..續本文上一頁he breath

　　 Surrounded by breath

　　 To what extent does your mental picture of focusing help or hinder the ease and solidity of your concentration

　　 For instance, you may find that you think of the mind as being in one part of the body and not in others. What do you do when you focus attention on another part

　　 Does the mind leave its home base — say, in the head — to go there, or does the other part have to be brought into the head

　　 What kind of tension does this create

　　 What happens if you think of awareness already being in that other part

　　 What happens when you turn things around entirely: instead of the mind”s being in the body, see what stress is eliminated when you think of the body as surrounded by a pre-existing field of awareness.

　　譬如，你感到自己位于堵塞的一邊，試著觀想處于堵塞的另一邊。試想同時在兩邊。不把呼吸想成從口鼻而入，而是從胸前、頸後、皮膚每個毛孔、任何一個有助于減少推拉感之處進入。

　　或者，質疑推拉的根本必要性。你是否感到，色身直接體驗到的是固態部位，必須由後者掌管處于次要地位的呼吸機製

　　 如果你設想以另一種方式直接體驗色身，把它當成主要是一個呼吸能量場，固態部位只是對呼吸某些側面的一種標簽，又將如何

　　 無論你經曆哪一種主要色身感，把它設想爲現成的呼吸，無需你再對它做些什麼; 那樣一來對呼吸的苦與緊張層次，又有什麼影響

　　還有，維持專注的動作是怎麼回事

　　 你是怎樣構想它的

　　 它位于呼吸之後，還是被呼吸包圍

　　 在多大程度上，你對于入定的心理形象，協助或妨礙了定力的自如與堅固

　　 例如，你也許注意到自己以爲心識存在于色身某個部位，不在其它部位。那麼當你把注意力放在別處時，是怎麼做的

　　 是心識離開本位(比如頭部)去該處，還是得把其它部位引入頭腦

　　 這樣做造成了何等張力

　　 你把知覺設想爲現存于該部位將如何

　　 如果你把整件事顛倒過來，與其設想心在在色身之內，反之，設想色身被一現成的覺知場包圍，又將如何

　　When you ask questions like this and gain favorable results, the mind can settle down into deeper and deeper levels of solidity. You eliminate unnecessary tension and stress in your focus, finding ways of feeling more and more at home, at ease, in the experience of the present.

　　Once the mind is settled down, give it time to stay there. Don”t be in too great a hurry to move on. Here the questions are, "Which parts of the process were necessary to focus in

　　 Which can now be let go

　　 Which do you have to hold onto in order to maintain this focus

　　" Tuning into the right level of awareness is one process; staying there is another. When you learn how to maintain your sense of stillness, try to keep it going in all situations. What do you discover gets in the way

　　 Is it your own resistance to disturbances

　　 Can you make your stillness so porous that disturbances can go through without running into anything, without knocking your center off balance

　　As you get more and more absorbed in exploring these issues, concentration becomes less a battle against disturbance and more an opportunity for inner exploration. And without even thinking about them, you”re developing the four bases of success: the desire to understand things, the persistence that keeps after your exploration, the close attention you”re paying to cause and effect, and the ingenuity you”re putting into framing the questions you ask. All these qualities contribute to concentration, help it get settled, get solid, get clear.

　　當你這樣一邊提出問題，一邊獲得有益結果時，心就會入定，越來越深、越來越牢固。你消解了專注時不必要的緊張與壓力，找到越來越自在、舒適的覺受方式來體驗當下。

　　一旦心定下來，讓它定久一點。不要急于繼續前行。此處的問題是，“這個過程的哪些部分必須專注

　　 哪些可以放下

　　 哪些部分你需要抓住，才能維持這個定境

　　" 進入正確的覺知層次是一個過程，停駐在那裏，又是一個過程。你在學著維持這個寂止感時，試著在任何場合之下保持它。你發現有什麼在妨礙

　　 是否它是你自己對幹擾的抵製

　　 能否使你的靜止如此多孔，那些幹擾可以一穿而過、不受抵擋、不把你的定力中心撞得失去平衡

　　隨著你越來越沈浸于對這些問題的探索，入定漸少成爲一場抵製幹擾的戰鬥，漸多地成爲一個探索內心的機會。不知不覺地，你便在培養四神足: 理解事物的欲望、堅持探索的勤奮、對于因果的密切關注、提問方式的創意。所有這些素質皆有助于培養定力，助它安止、牢固、清晰。

　　At the same time, they foster discernment. The Buddha once said that the test for a person”s discernment is how he or she frames a question and tries to answer it. Thus to foster discernment, you can”t simply stick to pre-set directions in your meditation. You have to give yourself practice in framing questions and testing the karma of those questions by looking for their results.

　　同時，這些探索也在培養著明辨。佛陀曾經說過，測驗某人的明辨程度的方法，是看他/她怎樣提出問題，怎樣嘗試解答。因此，爲了培養明辨，你在禅定中不能只固守既定的指南。你必須構思問題，尋其果報，如此測試那些問題的業力，給自己創造修練的機會。

　　Ultimately, when you reach a perception of the breath that allows the sensations of in-and-out breathing to grow still, you can start questi…

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