..续本文上一页aving, whether short or long, until one knows clearly that the breathing is becoming progressively finer with every breath and until finally it becomes apparent that the finest and most subtle breath and the heart have converged and become one.4 At this stage one should fix attention on the breath exclusively within the heart, and there is no need to worry about the preparatory repetition, for in becoming aware of the breath as entering and leaving, and as short or long, the preparatory repetition is only for the purpose of making the Citta become subtle.

　　When one has attained the most subtle level of breathing, the Citta will be bright, cool, calm, happy, and just knowing the heart and there will be no connection with any disturbing influence. Even if finally at that time, the breath gives up its relationship with oneself, there will be no anxiety because the Citta will have let go of the burden and one will just have knowledge of the heart alone, In other words, it will be non-dual (Ekaggatarammana)

　　This is the result that comes from developing the practice of Anapanasati Kammatthana. But it should also be understood that whichever Kammatthana is practised, and whoever practises it, this is the kind of result that should be attained.

　　4 In other words, it seems as if the Citta is the breathing, and as if the breathing is the Citta.

　　Concerning the preparatory development (Parikamma Bhavana); by using one of these forms of Kammatthana for controlling the heart with mindfulness, one will gradually be able to curb the outgoing exuberance of the heart. Calm and happiness will then arise and develop, and there will be only one thing influencing the heart, which will be a knowing of the heart alone without any disturbance or distraction, for there will be nothing which can irritate or disturb the heart to make it fall away from this state. This is the nature of happiness of heart, just the heart being free from all vain imaginings and thought creations.

　　When this state is attained, the person who is doing the practice will know that which is wondrous in his heart, the like of which he has never encountered before. This is a deeply felt state of happiness, more so than anything which he has previously experienced.

　　It is also possible that while practising a given type of Kammathana, the characteristics of that form of Kammatthana may appear to some people. For example, hair of the head, or hair of the body, or nails, teeth, skin, flesh, sinews; or bones, etc., any of which may appear and be seen clearly with the heart, as though one were looking at it with one”s eyes. If this happens, one should pay attention to it and see it clearly until it becomes fixed in one”s heart, and the longer one can pay attention to it, retain it in this way and fix it in one”s heart, the better.

　　When the above object has been intimately fixed in one”s heart, one must appreciate it in the right way by

　　attending to the unpleasant and loathsome aspects of it, for this is the nature of all the parts of the body, both internally and externally. Then pide the body into parts, or into groups of parts depending on their nature. One may take such groups as hair of the head, hair of the body, flesh, bones, and so on; and one may contemplate them as rotting and decayed, as being burnt, as being eaten by vultures, crows and dogs, and see them breaking down into their basic elements earth, water, fire, air.

　　Whether one has much or little skill, doing the practice in this way will be of great value when it is done for the purpose of making the heart skilled in seeing the body, for the purpose of seeing truly what is in the body, and for the purpose of reducing and eliminating delusion in regard to the nature of the body, this delusion being what gives rise to sexu…

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