..續本文上一頁 subtle levels -- but here I”ll discuss only those forms of wrong concentration that can occur to us in the area of the practice without our realizing it.

　　For example, when we enter concentration, the mind may gather and rest for a long or a short time, but when we withdraw, we”re still attached to that concentration and not at all interested in developing discernment. We may feel that the concentration will turn into the paths, fruitions, or nibbana; or else we are addicted to the concentration and want the mind to stay gathered that way for long periods of time or forever. Sometimes, after the mind gathers into its resting place, it then withdraws a bit, going out to know the various things that make contact, becoming attached and engrossed with its visions. Sometimes it may float out of the body to travel to the Brahma worlds, heaven, hell, or the world of the hungry shades, without a thought for what”s right or wrong, as we become engrossed in our visions and abilities, taking them as our amazing paths, fruitions, and nibbana, and those of the religion as well. When this happens, then even if someone skilled and experienced in this area comes to warn us, we won”t be willing to listen at all. All of these things are termed wrong concentration that we don”t realize to be wrong.

　　So what is right concentration like, and how should you practice for the sake of rightness

　　 This is where a few differences lie. When you sit in concentration and the mind gathers to rest -- no matter what the level of concentration -- how long it stays there depends on the particular strength of that level of concentration. Let the mind rest in line with its level of concentration. There”s no need to force it to withdraw. Let it rest as long as it wants, and then it will withdraw on its own. Once it withdraws, try to train yourself to explore with your discernment. Whatever level of discernment corresponds to that level of concentration, use it to investigate and contemplate the physical properties (dhatu) and khandhas. Whether you investigate these things within or without is not an issue. All that is asked is that you investigate for the sake of knowing cause and effect, for the sake of curing or extricating yourself: Just this much is what”s right. Use your discernment to investigate conditions of nature (sabhava dhamma) both within and without, or else exclusively within or exclusively without. Contemplate them in terms of any one of the three characteristics (ti-lakkhana) until you are experienced and astute, until you can find the openings by which you can extricate yourself step by step. When you have investigated to the point where you feel tired, and the mind wants to rest in its home of concentration, let it rest as much as it wants. Whether it rests for a long or a short time is not an issue. Let it rest until it withdraws on its own. As soon as it withdraws, continue with your investigation of such phenomena as the body, as before.

　　This is right concentration. Be aware of the fact that concentration is simply a temporary resting place. When you have investigated a great deal in the area of discernment and feel mentally tired, rest in concentration. Once the mind is strong again, it”ll withdraw. If it”s in shape to investigate, then continue investigating. Keep practicing this way constantly. Your concentration will go smoothly, and your discernment will always be astute. Things will go evenly, both in the area of concentration and in the area of discernment, because concentration is beneficial in one way, and discernment in another. If you let yourself follow only the path of discernment, you”ll go wrong because you won”t have concentration as a support. If you let yourself follow only the path of concentration, you”ll go even more wron…

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