Chapter 1 – Introduction I Am a Student of Vipassanā Meditation As

Chapter 1 – Introduction

Section 1.1 – Background

I am a student of Vipassanā meditation as taught by S.N. Goenka since 1989. I have gone through many short and long-term retreats. These retreats helped me in all aspects of life and to grow as an individual. Initially, I did not spend much time in reading about the theoretical aspects of Vipassanā meditation, except a few books published by ‘Vipassana Research Institute’, India. Due to the practice of Vipassanā and inspiration received from S.N. Goenka and S.N. Tondon, the curiosity arose from deep within about the Pāli language and its literature. This was well-nurtured by the formal and non-formal education of Pāli language under the guidance of Prof. Deokar. Many queries and questions were solved, and many new questions arose again during this study of Pariyatti and Paṭipatti. In the meanwhile, I had certain meditative experiences as a result of the practice of vipassanā. Those experiences were overwhelming, encouraging and blissful. When I shared those experiences with a learned monk, fortunately or unfortunately he discouraged me saying such experiences are not possible technically in the Goenka-tradition. All these different conditions gave an impetus for this in- depth study of the Goenka-tradition especially from the point of its relation to the canon. When I decided to undertake this study, being accompanied by Prof. Deokar, I met Goenkaji at his residence in June 2012, in order to get his advice and consent. He was pleased to listen to us and gave his good wishes for the study. He mentioned that he refered to the Paṭisambhidāmagga particularly in his long course discourses. We took his leave, assuring him that we would meet him again for further guidance. Unfortunately, this did not happen as he passed away in Oct. 2013. As suggested by Goenkaji, I could find references to dasa vipassanā upakkilesa - ten insight defilements, vipassanā ñāṇa - insight knowledge and so on in the Paṭisambhidāmagga. I registered the topic for my research study with the University of Pune, in Dec. 2012.

1.2 - Vipassanā Meditation as taught by S.N. Goenka

The quintessence of Buddha’s teaching is found in a verse –

Sabba-pāpassa akaraṇaṃ, kusalassa upasampadā |

Sacittapariyodapanaṃ, etaṃ Buddhāna sāsanaṃ || (Dhammapada verse-183)

‘To abstain from all evil, to cultivate merit, to purify the mind totally, this is the teaching of the Buddhas.’

Very precise, simple and easy to understand.

The Buddha realized the ultimate truth – Nibbāna, after practising Samatha and Vipassanā meditation. The Pali word samatha means ‘tranquillity’ or ‘serenity’; it is a synonym of Samādhi - ‘concentration’; and Vipassanā means ‘insight’. He gave instructions about how to practise both these meditations. The actual interpretation of his instructions is possible only in the context of a living practice.

There are many differen traditions of meditation practised in Myanmar, Thailand, Srilanka, and other countries, which are supposed to follow Buddha’s teachings. These traditions are named after Sayagyi U Ba Khin, Mahasi Sayadaw, Pa-auk Sayadaw, Mogok Sayadaw, Ajahn Chah, Ajan Buddhadas, Kalyanavams and many more. At present, there are many meditation masters trained in these traditions who are teaching meditation around the globe. In the tradition of Sayagyi U Ba Khin, the Vipassanā meditation taught by S.N. Goenka is particularly popular in India and abroad.

The first step of the Vipassanā meditation taught by S.N. Goenka is the ten-day course. There after, on fulfilling certain criteria, such as the number of courses completed and various kinds of dhamma services rendered, the serious practitioner is entitled to further progressive courses. After the ten-day course, there is the Satipaṭṭhāna-course, followed by the courses for twenty days, thirty days, forty-five and sixty days. In all the courses mentioned here, there are certain factors common to all, such as the timetable in general, the Ānāpāna meditation practice for 1/3 duration of the course, the Vipassanā meditation practice for 2/3 duration of the course and the Mettā bhāvanā meditation practice for a day or two, being the concluding part of the course. The contents of the evening discourses, given by S.N. Goenka, vary in the different courses and instructions for practice also differ at times as per the seriousness of the course.

The Buddha has given importance to ‘knowing reality as it is’. This alone can lead a practitioner towards the ultimate truth. To experience the Nibbānic peace, the meditator has to cultivate wisdom which is traditionally called Vipassanā bhāvanā. Vedanā and Sampajañña are two important concepts for the practitioner of Vipassanā. Vedanā here means ordinary bodily, physical sensations, irrespective of its pleasant, painful or neutral nature. While practising Vipassanā, when one observes vedanā objectively, without reacting with craving or aversion, one deals with the mind and the matter phenomena – ‘the nature’. The mechanical habitual

2 pattern of the mind, of reacting blindly is to be changed by this practice; the change is nothing but the purification of the mind. We are attached to blind reactions to sensations; mistakenly we understand it as ‘I’. When we do not react with craving or aversion and remain equanimous, this wisdom is Sampajañña- the constant, thorough understanding of impermanence with the awareness of sensations.

S. N. Goenka explains the Noble Eight-fold Path with reference to Sīla (morality), Samādhi (concentration) and Paññā (wisdom) in detail during the Vipassanā courses. While teaching samatha aspect, he stresses on the Ānāpānasati practice i.e. mindfulness of breathing. Similarly, while teaching Vipassanā, his main focus remains on Vedanā (sensation) and Sampajañña. He mentions that ‘the tradition in which I drank the nectar of benevolent dhamma, that liberates one from all misery, is called the tradition of Ledi Sayadaw, which is actually the tradition of the Buddha. This tradition gives all importance to the sensations that one feels on the body.’ - (Goenka. 2002: p.5). He further says, ‘Sampajañña is continuous, clear comprehension and thorough understanding of the impermanent nature of the physical and mental structure (particularly vedanā). Vedanā is felt on the body, but it is also a part of the mind and its observation means the observation of the mind and matter phenomenon.’ - (Goenka. 2002: p.6). Again, he adds, ‘Let there be no doubt about the technique. I invite you: Let us all walk on the path shown to us by the Buddha, the greatest scientist of mind & matter, the greatest physician of mind the world has ever produced. Let our philosophical beliefs not become an obstacle for us. Let us make use of the Buddha’s discovery that vedanā is the tool that will liberate us from our misery.’ - (Goenka. 2002: p.9). Motivated by this appeal, many Seekers of the truth have already given, and many are giving a fair trial to the technique of the Vipassanā as taught by S. N. Goenka.

From the brief review given above, we can underline the following features of the Goenka tradition:

i) In the tradition of S. N. Goenka, the importance given to the practice of samatha is less than the practice of the Vipassanā. Some traditions give equal importance to both. The Tradition of Sukkha-Vipassanā believes that a little practice of Samatha is acceptable for further work of Vipassanā; and the attainment of jhāna is not required. There is ambiguity about this opinion.

ii) The Visuddhimagga mentions forty different objects of samatha meditation but this tradition uses only one object i.e. Ānāpāna for the practice of samatha.

3 iii) In this tradition, out of three basic characteristics of nature - Anicca, Dukkha, and Anattā; the Anicca aspect is emphasized at the initial stage of the practice. The Mahāyāna tradition rejects the claim of the realization of the ultimate truth by simply knowing Anicca. According to them, many theravāda traditions do not give importance to Anattā.

iv) The Satipaṭṭhāna-sutta mentions kāyā, vedanā, citta and dhamma anupassanā practice; but in this tradition, apparently, it looks that, the main focus is on the vedanānupassanā. Some other traditions give importance to three other anupassanās as well.

v) The Mettā meditation practice has very little importance in this tradition, whereas some traditions give importance to the Brahmavihāra meditation practice. vi) In this tradition, during the practice of Ānāpāna, the entire attention is to be given to the triangular area, consisting of nostrils, the upper lip and the spot below the nostrils, where breath touches. While other traditions give importance to different parts like the abdomen. vii) In this tradition, during the practice of Vipassanā, initially, the sensations are to be observed from the outer surface of the body; but in the later stages sensations of the inner parts are also to be observed in sequence, from the top of the head to the tips of the toes and in the reverse order as well; whereas other traditions do not follow this procedure. viii) This tradition does not encourage the analysis of observed details; the focus is on observation alone. ix) Assistant-teachers, who facilitate the students, are senior practitioners. They need not have any achievement in regard to Samatha or Vipassanā. Similarly, there are no parameters set to gauge the level of concentration, and so on, during the course. x) In this tradition, there is no flexibility with regard to the mode of practice and the schedule of practice. xi) The proportion of Ānāpāna, and Vipassanā is 1/3 and 2/3 portion respectively of the total duration of the retreat. The duration of the Mettā practice for general courses and a long course of 20 days is one day. For other long courses from 30 days onwards it is two days.

1.3 - The Paṭisambhidāmagga

Among various Buddhist traditions there are certain differences in the mode of a practice and about the point of emphasis. Some of these differences are irreconcilable. For instance, some traditions make use of imaginary objects of meditation, whereas some reject them totally.

All traditions claim authenticity and originality. Such claims often give rise to biases about one’s own tradition and prejudices against others in the mind of the students. Moreover, there is a wide gap between the living tradition and the scriptural tradition. This can create confusion in the mind of a practitioner regarding the authenticity of the living tradition.

In this connection, the Buddha himself gave two main guidelines to the seekers of the truth or methodology to explore the truth:

The Two guiding principles -

a) The Buddha said in the Kālām Sutta: ‘Do not believe what you have heard. Do not believe traditions because they have been handed down for many generations; Do not believe anything because it is rumoured and spoken by many; do not believe merely because a written statement of some old sage is produced; do not believe in conjectures; do not believe in that as truth to which you have become attached by habit; do not believe merely the authority of your teachers or elders. After observation and analysis, when it agrees with reason and is conducive to the good and gain of one and all, then accept it and live up to it.’ - (Chit Tin U Sayagyi. 1997: p.3).

b) At the time of Mahāparinibbāna, the Budhha very clearly instructed that, ‘Dhamma and Vinaya’ would be the Master after him - (D.II: p.154). If any Bhikkhu wants to cross- check or confirm the authenticity of the Buddha’s words, he should refer to the Sutta (Dhamma) and Vinaya only.

The above two guiding principles of the Buddha are like the pointer of a compass. If the first is like a tip of the pointer indicating the North Pole, then the other is like a tip of the same pointer indicating the South Pole. These are guiding principles to the seeker or meditator during the voyage - in the search for truth.

In this connection Paṭisambhidāmagga being the oldest work, and it is the Principal origin of the literary sources with regard to the insight development, references can be taken from it. Hence, in the present research the study of the S. N. Goenka tradition is done from the perspective of the Paṭisambhidāmagga.

When we consider the Tipiṭaka as a source to study Buddha’s Teachings, the Sutta and the Vinaya Piṭaka are the primary sources because the systematization of the Abhidhamma Piṭaka took place later. The Paṭisambhidāmagga has received the status of being a part of the Sutta Piṭaka. There are other practice manuals available like Visuddhimagga of Buddhaghosa, Vimuttimagga of Upatissa [only a Chinese translation available], Śrāvkbhūmi and

Bodhisatvabhūmi of Yogācāra-bhūmiśāstra, etc. In the Visuddhimagga and Vimuttimagga, the Paṭisambhidāmagga is frequently quoted. Hence, the Paṭisambhidāmagga, being a forerunner and having a special status in the Sutta-Piṭaka, it is chosen as a reference book to examine and answer the questions raised above.

Paṭisambhidāmagga - ‘The path of Discrimination’ is like an encyclopedia of the philosophy of the Sutta-Piṭaka, and it is the 12th book of the Khuddaka-Nikāya. As far as the method and style are concerned, it stands in resemblance to the commentaries or to the Niddesa of the Khuddaka-Nikāya. It is a book meant primarily for reference and intensive studies, useful to one who has already mastered the suttas. It is attributed to the venerable Sāriputta and some complex technical terms are explained in it. Here, Buddha’s important teachings are dealt with analytically, like the Abhidhamma. It is divided into three main parts or Vaggas, namely, Mahā Vagga, Yuganaddha Vagga and Paññā Vagga. Each Vagga consists of ten subgroups, named Kathās. Each subgroup is devoted to the exposition of a subject matter of its own, and complete in itself. It provides a theoretical foundation (pariyatti) for the practice of the path (paṭipatti).

In the Mahāvagga, various sub-groups, like Ñānkatha etc, discuss knowledge or the right- understanding, Sīla, Samādhi, Paññā, Dhammaṭṭhiti, Saṅkhārupekkhā, and so on. In this vagga there are important subgroups such as Diṭṭhikathā, Ānāpānassatikathā, Indriyakathā, Vipallaskathā, and so on. In the Yuganaddhavagga there are the Yuganaddhakathā which is about Samatha and Vipassanā, the Bojjhaṅgakathā, the Mettākathā, the Paṭisambhidākathā, the Balkathā and so on. Different subgroups such as the Mahāpaññākathā, the Satipaṭṭhānakathā, and the Vipassanākathā are included in the Paññāvagga.

The Aṭṭhakathā explains that there are four Paṭisambhidās or approaches to knowledge; i) An approach to the meaning, (Attha); ii) To the things, (Dhamma); iii) To the etymology, (Nirutti); iv) To the knowledge itself, (Paṭibhāna). It is in the light of these that the expositions are guided in the book - Paṭisambhidāmagga. - (Pāli Publication Board. 1960: p. x).

A council headed by Ācariya Pārshwa in the reign of Kanishka composed the Vibhāsha (vibhāsha-shāstra or Abhidharma-mahāvibhāshā), which is based on the Jnānaprasthānshāstra. Those who followed the Vibhāsha were called later Vaibhāshikas. Nāgāarjuna has also referred to the Vibhāshā in his Mahāprajnāpārmitā-shāstra.

Abhidhamma text of the Sarvāstivādin School, the Jnānprasthānshāstra is now available only in the Chinese language. Late Dr. Venimadhava Barua has pointed out the close similarities between contents of the Paṭisambhidāmagga and the Jnānprasthānshāstra. - (Upadhyaya

Bharatasimha. 1994: pp.442-443). This highlights the importance of the Paṭisambhidāmagga in all the Buddhist traditions, irrespective of their ideological differences.

1.4.- A Survey of the work done in the research area, and a need for more research

In order to throw light on the sources of Vipassanā meditation Goenka wrote a book in Hindi Tipiṭaka me Samyaka Saṃbuddha – Part 1 and Part 2, published by VRI, in 1995 and 1996 respectively. Three seminars were arranged with regard to Vipassanā meditation, proceedings of which were published by VRI. Details of publication are as follows:

1) The Importance of Vedanā and Sampajañña. A seminar, February 1990, Dhammagiri, Igatpuri. 2) Vipassana Its Relevance to the Present World. An International Seminar, New Delhi, April 1994. 3) Dharma – Its True Nature. An International Seminar, May 1995, Dhamma Giri, Igatpuri.

I have studied some published research papers: 1) An article, Textual Sources of Vipassanā Meditation with special reference to the meditation technique introduced by S.N. Goenka, by M. A. Deokar, (2012), appeared in the Buddhist Meditation: Texts, Tradition and Practice, published by Somaiya Publications Pvt. Ltd. Mumbai. Its contents are summarized as: The Goenka-tradition gives much importance to the practical aspect rather than the theoretical one. It claims purity, originality and authenticity of the tradition. The purpose of this paper was to note the textual sources of this technique and study the point of emphasis, exclusion and deviation in term of interpretation. The study revealed that, Vipassanā meditation taught in the Goenka-tradition is a synthesis of ānāpāna-sati of kāyānupassanā and vedanānupassanā, according to the Satipaṭṭhāna-sutta and alike. It deviates from the commentarial tradition in terms of textual interpretation and mode of practice to a good deal. It mainly relies on the writings and speeches of Sayagyi U Ba Khin, for its theoretical and practical foundation. 2) An article, Texts on Vipassanā and the Tradition of practising it in the U Ba Khin Way, by Angraj Chaudhary, (2012), appeared in the Buddhist Meditation: Texts, Tradition and Practice, published by Somaiya Publications Pvt. Ltd. Mumbai.

Its contents are summarized as: In order to understand, some crucial terms of the Pāli Tipiṭaka, such as sati-sampajañña, phussa phussa vyanti karoti, and so on, insight meditation plays an important role. Meanings of such terms are connected with the practice of vipassanā; without the practice or experience such terms are like dead words. Theory and practice are interdependent. He has mentioned some Hindi translations of a Pāli text related with vipassanā by Ven. Ananda Kosalyāyana and Ven. Rahul. It differs since, phussa phussa vyanti karoti explains the mechanism of vipassanā. 3) An article, Buddhist Meditation in Sri Lanka: Texts, Tradition and Practice, by Suman Ratnayaka, (2012), appeared in the Buddhist Meditation: Texts, Tradition and Practice, published by Somaiya Publications Pvt. Ltd. Mumbai.

The concluding remarks presented in the paper, are in brief as: Buddhist meditation is traced back to the time of the Buddha in 6th Century BCE. We find its sources in the Pāli canon, commentaries and post-canonical texts written in Sri-Lanka. Inscriptions in Brahmi and old Sinhal script, and epistles are additional sources. All these sources touch upon Buddhist meditation in Sri-Lanka from the perspective of its origin, purpose, authentic practice, history and culture. As per my knowledge in the contxt of the present research topic, this is the only work done so far.

Now-days, in Sri-Lanka interpretations of Buddhist meditation are compatible with the early Buddhist discourses, some are compatible with the Abhidhamma teachings, some with a particular tradition like that of Burmese, Thai, Sri-Lanka or mixed, and still some others with modern interpretations related to the contribution of Buddhist meditation to health, memory, stress management and so on.

Original meaning, associated with the teachings of the Buddha, of the technical terms bhāvanā, samatha, vipassanā, and sati are related to the context. Buddhist meditation in the contexts of the early Buddhist texts with all its applications is nibbāna-oriented.

In view of such complex and at times ambiguous situation regarding the current vipassanā practice, the need to conduct further studies on this topic was felt.

1.5 - Aims and Objectives of the study

- To trace the textual sources of Vipassanā Meditation as taught by S.N. Goenka, with special reference to the Paṭisambhidāmagga.

- To clear the doubts and ambiguities regarding authenticity of the tradition.

- Verification of the claims to originality of the tradition.

1.6.- Methodology and Techniques used

This is an exploratory or formulative research, hence it does not need working hypothesis. Aims and objectives of the study themselves did function as hypothesis and led the research. As mentioned above, the Buddha himself has given methodology for deciding authenticity of the teachings and the path. I have used the same for examining the claim to authenticity of the Goenka-tradition.

Since, except translation there are no other resources to comprehend the contents of the Patisambidhammagga. I went through the literature of Early Buddhism, from the Sutta-Piṭaka, for better understanding of the Paṭisambhidāmagga. This approach gave me confidence and deep insight into the subject. Hence, a separate chapter (number four), is included in order to clarify Early Buddhist doctrinal concepts. These concepts primarily deal with one or the other state out of the thirty-seven states belonging to enlightenment. I have mainly dealt with those concepts which prominently figure in Goenka’s tradition. These are arranged in eleven groups in order to give a better picture of the Goenka-tradition.

I had visited Sri Lanka during the months of May and June 2015. This visit helped me immensely in my studies. I stayed in different forest monasteries like Na Uyana, Kahagalla, Thene, Khanduboda, and so on. Every Monastery had its own library, different halls for the practice of Pariyaṭṭi, Paṭipatti, alms-food etc. along with adequate cottages for the monks and visitors. I spent a month in the Na-Uyana Monastery and found that many monks recite all the seventy-three vipassanā ñāṇa from the Paṭisambhidāmagga, during their evening chant twice or thrice a week, along with the other chants. Ven. Nānadassana very kindly gave me a book, written by him, wherein I found an interesting exposition of these seventy-three insight knowledges. I had an opportunity to communicate with many scholarly monks, who travelled across all Buddhist countries like Myanmar, Thailand and so on.

Since my topic is related mainly to primary sources, I restricted myself to the related Early Buddhist literature. Occasionally I referred to Commentaries and Sub-commentaries also. Some secondary sources proved to be very much helpful. I found many issues of a very old Magazine, ‘Light of Dhamma’ from Goenkaji’s personal collection at the library of VRI, Mumbai. Those were very helpful in providing information about International Meditation Center, Yangon, Myanmar, and Sayagyi U Ba Khin.

I did an analytical study of the claim of originality of the teachings of S. N. Goenka. For this purpose, I collected canonical quotations and analysed them. In order to find out possible connections among the practices of ānāpānassati, the four fine material absorptions, the four immaterial absorptions, and the saññāvedayitanirodha, I identified the relevant sutta passages discussing these topics, and classified them as per their main themes.

The discussion about the living traditions of Buddhist meditation is presented in two separate chapters: Third and Fifth. Chapter three solely focuses on the Goenka-tradition allowing a detailed treatment of the topic that forms the core of the present research. In chapter five I examined other well-known living Theravāda traditions of the vipassanā meditation in the comparative light of the features of the Goenka-tradition.

In chapter six relevant sections of the Paṭisambhidāmagga are discussed providing the firm basis for the comparative study between the Goenka-tradition and others.

Summary -

Since, the main purpose of this thesis is to find out and study the sources of the Goenka- tradition pertaining to the insight meditation practice, initially we have discussed in brief the insight practice in this tradition, and the Paṭisambhidāmagga in general. The aims and objectives of the thesis and other points raised here, warrant to discuss first the views of the canon regarding the development of insight or Vipassanābhāvanā in order to get proper perspective of this topic. This will help us to precisely locate the Goenka-tradtion on the wide spectrum of Buddhist practices and textual liniages.