Jul 31, 2009

Global Pagoda and the Power of Giving

To give for the welfare of all beings, without expecting anything in return, is the highest welfare one can gain. This is a law of nature, in the pure Dhamma tradition, that a Vipassana student directly experiences: the one who gives feels most grateful to the one who accepts.

"The gift of Dhamma Dāna, that leads to the welfare and liberation of beings from all suffering, is the highest gift," said Gotama the Buddha, as did wise people of the past and present.

" Dāna, when given with pure volition, is highly beneficial and makes our unhealthy minds healthy," says Principal Vipassana teacher Sayagyi U Goenka. "When one gives dāna, the mind which is filled with avarice, harshness, enmity, selfishness, miserliness, and dullness, becomes noble, gentle, tender, tranquil, generous, virtuous and lively."

More important that the quantity of dāna is the quality of the volition of the mind when giving, as Goenkaji explains in "Right Volition Of Dāna".

One gives to reduce the ego and be happier, not to increase suffering by increasing one's ego.

Grateful Vipassana students start experiencing such benefits of the laws of nature at a deeper level. By giving, we gain. We also realize how one loses absolutely nothing by donating services, time, money and the mental volition "may all beings be happy." Instead one feels much stronger, happier and more secure.

The best investment in life that one can make is a Dhamma investment. Dhamma takes good care, now and in future.

The Global Pagoda presents a rare oppurtunity to share all the benefits one has gained. To participate in such a project that is emerging to benefit humanity for millennia, is an invaluable chance of a lifetime.

"To give dāna, with the right volition of mind, is the fundamental duty of householders, " says Sayagyi U Goenka. "In the ancient spiritual tradition of India, dāna has always had special importance."

Fortunately, these weakened ancient traditions are returning, gaining strength and leading to a more prosperous India. That the Global Pagoda has been built with voluntary donations is another proof of such beneficial ancient traditions returning to immensely benefit India, Asia and all countries in the world. The next phase of work in the Global Pagoda is in progress. May all beings benefit from it.

Jul 30, 2009

The Etymology of 'Pagoda'

The Global Pagoda in Mumbai represents an ancient tradition of paying respects to Dhamma in the pure form - as instructed by the Sammasambuddha. This by not just enshrining the relics of the Sammasambuddha Gotama, but by enabling a facility to practice Vipassana meditation. In the past two years, the Global Pagoda has created history by enabling thousands of Vipassana students to meditate together under the bone relics of a sammasambuddha. Vipassana students meditate in the main dome hall of the Global Pagoda daily, and in one-day courses every Sunday.

Principal Vipassana teacher Sayaygi U S.N.Goenka explains the significance of the Global Pagoda:

"There is an ancient belief that whenever the construction of a pagoda is started, it should be completed, particularly a Pagoda in which the sacred relics of the Buddha will be enshrined. The Global Pagoda will proclaim our boundless gratitude towards our great benefactor Sayagyi U Ba Khin.

For hundreds and thousands of years to come, the people of India and the entire world will remember this great saint from Myanmar whose sole strong Dhamma desire was that the non-sectarian practice of Vipassana, which had been preserved in Myanmar for thousands of years, should return to India and benefit India and the entire world.

This Pagoda dedicated to him will inspire innumerable people towards Dhamma. The merits acquired by any assistance given for its construction will be truly priceless, invaluable."

The Vipassana Research Institute explains etymology (history of a word) of 'pagoda':

The popular term ‘pagoda’ is neither from Pali or Sanskrit nor from Hindi or any other Indian language. It is not from the Sri Lankan, Myanmar, Thai, Cambodian, Laotian, Chinese or Japanese languages. Let us see how it originated.The thūpa in which the relics of the Buddha or any arahant is enshrined was called dhātu-gabbha (dhātu=relics, gabbha=interior, cavity, cavern, womb).

With the passage of time, all thūpas began to be called dhātugabbha. Later this became corrupted to dhagabbha or dhagobā or dagobā. A few centuries ago, when Portuguese sailors first came to the east, they did not see any thūpas in India but they saw thūpas in many places in Sri Lanka. They asked the local people and were told that these were dagobā. They found it difficult to pronounce this new word and started to call dagobā as pagodā.

Later when they went to other nations that practice the Buddha's teaching, they saw many thūpas there which they called pagodā. As time passed, the thūpas that were earlier called cetiya, cedīgo or thūpa were all called pagodā. Later on, the term pagodā became popular not just among foreigners but also among the local inhabitants.

* Why the Global Vipassana Pagoda
* Making of the Global Pagoda 
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