..续本文上一页ated with rain water to the point where puddles form. The mind feels brighter and clearer. As awareness focuses more heavily on its one object, it expands itself even further, letting go of the sense of rapture and entering the third jhana.

　　3. The third jhana has two factors:

　　a. Sukha, its taste: physical pleasure; cool mental pleasure and peace.

　　b. Ekaggatarammana: Awareness is firm and fixed in a snug fit with its object. As it focuses strongly and forcibly expands itself, a bright sense of light appears. The mind seems much more open and blooming than before. As you focus in with complete mindfulness and alertness, the sense of pleasure begins to waver, and as the mind adjusts its focus slightly it enters the fourth jhana.

　　4. The fourth jhana has two factors:

　　a. Upekkha: equanimity with regard to objects. Past, future, and the grosser sense of the body in the present disappear.

　　b. Ekaggatarammana: The mind is solitary, its mindfulness full and bright — as if you were sitting in a brightly-lit, empty room with your work finished, free to relax as you like. The mind rests, its energy strong and expansive.

　　Now withdraw from this level back out to the first and then enter in again. As you do this repeatedly, liberating insight will arise on its own, just like a light connected to a battery: When we press down on the switch, the light flashes out on its own. And then we can use whatever color of bulb we want and put it to use in whatever way we like, depending on our own skill and ingenuity. In other words, the skills mentioned above will appear.

　　* * *

　　People who develop jhana fall into three classes:

　　1. Those who attain only the first level and then gain liberating insight right then and there are said to excel in discernment (paññadhika). They Awaken quickly, and their release is termed pañña-vimutti, release through discernment.

　　2. Those who develop jhana to the fourth level, there gaining liberating insight into the Noble Truths, are said to excel in conviction (saddhadhika). They develop a moderate number of skills, and their Awakening occurs at a moderate rate. Their release is the first level of ceto-vimutti, release through concentration.

　　3. Those who become skilled at the four levels of jhana — adept at entering, staying in place, and withdrawing — and then go all the way to the four levels of arupa-jhana, after which they withdraw back to the first jhana, over and over again, until finally intuitive knowledge, the cognitive skills, and liberating discernment arise, giving release from mental fermentation and defilement: These people are said to excel in persistence (viriyadhika). People who practice jhana a great deal, developing strong energy and bright inner light, can Awaken suddenly in a single mental instant, as soon as discernment first arises. Their release is cetopariyavimutti, release through mastery of concentration.

　　These are the results to be gained by meditators. But there have to be causes — our own actions — before the results can come fully developed.

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　　Translator”s Appendix

　　The "Seven Important Sets of Principles" listed in the prologue to Basic Themes are common to all schools of Buddhism. In the Pali Canon they appear in a number of discourses (e.g., Maha-parinibbana Sutta, Pasadika Sutta, etc.) as the Buddha”s own summary of the essential points of his teaching. Many of these principles are discussed in connection with various aspects of the practice at different points in this book. What follows is a selection of excerpts from Ajaan Lee”s other writings and talks dealing with these principles as they relate directly to the practice of keeping the breath in mind.

　　* * *

　　The fo…

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