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Mindfulness In Plain English - Chapter 7: What To Do With Your Mind
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Mindfulness In Plain English


by Mahathera Henepola Gunaratana


Chapter 7: What To Do With Your Mind

第七章 如何调心

The meditation we teach is called Insight Meditation. As we have already said, the variety of possible objects of meditation is nearly unlimited, and human beings have used an enormous number down through the ages. Even within the Vipassana tradition there are variances. There are meditation teachers who teach their students to follow the breath by watching the rise and fall of the abdomen. Others recommend focusing attention on the touch of the body against the cushion, or hand against hand, or the feeling of one leg against the other. The method we are explaining here, however, is considered the most traditional and is probably what Gotama Buddha taught his students. The Satipatthana Sutta, the Buddha's original discourse on mindfulness, specifically says that one must begin by focusing the attention on the breathing and then go on to note all other physical and mental phenomena which arise.


We sit, watching the air going in and out of our noses. At first glance, this seems an exceedingly odd and useless procedure. Before going on to specific instructions, let us examine the reason behind it. The first question we might address is why use any focus of attention at all? We are, after all, trying to develop awareness. Why not just sit down and be aware of whatever happens to be present in the mind? In fact there are meditations of that nature. They are sometimes referred to as unstructured meditation and they are quite difficult. The mind is tricky. Thought is an inherently complicated procedure. By that we mean we become trapped, wrapped up, and stuck in the thought chain. One thought leads to another which leads to another, and another, and another, and so on. Fifteen minutes later we suddenly wake up and realize we spent that whole time stuck in a daydream or sexual fantasy or a set of worries about our bills or whatever.

我们坐下来,观察着气息在鼻子进进出出,乍看起来,这做法似很古怪与毫无用处。在继续具体说明之前,让我们先检查一下其背后原因。首先要问的是,为什么需要一个专注对象?我们毕竟只打算发展觉知力,何不干脆坐下来,觉知心内正呈现的现象呢?事实上,这类型的禅修是有的,它们有时被称为「松散的、无特定结构的禅修(UnstructuredMeditation)」,那是相当难做的。心是诡计多端的,思想本质上又是一个复杂过程,因此,我们很易被困住、缠住或卡住于连串的思绪之中。一个念头会引生另一个念头,新的念头又会引生另一个念头…… 如是地相续发生,不知何时停止。大约十五分钟后,我们突然醒觉,这才发现自己竟花掉全部时间于白日梦、性幻想、或对帐单等事情的担忧上。

There is a difference between being aware of a thought and thinking a thought. That difference is very subtle. It is primarily a matter of feeling or texture. A thought you are simply aware of with bare attention feels light in texture; there is a sense of distance between that thought and the awareness viewing it. It arises lightly like a bubble, and it passes away without necessarily giving rise to the next thought in that chain. Normal conscious thought is much heavier in texture. It is ponderous, commanding, and compulsive. It sucks you in and grabs control of consciousness. By its very nature it is obsessional, and it leads straight to the next thought in the chain, apparently with no gap between them.


Conscious thought sets up a corresponding tension in the body, such as muscular contraction or a quickening of the heartbeat. But you won't feel tension until it grows to actual pain, because normal conscious thought is also greedy. It grabs all your attention and leaves none to notice its own effect. The difference between being aware of the thought and thinking the thought is very real. But it is extremely subtle and difficult to see.


Concentration is one of the tools needed to be able to see this difference.


Deep concentration has the effect of slowing down the thought process and speeding up the awareness viewing it. The result is the enhanced ability to examine the thought process. Concentration is our microscope for viewing subtle internal states. We use the focus of attention to achieve one-pointedness of mind with calm and constantly applied attention. Without a fixed reference point you get lost, overcome by the ceaseless waves of change flowing round and round within the mind.

深厚的定力,有减慢思想与加速觉知念头的效用,最终可加强仔细观察心念的能力。定力好像一台显微镜,让我们可以察看细微的内部状态。我们利用注意力的集中,来成就具有平静与伺察(持续观察)的心一境性(One-pointedness of mind)(参阅第十四章)。如果没有一个固定的参考点,你会很易迷失,被心内旋转不息、变化多端的波涛所淹没。

We use breath as our focus. It serves as that vital reference point from which the mind wanders and is drawn back. Distraction cannot be seen as distraction unless there is some central focus to be distracted from. That is the frame of reference against which we can view the incessant changes and interruptions that go on all the time as a part of normal thinking.


Ancient Pali texts liken meditation to the process of taming a wild elephant. The procedure in those days was to tie a newly captured animal to a post with a good strong rope. When you do this the elephant is not happy. He screams and tramples, and pulls against the rope for days. Finally it sinks through his skull that he can't get away, and he settles down. At this point you can begin to feed him and to handle him with some measure of safety. Eventually you can dispense with the rope and post altogether, and train your elephant for various tasks. Now you've got a tamed elephant that can be put to useful work. In this analogy the wild elephant is your wildly active mind, the rope is mindfulness, and the post is our object of meditation-- breathing. The tamed elephant who emerges from this process is a well trained, concentrated mind that can then be used for the exceedingly tough job of piercing the layers of illusion that obscure reality. Meditation tames the mind.

古代的巴利文圣典,把禅修比喻为驯服一头野象的过程。当时的方法,是把新捉来的野象用结实的绳子系在柱上,你这样做时,象是不高兴的,牠会尖叫、踩踏、拉扯着柱子数天之久,最后牠垂下头来,自知无法逃走,便安静下来。这时,你可开始喂牠,在安全范围内去调教牠。最后,你可解开系住牠于木柱上的绳子,训练牠做各式各样的工作。现在你拥有一头训练妥当的象,可以为你做有用的工作了。在这比喻中,野象是你狂野的心,绳子是专注力(Mindfulness),而木柱是禅修对象── 气息,训练妥当的象是那训练有素的、有定力的心,此时,心才适用于下述的艰巨任务── 洞穿遮蔽现实相状之层层叠叠的错觉。禅修可以驯服自心。

The next question we need to address is: Why choose breathing as the primary object of meditation? Why not something a bit more interesting? Answers to this are numerous. A useful object of meditation should be one that promotes mindfulness. It should be portable, easily available and cheap. It should also be something that will not embroil us in those states of mind from which we are trying to free ourselves, such as greed, anger and delusion. Breathing satisfies all these criteria and more. Breathing is something common to every human being. We all carry it with us wherever we go. It is always there, constantly available, never ceasing from birth till death, and it costs nothing.

其次要问的是:为什么选择气息作为基本的禅修对象?选一较为有趣的东西不是更好吗?答案实在很多。一个有用的禅修对象必须能促进留意觉察力,它必须便于携带,容易得到,以及价格便宜,它一定不会令我们卷入那些我们正要从中解脱出来的心── 例如贪、瞋、痴等。气息可满足上述的标准绰绰有余,它是人类所共有的,我们可携带着它到处去,它亦随时可得,由生至死都不会停息,且不用花钱。

Breathing is a non-conceptual process, a thing that can be experienced directly without a need for thought. Furthermore, it is a very living process, an aspect of life that is in constant change. The breath moves in cycles--inhalation, exhalation, breathing in and breathing out. Thus it is miniature model of life itself.

呼吸是一个与概念无关的过程,一种可以不用思维就可直接体验的东西,此外,它是一个活生生的过程,有着生命中一种变动不停的性质。呼吸是周而复始地循环进行的── 吸入、呼出,吸入、呼出……。因而,它可算是生命的一个缩影。

The sensation of breath is subtle, yet it is quite distinct when you learn to tune into it. It takes a bit of an effort to find it. Yet anybody can do it. You've got to work at it, but not too hard. For all these reasons, breathing makes an ideal object of meditation. Breathing is normally an involuntary process, proceeding at its own pace without a conscious will. Yet a single act of will can slow it down or speed it up. Make it long and smooth or short and choppy. The balance between involuntary breathing and forced manipulation of breath is quite delicate. And there are lessons to be learned here on the nature of will and desire. Then, too, that point at the tip of the nostril can be viewed as a sort of a window between the inner and outer worlds. It is a nexus point and energy-transfer spot where stuff from the outside world moves in and becomes a part of what we call 'me', and where a part of me flows forth to merge with the outside world. There are lessons to be learned here about self- concept and how we form it. Breath is a phenomenon common to all living things. A true experiential understanding of the process moves you closer to other living beings. It shows you your inherent connectedness with all of life. Finally, breathing is a present-time process. By that we mean it is always occurring in the here-and-now. We don't normally live in the present, of course. We spend most of our time caught up in memories of the past or leaping ahead to the future, full of worries and plans. The breath has none of that 'other-timeness'. When we truly observe the breath, we are automatically placed in the present. We are pulled out of the morass of mental images and into a bare experience of the here- and-now. In this sense, breath is a living slice of reality. A mindful observation of such a miniature model of life itself leads to insight that are broadly applicable to the rest of our experience. The first step in using the breath as an object of meditation is to find it. What you are looking for is the physical, tactile sensation of the air that passes in and out of the nostrils. This is usually just inside the tip of the nose. But the exact spot varies from one person to another, depending on the shape of the nose. To find your own point, take a quick deep breath and notice the point just inside the nose or on the upper lip where you have the most distinct sensation of passing air. Now exhale and notice the sensation at the same point. It is from this point that you will follow the whole passage of breath. Once you have located your own breath point with clarity, don't deviate from that spot. Use this single point in order to keep your attention fixed. Without having selected such a point, you will find yourself moving in and out of the nose, going up and down the windpipe, eternally chasing after the breath which you can never catch because it keeps changing, moving and flowing. If you ever sawed wood you already know the trick. As a carpenter, you don't stand there watching the saw blade going up and down. You will get dizzy. You fix your attention on the spot where the teeth of the blade dig into the wood. It is the only way you can saw a straight line. As a meditator, you focus your attention on that single spot of sensation inside the nose. From this vantage point, you watch the entire movement of breath with clear and collected attention. Make no attempt to control the breath. This is not a breathing exercise of the sort done in Yoga. Focus on the natural and spontaneous movement of the breath. Don't try to regulate it or emphasize it in any way. Most beginners have some trouble in this area. In order to help themselves focus on the sensation, they unconsciously accentuate their breathing. The results is a forced and unnatural effort that actually inhibits concentration rather than helping it. Don't increase the depth of your breath or its sound. This latter point is especially important in group meditation. Loud breathing can be a real annoyance to those around you. Just let the breath move naturally, as if you were asleep. Let go and allow the process to go along at its own rhythm.





This sounds easy, but it is trickier than you think. Do not be discouraged if you find your own will getting in the way. Just use that as an opportunity to observe the nature of conscious intention. Watch the delicate interrelation between the breath, the impulse to control the breath and the impulse to cease controlling the breath. You may find it frustrating for a while, but it is highly profitable as a learning experience, and it is a passing phase. Eventually, the breathing process will move along under its own steam. And you will feel no impulse to manipulate it. At this point you will have learned a major lesson about your own compulsive need to control the universe.


Breathing, which seems so mundane and uninteresting at first glance, is actually an enormously complex and fascinating procedure. It is full of delicate variations, if you look. There is inhalation and exhalation, long breath and short breath, deep breath, shallow breath, smooth breath and ragged breath. These categories combine with one another in subtle and intricate ways. Observe the breath closely. Really study it. You find enormous variations and constant cycle of repeated patterns. It is like a symphony. Don't observe just the bare outline of the breath. There is more to see here than just an in-breath and an out-breath. Every breath has a beginning middle and end. Every inhalation goes through a process of birth, growth and death and every exhalation does the same. The depth and speed of your breathing changes according to your emotional state, the thought that flows through your mind and the sounds you hear. Study these phenomena. You will find them fascinating.


This does not mean, however, that you should be sitting there having little conversations with yourself inside your head: "There is a short ragged breath and there is a deep long one. I wonder what's next?" No, that is not Vipassana. That is thinking. You will find this sort of thing happening, especially in the beginning. This too is a passing phase. Simply note the phenomenon and return your attention toward the observation of the sensation of breath. Mental distractions will happen again. But return your attention to your breath again, and again, and again, and again, for as long as it takes until it does not happen anymore.


When you first begin this procedure, expect to face some difficulties. Your mind will wander off constantly, darting around like a drunken bumblebee and zooming off on wild tangents. Try not to worry. The monkey-minded phenomenon is well known. It is something that every advanced meditator has had to deal with. They have pushed through it one way or another, and so can you. When it happens, just not the fact that you have been thinking, day-dreaming, worrying, or whatever. Gently, but firmly, without getting upset or judging yourself for straying, simply return to the simple physical sensation of the breath. Then do it again the next time, and again, an again, and again.


Somewhere in this process, you will come face-to-face with the sudden and shocking realization that you are completely crazy. Your mind is a shrieking, gibbering madhouse on wheels barreling pell-mell down the hill, utterly out of control and hopeless. No problem. You are not crazier than you were yesterday. It has always been this way, and you just never noticed. You are also no crazier than everybody else around you. The only real difference is that you have confronted the situation; they have not. So they still feel relatively comfortable. That does not mean that they are better off. Ignorance may be bliss, but it does not lead to liberation. So don't let this realization unsettle you. It is a milestone actually, a sigh of real progress. The very fact that you have looked at the problem straight in the eye means that you are on your way up and out of it.


In the wordless observation of the breath, there are two states to be avoided: thinking and sinking. The thinking mind manifests most clearly as the monkey-mind phenomenon we have just been discussing. The sinking mind is almost the reverse. As a general term, sinking mind denotes any dimming of awareness. At its best, it is sort of a mental vacuum in which there is no thought, no observation of the breath, no awareness of anything. It is a gap, a formless mental gray area rather like a dreamless sleep. Sinking mind is a void. Avoid it.


Vipassana meditation is an active function. Concentration is a strong, energetic attention to one single item. Awareness is a bright clean alertness. Samahdhi and Sati--these are the two faculties we wish to cultivate. And sinking mind contains neither. At its worst, it will put you to sleep. Even at its best it will simply waste your time. When you find you have fallen into a state of sinking mind, just note the fact and return your attention to the sensation of breathing. Observe the tactile sensation of the in-breath. Feel the touch sensation of the out-breath. Breathe in, breathe out and watch what happens. When you have been doing that for some time--perhaps weeks or months--you will begin to sense the touch as a physical object. Simply continue the process--breathe in and breathe out. Watch what happens. As your concentration deepens you will have less and less trouble with monkey-mind. Your breathing will slow down and you will track it more and more clearly, with fewer and fewer interruptions. You begin to experience a state of great calm in which you enjoy complete freedom from those things we call psychic irritants. No greed, lust, envy, jealousy or hatred. Agitation goes away. Fear flees. These are beautiful, clear, blissful states of mind. They are temporary, and they will end when meditation ends. Yet even these brief experiences will change your life. This is not liberation, but these are stepping stones on the path that leads in that direction. Do not, however, expect instant bliss. Even these stepping stones take time and effort and patience.

内观禅是一种主动、积极的功能,禅定(止禅)是对某一事物作强而有力的专注,觉察是清明的警觉。止与观(Samadhi and Sati)(参阅第十四章)是我们想要培育和发展的两种能力。昏沉的心并没有这两种能力的,它只会浪费你的时间,甚至令你昏昏入睡。当你刚发觉陷入昏沉时,就要在注意到这一事实时,把注意力带回到呼吸的感觉上来,观察吸入时的触觉,也感受呼出时的触觉。试试吸入与呼出,仔细看看有什么事情发生。当你已做上一段时间后,可能是几个星期、或几个月,你开始感到那个接触是一物质性的东西,继续如是简单的吸入与呼出过程,仔细看看有什么事情发生。随着你的定力加深,你也会越来越少心猿意马的散乱,你的呼吸会放慢下来,让你可清楚地、越来越少干扰地追踪到它,你开始体验到一极为平静的状态,享受到解脱烦恼的乐趣,当中无贪、无欲、无妒忌、无羡慕、亦无瞋,激动离开了,恐惧跑掉了,这都是美好、清晰、极幸福的心态,它们是暂时性的,待禅修完毕后就会完结。尽管如此,这些片刻间的体验将会改变你的人生。这不是解脱,而是解脱路上的一些踏脚石而已。然而,也不要期望此幸福感可以速成,这些踏脚石也是要时间、努力与坚忍始得。

The meditation experience is not a competition. There is a definite goal. But there is no timetable. What you are doing is digging your way deeper and deeper through the layers of illusion toward realization of the supreme truth of existence. The process itself is fascinating and fulfilling. It can be enjoyed for its own sake. There is no need to rush.


At the end of a well-done meditation session you will feel a delightful freshness of mind. It is peaceful, buoyant, and joyous energy which you can then apply to the problems of daily living. This in itself is reward enough. The purpose of meditation is not to deal with problems, however, and problem- solving ability is a fringe benefit and should be regarded as such. If you place too much emphasis on the problem-solving aspect, you will find your attention turning to those problems during the session sidetracking concentration. Don't think about your problems during your practice. Push them aside very gently.


Take a break from all that worrying and planning. Let your meditation be a complete vacation. Trust yourself, trust your own ability to deal with these issues later, using the energy and freshness of mind that you built up during your meditation. Trust yourself this way and it will actually occur.


Don't set goals for yourself that are too high to reach. Be gently with yourself. You are trying to follow your own breathing continuously and without a break. That sounds easy enough, so you will have a tendency at the outset to push yourself to be scrupulous and exacting. This is unrealistic. Take time in small units instead. At the beginning of an inhalation, make the resolve to follow the breath just for the period of that one inhalation. Even this is not so easy, but at least it can be done. Then, at the start of the exhalation, resolve to follow the breath just for that one exhalation, all the way through. You will still fail repeatedly, but keep at it.


Every time you stumble, start over. Take it one breath at a time. This is the level of the game where you can actually win. Stick at it--fresh resolve with every breath cycle, tiny units of time. Observe each breath with care and precision, taking it one split second on top of another, with fresh resolve piled one on top of the other. In this way, continuous and unbroken awareness will eventually result.


Mindfulness of breathing is a present-time awareness. When you are doing it properly, you are aware only of what is occurring in the present. You don't look back and you don't look forward. You forget about the last breath, and you don't anticipate the next one. When the inhalation is just beginning, you don't look ahead to the end of that inhalation. You don't skip forward to the exhalation which is to follow. You stay right there with what is actually taking place. The inhalation is beginning, and that's what you pay attention to; that and nothing else. This meditation is a process of retraining the mind. The state you are aiming for is one in which you are totally aware of everything that is happening in your own perceptual universe, exactly the way it happens, exactly when it is happening; total, unbroken awareness in the present time. This is an incredibly high goal, and not to be reached all at once. It takes practice, so we start small. We start by becoming totally aware of one small unit of time, just one single inhalation. And, when you succeed, you are on your way to a whole new experience of life.


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