Dec 16, 2013

Being Free from the Poison of Passion



You keep generating impurities, and your misery continues. You can't stop it because there is a big barrier between the surface of the mind (intellect) and depth of the mind (the so-called 'unconscious' mind that is actually very active, every moment). Without Vipassana practice, this barrier remains.
 - Sayagyi U Goenka

 From Principal Teacher of Vipassana Sayagyi U Goenka's article On Addiction, October 1991:

The Buddha said that one who understands Dhamma understands the Law of Cause and Effect. You must realize this truth within yourselves. Vipassana is the process by which you can do so. 

You take steps on the path of Dhamma by practicing Vipassana. Then, whatever you realize you accept it. Step by step, with an open mind, you experience deeper truths of this mind and matter called 'I'.

It is not for curiosity that you investigate the truth pertaining to your mind-matter and mental contents. Instead, you change habit patterns at the deepest level of the mind. As you progress, you will realize how mind influences matter, and how matter influences mind.

Every moment within the framework of the body, masses of sub-atomic particles (kalāpas) arise and pass away. How do they arise? The cause becomes clear as you investigate the reality as it is, free from influence of past conditionings of philosophical beliefs. The material input, the food (āhāra) that you have eaten, is one cause for arising of these kalāpas. Another is the atmosphere (utu) around you. 

You also begin to understand how mind (citta) helps matter to arise and dissolve. At times matter arises from the mental conditioning of the past - that is, the accumulated saṇkhāras of the past. By the practice of Vipassana, all of this starts to become clear. At this moment, that type of mind has arisen and what is the content of this mind? The quality of the mind is according to its content. For example, when a mind full of anger, passion or fear has arisen, you will notice that different sub-atomic particles are generated.

When the mind is full of passion (lust, sexual cravings), then within this material structure, sub-atomic particles of a particular type arise, and there is a biochemical flow which starts throughout the body. This type of biochemical flow, which starts because a mind full of passion has arisen, is called in Pali kāmā asava -the flow of passion.

Like a scientist you proceed further, observing truth as it is, examining the law of nature. When this biochemical flow produced by passion starts, it influences the next moment of the mind with more passion. Thus the kāmā asava turns into kāma tanhā, a craving of passion at the mental level, which again stimulates a flow of passion at the physical level. One starts influencing and stimulating the other, and the passion multiplies for minutes, even hours. The tendency of the mind to generate passion is strengthened because of this repeated generation of passion.

Not only passion but fear, anger, hatred and craving, in fact every type of impurity generated in the mind simultaneously generates an āsava, a biochemical flow. And this āsava stimulates that particular negativity, or impurity. The result is a vicious circle of suffering. You may call yourself a Hindu, a Muslim, a Buddhist, Jain or a Christian; it makes no difference. The process, this law of nature is applicable to one and all. There is no discrimination.

Coming out of suffering at depth of the mind

Mere understanding at a superficial, intellectual level will not help break this cycle of suffering, and may even create more difficulties. At the intellectual level, your beliefs from a particular tradition may look quite logical, yet those beliefs will create obstacles for you. 

 The intellect has its own limitations. You cannot realize the ultimate truth merely by intellect because intellect is finite, while ultimate truth is limitless, infinite. Only through direct experience can you realize that which is limitless and infinite.

 If you accept this law of nature intellectually but still are unable to change the behaviour pattern of your mind, you remain far away from realizing the ultimate truth. Your acceptance is only superficial, while your behaviour pattern continues at the depth of the mind. 

What is called the 'unconscious' mind is actually not unconscious. At all times it remains in contact with this body. And with this contact a sensation keeps arising. You feel a sensation that you label as pleasant, and you keep reacting. At the depth of your mind you react with craving or aversion. You keep generating different types of saṇkhāras, negativities, impurities, and the process of multiplying your misery continues. You cannot stop it because there is such a big barrier between the surface level and the depth of the mind. Without the practice of Vipassana, this barrier remains.
True freedom comes only with conquering lust - the sexual craving for another's body (*)- which, in reality, is only craving for a particular flow of sensations (kāmā asava) within one's own body. The ascetic Gotama successfully fought through this great inner battle against lust, in his journey to total purification of the mind with practice of Vipassana. He reached the ultra pure state of a Sammasambuddha, to serve all beings with infinite compassion. 
(Painting from the Global Pagoda Art Gallery of the Buddha's life).

At the conscious, intellectual (surface) level of the mind, one may accept the entire theory of Dhamma, truth, law, nature. But still one rolls in misery because one does not realize what is happening at the depth of the mind. But with Vipassana practice your mind becomes very sharp, sensitive, penetrating - so that you can feel sensations throughout the body. 

Sensations occur every moment. Every contact results in a sensation: in Pali, phassa paccayā vedanā. This is not a philosophy; it is the scientific truth which can be verified by one and all.

The moment there is a contact, there is bound to be a sensation; and every moment, the mind is in contact with matter throughout the physical structure. The deeper level of the mind feels these sensations, and it keeps reacting to them. But on the surface the mind keeps itself busy with outside objects, or it remains involved in intellectual games, imagination, emotion. Therefore, you do not feel what is happening at the deeper level of the mind.

When that barrier is broken with Vipassana practice, you start feeling sensations throughout the body, not merely at the surface level but also deep inside. By observing these sensations, you start realizing their characteristic of arising and passing, udaya-vyaya. By this understanding, you start to actually change the habit pattern of the mind.

For example, you are feeling a particular sensation that may be caused by: 1) the food you have eaten, 2) the atmosphere around you, 3) your present mental reactions, 4) old reactions (saṇkhāras) that are now giving their fruit. Whatever the cause, a sensation arises. With your training in Vipassana, you observe sensations with equanimity, without reacting to them. 

In those few wonderful moments of equanimity, you have started changing the habit pattern of your mind by observing sensation and understanding its nature of impermanence. You have stopped the blind habit pattern of reacting to the sensation and multiplying your misery. 

Initially you may not react to sensations only for a few seconds or minutes. But by practice, you gradually develop your strength and purity of equanimity. As the habit pattern of reaction becomes weaker, your behaviour pattern changes. You are coming out of your misery of addiction to this or that habit pattern - including the habit pattern of rolling in thoughts of passion and the craving/addiction to related actions and misconduct.

Coming out of addiction to impurities 

When we talk of addiction, it is not merely to alcohol or to drugs, but also to passion, anger, fear or egotism. All these are addictions to your impurities.

At the intellectual level you may well understand: "anger is not good for me. It is dangerous, harmful." Yet you are addicted to anger, and keep generating it. And when the anger is over, you keep repeating, "Oh! I should not have generated anger." Yet the next time a stimulus comes, you again become angry. You are not coming out of anger, because you have not been working at the depth of your mind where the actual problem multiplies.

By practicing Vipassana, you start observing the sensation that arises because of the biochemical flow when you are angry. You observe, and do not react to it. That means you do not generate anger at that particular moment. This one moment turns into a few seconds, a few minutes, and you find that you are not as easily influenced by this flow as you were in the past. You have slowly started coming out of your anger.

Those who regularly practice Vipassana try to observe how they are dealing with different situations. Are they reacting or remaining equanimous? The first thing a Vipassana meditator will try to do in any difficult situation is to observe sensations. Because of the situation, maybe part of the mind has started reacting, but by observing the sensations, one becomes equanimous.  Instead of the mind being swept away by the torrent of impurities, the bio-chemical flow of impurities fades away.

With regular daily practice and application of Vipassana, the behaviour pattern starts to change. Those who used to roll in anger, fear for a long time find their anger, fear diminishing in intensity or duration. Similarly, those who are addicted to passion find that it becomes weaker.

The time needed to fully free oneself of a certain impurity may vary, but sooner or later the process of Vipassana works, if one works properly.

The real addiction is to sensations, not outside objects

Whether you are addicted to craving, aversion, hatred, passion or fear, the addiction is actually to particular sensations that have arisen because of the biochemical flow. The deepest part of the mind reacts only to sensations, not to anything in the outside world.

The āsava, or flow, of ignorance is the strongest āsava. Of course, there is ignorance even when you are reacting with anger, passion or fear; but when you become intoxicated with alcohol or drugs, this intoxication multiplies your ignorance. Therefore it takes time to feel sensations, to go to the root of the problem. 

When you become addicted to liquor or drugs, you cannot know the reality of what is happening within the framework of the body. There is darkness in your mind. You cannot understand what is happening inside, what keeps multiplying inside. 

After a ten day Vipassana course, you may only make a slight change in the habit pattern of your mind. It does not matter; a beginning is made. If you maintain the (minimum) one-hour practice of Vipassana every morning and evening and take a few more Vipassana courses, the habit pattern will change at the deepest level of the mind. You will come out of your ignorance, out of your habit pattern of reaction - out of your suffering.

When the addictive urge arises (whether for a sexual action / wrong physical action, alcohol, drugs, tobacco etc), along with it there is a sensation in the body. Start observing that sensation, whatever it may be. Do not look for a particular sensation. Anything you feel at that time is related to the urge. And by observing the sensation as impermanent, anicca, you will find that this urge passes away. This is not a philosophy, but experiential truth.

Those who follow this advice find that they are coming out of their addictions, whether it be to tobacco, drugs, alcohol, anger and sexual cravings. They may be successful only one time out of ten at first, but they have made a very good beginning. They are striking at the root of their problem.

It is a long path, a lifetime job. But even a journey of ten thousand miles must start with the first step. One who has taken the first step can take the second and third; and step by step, one will reach the final goal of full liberation.

May you come out of all your addictions, addiction to mental impurities. 
May you change this strong negative behaviour pattern of rolling in impurities, and come out of your misery - for your own good, your own benefit. 

The Dhamma is such that when you start to benefit from Vipassana, you cannot resist serving others. Your Dhamma goal becomes the good and benefit of many, the liberation of all beings. 

So many people are suffering all around: may they all practice Vipassana, the pure Dhamma, and come out of their misery. May they start enjoying peace and harmony, the peace and harmony of being liberated from all impurities of the mind.

(from the Vipassana Newsletter article On Addiction, October, 1991)

 * Contents of the human body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach and contents, faeces (excreta, body waste), bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, and urine. This is its nature. (from the Mahā-Satipaṭṭhāna Sutta discourse)

 [To see the true nature of the human body, go to Google Images, enter search word 'autopsy' ]

 That aversion or craving is generated only to one's own bio-chemical flow of sensations within, not to external objects / person, is the fundamental, life-changing truth realized by practicing Vipassana.

Questions and Answers on Sex

 Benevolent Power of Metta



 May all beings be happy, be free from all impurities of the mind, be liberated from every suffering.

Dec 9, 2013

Vipassana is to experience the way out of suffering, not "Buddhism"




From an interview with Principal Teacher of Vipassana Sayagyi U Goenka, broadcast on India's Doordarshan National television channel. Published in the Vipassana Newsletter, dated August 12, 2003.

 Question: You are a meditation teacher. But there are so many different forms of meditation that there is some confusion about what meditation really is. What is meditation according to you?

Goenkaji: The word 'meditation' gives the impression of one concentrating one's mind on one object and submerging into it. This is so with most meditation techniques but Vipassana meditation is different. 

In Vipassana, there is an awareness of the totality of the body and mind interaction. One keeps observing what is happening inside. Because of ignorance about what is happening at the depth of the mind, feelings of craving and aversion keep on multiplying until finally you are overpowered by these feelings and becomes helpless. It leads to unwholesome actions at the physical level and repentance later. Vipassana meditation changes this habit pattern.

Question: Vipassana, the form of meditation that you teach, literally means mindfulness. To what degree is this circumscribed by Buddha's other teachings such as the four noble truths and the middle path? To what degree is a commitment to, or understanding of, those explanations and systems important to the practice of Vipassana?

Goenkaji: The practice of Vipassana follows the teaching of the Buddha-the four noble truths. The noble path has to be experienced and Vipassana is the way to experience it. It is not merely an intellectual game or philosophy to accept at an emotional or devotional level. One has to experience the truth -see, for example, the truth of misery. You observe the arising of misery, find the cause of misery at the level of experience. Thus, you can come out of all misery.

Question: So is there a scriptural, textual, philosophical, intellectual context from which you approach this teaching? Is it purely experiential?

Goenkaji: Though the references of Vipassana are found in the scriptures, knowledge of the scriptures or acceptance of a particular philosophy is not necessary to learn Vipassana. It deals with reality as it exists. The Buddha himself, time and again, emphasized two words: jāna and passa (Sanskrit: pashyah). Jāna and passa both mean to feel, to observe, to experience. Paññā (Sanskrit: Prajña) means knowledge, which is acquired through one's own experience, not bookish knowledge or something you learn through discussions or by intellectual inference. It has to be experienced.
Anapana meditation courses (preliminary to Vipassana) for children worldwide


Question: You mentioned that sometimes if we are not mindful, we may commit certain actions which we regret later. Is there a moral framework that circumscribes Vipassana?

Goenkaji: The base of Vipassana is the Eight-fold Noble Path which is divided into three sections: sīla or morality; samādhi or mastery of the mind; and pañna or wisdom. You must purify the totality of your mind by developing your own wisdom. So, all three aspects are crucial but the base is morality, without which the other two steps cannot be complete.

Question: Do you require your students to follow these moral structures, framework, and guidelines to be more effective practitioners?

Goenkaji: This is true because morality is the foundation of the entire path of Vipassana. If the foundation is weak, the structure of meditation will collapse and one will not benefit. When people go for a course, they must follow five precepts for ten days. After the course, they are their own masters. Many of them find that these precepts are good and should be followed throughout their life; they start to live a moral life. Without morality, sammā samādhi or right concentration of the mind cannot be achieved.

Question: You use the word 'wisdom' a number of times. So, Vipassana assumes that wisdom is inherent and sometimes there are defilements that need to be eliminated and then natural, spontaneous wisdom will emerge?

Goenkaji: This is true. The so-called surface of the mind, which is a very small part of the mind, keeps on working at this level. But the larger part of the mind is constantly a prisoner of its own habit pattern. It is constantly reacting to the sensations on the body. If one feels a pleasant sensation, one immediately reacts with craving. If the sensation is unpleasant, immediately there is aversion. So, sensations are there throughout the day, all the time. Vipassana teaches you to feel the body sensations and remain equanimous. Then you start changing the habit pattern by understanding the entire physical and mental structure, which is constantly changing and in flux.

Question: Given this sort of intimate relationship between mind and body, modern research is looking at the biochemistry of the brain and a lot of work is being done on using chemicals to cure mental illness. How does Vipassana view the developments in the biochemistry of the brain, particularly in treating mental illness?

Goenkaji: Having experienced the Buddha's practical teaching and having studied his original words in the Pali language, I realized that he was not the founder of any religion but a scientist. 

He understood that at the apparent level one seems to react to sensual objects. When a shape, a form, colour comes in contact with the eyes, there is a sensation. Similarly, sound for the ear, smell for the nose, taste for the tongue, touch for the body and thought for the mind. 

As soon as something comes in contact with a sense organ, another part of the mind recognizes it and evaluates it based on past experience. Depending on the evaluation, one feels pleasant or unpleasant sensations and reacts with either craving or aversion. Thus, the blind reaction to the world, to the shape and the form. The Buddha used the word 'āsava' (Sanskrit:āśrava), which means the defiling flow. This results in a flow of biochemicals, a is very intoxicating flow. Again, one begins to react to it and so the āsava becomes stronger and the vicious circle begins. This happens with all the defilements of the mind. Every defilement of the mind generates the secretion of particular biochemicals, which start flowing.

Question: You have taken pains to emphasize that the practice of Vipassana is essentially secular and can co-exist with one's faith or the practice of one's religion. Yet it does derive from the teaching of the Buddha. This teaching makes some essentially Buddhist assumptions about reincarnation, about aspects of the subtle mind, etc.

Goenkaji: The Buddha never taught "Buddhism". He never made a single person 'Buddhist'. The entire teaching of the Buddha, which is contained in about 55,000 pages, including commentaries and sub-commentaries, does not use the world 'bouddh' or 'boddh' anywhere. In our research, we found that until about 500 years after the Buddha, the word 'Buddhism' or 'Bouddh Dharma' was never used. When we started using such words, the Buddha's teaching was degraded. The Buddha was totally against casteism: one is not high or low because of one's birth. He was against sectarianism of all kinds. 

His teaching is so clear. Vipassana is not a religion at all and there is no place for prayer in the Buddha's teaching. Somebody may show you the path but you have to work for your own salvation. The Buddha said, 'I can only show the path.' The Buddha only showed the path; one has to make the entire journey oneself.

Question: What is the work of the teacher? 

Goenkaji: The teacher shows the path. One must walk on the path and experience it step by step. Unless you walk on the path, you cannot reach the goal. Every step takes you nearer to the goal. But every step has to be taken by the individual - there is no gurudom. The teacher cannot liberate you; you have to work out your own liberation.

Question: So what are the qualities of a perfect teacher?

Goenkaji:  The four qualities of a good teacher: 
Good understanding of the technique so that there is no deviation. 

Able to experience the path at least to a certain extent, to be able to guide others. 

The teacher must have a lot of pure love (metta), compassion and goodwill for others. 

Teach selflessly without expecting money, power, name or fame in return. 

These are the four qualities on the basis of which we train people to become teachers.

Sometimes, one starts teaching and starts asking for money, which is totally prohibited in Dhamma. Every teacher must have a means of livelihood. The teaching of Dhamma must be free service. 

Question: You learned this teaching from your teacher (Sayagyi U Ba Khin) in Myanmar at a time when you were struggling with problems of psychosomatic ailments. You used to get headaches and you went to this teacher to learn Vipassana to address a specific problem. Could you tell us what happened?

Goenkaji: Sayagyi U Ba Khin refused to teach me Vipassana, saying that if I wanted to treat the migraine, I should go to a doctor. He said that I was devaluing the great spiritual teaching of my own country by trying to use it to cure a physical ailment. This response attracted me even more towards his saintly personality [since I was an influential, rich businessman and any teacher with wrong intentions would have been eager to have me as his student]. He told me to come back only if my aim was to purify my mind. 

When I expressed doubt about conversion to Buddhism, he asked whether my religion had any objection to learning morality-sīla. Then, he said, "you cannot lead a moral life unless you had control over one's mind. Otherwise, at the depth of the mind, the behaviour patterns remain the same. In Sanskrit, you have a word, 'prajña'. Prajña will help you to purify the mind at the deepest level." 

But I was still hesitant that this is Buddhism and these people don't believe in Soul, they don't believe in God. After a few months, I decided to try it. I was an egocentric person who thought I was very intelligent. This ego worsened my migraine. A change started coming within me after my first course and the defilements started passing away. I started to live a happier and more peaceful life. Hundreds of my Indian friends went to the same teacher and experienced the same results.

Question: You mentioned this aspect of happiness. There are different notions about happiness. Popular culture, popular media tells us to get the best car or a beautiful wife or handsome husband to be happy. What is your notion of happiness?

Goenkaji: The happiness that comes from these pleasures is not true happiness. It is transient and bound to turn into misery sooner or later [due to the impermanence, changing nature of the person or object that we attribute to our "happiness"]. This kind of happiness is full of agitation, therefore it is unstable. Eternal happiness is something beyond mind and matter. It starts with equanimity of the mind. You try to maintain equanimity as long as possible. Then gradually, with total purification of the mind, you transcend the entire field of mind and matter - and that is the state of real happiness.

Question: Is that nirvana? 

Goenkaji: One may call it moksha or mukti or somebody else may call it God Almighty. We are not here to quarrel about the words.

Question: Have you reached the experience of that stage? 

Goenkaji: I simply say that I am a tremendously changed person from when I started forty-five years ago. I am a much happier person and I teach to share my happiness with others.

Question: Do you have any aspirations or goals for yourself, or will you simply carry on and surrender to the future?

Goenkaji: The goal comes naturally, step by step, if I practice properly. I don't have to worry about that. 

I also want to do what I can to dispel the misunderstandings about the Buddha's teaching in India. We have great respect for the Buddha. However, much of what is said about the Buddha's teaching is totally wrong, totally baseless. 

I feel that the greatest son of our country was discarded. He got glory around the world but we have missed his teaching. Let us make use of his practical teaching, especially now when the country needs it so much. There is so much division because of casteism, because of communalism, sectarianism; there is so much unhappiness in the country. If we practice his teaching of Vipassana, all these divisions will go away and we will have a peaceful, prosperous and strong country.
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Dec 3, 2013

The Dhamma Work Goes On....

From Principal Vipassana Teacher Sayagyi U Goenka's discourse to Dhamma workers, assistant teachers, trustees in  Dhamma Mahi, France, August, 1988.

A bullock cart owner used to transport goods from one place to the other. This man had a small dog. When he travelled from one village to another, he trained the dog to walk under the bullock cart to avoid the sun’s heat. Wherever they travelled, the farmer sat on the bullock cart but the dog walked below in the shade of the cart.

In time, the small dog came to feel that he was carrying the entire burden of the cart, and he wondered why the farmer gave so much attention to the bullocks. He thought, "I am carrying the burden of this cart! Wherever we travel, it is over my back. More importance should be given to me!"

Actually, nobody is carrying the cart; the Dhamma is carrying the cart. Nobody should feel, "I am the most important person, it is only because of me that the Dhamma centre functions properly. It is only because of me that the teaching is given, that Dhamma spreads." Come out of this madness!

Dhamma is bound to spread now; the clock of Vipassana has struck.

Over 5,000 Vipassana students meditating together in the main dome of the Global Vipassana Pagoda. This unique Dhamma Hall facilitates the largest non-sectarian, silent, spiritual gatherings in the planet. Here, people from various walks of life, religions, social backgrounds work with the timeless, universal path of Vipassana to purify the mind - and earn true happiness.

You have been given the opportunity to serve in one way or another, and this should not become a cause of inflating your ego.

Understand that you are simply a vehicle, a tool, and Dhamma is doing its job.

If you had not been given this responsibility, somebody else would have taken it and the Dhamma work would go on.

***
  • If somebody is breaking discipline, there must be immense compassion and infinite love towards this person. You have to be firm, but with deep metta.
  • First correct yourself before you try to correct anybody else.
  • There are four kinds of verbal impurity: telling lies, backbiting, slanderous talk, and indulging in idle chatter. Although you don’t have to be silent, be careful that this fourth impurity is avoided along with the others.
  • Everyone has to help each other, to help the students who have come here (to the Vipassana centre). No one should feel that they are superior or inferior. You are here simply to serve people.
  • The best way to serve people is to generate as much love and compassion as possible, and dissolve your ego as much as possible. This is not only in the interest of students, it is also in your interest. 
  • If you build your ego as you serve people, you have started to harm yourself in the name of Dhamma, in the name of serving others. One who cannot help oneself can never help others.
  • Towards solving any problem, only cordiality and goodwill should prevail among all those involved in Dhamma service.
May countless people benefit on the Dhamma land and come out of their misery.
Bhavatu sabba maṅgalaṃ (May all be happy)

Nov 26, 2013

For The Good of Many




from  Sayagyi U Goenka's closing address, Annual Meeting, Dhamma Giri, India, February 2, 1985

The time has come again for many to learn Vipassana, the practice of Dhamma. As Sayagyi U Ba Khin said, "The clock of Vipassana has struck."

Dhamma will spread because it is bound to, not because of the efforts of a particular person or group.

We are only fortunate to have the opportunity to develop our pāramīs (accumulation of meritorious actions) by doing whatever we can for the sharing of Vipassana. We are only tools of Dhamma.

How swiftly things have been moving, and all because of Dhamma! Dhamma (the truth, the benevolent forces of nature) is so great, so powerful! It can give full competence to the most incompetent person, highest ability to one lacking all ability.

Dhamma finds the means to help those whose time has ripened to become liberated. Therefore, in the last fifteen years so many people have taken up the work of serving others by sharing Dhamma. And in this way Vipassana has spread not only in India but worldwide. It is only the beginning, a good, encouraging beginning.

Nothing is done single-handedly. From the first Vipassana course I conducted, people have come forward to organize, to manage, to make all the necessary arrangements. Course after course, students have given selfless service. Despite their many worldly responsibilities, they give time to work for the benefit of others.

Vipassana sitting to mark laying foundation of Dhamma Giri pagoda,1976

The management and the Teacher are like the two wheels of a cart, the two wings of a bird. Naturally, without the Teacher the management cannot help to spread the Dhamma. But neither can the Teacher give service for the teaching of Vipassana without the support of the Dhamma servers. I feel so grateful to all those dedicated students who have been helping in whatever capacity.

Assistant teachers and Dhamma servers are equally important. Neither should feel that they play a greater role. Of course, when an assistant teacher sits on the Dhamma seat, the co-servers pay respect (to the Dhamma). By doing so they develop the good quality of respect for Dhamma, not for a person.

Anyone who sits on the Dhamma seat represents the Dhamma, the Buddha, the Sangha who maintained the technique through 25 centuries in its pristine purity. Therefore, the servers pay respect with the awareness of sensations, the understanding of anicca, dukkha, anattā. With that base, pay respect and keep in mind that your job is to co-operate so that the Dhamma responsibility given to the assistant teacher bears good fruit.

Early years (1970's), in the return of Vipassana to India.
Principal Teacher Sayagyi U Goenka with Graham Gambie, one of the first assistant teachers

On the other hand, those sitting on the Dhamma seat should always feel humble, understanding that respect is being given not to them but rather to Dhamma, that they simply represent Dhamma. Whether server or teacher, our service is always for the sharing of Dhamma.

Both assistant teachers and Dhamma servers must work selflessly, without expecting anything in return. As the Buddha said, "Go your ways for the good of many, for the benefit of many, out of compassion for the world."

Every responsibility is equally important, every way of contributing is so valuable if the volition is simply to be of use in the work, to help more people benefit from Dhamma.

What do Dhamma servers gain in return? Why do they leave their homes and serve on courses? They receive no remuneration; they spend their own money for travelling and other expenses. They work without expecting even respect to be given to them. Their service is entirely selfless.

Similarly, what do the assistant teachers get? They receive no remuneration. Even the respect shown them is actually for the Dhamma. Understanding this, assistant teachers will work expecting nothing -  not even expecting respect and recognition. In this way, the wheel of Dhamma will keep rotating in its purity.

The Buddha said, "Share the Dhamma by making an example of your own pure way of life."

Preaching the right way without practicing it is meaningless.

Assistant teachers and Dhamma servers must understand the importance of leading a pure life, and of giving a good example to others. Always bear this in mind, whatever role you play in the Dhamma work.

Remain cautious in all your mental, physical and vocal actions. 

Live a life of purity for your own good and for the good of others.

If you live a life of purity, then faith in Dhamma will arise in those who lack it, and will increase in those who have practical faith in Dhamma. In this way you will attract more and more people to Vipassana, for their own benefit.

So long as the base of Dhamma is strong, your service will always be fruitful, whether you serve as an assistant teacher or in any other way.

Keep Dhamma strong within yourself by regular practice of Vipassana. By doing so you will be able to serve in the sharing of Dhamma effectively, for the good of many.

There is so much misery all around. If we can serve to enable even a few among the many who are suffering to wipe away their own tears, then we have paid back a little of our infinite debt of gratitude - to Dhamma, to the Buddha, to the Sangha, to the chain of teachers who have maintained the tradition from ancient times.

May you develop Dhamma strength. May you keep growing in Dhamma, and serve with purity and strength so that others can grow in Dhamma. May more and more people benefit from your service.

May the wheel of Dhamma keep rotating. May the light of Vipassana spread throughout the world. May the darkness of ignorance (of reality within oneself) be dispelled. May more and more people come out of their misery.

May all beings be happy, be peaceful, be liberated!
Bhavatu sabba maṅgalaṃ.
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Nov 22, 2013

The Amity of Dhamma

Nov 4, 2013

The Radiant Journey of a Most Compassionate, Most Revered Dhamma Being


The following is text of article ' The Radiant Journey of Global Vipassana Acharya Shri Satya Narayan Goenka'
Vipassana Research Institute newsletter, English edition, October 18, 2013:

Original article in Hindi Vipassana Patrika

The Most Venerable Teacher Shri Goenkaji passed away peacefully at the age of 90 at his residence in Mumbai on 29th September 2013 at 10:40 PM. He remained active, aware and peaceful till his last moment. Even on the last day of his life, his daily routine remained the same without any difficulty.

Many people came to meet Venerable Goenkaji during the month and interacted with him on the Dhamma. Apart from prominent students, Deputy Minister of Religion and Culture in Myanmar, Mr. U Soe Win, paid a visit to Goenkaji at his residence along with four Burmese Monks. A meeting of “Global Vipassana Foundation Trust” was held in the presence of Venerable Goenkaji. Mr. Surinder Kumar Singh (IPS), DG of Home Guards and also Dr. Sukhdeo Soni, a student of Vipassana from
America came to meet Venerable Goenkaji.

He cleared many of his important writing works. He guided selection of 500 couplets each in Hindi and Rajasthani written in his diaries and notebooks. He made necessary corrections and instructed to append them in the future editions of the books on couplets.

From the last ten days, every day until the morning of 29th September, Sangha Dana was being organized by daughter-in-law Naina at the residence of Venerable Goenkaji where Mataji herself was giving dana to the Sangha. During these days, Venerable Goenkaji also met the monks on several occasions and gave his Metta to the student monks.

At breakfast time on 29th September, Venerable Goenkaji enquired from Shriprakash about the working of the Pagoda. In response, he replied that that day being Sunday, he would be going to the Pagoda and on return he would report everything.

On 29th September while taking lunch, Venerable Goenkaji mentioned to Ven. Mataji, Sons Shyambihari and Shriprakash, sitting nearby, “Today I have given leave to the Doctors.” At that time the statement did not sound solemn to any of them. But since morning itself, it seemed as if he had decided to leave the body on that day. Therefore, most of the time, he remained confined to himself. In the night when his corporeal body became free from all medication, the meaning of his above
statement was perceived by all as a form of the early indication.

In the evening after taking tea, he went through the important headlines of the newspapers. Afterwards he meditated while sitting on the chair in the room. He came to the table for dinner after 9:00 PM. Usually, after dinner, Venerable Goenkaji would ask Sriprakash about the day’s news and discuss with him the issues pertaining to Vipassana and the Centers. But today he did not talk and went straight to his room.

He remained seated in the room for some time. Then he sought help to lie down on the bed. Immediately after lying down the process of leaving the body began to take place. The breathing became faster for some time. On seeing this, Venerable Mataji called the Son, Shriprakash, and Daughter-in-law, Naina. As soon as they reached, they summoned the Doctors. The Doctor,
who was residing in the same building, called for the ambulance and also requested necessary preparation in the hospital. But before the family Doctor could arrive, the situation had become critical. He indicated that the ambulance services would be of no use then. By the time the ambulance comes, we will not be in a position to shift him there. And, indeed, in a short while, after the check up, he informed that the heart had stopped beating. But there was no sign of pain or stress on the face of Venerable Goenkaji. As he has instructed the people throughout his life to learn the art of living and dying, on those very same lines, he left his body like an ideal saintly lay person.

The atmosphere was filled with a serene calmness. Nobody was able to believe that he had left this world forever. No sound of crying or grief was uttered by anybody. Prior to this, whenever he was in great pain, often tears rolled down the face of Venerable Mataji. But now the state of mind of Mataji was so inspiringly equanimous and peaceful that it was hard to believe. By observing her, one could see the greatness of Dhamma and how it helps in difficult times.

When the news was given to the few, it spread in the city of Mumbai, and thereafter the news spread like fire in the whole world. From that instant in the night, the telephone bells started ringing and the people started pouring. Many of the family members were in foreign countries. It was natural that they would take more than 24 hours’ time to reach here. Therefore, a decision was taken that his body would be kept at the residence itself in a glass case with auto-freezer and the funeral rites would be completed by afternoon on 1st October. Throughout the day people kept pouring (in thousands) to express their condolence and giving way to others.

At 10:00 PM in the night itself, about five hundred people were standing on the road in a queue outside the building. Some of those who came from far away distances stayed in a tent for the whole night. The rest were requested to come in the morning. Again in the morning from 7:00 AM onwards on 1st October, people started thronging the place. There were long queues of visitors till 10:15 AM. At 10:15 AM, his corporeal body was brought down and people formed a queue and paid their respects till 11:30 AM.

The Government of Maharashtra declared to bid farewell to Venerable Goenkaji with full State honors.Accordingly, an armed police squad in a special turnout was sent. The corporeal body of Venerable Goenkaji was wrapped in a National Flag. As the band played, the squad paid tribute by raising their rifles in unison and firing shots. The police squad accompanied the funeral procession of Venerable Goenkaji up to the cremation ground and after the funeral rites were over once again
fired shorts in tribute to the departed. The government had made extensive police arrangements. Some voluntary organizations helped in clearing the 5-6 km long path leading to the cremation ground. The procession was led by some monks while people in thousands followed the procession peacefully in queues to pay their last respects up to the Electric Funeral Ground near Oshivara,
Jogeshwari (West). The National Flag brought for paying State Honor was handed over by the Police Squad to the family members to keep alive the memories of Venerable Goenkaji forever.

The Urn containing his Relics reached “Global Vipassana Pagoda” in the evening on 1st October. At the moment when the vehicle stopped at the main gate, the rains started pouring. It was as if the Parjanyadev (the Rain God) and other Samyak dev (Righteous deities) were waiting in eagerness to welcome him in advance.

On 2nd October, a meeting of acquaintances and relatives was organized at Jalaram Hall, Juhu Scheme in the evening from 4 to 7:00 PM. Here also people in hundreds paid their last respects. It was published in the newspapers on 2nd October that on 6th October, the students would pay homage through the group sitting in the main meditation hall of the Pagoda.

On 6th October people came from far off places to participate in this. As usual Venerable Mataji sat in the centre of the hall and the Urn containing the Relics was placed nearby in front of a photograph of Venerable Goenkaji. About five thousand students along with thousands of meditators paid their respects. Thereafter the Relics were carried to Myanmar.

Venerable Goenkaji desired that his remains should be carried to the land of his birth, Myanmar and there consigned in the waters of Irrawaddy River. Therefore, the five Sons of Venerable Goenkaji Mr. Banwarilal, Mr. Murarilal, Mr. Shyambihari, Mr. Shriprakash, Mr. Jaiprakash and three Grandsons along with some other family members set off to Myanmar on 6th October carrying the Relics. The eldest Son Mr. Girdhalalji could not go to Myanmar owing to his ill health. However, he was present in all the programmes held in Mumbai. The flight from Mumbai to Bangkok took off at about 01:30 am on 7th October towards Myanmar. The next flight to Yangon (Myanmar) was to take off from the Bangkok airport after a gap of two and a half hours’ time.

The number of Vipassana students in Thailand is quite large as there are nine Vipassana Centers. They booked two rooms in the lounge itself with the help of the Government and the Airport authorities and made arrangements for paying homage. About 20 people walked up to the door of the airplane with the permission of the officers and gave a warm welcome to the people carrying the Relics.They wanted to take VISA, but the Officers gave them permission to reach the Lounge outside the Airport after keeping passport in their custody. The Urn containing the Relics was placed on the podium with a large photograph of Venerable Goenkaji and decorated with white lotus flowers. In spite of the incessant rains pouring throughout the night, hundreds of students assembled there. For one hour, every one of them, as per his or her turn, paid homage to Shri Goenkaji and expressed gratitude. An exceptional thing happened when the airplane touched the land: the rains which had poured incessantly throughout the night had stopped, thereby providing relief to the people.

A grand welcome was given to the arrival of the Relics at Yangon Airport in the morning of 7th October. The Urn containing the Relics was carried to the Dhamma- Joti (the first Vipassana Centre) in a special vehicle. There are twenty Vipassana Centers in Myanmar along with a great number of meditators. Everyone had been eagerly waiting for the Relics. The Urn was placed on the already decorated podium and the students paid their respects in a queue.

In the night on 7th October, tremors of an earthquake (rector 3.1) were felt at 02:27 AM. This was considered as an indication of his final welcome by nature in the Birth Place of Venerable Goenkaji. In June 1969 when Venerable Goenkaji arrived in India from Burma, at that moment also tremors of light intensity were felt in India.

In the morning at 9:00 AM on 8th October, Sanghadana was performed at the Goenka-Residence in Myanmar and 90 monks were given donations. Thereafter at 11:00 AM, the Asthi-Kalash (the Urn containing the ashes) was carried from Dhamma-Joti to Botataung Jetti. There, the Sons and Grandsons of Venerable Goenkaji reached the middle of the Yangon River (Irrawaddy) on a special
motor-boat and consigned some part of the Relics. Coincidentally, 56 prisoners were released at the same time by the Burmese Government. The Ashti-Kalash was brought back and placed at the Dhamma-joti.

On the same day in the evening, a meeting was organized at the Ball-room of Hotel Royal Park from
3:00 to 5:00 PM where the relatives, acquaintances and Vipassana meditators living in Myanmar paid their homage and expressed their gratitude.

On 9th October the Ashti-Kalash was carried from Dhamma-Joti. The Relics were taken to Myitkyina on a plane from Yangon. After getting down from the plane, a part of the ashes was consigned at the Irrawaddy River in Myitkyina (the starting point of the River). As per the routine, the same flight was to return after half an hour period of stay. The people accompanying the Ashthi- Kalash were required to return to Mandalay on the same day. However, there was no other flight available. So, the same airplane waited for them for about two and half hours (instead of returning after half an hour). Thus they could return to Mandalay the same day, and the Ashti- Kalash was placed at the Vipassana Center, Dhamma Mandala so that the people could pay their respects.

In the evening, the reputed Monk of Myanmar, Venerable U Nyanissara (Thidagu Sayadaw). chalked out the next day’s program and explained it to everyone. The Chief Minister of Mandalay, the Minister of Religion and Culture in the Burmese Government, and the Police Commissioner of Mandalay reached there the same evening. They checked the whole program and approved it. They instructed their officers to work as per the wishes of Venerable Bhanteji.

A Programme of Sanghadana (Donation to the Sangha) was held in the morning of 10th October at 9:00 AM. Venerable U Nyanissara ji gave a long discourse in Burmese language about Rev. Goenkaji after the initial chanting. (It will be published in future after its translation is completed.) Then food was served to the visitors assembled in large numbers. Thereafter, prior to the start of the journey, Venerable U Nyanissara ji instructed all the Monks to recite the following Pali verse
continuously from the beginning of the journey to the
end, the meaning of which is also given below:

Anicca vata sankhara, uppada vaya dhammino;
uppajjitva nirujjhanti, tesam upasamo sukho.
– Dighanikayo 2.221, Mahaparinibbanasuttam

Truly all conditioned things are impermanent. All the conditioned, things, individuals which arise are impermanent. Arising and passing away is their inherent nature (dhamma), their inherent characteristic. When this phenomena of constant arising and passing away is extinguished completely by the practice of the Vipassana meditation – the cycle of repeated arising stops, this is known as the ultimate happiness, the ultimate bliss of Nibbana.

In this way, with the royal paraphernalia and honor the procession began in the late afternoon. The Asthi- Kalash was placed on a special vehicle prepared in the shape of golden colored swan. This was followed by the vehicles of the Goenka family. Thereafter, followed the Monks and Nuns and the Vipassana Teachers. Then the Media and at the end were the vehicles of all other people.  At the time of the program finalization, the number of vehicles present was only 69, but when the journey commenced, there were 300 vehicles.

The procession took around 1.5 to 2 hours to reach the banks of Ayeyarwady River at the Panmadee Jetti. Five specially decorated large motor-boats were arranged at the bank. The family members along with the Asthi-Kalash and the Vipassana Teachers boarded the first boat, Monks boarded the second, Nuns the third, the media people occupied the fourth, and the students and others boarded the fifth boat. The fleet of boats went to the middle of the River to consign the ashes. At the time of the immersion, darkness began to set in. The Government had banned entry of other boats and ships in that area from 12:00 Noon to 7:00 PM.

The fleet of boats circling the water made a round shape and all in consonance floated one thousand lamps with lighted candles in the River. This magnificent sight became more majestic when these lamps enwrapped in colored covers began to float over the waves while moving and dispersing all over the River. It looked as if the deities of the higher abodes were swinging with happiness. Various types of fireworks were displayed creating an extraordinary sight in the water, over the and in the sky.

At the conclusion, Venerable U Nyanissaraji said that neither such a magnificent welcome was ever organized for anyone nor is there any chance of bidding such a farewell to anyone in the times to come. Venerable U Nyanissaraji also said that the flow of Dhamma which was carried by U Goenka from the banks of Irrawaddy to India in 1969 has come back in 2013 as the Asthi- Kalash to get merged with the River. However, the work of spreading the dhamma all around the world will
continue. Everyone stayed in Mandalay in the night.

On the morning of 11th October, the members of the Goenka family returned to Rangoon from Mandalay in an airplane and on the same day boarded a flight via Bangkok in the evening and reached their residence in Mumbai at about 2:00 AM in the night. The Monks were invited on the morning of 12th October and Sanghadana (donation to the Sangha) was performed. Entire family
members and relatives were present on this occasion. Everyone was extremely happy to join in the Sanghadana ceremony. Sanghadana was also organized on the 13th. Thus, farewell was given to the lay saint who showed the world the way to experience the pure dhamma through Vipassana meditation.

Venerable Goenkaji may have gone away from us as far as his physical body is concerned, but his body of Dhamma, his voice, his heritage filled with wisdom will forever remain with us. Now it is our duty to make this invaluable technique part of our life and help more and more people to gain benefit from it. By living the life of Dhamma, mutual cordiality will prevail and we will become helpful in the welfare of others also. When we all come together to achieve the aim of our beloved Venerable Goenkaji, of spreading the Dhamma, only then will it be a true tribute to him. This will lead to our own true welfare and the Dhamma will truly benefit us.
Bhavatu Sabba Mangalam !
May all beings be happy !
--
Expression of Gratitude
We are thankful for your words of condolence on the loss of our beloved Vipassana Teacher Mr. Satyanarayanji Goenka. We express our gratitude through this newsletter, as it is not possible to reply to everyone separately. He taught us the invaluable Vipassana meditation, which
shows us the path of living a life of pure dhamma by purifying our inner mind. Everyone's welfare lies in practicing Vipassana regularly with steadfastness. This is what everyone has to focus on.

Once again we offer our most sincere thanks and good wishes to all,
Ilachidevi Goenka (Mataji*), and all the Goenka family
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* Online application for 10-day Vipassana courses
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* The Most Caring Dhamma Mother is under all protection and care of benevolent Dhamma forces (none need have any worries about her future).

Oct 29, 2013

How to Reach Global Vipassana Pagoda



All are most welcome to visit the Global Vipassana Pagoda, to benefit from practicing Vipassana - and to experience the true work and purpose of human life.

Be Happy !
Vipassana is for all. The Global Pagoda does not represent any particular religion, sect or dogma.  (*1).

Visiting the Global Pagoda is free of charge. No entry fee. No charges for the tour guide.
Timings: 9.00 am to 7.00 pm.
Open all days, including Sunday.
(Ferry Timings: Every 15 minutes from Gorai Jetty. Last ferry to Global Pagoda leaves at 5.25 pm)

* Drinking water and clean wash-room facilities available.
* The Food Plaza in the Global Pagoda premises serves quality vegetarian food at economical prices.
* Non-commercial photography is permitted - with the understanding that there can be no copyright to any image of the Global Vipassana Pagoda. Visuals are to be made freely available to all for non-commercial use. (* For any clarification, please contact Global Vipassana Foundation, Mumbai, India, Telephone: 91 - 22 - 33747501; Email: pr@globalpagoda.org)

Global Vipassana Pagoda
The Global Pagoda can be reached by car or ferry. Pre-paid taxi services are available at the Mumbai domestic and international airports. Ask for "Esselworld" or "Global Vipassana Pagoda". The Global Pagoda is adjacent to Esselworld Park.

Inside the Global Pagoda dome. An architectural wonder as the world's largest stone structure without supporting pillars. This unique Dhamma hall can seat over 8,000 Vipassana students, in group meditation sittings and one-day refresher courses.
* Vipassana students - those having completed a 10-day Vipassana course in the tradition of Sayagyi U Ba Khin - are welcome to meditate in the Dhamma Hall of the Global Pagoda.

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 Shivaji statue 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.

* Google Map Road directions to Global Vipassana Pagoda, from your location in Mumbai 

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 use the services of private taxi operator Mr Jagdish Maniyar. Contact : Tel (Res): 91-22-26391010 / cell phone 09869255079. Mr Maniyar charges Rs 1,550 (US$ 28, 22 Euros) for airport pickup to Global Pagoda (road taxes and parking charges extra). From Mumbai to Dhamma Giri Vipassana centre, Igatpuri, he charges Rs 2,550 (approx US$ 47, € 36).

Vipassana helps us look within, before pointing a finger at others!
From Borivali Railway station:
From Borivali Station (Western Railway, Mumbai) please exit from the western side of the station (from Churchgate, the exit is on the left). Take Bus number 294 or an auto rickshaw (tuk-tuk) to Gorai Creek. The shared auto-rickshaw fare is Rs 10 (with three other passengers), and can be about three times that amount for single hire.
 Take auto-rickshaws heading to your right, after crossing the road from the western exit of the railway station. The Gorai jetty for ferry to Global Pagoda is about five-ten minutes ride from Borivili   station.
The return fare for the Esselworld ferry is Rs. 50/- per person.
Using public transport from Churchgate (South Mumbai), the total return fare cost for train, shared auto-rickshaw / bus and ferry would be around Rs 100 (less than US$ 1.85).

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)

 Have a happy, most beneficial visit to the Global Pagoda - and a life filled with pure happiness.

For more details, assistance:
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

Postal 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
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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
* Online application for 10-day Vipassana courses
* Dhamma reasons why no fees are charged for Vipassana courses - including for boarding and lodging
 * Rare opportunities to earn and share merits participating in Global Vipassana Pagoda projects

*(1) Buddha: Super Scientist of Peace. Part-1 of Most Compassionate, Most Revered Sayagyi U Goenka's address to the United Nations, New York, 2002.
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