..續本文上一頁wo extremes. The first of these is called "the near enemy," that is, selfish physical desire or kama. So one should not attempt to practice metta in meditation towards a person for whom one has kama. The second is known as "the far enemy" and means the opposite of metta — ill-will, anger and so on. So much for the practice of metta as a meditation.
Besides mind, a human being has two other channels of communication — speech and bodily action. Therefore, digressing again from what is done in the shrine-room, one should make efforts to express loving-kindness in these two ways as well. As far as speech is concerned, make an effort to cut out sharp or harsh words when they are spoken in anger, while trying to cultivate kindly speech. And as speech to be convincing has to be backed up by bodily action, one”s body should express loving-kindness too. See that it performs acts of helpfulness and service. See that one is "clean-handed" — that is, that things which could be given do not "stick" to one”s hands, for generosity is a companion and supporter of loving-kindness. If one makes an effort like this with one”s speech and body, it will be helpful to one”s meditation on metta, while that in turn will ensure that one”s good actions are not just an empty facade.
The subject of meditation is vast, as the mind with which it deals is intricate and there are many different methods suited to different minds with their defilements. In this brief section only two methods have been mentioned and their development has only been outlined upon the side of calm. The development of calm is very necessary before going on to the development of insight, in which impermanence, unsatisfactoriness and non-self are investigated, as the mind must be strong and undistracted for insight to penetrate towards enlightenment. The development of calm, cannot be dealt with here and no book, however extensive, can replace the advice of a meditation master.
It is possible that if the mind becomes deeply concentrated and states quite new to the meditator are suddenly experienced, that fear may arise. Fear can also be troublesome if an object of mind comes up, a mental picture, which is horrible to the meditator. If such fear should arise then the meditator should leave that object and turn to the Recollection of the Three Treasures, mentally repeating: "Indeed the Exalted One is thus: The Accomplished destroyer of defilement..." If the fear is banished by the first Recollection then one”s meditation can be resumed, otherwise one should go on to recite "The Dhamma of the Exalted One is well-expounded..." and "The Sangha of the Exalted One”s disciples who have practiced well..." until all fear is cured in the mind. This is sure to be dispelled as the Buddha has said, in the Dhajagga Sutta (The Discourse on the Foremost Banner), because one is recollecting the qualities of Buddha, Dhamma and Sangha which are "free of greed, free of aversion and free of delusion" and are therefore free from fear. This is where strong and sure Refuge in the three Treasures is shown to be so valuable, for if strong confidence in them is present fear has no chance. But the mind in which there are many doubts is easily shaken and fear can get a hold there. Well-balanced Dhamma practice should dispel the causes giving rise to fears, but if these persist it is necessary to ask someone competent in meditation how they should be treated.
At the conclusion of meditation, one should gently bring the mind back to its usual state of engagement with the senses. During this time the limbs should not be moved quickly but gently rubbed if they are cool or have "gone to sleep." when one is quite ready, then it is time to chant the Anumodana.
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