..續本文上一頁ration. When it dies away and the citta withdraws, it may have spent several hours in this state.

　　 For however long the citta remains concentrated in this kind of samadhi, when it withdraws one will find that it has not increased one”s strength of samadhi, nor made it more firm and durable, nor will it have helped to develop and strengthen one”s wisdom. It is like going to sleep and dreaming, when one wakes one”s mind and body will not have gained their full strength.

　　 But when one withdraws from the type of samadhi in which one became concentrated and remained in this one state, one will find that the strength of one”s samadhi has increased and it has become more firm and durable. Like someone who sleeps soundly without dreaming, when he wakes his body and mind will feel strong.

　　 In Upacara Samadhi, if one is still not skilled and does not use wisdom to be careful and watchful on all sides, it may cause much trouble – and can drive one mad. Those people who practise meditation generally call this state “BROKEN DHAMMA”, and it comes about because of this type of samadhi. But if it is done with due care it can be of value in connection with some things.

　　 As for the Uggaha Nimitta which arises from the citta, as was explained at the beginning of this chapter, this nimitta is the most suitable basis for the development of the Patibhaga Nimitta, which accords with the principles of meditation of those who want a method which is both skilful and truly wise, because this is the nimitta that is associated with the Ariya Sacca (Noble Truths). One must absorb the impression of the Patibhaga Nimitta into one”s heart, then it may be considered to be the Ariya Sacca.11

　　 Both Nimittas which arise from oneself and those which come from external sources may lead to trouble if one is a timid person, and it is important to have wisdom and courage when things happen. But one who has wisdom is not one-sidedly biased against Upacara Samadhi. It is like a poisonous snake, which although dangerous, is sometimes kept by people who can benefit from it. The methods of practising with both kinds of nimittas arising from this type of samadhi (Upacara Samadhi) are thus as follows:

　　 A. The nimitta which arises from the citta is called the “internal nimitta”, and one must go on and turn it into the Patibhaga Nimitta as has already been explained above.

　　 B. The nimitta which arises and is due to external entities such as a person or animal. If one is still not skilled at samadhi, one must stop and one must not, for the time being take any further interest in the matter. But when one has become skilled at samadhi, one may let the citta go out and follow the nimitta and find out what is taking place. It will then be of great value to link together the events of the past and future.

　　 Samadhi of this kind is very strange, and one must not go to extremes and hastily become either enraptured by it, or sorry, but one must make the heart bold and fearless when the various kinds of nimittas arise from Upacara Samadhi, and at the outset see them in terms of the ti-lakkana (anicca, dukkha and anatta) as soon as any appear.12 Then they will not cause any trouble.

　　 It should however be understood that the kind of samadhi in which these nimittas appear does not occur in every case, and where it does not occur, for however long the citta remains in a concentrated state, hardly any nimittas appear. These are the type of people of whom one may say that, “WISDOM DEVELOPS SAMADHI”. With these types of people, even when the citta has dropped down into a calm and concentrated state, nimittas do not arise however long they remain in this state, because wisdom is associated with and gets involved with the samadhi.13

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