a honed and heavy ax

7/27/2019 A Honed and Heavy Ax

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A honed and heavy Ax

AAAAA HONEDHONEDHONEDHONEDHONED AND HEAAND HEAAND HEAAND HEAAND HEAVYVYVYVYVY AXAXAXAXAXSamatha and Vipassan

in Harmony


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TTTTTo all the beings who have ever been my teachero all the beings who have ever been my teachero all the beings who have ever been my teachero all the beings who have ever been my teachero all the beings who have ever been my teacher.....


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This book has been printed for free distribution

through the kind generosity of

Mrs. Nuanchan Pornpibul.

May all beings be free from all suffering.

Copyright 2004

Ajahn Chandako

All commercial rights reserved.

Any reproduction, in whole or in part, in any form, for sale, profit or

material gain, is prohibited. However, permission to re-print for free

distribution may be obtained upon request from the author.

Printed by Vibulkij Publishing Group (02) 331-9789

Bangkok, THAILAND


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Abbreviations

DN Dgha NikyaMN Majjhima Nikya

SN Sa yutta NikyaAN Anguttara NikyaSn Sutta NiptaIt Itivuttaka


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The Ax

magine you need to chop down a dead treewith an ax. To be successful the ax will have to beboth sharp and reasonably heavy. But where doessharpness end and weight begin? Its clear that evenwith great effort neither using a razorblade nor a base-ball bat is going to do the trick.

In the context of Buddhist meditation practicethe weight of the ax may be compared to serenity(samatha), its sharpness to insight (vipassan). Thesetwo aspects of meditation play the crucial roles inawakening beings to the nature of reality andreleasing them from suffering. By examining the most

ancient texts attributed to the Buddha as well as somepopular contemporary approaches, this work willattempt to shed light on the mutually supportive

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relationship between these two pillars of spiritualdevelopment.

The word vipassan has come to be associatedwith particular meditation techniques or a style ofBuddhist practice in the Theravada tradition. Whatthe Buddha originally taught however, was samatha/vipassan. Samatha means the calm and tranquilitythat result from sustained attention on one object,process or perception. Vipassan refers to clear seeing.When they are both present, a persons heart and mindare in balance. Samatha is unifying, unconditionallyaccepting and non-discriminating. It is still, bright,radiant, internally silent and blissful. The peace ofmind it affords is a refined emotion. Vipassan on

the other hand, arises from the discerning side of themind. It dissects, investigates, compares, contrasts andevaluates. It observes and analyzes the changing, un-fulfilling and selfless nature of all conditioned physicaland mental phenomena.

While samatha generates energy, vipassan puts

it to work. These two were not originally intended tobe different styles of Buddhist meditation withdifferent goals, but merely two interrelated themes ofone harmonious path ofDhamma practice leadingto Nibbna, enlightenment. The combined result iswisdom: a deep perceptual change that aligns ourunderstanding with the truths of nature. The Buddhataught a wide variety of meditation themes in responseto the differing needs and inclinations of theindividuals involved, but they all incorporated and

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wove serenity and insight into a strong and flexiblefabric of freedom. Together, both samatha andvipassan work to liberate the mind.

Before proceeding further it may be helpful toclarify some terms. Samatha is virtually synonymouswith samdhi: peaceful, focused attention orconcentration. Samm-samdhi, right or perfectedsamdhi, is the eighth factor of the Noble EightfoldPath. For samdhi to be right and leading toNibbna, there must be clear mindful awareness (sati)moment by moment. A state of samdhi without clearawareness may also feel peaceful and relaxing but isnot part of the Buddhist path. Samdhi that arisesfrom unwholesome states of mind is called wrong

samdhi (micch samdhi), because it is not leadingto Nibbna. The perfection of samdhi is calledjhna,meditative states of deep mental unification and peace.The Buddha taught eight distinct levels of jhna. Afterthe Buddha passed away, the commentaries on theoriginal teachings introduced many new concepts and

terms. For example, full-absorption (appan)samdhi refers to jhna. Access (upacra) samdhiis concentration which is not as deep as jhna but onits doorstep. Momentary (khanika) samdhi refersto the sustained awareness that arises from beingmindful of many different objects of attention insuccession, rather than focusing on a single meditation

object. This effectively redefined samdhi as mindfulawareness.

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It is unclear precisely when samatha and vipassanbegan to be distinguished as different modes ofDhamma practice. It may well have started shortlyafter the Buddhas passing away. Certainly, by thetime of the commentaries1 the terms samathaynikaand vipassanynika were in use to describe peoplewhose main emphasis (or vehicle) was either oneor the other. It is here that the term dry-insight

meditator (sukkhavipassaka) is first found. This refersto a person who only develops momentary samdhior practices insight meditation without any samathawhatsoever, maintaining a bare, non-discursive,moment-to-moment observation of the changingprocess of the body and mind. At this point in history

the references were still few and brief. It is only inthe sub-commentarial literature where samathaynaand vipassanyna are elaborated upon and describedas distinctly different paths of practice. Thesecommentarial additions have been the subject of somecontroversy. In particular the question has often beenraised as to whether momentary samdhi fulfils the

factor of right samdhi of the Noble Eightfold Path.

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1 The Visuddhimagga and other commentaries were written in the

fifth centuryAD by Acariya Buddhaghosa.


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he Buddha taught that it is impossible to realizeNibbna without perfecting all eight parts of theNoble Eightfold Path. In the collection of histeachings, the suttas, the definition the Buddhaoverwhelmingly gives for right samdhi on that Pathis the first four jhnas.

And what, friends, is right samdhi? Here,quite secluded from sensual pleasures, having

transcended unwholesome states of mind, a

bhikkhu enters upon and abides in the first

jhna, which is accompanied by the placing

and holding of attention, with rapture and

happiness born of seclusion. With the stilling

of the placing and holding of attention, he

enters upon and abides in the second jhna,

which has self-confidence and singleness of

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Right Samdhi

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mind without the placing and holding of

attention, with rapture and happiness born

of concentration. With the fading away as well

of rapture, he abides in equanimity, and

mindful and fully aware, still feeling

happiness, he enters upon and abides in the

third jhna, on account of which noble ones

announce: He has a pleasant abiding who

has equanimity and is mindful. With theabandoning of pleasure and pain, and with

the previous disappearance of joy and grief,

he enters upon and abides in the fourth jhna,

which has neither-pain-nor-pleasure and

purity of mindfulness due to equanimity. This

is right samdhi.This is called the Noble Truth of the way

leading to the cessation of suffering.

DN 22.21

MN 141.31

This Dhamma is for one with samdhi, not

for one without samdhi. So it was said.

For what reason was this said? Here a monk

enters and abides in the first jhna second

jhna third jhna fourth jhna.

AN 8.30

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I say, monks, that the destruction of theminds poisons is dependent on the first jhna

eighth jhna.

AN 9.36

What then is the experience of jhna? The mindsenergy gradually pulls away from its usual dispersion

at the various sense doors and gathers internally. Anynegative emotions or unwholesome states of minddisappear. The sensation of having a body disappears.One feels light and joyful, and the mind becomessilent without any thinking whatsoever. The mindsawareness then focuses more and more intently on

the minds own reflection, usually experienced asradiant brightness, until the subject/object relationshipmelts away into an experience of oneness. The mindis then unified, immobile and rapturous. There is noawareness of the external world. What remains is theessential knowing nature of the mind, boundlessand clearly aware. This state can last from a few

minutes to many days. Such profound meditativeexperiences form the basis for mysticism in manyspiritual traditions. An all-pervading clarity and purity,a sense of profound unity, and a deeply satisfyingblissthese are the hallmarks of jhna.

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Jhna and Wisdom

For someone with both jhna and wisdom,

Nibbna is near.

Dhp 372

fter the Buddha-to-be (Bodhisatta) hadtaken the path of extreme asceticism and self-denialto its limit and had still failed to attain liberation, heremembered an occasion when he was a young boysitting in the shade of a rose-apple tree while his fatherperformed a royal ceremony. As he waited there hismind spontaneously calmed to the point of entering

the first jhna, and he experienced a joy morewonderful than he had ever known. It now occurredto the famished Bodhisatta, Could this be the pathto enlightenment? Intuitively the answer came, Yes,this is the path. Why am I afraid of that happinessthat has nothing to do with sensual pleasures or

unwholesome states of mind? He then ended historturous fasting and made his way to the Bodhi Tree.There he sat down and directed his focused attention

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into the deeper and deeper levels of jhna, and afteremerging he was able to contemplate with a claritythat uprooted all of his mental poisons. Thus he fullyawakened, and was thereafter known as the Buddha.

When the Buddha later considered teaching, hepondered who would most easily understand. Thefirst people who came to mind were his two formerteachers. Having already mastered the seventh andeighth jhnas, they had the foundation to understandwhat he had discovered. If a person has developed

jhna and is well acquainted with the main conceptsand contemplations of the Buddhas Dhamma,enlightening wisdom arises relatively easily. As theBuddha taught,

For a person with right samdhi there is

no need to arouse the wish, May I see things

as they truly are. It is a natural process, it is

in accordance with nature, that someone with

right samdhi will see things as they truly

are.

AN 10.3

This then is the condition for the turning awayfrom and fading away of passion, for liberation and

Nibbna. Similarly,For a person lacking right samdhi, seeing

things as they truly are is destroyed...the

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turning away from and fading away of

passion is destroyed...and (the opportunity

for) liberation is destroyed.

AN 5.24

The Buddha said it is impossible to haveliberating insight as long as one or more of the five

hindrances are infecting the mind (AN 5.51). Thesemental obstacles are grouped as 1) sensual desire, anattraction to and preoccupation with the world of thefive senses, 2) anger, aversion, frustration, dis-appointment, 3) dullness or drowsiness, 4) rest-lessness, remorse, anxiety, guilt and 5) doubt. If any

of these or related states are present, the heart will beagitated and confused. The five hindrances make themind rigid, weak and unworkable. Ignorance feedson the five hindrances. They are the cause andcondition for deluded understanding, and withoutthe inner stillness and silence of samatha it is almostcertain that the mind is still being haunted by their

influence (MN 68.6).

The sustained absence of the five hindrances iswhat constitutes access samdhi. Here the six sensesare functioning, but in a zone of peace. This iswisdoms workshop. This is where investigation andanalysis can yield significant results. For a substantial

period of time after emerging from jhna one is fullyfreed of these deluding hindrances, and the resultantsensitive, flexible and radiant mind is ready for clear

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seeing. What is seen is seen in accordance withreality.

There is a qualitative difference between accesssamdhi without jhna and access samdhi after jhna.The latter is far more energized. It is far less clouded.It is as if the windows of sense consciousness, dirtyfrom desire, anger and delusion, have been suddenlywiped clean, and the forest outside is seen bathed insparkling sunshine. Normally the mind filters andwarps what is experienced through deeplyconditioned habits of perception. What we think wesee and hear may be very different from reality.Immediately after jhna however, the most blatant ofthe misguided assumptions and perverted perceptions

that distort bare sense data are temporarily subdued.This is the window where bare awareness is possible.

Jhna empowers awareness. Both samatha andvipassan are based on developing continuous sharpmindfulness in the present moment, but mindfulnessalone does not have the ability to enlighten. It needs

to be focused and directed. Jhna gives the mindstrength, so that when we contemplate something ourunderstanding has the ability to deeply penetrate toits essential nature. What we see sinks in. Samdhiholds our gaze steady, so that we can see an objectclearly. It can be compared to a hand holding a mirrorstill so that we can take a good look at ourselves.While samatha on its own does not have the abilityto uproot ignorance, vipassan on its own tends to

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merely skim the surface of reality without penetrating.Together the benefits are unlimited.

Deep samdhi offers an experience of truesilence, a profound inner solitude. It frees the mindfrom the inane babble of thoughts, from the tyrannyof chattering opinions. True insight does not arisefrom reasoning. Certainly, pondering Dhamma bymulling it over in the rock-polishing tumbler ofdisciplined thought can pave the way to insight withsmooth stones, but it eventually becomes an obstaclein itself. The thinking mind is not wisdom. Theintellect is incapable of directly experiencing reality.It has already been tainted by our basic views of theworld. Because our thoughts, views and perceptions

so fundamentally shape our reality, it requires aradically different experience to challenge them andshake the unenlightened mind awake. One of thechallenges for the highly educated meditator is torenounce indulging in or identifying with fascinatingthoughts. It requires a willingness to be simple-minded, as utterly still and quiet as a breezelessmountaintop with no one there.

When samatha reaches its peak of unification andlucid awareness, significant parts of what one hadpreviously assumed to be immutable aspects of oneselfcease for some time. That which forms intentions toact, speak and think (cetana) disappears in jhna.The functioning of the five senses also ceases, so onereceives no sense impressions from outside. Because

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while in jhna the mind is completely focused ononly one object of awareness, it is impossible toinvestigate at that time. Once a person emerges fromthat state however, the experience of having knowna different level of reality cannot help but to changeones view of the world.

It is impossible to abandon the fetters (thatbind us to samsra: samyojana) without

having perfected samdhi. And without

abandoning those fetters it is impossible to

realize Nibbna.

AN 6.68

Even should we wish to solely develop samathawithout any vipassan whatsoever, as a matter ofcourse we will also develop a non-discursiveobservation of the body and mind. This dynamicsamdhi is aware of the flow of internal and external

phenomena, precisely what vipassan techniques aimto develop. Therefore, in practice, so-calledmomentary samdhi develops alongside samathameditation.

In the process of making an effort to developsamdhi through repeating a word internally,

watching the breath, cultivating loving-kindness orsome other pure samatha technique, one inevitablygains much insight into the workings of the mind.

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At each stage the reason that the mind wont godeeper into samdhi is because of some attachment.It is then necessary to seek out and understand whatit is that we are attached to.

The more refined the samdhi becomes, the moresubtle and deep the attachments are that we discover the craving and clinging that is preventing us fromexperiencing more profound peace and happiness.Without developing meditation it is very difficult tosee the defiled motivations and assumptions thatusually dictate how we live our lives; and withoutdeveloping jhna it may well be impossible to haveinsight into the most subtle attachments which blockenlightenment. Through uncovering, then

investigating and finally overcoming the obstaclesto peace of mind, we learn much about ourselves assamdhi deepens and becomes increasingly lofty.

That one could perfect wisdom without

perfecting samdhi this is impossible.

AN 5.22

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Sweet Rapture

Born of Detachment

t is natural that the more pure the mind be-comes, the more happiness arises. The belief (orunrecognized assumption) that by punishing oneselfthrough not allowing any happiness whatsoever onewill become holy was rejected by the Buddha. Inoutlining the Middle Way he taught that by lettinggo of self-indulgence in sensuality a person

experiences a more refined and satisfying happiness.This organic process is described in many places inthe suttas.

When someone knows that the heart is free

of the five hindrances, then joy arises, from

joy comes bliss, when there is bliss, the body

is tranquil, with tranquility one feels

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level of enlightenment. At this stage the power ofsamdhi is able to continuously keep mentalimpurities at bay, whether meditating or not. The rootsof the minds defilements are in fact still lurking belowthe surface or may arise in only extremely subtleforms.

Such overestimation is, however, an advancedstage of development. Someone who is proficient inthe jhnas has already greatly reduced the deeplyingrained defiled inclination to seek gratificationthrough the world of sights, sounds, smells, tastes,physical sensations and thinking. If that person isfamiliar with and interested in following the Buddhasteachings, then they are well on their way to Nibbna.

Its simply that they have not yet arrived.

Bhikkhus, just as the Ganges River slants,

slopes and inclines towards the ocean, so

too a bhikkhu who develops and cultivates

the four jhnas slants, slopes and inclines

towards Nibbna.

SN 53.6

During the Buddhas lifetime there were asceticsfrom other sects who criticized him and his disciples

for indulging in the pleasure of meditation. TheBuddha responded:

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There are these four kinds of life devoted

to pleasure which are entirely conducive to

disenchantment, to the fading away of

passion, to cessation, to tranquility, to

realization, to enlightenment, and to

Nibbna. What are they? [The Buddha thengives the stock definition of the four jhnas

mentioned above.] So if wanderers from

other sects should say that the followers ofthe Sakyan are addicted to these four forms

of pleasure-seeking, they should be told:

Yes, for they would be speaking correctly

about you. They would not be slandering

you with false or untrue statements.

Then such wanderers might ask: Wellthen, those who are given to these four forms

of pleasure-seeking what results, what

benefits could they hope to achieve? And

you should reply: They can expect four

results, four benefits. What are they? The

first is when a monk by the destruction ofthree fetters has become a Stream-Winner

(Sotpanna, the first stage of enlighten-

ment), no more subject to rebirth in lower

worlds, firmly established, destined for full

enlightenment; the second is when a monk

by the complete destruction of three fetters

and the reduction of passion, hatred anddelusion, has become a Once-Returner, and

having returned once more to this world,

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will put an end to suffering; the third is when

a monk, by the complete destruction of the

five lower fetters, has been spontaneously

reborn [in the Brahma realm], and will

attain Nibbna without returning from that

realm. The fourth is when a monk, by the

destruction of the mental poisons has, in

this very life, by his own knowledge and

realization, attained to Arahantship, to theliberation of heart through wisdom. Such

are the four results and the four benefits

that one given to these four forms of

pleasure-seeking can expect.

DN 29.24,25

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Vipassan On Its Own

ithin the wide spectrum of contemporaryBuddhist meditation practices there are some methodswhich give unique prominence to vipassan. Thesevipassan techniques emphasize investigation anddownplay the importance of samatha. Dwelling insamdhi is considered optional or discouraged.

Traditionally these schools of Dhamma practicetrace their roots to a sutta in the Anguttara Nikya(AN 4.170) where Venerable Ananda outlines the fourways one may attain enlightenment. The first is thestandard pattern of samatha leading to vipassan,leading to realization. The second (the point inquestion) is vipassan leading to samatha, leading to

realization. The third is jhna and vipassanalternating, which deepens jhna and then leads torealization. The fourth has to do with recognizing

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that one has overestimated ones meditativeattainments and consequently correcting themisinterpretation, resulting in realization. There is infact no path mentioned of vipassan leading straightto realization. On the contrary, the message seems tobe that different meditators will have differentinclinations, but only when samatha and vipassansettle into a healthy balance will realization occur.

The move to marginalize the role of samdhi inthe path of practice was not unforeseen by the Buddha.He prophesized that in the future the Dhammateachings would not degenerate due to some externalcalamity but because of a counterfeit Dhammagradually taking its place.

There are five detrimental things that lead

to the decay and disappearance of the true

Dhamma. What are the five? Here, the

bhikkhus, bhikkhunis, laymen and

laywomen dwell without reverence and

deference towards the Teacher (the

Buddha), the Dhamma, the ordained

Sangha, the training for liberation,

and samdhi.

SN 16.13

The commentary defines dwelling without reverenceand deference towards samdhi as not attaining, orattempting to attain the eight jhnas.

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Nevertheless, vipassan techniques have beensuccessful in helping large numbers of people bringunderstanding into their lives and freeing their heartsfrom pain and suffering. One possible explanationfor this is that the success of vipassan practicedepends largely on the degree to which it is practicedin balance with samatha. Some people have a naturalgift for samdhi, and it develops without great effort.

Also, in pre-modern times it seems that bringing themind to a silent inner stillness was much easier. Inold Burma (presently Myanmar) where the currentvipassan techniques originated, conditions of lifewere very different than for the modern meditator.Taking a person who grew up in that Buddhist culture,

where strong faith in the Dhamma and good moralitywas normal; where life (especially in the countryside)was very simple and unstressful; where interest inmeditation was widespread and popular; andcloistering them alone in a room for weeks or monthsdoing twelve or more hours of meditation a day, it iseasy to imagine that they would generate considerable

samdhi possibly enough to support deep insight.Even today vipassan retreats rely on creating

special conditions: little or no speaking, reading, eyecontact or external distractions. These are conditionswhich generate samdhi. Some retreats focusexclusively on mindfulness of breathing

(npnasati) for the initial portion in order tointentionally develop samdhi as a preliminaryfoundation. Others teach that in the field of awareness

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of a vipassan yogi the breath should take preference.Thus in the beginning stages, the difference betweenthat and mindfulness of breathing is minimal. InWestern countries especially, vipassan centers arefinding it increasingly beneficial to teach loving-kindness and compassion meditation (mett, karunbhvan). The aim is to liberate the heart (albeittemporarily) through boundless, undifferentiating and

impartial positive states of mind precisely whatjhna is. In actual experience it seems that vipassantechniques offer the optimal benefit when combinedwith samatha.

And what, bhikkhus, is the path leading

to the unconditioned? Samatha and

vipassan.

SN 43.2

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occurred.1 It sounds like insight only, but the statesthat he was contemplating were the factors of the firstthrough eighth jhnas. Finally, in the sutta onMindfulness of Breathing (MN 118) the instructionsgiven for meditating on the breath are a step by stepprocess that includes both calm and insight andculminates in enlightenment.

The definition of right mindfulness of the NobleEightfold Path is the four focuses of mindfulness(satipatthna). Although there is no support in thesuttas for equating vipassan with the four focuses ofmindfulness, the vipassan schools tend to look tothese suttas for inspiration and justification. The MahaSatipatthna Sutta (DN 22) however, defines right

samdhi as the jhnas. The suttas also state thatsatipatthna should be undertaken after the mind isfreed from covetousness and grief for the world.2

This phrase is a synonym for the five hindrances.For the mind to be purified of the five hindrances forlong periods of time requires stable samdhi. The

Buddha also taught (MN 125.23-25) that one purposeof the four focuses of mindfulness is to subdue amonks or nuns memories and motivations concernedwith lay life in order to enter jhna. This then leadsto the purification of mind and completeenlightenment. So the four focuses of mindfulnesswere intended either to be taken up after samdhi has

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1 anupada dhamma vipassan

2 abhijjh-domanassa


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already been established or as tools for developing

samdhi.

The main scholastic justification for consideringsamatha optional is found not in the suttas, but in thecommentaries and sub-commentaries.The com-mentarial tradition does hold that the stages ofenlightenment must occur at a mental level of jhnicintensity in order to fulfill the factor of right samdhi.

They however maintain that a single mind momentof jhna is sufficient. Practically speaking, it seemsthat it is precisely the sustaining of focused energyfor long periods of time that creates the powernecessary to cut through delusion and realizeenlightenment.

The realization of full enlightenment has twoaspects: the liberation of mind3, which refers to jhna,and liberation through wisdom.4 Thus the peak ofvipassan, the insight into and realization of Nibbna,is described by the Buddha in many places as:

This is peaceful. This is sublime. That is,sabbe sankhra samatha, the complete

calming of all conditioned phenomena.

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4 pavimutti


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The peak of samatha meanwhile, a state knownas the cessation of perception and feeling5, inevitablyleads to the insight resulting in the third stage ofenlightenment6. The Buddha even likened jhnas tofinal enlightenment7, indicating the profundity of thecessation involved. These examples all make animportant point: samatha and vipassan arefundamentally inseparable.

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5 savedayitanirodha or nirodha sampatti6 angm

7 parinibbna, AN 4.453,4


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Sariputta, a bhikkhu should consider: Are samatha

and vipassan developed in me? If by reflecting he

knows, Samatha and vipassan are not developed

in me, then he should make an effort to develop them.

But if upon reflection he knows, Samatha and

vipassan are developed in me, then he can abide

happy and glad, training day and night in

wholesome states of mind.

MN 151.19

And what, bhikkhus, is the path leading to the

unconditioned?

Samdhi with the placing and holding of attention

(first jhna)

Samdhi without the placing but with holding of

attention

Samdhi without the placing or holding of attention.(second jhna)

SN 43.3

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And what, bhikkhus, is the path leading to the

unconditioned? Emptiness samdhi (suat

samdhi).

SN 43.4

Whoever develops loving-kindness to the level of

boundlessness [jhna] and aims their mind toward

seeing the end of birth, their fetters are worn thin.

AN8.1

If a bhikkhu should wish: May I abide in the

liberation of mind and liberation through

wisdomlet him fulfill the precepts, be devoted tointernal serenity of mind, not neglect jhna, be

possessed of insight and dwell in empty huts.

MN 6.19

Bhikkhus, develop samdhi. A bhikkhu who has

developed samdhi understands things as they truly

are.

SN 22.5

Live enjoying seclusion, bhikkhus. Live delighting

in seclusion. Engage in developing the mind in

samatha, not neglecting the jhnas; practicingvipassan and frequenting empty places.

It 45

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One who is vigilantly mindful with clear

comprehension, who has well developed

concentration, who finds joy in the success of others

and is calm; by correctly contemplating all things

with a unified heart, will in due time, destroy the

darkness of ignorance. Therefore be devoted to

vigilance, an ardent, discerning and jhna-realizing

bhikkhu.

It 47

The essence of well-spoken words is understanding.

The essence of learning and understanding is

samdhi.

Sn 329

Intent on jhna, firmly resolute, delighting in a forest

grove, one should meditate at the foot of a tree:

joyfulIn the discipline of living alone, in the service

of hermits, it is the silence of solitude that is wisdom.

Sn 709,718

As long as one has not yet realized the bliss and

happiness that is secluded from sensual pleasures and

secluded from unwholesome states of mind [referring

to the first or second jhna] or something morepeaceful than that, then the five hindrances together

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with discontent and weariness invade the mind and

remain.

MN 68.6

One trains in the higher virtue, the higher mind,

and the higher wisdom What is the training in the

higher mind? Here a monk enters and abides in

the first jhna second jhna third jhna fourth jhna.

AN 3.84, 88, 89

Samdhi is the path. No samdhi is a bad path.

AN 6.64

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The Thai Forest Tradition andAjahn Chah

n Thailand, one of todays most vibrantcontemplative traditions emerged out of the forests,mountains and caves of the North-east. In these circlesof Dhamma practice, virtue, samdhi and wisdomare an inseparable trio, and samatha and vipassanare taught hand in hand.

One of the best known of the Forest Masters isVenerable Ajahn Chah. His down-to-earth style ofteaching was characterized by the use of numerousmetaphors drawn from the natural world, includingmany illustrating the relationship between serenityand insight.

Meditation is like a single stick of wood.Vipassan is one end of the stick and samathathe other. If we pick it up, does only one

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end come up or do both? Insight has todevelop out of peace and tranquility. Theentire process will happen naturally of itsown accord. We cant force it.1

Ajahn Chah also compared these two facets ofmental cultivation to the biting and tasting of an apple.They are different, but how can we taste the applewithout taking a bite? Referring to samdhi andwisdom he asks, Is a mango when its unripe andwhen its ripe the same or different? Its the samemango, yet samdhi is continually ripening intowisdom.

Samadhi forms the foundation forcontemplation and vipassan. Everythingexperienced with a peaceful mind confersgreater understanding.1

Ajahn Chah taught that vipassan is like strik-ing a match. It brings forth light, but the flame onlylasts for a flash. Developing samatha is like dippinga wick in hot wax to make a candle. The more you

dip it, the stronger it gets. By itself a candle doesntgive off any light, but it has much potential. If youthen use the match to light the candle, you have asource of sustained light that helps you see.

It is perhaps a significant observation that all ofthe relatively large numbers of Thai Forest monks,

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1 Unshakeable Peace, Venerable Ajahn Chah


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nuns and laypeople of the past and present centuryreputed to be enlightened seem to have had the abilityto enter jhna2. Although Ajahn Chah is better knownfor his teachings emphasizing the development ofwisdom, he himself mastered samdhi to the degreethat he apparently could enter jhna on one in-breath.With such a solid foundation, sense contact can be afount of wisdom. As he advised,

These days there are many people teachingvipassan. I will say this: doing vipassanis not an easy matter. We cant simply jumpstraight into it. As I see it, if we attempt toskip straight to vipassan, we will find itimpossible to successfully complete the

journey.

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2 In the Thai Forest Tradition the deepest levels of samdhi are

usually referred to by the term appan rather than jhna.


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A Mind of Harmony

he question of the role of samatha is sosignificant precisely because it begins to define anentire way of approaching life. Hundreds of minordecisions made throughout the day may hinge onthe degree to which we value serenity. Not beingdrawn into the currents of distraction takes consciouseffort. Although integrating awareness into a busy,materialistic lifestyle can certainly yield wonderfulresults in terms of stress reduction, harmoniousrelationships and even increased enjoyment of sensualpleasures, it is unrealistic to think that this will oneday lead to enlightenment.

Liberation, as the Buddha defined it, entails a

fundamental change in how we relate to the physicaland mental aspects of our experience. The Dhammapractice leading to this liberation requires not merely

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a technique but an entire way of life that supports it,a significant deceleration of the hectic pace that thesedays is considered normal. If enlightenment is whatwe are interested in, we are going to have to slowdown and simplify. Rather than trying to change theBuddhas teaching to fit our lifestyle, we should tryto change our lifestyle to fit the Buddhas teaching.

It has often been observed that we of the currentgeneration, generally highly educated and full ofinformation, living in fast-paced and complexsocieties, raised with media stimulation and nourishedwith sensory overload, are losing touch with serenity.Most people are out of balance on the side of asamatha-deficiency. The analytical side of our minds

is usually well developed due to our cultural up-bringing, but without the focused energy of sustainedsamdhi the insights dont have much power totransform our lives.

Whatever Buddhist tradition we follow, allmeditators are ultimately aiming at the same thing:

an opportunity for liberating insight to awakenthrough an uninterrupted awareness of the changingflow of phenomena, with none of the five hindrancespresent. The question is: is this possible without

jhna? To maintain this degree of purity of mind forlong stretches of time while investigating the bodyand mind is already an exalted achievement. For theaverage meditator, subtle forms of the five hindranceswill sneak into the mind and remain undetected.

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Is experiencing jhna a realistic possibility formodern meditators? One thing is for certain: if wedont try, it will never happen. And if we believe thatit is impossible for us, then we kill our chances evenbefore starting. Dhamma functions according tonatural laws. If the causes and conditions leading to

jhna are developed, then the results will begin tohappen as a matter of course. We can then know for

ourselves, independent of what others say, what deepsamdhi is and what effects it has.

In this busy age there are still laypeople as wellas monks and nuns who can attain jhna. It is not asif they were all born with that ability. It had to bedeveloped. Of course, even if we agree that cultivating

samatha plays an indispensable role in healthy mentaldevelopment, this in no way guarantees success instilling the hearts delinquent ways. But without firsthaving the idea that peace of mind is truly important,it cannot be expected that we would devote the timeand effort necessary to bring it about. If the conditions

conducive to realizing samdhi do not yet exist inour lives, there are steps we can take to create them.

An essential foundation for meditation is tomaintain a high level of virtue, living in acompassionate and responsible way towardsourselves and others by upholding the basic fiveBuddhist precepts. This involves 1) living non-violently by not intentionally harming any livingbeing, 2) developing honesty through not stealing

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or cheating, 3) being sexually responsible byrefraining from infidelity or sexually abusive behavior,4) speaking truthfully and 5) cultivating clarity byabstaining from alcohol and intoxicating substances.Valuing goodness and manifesting loving-kindnessin our lives can greatly reduce the hindrances weexperience while on the meditation cushion orwalking path.

For sustaining and integrating the benefits ofmeditation, the composure of sense restraint is highlyeffective. The Buddha repeatedly emphasized theimportance of establishing mindfulness at the doorsof the senses in order to curtail self-indulgence. Thebliss that arises in jhna is completely independent

of sensual pleasures. Thrills and excitement are infact an obstruction to deep meditation. When we takeour refuge in external stimulation and our hearts arepreoccupied with the search for it, jhna cannothappen. Look inwards for real and reliable happiness.

Success in meditation also requires consistent

practice and diligent training. How often do wemeditate? For how long? We have to be willing toinvest energy and time without looking for non-existent shortcuts. Jhna is most often experienced inretreat situations, where it is quiet, there are a minimumof external concerns, people are keeping silence, ateacher is encouraging them and they are meditatingmany hours a day. So in addition to a steady dailypractice, periodically offering ourselves the gift of a

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meditation retreat can make a profound difference incalming a turbulent mind.

Once we have taken the steps to live virtuouslyand composed and are meditating daily, we willprobably begin to experience the happiness of a calmmind. An obstacle that might arise at this point is thefear of attachment to that happiness. As we havealready discussed, such worries are unfounded. Thefear of attachment to the bliss of samdhi will actuallyprevent a person from entering jhna, denying themthe pure joy praised by the Buddha and his greatdisciples. It is vital to willingly embrace the pleasureof peace and allow it to grow. The Buddha described

jhnas as

The bliss of renunciation, the bliss of

seclusion, the bliss of peace, the bliss of

enlightenment. I say of this kind of pleasure

that it should be pursued, that it should be

developed, that it should be cultivated, that

it should not be feared.

MN 66.21

With such positive encouragement to cultivate thepleasure of meditation, it is hard to justify the view

that jhnas should be feared or avoided. It is crucialthat we allow the heart time to rest and give ourselvespermission to enjoy spiritual delight without feeling

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guilty. If we are used to suffering, or if on some levelwe feel we need to punish ourselves, we may thinkwe dont deserve to be that happy. We all deserve it.

Worried about attachment to jhnas? The worstthat can happen is that we will be reborn in a heavenlyrealm for up to 84 thousand aeons of celestial bliss.Considering the range of possible rebirths withinsamsra thats still not a bad option. The best that canhappen is that we realize enlightenment. Virtue andstates of samdhi are like rungs of a ladder. We haveto hold onto higher and higher rungs in order to pullourselves up. If we have already heard the wisdomteachings of the Buddha and are sincere aboutliberating the heart, then reaching the top of the ladder

should be within our ability. As we go up, theattachment to the lower rungs is relinquished. Butwe have to first hold on firmly to each rung. If we letgo too soon, we fall.

As the heart becomes increasingly peaceful it canfeel as if we are entering uncharted territory. Fear of

the unknown can sometimes be an obstacle. Havingfaith and trust in the Buddha can help to give us theconfidence needed to forge ahead. Sometimes themind will create inner visions, exciting light showsor unusual sensations. No matter how fascinating,frightening or funny they are, they are distractionsfrom the meditation and should be ignored. Ifanything very strange occurs and we are unsure ifwe are proceeding correctly, then we can simply stopfor the time being or go back to a more familiar level

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of meditation. When we later have the opportunitywe can consult with a qualified teacher. At times thefear of losing control may arise. At subtle levels,attempting to control the meditation becomes anobstacle and must be let go of. The desire to controlwith attraction and aversion is a basic source of self-identity, and letting go of this control may result infear of losing who we think we are. This notion of

being in control is pure delusion in the first place.Relaxing the will to control and getting our selvesout of the way will lighten the heart and allow theprocess of meditation to deepen.

Having the right attitude is also essential forsuccess in meditation. Although it is necessary to

motivate ourselves to meditate, samdhi will not arisefrom ego-based craving for altered states ofconsciousness or for the repetition of previouslyexperienced peaceful states. This craving will actuallyincrease stress. There is too much desire and sense ofself. The quickest way to make progress in meditation

is to be perfectly content, putting energy into beingmindful in the present moment, and not hoping foror expecting anything.

Allow nature to take its course. Pushing too hard,being impatient for quick results or trying to forcespecific experiences will be counterproductive. Wecan be grateful for whatever degree of serenity isexperienced. We will not always have the occasionto live in peaceful surroundings, be in good healthor have the environmental conditions favorable for

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developing samdhi. We can see these times asvaluable opportunities to grow in tolerance andacceptance. In cultivating the right attitude formeditation, it is good to remember that all the greatBuddhist Masters encourage us to develop samdhinot in order to achieve status, praise or fame, but inorder to be humble, kind and wise.

When the heart begins to settle down intosamdhi, it is important to allow it to be still for aslong as possible. It is not recommended tointentionally pull the heart out of a state of calm inorder to do vipassan. When the momentum ofmental energy that holds the heart still begins to wane,thoughts will gradually form. At this point we should

consciously turn our attention towards investigation.We then analyze our bodies, minds and external

phenomena as dependent on causes and conditions,impermanent, un-fulfilling and non-self. This is howto make the most efficient use of the power ofsamdhi. Contemplation at this time has the potential

to cut deeply at the roots of the minds defilements.If we do not engage the mind in this way afterexperiencing samdhi, we will continue to feelpeaceful and happy for a while. There will be someclarity and understanding due to the absence of thefive hindrances, but when the peace eventually wearsoff, the defilements will once again appear with muchthe same strength as they had before. When the heartis given the opportunity to fully rest in samatha and

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is then activated to probe life, vipassan happensnaturally.

Ideally serenity and insight assist each other fromthe very beginning of Dhamma practice to the end.We need to have some wisdom in order to sit downand meditate in the first place. We then discover ameasure of calm that helps us see life more clearly.The clarity leads to living a wiser, more virtuous lifethat offers greater serenity. The serenity then supportscontemplation. Focusing attention on the inherentdefects and unreliability of the external world leadsto letting go, and as the heart increasingly looksinward for happiness, serenity deepens and moreinsight is awakened. Samatha and vipassan gradually

get stronger, proceeding like the feet of a mountaineer,until one day, one lifetime, they reach the summit ofunshakeable peace and wisdom.

Ascending the heights of meditation might verywell be the most meaningful thing we could do withour lives. But it requires patience, vast patience. The

endeavor takes devotion, solitude and the courage toaccept and release the obstacles that originate in ourown hearts. It takes putting in the hours. It takes thepersistence to not give up when the face of themountain looks so hard and cold, and the valleybelow smiles so sweetly. Jhna is no park bench on acasual stroll. Its a base camp at the foot of an 8,000meter peak, a place to gather strength for the finalassault. It is a warm and quiet refuge to temporarily

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shield mountaineers from skin-cracking winds andnights that freeze water bottles solid. But its no easymatter to establish a base camp within reach of thesummit. A series of camps may be required togradually gain altitude. From the initial step theexpedition demands a steady gaze on the trail aheadand rewards with the satisfaction of its intrinsic value.As samdhi provides delicious nourishment along

the route, wisdom ensures memorable views. If it istruly the peak of freedom that is held in sight,cherished and repeatedly reaffirmed as our distantaspiration, we will consciously and automaticallybegin making choices in life that lead in that direction.Samatha and vipassan then unite in their original

harmonious relationship on the journey to Nibbna.

Therefore, bhikkhus, ever delighting in jhna,

well concentrated,

with ardent energy in order to see the end of birth,

conquer Mara and his armies.

It 46

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For a more in-depth and comprehensive examination

of samatha and vipassan see:

The Path of Serenity and Insight,Bhante Gunaratana*The Basic Method of Meditation,Ajahn Brahmavamso

*A Swift Pair of Messengers,Bhikkhu SujatoHow Buddhism Began, Chapter IV,

Richard Gombrich

* These books for free distribution can be found at www.bswa.org

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AcknowledgmentsAcknowledgmentsAcknowledgmentsAcknowledgmentsAcknowledgments I would like to express my gratitude to Venerable

Ajahn Jayasaro for his invaluable suggestions in

editing, to Ajahns Akicano and Paanando,

whose advice helped to clarify the subject matter, and

to Michael Snasel for his practical assistance.


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Ajahn Chandako (James Reynolds) is anAmerican Buddhist monk in the Thai ForestTradition. Born in 1962, his interest in the teachingsof the Buddha grew as he studied towards a Bachelorof Arts degree in comparative religion at Carleton

College (1984). After graduation his first meditationteacher was a Japanese Zen priest, Katagiri Roshi. InAsia, he did a total of six months of Vipassan retreatsand then began looking for a way to devote his lifefully to the Dhamma. In 1990 he received higherordination as a bhikkhu in the lineage of Ajahn Chah

in North-east Thailand. For the first five years hismain monastery was The International ForestMonastery, Wat Pah Nanachat, a traditional monasteryestablished by Ajahn Chah for English-speakingmonastics. Ajahn Chandako later spent many yearstraining with forest meditation masters throughoutThailand. More recently he has taught and practicedin the United States, Czech Republic and Australia.Currently Ajahn Chandako resides in a forestmonastery near Sydney.

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a honed and heavy ax

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