Vipassana and Freedom from Suffering

by Sayagyi U S.N. Goenka

(from Vipassana Newsletter Archives, summer issue 1983)

A Vipassana meditator soon realizes the difference between apparent and actual truth: that what appears solid, hard, and impenetrable at the gross level is actually nothing but wavelets and vibrations at the subtler level.

By simply observing objectively and feeling equanimously the sensations in one’s own body in a systematic way, part by part, piece by piece, bit by bit, one can easily reach a stage where even the most solid parts of the body are experienced as they really are: nothing but the oscillations of sub-atomic particles (kalapas).

With this same awareness, one can observe and realize that even the four parts of the mind, Vinana (cognition), sanna (biased evaluation), vedana (sensation), and sankharas (mental reaction, conditioning) are also nothing but vibrations arising and vanishing with even greater rapidity. Nothing but wavelets, wavelets.

The entire phenomena (papanca) of mind and matter has this fixed nature of arising and instantly passing away. This is the ultimate truth (paramattha sacca) of mind and matter permanently impermanent, nothing but a mass of tiny little bubbles or ripples, disintegrating as soon as they arise.

Global Vipassana Pagoda, Mumbai - a global light house of Dhamma
(View from the ferry. Photograph by Paul Sonnnenblick, Jan 1, 2011)

This experiential realization of the basic characteristic of all phenomena as anicca (changing / impermanence) leads one to the realization of the characteristic of anatta (Not I, not me, not my soul) as obviously one has no control over them. This in turn makes one realize the nature of dukkha (suffering), as by experience one understands that identifying oneself with the changing impersonal phenomena is nothing but suffering.

The more one is established at this level of Ultimate Truth, the stronger and more steadfast will one be established in real wisdom, the highest state of which is called variously Vijja-Sampanno, Purito Panno in Pali or Sthit-Pragya in Sanskrit.

In contrast, anyone entangled in ignorance of the actual mind-matter reality will imagine that any sensation becomes the cause for generating craving for their continuation, and unpleasant sensations produce craving for their cessation. This reaction of the mind or conditioning based on craving and aversion is the strongest bondage.

Initially the Vipassana practitioner will be caught in a tug-of-war between his knowledge of mind-matter phenomena as impermanent and transitory, and the pull of the old attachments toward the flow of sankharas.

But with practice he can learn the fine art of differentiating between what is real and what is illusory, what is known and what is imagined and what is true knowledge and what is not. For longer and longer periods truth will predominate. Each sensation felt is known as impermanent; hence the perception that accompanies each cognition is free from the “Self-consciousness” of “I” and ‘Mine”. The Sanna (ignorant evaluation) turns into Panna (experiential wisdom).

The truth that the sensation immediately passes away predominates, not the craving for it to continue, nor the craving for it to cease. There can be no liking or disliking sensations which pass away as fast as they arise. It is this liking and disliking which turns into the very strong attachments that condition the mind and produce the kamma, pushing individuals into the endless rounds of becoming (Kammabhava).

A non-reacting mind produces no new conditioning or sankhara. The law of nature is such that the old accumulation of sankharas in the flow of the consciousness (Bhavanga-citta) will automatically rise to the surface and ripen when no new sankharas are given as input.

Here again it is the practice of Vipassana which enables the student silently and attentively to observe these old bondages of the past as they arise in their true impermanent nature. With heightened equanimity the cravings and aversions lose their grip.

In a non-reacting mind thefruit of the past kammas cannot spread like cancer. This “Khinam Puranam” which means that each old sankhara or conditioning is eradicated as soon as it arises without being allowed to multiply. It is the purifying fire of panna which burns the new seed accompanying the fruits of all these old accumulated sankharas.

Sometimes, however, the fruition of the old kamma is so intense that one loses all balance of the mind. Wisdom fades away and the true perspective is blurred. He loses his impersonal attitude towards the pain and begins to identify with the sensations. He may try intellectually to come out of his reactions, but actually he begins treating his pain as if it will never end, and the reaction continues.

To fully realize the impermanent nature of all phenomena and to break the apparent solidity of perceptions, a Vipassana meditator must reach the stage of “uppadavaya dhammino”
- the instantaneous arising and passing of the fundamental vibrations or wavelets of nama-rupa (mind and matter).

This stage can be reached only by the practice of Vipassana meditation, the sure way to break
these intense bondages.

In fact, Vipassana meditation is for the purpose of “dhunamanassa pure katam rajam” - a process of combing out all the old defilements from the fabric of consciousness.

The vibrating string of the pure mind beats out all the impurities of the past.

This combing process cannot be said to be complete while even the smallest knot remains unopened. In the same way, the practice of Vipassana must continue until all impressions
of solidity anywhere in the framework of the physical and mental structure have been removed.

How to achieve this stage?

Let us see: As it is written: “Puran kamma vipakajam dukkham tibbam katukam vedanam adhivasento,” which means that the meditator endures the fruition of his past actions, no matter how severe. How is this possible? Not enduring by becoming agitated or crying over the past - this would be completely opposite to the process of purification.

The Vipassana meditator can only endure such intense sensations by developing awareness with equanimity. It is because he knows perfectly well the true nature of the situation that he is able to bear these fruits of the past without strong reactions. He becomes an impartial observer of the suffering rather than being the sufferer.

This detachment allows the old stock of sankharas to get eradicated, and very soon there will be no observer, but mere observation. And so also there is no sufferer but mere detached observation of impermanent sensations. Anatta! Anatta!

May all beings be liberated !

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* Significance of the Pali Term Dhuna in the Practice of Vipassana Meditation

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* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses

* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai

A Dhamma Heaven from Hell Within

(original title ' Twenty in, Twenty Out, Twenty Strong' , from Vipassana Newsletter February 16, 2003.)

Along with two other men, old students, I had the good fortune to serve on the recent ten-day Vipassana course at the Donaldson maximum-security prison in Alabama (USA). It was one of the most moving and inspiring events of my life. It was certainly a challenge for the twenty students and everyone involved. But at the end of the course, an inmate commented, "Twenty in, twenty out, twenty strong!"

Donaldson is the end of the line in the Alabama State Department of Corrections, a system in the news last summer as underfunded, understaffed and overcrowded. That a ten-day Vipassana course was held at this facility, in the buckle of the Bible belt, is astonishing in itself. Donaldson is a very dangerous place, a dumping ground for the most troublesome prisoners. Before the course started we had a security briefing during which we were instructed on how to handle ourselves should we be taken hostage. During our stay we were repeatedly reminded, "Always remember where you are; they're nice guys but they'll kill you." Not a comforting thought; however, we naively felt safe in our meditation haven. At times, the dichotomy of the situation seemed almost surreal: three of us, locked down in the middle of this hell realm, assisting in bringing the lofty teaching of Dhamma to these needy and deeply suffering human beings. We sometimes laughed at the irony of the situation, yet we were keenly aware of its serious nature.

We were also aware that this was perhaps the first time ever that "free civilians" had entered a maximum-security prison and been locked down with the inmates for such a long period of time. It was a commendable and courageous decision on the part of the warden that allowed this to happen.

Our sleeping quarters were in a guard tower directly above the gym where the course was held. We slept on mattresses on the concrete floor. There was an open toilet and sink, which provided the basic requirements but little privacy. Each night the correctional officer (the CO or guard) locked us down, separating us from the inmate-students.

On day one, during the routine afternoon head count, which occurred in the middle of the 2:30 to 3:30 group sitting, an announcement crackled over the COs' radios: "West gym reporting. Head count 20 and all meditating." One can imagine the speculation and interest this created in the rough prison environment. We learned that bets had been made about how many would complete these ten arduous days. Very few, if any, would have predicted "twenty in, twenty out, twenty strong." Our students, certainly not inmates in our eyes, were an inspiration not only to us but also to the COs and the administration of the prison. The COs especially were dumbfounded by what was going on before them. Their respect and admiration for their captives soared as the days passed, and they soon became protective allies. On several occasions, they reprimanded inmates and fellow officers also, for intruding into our students' silent Dhamma bubble. They were also intrigued by the delicious vegetarian food we were serving the inmates-this prison serves no milk, bread, fresh vegetables or fruit, and breakfast is from 2:00 to 3:00 a.m. The first indication of the effect of the course came when the COs began to serve themselves food and sit down at the same tables and eat with the inmates-an unheard-of situation in such a hostile environment. When the weather turned cold, COs scrambled to find cardboard to block a drafty vent close to the students' beds. These bulky men, who had no doubt in the past used force on some of these inmates, were now serving them with such touching thoughtfulness. Other effects of the course must have rippled throughout the facility in ways that we shall never know.

As the course settled down and gained momentum, the strong and positive vibrations being created became powerfully tangible. Our students bravely faced their personal demons. For ten to twelve hours each day, Vipassana took these earnest meditators deep into their subconscious minds where all inherent misery lies. One can only guess how difficult it was for them to face their past and present predicaments. We were unsure whether one student, who concerned us deeply, would stick with it for the duration. He was clearly "shut down", his face stiff and expressionless, his surly body language mimicking a caged animal. Our numerous efforts to encourage him and win his confidence were rebuffed with almost inaudible murmurs. This went on for days and finally, as often happens, the breakthrough came: a smile-the acknowledgment that he was now working deeply within-and a change in his posture. We felt relieved and joyous at his progress. Soon after silence was broken, this student spoke openly of his disturbed and violent past. It was a significant step in turning the tide of misery that had haunted him for so many years.

The efforts of these men were truly amazing as they battled the storms that inevitably arise during this deep process. Some correction officials have called Vipassana courses a mental boot camp; others have likened them to a mental detoxification. It is no small feat to complete the full ten days. Yet, in spite of enormous difficulties, caused partly by the inadequate conditions-one shower, two toilets, and a sink-the students hung in with determination and tenacity. It was obvious that suffering is a silent and constant companion in these men's lives and clearly their awareness of it was a strong motivating factor. Sometimes we urged them to back off and work less intensely. One of the more seemingly unlikely students had spent 31 of his last 35 years in prison and had endured numerous stabbings and beatings during his violent life. Yet this man took to meditation like the proverbial duck to water. Even during break periods he could be seen sitting in the makeshift meditation hall, moment by moment observing the realties that arose within. Part way through the course he grinned his toothless grin and proclaimed: "If it gets any better, I won't be able to stand it!"

At last, when it came time for the graduation ceremony (done only in prison and jail courses), there was apprehension about what these student-inmates might say. By now they were extremely joyous and excited at their own achievement. These are men who are much more familiar with the gloom of failure than the dizzy elation of success. Our concern was that, in their excitement, they would be inappropriately "over the top." But once again these guys came through. Each one of them rose to his feet and articulately told his story with heartfelt respect and thankfulness. Among the students were three imams (prayer leaders) of various Muslim traditions, as well as two devoted Gospel and Baptist followers. All spoke of how Vipassana had helped them gain a deeper and more meaningful perspective of their own religion. One man, who for much of the course had struggled with a deep fear that his anger would one day again overpower him and land him back in prison, turned to us with tears pouring down his face. His words were few, but the sense of remorse for his past actions, hope for the future, and gratitude for this teaching of Dhamma, were infinitely moving.

Just as ehi-passiko (come and see) works in the "free world," it also works in the prison environment. As the (now old) students moved back into the prison population, word of this transforming experience soon spread. As a result, 24 inmates have now signed up for the next course. The prison administration made it clear that they had made no announcements nor coaxed anyone into applying. COs and the warden have also indicated their desire to participate in a course.

The Donaldson administration has continued to support these men's efforts by setting aside two times each day when the students can go to a designated room for group sittings. Every Sunday, when the prison is quiet, they meditate continuously for three hours, starting at 5:30 a.m.

(Goenkaji visited the facility on 16th May 2002 on the last day of the second course there, during his Meditation Now-Inner Peace through Inner Wisdom tour of North America.)

Original article : http://www.vridhamma.org/en2003-02

Dhamma Brothers

Vipassana Meditation Courses for Correctional Facilities

Liberation from the Prison Within

'Doing Time, Doing Vipassana':

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* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses
*Global Pagoda One-Day Vipassana course on July 17, 2011 (those who have completed a 10-dy Vipassan course)
* Dhamma service opportunities at Global Pagoda
* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai

* Earning boundless merits through Dhamma dana for Global Pagoda

The Dhamma Protection - One's Real Life Insurance Policy

(from original article 'Dhamma - Our Shield' by Sayagyi U S.N Goenka in 1982 issue of Vipassana Newsletter.)

Remaining anxious about the future has become human nature. To have a pleasant and secured future, one seeks the refuge and beneficence of various mundane and supernatural phenomena. But apart from Dhamma, Truth, there is no refuge nor any other power which can really shield us, which can really secure our future, which can free us from all our anxieties about the future.

The Dhamma that shields us is the Dhamma that we develop within ourselves, the Dhamma that we apply in our lives. This is the shield of Vipassana practice - experiencing the truth of impermanence, every moment. This purity developed within alone fully secures our well being. 

The Dhamma that arises and develops in someone else is of little importance to us unless it becomes our own. Dhamma developed in others can at best show us the path and inspire us to develop the same in ourselves by lighting the torch of insight and truth within us so that we may live the life of Dhamma ourselves. This means that taking refuge in Dhamma is actually taking refuge in the experiential wisdom developed within through Vipassana meditation. This really helps us, protects us.

Pagoda of Dhamma Giri as it was in 1982....

..... Pagoda of Dhamma Giri now (in the foreground are individual meditation cells)

Hence the Buddha has said Attasammapanidhi Ca, etammangalamuttamam—that is, our greatest good lies in directing our attention properly towards our own selves. This is taking refuge in the truth within. If we take refuge in some imaginary external power and direct our attention towards it this can only make us dependent, weak and insecure by entangling ourselves in more and more delusions.

When we direct our attention properly towards our own self, i.e. through Vipassana practice of observing the continuously changing bodily sensations, we start purifying ourselves and thus start developing Dhamma within ourselves. This Atta-Sarana (taking refuge in yourself) is Dhamma-Sarana (making Dhamma your island) and vice versa.

Atta-Dipa (becoming an island to yourself) is Dhamma Dipa (making Dhamma your island) and vice versa.

In every time of trial, every moment of travail, we have to awaken the Dhamma within us and through our insight we become an island unto ourselves so that our lives find a secure mooring.

The best thing for us to do to ensure our well being is to 1) remain in wisdom (panna) - i.e, with equanimity be aware of the sensations that arise with every thought; 2) with control of our minds, keep our Sammadi (concentration) sharp to continuously observe subtlest of sensations and 3) by restraining actions of mind, body and speech, to be established in sila (morality). Sila, sammadi and panna support and develop each other.

The Dhamma protects us and shields us in our lives in the same proportion through the Dhamma we have acquired : as we get established strongly in sila, sammadi and panna, become more awakened to it, and as we apply Dhamma more in our lives.

It has been well said by Lord Buddha “Dhammo have rakkhati dhammacarim”—i.e. Dhamma automatically protects the one who practices it. So for complete protection now and for the future let us light the torch of Dhamma within us (by observing arising, passing of bodily sensations), let us keep this torch lit (by maintaining continuity of this awareness of sensations). Let us protect this torch of Dhamma and Truth to keep it shining. In this lies our well-being, in this lies our protection, in this lies our good.

May All Beings Be Happy! May All Beings Be Liberated from All Suffering !

                                         Activating the protection of Anicca in Everyday Life

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* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses
* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai

* Earning boundless merits through Dhamma dana for Global Pagoda

Global Pagoda One-Day Vipassana course on July 17, 2011

A special one-day Vipassana course will be conducted at the Global Vipassana Pagoda in presence of Sayagyi U S.N. Goenka on 17 July 2011, Sunday.

Registration for the course is to be kindly done in advance (in order to make prior arrangements for lunch etc for students).

(One-day courses are only for students who have already taken a 10-day Vipassana course as taught by Sayagyi U S.N.Goenka *)

Contact for registration for one-day course at Global Pagoda:
Mobile no.: 98928-55692, 98928-55945;
Tel: (022) 2845-1170, 3374-7543, 3374-7544
Email registration: oneday@globalpagoda.org

Online registration: http://www.vridhamma.org/1-Day-Course

May all beings sitting and serving this Vipassana course experience all the infinite benefits of Dhamma, be happy, peaceful and be liberated from all suffering.

For more details on one-day courses at Global Pagoda with Sayagyi U Goenka: http://www.vridhamma.org/1-Day-Course-At-Pagoda

* Please Note: [One-day courses are only for students who have already taken a 10-day Vipassana course as taught by Sayagyi U S.N.Goenka in the tradition of Sayagyi U Ba Khin. New students may kindly contact a convenient Vipassana meditation centre worldwide to register for a residential 10-day Vipassana beginner's course.]
* One-day course is also held every Sunday in the main dome Dhamma hall of the Global Pagoda, for Vipassana students.

* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses

* Dhamma service opportunities at Global Pagoda
* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai
* Earning boundless merits through Dhamma dana for Global Pagoda

Photographs of Global Vipassana Pagoda

(updated January 6, 2012)

Global Vipassana Pagoda, steps leading up to main entrance

December 23, 2011. Photograph by Ashok M.Karnad. More Global Pagoda photos from this Picasa Album

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Myanmar Gate, seen from atop main entrance steps to Global Pagoda

Photograph by Ashok M.Karnad. More Global Pagoda photos from this Picasa Album

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Global Pagoda, seen from near Dhamma Pattana Vipassana Centre

December 23, 2011. Photograph by Ashok M.Karnad. More Global Pagoda photos from this Picasa Album

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View of Global Vipassana Pagoda from ferry
Photo by Adi, October 9, 2011
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Global Vipassana Pagoda as seen from the Borivili National Park, Borivili (East).

Photograph taken on October 4, 2011. From mumbai-eyed.blogspot.com

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The Myanmar Gate entrance to the Global Vipassana Pagoda. The entrance, under construction, is similar to the entrance to Dhamma Giri, Igatpuri, and is built as a Dhamma symbol of gratitude to Burma that preserved the teaching of Vipassana in its purity for over 2,000 years.

Photography by Ramachandran K, September 1, 2011. More Global Pagoda photographs in this Picasso Album

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Vipassana meditators inside the Inner Dome Dhamma Hall of the Global Pagoda. An architectural wonder as the world's largest stone dome without any supporting pillars, the Global Pagoda Dhamma Hall can seat around 8,000 Vipassana students at a time.

(Photograph from Afternoon Despatch & Courier, June 6, 2011. Article A Monumental Wonder )

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Art Gallery of the Global Pagoda : Containing the world's single largest collection of paintings on the life of SammasamBuddha Gotama. The beautiful, intricate paintings are by leading artists from Burma and India.

(Photograph from Afternoon Despatch & Courier, June 6, 2011. Article A Monumental Wonder)
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Bell Tower of the Global Pagoda
(Photograph by Ambar Sexena, April 26, 2011. More Global Pagoda photographs from this Google Picasa Album )
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Global Vipassana Pagoda at night

( Photograph by SajeevKumarC, May 8 2011 )
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Global Pagoda as seen from the ferry jetty

(edited) Photograph by Mary Koliva, February 25, 2011

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Main Entrance to Global Pagoda

(Photograph by Joe Ravi, January 8, 2011, CC-BY-SA 3.0)

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Motif of Global Vipassana Pagoda, by artisans from Burma
(Photograph by Joe Ravi, January 8, 2011, CC-BY-SA 3.0)

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Centre of the ceiling of Inner Dome Dhamma Hall of Global Pagoda. The Dhamma Wheel marks the spot where the Sammasambuddha Gotama's bone relics are preserved

(Photograph by Joe Ravi, January 8, 2011, CC-BY-SA 3.0)
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For More Photographs of the Global Vipassana Pagoda :
http://globalpagoda.blogspot.com/2011/02/global-pagoda-recent-photographs.html

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* How to reach Global Vipassana Pagoda, Mumbai, India
* Vipassana meditation courses worldwide, course venues, online application for beginners' 10-day residential Vipassana courses
* One-day Vipassana courses at Global Pagoda (for those who have completed a 10-day Vipassana course)

The Beneficial power of Anicca

by Sayagyi U Ba Khin

(This year marks the fortieth anniversary of the passing away of Sayagyi U Ba Khin. He died on 19 January 1971. The Global Vipassana Pagoda was built as one of the three Dhamma projects to commemorate the birth centenary year of Sayagyi U Ba Khin in 1999. (*1)

Sayagyi U Ba Khin's following discourse in English was particularly for his Western students. After his death, the discourse was published under the title "The Essentials Of Buddha Dhamma In Meditative Practice, by Sayagyi U Ba Khin". The following is an excerpt published by the Vipassana Research Institute:

Let me now deal with Vipassana meditation from the point of view of a householder in everyday life and explain the benefit one can derive from it-here and now-in this very lifetime.

The initial object of Vipassana meditation is to activate the experience of anicca in oneself [the wisdom of impermanence that a Vipassana practitioner experiences in the arising and passing of bodily sensations] and eventually to reach a state of inner and outer calmness and balance. This is achieved when one becomes engrossed in the feeling of anicca within.

The world is now facing serious problems, which threaten all mankind. It is just the right time for everyone to take to Vipassana meditation and learn how to find a deep pool of quiet in the midst of all that is happening today.

Anicca is inside of everybody. It is within reach of everybody. Just a look into oneself and there it is-anicca to be experienced. When one can feel anicca, when one can experience anicca, and when one can become engrossed in anicca, one can at will cut oneself off from the world of ideation outside. Anicca is, for the householder, the gem of life, which he will treasure to create a reservoir of calm and balanced energy for his own well-being and for the welfare of society.

The experience of anicca, when properly developed, strikes at the root of one's physical and mental ills and removes gradually whatever is bad in him, i.e., the causes of such physical and mental ills.

This experience is not reserved for men who have renounced the world for the homeless life. It is for the householder as well.

In spite of drawbacks which make a householder restless in these days, a competent teacher or guide can help a student to get the experience of anicca activated in a comparatively short time.

Once he has got anicca activated within, all that is necessary is for him to try to preserve it; but he must make it a point, as soon as time or opportunity presents itself for further progress, to work for the stage of bhaṇgañāṇa (knowledge of bhaṇga)-the third level of knowledge in Vipassana. If one reaches this level, there will be little or no problem because he should then be able to experience anicca without much ado and almost automatically. In this case anicca will become his base, to which all his physical and mental activities return as soon as the domestic needs of daily life for such activities are over.

However, there is likely to be some difficulty for one who has not reached the stage of bhaṇga. This will be just like a tug-of-war for him between anicca within, and physical and mental activities outside. So it would be wise for him to follow the motto of "Work while you work, play while you play." There is no need for him to be activating the experience of anicca all the time. It should suffice if this could be confined to a regular period, or periods, set apart in the day or night for the purpose. During this time, at least, an attempt must be made to keep the attention focused inside the body, with awareness devoted exclusively to anicca.

That is to say, the awareness of anicca should go on, from moment to moment, so continuously as not to allow for the interpolation of any discursive or distracting thoughts, which are definitely detrimental to progress.

In case this is not possible, he will have to go back to respiration-mindfulness, because samādhi is the key to the contemplation of anicca. To get good samādhi, sīla (morality) has to be perfect, since samādhi is built upon sīla. For a good experience of anicca, samādhi must e good. If samādhi is excellent, awareness of anicca will also become excellent.

There is no special technique for activating the experience of anicca other than the use of the mind adjusted to a perfect state of balance, and attention projected upon the object of meditation. In Vipassana the object of meditation is anicca, and therefore in the case of those used to focusing their attention on bodily feelings, they can feel anicca directly. In experiencing anicca in relation to the body, it should first be in the area where one can easily get his attention engrossed, changing the area of attention from place to place, from head to feet and from feet to head, at times probing into the interior. At this stage, it must clearly be understood that no attention is to be paid to the anatomy of the body, but to the formations of matter-the kalāpas-and the nature of their constant change.

If these instructions are observed, there will surely be progress, but the progress depends also one's pāramī [the disposition for Dhamma development from the accumulation of merits of good deeds in the present and past] and devotion of the individual to the work of meditation. If he attains high levels of knowledge, his power to understand the three characteristics of anicca [impermanence], dukkha [suffering] and anattā [no 'I' of egolessness] will increase and he will accordingly come nearer and nearer to the goal of the ariya or noble saint-which every householder should keep in view.

This is the age of science. Man of today has no utopia. He will not accept anything unless the results are good, concrete, vivid, personal, and here-and-now. When the Buddha was alive, he said to the people of Kāḷāma: "Now look, you Kāḷāmas. Be not misled by report or tradition or hearsay. Be not misled by proficiency in the scriptural collections, or by reasoning or logic, or reflection on and approval of some theory, or because some view conforms with one's inclinations, or out of respect for the prestige of a teacher. But when you know for yourselves: these things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when practiced and observed, are conducive to loss and sorrow-then do you reject them. But if at any time you know for yourselves: these things are wholesome, these things are blameless, these things are praised by the wise; these things, when practiced and observed, are conducive to welfare and happiness-then, Kāḷāmas, do y, having practiced them, abide."

The time-clock of Vipassana has now struck-that is, for the revival of Buddha-Dhamma Vipassana in practice. We have no doubt whatsoever that definite results would accrue to those who would with an open mind sincerely undergo a course of training under a competent teacher-I mean results which will be accepted as good, concrete, vivid, personal, here-and-now-results which will keep them in good stead and in a state of well-being and happiness for the rest of their lives.

May all beings be happy and may peace prevail in the world.
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(*1) The other two Dhamma projects are Dhamma Tapovana Vipassana centre for long courses and Sayagyi U Ba Khin Vipassana Village, a private residential facility for Vipassana students. Both are adjacent to Dhamma Giri, Igatpuri, near Mumbai, India.

For original article The Essentials Of Buddha Dhamma In Meditative Practice, by Sayagyi U Ba Khin
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* How to reach Global Vipassana Pagoda, Mumbai, India

* Vipassana meditation courses worldwide, course venues, online application for beginners' 10-day residential Vipassana courses

* One-day Vipassana courses at Global Pagoda (for those who have completed a 10-day Vipassana course)

How to reach Global Vipassana Pagoda, Mumbai, India

Everyone is welcome to visit the Global Vipassana Pagoda.
Visiting the Global Pagoda is free of charge. There is no entry fee.
Timings: 9.00 am to 7.00 pm
(The last ferry leaves Gorai jetty to the Global Pagoda at 5.25 pm)

* Vipassana students - those who have taken one or more 10-day Vipassana courses as taught by Sayagyi U S.N.Goenka - are permitted to meditate inside the main dome Dhamma Hall of the Global Pagoda.

How to reach Global Vipassana Pagoda, Gorai / Borivali, Mumbai, India:
The Global Pagoda can be reached overland by car, as well by ferry. Pre-paid taxi services are available at the Mumbai domestic and international airports. Ask for "Esselworld", if "Global Vipassana Pagoda" draws a blank stare. The Global Pagoda is adjacent to Esselworld Park.

Reaching Global Vipassana Pagoda by Road from Mumbai City / Domestic Airport / International Airport / Railway Stations in Mumbai

1. Reach Western Express Highway and go North towards Dahisar/Borivali/Ahmedabad.
2. Cross the Dahisar Toll Booth and keep going straight.
3. When you reach the Mira-Bhayandar crossing, turn Left towards Mira-Bhayandar. The crossing has a statue of Shivaji Maharaj positioned at the centre.
4. Keep going straight till you reach Golden Nest Circle. At the Golden Nest Circle, take a left turn and stay on the main road.
5. Keep going straight till you take a hard right turn at the end of the road. This point will come after Maxus Mall, which comes on your right. After the hard right turn, take a left at the T point junction.
6. Keep following directions to Esselworld or Global Vipassana Pagoda from this point forward.
7. When you reach the Esselworld Parking Lot, go ahead a few metres and take a right turn towards Esselworld. Tell the guard at the security post that you want to go to the Pagoda.
8. Keep going straight till you reach the Helipad. At the Helipad, take a right turn to the Global Pagoda Road through the Sanchi Arch.

The Pagoda is about 42 km from the Domestic Airport Terminal.

Please click here For more detailed directions and maps

Hiring a car for airport pick-up to Global Vipassana Pagoda:
Private taxis and vehicles can also be hired from many car rentals in Mumbai, besides the airport pre-paid taxi service. Rates may vary. Many Vipassana students make use of the services of private taxi operator Mr Jagdish Maniyar. Contact : Tel (Res): 91-22-26391010 or cell phone 09869255079. As of February 2011, Mr Maniyar charges Rs 800 ( approx US $17, 13 Euros) for airport pickup to Global Pagoda (inclusive of road taxes). From Mumbai airport to Dhamma Giri Vipassana centre, Igatpuri, he charges Rs 2,550 (approx US $56).

From Borivali Railway station:
From Borivali Station (Western Railway, Mumbai) please use the western exit gates of the station (for the train from Churchgate, the exit is on the left). One can take Bus number 294 or hire an auto rickshaw (tuk-tuk) to Gorai Creek. The bus fare is Rs. 6 and auto rickshaw fare is approx Rs. 25 (approx US $0.50) to Rs 35.
For the auto-rickshaw, please take one heading to your right, after crossing the road from the western exit of the railway station. The Gorai jetty is approximately 10-15 minutes-ride from Borivili station. Please take the ferry for Esselworld from Gorai Jetty. The return fare for the ferry is Rs. 35/- per person.
On arrival at Esselworld, you will see signs guiding to take you to Global Pagoda (which anyway is too big to be missed !).
The Dhamma Pattana Vipassana Centre is less than five minutes walking distance from the Esselworld Jetty gate.

Other Bus Numbers to Gorai: From Kurla railway station (West) - 309 L; From Mulund station (West) - 460 L;From Ghatkopar Bus Depot - 488 L (please re-confirm before boarding bus)

Wishing you a very happy and most beneficial visit to the Global Pagoda.
For any further details and assistance, please contact:
Global Vipassana Pagoda
Telephone: 91 22 33747501 (30 lines)
Email: pr@globalpagoda.org
Pagoda Address:
Global Vipassana Pagoda
Next to Esselworld, Gorai Village,
Borivali (West), Mumbai 400091
For sending any post/courier, please use this address:
Head Office Global Vipassana Foundation
2nd Floor, Green House, Green Street, Fort
Mumbai – 400 023
Telephone: +91 22 22665926 / 22664039
Fax: +91 22 22664607
Dhamma Pattana Vipassana Centre
Inside Global Vipassana Pagoda Campus
Next to Esselworld, Gorai Village,
Borivali (West), Mumbai 400091
Tel: [91] (22) 3374 7519
Fax: [91] (22) 3374 7518
Email: info@pattana.dhamma.org

* Vipassana meditation courses worldwide, course venues, online application for beginners' 10-day residential Vipassana courses
* One-day Vipassana courses at Global Pagoda (for those who have completed a 10-day Vipassana course)

New website of Global Vipassana Pagoda

Right, Continuous Effort - Viriya

The existence of the Global Pagoda in Mumbai, and all beings benefiting from Vipassana owe an infinite debt of gratitude to Venerable Webu Sayadaw (1896-1977), the respected monk teacher of Burma. Webu Sayadaw was the first to strongly exhort Sayagyi U Ba Khin to teach Vipassana, in July 1941, an instruction that U Ba Khin immediately followed.

 
Soon, the happy, liberating light of Dhamma began glowing worldwide after Sayagyi U Ba Khin's devoted student Sayagyi U S.N.Goenka started teaching Vipassana in Mumbai, India from 1969.

To gain real benefits of Dhamma, Webu Sayadaw stressed much on Viriya, or Right Effort of proper, continuous, untiring practice, and to get rid of laziness and wasting time. He taught Anapana meditation - objectively observing the natural in-coming, out-going breath. Anapana is the preliminary practice to develop Samma Samadhi, or right concentration, needed for Vipassana.

Ven Webu Sayadaw meditating under the Bodhi Tree in Bodhgaya, India

 The Vipassana surgery of the mind progressively removes all deep-rooted defilements. The pure mind experiences true happiness and becomes base for practice of Metta Bhavana (the third part of Vipassana), to share the benefits thereby gained, with all beings.

Below is one of Venerable Webu Sayadaw's well-known discourses, "To light a fire", translated from Burmese (by R.Bischoff).

Venerable Webu Sayadaw: You have taken the moral precepts, now practice them. Only when your practice of morality (sila) is perfect can you fulfill your aspirations for awakening. Having perfected yourselves in morality, you have to perform various other meritorious practices, and these can take you to the pinnacle and the fulfillment of your aspirations.

The teachings of the Buddha are enshrined in the Tipitaka. These teachings were not given by the Buddha just to be preached and studied. You are good people; you have to practice the teachings with unwavering effort from the time you obtain them in order to escape from this suffering.

Do not get confused about the teachings. We don't have to know many techniques, only one; but that we should know clearly. If we establish one technique with strong effort and get rid of all doubts then, without asking anyone else, we shall find the answers.

Choose one technique and practice it.

(In Anapana) if you focus your mind at the small spot where the air touches when you breathe in and out, then there will be no wanting, no aversion or delusion, and as these three are absent, you are immediately out of suffering.

So, for a short moment Your mind is pure. Now, if your last mind-moment came up at this time and you died, would there be anything to be worried about or to be afraid of?

The benefits accruing to you from this practice don't last for just a short moment or one life-time. This short moment of purity will bring benefits for the remainder of the cycle of birth and death. And why can you accomplish this? Because the time is right, your form of existence is right, and you are putting forth right effort.

Students of the Buddha took the practice from the Teacher and worked with unwavering perseverance. Therefore, they achieved the awakening they had aspired for.

How did they work? In the same way as a man who wants to light a fire with a fire stick, as in the olden days. They rubbed two pieces of wood together, and heat was produced. Eventually the wood started to glow, and then they could light a fire. So, if a man wants to start a fire in this way, and rubs two pieces of wood together, does he count: "One rub, two rubs, three rubs..."?

Meditator: No, sir, that wouldn't work very well.

Sayadaw: How would he have to do it then?

M: He would have to rub continuously until he got a flame.

S: Yes, when they wanted to start a fire in those days, this was the only way to do it. They had to rub with strong determination and without taking breaks. Now, if one were to rub two pieces of wood together in this way, how long would it take for the fire to start?

M: When it gets hot enough, the fire will start, sir.

S: Will that take long?

M: Not very long, sir.

S: No, if this man works with determination, it doesn't take long. It is just the same with this practice here. You want fire. You know that if you rub these two pieces of wood together you can have it. Now, if you count, "One rub, two rubs..." it will become a little bit hot. And then you take a rest for a while. Will you start a fire?

M: No, sir.

S: OK, so you start again, once, twice, three times... and again heat is produced. Then you lay back again and take a bit of rest. Will you start a fire?

M: No, sir. .

S: And if you continue in this way for a whole month?

M: We won't get fire.

S: And if you continue for a whole year?

M: It will just get warm, sir, but there will be no fire.

S: Now, what if you were to work like this for one hundred years?

M: It will just become warm, sir.

S: In that case, there is no fire in these two pieces of wood?

M: There is fire, sir, but effort and perseverance are not sufficient.

S: It is just the same with our work. You have to work as the fire maker does, without taking rest. Soon, before long, a fire will start. Only then will you be able to use the fire in the way you want. You should all make the right effort to fulfill your aspiration for awakening.
--

Viriya, The Pāramī of Proper Efforts

by Sayagyi U S. N. Goenka

Pāramīs are virtues—that is, good human qualities. By perfecting them, one crosses the ocean of misery and reaches the stage of full liberation, full enlightenment. Everyone who is working to liberate oneself has to develop the ten pāramīs. They are needed to dissolve the ego and to reach the stage of egolessness. A student of Dhamma who aspires to attain the final stage of liberation joins a Vipassana course in order to develop these pāramīs.

[ The ten pāramīs are:  morality (sila), renunciation (nekkhamma), wisdom (pañña), effort (viriya), tolerance (khanti), truth (sacca), strong determination (adhitthana), compassionate goodwill (metta), equanimity (upekkha), donation dana).]

Little by little, one develops these pāramīs in every course. They should be developed in daily living as well. However, in a meditation course environment, the perfection of the pāramī can be greatly accelerated.

A human life is of limited duration, with limited capabilities. It is important to use one’s life to the best purpose. And there can be no higher purpose than to establish oneself in Dhamma, in the path, which leads one out of defilements, out of the illusion of self, to the final goal of ultimate truth. Therefore no effort is more worthwhile for a human being than the exertion of all one’s faculties to take steps on this path.

In a Vipassana course, a meditator makes best use of his energy and of the time at his disposal by developing the faculties of sati (awareness) and of paññā (insight). The student strives to become conscious of everything that is happening within himself, from the grossest to the subtlest level. At the same time, one strives to observe dispassionately whatever reality may manifest at this moment, with the understanding that this experience is impermanent, this will also change. These two faculties, in proper combination, will lead the meditator along the path to full liberation, full enlightenment.

From time to time, because of the ingrained habit pattern of the mind, the meditator is inundated by waves of craving, aversion, sloth and torpor, mental agitation, and scepticism. These are nothing but the reaction of one’s own mental defilements, trying to stop the process of purification one has begun. The wise student persists in the struggle, using all his or her energy to oppose these enemies. One thereby strengthens oneself in the pāramī of viriya.

(From Vipassana Newsletter, October, 1990)

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Sayagyi U Ba Khin's meeting with Webu Sayadaw, July, 1941
* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses
* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai
* Dhamma service opportunities at Global Pagoda
* Earning boundless merits through Dhamma dana for Global Pagoda

One-day Vipassana Course at Global Pagoda on May 17, Buddha Purnima

A special one-day Vipassana course will be conducted at the Global Vipassana Pagoda in presence of Sayagyi U S.N. Goenka on 17 May 2011, Tuesday, on the occasion of Buddha Purnima.

Registration for the course is to be kindly done in advance (in order to make prior arrangements for lunch etc for students).

(One-day courses are only for students who have already taken a 10-day Vipassana course as taught by Sayagyi U S.N.Goenka *)

Contact for registration for May 17 one-day course at Global Pagoda: 
Mobile no.: 98928-55692, 98928-55945;
Tel: (022) 2845-1170, 3374-7543, 3374-7544
Email registration: oneday@globalpagoda.org

Online registration: http://www.vridhamma.org/1-Day-Course

May all beings sitting and serving this Vipassana course experience all the infinite benefits of Dhamma, be happy, peaceful and be liberated from all suffering.

For more details on one-day courses at Global Pagoda with Sayagyi U Goenka: http://www.vridhamma.org/1-Day-Course-At-Pagoda

* Please Note: [One-day courses are only for students who have already taken a 10-day Vipassana course as taught by Sayagyi U S.N.Goenka in the tradition of Sayagyi U Ba Khin. New students may kindly contact a convenient Vipassana meditation centre worldwide to register for a residential 10-day Vipassana beginner's course.]
* One-day course is also held every Sunday in the main dome Dhamma hall of the Global Pagoda, for Vipassana students.

* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses

* Dhamma service opportunities at Global Pagoda 
* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai
* Earning boundless merits through Dhamma dana for Global Pagoda