Vipassana articles

[Tashi Thinlas]

🌷Profile of S.N. Goenka🌷

Mr. SATYA NARAYAN GOENKA, the foremost lay teacher of Vipassana meditation in the tradition of the Venerable Ledi Sayadaw, was a student of the late Sayagyi U Ba Khin of Burma (Myanmar). The technique which Mr. Goenka teaches represents a tradition that is traced back to the Buddha. The Buddha never taught a sectarian religion; he taught Dhamma—the way to liberation—which is universal. In the same way, Mr. Goenka’s approach is totally nonsectarian. For this reason his teaching has a profound appeal to people of all backgrounds, of every religion and no religion, from every part of the world.

🌷From Businessman to Spiritual Teacher

Mr. Goenka was born in Mandalay, Myanmar, in 1924. He joined his family business in 1940 and rapidly became a pioneering industrialist, establishing several manufacturing corporations. He soon became a leading figure in Myanmar’s large influential Indian community, and for many years headed such organizations as the Burma Marwari Chamber of Commerce and the Rangoon Chamber of Commerce & Industry. He often accompanied Union of Burma trade delegations on international tours as an advisor.

In 1956 Mr. Goenka took his first ten-day Vipassana course at the International Meditation Center in Rangoon, under the guidance of Sayagyi U Ba Khin. In 1962 Mr. Goenka’s industries and businesses were taken over when the newly installed military government of Myanmar nationalized all industry in the country. This gave him an opportunity to spend more time with his teacher for meditation and in-depth training, all the while remaining a devoted family man and father of six sons. In 1969, after fourteen years practicing with his teacher, he was appointed a teacher of Vipassana himself and devoted his life to spreading the technique for the benefit of all humanity. In the same year he came to India and conducted his first ten-day meditation course. In India, a country still sharply divided by caste and religion, Vipassana has been widely and easily accepted because of its nonsectarian nature.

In 1974 Mr. Goenka founded the Vipassana International Academy, Dhamma Giri, in Igatpuri, near Bombay, India. Courses of ten days duration and longer are held there continuously. In 1979 he began traveling abroad to introduce Vipassana in other countries of the world. In Asia, North America, Europe and Australasia, Mr. Goenka has personally taught tens of thousands of people in more than 400 ten-day courses.

In response to an ever-growing demand, he started training assistant teachers to conduct these ten-day residential courses on his behalf. To date, he has trained more than 700 assistant teachers who have, with the help of thousands of volunteers, held Vipassana courses in more than 90 countries, including the People’s Republic of China, Iran, Muscat, the United Arab Emirates, South Africa, Zimbabwe, Mongolia, Russia, Serbia, Taiwan, Cambodia, Mexico and all the countries of South America. More than 80 centers devoted to the teaching of Vipassana have been established in 21 countries. Today more than 1,000 courses are held annually around the world. One of the unique aspects of these Vipassana courses is that they are offered free of any charge for board, lodging or tuition; the expenses are completely met by voluntary donations. Neither Mr. Goenka nor his assistants receive any financial gain from these courses.

A prolific writer and poet, Mr. Goenka composes in English, Hindi and Rajasthani, and his works have been translated into many languages. He has been invited to lecture by institutes as diverse as the Dharma Drum Mountain Monastery (of Ven. Sheng Yen) in Taiwan; the World Economic Forum in Davos, Switzerland, and the Millennium World Peace Summit at the United Nations—here he stressed for the assembled spiritual leaders the overreaching importance of inner peace to effect real world peace.

🌷Teaching for All Sections of Society: From Prisoners to Civil Servants

Vipassana meditation has been taught to prison inmates and staff in many parts of India as well as the United States, Britain, New Zealand, Taiwan and Nepal. There are permanent Vipassana centers in two Indian prisons. More than ten thousand inmates have attended ten-day Vipassana courses in jails and prisons. One thousand prisoners participated in a ground-breaking ten-day course conducted by Mr. Goenka in Tihar Jail, Delhi, in April, 1994. What started in a dramatic way in Tihar has now spread all over India. Convinced of its positive effects the Government of India has recommended that every prison in the country should organize ten-day Vipassana courses for inmates. As a result hundreds of prisoners continue to participate in Vipassana retreats every month. In addition, thousands of police officers have also attended Vipassana courses in the center at the Police Academy, Delhi, and at other centers in India.

Men and women from all walks of life successfully practice Vipassana. They include the highly educated and the illiterate, the wealthy and the impoverished, aristocrats and slum-dwellers, devout followers of every religion and followers of none, the powerful and the powerless, the elderly and the young. Courses have been organized for people with disabilities, including the blind and leprosy patients. Other programs have focused on school children, drug addicts, homeless children, college students and business executives.

High level institutions in India, such as the governments of the states of Maharashtra, Andhra Pradesh and Madhya Pradesh; large corporations such as the Oil and Natural Gas Commission; leading research institutes such as the Bhabha Atomic Research Institute; and national training institutes such as the Indian Institute of Taxation—all encourage their employees to attend Vipassana courses as part of their ongoing job training.

🌷Commitment to Peace🌷

Mr. Goenka believes and teaches that for peace outside (among nations, among different communities) there must be peace inside. Individuals must learn the "art of living "in order to live peaceful lives. This is the heart of his teaching to people from different backgrounds. One important consequence of his work in India has been a subtle but telling influence on interreligious harmony. Thousands of Catholic priests, Buddhist monks, Jain ascetics, Hindu sanyasis and other religious leaders have come, and continue to come, to Vipassana courses. The universality of Vipassana—the core of the Buddha’s teaching—is providing a way whereby ideological differences can be bridged and people of diverse backgrounds can experience deep benefits without fearing conversion.

Mr. Goenka recently made history in India when he and a leading Hindu leader, HH Shankaracharya of Kanchi, met and together exhorted Hindus and Buddhists alike to forget past differences and live in harmony. After this initial meeting Mr. Goenka also met HH Shankaracharya of Sringeri and many other top Hindu leaders in an effort to establish harmonious relations between Hindu and Buddhist communities.

Despite this uniquely positive development, it is nevertheless true that mere exhortations alone cannot bring about the much desired reconciliation and cooperative spirit. Only when individuals undertake to remove from within themselves the blocks to peace and harmony can peace begin to flower outside and affect society. For this reason Mr. Goenka has always emphasized that the practical application of meditation is what will enable man to achieve inner as well as outer peace.

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Mr. S. N. Goenka

Background

Mr. Goenka is a teacher of Vipassana meditation in the tradition of the late Sayagyi U Ba Khin of Burma (Myanmar).

Although Indian by descent, Mr. Goenka was born and raised in Burma. While living in Burma he had the good fortune to come into contact with U Ba Khin, and to learn the technique of Vipassana from him. After receiving training from his teacher for fourteen years, Mr. Goenka settled in India and began teaching Vipassana in 1969. In a country still sharply divided by differences of caste and religion, the courses offered by Mr. Goenka have attracted thousands of people from every part of society. In addition, many people from countries around the world have come to join courses in Vipassana meditation.

Mr. Goenka has taught tens of thousands of people in more than 300 courses in India and in other countries, East and West. In 1982 he began to appoint assistant teachers to help him to meet the growing demand for courses. Meditation centres have been established under his guidance in India, Canada, the United States, Australia, New Zealand, France, the United Kingdom, Japan, Sri Lanka, Thailand, Burma, Nepal and other countries.

The technique which S. N.Goenka teaches represents a tradition that is traced back to the Buddha. The Buddha never taught a sectarian religion; he taught Dhamma - the way to liberation - which is universal. In the same tradition, Mr. Goenka's approach is totally non-sectarian. For this reason, his teaching has a profound appeal to people of all backgrounds, of every religion and no religion, and from every part of the world.

Mr. Goenka was the recepient one of the prestigious Padma Awards from the President of India for 2012. This award is the highest civilian award given by the Indian Government.

U.N. Peace Summit

Photo courtesy Beliefnet, Inc.

In the Summer of 2000, Mr. Goenka, the principal teacher of Vipassana Meditation visited the United States and spoke, along with other world spiritual leaders, at the "Millennium World Peace Summit" at the United Nations World Headquarters in New York.

S. N. Goenka Addresses Peace Summit

By Bill Higgins
Date: August 29, 2000
NEW YORK - Vipassana Acharya S. N. Goenka addressed the delegates to the Millennium World Peace Summit as they gathered in the United Nations General Assembly Hall today - first ever gathering of religious and spiritual leaders in the UN.
Mr. Goenka's speech, in the session entitled Conflict Transformation, focussed on the themes of religious harmony, tolerance and peaceful coexistence.

"Rather than converting people from one organized religion to another organized religion," said Mr. Goenka, "we should try to convert people from misery to happiness, from bondage to liberationand from cruelty to compassion."

Mr. Goenka gave his speech during the Summit's afternoon session to a group that included roughly two thousand delegates and observers. Mr. Goenka spoke in the session that followed CNN founder Ted Turner's speech. Mr. Turner is one of the Summit's financial patrons.

In keeping with the Summit's theme of seeking world peace, Mr. Goenka stressed in his speech that peace in the world cannot be achieved unless there is peace within individuals. "There cannot be peace in the world when people have anger and hatred in their hearts. Only with love and compassion in the heart is world peace attainable."

An important aspect of the Summit is the effort to reduce sectarian conflict and tension. Regarding this Mr. Goenka said, "When there is anger and hatred within, one becomes miserable irrespective of whether one is a Christian or a Hindu or a Muslim."

Similarly he said to a thunderous applause, "One who has love and compassion with a pure heart experiences the Kingdom of Heaven within. This is the Law of Nature, or if one would rather, God's will."

Appropriately to a crowd that included major world religious leaders he said, "Let us focus on the commonalties of all religions, on the inner core of all religions which is purity of heart. We should all give importance to this aspect of religion and avoid conflict over the outer shell of the religions, which is various rites, rituals, festivals and dogmas."

In summing up Mr. Goenka quoted the Emperor Ashoka who in one of his Rock Edicts said, "One should not honor only one's own religion and condemn other religions. Instead, one should honor other religions for various reasons. By so doing one helps one's own religion to grow and also renders service to the religions of others. In acting otherwise one digs the grave of one's own religion and harms other religions as well. Someone who honors his own religion and condemns other religions may do so out of devotion to his religion, thinking, "I will glorify my religion'; but his actions injure his own religion more gravely. Concord is good. Let all listen and be willing to listen to the doctrines professed by others."

U.N. Secretary-General Kofi Annan has called the Summit "a gathering of the world's pre-eminent religious and spiritual leaders in a united call for peace that will hopefully strengthen the prospect for peace as we enter the new millennium."

Spiritual leaders who've been invited to the U.N.'s first-ever conference of this kind include Pramukh Swami of Swami Narayana Movement, Swami Dayananda Saraswati, Swami Agniwesh, Mata Amritanandamayi Devi and Dada Wasvani as well as eminent scholars such as Dr Karan Singh and L. M. Singhvi.

In reference to the participants' religious and cultural diversity, Annan has said, "the United Nations is a tapestry, not only of suits and saris but of clerics' collars, nuns' habits and lamas' robes; of miters, skullcaps and yarmulkes."

Though Annan has been repeatedly questioned about the Tibetan leaders absence, he has attempted to steer questions back to the Summit's goal, which he says are "to restore religion to its rightful role as peacemaker and pacifier - the problem of conflict is never the Bible or the Torah or the Koran. Indeed, the problem is never the faith - it is the faithful and how we behave towards each other. You must, once again, teach your faithful the ways of peace and the ways of tolerance."

The U.N. leader's hope is that since 83% of the world's population adheres to a formal religious or spiritual belief system, these religious leaders can influence their followers towards peace.

The U.N. is hoping the conference will move the world community towards, in the words of one document, "to acknowledge its spiritual potential and recognize that it is within our power to eradicate the worst form of human brutality - war - as well as one of the root causes of war - poverty. The time is ripe for the world's spiritual leadership to work more closely with the United Nations in its effort to address the pressing needs of humankind."

The Summit will end this Thursday on 31 August when participants will sign a Declaration for World Peace and form an International Advisory Council of Religious and Spiritual Leaders, which will work with the United Nations and the U.N. Secretary-General in peacemaking and peacekeeping efforts.

"The goal of the International Advisory Council of Religious and Spiritual Leaders is to enhance and strengthen the work of the United Nations," said Bawa Jain, the Secretary-General of the World Peace Summit. "It is our earnest hope that in times of conflict, the world's great religious and spiritual leaders can be parachuted into these hotspot to seek non-violent resolutions to the conflicts."

U.N. Address



Universal Spirituality for Peace, by S.N. Goenka - Real Video Format

The following is the complete text of the address given by Mr. Goenka on Tuesday, 29 August 2000 in the United Nations General Assembly Hall to the participants of the Millennium World Peace Summit.

When there is darkness, light is needed. Today, with so much agony caused by violent conflict, war and bloodshed, the world badly needs peace and harmony. This is a great challenge for religious and spiritual leaders. Let us accept this challenge.

Every religion has an outer form or shell, and an inner essence or core. The outer shell consists of rites, rituals, ceremonies, beliefs, myths and doctrines. These vary from one religion to another. But there is an inner core common to all religions: the universal teachings of morality and charity, of a disciplined and pure mind full of love, compassion, goodwill and tolerance. It is this common denominator that religious leaders ought to emphasize, and that religious adherents ought to practice. If proper importance is given to the essence of all religions and greater tolerance is shown for their superficial aspects, conflict can be minimized.

All persons must be free to profess and follow their faith. In doing so, however, they must be careful not to neglect the practice of the essence of their religion, not to disturb others by their own religious practices, and not to condemn or belittle other faiths.

Given the diversity of faiths, how do we surmount the differences and achieve a concrete plan for peace? The Buddha, the Enlightened One, was often approached by people of different views. To them he would say, "Let us set aside our differences. Let us give attention to what we can agree on, and let us put it into practice. Why quarrel?" That wise counsel still retains its worth today.

I come from an ancient land that has given rise to many different schools of philosophy and spirituality over the millennia. Despite isolated instances of violence, my country has been a model of peaceful co-existence. Some 2300 years ago it was ruled by Ashoka the Great, whose empire extended from present-day Afghanistan to Bangladesh. Throughout his realm, this compassionate ruler caused edicts to be inscribed on stone, proclaiming that all faiths should be respected; and as a result, followers of all spiritual traditions felt secure under his sway. He asked people to live a moral life, to respect parents and elders, and to abstain from killing. The words in which he exhorted his subjects are still relevant today:

One should not honor only one's own religion and condemn other religions. Instead, one should honor other religions for various reasons. By so doing one helps one's own religion to grow and also renders service to the religions of others. In acting otherwise one digs the grave of one's own religion and harms other religions as well. Someone who honors his own religion and condemns other religions may do so out of devotionto his religion, thinking, 'I will glorify my religion'; but his actions injure his own religion more gravely. Concord is good. Let all listen and be willing to listen to the doctrines professed by others. (Rock Edict12)

Emperor Ashoka represents a glorious tradition of tolerant co-existence and peaceful synthesis. That tradition lives on among governments and rulers today. An example is the noble monarch of Oman, who has donated land for churches and temples of other faiths while practicing his own religion with all devotion and diligence. I am sure that such compassionate rulers and governments will continue to arise in future in many lands around the world. As it is said, "Blessed are the peacemakers, for they shall be called sons of God."

It is all too clear that the votaries of violence primarily hurt their own kith and kin. They may do so directly, through their intolerance, or indirectly, by provoking a violent response to their actions. On the other hand, it is said, "Blessed are the merciful, for they shall obtain mercy." This is the law of nature. It may equally be called the decree or way of God. The Buddha said, "Animosity can be eradicated not by animosity but only by its opposite. This is an eternal Dharma [spiritual law]." What is called Dharma in India has nothing to do with Hinduism, Buddhism, Jainism, Christianity, Islam, Judaism, Sikhism or any other "ism". It is this simple truth: before you harm others, you first harm yourself by generating mental negativity; and by removing the negativity, you can find peace within and strengthen peace in the world.

Peace of Mind For World Peace

Every religion worthy of the name calls on its followers to live a moral and ethical way of life, to attain mastery over the mind and to cultivate purity of heart. One tradition tells us, "Love thy neighbor"; another says, Salaam walekum - "May peace be with you"; still another says, Bhavatu sabbamangalam or Sarve bhavantu sukhinah - "May all beings be happy." Whether it is the Bible, the Koran or the Gita, the scriptures call for peace and amity. From Mahavir to Jesus, all great founders of religions have been ideals of tolerance and peace. Yet our world is often driven by religious and sectarian strife, or even war - because we give importance only to the outer shell of religion and neglect its essence. The result is a lack oflove and compassion in the mind.

Peace in the world cannot be achieved unless there is peace within individuals. Agitation and peace cannot co-exist. One way to achieve inner peace is Vipassana or insight meditation - a non-sectarian, scientific, results-oriented technique of self-observation and truth realization. Practice of this technique brings experiential understanding of how mind and body interact. Everytime negativity arises in the mind, such as hatred, it triggers unpleasant sensations within the body. Every time the mind generates selfless love, compassion and good will, the entire body is flooded with pleasant sensations. Practice of Vipassana also reveals that mental action precedes every physical and vocal action, determining whether that action will be wholesome or unwholesome. Mind matters most. That is why we must find practical methods to make the mind peaceful and pure. Such methods will amplify the effectiveness of the joint declaration emerging from this World Peace Summit.

Ancient India gave two practices to the world. One is the physical exercise of yoga postures (Asanas) and breath control (Pranayama) for keeping the body healthy. The other is the mental exercise of Vipassana for keeping the mind healthy. People of any faith can and do practice both these methods. At the same time, they may follow their own religions in peace and harmony; there is no necessity for conversion, a common source of tension and conflict.

For society to be peaceful, more and more members of society must be peaceful. As leaders, we have a responsibility to set an example, to be an inspiration. A sage once said, "A balanced mind is necessary to balance the unbalanced mind of others."

More broadly, a peaceful society will find a way to live in peace with its natural setting. We all understand the need to protect the environment, to stop polluting it. What prevents us from acting on this understanding is the stock of mental pollutants, such as ignorance, cruelty or greed. Removing such pollutants will promote peace among human beings, as well as a balanced, healthy relationship between human society and its natural environment. This is how religion can foster environmental protection.

Non-Violence: the Key to a Definition of Religion

There are bound to be differences between religions. However, by gathering at this World Peace Summit, leaders of all the major faiths have shown that they want to work for peace. Let peace then be the first principle of "universal religion". Let us declare together that we shall abstain from killing, that we condemn violence. I also urge political leaders to join in this declaration, given the key role they play in bringing either peace or war. Whether or not they join us, at least let us all make avow here and now: instead of condoning violence and killing, let us declare that we unconditionally condemn such deeds, especially violence perpetrated in the name of religion.

Certain spiritual leaders have had the sagacity and courage to condemn violence committed in the name of their own faith. There may be different philosophical and theological views of the act of seeking forgiveness or regretting past violence and killing; but the very acknowledgment of violence performed in the past implies that it was wrong and that it will not be condoned in future.

Under the aegis of the United Nations, let us try to formulate a definition of religion and spirituality highlighting non-violence, and refusing to countenance violence or killing. There would be no greater misfortune for humanity than a failure to define religion as synonymous with peace. This Summit could propose a concept of "universal religion" or "non-sectarian spirituality", for endorsement by the U.N.

I am sure that this Summit will help focus the world's attention on the true purpose of religion:

Religion sets us not apart;
it teaches peace and purity of heart.

I congratulate the organizers of this historic Summit for their vision and efforts. And I congratulate the religious and spiritual leaders who have had the maturity to work for reconciliation, giving hope to humanity that religion and spirituality will lead to a peaceful future.

May all beings be free from aversion and be happy.

May peace and harmony prevail.

You Tube Link : http://www.youtube.com/watch?v=MwV9wnBrZps

Pujya Guruji S N GOENKA JI Interview (Hindi) @BBC, CANADA.



🌷'Parami' 🌷
(During vipassana course)

1. Nekkhamma— renunciation.

One who becomes a monk or a nun renounces the householder’s life and lives without personal possessions, even having to beg for his or her daily food. All this is done for the purpose of dissolving the ego.

How can a lay person develop this quality?

In a course like this, one has the opportunity to do so, since here one lives on the charity of others. Accepting whatever is offered as food, accommodation, or other facilities, one gradually develops the quality of renunciation.

Whatever one receives here, one makes best use of it, working hard to purify the mind not only for one’s own good, but also for the good of the unknown person who donated on one’s behalf.

2.sila—morality.

One tries to develop this parami by following the five precepts at all times, both during a course and in daily life.

There are many obstacles which make it difficult to practice sila in worldly life.

How ever, here in a meditation course, there is no opportunity to break the precepts, because of the heavy program and discipline. Only in speaking is there any likelihood of one’s deviating from strict observance of morality.

For this reason one takes a vow of silence for the first nine days of the course.

In this way, at least within the period of the course, one keeps sila perfectly.

3.viriya—effort.

In daily life one makes efforts, for example to earn one’s livelihood. Here, however, the effort is to purify the mind by remaining aware and equanimous. This is right effort, which leads to liberation.

4.pañña—wisdom.

In the outside world, one may have wisdom, but it is the wisdom one gains from reading books or listening to others, or merely intellectual understanding.

The real parami of wisdom is the understanding that develops within oneself, by one’s own experience in meditation.

One realizes directly by self-observation the facts of impermanence, suffering, and egolessness. By this direct experience of reality one comes out of suffering.

5.khanti—tolerance

At course like this, working and living together in a group, one may find oneself becoming disturbed and irritated by the actions of another person.

But soon one realizes that the person causing a disturbance is ignorant of what he is doing, or a sick person. The irritation goes away, and one feels only love and compassion for that person.

One has started developing the quality of tolerance.

6. sacca—truth.

By practicing sila one undertakes to maintain truthfulness at the vocal level.
However, sacca must also be practiced in a deeper sense.

Every step on the path must be a step with truth, from gross, apparent truth, to subtler truths, to ultimate truth.

There is no room for imagination. One must always remain with the reality that one actually experiences at the present moment.

7. adhitthana- strong determination.

When one starts a Vipassana course, one makes a determination to remain for the entire period of the course. One resolves to follow the precepts, the rule of silence, all the discipline of the course.

After the introduction of the technique of Vipassana itself, one makes a strong determination to meditate for the entire hour during each group sitting without opening eyes, hands or legs.

At a later stage on the path, this parami will be very important; when coming close to the final goal, one must be ready to sit without break until reaching liberation. For this purpose it is necessary to develop strong determination.

8. metta—pure, selfless love.

In the past one tried to feel love and goodwill for others, but this was only at the conscious level of the mind.

At the unconscious level the old tensions continued.

When the entire mind is purified, then from the depths one can wish for the happiness of others.

This is real love, which helps others and helps oneself as well.

9. upekkha—equanimity.

One learns to keep the balance of the mind not only when experiencing gross, unpleasant sensations or blind areas in the body, but also in the face of subtle, pleasant, sensations.

In every situation one understands that the experience of that moment is impermanent, bound to pass away.

With this understanding one remains detached, equanimous.

10. dana—charity, donation.

For a lay person, this is the first essential step of Dhamma.

A lay person has the responsibility of earning money by right livelihood, for the support of oneself and of any dependents.

But if one generates attachment to the money that one earns, then one develops ego.

For this reason, a portion of what one earns must be given for the good of others.

If one does this, ego will not develop, since one understands that one earns for one’s own benefit and also for the benefit of others.

The volition arises to help others in whatever way one can.

And one realizes that there can be no greater help to others than to help them learn the way out of suffering.

(The Discours💐What Happens at Death?💐
To understand what happens at death, let us first understand what death is. Death is like a bend in a continuous river of becoming. It appears that death is the end of a process of becoming, and certainly it may be so in the case of an arahant (a fully liberated being) or a Buddha; but with an ordinary person this flow of becoming continues even after death. Death puts an end to the activities of one life, and the very next moment starts the play of a new life. On the one side is the last moment of this life and on the other side is the first moment of the next life. It is as though the sun rises as soon as it sets with no interval of darkness in between, or as if the moment of death is the end of one chapter in the book of becoming, and another chapter of life begins the very next moment.

Although no simile can convey the exact process, still one might say that this flow of becoming is like a train running on a track. It reaches the station of death and there, slightly decreasing speed for a moment, carries on again with the same speed. It does not stop at the station even for a moment. For one who is not an arahant, the station of death is not a terminus but a junction from where thirty-one different tracks diverge. The train, as soon as it arrives at the station, moves onto one or another of these tracks and continues. This speeding "train of becoming," fuelled by the electricity of the kammic reactions of the past, keeps on running from one station to the next, on one track or the other, a continuous journey that goes on without ceasing.

This changing of "tracks" happens automatically. As the melting of ice into water and the cooling of water to form ice happens according to laws of nature, so the transition from life to life is controlled by set laws of nature. According to these laws, the train not only changes tracks by itself, it also lays the next tracks itself. For this train of becoming the junction of death, where the change of tracks takes place, is of great importance. Here the present life is abandoned (this is called cuti - disappearance, death). The demise of the body takes place, and immediately the next life starts (a process which is called patisandhi - conception or taking up of the next birth). The moment of patisandhi is the result of the moment of death; the moment of death creates the moment of conception. Since every death moment creates the next birth moment, death is not only death, but birth as well. At this junction, life changes into death and death into birth.

Thus every life is a preparation for the next death. If someone is wise, he or she will use this life to the best advantage and prepare for a good death. The best death is the one that is the last, that is not a junction but a terminus: the death of an arahant. Here there will be no track on which the train can run further; but until such a terminus is reached, one can at least ensure that the next death gives rise to a good birth and that the terminus will be reached in due course. It all depends on us, on our own efforts. We are makers of our own future, we create our own welfare or misery as well as our own liberation.

How is it that we are the creators of the tracks that receive the onrushing train of becoming? To answer this we must understand what kamma (action) is.

The healthy or unhealthy volition of our mind is kamma. Before performing any action at the mental, vocal, or physical level, whatever wholesome or unwholesome volition arises in the mind is the root of that action. The consciousness arises due to a contact at a sense door, then the sañña (perception and recognition) evaluates the experience, sensations (vedana) arise, then akammic reaction (sankhara) takes place. These volitional reactions are of various kinds. How strong is the volition? How slow, deep, shallow, heavy or light? According to this the intensity of these reactions will vary. Some are like a line drawn on water, some like a line drawn on sand and some a line on rock. If the volition is wholesome, then the action will be the same and the fruits will be beneficial; and if the volition is unwholesome, then the action will be the same-it will give fruits of misery.

Not all of these reactions result in a new birth. Some are so shallow that they do not give any substantial fruits. Some are a bit heavier but will be used up in this lifetime. They do not carry over into the next life. Others being still heavier continue with the flow of life into the next birth, but they themselves do not give new birth. Nevertheless they can continue to multiply during this life and the next. Many kammas however, are bhava-kammas, or bhava-sankharas, those that give a new birth, a new life. Each one of these bhava-kammas (actions that give rise to the process of becoming) carries a magnetic force that is in tune with the vibrations of a particular plane of existence. The vibrations of a particular bhava-kamma will unite with the vibrations of the bhava-loka (world, plane) that has the same intensity, and the two will attract each other according to the universal laws pertaining to forces of kamma.

As soon as one of these bhava-kammas is generated, this "railway train of becoming" gets attracted to one or the other of the thirty-one tracks at the station of death. Actually these thirty-one tracks are the thirty-one fields of existence. They are the eleven kama lokas (realms of sensuality: the four lower realms of existence, and the seven human and celestial realms); the sixteen rupa-brahma lokas (where fine material body remains), and the four arupa-brahma lokas (non-material realms, where only mind remains).

At the last moment of this life, a specific bhava-sankhara will arise. This sankhara capable of giving a new birth will get connected with the vibrations of the related realm of existence. At the moment of death the whole field of thirty-one realms is open, so it depends on which sankhara arises as to which track the train of existence runs on next. In the same way a train gets shunted onto a new track, the force of the bhava-kamma reaction provides the push to the flow of consciousness into the next existence. For example, the bhava-kamma of anger or malice, being of the nature of heat and agitation, will unite with some lower field of existence. Similarly, one with the nature of mettā (compassionate love), having peaceful and cool vibrations can only unite with some brahma-loka. This is the law of nature, and these laws are so perfectly "computerized" that there is never any flaw in the operation.

At the moment of death, generally, some intense sankhara will arise; it may be either of a wholesome nature or an unwholesome nature. For example, if one has murdered one's father or mother, or perhaps some saintly person, in this lifetime, then the memory of this episode will arise at the moment of death. Likewise if one has done some deep meditation practice, a similar state of mind will arise.

When there is no such dense bhava-kamma to arise, then a comparatively less dense kamma will arise. Whatever memory is awakened will manifest as the kamma. For example, one may remember a wholesome kamma of giving food to a saintly person, or one may remember killing someone. Reflections on such past kammas as these may arise. Otherwise, objects related to the particular kamma may arise. One may see the plate full of food that was offered as dana, or the gun that was used to kill another. These are called the kamma-nimittas (signs).

In another case, a sign or a symbol of the next life may appear. This is called gati-nimitta (departing sign). These nimmitas correspond to whichever bhava-loka the flow is being attracted towards, such as the scene of some celestial world, or perhaps of an animal world. The dying person will often experience one of these signs as a forewarning, just as the train's headlight illuminates the track ahead. The vibrations of these nimittas are identical to the vibrations of the plane of existence of the next birth.

A good Vipassana meditator has the capacity to avoid the tracks leading to the lower realms of existence. He clearly understands the laws of nature, and practises to keep himself ready for death at all times. If he has reached an advanced age, there is all the more reason to remain aware every moment. What preparations are undertaken? One practices Vipassana, remaining equanimous to whatever sensations arise on the body and thereby breaking the habit pattern of reacting to the unpleasant sensations. Thus the mind, which is usually generating new unwholesome sankharas, develops a new habit of remaining equanimous. Very often at the time of death, if there are no very heavy sankharas to arise, habitual reactions occur; and as the new sankhara is being made, an old one from the storehouse might get stirred up onto the surface, gaining in strength as it arises.

At the approach of death, it is very likely that one will experience very unpleasant sensations. Old age, disease and death are dukkha (misery). They produce unpleasant sensations of a grosser type. If one is not skilful in observing these sensations with equanimity, then one will be likely to react with feelings of anger, irritation, maybe malice, which provides an opportunity for a bhava-sankhara of like vibration to arise. However, as in the cases of some well developed meditators, one can work to avoid reacting to these immensely painful sensations by maintaining equanimity at the time of death. Then, even those related bhava-sankharas lying deep in the bhavanga (seat of birth-producing kamma) will not have an opportunity to arise. An ordinary person will usually remain apprehensive, even terror-stricken at the approach of death and thus will give occasion for a fearful bhava-sankhara to surface. In the same way, grief, sorrow, depression, and other feelings may arise at the thought of separation from loved ones, and the related sankhara will come up and dominate the mind.

A Vipassana meditator, by observing all his or her sensations with equanimity, weakens the sankhara and thus does not allow it to arise at the time of death. The real preparation for death is this: developing a habit pattern of repeatedly observing the sensations manifesting in the body and mind with equanimity and with the understanding of anicca.

At the time of death, this strong habit of equanimity will automatically appear and the train of existence will link up with a track on which it will be possible to practise Vipassana in the new life. In this way, one saves oneself from birth in a lower realm and attains one of the higher realms, which is very important because Vipassana cannot be practiced in the lower realms.

A meditator who is on the point of death is fortunate to have close relatives or friends nearby who can help maintain a good Dhamma atmosphere, free from lamenting and gloom; people who can practice Vipassana and generate vibrations of mettā, which are most favorable for a peaceful death.

At times a non-meditator will attain a favorable rebirth at the time of death due to the manifestation of wholesome bhava-sankharas such as generosity, morality and other strong wholesome qualities. But the special achievement of an established Vipassana meditator is that he enables himself to attain an existence where he can continue to practice Vipassana. In this way, by slowly decreasing the stock of accumulated bhava-sankharas stored in the bhavanga of his flow of consciousness, one shortens one's journey of becoming and reaches the goal sooner.

One comes into contact with the Dhamma in this life because of great merits one has performed in the past. Make this human life successful by practicing Vipassana. Then whenever death comes, it will come with the experience of an equanimous mind, bringing with it well-being for the future.

N.B.: The analogy of a running train changing tracks should not be mistaken for transmigration, as no entity goes from one life to the next. Nothing passes to the next life except the force of the accumulated kamma sankharas.

( Above article by Guruji, Mr. S. N. Goenka was published in VRI newsletter Vol.10 No.3 March 2000. Originally published in Sayagyi U Ba Khin Journal.)


वयधम्मा सङ्खारा, अप्पमादेन सम्पादेथ
IMPERMANENT ARE ALL COMPOUNDED THINGS
Vipassana in Society
The world will be peaceful only when the people of the world are peaceful and happy. The change has to begin with each individual. If the jungle is withered and you want to restore it to life, you must water each tree of that jungle. If you want world peace, you ought to learn how to be peaceful yourself. Only then can you bring peace to the world. -S. N. Goenka
Discourses by Mr. Goenka
Research Projects
Peace within oneself, for Peace in the World
The ancient land of India gave more than just a message of peace and harmony to the world, it also showed a way to achieve it. If we want peace in human society, we cannot ignore the individuals. Mr. S. N. Goenka said, "If there is no peace in the mind of the individual, how can there be real peace in the world?" Rightly so, a person with an agitated mind, always full of anger, hatred, ill-will and animosity cannot give peace to the world. Enlightened people have therefore advised “Know thyself.” Which means not merely knowing at the intellectual level, or accepting at the emotional or devotional level. When you experience the truth about yourself, within yourself, at the experiential level, you are at peace.
To understand the truth within, the Buddha showed the Eight-fold Noble Path, with the three pillars of sila (morality), samadhi (mastery over the mind) and panna i.e. ‘pragya' (purification of the mind, by developing insight).
Vipassana, the practical quintessence of the teaching of the Buddha, is not merely a theory or philosophy for any kind of intellectual entertainment and philosophical discussion, nor an emotional or devotional game. It is a down-to-earth, practical, rational, scientific, non-sectarian and result-oriented technique. By practicing Vipassana, one experiences the truth within, knowing how the mind and body keep influencing each other.
The practice of Vipassana helps lead one from impurity of mind to purity of mind. This transformation changes people in wonderful ways. It is no magic or miracle; this is a pure science of observing the interaction of mind and matter within. One examines how the mind keeps influencing the material body, and how the body influences the mind. Through patient observation, the law of nature becomes clear: whenever one generates mental negativity, one starts suffering; and whenever one is free from negativity, one enjoys peace and harmony.
When each person becomes peaceful and starts living a life of morality, the whole society will become an ideal society, happy and peaceful. After all, the society is made up of individuals.
An Art of Living for transformation of an individual
In the Buddha's teaching, the human matters most; when we talk of humans, the mind matters most; and when we talk of the mind, purity matters most, so that it can generate pure love and compassion. Purity of mind can be achieved only when impurities are removed from the root level of the mind. It is this root of the mind which generates and multiplies impurities. And, if this habit pattern is not changed, the impure mind remains unchanged; the individual remains unchanged; and if the individual remains unchanged, the society and the world is not changed either. So the Buddha strikes at the root cause of misery, which is the foundation of the problem. To demolish this impure foundation, he rediscovered the powerful tool of Vipassana.
This ancient technique has now spread again around the world. Millions of people attend courses in India and the rest of the world. People from different communities, traditions and religions come to learn this technique, to obtain the same benefit. The balanced view of “know yourself, by yourself, for yourself”, as some students call it, helps one live peacefully and harmoniously with oneself and with others. The transformation in one's attitude at the end of the course reduces stress, while increasing equanimity.
Other common benefits are growth in concentration and work efficiency, positive behaviour changes, effective decision-making, gentle speech and harmonious feelings towards others. Since the wisdom is gained through personal experience, one finds prejudice being replaced by compassion; jealousy at the success of others changing to joy; greed and arrogance getting transformed to generosity and humility. This mental change is the real conversion bought by Vipassana.
Vipassana also helps many to come out of their addictions to different intoxicants, complexes, depression, chronic health problems and psychosomatic issues. Increased positivity of mind delivers better health. By the practice of Vipassana, many students have been able to face life-altering situations, adversaries, illness and even death, with perfect equilibrium of mind.
To read experiences of students sharing the impact of Vipassana in their daily life, research papers and related articles, please click here

Vipassana – A Powerful Tool for Social Integration
The Buddha's teaching has never been a Utopian dream of hollow idealism; it is a great unifying force in our strife-torn society. This has already been proven in the last 46 years - people and leaders belonging to different religions, castes, different communities, different classes of society and from different countries, cultures, join Vipassana courses in large numbers.
Be it economic or social status, a true practitioner of the Buddha's teachings cannot and will not discriminate against any human being. People meditate together and eat together without having any difference of the so-called high or low ‘status' or even the social tradition of untouchability. This is the teaching of the Buddha in practice. It is heartening to see this equality and integration, not merely at the level of principles, but at the actual level.
Like tributaries joining the river, the Buddha's teachings are the practical conjunction (triveni) of sila (morality), samadhi (mastery over the mind) and panna i.e. ‘pragya' (purification of the mind, by developing insight), all of which are universal and non-sectarian. That is why, at the time of the Buddha and even now, people from various sects, traditions, countries and cultures willingly practice Vipassana and enjoy the same benefits.
It is noteworthy, that to date, thousands of Christian priests and nuns, countless Jain munis and sadhvis, numerous Hindu and Buddhist monks and nuns have participated in Vipassana courses. Ordinary householders of these traditions number in hundreds of thousands and this number is multiplying every year.
The non-sectarian, scientific teachings of the Buddha spreading on a mass scale are a concrete, practical method to achieve social integrity. This is because, as one progressively experiences the teaching of the Enlightened One, it becomes impossible to believe in the differences of caste, community, sect, gender, social status and other factors of discrimination in the society.

Vipassana as an Instrument of Reform
The role of Vipassana in reform is threefold. First: It helps to remove the underlying defilements that manifest negative mental states in actions. Second: It helps the less fortunate to bear their suffering. Third: It strengthens those involved in helping such people, the social workers, doctors among others.
One example is in the area of prison reform. The courses in Tihar jail have resulted in increased discipline and in greater harmony between the inmates and staff, as representatives of both have learned the technique of self-introspection.
The practice of holding Vipassana courses in prisons was prevalent in Emperor Asoka's time, and now, after millenia, the mind-purification technique of Vipassana has reached one of the most miserable sections of the society again. The first historic Vipassana course was held in 1975 in Central Jail, Jaipur, Rajasthan. Convicts, undertrials, hardened criminals who participated in that Vipassana course received the key to liberation from chains even more shackling than those around their limbs - the chain of the habit pattern of the mind to generate negativities like anger, hatred and ill-will. To read the details of the first Vipassana course in Central Jail, Jaipur, please click here.
Experiencing the reality within has helped many thousands suffering in prisons. Vipassana courses conducted in the prisons of India, Nepal, Canada, Colombia, Israel, Thailand, England and America have played an important role in improving the lives of prisoners. Meditation has reduced hostility and helplessness, leading to enhanced well-being and hope. The prisoners are not only improving themselves but are aspiring to become useful members of society after their term in prison. After their release, many prisoners are heading to serve Vipassana courses; some have gone to the families of victims to beg forgiveness, while some are even taking care of the family of people who were affected by their crimes.
Prisons in India are organizing Vipassana courses for their inmates, as a measure of reform. Prisons in other countries like the USA and the UK too have started introducing Vipassana. Many prison officials across the country realize that Vipassana meditation practice in society will help prevent crime. Prevention is no doubt better than cure. For information on prison courses, please click here.

Courses were conducted in India for leprosy patients bringing about an improvement in their attitude to life. They did not suffer from an inferiority complex as much as they did in the past. Vipassana brought smiles on their faces.
Vipassana courses in India and Nepal were beneficial for the visually impaired as well. People addicted to gambling, tobacco and other intoxicants, and even drugs have became free of their addictions. With the help of the Government in Switzerland and Australia, a lot of work has been done in this direction.

Vipassana and Addiction
Addiction represents one of the most serious problems of all countries and communities worldwide. It is universal in a sense that its object is not limited to drugs and substances. Anything can be an object of addiction - power, sexuality, human beings and mental objects.
Craving is the key issue in addiction. Addicts know (intellectually) very well that they are addicts. But they cannot change themselves, because freedom from cravings cannot be achieved by mere intellectual understanding. The cause of addiction is rooted in subconscious areas of mind and matter.
Although a recovery program needs a multi-modal approach (systemic therapy, biographic work, education, sports etc.), the craving itself must be understood and changed at the level where mind and matter interact. Otherwise, all efforts go waste because the craving is still present and further misery (e.g. substance abuse, obsessive gambling, etc.) is pre-programmed.
This points to the deepest understanding of craving. According to the Buddha, everything that arises in the mind flows together with sensations (Anguttara Nikaya 8, Mulaka Sutta). Sensations should be observed objectively to understand their real nature: Change (anicca), misery (dukkha), and substance-less (anatta). Thus, addiction is not addiction to a sensual object but always an addiction to the sensations that arise as a consequence of the object (e.g. alcohol, cigarettes). The real object of craving is craving itself and craving is accompanied by sensations of craving – the vicious circle starts. This view stands in line with neurobiological findings. The usage of drugs is a very unpleasant consequence of this process of continuous craving and reaction. As per the law of nature (Dhamma), if one does not react with craving and aversion towards these sensation by developing wisdom and equanimity, the sensations passes away and with it the mental part that contains the seed for further craving. Thus, the habit pattern of craving and reaction start to change.
With the help of this scientific technique, people addicted to gambling, tobacco and other intoxicants, and even drugs have become free of their addictions. With the help of the Government in Switzerland and Australia, a lot of work has been done in this direction. This ancient technique of Vipassana meditation together with Anapana is very important in case of crisis where it acts as an inhibitor to prevent addicts from a serious relapse.

Vipassana in Business: An Art of Corporate Management
Whether it is prisoners, people living on the streets, the have-nots of the world or the most affluent and wealthy sections of the society, everyone has gained the same beneficial results from Vipassana. Dhamma, the law of nature, is the same for all. Since all of us are prisoners of the negative habit patterns of our own minds, the practice of Vipassana helps us come out of our misery by eradicating the negativities from the root level of our minds.
Many business tycoons, corporate executives and top management have attended 10-day Vipassana courses and have found Vipassana as a useful tool in business management as well as in their personal growth.
In the words of Dr Roop Jyoti, a prominent businessman from Nepal, "Vipassana is an art of stress management. Vipassana is an art of people management. Vipassana is an art of conflict management. There may be more to the science of management, but Vipassana can become very nearly the art of total corporate management."
Many business executives have reported an increase in their ability to work with superior performance and a significant decrease in greed, anger, arrogance, and prejudice besides lesser friction in dealing with staff members. With these positive changes and cordial interpersonal relations, the wealth of their enterprises has steadily increased.
Observing the benefits of Vipassana, numerous business and non-business organizations have begun providing paid leave to their employees to attend Vipassana meditation courses. Some have treated Vipassana as a training programme, some have included it in their Human Resources Development activity and yet others have simply considered it as an aspect of employee welfare. Vipassana has reduced instances of confrontation and situations where conflicts arise unnecessarily. After all, Vipassana makes a person live happily and happy individuals make a happy organization. Employees become grateful towards their employers for giving them the opportunity to learn Vipassana, and employers reap the rewards in the form of higher productivity and better morale. For more details, regarding articles and research papers of impact of vipassana in business, please click here.
Exclusive courses are being held for professionals at Centres around the world. It was Goenkaji’s desire to have centres devoted to conducting Vipassana Courses for professionals and executives in metropolitian cities, thereby encouraging them to taste the nectar of pure Dhamma. Following this vision, two such centers, Dhamma Pattana and Dhamma Vipula, were built in Mumbai, India. This would enable them to play a crucial role in the spread of Vipassana across all levels of society. This has been well received by high-ranking government officials and business executives all over the world. For details on executives' courses, please click here.

Vipassana in Government
In the remote past, as far back as the third century BC, Ashoka, the great emperor of India, used Vipassana as an instrument of reforms in the governance of his vast empire. His actions in the administration and management of state reflect piety, love, magnanimity and high moral discipline. He organized a system of government-efficient, humane and responsive to public weal, unparalleled in human history.
In the recent past, Sayagyi U Ba Khin, the most outstanding teacher of Vipassana, introduced far reaching reforms in various government departments. He succeeded in eradicating corruption, instilled efficiency, accelerated the pace of decision-making and fostered harmony and better relationship. He has maintained that meditation can help in "creating a reservoir of calm and balanced energy to be used for the building of a welfare state and as bulwark against corruption in public life."
Even today, many high level Government officials, senior civil servants and politicians have attended Vipassana courses. After experiencing the immense benefits of the technique themselves, these Government officials initiated the idea of using Vipassana as an instrument of reform, for the benefit of the society.
The Government of Rajasthan took a pioneering decision to introduce Vipassana as an instrument of reform in the government organisations. The first such course was conducted for jail inmates and staff. The course yielded wonderful results. The jail staff who participated in the course, developed compassion and greater awareness towards their duties and responsibilities.
After this initial success, numerous courses were held for police officers of all ranks, home departments and other Government departments. The course had a profound impact on the behavioral pattern of the participants. They got clear perceptions of their functions and roles, and developed greater awareness of their duty towards the society.
Senior officers in the Home department of the Government of Rajasthan who attended Vipassana courses were instrumental in initiating internal reforms in the department leading to the reduction of paper work, quicker decision making, clearance of pending work accumulated over years and better staff-officer relationship. Departments coming within the jurisdiction of Home Department were reorganised and their training system was streamlined resulting in greater efficiency, economy in functioning and inculcation of trust and harmony.
Many State Governments including Maharashtra, Madhya Pradesh and Rajasthan are giving fully paid leaves to their employees to attend Vipassana courses. The Government of Rajasthan has recently decided that police personnel of all ranks belonging to the State and Subordinate Services be introduced to Vipassana meditation courses, including personnel of various police stations in the city of Jaipur. The Government has also decided to have regular courses for trainees in the State Institute of Public Administration and Rajasthan Police Academy and other training institutes.
Today, Vipassana is practiced by officials at all levels of Indian Public administration, including senior administrators, judges, army and police officials, jail officers, forest officials, and auditors. Large studies conducted in 2001 and 2002 (Parihar/VRI 2004) have shown that 98 percent of the studies's subjects have been benefited in their personal and professional lives from taking part in a Vipassana course. 95 percent furthermore reported that Vipassana has a direct role to play in improving public administration.
In the present times, government plays an all-pervasive role in society. The character and the quality of a government are shaped by the people who run the government and who control the government. They have to be trained to be humane, responsive and of high integrity. This cannot come about by imparting skills in management only. Attitudes have to be changed - an eternal challenge to the mankind. Vipassana can change attitudes.
For more details regarding articles and research on the impact of vipassana in Government, please click here. For history and growth of executive courses, please click here.
Anapana for Children: Planting the Seed of Dhamma
Children today are growing up in a fractured and rapidly changing world. They need help to meet the challenges facing them and to develop their full potential. Anapana meditation helps them find a way to live peacefully and productively.

Anapana is the first step in the practice of Vipassana meditation. Anapana means observation of natural, normal respiration, as it comes in and as it goes out. It is an easy-to-learn, objective and scientific technique which helps develop concentration of the mind.

Since 1986, thousands of Anapana courses have been conducted exclusively for children around the world. These courses have yielded substantial benefits for millions of children who have attended them. They have experienced a positive change in their outlook, behaviour and attitude. Many have found their ability to concentrate has improved and their memory has strengthened. And above all, these children have acquired a tool that is of immense value to them for the rest of their lives. For more details on children courses, please click here.

Maharashtra Government, in association with Vipassana Research Institute, has initiated MITRA Upakram, to facilitate training of Anapana in schools. MITRA Upakram, which aims to inculcate Right Awareness, aspires to reach 2.5 crore school children and 1 Lac school teachers.

In India, Anapana courses have also been arranged for autistic children, homeless children, orphans, children with hearing and speech impairments, and children with physical and mental disabilities. In Pune, for example, a home for destitute children has offered Anapana courses for the last 10 years to its over 400 residents. Some children have gone on to learn Vipassana in longer courses. The local Vipassana center hosts frequent courses for children with hearing and speech impairments. These courses coupled with daily meditation have immensely improved their self-confidence.

In Myanmar, there have been courses for children with visual or hearing impairments, children affected by leprosy, and juvenile offenders in various institutions. In the aftermath of Cyclone Nargis in May 2008, old students organized a visit to southern Myanmar to offer physical assistance as well as Anapana courses; about 1,500 children participated within a few weeks. For more details regarding Anapana courses for children with special needs, please click here.

These courses are helping children to grow up to be ideal human beings. This is the only aim of Anapana. After tremendous sucess and growth of Anapana courses for children, 7-days Vipassana courses are being conducted in India and Nepal for teenagers (age group - 15 (complete) to 19 years).


💐Message💐

Every impurity that generates in the mind has the origin in the feeling of body sensation although at the apparent level it seems to be due to some external object.

A good Vipassana meditator starts observing the feeling of body sensation whenever an impurity arises in the mind.

The equanimity towards the feeling of body sensatons cultivates equanimity in the mind of the Vipassana meditator while facing all the vicissitudes in the life in the external world also.

He or she then learns the art of living and so also one learns the art of dying.

🌷 Regular practice of Vipassana, by observing sensations with equanimity, strengthens the prajñā-citta of the meditator which helps the anitya-bodha to arise observing the sensation with equanimity at the moment of death.
The death is therefore full of consciousness, is peaceful, free from fear, worry and resultant misery.

This truth has been noticed during the death of many Vipassana meditators who have died consciously, peacefully as reported by their relatives and friends present near the death bed.

This is obviously the art of dying.



🌷The Practice of Mettā Bhāvanā In Vipassana Meditation🌷
The practice of mettā-bhāvanā (meditation of loving-kindness) is an important adjunct to the technique of Vipassana meditation - indeed, it is its logical outcome. It is a technique whereby we radiate loving-kindness and goodwill toward all beings, deliberately charging the atmosphere around us with the calming, positive vibrations of pure and compassionate love. The Buddha instructed his followers to develop mettā so as to lead more peaceful and harmonious lives and to help others to do so as well. Students of Vipassana should follow that instruction because mettā gives us a way to share with all others the peace and harmony we are developing.

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 technique of mettā-bhāvanā, the systematic cultivation of goodwill toward others. To be really effective, though, mettā meditation must be practised 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 technique of mettā-bhāvanā is introduced only at the end of a Vipassana course, after the 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 the practice of Vipassana.

Nibbāna can be experienced only by those whose minds are filled with loving-kindness and compassion for all beings. Simply wishing for that state is not enough; we must purify our minds to attain it. We do so by Vipassana meditation; hence the emphasis on this technique during a course.

As we practise, we become aware that the underlying reality of the world and of ourselves consists of arising and passing away 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 and to keep the balance of our minds 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 others are enmeshed in suffering, and naturally this wish arises, "May they 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 toward 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 them conduits for the forces of positivity throughout the universe. The realization that mettā is not produced by us makes its transmission truly selfless.

In order to conduct 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 anger, antipathy, or ill-will destroys peace and frustrates any efforts to help others. Only as hatred is removed 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 practicing 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.

In these times of violent unrest, widespread malaise and suffering, the need for such a practice as mettā-bhāvanā is clear. If peace and harmony are to reign throughout the world, they must first be established in the minds of all the inhabitants of the world.

(Source: Paper published by VRI in its newsletter Vol.2 No.2 April, 1992)


🌷On Addiction🌷.
(Following article by guruji, Mr. S. N. Goenka, was published in VRI newsletter Vol.1 No.6 October, 1991)

The Buddha proclaimed that one who understands Dhamma understands the law of cause and effect. You must realize this truth yourselves. Here is a process by which you can do so. You take steps on the path and whatever you have realized, you accept it; and step by step, with an open mind you keep experiencing deeper truths.

It is not for the sake of curiosity that you investigate the truth pertaining to matter, mind and mental contents. Instead, you are seeking to change mental habit patterns at the deepest level. As you proceed, 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 the influence of past conditionings of philosophical beliefs. The material input, the food (āhāra) that you have eaten, is one cause for the 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 sankhāras 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, 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 kāmāsava,-the flow of passion.

As 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 kāmāsava turns into kāmatanhā, 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 keeps on multiplying 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 also fear, anger, hatred and craving, in fact every type of impurity that comes into the mind simultaneously generates an āsava, a biochemical flow. And this āsava keeps on stimulating that particular negativity, or impurity, the result is a vicious circle of suffering. You may call yourself a Hindu, a Muslim, a Jain or a Christian; it makes no difference. The process, the law is applicable to one and all. There is no discrimination.

Mere understanding at a superficial, intellectual level will not help break this cycle, and may even create more difficulties. 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 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 behavior pattern of your mind, you remain far away from the realization of the ultimate truth.

Your acceptance is only superficial, while your behavior 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 keep reacting with craving or aversion. You keep on generating different types of sankhāras, negativities, impurities, and the process of multiplying your misery continues. You can't stop it because there is such a big barrier between the conscious and the unconscious mind. Without the practice of Vipassana, this barrier remains.

At the conscious, intellectual level of the mind, one may accept the entire theory of Dhamma, truth, law, nature. But still one keeps rolling in misery because one does not realize what is happening at the depth of the mind. But with Vipassana your mind becomes very sharp and sensitive 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 keeps feeling 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 games of intellectualization, imagination, or emotion. Therefore you do not feel what is happening at the deeper level of the mind.

By Vipassana, when that barrier is broken, one starts 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 change the habit pattern of the mind.

Say, for example, you are feeling a particular sensation that may be caused by the food you have eaten, the atmosphere around you, your present mental actions, or old reactions that are now giving their fruit. Whatever the cause may be, a sensation has occurred. With your training in Vipassana, you observe it with equanimity, without reacting to it. In those few wonderful moments, 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 be able to do this only for a few seconds or minutes. But by practice, you gradually develop your strength. As the habit pattern becomes weaker, your behavior pattern changes. You are coming out of your misery.

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 understand very well, "Anger is not good for me. It is dangerous. It is 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. 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.

By practicing this technique, you start observing the sensation that arises because of the biochemical flow when you are angry. You observe but do not react to it. That means you do not generate anger at that particular moment. This one moment turns into 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 this technique try to observe how they are dealing with different situations. Are they reacting or remaining equanimous? The first thing a 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. Then whatever action is taken is real action, not reaction. And action is always positive. It is only when one reacts that one generates negativity and becomes miserable. A few moments of observing sensations makes the mind equanimous and able to act. Life is then full of action instead of reaction.

With regular, daily practice and application of the technique, the behavior pattern starts to change. Those who used to roll in anger for a long time find their anger diminishing in intensity or duration. Similarly, those who are addicted to passion find that it becomes weaker and weaker, and so do those who are addicted to fear. The amount of time that is needed to rid oneself of a certain impurity may vary, but sooner or later the technique will work, provided it is used properly.

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 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 on multiplying inside. We have found that in cases of alcohol addiction people generally start benefiting more quickly than people who are addicted to drugs. But the way is there for everyone to come out of misery, however much addicted or ignorant they may be. If you keep working patiently and persistently, sooner or later you are bound to reach the stage where you start feeling sensations throughout the body and can observe them objectively. It may take time. In ten days you may only make a slight change in the habit pattern of your mind. It doesn't matter; a beginning is made. If you keep on practicing morning and evening and take a few more courses, the habit pattern will change at the deepest level of the mind and you will come out of your ignorance, out of your reaction-out of your suffering.

We keep advising people who are addicted even to tobacco: if an urge arises, do not take a cigarette. Instead, wait a little. Accept the fact that an urge to smoke has arisen in the mind. When this urge arises, 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 to smoke. And by observing the sensation as impermanent, anicca, you will find that this urge passes away. This is not a philosophy, but experiential truth.

The same advice applies to those who are addicted to alcohol or drugs: when an urge arises, do not succumb immediately. Instead, wait ten or fifteen minutes. Accept the fact that an urge has arisen, and observe whatever sensation is present at that time.

Those who follow this advice find that they are coming out of their addictions. 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 liberation.

May you all come out of all your addictions-and not only to drugs and alcohol. The addiction to mental impurities is stronger than these. May you change this strong behaviour pattern, to come out of your misery-for your own good, your own benefit, your own liberation. And the process is such that when you start to benefit from the technique, you cannot resist helping others. Your goal becomes the good and benefit of many. So many people are suffering all around: may they all come in contact with pure Dhamma and come out of their misery. May they start enjoying peace and harmony, the peace and harmony of a mind liberated from all defilements.


🌷Words of Dhamma🌷

"Vediyamānassa kho panāhaṃ bhikkhave, Idaṃ, dukkhaṃ ti paññāpemi, Ayaṃ, dukkha-samudayoti paññāpemi, Ayaṃ, dukkha-nirodhoti paññāpemi, Ayaṃ dukkha-nirodha-gāminī paṭipadāti paññāpemi."

🌷"To the person who feels sensations, meditators, I show what suffering is, I show what is the arising of suffering, I show the cessation of suffering, I show the path leading to the cessation of suffering."

(Titthāyatana Sutta, Aṅguttara Nikāya, III. vii. 1)

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🌷 Words of Dhamma 🌷

"Dhammārāmo Dhammarato, dhammaṃ anuvicintayaṃ; dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati."

"The bhikkhu who dwells in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, who well remembers the Dhamma, does not fall away from the sublime Dhamma."

(Dhammapada 364)


Samāhito sampajāno, sato Buddhassa sāvako vedanā ca pajānāti, vedanānaṃ ca sambhavaṃ, yattha c'etā nirujjhanti, maggaṃ ca khaya-gāminaṃ vedanānaṃ khayā bhikkhu nicchāto parinibbuto.



- With concentration, comprehensive insight and awareness, a follower of Buddha understands sensations and their arising, and where they cease, and the path leading to their extinction. With the extinction of sensation, the meditator is freed from craving, fully liberated.

Suffering Ceases Where Sensations Cease - by S. N. Goenka

(The following is a translation of an article of Samvedanā which originally appeared in the Hindi Vipaśyana Patrikā Aug. 1983.)

Our ingrained mental habit is to reel in the pain of unpleasant bodily sensations, and to roll in the pleasure of agreeable ones. However, when we start to observe sensations objectively, so many realities are revealed.

One reality is that every sensation arises because of a contact: the contact of eyes with a vision, of ears with sound, of the nose with odour, of the tongue with taste, of the body with something tangible, of the mind with thoughts or with the body itself. The contact is essential for a sensation to occur; this is the inexorable law of nature. By the practice of Vipassana meditation one can experience and understand this truth directly.

But because of the ingrained mental habit pattern, even if the meditator tries to observe sensations objectively, he is liable again to sink into the slough of reaction, of rolling and reeling. For a short time his head may rise above the surface of the water and then again he sinks below and is carried away by the current, towards an unknown destination.

As this experience repeats itself, gradually it becomes clear to the meditator that the mind is conditioned to wallow in sensation, whether pleasant or unpleasant. It delights in pleasurable sensations, and by that very act generates aversion towards those that are disagreeable. This habit of the mind is called in Pāli assādo-relishing sensations. If the sensation is pleasant, one wallows in the taste of pleasure. If the sensation is unpleasant, one wallows in the taste of misery.

As the meditator continues observing objectively, he further realizes the danger in sensations, their great potential for harm-in Pāli, adīnava. The habit of wallowing in sensations is a habit of stimulating craving and aversion in the mind. When these arise they intensify the sensations, which in turn strengthen craving and aversion. In this way starts a vicious cycle that feeds on itself. This is dukkha-samudaya-gāminī paṭpadā, the path leading to nothing but misery. The meditator realizes that he has wasted so much of his time in the past walking on this path and thus increasing his suffering.

Now, by the practice of Vipassana, the meditator starts to emerge from the habit of relishing sensations and to develop equanimity. As he does so, he realises that the vicious cycle of misery has been broken, at least temporarily, and he has stopped generating suffering for himself. Surely then he has found the path leading to the cessation of suffering-dukkha-nirodha-gāminī paṭipadā-by following which he will eradicate all the miseries of life.

Having come to this point, now the meditator can see for himself how important is bodily sensation, for from it two paths diverge: that leading to the arising of suffering, and that leading to its cessation.

And now he has experienced directly what suffering is, how it begins and multiplies, the meditator is careful to avoid the path leading to its arising, and to follow the path to its eradication. Continuing to observe sensations objectively, he experiences nissaraṇa-emergence from the habit of reacting in craving or aversion.

When one begins the practice of Vipassana, most of the time one's head may be below the surface of the water: one wallows blindly in sensations, generating fresh craving and aversion, fresh misery. As one develops skill in the practice, however, the periods of equanimous observation lengthen and the periods of blind reaction diminish. Once one stops generating new saṇkhāras of craving and aversion, one experiences khaya-the destruction of saṇkhāras of the past. Automatically the accumulated past conditionings of the mind arise and are eliminated, layer by layer, until one reaches the stage of nirodha, that is the nibbānic stage beyond the conditioned world of the senses. Anyone who practices Vipassana properly is bound to experience this ultimate truth sooner-or-later.

In the time that one is experiencing the truth of nibbāna, the mind ceases to work, and therefore, the moment-by-moment contact of mind and matter ceases. And because there is no contact, there can be no sensation. In this stage, the six sense organs cease to function; therefore, there is no possibility of a contact occurring between a sense object and any of these organs, and hence no sensation can arise. Thus by observing objectively the meditator emerges from the habit of wallowing in sensations, and reaches the stage in which all sensations and all suffering cease. The wheel of becoming has been shattered.

Come, meditators! Let us work ardently, diligently, patiently and persistently to shun the path of the arising of suffering, and to follow the path of its eradication, so that we may achieve real happiness, real peace. Sources : https://www.vridhamma.org/node/2484



🌷Venerable Ledi Sayādaw, Myanmar 🌷

We are grateful to the eminent bhikkhu Ledi Sayadaw, who foresaw that within the next 100 years, the first Buddha Sāsana of 2500 years would come to an end, and at that time, the Saddhamma preserved in Myanmar would return to its country of origin, India, and from there, it would spread throughout the world. He also realized that this important mission could only be fulfilled by a householder.

Therefore, after centuries, the Venerable Ledi Sayadaw opened the door of Vipassana to householders. He taught Saya Thetgyi and established him as the first lay Vipassana teacher in modern times. Saya Thetgyi fulfilled this responsibility with great dignity, skilfulness and competence. He was accepted by many lay people as well as bhikkhus as a lay Vipassana teacher.

http://www.vridhamma.org/en2006-10

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🌷 Ven. Ledi Sayadaw firmly believed that at the beginning of the Second Dispensation of the Buddha, Vipassana will return to India from Myanmar and will benefit people for a long time. Sayagyi U Ba Khin was also of the opinion that Vipassana will continue in its pure form during the Second Buddha Sasana, that is, for the next 2500 years. He sent our Principal Teacher Acharya Goenkaji to India for this express purpose. Goenkaji too is confident that the teaching of the Buddha will remain in its pristine purity for the entire duration of the Second Dispensation of the Buddha.

http://www.vridhamma.org/en2011-10

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🌷Dhamma Nanadhaja🌷

Shwe Taung Oo Hill, Yin Ma Bin Township,Monywa District, Sagaing Division

Contact address: Dhamma Joti Vipassana Centre

Dhamma Nanadhaja, meaning ‘Flying Flag of Wisdom in Dhamma’ (named after Ledi Sayadaw),will be situated on The Shwe Taung Oo Hill, on the west bank of Chindwin River, seven milesaway from Monywa, Yinmabin Township, Monywa District, Sagaing Division, near the ChindwinBridge. There is a cave on that hill where Ledi Sayadaw, practiced Vipasasna and wrote the Manuals of Dhamma.

At present Ledi Sayadaw's statue is located there and seems to bebenevolently looking down where the Centre is to be constructed.

In 2004, the local governmenthad granted six acres to establish this Vipassana centre.

Since 1996, off-centre courses had beenheld in Dhamma Yeik hall, Su Taung Pyae Pogada, in Monywa.

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🌷Ledi Sayadaw🌷

Mahathera, Agga Maha Pandita, D.Litt.

(1846-1923)

Ledi Sayadaw

( As published in 'The Manual of Buddhism', Union Buddha Sasana Council, Burma, 1965 )

Known to scholars of many countries, the Venerable Ledi Sayadaw, Aggamahapandita, D.Litt., was perhaps the outstanding. Buddhist figure of this age. With the increase in interest in Western lands, there is a great demand for his Buddhist Discourses and writings which are now being translated and reproduced in "The Light of the Dhamma."

Bhikkhu Nyana who was later known as Ledi Sayadaw was born on Tuesday, the 13th Waxing of Nattaw, 1208 Burmese Era (1846 C.E.) at Saing-pyin Village, Dipeyin Township, Shwebo District. His parents were U Tun Tha and Daw Kyone. Early in life he was ordained a samanera and at the age of 20 a Bhikkhu, under the patronage of Salin Sayadaw U Pandicca. He received his monastic education under various teachers and later was trained in Buddhist literature by the Venerable San-kyaung Sayadaw, Sudassana Dhaja Atuladhipati Siripavara Mahadhamma Rajadhi-raja-guru of Mandalay.

He was a bright student. It was said of him:—"About 2000 students attended the the lectures delivered daily by the Venerable San-kyaung Sayadaw. One day the Venerable Sayadaw set in Pali 20 questions on Parami (Perfections) and asked all the students to answer them. None of them except Bhikkhu Nyana could answer those questions satisfactorily." He collected all these answers and when he attained 14 Vassa and while he was still in San-kyaung monastery, he published his first book, "Parami Dipani". ((Manual of Perfections).

During the reign of King Theebaw he became a Pali lecturer at Maha Jotikarama monastery in Mandalay. A year after the capture of King Theebaw, i.e. in 1887 C.E, he removed to a place to the north of Monywa town, where he established a monastery under the name of Ledi-tawya Monastery. He accepted many bhikkhus-students from various parts of Burma and imparted Buddhist education to them. In 1897 C.E., he wrote Paramattha Dipani (Manual of Ultimate Truths) in Pali.

Later, he toured in many parts of Burma for the purpose of propagating the Buddha Dhamma. In towns and villages he visited he delivered various Discourses on the Dhamma and established Abhidhamma classes and Meditation Centres. He composed Abhidhamma rhymes or Abhidhamma Sankhitta and taught them to his Abhidhamma classes. In some of the principal towns he spent a Vassa imparting Abhidhamma and Vinaya education to the lay devotees. Some of the Ledi Meditation Centres are still existing and still famous. During his itinerary he wrote many essays, letters, poems and manuals in Burmese. He has written more than 70 manuals, of which eight have been translated into English and published in "The Light of the Dhamma". Vipassana Dipani (Manual of Insight) was translated by his disciple Sayadaw U Nyana, Pathamagyaw Patthanuddesa Dipani (A concise exposition of the Buddhist Philosophy of Relations) was originally written in Pali by the late Ledi Sayadaw and translated by Sayadaw U Nyana. Niyama Dipani (Manual of cosmic Order) was translated by U Nyana and Dr. Barua and edited by Mrs. Rhys Davids. Sammaditthi Dipani (Manual of Right Understanding) and Catusacca Dipani (Manual of the Four Noble Truths) were translated by the Editors of "The Light of the Dhamma." Bodhipakkhiya Dipani (Manual of the Factors Leading to Enlightenment) was translated by U Sein Nyo Tun, I.C.S. (Retd.), and Magganga Dipani (Manual of the constituents of the Noble Path) was translated by U Saw Tun Teik. B.A. B.L., and revised and edited by the English Editorial Board of the Union Buddha Sasana Council.

He was awarded the title of Aggamaha pandita by the Government of India in 1911 C.E. Later, the University of Rangoon conferred on him the degree of D. Litt. (Honoris Causa). In the later years he settled down at Pyinmana where he died in 1923 C.E. at the ripe age of 77.


🌷The Buddha and His Noble Path🌷
-Venerable Nanissara, Myanmar.

A) Six hundred and twenty three years before Jesus Christ, on the full moon day of May, in the Rupandehi district of the Kingdom of Nepal, at Lumbini in a lovely garden full of green shady Sala groves, Sakya Prince Siddhattha Gotama, the Buddha, who would become the greatest religious teacher in the world, was born.


His father, Suddhodana, was the ruler of the Kingdom of the Sakyas; his mother was Queen Maya. Mauryan Emperor Ashoka visited this sacred birthplace of the Buddha in 239 BC. In commemoration of his visit, he erected a stone pillar. The inscription on the pillar testifies not only to the location of the Lumbini gardens but also to the birthplace of the Buddha.

The inscription reads as follows-'When King Devanan Priyadarsina Raja had been anointed twenty years, he himself came and paid respect to this spot because the Buddha Sakyamuni was born here.'


B ) In 588 BC, on the full moon day of May, under a Bodhi tree growing on the bank of the Neranjara River near Gaya (now in modern Bihar, India), at the age of 35, Siddhattha Gotama attained Enlightenment. During the first watch of that wonderful night (Vesaka Punnima), the Blessed One acquired knowledge of his previous existences; in the second watch, penetrated the Law of Dependent Origination; and, finally, at sunrise, attained Omniscience. After this, he was known as the Buddha, 'The Perfect Enlightened One'. He was not born as a Buddha, but was a human being who became a Buddha by his own striving.

C) In 543 BC, on the full moon day of May (Vesaka Punnima), in the Sala grove Southwest of Kusinagar capital of the Mallas (in modern Uttar Pradesh, India), the Buddha, founder of the greatest religion, and the greatest teacher of all men and gods, passed into parinibbana (complete extinction), at the age of 80. When the Blessed One was entering into parinibbana, he addressed the assembly of bhikkhus saying- 'Brethren, now behold, I exhort you, decay is inherent in all conditioned things, but the Truth will remain forever! Work out your salvation and liberation with earnestness and diligence.' These were the last words of the Buddha.


When the Buddha thus entered nibbana, there arose, at the moment of his passing out of existence, a mighty earthquake-terrible and awe-inspiring; the thunder of heaven burst forth, and those of the bhikkhus who were not yet free from passion stretched out their arms and wept, some fell headlong on the ground in anguish at the thought-'Too soon has the Buddha passed away! Too soon has the Tathagata passed away from existence! Too soon has the Light of the World gone out! Too soon has the Eye of the World disappeared!'


The brilliant lamp was extinguished! But the lamp of the Dhamma, that is, the Buddha's teaching exists forever and will light the way of countless numbers of beings in our world across the stream of life and death to nibbana.


🌷It has been twenty-five centuries since Siddhattha Gotama, the Sakya Prince who became the Buddha, passed away. But His Words, His Teachings, His Path, His Philosophy, His Discipline, and His Truths have not passed away. These Dhammas remain even now as the guide to life for innumerable beings.

Among the founders of religions, the Buddha is the only teacher who did not claim to be anything other than a human being. Other teachers claimed to be either God or his incarnation in different forms. The Buddha was a human being; he claimed no inspiration from any God or other external power. He attributed all his realisations, attainments and achievements to human endeavour and human intelligence. A man and only a man can became a Buddha, if he so wills it and endeavours after it. We call the Buddha a man 'par-excellence'. He was so perfect in his 'humanness' that he came to be regarded later in popular religion as 'super-human'.

The moral, philosophical, practical and ethical systems expounded by the Buddha are called the Dhamma, and are more popularly known as Buddhism. Strictly speaking, Buddhism is not a religion, in that it is not a system of faith and worship owing any allegiance to a supernatural Supreme Being. Buddhism is a course or way that guides a disciple, through pure living and pure thinking, to gain Supreme Wisdom and deliverance from all defilements. In Buddhism, there is no god or creator to be feared or obeyed. Instead of placing an unseen almighty God over man, the Buddha raised the worth of human beings. Buddha taught that man could gain salvation by self-exertion without depending on any god. If by religion we mean a system of deliverance from the ills of life, then Buddhism is the religion above all religions.

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🌷 The foundation of Buddhism is the Middle Path. This avoids two extremes; one is the search for happiness through the pleasures of the senses, which is 'low, common, unprofitable and the way of ordinary people'; the other is the search for peace through self-mortification-usually in various forms of asceticism, which is painful, unworthy and unprofitable. The Buddha, having found both to be useless, avoided them and discovered the new way through his own experience. This is the Middle Path, which gives clear vision and knowledge that leads to calm, peace, happiness, insight, purification of mind and enlightenment, cessation of defilements, extinction of suffering, nibbana. This Middle Path is generally called the Noble Eightfold Path, because it is composed of eight categories, namely-

1. Right Understanding

2. Right Thought

3. Right Speech

4. Right Action

5. Right Livelihood

6. Right Effort

7. Right Mindfulness

8. Right Concentration

1. Right Understanding is the keynote of Buddhism. It is the knowledge of the Four Noble Truths. To understand rightly means Right Understanding-to see things as they really are. This understanding is the highest wisdom, which sees the ultimate reality and absolute truth. These realities and truths are within us, not outside ourselves. The path to freedom and purity has been well mapped by the Buddha and countless others who have walked upon it. This is the guide pointing the way to enlightenment. In the practice of the Noble Eightfold Path, Right Understanding stands at the beginning as well as at its end. A minimum degree of Right Understanding is necessary at the very beginning because it gives the right motivation to the other seven factors of the path and gives correct direction to them. In the beginning, Right Understanding deals with certain natural laws, which govern our everyday lives. One of the most important of these is the law of kamma, the law of cause and effect. Every action brings a certain result. When our acts are motivated by greed, hatred or delusion, then pain and suffering come back to us. When our actions are motivated by generosity, love or wisdom, the results are happiness and peace. If we integrate this understanding of the law of kamma into our lives, we can begin more consciously to cultivate and develop wholesome states of mind. The Buddha often stressed the importance of generosity. Giving is the expression in action of non-greed in the mind. The whole spiritual path involves letting go; non-clinging and generosity are the manifestation of non-attachment.

Right Understanding also involves a profound subtle knowledge of our true nature. In the course of meditation practice, it becomes increasingly clear that everything is impermanent. All the elements of mind and body exist in a moment and pass away, arising and vanishing continuously. The breath comes in and goes out, thoughts arise and pass away, sensations come into being and vanish. All phenomena are in constant flux. There is no lasting security to be had in the flow of impermanence. Deep insight into the selfless motive of all elements begins to offer us a radically different perspective on our lives and the world. The mind stops grasping and clinging when the microscopic transience of everything is realized, and when we experience the process of mind and body without the burden of self. This is the kind of Right Understanding that is developed in meditation through careful and penetrating observation.

2. Clear vision leads to clear thinking. Therefore, the second factor is Right Thought. Right Thought is free of sense desire, free of ill will, free of cruelty. This serves the double purpose of eliminating evil thoughts and developing pure thoughts.

The endless cycle of desire for sense pleasures keeps the mind in turbulence and confusion. Right thought means becoming aware of sense desires and letting them go. Then the mind becomes lighter. There is no disturbance, no tension, and we begin to free ourselves from selfishness and possessiveness. Freedom from ill will means freedom from anger. Anger is a burning fire in the mind and causes great suffering to others as well. It is helpful to be able to recognise anger and to let it go. Then the mind becomes light and easy, expressing its natural loving-kindness. Thoughts free of cruelty and harmfulness are thoughts of compassion, feeling for the suffering of others and wanting to alleviate it. We should develop thoughts, which are completely free of cruelty towards any living being.

3. Right Thought leads to Right Speech. How we relate to the world, to our environment and to other people depends upon our speech. The Buddha's teaching is a prescription for putting us into harmony with our surroundings, for establishing a proper ecology of mind so that we are in accord with others or with nature around us. The first aspect of relating to the world in this way is right speech. Right Speech means not speaking what is untrue, or using slanderous, abusive or harsh language, rather speaking words that are honest and helpful, creating vibrations of peace and harmony.

4. Right Speech must be followed by Right Action. This means not killing, minimising the amount of pain we inflict on other beings; not stealing, that is, not taking what is not given; and not committing sexual misconduct, which in the context of our daily life can be basically understood as not causing suffering to others out of greed or desire for pleasant sensations.
Although we are not always able to see the far-reaching consequences of each of our actions, we should take care not to create any disturbance in the environment but to emanate peace and gentleness, love and compassion.

5. Purifying his thoughts, words, and deeds at the outset, the spiritual pilgrim tries to purify his livelihood. Right Livelihood involves our relationship in the world. This means doing that kind of work for support and maintenance which is not harmful to others; not engaging in work which involves killing, stealing or dishonesty. There is a traditional list of occupations, which are considered unwholesome. It includes the work associated with harmful weapons, intoxicants and poisons and the work, which causes suffering to human beings and animals. The Dhamma is very active. Most human beings are dull in understanding, but wisdom and understanding have to be integrated into our lives. Right Livelihood is an important part of the integration-to make an art of life, to do what we have to do with awareness.

6. The next three steps on the path have to do primarily with the practice of meditation. The first of these is in many respects the most important-Right Effort. Right Effort is the energetic will to keep evil from arising, to get rid of such evil that has already arisen, to produce the good not yet arisen, and to develop the good that has already arisen. Unless we make the effort, nothing happens. It is said in the Abhidhamma that effort is the root of all achievement, the foundation of all attainment. If we want to get to the top of the mountain and just sit at the bottom thinking about it, nothing will happen. It is through effort of actual climbing of the mountain, by the taking of one step after another that the summit is reached.

But effort has to be balanced. Being very tense and anxious is a great hindrance. Energy has to be balanced with tranquillity. In our practice, we have to be persistent and persevering, but with a relaxed and balanced mind, making the effort without forcing. There is so much to discover in us, so many levels of mind to understand. By making effort, the path will unfold. We each have to walk the path with energetic will to solve the problems of our life.

7. Right Mindfulness means being aware of what is happening in the present moment. It is to be diligently aware of the activities of the body. It is to be diligently mindful with regard to the activities of sensations or feeling, perception, ideas, thoughts and mind. Mindfulness notices and attends to the flow of things-when walking, to the movement of the body. It observes the breath in-the breath out. Whatever the object is, mindfulness seeks to notice it, to be aware of it without grasping, which is greed; without condemning, which is hatred; without forgetting, which is delusion; just observing the flow, observing the process. Mindfulness brings the qualities of poise, equilibrium and balance to the mind.

8. Right Effort and Right Mindfulness lead to Right Concentration. The mindfulness of breathing is a very popular method for establishing concentration in the meditator's world. Concentration on breathing leads to one-pointedness of the mind and ultimately to insight, which enables one to attain enlightenment. The Buddha also practised concentration on breathing before he attained enlightenment. This harmless and fruitful concentration may be practised by any person, irrespective of religious beliefs.

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🌷 The most important discourse ever given by the Buddha on mental development or mental culture (meditation), is called 'The Setting up of Mindfulness' (Satipatthana Sutta).

The ways of insight meditation are given in this discourse. The discourse is divided into four main sections. The first section deals with our body (kaya); the second with our feeling or sensations (vedana); the third with the mind (citta), and the fourth with various moral and intellectual subjects (dhamma). It should be clearly borne in mind that whatever the form of 'meditation' may be, the essential thing is mindfulness, meaning awareness, attention and observation.

One of the most well known, popular and practical examples of meditation connected with the body is called the mindfulness or awareness of in and out breathing. For this meditation only, a particular and definite posture is prescribed in the text. For other forms of meditation given in this course you may sit, stand, walk or lie down, as you like. But for cultivating mindfulness of in and out breathing, one should sit according to the text-'cross-legged position, keeping the body erect and mind alert'. Place the right hand over the left hand. Eyes must be closed. Easterners generally sit cross-legged with body erect. They sit placing the right foot on the left thigh and the left foot on the right thigh. This is the full lotus position. Sometimes they sit in the half position, that is, by simply placing the right foot on the left thigh or left foot on the right thigh. When the triangle position is assumed, the whole body is well balanced. But sitting cross-legged is not practical and easy for westerners. Those who find the cross-legged posture too difficult may sit comfortably in a chair or any other support sufficiently high enough to rest the legs on the floor or ground. Assume any posture that is comfortably to you, keeping the back reasonably straight.

Your hands should be placed comfortably on your lap, and the right hand must be on the left. You must close your eyes. Keep the body still and steady, relaxed and easy, without being stiff, strained, cramped, shackled or bent over. Thus, seated in a convenient posture, at a quiet place, you should establish mindfulness. You should pay attention to the meditation object being mindful and alert, fixing the awareness on the tip of your nose. Breath in and out as usual without any effort or strain. Do not control or force the breath in any way, merely stay attentive to the coming of breath-in and the going of breath-out; let your mind be aware and vigilant of your breathing in and out. When you breathe you sometimes take deep breaths, sometimes not. This does not matter at all. Breathe normally and naturally. The only thing is that when you take deep breaths you should be aware whether they are long or short, in or out. In other words, your mind should be so fully concentrated on your breathing-that you are aware of its natural movements and changes. The important thing is not to move very often. Forget other things-your surroundings, your environment. Do not open your eyes and look at anything. It is very important to be patient.

Patience means staying in a state of balance, regardless of what is happening in the body. Stay easy, relaxed and alert. If we have a patient mind, all things will unfold in a natural and organic way. Being patient through all these experiences will help us to keep the mind in balance. Another thing for deepening meditation is silence. Much of the energy that is conserved by not talking can be used for the development of awareness and mindfulness. As with the meditation practice itself, silence, too, should be easy and relaxed. By keeping silent, the whole range of mental and physical activity will become extremely clear. Verbal silence makes possible a deeper silence of mind. Try to cultivate a sense of aloneness. To do this, it is helpful to suspend preconceptions about yourselves, about relationships, about other people. At the time of meditation, take time to experience yourself deeply. When we understand ourselves, then relationships become easy and meaningful. Concentrated efforts during the meditation on the development of moment-to-moment mindfulness will be directed towards one goal; the mind will become powerful and penetrating. During the meditation become very mindful of and notice carefully all your movements. The meditation deepens through the continuity of awareness.

When you are seated in a suitable place and in a suitable posture, you should establish mindfulness. You must pay attention to the meditation object, being mindful and alert, fixing the mind on breathing in and out. The in-breath and out-breath a group or a heap or a collection of physical phenomena. When you contemplate or observe or investigate in the body with mindfulness and knowledge, you can experience four material qualities. They are the elements of extension (earth); cohesion (water); heat (fire) and motion (air). When you stand up, your feet are touching the ground or floor. When you sit, the lower parts of your body are touching the carpet or floor. When you sleep, some parts of your body are touching the bed. There are many touchable parts on your body. Whenever you touch any part of your body with anything, you can experience the four qualities of elements.

Sometimes the touch will be soft or hard-this is the element of extension. Sometimes you will touch fluid with your body-this is the element of cohesion. Sometimes you will touch something hot or cold with your body-this is the element of heat. Sometimes you will touch air, wind or inflation of matter with your body-this is the element of motion (air). The material elements of our bodies are called 'great' because of their distributive power and constructive power. Our bodies are constituted of these four great primary elements. The earth, the sun, the moon, the planets and the stars are the same. It is these very elements, experienced in our body. The power of these elements is enormous. For a short period of time, the elements are in some kind of balance. Not realising the tremendous destructive power inherent in them, when they begin to get out of balance, they cause decay, the dissolution of the body, great pain and death.

There is also pain of the mind-depression, despair, anxiety, worry, anger, hatred, fear, lust, greed, desire, grief, sorrow, dissatisfaction, jealousy, separation from beloved ones, association with hated persons, etc, that cause suffering in the mind-body or mental-body.
How long will we remain ensnared in this cycle of rebirth and death, the suffering of this endless hurrying on, driven by ignorance and craving? Every morning we have to wake up and go day and night, looking for sense-objects. We are subject to colours, sounds, smell, tastes, touches, thoughts and sensations in endless repetition. You go throughout the day, you sleep at night and you wake up to be exposed to the same sense-objects, sensations and thoughts, over and over again.

Therefore, we have to give full attention, full-mindedness to the mental-body. We must observe the flow of sensation, feelings, thinking, knowing, etc. Whatever appears and disappears from moment to moment in the mental-body or material-body, you must examine the real thing carefully; observe with mindfulness; investigate with knowledge. When you do so constantly, the three characteristics of material-body and mental-body will become evident in your knowledge, that is to say you will see or know the three signs of mind and matter. They are always changing, not everlasting, and they are impermanent, suffering and egoless (soulless). After distinguishing these as materiality and mentality, you should contemplate these three characteristics to develop successive knowledge of insight until enlightenment is attained and absolute truth-nibbana is realized.

This is insight meditation which leads to insight wisdom, purification, higher supramundane wisdom, final liberation, real happiness, ultimate peace, cessation of suffering, absolute truth-nibbana.

Concentration meditation is the mental state of one-pointedness. It leads to mystic power and supernatural power. Insight meditation is the knowledge of wisdom, which penetrates the three characteristics of mind and matter. It leads to the highest wisdom, enlightenment, noble truth, absolute truth-nibbana.

🌷 In conclusion, the great benefit of mindfulness on breathing in and out should be understood as the basic condition for the perfection of clear vision, final liberation and purification of the mind.

For this had been said by the Buddha, 'Bhikkhus, mindfulness of breathing, when developed and much practised, perfects the four foundations of mindfulness. The four foundations of mindfulness when developed and much practised, perfect the seven enlightenment factors, and the seven enlightenment factors when developed and much practised lead to clear vision and liberation'.

So, I wish fervently as follows-may all you brothers and sisters, who are willing to enjoy cessation of suffering, pain, sorrow and lamentation try and practise the foundation of mindfulness that gives real happiness, peace and cessation of all forms of suffering.

Thank you very much, my dear brothers and sisters.

Sitagu Vihara, Sagaing Hills, Sagaing, Myanmar

http://www.vridhamma.org/Printversion/Buddha-Noble-Path

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🌷Dhamma son of Myanmar, Modern-day Asoka 🌷
-Venerable Bhante Ashin Nyanissara.

The most venerable monk Sitagu Sayadaw (Bhante Nyanissara) of Sagaing, Myanmar, has great regard and metta for the late Principal Vipassana Teacher S.N. Goenkaji.

With the Sayadaw’s metta, thousands of people gathered for the last-rites ceremonies for Goenkaji in Rangoon, Mandalay and Myitkyina (the origin of River Irrawady).

The ceremonial procession started from the Dhamma Mandala Vipassana center in Mandalay, to the banks of the Irrawady River at the Panmadee Jetty. It included a great many monks and nuns who melodiously chanted Dhamma verses. On the Irrawady five large barges loaded with people cruised into in a circular formation, and set afloat a thousand lamps dedicated to Goenkaji.

🌷Before this procession started, at a sangha-dana (a ceremoney during which alms, including robes are offered to monks) the venerable Bhante Nyanissara addressed the assembled congregation of monks and nuns with the following words:

“ Aniccavata Sankhara, uppadavayadhammino; Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho."

Indeed all sankharas are impermanent. Everything that arises –circumstances, material objects, people – has the nature of impermanence.

To arise and pass away is their true characteristic, their inherent nature.

With the practice of Vipassana, one observes the phenomena of this arising and passing until it is extinguished – there is no more arising.

This is ultimate peace, this is nibbana (liberation, enlightenment).

🌷During the Buddha’s parinibbāna, Sakka descended from his Tāvatimsa abode along with other devas and recited the above verse. Mahabrahma along with his assembly of Brahmas showered flowers to pay homage. A large number of bhikkhus had congregated to pay their last respects to the Buddha.

Almost in the same way as we have gathered here to pay our last respects to Goenkaji.

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🌷At the time of the Buddha’s parinibbāna, the Ven. Mahakassapa, who was filled with the volition to preserve the Buddha’s beneficial teachings, was unable to attend. The responsibility of lighting the pyre of his physical remains was therefore on the Ven. Anuruddha Following that, Mahabrahma Sahampati, Sakka – the king of devas, and the Ven. Ananda each gave a Dhamma verse, whereas the Ven. Anuruddha recited two Dhamma messages. In this way, all those present paid respects to the earthly remains of the Buddha.

🌷Respected Goenkaji passed away in Mumbai, India, which is where he was cremated.

He was born in Mandalay and deeply loved his motherland Myanmar. Although born in a staunch Hindu family, he later embraced Vipassana and became its prominent advocate. His immense faith in Vipassana arose from the fact that Vipassana helped him come out of his suffering.

Two factors firmly established his faith.

1) One was that Sayagyi U Ba Khin freed him from the woes and trappings of his worldly life. Additionally Sayagyi’s teacher, the Ven. Saya Thet Gyi, and in turn his teacher, the Ven. Ledi Sayadaw opened the doors to appointing teachers for the laity (householders).

2) The other factor was that Goenkaji was deeply grateful to the Sangha (order of monks) of Myanmar, for their diligence in preserving the Dhamma for 2,500 years in its pristine form.

The Burmese Sangha has somehow failed to fathom this gratitude the way Goenkaji, an Indian national, grasped it.

It was this gratitude that inspired Goenkaji to establish a Vipassana center in India and spread the noble teaching of Vipassana to the rest of the world.

https://www.vridhamma.org/node/2366

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🌷Inaugural Ceremony of ‘Dhammalaya’ Guest House🌷

The newly constructed ‘Dhammalaya Guest House’ which has been built for the convenience of travellers on the campus of the Global Pagoda will be inaugurated on 27th April, 2014 in the presence of Venerable Sayadaw Ashin Nyanissara from Myanmar.

https://www.vridhamma.org/node/1660

http://www.vridhamma.org/

https://www.dhamma.org/en/courses/search

Vipassana Research Institute -






5.1.1 What Is the Meaning of “Buddha”?

That the real Lord Buddha is Phra Dhammakaya, the Internal Buddha who leads an individual to attain Enlightenment. Dhammakaya is Buddharatana and He dwells inside the body of the Lord Buddha. “Buddha”. Buddha means Enlightenment. Buddha causes living beings to wake up. Buddha is all-knowing. Buddha is all-seeing. Buddha attains Self-Enlightenment. Buddha has already bloomed. His defilements have been completely extinguished

The word “Buddha” means a personage who has attained the Four Noble Truths through the process of Self-Enlightenment. Buddha means a personage whose defilements have been completely extinguished. He is all-seeing. He causes living beings to wake up by teaching them to attain Enlightenment. He has opened up like a lotus flower because He is replete with virtues.

The Lord Buddha’s History: Over 2,500 years ago, an infant who possessed the thirty-two physical attributes of the Perfect Man was born into the royal family that ruled Kapilavastu. His father’s name was King Suddhodana. His mother’s name was Queen Sirimahamaya. She was the former princess of the Koliya House that ruled Devadaha. When she was ten months pregnant, she left her husband’s home in order to give birth to her child in Devadaha , and while in the wood of “Lumbini”, the queen felt the birth pang and later gave birth to her male infant under a large tree.

The birth took place near midday on the 15th day of the 6th waxing moon 80 years before the Buddhist Era. Five days after the infant prince was born, King Suddhodana invited 108 Brahmin scholars to come for a meal at the royal palace. Out of these 108 Brahmin scholars, there were eight who were experts in making predictions based on an individual’s physical features. These eight Brahmins were asked to make a prediction about the infant prince’s future and to give him a name.

Seven of the Brahmin scholars made two predictions about the infant prince. They said that if the prince remained a householder, he would become a Universal Monarch. But if he took up the religious life, he would attain Self-Enlightenment and become the Lord Buddha. One Brahmin scholar, the youngest of the eight, made only one prediction. He said that the infant prince would definitely take up the religious life and attain Self-Enlightenment to become the Lord Buddha. All eight Brahmin scholars agreed that the infant prince’s name should be “Siddhattha” or “Siddharatha” which means wish fulfillment.

Two days later when the infant prince was just seven days old, Queen Sirimahamaya passed away. Therefore, Prince Siddhattha was raised by Queen Mahapajabadi who was his aunt and King Suddhodana’s second queen. Queen Mahapajabadi gave birth to Prince Nanda and Princess Rupananda. Therefore, Prince Siddhattha had a half-brother and a half-sister. He also had many cousins belonging to the Sakya House who were of a similar age.

When Prince Siddhattha was seven years old, he was educated by the royal court’s Brahmin scholars. Seeing that his son was brilliant, King Suddhodana sent Prince Siddhattha to be educated by the Visavamitra masters. They were the foremost scholars in their fields in those days. Prince Siddhattha was able to learn everything from these masters very quickly and he was poised to assume the throne as a Universal Monarch in the future.

When the prince was sixteen years old, his father thought it was time for him to marry and the person the king had in mind for his son was Princess Yasodhara or Bimba. Princess Yasodhara was the daughter of King Suppabuddha and Queen Amita. The prince and princess were married and they later had a son named “Rahula”. Their life together Was a happy and abundant one. The king made sure that the prince had every comfort in life because he wanted his son to remain a householder for the rest of his life. The king wanted his son to become a Universal Monarch.

However, Prince Siddhattha’s accumulated merit and Perfections caused him to see the four celestial messengers that included an old person, a sick person, a dead person, and a monk. These images served to remind the prince of the suffering inherent in every life Such that he wished to find the way out of suffering by taking up the religious life as a monk.

Finally when the prince was 29 years old, he decided to become a monk by leaving the palace on his steed, “Kanthaka” and accompanied by his page “Channa”. When they arrived at the bank of the Anoma River, the prince cut off his top knot and took up the religious life as a monk.

Later, the prince-monk went to study under the Yogis Alara and Udaka

Respectively. He had learnt all that could be learnt from both Yogis but he knew that the knowledge gained could not lead him to attain Self-Enlightenment. Therefore, he decided to go and find the way out of suffering by himself. He had tried different methods popular among the ascetics at the time especially self-mortification.

After six years of extreme endeavoring, he was still nowhere near attaining Self-Enlightenment. Finally, the princemonk decided to practice meditation according to the Middle Way. This led him to attain Phra Dhammakaya and the Four Noble Truths. As a result, he became self-enlightened as the Lord Buddha on the 15th day of the 6th waxing moon forty-five years before the Buddhist Era.

The Lord Buddha’s birth, Self-Enlightenment, and the attainment of Complete Nibbana fall on the same day, which is the 15th day of the 6th waxing moon. Buddhists know this day as “Visakha Puja Day” or the Lord Buddha’s day.

After Self-Enlightenment, the Lord Buddha went far and wide to teach all living beings as well as people of every caste: Brahmin, Vaisya, Sudra, and half-caste. These people undertook ordination and practiced according to the Lord Buddha’s Teachings until they could attain the different stages of Enlightenment. Multitudes proclaimed themselves as Buddhists.

The Lord Buddha had used different teaching techniques which suited the character and level of knowledge of each individual such that His audiences could easily understand the teachings and attain the different stages of Enlightenment. The Lord Buddha had spent forty-five years establishing Buddhism in India. He attained Complete Nibbana on the 15th day of the 6th waxing moon when He was eighty years old.

*Buddhist TV Channel. Live Broadcast and on demand. Many Dhamma Programs available such as Buddhist Teaching, music, news, motion pictures Thailand Biggest Buddha Dhamma Meditation Movie and Video.*

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