兩個氣息間的空隙

摘譯自奧修書“The Book of Secrets”第3章
1972年10月3日午後於孟買Woodlands的演說


溼婆回答:
燦爛之人啊,這樣的體驗會在兩個氣息之間露出曙光。在氣進來(往下)後與正要轉上(往外)之前──至善。

這就是技巧:

燦爛之人啊,這樣的體驗會在兩個氣息之間露出曙光。

在氣進來後──也就是,往下──並且正要轉出去前──也就是,往上走──至善。覺知到這兩點之間,以及所發生的事情。當你的氣進來了,觀察它。會有個片刻,或者說千分之一個片刻,呼吸不見了──就在它轉向上,在它轉向外面之前。一個氣息進來了;然後到了某個點上呼吸會停止。接著氣息往外走。當氣出去了,那時再次會有一個片刻,或者說一個片刻的一小部份,呼吸停止了。然後氣再進來。

在氣正要轉進或轉出之前,會有個片刻你並沒有呼吸。在那片刻裡某種發生是可能的,因為當你不在呼吸時你就是不在這個世界。了解這點:當你沒有在呼吸時你就是死了;你仍然,卻是死的。不過這個片刻持續的時間如此短暫,因此你從來不曾觀察到它。

對譚崔(Tantra)而言,每一個出去的氣就是一次死亡,而每一個新進來的氣就是一次重生;氣進來是重生;氣出去是死亡。出去的氣等同死亡;進來的氣等同生命。所以在每一次呼吸裡你都在死去又重生。這兩者間的空隙僅持續非常短的時間,然而深切的,真摯的觀察和關注將使你能夠感覺到這個空隙。如果你可以感覺到這空隙,溼婆說,那就是至善。這時所有其他一切都不需要了。你已得到神的賜福,你已領悟;事情已經發生了。


你並非是去訓練呼吸。讓它保留它原本的樣子。為什麼會是這麼簡單的技巧呢?它看起來如此簡單。這麼簡單的一個技巧能夠知道真理?知道真理意味著知道那既沒有出生也沒有死去,知道那永恆且始終存在的元素。你可以知道氣在出去,你可以知道氣在進來,但你從來不知道在這兩者之間的那個空隙。

嘗試它。突然間你就會掌握到要點──你能夠得到它;它已經在那了。不需要再加些什麼到你或你的結構上面,它早就在那了。所有事情都已經就位,除了某種覺知。所以該怎麼做呢?首先,開始覺知到氣在進來。觀照它。忘掉所有一切,只是觀照著氣在進來──那個通道。

當氣碰觸到你的鼻孔,感覺它就在那裡。然後讓氣移動進來。全然覺知地隨同氣息移動。當你往下,往下,隨同呼吸往下走時,不要錯過那個氣息。不要走到前面也不要落在後面,就是與它一起前進。記住這點:不要走過了頭,也不要像影子般跟在後面;要和它同時並進。

呼吸與意識要合為一體。氣走進來──你也走進來。只有到那時才有可能明白在那兩個氣息之間的是什麼。這不會是容易的。隨著氣息移動進來,然後隨著氣息移動出去:進來–出去,進來–出去。

佛陀曾經特別努力實行這個方法,因此這方法變成了佛教的方法。在佛教詞彙裡它被稱為安那般那念瑜珈。而佛陀的成道就是基於這個技巧──只有這個。

世上所有的宗教,世上所有的先知,都是透過這個或那個技巧而達成的,而所有那些技巧都會在這112個技巧裡面。此第一個技巧是佛教的技巧。它已被世人認為是佛教的技巧,因為佛陀就是透過這個技巧使自己得以成道。

佛陀說「覺知你的呼吸,當它正在進來,正在出去—進來,出去。」他從未提過那個空隙,因為並不需要。佛陀經過考量後覺得如果你開始顧慮起這空隙,兩個氣息之間的這個空隙,那樣的顧慮可能會干擾到你的覺知。所以他只是說「要覺知。當氣在進來時與它一起移動,當氣在出去時與它一起移動。要做的只有這個:進來,出去,與呼吸同步。”他從來沒有說過任何關於這技巧後半段的事情。

原因在於佛陀是對很普通的人們講話,即便如此也還是可能產生出想要到達間隙的欲望。那想要獲得此間隙的欲望將會變成覺知的障礙,因為如果你很想得到這個間隙的話,你就會跑過頭去。氣要進來了,然而你會跑到它前面,因為你感興趣的那個空隙是在之後才會出現。佛陀從來沒有提過這部分,所以佛陀的技巧只有一半。

然而另外那一半會自行跟著出現。如果你一直練習呼吸的意識,呼吸的覺知,突然地,有一天,不知不覺中,你將來到那個間隙。因為當你的覺知變得敏銳,深入,具有強度,當你的覺知開始能夠框住──整個世界都被放到框外;只有你在進來或出去的呼吸成為你的世界,你意識的全部活動範圍—突然間你一定會感覺到那個空隙,而呼吸並不在其中。

如果你分分秒秒都在隨同呼吸移動,那麼當呼吸不見了,你怎麼可能還是沒覺知到呢?你會突然發現呼吸不存在了,於是那個片刻將會出現,你會感覺到氣息既不是在出去也不是在進來。呼吸已經完全停止了。就在那停止之中,至善

就這一個技巧對數百萬人來說已經足夠了。千百年來整個亞洲都在努力而且是活在這個技巧上。西藏,中國,日本,緬甸,泰國,錫蘭──除了印度以外整個亞洲都是在做這技巧。僅僅一個技巧就已令數以千計之人透過它而成道。而這只是第一個技巧。

但不幸地,因為這技巧變成與佛陀的名字關聯在一起,印度教徒們一直試圖避開它。因為它越來越變得被視為佛教徒的技巧,於是印度教徒就完全忘掉它了。不僅如此,還有另一個原因使得他們也想迴避它。因為這個技巧是濕婆提到的第一個技巧,許多佛教徒就宣稱這本書,維格亞那‧拜伊拉瓦‧怛特羅(VIGYANA BHAIRAVA TANTRA),是佛教的經典,而不是印度教的經典。

它既不是印度教的也不是佛教的──技巧就只是技巧。佛陀使用過它,然而它是已經有了然後才被使用。因為這個技巧,佛陀成為一個佛,一位成道者。這技巧是在佛陀之前;這技巧早就在那了。嘗試它。它是最簡單的技巧之一—簡單是相較於其他技巧;我不是說對你而言它是簡單的。其他技巧將會更困難。那就是為什麼它是第一個提到的技巧。



Excerpt from OSHO’s book “The Book of Secrets”, Chapter3
3 October 1972 pm in Woodlands, Bombay


SHIVA REPLIES:
RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS. AFTER BREATH. COMES IN (DOWN) AND JUST BEFORE TURNING UP (OUT) – THE BENEFICENCE.

That is the technique:

RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.

After breath comes in—that is, down—and just before turning out—that is, going up— THEBENEFICENCE. Be aware between these two points, and the happening. When your breath comes in, observe. For a single moment, or a thousandth part of a moment, there is no breathing—before it turns up, before it turns outward. One breath comes in; then there is a certain point and breathing stops. Then the breathing goes out. When the breath goes out, then again for a single moment, or a part of a moment, breathing stops. Then breathing comes in.

Before the breath is turning in or turning out, there is a moment when you are not breathing. In that moment the happening is possible, because when you are not breathing you are not in the world. Understand this: when you are not breathing you are dead; you ARE still, but dead. But the moment is of such a short duration that you never observe it.

For tantra, each outgoing breath is a death and each new breath is a rebirth. Breath coming in is rebirth; breath going out is death. The outgoing breath is synonymous with death; the incoming breath is synonymous with life. So with each breath you are dying and being reborn. The gap between the two is of a very short duration, but keen, sincere observation and attention will make you feel the gap. If you can feel the gap, Shiva says, THE BENEFICENCE. Then nothing else is needed. You are blessed, you have known; the thing has happened.

You are not to train the breath. Leave it just as it is. Why such a simple technique? It looks so simple. Such a simple technique to know the truth? To know the truth means to know that which is neither born nor dies, to know that eternal element which is always. You can know the breath going out, you can know the breath coming in, but you never know the gap between the two.

Try it. Suddenly you will get the point—and you can get it; it is already there. Nothing is to be added to you or to your structure, it is already there. Everything is already there except a certain awareness. So how to do this? First, become aware of the breath coming in. Watch it. Forget everything, just watch breath coming in—the very passage.

When the breath touches your nostrils, feel it there. Then let the breath move in. Move with the breath fully consciously. When you are going down, down, down with the breath, do not miss the breath. Do not go ahead and do not follow behind, just go with it. Remember this: do not go ahead, do not follow it like a shadow; be simultaneous with it.

Breath and consciousness should become one. The breath goes in—you go in. Only then will it be possible to get the point which is between two breaths. It will not be easy. Move in with the breath, then move out with the breath: in–out, in–out.

Buddha tried particularly to use this method, so this method has become a Buddhist method. In Buddhist terminology it is known as Anapanasati Yoga. And Buddha’s enlightenment was based on this technique—only this.

All the religions of the world, all the seers of the world, have reached through some technique or other, and all those techniques will be in these one hundred and twelve techniques. This first one is a Buddhist technique. It has become known in the world as a Buddhist technique because Buddha attained his enlightenment through this technique.

Buddha said, “Be aware of your breath as it is coming in, going out – coming in, going out.” He never mentions the gap because there is no need. Buddha thought and felt that if you become concerned with the gap, the gap between two breaths, that concern may disturb your awareness. So he simply said, “Be aware. When the breath is going in move with it, and when the breath is going out move with it. Do simply this: going in, going out, with the breath.” He never says anything about the latter part of the technique.

The reason is that Buddha was talking with very ordinary men, and even that might create a desire to attain the interval. That desire to attain the interval will become a barrier to awareness, because if you are desiring to get to the interval you will move ahead. Breath will be coming in, and you will move ahead because you are interested in the gap which is going to be in the future. Buddha never mentions it, so Buddha’s technique is just half.

But the other half follows automatically. If you go on practicing breath consciousness, breath awareness, suddenly, one day, without knowing, you will come to the interval. Because as your awareness will become keen and deep and intense, as your awareness will become bracketed—the whole world is bracketed out; only your breath coming in or going out is your world, the whole arena for your consciousness—suddenly you are bound to feel the gap in which there is no breath.

When you are moving with breath minutely, when there is no breath, how can you remain unaware? You will suddenly become aware that there is no breath, and the moment will come when you will feel that the breath is neither going out nor coming in. The breath has stopped completely. In that stopping, THE BENEFICENCE.

This one technique is enough for millions. The whole of Asia tried and lived with this technique for centuries. Tibet, China, Japan, Burma, Thailand, Ceylon—the whole of Asia except India has tried this technique. Only one technique and thousands and thousands have attained enlightenment through it. And this is only the first technique.

But unfortunately, because the technique became associated with Buddha’s name, Hindus have been trying to avoid it. Because it became more and more known as a Buddhist method, Hindus have completely forgotten it. And not only that, they have also tried to avoid it for another reason. Because this technique is the first technique mentioned by Shiva, many Buddhists have claimed that this book, VIGYANA BHAIRAVA TANTRA, is a Buddhist book, not a Hindu book.

It is neither Hindu nor Buddhist—a technique is just a technique. Buddha used it, but it was there already to be used. Buddha became a buddha, an enlightened one, because of the technique. The technique preceded Buddha; the technique was already there. Try it. It is one of the most simple techniques—simple compared to other techniques; I am not saying simple for you. Other techniques will be more difficult. That is why it is mentioned as the first technique.






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