These Five Hindrances are like diseases which arise in our hearts; and the Meditation Practices are like remedies which are suitable for curing the diseases. Thus, a form of practice should be chosen which is suitable for overcoming one’s main hindrances.
The concentration practices (Samatha Kammat& #3642;t& #3642;hana), which are the methods of developing calmness of heart, include the forty types of meditation practice as listed in the text books.1 Those who already know of these should realise that they are not expected to develop every one of them, but should only choose those which are complementary to their own hindrances.
The purpose of this is to get free of thoughts which arise from the hindrances to enter and overshadow the heart; for when they do this the heart is bound to have thoughts.
When they cease, the Citta is released from thoughts, and the state is then called “Detachment of the Citta from the Hindrances by the development of Calm”; from which point, the Citta may enter the state of Absorption Samadhi.
All the meditation practices are within the scope of the great way of setting up Mindfulness (Maha Satipat& #3642;t& #3642;hana)2 which the Buddha extolled as being the Best Way. If one is well versed in the texts concerning this; when one has examined all the types of meditation practice, one will see that the purpose is to become free from the four Corruptions (Asava).1
Kamma means “Action”; Thana means a “Base”. If one wishes to establish one of these bases,2 then the one that is suitable will depend partly on which of them one finds pleasure in doing; the important thing being, to aim at setting up the Citta firmly in that base. If one remains there for a long time, the Citta will
become very calm, but if one stays for only a short time, it will gain but little calm.
“Kamma” is the Action of doing the practice. If one does much practice, then one will gain much. As those in the world who desire wealth; if they do a lot of work, they gain a lot of wealth; but for a little work, they gain little. If one is lazy and does no work, one will continue to lose one s wealth until one is destitute. All wealth, both internal and worldly, comes by working for it. If one wants to make money in the world of industry, the important thing is to gain wealth by whatever method one finds to be effective.
The same applies to one who practises meditation; he should do that type which he finds he can practise without difficulty. If one’s Citta attains detachment in one kind of practice, then one should continue to develop that practice and stop doing any others.
All these who have become familiar with practice in the past have had to do much practice. If one gains from one of the meditation practices, one should continue to develop that practice. But if one still cannot gain from it, or if one only makes small gains with difficulty after much practice, one may look for a
quicker way. Each type of practice may be done all the time, without having to choose the time or place. They can thus be practised continuously, leading to quick results. But in order to reach the final result, it is necessary to come to see one’s inherent transcendent virtues (Vasana Parami).
The practice which will lead one to this state is detailed herein, under the heading of the following seven Stages, as follows:
Stage 1.Concentrate one’s attention on the “Heart Base” (Hadayavatthu).
Stage 2. Examine the purpose. The purpose is to stop discursive thoughts.
Stage 3. Avoid becoming entangled with knowledge which enters through the six sense doors.
Stage 4. Make Mindfulness (Sati) be master of the doors. To observe all six sense doors.
Stage 5. Live without attachment. Do not cling to anything.
Stage 6. Look for the “Three Characteristics” (Ti Lakkhan& #3642;a)3 in things.
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