..續本文上一頁 air passing in and out through the nose, and this can be a useful perception to start with. Use whatever blatant sensations you associate with that perception as a means of establishing mindfulness, developing alertness, and getting the mind to grow still. But as your attention gets more refined, you may find that level of breath becoming too faint to detect. So try thinking of the breath instead as the energy flow in the body, as a full body process.
Then make that experience as comfortable as possible. If you feel any blockage or obstruction in the breathing, see what you can do to dissolve those feelings. Are you doing anything to create them
If you can catch yourself creating them, then it”s easy to let them dissolve. And what would make you create them aside from your preconceived notions of how the mechanics of breathing have to work
So question those notions: Where does the breath come into the body
Does it come in only through the nose and mouth
Does the body have to pull the breath in
If so, which sensations do the pulling
Which sensations get pulled
Where does the pulling begin
And where is the breath pulled from
Which parts have the breath, and which ones don”t
When you feel a sensation of blockage, which side of the sensation are you on
一般認爲呼吸是指出入鼻腔的氣息，這個有用的辨識可作爲起點。無論使你聯想起該辨識的呼吸感何等粗顯，不妨就把它當作確立念住、培養警覺，使心靜止下來的手段。不過，隨著專注力越來越精細，你也許會發現，呼吸層次微弱得難以探測。于是你試著把呼吸改想成一股體內能量流，一個全身過程。
接下來，要使該體驗盡量舒適起來。如果你感到呼吸之中有任何障礙、阻礙，要設法化解那些覺受。你是不是在做什麼，造就了它們
你若發現是自己在造作，放下它們就不難了。除了你對呼吸機製該怎樣運行有先入之見外，還有什麼令你造作它們
因此要質疑那些觀念: 呼吸從哪裏進入體內
它只從口鼻進入麼
身體是否有必要把呼吸拉入體內
若有必要，那麼是哪些覺受在用力
那些覺受被拉動
拉動從何處開始
呼吸又從何處被拉過來
哪些部位有呼吸，哪些部位沒有
障礙感升起時，你在覺受的哪一邊
These questions may sound strange, but many times your pre-verbal assumptions about the body are strange as well. Only when you confront them head-on with strange questions can you bring them to light. And only when you see them clearly can you replace them with alternative concepts.
So once you catch yourself breathing uncomfortably in line with a particular assumption, turn it around to see what sensations the new assumption highlights. Try staying with those sensations as long as you can, to test them. If, compared to your earlier sensations associated with the breath, they”re easier to stay with, if they provide a more solid and spacious grounding for concentration, the assumption that drew them to your attention is a useful new tool in your meditation. If the new sensations aren”t helpful in that way, you can throw the new tool aside.
這些問題聽來也許怪誕，然而許多情形下，你對色身的下意識假設也同樣怪誕。只有用怪誕的問題迎面觀照，才能把那些假設揭開。你只有把它們看清楚了，才能用其它概念取而代之。
因此，你一旦發現自己呼吸不順乃是緣于某個特定的假設，便把它轉過來看看，新的假設會揭示出什麼樣的覺受。試著盡可能長時間地安住于那些覺受，檢驗它們。如果它們較之你先前的呼吸感更容易安住，如果它們爲定力提供的基礎更堅實、寬廣，那麼揭示它們的那個假設對你的禅定便是一個有益的新工具。如果新的覺受無益，就把新工具棄置一邊。
For example, if you have a sense of being on one side of a blockage, try thinking of being on the other side. Try being on both. Think of the breath as coming into the body, not through the nose or mouth, but through the middle of the chest, the back of the neck, every pore of your skin, any spot that helps reduce the felt need to push and pull.
Or start questioning the need to push and pull at all. Do you feel that your immediate experience of the body is of the solid parts, and that they have to manage the mechanics of breathing, which is secondary
What happens if you conceive your immediate experience of the body in a different way, as a field of primary breath energy, with the solidity simply a label attached to certain aspects of the breath
Whatever you experience as a primary body sensation, think of it as already breath, without your having to do anything more to it. How does that affect the level of stress and strain in the breathing
And what about the act of staying focused
How do you conceive that
Is it behind t…
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