浸于身内
[作者]坦尼沙罗尊者
[中译]良稹
Immersed in the Breath
by Ven. Thanissaro Bhikkhu
Some people think that when the Buddha describes the five aggregates he”s describing what we are, but that”s precisely what he”s not saying. He”s saying that we”re not that. But the mind does identify with these things—sometimes with the body, sometimes with feelings, perceptions, thought-formations, sometimes with sensory consciousness, sometimes different combinations, sometimes all of the above. If you could take a movie of the mind”s sense of itself, it would be erratic and mercurial, like a reflection on water—slithering here and there, identifying with this, identifying with that, shape‐shifting all the time. In changing position all the time like this, the mind expends a lot of energy. One of the things that we want to try to do as we meditate is to get it to stay in one place, to save some energy. As long as you”re going to have a sense of self, keep it solid—rock solid—immersed in the body. 有些人以为佛陀描述五蕴时，他是在描述我们是什么，然而，那与他的话恰恰相反。他是说，我们不是它。不过，心的确认同这些东西——有时认同的是身体，有时是感受、辨识、思维造作，有时是感官意识[色受想行识]，有时是不同的组合，有时是上面说的全部。如果可以给心的自我感拍一部电影，它的样子会是漂泊不定、擅变无常，就像水中的倒影——滑到这里、滑到那里，认同这个、认同那个，时时刻刻都在变形。在这样一刻不停地改换位置的过程中，心耗费了大量的能量。我们禅定时需要试着做的，是令它呆在一个地方不动。只要你还有一个自我感，就把它沉浸在身内，保持它的坚固——如盘石般坚固。
Breath meditation is one way of staying immersed in the body. The term in Pali is kayagatasati, mindfulness immersed in the body. And the quality of immersion is important. You want to fill the whole body, occupy the body, inhabit the whole body, as much as you can. 出入息念，就是浸于身内的一种方式。巴利语是 kāyagatāsati——念浸住于身内[身念住]。浸住这个素质是十分重要的。你要尽可能地填满全身、占据身体、遍居全身。
Where is your observer right now
For many of us, it”s like a weird bird perched on our shoulders and peering through our eyes. It watches the body as if the body were something separate. But as we meditate, we”re trying to get away from identifying with that particular observer; we want to be an observer filling the whole body. Your feet fill your feet, your hands fill your hands. Your entire sense of who you are fills the entire body. 现在，你的观察者在哪里
对我们许多人来说，它就像一只栖息在肩膀上的怪鸟，透过我们的双眼在注视。它看身体，是把它当成某件分立的东西来看的。不过，禅定时，我们是在尝试脱离与那个观察者的认同; 我们要做一个占满全身的观察者。你的脚占满你的脚，你的手占满你的手。你的整个自我感占满整个身体。
This puts you in a position of strength, because if you”re leaving big gaps of unoccupied territory in your body, other things will occupy it—different thoughts, different defilements. But if your awareness occupies your whole body, other things can”t get in so easily. The image in the Canon is of a solid wooden door: a ball of string thrown at the door won”t leave a dent at all. Even if things do come in and make a dent on the mind, you”re going to know it, you”re going to see it because you”re right there. You”re not off in some other corner of the body looking at something else. 这就把你放到了一个有力的位置，因为如果你在身内留下大片尚未占据的区域，其它东西将会占据它——各种思维、各种杂染。不过，如果你的觉知占据了你的全身，其它东西就不那么容易进来了。圣典里的比喻形象是一扇硬木门: 朝那扇门扔过去一个线团，根本不会留下一点凹痕。哪怕其它事物的确进来，在心里制造出一个印象，你也会知道它，你也会看见它，因为你就在那里。你没有跑到身体的另一个角落，去看别的东西。
So as you focus on the breath, try to get past the idea that you”re in one part of the head watching the breath in other parts of the body. You want to occupy the whole body, bathed in the whole breath. The breath and the body should be surrounding your sense of where you are. And then you want to maintain that sense of being centered in the body like this, filling the whole body with your awareness as you breathe in, as you breathe out. 因此，随着你专注气，要试着克服你在头部某个位置看身内其它地方的气这个观念。你要占据全身，沐浴于整个气中。气和身应该包围着你的所在感。接下来，你要维持这样定在身内的那股感觉，随着你的入息，随着你的出息，把你的觉知填满全身。
Why
For one thing, this sense of filling the body helps you stay in the present moment. When the mind goes off thinking thoughts about past and future, it has to shrink its sense of awareness, shrink its sense of itself, down to a …
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