..续本文上一页 word Kesa, but one should repeat it mentally and not loud, and at the same time one should keep one”s attention fixed upon the hair of the head. If however, one finds that thinking, on its own, is not able to capture the heart, one may repeat the preparatory repetition in the manner of a chant so that the sound captivates the heart and it becomes calm and quiet. One should continue repeating the preparatory repetition until the heart has become calm and then one can stop. But whichever preparatory repetition is used, one should retain conscious awareness of that Kammatthana. Thus in the foregoing example of Kesa , one should retain conscious awareness of the hair on one”s head.

　　If one uses one of the preparatory repetitions Buddho, Dhammo, or Sangho), one should set up knowledge of it just in the heart alone. These are not like the other types of Kammatthana, for here one should repeat Buddho (or Dhammo, or Sangho ) so that it is in continuous contact with the heart and remains there until the one who repeats the Buddho of the preparatory repetition and the one who knows, who is the heart, are found to be identical.

　　If it suits ones character better to use the preparatory repetition Dhammo or Sangho, one should repeat it so that it is in contact with the heart and remains there until it is found to be identical with the heart. This is done in the same way as the Kammathana Buddho .

　　Anapanasati Bhavana (the development of awareness of breathing) uses the breath as the objective support of the heart and consists in knowing and mindfulness (Sati) of in and out breathing.

　　In becoming aware of breathing, one should at first fix attention on the feeling of the breath at the nose or the palate (roof of mouth)2, as it suits one, because this is where the breath initially makes contact, and one may use this as a marker point for holding one”s attention. Having done this until one has become skilled, and the in and out breathing becomes finer and finer, one will progressively come to know and understand the nature of the contact of in and out breathing, until it seems that the breathing is located either in the middle of the chest or the solar plexus.3

　　After this one must just fix one”s attention on breathing at that place and one must no longer be concerned about fixing attention on the breathing at the tip of the nose or the palate, nor about following it in and out with awareness.

　　In fixing attention on the breath one may also repeat Buddho in time with the breath as a preparatory repetition to supervise the in and out breathing, in order to assist the one who knows and to make the one who knows clear with regard to the breath. Then the breath will appear more and more clearly to the heart.

　　After having become skilled with the breath, every time one attends to the breathing process, one should fix attention at the point in the middle of the chest or the solar plexus.

　　2 This method of practice is not done with one”s mouth open so the breath as physical air does not pass over the palate. But nevertheless many people feel at this point as though the breath was passing back and forth.

　　3 The breath is seen (or felt) in the middle of the chest or the solar plexus, much as it is felt at the tip of the nose in the earlier stages of the practice. On being questioned, the author said that the middle of the chest and the solar plexus were one place located at the bottom end of the breast bone. But he also said that if one understood them to be two seperate places, either of which could be the location for awareness of breathing, one would not be wrong.

　　In particular, it is important to have mindfulness established. One must establish mindfulness to control the heart so that one feels the breath at every moment while it is entering or le…

《Samadhi》全文未完，请进入下页继续阅读…