Yathā naro āpagamotaritvā,Mahodakaṃ salilaṃ sīghasotaṃ,so vuyhamāno anusotagāmī -
kiṃ so pare sakkhati tārayetuṃ?
If one going down into a river,swollen and swiftly flowing,is carried away by the current --
how can one help others across?
—Sutta Nipāta 2.321
(from a Vipassana Research Institute newsletter article 'Building the Dwelling of Dhamma' )
by Sayagyi U Goenka
The hour of Vipassana has struck at many places throughout the world. For many years, devoted students from many countries have worked diligently to make Vipassana available to others. Now, with the establishing of many centres throughout the world, their efforts are coming to fruition.
The development of centres marks a new stage in the spread of Vipassana. It is important to understand its significance.
* Centres of Vipassana meditation are not clubs designed for the enjoyment of their members.
* They are not temples in which to perform religious ceremonies.
* They are not places for socializing.
* They are not communes where members of a sect can live in isolation from the outside world, according to their own peculiar rules.
Vipassana centres are instead schools that teach one subject: Vipassana, the art of living.
All who come to these Vipassana centres, whether to meditate or to serve, come to receive this teaching. They must therefore be receptive in their attitude, trying not to impose their ideas, but rather to understand and apply the Dhamma that is offered.
To ensure that Vipassana is offered in its strength and purity, strong discipline is observed at the centres. The more carefully this is maintained, the stronger Vipassana centres will be.
Many ordinary activities are forbidden by this discipline, not because there is anything wrong with them, but because they are inappropriate at a centre for Vipassana meditation.
Remember, these are the only places where one can learn this type of Vipassana. The discipline is a way of preserving the unique purpose of these centres; it should be guarded carefully.
The foundation of the edifice of Dhamma that is being constructed at these centres is sīla (moral conduct). Undertaking sīla is the essential first step in a Vipassana course, since without it meditation will be weak. It is equally essential that all who serve at the centres keep the five precepts as carefully as possible.
The rule of Dhamma has been established at these centres:
there should be no killing on the Dhamma land, no stealing, no sexual activity, no wrong speech, no use of intoxicants.
The careful upholding of the five precepts will create a calm and peaceful atmosphere conducive to the work of self-purification.
With the firm base of sīla, the practice of self-purification can proceed. Keep in mind that this is the most important task at the centres—first, last and always. All who come to serve at them, even for a few hours, must not neglect their duty to meditate there as well. By doing so, the Dhamma atmosphere is strengthened and support is given to the other meditators.
These centres are not, of course, the only places at which meditation and the teachings of the Buddha are practiced; but they are the only places devoted to this particular transmission of the teachings, to this particular form of Vipassana. They must be kept specifically for this purpose at all times.
The final essential part of the technique is mettā, and this must be practiced by all who come to the centres, whether to attend a course or to serve. For meditation and service to be beneficial, it must be performed joyfully, selflessly and lovingly.
All tasks that are undertaken should be done with the volition: “May all beings be happy.”
The centres must always radiate love and goodwill so that all who enter feel that they have entered a sanctuary of peace.
May each and every centre become a true dwelling of Dhamma, in the shelter of which, many may find the way out of suffering.
May Vipassana be shared in every land around the world.
May all beings everywhere be happy.
May all beings be liberated.
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When dealing with students from different countries and speaking different languages, communication is difficult since you don't know the language - but I keep saying, "Dhamma language is understood by everyone, you need not say a word". For instance, in India, if a student is breaking a rule just go and smile and place your hands together in traditional Indian gesture of greeting. This will be enough for the student to understand; you need not say anything. If you say a hundred words with a frown, it does not help anybody.
- Sayagyi U Goenka, in 'Global Pagoda - Monument of Gratitude' souvenir (October 2006) pg 124.
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Goenkaji emphasized that Dhamma servers should treat students with gentleness and respect. "Whatever the problem, speak to them with hands folded (in 'namaste')," he would say.
- from 'Serving in Dhamma Giri, the Early Days', article in 'Global Pagoda - Monument of Gratitude' souvenir (October 2006), pg 129
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