The various images which are seen by the Citta as mentioned above, are the symbols of the sensual realm and are all either good or bad. This type of Citta still cannot enter Jhana, and it thus forms Repetitive or Habitual Kamma and Proximate Kamma. This is called Mara (the Evil One). Mara has five “Defile ments of Mara” (Kilesa Mara),2 these being:
1. Greed (Raga), Hate (Dosa), Delusion (Moha).
2. The Formations as Mara (Adhisankhara Mara), these being the Thought Constructions which flavour the heart, preventing one from stopping thoughts.
3. Mara as Son of the Gods (Devaputta Mara ), in which various images arise and become clearly visible in the Mind Door.
4. Mara as the aggregates (Khandha Mara), in which the aggregates have the nature to become ill, giving rise to severe pains, agitation, and unpleasant feel ings of various sorts, which prevent one from practising diligently.
5.Mara as the Lord of Death (Maccu Mara), in which one dies when one has nearly attained Enlightenment.
When Mara tempted the Buddha to enter Nibbana, it was nothing but Mara as the aggregates and as the Lord of Death.
The symbol which is mentioned above, arises from Access Samadhi, this being the state when the Citta has nearly attained Jhana. Some people see this Symbol, others do not. Thus, one person sees the Symbol because his mindfulness slips, after be has done much work. Another person does not see it because he retains his mindfulness and also because he has done little work.
Looking at it in another way, those who practise Samadhi may be divided into three groups. The first do only a little practice; for half an hour, then go to sleep. These people will not see the symbol.
The second group practise Samadhi for one to three hours until they feel sleepy and lie down. The Citta then stops receiving sensations from the Sense doors and falls towards the passive state due to which the Symbol arises. These symbols are what lead to birth and becoming (Bhava). One should not cling to them; one should let go of them.
The third group practise Samadhi a little or a lot accordingly; but mindful ness is not absent from them and they strongly develop Insight Wisdom (Vipassana). In these cases, the Citta does not drop to the passive state and the Symbol does not arise.
The Symbols which have been considered so far, are only those connected with the sensual realm, which arise dependent on objects that have been perceived in the world. In other words, we do not have to concentrate our attention on1 anything for them to arise, for they arise on their own.
As for the Symbols which are associated with the Form Realm and the Formless Realm, they only arise due to concentrating upon objects. For example, if one concentrates on Earth, then one sees Earth as the Symbol. If one concentrates on water or fire, then one sees water or fire.
To attain Absorption (Appana) Samadhi, in which the Citta is unshakeable, close the eyes and perceive that Mental Image which one’s eyes have been fixed upon. This is called the Learning Symbol (Uggaha Nimitta).2
After much practice with this Symbol, it may arise pure and limpid like a crystal jewel. If one’s thoughts are contracted, it will appear small; and if they are expanded, it will appear large. This is called the Counterpart Symbol (Pat& #3642;ibhaga Nimitta). This is heavy Kamma, which means that it gives rise to results before any other Forms of Kamma.
The Learning and Counterpart Symbols are in the Form Realm. They are stable and do not arise without mindfulness.
The Counterpart Symbol arises from twenty two types of Meditation Practice, these being:
1. The Ten Objects of Concentration (Kasin& #3642;a).
2. The Ten States of a Dead Body (Asubha).
3. Mindfulness of the Body (Kayagata Sati).
4. Mindfulness of Breathing (Anapanasati).
It also arises in thirty five states of the Citta, these being of:
1. The Form Realm ……………15 types.
2. The Formless Realm ...…………12 types.
3. Transcendental Consciousness…………8 types.
These only arise in the Mind Door.
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