Severing the View of Self Through Contemplation of Qi

Question: When cultivating concentration, I am often unable to enter deep concentration due to the movement of prana. Can I contemplate prana to seek a breakthrough in severing the view of self regarding the body?

Answer: The various pranas within the body are material form (rūpa dharmas). If one contemplates the arising, abiding, changing, and ceasing of prana, its nature of suffering, emptiness, impermanence, and non-self, one can only sever the view of self regarding the aggregate of form (rūpa-skandha). The view of self regarding the consciousness mind has not yet been severed. However, being able to clearly contemplate the prana within the body is still quite beneficial. Using this as a focal point, one can extend the contemplation to clearly perceive the entire body's material form, understanding its origins and transformations, realizing its arising, ceasing, changing, and impermanence. Severing the view of self regarding the physical body alone is quite an achievement. After afflictions lessen, contemplating the Four Noble Truths (suffering, its origin, cessation, and the path) regarding the consciousness mind will become easier.

How does one contemplate prana to sever the view of self regarding the body? As the saying goes, if one breath fails to come, the prana ceases and the body perishes, separating yin and yang. Prana is thus crucial to the physical body. Prana within the body transports the oxygen the body needs and drives the flow of blood. Combined, qi (vital energy) and blood (prana and blood) constitute the nourishment necessary for the physical body's survival. Without the nourishment of qi and blood, the physical body inevitably perishes. Prana is a material form composed of the four great elements, primarily the wind element. Therefore, prana possesses fluidity and mobility, enabling it to circulate throughout the entire body. Once blocked and unable to flow in a certain area, an obstruction or illness appears there. Since prana is a material form composed of the four great elements, it is an impermanent dharma subject to arising, ceasing, and change. Contemplating the impermanence, mutability, and emptiness of prana reveals its nature of suffering. The nature of suffering means it is neither self nor belonging to self. If prana is not self, then the physical body supported by prana is likewise so: subject to arising, ceasing, changing, and impermanence; characterized by suffering, emptiness, and non-self. Contemplating from this perspective of prana can also lead to severing the view of self regarding the body.