May 12, 2014

Shine in Brightness with Dhamma



(Message from Principal Teacher of Vipassana Sayagyi U Goenka. 
Annual Dhamma service meeting. Dhamma Giri, India, 1988)

Companions on the path of Dhamma:

How can we share Vipassana practice for the benefit of many? As the work grows, more assistant teachers are appointed, more centers are established and more meditators give Dhamma service.

This growth is bound to continue. So it is essential that the work be properly organized, avoiding tendencies that weaken our work of sharing Vipassana in its purity.

At such a time in the growth of Dhamma we are at a crossroads: there is every danger of it turning into an organized religion, and then it will harm rather than help humanity. Once it becomes a sect the essence of Dhamma is gone.

This is a delicate situation. On one hand some discipline has to be maintained; on the other hand, if it merely turns into a hierarchy with everyone working within regimented rules, a sect will be established. And Vipassana practice is universal, nothing to do with any sect.

Sects arise when egos are predominant, when one’s position within the organization becomes of primary importance.

To give Dhamma service, you sacrifice comforts of home, professional work and time with family. But after this renunciation, if you then expect respect and appreciation from others, this is madness. This is where the personality cult and sectarianism starts.

More important is giving selfless service for the benefit of many.

Dhamma work is important, not your position in the organization. One should be happy with whatever Dhamma work one is asked, or not asked, to do.

You may say that you are working selflessly, but only you can judge this for yourself.

 Two of the brahmavihāras — muditā (sympathetic joy) and karuṇā (compassion) — are for this purpose of self-examination.  Sympathetic joy (mudita) and compassion (karuna) are yardsticks by which to measure whether one is really developing in Dhamma.

If one feels jealousy or enmity towards a fellow server because his or her service is greatly appreciated, then one is not really practicing Vipassana, and has not understood Dhamma. But if you generate sympathetic joy (muditā), you are progressing in Dhamma.

Conversely a fellow Dhamma server may make a mistake, or what you perceive to be a mistake. If you generate irritation or aversion towards this person, then you are going far away from Dhamma. But if your motivation is to help this companion who has slipped, then karunā is developing.

You may even say that you have no negativity towards this person. But if there is a pleasant feeling at another’s downfall, then you are far away from Dhamma.

Keep on examining yourself carefully, because nobody else can do this for you.

First establish yourself in Dhamma, and then you can serve others properly.

If selfless Dhamma service is important instead of this mad ego 'I', then certainly the ego is getting dissolved. However, if one is projecting one’s ego in the name of serving Dhamma, no one can benefit from such service.

If you keep examining yourself to see how much your ego is really getting dissolved, then you are fit to offer Dhamma service, to serve the Dhamma organization.

Over the next few days important work will be carried out to formulate the code of discipline for all those involved in Dhamma service. In such work, the individual ego has no importance because individuals may come and go. It is Dhamma that should remain most important in all your decision-making to serve people properly.

The only aim is bahujana-hitāya, bahujana-sukhāya. For the benefit of many, happiness of many. May more and more people benefit from practicing Vipassana, come out of misery and enjoy real peace and harmony.

I see a very bright future. 

May all of you shine in this brightness with Dhamma, so that people get attracted to Vipassana.

May all of you be successful in Dhamma work, to selflessly serve suffering people everywhere.

Bhavatu sabba maṅgalaṃ
May all beings be happy. May you be happy.
-----

Apr 26, 2014

The Protected Legacy of the Buddha



[The following message is based on Dhamma realities and compassion - to avoid action harming oneself and others. This is not intended to disrespect or hurt anyone.]

 Any individual, or group of individuals, who have decided not to serve according to guidance of Principal Vipassana Teacher Sayagyi U Goenka - his guidance given in accordance to teachings of the Sammasambuddhas - are respectfully requested to immediately resign from the Dhamma responsibility assigned by him, before his passing away.

 Our deepest good wishes are with them.

 Even during the lifetime of Sayagyi U Goenka, some voluntarily left this highly de-centralized Dhamma organization to teach on their own, to do whatever they deemed is right. He had metta for them, and some of them expressed gratitude to their former teacher.

 Likewise, after the Principal Vipassana Sayagyi U Goenka's passing away, any individuals in any level of seniority, and 'followers' of such individuals, are free to do whatever they deem to be right - after they have left the Dhamma organization that is committed to serving under the Principal Teacher's compassionate guidance and instructions: to share the pure Vipassana teaching of the Sammasambuddhas, for happiness and liberation of all beings.

 But great harm can be done if individuals trusted with positions of very senior responsibility betray that trust - by allowing themselves to be overpowered by latent impurities, ego and gross delusion - and start creating turmoil within the organization.

Such deluded / disturbed individuals causing disturbance to others - such as by sending agitated or dangerously deluded e-mails (with their assumptions and presumptions) - are greatly harming themselves first. It is better they calmly accept the reality that they are presently not fit for Dhamma service, and better they invest more time to practice Vipassana and reduce the ego.

 The Dhamma is protected by Dhamma.

 "The Time-Clock of Vipassana has Struck".

 We are under the protective shelter of Dhamma. May none be deluded like the little dog that he is carrying the Dhamma cart. Dhamma is carrying the Dhamma cart.

 Those with gratitude and practical understanding of Dhamma, will be now serving normally, and continuing to serve normally in Vipassana courses, as they did during the lifetime of Sayagyi U Goenka.

 All Co-Ordinator Area Teachers entrusted with the Dhamma legacy have been entrusted to ensure there is no discord, disharmony - as is bound to be if any individual, or group of individuals, act in defiance of the Principal Teacher Sayagyi U Goenka's last and lasting instructions.

 May there be no discord, disharmony.

 May all beings be happy, be peaceful, be liberated.
----


Apr 7, 2014

Legacy of Dhamma



Address to the Centre Teachers and Co-ordinator Area Teachers

by Most Compassionate Sayagyi U Goenka (Principal Teacher of Vipassana)


(from the Vipassana Institute Newsletter, December 2012)
" Dear Dhamma Sons and Daughters,

 My sincere Blessings to all of you!

 It's more than 50 years now since I started teaching Vipassana, first in Myanmar and then in India since 1969, as per Sayagyi's wish. He gave me serious training and as you all know, as per his strong wish, I could re-establish Vipassana in India and also could spread it in the entire world with the help of you all. We all have succeeded in fulfilling Sayagyi's dream and have supported the Second Buddha Sasana to the best of our capacity.

 I remember the day when Sayagyi U Ba Khin told me – "Goenka! You are not going to India but I am going to repay the debt that Myanmar owes to India. Dhamma is going with you." He sent me without any committee above me. 

 I had the benefit of his deep understanding of Dhamma and his profound guidance that I sincerely followed throughout. I always took his advice whenever I needed. Though I had that invaluable advantage only for the three initial years, his profound blessings and guidance are very much with me till today even after he passed away.

 I have been serving Dhamma for more than 50 years, independently, as per the guidance I received from my teacher. I wish that all of you may carry on the Dhamma work, with the same zeal and responsibility as I did and work for preserving Pure Dhamma and spreading it more and more for the benefit of people of the world. 

 You are now self-dependent. However, you may ask my advice whenever you need. My blessings will be always with you later also.

 Dhamma has spread in the whole world, and so, I have divided the responsibilities centre- wise and area-wise. I have appointed a Center Teacher for each individual centre to look after Dhamma work. Co-ordinator Area Teachers are appointed to assist Center Teachers and to spread Dhamma in respective areas.

 Attached is a list of Worldwide Center Teachers, Co-ordinator Area Teachers and their defined responsibilities. It also includes guidelines about this newly formed world-wide organization.

 Though you are self-dependent now, I expect all of you to have deep respect for your seniors. Center Teachers will be in-charge of respective Center and Area Teachers will guide them with their profound experience whenever need arises along with their main responsibility of spreading Dhamma in their respective areas.

 I also wish that those of you, who have not participated in a 45-day course or 60-day course till now, may do so as early as possible, as per your convenience.

 With all the best wishes for progressing on the path of Dhamma. 

 My abundant metta will always be with you all!

 With Deep Metta
 - S. N. Goenka "

 Responsibilities assigned by the Principal Teacher Sayagyi U Goenka:
------------
 Sayagyi U Goenka is the Principal Teacher and compassionate guide to practice of Vipassana meditation as taught by the Sammasambuddhas - for progress in Dhamma to end of all suffering.

With the Dhamma strength, faculties and penetrating wisdom gained with extra-ordinary purity of mind, Sayagyi U Goenka prepared the Dhamma legacy of teaching of Vipassana to continue for centuries ahead. 

In his lifetime, he ensured Vipassana students worldwide received the teaching without his physical presence. His physical absence through death is only a continuing process in Dhamma service, not the end.

" You are now self-dependent.....My blessings will be always with you later also."

Those assigned responsibilities carry forward the Dhamma legacy. 

Sayagyi U Goenka had briefly given trial to options such as a worldwide council of teachers. This global council of teachers was discarded after many of those appointed temporarily had begun to increase their ego than reduce it. 

There is no over-seeing central worldwide committee of teachers, now or for the future.

Each Vipassana centre is an island of Dhamma. Each individual Vipassana meditator is an island of Dhamma.

There are two Principal Teachers: Sayagyi U S.N Goenka and Mataji. There is no other Principal Teacher.

Any individual or group of individuals undertaking a harmful course of action -  such as 1) trying to re-institute the global committee of teachers, 2) over-stepping the boundaries of responsibility as stated in the December 2012 issue of the Vipassana newsletter - are acting in defiance of the last and lasting legacy of the Principal Teacher Sayagyi U Goenka. 

Any individual or group of individuals refusing to serve according to guidance and instructions of Sayagyi U Goenka are requested to immediately resign from any Dhamma responsibility assigned by him. Then they are free to do whatever they deem to be right - after they have left the Dhamma organization and dissociated themselves from the Dhamma centres committed to serving under the guidance and instructions of Sayagyi U Goenka.

All Co-Ordinator Area Teachers entrusted with the Dhamma legacy have been entrusted to ensure there is no discord, disharmony and division - as is bound to be if any individual or group of individuals decide they know what is best, not the Principal Teacher Sayagyi U Goenka. 

Such an individual or group of individuals persisting in actions contrary to guidance and instructions of the Dhamma father, may leave or be asked to leave from the worldwide Vipassana organization and Vipassana centres that are committed to serving under guidance and instructions of Sayagyi U Goenka.

Decisions of Dhamma service and organizational changes needed may be taken through objective discussions and decisions of authorized teachers, meetings and choice of the majority.

May there be no discord, disharmony and division among all in Dhamma service.
May all beings be liberated.
------
To whomsoever it may concern:

You have forgotten the infinity of benefits gained; you have forgotten the enormous selfless sacrifices made for your welfare. Instead, you only remember what little has been taken away from you - for your own benefit and protection from harming yourself.

You speak and write disrespectfully and in defiance of the Dhamma being who ensured you received Vipassana in its purity, thereby saving you from endless suffering. 

You have become an agent of anti-Dhamma forces.

An urgent change of your thought process and correction of action is necessary, to not sink deeper into danger and very deep suffering.
------
Responsibilities assigned by the Principal Teacher Sayagyi U Goenka

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Feb 26, 2014

Time is Now



"When you can grasp this Dhamma opportunity [to practice Vipassana and serve in Dhamma], grasp it. 
If you don't take this opportunity and with life being as short as it is, you may die and not meet with such a chance again. You lost it."


Bimbisara, king of Magadha, offering half his powerful kingdom to the ascetic Gotama. "Kingdoms  are not for me. I have already walked away from one," replied the former prince Siddhattha. With iron-will, he was steadfast against all temptations, unshakable in his renunciation - in urgency of supreme efforts to serve all beings, in the purest, most beneficial way. 

The ascetic Gotama worked on alone with adhitthana, meaning utmost strong determination, to fulfill his Dhamma destiny of re-discovering Vipassana, and serving all beings as a Sammasambuddha.
Through countless eons and endless time, may every moment of purity from Vipassana and Metta practice go for the liberation of all beings 

Feb 24, 2014

Vehicles of Dhamma



" I am merely a medium. Dhamma is doing its own work."

 - Sayagyi U Goenka, Principal Teacher of Vipassana 


 (from the Vipassana Research Institute publication 'For Benefit of Many'):

"A large number of suffering people have some unwholesome saṅkhāras accumulated in the past which have brought so much misery to them; but many also have some very good saṅkhāras, and the time has arisen now that the fruit of their wholesome saṅkhāra should come up as the Dhamma. Then who are you or I to give them Dhamma through Vipassana practice? They are receiving Vipassana meditation because of their good karmas of the past. We are just vehicles, that is all.

I keep on telling the story of the puppy walking under the bullock cart.  A bullock cart owner used to transport goods from one place to the other. This man had a small dog. When he traveled from one village to another, he trained the dog to walk under the bullock cart to avoid the sun’s heat. Wherever they traveled, 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!' A mad puppy.

 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 Vipassana centre functions properly. It is only because of me that the teaching is given, that Dhamma spreads." 

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

 Come out of this madness of the 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 work would go on. Dhamma is bound to spread now; the clock of Vipassana has struck (*1).

 Nobody who serves Dhamma should think like that puppy. You should feel, 'It is Dhamma that is working, and I have a wonderful shelter, I am in the shadow of Dhamma. Good!'

 May Dhamma grow. Keep on enjoying Dhamma by growing in Dhamma, under the shelter of Dhamma. May more and more suffering people round the world grow under the shelter of Dhamma, and come out of their misery through practice of Vipassana. May Vipassana be shared for the good of many, for the liberation of many. 

 Bhavatu sabba maṅgalaṃ "

 "Those who are giving service should remember that Dhamma is not spreading because of them, but because it is the time for Dhamma to spread. They are just vehicles, and should feel so pleased to be a vehicle. Because of this they are gaining wonderful pāramīs, wonderful paññā and developing their own meditation. This is not an ordinary gain.

May all beings be happy "
---
Please Note:
Vipassana Newsletters, in various languages published in India and worldwide, serve only as a medium for sharing theoretical aspects of Vipassana, as instructed by the Buddha and accurately translated from the original Pali by Sayagyi U Goenka - to inspire more ardent and correct practice of Vipassana meditation; to communicate Vipassana course schedules, information / notifications pertaining to Dhamma service and sharing of Dhamma worldwide.

Vipassana newsletters are not for publishing any content that can be perceived to be gross or subtle glorification of assistant teachers (or others in Dhamma service).

Don't give the smallest opening for anti-Dhamma forces to enter. And the biggest enemy, the worst weakness is one's own ego.

---
May all those in Dhamma service be protected from anti-Dhamma forces within, and be able to serve selflessly, in purity, for the benefit of many. May there be no hindrances and disturbance caused by one's own ego and other impurities. May all beings be happy, be peaceful, be liberated.
---

Feb 19, 2014

Metta Bhavana : Sharing Merits from Vipassana



 Metta or Metta Bhavana is the practice of generating vibrations of goodwill and compassion for all beings. Metta practice is taught on the morning of the 10th day of a beginner's Vipassana course. Metta vibrations are tangible vibrations whose beneficial power increases as the purity of the mind increases.
***
By eliminating the ego with Vipassana practice, we open the unselfish, purer mind as conduits for Dhamma forces of positivity throughout the universe. The realization that metta is not produced by us makes its transmission truly selfless.

In times of unrest and widespread suffering, the need for such a practice as Metta Bhavana is clear. For peace and harmony in the world, inner peace and harmony must first be established in the mind of the individual.
***

"And now, what is it that you donate? You donate the best thing that you have, and the best thing that you have is the purity from your Vipassana meditation practice. So at the end of your Vipassana meditation—the end of a course or the end of your daily Vipassana sittings—you remember anyone who is very dear to you who has passed away, "I share my merits with you." This is your mettā, and the vibration which goes to that person carries such a Dhamma strength because you have meditated and you are sharing your meditation with this person. Naturally it is very helpful."
- Principal Teacher of Vipassana Sayagyi U Goenka (1924 - 2013)
***
Mettā is not prayer; nor is it the hope that an outside agency will help. On the contrary, it is a dynamic process producing a supportive atmosphere where others can act to help themselves. Mettā can be omni-directional, or directed towards a particular person.
***

       Practice of Metta Bhāvana In Vipassana Meditation

(from the Vipassana Research Institute article*)

The practice of Mettā-Bhāvanā (meditation of generating pure compassion for all beings) is an important adjunct to Vipassana meditation - indeed, it is its logical outcome. Mettā-Bhāvanā is the practice whereby we radiate goodwill towards all beings, from depth of one's mind, filling oneself and the atmosphere around with calming, positive vibrations of purity and compassion. 

The Buddha instructed meditators to develop in mettā practice - to lead more peaceful, harmonious lives, and serve others in doing so as well. Students of Vipassana follow that instruction because mettā gives us a way to share with all others the peace and harmony we are developing. It helps reduce the ego, and a self-centered attitude in life.

The commentaries state: Mijjati siniyhati 'ti mettā - that which inclines one to a friendly disposition is mettā. It is a sincere wish for the good and welfare of all, devoid of ill-will. 

Adoso 'ti mettā - "non-aversion is mettā."

The chief characteristic of mettā is a benevolent attitude. It culminates in the identification of oneself with all beings, a recognition of the fellowship of all life.

To grasp this concept at least intellectually is easy enough, but it is far harder to develop such an attitude in oneself. To do so, some practice is needed, and so we have the practice of mettā-bhāvanā, the systematic cultivation of goodwill towards others - with a base of a pure mind. 

Therefore, to be really effective, mettā meditation must be practiced along with Vipassana meditation. So long as negativities such as aversion dominate the mind, it is futile to formulate conscious thoughts of goodwill, and doing so would be a ritual devoid of inner meaning. However, when negativities are removed by the practice of Vipassana, goodwill naturally wells up in the mind; and emerging from the prison of self-obsession, we begin to concern ourselves with the welfare of others.

For this reason, the practice of mettā-bhāvanā is introduced only at the end of a Vipassana course, after participants have passed through the process of purification. At such a time meditators often feel a deep wish for the well-being of others, making their practice of mettā truly effective. Though limited time is devoted to it in a course, mettā may be regarded as the culmination of Vipassana practice.

As we practice Vipassana, we become aware that the underlying reality of the world and of ourselves consists of arising and passing away [of biochemical flow of sensations *] every moment. We realize that the process of change continues without our control and regardless of our wishes. Gradually we understand that any attachment to what is ephemeral and insubstantial produces suffering for us. We learn to be detached (through Vipassana practice of objectively observing impermanence of bodily sensations), and to keep the balance of mind in the face of any experience. 

Then we begin to experience what real happiness is: not the satisfaction of desire nor the forestalling of fears, but rather liberation from the cycle of desire and fear.

As inner serenity develops, we clearly see how beings are enmeshed in suffering, and naturally this wish arises, "May all find what we have found: the way out of misery, the path of peace." This is the proper volition for the practice of mettā-bhāvanā.

Mettā is not prayer; nor is it the hope that an outside agency will help. On the contrary, it is a dynamic process producing a supportive atmosphere where others can act to help themselves. Mettā can be omni-directional, or directed towards a particular person. In either case, meditators are simply providing an outlet; because the mettā we feel is not 'our' mettā. By eliminating egotism we open our minds and make the purer mind conduits for forces of positivity throughout the universe. The realization that mettā is not produced by us makes its transmission truly selfless.

In order to practice mettā, the mind must be calm, balanced and free from negativity. This is the type of mind developed in the practice of Vipassana. A meditator knows by experience how getting irritated, angry, generating ill-will destroys peace and frustrates any efforts to help others. Only as the ego is reduced and equanimity is developed can we be happy and wish happiness for others. The words "May all beings be happy" have great force only when uttered from a pure mind. Backed by this purity, they will certainly be effective in fostering the happiness of others.

We must therefore examine ourselves before practising mettā-bhāvanā to check whether we are really capable of transmitting mettā. If we find even a tinge of hatred or aversion in our minds, we should refrain at that time. Otherwise we would transmit that negativity, causing harm to others. However, if mind and body are filled with serenity and well-being, it is natural and appropriate to share this happiness with others: "May you be happy, may you be liberated from the defilements that are the causes of suffering, may all beings be peaceful."

This loving attitude enables us to deal far more skilfully with the vicissitudes of life. Suppose, for example, one encounters a person who is acting out of deliberate ill-will to harm others. The common response - to react with fear and hatred - is self-centredness, does nothing to improve the situation and, in fact, magnifies the negativity. It would be far more helpful to remain calm and balanced, with a feeling of goodwill even for the person who is acting wrongly. This must not be merely an intellectual stance, a veneer over unresolved negativity. Mettā works only when it is the spontaneous overflow of a purified mind.

The serenity gained in Vipassana meditation naturally gives rise to feelings of mettā, and throughout the day this will continue to affect us and our environment in a positive way. Thus, Vipassana ultimately has a dual function: to bring us happiness by purifying our minds, and to help us foster the happiness of others by preparing us to practise mettā. What, after all, is the purpose of freeing ourselves of negativity and egotism unless we share these benefits with others? In a retreat we cut ourselves off from the world temporarily in order to return and share with others what we have gained in solitude. These two aspects of the practice of Vipassana are inseparable.

The need for such a practice as mettā-bhāvanā is clear. If peace and harmony are to reign throughout the world, inner peace and harmony must first be established in the mind of the  individual.

Pali verses Vipassana meditators generate in the mind during the practice of mettā:

Aham avero homi, avyāpajjho homi,
Anīgho homi, sukhī attānam pariharāmi.

Mātā pitu ācariya, ñati samūhā
averā hontu, avyāpajjhā hontu, anīghā hontu,
sukhī attānam pariharantu.

Sabbe sattā, sabbe pānā,
sabbe bhūtā, sabbe puggalā,
sabbe atta-bhāva pariyāpannā,
sabbā itthiyo, sabbe purisā,
sabbe ariyā, sabbe anariyā,
sabbe manussā, sabbe amanussā,
sabbe devā, sabbe vinipātikā,
averā hontu, avyāpajjhā hontu, anīghā hontu,
sukhī attānam pariharantu.

Sabbe sattā sukhī hontu, sabbe hontu ca khemino.
Sabbe bhadrāni passantu, mā kiñci pāpamāgamā,
mā kiñci dukkhamāgamā, mā kiñci sokamāgamā.

May I be free from ill-will; may I be free from cruelty;
May I be free from anger; May I keep myself at peace.

May my mother, father, teacher, relatives, the whole community
be free from ill-will, free from cruelty, free from anger;
May they keep themselves at peace.

May all creatures, all living things,
all beings, all individuals,
all persons included,
all women, all men,
all noble ones, all worldlings,
all humans, all non-humans,
all celestial beings, all those in states of woe
be free from ill-will, free from cruelty, free from anger;
May they keep themselves at peace.

May all beings be happy; May they all be secure.
May they all see good fortune; May no evil befall them.
May no suffering befall them; May no sorrow befall them.

* The Practice of Mettā Bhāvanā In Vipassana, VRI newsletter, Apr 1992.
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Principal Teacher of Vipassana Sayagyi U Goenka answers questions from Vipassana students on Metta Bhavana:

1. Does metta get stronger as samadhi (concentration) gets stronger?

Sayagyi U Goenka: Yes. Without samadhi, and Vipassana practice of paññā , the metta is really no metta. When samadhi is weak, the mind is very agitated, and it is agitated only when it is generating some impurity, some type of craving or aversion. With these impurities, you cannot expect to generate good qualities, vibrations of metta, or karuna (compassion). It is not possible.

At the vocal level, you may keep on saying "Be happy, be happy", but it does not work. With samadhi your mind is calm and quiet, at least for a moment. It is not necessary that all the impurities have gone away; but at least for that moment when you are practicing metta, your mind is quiet, calm, and not generating any impurity. Then whatever metta you generate is strong, fruitful, beneficial.

When practicing Vipassana, you go deeper to the stage where you can feel very subtle sensations. The mind gets sharper by observing, piercing, penetrating the subtler sensations. With this sharper mind if you generate mettā it will be so powerful. The entire atmosphere will get charged with the electricity of mettā because you are working at the depth of the mind, and this sword has become now very sharp. It is cutting all the impurities of the atmosphere, making it very pure and peaceful.

2. When you say that metta works—how does it work? 

If the mind is pure and one is generating vibrations of mettā, these vibrations can go anywhere, whether to this loka or that loka (of the 31 planes of existence), this lower field or that higher field—anywhere. If we direct our vibrations towards a certain being, certainly it moves towards that being. And when it reaches that individual, the being comes into contact with this vibration, and feels very happy, because the vibrations are vibrations of Dhamma, of peace, of harmony.

When you donate something in the name of someone who has passed away, with the wish, "May the merit of my donation go to so-and-so," then your volition of mettā, this vibration, moves to that person and they will get elated by those vibrations. And because these vibrations are with the base of Dhamma, something or other will happen which will take him or her towards Dhamma. Whether in this life or in a future life, it helps him or her towards Dhamma, then this is how we are helping those who are in lower fields or even in higher fields.

And now, what is it that you donate? You donate the best thing that you have, and the best thing that you have is the purity from your Vipassana meditation practice. So at the end of your Vipassana meditation—the end of a course or the end of your daily Vipassana sittings—you remember anyone who is very dear to you who has passed away, "I share my merits with you." This is your mettā, and the vibration which goes to that person carries such a Dhamma strength because you have meditated and you are sharing your meditation with this person. Naturally it is very helpful.


The Buddha overcame many challenging situations, including assassins sent to kill him, with a perfectly balanced mind overflowing with mettā. Here he calmly deals with the furious Bharadwaja abusing the Buddha in a public gathering. After this meeting with the Buddha, Bharadwaja practiced Vipassana and became an arahant - one who has removed all impurities in the mind. 
(Painting from Buddha's Life Gallery of the Global Vipassana Pagoda)
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3. If I am not able to experience subtle sensation in the body, how can I practice metta?

It is true that if you practice metta with these subtle sensations, it is very strong, very effective, because then you are working with the deepest level of your mind. In case you are not experiencing subtle sensations at the time of practicing metta, just keep thinking at the intellectual, conscious level, "May all beings be happy. May all beings be happy." And keep on working. 

When you reach the stage where there are subtle vibrations, you will work at a deeper level and the metta will be more effective. [Of course, if the mind is disturbed, agitated, then this is not the time to practice metta. Better to practice Vipassana - or Anapana, if needed - and first come out of the disturbance, negativity etc]

4. Is the generation of metta a natural consequence of the purity of the mind, or is it something that must be actively developed? Are there progressive stages in metta?

Both are true. According to the law of nature – the law of Dhamma – as the mind is purified, the quality of metta develops naturally. On the other hand, you must work to develop it by practicing Metta Bhavana. It is only at a very high stage of mental purity that metta is generated naturally, and nothing has to be done, no training has to be given. Until one reaches that stage, one has to practice.

Also, people who don’t practice Vipassana can practice Metta Bhavana. In such countries as Burma, Sri Lanka and Thailand, Metta Bhavana is very common in every household. However, the practice is usually confined to mentally reciting "May all beings be happy, be peaceful". This certainly gives some peace of mind to the person who is practicing it. To some extent good vibrations enter the atmosphere, but they are not strong.

However, when you practice Vipassana, purification starts. With this base of purity, your practice of Metta naturally becomes stronger. Then you won’t need to repeat these good wishes aloud. A stage will come when every fiber of the body keeps on feeling compassion for others, generating goodwill for others.

Mettā and purity of mind go together. If there is no purity in the mind you can't generate mettā. By practicing Vipassana, you purify your mind, and that will help to develop your quality of mettā.

5. How does metta help in the development of mudita (sympathetic joy) and karuna (compassion)?

Muditā and kāruṇā naturally follow as one develops mettā. Mettā is love for all beings. Mettā takes away the traces of aversion, animosity and hatred toward others. It takes away the traces of jealousy and envy toward others.

What is muditā? When you see other people progressing, becoming happier, if your mind is not pure, you will generate jealousy toward these people. "Why did they get this, and not I? I'm a more deserving person. Why are they given such a position of power, or status? Why not I? Why have they earned so much money? Why not I?" This kind of jealousy is the manifestation of an impure mind.

As your mind gets purer by Vipassana and your mettā gets stronger, you will feel happy when seeing others happy. "All around there is misery. Look, at least one person is happy. May he be happy and contented. May he progress in Dhamma, progress in worldly ways." This is muditā, or unselfish happiness in seeing the happiness and success of others. Muditā will come as you purify the mind more to dissolve the ego, and more deeply you practice mettā.

Similarly, when you find somebody suffering, kāruṇā (ego-less compassion) automatically arises if your mind is pure. If you are an ego-centred person, full of impurities, without the proper practice of Vipassana, without mettā, then seeing someone in trouble doesn't affect you. You don't care; you are indifferent. You try to delude yourself saying, "Oh, this fellow is suffering because of his own karma. How can I do anything about it?" Such thoughts show that the mind is not yet pure. 

When the mind becomes pure and mettā develops, hardness of heart cannot stay; it starts melting. You see people suffering and your heart goes out to them. You don't start crying; that's another extreme. Rather, you feel like helping such people. If it is within your means, you give some tangible help. Otherwise, you serve with practice of mettā: "May you be happy. May you come out of your misery." Even if you have no material means to help somebody, you always have this spiritual means.

[* Anicca: Experiencing impermanence every moment at the level of biochemical flow of sensations arising, passing away.]
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Question and Answers on Vipassana and life 

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Feb 6, 2014

My Vipassana Journey Within


        
from Most Compassionate Sayagyi U Goenka's article 'Why Vedana and What is Vedana?'

Dhamma eradicates suffering and gives happiness. Who gives this happiness? It is not the Buddha but the Dhamma, the knowledge of anicca (impermanence) within the body, which gives this happiness. 
That is why you must practice Vipassana and be aware of anicca continually.
- Sayagyi U Ba Khin
 
The first time I met my Vipassana teacher Sayagyi U Ba Khin, I had gone with great attachment to my beliefs and misgivings about the Buddha's teachings.

Sayagyi knew I was a leader of the local Indian Hindu community in Rangoon (Burma). So he asked me: "Do Hindus have any objection to sila- a life of morality, to samadhi- mastery over the mind. and to panna- wisdom to purify the mind?" Certainly not, sir. "Well then, this is what the Buddha taught. This is all I am interested in, and this is all that I am going to teach you." Sayagyi had made clear that Vipassana is beneficial for all.
 
My first 10-day Vipassana course changed my life forever. I experienced how much the Buddha's teaching is logical, practical, pragmatic, universal and non-sectarian. 

Religious sermons ask people to avoid committing unwholesome actions. But how to actually remove impurities of the mind that result in harmful actions? Only when I started observing bodily sensations during Vipassana practice that I realized: here is the actual practice to purify the mind, not merely preaching.

Mere intellectual discussions could not have attracted me to the Buddha's teaching of Vipassana; I was content with beliefs of my tradition. It was only the here-and-now benefits of Vipassana practice that convinced me. I experienced how the process of objectively observing bodily sensations removes garbage from the mind.

More I practiced Vipassana, more I was convinced that the Buddha was foremost scientist of mind and matter, foremost analyst of the truth about suffering and its eradication.


Global Vipassana Pagoda, Mumbai, India.
The landmark Dhamma facility to enable practice and sharing of Vipassana, as taught by Sammasambuddha Gotama 


 What makes the Buddha the most unique scientist in human history? It is his re-discovery(*) that tanha (the suffering of craving) arises in response to vedana (bodily sensations). The Buddha revealed that it is only apparent reality that we crave for objects in the outside world; the actual truth is we crave, or have aversion, for a particular bio-chemical flow of sensations in the body.

Spiritual teachers before and after the Buddha understood that tanha (craving) as the cause of misery. But this was partial truth that tanha arises due to sense objects outside. That tanha arises with vedana (bodily sensations) inside is Buddha's unparalleled gift of truth to humanity. He gave us the self-dependent key to open the doorway of liberation within.

"Samahito sampajano, sato Buddhassa savako;
vedana ca pajanati, vedanananca sambhavam.
Yattha ceta nirujjhanti, magganca khayagaminam;
vedananam khaya bhikkhu, nicchatonicchato parinibbuto'ti."(1)

"A practitioner of the Buddha's teachings, with concentration, right awareness and constant thorough understanding of impermanence, knows with wisdom the sensations, their arising, their cessation and the path leading to their end."

A Vipassana meditator who has experienced the entire field of sensations and gone beyond, is free from craving, is one who has fully purified the mind, and experiences immeasurable, infinite benefits.

Hence the Buddha practiced and taught Vipassana - objective awareness of mind and matter (nama and rupa), at the level of bodily sensations. Without generating craving or aversion towards sensations, a meditator maintains upekkha (equanimity) based on understanding of anicca (impermanence).

My Vipassana journey within revealed to me how the mind generates impurities such as ego, anger, passion etc. One continually reacts, knowingly or unknowingly, with craving and aversion to bodily sensations.

The mind becomes a prisoner of its own behaviour pattern of blindly reacting to sensations, and generating impurities. The Buddha called these strongly entrenched impurities anusaya kilesa (sleeping volcanoes) dormant deep within the mind. They erupt from time to time, and overpower intellectual understanding at the surface level of the mind. One again commits unwholesome actions.

The Buddha's most beneficial discovery of Vipassana destroys these sleeping volcanoes of impurities. We are free from generating craving and aversion - and generating misery.


Inside the Global Pagoda dome - the Dhamma hall enabling over 8,000 students to practice Vipassana, and to share merits thereby gained with all beings

 Among many other meditation techniques I have come across or have heard about, there is none that goes to the root cause of impurities in the mind, and eradicates the root cause. In no other practice other than Vipassana is the way to eradicate even the latent tendencies of craving, aversion and ignorance so clearly spelled out.

"Sukhaya, bhikkhave, vedanaya raganusayo pahatabbo, dukkhaya vedanaya patighanusayo pahatabbo, adukkhamasukhaya vedanaya avijjanusayo pahatabbo."(2)

" Eradicate the latent tendency of craving using pleasant sensations (by equanimous observation of the pleasant sensations understanding their changing nature), eradicate latent tendency of aversion using unpleasant sensations, and eradicate the latent tendency of ignorance using neutral sensations." 

Impurities of the mind can be fully uprooted only at the junction where they were formed - blind reaction to sensations. The harmful conditioning of the mind is therefore de-conditioned by simply not reacting to these sensations. This is the most beneficial truth of nature the Buddha discovered.

Observing impermanence, arising and passing of bodily sensations with equanimity (sampajanna) is core practical essence of  Buddha's teaching. And Buddha's teaching of Vipassana is subtlest, deepest experiential understanding of science of mind and matter.

Studying Buddha's teachings, I realized how much importance he gave to experiencing the truth for oneself, rather than blind acceptance because someone said so. This is highest scientific tradition: personal investigation of the truth; no delusions, blind beliefs. All my misconceptions, misgivings about the Buddha's teaching melted away.

The Buddha repeatedly said, "jana, passa"- know thyself, with your own experience. 

 The actual experience of the truth, as it is, from moment to moment, ensures there are no illusions or delusions, no imagination, dogma, cult and personality worship on this path of Vipassana. 

 I no longer had any doubt that objectively observing arising, passing of physical sensations (Vipassana) is the way to liberation from all suffering.

The Buddha explains:
"Katamanca, bhikkhave, dukkham? Yam kho, bhikkhave, kayikam dukkham kayikam asatam kayasamphassajam dukkham asatam vedayitam, idam vuccati, bhikkhave, dukkham."(3)

"What now, O monks, is pain? If there is, O monks, any kind of bodily pain, any kind of bodily unpleasantness or any kind of painful or unpleasant feeling as a result of bodily contact - this, O monks, is called pain."

"Katamanca, bhikkhave, domanassam? Yam kho, bhikkhave, cetasikam dukkham cetasikam asatam manosamphassajam dukkham asatam vedayitam, idam vuccati, bhikkhave, domanassam."(4)

"What now, O monks, is grief? If there is, O monks, any kind of mental pain, any kind of mental unpleasantness or any kind of painful or unpleasant feeling as a result of mental contact- this, O monks, is called grief."

This again makes it clear that when the Buddha describes dukkha vedana, he is talking about bodily sensations.
 
"Kathanca, bhikkhave, bhikkhu sampajano hoti? Idha, bhikkhave, bhikkhuno vidita vedana uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti. Vidita vitakka uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti. Vidita sanna uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti. Evam kho, bhikkhave, bhikkhu sampajano hoti. Sato, bhikkhave, bhikkhu vihareyya sampajano. Ayam vo amhakam anusasani'ti."(5)

"And how, O monks, does a monk understand thoroughly? Here, monks, a monk knows sensations arising in him, knows their persisting, and knows their passing away; he knows each initial application of the mind on an object arising in him, knows its persisting and knows its passing away; he knows perceptions arising in him, knows their persisting, and knows their passing away. This, meditators, is how a meditator understands thoroughly. A monk should abide mindful and composed. This is our instruction to you."

The clear, practical and result-oriented practice of Vipassana leaves no scope for intellectual games or blind faith. 

 Sometimes arguments arise about why I give so much importance to bodily sensations. I explain I do so because the Buddha gave all importance to bodily sensations. Vipassana - observing impermanence of the bio-chemical flow of bodily sensations - is the Buddha's teaching [not a 'Goenka technique' or a 'U Ba Khin technique' ]. I then very humbly request him or her to come and give a trial to a 10-day Vipassana course, to experience and examine whether this is in accordance with the Buddha's teaching.

Objectively observing arising, passing of bodily sensations (Vipassana), one directly experiences the Buddha's teaching of how to come out of all suffering. The real happiness of deep-rooted impurities going away is experienced. Then, all doubts too go away.

With deeper benefits gained with more intensive practice of Vipassana, I realized how much the Buddha is the greatest scientist of mind and matter, the most compassionate physician of mind the world has ever produced.

Let us waste no time in making best use of Vipassana - of objectively observing impermanence of bodily sensations - and experiencing true happiness.

 May all be happy, be peaceful, be liberated.
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 (*) Sammasambuddha Gotama declared after full enlightenment that his discovery of Vipassana is not of something new, and this was the teaching of Sammasambuddhas before him. The law of nature (Dhamma) is there, timeless, whether beings are there or not. The Dhamma destiny of a Sammasambuddha is to receive, nurture within the practice of Vipassana through innumerable lifetimes across countless eons - and in his final lifetime, to re-discover from within and share the most precious of all that was lost to all.
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Notes: (All references Vipassana Research Institute edition of the Tipitaka)
1. Samyutta Nikaya 2.4.249
2. Samyutta Nikaya 2.4.251
3. Digha Nikaya 2.393
4. Digha Nikaya 2.394
5. Samyutta Nikaya 3.5.401

Jan 23, 2014

Live in the Present Moment, Live in Reality



(From The Munificent Nature of Dhamma and other articles in Vipassana Research Institute newsletters) 

Idaṃ pure cittamacāri cārikaṃ,
yenicchakaṃ yatthakāmaṃ yathāsukhaṃ.
Tadajjahaṃ niggahessāmi yoniso,
hatthippabhinnaṃ viya aṃkusaggaho.
This mind that wanders wherever it wishes, desires, wherever it sees pleasure, I will first make it steadfast. I will train it thoroughly like a mahout with a goad trains a wild elephant.
Dhammapada 326


To live in the present moment is to live in reality. Moments that have passed are no longer real, only memory. Similarly, moments yet to come are unreal; you can only have expectations, fears and hopes of the future.

Living in the present moment means to be fully aware of whatever you experience at this very moment, now - by objectively observing the reality within yourself.

Pleasant, unpleasant memories and hopes, insecurity, fears of the future takes you away from reality of the present moment. This wandering habit pattern of the mind causes problems.

A life not lived in reality, i.e, in the present, is a life of delusion. Delusions defile the mind, causing difficulties in life. 

The wandering, impure mind leads to suffering anxiety, tension, dissatisfaction and frustration.

Strong determined efforts are needed to change this habit pattern of the mind. Stop the mind constantly wandering into the past or future. You train your own mind to remain in reality of the present.

A Vipassana meditator become aware how much the mind rolls in thoughts – past or future. Thoughts are agreeable or disagreeable. You  relish agreeable thoughts, disagreeable thoughts causes suffering. But a Vipassana meditator is with reality when the mind is with sensations, or the natural breath - not with the mind wandering in thoughts.

Sometimes before a thought is completed, another thought arises. Before that thought is completed, a third thought arises. Thoughts arise without sequence or meaning.

An example: 
Out of compassion, someone serves food to a mentally ill person who is very hungry. He accepts the food and feels very happy. But before he eats, he thinks -"I am in the bathroom, and this is a cake of soap," and he rubs the food over his body. Then another thought arises-"This person before me has come to kill me. Let me kill him first. How can I kill him? These are hand-bombs..." So he throws the food. No sane sequence of thoughts. No reality. Such a person is called mad.

A Vipassana meditator realizes how a wandering mind too suffers from a similar mad habit pattern of rolling randomly in thoughts of past or future – generating craving or aversion, and becoming restless, agitated, unhappy. 

The wonderful practice of Vipassana enables us to live in the present moment. 

 Be master of this present moment, and be master of your future. 

Attā hi attano nātho, attā hi attano gati. 
You are your own master, you make your own future

Every thought arises with a sensation in the body, a pleasant or unpleasant bio-chemical reaction. The deepest part of the mind – where conditioning takes root – is constantly reacting to these sensations, and has nothing to do with objects in contact with sense organs.

By bare observation of sensations, without blindly reacting with craving and aversion, the mind starts getting purified at the deepest level. 

There is no more ego ' I ' of the observer, only the observed. Only the phenomena of mind-matter, at level of sensations, arising, passing away. 

This is Vipassana - the Buddha’s unique, infinitely beneficial discovery: blindly reacting to bodily sensations is real cause of our suffering, not external objects, persons, or happenings. The real cause of happiness or misery is within, not outside.

Vipassana is objective awareness of constantly changing bodily sensations, from moment to moment. 

By experiencing this inner reality of sensations arising, passing away, Vipassana trains us to be aware – with equanimity - of the true, impermanent nature of things, every moment. This is  experiencing impermanence or anicca (*), the practice of Vipassana.

For a relative beginner of Vipassana, there may be only a few moments of remaining purely in the present, not rolling in thoughts of past or future. The mind is fully concentrated in the truth of the present moment – at the level of physical sensations. No delusion, no ignorance. 

A moment of purity from Vipassana practice has a strong impact on old impurities accumulated in deeper levels of the mind. Accumulated impurities and this moment of purity come in explosive contact as negative and positive forces - like eruption of a volcano within. As a result, some deep-rooted impurities may surface as various physical or mental discomforts - such as pain in the legs or in the head, or fear or agitation. What seems a problem is actually signs of progress in meditation. When cutting open an abscess, pus is bound to surface. Similarly, during this Vipassana surgery of the mind, some underlying pus is coming out of the wound. Although unpleasant, this is the only way to get rid of the pus, to remove impurities that for long are cause of one's misery.

By working correctly - exactly according to instructions received during a residential Vipassana course - initial difficulties gradually fade away. 

Vipassana is training for the mind to be balanced in all situations. Equanimity is purity. And purity of the mind is real happiness in life.

With longer periods of continuous awareness of sensations with equanimity, the Vipassana practitioner gradually becomes free from fears caused by attachments, lust, craving for sensual pleasures. You free yourself from reacting to memories of the past and anxieties of the future. Gradually, the mind becomes calm, peaceful and pure - by living in this moment.

Living in the present moment, by observing impermanence of sensations, is living without fear, anxiety.

This present moment is nothing but a child of past moments. Whatever we are now, at this present moment, is nothing but sum total and result of our accumulated past actions, or kamma.

Whatever one has done in the past is done. Start again.

Become master of the present moment. Try not to generate a single moment that brings misery. 

The future is child of the present moment. When the present moment is full of wisdom, the future will be full of happiness.

For the mind to be still, in the present moment, the body has to be perfectly still during Vipassana practice. No small, impulsive movements of the body. 

Develop this mastery of the present moment, by objectively observing sensations arising and passing away, moment to moment. 

The mind has to be fully attentive to subtler sensations continuously,  their arising and passing away, without interruption of thoughts, for longer periods. This is Vipassana. 

This does not mean that Vipassana practice makes you forget the past completely or lose capacity to plan for the future. Oh no! After one learns this art of living in the present, you can easily recall things of the past consciously, when needed, and more effectively make wiser decisions about the future.

With deeper peace and happiness through Vipassana practice, we feel an overwhelming sense of gratitude.... but this gratitude is true gratitude only when one works hard to acquire the same qualities of purity and compassion. Such a practical gratitude does not become blind devotion, blind belief, nor turn into bondage; it becomes a factor of enlightenment. This factor of enlightenment makes the mind tender, which greatly helps in further process of purification through Vipassana.

You become not only happier and more peaceful, but also become an instrument for serving others in Dhamma, so others too can work for their own happiness.

May the munificent, benevolent, universal nature of Vipassana practice reach all suffering beings, thereby bringing peace, happiness and liberation.

May all beings be happy!
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