Sarnatha

Insightfrom a meditation tradition

Issue 9 0 Autumn 2003

 Samatha 9

·Sall1atha
Published by The Samatha Trust
Issue number 9 Autumn 2003

Contents
Contributions
Jackie Callow
Annette Frese
A Bojjhanga Week pl Peter Harvey
Deven Patel
James Peel
Great Good Fortune p4 Valerie Roebuck
Sarah Shaw
More Limericks p6 Vicki Stringer
Fran Warren
Breath and Breathing p7 Illustrations
Penpon Flynn
Brahrna-Viharas Practices pl1 DalOwen
Sarah Shaw
Space for Something New p15 Vicki Stringer
Fiona Thomas
The Monarch and the Traveller p 17
Editing
Jackie Callow
Karaniya Metta Sutta p20 Vicki Stringer

Reflections on the Nature of Nimittas p22 Contributions to:

Samatha
The Mcr Centre
Visuddhi Magga p27 19-21 High Lane
Charlton
Manchester M21 lDJ
or
journal@samatha.org
r'
A Bojjhanga Week
The theme of a recent meditation week at Greenstreete was the seven
factors of enlightenment (bollhangas) which are linked, in the Thai tra-
cUtion, to the days of the week. Each day, the respective bojjhanga was
to be nurtured and applied to the formal practices and to the times in
between.

Sunday Equanimity Upekkhii

Monday Mindfulness Satl
Tuesday Investigation of Dhammas Dhamma vicaya
Wednesday Vigour Viriya
Thursday Joy Pitt
Friday Tranquilisation Passaddhi
Saturday Peacefulness Samadhi

The week started With 'Upekkha-day'. Equanimity means accepting

things as they are Without forming an attachment to them if they are
pleasant or rejecting them if they are unpleasant. At the beginning of
the meditation week, this could be applied to our ideas about the week
to come: the fewer expectations the better! Instead of secretly hoping
for the great break-through on the way to jhanas and higher states of
mind or fearfully anticipating long days fllled with hard work and never-
ending meditation sessions, we tried to let go of our preconceived views
and resolved to accept any possible outcome of the week - might it be
pleasant or unpleasant.

This led on to 'Sati-day', a day dedicated to the practice of mindful-

ness and which was to provide us With the raw material for the follow-
ing days. On this day we worked at looking at objects in the mind and
outSide just as they are, without any adcUtion of fixed views.

'Dhamma-vicaya-day' offered a helpful way of responding to sense

impressions. Instead of our habitual rejection or attachment such as,
'Oh no, these knees are so painful!', we cultivated a gentle investigation
of whatever was present - 'What does the pain feel like? Where exactly
do I feel pain? How does it change?' Two days of practice had also
helped to calm and slow down the working of the mind. Like using a
magntfying glass, we were able to stay With one sense impresSion (such
as the Sight of tree) that little bit longer to examine it. When not on a
mecUtation week, the thought 'what a magn.1ficent tree' often only oc-
 , How to determine the day of the week of your birth
curs once the mind has already jumped to the next sense impression
and the opportunity for investigation has been miSsed.
The next day was Viriya-day', which most people found rather diffi-
cult. Tiredness, dullness, stiffhips and the distraction caused by a noisy
JCB diggtng the channels for a new drainage system had to be over-
come by raising vigour in order to sustain the practice. As soon as the
mind got caught in unskilful states like, 'What a shame that my strict
practice is spoUt by this annoying noise!', it had to be led back gently to
the meditation object. This had to done many times, which required
patience and perseverance.
By 'PIti-day', many of us could feel the fruit of our efforts. Four days
of channelling the mind and avoiding the dissipation of its energy came
to fruition. energy levels peaked and joy and happiness were palpable!
From then on, less effort seemed to be needed. each stage naturally led
to the folloWing.
• Take your age at the end of this year
. To this add the number of times you experienced a 29th February
•
in your life (Leap years: 2000, 1996, 1992, 1988 ... )
Divide the total by seven and note the remainder
•
Then find the number of the day of your birthday this year
•
(Monday = 1, Tuesday = 2 ......... Sunday =7)
The day of the week of your birth will be:
Day of your birthday this year - remainder
(if result is 0 or negative, add 7)

On 'Passadhi-day' the intense and vibrant joy of the pIti became re- Example: day (date) of birth =19th February 1968
fined and settled into a deeper. quieter happiness.
• Age at the end of 2003 is 35
This process continued on 'Samadhi-day'. Translating 'samadhi' as
'concentration' can sometimes give a misleading impression of forceful The number of leap years since then is 9
effort, in this context, 'peacefulness'might be more helpful. A week's •
(1968, 1972, 1976 ....... 2000)
work was done, and on Saturday morning. we were able to :finish some
jobs around the house without getting too preoccupied about them.
• 35 + 9 = 44
And so we returned to another 'Upekkha-day'. when we resumed 44 / 7 =6 and the remainder is 2
• Divide this total by 7:
normal services again and let go of any expectations about our return
to normal life with equanimity.
• In 2003, 19th February falls on a Wednesday= 3

• Take the 2 from the 3: 3-2 =1

m 1 = Monday =Sati

It is said to be espeCially benefiCial to pay attention to the bo.11hanga

of one's birthday. as this quality will often be most useful to a person's
spiritual development.
So, for those who like a little light arithmetic.. . .....
III
 Great Good Fortune
Mer reading the sutta 'Great Good Fortune' (Mahamatigala Sutta); in
no particular order:
• To be able to meet With other people
Without fear of the secret police watching.
It is great good fortune:
• To live in a temperate climate where we ...... / ...... ,.\ !\ • To have freedom of worship.
suffer neither With severe drought nor mon- ( \ ...... X/:>, ( .... .... ' .•.....:/.\
.(
soons, searing heat nor permafrost, p e r - > . - \ : .!}:':'~.;::) • To be able to walk the streets Without .\
petua! smog. nor hurrtcanes. <f:~r6~j~\ being stopped by soldiers or tanks.
.... :;:.;

• To be able to 'drink water Without fear of , \'" .\. .<:~~:':/{\ . . . :':? ... , • To be able to sleep Without the sound of (
contamination by typhoid, cholera or other '\", ". ''':: ":': /;. >:<:'.;:': gunfire. ":. .......
'. ,
water-borne diseases and not to have to walk"·~:"~:::::~.:.::.:.:::;>...... <~::.::.::::-··· ":::.:.

~..:::;::/i''...,,:.::;'::::\::::..''
.t" ('\ ••••• u •••• :
y

for several hours a day to collect it. <~ .; .. :,:'."

'::'~;, • To have access to free education.
'.'

~1/~~
• To be able to have heat and light at the
flick of a SWitch twenty four hours a day. • To have the benefit of free healthcare.

r .. ~
• To have adequate shelter against the
elements. C::':"~':'/l\~~:~::J:~::;'::'? y
• To have suffiCient money not to be
/~·· . . l\, .:\l''"<. . tempted into crime to get food.

• To have more than sufficient to eat and \\. . \'.,.. ~.,.t.'! i i \'i\"l/~i>':::;,
c.( ·\:~K/)] • To have had parents who cared. \\. .... ,.:.....
not to have to wony about crop failure, ......... __:.~~;~:~.~"..\ .,;~::~;::,~< . ./ \.:::"
famine or drought. ,. ..._.....;~::&...:::-,.,,<'...;.•.<.~;""~ •.
~~-:.:.:.:;;..~::.:«~~ ~:- .. . .,. . . . ,i.-:f' ") """'~"'':.... • To have all one's faculties.
/,,/ ~'''''"<NNo";''''''''
l''l. \
~":~·'·"''''Nh·!O"!'':.~1 ~.~ ."..~. l.,.:.»--.""",.....:/
• To not have to be constantly on guard ./p,,;~"w'<l \ '''7\ r":\.
against poisonous snakes or insects and to f '{ \". .,-tl ~ / ~~~ • To have access to many forms of enter-
be able to go out at night Witout fear of be~~ ~"<~'~' tainment and diverSion.
\ Jt.. .: 1/ . ::: ":§
bitten bv
J
disease-c~rn:Ji"'g
~~J~
insects. r '''A\:
{i:
~,,,,,,,,, i::'::~<> ."..... ,..>i
' • .r " .... "."'<.... •
::
:;
~
::.
\) -.f.,v.,.""" }1 ........ -;;:
-.:}.. ~. . . }~~.:/.' ,;' .. .::.~\~ ",/t .4Jl.1'..N......•..·"'. ;:. .......0#" i:;· .......~ ..,Ii" o!o

~~~
\t..

. . .~ •..,
~ >..~~.
.. / t t i :~~ \...~ /,\0::-0; ~/~ ....... . - ~\ • To be able to enjoy the environment and ,.\. '\':<:' .,',.i::':~~<,,(/ /~?
:.'\.",.~
"""':. .' • .;...' r .....·..
j1S../',;; /...,. /.....•..;.~ '::'~:~... .'..:,...... .:f" i .f f" ~ .~~ .'::\ il./ .........'
• To be able to travel freely Within this,w""__. . .:*.;"'''~, \.. l~...;/. .~/" /'< open spaces. ~<:" "<"'''; .' \ . ~ , / ",' , ...,.... ...\

country and abroad.

#~.
y,,,~"''''''''''''A'
~......
....... ..,.......y.:............
. . ,.......,~NV:O::-,"'.
__ '''''''A''''':~~<'''~ ...,...,"".,....':<$._-...,..«
.~ ..,.:~>-:,-.:
4'
. ..
..
'$IpY-'l
.~". ."..;-.v...~'.,;/
~y;,o:.-.v. .,..w>,..,......,..:)1'
,,...,...,..».;:~
..
~:~>,~~v,«.,::~k~~:~:~~~~~;:~»y, 9.<;~~:::~::.:~~::::::::::::::/
~. . . • To have made noble friends
.
.$......... ...1 .,' ~::.:"~,.~'''w.•.;.·...w~'$<.:.'''.. ::l'y,w·:'<:>.;::-.h«""'..•,.....',·,..."
~( / . .d'\ . . . ~:.(. . . . . . . <-.,.~.~""
-~~d~
/>
• To be able to speak freely Without fear of "'<;:::~::':;-:........{ x::::..:"7" .._~.J.,...,»>:«"'".vl
being imprtsoned or 'disappeared'. \. I
• To have made contact with Dhamma. ~ .j'

'~~1
'>«..'{ r \:::> ,.,.,{
'~*"!!f 'f
 Y'

Breath and Breathing

More .£imeric/(§
Breath, and breathing.
~:.
.£.
.:~.~ -
.~"-
In breath. out breath .
. • Ai.·..'. Slight pause between breaths.
Long breath, short breath.
Longest, longer, shorter, shortest;
normal breath (what is your normal breath?)

Slow breath, quick breath.

YL cfza.p I once R!J.ew in South iJtf/afes
%ought tfin.t tfeep oreathing meant !Iou ofew gales; ,
'But lie went on a course
YLntf trietf usmg less force -
Just a oreae put tfie wint! in liis saifs.
rrtiere was a!Joung student from'lJor/(ing
Who met! to oe mintfjuf wfienwaI/(UW
'lJut lie s[ippetf on a stone
Wlien tfisturoed 0!J his plione,
''$..ing me oac/(wfien I'm mindful of taf/(ing!"
Smooth breath, jerky breath.
Easy breath, stiff breath.
Relaxed breath, tense breath.
Relaxing breath. tensing breath.
Coarse breath. fine breath. subtle breath.
Pause between breaths that is shorter or longer than
normal.
Held breath-deliberately or unconsciously.
Breathing from mouth. or nose.
Top of chest breathing. middle of chest breathing,
tummy breathing.
Short or long tummy breathing.
Short or long chest breathing.
Breath which empties sump of lungs.
Breath with m1n,dfulness, or without it.
In-breath with mindfulness; out-breath without it.
In-breath without mindfulness; out-breath with it.
Mindfulness of start of in-breath. but not of rest; mindfulness of
middle of in-breath. but not of rest.. ....
 Mindfulness of the breath:
'" at the nostrUs
'" in the right or left nostrU
'" connecting to the nimmita
'" out of the top of the head.
Mindfulness of the nimmita with the breath coming towards
and away from it.
Mindfulness of the nimrnita with the breath simply going in
and out of it.
Mindfulness of the nimmita with background awareness of
the breath.
Mindfulness of breathing while also being mindful of:
,.., the back. the legs, the tongue, head angle. mind states
,.., any of the 32 marks
'" any of the four foundations ofmfndfulness:
body. feeling. mind-states. dhamma-patterns.
Warm breath, cool breath
The four elements in breath:
'earth' or solidity: impacting on breathing channel
'water' or cohesion: coheSive flow of breath
'fire' or temperature: warm or cool
'wind' or motion: movement of the breath.
Mindfulness of breathing as it occurs in:
Sneezing, coughing. choking, spluttering. clearing the
throat, hiccuping, yawping, burping, laughing. giggling,
sobbing. crying. sighing, gasping. 'whew'-ing. drawing attention
by a slight 'cough'. sounding 'aaah' in appreciation. or surprise
or in sympathy, sniftlng due to a cold. sniffing an odour, breathing
in a pleasant aroma, taking a deep breath for inspiration or confi-
dence.
Mindfulness of breathing when:
Talking, chanting, playing a wind instrument, smoking,
swimming. running. cycling. 'out of breath', someone is
asleep, or you are about to go to sleep.
Mindfulness of the last, and the first, breath of the day.
Mindfulness of breathing when breathing is
Accompanied by:
"'" stillness, calm, happiness.
'" any of the awakening factors: mindfulness,
investigation of dhammas, energy, joy. tranquility.
concentration. equanimity
'" any of the jhana factors: mental application.
examination. joy. happiness. one-pOintedness
'" any of the four brahma-viharas: lOVing
kindness, compassion. empathetic joy,
eqUanimity.
Birth breath, death breath.
RiSing breath, falling breath.
In breath: 'ariSing'; out of breath: 'falling away'.
Mindfulness of breathing while contemplating
things as impermanent, dukkha, or not-Self.
Breathing as at the interface of staying alive or
dying.
Breathing as at the interface of 'inside' and 'outside'.
Air: as not-Self, not 'belonging' to anyone.
Air: fresh or stale; cold or warm; different smells.
Wind seen when it stirs a flame, or moves a leaf; as a breeze
or a gale.
,..., ~ ~
~ ".,.,;
f"'IW
 Brahma-Vf.hiira Practices from Various
Traditional Perspectives
'Should one cultivate the attitude offriendliness toward be-
ings experiencing pleasant states, co mpass ion for those un-
dergoing unpleasant states, sympathetic joy with respect to
beings in virtuous states, and ind!fference toward those en-
gaged in unvirtuous states, then through repeated practice of
this cultivated attitude, the mind is brought to a peac€iful state. '
(Yogasutra 1.33)

~d one abiding in the Measureless States, i.e. loving-kind-

ness, compassion, sympathetic joy, and equanimity, should
practice them like a mother wtthfour sons, namely, a child,
an invalid, one in the jlush of youth, and one busy with his
own ajfairs; for she wants the child to grow up, wants the
invalid to get well, wants the one in thejlush ojyouth to enjoy
the long benftflts oj youth, and is not at all bothered about the
one who is busy with his own ajfairs. '
(Visuddhimagga, Chapter 9)

The parallels between Buddhist samatha meditation traditions and

early pre-Buddhist systems of Yoga are well-known. All share the ob-
jectives of developing a benign personality purified of defllements and
tending toward a concentrated mind. Practices and theory to achieve
these objectives are sometimes crafted and explained differently by dif-
ferent meditation teachers. One very interesting case is the set of
Brahma-Vihara practices that arise out of these traditions. Brahma-
Vihijra means literally 'living like a god' or 'divine abiding'. These prac-
tises are also called 'illimitable' or '1mmeasureable' since they are to be
practised towards all beings without limit. From the 5th century
Visuddhimagga (The Path of Purification) and some of the earlier
Abhidbamma literature, we learn that divine abidings are to be culti-
vated in meditation practice through a sort of verbal auto-suggestion.
For example, one may repeat and reflect on such wishes as "Mayall
beings be well, may they be at ease," "May suffering beings :find rest,"
and the like. Similarly, the Yogasutra ofPatanjali (a 2nd century com-
pilation of anCient meditation practices) speaks of these practices as
parikarma which are purtftcatory or cleanSing actions. These are pri-
marily verbal activities whose primary function. in purifying and calm-
ing the mind, Is to supplement or facilitate one-pOintedness. In addi-
 tion to calmmg the mind, the practice of partkarma has the potential to
serve as an antidote to the defilements that hinder the mind's move"
ment toward one-pOintedness. And so, through such training, the prac"
titioner may activate these attitudes in every day life in a way that is
both mindfully controlled and spontaneous.
The following are edited translations of two well"known Yogasutra
commentaries on the above verse. The first is the lath century com"
mentary of Bhoja:
'In the presence oj happy people, thinking, "This happiness oj
theirs is a good thing. I am so glad that you are happy" one
ought to practice a sympathetlcjriendliness, but notjealousy.
In the presence oj miserable people, thinking, "How can I act
to end their suffering, " one ought to practice compassion and
not indffference*.
In the presence oJmeritoriaus people, one ought to practice by
rejoicing in their merit, not thinking with ill-will, "What? Are
they really so good?"
Toward those who are behaving unmeritortously, one should
practice a tolerant ind!fference (or equanimity), neither rejoic-
ing nor being ill-disposed towards them
When the mind is made clear by the pUrificatory practices oj
cultivating loving"kindness etc., calm concentration easily
manifests. Parikarma, thus, is an external activity.
So, the arising oj a clear mind, which is suited to undertake
samadhi - with an object or without an object, is effected
through the cultivation oj lOVing-kindness, etc. which exists
as an antidote to ill-wil~ lust, etc. Lust and ill-will are the
chiej causes oj mental corifusion. if these two could be com-
pletely uprooted, then because oj the mind's clarity, one-point-
edness would arise. '
*The word for indifference literally means 'one standing on the bank',
like standing on the bank and watching With indifference while some"
one 1s drOwning in the river. This 1s in contrast to the heart being moved
by compassion to help the drOwning person.
~ ~
The'second commentary on Yogasutra 1.33 is by the 10th century
Vacaspatl Misbra:
'in order to cause the arising oj an antidote to such things as
envy towards the merits oj others - which are characteristic oj
an unpurified mind - and because oj the non-arising oj the
attainment oj a means toward that antidote in samadhi, the
verse is given thus. The meaning here is: oj that mind which
is in waking consciousness, to that mind this parikarma is to
be applied. The sutra has as its end mental clarity through
loving-kindness, compassion, etc.
Towards those happily disposed, one cultivating jriendliness
halts the mind's jealousy-defilement.
And towards the sLfffering ones, cultivating desire to remove
SUffering in another as ifremoving it in oneself halts the mind's
d€ifUement oj wanting to think ill oj others.
With respect to meritorious individuals, cultivating gladness
and joy towards them halts the mind's defilement oj being
envious toward others' happiness in thejorm oj detracting the
ments oj others.
And with respect to those who behave badly, cultivating indif-
jerence, a middle-oj-the Toad stance, halts the mind's dfifile-
ment oj intolerance.
And so, in halting the progress oj pasSionate and sluggish
tendenCies, a clear and pure dharma arises. A mind primarily
endowed with clear and pure attribute arises and because oj
its essentially tranqUil nature, the mind calms. And calmed
through this means thus being described, the mind attains to
a stable state oj one"pointedness. When this cultivation oj
loving-kindness, etc. is not existent, they do not serve as a
means toward stability.'
It is clear from the above two examples, in addition to what the Path
of Purification tells us, that the ancient meditation traditions of India
held the techniques associated with the cultivation of loving-kindness,
compassion, sympathetic joy. and equanimity as very important for
samatha practice.
 In order to differentiate the four immeasurables in a way that gtves a
clear sense to their individual significance, Buddhaghosa, in the Path
of PUIification, attempts to provide several etymologtes for the difficult
terms. What follows is a brief summary:
Metta - loving kindness
from the Pall mel/ati (to be greasy, to fatten, to love). It comes to be
aSSOCiated With the word for friend (mitta).
Karw}a - compassion
from karoti in that it causes good people hearts to be shaken (kampana).
Or, it fights and destroys (kinati) others' suffering. Or. it is scattered
(kirtyatt) upon those who suffer.
Mudita - sympathetic gladness
from modanti. where those endowed with it are glad. Or, in that it itself
rejoices (modati). Or. it is the mere act of being glad· (modanam).
Upekkbi - equanimity
from upekkhati. in that one looks upon non-meritorious things in the
world diSinterestedly. Literally. one looks away or to the side.
In conclUSion:
'May we fatten ourfriends and enemies with love, shake at the misfor-
tunes of others, rejoice in the good-luck of all, and look away from the
unworthy deeds that sometimes mark all beings. Mayall beings be well
and happy, may they beJreefrom SUffering and distress, may theirfor-
tunes continue and grow, and may aU beings be tolerant toward one
another.'
~ it was the other way round, With its dimensions being designed to fit in
Sadhu, Sadhu, Sadhu . . .
Space for Something New
Sometimes when we sit down to practise, we wish to experience some-
thing which is as good as a previous time. At other times we may Wish
to experience something new. We may have read about a certain type of
meditative state in a book or heard someone speak about such a state
in a talk. So, how can we allow something new to arise, to experience
something that has never been experienced before?
It might be worth recollecting that Samatha, as a group, has a lot of
experience With this. In creating the Shrine Hall at Greenstreete, a
]
whole new space was provided for people to meet, practise or hear talks.
,) This building became a space for new kinds of Samatha events to take
place and where a surprising number of people could sit together. It
also provided a space for a new Buddharupa.
Care has to be taken that the right sort of space is created. The
Shrine Hall is a good example of a receptive space With a warm friendly
feeling about it where there is a sense that anything new would be
immediately welcomed. not pushed away. Sometimes we have views
about how things should be and this can get in the way of new things
arising. COnsidering that part of the Shrine Hall had to be dismantled
to allow the new Buddharupa to enter, we can have a sense of what
being open might mean in practice.
Having the right sort of intention when creating the space is also
important. If the desire for something new in the practice is too strong.
this can get in the way. Then we need to find a way of spotting that
.
\
I desire arising. Desires like that are shy creatures - once spotted 'in
the open' and seen for what they are, they do not normally arise again
) in a hurry. Generally it is best not to have too fixed an idea about what
should be arising. When the Shrine Hall was being built, there was no
mention of how it would be the perfect space for a 10 foot rupa. Rather
with its surroundings.
A suitable space will not arise by chance: some groundwork may
have to be done first. It is useful to have a firm base and some attention
is needed to establish the practice. This is a bit like the building work
needed to create the shell of a building. Then in a building, some tidy-
ing up of the imperfections is required, some refinement. If you have
ever painted a wall, you'll know that the bumps and cracks always show
through after a coat of Paint so it is well worth spending some time The Monarch and the Traveller
smoothing the surface. Working With the breath in the following, re-
leasing tensions and constrictions from the mind or body. is like smooth- pproaching the monarch. the traveller said that he had found
ing the surface. Then in the touching. the refinement which arises fragments that mentioned seven marvellous treasures. He
when we allow the breath to become more subtle is like the beauty of a knew the names of the seven and could enumerate them in
building which has been newly painted. With this kind of preparatory • order. Each one had a relationship to things he had some
work done. it is possible that in the settling. With an open and friendly knowledge of externally, but he did not know why they might be so
attention. a suitable space might arise for something new! marvellous or why they were said to be treasures to be cultivated. The
traveller had pondered over these questions many times and having
heard that such a monarch (the holder of the treasures) existed, had
searched him out. After much questioning. the traveller asked, "Could
you explain these qualities to me?"
Firstly, the monarch asked "What are the seven?" The traveller listed
them; the wheel, the elephant, the horse. the woman, the gem. the trea-
surer and the advisor. "To know of their existence is no mean achieve-
ment" said the monarch. "But what of their qualities?" the traveller per-
Sistently asked.
"The elephant is sturdy and weighty and carefully traverses the
ground. It is able to cross the most difficult terrains by strength and
yet has a curious delicacy that is aware of obstacles and can step over
even the most fragile ofmatertals. Methodically and steadily. With care-
fully directed strength according to the circumstances, the elephant
covers the earth to the limits of its kingdom. A careful yet unstoppable
force that, aligned with the third treasure, the horse, brings untold
openings and possibilities.
Some call the horse 'Thundercloud', a speedy and direct creature
able to move swiftly with great energy and keenness across the king-
dom. It is a majestic beast, a charger king. alert and strong. If this
lightness and swiftness is united with the solidity and carefulness of
the weighty elephant, a brightness arises and the gem treasure visibly
appears and grows. It gleams and spreads its light until it permeates
the being with its brightness and clarity. It warms the heart and pro-
vides in its very centre, a place of stillness. Just like a many faceted
gem reflects light, so rays expand from its surface. but yet its heart is
clear. still and liquid - a mirror reflecting all that is.
With the gem within the heart warming and purtfying. a naturalness
arises - the female treasure. A sense of balance or rightness emerges
like a channel opening Within the gem, so With great ease, with gentle-
ness and poise. fine movements of the heart can be directed. The fe-
male treasure is all that is appropriate. Some say she is akin to sensu-
alii}" and has a gentle caress. This is so. but it is really the desire or
Wish to soothe and calm in order to transform finer energies Wi~.
Deep Within the centre, now able to arise, is the treasurer who, long
 hidden. is called upon to fathom the depths. Not just the shallow wa- Several years later the traveller returned. his radiance :ftlling all
ters. but in the deep and moving. he enters the depths of being. of around. He had learned of the treasures. of their ariSing. of their mas-
hidden motivations. of past formations and in lifting them to the sur- tery, both individually and in groupings of two and three, and of all of
face. they become gold. Some say they are always gold. hidden by the the:m together. He had also learned countless other things, such as
sludge and murky water. or maybe the very act of delving and uncover- their subtlety. He had learned that even if seemingly mastered, the
ing makes the submerged treasure become shining gold. No matter, treasures may diminish if guarded With fear oflosing them. or by pride
the treasurers sure hand of intent has performed th~ task and the in them. They become diminished as if unable to grow and are con-
s1xth treasure comes into being. The adVisor, always present, must strained by the desire to possess them. He had also come to witness
gently direct and guide. Like the guardian of a place or being he will how these seven treasures, at one level. so simple to know, could grow
step in and direct when the need arises, so the adVisor does all that has and expand. ever purifying the basis of the kingdom and that the wheel
to be done. He doesn't need to perpetually interfere. but neither does enclosing all the treasures could expand to the very reaches of the worlds.
he sleep. He simply watches and With knowledge gained, directs that He had also come to see that the treasures had to be relinquished.
naturally flOwing fine channel towards excellence and perfection." They were a necessary and essential part of the journey. but now they
At this point the traveller asked "Why? What's the point?" "Ah" said had to be let go of gently - one by one.
the monarch, "We haven't yet discussed the first treasure, the wheel; all
of this effort and care is so that the wheel may rest in the heart as an
adornment. The wheel that traverses all directions is the natural order
and flow of all beings. This wheel, there from the beginning, is like the
kingdom of our being. Without it we cannot be. It is, with its 1000 spokes,
the link between our inner and outer world -it is the ve:ry nature of our
existence. The wheel was set rolling many, many aeons ago, it has
rolled in each of the directions, but sets its hub where we are. This
great treasure becomes like gold - shiny, polished and all seeable
through these treasures. Each of its spokes and the extent of its rim
becomes ever more Visible throughout the world systems.
The traveller seemed pleased and glowed full of joy and intent, keen
to start his adveJ;ltures and question the now known treasures. Before
the traveller's departure, the monarch spoke with him one last time.
"To know the treasures is good, and Will bring happiness and some
success, but it is only a beginning. If you seek to become a Universal
Monarch, more is needed. The treasures need to be firmly known. so
they may be mastered.
Many times the ground is covered and many times the gem is touched
upon, but countless times the elephant may lose its footing, or the horse
its speed, or the gem its brightness. So countless times. all the trea- On entering the palace, the traveller entered the uppermost chamber
sures need to be balanced. for when in balance, they create a momen- and sat down. Reflecting upon the treasures great joy arose. Then great
tum of sureness and swiftness. but one that is well grounded enabling serenity. Slowly. one by one, the manifest treasures, which permeated
the traveller to proceed untiringly. not lacking physical strength or stray- space and time. began to dissolve. Full of compassion and equan.il:Dity,
ing through careless attention. So guard the treasures from the outset the heart surveyed the field of beings; the patterns of rise and fall, the
with care and love. Let not one become a faVOurite as only together and happinesses and sorrows, and the fears and desires. The traveller
in balanced.equality may they become the royal treasures of.the Uni- realised the importance of the treasures at the moment the heart flies
versal Monarch. treasures that may grow and illuminate all the king- to freedom. Still sitting, aware of the subtle movement that is the life
dom." force, the traveller just couldn't stop smiling.
Karaniya
• Metta Sutta - A new translation
Let not one deceive another
The Buddha's Teaching on Loving Kindness lOW
Or despise another, anywhere;
Let not one wish evil on another,
Through anger or ill-will.
This is what to do if you know what is best for you
And seek to attain the state of peace:
Be able, upright-truly upright,
Easy to speak to, gentle, not arrogant, Just as a mother would protect her own child,
Her only child, even with her life,
You should develop a limitless mind
Towards all beings.
Content, with needs easily met,
With few responsibilities, of simple livelihood,
With senses calmed, skilful,
Not proud, not possessive about families. You should develop a limitless mind,
Spread loving kindness to the whole world,
Above, below and across,
Without obstruction, enmity or hatred.
You should not do the slightest thing
for which other wise folk might reproach you.
Think: "Happy and at peace,
Mayall beings be happy-minded. Standing, walking, sitting,
Or lying down, so long as you are awake,
You should maintain this awareness:
They call this Divine Abiding here.
Whatever living things there are,
Without exception, weak or strong,
Tall, large, or medium-sized,
Small, atom-sized or huge, So, not falling into wrong view,
Of good character, endowed with insight,
Giving up grasping for sense-pleasures,
You will not return to a womb again.
Seen or unseen,
living for or near,
Born or about to be born,
Mayall beings be happy-minded."
 Reflections on the Nature of Nimitta
, level of existence to whichjhana pertains, jh3na being attained by medi-
The nimittas, or menta1tmages (literally 'signs'). that arise when well
developed mindfulness and 'concentration are focused on the breath.
can take a variety of forms. The Visuddhimagga [285) says of them:
"But it is not the samefor all; on the contrary, some say that
when it appears it does so to certain people producing a
light touch like cotton, or silk-cotton, or a draught. But this
is the expoSition given in the commentaries: it appears to
some like a star, or a cluster of gems, or a cluster ofpearls:
to others with a rough touch like that of sUk-cotton seeds, or
a peg made oj heartwood: to others like a long braid string,
or a wreath qfflowers, or a ptdJ qf smoke: to others like a
stretched out cobweb, or afilm oj cloud, or a lotusjlower, or
a chariot wheel, or the moon's disk. or the sun's disk."
The initial form of a meditative nimitta is. the 'acquired' or 'learned'
nimitta. but then work on this refines it into the 'counterpart' nimitta.
It is said of this that:
"it appears, as If breaking out from the acquired nimltta,
and a hundred times, a thousand times more purified, like
a looking-glass disc drawnfrom its case, like a mother-of-
pearl dish well washed, like the moon's disk coming out
from behind a cloud, like cranes against a thunder cloud."
From experience, as the form of a nimitta strengthens and intensi-
fies, it seems to increasingly draw on some or all of the following quali-
ties:
- light. radiance. colour. translucence
- subtle elemental form. shape, structure, e.g. bubbles, rods, tubes,
tunnels, flower-funnels, triangles, pyramids, spheres
- cxystalineness
- texture
- softness, delicateness. wispiness
- flow
That is, it seems to be part of a world of radiant, translucent, subtle
coloured shapes. Indeed, it makes sense to see it as leading to the
Form world: the world of elemental, pure, subtle form, which is the
tative u.n1ficatlon focused on such nimittas.
What is going on when such nimittas appear? The Visuddhimagga
[285) says that this vartation in the form ofbreathing-nim1ttas is com-
parable to the variation in the kinds of similes which different monks
would choose to use to describe how a Sutta strikes them; that in both
cases this 18 due to differences in the way they perceive (or label or
ident:i:f:y - salina.) So the forms in which the meditation object may
appear to someone 18 dependant on tb(eir perception. Vism.[126] adds
that a meditative n1mitta (in this case~ the counterpart n1mitta which
arises from meditation on an earth-kast!W-*) "is Just a mere mode qf
appearance" in one who has obtained unification, "it is born ojpercep-
tion". So n1m1tlas are 1nt1ma~~y·~,!2I8.ted to the process of labelling (or
perceiving or identifying.)
What is one to n@itlas though, drawing on experience?
Well, before clear, 1:d4. a ges arise, others may arise of a more
complex nature. blplifyif.tl:J.~ mind becomes quieter and
more focused. One of why it 18 emphasised that the breath
in the practice should ~pn:nall~gth, is surely that, when
it is the norriil:tiJ' i!~~~~le to process things in its
usual way. So, in complex
ways as the mind2l""
of dream-like
L~~~UVC rods
,;ovided by the
~~UJ..W.,U~ s~nsory stimulation.
. experience some of
the basic elements ofits""fjmeft~~of:tiJ'(\)I6't1f'S and repertOire of basic shapes.
Anyone who has been to an art class will have some awareness of the
way that the world we see Is mediated by colour and shape. that the
mind then 'sees' as 3-D an array of people and things. Gazing at one of
the recently-developed 3-D books or posters also shows how a genuine
3-D image can appear by squinting at a seemingly random two-dimen-
sional pattern of colours. Experienced meditators not infrequently say
*A kas~ is a material object which represents a colour or an element and which can be
used as an object in meditation instead of the breath.
that the coloUrs that they experience in meditation are extremely pure
, something referred to in the texts as aloka-salina, the apperception of
and clear. This must be because a basic colour from the mind's palette
is being experienced and must be the aim in kas1t;ta meditation prac-
tice, where the object is a coloured disc, and the attention is focused on
the colour itself. Tibetan Buddhist viSualisation practices must also
work with such basiC elements of perception, playing with them in a
creative way.
Normally the process of perceptual interpretation is lightening quick
and automatic, with the brain+m1nd fluidly generating images of the
external world. The tmage-matertal normally has to respond very quiCkly
to incoming sense-data hence stabilising meditative nimittas takes much
gentle effort as it is working with merCUrial material.
While what has been said above is couched in terms of seeing, par-
allel things could be said of touch and hearing - and indeed, some
meditative nimittas take the form of sound or tactile sensations. Smell
and taste, though, seem to be excluded, perhaps because these senses
are much less exact.
In the setting of a meditation week, it is not uncommon to start to
notice nimitta-like qualities of things around one, such as the struc-
tures in slate rock, or the subtle play of light shining through a leaf, or
the intense colour of a flower. Nai Boonman talks of this state as one in
which "the subject and object are in balance". This phenomenon oc-
curs partly because the mind is tuning into meditative nimittas, and
partly because one is doing less by way of plastertng over the perceived
world with like and dislike - so that fixation with the world of desire
(kama-loka, the ordinaxy world of the five senses) starts to weaken. In
sensing nimitta-like aspects of the perceived world, one perhaps gets a
glimpse of the fact that "the world is in this fathom-long carcase, with
its perception and mind-organ". That is, the world as we experience it.
even in non-meditative states, is a product of the mind's constructing
activity, drawing on the basic ingredients of perception, which are re-
lated to n1mittas. That is not to say, of course, that there 1s no world
beyond our senses and the mind's interpretations. Objects remain the
same, whatever the mind does with them.
On one of the meditation retreats taken by Nai Boonman, one of the
things he taught was that there is a 'naturall1ght' within one - per-
haps an allusion to the elements of colour etc. in the mind's repertOire.
One way to stimulate or enhance the arising and nature of meditative
nimittas is to tune into the quality of the (natural) light around one,
light. The way he recommended one to do this was as follows. Outside,
when the sun is shining, face a little away from the sun, perhaps at
right angles to it. Close the eyes and notice any colour that arises; let
this build up, then slowly fade. Then slowly cover the closed eyes with a
hand, and notice any colours arise again. Then slowly remove the hand,
but keep the eyes closed. Notice any colour, and watch it arise then
subSide. Continue as feels appropriate. As he deScribes it, one can
experience, by this method, many marvellous colours, some of which
one will never have seen before. If one 'makes friends with' or 'love' one
of these, it will be friendly and loving in return, and may 'visit you' in
....,
the practice! But one need n0t.:f~4:,q:19.y'~ with the ftrstone'. It will be
followed by others, whichw.ay"'he···betfeF'ii'i(\Y:Q.f).f with. Even if one has
quite a good n1m1tta in tp.e·practice, one can··ll~i:3.l.~s method to change
td
.o~
.g1
d
tion. The process wm;~h. geD:ef.ite~fmellitatty~rviS~"n1m1ttas
.
ably a complex one w1ii8iit::m.~ludes the a,~.t1Vity o~.~tJe cones in the eye.
is prob-
That this is so seems supPBffitlQy::t.b;e:fttH that.gii&· vividness of a medi-
tative n1m1tta can be aided by some backgrptind light falling on the
closed eyelids. {:t~,~:~.,:,:::,:::,::::~::::}:::':::::"···
Another perspective on nimittas, and the practice in general. is gained
by comparison to aspects of what are known as 'Near-death Experi-
ences' (NDEs). There have been a number of studies (e.g. Kenneth Ring,
Life at Death: A SCientific Investigation of the Near-death Experience) of
people who, having nearly died, reported a range of experiences while
seemingly unconscious. These experiences fall into a gener~ pattern of
stages, with the later/deeper stages experienced by a decreasing pro-
portion of people who experience them in NDEs:
• peace and a sense of well-being
• an out-of-the-body experience
• entering the darkness (a dark space or tunnel)
• seeing the light, which emits love and compassion
• entering the light
 l
One could compare these to various phases of practice, respectively:
• the arising of joy and happiness
• the physical body being at peace and in the background, and the
sense ofhavtng a subtle body
• the mind in settling, if there is not a yet a nimitta
• a nimitta arises
• the nimitta intensifies and one 'goes into' it and its world.
In the NDE literature, the 'light' is associated With love, which paral-
lels the fact that jhana is experienced either through focusing on the
nimitta, or developing intense, immeasurable lovtngkindness. Indeed,
attainment ofjhana is said to lead to rebirth in one of the worlds of the
elemental form level, inhabited by brahma beings, who are rich in
10vingkindness and the other brahma-viharas. So nimittas could be
seen as 'doorways' to the bra.hma levels, which are rtch in lovingkindness.
In the NDE literature, the fifth stage is one in which people experi-
ence a world of preternatural illumination: a realm of great beauty and
amazing colours; With meadows of beaut1:ful, soft grass, With flowers,
Odd-shaped structures, and even beautiful music. Interesting. When a
person's NDE ends, they come back to the body. and any pain they
were previously in returns. A bit like leg-ache at the end of a practice!
Presumably, the parallels exist because, in a near-death state, the
senses are closed down, and the mind is left with itself, in a very con-
centrated state-dytng must concentrate the mind wonderfully. Thus
meditative states may artse. Though not everyone who has a brush
With death has a NDE, and some people have unpleasant forms ofNDEs.
So, overall, perhaps (counterpart) n1mittas can be seen as intimate
experiences of aspects of the mind's perceptual apparatus, which arise
when perception stands aside from its normal busy task by tuning into
simple elemental forms. Nimittas pertain to a simpler, subtler realm of
subtle forms associated With deep 10vingkindness.
Visuddhf Magga - The Path of PurifICation
There are sometimes references to the Visuddhi Magga in the journal
so it may be helpful to describe some aspects of it for those not familiar
with the ~ext. It was written in the 5th century by Bhadantacariya
Buddhaghosa in seven sections or stages - the seven Purifications -
which together give a desCription of the whole Path as taught by the
Buddha These seven sections are:
Purijication of Virtue which deSCribes what virtue (sila) is, how It
should be practised and what its benefits are. Here, as in the rest of the
book, there are many references to stories from the SuttaS as well as
explanations and derivations of some of the terms used.
Purification ofCitta (the heart or mind) could be called the samatha
section, being concerned with the nature of concentration and Its
develpment. It tells us of the 40 kinds of object which can be used in
samatha practice. We are familiar with two of these - the breath and
loving kindness - and others !nclude: the recollections:of generosIty,
of peace , of the Buddha, the Db.amma and the Sangha, and the kasinas*
of the elements and of colours. The section deSCribes all the stages in
the development of the jhanas and comes to completion with the psy-
chic powers. On this basis of samatha It moves on with the develop-
ment of wisdom beginning With the nature of understanding, the aggre-
gates, the 4 Noble Truths and Dependant Origination.
Purification Of View is interesting in that the work at this stage Is
not quite what one might guess from the title. The view which has to be
purtfted here is the seeing of the nature of mind and matter (nama/
rupa) and to be clear about the difference in experience between them.
Sometimes it can be difftcult to know if what we are experiencing Is
mind or matter. Feeling, for example, is one area where this can often
be confusing. Vedanli, the Pall word which Is translated as feeling, is
explained as being of five kinds: a phySical sensation - ,pleasant or
unpleasant - or a response of the mind ofliking/des1r1ng or disliking/
rejecting or of equanimity in relation to an experience which could itself
be of the mind or of the body.
In Purifl.Cation by Overcoming Doubt there is again a surprise in
what this doubt is which needs to be overcome. The doubt here is about
the three divisions of time: past. present and future. This section ex-
plores how all mentality and materiality, which the meditator. having
·see note on p.23
established the preVious purifications can now see clearly, arises due to
r
',I

conditions· and that this was the case in the past, is the case in the
present and will be the case in the future.

PurifICation by Knowledge and Vision of What is the Path and

What is not the Path is developed by coming to see how all nama and
rupa, in the past, in the present and in the future, is impermanent,
painful. and has no abiding self. Here the imperfections of insight can
arise, many of which seeming to be positive qualities such as illumina-
tion, rapturous happiness, resolution, equanimity etc. They are said to
be imperfections because they occur due to taking hold of knowledge in
the wrong way: by false View (this is my knowledge), by conceit (this
knowledge is so good), or by craving (this knowledge is so wondeTjul), all
of which give rise to a kind of subtle agitation. During thiS stage the
meditator becomes more and more able to distinguiSh between the path
of knowledge itself and these imperfections.

Purification by Knowledge and VIsion of the Way completes the

path of knowledge, now free from the all the imperfections, until the
meditator reaches nibbana by the triple gateway of liberation: the
signIess, the desireless, the void. The signIess liberation is said to be
aquired by.one of great resolution bybringlng all things to mind as
impermanent, the deslreless liberation by one of great tranquility by
bringing all things to mind as pahlful and the void liberation by one of
great wisdom by bringing all things to mind as not-self.

Purification by Knowledge and Vision deSCribes the stages of the

Path of Freedom: Stream-enterer - the first taste of nibbana, Once-
returner, Never-returner and Arahatship - complete freedom from all
greed, hatred and delUSion.

A final chapter, A DeSCription of the Benefits in Developing Under-

standing. ends with a stanza summarising what has been illustrated:

'When a wise man. established well in virtue.

Develops consciousness and understanding,
Then as a bikkhu ardent and sagacious,
He succeeds in disentangling this tangle'

Many people find the Visuddhi Magga a helpful reference work to the
Buddha's teachings but a final note should be the one given at the end
of every chapter in the text, which tells us that it was: "composedfor the
purpose of gladdening good people."