..续本文上一页al acts are still there, as always, but the labels that take hold of them are cut, just like a telegraph line: The transmitter is there, the receiver is there, the line is there, but there”s no connection — the current isn”t running. Whoever wants to send a message can go ahead and try, but everything is quiet. So it is with the heart: When we cut through labels and concepts, then no matter what anyone may say to us, the heart is quiet.

　　This is vipassana, an awareness beyond the sway of unawareness, free from clinging and attachment. The mind rises to the transcendent, released from this world. It dwells in a ”world” higher than the ordinary worlds, higher than the human world, the heavenly and the Brahma worlds. This is why, when the Buddha gained the knowledge of unsurpassed right self-awakening, a tremor went through the entire universe, from the lowest reaches of hell up through the human world to the worlds of the Brahmas. Why

　　 Because his mind had gained full power so that it could part its way up above the Brahma worlds.

　　For this reason, we should reflect on the common breath we”re breathing right now. It gives rise to benefits mixed with harm. The refined breath nourishes the blood vessels a, nd nerves. The profound breath adjusts the breath sensations throughout the body so that the breath is self-sufficient in its own affairs. The earth property, the fire property, and the water property all become self-sufficient in their own affairs. And when all four properties are self-sufficient, they become equal and balanced, so there”s no turmoil in the body. The mind is self-sufficient, the body is self-sufficient, and we can stop worrying about them, just like a child we”ve raised to maturity. The body and mind each become mature and independent in their own affairs.

　　This is termed paccattam: We see on our own and become responsible for ourselves. Sanditthiko: We can see clearly for ourselves. Akaliko: No matter when, as soon as we reflect on the three levels of the breath we immediately gain comfort and ease. To speak in legal terms, we”ve come of age. We”re no longer minors and have full rights to our parents” legacy in accordance with the law. To speak in terms of the monastic discipline, we no longer have to stay under our teachers because we”re fully able to look after ourselves. And to speak in terms of the Dhamma, we no longer have to depend on teachers or texts.

　　What I”ve been saying here is aimed at giving us a sense of how to apply our powers of observation to the three levels of the breath. We should attend to them until we gain understanding. If we”re observant in keeping tabs on the three levels of the breath at all times, we”ll reap results — ease of body and mind — like an employer who constantly keeps tabs on the workers in his factory. The workers won”t have a chance to shirk their duties and will have to set their minds on doing their work as they”re supposed to. The result is that our work is sure to be finished quickly, or to make steady progress.

　　The Direct Path

　　September 14, 1956

　　When you fix your attention on the breath, you must try to cut away all outside preoccupations. Otherwise, if you let yourself be distracted, you won”t be able to observe the subtleties of the breath and mind

　　The breath energy in the body can be pided into three parts: one in the heart and lungs, another in the stomach and intestines, and a third in the blood vessels throughout the body. All three are breaths that are always moving; but there”s another breath — a still breath, light and empty — centered in the diaphragm, between the heart and lungs on the one hand and the stomach and intestines on the other. This breath is motionless, unlike the breath distilled in the heart and lungs. It exerts no pressure on any part of…

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