..续本文上一页on of the body in and of itself, i.e., on one of the elements as experienced in the body, such as the breath.
3. The body in and of itself: Focus on a single aspect of the body, such as the in-and-out breath. Don”t pay attention to any other aspects of the body. Keep track of just the breath sensations. For example, when the breath comes in long and goes out long, be aware of it. Focus on being aware at all times of whether your breathing feels easy or difficult. If any part of the body feels uncomfortable, adjust your breathing so that all parts of the body feel comfortable with both the in-breath and the out, and so that the mind doesn”t loosen its hold and run after any outside allusions to past or future, which are the sources of the Hindrances (nivarana). Be intent on looking after the in-and-out breath, adjusting it and letting it spread so as to connect and coordinate with the other aspects of the breath in the body, just as the air stream in a Coleman lantern spreads kerosene throughout the threads of the mantle. One of the preliminary signs (uggaha nimitta) of the breath will then appear: a sense of relief-giving brightness filling the heart, or a lump or ball of white, like cotton-wool. The body will feel at peace — refreshed and full. The properties (dhatu) of the body will be balanced and won”t interfere or conflict with one another. This is termed kaya-passaddhi, kaya-viveka — serenity and solitude of the body.
As for awareness, it”s expanded and broad — mahaggatam cittam — sensitive throughout to every part of the body. Mindfulness is also expanded, spreading throughout the body. This is called the great frame of reference, enabling you to know how cause and effect operate within the body. You”ll see which kinds of breath create, which kinds maintain, and which kinds destroy. You”ll see feelings of breath arising, remaining, and disbanding; liquid feelings arising, remaining, and disbanding; solid feelings arising, remaining, and disbanding; feelings of warmth arising, remaining, and disbanding; feelings of space arising, remaining, and disbanding; you”ll see consciousness of these various aspects arising, remaining, and disbanding. All of this you will know without having to drag in any outside knowledge to smother the awareness that exists on its own, by its very nature, within you, and is always there to tell you the truth. This is termed mindfulness and alertness in full measure. It appears as a result of self-training and is called "paccattam": something that exists on its own, knows on its own, and that each person can know only for him or her self.
4. The body in the mind: When the breath is in good order, clean and bright, and the heart is clear, then internal visions may appear from the power of thought. Whatever you may think of, you can make appear as an image — near or far, subtle or gross, giving rise to knowledge or completely lacking in knowledge, true or false. If you”re circumspect, mindful, and alert, these things can give rise to knowledge and cognitive skill. If you aren”t, you may fall for the images you see. For example, you may think of going somewhere and then see an image of yourself floating in that direction. You center your awareness in the image and float along with your thoughts until you get carried away, losing track of where you originally were. This way, you get engrossed in traveling through heaven or hell, meeting with good things and bad, being pleased or upset by what you see. As a result, your concentration degenerates because you aren”t wise to the nature of the image of the body in the mind.
If, though, you can think to restrain your train of thought and focus on the image as a phenomenon in the present, the image will return to join your primary sense of the body. You”ll …
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