「外形，asana，就是個容器，裡面裝的是我要如何填進去的實驗，我要如何安住於當下的實驗。」 – Amy Matthews
“The shape, the asana, is a container for an experiment around how I’m gonna fill it or inhabit it at that moment.” – Amy Matthews
讀到「安住於當下」，你的反應會不會是「又來了，又是那種陳腔濫調」？或者，光是這種字眼就讓你覺得「法喜充滿」（究竟充滿了什麼又實在不太清楚）？
其實喜歡或者厭煩本身都沒問題，都可以是體驗的一部分。就像我自己現在在寫這一小段文字，因為一邊在揉麵糰、蒸饅頭，一邊收拾書包準備要出門上工，一邊又盯著時鐘看，急著想在午飯前搞定一切，整個人都煩躁起來。索性去頂樓澆澆花、掃掃落葉，給自己兩分鐘緩一緩。效果還不壞。
接著就想到了《大念處經》裡提到的基本操作技巧。今天就做這樣的實驗： 把《大念處經》當成操作手冊、指南，來做自己的瑜珈練習、實驗吧！
《大念處經》真的很強大。有空的話，請仔細讀讀看底下列出幾個不同版本的中譯、英譯。整部經（或者這一小段落）基本上就是一部操作手冊，在練瑜珈、練asana，或者稍微能夠靜下來一點點的時候，或者需要讓自己靜下來一點的時候，都很適合練習看看。
諸比丘！比丘如是在出息長時，了知：我出息長；入息長時，了知：我入息長。修習：我當覺知（息之）全身而出息；修習：我當覺知（息之）全身而入息。修習：我當寂靜身行而出息；修習：我當寂靜身行而入息。
如是，比丘安住於身，觀照內身；安住於身，觀照外身；安住於身，觀照內外身。安住於身，隨觀生法；安住於身，隨觀滅法；安住於身，隨觀生滅法。於是「有身」之念現起，唯有正念與覺照，無所依而住，不再貪著世間之任何事物。
諸比丘！此即比丘安住於身，循身觀察。
（中譯出處：性空法師，《大念處經》講記）
Bhikkhus, a bhikkhu breathing in a long breath, knows, “I breathe in a long breath”; breathing out a long breath, knows, “I breathe out a long breath”; breathing in a short breath, knows, “I breathe in a short breath”; breathing out a short breath, knows, “I breathe out a short breath”. “Aware of the whole breath body, I shall breathe in,” thus he trains himself; “Aware of the whole breath body, I shall breathe out”, thus he trains himself. “Calming the process of breathing, I shall breathe in”, thus he trains himself; “Calming the process of breathing, I shall breathe out”, thus he trains himself.
Thus he dwells perceiving again and again the body as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others; or he dwells perceiving again and again the body as just the body in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the body; or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world.
Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.
(Maha Satipatthana Sutta, translated by U Jotika and U Dhamminda)
諸比丘啊！如是一樣，彼於長出息時，於彼所作長出息，心中了了分明，彼於長入息時，於彼所作長入息，心中了了分明，彼於短出息時，於彼所作短出息，心中了了分明，彼於短入息時，於彼所作短入息，心中了了分明。彼如是訓練自己所有出息寧靜有序，訓練自己所有入息寧靜有序。
彼如是生活，彼於自身注意觀察其身，彼於他人注意觀察其身，彼於自身他身兼顧注意觀察其身，或觀察身內之生起，或觀察身內之壞滅，或兼察身內之生起與壞滅。由於專心繫念而認清其身無非是如其所念，如其所知而已。如是，彼生活會無所染著，與世間一切事物也無所執取。
諸比丘啊！彼於日常生活中，應如是注意觀察其身。
（中譯：鄧殿臣、趙桐，出處：CBETA 漢文大藏經）
When making a long turn, discerns, ‘I am making a long turn,’ or when making a short turn discerns, ‘I am making a short turn’; in the same way the monk, when breathing in long, discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long’ … He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’
“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.
(translated by Thanissaro Bhikkhu, Maha-satipatthana Sutta: The Great Frames of Reference)