当整个心被约束在一件事或一个地方,就是专注。换句话说,在专注中训练你的心,是冥想开始的步骤。注意力集中是冥想的开始,冥想是注意力集中的的最高表现,它们密不可分。
通常情况下,我们的心会跑到这里、跑到那里,当我们试着把心专注在一件事情上时,不过一眨眼,它又跑掉了。
想象一下,把你的心专注在一朵美丽的玫瑰花上面。最好的练习方法就是开始时放一朵真实的玫瑰花在面前,因为具体的东西——象征、符号或是偶像,在仪式开始时是非常有帮助的。这样一来,心比较容易冥想。心很难抓住抽象或是想象的东西,所以得将一朵真实的玫瑰花、一团火焰或是一张图片放在面前。
如果你想专注在一个理念上,至少得放一个实质的东西,以提醒你——是这个理念。当你看着这个东西,想着和它有关的念头,或是凝视在一点上,就是集中注意(Tradak)的练习方法。
注意力集中,实际上是凝视着某个物体,有时候甚至不能眨眼。只是看着物体,眼睛不要太过用力,能看多久就看多久。只要把心放在物体上,你就可以注视的更久:多么美好啊!一个来自复杂环境里的简单方法是多么好的礼物啊!接着,你就会渐渐产生相关的想法。当你与这件物体融为一体时,甚至会忘记自己正在凝视,而你的眼睛却还在眨也不眨地凝视它。不要为了注视而注视。否则,你的眼睛很快就累了。
注视一段时间后,你可以轻轻地闭上眼睛,试着带进一幅心里的图像是你所专注的那个物体。开始的时候,它在外面;然后,你试着把它带进心里。它可能会进来一会儿,然后又消失了。再来一次,睁开眼睛,慢慢地学着在心里抓住它,意思是在心里会显现出这个印象。
就像照相:你照一张照片,它就存在底片里了。你怎么知道影像在不在底片里?把它洗出来,如果没有东西,你还得再照一张。这和练习注意力集中一样的。
如果你想到玫瑰花,心就会有玫瑰花的形象出现。过了一会儿,在心里就很容易看到它了,不需要再有实物来帮助。到了这种程度,你就不再需要祭坛和祭坛上的任何东西了。
就算在进行礼拜仪式时,也应该可以如此。进行礼拜仪式后,坐下来试着回想整个仪式的过程:礼拜仪式是怎么开始的,然后你是怎么做的,然后,然后,然后……把整个过程以适当的顺序带进心里,一旦做到了,你就不需要实质的的东西或者礼拜仪式了。
这些都是“感官内敛”的一部分。
不过,当你看着玫瑰花,心灵试着跑开时,通常会发生这样的过程——刚开始时,你的心会说:“是的,我记得了,我上次生日的时候,她送给我一朵玫瑰花,就像这样,你瞧!”然后,玫瑰花离开了你的心,她在那儿,然后“一起吃晚餐,那是最美好的一次晚餐,后来我们去看电影。那是什么电影?金刚。”你联想的东西在两分钟之内一一出现。从玫瑰花到金刚,只要两分钟。甚至比两分钟还要短。所以,你现在冥想什么东西?不是玫瑰花,而是金刚了。心就是这样,但没关系,那是心的本性,不需要因此而沮丧。至少你在那时候可以说:“神啊,我到了哪里啊?从玫瑰花到金刚有多远啊!真丢脸,来吧,让我们再回到玫瑰花吧。”
绝对不要放弃,也绝对不要想:“嗯,我不适合做冥想。”
这是很多人犯的最大错误。他们认为,当他们坐下来闭上眼睛的那一刻,所有的事情都应该是美好的。如果心思乱飞,他们会说:“冥想不是我的事。”这就像弹钢琴,或弹吉他,或烹饪。有多少次你还没有煮好东西,就烫到自己的手?
没有事情是那么容易学的。当你学骑自行车时,你摔过多少次?所以,继续试下去,要坚持。
记得巴坦加里在三摩地篇十四节的经文里说:“当你练习一段很长的时间、没有间断、尽一切努力热忱,这个练习将稳固不移。”
这个练习叫作注意力集中:心跑掉了,把它找回来;又跑掉了,再把它找回来。
就像你在驯化一只猴子,一旦它被驯服了,它会听你的话。你可以说:“好,安静地坐在那儿。”它会听话的。就在那一点,你是在冥想。直到那个时候,你都在训练冥想。训练你的心去冥想,就是“注意力集中”。
对冥想者和冥想事物有持续的认知,就是冥想。
——摘自《瑜伽经》第四十三条
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