慧的用具！ "Vitakka," or applied thought,is the tool of wisdom within meditation!
智慧的用具，有「五禪支」叫做「尋、伺、喜、樂、心一境性」。 The tools of wisdom consist of the "Five Jhana Factors," named "Vitakka, Vicara, Piti, Sukha, and Ekaggata."
「尋」是讓心指向或投向面前禪修所緣目標。 "Vitakka" is the mind directing or inclining itself towards the meditation object before it.
可以說是類似「向心力」及「確認心」。 It can be described as akin to "centripetal force" and "confirmation of focus."
意思例如一個人走入濃密森林小徑，他必須不斷伸出雙手撥開樹葉才能看見清楚並找尋到前面的路徑。 For example,imagine a person walking into a dense forest path;they must constantly extend their hands to part the leaves to see clearly and find the path ahead.
「伺」是當路上已經沒有樹葉的干擾，已經看清楚目標行走其間了。 "Vicara," or sustained thought,is when there are no longer any leaves obstructing the path, and the goal is clearly visible while walking along it.
形容行者的心也已經貼近住在禪修所緣目標，這個叫做「伺」。 It describes how the practitioner's mind has already closely settled upon the meditation object;this is called "Vicara."
當你撥開樹時直接就會知道自己走在路上，所以有「尋」通常就會伴隨有「伺」的出現。 When you part the trees, you immediately know you are on the path;thus, "Vitakka" is usually accompanied by the appearance of "Vicara."
「喜」是什麼？ What is "Piti," or rapture?
由禪定而引起的喜樂，由內而外的灌注、滲透、浸泡、充滿他的全身。 It is the joy and delight arising from meditation,pouring,penetrating, immersing,and filling their entire body from within outwards.
行者的心自然會形容這是不斷湧現的喜樂和輕安。 The practitioner's mind naturally describes this as a constantly arising joy,delight,and tranquility.
「樂」是什麼？ What is "Sukha," or happiness?
喜消退了之後，修行者安住於平靜、正念與正知，並且他的心裡感受寧靜滿足的快樂。 After rapture subsides,the practitioner abides in equanimity, mindfulness,and clear comprehension,and their mind feels a serene and contented happiness.
於是他進入並安住於聖者們所宣說得：『他以平靜與正念快樂地安住。』的第三禪。 Thus,they enter and abide in the third jhana,of which the noble ones declare: 'He abides happily with equanimity and mindfulness.'
此無喜之樂灌注、滲透、浸泡、充滿他的全身，由外而內遍滿全身的滿足、安樂。 This happiness,free from rapture,pours, penetrates,immerses,and fills their entire body,a satisfaction and bliss pervading the whole being from outside inwards.
「一境性」是形容心很明顯的處於單一目標的狀態。 "Ekaggata," or one-pointedness of mind,describes the state where the mind is clearly focused on a single object.
由於捨棄了樂與苦，以及先前喜與憂的消逝，修行者進入並安住於無苦無樂、具有因捨心而完全淨化之正念的第四禪。 Due to the abandoning of pleasure and pain,and the previous fading away of joy and sorrow,the practitioner enters and abides in the fourth jhana,which is neither painful nor pleasant,and which has a completely purified mindfulness due to equanimity.
由這個解釋可以很容易知道，我們修習禪定為什麼第一個一定要先有「尋」。 From this explanation,it is easy to understand why the first thing we must have when practicing meditation is "Vitakka."
假如沒有「尋」等於是沒有「善法欲」，如果不先把樹葉撥開，他就看不到正確的路。 If there is no "Vitakka," it is equivalent to lacking "chanda" or wholesome desire;if you do not first part the leaves,you will not see the correct path.
那麼一切善法都不能得以成就了。 In that case,no wholesome states can be achieved.
因此修行禪定及智慧的人，「初禪」一定有「尋、伺、喜、樂、一境性」這五禪支。 Therefore, for those who practice meditation and wisdom, the "First Jhana" certainly includes these Five Jhana Factors: "Vitakka, Vicara, Piti, Sukha, and Ekaggata."
支的意思就是支持，五種情況來支持第一禪定。 The meaning of "factor" is support;these five conditions support the first jhana.
因為他”尋”他的所緣！ Because one "applies thought" to their object of meditation!
他拉他的心在所緣上，他就會更深入的了解，關於他的所緣更微細！ When one draws their mind to the object, they will gain a deeper,more subtle understanding of their meditation object!
因為他知道如何借力使力，維持平等的精進， Because he knows how to leverage effort,maintaining balanced diligence,
他能用智慧選擇方法，知道哪裡是正確的，哪裡是不對的， he can wisely choose methods, discerning what is correct from what is not,
並且他能夠歡喜他的禪定，維持內心平衡。 and he can rejoice in his meditation,maintaining inner equilibrium.
所以，他的心沒有機會沉落！ Thus,his mind has no opportunity to sink or become sluggish!
那麼，他現在在這個安定的階段，要怎麼學會來安置他的心呢？ Now,in this stable stage, how does he learn to settle his mind?
他觀照，如果淨相出現在長的，還是短的入息出息過程中， He observes,if the pure sign appears during a long or short in-breath or out-breath process,
無論是在開始、中間還是末端。 whether at its beginning,middle,or end.
當他發現淨相不穩定或不平衡時， When he finds the pure sign to be unstable or unbalanced,
他能立即發現並處理！ he can immediately detect and address it!
不讓它繼續下去！ Not allowing it to persist!
這樣，他才能真正學會如何進入禪定的境界！ In this way, he can truly learn how to enter the state of deep concentration!
如果他太過精進， If he is overly diligent,
或是他的心不夠用定，不夠用智慧， or his mind lacks sufficient concentration and wisdom,
那會出現什麼情況呢？ then what situation arises?
心會有掉舉，心就會散亂！對不對？ The mind will experience restlessness,it will become scattered! Isn't that right?
在這種情況下，如果它出現在長的或短的全呼吸過程中， In this situation,if it arises during the entire process of a long or short breath,
無論是在開端、中端還是末端，他會觀照什麼呢？ whether at its beginning,middle,or end, what does he contemplate?
他會觀照跟「定」有關係的覺知！ He contemplates the factors of enlightenment related to concentration!
什麼是跟「定」有關係的覺知呢？ What are the factors of enlightenment related to concentration?
它們就是：輕安覺支、捨覺支，以及定覺支。 They are: the tranquility factor of enlightenment, the equanimity factor of enlightenment,and the concentration factor of enlightenment.
因為當這些覺支明顯時，掉舉的心就不會明顯！ Because when these factors are evident,the agitated mind will not be evident!
如果它們不明顯，掉舉才會顯現！ If they are not evident,then restlessness will become apparent!
然而，因為現在在這個階段，他已經能夠觀照每一個長的或短的入息出息， However,because at this stage,he is already able to observe every long or short in-breath and out-breath,
從它的開始到它的末端，也就是呼吸的全部過程！ from its beginning to its end,which is the entire process of breathing!
所以他的了解變得越來越微細， Thus,his understanding becomes more and more subtle,
他連心傾向轉換為掉舉還是昏沉，都能夠看得很清楚！ he can even clearly perceive the mind's tendency to transform into restlessness or dullness!
所以，他能夠當下立即處理！ Therefore,he can deal with it immediately!
如果他這樣仔細地修習， If he cultivates in such a meticulous way,
才能夠深入「定」的境界。 he can then deeply enter the state of concentration.
如果他正在培養禪定的過程， If he is in the process of developing deep meditation,
那這樣才能讓他的禪相，或禪定的境界，變得非常穩定！ then this is how he can make his meditation sign,or the state of deep concentration,very stable!
不改變顏色，也不改變形狀。 Without changing color,and without changing shape.
如果是這樣的話，那這個禪相，或禪修的境界，就成為真正的禪定。 If that is the case,then this meditation sign,or the state of meditation, becomes concentration itself.
那他就不用再注意別的所緣， Then he no longer needs to pay attention to other meditation objects,
只需專注於這個禪境。 only needing to focus on this meditation sign.
那麼，這種「平等之捨」的道理究竟是什麼呢？ So,what exactly is the meaning behind this "equanimity of letting go"?
想像一下，如果我們的心感到沒有活力... Imagine,if our mind feels a lack of energy...
這種沒有活力，其實就是昏沉。 This lack of energy,in essence,is sloth and torpor.
我們該如何將這種無力轉化為充滿活力的狀態呢？ How can we transform this lack of energy into a vibrant state?
一位禪修者，就像在野外燒開水一樣。 A meditator is like someone boiling water in the wilderness.
我們必須加入乾燥的木材才能讓火燃燒，對嗎？ We must add dry wood to make the fire burn,isn't that right?
而這些「乾燥的木材」，其實就是我們的智慧，以及所有與智慧相關的覺支。 And this "dry wood," in fact,represents our wisdom,and all the factors of awakening related to wisdom.
但如果火變得太大，那就是掉舉了。 But if the fire becomes too large,that is restlessness.
這時，我們就需要讓火勢減弱。 At this point,we need to let the fire subside.
該如何減弱呢？ 就是不再添加木材，不是嗎？ How do we reduce it? By simply not adding more wood,isn't that so?
所以，如果在修行的過程中，我們的心感到沒有力量，或者對修行缺乏熱忱... Therefore,if during our practice,our mind feels weak,or if we lack enthusiasm for meditation...
比如，在觀察長或短的全身呼吸時，如果我們感受不到足夠的熱忱... For instance,while observing long or short full-body breaths,if we don't feel sufficient enthusiasm...
那我們該怎麼做呢？ 我們可以讓心感到歡喜，使它愉悅。 Then what should we do? We can make our mind rejoice,allow it to be joyful.
例如，憶念佛陀、佛法、僧伽的功德。 For example,reflecting on the virtues of the Buddha,the Dhamma,and the Sangha.
或者，我們也可以讓心激動起來，例如思惟死亡、衰老、輪迴之苦。 Or,we can also arouse our mind, for instance,by contemplating death,old age, or the suffering of cyclic existence.
這樣，我們才能重新燃起熱忱，去平衡我們的境界。 In this way,we can rekindle our enthusiasm,to balance our mental state.
而當我們運用正念正知，成功地抑制了掉舉... And when we successfully suppress restlessness by using mindfulness and clear comprehension...
成功地調伏了我們的心，以及克服了昏沉時... Successfully tame our mind,and overcome sloth and torpor...
我們的心就能夠達到平等。 Our mind can then achieve equanimity.
當心達到平等，這意味著當掉舉的境相出現時，我們能夠以正念正知來攝持，收攝這個掉舉。 When the mind achieves equanimity,it means that when signs of restlessness appear,we can contain and rein in this restlessness with mindfulness and clear comprehension.
而當昏沉的情況出現時，我們能夠用清晰的志向、正念正知，以及那些與智慧相關的覺支來應對。 And when the situation of sloth and torpor arises,we can respond with clear intention,mindfulness,clear comprehension,and those factors of awakening related to wisdom.
因此，我們的境界會變得越來越平等、越來越穩定。 Thus,our mental state becomes increasingly equanimous,increasingly stable.
在這樣的情況下，我們就能夠真正地「捨」完全地放下，進入一種全然的平等。 In this state,we are truly able to "let go"To completely release,entering into a state of total equanimity.