                                Appendix
                                ~~~~~~~~
      
      The earliest editions of Keeping the Breath in Mind contain a 
  version of Step 3 in Method 2 that Ajaan Lee later shortened and 
  revised to its present form. Some people, though, find the original 
  version helpful, so here it is:
      
      3. Observe the breath as it goes in and out, noticing whether it's 
  comfortable or uncomfortable, broad or constricted, obstructed or 
  free-flowing, fast or slow, short or long, warm or cool. If the breath 
  doesn't feel comfortable, change it until it does. For instance, if 
  breathing in long and out long is uncomfortable, try breathing in 
  short and out short. As soon as you find that your breath feels 
  comfortable, let this comfortable breath sensation spread to the 
  different parts of your body. For example, when you breathe in and out 
  once, think of an important part of the body, as follows:
      
      As you let the breath pass into the bronchial tubes, think of it 
  as going all the way down the right side of your abdomen to the 
  bladder.
      
      As you take another in-and-out breath, think of the breath as 
  going from the main arteries to the liver and heart on down through 
  your left side to the stomach and intestines.
      
      As you take another in-and-out breath, think of the breath as 
  going from the base of the throat all the way down the internal 
  (front) side of the spine.
      
      As you take another in-and-out breath, think of letting the breath 
  go from the base of the throat down the front of your chest through to 
  the tip of the breastbone, to the navel and out into the air.
      
      As you take another in-and-out breath, inhale the breath into the 
  palate down to the base of the throat, on through the middle of the 
  chest to the large intestine, the rectum and out into the air.
      
      Once you've completed these five turns inside the body, let the 
  breath flow along the outside of the body:
      
      As you take an in-and-out breath, think of inhaling the breath at 
  the base of the skull and letting it go all the way down the external 
  (back) side of the spine.
      
      Now, if you're male, think first of your right side, both with the 
  legs and with the arms. As you take an in-and-out breath, think of the 
  right buttock and of letting the breath run all the way down the right 
  leg to the tips of your toes.
      
      As you take another in-and-out breath, think of the left buttock 
  and of letting the breath run all the way down the left leg to the 
  tips of your toes.
      
      As you take another in-and-out breath, think of the base of the 
  skull and of letting the breath run down your right shoulder, along 
  your right arm to the tips of your fingers.
      
      As you take another in-and-out breath, inhale the breath into the 
  base of the skull and let it run down your left shoulder, along your 
  arm to the tips of your fingers.
      
      As you take another in-and-out breath, inhale the breath into the 
  area inside your skull, thinking of your ears -- eyes -nose -- mouth. 
  (Men should think of the right side first, with each part of the body: 
  the right eye, right ear, right nostril, right arm, right leg, etc.; 
  women: the left eye, left ear, left nostril, left arm, left leg, etc.)
      
      Once you've finished, keep careful watch over your breath. Make 
  the breath refined, light and free-flowing. Keep the mind steady and 
  still in this breath. Be thoroughly mindful and self-aware. Let the 
  various breath sensations join and permeate throughout the body. Let 
  the mind be neutral, impassive and well-composed.
      
      
      
      
      
      
      
                                Glossary
                                ~~~~~~~~
      
      arahant: A Worthy One or Pure One, i.e., a person whose heart is 
  freed from the effluents of defilement, and is thus not destined for 
  further rebirth. An epithet for the Buddha and the highest level of 
  his Noble Disciples.
      
      ariya sacca: Noble Truth. The word Noble (ariya) here can also 
  mean ideal or standard, and in this phrase carries the meaning of 
  objective or universal truth. There are four: stress, its cause, its 
  disbanding, and the path of practice leading to its disbanding.
      
      asava: Effluent -- mental defilements (sensuality, states of 
  being, views and unawareness) in their role as causes of the flood of 
  rebirth.
      
      avijja: Unawareness, ignorance, obscured awareness, counterfeit 
  knowledge.
      
      ayatana: Sense medium. The inner sense media are the eyes, ears, 
  nose, tongue, body and intellect. The outer sense media are their 
  corresponding objects.
      
      buddha (buddho): The mind's innate quality of pure knowingness, as 
  distinct from the themes with which it is preoccupied and its 
  knowledge about those preoccupations.
      
      dhamma: Event; phenomenon; the way things are in and of 
  themselves; their inherent qualities; the basic principles which 
  underlie their behavior. Also, principles of behavior that human 
  beings ought to follow so as to fit in with the right natural order of 
  things; qualities of mind they should develop so as to realize the 
  inherent quality of the mind in and of itself. By extension, Dhamma 
  refers also to any doctrine that teaches such matters. To view things 
  -- mental or physical -- in terms of the Dhamma means to view them 
  simply as events or phenomena, as they are directly perceived in and 
  of themselves, seeing the regularity of the principles underlying 
  their behavior. To view them in terms of the world means to view them 
  with regard to their meaning, role or emotional coloring -- i.e., in 
  terms of how they fit into our view of life and the world.
      
      dhatu: Element; potential; property; the elementary properties 
  that make up the inner sense of the body and mind: earth (solidity), 
  water (liquidity), fire (heat), wind (energy or motion), space and 
  cognizance. The breath is regarded as an aspect of the wind property, 
  and all feelings of energy in the body are classed as breath 
  sensations. According to ancient Indian and Thai physiology, diseases 
  come from an aggravation or imbalance in any of the first four of 
  these properties. Well-being is defined as a state in which none of 
  them is dominant: All are quiet, unaroused, balanced and still.
      
      ekaggatarammana: Singleness of object or preoccupation.
      
      jhana: Meditative absorption in a single notion or sensation.
      
      khandha: The component parts of sensory perception; physical and 
  mental phenomena as they are directly experienced: rupa (sensations, 
  sense data), vedana (feelings of pleasure, pain or indifference), 
  sanna (labels, names, concepts, allusions), sankhara (mental 
  fashionings, thought formations), vinnana (cognizance).
      
      lokavidu: An expert with regard to the cosmos -- an epithet 
  normally used for the Buddha.
      
      magga-citta: The state of mind that forms the path leading to the 
  transcendent qualities culminating in Liberation. Phala-citta refers 
  to the mental state that follows immediately on magga-citta and 
  experiences its fruit.
      
      nibbana (nirvana): Liberation; the unbinding of the mind from 
  greed, anger and delusion, from physical sensations and mental acts. 
  As this term is used to refer also to the extinguishing of fire, it 
  carries connotations of stilling, cooling and peace. (According to the 
  physics taught at the time of the Buddha, the property of fire in a 
  latent state exists to a greater or lesser extent in all objects. When 
  activated, it seizes and adheres to its fuel. When extinguished, it is 
  unbound.)
      
      nimitta: Mental sign, theme or image.
      
      nivarana: Hindrance. The mental qualities that hinder the mind 
  from becoming centered are five: Sensual desires, ill will, torpor & 
  lethargy, restlessness & anxiety, and uncertainty.
      
      pali: The name of the most ancient recension of the Buddhist canon 
  now extant and -- by extension -- of the language in which it was 
  composed.
      
      samadhi: Concentration; the act of keeping the mind centered or 
  intent on a single preoccupation. The three levels of concentration -- 
  momentary, threshold and fixed penetration -- can be understood in 
  terms of the first three steps in the section on jhana: Momentary 
  concentration goes no further than step (a); threshold concentration 
  combines steps (a) and (c); fixed penetration combines steps (a), (b) 
  and (c) and goes on to include all four levels of jhana.
      
      sangha: The community of the Buddha's followers. On the 
  conventional level, this refers to the Buddhist monkhood. On the ideal 
  (ariya) level, it refers to those of the Buddha's followers - whether 
  lay or ordained -- who have practiced to the point of gaining at least 
  the first of the transcendent qualities culminating in Liberation.
      
      sankhara: Fashioning -- the forces and factors that fashion 
  things, the process of fashioning, and the fashioned things that 
  result. As the fourth khandha, this refers to the act of fashioning 
  thoughts, urges, etc., within the mind. As a blanket term for all five 
  khandhas, it refers to all things conditioned, compounded or fashioned 
  by nature. `Sankharupekkha-nana' refers to a stage of liberating 
  insight in which all sankhara are viewed with a sense of indifference.
      
      vipassana (-nana): Liberating insight -- clear, intuitive 
  discernment into physical and mental phenomena as they arise and 
  disappear, seeing them for what they are in terms of the four Noble 
  Truths and the characteristics of inconstancy, stress and 
  `notselfness'.
      
                                 *  *  *
      
      If anything in this translation is inaccurate or misleading, I ask 
  forgiveness of the author and reader for having unwittingly stood in 
  their way. As for whatever may be accurate, I hope the reader will 
  make the best use of it, translating it a few steps further, into the 
  heart, so as to attain the truth to which it points.
      
      
                             The Translator
      
      
      
      
      
      
      
                                 Chant
                                  for
                        the Dedication of Merit
      
      
      
                         sabbe satta sada hontu
                           avera sukha-jivino
                       katam punna-phalam mayham
                        sabbe bhagi bhavantu te
                                          
                                          
                                          
              "May all living beings always live happily,
                          free from animosity.
                  May all of us share in the blessings
                that spring from the good I have done."
