Mar 9, 2020

Sayings Of Sayagyi U Ba Khin




"If you have gratitude to S.N.Goenka you will have gratitude to Sayagyi U Ba Khin"

 - Sayagyi U Goenka, at a gathering of Vipassana meditators during the construction of the Global Vipassana Pagoda


Quotations from Sayagyi U Ba Khin:


 For progress in Vipassana meditation, a student must keep knowing anicca as continuously as possible. ...Continuous awareness of anicca, and so of dukkha and anattā, is the secret of success. The last words of the Buddha just before he breathed his last and passed away into mahaparinibbāna were: “Decay (or anicca) is inherent in all component things. Work out your own salvation with diligence.” This is, in fact, the essence of all his teachings during the forty-five years of his ministry. If you will keep up the awareness of the anicca that is inherent in all component things, you are sure to reach the goal in the course of time.

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Anicca when properly developed will solve almost all your problems. It might not even be necessary for you to ask questions for answers. As the appreciation of anicca grows, so will the veil of ignorance fade away. When the way becomes clear for right understanding, doubts and fears will disappear automatically. You will then see things in the true perspective.


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A balanced mind is necessary to balance the unbalanced mind of others.

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The Dhamma can stand the test of those who are anxious to do so. They can know for themselves what the benefits are.

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Just as the light of a candle has the power to dispel darkness in a room, so also the light developed in one man can help dispel darkness in several others.


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The world is facing serious problems. 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.


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To imagine that good can be done by the means of evil is an illusion, a nightmare.


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Dhamma eradicates suffering and gives happiness. Who gives this happiness? It is not the Buddha but the Dhamma, the knowledge of anicca within the body, which gives this happiness. That is why you must meditate and be aware of anicca continually.


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The more one is attached to self, the greater is the suffering.


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 Only those who take to meditation with good intentions can be assured of success. With the development of the purity and the power of the mind backed by the insight into the ultimate truth of nature, one may be able to do a lot of things in the right direction for the benefit of mankind.


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Anicca is inside of everybody. It is within reach of everybody. Just a look into oneself and there it is. ...for householders, anicca is the gem of life which they will treasure to create a reservoir of calm and balanced energy for their own well-being and for the welfare of society.


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What is happiness? For all that science has achieved in the field of materialism, are the peoples of the world happy? They may find sensual pleasures off and on, but in their hearts of hearts, they are not happy when they realise what has happened, and what may happen next. Why? This is because, while man has mastery over matter, he is still lacking in mastery over his mind.


 From the Vipassana Research Institute newsletter, Vol. 21, No. 1: 19 January 2011.

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Sayagyi U Ba Khin on Vipassana (on anicca)

A short discourse that Sayagyi U Ba Khin had recorded for his foreign students, who were unable to return to Myanmar for further practice and guidance:



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Passing away of Sayagyi U Ba Khin 


(text and photos courtesy Dhamma Maṇḍa, Northern California Vipassana Center)

On the 19th of January 1971, Sayagyi U Ba Khin passed away. He had been suffering for some time from diseases of old age and had been hospitalized three times. In the end he was rushed to the hospital and died of internal hemorrhaging. His physician Dr. Ohm Prakash said about him, “He could face disease bravely and well, was an intelligent and cooperative patient. He never took a pessimistic view of life, was always optimistic and took a hopeful view of life. He took suffering and disease as a result of past Karma and said it is the lot of one who is born in the world. The symptoms of disease also he would minimize and never complain(ed).”
S.N. Goenka with Sayagyi U Ba Khin
Sayagyi U Ba Khin and Goenkaji

At that time Goenkaji was teaching a course at the Burmese Vihara in Bodhgaya. It was his 27th course after coming to India. On the third day of the course Goenkaji received a telegram from Burma that Sayagyi had passed away.
At the 6 pm group sitting Goenkaji announced that, “A light has gone out in Burma.” That being the passing of Sayagyi. The next day at 2:30 there was a special sitting. It was simultaneous with the cremation of Sayagyi in Burma. Goenkaji spoke during the sitting and described how the body was being placed on the fire and how the body was being consumed by the fire. A student who was there described this as a very powerful sitting that is still clear in his mind 47 years later.





Sayagyi's coffin
Sayagyi’s coffin

When asked later how he knew the body was on the fire, he said that he felt the fire within himself. He knew the body had been consumed when he felt the cool breeze of Metta.
Sayagyi’s ashes were taken by a group of his oldest students by boat to the confluence of the Irrawaddy River with the sea. There they were immersed in the water by the students.





Immersing the ashes in the Irrawaddy where it meets the sea
Immersing the ashes
in the Irrawaddy
where it meets the sea

This was the passing of a great man. He changed perceptions of meditation by introducing Vipassana to the world via his students. He saw that the time was ripe for Vipassana to spread around the world. Sayagyi said, “The time clock of Vipassana has struck,” meaning that the time for Vipassana to spread around the world had come. He wanted to go himself, but because the government would not give him a visa Goenkaji became the vehicle that made this huge impact.
Goenkaji never forgot Sayagyi. He always paid tribute to him, downplaying his own work and emphasizing the importance Sayagyi’s work. “My life is fulfilled. From the abundant compassion of my respected Teacher, I have received incomparable sustenance, and I continue to receive it in such abundance. The rejuvenating medicine of Dhamma gives me confidence to move firmly on. It continues to benefit me so much and uplifts so many others also. Pondering this, a spark of gratitude toward my respected Teacher rekindles in my heart.”
Today all his students have a great debt to this man who gave householders around the world an opportunity to learn Vipassana meditation. Each time a new student receives Dhamma for the first time, each time an old student sits down to meditate, they reap the benefit of Sayagyi’s efforts.

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Dec 19, 2019

Continuity of Vipassana practice is secret of success


by Sayagyi U Goenka


For a Vipassana meditator, continuity of practice is the secret of success - this means being continuously aware of bodily sensations arising and passing away (anicca), with equanimity. This continuous experience of anicca (impermanence) purifies the mind.

Anicca must be experienced. If not, it is merely a theory. And the Buddha was not interested in mere theories. Before and during the time of the Buddha, there were teachers who taught that the entire universe is impermanent (anicca). This was not new. What was new from the Buddha was the experience of anicca; and when you experience it within the framework of your own body, at the level of arising, passing sensations, you have started working at the deepest level of your mind.

The Buddha’s teaching helps us to disintegrate the solidified apparent reality preventing us from seeing the actual truth. At the actual level, everything in the universe is mere vibrations. At the same time, there is the apparent reality of solidity. For example, this wall is solid. This is a truth but it is an apparent truth. The ultimate truth is that what you call a wall is nothing but a mass of vibrating subatomic particles. We have to integrate both the apparent and actual truths through proper understanding.

Understand that the work to purify the mind is done by you alone; but you must also be prepared to work with your family, with society as a whole. The yardstick to measure whether pure love, compassion and goodwill are truly developing within you is whether these qualities are being exhibited towards the people around you.

The Buddha wanted us to be liberated at the deepest level of the mind. And that is possible only when anicca (impermanence), dukkha (suffering) and anattā (egolessness)  are experienced. This experience anicca, dukkha, anattā deconditions the mind from its negative habit patterns.

By deconditioning the mind, layer after layer of the mind gets purified, until the mind is totally free from past conditioning. Purity then becomes a way of life. You will not have to consciously practice mettā (compassionate love) as you do now at the end of your one-hour sitting. Later, mettā just becomes a part of your life. All the time you remain suffused with love, compassion and goodwill. This is the aim, the goal.

Vipassana works at the deepest level of one's mind

The path of liberation is the path of working at the deepest level of the mind. And the deepest level of the mind is constantly in contact with bodily sensations.

Divide, dissect and disintegrate the entire structure to understand how mind and matter are interrelated. If you work only with the mind and forget the body, you are not practicing the Buddha’s teaching. If you work only with the body and forget the mind, again you are not understanding the Buddha properly.

Anything that arises in the mind turns into matter, into a sensation in the material field. This was the Buddha’s discovery. People forgot this truth, which can only be understood through correct practice of Vipassana. The Buddha said, "Sabbe dhammā vedanā samosaraṇā:, anything that arises in the mind starts flowing as a sensation in the body.

The Buddha used the word asava, which means flow or intoxication. For example, when you generate anger a biochemical flow of very unpleasant sensations starts. Because of these unpleasant sensations, you start reacting with more anger. With more anger, the flow becomes stronger and the intensity of anger intensifies. The habit-pattern of generating anger then becomes stronger, more deeply entrenched in the mind.

In the same way, when passion arises, a particular type of biochemical substance starts flowing in the blood. A vicious circle starts which keeps repeating itself. There is a flow, an intoxication, an addiction at the depth of the mind. Out of ignorance, we become addicted to this particular biochemical flow. Although it makes us miserable, yet we become addicted: we want these sensations again and again. So we generate more passion - more misery.

We become addicted to impurities we generate in the mind. Saying that someone is addicted to alcohol or drugs is not true. The real addiction is the addiction to particular sensations produced by alcohol or drugs.

The Buddha teaches us to observe the inner reality of the arising, passing sensations. We overcome addiction to anything when we objectively experience sensations arising, passing, with this understanding: "Anicca, anicca. This is impermanent." Gradually we stop the habit of blind reaction.

Dhamma is simple, scientific, the universal laws of nature applicable to everyone. Whether calling oneself a Buddhist, Hindu, Muslim, Christian, American, Indian, Burmese, Russian or Italian makes no difference. Human nature is human nature. And Vipassana is the pure, natural science of studying mind and matter, and mind-matter interaction. Do not allow it to become a sectarian or philosophical belief. This will be of no help.

The Buddha, the Fully Enlightened Super Scientist, worked to find the truth about mind and matter interaction. And discovering this truth, he found a way to go beyond mind and matter. He explored the path to the ultimate reality not to satisfy his curiosity but to find a way to be free from all suffering. There is suffering in every family, society, every nation in the world. The Enlightened One found and shared the way for everyone to come out of all suffering.

Each individual must come out of misery, out of all suffering.

There cannot be world peace just because we want world peace: "There should be peace in the world because I am agitating for it." This does not happen. We cannot agitate for peace. When we become agitated, we lose peace of mind. No agitation. Purify your mind. Then your actions will add to peace in the world.

May you come out of misery. May you enjoy real peace, real harmony, real happiness.

(from the Vipassana Research Institute article: Work out your own salvation)

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