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