Sarnatha

Insightfrom a meditation tradition

Issue 10 0 Autumn 2004

 Samatha 10

Sarrlatha
Published by The Samatha Trust
Issue number 10 Autumn 2004

Contents
,I
I Contribution.
Alex Barr
The Homeless Life p 1 Francis Beresford
RaJith Dissanayake
In Honour of Friends p4 Chris Gilchrist
Brian Harris
Big Birthdays p6 Gus Hales
Richard Jones
Vijay Khuttan
Sam Vicara, Episode 6 p8 Deborah Raikes
Sarah Shaw
An Ode to the Lay Life p 12 Vicki Stringer
Peter Thomas
The 5-Branched Fig Tree p17
m..tratton.
Alex Barr
Sounds Of the Universe p21 Bernard Bolton
AnnaHalgh
Only Breath p22 Dal Owen
Vicki Stringer
The Three Signs p24 Fiona Thomas

Editing
Right Speech p27 Jackie Callow
Vicki Stringer
Perceptions of Time p29
ContrlbutiOJl5 to:
Samatha
Wisdom p32 The Mcr Centre
19-21 High Lane
Chorlton
And Then Let Go p33 Manchester M21 lOJ
or
-r
!
Samatha 10

The Homeless Life

The experiences ofVYay Khuttan who decided to take up temporary ordi-
nation as a Theravada monk En ThaUandJor about three months.
Hls story has been taken, with the ..A, author's permission, from an In-
terview whichftrst appeared in the Dhamma Times.

Having come into contact with Nai

Boonman and the fact that he was once a
monk, I was inspired by the idea of young
men becoming monks. I knew it was possible
in Thailand. One of my teachers had became
similarly ordained and this also inspired me.
I wanted to improve my meditation practice and to live a renunciate life
and see what effect it would have on me and my practice. I started
meditating in 1992. 10 years before - but I still felt I had just begun my
journey and the more I learnt the more I realised how much there is still
to learn.

I ordained on the 16th December 2002 at Section 5, International

meditation centre, Wat Maha That, Bangkok, which offers free board
and lodging for all meditators and free instruction. I was on eight pre-
cepts there for a month before I ordained. The ordination took about an
hour. I wanted to leave to go to the forest then but I was advised to be
adept in the Vinaya, so I became more familiar with the Vinaya for I
month at this centre. Then I went to Ajahn Buddhadasa's monastery,
Wat Suan Mokh in Chalya, Southern Thailand. I had a wonderful Kuti,
donated by a doctor and I was a forest monk for about a month. My
kuti was in the forest and there were natural hot springs to bathe in. I
had to get used to the local wildllfe and overcome my fear of snakes.

1 went on Ptudapat (alms round) in the mOrnings which was the

best experience of my monastic life. going into poor villages and getting
food. Walking through fields with mist in the mOrnings - it was like
something from a dream. The devotion of the people and the simplicity
Samatha 10
of it all affected me deeply. It reduced the sense of an ego. The Simplic-
ity of the life. kind of helps you let go of a lot of ideas and preconcep-
tions and get down to something basic and beautiful.
I learned the Vinaya which I hadn't learned before so
it was a different text for me. I realised it was all
Dhamma. All ways of teachIng you. And you
realise how humanity hasn't changed in terms of
desires and unskilful states since the time of the Buddha.
I went to Panang Island in Malaysia and got treated really well by
the Chinese lay people. I was surprised by one person who had inher-
ited a Durian plantation and wanted to set up a retreat centre in his
plantation. He took us up (two other monks including a Chinese
Theravada monk. Passadhika) into the hills and into his house and let
us stay there. He was building Kutis out on the mountains and said "I
want monks to come here and practice meditation - this is my wish.
you must come and stay! Please please, you are most welcome." From
here I went to Kuala Lumpur where we were guests of the Thai monas-
tery there. It was a fabulous location with fantastic views. It's amazing
how all religions seem to be represented and they are so harmonIous
together. Hindus, Muslims and Christians. I got excellent food there.
There are many Dhamma books for free dIstribution though they say
"not to be sold to Muslims" or simUar statements as Malaysia is IslamiC
and Buddhists have to be clear that they are not out to convert Mus-
lims.
I spent about 2 weeks in Malaysia. then I went to South Thailand
where I learned a practice using the hands (this involves SittlIlg cross
legged and making rhythmic movements with the hands, e.g., starting
from a basic posture, the hand Is moved out in a certain way and is
brought on to the chest. The other hand Is then simUarly brought to
the chest so both hands are together. Then this cycle Is repeated at a
usually slow speed). After a couple of days there I went to three beach
monastertes at Koh Samui island - Lovely beaches. I meditated for a
Samatha 10
week here. Then I returned to Bangkok and flew to India to make a
pilgrimage as a monk.
I spent the last few weeks as a monk in India, visiting all the holy
Buddhist places: Bodhgaya. then Sarnath. Kushinara. Lumbini and
then back to Delhi. I disrobed at the Maha Bodhl temple at Delhi. I
took the five precepts there. They gave a blessing and I sat down with
the lay people. As Sri Lankan monks don't normally disrobe they didn't
seem to know the ceremony for disrobing. I also became terribly 111 after
drtnklng some water at Delhi.
I found that there were many differences between monks who lived
in the city and monks who lived in the forest, especially in the way they
practised the Vinaya. For instance. city monks would touch money and
I saw many with mobile phones, I even met one monk who bought and
sold amulets as many Thai people believe these hold magical proper-
ties. I am not sure that I want to critiCise the monks for not strictly
obeying the Vinaya. as something like the use of mobiles does not nec-
essarily mean breaking the Vinaya - city monks are different from for.
est monks. different environments and contacts. I think I should 110t
have preconceptions and be judgmental about It and look at the heart
and intention behind it. I had to let go of my views and accept that the
Sangha is a living entity and w1ll probably always be adapting. There
win always be views as to how strictly the Vinaya should be observed
and when it stops being the middle way! I also found that meditation
does not have to be Buddhlst to be good. At one Hindu Temple I visited
- the temple of Gorakhnath in Gorakhpur there were statues of many
different types of people all meditating. IndIa lWs had a fantastic tradl-
~ t~mplei~Krtshna and they
::::;:::;.:ftr::::so
..... ... I went to
were
robed, travelled in Asht ~d am now bac~ in Lon<i6n. Something I learned
from my expertence was·that connectlIlg with the heart Is a way to find
peace and happiness. ..:,::: ·}·:.c:::::::::::::t:i".;:,.
Samatha JO Samatha JO

9n honolU' offriends
(Translation of verses from the Mugapakkha Jiitaka (538). verses 12-21.)

]OOa is plentiful for him when he is awalj from home: he lives in Honouring others, he is honourer;/; paljing respect he is respected
abunaance, He obtains fame ana a gooa reputation,
Who isloljal to his frienr;/s. Who is IOljal to his frienr;/s.

Whatever countrlj he visits, in citlj or town, he is an honourea He shines like the fire ana is raaiant like a r;/eitlj: he aGes not lose
guest everljwhere, his lustre,
Who is IOljal to his frienr;/s. Who is 10ljal to his frienr;/s.

<[hieves ao not harm him, nor warrior aespise him: he goes past Cattle are born to him anr;/ the seea sown in his fie/as flourishes:
all his enemies, he enjoljs the fruit of seer;/s sown,
Who is IOljal to his frienas. Who is /oljal to his frienas.

He returns to his home without anger ana is welcomer;/ in council; <[orn from a mountain or a tree, a man finas a safe spot,
foremost amongst his relatives is one Who is/oljal to his frienas.
Who isloljal to his frienr;/s.
'Just as the wind does not harm a banljan tree that has grown
Y<.espectful to others, he is respectea, valuing others, he is valued with spreaaing roots, so enemies r;/o not harm the man
He is spoken well of, Who is IOljal to his frienr;/s.
Who is 10ljal to his frienas.

•
Samatha 10 Samatha 10

of the Buddha on it. It said:

73i7 BirthddYS '<The eecut 0-6 health 60'1 both mind tVtd body
ie not to mou'l1t the pagt,
dhd ,L!ittte /1tO»tehts not to ~O'I'Zy about the 6utuu,
no'Z to anticipa.te t'loubll.,
Birthdays are always nice occasions, especially one's own. When
but to llfJe the pueent moment ~igebt a.nd ea.'lnegtiy'
they end with a 0, they take on the quality of a special occasion, a fact
that the greeting card industry has latched onto in a big way. Perhaps
Inside, the sender wrote, "there's not much I can add to those
because of that, these days we seem much less self-conscious, even
words of wisdom." and neither can I. The sentiments are clearly central
proud of these 'big ones' when they arrive. In Britain in recent years.
to everything we understand of the Dhamma. In fact, it could perhaps
the fashion has been to hang sheets out of windows and place posters
be said that they encapsulate the whole Buddhist philosophy in 30-odd
on roundabouts to announce someone's 40th. 50th or 60th to the world
words - and here they were on a birthday card!
(I've yet to see a 70th or 80th, perhaps 'age pride' has a cut off POint!)

To live in the present moment, not the past or the future. requires
When I had one these birthdays recently, I naturally enjoyed the
mindfulness. Each 'little moment' when we wake up - even if not com-
extra attention, but it also gave rise to some interesting observations
pletely - is an opportunity to change the next thought. word or action
and deeper reflections. For a start. it was noticeable how powerful
into something more skilful.
flattery can be. The ego pounces on every 'You don't look it' with relish,
to the point where a compliment is expected every time one's age is
It's so simple, so why is it so difficult? Because ego always wants
mentioned - and there's even disappointment when it doesn't come.
to be somewhere other than the present. and it's a very determined
Mindfulness of vanity is clearly important.
force. Long indulged habits are hard to change because they involve
moving out of our 'comfort zone'. But. as a recently-read author puts it,
Birthday cards are fascinating too. Most seem to be based on the
if we don't control the mind. the mind controls us.
need to laugh at or mock advanCing age, which is understandable but
which clearly ignores reality. Fear of death or desire to defy natural
In the end. the thing about ageing is its utter inevitability - and
decay is perhaps the unspoken message. Sex figures strongly. reflect·
the fact that we are all in exactly the same situation. The body is sub-
ing with sometimes exaggerated hilarity the desire to retain youthful
ject to decay. Sickness and death. and the only Variable is how that
vigour forever. I smiled here and chuckled there. but I couldn't help
happens and how we deal with it. We are searching for happiness and
noticing the grasPing. aversion and delUSion implied on many of the
for enlightenment. and we don't have all that much time in this life to
cards.
find them. And that's it.

In the midst of the cartoons. retro black and white photos, kind
thoughts and gardeners well1es, I actually got one card with the words
Samatha 10
An Assignment For Sam Vicara. State Investigator
Episode 6 - "Send In The Clowns" Part I
THE STORY SO FAR: His client had asked him to track down eltta. Sam
hadn't realised how elusive a dame could be, and how d!lferent each
time he saw her. He wasn't about to give up, no sir. But sometlmes, even
a SankharavUle sleuth needed a day off . ..
The circus! Sam felt like a kid again. Excited. he sat upright in his seat,
nearly crushing his tub of popcorn in his fist, waiting for whatever was
gOing to happen. And even better. he was with two friends. It was rare.
he reflected. for an ageing gumshoe to be seen between two dames who
had such style. He was like a slice of rye with peanut butter on both
s1des.
'I'm gonna love this,' he said to no-one in particular.
Sally Samadhi. on his right. skewered him with her pale-eyed stare.
'You should. Sam. You know who's ringmaster. don'tyou? It's Joe.'
The incorruptlble Joe Satl. no less! This was great. Sam beamed.
'Hope you enjoy this better than the dragon,' Donna
Dhammavicaya. on his left. said out of the side of her mouth.
Sam groaned. 'Aw shucks. Donna, don't remind me.' That was the time
Citta, vamooshed from the show in Chinatown. leaving nothing but pieces
of empty dragon. 'I'm off duty. okay? My client will have to wait:
At that preCise moment the band struck up (only slightly out of tune).
there was a roll on the snare drum. and into the main ring stepped-
yes, Joe himself. splendiferous in plum-coloured top-hat and taUs.
'Ladies and gentlemen: his stentorian tones rang out. 'our first
act, for your entire delight, the liberty horses!'
And suddenly the big ring was full of them, cantering palominos, manes
rippUng and bobbing under the lights, hooves . " But wait. Who was
that on their backs. in some kind of sparkling white ballet costume,
leaping and somersaulting from horse to horse? It could only be-
Samatha 10
'It's her: Sam gasped throatily.
He was half out of his seat when Donna pulled him back. 'Sure it's her,
Sam, but whaddya gonna do? Leap on a horse's back? Wait till she
finishes her act.'
'Okay:
He slumped in his seat. Sally grinned at him. her look p1erCing right
through his impatlence. He washed down a handful of popcorn with Dr
Pepper and waited. Soon he was mesmerised by CUta's flu1d movements
and perfect balance. What a dame. What a star. And all the time, from
the centre of the ring. Joe Satl never took his eyes off her.
In one of the smaller rtngs some clowns appeared to be warming up for
their act. horSing around with props. Sam found that irrttating-in fact,
if you asked him, this whole three-rtng circus deal was a little screwy.
But that was how things were done here in Sankharaville.
One of the clowns--the fattest, though how much was padding Sam
couldn't tell-was heading over to the main ring. In his hand was a
metal bucket. Now he was on the raised edge, bucket poised as if to
throw something. As CUta passed he pretended to throw-no. what the
heck. there was no pretending, he had thrown something. As Citta passed
Joe's seat he saw there was some pink gloop all over her hair and cos-
tume.
'The jerk!' Sam growled. 'Who does he think he is?'
'What about her?' Donna asked. 'Think she'll get mad and have
the clown thrown out?'
'Guess not: said Sally. 'Look:
Citta had pulled up her horse and was wiping the goo off with a finger.
She licked the finger with a pleased expression. Joe Satl didn't seem
sure who to keep an eye on-her or the clown.
'Candy juice!' the fat clown yelled. 'She sure as heck loves candy
juice.'
'I know that voice: muttered Sam.
'Me too,' said Donna. 'Fats. Fats Lobha.'
Samatha 10 .:xIrRalllU I V

'And what's that stencilled on his bucket?' Sally asked. 'Looks like Red jam dripped from her chin to mingle with the mess on her costume.
KAMASAVA.' 'This can't go on: Sam complained, half out of his seat again. And
"Some brand of candy, maybe: Sam offered. 'Some cheapjack ad- sure enough, Joe was now giving her all his attention. He grabbed her
vertising gtmmiCk. . horse by the mane and led it out of the ring.
'Yeah. well maybe you should make a note of it. Sam: Donna sug- 'Sam, you stay here,' Donna ordered. 'Leave this to us. Keep an
gested. eye on Fats while we go help her clean up and put on a fresh costume.'
Sam did so, a little embarrassed. '1 need to meet with her.'
'Not easy when she looks like that: said Sally. 'Just wait till she
ftnishes her act:
And with that they left him to it. But would they succeed, he wondered.
After such a setback. could Cltta ever recover her poise?

To be continued

!Pm ((o/rQW'V

CIITA· HEARTIMIND

VICARA . EXPLORING

SA1;IKlIARA . OUR CUSfOMARY WAYS OF OPERATING

SAMADHl· DEEP CONCENTRATION

SAT! . MINDFULNESS

DHAMMAV/CAYA - INvESTIGATING STATES OF MIND AND BODY

LOBHA· GREED

KAMASAVA· INTOXICATED ATTACHMENT TO THE

'Yeah, folks,' Fats trumpeted, 'she sure loves anything sweet. Throw DELlGHfS OF THE SENSES
her your crullers. Throw her your popslcles. Throw her your Hershey
bars.'
Some of the audience responded, laughing. A barrage of sweet stuff flew
in Citta's direction. Whatever she could catch she stuffed into her mouth.
Samatha 10 Samatha 10

An Ode to the Lay Life
- Loyal to me Cushion
I've been sitting on this 'ere cushion
For what seems like a lifetime or two
Yet I still feel like a beginner
Maybe a few more lifetimes to do.
The property programme says owning a house is just the thing
to do
Now I've got a house, but its plain for one to see
With all this cleaning, filling, mending, maintenance and stuff,
It's obvious the house is owning me.
+

+
I don't mind all this sitting doing nothing
But some people look at me odd
(8) CDoo o
"Yer wasting yer time lad. If you've time to waste ~o
Why don't you believe in God?"

+
All one needs is a family with 2.4 children
This was certainly my belief
But you could take my kids to a forest
And they'd manage to squabble over a leaf.

+
I end up refereeing all their fights
And I know I love them to bits
It's just when they're screaming and shouting the house down A career doing something important,
They don't half get on me tits. Yet 30 years of angst and trauma in that place
Two weeks after me leaving do
It was as if I'd sunk without trace.
+
+
Samatha 10 Samatha 10

It was Mick who sang he could get no satisfaction

And we all know his sexual history
So I think there's no point in pursuing this track,
In comparison there's nothing down for me,

+
I asked the teacher what I would need for happiness
I kept her answer quiet, so as not to give a fright
If word got out that a cushion and thoughts were all one needs,
Capitalism would collapse ovemight.

+
She said just a cushion and some thoughts
The cushion can be any colour or texture
Indeed its only your thoughts that you need
The cushion's an optional extra.

+
There are just those occasional times
To experience a joy - simple and pure to be
And its always a constant surprise
That something simple and pure could be sitting inside of me.

+
No one can rob me of these
And they are always on hand for free
So I'm staying loyal to me cushion and thoughts
And that'll do for me.

+
 Samatoo 10 SamatOO JO

est
<The 5 -Stanched ~i7 <Ttee
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esto
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\ ng 10ngest/ongesfI0/7

~0 g
ong
~(I"?9<%,Vo~
~'\,,<f'sW- ~~ ~ ~<;)l
erfo
_/I group in Manchester has been studying some esoteric Cambo·
o
,l
<v«:- I:p~Q,e ~
-<..: ~e
o.;:y,,<3;
«. tf' ~-~ 1t r_0~0 o~e'S
,\on9
e(longer longer/ol)ger/o,>

JOy /1"
:96>"'0

'V
'?96>-?Q
0 ~'%~ ~
\
'\,
Q
~ dian texts. One of these. the Five Branched Fig Tree. relates how
we are conceived and then develop five branches: head. arms and legs.

"~'1~ ~~
rter It says that our bodies are a 5 branched embodiment of the abb1dbamma,
"?-;?<' :no Shortersl,o /) •
r'J1
~-' ~ G o~% 'tP ~
'I'6>r"Q. the "flesh of the dhamma"; as the Buddha said "in this fathom-long

~ ~ .\~
§ § C A\ body is the arising and ceasing of the world." This is sometb1ng to think
/2..",
~ r~ "7&~ % t..-O ~
tJ Jf /" t;.0' _\ "W,
~ 0 '" ... 0'
about! We have in us constantly the 7 books of the abhidhamma. which

~ ~~
;;'lj 0 ':l: '" '"
S
"'" if §
-.,J
\estsh0ll'.,
<S'_ Y '"
g 0 <D
is an a:ma.ztng opportunity. Universal truth is accessible through our

5" -< c5
~
Iff '" ' ' :s ii1 ffi mind and body. so lfwe look closely and investigate our mind-body. we

~ ~'" ......._..'i""ii ....

1'"'\
0, c: () 0 ........" 0 \.1' CD .._
c: 0 tfi "( Jl!'" _ are looking at the workings of abb1dbamma. Hearing this can help us to
tI
$! "<IJ .f!! -cD ! I
.......
en ......
I- "'. 0
::0

~o....
<IJ g> 0 0 develop more reverence for our personal experiences and that of other
g> .2 c !i- 3 i!J beings.
.2 '" '"
0~ ~v 0 IJi ~
Y d'rY'~ 1 Within the flower of the fig tree is a crystal sphere. this is the

L
.JOU.S\Sy..
posSlbUity of realizing nibbana. a place of l1m1t1ess clarity and light In·
~';~, ~ .~ side us. Gaining possession of the crystal sphere is the purpose of con-
s,>'C ~o ~--
~'" 'b.:::J& ) ception. It is not something to grasp at. but rather we can release the
OllSJav°1); ~~ o"t"',.4 shining light of the crystal sphere. We will not find lasting peace through
1-- Qjq§J ~ 0 pleasant sights. sounds. tastes, smells. touch or ideas In the world but
a'O",o"i 0# .:;> from the crystal sphere Within us.
a'0'0.0 \'). ~~ (\..y
Je5uOV ~o~ --''\
One way to help us to reach that which Is clear and bright Within
p\}.o~
S0~ '0,-- us 1s to understand what we are: a collection of aggregates (form. feel·
'O'0.o-v,se ing. perception, mental formations and consciousness) and elements
lse5uO\\Sa
(earth, water, fire. wind and space). Looking at ourselves in this way
helps to break down attachment to self. Situations we find ourselves in
Samatha 10
can be taken less sertously. One begins to see that there is no underly-
ing self that needs protection. Just the ever shifting and changing com-
binations of aggregates. This does not detract from existence but in-
stead brings freedom from an otherwise endless round of suffering: "he
who does not know the qualities of the four elements will be born and
die. die and be born for a countless number of lives." ObseIVation of
the elements and aggregates enables us to see the world in a Simpler
way. before mental activity complicates tllingS. In Samatha practice.
we can also experience mind and body more simply. This experience
beginS to feel more 'real' and 'true' than nl(;!ntal constructions.
We can directly expertellce the different qualities of the five ele-
ments and use this as a way to understa.Qd the aggregates. which can
seem less concrete. Correspond~ces between the elements and aggre-
gates can be seen in the follOwing pairs:
Earth -Form
Water - Feetlng
Fire- PerceptiC)n<
Wind - Mental,activtty
Space * Consciousness
'.'. "
Form has a SOliditylllt¢~. Feelingf;ban flood over and dr!IDch
us ~e water. PerceptiOlrdartsQut. fast like fire. Mental actiVityt:illows
the p~~t()Q,e~16pand expand,·1ike .the wind can, Tl:1is aUh'ppens
in the spaciousness of consciousness. The aggregates and elements work
on each other constantly. For example mental activity feeds and blows
up perception in the same way that Wind can fan fire. Form and feeling
are more passive, we have less direct control over them. Perception and
mental activity tend to react and act upon form. feeling and each other.
Thus in each moment we are creating new physical and mental bodies
in an extremely complex and rapid manner.
Samatha 10
Ifwe learn about what we are and what makes us in each moment
we become able to see how the self is constructed. To do this the mind
needs to be very calm and one-pointed. It is a bit Uke watching a magi-
cian closely to see how a trick is carried out. When we see the co-depen-
dency ofthe five elements we see the 'trick'; it is like a net breaking, the
fish is freed! Meditation practice helps us to develop a mind ripe for
inSight. We are told in the text "close your eyes in order to discover this
sparkling Ught". When the idea of self is taken less sertously we are
more able to release the shining light within.
In meditation practice we follow the passage of the breath into
and out of the body. When concentration and mindfulness develop the
phYSical body often feels different. It may feel Ughter and more ener-
gized. The practice is a way of creattng a more subtle mental-physical
body. This happens naturally when mental activity subsides. A visual
n1mi~t~ may appear or it may be more obvious as a pleasant feeling.
There can be the sensation that our energy is not so disSipated. We are
contacttng the light within us and not going out in the world so much.
Up to the settling stage we have controlled the length of the breath.
Now we can maintain the breath length with a llghter control and can
turn our attention more fully to the nimitta. We need to let go of mental
activity. The extent ofletttng go required may feel frightening. As we let
go into the simplicity of direct experience there may be fear that we will
not be able to re-find the complexities. Some may be worth losing!
The nimitta is like a point of clarity or a still point. It holds us in
place "like a stake" and also leads us on. The nimltta seems to be re-
lated to body. feeling. mind and Sight. Each of these influences the
others and is very sensitive to changes in the others. so the ntmitta can
feel quite slippery and unstable.
There needs to be strong confidence/faith. The two ways of
Samatha (warmth. heart) and Vipassana (insight) must support each
Samatha 10
other. It is as though the mind falls in love with itself. The mind natu-
rally knows how to do this and joyfully becomes self-absorbed. It is as
though the mind can drop into something, like a stone falling into deep
water. Use ofthe longest breath when one is at this stage in the practice
can give more time between turning points of the breath for the mind to
discover how to 'drop'. Nat Boonman has talked about the longest breath
being associated with first jhana.
There is a sense in the practice of a journey and exploration. Prac-
tice purifies mind and body and the mind seems to go to a different
place. ThIs has been likened to crossing in a canoe to the other side of a
river. In settling we are on the 'other side'. We gently explore this rar-
efied place. Just like we might disembark from a canoe onto an un-
known bank we experience the 'other side'. It is not a well travelled
place at first. We need to investigate the terrain and be sensitive to the
sIgnals we receive there. The tricky thing Is that unlike a physical jour-
ney, we both explore and maintain where we are. If the mind returns to
a coarse level of thought or the balance between mindfulness and con-
centration is lost, we return to the first bank!
With each practice we reinforce the way to get across to the 'other
side'. What happens in the settling is something to be revered and pro-
tected, but without attachment. It can be as though we prostrate at a
stupa on the other bank. We do not seek to possess the stupa but we
walk around it with reverence and a link is establiShed between our-
selves and it. Like n1mlttas, stupas have an effect on us. The work then
is to nurture and investigate thiS effect with right effort and allow it to
come forth in daily life.
Samatha 10
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,7-;",~
UU :.s;7 (jJ) fru JWi ® if ~ @
y@[l}] i'f'@rry
You can hear the sound of the universe. The sound of the creation, the
first sound there ever was. Like the reverberation of a belt after it's been
struck, the sound remains, growing fainter with each aeon, but still there
vibrating out into the vastness of space and a thousandth of an inch from
your ear.
U(f Y@(Jj] §/J,f'J)/!XfdflD 'Wf®f!'y ([;fJj]f!'r!fJ(f!!llU§y~=
You can hear the Buddha's note. When the Buddha was born, a great
sound was heard and the earth shook with the loudness of it. This sound
remains, growing fainter with each century until finally dying away, the
teaching is lost. Then, silence, until a new Buddha arises with his own sound,
his particular note.
Ul! Y@!!ll UU@1J:®flD 'lfrJ!JJf!'y ([;fJj][fr!fJl!!!llUUy-
You can hear the sound of your own note. When you were born, the
earth heard it and the locality of your family shook with the striking of it.
Off Y@01J OI7@1J:®!lIJ 'lfrJ!JJf!'y ([;fJj]f!'®l!!!llUUy-
You can hear the sound of your own notes changing. Spiritual develop-
ment slowly removing the harsh vibrations, the grating frequencies, allowing
the notes to become more pure and true.
O(f )!@!!ll U!J[ff;1J:rJ!JJflD 'WfrJ!JJf!'y ([;fJj]f!'@l![ljjOOy-
When others are chanting, you may hear the dhamma directly in the
syllables and in the sound behind the sound.
§l! Y@[ljj O!J[ff;1J:@rtu 'If@f!'y ([;&'!f!'@(f!!llOOy-
When you are chanting with others, you may hear the harmonics within
the group.
Ul! Y@[ljj O/J[ff;1J:@flD 'Wf@f!'y ([;fJj]f!'@(fU1l0Uy-
When chanting alone, you may get to know sound.
fM/fffIY@@ G'f}flDUo§J}!lut?;(ff)flDiJit!l®l1"iJiJ: M@&JflD[ff; [f®1J:[ljjf!'flDOflD[f)J 1J:(Q) 1J:1JiJ@
i,'{)@U1JrtiJ @(kf'J~'iJ[ff; £~@GjJflD @ 1J:(}-u@)1]: (fff):tf!J[ff;1J:@@ @@ (f@f!'1f) 1J:1JiJ® CGf!'@&i1J:o@f1I) (Q) (f
fr: (t-iJ ® Cl! flD /7 'If@!r[ff;@n
Samatha 10 Samatha 10

Onl!! breath
filling, looping, spurling, flowing.

'] fell in love again toaa0- Anr;i as she's tenr;ier with me, so '] with her,

again, it was a surprise, carefull0 tenr;iing her, relishing each move,

the catch in the throat sweetness of coming ana going,

the sharp snitt of sub tIe promise. gentle tiaes of being,

'] fell in love with breath ana she with me, taste of immortality.

for at the moment of falling ']n our taking of each other, like lovers,

there was nothing but breathing: there's giving; in our giving to each other,

trees, creatures, grass, water, there's taking. '] know this ana love the pla0:

sun c/ouas, leaves, even stones- she knows this ana loves to plaid.

all the breath that breather;i me She's all there is: immeasurable,

lovingly, gently, {lAlly, r;ielightingly. a aoor swinging open to infinity,

[ike the finest wine, softest silk, heart-singing for the sake of it.

Samatha JO
The Three Signs
- Speculations of a meditator
Slttlng on the bank oj a swiftly flOWing
stream, glinting in the early qfternoon sun.
I came to be wondering about imperma-
nence. sufferlng and no-self. What dld
these Significant notions have to do with
such an innocent, pleasant way oj pass-
ing the time? Where the suffering, where
the impermance•.... ? Perhaps I had not
eyes to see at the time, but aJterwards I
set myself to examine the matter. What
Jollows is an attempt to see clearly in the mirror oj dhamma.
", .>\.:.1::
tp')
\
In the domain of Nothtngness. where neither the formless nor the void
hold sway, there arises a most singular point; that is. a place with a
point of view. From a myrtad such points extends the possibilities of a
myrtad universe, a multi-verse.
Samatha 10
But from our singular location, by means of extension and cohe-
sion, consciousness arises in an attempt to cohere the field of view.
Smooth (like honey) its influence is immediate. defining a here and a
there (a particular configuration of space). and a before and after (a
scale of time or duration). Thus, the seeding of a relative universe is
established which, coming to fruition by repetition and memory. gtves
rise to a perceivable familiar world.
Being not all that is. any sentient being is separate from this All.
its particular spectrum of sense organs defining its individUality or iden-
tity. This identity maintains itself through communion with other like
identities. and exists within the field of All. Remembering itself as sepa-
rate. it is subject to stress. and therefore suffering.
'~~!':~~~~-~1!\
We human (sentient) beings are great builders. From the raw
materials of flesh. and data from a perceptible world we construct.
~
"t.
.... ~' .:'f't, through choice, a notion of who and what we are, and call it our self. At
t I\~ f
l ,'\.\"""
:1, " . .;'!\ ~ \
the risk of repetition. the construct of self is established through the
interaction between an inner dynamic and a perceivable 'outer' world.
Again, this is reinforced by the faculty of memory or feeling.
Clearly all things change. being subject to duration. As experi-
ence of time and space change, it is commonly argued that conscious-
ness changes. But can we be conscious without constructing duration
and space? Being aware of phenomena. both inner and outer, con-
sciousness looks outwards. Bringtngmtnd to rest. consciousness rests:
we ride the dragon of space-time binding.
So, it seems that impermanence and suffering are the necessary
consequence of living in a constructed world, a world that ultimately
depends upon taking a pOint of view. Indeed, the coherence of the body
and of the mind depends upon thiS; yet the expertments we conduct
upon our mind-body relationship indicate that we tend to forget our
construction of self, and of duration.
Samatha 10
Samatha 10

But shall we live by denying the delights and pains of a fleshy world?
I think not. Shall we live to deny the joys and sorrows of life, or even to
affirm only its joys and delights? No, it cannot be done. It seems that,
"
somehow, we have to learn to sail the barque of equanimity through ~ff@f}Jf] $flJ(g(g~/})
seas both tumultuous and calm. We must be mindful of all that is, and
all as it comes to be, and know the Nothingness of All that is. Perhaps
more is possible.
If I'm not mindful of the things I say
Self and No-self. impermanence and no-time. suffering and re-
My thoughts will surely be carried away
lease from suffering: these three axes are mutually dependent.

It's better to speak with a voice that's glad

Rather than hurtful or mean or bad.

For the voice that speaks with good intent.

Will be the one that heaven sent. And.

guestitms:
Should this change it will surely tell
Does a universe suffer? As it starts to build me a prison cell.
Is it subject to impermanence?
Has it a self?
If so. what constructs it?
Right speech is important and dear to me
?
• So that I can be peaceful and truly free.

"
Samatha 10 Samatha 10

Perceptions of Time

~HAPPYSi
Ifwe were asked to define or describe time,

~"'
U.
, '"""
~QQ~th
, , I' , ,
' , 1//'
' ..... a. •
.-
~ ~I-... ~
*
,.".
we might answer that time proceeds in a linear
fashton: we have machines to measure it, each
hour Is the same length as every other. every
minute the same length. Time proceeds in only one direction. fOlwards.
It never goes backward. Ifwe take this perspective it is rather the imper-

•
sonal and objective view of time as it seems to exist in the external
world. The sun rises and sets, the seasons come and go in a predictable
order, trees grow etc. all without our involvement. But is this the way we
$ perceive time in our daily lives? Isn't it true that all hours do not seem
the same length, but are sometimes determined by how we are?

*'
RE-INCARNATION
...... - - '"
It is often said 'time passes quiCkly when you're having fun' and
time drags when one is bored. This aspect of time Is a more subjective,
internal one that we all can relate to. Both these aspects of 'external' (or
objective) and 'internal' (or subjective) time are of interest to us as medi-
tators, to understand our perceptions of time and our relationship and
~~/~./-:;.---
response to it.

Time in relation to the practise

What have the perception and nature of time got to do With the
practice. (if anything)? If we consider the stages of the practice related
)IIIanll HapPI! RBturns? to the length of the breath - longest. longer. shorter, shortest. This Is a
description of the length of time a breath is to take, (i.e. the longest time
comfortable, for a longer time than a normal breath). So we are relating
breath and time whenever we practise; time is how we measure the
length of a breath and it Is a (sometimes unrecognised) object of mind-
fulness.
Samatha 10
The later stages of the Path of Purification in the Vissudhimaggha
are concerned with purification of doubt in relation to understanding
conditioned arising in the past, present and future - all aspects of the
pasSing of time.
External time
It is common for meditators to make an intention before sitting. to
remain in the practice for a certain length of time, (commonly half an
hour.) So, in addition to the small segments of time relating to each
breath in the practice, there is often mindfulness of a greater period
relating to the length of the whole practise.
On occasion, particularly at Greenstreete, an instruction to wake
oneself up at a particular time may be given. ThiS requires us to be
mindful of the passage of time in our Sleep. Many people can do this
exercise much more easily than they might have thought. We are much
more aware of the passage of external time than we maybe realise.
Interno' time
What is it that makes time seem to pass quickly or slowly? How
can our state of mind affect our perception of the passage of time? If we
are engrossed in something. hours can go by without us noticing - time
seems to pass quickly and we say 'I don't know where the time's gone'.
At other times, if we are bored for example, time seems to drag. The
mind is rejecting the present and anticipating a change. There are other
examples, (as anyone who's been to Greenstreete for a week may have
noticed). by the end of the week it can sometimes seem that you've been
there for years. All these perceptions of the passage of time are depen-
dent on our state of mind.
Greed and hatred also have an effect on this aspect of the mind.
Hate creates a rejection response, the mind is more likely to become
bored and time may seem to drag. Greed often creates a grasping re-
sponse and the mind becomes overfilled, time seems short of time and
will appear to pass too quickly.
Samatha 10
Common responses to our perceptions of time
Ifwe have a tight deadline to meet and are con-
cerned that we won't complete the task in time, our
usual response is to speed up our activity, which Is
natural, but is it the only way?
There are stages in the development of practice where the medita-
tor perceives that they have endless lifetimes to live and to work on
spiritual development, it seems to them that there is no hurry and they
can take as much time as they like. There are other stages where the
oppoSite is true, and the medItator perceives that time and opportunity
are limited and a great urgency to develop the practice can be expert-
enced.
Can we chonge our perceptions of time?
As the breath and mind st1ll, what happens to our perceptions of
'internal' time? Consider what happens to our perception of time if
gtven either of the instructions to 'work slowly' or 'work quickly' on a
mindful work session. FollOWing either of these instructions affects our
perception of time in opposite directions, one seems to allow more time,
whUe the other less.
The nature of time
PsycholOgists now maintain that time is a creation of the mind,
which is a difficult concept to grasp if one conSiders the objective, ex-
ternal kind. But it becomes more understandable if we consider these
internal, subjective perceptions of time and how they can be altered by
one's state, and how, by changlng one's state, one can change one's
perceptions of time (or maybe time itself?).
Could it be that the nature of time is to describe the conditioned
world? That to understand that action x caused effect y, we perceive
that x preceded y and therefore x and y are separated in time? Could
thiS be how we create time? And. how could time exist in the realm of
the unconditioned?

W9SDO)lll
Without calm abiaing, wisaom crackles
like lightning that flickers restlessly
between the clouas. 9t comes ana goes.
00£,1 shrug ana say: it's just summer lightning.
With calm abiaing, wisdom thunaers
like lightning that raaiantly
splices heaven and earth. 00£,1 auck
thankful you weren't blastea to bits-
and everything has changed.
f
And t-hen let- go
Let me be notsad that we mustpart
Jor any time wIth those we love,
Whether It belor short or lon{t
Must come in time to rightful end.
gt is the nature 01the world
'[hat all we hold is sure to pass,
yet hold not on andjoij wIll come
Let me be notsad that we mustpart
!Jut know instead how we have grown,
lor what has passed between us two,
Was rightlor us beijond our knowing.
/lnd to those who good have done,
More good in time is sure to come
/lnd bless their paths in times to be
Let me be notsad that we mustpart
/lnd hold not on to what is past
Butleel mijleetlirm on the earth
/lnd sense above the universe,
/lwesome, vast unknowable,
'Thatpitched us so we metin /light
/lnd helped each other towards the light
/lnd then, wIth all mij heart into
'[hat glonous mysterij, letgo.
.ACY'