..续本文上一页s your stance, this is your support—then no matter what comes, you can keep your balance. 这就是为什么我们要修练为心提供这个支撑，不仅在坐禅的这段时间内，而且终日不失。有些人抱怨说，要自己既关注日常事件，同时又关注气，太难了。当然，如果你是坐在后脑勺里，既要观身内的气，又要看外面的事物，的确是额外的负担: 任何同一时刻你要看的东西不止一件，而是两件。不过，如果你把自己想象成浸住在身内，遍居于全身，就把自己放到了一个不同的位置。你定立在气中，定立在一个坚固的位置上、一个有力的位置上。你从那个位置出发看外面，就不是作额外的事了，你只是处在一个维持定姿的更佳位置上。如果你的自我感，是住在体内某个小小的部位，外面的事物带着强力冲进来——某人做了什么、说了什么，惹到了你——你很容易被撞得失去平衡，因为你的定姿不牢固。心太习惯于从一个位置闪到另一个位置，它极其容易被撞翻。不过，如果你立 定，把觉知填满全身——这就是你的定姿，这就是你的支撑——那么无论来的是什么，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，试着维持这股住于身内之感、浴于气中之感、被气全面包围之感，不仅在这段坐禅时间里，而且随着你度过整日。试着维持这个遍浸身内、遍觉知、遍念住、遍警醒的素质。一旦你能够在不同场合下维持这个定姿，接下来就可以开始观察你在这里造作起来的自我感了。如果你的自我感闪来闪去——先是[认同]某一感受、然后是某个辨识、然后回到感受、接着是辨识连同和感受，就像闪动在水面上的那些古怪的阿米巴变形虫一样的形影——那么“这个自我是什么

　　 为什么心需要一个自我感

　　”的问题，是很难观察、很难弄明白的。不过，随着你维持这个遍居身内、浸于身内、周遭被气包围的单一的自我感，你就有足够长的时间观察它: 这是由什么构成的

　　 这个形色是什么

　　 感受在哪里

　　 辨识在哪里

　　 思维构造在哪里

　　 意识在哪里

　　 它都在这里，相对寂止，足以让你真正地观察它。

　　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. 有一股念浸于身内之感、“我”浸于身内之感，是有许多好处的，最终你要把那个自我感拆解开来，不过现在这个时候，要学会利用它，使你不被世间各种风潮撞倒。也不被外流的各种心流撞倒。经典中谈到以身为岛屿、以身为依止时，就是这个意思: 河水奔流而过，岛屿坚固不动，因为它的根基深厚，它由盘石构成，一如曼哈顿岛; 它不是一块沙洲。你已经把觉知深深地扎根在你的双手、你的双脚、你的身体的各个部位，而不是单单住在你的头部，不会从这里到那里乱闪。你就有了一个填满当下的扩大的觉知。

　　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. 这就把你放在一个有力的位置，你要尽可能长久地维持它。它助你抵挡各种来自外在、内在的激流，它也让你以高得多的清晰度看见你的自我感，领悟它是什么——看见即使在这个有力的位置，哪里还存在苦，哪里还存在张力、不确定、无常。不过，首先你要尽量地做到使它恒常。你怎么能相信佛陀的无常教导，除非你已经在自己的觉知中找到了某种恒常

　　 你要力推极限。只有你真正力推极限时，才能真正懂得事情在哪里开始反推。佛陀传法时，并非是只要人们信他的话。他说，在你的内心对它们作反推、作检验。

　　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，无常、苦、非我: 怎么检验它们

　　 是借着在身内造就出一股恒稳的安适感，因为这个觉知必须放松下来，才能够持久。你可以认同它，遍居其中。只有这样，你才能够反推极限，才能看见即使在这样的心态之下，无常、苦 、非我的原则将会在哪里反推回来。

　　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. 不过，首先要修练它。记得，这是一门技能: 采取这个定姿、维持这个定姿、定在身内，然而要带着一种扩展的安适感而定，使它不至压抑。练习把你的觉知填满身体，以至于达到如果对你的自我感照一张相，它就会如同圣典中的比喻形象: 一个从头到脚被一块白布整个包裹的人。或者，如同阿姜李的那个汽灯比喻——它的每根灯芯都浸浴在明亮、色白、不动的火焰之中。试着用这股放松然而平稳的觉知，饱和你的身体，看看作为果报 ，将会发生什么。

　　(根据2004年9月19日开示录音整理，本文来自坦尼沙罗尊者开示集《禅定——第三集》)

《浸于身内》全文阅读结束。