..續本文上一頁ss immersed in the body (kayagatasati-bhavana), as in the verse:

　　Suppabuddham pabujjhanti

　　sada gotamasavaka

　　Yesam pa ca ratto ca

　　niccam kayagatasati.

　　"The disciples of the Buddha Gotama are always well alert, their mindfulness constantly, by day and by night, immersed in the body"... their mindfulness charging the body whether their eyes are open or closed.

　　At the same time, we have to understand how to keep the mind wide awake through developing jhana, starting with directed thought, evaluation, rapture, pleasure, and singleness of object (see below). The mind will then awaken from its forgetfulness. With regard to forgetfulness, the Buddha taught that when the mind gets drawn in by its objects, it faints for a spell. If this happens often enough to become a habit, it gives rise to delusion, leaving us no way to give rise to the discernment of liberating insight.

　　Set B

　　1. Saddha: conviction, i.e., being convinced of the causes of goodness and of the results that will come from acting in line with those causes.

　　2. Hiri: inner shame at the thought of doing evil, not daring to do evil either openly or secretly, because we realize that there are no secret places in the world. Even if other people don”t see us doing evil, we ourselves are sure to see.

　　3. Ottappa: fear of evil, not being attracted to the idea of doing evil; viewing bad kamma as a poisonous cobra raising its head and spreading its hood, and thus not daring to go near.

　　4. Bahusacca: studying and training yourself constantly, seeking advice from those who are knowledgeable and expert in the practice. Don”t associate with people who have no knowledge of the matters in which you are interested.

　　5. Viriya: persistence in abandoning the defilements of the mind — i.e., the Hindrances; perseverance in giving rise to good within the mind by developing such things as the first jhana. Briefly put, there are three ways to do this: being persistent in giving rise to the good, in maintaining the good, and in constantly developing the good that has already arisen.

　　6. Satipatthana: giving your powers of reference a frame and a focal point by developing mindfulness immersed in the body ("kesa, loma") or mindfulness of breathing, etc.

　　7. Pañña: discernment; circumspection that”s all-encompassing and fully reasonable in doing good, in maintaining the good, and in using the good so as to be of benefit at large — for low-level benefits, intermediate benefits, and ultimate benefits, with regard to this life, lives to come, and the ultimate benefit, nibbana. This is what is meant by discernment.

　　Set C

　　1. The first jhana. Vitakka: Think of an object for the mind to focus on. Vicara: Evaluate the object on which you have focused. For example, once you are focused on keeping track of the breath, take a good look at the various breath-sensations in the body. Learn how to adjust and change whichever part or aspect is uncomfortable. Learn how to use whichever part feels good so as to be of benefit to the body and mind. Keep this up continually, and results will appear: The body will feel light and full, permeated with a sense of rapture and refreshment (piti). Awareness will be full and all-round, with no distracting restlessness. At this point, both mind and body are quiet, just as a child lying in a cradle with a doll to play with won”t cry. The body is thus at ease, and the mind relaxed (sukha). Ekaggatam cittam: The mind sticks steadily with a single object, without grasping after past or future, comfortably focused in the present. This much qualifies as jhana.

　　2. The second jhana. Directed thought and evaluation disappear; awareness settles in on its sense of ease and rapture. The body is relaxed, the mind quiet and serene. The body feels full, like the earth satur…

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