path of wisdom. When the citta remains attached for a long time
in such samãdhi, conceits of various kinds may develop; such as,
believing that this calm and happy state is none other than Nib-
bãna, the end of dukkha. In truth, when the citta ‘converges’ into
the one-pointedness of appanã samãdhi so that its focal point is
experienced with the utmost clarity, it dwells fully absorbed in
serene happiness. But, the kilesas that cause birth in all realms
of existence simultaneously converge at the same focal point as
well. If wisdom is not used to penetrate and destroy those kilesas,
there is no doubt that future rebirths will take place. Therefore,
regardless of the level of samãdhi one practices, wisdom should be
incorporated into the practice as well. This is especially true of
appanã samãdhi. Otherwise, the citta will only experience tran-
quility without evincing a capacity for resourcefulness and dis-
cernment.BY THE TIME OF HIS SECOND TRIP to the Northeast, Ãcariya Mun was
well-experienced in the intermediate level of wisdom, since suf-
ficient wisdom is necessary for having advanced to the Anagãmï
level of Dhamma. Otherwise, he would not have been capable of
effective investigation at that level. Before reaching that level, one
must employ wisdom to successfully pass through body contem-
plation. This requires seeing the attractive as well as the repulsive
aspects of the body without getting caught up in either extreme.^35
The citta uses wisdom to isolate the attractive and repulsive aspects
and then passes through the midpoint where these two extremes
meet, having resolved all doubt and attachment concerning the
body. This passage, however, is nothing more than a transitional