..續本文上一頁n field, where the organs work voluntarily, according to one”s wishes, and the unknown field, where the organs work on their own. But the breath comes in and goes out according to one”s wishes as well as automatically. So respiration is connected to the known field as well as to the unknown field of the body. Therefore, it can serve as a bridge between the known and unknown fields. By the observation of pure respiration, one can reach the unknown field where things work on their own.

　　The object of meditation should be natural respiration only. When the breath is coming in, one observes that it is coming in; when the breath is going out, one observes that it is going out. As one continues to observe natural respiration, the subtlest truths of the body and the mind will be revealed until one reaches the ultimate truth, a state beyond both the body and mind.

　　Saans dekhte dekhte, satya prakaṭatā jāya

　　Satya dekhte dekhte, parama satya dikh jāya."

　　Observing respiration, truth manifests itself,

　　Observing truth, the supreme truth manifests itself.

　　If one observes natural respiration, one will understand everything about the body. As one progresses on this path, the body that appears so gross will gradually start to disintegrate until one reaches the stage where one can feel the entire body to be subatomic particles arising and passing away, arising and passing away in the form of wavelets. One has to reach that stage. One may have read books that say that the entire material world is made up of sub-atomic particles and each sub-atomic particle is nothing but wavelets. What does one gain by that

　　 But if one experiences this truth, one understands the close interrelationship of the breath with the mind and the mental defilements. One also discovers the interrelationship of the body with the mind and mental defilements. Gradually, one will reach a stage where one can observe how the defilements arise and multiply in the mind and what part the body plays in it, what part the mind plays in it. When all these truths are realised by direct experience, one is able to eradicate these defilements. Otherwise, one continues to remain deluded.

　　If a defilement such as anger arises, one always tries to find the external cause-"This person has abused me. That is why anger has arisen and I have become agitated." But the cause of your anger, the cause of your misery, is not outside. When you begin to look within, you will clearly understand that there is a link between the external event and the misery that has arisen within. When that link is observed, one gains understanding about it and learns to remove the cause of one”s misery.

　　But this will happen only when one understands the truth by direct experience. Intellectual understanding of the truth may be of some benefit. But the intellect is a very small portion of the mind. The remaining vast portion of the mind which is full of defilements remains unseen, remains unknown. One remains satisfied by purifying only the surface part of the mind but this is not sufficient to purify the mind.

　　With the help of the breath, one clearly understands the interaction between the body and the mind: how they affect each other and the breath resulting in the generation and multiplication of defilements. By observing it, one will learn to come out of defilements.

　　Only by eradicating defilements can one practise pure Dhamma and apply it in life. As one continues to purify the mind, one”s life becomes full of Dhamma, full of happiness, full of harmony. Indeed, one who practises Dhamma gains real happiness, real welfare, real peace, real liberation.

《The Importance of Natural Respiration》全文閱讀結束。