..续本文上一页dence presented in this note, it may seem advisable to consider both the Vimuttimagga and the Patisambhidamagga as more reliable texts as far as breathing meditation is concerned.

　　Only in the Patisambhidamagga is the material handled appropriately. Similes for the quality of mind such as “clear”, “illumined”, or “free from clouds”, are treated as similes, and furthermore the simile images of “clouds”, “mist”, etc., are properly understood as impediments to that clarity. The editors (traditionally Acariya Buddhaghosa) of the Visuddhimagga seem rather uncomfortable with the “persity of perception” of the various nimittas for breath meditation and demonstrate their uneasiness by explaining that such persity originates in the mere uniqueness of meditators” perceptions (see quote, next paragraph). Neither this explanation nor the need for it appears in the earlier commentaries.

　　216. In fact this resembles an occasion when a number of bhikkhus are sitting together reciting a suttanta. When a bhikkhu asks, “What does this sutta appear like to you

　　”, one says, “It appears to me like a great mountain torrent,” another “To me it is like a line of forest trees”, another “To me it is like spreading fruit tree giving cool shade”. For the one sutta appears to them differently because of the difference in their perception. Similarly this single meditation subject appears differently because of difference in perception. It is born of perception, its source is perception, it is produced by perception. Therefore it should be understood that when it appears differently it is because of difference in perception (Vis. VIII, 216, p.278).

　　I am sure many a meditator has wondered why the Buddha had failed to mention the critical information of the “sign” and “counter-sign” in breath meditation, which the Visuddhimagga has deemed so critical to success in jhanic practice. I hope this essay has shown that the Buddha”s description of the practise of breath meditation contains all necessary and sufficient information for success.

　　I would add that the only sign of jhana which is reliable, and which applies in all cases, is the description of the jhana factors given by the Buddha Himself, whether the meditation object is visual or tactile. I would further hope that the meditator realizes that the progressive clarity and refinements of his or her perception of the object of meditation are simply the “side-effects” of clarity and illumination of the still and focused mind.

　　Lastly, I would emphasize that the object in respiration is contact with air. The quality of the air element is critically important to this meditation. If the Buddha were interested in mere sensation of contact then it would be simpler to touch one”s nose with the fingers. The taking on of the lightness of air as an experience of the body is critical. As the Vimuttimagga says:

　　He feels as if his head were filled with air. Through increasing in this way his whole body is charged with bliss. This is called perfection. [Previously quoted].

　　* * *

　　“LOCATION, LOCATION, LOCATION: A SMALL RELATED MATTER”

　　A related secondary matter regarding the breath nimitta is, once again, a traceable misunderstanding, which has evolved to its final form in the Visuddhimagga. A critical phrase is used in the suttas Four Foundations of Mindfulness and Anapanasati, that is: “parimukham satim upatthapetva”, which is often translated as “setting mindfulness before him.” One is then left to wonder why the Patisambhidamagga, the Vimuttimagga, and the Vissudhimagga all confidently give the location of breath contact as the nostrils. Furthermore, we find in the three works: “either at the nose or lip.” And here Buddhaghosa, the editor, gives as explanation that a “long-nosed man can feel the breath a…

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