..续本文上一页aried of himself and will feel the sorrow and misery of himself so that he is horrified and shocked. In addition, the heart of a person to whom the body appears, and who faces up to it while practising meditation will be able to attain samadhi very quickly, and the practice of seeing the body will make his wisdom clear at the same time as his heart becomes calm.5
A person who does not see the parts of the body should understand that all preparatory meditation (parikamma bhavana) is for the purpose of leading the citta to a state of both calm and happiness, so one should not feel doubtful about any of these methods that they will not lead the citta to a state of calm, and later on to see danger6 with wisdom. One must be determined in whichever meditation one is practising, and repeat whichever preparatory repetition suits one, without becoming disheartened nor feeling like giving up.
It should be realised that whichever method of meditation is practised, it leads to the same goal as all the other methods, and it should also be realised that all these methods of Dhamma will lead the heart to peace and happiness – in other words, to NIBBANA – which is the final goal of all types of meditation development. Therefore one must do one”s own meditation practice and not be concerned about other types of meditation, otherwise one will be in a state of doubt and uncertainty, and unable to decide which of them is the right way, which would be a constant obstacle to one”s citta, thus preventing one from carrying out one”s original resolve.
Instead, one must determine that one will be really mindful in the practice, and one must not arrange sila, samadhi, and paссa in any special order, nor let them go away from the heart, because the defilements (kilesas) of passion, hate, delusion, and the rest, dwell in the heart and nobody has arranged them in order.7 When one thinks in wrong and faulty ways, it arouses the defilements in one”s heart. One does not decide nor arrange that this one will come earlier, and that one later, for if it is a defilement immediately one thinks wrongly, and whatever type it is, so it arises, and they all make one troubled or passionate in the same way. The defilements are always bound to be of this nature, and it is of no consequence in which order they arise for all of them are able to make one troubled and passionate.
Therefore in curing the defilements, one must not wait to develop sila first, then samadhi second, and panna third – which may be called: “developing samadhi stage by stage” – for this is always in the past and future and one would never be able to attain calm and happiness.
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