..續本文上一頁ur frames of reference when we sit in meditation: The breath is "body"; comfort and discomfort are "feeling"; purity and clarity are states of "mind"; and steadiness of mind is "mental quality."

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　　Chanda: being content to focus on the breath. Viriya: trying to adjust the breath so that it”s comfortable. Citta: paying attention to how the breath is flowing. Vimansa: knowing how to use the breath to benefit every part of the body. If we follow these four "paths to success," they will lead us to liberating insight.

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　　In order to pest our hearts of sights, sounds, smells, tastes, etc., we have to develop concentration, which is composed of seven basic qualities:

　　1. Sati-sambojjhanga: The mind is centered firmly on the breath, aware of the body, feelings, mind, and mental qualities.

　　2. Dhamma-vicaya-sambojjhanga: We let the breath spread throughout the body, making an enlarged frame of reference. We know how to adjust, improve, choose, and use our breaths so that they give us comfort. We throw out whichever breaths are harmful and foster whichever ones are beneficial.

　　3. Viriya-sambojjhanga: We don”t abandon or forget the breath. We stick with it, and it sticks with us as we keep warding the Hindrances from the heart. We don”t fasten on or become involved with distracting perceptions. We keep trying to make our stillness of mind stronger and stronger.

　　4. Piti-sambojjhanga: When the mind is quiet, the breath is full and refreshing. We are free from the Hindrances and from every sort of restlessness, like a white cloth that”s spotlessly clean. When the mind is clear in this way, it feels nothing but comfort and fullness, which gives rise to a sense of satisfaction, termed "rapture."

　　5. Passaddhi-sambojjhanga: The breath is solid throughout the body. The elements are at peace, and so is the mind. Nothing feels troublesome or aroused.

　　6. Samadhi-sambojjhanga: The breath is firm, steady, and unwavering. The mind takes a firm stance in a single preoccupation.

　　7. Upekkha-sambojjhanga: When body, feelings, mind, and mental qualities are fully snug with one another in these two types of breath — when the mind stays with these aspects of the breath — it doesn”t have to fashion anything at all. It doesn”t latch onto any manifestation of good or bad. Neutral and unperturbed, it doesn”t approve or disapprove of anything.

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　　When mindfulness saturates the body the way flame saturates every thread in the mantle of a Coleman lantern, the elements throughout the body work together like a group of people working together on a job: Each person helps a little here and there, and in no time at all — almost effortlessly — the job is done. Just as the mantle of a Coleman lantern whose every thread is soaked in flame becomes light, white, and dazzling, so if you soak your mind in mindfulness until it”s aware of the entire body, both the body and mind become buoyant. When you think using the power of mindfulness, your sense of the body will immediately become thoroughly bright, helping to develop both body and mind. You”ll be able to sit or stand for long periods of time without getting tired, to walk for great distances without getting fatigued, to go for unusually long periods of time on just a little food without getting hungry, or to go without food and sleep altogether for several days running without losing energy.

　　As for the heart, it will become pure, open, and free from blemish. The mind will become bright, energetic, and strong. Saddha-balam: Your conviction will run like a car running without stop along the road. Viriya-balam: Your persistence will accelerate and advance. Sati-balam: Your mindfulness will be robust and vigorous. Samadhi-balam: Your concentration will become unwavering and resilient. No activity will be a…

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