..续本文上一页 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
一般认为呼吸是指出入鼻腔的气息，这个有用的辨识可作为起点。无论使你联想起该辨识的呼吸感何等粗显，不妨就把它当作确立念住、培养警觉，使心静止下来的手段。不过，随着专注力越来越精细，你也许会发现，呼吸层次微弱得难以探测。于是你试着把呼吸改想成一股体内能量流，一个全身过程。
接下来，要使该体验尽量舒适起来。如果你感到呼吸之中有任何障碍、阻碍，要设法化解那些觉受。你是不是在做什么，造就了它们
你若发现是自己在造作，放下它们就不难了。除了你对呼吸机制该怎样运行有先入之见外，还有什么令你造作它们
因此要质疑那些观念: 呼吸从哪里进入体内
它只从口鼻进入么
身体是否有必要把呼吸拉入体内
若有必要，那么是哪些觉受在用力
那些觉受被拉动
拉动从何处开始
呼吸又从何处被拉过来
哪些部位有呼吸，哪些部位没有
障碍感升起时，你在觉受的哪一边
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.
这些问题听来也许怪诞，然而许多情形下，你对色身的下意识假设也同样怪诞。只有用怪诞的问题迎面观照，才能把那些假设揭开。你只有把它们看清楚了，才能用其它概念取而代之。
因此，你一旦发现自己呼吸不顺乃是缘于某个特定的假设，便把它转过来看看，新的假设会揭示出什么样的觉受。试着尽可能长时间地安住于那些觉受，检验它们。如果它们较之你先前的呼吸感更容易安住，如果它们为定力提供的基础更坚实、宽广，那么揭示它们的那个假设对你的禅定便是一个有益的新工具。如果新的觉受无益，就把新工具弃置一边。
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…
《解析辨识》全文未完，请进入下页继续阅读…