..续本文上一页rity of heart — you should always bear these seven steps in mind, because they are absolutely basic to every aspect of breath meditation. When you”ve mastered them, you will have cut a main road. As for the side roads — the incidentals of breath meditation — there are plenty of them, but they aren”t really important. You”ll be perfectly safe if you stick to these seven steps and practice them as much as possible.

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　　Now we will summarize the methods of breath meditation under the headings of jhana.

　　Jhana means to be absorbed or focused in a single object or preoccupation, as when we deal with the breath.

　　1. The first jhana has five factors: (a) Directed thought (vitakka): Think of the breath until you can recognize it clearly without getting distracted. (b) Singleness of object (ekaggatarammana): Keep the mind with the breath. Don”t let it stray after other objects. Watch over your thoughts so that they deal only with the breath to the point where the breath becomes comfortable. (The mind becomes one, at rest with the breath.) (c) Evaluation (vicara): Gain a sense of how to let this comfortable breath sensation spread and co-ordinate with the other breath sensations in the body. Let these breath sensations spread until they all merge. Once the body has been soothed by the breath, feelings of pain will grow calm. The body will be filled with good breath energy. (The mind is focused exclusively on issues connected with the breath.)

　　These three qualities must be brought together to bear on the same stream of breathing for the first jhana to arise. This stream of breathing can then take you all the way to the fourth jhana.

　　Directed thought, singleness of object and evaluation act as the causes. When the causes are fully ripe, results will appear — (d) rapture (piti): a compelling sense of fullness and refreshment for body and mind, going straight to the heart, independent of all else. (e) Pleasure (sukha): physical ease arising from the body”s being still and unperturbed (kaya-passaddhi); mental contentment arising from the mind”s being at ease on its own, unperturbed, serene and exultant (citta-passaddhi).

　　Rapture and pleasure are the results. The factors of the first jhana thus come down simply to two sorts: causes and results.

　　As rapture and pleasure grow stronger, the breath becomes more subtle. The longer you stay focused and absorbed, the more powerful the results become. This enables you to set directed thought and evaluation (the preliminary ground-clearing) aside, and — relying completely on a single factor, singleness of object — you enter the second jhana (magga-citta, phala-citta).

　　2. The second jhana has three factors: rapture, pleasure and singleness of object (magga-citta). This refers to the state of mind that has tasted the results coming from the first jhana. Once you have entered the second level, rapture and pleasure become stronger because they rely on a single cause, singleness of object, which looks after the work from here on in: focusing on the breath so that it becomes more and more refined, keeping steady and still with a sense of refreshment and ease for both body and mind. The mind is even more stable and intent than before. As you continue focusing, rapture and pleasure become stronger and begin to expand and contract. Continue focusing on the breath, moving the mind deeper to a more subtle level to escape the motions of rapture and pleasure, and you enter the third jhana.

　　3. The third jhana has two factors: pleasure and singleness of object. The body is quiet, motionless and solitary. No feelings of pain arise to disturb it. The mind is solitary and still. The breath is refined, free-flowing and broad. A radiance — white like cotton wool — pervades the entire body, stilling all feelings of …

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