..續本文上一頁s your stance, this is your support—then no matter what comes, you can keep your balance. 這就是爲什麼我們要修練爲心提供這個支撐，不僅在坐禅的這段時間內，而且終日不失。有些人抱怨說，要自己既關注日常事件，同時又關注氣，太難了。當然，如果你是坐在後腦勺裏，既要觀身內的氣，又要看外面的事物，的確是額外的負擔: 任何同一時刻你要看的東西不止一件，而是兩件。不過，如果你把自己想象成浸住在身內，遍居于全身，就把自己放到了一個不同的位置。你定立在氣中，定立在一個堅固的位置上、一個有力的位置上。你從那個位置出發看外面，就不是作額外的事了，你只是處在一個維持定姿的更佳位置上。如果你的自我感，是住在體內某個小小的部位，外面的事物帶著強力沖進來——某人做了什麼、說了什麼，惹到了你——你很容易被撞得失去平衡，因爲你的定姿不牢固。心太習慣于從一個位置閃到另一個位置，它極其容易被撞翻。不過，如果你立 定，把覺知填滿全身——這就是你的定姿，這就是你的支撐——那麼無論來的是什麼，你都可以保持平衡。

　　So try to maintain this sense of inhabiting your body, being bathed in the breath, being surrounded by the breath on all sides, not only while you”re sitting here but also as you go through the day. Try to maintain this quality of being fully immersed in the body, fully aware, fully mindful, fully alert. Once you can maintain this stance in different situations, then you can start observing the sense of self you”ve created here. If your sense of self is flitting all around—first with a feeling, then with a perception, then back to a feeling again, then to perception and feeling, like those weird amoeba-like shapes that flit across the surface of water—it”s hard to observe, to get a sense of, “What is this self

　　 Why does the mind need a sense of self

　　” But as you maintain this one sense of self inhabiting the body, immersed in the body, surrounded on all sides by the breath, it”s there long enough for you to observe it: What”s it made of

　　 What”s the form here

　　 Where”s the feeling

　　 Where”s the perception

　　 Where are the thought-formations

　　 Where”s the consciousness

　　 It”s all right here, relatively still, enough that you can really observe it. 因此，試著維持這股住于身內之感、浴于氣中之感、被氣全面包圍之感，不僅在這段坐禅時間裏，而且隨著你度過整日。試著維持這個遍浸身內、遍覺知、遍念住、遍警醒的素質。一旦你能夠在不同場合下維持這個定姿，接下來就可以開始觀察你在這裏造作起來的自我感了。如果你的自我感閃來閃去——先是[認同]某一感受、然後是某個辨識、然後回到感受、接著是辨識連同和感受，就像閃動在水面上的那些古怪的阿米巴變形蟲一樣的形影——那麼“這個自我是什麼

　　 爲什麼心需要一個自我感

　　”的問題，是很難觀察、很難弄明白的。不過，隨著你維持這個遍居身內、浸于身內、周遭被氣包圍的單一的自我感，你就有足夠長的時間觀察它: 這是由什麼構成的

　　 這個形色是什麼

　　 感受在哪裏

　　 辨識在哪裏

　　 思維構造在哪裏

　　 意識在哪裏

　　 它都在這裏，相對寂止，足以讓你真正地觀察它。

　　There are lots of advantages to having a sense of mindfulness immersed in the body, your sense of self immersed in the body. Eventually you take that sense of self apart, but in the meantime you learn how to use it so that you don”t get knocked over by all the winds and currents of the world. You don”t get knocked over by all the currents flowing out of the mind either. When they talk about taking the body in-and-of-itself as your island, as your refuge, this is what they mean: The current of the river flows past, but the island stays solid because it”s deeply rooted. It”s made of rock, like Manhattan; it”s not a sand-bar. You”ve got your awareness deeply rooted in your hands, in your feet, in the different parts of your body, not just in your head, not flitting around from here to there. You”ve got a large sense of awareness filling the present. 有一股念浸于身內之感、“我”浸于身內之感，是有許多好處的，最終你要把那個自我感拆解開來，不過現在這個時候，要學會利用它，使你不被世間各種風潮撞倒。也不被外流的各種心流撞倒。經典中談到以身爲島嶼、以身爲依止時，就是這個意思: 河水奔流而過，島嶼堅固不動，因爲它的根基深厚，它由盤石構成，一如曼哈頓島; 它不是一塊沙洲。你已經把覺知深深地紮根在你的雙手、你的雙腳、你的身體的各個部位，而不是單單住在你的頭部，不會從這裏到那裏亂閃。你就有了一個填滿當下的擴大的覺知。

　　This puts you in a position of strength, which you want to maintain for as long as you can. It helps ward off the currents that come flowing from outside or inside, and it also allows you to see your sense of self a lot more clearly, to understand what it is—where there”s still suffering even in this position of strength, where there”s still stress and uncertainty and inconstancy. But first you do your best to make it constant. How are you going to believe the Buddha”s teachings on inconstancy until you”ve found some constancy in your awareness

　　 You push the limits. It”s only when you really push the limits that you can gain a true sense of where things start pushing back. When the Buddha gave his teachings, he didn”t simply ask for people to believe what he said. He said to push back inside yourself to test them. 這就把你放在一個有力的位置，你要盡可能長久地維持它。它助你抵擋各種來自外在、內在的激流，它也讓你以高得多的清晰度看見你的自我感，領悟它是什麼——看見即使在這個有力的位置，哪裏還存在苦，哪裏還存在張力、不確定、無常。不過，首先你要盡量地做到使它恒常。你怎麼能相信佛陀的無常教導，除非你已經在自己的覺知中找到了某種恒常

　　 你要力推極限。只有你真正力推極限時，才能真正懂得事情在哪裏開始反推。佛陀傳法時，並非是只要人們信他的話。他說，在你的內心對它們作反推、作檢驗。

　　So. Inconstancy, stress, not-self: How do you test those

　　 By creating a constant sense of ease in the body, because this awareness has to be relaxed in order to last. And you can identify with it, inhabit it fully. It”s only in this way that you can push against the limits and see where the principles of inconstancy, stress, and not-self will push back even in this state of mind. 因此，無常、苦、非我: 怎麼檢驗它們

　　 是借著在身內造就出一股恒穩的安適感，因爲這個覺知必須放松下來，才能夠持久。你可以認同它，遍居其中。只有這樣，你才能夠反推極限，才能看見即使在這樣的心態之下，無常、苦 、非我的原則將會在哪裏反推回來。

　　But work on it first. Remember, this is a skill: taking this stance, maintaining this stance, being concentrated in the body, but concentrated with an expansive sense of ease so that it doesn”t become oppressive. Work at filling the body with your awareness so that if they were going to take a picture of your sense of self, of the mind”s sense of self, it would be like the image in the Canon: a person totally surrounded by a white cloth from head to toe. Or like Ajaan Lee”s image of the mantle of a Coleman lantern—all its threads bathed in a bright, white, unmoving flame. Try to saturate your body with this sense of relaxed but steady awareness, and see what happens as a result. 不過，首先要修練它。記得，這是一門技能: 采取這個定姿、維持這個定姿、定在身內，然而要帶著一種擴展的安適感而定，使它不至壓抑。練習把你的覺知填滿身體，以至于達到如果對你的自我感照一張相，它就會如同聖典中的比喻形象: 一個從頭到腳被一塊白布整個包裹的人。或者，如同阿姜李的那個汽燈比喻——它的每根燈芯都浸浴在明亮、色白、不動的火焰之中。試著用這股放松然而平穩的覺知，飽和你的身體，看看作爲果報 ，將會發生什麼。

　　(根據2004年9月19日開示錄音整理，本文來自坦尼沙羅尊者開示集《禅定——第叁集》)

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