Name: 比丘阿那律 | 體悟心性 | 2020 年 4 月 (Bhikkhu Anālayo | An embodied mindfulness | April 2020)
Uploaded: 2024-08-26T02:55:08.000Z
Duration: 24 min 49 s

未來進行式

Welcome. This is a short talk I wanted to give on the topic of embodiment. And this learning to be fully rooted and grounded in the presence of the body is a key aspect of mindfulness and lay Buddhism. And it has a very significant relationship to the current situation, in particular to learning how to deal with fear, anxiety, which is something that naturally, in view of the pandemic that we are experiencing, comes up. Before I get into the actual exercise, however, I would like to take a little tour, in a way, setting the background, by talking about the early Buddhist attitude towards the body, positioning things a little bit in the background, so that we have a clearer understanding of the context within which this practice, that I'll be talking about later, stands. First and foremost, in Buddhism, early Buddhism, there's no mind-body duality of the Cartesian type. I have heard some people think there must be a mind-body duality because of the teaching of rebirth, but that's a misunderstanding.

歡迎您的到來。這是我想就 "化身 "這一主題做的一個簡短演講。學會完全紮根於身體的存在，是正念和外道佛教的一個重要方面。它與當前的形勢有著非常重要的關係，特別是與學習如何處理恐懼、焦慮有關，鑑於我們正在經歷的大流行病，恐懼、焦慮自然而然就會出現。不過，在開始實際練習之前，我想先參觀一下，在某種程度上，通過談論早期佛教對身體的態度來設置背景，把事情定位在背景上，這樣我們就能更清楚地瞭解我稍後要談的這種練習的背景。首先，在佛教、早期佛教中，不存在笛卡爾式的身心二元論。我聽說有些人認為，由於重生的教義，一定存在

程度副詞

The relevant teaching here is an aspect of dependent arising, bodhicitta-samuppada, where we have on the one side consciousness, and on the other side name and form. I'll talk briefly about what this means. Consciousness is just the knowing part, the process of being conscious.

這裡的相關教義是依他起的一個方面，即菩提心-三摩缽陀，在這裡我們一邊是意識，另一邊是名稱和形式。我將簡要談談這意味著什麼。意識只是知道的部分，是有意識的過程。

Name and form, form is the experience of materiality, and name are the mental factors, activities, that make sense out of things, feeling, perception, etc. Early Buddhism sees these two as standing in a reciprocal condition, relationship to each other. Consciousness, depends on name and form. Name and form depends on consciousness. This basic model is how early

名和形，形是物質性的體驗，名是使事物、感覺、知覺等有意義的精神因素、活動。早期佛教認為，這兩者之間存在著互為條件的關係。意識依賴於名稱和形式。名稱和形式依賴於意識。這個基本模式就是早期

Buddhism understands the continuity of subjective experience in life and from one life to the other.

佛教理解生命中主觀體驗的連續性，以及從一世到另一世的連續性。

This means, first of all, the body as experienced, and moreover, the dividing line is not being mind on the one side and body on the other side, but much rather body comes together with those aspects of the mind that make sense out of matter. And on the other side stands this more passive, receptive type of knowing. Another aspect I wanted to briefly touch on is how to relate the mind to a particular physical location. Nowadays, when you speak of the mind, almost everybody immediately thinks of the brain, which is understandable because of all the very interesting research that we have in modern psychology on different aspects of the brain, how they relate to the mind. And there can sometimes be a tendency of equating mind to the brain. I've got something on my brains. This is a no-brainer. But actually, this can also be somewhat limiting, because the mind is something larger than just functions of the brain.

這首先意味著身體的體驗，此外，分界線並不是一邊是心靈，另一邊是身體，而是身體與心靈的那些方面結合在一起，使物質變得有意義。而在另一側，則是更被動、更樂於接受的認知類型。我想簡要談談的另一個方面是如何將心靈與特定的物理位置聯繫起來。如今，一提到心智，幾乎每個人都會立刻想到大腦，這是可以理解的，因為現代心理學對大腦的不同方面進行了非常有趣的研究，這些研究如何與心智相關聯。有時，人們會傾向於把心智等同於大腦。我的大腦裡有東西。這是毋庸置疑的。但實際上，這也會有一定的侷限性，因為心靈不僅僅是大腦的功能。

And here I find it interesting that early Buddhism, they have almost no interest in the brain. They just don't care about it. Even in the list of anatomical parts in the Satipatthana Sutta, you get all these different parts of the body, the brain is not mentioned. We find it mentioned in the parallels and also in later Pali texts, Patalunga. But from the viewpoint of early Buddhism, it seems that the brain was just not something they had particular importance for. They know about the brain. It's mentioned somewhere in the Suttanipada. And in the Vinaya, we even have an account of a successful brain surgery. This was done by Jivaka, the personal attendant of the

在這裡，我發現一個有趣的現象，早期佛教對大腦幾乎不感興趣。他們根本不關心大腦。即使在《薩提帕提那經》（Satipatthana Sutta）中的解剖部位列表中，你可以看到身體的所有不同部位，大腦卻沒有被提及。我們發現在平行文獻和後來的巴利文典籍《巴塔倫加》中都提到了大腦。但從早期佛教的觀點來看，大腦似乎並不是他們特別重視的東西。他們知道大腦。在《蘇坦尼帕達》（Suttanipada）中就有提到。在《維那亞》中，我們甚至還看到了一次成功的腦部手術。這是由吉瓦卡（Jivaka）完成的。

Buddha for medical issues. He was a doctor, the doctor of the king. And he was a very skilled doctor. And so he did this brain surgery. When some sort of usage is found that corresponds a little bit to when we say, I've got something on my brains, the early Buddhist texts refer to the heart. There's one scene, there's like two people. One is a former cartwright, and one is actually a cartwright at his work. And so this former cartwright is watching the other one is thinking,

佛陀的醫療問題。他是一名醫生，國王的醫生。他的醫術非常高明。是以，他做了這個腦部手術。當發現某種用法與我們所說的 "我的大腦上有東西 "有點對應時，早期的佛教典籍就會提到 "心"。有一個場景，好像有兩個人。一個是以前的車伕，一個是正在工作的車伕。這個前車伕在看 另一個在想

I wish he would do that job in such and such a way. As he thinks, the other one does it exactly that way. And so it's like, wow. One would think that he knows my heart with his heart. It's basically saying the sky is doing it as if he would really be reading my mind. And other usages are, for example, when we say the opposite to harsh speech, the speech that goes to the heart, kind speech, friendly speech, peace of heart. So if there is any kind of relationship to a physical part, it is the heart that will be used. But the idea that the mind is actually based on the heart is a much later development. We only find it in the late part of the Abhidharma collection.

我希望他能以這樣那樣的方式來完成這項工作。正如他所想的那樣，另一個人也是這樣做的。就這樣，哇。讓人覺得他是用心在瞭解我的心。這基本上是說，天空在這樣做，就好像他真的會讀懂我的心一樣。其他的用法還有，比如，當我們說與刻薄的言辭相反的言辭、直指人心的言辭、善意的言辭、友好的言辭、心平氣和的言辭時。是以，如果與身體部位有任何關係，都會用到 "心"。但是，"心 "實際上是以 "心 "為基礎的這一觀點是後來才出現的。我們只能在《阿毗達摩集》的晚期找到它。

There's just mentioned that form based on which the mind arises and then the commentary tradition speaks of the heart element. Now, the body is an important dimension of the four Satipatthanas, the four establishments of mindfulness. In there, the first of these four covers a range of different exercises. Pretty much the same basic set occurs also in another discourse, the Kaya Veda Sati Sutta.

剛剛提到了心識產生的形式，然後註釋傳統談到了心的元素。現在，身體是四個 Satipatthanas（四種正念的建立）的一個重要維度。在這四種中，第一種涵蓋了一系列不同的練習。在另一部論著《迦耶吠陀經》（Kaya Veda Sati Sutta）中也出現了大致相同的基本內容。

And this entire discourse is just on mindfulness of the body. We don't have a comparable large discourse for the other three Satipatthanas. This itself already shows that from the viewpoint of mindfulness practice, the body is a particularly important dimension. And if we look at this Kaya

這整篇論述都是關於對身體的正念。對於其他三個 Satipatthanas，我們沒有類似的大篇幅論述。這本身就說明，從正念修行的角度來看，身體是一個特別重要的維度。如果我們看一下這個 Kaya

Gata Sati Sutta, 119 in the Little Long Collection, it's a listing of exercises. And it pretty much corresponds to Satipatthana Sutta. So we have mindfulness of breathing, postures, body activities, anatomy of the body, elements, cemetery contemplation. And we also have the embodied experience of the absorption. In fact, in the Chinese parallel, we only have this description of the bodily effect of the absorption without the actual standard description of the attainment of the absorptions. And I think this is probably more to the point. The idea is simply to show us very different dimensions of bodily experience that can be experienced with mindfulness.

Gata Sati Sutta》，《小長篇集》第119卷，列出了各種練習。它與 Satipatthana Sutta 基本對應。是以，我們有對呼吸、姿勢、身體活動、身體解剖、元素、墓地沉思的正念。我們也有吸收的具身體驗。事實上，在與之平行的中文版中，我們只有對吸收的身體效果的描述，而沒有對吸收的實現的實際標準描述。我認為這可能更符合主題。其目的只是向我們展示正念所能帶來的不同層面的身體體驗。

And the bodily dimension of jhana attainment of absorptions 1 to 4 is one of these. And if you look at this discourse, at this whole array of different practices presented to us there, this is very helpful because it helps to counterbalance the somewhat disconcerting or somewhat shocking impression that can come if we look only at one of these, the contemplation of anatomical parts, or only at the cemetery contemplations. In fact, the contemplation of anatomical parts comes with an explicit element of evaluation, which sees the body in a negative light. And the cemetery contemplation is about looking at the body that is gradually decaying, which is also somewhat stark practice. And there has been a tendency in early generations of scholars on Buddhism to kind of, I assume, take these practices a little bit out of context, and then draw the conclusion that the early Buddhists, they hate their body, and they don't know anything better than to get rid of the body and want to get out of bodily experiences. And this is really an unbalanced assessment. If you look at the array of practices in Kāyāgatā Siddhi Sūtra, in this discourse on mindfulness of the body, we see that this, let us call it more negative type of attitude, has its counterbalance in the intense happiness and bliss experienced at the bodily level through absorption. And the two stand in a connection with each other. Particularly, contemplation of the anatomical parts is really meant as a tool for those who have strong sensual desires to counterbalance the type of perception that leads to the arousal of sensual desire. And to be able to handle sensual desire is an indispensable condition for being then able to cultivate the mind such that one can attain absorption. So the two stand in a very clear relationship to each other. And on the next, on the other side, absorption yields such refined and intense types of joy and happiness that it automatically divests sensuality of its attraction. And when we see this cross-connection, then we can understand the purpose of this sometimes a little bit negatively formulated attitude towards the body. In a kind of middle position between these two, well,

而禪那達到吸收1到4的身體層面就是其中之一。如果你看看這篇論述，看看那裡向我們展示的一系列不同的修習，這是很有幫助的，因為如果我們只看其中之一，即對解剖部位的思考，或者只看對墓地的思考，這有助於抵消令人不安或震驚的印象。事實上，對解剖部位的思考帶有明確的評價因素，它從負面的角度看待身體。而墓地沉思則是看著逐漸腐爛的身體，這也是有些刻板的做法。早期研究佛教的學者有一種傾向，我猜想是有點斷章取義，然後得出結論說早期的佛教徒憎恨自己的身體，他們不知道什麼比擺脫身體和想要擺脫身體體驗更好。這實在是一種不平衡的評價

I don't want to call them extreme, so let me say these two sides, these two perspectives, then is this a very simple practice of being in a way of the postures of body activities.

我不想說他們極端，所以讓我說說這兩個方面，這兩個角度，那麼這就是一種非常簡單的練習，以一種身體活動的姿勢的方式存在。

And the practice of being with mindfulness and clear knowing, sati sampajanya, doing various bodily activities is also the one exercise that we find in accounts of the gradual path. Accounts of the gradual path are usually given to outsiders of the Buddhist traditions, and they depict the kind of practices that lead someone who is a layperson to going forth as a monastic, to doing all various kinds of practice until eventually becoming a fully awakened one. And in this trajectory that this gradual path depicts, the one exercise from the different mindfulness practices is this clear knowing and mindfulness doing various activities. And what it stands for is a kind of a circumspect and centered type of behavior at the bodily level. And this in turn has its basis in actually being aware of the body. And this takes the form of the four postures, walking, standing, sitting, and lying down. And it seems to me that this basic awareness of bodily postures is a very central dimension of kāyāgatāsati, of mindfulness directed to the body. Because even though in this discourse it stands in a whole array of different practices, in other discourses we get illustrations of kāyāgatāsati, of mindfulness of the body.

我們在漸修之路的記載中也能發現，以正念和清明的知見，即 "薩提"（sati sampajanya）為中心，進行各種身體活動的修行方法。關於漸修之道的描述通常是向佛教傳統的外來者提供的，它們描述瞭如何通過修行讓一個普通人出家，進行各種各樣的修行，直到最終成為一個完全覺醒的人。在這條漸進之路所描繪的軌跡中，從不同的正念修行中鍛煉出來的就是這種清晰的認知和正念，並以此來進行各種活動。它所代表的是一種在身體層面上的謹慎和居中的行為。這反過來又以對身體的實際覺知為基礎。這表現為四種姿勢，即走、站、坐、臥。在我看來，

And the way these are formulated really fits very well into this case of mindfulness of postures and activities. One of these is very dramatic. It describes somebody who is given the task of carrying a bowl full of oil. And since in India and most of Asia they carry things on their head,

而這些方法的制定，確實非常適合這種對姿勢和活動的關注。其中有一個非常戲劇化。它描述了一個人的任務是端著裝滿油的碗。因為在印度和亞洲大部分地區，人們都把東西頂在頭上、

I imagine they have to carry it on their head. And this person with this bowl full of oil has to go through a crowd. And this crowd is watching a dancing and singing spectacle.

我想象他們必須把油放在頭上。而這個端著裝滿油的碗的人必須穿過人群。而這群人正在觀看歌舞表演。

And behind this person carrying the bowl of oil, there's another person with a drawn sword ready to cut off that carrier's head if even a drop of the oil is spilled.

而在這個端著油碗的人身後，還有一個人拿著一把拔出的劍，隨時準備在油濺出哪怕一滴的時候砍下端碗人的頭。

So if you imagine yourself in that situation, you have this crowd and beautiful singing and dancing performance. And maybe the crowd, at least in India, I imagine they're moving forward and backward with the music. And you have to get through there. And you have to keep complete balance.

是以，如果你想象自己身處其中，你會看到人群和優美的歌舞表演。也許人群，至少在印度，我想象他們正隨著音樂前後移動。你必須穿過人群你必須保持完全的平衡。

Just a slight tilt, drop of oil spilled, the head is off.

只要稍微傾斜一下，一滴油濺出來，頭就掉了。

In that situation, we will need to be very, very centered.

在這種情況下，我們需要非常非常居中。

Centered away of the whole body. But we would need to do that in a way that we don't get narrow and close down. Because if I'm only concerned with my body, then I won't see what's happening outside. I might stumble or somebody might move in my way and bump into me. So I have to have this rootedness in whole body experience and a very open mind.

以整個身體為中心。但我們需要以一種不會變得狹隘和封閉的方式來做到這一點。因為如果我只關心我的身體，那麼我就看不到外面發生了什麼。我可能會被絆倒，或者有人擋住我的去路，撞到我。是以，我必須紮根於全身的體驗，並保持非常開放的心態。

In fact, in another discourse, we get a direct relationship between mindfulness of the body and a broad mind. Mindfulness of the body is said to lead to a mind that is upper mind, boundless, which is actually a qualification of the Brahman.

事實上，在另一篇論述中，我們得到了正念身體與廣闊心胸之間的直接關係。對身體的發心據說會導致一種上心、無邊無際的心，這實際上是梵的一種資質。

The other simile describes different animals and they are bound together.

另一個比喻描述了不同的動物，它們被捆綁在一起。

And so whatever animal happens to be stronger pulls the others along.

是以，哪種動物更強壯，就會把其他動物拉過來。

But then there is a strong post in the middle. And once they are bound to that strong post in the middle, these animals can no longer pull each other. They will pull a little bit and then they will sit down. This is a simile that I understand to describe the fragmentation of experience that we normally go through and how being embodied, yes, in the body, we can withstand this pull and push of the senses in any direction.

但是，中間有一根堅固的柱子。一旦它們被綁在中間那根堅固的柱子上，這些動物就再也不能互相拉扯了。它們會拉一下，然後就會坐下來。這是我理解的一個比喻，用來描述我們通常經歷的零散的體驗，以及我們是如何化身為身體的，是的，在身體中，我們可以承受感官對任何方向的拉扯和推動。

So these two similes of the carrying of oil boom and of the animals pulling in different directions, the type of mindfulness of the body they illustrate, I think, would really fit very well the case of the postures and body activities.

是以，我認為，這兩個關於 "運油 "和 "動物向不同方向拉動 "的比喻，所說明的對身體的關注類型，確實非常適合姿勢和身體活動的情況。

And so this is why I think this gives us a very nice practical flavor of this type of practice.

是以，我認為這為我們提供了一種非常實用的實踐方式。

And the tapping into this form of practice is what relates to something that in psychology we call proprioceptive awareness. Proprioceptive awareness is my ability to know the posture of my body without having to kind of look it up. Normally, I will not be paying much attention to that. But let us assume that there would be an earthquake. Oh, very suddenly it would come to the forefront of my attention as I feel that I'm losing balance.

這種形式的練習與心理學中我們稱之為本體感覺的意識有關。本體感覺意識是指我無需查找資料就能知道自己身體姿勢的能力。通常情況下，我不會太在意這一點。但讓我們假設發生了地震。當我感到身體失去平衡時，地震就會突然出現在我的視線中。

And the task of mindfulness here is to find a middle position between ignoring the sense of proprioception and it coming fully to the forefront when we lose balance.

在這裡，正念的任務就是在忽略本體感覺和當我們失去平衡時本體感覺完全凸顯出來之間找到一箇中間位置。

So having something that can continuously accompany us, even now as you're listening to me, you could listen and at the same time be aware of your body.

是以，有一種東西可以持續地陪伴我們，即使現在你在聽我說話，你也可以在聽的同時意識到自己的身體。

If you do that, you will feel that it kind of gives a certain settledness.

如果你這樣做了，你會感覺到它給人一種安定感。

It is broad enough not to compete with your attention to what I'm saying.

它足夠寬泛，不會影響你對我所說內容的關注。

It can support it. It can give it continuity.

它可以支持它。它可以使其具有連續性。

It's a way of having us to stay in the present moment with an open mind.

這是一種讓我們保持當下開放心態的方式。

And the Kayagatasatis, the discourse on mindfulness of the body, gives us a whole list of different benefits that we can expect from practicing this type of mindfulness. And one of these benefits is facing fear and anxiety.

卡亞加塔薩提斯》（Kayagatasatis），即關於正念身體的論述，為我們列舉了練習這種正念所能帶來的各種好處。其中一個好處就是面對恐懼和焦慮。

And this benefit ties in with another discourse that is only on this topic, the Bhaya Viharavasutta in Middle-Long Discourse Coalition No. 4, the discourse on fear and dread, fear and anxiety.

而這一好處與另一個只涉及這一主題的論述--《中長篇論述聯盟》第 4 號中的《巴亞維哈瓦蘇塔》（Bhaya Viharavasutta）--有關恐懼與害怕、害怕與焦慮的論述--息息相關。

In this discourse, the Buddha describes his own way of confronting fear.

在這段論述中，佛陀描述了自己面對恐懼的方式。

He describes how before his awakening, he would go out and stay in the jungle to meditate.

他描述了在覺醒之前，他是如何走出家門，呆在叢林裡冥想的。

And you know, when you're out in the forest, something always happens, suddenly some sound, there might be a branch from a tree breaking off, or there might be some animal sound coming by.

你知道，當你在森林裡的時候，總會發生一些事情，突然有一些聲音，可能是樹枝折斷了，也可能是有動物的叫聲傳來。

Usually these are not really something you need to take action.

通常情況下，這些都不是您真正需要採取的行動。

But the mind, of course, wants to know what's happening there, what's happening there.

但大腦當然想知道那裡發生了什麼，那裡發生了什麼。

And so these kind of unexpected and frightening sounds might cause a lot of fear.

是以，這些突如其來的可怕聲音可能會引起很多恐懼。

And what the Buddha would do is he would make it a practice that in whatever posture fear arises, I would just stay in that posture and be with that fear until it subsides.

佛陀的做法是，無論恐懼以何種姿態出現，我都會保持這種姿態，與恐懼同在，直到恐懼消退。

So the discourse describes this very beautifully, like when I was walking, if fear came on me, I kept on walking. I didn't stand, sit or lie down. And I was.

是以，這段論述對此進行了非常精彩的描述，比如當我走路時，如果恐懼襲來，我就繼續走。我沒有站著、坐著或躺著。我是

Another example, I was sitting, fear came on me, I wouldn't get up.

又比如，我坐著，恐懼襲來，我不願站起來。

I would also not lie down, but this is quite obvious. I wouldn't get up and do something,

我也不會躺下，但這很明顯。我不會站起來做些什麼、

I would keep sitting until the fear subsided. And I think this is really a key potential that mindfulness of the body can give us to work with fear, particularly in the present situation.

我會一直坐著，直到恐懼消退。我認為，這確實是正念身體所能賦予我們的一種關鍵潛能，它能讓我們與恐懼打交道，尤其是在當下的情境中。

Fear is something that needs to be met with mindfulness. We don't want to suppress it.

恐懼是一種需要用心靈去面對的東西。我們不要壓抑它。

We don't want to act it out. And to get this middle position of balance, of being with fear, just being with fear, is really very helpful to use this whole body awareness, to rest in the posture of the body in which we are in and just be with it.

我們不想把它表現出來。要獲得這種平衡的中間位置，與恐懼同在，只是與恐懼同在，使用這種全身意識，在我們所處的身體姿勢中休息，只是與它同在，真的非常有幫助。

It's like we have the beautiful potential we have through mindfulness to be with things.

這就像我們通過心智擁有了與事物相處的美好潛能。

And for those of us who have a heartfelt connection to the Buddha, this practice can in addition also come with the understanding that what we are doing right now is actually what the Buddha himself did. This is part of his own progress to awakening, to learn to be with fear.

而對於我們這些與佛祖有心靈相通的人來說，這種修行還能讓我們明白，我們現在所做的其實就是佛祖本人所做的。這也是佛陀走向覺醒、學會面對恐懼的過程之一。

And that can be a very simple but very powerful practice to help us to face fear and anxiety.

這可能是一個非常簡單但非常強大的練習，可以幫助我們面對恐懼和焦慮。

And in the guided instructions, I will lead you to do a body scan.

在指導說明中，我會引導你進行身體掃描。

Body scan is not found in early Buddhism. This is a later development, but I find it just very useful. And just gradually going through the body helps us to get a better sense for how we can feel the body, different parts of the body. And sometimes when the mind is distracted or we feel overwhelmed, it's helpful to go through it part by part, move to the whole body. But then again, come to this whole body awareness and really see how much of our daily life we can be with this embodied form of mindfulness, the whole body, aware of the whole body, resting in the whole body, finding a refuge in the whole body, I would say.

早期佛教中沒有身體掃描。這是後來的發展，但我覺得它非常有用。循序漸進地對身體進行掃描，有助於我們更好地感受身體，感受身體的不同部位。有時，當我們心不在焉或感到力不從心時，逐個部分地感受身體，進而感受整個身體，會對我們很有幫助。但話又說回來，來到這種全身覺知，真正看看我們的日常生活中有多少可以用這種具身形式的正念、全身、覺知全身、在全身中休息、在全身中找到庇護所，我想說的是。

So this is basically the first practice I would like to offer. And this practice can then lead on to cultivating the brahmaviharas, the divine abodes, the bottom states, the upper manners, which I'll be covering in the next talk and the next meditation instructions.

是以，這基本上就是我想提供的第一種修行方法。然後，這種練習可以引導我們修習梵行、神住、底層狀態和上層禮儀，我將在下一講和下一個禪修指導中介紹這些內容。

And they tie in on this topic of the broad mind, through mindfulness of the body or through the brahmaviharas, the spread of the mind, this ability to be firm, stable and unshaken, but open, broad-minded and receptive. So I think this is about what I had in mind to share with you and just to wrap up again by way of setting the background, no body-mind duality, no specific location physically of the mind. If there is one, it would be the heart.

通過對身體的正念，或通過梵行，它們都與廣闊心胸這一主題相關，即心胸的廣闊，這種能力既堅定、穩定、不動搖，又開放、心胸廣闊、善於接受。是以，我想這就是我想與你們分享的內容，只是想通過設置背景的方式再次總結一下，沒有身心二元性，沒有心的特定物理位置。如果有的話，那就是心。

The different practices related to the body are not just about being disgusted with the body, but they're also about deep joy and happiness. A central aspect of mindfulness seems to be this postural wins, proprioceptive wins. And this is what the Buddha himself before his awakening used as a way of facing fear, settling into the bodily posture, being rooted in the whole body and thereby being able to have an open mind and just be with fear and anxiety when they arise.

與身體相關的各種練習並不僅僅是為了厭惡身體，也是為了獲得深深的快樂和幸福。正念的一個核心方面似乎就是這種姿勢勝、本體勝。這也是佛陀本人在覺醒前用來面對恐懼的一種方式，安住於身體姿勢，紮根於整個身體，從而能夠擁有開放的心態，在恐懼和焦慮出現時與之相伴。