| se beings may have innumerable different sorts of | | | | firmly.” If we set up the heart firmly in the |
| objects one cannot be sure which of them will arise. If | | | | objects of our surrounding environment, it is wrong |
| one has the recollection of one’s generosity | | | | (Micca-) Samadhi, which means that we set up the |
| and morality, of the Buddha, the Dhamma, or the | | | | heart wrongly. |
| Sangha as the object, and one is not entangled with | | | | As for setting-up the heart correctly in Samadhi, this |
| this world, having broken attachment for it, and if one | | | | means that one establishes it constantly in Samatha,1 |
| wishes to gain the satisfaction of the Heaven realms, | | | | which is divided into forty types, these being the |
| then one will certainly be able to attain this goal. | | | | methods of calming the Citta. |
| If one is satisfied with the human realm, one may | | | | Preparatory Samadhi is inconstant and is not able to |
| certainly attain this realm again. If one is attached to | | | | free the Citta from disturbing objects. For example, |
| husband or wife, children, grand-children and relations or | | | | one may recall one’s acts of generosity |
| to possessions and wealth, and if this attachment is | | | | (Caganu-sati) as the object (or support) for this |
| happy and at ease, then one may be born to | | | | practice; or one may reflect on one’s morality, |
| one’s children, grand-children, relations or friends. | | | | on the Buddha, or the Dhamma, whichever comes to |
| If, however, one is filled with sorrow and depression, | | | | one most easily. Whichever one of these objects |
| one may be born as an unhappy ghost (Peta) or as | | | | accords with one’s nature, but one will only be |
| an animal. | | | | able to retain that object in the heart, for five or ten |
| There is a story of a bhikkhu who was attached to | | | | minutes, after which one’s mindful-ness drops |
| the Robe when the descen-ding-Citta (Cuti-Citta)2 | | | | and the Citta escapes and grasps at external objects |
| took place. The re-linking-Citta (Patisandhi-Citta)3 was | | | | which are within one’s surrounding environment. |
| then directed to rebirth as a louse in his robe.4 | | | | This is the nature of Preparatory-Samadhi, and this is |
| Samadhi in the Sensual Realm | | | | the best stability that can be expected in this state. If |
| Because of what was said in the previous paragraph, | | | | it’s nature is favourable, it leads to fortunate |
| one who practises Dham-ma ought to train himself in | | | | states, and if unfavourable, towards unfortunate states. |
| concentrated-absorption and wisdom | | | | Concerning Access Samadhi, the Citta leaves |
| (Samadhi-Panna). | | | | disturbing objects in this state, which means that it |
| Even if one cannot rise to any higher levels than the | | | | does not turn to the objects of one's surrounding |
| Realms of sense desires, Samadhi will be of great | | | | environment, but dwells in contemplation, with one's |
| benefit to one in this realm; and here, it consists of both | | | | generosity or morality as its object or sup-port. This is |
| preparatory (Parikamma) and access (Upacara) | | | | called “Access” Samadhi. If one can |
| Samadhi. Preparatory Samadhi is that which, while | | | | practise in this way just prior to the break-up of the |
| tending to withdraw from disturbing objects, cannot | | | | aggregates (Khandha) (in other words, just before |
| entirely dc, so; in the following way. | | | | death), the teachings of Buddhism give assurance that |
| Everyone has an outflowing Citta (Savana-Citta) which | | | | one can only go towards the realms of good fortune. |
| enjoys objects and will not let go of them. Its nature is | | | | If one should want to continue to progress to the |
| such that it constantly develops attachment to this or | | | | Form-Realm-of-Becoming etc., one should know that |
| that object. These objects are found in the things of | | | | Access Samadhi develops or merges into Absorption |
| one’s surrounding environment, which are | | | | (Appana) Samadhi, and almost reaches the attainment |
| based on the four requisites (of Food, Clothing, Shelter, | | | | of a state of Jhana.1 Access Samadhi is within the |
| and Medicines). Both the Householder and the Monk | | | | Sensual-Realm-of-Becoming whereas |
| have these four requisites. One should be warned by | | | | Absorption-Samadhi is within the |
| that bhikkhu who died with his outflowing Citta | | | | Form-Realm-of-Becoming. |
| attached to his robe and thus came to birth as a louse. | | | | One who can attain Access Samadhi can go on to |
| Those who are householders must have their loin | | | | develop Insight (Vipassana) which in turn leads to the |
| cloths, blankets, special foods, a house to live in, | | | | Transcendental Realm. |
| medicines, relatives and friends, husband or wife, | | | | One who practises Samadhi may be said to have a |
| children, possessions and money. These things are the | | | | Citta which is in a better State (Bhumi) than one who |
| objects of the surrounding environment which we | | | | does not practise it; thus it is something which one |
| retain in our minds. | | | | ought to develop. |
| Samadhi means, “setting up the heart | | | | |