瑜伽 靜坐 覺知 身心諮詢 一對一私人課
昨天課堂上，在 Utthan Pristhasana (lizard pose) 停留時，我幫兩三位同學很輕微地順了一下膝蓋和腳掌的方向。調整後，我問他們，「覺得比較舒服一點嗎？」他們回了我輕鬆的微笑。
有的人把 alignment 翻譯成「正位」，有的人翻譯成「順位」，都無妨。 有的人辛苦背誦解剖學的術語和概念，有的人照著鏡子左顧右盼望著老師望著旁邊的同學，這也都是學習的過程。
要製造順暢的感受、要找到順暢的感受（我們能夠清楚分辨前面兩者的差異嗎？），不論在瑜珈練習或在日常生活中，可別只想著矯正（correcting），而忘了照顧到連結（connecting）。
Joe Miller 老師的說法是這樣子的： 「你的行動和你的意圖是在一致的方向上嗎？」 “Are your actions aligned with your intentions?”
「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)
「醫藥無法改變我們動作裡的有害習慣。在健身房裡練舉重無法教我們如何善巧地保持我們直立的體態。跑馬拉松無法讓我們避免一整天在桌子前的不良坐姿。醫藥無法彌補軟骨和關節數十年來承受過度壓力的所受到的損傷。心理治療無法調整我們焦慮的姿勢和拱起的肩背。昂貴的人體工學椅無法教我們如保持平衡坐好。在所費不貲的 spa 裡享受按摩與低脂美食、量身打造的健身課程也無法教我們如何善巧地運用我們的運動系統。
我們以為我們的意識、心靈有無窮的潛力，然而，因為受限於我們無意識的習慣，我們根本沒有那麼多自己誤以為自己擁有的選擇。」 – Missy Vineyard
“But medication cannot change the harmful habits that accompany our actions. Lifting weights at the gym does not teach us to skillfully maintain our upright poise. Running a marathon does not prevent us from sitting in a heap all day at our desk. Medications cannot undo the wear and tear of decades of excess pressure on cartilage and joints. Psychotherapy will not fix our anxious gestures and hunching shoulders. Expensive, orthopedically designed desk chairs do not teach us to sit in balance. An Expensive week at the spa filled with massages, a low-fat diet, and a tail-made exercise regimen does not teach us to use our locomotor system skillfully.
We pride ourselves on the vast potential of our conscious mind, yet due to our unconsciously learned habits most of us have far less choice than we believe” – Missy Vineyard
有教室說，同學們，別在上課前、上課中、上課後，練習頭倒立和肩立。
King and Queen No More? Headstand, Shoulderstand, and the Yoga of Experience and Evidence
有人喜歡把 king/queen of asanas 掛在嘴邊。有人習慣三句不離解剖學的術語。
有人聽到說不要練這幾個重作覺得如釋重負，有人覺得這是完全是瞎扯。
有人覺得，是啊，你們不該做這麼危險的事，我來就好。
有人一回想起硬被老師逼上梁山的痛苦記憶 PTSD 症狀就上身了。
Leslie Kaminoff 老師說，頸椎小是小，也還是可以撐起我們的頭；重點在於練習者的意圖、重量力道的分配、關節的平衡。
Amy Matthews 老師說，沒必要把倒立的功效講到那麼神，但這些動作還是可以安全做到；只是安全得花相當時間學習相關知識，並且能夠應用到倒立動作上。
你能做到這些姿勢，也不代表你就適合、應該做這些動作。
很多時候，硬是把整個身體折磨到某些狀態，要承擔的風險，真的就不再只是未來式或者假定句了。說不定身體暫時尚可承受，但心態已經嚴重扭曲了。
延伸話題：有人說，那不做頭倒立和肩立，我做手倒立、肘倒立來替代好了，不會傷頸椎嘛。
很好啊。只要記得，你還是有手腕、肩膀、整條脊柱、四肢和核心要照顧好，呼吸要照顧好，心態要照顧好。都照顧好，要玩什麼動作不行呢？
為什麼要練這些、那些體位法呢？
「此時此刻他的感覺，就好像一個人原本安安穩穩地走在橋上，突然間卻發現橋斷了，底下是萬丈深淵。那深淵正是生活本身，而那橋則是他向來過的虛假人生。」《安娜．卡列尼娜》