..续本文上一页ty, towards simplicity. That is why we practise the technique of anapanasati, the cultivation of mindfulness of the in and out breath. It ”is a very good technique of meditation because the breath is quite natural, it does not require any ego. The breath comes in and goes out by itself; it doesn”t require us to do anything. anapanasati is quite different from breath control because it is using the natural flow of the breath. There is no contriving or constructing, making it into this or that, which is what we do with most other things. It is just the natural flow of the breath. Allow your mind to rest, dwell with, and get close to, the breath, which is in itself an extremely tranquil, peaceful and soothing object. Just the rhythmic flowing in and flowing out of the cooling, gentle touch of the breath.

　　It requires a lot of patience before our minds become used to this simple activity because we are used to exciting mental gymnastics and this is just a very simple task, observing and staying with the breath. So we must have patience and confidence in the teachings of the Buddha and in our teachers. If we have confidence it will give us the resolve to patiently bring the attention back to the breath, turning towards the breath more fully. When the mind starts running off and gets interested in something else, what does that mean

　　 It means that we see greater value in those other things; we think they will give us more excitement, more happiness. We think thoughts of past or future plans are going to give us more happiness than staying with the breath. That”s why the mind moves away from the breath: we always seek happiness.

　　So establish your confidence in this teaching and then focus your attention on the breath. Just turn towards it and sustain your attention, be with it, be completely contented. If we become really concentrated, this causes the mind to become joyous and happy, and the body to feel rapture and bliss. This is happiness far greater than what we can derive from the sensory world. It”s a very good thing to keep in mind. It gives us the incentive and the ability to resolve, each time we sit in meditation, to really turn towards the breath, incline towards it, be satisfied with it, knowing that the mind will be happy. Isn”t that what we all want

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　　Now when we begin it is quite difficult. The breath is difficult to find and to be with; you can”t force the mind or strangle the stray thoughts. You have to be very, very patient and very alert. It is not a mechanical exercise. Notice the mind being with the breath, and then notice the mind moving away to something else, notice and then bring the attention back to the breath. Knowing at least that this is an inhalation and this is an exhalation. When images, dialogues and memories arise, begin to cut through them. It”s like cutting your way through a jungle made of thoughts, images, words, memories and plans. Keep coming back to the reality of the breath. The breath is something, which is now, which is definite. The breath comes in, this is an inhalation, and you know that. The breath goes out, this is an exhalation, and you know that. Then begin to know and incline towards the beginning and the end of the breath more clearly. Know the beginning of the inhalation, know the end of the inhalation. Know the beginning of and the end of the exhalation.

　　So you are disciplining the mind by using a physical object, because this object is now. It”s a reality. There is nothing complex about the breath it is very simple. As the mind begins to clear a little you notice that the imagery and the internal noise begin to diminish. Then it is a matter of focussing more closely on the breath; inclining towards it is all you can really do. Allow the mind to sink into the breath, to touch it…

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