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觉知有两个层面，一是意识的层面，一是超越意识的层面。通过一定的禅修训练后，我们还要放下种种设定、目标、追求，去体会虚空般的心。
Awareness has two dimensions: one is the level of consciousness, and the other is the level that transcends consciousness. After a certain amount of meditation practice, we also need to let go of various setups, goals, and pursuits in order to experience a mind like the void.
空和明，是心的两个特质。在修习皈依时，我会引导大家去看一看，自己的心到底是什么样子？有没有颜色，有没有形状？我们通过审视会发现，心是无形无相的。这时就能体会到它空的一面、了不可得的一面。
Emptiness and luminosity are two qualities of the mind. During the practice of taking refuge, I guide everyone to see for themselves, what is the nature of their own mind? Does it have a color, does it have a shape? Through introspection, we will find that the mind is formless. At this point, we can experience its emptiness and ungraspable nature.
但这种空不是什么都没有，同时还具有了了明知的作用。所以真正高明的修行并不需要做什么，当你不再陷入迷惑、烦恼、颠倒妄想时，就能见到心的本来面目。这个清净心一直就在那里，不生不灭，不垢不净，不增不减。
However, this emptiness is not non-existence; it also possesses the function of luminous knowing. Therefore, truly advanced practice doesn’t require doing anything. When you no longer become entangled in confusion, afflictions, or delusions, you can see the original face of the mind. This pure mind has always been there, neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.
禅修的三个层次中，首先是选择所缘，以此训练专注和觉察。其次安住觉知，将此带入每个当下，这是修行的重点所在。
In the three levels of meditation, the first is to select the object of attention in order to train concentration and awareness. The second is to abide in awareness and bring it into each present moment, which is the focus of the practice.
我们对世界的认识，包含能和所两方面。能是心理，所是对象。我们面对任何对象，都会产生一系列的心理。
Our understanding of the world includes both the subjective and objective aspects. The subjective pertains to our mental state, while the objective refers to external phenomena. Whenever we face any object, a series of mental processes are triggered.
所以我们不仅要觉察对象，还要觉察各种心理，看看心进入了什么状态，是贪心，还是嗔心、嫉妒、我慢？包括禅修中产生的各种觉受，我们贪著了没有？排斥了没有？都要清清楚楚。
Thus, we must not only be aware of the object but also be mindful of various mental states, observing what state the mind is in: is it greed, anger, jealousy, or pride? This includes being clearly aware of various sensations that arise during meditation – have we become attached to them or have we rejected them?
当专注和觉察训练到一定程度，感觉心过于紧绷时，可以做一些放下的修行。没有任何目标，没有任何设定，心彻底地放下一切。
When concentration and awareness have been trained to a certain level, and the mind feels overly tense, one can engage in the practice of letting go. Without any aim or intention, the mind completely releases everything.
但这种放下不是不知不觉，而是对周边一切和身心活动保持全然的觉知。用佛教的话说，就是心如明镜。仿佛一面巨大的镜子，可以朗照万物，但没有任何粘著，不会喜欢，也不会讨厌。
However, this kind of letting go is not unconscious; it is a thorough awareness of all surrounding phenomena and the activities of the body and mind. In Buddhist terms, the mind is like a clear mirror – a huge mirror that can reflect everything, yet without any attachment, without liking or disliking.
摘自《正念禅修的要领》
作者：济群法师
Excerpted from:
The Essentials of Mindfulness Practice
By Master Jiqun
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