2557 2014

SAMATHA
Insights from
a meditation
tradition
 Samatha
is an occasional publication of
the Samatha Trust
(U.K. registered charity no. 266367)

The Samatha Centre

Greenstreete
Llangunllo
Powys
LD7 1SP
United Kingdom

Distributed in the United States and Canada

by the Samatha Foundation of North America
 CONTENTS
front cover
GREENSTREETE
(oil pastel)
by Deborah Raikes

page 1
NOURISHED BY THE BREATH
by Elizabeth Somerfield
illustration:
LONGEST OF BREATHING
by Veronica Voiels

pages 2 to 5
IN PRAISE OF THE LONGEST BREATH
by Federica Pojaga
photo:
FORM, LIGHT AND SHADOW
(anon.)

pages 6 to 22
THE BRINGING INTO BEING OF
FORM-FREQUENTING CONCENTRATION
A translation of Ācariya Buddhadatta’s
Entrance to Abhidhamma, Chapter 14
translated by Lance Cousins
illustrations by Usha McNab

i
 page 23
COWAN
by Chris Morray-Jones
photo by Noah Stein

pages 24 to 25
AN ELEMENTAL EXPERIENCE OF CHANTING
by Elizabeth Somerfield
illustration by Roberta Sisson

page 26
CERDD TAITH
(Journey Poem)
by Lyn Webster Wilde
illustration by Talya Davies

pages 27 to 35
A TASTE OF HUA YEN
by Charles King
photos:
DEWY SPIDER’S WEB
(anon.) from Wikimedia Commons
and
WINTER LAKE
by Quinn Dombrowski

page 36
A HIGH WIND RECOLLECTION
collage (anon.)

pages 37 to 39
BOJJHANGAS – ANOTHER VIEW
by James Peel

page 40
COUNTING
as recalled by Chris Morray-Jones
Thai numerals by Nai Boonman

back cover
OPEN HAND
(anon.)

ii
 NOURISHED BY THE BREATH

The breath
flows down
from the skies
Massaging the toes
with its kindness
Watering the deep roots
of growth
Warmth rising gently
to the summit
Stroking the bones
on its travels
Again
Again
And again

-1-
 IN PRAISE OF THE LONGEST BREATH
As meditators, we are used to focusing our attention on the breath
and carefully examining its qualities as a way of calming the mind and
cultivating mindfulness.
Our samatha practice is based on the observation of our breath. We
control its length while letting it flow as naturally as possible. Noticing its
physical peculiarities, we become involved with it.
Breathing is an essential, natural activity that connects each of us to
every other living being, animal or vegetable. By inhaling, we absorb
oxygen, which is then delivered throughout our body and enables it to
function properly; by exhaling we get rid of carbon dioxide.
Breathing keeps us alive. Once we stop breathing, we die.
The breath accompanies us throughout our entire life, each single
breath marking the rhythmic flow of our time on Earth and our
interconnectedness with all that is alive.
From a physical point of view breathing is an automatic process that
is controlled unconsciously by specialized cells located in the brainstem.
But if it’s true that we cannot stop breathing at will (and who would want
to?), it is also true that we can, to a certain extent, control how we
breathe and that far from being simply a mechanical process of inhalation
and exhalation, the way we breathe has a remarkable impact on our
activities and states of being.
During one of our meetings, the meditation teacher suggested that
we try to consciously introduce the ‘longest breath’ into our daily
activities and observe its effects, especially on our mindfulness.
As I discovered, this practice sounds much easier than it is. It turns
out to be a good deal more complex than just taking the occasional deep
breath.
In my case, the practice of introducing and attending to the longest
breath has made me notice just how shallow my ordinary breathing is
throughout the day, even when I am not engaged in any particularly
demanding activity. As I sit here typing, I am taking in short gulps of air

-2-
through my nose rather than the long deep breaths you would expect
from someone who is … well, thinking and typing.
If each of us is born to breathe a certain number of breaths – as
believed in some Eastern cultures – then goodness knows what my count
is. Is there even a number as big as that?
Amusing as this may sound, it is actually rather worrying since I take
it to be an indication of some internal restlessness or anxiety that causes
me to live most of my life on the shortest breath.
Although I say, “causes me,” I suspect it is also the case for very many
of us. It may perhaps be a contemporary malaise caused by the
increasingly faster pace of our life.
A recent study by a Silicon Valley executive involving more than two
hundred individuals revealed that, when checking their email, 80% of
subjects unconsciously held their breath. This condition was dubbed
‘email apnea.’ However, it has also been found to occur in connection
with other forms of online activity and is by no means restricted to the
use of email.
Nowadays, there is a strong tendency for life to become increasingly
faster. We are required to work more and more quickly. In the little time
we have left, we need to cram in as many activities as possible in order
to get everything done. Our thinking processes also tend to become
faster and I, for one, regularly find myself doing one thing while my
thoughts are skipping ahead to whatever will come next. We are
constantly bombarded with information and the internet provides so
much information overload that we jump from one website to another
reading just the first few lines. Any marketing expert will tell you that if
you want to catch someone’s attention, you must do so within the first
few seconds. If you don’t, they will divert their attention to something
else.
Although we may not be running or skipping in the ordinary physical
sense, this mental hyperactivity seems to fool our brain into thinking that
everything needs to accelerate in order to keep pace – including,
especially, our breath.

-3-
 Of course, short and shallow breathing can be beneficial – even, at
times, a necessity – such as when we exercise, for example. However, it
may not be wise to allow such shallow breathing to become the norm.
Paying attention to the longer breath has enabled me to realize that
all around us, things carry on, each at its normal pace; and that all this
frantic activity is going on only inside myself. This struck me as being like
the opposite of one of those film sequences in which someone stands still
while everything around them speeds up. I saw a transparent version of
myself, filled with a whirl of activity, while all around me clouds slowly
crossed the sky, the trees went through their normal cycle of growth
while simply standing there, and birds took the time to stop and sing …
This simple practice of breathing more deeply enabled me to be more
fully aware of all that was happening around me, rather than remaining
trapped and wrapped up in my twirling thoughts with my shortened,
frantic breath supplying an upbeat soundtrack to my frenetic and self-
enclosed little world.
In this way, breathing properly and mindfully allows us to be in
contact with, and better related to, the world around us.
At the same time as working with the longest breath in this way, our
group was investigating the Ten Perfections (parāmi). It was interesting
to observe that this practice of adopting the longest breath also seemed
to involve the application of some – at least – of these ten qualities.
It seemed to me that deciding to allow oneself to breathe more
deeply involves a certain wisdom (paññā) insofar as we recognize and
understand that this practice will be of benefit to us. This is a form of
loving-kindness (mettā) towards ourselves. The quality of Viriya, often
translated as “effort” or “energy,” is sometimes also explained or
described as “gladly engaging in wholesome activities.” With regard to
the practice of attending to the longest breath, we also need apply a
certain effort – not in the physical sense, but rather by reminding
ourselves that “this is what should be done” and making the effort to do
that which is known to be good and beneficial for ourselves. If we persist
in remembering to breathe slowly and deeply until we reach the longest
breath, then we are also practicing determination (adhiṭṭhāna).
Remembering to breathe properly not only helps you to feel more
relaxed and focused; it also obliges you to slow down and take care of

-4-
yourself. This may seem easy, but we will find that it requires both
concentration and purpose. In the long run, the benefits become
apparent both at physical and mental level.
I have come to see this simple activity as a way of taking some time
off (a breather, if you will) to cultivate a little kindness towards myself.
This in turn has a beneficial effect on the ways in which I deal with those
around me and the outside world.
And since it only involves breathing, anyone can give it a go.

-5-
 THE BRINGING INTO BEING OF
FORM-FREQUENTING CONCENTRATION
A translation of Ācariya Buddhadatta's
Entrance to Abhidhamma, Chapter 14

Ācariya Buddhadatta is accounted one of the three great commentators

of the Theriya tradition, along with Buddhaghosa and Dhammapāla. He
probably lived around the same time as Buddhaghosa, during the fourth
or fifth century A.D. Indeed, an account from many centuries later claims
that Buddhadatta left Ceylon just as Buddhaghosa was arriving. Their
boats are said to have met halfway between Ceylon and India. Certainly,
the writings of both are based upon the same ancient commentaries from
the Great Monastery (Mahāvihāra) in Anurādha-pura, the then capital of
Ceylon.
Buddhadatta's main works are verse presentations of Abhidhamma
(systematic theory) and Vinaya (monastic discipline). Although shorter
than his treatment of Vinaya, the Abhidhammāvatāra or Entrance to
Abhidhamma is probably his most important work.
The chapter translated here concerns the practice of jhāna. It is
loosely arranged in the two-line verses of the original but without any
further attempt to render it as English poetry. Headings have been added
to show the progression of the text. Some notes are added at the end of
the translation to clarify points in the verses that may be unclear.
The work is addressed to bhikkhus and it is clear that the account is
intended for those who can devote themselves full-time to meditation
practice. This is in contrast to some of the Suttas (discourses), which are
often addressed to bhikkhus as a form of respect but describe practices
that may be undertaken by anyone. Even so, Buddhadatta’s teaching is
presented here in the belief that the presentation of an ideal form of
practice can be helpful also for those following a less intense path.

-6-
 EXPLANATION OF THE BRINGING INTO BEING OF
FORM-FREQUENTING CONCENTRATION
789.
I will henceforth explain the supreme method of bringing into
being that brings gain
and the well-trained mind that brings happiness — hear this
delightful exposition.
Establishing sīla
790.
Knowing and seeing that is more than the dhamma of men
— one desirous of attaining this should first purify sīla.
791.
Where practice is mixed with doubt, with wrong conduct
devoid of sīla,
there is no jhāna — how could there be the path ? Therefore
one should purify sīla.
792.
Sīla is reckoned as twofold in terms of what is to be done and
what is to be avoided.

-7-
 But without gap or lack, without blemish, blameless it
793.
should be performed by one desirous of the goal and wishing for
the happiness of solitude (viveka).
For sīla is for bhikkhus — the incomparable finery,
794.
the treasure, the sure refuge, the shelter, the haven, the resort,
and the fine wishing-jewel; sīla is the incomparable vehicle (yāna);
795.
sīla is the cool liquid that washes away the stains of the
defilements,
both as being the root of good qualities and a mighty destroyer of
faults.
796.
This too is the supreme, incomparable stairway that mounts to
the heaven of the Three (times Ten)
and the sure path to the entrance to the city of nibbāna.
797.
Therefore this sīla, twofold in characteristic, should be made
very purified by one desiring the goal, the bhikkhu to whom sīla
is dear.
Obtaining the meditation subject
798.
When one in this teaching is established in purified sīla,
he should cut off any obstacle — but obstacles they say are ten.
799.
The ten are: dwelling place, family, gain, a group and work is fifth,
travel, kindred, sickness, study, iddhi.
800.
After cutting off the ten kinds of obstacle,
he should approach the giver of the kammaṭṭhāna.
801.
Pleasant, commanding respect, revered, one who says [what is
needed], easy to speak to,
both a speaker of profound discourse and not one who incites one
to the wrong thing.
802.
After approaching at the right time one endowed with these and
similar qualities,
a seeker of the good, a good friend, the giver of the
kammaṭṭhāna,
803.
the kammaṭṭhāna should be obtained; but only after performing
the duties due to him.
He should give it to the bhikkhu after knowing his character type.

-8-
Character types
804.
This character type is reckoned as of six kinds
with regard to passion, hate and delusion and to faith, intelligence
and thinking.
805.
According to the method of mixing them, they are sixty four,
but thinking there is no use to them, I have not shown them here.
806.
The ten uglinesses, likewise mindfulness connected with the body
— these eleven are suited to someone of the passion type.
807.
The four immeasurables, the colour kasiṇas — these
eight are always suitable for someone of the hate type.
808.
For the very deluded character type and for the thinking
character type
in and out breathing is the single one prescribed as suitable.
809.
The set of the first six recollections are for the person of the faith
character type.
Mindfulness as to death and peace, food-linked
810.
recognition, discrimination of the elements — for the individual
of intelligence nature these four are pointed out as suitable.
811.
Both the four linked to non-rūpa and the remaining kasiṇas —
these are explained as suitable for all character types.
812.
It should be known by the clever that all this was said
from the standpoint of complete opposition and extreme
beneficiality.
Subjects of meditation
813.
One should indicate that all of the kammaṭṭhānas [number] forty:
ten kasiṇas, ten each of uglinesses and recollections;
814.
four immeasurables and four connected to non-rūpa;
the discrimination of the elements and the recognition to do with
food.
815.
Among these kammaṭṭhānas how many bring approach
(upacāra)?
Leaving out mindfulness of in and out breathing and that
connected with the body
816.
the remaining eight recollections, the recognition <of food> and
the discrimination <of the elements> —
these ten are said to bring approach; the rest bring absorption.

-9-
817.
Among those which bring absorption, the ten kasiṇas
and also mindfulness of in and out breathing — these have four
jhānas.
818.
The ten uglinesses, likewise mindfulness connected with the body
— these eleven dhammas may be of the first jhāna.
819.
The three first brahmavihāras bring three jhānas;
the fourth and those connected with non-rūpa are reckoned as
belonging to the fourth jhāna.
820.
Surmounting is twofold with reference to the support and the
factors;
there is surmounting of the pasture in those connected with non-
rūpa, surmounting of the jhāna factors in those connected with
rūpa.
821.
Only the ten kasiṇas out of these should be increased;
but not to be increased are the uglinesses and the rest.
822.
The ten kasiṇas and also the ten uglinesses,
likewise mindfulness of in and out breathing, also mindfulness
connected with the body
823.
are supports which can be semblance nimittas.
The rest could not be supports which are semblance nimittas.
824.
The ten uglinesses, recognition of food, mindfulness connected
with the body
— these twelve do not at any time occur among the devas.
825.
Both these twelve and also mindfulness of in and out breathing
— these thirteen are not found in the brahma world.
826.
Apart from the four connected with non-rūpa there are none
among non-rūpa beings.
In the human world all certainly occur.
827.
Omitting the fourth kasiṇa, the kasiṇas and the uglinesses
— these nineteen are to be grasped only by the seen.
828.
But in mindfulness as to body, the five beginning with skin are to
be grasped by the seen, the remainder of the parts only by the
heard.
829.
Mindfulness of in and out breath is explained as to be grasped by
the touched;
wind kasiṇa alone is grasped by <both> the seen and the touched.
830.
But the remaining eighteen are to be grasped by the heard alone.
The immeasurable of balance and also the non-rūpas — these five

- 10 -
 831.
have been made known as not to be grasped right from the
beginning.
The remaining thirty five can be grasped from the beginning.
832.
Among these kammaṭṭhānas, excluding space kasiṇa
nine kasiṇas are conditions for the non-rūpa [levels].
833.
But ten kasiṇas are conditions for the abhiññās;
three brahmavihāras are conditions for the fourth.
834.
Each lower non-rūpa level is a condition for each higher one.
Similarly the fourth is a condition for cessation (nirodha).
835.
But all of these forty kinds can be conditions
for insight, for success in achieving a state of being and for
happiness.
How to practise the earth kasiṇa
836.
To someone who has obtained the kammaṭṭhāna and dwells in
the presence of the teacher himself,
it should be expounded (at the moment of coming of whatever
comes).
837.
But when a bhikkhu wishes to go elsewhere after obtaining it,
it should be expounded neither too succinctly nor in too much
detail.
838.
When he has obtained the kammaṭṭhāna, the weak point of the
mind-born deva,
in a suitable vihāra, free from the eighteen defects,
839.
he should dwell constantly — one not too far from
the village nor too near, auspicious and endowed with five
factors.
840.
A minor obstacle too should be cut off. If there is
long hair, nails or body hair, they should be cut by the yogin.
841.
The robe should be dyed if it is stained.
If there is a mark on the bowl, it should be baked.
842.
The bhikkhu who has cut off the obstacles
and dwells happily in a secluded place,
843.
should avoid blue, yellow, red and white soil and make
an attractive kasiṇa with soil that is smooth and the colour of the
dawn,
844.
if he is wise and desires to attain jhāna.
Either in secluded accommodation or in a place like that outside,

- 11 -
845.
in a concealed place or in a hollow place in a cave,
the kasiṇa should be made either movable or fixed.
846.
One making a movable one should bind onto four sticks
either leather or matting or woven cloth
847.
and make the kasiṇa there in accordance with the amount of soil.
Laying it on the ground, he should look upon it.
848.
A fixed one should be made as a circle like the round part (calyx?)
of a lotus
by striking stakes into the ground and covering it with creepers.
849.
In detail it is fitting for one who wishes to be free from the circle
to make a circle measuring a span and four finger breadths.
850.
After making the kasiṇa circle (maṇḍala) pleasant like the surface
of a drum,
after thoroughly sweeping the locality, after going to bathe and
returning,
851.
the wise person sits there in a well-prepared place
within arm’s reach (hattha-pāsa) of the kasiṇa circle
852.
on a well-covered seat, a span and four finger breadths high.
Having positioned the body erect and made mindfulness before
him,
853.
having seen the danger in kāmas, having seen freedom from
kāmas as safe,
having aroused the highest joy and gladness towards the three
jewels,
854.
having made a supreme effort with the <resolve>
‘through this practice may I surely be a sharer in the happiness of
seclusion (paviveka)’,
855.
he should open his eyes only to a moderate degree
and practise again and again, grasping its appearance (nimitta)
well.
856.
The colour should not be looked at nor should the lakkhaṇa be
seen,
but without releasing the colour, the learned one should place
the mind
857.
predominantly upon the concept (paṇṇatti-dhamma) and practise
with one-pointed mind, repeating ‘paṭhavī (earth), paṭhavī’.
858.
It is fitting to repeat any one among such names for earth as
earth, wide one (medinī),

- 12 -
 ground (bhūmi), giver of wealth (vasudhā) or bearer of wealth
(vasundharā).
859.
Alternately with open and closed eyes, one should advert to it
again and again,
just so long as the acquired nimitta does not arise.
Developing the nimittas
860.
At the time when, as he practises in this way with one-pointed
mind,
it comes into the mind’s eye (āpātha) of the yogin who is
adverting with closed eyes
861.
in the same way as at the time when they are open,
at that time the acquired nimitta is said to have arisen.
862.
But when the nimitta has arisen, henceforth the discerning
yogin should not sit in that place.
863.
The wise one should enter his own dwelling place
and develop it seated there, as is comfortable.
864.
But in order to avoid proliferation of washing the feet
two single-soled sandals are desirable.
865.
If his immature concentration perishes due to something
damaging (asappāya),
he should go to the same place and take it again.
866.
He should practise again and again, seated comfortably on a stool
and it should be paid careful attention to and impacted by
thought (takka).
867.
But if the mind leaves the nimitta and runs without,
the mind should be restrained and fixed on the nimitta.
868.
Wherever he is sitting, when that one rich in tapas desires the
nimitta,
in that same place, by day or by night, it arises in his mind.
869.
All five hindrances are obstructed (vikkhambhanti)
stage by stage for the yogin who does so.
870.
The mind is concentrated with approach concentration
and the semblance nimitta arises for the yogin.
871.
But what is the difference between this and the previous
<acquired nimitta>?
It is like the polished disk of a mirror drawn from a bag;

- 13 -
 872.
like the disk of the moon when it is completely full coming out
from a cloud;
like cranes against a storm cloud is the semblance nimitta,
873.
at that point, emerging as if breaking up the acquired nimitta.
It appears to him as much purer than the acquired nimitta.
874.
But it possesses neither shape nor colour.
It is a mere mode of appearance, born of recognition, made
through bringing into being (bhāvanā).
875.
When the semblance nimitta, made through bringing to being,
has arisen, the five hindrances too are obstructed.
876.
Defilements are truly stilled for the bhikkhu earnest in work
(yuttayoga).
The mind is concentrated with approach concentration.
Reaching absorption
877.
But the mind becomes concentrated in two ways for the one who
possesses concentration: at the moment of approach and <at the
moment of> obtaining.
878.
By the abandoning of the hindrances at the moment of approach
but likewise by the appearance of the <jhāna> factors at the
moment of obtaining.
879.
‘But declare what is the difference between the two kinds of
concentration ?’
At the moment of approach the factors have not become strong,
880.
but in absorption factors which have become strong would arise.
Therefore that absorption mind occurs even for a day.
881.
If in that very sitting he can develop the nimitta
and reach absorption, it is good.
882.
If he cannot, that nimitta should be constantly guarded
as if it were a hard to obtain treasure like the embryo of a
cakkavattin
883.
by the heedful yogin who possesses mindfulness.
Loss does not occur to one who guards the nimitta he has
obtained.
884.
When there is no guarding, what has been obtained perishes
each time;
so it should be guarded. This is the way of guarding it:
885.
Dwelling place, food source, conversation, person; food;
temperature;

- 14 -
 mode of activity (iriyāpatha) — he should avoid these seven
unhelpful things;
886.
he should cultivate the seven helpful kinds. For so practising
a bhikkhu will before long have absorption.
887.
The intelligent person who does not have absorption even so
practising
should perfectly accomplish skill in absorption.
888.
This skill in absorption is of ten kinds
but it is not explained by me here out of fear of too long a book.
889.
But absorption comes about when the nimitta has been obtained,
to one who accomplishes skill in absorption in this way.
890.
If it does not occur to one who has practised in this way,
he should even so not give up effort (yoga); the learned person
must still strive.
891.
Therefore the intelligent person would examine the manner of
occurrence of his citta
and again and again unite evenness with vigour (viriya).
892.
Let him take hold of the mind when it becomes just a little lax and
restraining the mind when it is too energetic, he should make it
occur evenly.
893.
After freeing the mind from lax and energetic states
he should bring it towards the semblance nimitta.
Jhāna mind
894.
But when he brings it towards the nimitta in this way
with the idea ‘now certainly absorption will succeed’,
895.
adverting citta is born to the yogin,
cutting off the passive mind and likewise making that same
earth kasiṇa
896.
the support at the mind door; next four or five
active minds with the very same support are born to him.
897.
Last of these would be a single rūpa-frequenting active mind.
The thinking and other jhāna factors are stronger than the
previous ones.
898.
These active minds are called preparatory and approach
due to being preparatory to and approaching absorption mind
899.
and inclination (anuloma) due to inclining towards absorption.
The one which is last of all out of these is called ‘family
membership’ (gotrabhū).

- 15 -
 900.
By not taking those which have already been taken, preparatory
is first;
second is approach; third is inclination;
901.
the fourth is explained as ‘family membership’; the fifth is
absorption mind.
Alternatively the first is approach; the second is inclination;
902.
the third is explained as ‘family membership’; the fourth is
absorption mind.
Either the fourth or the fifth makes the mind absorbed — not
those after.
903.
In the sixth or seventh absorption is not born;
due to the nearness of the passive mind the active mind is in
process of falling.
904.
Yet the Abhidhammika Godatta said as to this that
because of previous repetition, the sixth or the seventh
become absorbed.
905.
In fact, just as someone running towards a sheer drop
even if he wishes to stop at the edge is unable to do so,
906.
it should be known by the clever that in the same way
one cannot enter absorption in the sixth or seventh mind.
907.
It is pointed out that this absorption is for just one citta moment;
then there is falling into the passive mind;
908.
then after cutting the passive mind, in order to recollect:
adverting; then the mind which recollects jhāna.
Jhāna factors
909.
Sensual purpose; ill will; sloth and sleepiness; excited
guilt; doubt — these five are abandoned.
910.
Conjoined with thinking, exploring, joy and happiness
and one-pointedness — this jhāna is fivefold.
911.
The mind is greedy for various objects of sense due to sensual
purpose,
wandering hither and thither like a monkey in the forest.
912.
Because of unifying (samādhāna) the mind on just one object
concentration is called the opponent of sensual purpose.
913.
Due to its goodness of feeling (pāmojjabhāva) and its nature
being to cool,
joy is spoken of as the opponent of ill will.

- 16 -
 914.
Because it spreads out (savipphārikattā) as thought free from
sensuality and the like,
thinking is explained as the opponent of sloth and sleepiness.
915.
Because their nature is unquiet and because happiness is itself
very peaceful,
happiness is the opponent of the pair of excitement and guilt.
916.
Because it resembles wisdom, exploring which has the
characteristic of constant scanning
is shown as the opponent of doubt.
917.
Thus the first jhāna which is freed from five factors and joined
with five,
fortunate, beautiful in three ways, joined to ten lakkhaṇas,
918.
has been reached by the yogin.
One who desires that jhāna to last a very long while
919.
should attain it after purifying it of evils in every way.
If he attains it <in this way>, it would be very long-lasting.
920.
The bhikkhu desiring to fully develop his mind (cittabhāvanā)
should expand the semblance nimitta step by step.
921.
There are two planes for expansion: approach and absorption.
It is fitting to expand it either after reaching approach
922.
or after reaching absorption. This is the course for expanding it:
just as a ploughman circumscribes the palace to be ploughed,
923.
in just the same way the yogin should expand the nimitta after
circumscribing
successively at distances of one and two finger-breadths and so
on as far as desired.
The masteries
924.
When first jhāna has been obtained, in five ways
the practitioner of tapas should thoroughly master it.
925.
The masteries are spoken of as five — the three of adverting,
attaining and resolving (adhiṭṭhāna) with emergence and
recollection.
926.
One would perfect the five masteries by constantly
adverting, attaining, resolving, emerging and recollecting.
927.
For the yogin who wants the second without obtaining mastery
of the first
would fall from both — from the first and from the second too.

- 17 -
Progressing through the jhānas
928.
If labelling and bringing to mind of sense objects occur to him,
the jhāna of that careless yogin is one ‘tending to decline’.
929.
Mindfulness which is aligned to it becomes fixed in that —
this jhāna of the slow yogin is ‘tending to stability’.
930.
If labelling and bringing to mind without thought occur to him,
the jhāna of that careful one would be ‘tending to distinction’.
931.
If labelling and bringing to mind joined with disenchantment
occur to him,
it has been explained that the jhāna is tending to penetration.
932.
Therefore the wise one who has thoroughly mastered these five,
after emerging with proficiency from the first jhāna,
933.
because this attainment has weak factors since it is near to
the opposition to the skilful and since thought and exploring
are gross,
934.
in this way sees the inferiority in the first. Rather the wise yogin
reflects on the second jhāna as peaceful.
935.
Overcoming affection for the first jhāna,
he should undertake the course of practice to achieve the second.
Second jhāna
936.
Then when he has emerged from jhāna in the proper way
and, mindful and aware, is recollecting the jhāna factors,
937.
thinking and exploring manifest to the yogin as gross;
the remaining three factors manifest to him as peaceful.
938.
At that time, as the yogin is bringing to mind that same nimitta
in order to abandon the gross factors and obtain the peaceful
ones
939.
bringing it to mind as ‘earth, earth’,
he knows: ‘now the second jhāna will arise’.
940.
Cutting off the passive mind and making earth kasiṇa
the support at the mind door,
941.
adverting citta is born to the yogin. Then four or five
active minds with that same support are born to him.
942.
One active thought, the last of these,
is a form-frequenting second jhāna mind.
943.
Clarified within, the jhāna has three factors —
it is joined with joy and happiness and one-pointedness.

- 18 -
 944.
One should fully comprehend the rest in the way given above.
Thus, lacking two factors, linked with three factors,
945.
second jhāna, beautiful in three ways, linked to ten lakkhaṇas,
fashioned through bringing into being, has been reached by the
bhikkhu.
Third jhāna
946.
When the second jhāna has been reached and one who is mindful
has thorough mastery in the five ways of the second,
947.
after emerging from that second jhāna with proficiency,
he thinks ‘this attainment is near to thinking and exploring
948.
and it has weak factors due to the grossness of joy
since there is excitement of the mind due to joy.’
949.
Having seen the inferiority of it and the third jhāna as peaceful,
overcoming affection for the second jhāna,
950.
he should undertake the course of bringing into being to achieve
the third.
Then when he has emerged from the second jhāna
951.
and, mindful and aware, is recollecting the jhāna factors,
joy manifests as gross and happiness, etc. as peaceful.
952.
At that time in order to abandon gross factors and obtain
peaceful ones
the yogin brings to mind the very same nimitta,
953.
again <repeating> ‘earth, earth’.
He knows: ‘now the third jhāna will arise’.
954.
Cutting off the passive mind and making earth kasiṇa
the support at the mind door,
955.
adverting citta is born to the yogin. Then four or five
active minds with that same support are born to him.
956.
One active thought, the last of these,
is a form-frequenting third jhāna mind.
957.
Joined with mindfulness and awareness, the third is linked
with happiness and one-pointedness and reckoned as having
two factors.
958.
One should fully comprehend the rest in the way given above.
But, deprived of one factor, linked with two factors,
959.
third jhāna, beautiful in three ways, linked to ten lakkhaṇas,
fashioned through bringing into being, has been reached by the
bhikkhu.

- 19 -
Fourth jhāna
960.
When the third jhāna has been reached and one who is mindful
has thorough mastery in the five ways of the third,
961.
after emerging from that third jhāna with proficiency,
he thinks ‘this attainment is near to the defect of joy’
962.
and when there is directing (ābhoga) of the mind concerned with
happiness.
it has weak factors due to the grossness of happiness.’
963.
Seeing the inferiority of the third jhāna in this way,
and seeing the fourth jhāna as peaceful
964.
overcoming affection for the third jhāna,
he should undertake the course of bringing into being to achieve
the fourth.
965.
Then when he has emerged from the third jhāna
and, mindful and aware, is recollecting the jhāna factors,
966.
the happy mind manifests to him as gross and
balanced viewing and one-pointedness of mind as peaceful.
967.
At that time in order to abandon the gross factor and obtain a
peaceful one
the yogin brings to mind the very same nimitta,
968.
again <repeating> ‘earth, earth’.
He knows: ‘now the fourth jhāna will arise’.
969.
Cutting off the passive mind and making earth kasiṇa
the support at the mind door,
970.
adverting citta is born to the yogin. Then four or five
active minds with that same support are born to him.
971.
One active thought, the last of these,
is a form-frequenting fourth jhāna mind.
972.
Deprived of one factor, because it is united with two factors
the fourth is reckoned as having two factors.
973.
In this way fourth jhāna, beautiful in three ways, linked to ten
lakkhaṇas,
fashioned through bringing into being, has been reached by the
bhikkhu.
974.
Because happiness is not a repetition <condition> for balanced
viewing

- 20 -
 and instead active minds associated with balanced viewing are
active,
975.
therefore the fourth is reckoned as joined with balanced viewing.
This is the difference with it; the rest is as said previously.
The abhidhamma method
976.
Dividing into two the first jhāna in the method (naya) of the set of
four
the second is made into the third in the method of the set of five;
977.
the third becomes the fourth and the fourth fifth in that method.
The first remains first — this is the difference between them.
In conclusion
978.
In this way up to here I have spoken not too concisely nor in too
much detail
of the bringing into being of the form-frequenting.
979.
A very sweet and choice utterance.
What man would these words not delight,
words that are to be experienced by people
whose tranquil understanding is very sharp and clear.

NOTES

789.
'Bringing into being' is a literal rendering of bhāvanā 'meditation practice' i.e. the development
of the eightfold path.
790.
Sīla: 'character' is what is developed by keeping the precepts i.e. living a wholesome life. In the
eightfold path that is right speech, action and livelihood.
793.
Viveka: 'apartness' i.e. separating the mind from sense objects and the hindrances.
796.
'Three times Ten' is poetic language for the Heaven of the Thirty Three.
800.
Kammaṭṭhāna: 'occupation' in this context refers to one of the objects utilized to develop
samatha meditation.
807.
Kasiṇa: 'totality' i.e. a meditation object such as a colour when experienced as comprising
everything there is. A kasiṇa disk or circle is an external object — circular or another shape —
which is used initially to develop meditation on a totality.
808.
The thinking character type refers to someone with a discursive type of mind.
811.
Rūpa refers to everything we experience as colour or form. In extended use it refers to
materiality in general. Non-rūpa is that which is without colour or form and immaterial.
820.
Ārammaṇa: 'support' i.e. object of the mind in a given moment. Gocara 'pasture' i.e. the field
in which the mind is 'browsing' is an alternative word for the object of the mind.
830.
'Balance': upekkhā 'equanimity' literally means looking on at what is happening without getting
caught up in it.

- 21 -
833.
Abhiññā: 'higher knowledge i.e. psychic powers and such things as clairvoyance and
remembering past lives.
834.
Nirodha is the meditative cessation of the second and third aggregates that transcends both
form and formless meditation.
838.
'A weak point' i.e. a place where the opponent is vulnerable in martial combat. The meditation
subject is metaphorically where the God of Love (Kāmadeva) is vulnerable.
853.
Kāmas in this context are the objects of sense: colour, sound, smell, taste and things that can
be touched.
859.
Unlike the case of breathing mindfulness the nimitta in kasiṇa practice has a fixed form.
868.
Tapas: usually in South Asian religious tradition this refers to a kind of heat or energy
generated by ascetic practice. Here the energy arising from meditation must be meant.
882.
Cakkavattin: lit., ‘discus-wielder’ or ‘master of a sphere (realm)’ is a legendary universal
monarch.
895.
'Passive mind' (bhavaṅga) — the rest state to which the mind returns after every activity.
896.
Active minds (javana) — normally mental states of a skilful or unskilful kind. Here the mental
process (cittavīthi) leading to jhāna is described.
920.
Expanding the nimitta is not recommended for breathing mindfulness. See v.821.
943.
The mind becomes still and clear.

- 22 -
COWAN
I sit
and journey
into emptiness
and there,
abide.

And still I sit

until the cows
come home — and
what then?

Moo …

- 23 -
AN ELEMENTAL EXPERIENCE OF CHANTING
Working recently with the elements within meditation practice, the mind
was further drawn to investigate possible connections between the
elements and the practice of chanting.
Preceding the practice with the threefold introductory homage to the
Buddha, Dhamma and Sangha offers an opportunity to connect with the
Earth as a starting point, producing the sense of being firmly rooted. The
image of a rock or mountain, or an oak or beech tree may come to mind
following the thrice-repeated simple act of inclining one’s hands or
bowing towards the ground. The sound also seems to possess an earthy
quality, and to resonate and travel towards the base.
The three refuges seem to deepen the earth contact, while the five
precepts bring the flowing quality of water, like a shower permeating the
body and cleansing the mind in preparation for meditation practice.
Another chant that brings to mind the Earth-Water combination is the
Mettasutta. At the earth base, there are the “upright” and “straight-
forward” mind and body, balanced by the watery qualities of “gentle
speech” and of being “humble, not conceited.” Again, the water element

- 24 -
has a purifying function: any wish to act in a harmful way, or to exclude
any being from the field of loving-kindness, is washed away. Air and fire
then come into life as the warmth of the wish for all beings to be well and
happy gathers strength and expands, travelling far and wide through the
air. When the four elements are aroused and balanced in this way, they
provide an energised but, at the same time, tranquil opening for the
practice to follow.
Reflecting on The Buddhamangalagatha, one again senses firstly the
Earth at the centre. Here, we find the historical connection with the
Buddha at the heart of the Dhamma brought into contact with the
essential Buddha-nature of all beings. The eight Arahats guard the
directions and the breath of the chanting travels outwards then returns
to the centre – buoyed up by the energy gathered in by the air. There is a
feeling of heat increasing gently, flowing around the body in response to
the recollection of the eight enlightened beings. The melodious sound
quality of the Buddhamangalagatha evokes a sense of warm water
flowing, suffusing a strong sense of the calm and protection offered by
this chant.
In the Twenty-eight Buddhas chant, we find another example of the
fire element. Energy is raised as each of the Buddhas is acknowledged.
Stability at the base is maintained by the contact with the ground, while
the power of this strong Chant appears to generate a heat within. This has
the effect of arousing both mind and body, first introducing and then
increasing strength and confidence within them, and providing the
energy needed to proceed into meditation practice.
It is possible examine the experience of many different chants in this
way, and to notice the elements with which they appear to connect. It is
interesting to investigate whether and how those elemental qualities,
once aroused, may affect the ensuing practice. One may also ask if the
experience of chanting before a sitting practice is different to that of
chanting afterwards. What, if any, are the effects? Are they beneficial?
This may lead to a clearer appreciation of which chants are useful to our
practice, and when. One may well find that this, like all things, changes
over time. As always, this is an individual journey for each person to
explore.
May these reflections be useful for the journey and bring wellbeing!

- 25 -
 CERDD TAITH*
(JOURNEY POEM)
Mae’r coed’n cwtsho’r canolfan yn y cwm,
Yn y niwl mae’r hen dduwiau yn aros – amdanon ni?
Dyn ni crwydro ar rosydd mawr, yn dilyn y ceffyl gwyn,
Brwydr dreigiau yn digwydd dan ein traed trwm.
Am beth dyn ni chwylio? Un peth neu bethau gwahannol?
Wyt ti fy mrawd i - neu fy heriwr?
Gweidda’r dderwen: wedi dod mae’r duw glas!

The trees are holding the centre in their arms,

In the mist the old gods wait – for us?
We wander on the wide moor, following the white horse,
And under our heavy feet, the dragons fight.
What are we searching for? The same or different things?
Are you my brother - or my challenger?
The oak shouts out: the blue god has come!

Greenstreete, October 2012

* This poem will also appear in the journal Y DDraig Werdd (The Green Dragon).

- 26 -
 A TASTE OF HUA YEN
A week of practice was held in 2012 at Greenstreete to explore different
esoteric traditions. Within the context of our own Samatha practice, we
were each asked to investigate one of a diverse range of traditions, and
to make a presentation to the rest of the group. I was asked to look at
Hua Yen, a fifth to seventh century school of Chinese Buddhism, about
which I previously knew nothing. I immersed myself in this complex and
fascinating philosophical system which explores the nature of inter-
dependence and conditionality.
Hua Yen has been described as one of the culminations of Mahayana
Buddhist theory. It was the philosophical background to commentaries
on several important Mahayana sutras, including the Heart Sutra, and
may be regarded as a theory counterpart to Chán or Zen practice.
As usual, the week was a rich and fruitful one for all. However, my
own practice took some surprising turns, and I had a range of incomp-
rehensible and distressing experiences, including a series of powerful
dreams. A sequence of unusual events followed in the weeks afterwards,
including an acute severe physical health problem and a series of

- 27 -
occurrences leading up to my father’s unexpected death in Spain. Given
the specific details of these experiences and events, it was impossible to
doubt – despite my scepticism; and even though it did not make reason-
able sense in terms of their time sequence or the spatial connections
between them – that these events were fundamentally connected. It
seems that the practice can sometimes open up an awareness to under-
lying connections and conditions in our lives, and these experiences have
significantly altered my perception of the way things are. Hua Yen is not
an attempt to develop an explanation; I’m already far too attached to
trying to make sense of things to want to reinforce that tendency.
Complex as it is, Hua Yen is best approached in a playful spirit and by
being willing to carelessly let go of safe footholds in our manner of
looking at the world.
We may start with some big questions: What is it like to be
enlightened? How does a Buddha see the world? How does a Buddha
experience existence?
Our Theravādin path can perhaps be described as a gradual process
of purification and development leading at last to enlightenment. We
tend to start from where we now find ourselves (e.g., the hindrances) and
move onwards from there. In contrast, Hua Yen moves directly to the
enlightened experience itself and asks us to try to imagine, or conceive,
what the enlightened experience might be like. It is a leap of the
imagination. The Hua Yen masters then developed a philosophical
structure to support that leap.
Hua Yen is based on two key concepts: interdependence and empti-
ness.

Interdependence
This is an extrapolation of the doctrine of dependent origination.
It so happened that during the period when I was reading about Hua
Yen, I watched a TV programme about the Yellowstone National Park in
North America. Over the years since the extinction of the region’s top
predator, the wolf, significant ecological changes had occurred. In an
attempt to resolve this problem, wolves were reintroduced to the park
and within a short time the entire ecological picture was dramatically
changed. The wolves started hunting elk and reducing their population,

- 28 -
which had grown enormously. A consequence was that willow trees,
which the elk had eaten almost to the point of extinction, also returned
to Yellowstone Park. This in turn caused the beavers, who build their
dams of willow, to return in great numbers. The beavers’ dams caused
significant changes in the shape of rivers, which became slow,
meandering streams with big pools at every turn. Marsh lands developed,
with suitable spaces for all kinds of small animals and insects, and so
forth.
So changing just one component of Yellowstone Park had changed
the whole of the Park, because all of its elements were in some way
interconnected – not just the animals; but also the rivers and the
landscape. The effects of reintroducing the wolf were perhaps especially
rapid and dramatic, but it is clear that something similar would have
happened – although perhaps more slowly – had any other part of the
system been changed. Change in any part of Yellowstone Park affects the
whole of the park.
Hua Yen takes this idea and applies it to the whole universe, to the
whole of existence, and to all aspects of reality. It suggests that in some
fundamental way, all the parts of a whole are interdependent. In
particular, there is a fundamental causal connection between all parts of
a whole. Each part is a condition for the existence of every other part of
the whole, and the whole is conditioned by each and every part.
The Hua Yen masters make statements such as the following:
All dharmas (consider this to be all phenomena, physical or
mental, that manifest; or all aspects of existence) are
interdependent.
All dharmas are conditioned by all remaining dharmas for their
very existence.
Each and every dharma is a condition for the existence of all
other dharmas.
This is a view of the universe in which every component, or every
phenomenon, is fundamentally connected through conditionality to
every other component or phenomenon. Everything is simply one whole.

- 29 -
Emptiness (śūnyatā)
This is a fundamental idea in all forms of Mahāyāna Buddhism. It is
closely related to all three “signs” or characteristics of conditioned exist-
ence: anicca (impermanence), anattā (absence of essential self) and
dukkha (suffering, unsatisfactoriness). However, it is perhaps most eas-
ily approached by way of the first.
Anicca: everything is changing. In Mahayana Buddhism greater em-
phasis is given to the idea that everything is changing from one instant to
the next; everything is in constant flux. Nothing remains what it is for
more than one moment. Because everything is constantly changing,
nothing possesses a permanent ‘being’, such as a static or permanent
intrinsic nature, or core identity, or absolute existence. This connects to
anattā. However, the principle is being applied here not just to the self,
but to everything that exists. We only perceive ‘things’ or (physical or
mental) objects because we fix the process of change and flux into
‘permanent’ entities through our craving.
Two apparently common misunderstandings of the meaning of
emptiness can be clarified: First, “emptiness” does not mean nothing-
ness or complete absence. Clearly there are phenomena that manifest,
both physically and mentally. But although something is “there” or
“happening,” it is empty of being.
Secondly, “emptiness” is not in itself an underlying entity or “core.”
It is not the “real identity” of things, in the sense of an underlying
metaphysical identity, or essence. It is quite different from the idea of an
indwelling divine presence within everything. Hua Yen explains that
emptiness is itself completely empty.
In Hua Yen, interdependence and emptiness are intricately connect-
ed. They are two sides of the same coin. Everything is empty because,
through its interdependence on everything else in the universe, it is
constantly changing and hence has no permanent being.
From one perspective, there is a universe of conditioned inter-
dependent phenomena.
From another perspective, all manifestations in the universe are
empty of being in their nature.

- 30 -
 These two fundamental principles are then elaborated in Hua Yen in
all their logical permutations and consequences into a complete and very
dramatic view of existence. I will attempt to draw out a few of the key
points.

The Jewel Net of Indra

Hua Yen uses a series of powerful visual metaphors to ilustrate its
understanding of reality. One such metaphor, which can be developed as
a visualisation practice, is the Jewel Net of Indra.
Imagine, far up in one of the highest heavens, the celestial palace of
the God Indra; beautiful and majestic. Its roof is covered by a wonderful
net, made of fine but immensely strong thread. The net is vast. It ext-
ends to infinity in each direction, so that it covers the whole universe. In
fact it also covers all realms of existence, from the highest heaven to the
lowest hell. At each point of connection in the net, there is a beautiful
jewel. So it is an infinite net with an infinite number of jewels.
Each jewel is so well polished and so clear that it reflects all the light
that falls on it, however faint, however subtle. If you allow yourself to
focus for a moment on any one jewel, you will find that because of its
perfect reflective capacity, it contains within itself a reflection of each and
every other jewel of the net. And were you to focus on any other jewel,
you would find the same to be the case.
Furthermore, because the reflections are so fine, within each jewel
image that is reflected in any one of the jewels, you can also see the
reflections of each and every other jewel in the net. And within each of
those reflections, similarly all other reflections can be seen. So there are
infinite reflections within infinite reflections, all interconnected, spread
over the infinity of the universe.
Keeping this metaphor in mind, let us return to the Hua Yen teachings
about interdependence and emptiness.
Hua Yen sets out to investigate the world of phenomena as it
manifests. Although it tends to focus on material form (rūpa), it is in fact
referring to the whole of the physical and mental worlds (the five
kandhas).
Clearly, we perceive differences between the different phenomena
that exist. For example, I am different to my wife, children, friends, etc.

- 31 -
The set of conditions that have led to my existence are different to those
that have led to the existence of other people. But Hua Yen examines this
more carefully. Let me go back to the wolf and the willow in Yellowstone
Park, using this example as a metaphor for the parts of a whole.
In one sense the wolf and the willow are different, since they have
come to exist through very different sets of conditions. However, both
are fundamentally and completely empty. There is really no such thing as
a “wolf” or a “willow.” Both are constantly and completely in flux, empty
of being. Thus, the wolf is, in this more fundamental way, the same as the
willow.
Moreover, as I described, the wolf is an essential condition for the
willow to exist. Without the wolf the willow does not come to be
(remember that in Yellowstone Park the willows had nearly become
extinct before the wolf was reintroduced). Therefore, one can say that,
in some sense, there is something of the wolf in the willow as the wolf is
an essential cause for the willow’s coming to be or ceasing to be.
Especially as both are completely empty. Hua Yen calls this inter-
penetration, and states that all phenomena, because of their funda-
mental interdependence, interpenetrate each other. They are not
separate, or different, they are completely interconnected. Not like two
dots connected by a line, but more intrinsically, more fully inter-
penetrated.
Going further, the wolf similarly interpenetrates all other
phenomena in Yellowstone Park – beavers, rivers, insects, and so forth.
In so far as nothing is left of the wolf which is not interdependent (there
is no ‘being’ left behind, there is no ‘intrinsic essence’ that is not
completely interdependent) then the wolf is in some sense completely,
fully and without remainder, contained within the whole of Yellowstone
Park. The set of conditions that have combined to become what we call
‘wolf’ are completely contained within the set of conditions that consti-
tutes the whole to which it belongs, which we call Yellowstone Park. They
are so completely interpenetrated that they are fully contained in each
other.
But the reverse also follows. All the conditions that we call “the
whole” are contained within each individual component phenomenon, as
without each and every specific phenomenon, the whole would not exist
as such. Thus, the whole of Yellowstone Park affects and conditions the

- 32 -
wolf. The wolf affects and conditions everything within Yellowstone Park,
and also Yellowstone Park as a whole. And each is fully contained within
each other.
In this way, the Hua Yen masters can state: Any single phenomenon
is completely contained in the whole. And at the same time: The whole is
completely contained within any single phenomenon.
This is an extraordinary view of reality.
Phenomena exist. And yet in so far as they are empty and in constant
flux, in some sense they don’t exist, at least in regards to having an
independent ‘being.’
Phenomena are different from each other. And yet completely
interpenetrating of each other and the whole. In so far as they are all fully
contained within each other, they are not separate. They are in some
sense merged with, or the same as, each other and the whole.
A universe in which everything completely and fully pervades every-
thing else in the universe. Where the whole is contained within each and
every one of its constituent phenomena, or parts. A universe aptly
described by the metaphor of the Jewel Net of Indra.
This allows Hua Yen masters to make statements such as the
following:
The whole universe is contained in one flower. Or indeed in one
cow pat.
Because of interdependence, the flower contains all the
conditions for the universe.
Because of emptiness, it contains the fundamental nature of the
universe.
The essential truth of the way things are is contained in each and
every part of the universe, however small (even a single atom or,
as the Hua Yen masters put it, “in the tip of a hair”).
This universe – empty of being and completely interdependent, a
constant flux of infinite conditions – is called the Dharma Dhatu.

- 33 -
Samadhi
Hua Yen introduces another metaphor, the Ocean Mirror Samadhi,
and uses this to describe a particular meditational state. Imagine a vast
and infinite ocean that is completely motionless, as completely still and
calm as can be. It is so still that on its surface are reflected all the
phenomena of the universe, with all their detail and subtlety, so that
nothing is omitted, distorted or confused. All the objects of the world –
all the stars, all the galaxies, and everything within them – are perfectly
reflected upon its surface. So also are all the realms of existence, from
the highest heaven to the lowest hell. And likewise, on this perfectly still
surface, all of the connections between all of the things that exist are also
perfectly reflected. In fact, this ocean reflects the whole of the Dharma
Dhatu in all of its vastness and infinite complexity.
Buddha mind is the Ocean Mirror Samadhi that knows (?),
experiences (?), the entirety of the Dharma Dhatu. The whole Dharma
Dhatu is perfectly reflected in Buddha mind.
But why separate the knower from what is known, the subject from
the object? Why separate Buddha mind from the Dharma Dhatu? Simply
integrate them. There is just ‘thusness’.
And thusness is everything.
Or simply, using a different word, just Buddha.
Each and every part, and the whole, is just simply Buddha.

Practice
Do we travel the path? Do we become something else through the
practice? Does something develop?
Through their teachings about interdependence and emptiness,
about underlying thusness, or simply Buddha, the Hua Yen masters argue:
The defiled mind is the same as the pure mind. Saṃsāra is actually
the same as Nirvāna. There is just thusness. Defiled or pure, Saṃsāra or
Nirvāna – these are only misconceptions. Enlightened is the same as
unenlightened.

- 34 -
 Are we transformed through the practice? Or do we just come to
realise – or perhaps come to reflect in a way that does not cause
disturbance – what is there all the time?

- 35 -
A HIGH WIND RECOLLECTION

Rock-a-bye baby on the tree top.

When the wind blows, the cradle will rock.
When the bough breaks, the cradle will fall.
Down will come baby and cradle and all.
Traditional

In the end we can say only this – apart from

the birth, the life and the death of suffering,
there is nothing.
Ajahn Chah

May all beings – born and yet to be born – be

well and happy.

- 36 -
 BOJJHANGAS — ANOTHER VIEW
We were working in a group on the thirty-seven bodhipakkhiyadhamma, the list of
seven lists. After looking at the four foundations of (or ways to establish) mindful-
ness, the four great efforts, the four iddhipaddas, the five faculties, and the five
powers, and before looking at the eightfold path, we had a week to look again at
the seven bojjhangas or awakening-factors. Initially, I wondered: What else could
I possibly say about this list?
Working in a group like this inevitably stirs things up. This is probably one
reason why group work is useful. I found that I was in need of strength (viriya) as
things arose during that week, and also the equanimity (upekkha) to allow those
things to fall away without becoming entangled in them. The process of struggling
in these and other ways with the bojjhangas, while wondering what to say about
them, led me to thinking about a different way to look at these seven factors,
centred around pīti (energization, joy), as follows:

sati dhammāvicaya viriya

pīti

passaddhi samādhi upekkha

It seemed that this view of the seven awakening-factors illustrated just what had
been happening in my practice. When pīti is unbalanced so that it goes towards
emotional energy, we need to operate on the right hand side of the diagram, by
cultivating viriya and upekkha, in order to settle the energization.
As I considered this arrangement of the bojjhangas, I observed that it seems
to suggest three possible ways of working with the factor of pīti. The left hand side
of the diagram indicates a different way of dealing with energization when it has
become unbalanced in the direction of unsettled physical energy, as can
sometimes happen when we become over-concentrated. In the past, I have been

- 37 -
advised to develop sati (mindfulness) in order to ground that energy. This is not
necessarily by doing things in a methodical way – which can sometimes seem to
exacerbate the problem – but perhaps by going back to our old friend, the breath,
maybe making it a bit longer than usual in daily life so as to provide the feeling
of a stable base and a more open, friendly awareness.
It can be seen from the diagram that passaddhi (tranquillization) can also help in
this situation. However, we need to work with this quality in a rather different way
than we do with sati. Indeed, the bojjhangas on the bottom row all seem to
require a different approach than those on the top row:

WORKING
sati dhammāvicaya viriya
ACTIVELY
TO AROUSE:

pīti

CREATING
CONDITIONS
passaddhi samādhi upekkha
FOR THE
ARISING OF:

Whereas the three bojjhangas on the top row all seem to be “active” qualities, in
that we are doing something to help them arise or for them to have an effect, those
on the bottom row are more “passive,” in that they arise when the conditions are
right. With passaddhi, then, it is a matter of finding a way to allow this factor
to arise. An image which is sometimes used to illustrate the quality of
passaddhi is that of allowing the energization (pīti) to settle like a falling leaf.
Therefore, we need to create a space in which simple “gravity” can be allowed to
perform its magic. This is a bit like the way in which, in the practice, after the settling
we return to the touching and there work more gently, allowing that which has
arisen in the settling to find its place in the body, which in turn allows the practice to
deepen still further when we return to the following.
When the practice becomes well-grounded and pīti is in balance, it can be
seen that this factor is able to work harmoniously with the other two central factors:
samādhi (concentration) and dhammāvicaya (investigation), so as to support and
strengthen their development. Through non-distraction, we create the necessary
- 38 -
conditions for samādhi. And in order to discern what should be taken as an object
for that concentration, we need to actively arouse the factor of dhammāvicaya.
Some years ago, a local teacher returned from a prolonged
trip to Thailand with various new teachings, including some
pictograms or yantras, one of which was introduced to us as
representing something about the sense of the breath in
the practice. Where the breath is unbalanced, as illustrat-
ed by the curved lines to each side, the practice does not
lead anywhere but a balanced, central breath leads on
to higher things.
The shape of the bojjhanga diagram reminded me of this yantra as it
seemed to map onto this arrangement of the seven factors as follows:

sati dhammāvicaya viriya

pīti

passaddhi samādhi upekkha

Here, the yantra seems to be telling us that balanced pīti can support
samadhi and dhammāvicaya to develop the practice so that it leads on to
new experiences and transformation. Where pīti is unbalanced, sati and
passaddhi or viriya and upekkha can help bring it back into balance.
When this view on the bojjhangas was presented to the group, the
teacher commented that it was a perfect illustration of the reason why
it is useful to follow samatha practice with dhamma discussion.

- 39 -
 COUNTING
A student asked the teacher: “What is
insight?”
“Not outside,” he replied. It seems that no
one present understood this at the time.
A second student asked: “In our practice,
how do we develop wisdom?”
“You have to count,” replied the teacher.
“Four paths. Four fruits. Nibbāna. This makes
nine.”

- 40 -