Chapter 3 – The Living Tradition of Vipassanā Meditation

This chapter discusses in detail about the living tradition of the Vipassanā meditation as taught by S. N. Goenka. For this purpose, we have enough audio-visual source material at our disposal. To present the doctrinal features of this tradition I have mainly relied on books published by Vipassana Research Institute and VDO CD’s of the discourses of Goenka. Since, the discourses of the longer duration courses are not published in any form, I have presented all the material of it with my personal experience.

Goenka claims that his tradition is instrumental in preserving and maintaining the dhamma, the practical aspect of the path [technique of meditation] in its pristine purity. This meditation practice helps one to reach to the ultimate subtle reality from the apparent gross reality pertaining to oneself.

Let us first see few opinions regarding the meditation. The importance of practice of meditation lies in the following words: ‘Through its 2500 years’ history, has manifested itself in a multitude of different schools and styles. Always the dynamic nature of living Dhamma has brought about, in different cultural and historical environments, new modes of expression. But at the heart of all of these manifestations lies the practice of meditation, as exemplified and taught by the Buddha himself. Only through personal meditative practice is the student of Dhamma enabled to slow down the speed of the neurotic mind and begin to see the world with clarity and precision. Without this, he will only be able to increase his confusion and perpetuate his aggressive grasping for self-confirmation. Without meditation, there is no approach to genuine sanity, no path to enlightenment, indeed no Dhamma’. - (Kornfield Jack. 2007: pp. xi;

253.). ‘The development of wisdom and eventual insight into what is the truth of existence and nibbāna, is based directly on the practice of meditation’.

Similarly, the importance of meditation is expressed by Sangharakshita as: ‘Buddhism grew out of meditation; it grew out of the Buddha’s meditation under the bodhi tree 2,500 years ago. It grew therefore out of meditation in the highest sense: not simply concentration, nor even the experience of higher states of consciousness, but contemplation – a direct, total, all- comprehending vision and experience of ultimate Reality. It is out of this that Buddhism grew, and out of this that it has continually refreshed itself down through the ages.’ – (Sangharakshita. 2012: p.29).

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In order to understand the stand point of this tradition, material is arranged in the following manner. In the beginning an Introduction to the Goenka tradition is given. In this section historical of the tradition is presented in brief. Thereafter, procedural and doctrinal features of this tradition are discussed under two main headings: General course and Long course. This division is based on the nature of courses conducted. The first heading is sub- divided in to two: Ten-day course and Satipaṭṭhāna course. The doctrinal features of the tradition are discussed with the help of main concepts imparted by means of the instructions and discourses given in the courses, and some of the books published by the Vipassanā Research Institute. The chapter ends with the concluding remarks.

3.1 - Introduction to the Goenka tradition - A brief historical overview

Initiative by Goenka

Goenka learnt vipassanā meditation under the guidance of at the International Meditation Centre (IMC), , . Having practiced it from 1955 to 1969, he was authorised by his teacher to teach the vipassanā meditation independently. He was the first Indian layman [though a citizen of Myanmar] who got such an opportunity along with a few other laymen of Myanamar. He was born in , Myanmar, in 1924 and brought up there, and developed his career as a successful businessman at a young age. He started learning meditation at IMC at the age of 31. There after, according to the wish of his teacher and for some social and personal reasons he started teaching in in 1969. Initially, he conducted ten-day courses in the form of mobile or gipsy camp, at various places in India. He conducted the first ten-day course from 3rd to 14th July 1969, in Mumbai. He got response from his family members and friends, starting with a group of ten and going up to a few hundreds per course. His mission was first to establish dhamma in the country of its’ origin – India, and then spread it through out the world. - (VRI. 2011: p.5).

Establishment of Vipassana International Academy (VIA) and Vipassana Research Institute (VRI)

S. N. Goenka established ‘Vipassana International Academy’ (VIA) at Igatpuri, Nasik, Maharashtra, in 1976. The centre is popularly known as Dhammagiri. The centre was established to the purpose of imparting practical training. It is the world’s largest centre for the practice of Vipassanā. Since the establishment of VIA, Goenka started conducting more than one course per month at Dhammagiri throughout the year, for Indian and foreign nationals. The

27 courses were open to everybody, from all walks of life, irrespective of class, caste, creed or gender. Though they were mainly intended for lay persons, they were also open to monks, recluses, and priests of any religious background. Till date, there are about 190 established centres around the globe. In India, there are about 90 centres and the rest are spread across Europe, US, Africa, Australia, Japan, and many South-East- Asian countries. Goenka started teaching abroad in 1979. A Few million students across the world have so far participated in the ten-day coures and a few thousand have attended the long courses. For the accomplishment of his mission, Goenka appointed his first assistant teachers in the winter of 1982-83. Since then he met them every year to discuss their role, explain how they should work, and give advice and encouragement. Apart from this, there is a system to train new assistant teachers. This way he setup a cadre of many trained male and female Assistant Teachers throughout the globe. There are about 1500 Assistant Teachers who conduct courses with the help of pre- recorded and translated instructions and discourses of Goenka, along with the help of many volunteers, at centres established by various trusts. He also conducted the first Children Course in 1986 in Mumbai. Then he started appointing Children Course Teachers in order to teach ānāpāna meditation to children. A special project ‘Mind In Training for Right Awareness (MITRA) is run since 2012-2013 especially for school teachers, so that those teachers can teach ānāpāna to the children of their school.

In 1985, Goenka established ‘Vipassanā Research Institute’ (VRI) to conduct research on the textual sources and applications of the technique of the Vipassanā meditation. Its focused areas are translation and publication of the Pāli canon, and research of the application of Vipassanā in daily life. - (VRI. 2011: pp.5-7).

Types of courses and training

The nature of courses varies according to their type. These courses include courses for children and teenagers, the Ten-day and the longer courses for adults, short courses, ten-day serious course and group sittings for old students, special courses for inmates of jail, executive officers, Teachers’ Self Course42 and so on. All these courses are run on the charity of old students. Annual meetings, for Assistant Teachers and trustees are held at Igatapuri.

Goenka was a prolific writer and a poet. He composed many ‘dohas’-rhyming couplets, in Hindi and Rajasthani languages. He authored Sixty-four books and booklets, and more than

42 Since 2016 the nomenclature of this course is changed to ‘Gratitude Course’ in the memory of the Late Principle Teacher.

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200 articles in Hindi, English and other languages. His writings have been translated into several foreign languages. He was invited to the Millenium World-Peace Summit by the United Nations at New York, in 2000. There, he addressed more than a thousand spiritual leaders assembled from every corner of the world. In Davos, at the World Economic Forum, he addressed many international Political leaders and Businessmen in 2000. He was also invited by the Drum Mountain Monastery in Taiwan. In order to minimise the religio-social divide among communities, he had a dialogue with Pujya Shankaracharya of Kanchi, in India. He was the chief moving spirit behind the construction of the largest Global near Mumbai. He was honoured with more than eleven titles in Myanmar, India, and SriLanka. His work gently influenced inter-religious harmony in India and abroad. Thousands of Catholic priests, Buddhist monks, Jain ascetics, Hindu Sanyasis and other religious leaders attended the vipassanā course. - (VRI. 2011: pp.3-6). Sayagyi U Ba Khin and Goenka always insisted on the practice of Dhamma in daily life. He breathe his last in Mumbai on 29 September 2013.

3.1.1 - Lineage

The Buddha – Ven. Soṇa and Uttara (3rd century BCE) – Ven. Arhant Dhammadassi (around 11th century CE) - Ven. Ledi (1846 – 1923 CE) – Saya Thetgyi (1873 – 1945 CE) - Sayagyi U Ba khin (1899 – 1971,) – Mother Sayama (Sayama Daw Mya Thwin) (1925 - 2017), S.N. Goenka (1924 – 2013).

This is the known lineage of this tradition, but many teachers, not known to us, have kept this tradition alive in Myanmar for the past two millenia. The same tradition was revived and spread across India and abroad by S.N. Goenka.

Mayanmis people believe that Tapassu and Bhallika, the very first lay followers of the Buddha, were traders from Myanmar. Through them, the teachings of the Buddha spread across Myanmar. It is also belived that the teachings of the Buddha reached South Myanamr through Arahant Gavampati of Mithila in the Central India. During the reign of King Asoka, after the third Synod, under the tutelage of Ven.Moggaliputta-Tissa, around 250 BCE, the Ven. Soṇa and Ven. Uttara are said to have gone to Swaṇṇabhumi – Myanmar and Thailand, in order to spread the teachings of the Buddha, when King Sirimasoka was ruling there. During that period, people became established in the teaching and many became monks. In this way, Vipassanā meditation practice was established in Myanamar.

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After a long gap, Ven. Dhammadassi (Shin Arhan) from South Myanmar revived the vipassanā tradition in North Myanamar, around the 11th century CE, during the reign of King (Anawratha). Since then, this tradition was preserved and maintained by the chain of unknown ‘Teachers and Pupils’ in the area of Sagaing Hills in Middle Myanmar. The most recent known link - the most recent lineage of vipassana meditation starts with Ven. Ledi Sayadaw in the 19th century. He is a very well-known figure in the field of Theravāda Buddhism. He learnt the technique of vipassanā from a monk in Mandalay. Ledi Sayadaw opened the doors of Vipassanā practice to lay people and authorised Saya Thetgyi- a farmer lay disciple- to be a Teacher of Vipassanā meditation. Subsequently, Saya Thetgyi taught many lay disciples, including Sayagyi U Ba Khin. The Ven.Webu Sayadaw asked Sayagyi to start teaching and supported him in many ways. – (GVF. 2006: pp.6-7).

1) Ven. Ledi Sayadaw

Ledi Sayadaw was born in Saing-pyin village in North Myanmar. He was ordained as Sāmanera at the early age of fifteen and was given the name Ñāṇadhaja. He studied, deeply, the Pāli canon, and grammar. By the age of eighteen, he mastered the Vedās too, under the care of U Gandhama Sayadaw- a Veda expert. He took higher ordination and became at the age of twenty. In the fifth council at Mandalay, during the reign of King Min Don Min, Ñāṇadhaja helped in editing and translating the Abhidhamma texts. He became a Pāli teacher at the San- monastery. In 1882, he went to , and started teaching there during the day. He spent the nights in meditation, in the cave on the side of Lak-pan-taung Mountain, on the other side of the Chindwin-river. It seems likely that this was the period when he began practicing Vipassanā in the traditional Burmese fashion: with Ānāpāna (respiration) and vedanā (sensation). In 1886, he went into retreat in Ledi forest, north-Monywa. Later, he built there the ‘Ledi-tawya’ monastery. This monastery gave him his name, Ledi Sayadaw, which means ‘the venerable teacher of Ledi’.

Ledi Sayadaw’s Pioneering work for the spread of Dhamma – Ledi Sayadaw mastered the theory and practice of Buddhism. He composed many treatises in Pāli. He also translated Pāli works into the local languge of Myanmar for the benefit of lay people. His published works include Paramattha-Dipani, Nirutti-Dipani, Paṭṭhānuddesa Dipani, Sammādiṭṭhi Dipani, a book on Pāli grammar and many more. The English translations of his works are printed and published in a single volume, ‘The Manuals of Buddhism’. His works in English are also available under the title ‘Manual of Insight, The five kinds of light Alin-Kyan, and so on. His

30 book, Paramattha-saṅkhepa, is very popular among the Burmese youth. He wrote a book ‘Go- māṃsa-mātikā’, through which he appealed to the people not to kill cows and not to eat cow’s meat. He promoted vegetarianism in general. He had visited India and realised the need for teachers in order to spread the Dhamma. He took the historical decision of appointing Saya Thetgyi, a lay disciple, as a lay teacher of Vipassanā.

Ven. Ledi Sayadaw was instrumental in reawakening interest in practising . Many of the traditions being taught today can be traced back to him. Several meditation centres founded by him are still functioning in Burma. – (U Chit Tin Saya, WKH. 1988: pp. i, v).

Aggamahāpaṇdita- By 1911, Ledi Sayadaw was honoured with the title of Aggamahāpaṇdita by the British government. He was also awarded a ‘Doctorate of Literature’ by the University of Rangoon. During the years 1913-1917 he had a correspondence with Mrs. Rhys-Davids of the Pāli Text Society in London, and translations of several of his discussions on points of Abhidhamma were published in the ‘Journal of the Pāli Text Society.’ At the age of 73, he lost his eye sight, after which, he devoted his time to practising meditation and teaching. He passed away at the age of 77. – (VRI. 1994: pp.75-78).

2) Saya Thetgyi

Maung Po Thet, better known as Saya Thetgyi, was born in the village of Pyawbwegyi, near Yangon, in a poor family of farmers. He received very little formal education, for just six years. He supported his family working hard in the rice mills, and as a bullock driver. He became Sāmanera and was ordained as a Bhikkhu for a short period. At the age of twenty-three, he learnt Ānāpāna from a lay teacher Saya Nyunt, and continued practising it till the age of thirty. He married at the age of sixteen and had two children, after which his financial situation improved due to trading in paddy. In 1903, his family life got disturbed after the sudden death of his two children and other family members, due to cholera epidemic. He struggled to come out of this deep misery. He left home and wandered through out the country in search of ‘the deathless’.

The First lay teacher of Vipassanā - After trying with many teachers, Maung Po Thet came across Ven. Ledi Sayadaw. He stayed with him for about seven years. During that period, he got financial support from his wife and sister-in-law. As advised by Ledi Sayadaw, he returned to his village and after convincing his wife, lived a secluded life with in order to develop his concentration and insight. His wife and sister-in-law continued spporting him and

31 out of gratitude, he taught them Dhamma. He along with his companion lived in a rest house near a family farm. They practised continuously and progressed soon. Meanwhile, the villagers came to know about his transformation by way of speech and action. On their request, he started teaching Ānāpāna - Meditation to them, in 1914. Next year, when Ven. Ledi Sayadaw heard from Maung Po Thet, about his practice and teaching, he provided him with his support staff. Sayadaw also advised him to teach the Dhamma on his behalf to six thousand people. Then Maung Po Thet, taught vipassanā meditation to twenty-five monks who had already learnt its theoretical aspect. Thereafter, he became well known as Saya Thetgyi. Since then the tradition of lay Vipassanā teachers has been revived again. He taught for thirty years to all those who approached him. Amongst his students were farmers, labourers and Pāli scholars, house holders as well as monks and nuns. He also taught Sayagyi U Ba Khin. He gave much importance to the practical aspect of Dhamma rather than theoretical. After fulfilling his mission of teaching thousands of people, he passed away in 1945, at the age of 72. His body was cremated on the northern slopes of Shwedagon Pagoda. Saya Thetgyi felt certain that U Ba Khin was destined to play the role of the torch bearer after he had passed away. – (VRI. 1994: pp.80-84).

3) Sayagyi U Ba Khin

Sayagyi U Ba Khin was born in Yangoon on 6th March 1899. He had sharp memory and used to be a topper in his class. He gained scholarships throughout his school career and won a gold medal at the end of high school education. Because of the need of the family he discontinued formal education and initially got a job in the government office as an accounts clerk and rose to the post of Accountant General of Burma in January1948. After that, for more than twenty years, he simultaneously held two or more posts in the government as the ‘Head of a Department’. The Burmese government conferred on him the high honorary title of ‘Thray Sithu’ in 1956.

Vipassanā in Govt. Office - One of the students of Saya Thetgyi taught U Ba Khin Ānāpāna meditation in January 1937, practice of which gave him very good results. Hence, he completed the full course of meditation with Saya Thetgyi, and achieved further advances in meditation. He continued practising and sought advice from his teacher Saya Thetgyi from time to time. In 1941, he met with Ven. Webu Sayadaw and having seen his progress in meditation Venerable urged him to teach meditation. Accordingly, he started teaching in 1951. In 1950, Sayagyi founded the Vipassanā Association of the Accountant General’s Office, wherein all the employees could learn meditation.

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Foundation of International Meditation Centre (I.M.C.) – Sayagyi U Ba Khin was actively involved in the planning of the Sixth Synod (Chaṭṭha Saṅgāyana) 1954 to 1956, in Yangon. He was founding member of the Union of Burma Buddha Sāsana Council and Chairman of the committee for Pariyatti. The last four years of his life were devoted exclusively to teaching Vipassanā meditation. In his life, he used his skill in meditation in fulfilling his social and family responsibilities. He established the ‘International Meditation Centre’ in Yangon in 1952. He used his fluency in English to teach western students. He delivered many lectures to foreigners which were later published as ‘What Buddhism is’ and ‘The Real Values of True Buddhist Meditation’. He retired from government service in 1967, and since then stayed at I.M.C., teaching meditation till he passed away in January 1971. After him, his laywoman disciple, Mother Saiyama, was teaching at I.M.C. - (VRI. 1994: pp.8-10).

Since, Sayagyi U Ba Khin was one of the few teachers with a good command of English, many forigners visited his centre and meditated under his guidance. ‘His goal was to maintain the purity of the Buddha’s Teachings in Burma and abroad, to revive the Sāsana (Dispensation) in its land of origin, and to spread the Dhamma to lands where it had only been seen as a glimmer before. A few years before his death, he authorized a number of people to teach outside Burma. Today, there are two International Meditation Centres outside Burma: one in the United Kingdom and another in Australia. Groups in many other countries regularly organize ten-day courses as well.’ - (Chit Tin U Saya, WKH. 1988: p.viii).

Practice oriented approach -

Just like Saya Thetgyi, Sayagyi U Ba Khin also emphasied practice of Dhamma over its theoretical understanding. Jack Kornfield rightly observed: ‘He [Sayagyi U Ba Khin] emphasized the practical in preference to the theoretical understanding of Dhamma by the direct and intensive method of practice.’ - (Kornfield Jack. 2007: p.241).

The way Sayagyi U Ba Khin taught the dhamma was based on his personal experience. He avoided using technical terminology or philosphical jargons while teaching the dhamma. Kornfield has noted this tendency and has tried to provide a justification for the same. He says, ‘U Ba Khin’s teachings are based primarily on his own experience and therefore the terminology he employed to describe what he understood may seem imprecise in the most technical Buddhist sense or in modern scientific precision. This is because he was not really interested in any theoretical framework of Dhamma but merely tried to provide a sufficient

33 translation of his own experience to serve as a basis for meditation instruction. He considered

Buddhism something to do rather than talk about.’ - (Kornfield Jack. 2007: pp.241, 242).

In the course of teaching meditation Sayagyi gave prime importance to the practice of ānāpāna. He emphasized the importance of the realization of the (tilakkhaṇa), namely, the , suffering, and the egolessness. Kornfield has rightly captured these important features of Sayagyi U Ba Khin’s teaching in the following words: ‘Although U Ba Khin taught many of the different concentration meditations, of breathing is now often used in conjunction with his insight practice.’ - (Kornfield Jack. 2007: p.242). According to U Ba Khin ‘Right understanding of the truth is the aim and object of Buddhism and right aspiration is the analytical study of mind and matter, both within and without, to come to a realization of truth.’ He further states: ‘If you know impermanence truly you know the truth of suffering and the truth of egolessness as well, for the three appear together’. - (Kornfield Jack.

2007: pp.252, 254). U Ko Lay, retired vice-chancellor of Mandalay University, regarding Sayagyi U Ba Khin states that: ‘His instructions did not make the slightest deviation from Buddha’s teaching, but he had developed a technique of his own, more suited to the demands of modern times, after ceaseless practical research and experimentation.’ – (U Ko Lay. 1972: p.11).

In the recent past, except Ven. Ledi Sayadaw, no other Teacher gave much importance to Pariyatti in this tradition. All lay Teachers focused mainly on the practical aspect of the Vipassanā meditation. It seems that to fill this gap, and to find strong theoretical support, Goenka established VRI.

3.1.2 - Review and counselling

Every course in the Goenka-tradition starts with the pre-course talk given by the management. This talk briefs the students about do’s and don’t’s during the course and makes them aware about the course requirements. It also provides information about the material facilities and management support available to the students.

The course begins by welcoming the students and assures complete help and guidance to them. The training is imparted with the help of pre-recorded audio instructions of the Principal Teacher S. N. Goenka. These instructions are bilingual first in English and then in Hindi or any of the local languages. Pre-recorded discourses of Goenka not only serve as a source of

34 inspiration for meditation, but also act as counselling sessions, since they answer many pertinent questions in the minds of practitioners. The early morning session ends with chanting and mettā which brings a soothing effect on the minds of the students. Also, each group sitting starts and ends with inspiring couplets chanted by Goenka.

During checking/reviewing sessions the Assistant Teachers make sure that each student understands thoroughly various aspects of the meditation technique. They address every single query of the student regarding the technique at any time of the day. Personal guidance is also made available to students at noon everyday. Apart from counselling by an Assistant Teacher the students are helped with the medical help if needed. A team of dhamma servers are available to the students for their material needs. Many old students who participate in the courses get guidance for their progress on the path.

Aprat form this, one-hour group sittings arranged in the community and one day or three-days short courses organised in the centres or elsewhere enable old students to maintain continuity of their practice. Many books and the monthly news-letter keep alive the inquisitiveness of the students. After the course, students can write or talk to the Assistant Teachers and seek guidance from them for their problems.

3.1.3 - Nature of benefits achieved by practitioners of Vipassanā meditation

One practitioner has claimed the attainment of Supra-mundane benefit of the stream-entry. - (Tondon Satyendranath, Tondon Laj. 2003. 2009: p.8).

Practice of the Vipassana meditation appears as individualistic and inward-oriented spiritual path alone, but it has great relevance for society. The complexity of today’s world-wide problems demands a whole range of efforts, and many government and non-government organizations are playing an important role in alleviating these kinds of suffering. Yet, there is also little doubt that the ultimate roots of all social ills lie in the mind: can there be terrorism or war without hatred? Financial crises, corruption or poverty without greed? Can there be selfish and irresponsible beahaviour like crime or drug abuse without ignorance?

Therefore, to solve the problems of society, the individual’s mind – at the depth of which craving, aversion and ignorance arise – has to be addressed. This has been the Buddha’s insight, and this is the unique contribution of his teaching to the world even today. By a way to eradicate mental defilements and gain freedom from all addictions and complexes,

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Vipassanā helps people lead happier, more peaceful lives – and to be more responsible and productive members of society.

These benefits are real, immediate, and observable in any field, be it administration, business, education, science, addiction programs or prison systems. For example, Vipassanā courses are offered in prisons in India, the USA, Taiwan, U.K., Myanamar and several other countries, radically improving discipline and the prisoners’ attitudes. At the other end of the social spectrum, special executive courses are organized worldwide for leaders in business and politics. Vipassanā is also applied with excellent benefits in schools, in addiction rehabilitation programs, and in public administration. It creates harmony between all sections of society, regardless of affiliations to any sect, religion, class, race, caste or nationality.’ – (VRI. 2003-a: pp.109-111, 119-122).

Many mundane benefits acquired by the vipassanā pracitioners from different strata of society worldwide are noted in the application forms filled by them. Various survey reports showing benefits to the govt. officials, common people, addicts, inmates of jails, and school children and so on are now available. (VRI. 2003-a: pp.61-66). Following is the list of few research reports. Research report: ‘Effect of Vipassana Meditation on quality of life, subjective well- being, and criminal propensity among inmates of Tihar jail, Delhi’. 2002. Published by VRI. And Research report: ‘Psychological effects of Vipassana on Tihar jail inmates’. 1995. Published by VRI.

The following description of social aspect of the practice of Satipaṭṭhāna ie vipassanā from the Saṃyuttanikāya is very much relevant to what we discussed above.

‘The Buddha makes it clear that it is by protecting oneself through the development of mindfulness that one can most effectively protect others. Conversely, the practice of introspective meditation must be balanced by the cultivation of such social virtues as patience, fearlessness, harmlessness, lovingkindness, and sympathy. The Buddha also urges his disciples to share the benefits of their practice with others by establishing them in the fourfold development of mindfulness. This practice is recommended to the sick, probably because mindfulness and clear comprehension directed to body, feelings, mind, and phenomena are the best aids in dealing with the bodily affliction, physical pain, and mental distress brought on by illness.’ - (Bodhi Bhikkhu. 2000: P.1508). In this context we can refer the Sedakasutta from the Saṃyuttanikāya which explains how to protect, guard or look after one-self and others: ‘Protecting oneself, monks, one protects others; protecting others, one protects oneself. And

36 how is it, monks, that by protecting oneself one protects others? By the pursuit, development, and cultivation [of the four establishments of mindfulness]. It is in such a way that by protecting oneself one protects others. And how is it, monks, that by protecting others one protects oneself? By patience, fearlessness, harmlessness, lovingkindness, and sympathy. It is in such a way that by protecting others one protects oneself. The commentary says: ‘The monk who gives up frivolous activity and pursues, develops, and cultivates his basic meditation subject day and night attains arahantship. Then, when others see him and gain condfidence in him, they become destined for heaven. This one protects others by protecting himself. The compassion, lovingkindness, and altruistic joy, based on these brahmavihāra, monk develops jhāna, then uses the jhāna as a basis for insight and attains arahantship. This one protects himself by protecting others.’ - (Bodhi Bhikkhu. 2000: pp.1648, 1925-1926).

3.2. – General course – a ten-day course

Procedural Features - Framework of courses

General and Long course – A ten-day residential course in meditation is the most basic course in the Goenka-tradition. Besides this there are other advanced courses such as Satipaṭṭhāna- Sutta course and long duration courses of 20, 30, 45, and 60 days. These are for senior, dedicated students. For the sake of convenience of our study we can divide these courses broadly into two groups, on the basis of their duration. The first group includes the basic ten- day course and Satipaṭṭhāna -Sutta course. Goenka refers to these courses as “General Courses”. The second group contains courses of longer duration, from 20 days up to 60 days. These are called as “Long Courses.”

All these courses are run on charity. Donations are accepted only from the old students who have completed at least one ten-day course. Following, do’s and don’t’s are common for all courses. Right from the beginning to the end of the course, complete ‘Noble Silence’ is a must for all the students. Students are allowed to talk to each other only after the concluding part of the course i.e. the session of Mettā-bhāvanā. One can talk to the Assistant Teacher or if need be to the Management personnel of the course that too very minimal. One can take medicines after consulting the Assistant Teacher. Breakfast in the morning and one-time meal before 12 noon is served during the course. Reading and writting is not allowed throughout the course. Since, generally at many meditation centers mixed gender courses are run, hence male and

37 female segregation is maintained. Accordingly, suitable full clothing is compulsory at least in the meditation hall. Any sort of rites and rituals are strictly prohibited.

3.2.1. - Procedural details

General Course

The structure of this course - One-third portion of the course in the beginning is devoted to the practice of Ānāpāna (mindfulness of breathing) meditation and the remaining two-third is for the practice of Vipassanā. The course concludes with the practice of Mettā bhāvanā for a day. To begin with, one has to undergo a few formalities like taking in triple gem, taking five or eight precepts, complete surrender to the technique and the teacher of meditation, and request for the subject of meditation. All these commitments are to be repeated in the Pāli language, after the teacher, for good vibrations. Similar formalities are to be followed again at the beginning of the Vipassanā practice, during the course.

Not mere concentration but liberation is the aim - In the beginning, when one requests for Ānāpāna as a subject of meditation, the Pāli expression used, mentions that the purpose of this practice is to realize the nibbāna. This indicates that the purpose of the practice is not merely to attain relaxation, or some jhānic experiences, but to practice insight meditation for the attainment of the final liberation. The practice of ānāpāna is taught in accordance with the first quarter of the Ānāpānassati sutta and the Satipaṭṭhāna sutta of the Majjhimanikāya. The practice of Vipassanā and Mettā-bhāvanā are taught according to the tradition. In the Satipaṭṭhānasutta, the Mahācattārisakasutta, the Dhātuvibhaṅgasutta, and the Cūlavedallasutta of the Majjhimanikāya we can find sources of the vipassanā meditation as taught by the Goenka-tradition. Specifically, the Cūlavedallasutta provides a firm base for the justification of the practice in this tradition. It is discussed in the sub-sections 3.3.2; 3.3.3.

The daily schedule - of chanting, instructions and discourse, is a busy course schedule, from 4.30 am to 9 pm. The practitioner is expected to preferably meditate in cross-legged posture. Pre-recorded daily morning chantings by Goenka, in the Pāli language, include Āṭānāṭiya sutta, Ratan sutta, Karaṇiyametta sutta, Jayamaṅgalaṭṭagātha, Tikapaṭṭhāna, Paṭiccasamuppāda, Bojjhaṅga sutta, Mettānisaṃsa sutta, Maṅgal sutta and Mettābhāvanā sutta. Chanting starts with encouraging Hindi dohās composed by Goenka himself, thereafter there is chanting in Pāli. This is followed by the chanting of a particular sutta as mentioned above, and the morning session concludes with welfare Hindi dohās. The purpose of morning chanting is to inspire and

38 protect the students by generating and distributing good vibrations of love, compassion, goodwill and purity. - (VRI. 2006: p. v).

Generally, the instructions are bilingual, first in Hindi or in the local language and then in English. During group sittings of Ānāpāna practice for first three days, the opening and closing chanting consists of Hindi couplets (dohās). During the Vipassanā practice from fourth-day afternoon group sitting, the chanting comprises a mixture of Hindi dohā and Pāli verses. It begins with Hindi dohā and ends with Pāli verses. Apart from the instructions given regarding meditation technique during various sessions, daily discourses in the evening provide intellectual, and logical basis for practice, using various stories and analogies, from the text, and day to day life as well. During the Satipaṭṭhāna sutta course, the Pāli words of the sutta are translated and explained at the time of discourse.

Ānāpāna meditation – Pre-recorded instructions about the technique are played during this session. It is very clearly mentioned that one can observe the incoming and outgoing breath while standing, sitting, walking, or lying down etc. ie: any of the postures, but preferably one should devote maximum time for observing breath in a sitting posture. Ānāpāna meditation is the practice of progressive learning about one’s own respiration. This practice includes the awareness of the natural, normal in-coming and out-going breath, as it comes in, as it goes out, focusing the attention at the entrance of the nostrils. One is expected to remain distinctly aware of this process for a longer period of time at a stretch. Then, in subsequent steps, a meditator is expected to observe the touch of the breath inside and around the nostrils and the area on the upper lip. Gradually, this area of observation is to be narrowed down to the centre of the upper lip, below the nostrils. Along with the breath, one is supposed to be aware of the changes of the temperature while inhaling and exhaling. Finally, one should be able to feel some sensation in this area. During the practice of ānāpāna, controlling and counting breath is not recommended and not allowed. Some hard and intentional breathing is allowed in the initial stage, in order to feel the natural breath.

Vipassanā meditation – Vipassanā is to see things as they really are through a process of dynamic introspection. It is a straightforward, practical method of self-examination. Observing reality as it is, without any preconceptions, in order to disintegrate apparent truth and to reach ultimate truth – this is Vipassanā. The purpose of disintegrating apparent reality is to enable the meditator to emerge from the illusion of ‘I’. This illusion is at the root of all our craving and aversion, and it leads to great suffering. In order to come out of this illusion one must

39 experience directly the insubstantial nature of the mental-physical phenomenon, changing constantly beyond one’s control. This experience alone can dissolve egotism, leading to the way out of craving and aversion, out of suffering.

To get started with the vipassanā meditation, pre-recorded, lengthy instructions are played to introduce the technique. In this meditation technique, the focus of observation is shifted from the area of upper lip to the top of the head and from there, the student gradually, moves on downwards up to the tips of the toes observing sensations. Initially, the sensations at the peripheral skin level are to be observed. In the early stages, gross sensations either distinct or feeble, such as heat, cold, pain, pleasure, perspiration, itching, and subtle sensations such as pulsating, vibrating, throbbing, tingling, are to be observed within an area of two to three inches width at a time. In the next step, attention is to be given to the area starting from the tips of the toes to the top of the head, in reverse order. The focus should be on observing the ordinary physical, bodily sensations with equanimity of the mind. One should not develop any trace of craving or aversion and remain with the understanding of the impermanent and impersonal nature of these sensations. This insight into the ‘impermanent’ nature of the mind-matter phenomena is the result of continuous, persistent practice. In the following stages, one should piercingly and penetratingly remain aware of the sensations of internal areas as well. When one is able to feel subtle sensations throughout the body, then he or she is expected to pass his or her attention through the back bone. As a result of this practice one gradually develops the wisdom of ‘unsatisfactory, egoless’ nature of the phenomena, and reaches up to the stage of total dissolution (bhaṅga). The course culminates with the knowledge of total dissolution (bhaṅga), and equanimity with respect to conditoned formations (saṅkhārupekkhā).

Mettā bhāvanā – In this meditation a student is allowed to imagine about spreading and directing his subtle pleasurable sensations towards the other beings far or near, with good wishes and thoughts of well-being.

The basic nature of technique of the ānāpāna, the vipassanā, and the mettā, remains the same for both the ‘General Course’ and the ‘Long Course’.

Goenka was very particular about maintaining the purity of meditation technique. He never tolerated any addition, substraction or mixing with the technique of meditation. In the process of transmission of dhamma, he strictly instructed his assistant teachers about the purity of technique, the path of Goenka-tradition. He mentions it in his discourses also that how dhamma is presereved in its pristine purity in the tradition in Myanmar. He, in a very responsible

40 manner, maintained the purity and handed down the technique, the dhamma, to the next generation with clear guidance regarding it. He showed tremendous gratitude towards Myanmar for preserving the dhamma.

3.3. – Doctrinal features

The Theravāda Buddhism and in more particular the Burmese tradition of Venerable Ledi Sayadaw provide a broad doctrinal framework to Goenkā’s teaching. It is briefly summarised as follows. (a) Physical or ordinary bodily sensations arising out of a touch of skin internally and externally (Kāyasamphassajā vedanā loke), forms the basis of the practice of insight. Sensations arising out of other four sense faculties and their respective objects are practically not given any importance. The prominence given to vedanā over other psycho-ethical states is justified in this tradition by means of a Pāli Canonical phrase: All states come together in the sensation (sabbe dhammā vedanā samosaraṇā). Among six types of sensations the senation arising out of bodily touch is accepted here as an object on meditation. According to Sayagyi U Ba Khin: ‘In Vipassanā the object of meditation is anicca, and therefore in the case of those used to focusing their attention on bodily feelings, they can feel anicca directly.’ He further explains: ‘One can thus develop the understanding of anicca through any of the six sense organs. In practice, however, we have found that of all types of feeling, the feeling by contact of touch with the component parts of the body in a process of change, covers the widest area for introspection meditation. Not only that, the feeling by contact of touch (by way of friction, radiation and vibration of the kalāpas within) with the component parts of the body is more evident than other types of feeling. Therefore, a beginner in Vipassanā meditation can come to the understanding of anicca more easily through bodily feeling of the change of rūpa, or matter. This is the main reason why we have chosen bodily feelings as a medium for quick understanding of anicca.’ – (VRI.1994: p.33). (b) The utmost importance is given to the realisation of impermanence (anicca), at the experiential level with the help of sensation. Realisation of the characteristics of non-self is taken for granted as a consequential and gradual development from the experience of impermanence and suffering. Since the deep understanding of impermanence is supposed to culminate in the realisation of non-self, a separate practice for it is not suggested. (c) Goenkā provides information and explanation regarding non-self () and the law of dependent origination (paṭiccasamuppāda), during the discourses. Irrespective of these things, while comparing with other Buddhist traditions, it appears that the practical aspect regarding these two important doctrinal features are lacking in the Goenka-tradition. (d) Similarly, less importance is given to the practice of due to

41 which some academicians call this practice as dry-insight (sukka or sukkha-vipassanā). (e) The practice of Mettā-bhāvanā in this tradition is limited to the one or two days at the end of the course. In order to reach the masses, Goenka accordingly, has adopted the presentation style. He presented the Buddha, the Dhamma and the Saṅgha in a more universal, accessible and acceptable manner. His main intention was to make people aware of this meditation technique and to encourage them to taste the essence of the teachings of the Buddha. With this background let us see the features of this tradition in detail. During this discussion in this section I have used the same English terminology which Goenka has used in his discourses. For example, ‘sensation’ for ‘vedanā’, ‘the constant thorough understanding of impermanence’ for ‘-sampajañña’, ‘craving’ for ‘abhijjā’, ‘aversion’ for ‘domanssa’, ‘observation of mental contents’ for ‘dhammānupassanā’, and so on.

During the discourses, as far as possible, Goenka restricts himself to the clarification of practical aspects of the teachings of the Buddha. He explains why and how to practice in a particular way and not any other way. He tries to correlate the universal aspects of Buddha’s teachings with all the various religious sects, in order to reach out to the masses. The daily evening talks are important from the point of view of giving a context for the practice. Students get inspiration and guidance from these talks for their practice. Discourses in the Hindi language refer to the diverse Indian culture, whereas discourses in English have a uniform and generalised style of presentation, keeping in view even a foreign audience. A few verses or passages from Pāli Text are referred to during these discourses. They are mainly from the , the Dhammacakkapavattana-sutta, the Mahāparinibbāna-sutta, and the Sutta- nipāta.

Discourses follow the anupubbi style, which means, discussion flows step by step, from gross to subtle aspects of the path: Sīla- Samādhi- Paññā. From day one to day five various technical terms related to the doctrine are explained gradually in a deep, and serious manner. Then, from day six to nine some other teachings are presented in a relaxed way. On the tenth day, Goenka summarises the entire process. Normally, each discourse begins with inspirational words such as, ‘Make best use of the time available, by working seriously and continuously, understanding the technique properly’. The discourse usually ends with the words, ‘Progress on the path of purity, the path of dhamma, for the good and benefit of yourself and so many around you’.

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The three steps of Sīla: sammāvācā, sammākammantā, sammājivo, are to be followed by observing the five or eight precepts scrupulously throughout the course as a foundation of the practice. This is the practical aspect of sīla wherein three factors of the are covered. Goenka discusses in detail about theoretical aspect of it in the initial discourses. The pre-recorded audio instructions for the day to day training of ānāpāna and vipassanā takes care of the complete input for practical purpose.

Main concepts imparted in the discourses

Discourses – 43 3.3.1 - Day One discourse

This discourse covers mainly a brief introduction to the process of purification, some do’s and don’ts, importance of breath as the subject of meditation, universal aspect of dhamma, and further guidance.

A brief introduction to the process of purification

Based on the practice of sīla students practice concentration with the meditation subject of breath i.e. ānāpāna. In this way, one starts practicing further three factors of the Noble Eightfold Path i.e. right awareness, right effort, and right concentration. Goenka explains the theoretical background of the process of concentration on day one and two. The first day is devoted mainly to explaining why and how breath helps in the concentration and purification process. Goenka elaborates on the importance of breath as a subject of meditation. A few words of caution are given about mixing techniques, and guidance is given regarding dealing with difficulties and problems. To develop mastery over the mind, and to strengthen the mind, one is expected to follow morality, sense restraint, moderate eating, and awareness, with strong determination. (Sīla samannāgato, indriyasaṃvaro, bhattamataññū, jāgariko).

It is emphasized that, to understand the complex process of interaction of body and mind, the observation of natural breath is very helpful. With the help of analytical, detached

43 Content of the discourses are based on: a) VIDEO CD, Acharya Shri S.N. Goenka, ‘10-Day Vipassana Discourse’, (English) Set of 12 VCD. VRI, India. b) DVD VRI, Acharya Shri S.N. Goenka, ‘10-Day Vipassana Discourse’, Hindi 11 DVD Set. VRI, India. c) Book – ‘The Discourse Summaries’ by S.N. Goenka. (1997). VRI, India.

43 observation, one understands the laws of nature pertaining to the body and mind, which in turn helps to come out of misery.

Some Do’s and Don’ts

Goenka expects persistent hard work from the students. To understand the technique well, diligent, persistent hard work is necessary. It is explained that the practice of ānāpāna is the opposite of the practice of prāṇāyāma. Ānāpāna practice helps to change the mechanical habit pattern of a mind. We are unaware of the process of interaction of the mind and body in general, and in particular the mechanical habit-pattern of the mind, which is nothing but ignorance, the cause of suffering. The goal of the practice is not merely to concentrate the mind or achieve the state of thoughtlessness, but the purification of the mind at the deepest level. Hence, any sort of verbalisation, visualisation or imagination is not allowed in this practice. In order to remain with the truth and in the present moment it is expected to work within the frame-work of a body. Truth is that which is experienced by oneself, otherwise it is not truth. That is why one should experience the reality pertaining to oneself i.e. mind and matter.

Breath, a bridge between body and mind, the known and the unknown field of experience

At this point Goenka explains the importance of breath as a subject of meditation. Concentration and quietening of the mind is helpful for the final goal, but in-itself is not the final goal. This path leads from the known to the unknown realities of mind and matter. Similarly, it leads from gross to subtle realities of body, mind and mental contents by dividing, dissecting, piercing, and penetrating them. Finally, one goes beyond the field of matter and mind and attains the goal of ultimate reality. In this way, without mentioning the Abhidhammika terminology of rūpa, citta, cetasika, and Nibbāna he mentions these terms regarding the practice. By the practice of in-breath and out-breath, one comes to know the following facts at experiential level.

44 a) Breath is the function of the body and is also related to the mind. Because when defilements arise in the mind breath keeps changing its rhythm and intensity as gross, deep, shallow and so on.

b) One realises the fickle nature of the mind. It wanders either into the past or the future, developing likes or dislikes. It does not want to remain in the present moment; as a result, it agitates and becomes miserable. In this way, one understands the craving, aversion and ignorant nature of the mind. The technique teaches one to remain in the present moment and the mind becomes balanced, pure. c) One understands the following law of nature: when one generates any of the defilements one loses the balance and peace of mind. When the defilement fades away, one enjoys peace and quiet. One ignorantly generates defilements out of the mechanical habit pattern as a reaction to the external stimuli.

Universal aspect of the Dhamma

Goenka emphasizes on exertion and proper efforts. One has to exert for his own salvation, nobody else can work for him. He clarifies the difference between dhamma, the truth, Law of Nature, and sectarian religion. One knows the Law of Nature by knowing oneself. As fire burns and burns others, similarly, the characteristic of any defilement is to agitate and make others agitated. Nature does not expect anybody to generate defilement. This is dhamma, the Law of Nature. This universal law governs the entire universe. When anyone generates defilement, he is punished immediately with agitation and when one stops generating defilement, he is rewarded with peace. One becomes miserable because of the identification and attachment to the complex nature of mind and body. To understand this phenomenon, one requires a very sharp and sensitive mind which can grasp its subtler realities. For this purpose, one must work with a smaller area.

Here, Goenka explains ignorance (moha), illusion in two ways a) not knowing what is happening at the deep unconscious level of the mind i.e. ignorance with respect to the sensation. b) Ignorance with respect to the functioning of an uncontrolled mind i.e. inconsistency in a thought pattern. He explains this point with an example of a mad, insane person. – (Goenka.1997: pp.1-4).

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Further guidance

At the conclusion of the discourse Goenka gives guidance with simple inspirational words: On the first day, one observes the in-breath and out-breath. From second day, one will be able to feel the subtle touch of the breath. One also feels the difference in the temperature of the in and out breath. Generally, in-breath is cool, and out-breath is comparatively little warm. It helps in developing distinct awareness of in-breath and out-breath. Only emotional good wishes do not help, one’s own efforts and actual work helps one to attain the goal. Misery is universal, so the solution to it also must be universal. He cautions the students: ‘Work exactly as you are asked to work. Without condemning it, leave aside for the course period anything that you may have read or learned elsewhere. Mixing techniques is very dangerous.’ – (Goenka. 1997: p.5).

Here, it is noteworthy that the Ekottarika-āgama explains ānāpānassati practice in the Mahārāhulovādasutta. While explaining first two steps of the ānāpānassati the sutta continues by instructing to be mindful of the temperature of the in-breaths and out-breaths in terms of their coolness or warmness. - (Anālayo. 2011: p.351). This feature is very much common to the Goenka-tradition.

3.3.2 - Day Two discourse

This discourse starts by explaining dhamma – the law of nature. Further it covers some factors of the Noble Eight-fold Path, under the division of Sīla and Samādhi.

Dhamma – The Law of Nature

In the discourse of the second day Goenka focuses on the universal, eternal aspects of the morality and concentration with respect to the Laws of the Nature. He encourages hard work with patience and persistence. Goenka starts explaining, step by step, the Noble eight- fold path. He makes students aware about facts with inspirational words: There are difficulties, but the situation is better than on day one. The mind is like a wild elephant or bull, but a wise person tames it with patience and persistence. One has to walk alone down this path, though one does get support from nature, the dhamma, this is a law of nature. But one has to start taking steps; no one else can walk for another.

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According to Goenka Dhamma means nature, the universal law of nature, which governs animate and inanimate. Dhamma, the teaching of the Buddha, is ‘not to do evil, to do good, and to purify the mind’. Universal laws are always non-sectarian, eternal, appropriate, irrespective of the external appearances, and are perfect in all respects. Any action, verbal or physical, if it harms or hurts other beings, if it disturbs the peace and harmony of other beings, then it is unwholesome action or evil. Every action, verbal and physical which supports or helps other beings to live peaceful, harmonious lives, is pious, good, wholesome action. This is consistent with the Law of Nature, the dhamma. – (Goenka. 1997: pp.6-7).

Here, it is worth noticing the perspectives of Sayagyi and Goenka regarding the term Dhamma or Buddha-Dhamma. In the article ‘The Essentials of Buddha-Dhamma in Meditative Practice’, Sayagyi U Ba Khin says: ‘The time clock of Vipassana has now struck – that is, for the revival of Buddha-Dhamma Vipassana in practice. We have no doubt whatsoever that definite results would accrue to those who would with an open mind sincerely undergo a course of training under a competent teacher – I mean results which will be accepted as good, concrete, vivid, personal, here-and-now – results which will keep them in good stead and in a state of well- being and happiness for the rest of their lives.’

This article is published in the ‘Sayagyi U Ba Khin Journal’ published by V.R.I. Wherein on the same page the following quotation by Goenka is also published. It appears that Goenka clarifies the term Buddha-Dhamma in the following manner. ‘The word “Buddha” means a person who is fully enlightened. “Dhamma” means nature. Hence, “Buddha-Dhamma” means the nature of an enlightened person. All persons – whoever they may be, if they are really and fully enlightened – must have the same nature: that is, total freedom from craving, aversion, delusion. When we practise Buddha-Dhamma, we are not getting involved in a particular sect. Rather we are actually working to develop in ourselves the nature of a Buddha – to attain freedom from craving, aversion, delusion. And the means by which we develop this nature is the practise of sīla, samādhi, paññā, which is universally acceptable to all.’ – (VRI. 1994: p.35).

Again, in the article ‘What Buddhism Is’ Sayagyi U Ba Khin expresses his views regarding Buddhism: ‘Buddhism is not a religion according to its dictionary meaning because it has no centre in God, as is the case in all other religions. Strictly speaking, Buddhism is a system of philosophy coordinated with a code of morality, physical and mental. The goal in view is the extinction of suffering and death.’ – (VRI. 1994: p.43).

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Goenka had tremendous faith in the Buddha, Dhamma, and Saṅgha, his approach always remained universal, non-sectarian, scientific, and pragmatic while presenting the teachings of the Buddha. At the time of the Buddha the word dhamma was not synonymous with sectarianism. Now adays we are using dhamma with respect to a religion or a sect etc. Goenka uses the word dhamma in the perspective of olden days.

The Three divisions of the Noble Eight-fold Path

Goenka explains the Noble Eight-fold Path with respect to the three divisions of Sīla, Samādhi, and Paññā. The first division is to abstain from unwholesome actions, to lead the life of morality ie Sīla. The second is to perform wholesome actions, the concentration of the mind with the base of purity, piety ie Samādhi. The most wholesome action is to control the mind, mastery over the mind. Such concentration of the mind is the source of all the wholesome actions. The third is wisdom, purification of the mind, changing the blind habit pattern of the mind i.e. Paññā. One does not want to perform evil actions, but the mechanical habit pattern of the mind compels one to do that. When one generates defilements, negativities, impurities in one’s own mind, then he performs unwholesome actions by word and deed, and becomes a victim of that impurity. In this way one harms him-self first, and then others. This classification of the path into three divisions is based on a verse in the Dhammapda. ‘To abstain from all evil, to cultivate , to purify the mind totally, this is the teaching of the Buddhas44.’ – (Goenka.1997: p.7).

With respect to the sammā-saṅkappa (right intention or aspiration) Sayagyi U Ba Khin says, ‘Right aspiration is the analytical study of mind and matter, both within and without, in order to come to the realization of truth.’ He further explains: ‘In sammā-saṅkappa (right aspiration), the disciple who, by then, has developed the powerful lens of Samādhi, focuses his attention in to his own self and by introspective meditation makes an analytical study of the nature: first, of rūpa (matter) and then of nāma (mind and mental properties). He feels (and at times he also sees) the kalāpas in their true state. He begins to realize that both rūpa and nāma are in a constant state of change - impermanent and fleeting. As his power of concentration increases, the nature of forces in him becomes more and more vivifid.’ – (VRI. 1994: pp.46-47). This is an explanation given by Sayagyi in his lectures, What Buddhism Is. This explanation of right

44Sabba-pāpassa akaranaṃ, kusalassa upasampadā. Sacittapariyodapanaṃ, etaṃ Buddhāna sāsanaṃ. - (Dhammapada verse-183).

48 intention [to a great extent] matches in essence with the explanation of the Mahācattārisakasutta.

Getting ordained in the purity, piety

For the practical purpose right awareness is explained as awareness of breath, the spot where it touches, and sensations. Sammā is translated as right or proper, and it should be experienceable then alone is it right (sammā). When one observes breath he or she remains in the present because breath is always in the present and not in the past or future. Awareness can always be of the present reality i.e. not related to illusion or delusion (moha), and at that moment there is no craving or aversion (lobha, dosa). Hence, it is right awareness (sammāsati) which is in accordance with the Satipaṭṭhānasutta.

Right concentration is explained as the one pointedness, mastery over the mind with the base of purity, piety: concentration of the mind without greed, aversion, ignorance, illusion and delusion (lobha, dosa, moha). It should be with truth, reality, actuality (tathatā) as in the case of breath, and sensation. Continuous and constant awareness of the bodily sensations is right concentration. This is getting ordained in piety. The object of meditation should not be imaginary, created, or imposed, since it will not take one to the final goal. Imaginary object may lead to the concentration but not to the right concentration. Goenka introduces sensations at this juncture with reference to right wisdom.

3.3.3 - Day Three discourse

This discourse covers mainly wisdom and sensations (Paññā and Vedanā).

Paññā and Vedanā

Here, Goenka explains wisdom (Paññā), and its’ relation to sensation in detail. By practising morality, one does not harm others but due to the generation of defilements in the mind, one harms oneself. For that reason, one should have control over the mind, hence one practices Samādhi, concentration, by means of which the defilements are suppressed. However, defilements remain and multiply in the subconscious mind, which again is harmful to oneself. Hence, the third step of wisdom (paññā) for eradication of defilements is very

49 essential. These three steps of morality, concentration, and wisdom help each other in the process of development and purification of the mind. Wisdom consists of two steps of the Noble Eight-fold Path, the right thought and right understanding or intention. The quality, pattern of the thought changes due to the practice of concentration. One can practise wisdom along with the thoughts. Wisdom has three stages: wisdom by means of hearing or reading (sutamaya), wisdom by means of rationality, logic and so on(cintāmaya), wisdom by means of one’s own experience (bhāvanāmaya). This experiential wisdom abolishes all confusion due to an apparent reality and allows one to see the real nature of things by way of ultimate reality. Truth can only be experienced within the framework of the body, otherwise it is mere intellectual satisfaction. For that, one must develop the ability to experience the most gross to the subtlest truth within oneself, at the subconscious level. Since the negativities, impurities arise there, they can be eradicated there only. In order to get rid of the source of the misery, one should develop the faculty to be aware of it, otherwise it is not possible to tackle the problem. Four great elements and their characteristics together constitute a basic particle - aṭṭhakalāpa, which is unbreakable. Especially the characteristics of four great elements play a very vital role in the experience of sensations. Hardness and softness are the characteristics of earth element; temperature, heat, cold are the characteristics of fire element; movement, push, pull are the characteristics of air element; and flow, cohesion, are the characteristics of water element. One feels sensations according to these characteristics. The subconscious mind is always conscious of the sensations. The blind habit pattern of the reaction to craving for pleasant sensations and aversion to painful sensations is to be tackled at the subconscious level, means at the sensation level. One experiences the three basic characteristics, impermanence, suffering and non-self, which eradicate the illusion, delusion, and bondage. Wisdom developed by an individual can liberate only that particular person and nobody else. Rather, it gives guidance, inspiration to the others. In case of the bhāvanāmaya-paññā to be developed one should have the faculty to experience the mind-matter phenomena. To develop such faculty, one should practice mindfulness of bodily sensations. Here, Goenka gives an example of a blind person who does not have faculty to recognise colour either white or black etc. So also, one should have a faculty to experience sensations mindfully. Goenka emphasizes that sutamaya and cintāmaya paññā are good but can prove harmful too, because somebody might mistake it as right understanding and stop developing

50 bhāvanāmaya paññā. Another difficulty is one might develop ego and move in the opposite direction. Therefore, next step of bhāvanāmaya paññā is very essential. – (Goenka.1997: p.12).

Sayagyi U Ba Khin opines that: ‘For us today who take to Vipassanā meditation it would suffice if we can understand anicca well enough to reach the first stage of an ariya (a noble person), that is, a sotāpanna or stream enterer.’ – (V.R.I. 1994: p.32).

3.3.4 - Day four Discourse

This discourse covers the technique of practice, and the law of action (kamma) and its fruits.

Vipassanā, the technique of practice

Goenka begins by clarifying the common questions related to the technique, explaining the meaning of the word vipassanā as ‘seeing things in a special way, as they really are.’ He further explains: Though meditation is choice-less observation, the need of moving attention throughout the body is because one should not develop the habit of observing only available gross sensations and miss the subtle ones, and to observe the sensations in all parts of the body. When one practises vipassanā, he explores the truth within the framework of body and mind only. To investigate the phenomenon of mind and matter, one has to be aware of the body always (niccam kayagatā sati). Awareness of the body can only be at the level of sensations, ordinary, physical, bodily sensations. These sensations are ‘pleasant [feelings]’ when one experiences subtle vibrations, pulsing sensations on the body; these sensations are ‘painful [feelings]’ when one experiences gross pressure, strain, tension, itching sensations etc. These sensations are ‘neither-pleasant-nor-painful [feelings]’ when one experiences such neutral sensations.

When one feels a gross painful sensation in a particular part of the body, then one should divide and dissect area-wise and sensation-wise in order to feel different kinds of sensations prevalent in that area. Due to the blind reaction towards the sensations, one generates defilements and suffers out of ignorance. When one observes objectively the impermanent and impersonal nature of sensations, then it becomes a tool to come out of the misery. Sensations can be gross or subtle, intense or feeble, pleasant or painful. They arise due to the atmospheric conditions around, or due to the particular posture, or due to an old disease, or due to the type of food

51 intake. The most important thing is the choice-less observation of these sensations without identifying with them, and not reacting to them with perfect equanimity of a mind. This is the process of purification, the vipassanā. One must be aware of the actual bodily sensations at each moment in order to break the barrier between conscious and subconscious mind. In this way one removes the ignorance. Another important aspect is equanimity towards these sensations without any reaction and without identifying with it. These two aspects are very crucial in this technique, one who practices accordingly progresses gradually on the path of liberation. – (Goenka. 1997: pp.16-18).

In this context, an opinion of the Ven. Ledi Sayadaw throws light on the path: ‘The impermanence and the death of mental and material phenomena are to be found to the full in our bodies, our heads, and in every part of the body. – (Sayadaw Ledi. 2007. 1961: p.89).

Ven. Ledi Sayadaw states that: ‘The arising of body-consciousness takes place throughout the body from head to foot, externally, as well as internally, whenever the body (body-sensitivity) comes into contact with a tactile object. Body-sensitivity seems more complex than the other physical senses because it may be only on the skin or it may be deep inside the body. It also includes all sorts of aches, cramps, and itches, as well as feelings of hot and cold.’ – (Sayadaw Ledi. 2007: p.56). Venerable Ledi Sayadaw further explains regarding sensation that: ‘Sometimes we feel cold; sometimes we feel some pain, ache, numbness, stiffness, and sprain; sometimes there is itching or irritation – all sorts of unpleasant sensations are felt in our body, now here, now there. Wherever such sensations occur, one should perceive that this occurrence signifies dissolution of old materiality, making it possible for fresh materiality to arise.’ – (Sayadaw Ledi. 2007: p.68).

In the suttās we find some reference regarding the practice of meditation form top to bottom and reverse order of the body.

The Udāyisutta of the Bojjhaṅgasaṃyutta explains the process of the Insight meditation practice. – (S. V: pp.89-90). This is explained in the chapter four. The Iddhipādasaṃyutta explains thus: How does a monk dwell ‘as below, so above; as above, so below.’ Here a monk reviews this body upwards from the soles of the feet, downwards from the top of the hair on his head. - (S.V: pp.277-278).

In addition to that the Caravagga of the Aṅguttaranikāya explains that the one who is perfect in virtue, well-restrained in all the four postures he dwells, abandoning , and dwells with mindfulness and one-pointedness of mind. He examines the arising and passing

52 away of states of aggregates above, across, and below or returning-back again, whatever be the course in the world (as far as the world extends). - (A.II: pp.15-16; Mp.III: pp.18-19).45

Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati; samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.

The Rohitassavagga of the Aṅguttaranikāya reads: It is in this very fathom long body endowed with perception and consciousness/mind that I proclaim the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world. - (A.II: p.49).

Imasmiṃayeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipada’nti.

Kamma and its fruits

At this point Goenka explains with simple examples the law of action (kamma) and its fruits: The entire internal and external world is in the process of constant change; and whatever happens, has to have some cause, nothing happens accidentally, this is the reality. In the universe, there is a chain of cause and effect, and the universal law governs it; ‘as the cause is, so the effect will be; as the seed is, so the fruit will be’. Nature works according to the universal laws and it helps the seed to manifest itself. The sugarcane seed will give sweet fruits and lemon seed will give sour fruits. The physical, vocal, and mental actions of an individual are the seeds, and accordingly one will get the fruits. Of these three, the mental actions are very important, because the verbal and physical actions are born out of mental actions only. Hence, one must investigate and understand well the phenomenon of mind and body, and their influence on each other. Though there are one hundred and twenty-one types of mind, and fifty-two types of mental contents, broadly, the mind can be classified into four groups; consciousness, perception, sensation and reaction, according to their function. The seed that gives fruit is the reaction (saṅkhāra). When there is any external stimulus at any of the six sense doors, consciousness immediately arises because of the

45 Similar explanations are also found as following: The verse in Saṃyuttanikāya says, ‘uddham tiriyam apācīnam nandi tesam na vijjati’ - (S.III: p.84). They have no craving for the entire material body from top of the head - ‘uddham - kesamatthako’, to the bottom of the toes - ‘apācīnam pādatalam’ and in between - ‘tiriyam – vemajjham’ - (Spk.II: p.283). As before, so after; as after so before; as below, so above; as above, so below; (Yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho) - (A.I: pp.236-237).

53 contact, the conditioned perception evaluates it, and accordingly one feels the sensation on the body. If such sensation is agreeable then the reaction of craving sets in or if it is disagreeable, the reaction of aversion sets in. In this way, every moment, one generates saṅkhārā of either craving or aversion. Piling up of such reactions is also called saṅkhārā. There are three types of reactions or saṅkhārā, depending on the impact which may be superficial, slightly deep, or very deep. The law of nature is such that at the time of death, the saṅkhārā which had very deep impact on one’s mind, comes up. Then the journey of the next life starts with a mind of the same nature of that saṅkhārā. Thus, through our own actions we are the creators of our own future. Vipassanā teaches us to live in the present moment without generating saṅkhārā, and live happy and peaceful lives here and now. – (Goenka.1997: pp.19-21).

Sayagyi U Ba Khin expressed his views regarding kamma and saṅkhāra in the following manner. ‘We should understand that each action – whether by deed, word or thought – leaves behind an active force called saṅkhāra (or kamma in popular terminology), which goes to the credit or debit account of the individual, according to whether the action is good or bad. There is, therefore, an accumulation of saṅkhāras (or kamma) with everyone, which functions as the supply-source of energy to sustain life, which is inevitably followed by suffering and death. It is by the development of the power inherent in the understanding of anicca, dukkha and anattā that one is able to rid oneself of the saṅkhāras accumulated in one’s own personal account.’ – (V.R.I. 1994: p.31).

During the discourse Goenka explains various non-Buddhist terms such as kāyotsarga, anārambhi, and sāmāyik from the point of vipassanā practice. According to him the practice of the kāyotsarga, anārambhi and sāmāyik is nothing but the practice of the vipassanā. However, we do not find the term kāyotsarga in the early Buddhist literature. The term ārambha appears in the Nikāyas in the varied contexts. However, the terms sāmayika and asāmayika appear in the Sutta-Piṭaka in a different sense.

The commentary of the explains the term ārambha with respect to the knowledge of the application of energy (vīriyārambhe ñāṇa). It explains the meaning of ārambha as action, violence, killing and so on. The verse 749 in the Sutta-Nipāta says, ‘whatever suffering arises, all are conditioned by action (ārambha). By ceasing the action, there

54 is no any arising of suffering.’ - (Paṭis-a. I: p.45). Goenka mentions the term anārambhi in the sense: ‘do not start any action’, and in the sense of non-violence too.

The Mahāsuññatasutta of the Majjhimanikāya explains the terms sāmāyikaṃ and asāmāyikaṃ. The sutta reads: ‘It is not possible that a monk who delights in company and society, takes delight in company and society, and devotes himself to delight in company and rejoices in society, will ever enter upon and abide in either the deliverance of mind that is temporary and delectable (sāmāyikaṃ vā kantaṃ cetovimuttiṃ), or in [the deliverance of mind] that is perpetual and unshakable (asāmāyikaṃ vā akuppanti). But it can be expected that when a monk lives alone, withdrawn from society, he will enter upon and abide in the deliverance of mind that is temporary and delectable or in [the deliverance of mind] that is perpetual and unshakable.’ ‘The former is deliverance through the jhānas and the immaterial attainments, the latter deliverance through the supramundane paths and fruits.’ - (Bodhi Bhikhu. 2009: pp.972,1335). The Paṭisambhidāmagga explains that, the sāmayika-vimokkha consists of the attainments of the four fine material absorptions and the four immaterial absorptions. Asāmāyika-vimokkha - this is freedom from the defilements and has nothing to do with time. Hence, it is freedom that is immovable, super-mundane. It consists of the four noble paths and the four fruits of recluse-ship. - (Patis.1I. p.240). Similar explanation is also found in the Saṃyuttanikāya and the Aṅguttaraniāya.46 Goenka explains the sāmāyika with respect to the practice of equanimity. This term is related to the meditative practice in Jainism.

46The term sāmayikaṃ cetovimuttmi is mentioned in the Mārasaṃyutta: ‘While the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind (sāmayikaṃ cetovimuttiṃ) but fell away from that temporary liberation of mind. The commentary explains this, temporary liberation of mind as the mundane meditative attainments (lokiya-samāpatti), i.e. the jhānas and formless attainments, so called because at the moments of absorption the mind is liberated from the opposing states and is resolved upon its object. He fell away from this liberation of mind on account of illness.’ - (Bodhi Bhikkhu. 2000: pp.213, 419-420).

The Aṅguttaranikāya mentions the term sāmāyika-vimutti. The sutta reads: Six persons are found in the world. One well restrained person, his colleagues in the community rejoice with his company. But he does not act according to the heard dhamma, does not act according to the learnt dhamma teachings, and does not understand the [right] view, he does not attain temporary release (sāmāyikampi vimuttiṃ na labhati). He, after death, sets out to fall, not to excel.

The commentary says that ‘he does not occasionally gain rapture and joy derived from listening to the Dhamma. The Paṭisambhidāmaggo, however, defines the near-synonym samayavimokkho as the four jhānas and four formless attainments, which it distinguishes from permanent emancipation, identified with the four noble paths, the four fruits of the spiritual life, and nibbāna.’ (Bodhi Bhikkhu. 2012: p.1760).

The Ākaṅkhavaggo of the Aṅguttaranikāya mentions that ‘One does not attain temporary liberation (sāmāyikampi vimuttiṃ na labhati). One who is immoral and does not understand as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder. And he has not listened to the teachings

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3.3.5 Day Five Discourse

This discourse covers the following points: , Upādāna and Paṭiccasmuppāda.

The Four Noble Truths

Here, Goenka explains the Four Noble Truths in the following manner. One practises with cross-legged posture continuously for one hour without any change in the posture. Generally, in the beginning, one experiences gross, disagreeable, painful sensations, that is, one experiences suffering. This is the factual reality of the moment and one must accept it. Thus, one just accepts the truth of suffering as it is, without changing the posture, without any mental reaction of aversion, and remaining equanimous. It becomes a noble truth, the first noble truth, sooner or later one would come out of suffering and would become a noble person. One experiences the truth of suffering at every stage of life and it cannot be denied. The Buddha analysed and declared that in short five aggregates of grasping is suffering (saṅkhittena pañca upādāna kkhandhā dukkhā).

Practising this way, the cause of suffering becomes very clear to a practitioner and one observes this truth as it is. The Buddha analysed and observed with equanimity, in a detached way, the truth of suffering and reached the root cause of suffering – craving (taṇhā). One also realizes the cause of suffering at the experiential level, this is the second Noble Truth.

One does not react to the sensation of pleasure with craving or pain with aversion and maintain equanimity without identifying with it. Gradually, one comes out of suffering by eradicating the cause of suffering. This is the third noble truth. Craving is nothing but the mechanical, blind habit pattern of the subconscious mind to react to the agreeable or disagreeable sensations. One becomes addicted to it and generates negativity every moment and suffers. This way one observes the reality of suffering, the cause of suffering, faces the reality and comes out of the suffering gradually by eradicating the cause. This is the third noble truth, eradication of suffering. To attain this eradication, one must walk on the path step by step, this is the Fourth Noble Truth, path leading to the final goal of liberation. When one observes without

(Dhamma), become learned in them, penetrated them by view, and he does not attain temporary liberation. He, after death, not sets out to excel, he heads for deterioration.’ - (A.V: pp.139-141).

56 identification, equanimity, that is infact practicing non-self (anattā). The first Noble Truth of Dukkha is pain, suffering. The witnessing of the First Noble Truth begins with an experience of painful sensation. Here, a noteworthy thing is found in the Sammādiṭṭhi-sutta of the Majjhimanikāya, wherein sensation (vedanā) is explained in the (format) context of the Four Noble Truths.

Upādāna

Goenka explains the four kinds of attachments, sources of suffering. All the suffering of life arises from the attachment either to one’s own sensual desires, or to the habit of craving or clinging to the notion of I, me, mine, and so on, or the attachment to one’s views or clinging to one’s rites, rituals and religious practices. – (Goenka. 1997: p.25).

Paṭiccasamuppāda

He further explains the law of dependent origination at this juncture: One who is born is bound to suffer. The reason for birth is the attachment born out of deep reactions, saṅkhārā. One of the accumulated deep saṅkhārās gives impetus to the flow of consciousness to continue. If one analyses and observes the reality, it becomes clear that the cause of this attachment is craving towards the sensations at the subconscious level. The pleasant, painful, or neutral sensation arises due to the contact of the six senses and their respective objects. The contact is due to the six sense fields. As long as the flow of mind and matter is there the six sense fields will remain. The flow of mind and matter is because of the constant flow of consciousness, at every moment. The saṅkhārā, mental reaction is the cause of the flow of consciousness. The mental reactions are due to ignorance. One is ignorant and unaware of the mechanical habit pattern of the reactions towards the sensations. Due to this ignorance, suffering arises, this is the source, the root cause of all suffering. Vedanā paccayā taṇhā - is the discovery of the Enlightened One. In such type of explanations generally Goenka tries to relate the practical aspect to the conceptual understanding of the doctrine. Similar explanation with respect to the five spiritual faculties, seven factors of enlightenment and sensation are given by him from time to time.

One can break this chain of suffering at the link of sensation, by remaining aware, equanimous, with the understanding of impermanence, towards the changing nature of

57 sensations. Wisdom of anicca arises and one stops rotating the wheel of misery and starts being liberated from it. When one stops generating new saṅkhārā by remaining equanimous towards sensations, the law of nature is such that the old accumulated stock of saṅkhārā comes up on surface in the form of sensations, and if one remains equanimous without any reaction then it fades away. In this way, a time comes when all the stock of saṅkhārā gets eradicated and one is liberated from the cycle of suffering. Hence, the wisdom (vijjā) is to understand at the experiential level the fact of ignorance about the mechanical habit pattern of the subconscious mind and maintain the awareness and equanimity. – (Goenka.1997: pp.26,27).

Here, while explaining the extremely subtle nature required to comprehend the mentality, Ven. Ledi Sayadaw highlights the purpose of materiality in the practice. The rapidity of arising and passing of mentality is far greater than materiality. Sayadaw says ‘Therefore, it is not advisable to make such subtle phenomena the object of one’s contemplation. … one should be satisfied with comprehending the unreliable and transient characteristic of all phenomena (i.e. six elements or materiality and mentality), which, after all, is the main purpose. As for the exact nature, i.e., the swiftness, of mental phenomena, the understanding of which is the domain of the wisdom of the All-knowing Buddha, one has to accept the authority of the scriptures. Any talk about contemplating the three characteristics of mental phenomena is mere humbug. It is never based on practice, but only on hearsay from the scriptures. If someone were to try it, it would be a far cry from insight.’ – (Sayadaw Ledi. 2007: p.45).

According to the Ven. Ledi Sayadaw a good understanding of the six basic elements, which are conditioned by six basic phenomena (four conditions governing materiality i.e. kamma, citta, utu, and āhāra; and the two conditions governing mentality i.e. vatthu and ārammaṇa.), is required for one to gain the knowledge in comprehending the law of causality (paccaya-pariggaha-ñāṇa). … due to this knowledge, belief in a doer or creator or the act of God’s creation dissolves. – (Sayadaw Ledi. 2007: pp.47, 53). Here, again from practice point of view the importance of materiality and mentality as an object is emphasized. Which implies the physical sensation as an object.

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3.3.6 Day Six Discourse

This discourse discusses Realism, sensation and suffering, five hindrances, and at the end assurance is given.

Realism

Goeka explains realism- the nature of dhamma, as against pessimism or optimism in the following manner. The optimism, realism, and work-ism together lead to dhamma. The first two noble truths of suffering and its cause are appeared to be pessimistic, but the two remaining noble truths of cessation of suffering, and the path leading to it are optimistic and work-ism only. There is suffering, but there is way out too. These truths are to be realised at the experiential level. The verse explains the path as, ‘all formations (sankhārā), are impermanent, when one perceives this with insight, then one becomes detached from suffering; this is the path of purification’. Saṅkhārā, in this context, has wide connotation. It is mental reactions plus the results of these reactions. In order to develop wisdom, which relieves one from suffering, the reality of impermanence is to be experienced within the frame work of the mind and body. One observes the sensation in a detached way, without reacting to it and the process of purification starts. This way, one learns to act with awareness instead of blind reaction. The action of a balanced mind is always pure, creative, and helpful to one and all. – (Goenka.1997: p.29).

Discovery of the Buddha – relation of vedanā and suffering

Goenka emphasizes the need of training and practice in the following manner. The process of change of mind is very much faster than the matter, body. Without the training, it is difficult to follow it. Due to this ignorance of change, one takes it for granted that he reacts to the external stimuli of any of the sense doors. The external world come to be true only when one experiences it. The important link between the external object and the reaction is sensation. The unique element in Buddha’s teaching lies in his identifying physical sensation as the crucial point at which craving, and aversion begin, and which must be eliminated. Unless one deals with sensations, one will be working only at a superficial level of the mind, while at the depths the old habit of reaction will continue. By learning to be aware of all the

59 sensations within oneself, and to remain equanimous towards them, one stops reactions where they start: one comes out of misery.

He further explains: The material body is composed of the tiniest particles of the aṭṭha kalāpa - the four basic elements and their characteristics. The sensation that arises within the body is always with the predominance of any one of the four basic elements. One can experience this fact while observing the sensations. The kalāpa arises due to the input of food and atmospheric conditions around the material body. Similarly, mental reactions given in the present, or to the sankhārā accumulated in the past are the inputs for the flow of the mind. When one is equanimous and does not react to the present sensation, then naturally the previously accumulated saṅkhārā come up on the surface in the form of sensation as the input to the flow of mind. Still, one maintains equanimity and does not generate any reaction to them. Thus, the old stock consumes fast till the last saṅkhārā comes up, and one ceases to suffer. The continuous practice helps to strengthen the practice, and consequently eradicate the suffering. – (Goenka.1997: pp.31,32).

Here, the opinion of Ven. Ledi Sayadaw is important: ‘For the arising of the consciousness of touch, there is needed the body-base, an object of touch, a degree of coarseness (thaddha) in the object of touch, and attention. Only a somewhat coarse object of touch can make an impression upon the body-base. If the object of the touch is too subtle, it cannot impinge upon the body-base. Unless there is impingement, neither consciousness of touch nor the body-door congnition can arise. – (Sayadaw Ledi. 2007. 1961: p.52).

Hindrances

Goenka explains five hindrances with the help of examples from the daily practice of meditation. There are five hindrances which envelope the reality, and do not allow one to practise. They are craving, aversion, laziness, agitation, and doubt. These are like five enemies. First is craving and another is aversion - The aim of practice is to get rid of these two defilements of the mind. These defilements disturb during the practice of meditation by overpowering the mind. Though, the craving is either for subtle sensations or for nibbāna, it is an obstacle in the process of purification. Similarly, aversion developed towards the pain is also an obstacle in the process of purification. The bare awareness of these two enemies with

60 equanimity is sufficient to tackle them. Third hindrance is Laziness, drowsiness – all of a sudden without any reason it overpowers the mind, and one feels sleepy. In this situation, breathe slightly hard or walk, and sprinkle water on eyes. This helps to fight this enemy. Fourth hindrance is agitation and repenting – one does all activities except meditation. After realising, again one starts crying and repenting for the waste of time. One can confess for the mistake, and with strong determination start working again. Fifth hindrance is doubt – It arises with regard to the teaching, the teacher or one’s ability to practice. One should clear the doubts reasonably and start working. – (Goenka.1997: p.33).

The Aṅguttarnikāya mentions three types of persons in the world: i) the person who is like a line etched in stone, ii) a line etched in the ground or clay, iii) line etched in water. - (A.I: p.284). Goenka discusses similar three types with respect to saṅkhārā in his discourse.

Assurance

The discourse concludes with the inspirig words by Goenka. One has to work with enthusiasm and confidence in order to attain the goal. This technique works according to the laws of nature, and hence gives wonderful results. Many have benefitted by this practice during the time of the Buddha, after the Buddha, and in the present age too.

3.3.7 Day Seven Discourse

The following points are covered in this discourse: awareness and equanimity, mind and matter, continuity aspect of the practice, five faculties, Sammā Samādhi, and detachment.

Awareness and equanimity – two wings of the bird

Goenka repeats the two important guidelines with respect to the practice at this juncture. The two aspects of awareness and equanimity are very important for the practice. The gross, painful sensations change to the subtle, pleasurable flow of sensations during the proper practice. One must remain aware and equanimous with such type of sensations also, with the understanding of impermanence. Any experience of pleasure or pain is bound to change, and the equanimity is the only yard stick to measure the progress on the path.

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Due to the continuous practice with awareness and equanimity one progresses on the path and penetrates deep into the subconscious mind. As a result, the latent, hidden impurities are shaken, and they manifest on the body generally as painful gross sensations. As one remains equanimous to these sensations they pass away, and thus gradually, the old stock of sankhārā is eradicated. – (Goenka.1997: pp.35-38).

Crucial factor in the investigation of mind-matter phenomenon

He further clarifies the process of investigation. In order to find the truth, one must look for it within the framework of mind and body. The body alone cannot be experienced unless and until something arises in it. That is why, only by means of sensations can one experience the phenomenon of matter or body. Mind alone also cannot be observed separately unless and until something arises in it. That is why only by means of thought and mental contents, can we observe it. Another truth which becomes very clear to one at a deeper level of experience is that ‘whatever arises in the mind is accompanied by physical sensation’. Therefore, sensation is very crucial in the experience of reality of the phenomenon. Hence, the awareness of sensations with equanimity and continuity is of utmost importance. When devotion (bhakti), knowledge (gyāna), and action (karma), come together, then the dhamma becomes complete, in this regard the vipassanā practice is complete, since all three come together with this practice.

Continuity of the practice is the key to success

Goenka shows the key to success in the following manner. With every action one can maintain the continuity of the practice, while going, coming, standing, walking, sitting, eating, bathing, attending the call of nature, and even sleeping. When one works in this manner, the law of nature is such that initially the heavy sankhārā which would lead to the lower realms, come up on the surface in the form of gross, painful sensations. One succeeds in fading them away with awareness and equanimity. When, gradually the stock of such sankhārā comes to an end, one realises the deathless for the very first time. The person changes completely after this experience, and one cannot perform any action that would lead to lower realms. Further, by practising in this way when all the conditioned formations are exhausted, one attains nibbāna, the final goal. In this context Sayagyi U Ba Khin says: ‘For progress in Vipassanā meditation, a student must keep knowing anicca as continuously as possible. The Buddha’s advice to monks is that they should try to maintain the awareness of anicca, dukkha or anatta

62 in all postures, whether sitting, standing, walking or lying down. Continuous awareness of anicca, and so of dukkha and anattā, is the secret of success.’ – (VRI. 1994: p.32).

The Cetokhilasutta of the Majjhimanikāya explains continuity of the practice or perseverance and striving (sātaccāya padhānāya) - (M.I: p.103). It mentions that, when one gets rid of the doubt in the Buddha, dhamma, saṅgha and teachings, improper behaviour with companions, and attachment to the various sensual pleasures (five cetokhil and five cetasovinibandha), etc then alone will his mind bend towards meditation, and practice continuously with proper effort. Day and night continuous practice of meditation is mentioned in the Devaputtasaṃyutta. - (S.I: pp.48-49, 53).

Five faculties

Goenka elaborates the five faculties for which he uses the term five friends. These friends help to progress on the path. Each one has to work on his/her own to progress on the path. The five wholesome faculties of the mind are: faith, effort, awareness, concentration and wisdom, which help and support one to progress on the path with confidence. One has to keep these friends strong and pure to counter the ‘enemies’. First is faith – devotion or confidence should not be blind. Taking refuge in Buddha, Dhamma and Saṅgha is infact refuge in the qualities of each of them. Second is effort – It must be with proper understanding. Third is awareness – One must develop the ability to be aware of the reality that manifests within oneself in the present moment. Fourth is concentration – it is sustaining the awareness of reality from moment to moment, without any interruption. It must be free from all imaginations, all cravings and aversions. Fifth is wisdom – One must develop wisdom within oneself at the experiential level. Wisdom developed at the level of sensations, with the understanding of impermance and with equanimity is real wisdom. – (Goenka.1997: pp.38- 40).

Goenka explains, in detail, the qualities of the Buddha, Dhamma, and Saṅgha while explaining the faith. Similarly, he explains the qualities of other saints and sages, such as Guru Nanaka, Jesus Christ, Rama, Krishana and so on.

Sammā Samādhi

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He explains Sammā Samādhi in the following way. A awareness alone is of no use. The right awareness is necessary. This is explained by giving the example of a circus girl who maintains awareness while walking on the tight rope. Right concentration is not mere concentration with the help of any object, but the concentration should be with real object in the present moment, with the base of a pure mind, without any craving or aversion. Right concentration is the one pointedness of the meritorious mind.

Detachment - tena tyaktena bhuñjītha

Goenka explains the importance of wisdom, a balanced equanimous mind, with the help of a story of two brothers. The elder brother gets excited in favourable conditions, and he becomes disappointed due to unfavourable situations. The younger brother faces any type of situation with a balanced, equanimous mind. He enjoys the pleasant, favourable situations in a dettached manner, like tena tyaktena bhuñjītha, by keeping in mind the impermanent nature of that situation. He does not lose his balance of mind, and remains equanimous in unfavourable conditions too, thinking that these situations are also going to change.

Goenka further mentions that, in the spiritual world of India, philosophical concepts of release, freedom, enlightenment, purification etc were very much known before the Buddha. However, how to achieve or experience it, that is to say the process, the technique or methodology of liberation was not known. Thus, the practical aspect is introduced by the Buddha.

Attachment or clinging and detachment or non-clinging with respect to formations is explained in the following manner in the Suttās in the Saṃyuttanikāya. ‘One who is ignorant, generates a meritorious volitional formation, consciousness fares on to the meritorious; If one generates a demeritorious volitional formation, consciousness fares on to the demeritorious; If one generates an imperturbable volitional formation, consciousness fares on to the imperturbable. When one has abandoned ignorance, and aroused true knowledge, then, with the fading away of ignorance and the arising of true knowledge, he does not generate a meritorious volitional formation, or a demeritorious volitional formation, or an imperturbable volitional formation. Since he does not generate or fashion volitional formations, he does not cling to anything in

64 the world47. Not clinging (anupādiyaṃ), he is not agitated. Not being agitated, he personally attains Nibbāna.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ If one experiences a pleasant feeling, one understands: ‘It is impermanent’; he understands: ‘It is not to hold (anajjhositāti) and understands: ‘It is not delighted in.’ (anabhinanditāti). If one experiences painful feeling or neutral feeling, one understands in the same way. One experiences all these feelings with detachment (visaṃyutto). When one experiences a feeling terminating with the body, he understands: ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands: ‘I feel a feeling terminating with life.’ He understands: ‘With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here; mere bodily remains will be left.’ - (Bodhi Bhikkhu. 2000: pp.587- 588).

3.3.8 Day Eight Discourse

The process of multiplication and eradication of the saṅkhārā is explained in this discourse.

Āhāra-to understand the process of multiplication and eradication

At this juncture Goenka explains the process of purification. One must understand well the dhamma as nature, truth, universal law. The conditioned formations are impermanent. Their nature is arising and passing away. Having arisen if they are extinguished, their eradication results in happiness. All the conditioned things are impermanent and of the nature of arising and passing away. The process of becoming pure and happy starts within, by observing sensations with equanimity. The working of the process of purification is to be understood as the nutriment. Some nutriment is required for sustaining life, body and mind. The body requires gross nutriment twice or thrice daily to sustain it. If one does not give any food to the body, it will continue for a few days or months. Nature is such that during this period the body consumes the internal stock of fats to sustain itself. When the stock is over the body dies. Similarly, the mind requires mental input every moment in the form of conditioned formation, to sustain itself. One generates conditioned formations every moment and feeds the flow of consciousness for its continuation. When one stops reacting

47anabhisankharonto anabhisañcetayanto na kiñci loke upādiyati. - (S.II:83).

65 to the sensations by maintaining awareness and equanimity towards them, one stops generation of new conditioned formations, and consequently stops feeding the flow of consciousness. In this situation, the old stock of conditioned formation keeps coming up at the surface level one by one in the form of sensation. If one maintains equanimity and does not react to them, he does not create any new conditioned formations. These formations will then lose their strength, fade away, and will get eradicated one after the other. This is dhamma, the nature. The awareness of sensation and equanimity are like the two wings of a bird. When one practises as per the technique, then alone will one become aware of these processes of multiplication and eradication. When one gets rid of the old stock of conditioned formations one progresses on the path, and consequently generates loving kindness, compassion, sympathetic joy and equanimity. When one learns to develop wisdom at the level of sensation, one learns to maintain equanimity in every situation of life, agreeable or disagreeable. – (Goenka.1997: pp.43,44).

One understands the dhamma, the eternal law: Enmity never calms through enmity in this world, through loving kindness alone it calms. First, one must purify one’s own mind, then one will be able to help others. This technique teaches one to become master of oneself. When one develops the mastery in the present moment, the future will surely be bright. One need not worry about it.

3.3.9 Day Nine Discourse

This discourse covers the following points: application of dhamma in day-to-day life, the source of suffering and ten Pāramitās.

Application of Dhamma in day-to-day life

Here, Goenka gives guidance with regard to the application of dhamma in daily life. In order to apply the vipasssanā technique in daily life one should have its clear understanding. The technique helps to keep the balance of mind while facing vicissitudes of daily life. In everyone’s life, whenever adverse situations arise, the mind loses its balance, and generates negativities, which is the real cause of suffering for all. To come out of this situation, one solution is to divert the mind in various other activities such as, to get up and drink a glass of water, or recite the name of any deity and so on. This helps to suppress the negativities arisen

66 at the subconscious level, and one finds peace at the superficial conscious level. This is not the right solution, which allows one to run away from the situation without facing it directly. The proper solution discovered by the Buddha is to observe negativity that has arisen in the mind. By observing it, one does not go to the extreme of suppressing it or following it out of compulsion with vocal and physical action. He follows the middle path of objective observation, with awareness and equanimity. As a result, impurities fade away, and the mind automatically gets purified. An average person cannot observe abstract defilements such as passion, anger and so on. The Buddha discovered that whenever any impurity arises in the mind, respiration changes its natural rhythm, and consequently different sensations manifest on the body. With training and practice, one learns to observe respiration and sensations as it is. By doing so, one allows impurities to arise and pass away harmlessly, and thereby becomes relieved from them.

The source of suffering

Gradually and steadily, one masters the technique, and tries to deal with the ups and downs of daily life by observing respiration and sensations. Goenka compares this with shock absorbers between the external stimuli and one’s response. He shows that the cause of suffering lies inside and not outside. Initially the mind remains equanimous for some time without any blind reaction and generates positivity. One understands well that external stimuli are just the accelerating medium in the generation of negativities. The real cause of suffering is the blind habit pattern of the mind to react to sensations. Thus, the main cause of suffering lies within and not outside, this reality becomes very clear when one sees the situation in totality from different angles. The same thing perceived differently by five persons or the same thing perceived differently by one person, on different occasions. This is explained by Goenka with an example of the five blind men and an elephant, and so on. Everyone is responsible for one’s own suffering as well as coming out of it. In this way, one is one’s own master.

Pārami

Goenka introduces at this point the conept of Pārami: Ten good qualities (Pārami) help to clean the mind and to dissolve the ego. As a result, one attains the final goal of egoless-ness. During the vipassanā course one gets an opportunity to develop these ten qualities. These

67 are generosity, morality, renunciation, wisdom, effort, tolerance, truthfulness, strong determination, selfless loving kindness, and equanimity. – (Goenka.1997: pp.49-53).

3.3.10 Day Ten Discourse

This discourse mainly reviews and summarises the teachings of the Buddha.

Review

Goenka reviews the practice of the past ten days. He explains the reason for taking refuge in the triple gem. One takes refuge in the qualities of the Buddha, who discovered the path to liberation, refuge in the dhamma non-sectarian law of nature, and refuge in the saṅgha, who made selfless efforts to preserve theoretical and practical aspects of the dhamma. Irrespective of these one who progresses on the path, develops a feeling of gratitude towards Gotama the Buddha, and develops volition of selfless service to many. One takes to practise morality as a foundation for concentration and insight. Surrendering to the Buddha and the present teacher is necessary for giving a fair trial to the technique, to benefit from it, and to fairly judge the same.

The experience of nibbāna

Here, Goenka explains why mere observation of natural breath without adding any word, shape, or form is necessary. One reason for doing so is to preserve the universality of the technique. In view of Goenka another reason for choosing this meditation object is that one cannot reach ultimate truth by starting with an imagination, one may become entangled in greater imagination, and self-deception. He further explains: ‘The technique leads to the dissolution of an apparent truth in order to reach the ultimate truth. An apparent, integrated truth is always full of illusions, because at this level perception (saññā) operates, perception which is distorted by past reactions. This conditioned perception differentiates and discriminates, giving rise to preferences and prejudices, to fresh reactions. By disintegrating apparent reality, one gradually comes to experience the ultimate reality of the mental- physical-structure: nothing but vibrations arising and passing away every moment. At this stage no differentiation is possible, and therefore no preferences or prejudices can arise, no reactions. The technique gradually weakens the conditioned saññā and hence weakens reactions, leading to the state in which perception and sensation cease, that is, the experience

68 of nibbāna. Rather, by deliberately giving attention to a shape, or form, or vision, one remains at the level of apparent, composed reality, and cannot advance beyond it. For this reason, there should be neither visualization nor verbalization48.’ According to the text it appears that this description matches with the state of the cessation of perception and feeling. The attainment of nibbāna is possible after the four fine material absorptions. As mentioned in the Dīghanikāya, the Majjhimanikāya and the Paṭisambhidāmagga, attainment of the state of the cessation of perception and feeling necessarily requires the prior attainment of the four immaterial absorptions. It is dealt in-detail in the chapter four. – (Goenka.1997: p.57).

Vedanā samosaraṇā sabbe dhammā

At this point Goenka explains again the importance and crucial role of sensations. He observes that, for observation of the body observation of sensations is a must, and for the observation of the mind, observation of mental contents is a must. In this way, one practises the four satipaṭṭhānās as kāya, vedanā, citta, and dhamma. Observation of thoughts, craving or aversion, etc involves the observation of sensations because the Buddha discovered that whatever arises in the mind will be accompanied by a physical sensation. Goenka further states: ‘Hence, whether the meditator is exploring the mental or the physical aspect of the phenomenon of ‘I’, awareness of sensation is essential. This discovery is the unique contribution of the Buddha, of central importance in his teaching.’ ‘Sensation can lead to reactions of craving and aversion and hence suffering, but sensation can also lead to wisdom with which one ceases reacting and starts to emerge from suffering.’ – (Goenka.1997: pp.58- 59).

It is worth discussing here the concept of coming together or converge upon (samosaraṇa) with respect to the Suttapiṭaka. The Aṅguttaranikāya mentions that, ‘All wholesome qualities are rooted in heedfulness or vigilance and converge upon heedfulness and heedfulness is declared foremost among them49. - (A.V: pp.21-22; Bodhi Bhikkhu. 2012: p.1354). Similar explanation as vedanāsamosaraṇā appears for the feeling also.

The Sacittavagga of the Aṅguttaranikāy reads: ‘All things are rooted in desire, all things come into being through attention, they originate from contact, and all states come together in or

48The discussion regarding the state of cessation of perception and feeling also occurs in the book: Tondon S.N. 1995: pp.88, 100-102. 49 Ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā.

69 converge upon feeling and so on. - (A.V: p.107-108). As Appamādasutta mentions all meritorious states rooted in and come together in vigilance; here and elsewhere also it is mentioned that all states have their origin in desire and all states come together in feeling.

Bhaṅga ñāṇa

Goenka further explains the stage of total dissolution. He points out that, in the satipaṭṭhāna sutta, the technique of vipassanā is explained. Initially one experiences the arising and passing away separately, wherein one experiences gross, solidified sensations. After practising continuously, one experiences simultaneously the arising and passing of sensations without any interval between them, wherein one experiences subtle vibrations. He says, ‘The gross, consolidated sensations have dissolved into subtle vibrations, arising and falling with great rapidity, and the solidity of the mental-physical structure disappears. Solidified, intensified emotion and solidified, intensified sensation both dissolve into nothing but vibration. This is the stage of the dissolution (bhaṅga), in which one experiences the ultimate truth of mind and matter: constantly arising and passing away, without any solidity.’ After the stage of dissolution, one remains detached from every situation, and observes all the sankhārā, sensations, with equanimity, the stage of sankhārupekkhā. Then some deep, latent sankhārā comes up on the surface in the form of either gross or subtle sensations and fades away, gradually one progresses towards the stage of liberation. – (Goenka.1997: pp.59,60).

Goenka mentions about the purity and originality of his tradition and entreats others to maintain it by not adding or substracting anything from the practical aspect of it.

3.3.11 Day Eleven Discourse – concluding discourse of the ten-day course -

Guidelines for practice at home

Guidelines are given for practice after the course at home. Goenka advises that, after the course one has to review with a calm and quiet mind whether whatever is learnt in the course is really helpful to him, to others and to both, or not. Only if a person finds it useful then he should accept it and continue to practice. If anyone finds the theoretical part inconvenient, then one should leave it aside, and follow only the non-sectarian, universal, practical aspect of morality, concentration and wisdom. Goenka cautions the students about the limitations of the ten days

70 course, and he encourages them to practice futher. He says, ‘In ten days one can get only a rough outline of the technique; one cannot expect to become perfect in it so quickly. But even this brief experience should not be undervalued: you have taken the first step, a very important step, although the journey is long – indeed, it is a lifetime job.

A seed of Dhamma has been sown and has started sprouting into a plant. A good gardner takes special care of a young plant, and because of the service given to it, that little plant gradually grows into a huge tree with thick trunk and deep roots. Then, instead of requiring service, it keeps giving, serving, for the rest of its life.’ According to Goenka, by this practice, one feels energetic and because of a balanced mind, one can take quick decisions, the capacity to work also increases. One should always review one’s own behaviour and conduct in daily life. It should be in accordance with laws of the nature, dhamma. By practising vipassanā one lives a healthy, peaceful, and harmonious life, for the benefit of one and all. – (Goenka.1997: p.62).

He advises students to avoid any debate on the theoretical parts and asks them focus attention on practising one hour in the morning and one hour in the evening. One should remain aware of sensation of any part of the body for about five minutes before one goes to bed and when one rises in the morning. Once in a week one should meditate along with dhamma-brothers and sisters, and once in a year one should join a course like this. Whenever one practise for an hour, or a day he should remember to devote the initial one-third duration for the ānāpāna meditation, followed by two-third for the Vipassanā mediation. There should be flexibility with respect to time, and at times one can devote more time for the ānāpāna to tackle the difficulties. After every sitting one should practise mettā bhāvanā for at least five to ten minutes, by sharing your merits with all beings, including your teacher. With open eyes one can practise while travelling, and so on. Goenka adds further: ‘If you practice Vipassanā properly, a change must come for better in your life. You should check your progress on the path by checking your conduct in daily situations, in your behaviour and dealings with other people.’ – (Goenka.1997: p.64).

3.4. - Satipaṭṭhānasutta course

Need of the course

Goenka started teaching in India, in 1969. From 1979 onwards, he started giving courses outside India. In due course, ‘confusion arose among some meditators as to how to practise

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Vipassanā. The question arose as to what is Vipassanā and what is Satipaṭṭhāna.’ In order to address this problem, Goenka started teaching Satipaṭṭhāna-Sutta course in 1981. According to him, Vipassanā and Satipaṭṭhāna are synonymous. The understanding gained from attending a Satipaṭṭhāna course forms an essential doctrinal base for practice during a long course. In this tradition it is in fact a requirement for taking longer courses. The long course discourses refer frequently to the teachings of this important Sutta. - (Goenka. 1999. p.vi.).

3.4.1. - Procedural details

Format of the course

The duration of this course is eight days. The ānāpāna practice starts on the evening of day zero. Vipassanā is introduced by the afternoon of day three and the practice of Mettā on day eight. Prerecorded recitation of the Pāli Satipaṭṭhāna-sutta by Goenka is played daily, as a morning chanting. The daily Time table, rules and regulations are the same as in the ten-day course. The practice of ānāpāna and vipassanā as taught in the ten-day course remains same irrespective of the course type. The theoretical explanation given however differs dpending on the duration and seriousness of the course type.

Following is a very brief explanation of the ānāpāna and vipassanā presented by Goenka during the course. By the practice of ānāpāna one practises the sammāvāyamo – right effort, sammāsati – right awareness, and sammāsamādhi – right concentration. It is kusal cittassa ekaggata - one-pointedness of the wholesome mind. It sharpens the mind, which helps one to penetrate the depths of the subconscious mind. Any action that harms others, or disturbs their peace and harmony, is evil. Any action that helps others, adds to their peace and harmony, is wholesome. One cannot do evil without generating defilements within. Similarly, one cannot cultivate merit without generating love, good-will within. This law of nature is to be understood at the experiential level by means of this practice.

Two-fold nature of senstation

Goenka explains the nature of vipassanā as follows. i) Change is the nature of sensation, the characteristic of which is to arise and pass away. There is always some change or other taking place in the body due to the internal or external factors. Body itself cannot experience the change or sensation, mind has to feel or sense it. The causes of sensations can be intake of food, atmospheric conditions around, postures, diseases, mental conditions (cittaja), and the fruits of old actions (kammaja).

72 ii) Sensation is an indication of a constant change taking place in the mind-matter phenomenon. Any change in regard to mind-matter phenomenon manifests as sensation. Sensations arise on the body because of the biochemical, electromagnetic reactions, interaction of the matter, within the body, and are felt by the mind. They also arise due to the contact of the body or other sense faculties with external sense objects.

Salāyatan paccayā phasso, phassa-paccayā vedanā

When any one of the six sense doors come in contact with an object, the consciousness part of the mind cognizes, perception part recognizes and evaluates; and accordingly, feeling part experiences or feels the pleasant or unpleasant sensation. Then the conditioned formations (saṅkhāra), part reacts with either craving or aversion to that sensation. This reaction reinforces the craving, which is the root cause of all suffering. This mental reaction (saṅkhāra), is the real seed of an action, which gives a fruit. Because of the blind habit pattern, one generates saṅkhārā every moment by reacting to the sensations, and thereby tying up knots of misery inside. Deep rooted saṅkhārās, generated by strong reactions, are responsible for giving new birth. This is how we create our own future, by our actions. By the technique of Vipassanā, we learn to live in the present moment without generating new saṅkhārā, and eradicate old ones, which leads to a peaceful, happy life.

During the practice of vipassanā meditation, when a student observes sensations objectively, with equanimity and choiceless awareness, and does not react either with craving or aversion, he does not generate any new saṅkhārā or mental volition. Saṅkhāra is the nutriment (āhāra) of viññāna. When student stops giving food to it, then consciousness starts consuming food (saṅkhārā) from the old accumulated stock. This is what is meant when the Buddha said: the old [saṅkhāras] get exhausted, new ones do not originate (khīṇaṃ purāṇaṃ, navaṃ natthi saṃbhavaṃ). In this very life, one must change this habit pattern and start coming out of misery.

3.5 – Doctrinal features

Main concepts imparted in the discourses

Discourses 50

50 Content of the discourses are based on:

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Discourses of the Satipaṭṭhāna course are mainly confined to the text of the Satipaṭṭhānasutta along with discussions on some of the commentarial aspects as well. Goenka first gives the background of the sutta. Then, he recites the sutta, and explains it, in detail, from the point of view of practice. For a few days Question and answer session is also held, after the discourse.

3.5.1 - Day One Discourse

This discourse initially covers concepts about Vipassanā and satipaṭṭhāna, then it explains Pariyatti, Paṭipatti, and Paṭivedhana, definition of Vipassanā, and at the end it gives some inspirational guidelines for further practice.

Vipassanā and satipaṭṭhāna

In the beginning Goenka explains importance of the Satipaṭṭhānasutta. In this course, practice remains the same as a ten-day course, but one practices along with the words of the Enlightened One. Every evening, Goenka recites step by step the discourse of the Mahā-Satipaṭṭhāna alongwith its meaning. This sutta explains practical the aspect in great detail. Hence, it is very helpful to the students to get clarity of the practice. One needs to understand the various words and technical terms of the Pāli language. Goenka opines that from the practice point of view vipassanā and satipaṭṭhāna are one and the same.

Pariyatti, Paṭipatti, and Paṭivedhana

Goenka explains three aspects of the dhamma in brief at this juncture. The first step to understand the law of nature, the dhamma, is to hear or read about it. This is pariyatti, the theoretical knowledge. One should have enough knowledge to facilitate the practice, for guidance, inspiration, and so on. Theory and practice must go hand-in-hand then alone will it be fruitful to one and all.

The practical aspect is termed paṭipatti in the olden language. With appropriate theoretical knowledge, when one practices well, one should remain assured that sooner or later he will reach the final goal of full liberation. In case of the practice of morality, theoretical justification

a) VIDEO CD VRI, Acharya S.N. Goenka, ‘Satipaṭṭhāna Course’, (English Discourse), Set of 10 VCD, VRI, India. b) Book – ‘Discourses on Satipaṭṭhāna Sutta’, by S.N. Goenka. (1999). VRI, India. c) DVD VRI, Acharya S.N. Goenka, ‘Satipaṭṭhāna Course’, (Hindi Discourse), Set of 7 DVDs, Vipassana Research Series.

74 and explanation have limits; but because of the practice, one understands deeply, at the experiential level, the universal law of nature. That is the fact of harming oneself first, when one generates negativities within, the others will be affected later. To observe the precepts requires mastery over the mind, and for that one practises the ānāpāna meditation, which is paṭipatti.

It appears that because of the course atmosphere it is difficult to break the precepts at physical and vocal level. During the practice, at times one is compelled to break the precepts at least at the mental level. It is because of the mechanical habit pattern of the deep subconscious mind. To break this barrier between the conscious and subconscious mind, the third step of paṭivedhana- piercing, penetrating is very essential. – (Goenka. 1999: pp.2,3).

What is Vipassanā?

Here, Goenka explains the terms Vipassanā, Satipaṭṭhāna and so on. He presents the definition of vipassana as: having removed the apparent truth, [one] sees things by their characteristic (Paññattiṃ ṭhapetvā visesena passati’ ti vipassanā). One has to investigate the mind-matter phenomenon, in order to reach its depth. Then alone can one realise the truth beyond that – the nibbāna. For this purpose, these three steps - theory, practice, and penetration, - which comprise the wisdom component, are very essential.

The term Sati is explained as awareness, the witnessing of every reality pertaining to mind and matter within the framework of the body. Paṭṭhāna is explained as getting established in a proper way, and in different ways (pakārena). Awareness with proper understanding and wisdom is Satipaṭṭhāna. Goenka emphasizes here that, Sati and sampajañña are two terms that always go hand in hand in the Buddha’s teachings. He further explains the three characteristics of nature. With the investigation of one’s own mind and matter, one realises the basic characteristics of impermanence and suffering. He adds: ‘This is not a philosophy but a truth to be experienced by Paṭivedhana: dividing, disintegrating, dissolving you reach the stage of bhaṅga, total dissolution.’ ‘The whole material and mental structure and the mental contents are nothing but wavelets, wavelets, anicca, anicca. Then the reality about this “I” or “mine” or “myself” becomes clear. They are just conventional words. There is no “I” to possess this mind- matter structure, these material and mental phenomena. Mere mind and matter constantly interact, constantly influence each other, and become a cause for the arising of each other, resulting in currents, cross-currents, and under-currents going on in what you call “I”. Anattā becomes clear at the experiential level.’

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Awareness is one of the five faculties and strengths. It is the first factor of the enlightenment, and remains with one throughout the journey, till one reaches the final goal. Goenka observes that the practical aspect is of utmost importance. According to him in short, one of the reasons why India lost the Vipassanā is, the extreme importance given to the theory rather than practice. One should keep the balance between the two. On the other hand, one should be grateful to the Order, who preserved and maintained the purity of the text. Only the one who practises can compare the words of Buddha with the results. And in that case, thorough understanding of a few discourses or even a few verses, is sufficient. – (Goenka.1999: pp.4-6).

Inspirational Guidelines for further practice

At the end of the discourse Goenka gives inspiration some what in the following manner. During the practice of ānāpāna, initially one observes gross incoming and outgoing breath. After continuous practise one observes the subtler and subtlest ones. In every posture, one is expected to maintain the continuity of practice. Eight days is a very short time for such a practice, one is expected to make the best use of the time available.

3.5.2 - Day Two Discourse

At this juncture Goenka elaborates on the pali phrase Evaṃ me sutaṃ, the back-ground of Ven. Ānand and Kurū, Ekāyano maggo, and gives further practical guidelines to the students.

Initially Goenka once again clarifies the terms sati and satipaṭṭhāna. One of the literal meanings of sati is mentioned as memory, the subject of meditation, the reality of the mind and matter is to be remembered. The intended proper meaning is mentioned as awareness of the reality of the present moment. This awareness has to be with the characteristics of change, impermanence, suffering, and not-self. The establishment of awareness with wisdom is stressed in satipaṭṭhāna.

Evaṃ me sutaṃ - the back-ground of Ven. Ānand and Kurū

The phrase Evaṃ me sutaṃ- ‘This was heard by me’, is the first sentence of this discourse. Goenka elaborates it in detail: There is a history behind this sentence. After passing away of the Buddha, five hundred chosen arahanta monks gathered under the chairmanship of Ven. Mahākassapa to recite the words of the Buddha. Together they recited, compiled and authenticated all the teachings in three main divisions: Sutta, , and Abhidhamma. The Sutta, and Abhidhamma were recited by Ven. Ānanad and the Vinaya by Ven. Upāli. This discourse appears in the Suttapiṭaka, where each and every discourse starts with this sentence

76 of Ānand, which is the mark of authenticity. Ānand had heard it directly from the Buddha. His sharp memory was like blotting paper absorbing everything. He was the personal secretary to the Buddha for the last twenty-five years. When this synod was arranged, he was stream-enterer only. He tried his best to attain arahathood but did not succeed. The synod was to start the next day, and he tried again the previous night, with the resolution that ‘I must become an arahant’. At dawn, out of exhaustion without the fruit he decided to rest, by just accepting the fact that he is a stream-entrant. Before his head touched the pillow, he became an arahant. He did not cry for failure, and just accepted the reality as it is. The moment he dropped his ego, accepted reality, he followed the middle path, excluding the extremes of laxity and over-exertion. He became an arahant and joined the assembly.

Ven. Ananad usually narrates the situation of the discourse too, such as details about the place of dwelling of the enlightened one and so on. This discourse was given in the Kurū region of north India, at the Kammāsadhamma, a market town of the kurū people. In India, the term viharati is associated usually with enlightened persons or those practising dhamma.

Kurū region and its people were highly respected by other Indian traditions also. The Bhagvadagitā mentions the words ‘the fields of dhamma, the fields of kurū’ and so on. By nature, all people of this region were very strict in observance of morality. Sīla-dhamma had then been called kurū-dhamma. The base of morality is very essential, but between two Buddhas the essence of concentration and wisdom gets lost. This is what happened in India. The morality aspect is heavily stressed, and consequentially the mind gets too unbalanced to practise the right concentration and wisdom. The Buddha wanted people to come out of the clutches of the attachment to vow, morality.

Kurū people were endowed with morality but lacked the essence of practice, concentration and wisdom. Hence, this discourse does not mention the morality part. But it explains, in detail, the technique to develop concentration and wisdom. – (Goenka.1999: pp.14-19).

Ekāyano maggo

The opening words of the discourse Ekāyano maggo is interpreted as ‘this is the one and only path’. Goenka further says that the purpose of this path is to purify individuals at the mental level; transcending very deep sorrow and lamentation; for the eradication of unpleasant feeling in the mind and unpleasant sensation on the body; this is the high road of liberation; and realisation of nibbāna. That is to say, the four satipaṭṭhāna, to live observing the reality of the body in the body, the truth of bodily sensations, the reality of mind within mind, and the reality

77 of the mental contents within the mental contents. This is done, leaving aside craving and aversion towards the mind and matter phenomena. One has to work ardently, with the wisdom of arising and passing with awareness. Practising this way there is no delusion, no imagination.

If one works with imagination or contemplation one will not achieve proper results. One has to go to the ultimate reality from the apparent surface reality, and then one can transcend beyond. Goenka metions that the sense-organs do not function in the nibbāna, and that experience can range from a few seconds to few hours. It is difficult to explain hence, some qualities of the dhamma must be experienced directly by an individual (paccattam veditabbo). The dhamma, the universal law of nature has to be only one. It is cause and effect, and it prevails irrespective of the Buddha. One has to align oneself according to the law of nature. For that purpose, one has to change the blind, mechanical habit pattern of the deep subconscious mind. – (Goenka.1999: pp.20,21). (I didn’t find reference for such type of explanation of the experience of nibbāna or path and fruition state of the stream-entry, once returner and so on. But similar explanation is there only for the state of Saññā vedayita nirodha).

Further practical guidelines

Students are practising with incoming and outgoing breath as it comes in and goes out. It is expected that they try to remain aware of the reality of sensation at the spot below the nostrils, above the upper lip. Meditation object is the spot, this area of the body. At this point continuity of the practice day and night is very essential and important.

3.5.3 - Day Three Discourse

This discourse covers the following points - Crucial role of senstation, Observation of respiration, the concept of Ajjhatta and Bahiddhā, Practice aspect, Body Postures, and Constant thorough understanding of impermanence.

Crucial role of senstation in the exploration of attachment with five aggregates

Here, Goenka explains the crucial role of sensation in the practice. The practice of four satipaṭṭhāna is to explore the field of mind and matter, which is I, me, mine, and so on. In fact, mind and matter are two distinct fields of experiential existence. To experience reality, one must feel it. Therefore, there must be sensation, and body (kāya) and sensation (vedanā) go together in this exploration.

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According to Goenka by mere intellectual understanding and imagining, one cannot understand the mind. Only some thought or emotion, arisen in the mind, allows one to experience the mind. Whatever arises and passes away in the mind is also termed as dhamma. Just as the association of the body and sensation, the citta and dhamma are closely associated. Buddha expounded the law of nature as ‘everything that arises in the mind starts flowing with a sensation on the body.’ Since, everything that arises in the mind manifests itself as a sensation, the crucial role of sensation in exploring the body and mind is very clear and important.

Anupassanā is seeing the reality in a special way, by dividing, dissecting continuously from moment to moment. Hence, one understands clearly the four satipaṭṭhāna of observing body, sensations, mind, and mental contents, continuously from moment to moment. By doing so, there is no imagination at all.

Working ardently with sati-sampajañña means experiencing the change, impermanence at the level of sensation, with that wisdom and awareness. It has to be done by remaining away from craving and aversion towards the field of mind and matter, only at the level of sensation. Therefore, the practice of all the four satipaṭṭhāna rotates around the base of sensation. – (Goenka.1999: pp.26,27).

Observation of respiration

Here, Goenka explains the passage related to the practice of ānāpāna. As described in the discourse students have here a place of solitude and quiet, individual empty cells, or the foot of a tree. Students have to sit comfortably, cross-legged, with erect posture. The awareness is to be established around the mouth, above the upper lip, at the entrance of the nostrils.

One breathes-in and breathes-out with awareness, understands well the long ‘in’ and ‘out’ breaths. Similarly, understands well the short ‘in’ and ‘out’ breaths. Each step of the practice is progressive on the path. Due to the practice, the mind quietens, the agitation reduces, the breath becomes short.

In the next step one trains oneself, feeling the entire body, I shall breathe-in and breathe-out. At the stage of total dissolution, one feels the sensation throughout the body from top to bottom and vice versa, while breathing in and breathing out. At this point the opinion of some traditions in regard to ‘the entire body’ is the entire body of the breath in the beginning, middle, and end. This explanation is acceptable to Goenka, but his reservation is since one practices with the body, the entire body must be felt, and one experiences that too. One should see danger in this

79 situation and stop generating craving towards the pleasant subtle sensations, with the understanding of change, impermanence. As a result, one experiences calmness and tranquillity within. – (Goenka.1999: pp.28-30).

In this context the profound study of Anālayo throws light on these issues as follows:

The sixteen stage ānāpānassati practice is explained in the Mahārāhulovāda-sutta. The Mahārāhulovāda-sutta of the Ekottarika-āgama also directs mindfulness to the whole body, same as the instruction found in the Majjhimanikāya version, with respect to the third step in the practice of mindfulness of breathing. The sutta (EĀ 17.1 at T II 582bi) explains: ‘completely contemplate the physical body [when] breathing in, [when] breathing out, coming to know it entirely.’ – (Anālayo. 2011:351). In this context it is worth referring an article by Anālayo. In his article ‘The Ancient Roots of the U Ba Khin Vipassanā Meditation’ Anālayo refers the book Dhyānasamādhi Sūtra which is translated into Chinese by Kumārajīva (344- 413CE). In relation to the third step of mindfulness of breathing, which is to ‘experience the whole body’ while breathing in and breathing out, the Dhyānasamādhi Sūtra instructs that awareness should be developed in the following way: ‘Mindfulness[during] all breaths pervades the body, [while] being as well mindful of the out- and in-breaths. Completely contemplating the inside of the body [during] all out-breaths and in-breaths, awareness pervades and reaches inside the body up to the toes and fingers and pervades every pore [on the surface of the body], just like water entering sand, aware from the feet to the hair [while] breathing out [and in], pervading every pore entering sand, aware from the feet to the hair [while] breathing out [and in], pervading every pore as well, just like water entering sand. The Dhyānasamādhi Sūtra’s presentation of the implications of the injunction to “experience the whole body” is closely similar to the position taken in the U Ba Khin tradition, a position that differs from the traditional explanation given by the commentator .’ – (Anālayo. 2006: 2). It supports the process of third step of the ānāpāna practice explained by Goenka. It also indicates the body scanning procedure from top to bottom and vice-versa.

In the fourth step, Goenka explains that one trains oneself with body activities calmed while breathing in and breathing out. This stage is also attained by practice only. One can sit comfortably for a length of time, without changing the posture, because of quietness of the mind. One feels the movement of breath alone. This is an activity of the body, but the mind becomes calm and tranquil and breath becomes shorter, subtler. One can mistake this stage as

80 final, and danger of attachment is to be avoided. One is expected to remain aware of the spot where the incoming and outgoing breath touches. – (Goenka.1999: p.30).

Anālayo further discusses with respect to the fourth step as: ‘If one were to adopt this interpretation, the next step of calming the “bodily formations” would then not be restricted to calming only the breath but would refer to calming all bodily formations (saṅkhārā), to letting the whole body, inside and outside, become increasingly calm and settled. This is in fact the interpretation given to bodily formations in the Paṭisambhidāmagga, which in its gloss on the third step of mindfulness of breathing mentions the breath as well as motions of the body, such as bending in any direction, or even bodily shaking, as instances of “bodily fromations”. – (Anālayo. 2006:3). Anālayo has also shown the close similarities between the instructions given in the Dhyānasamādhi Sūtra and the approach taught by U Ba Khin. For example, the systematic method of body scanning and comprehending the three characteristics of impermanence, suffering and non-self.

He concludes the paper saying, ‘Thus the ancient roots of the vipassanā meditation taught by U Ba Khin appear to reach back even two thousand years into the history of Indian Buddhism, representing a form a meditation practice already undertaken in a similar way by monks in north-western India during the first centuries of our era.’ – (Anālayo. 2006: p.7).

Opinion of Ven. Ledi Sayadaw

On one occasion with different context Ven. Ledi Sayadaw expressed his opinion regarding theory and practice: ‘Ven. Ledi Sayadaw points out that some people cause obstruction to dhamma by insisting that the Pāḷi texts must be followed literally and each step in the practice must be perfect before one goes to the next step. “These persons,” he says, “because they do not know the nature of the present times, will lose the opportunity to attain the seeds of right knowledge which are attainable only when a Buddha Sāsana is encountered.” Today we can sow these seeds if we have not done so in the past or bring to maturity the seeds we sowed in past lives by making effort in all the areas of the perfections, virtue, concentration, and insight.’ – (Chit Tin U Saya, WKH. 1988: pp.5, 6).

Ajjhatta and Bahiddhā

Goenka explains in a different way the concept of ajjhatta-bahiddhā, which is not congruent with the commentary. When one is aware of the in and out breath, the entire body is felt internally or within oneself, and it is felt outside, that is on the surface of the body, and both

81 inside and outside simultaneously. Commentaries and sub-commentaries explain these terms: internal as the body of the meditator and external as the body of someone else, even though there is nobody. Again, a meditator can think of someone else, but this is imagination and this tradition does not accept these views. This tradition always gives importance to the observation in one’s own framework of the body, both inside and outside. Internally means, observing arisen sensations due to interaction between mind and matter within the body itself. Externally means, observing sensations arisen due to the external objects.

With respect to the five sense doors and their object, the aspect of inside and outside can be understood. When any of the external sense object comes in contact with the respective sense organ, it is felt within the framework of the body, but on the surface of the body. Even the mind, as the sixth sense organ, is within the framework of the body, irrespective of its outside or inside object. Again, the discourse does not expect one to start thinking or seeing someone else’s body.51 – (Goenka.1999: pp.31-32).

In the Uddesavibhangasutta, term external and internal (bahiddha, ajjhatta) are explained. It states: ‘, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated. If his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated, then for him there is no origination of suffering – of birth, ageing, and death in the future.’ - (Bodhi Bhikkhu.2009: p.1074).

The term external is also explained with respect to the gratification aspect of sense pleasure and material form: ‘How is consciousness called ‘distracted and scattered externally? Here, when a monk has seen a form with the eye, if his consciousness follows after the sign of form, is tied and shackled by gratification in the sign of form, is fettered by the of gratification in the sign of form, then his consciousness is called ‘distracted and scattered externally’.’ Similar explantion is there for other senses and their objects. The commentary explains: Consciousness is ‘distracted and scattered externally’ i.e., among external objects, when it occurs by way of attachment towards an external object.

The term internal (ajjhatta) is explained with respect to the gratification aspect of feeling and so on, that is, four fine material absorptions. ‘How is the mind called ‘stuck internally’? Here,

51 Similar explanation is found in the various suttas: M.III: pp.223-224; M.III: p.230; M. I: p.33; M. I: p.421; M.III: pp.233-234; M.I: p.214; S.V: pp.170-171; S.v: pp.277-278; S.V: pp.511-512.

82 quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. If his consciousness follows after the rapture and pleasure born of seclusion, is tied and shackeld by gratification in the rapture and pleasure born of seclusion, then his mind is called ‘stuck internally’.’ Similar explanation is there after the development of remaining three fine material absorptions. The mind is ‘stuck internally’ by way of attachment to an internal object. - (Bodhi Bhikkhu. 2009: pp.1349-1350).

Practice aspect

At this juncture Goenka explains the relation between practice of insight and the passage quoted in the Mahāsatipaṭṭhāna-sutta. The next stanza explaining the practice of vipassanā is repeated in every chapter, this needs to be carefully understood. The truth of arising is observed within the body. The truth of passing away and the truth of arising passing together are observed within the body. The first stage is of udayabbaya and the latter two are of total dissolution (bhaṅga).

Now, awareness is established, ‘this is body’ as explained in the sutta. At this stage the body is experienced as just the body, vibrations, the flow of subatomic particles and not as ‘I, me, and mine.’ In the beginning the non-self aspect is accepted at the intellectual level. Its experience starts with the appreciation of impermanence, change. The danger in attachment is realised, that is, because of the changing nature it is suffering. One develops detachment towards such arising, passing nature of the body, and develops egoless-ness, non-self. The awareness gets established in this truth, from moment to moment. This explanation is congruent with Early Buddhist literature and discussed in detail in the chapter four.

According to the explanation given by Ven. Ledi Sayadaw regarding the four types of effort (Sammapadhāna), he explains the importance of practising anicca and anatta. ‘The wrong view of belief in a permanent personality (Sakkāya-diṭṭhi) is only destroyed through meditation on no-self (Anattā). The Buddha said that fully realizing any one of the three characteristics of conditioned existence (Dukkha, Anicca, Anattā) automatically meant that one would realize the other two as well. So, our work on knowing sensations in the body as impermanent (Anicca) can be considered to be work towards realizing Anattā.’ – (Chit Tin U Saya, WKH. 1988: pp.33, 34).

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There is mere wisdom, knowledge, and observation. This is to the extent that there is no other observer or experiencer. Goenka adds that in another Indian tradition, it is called keval ñāṇa keval dassana - only knowing, only seeing. The Buddha taught the old hermit of Supārapattana, Dāruciriya, by instructing him as ‘in seeing there is mere seeing, in hearing mere hearing, in smelling mere smelling, in tasting mere tasting, in touching mere touching, and cognizing mere cognizing.’ Who cognizes is irrelevant, there is mere cognizing. The dip in nibbāna follows, where there is nothing to hold, no base to stand on. The world of the mind and matter is transcended, and there is no world to grasp. ‘A person in nibbāna is as if dead: none of the senses function, although inside the person is very aware, very alert, very awakened. This explanation of nibbāna has no reference in the Early Buddhist literature, but it matches with the state of saññāvedayitanirodha. Having gone through this stage, one comes back to the mundane world, but for such a person, there is no attachment, no clinging.’ – (Goenka.1999: pp.33-34).

In the Khandhasaṃyutta terms anupādāvimuttā, suvimuttā, and kevali52 appear. The term Kevali is a synonym for the Arahant, the liberated one: And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leadig to its cessation, through revulsion towards consciousness, through its fading away and cessation, are liberated by non-clinging (anupādāvimuttā), they are well liberated (suvimuttā). Those who are well liberated are consummate ones (kevalino). As to those consummate ones, there is no round for describing them. - (S.III: pp.62-64).

The terms kevali53 and anupubbena appear in the verses of the Brāhamaṇavagga of the Aṅguttaranikāya. ‘One who has abandoned birth and death, consummate in the spiritual life, with the burden dropped, detached, who has done his task, free of taints.’ (Pahinajātimarano

52 Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccati’… ‘Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.’ – (S.III:62- 64). 53 The term Kevali is also mentioned in some of the suttas as follows. In the Vesārajjasutta of the Aṅguttaranikāya the concluding verse says: ‘Consummate, having overcome [everything], he set in motion the wheel of Dhmma out of compassion for all beings. (yo dhammacakkaṃ abhibhuyya kevali, pavattayī sabbabhūtānukampī). – (Bodhi Bhikkhu. 2012:395). The commentary explains the term kevali as sakalaguṇasamannāgato - endowed with all qualities - (Mp.III: pp.12-13). He who conquerers all, endowed with all the qualities, and compassionate to all, set rolling on the wheel of dhamma.

The term kevali vusitavā uttamapuriso, (a supreme person who is consummate and has completely lived the spiritual life) is used in the the Aṅguttaranikāya, for the one who has abandoned five hindrances and endowed with the aggregate of virtuous behaviour, concentration, wisdom, liberation, and of the knowledge and vision of liberation of one beyond training. It is a synonym for nibbāna. - (A.V: p.17).

84 brahmacariyassa kevali; pannabhāro visaṃyutto katakicco anāsavo). It refers to the Arahata. The commentary and sub-commentary with reference to it, explain it in detail. It supports the Goenka-tradition. In a discourse of the Satipaṭṭhāna-sutta, Goenka mentions the term kevali in a similar manner. The Aṅguttaranikāya sutta further explains: ‘Those, however, who attend on the holy ones, on the wise ones esteemed as sagely, and those whose faith in the Fortunate One is deeply rooted and well established, go to the world of devas or are born here in a good family. Advancing in successive steps, those wise ones attain nibbāna. (Anupubbena nibbānam adhigacchanti panditā’ti). - (A.I:162-163; Bodhi Bhikkhu. 2012: p.256).

Body Postures

Then Goenka explains the second section of the Kāyānupassanā in the sutta. When one is walking, one understands well, ‘I am walking’, the same goes for standing, sitting, and lying down. In any posture one understands well this is ‘Just a body’. The body is observed inside, outside, and both inside and outside. To every stage, this description is common.

Constant thorough understanding of impermanence

At this point Goenka elaborates the term Saṃpajañña, and its importance in the practice. With every activity such as walking forward or back and so on, saṃpajañña is being practised. Again, the common description occurs. Without the awareness of arising and passing, one will not be liberated. The Buddha explained sampajañña in two ways, i) observation of sensation (vedanā), perception (saññā), and the sense object (vitakka)- such as sound at the ear sense door and so on, with wisdom of the arising, staying and passing away. These objects are also called dhamma. They flow with sensation. Therefore, change, impermanence of sensation is very important. ii) In essence the continuity of practice is emphasized here. The explanation given in this discourse about sampajañña covers every activity. Sati-sampajañña is of utmost importance in the Buddha’s teaching. According to Goenka translation of sampajañña as ‘clear comprehension’ is not proper, according to him an understanding excluding sensation is misleading. The sati-sampajañña is continuous awareness of impermanence, changing nature of sensation. All activities should be with sati-sampajañña, including sleep, and many students experience it.

The importance of sampajañña is indicated by the following words of this discourse, i) ardently practising with sati-sampajañña body, sensation, mind, and dhamma. ii) Arising, passing, and arising-passing, have to be with sampajañña. Theoretical study directs one, but benefits will come out of practice only. – (Goenka.1999: p.36).

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3.5.4 - Day Four Discourse

This discourse covers mainly the Starting point and other progressive stations of the meditation.

The Starting point and other progressive stations

Here, Goenka explains various progressive stations to be attained during the practice. For a meditator, the starting point can be any one of the four satipaṭṭhānā, observation of the body with any section of it, or sensation, or mind, or mental contents. As one progresses on the path, they intermix with each other. A Meditator gradually progresses through certain stages on the path. One feels the body inside and outside, then both inside-outside together. One has to experience arising and then passing and arising-passing together. The stage of total dissolution of the body where one feels the entire body with vibrations, flow of subatomic particles. Then, the meditator reaches the stage of experience of either ‘just body’ or ‘just sensation’ or ‘just mind’ or ‘just mental contents’, without any identification with it. Then, there is the stage of mere awareness (paṭissati-mattāya), and mere wisdom (ñāṇa-maṭṭāya) without any evaluation or reaction.

The process of purification gets accelerated at the stage of total dissolution. Though, at any stages of practice when one does not generate craving or aversion the old impurities are combed out. Very deep-rooted impurities, dormant negativities, come up to the surface after the stage of total dissolution, and get eradicated when one does not make any new saṅkhārā or kamma. The law of nature is such that in the beginning very crude saṅkhārās which would lead to miserable state, low order of new life, come up on the surface, and get eradicated. One is relieved from them, and their extinction leads to happiness.

Goenka further adds that, when a potential stock of conditioned formations, which would result in lower planes of life, is extinguished, the mind becomes perfectly balanced. That balanced mind has the capacity to transcend the field of mind and matter and attain the first stage of stream entry. After the first glimpse of nibbāna the saṅkhārās of the lower fields cannot be generated. The clan of a practitioner is changed, and he becomes noble (gotrabhū). Working in the same way ardently, with awareness, and thorough understanding of the impermanence at the level of sensations, the meditator attains further stages of once-returner, non-returner, and arahant. The practice remains same throughout the journey ‘ardent, fully aware, and mindfull’ (ātāpī sampajāno satimā). One, who works ardently, is with constant thorough understanding of impermanence. Goenka emphasizes again, ‘Body alone cannot feel sensations and so mind is involved, but in the body is where they are felt.’ Buddha’s words are very clear,

86 working ardently, without missing sampajañña, a meditator experiences the entire field of sensation (vedanā), and gains wisdom. – (Goenka.1999: pp.39-41).

Continuous practice with sampajaññaṃ, day and night, is the essence of the technique. ‘When the entire field of sensation (vedanā) is transcended, dhamma is understood. Such a person, without intoxicants fully established in dhamma knows perfectly the entire field of sensations, and does not return to this field of sensations, after death.’ Goenka explains further the importance of sensation and experience. Buddha coined new words for the spiritual field of those days, such as, jānāti - to understand; pajānāti – understand with wisdom (paññā); sampajānāti – understand properly, alongwith arising and passing of sensations; parijānāti - understand up to the end; and abhijānāti – understand entirely from each and every perspective.

Goenka opines that, a meditator need not practice every section of kāyānupassanā. Each section is complete in it-self and leads to the final goal progressively. Only the starting point differs. Hence, in the Goenka tradition one starts with ānāpāna, and later switches to vedanānupassanā. - (Goenka. 1999: p.42). The second and third sections of kāyānupassanā are however relevant to this practice due to their emphasis on sampajañña. In this tradition one mainly practices in a sitting posture. However, in one’s daily routine one should also practice in other postures with understanding (sampajañña).

According to Goenka the next sections of reflection on repulsiveness, nine cemetery observations will not themselves lead one to the final goal. These practices with contemplation or reflection are to facilitate the meditator to come out of the obsession, of strong attachment to the sexual pleasures, outer beauty of the body and so on. By practising in this way, practitioners achieve the balance of mind. Thereafter, they can practise either ānāpāna or vedanānupassanā.

The entire body is covered by hair, nails, skin, bones, and so on, from the soles of the feet up to the hair on the head. According to Goenka when one develops a divine eye, at a much later stage, then it would become easy to see the body in this way. – (Goenka.1999: pp.43-44).

Further, with regard to the reflections on material elements it is said that, in whatever posture the body is placed or disposed, the practitioner reflects on it form the point of elements namely, earth, water, fire, and air. The opinion of Ven. Ledi Sayadaw is very important in this context. According to him understanding the six elements (Paṭhavi, āpo, tejo, vāyo, ākāsa and viññāṇa- dhātu) is the absolute minimum one must understand about mentality-materiality in order to attain the knowledge in comprehending the Dhamma (Dhamma-vavatthāna-ñāṇa). He says

87 that one must understand the inherent nature of the three characteristics in the six basic elements. Of the five material elements earth element (paṭhavi-dhātu) is the key, for it is the very basis of all materiality. – (Sayadaw Ledi. 2007: pp.27,59). He explained that while contemplating the four great elements as an ultimate reality one should concentrate only on the property of those elements such as hardness, softness, cohesion, heat, cold, motion etc, which lacks substance. As one concentrates on its function it will be seen as a reflection in a mirror, without the obstruction of the tiniest substance. Images reflected in mirror are liable to vanish in an instant, because there is actually no trace of any substance in them.

Regarding the procedure of scanning the body Ven. Ledi Sayadaw further states: ‘When contemplating the earth element in one’s own body with a view to gaining insight into physical phenomena, the meditator should concentrate on one specific part at a time. When contemplating the earth element in the head, one should focus one’s attention on all parts of the head, both inside and out. … Proceeding to the lower parts of his body, down to the soles of the feet, the meditator should select each field of concentration to suit his own ability. After he has covered the whole body in this way, one part at a time, he will be able to contemplate the earth element in any part, for example, the head, and, at the same time, be able to comprehend it within the whole body.’ He advises to ignore the colour, shape or form of that part at the time of such a practice. One should first master the skill of comprehending these elements in oneself from head to feet and so on. – (Sayadaw Ledi. 2007: pp.34-35, 37, 40).

Infact concentration only on the property of the great elements namely hardness, softness etc. is possible only when one experience it as sensation on the body. These properties of the four great elements or sensations arise and passes away like images in the mirror, because they donot have any substance in it.

Nine cemetery observations are a crude, gross starting point. Only cerain people are subjected to this practice as a starting point.

Once again Goenka emphasizes the role of sensation in the practice of sati-sampjañña in the following manner. ‘The path is very much the same in every section, but the starting point differs. In every section one must feel arising and passing away, manifesting as sensation, which is the combination of mind and matter. First one feels arising and passing of sensations separately, then feels it together when it arises and instantly passes away. When one feels it everywhere in the body the entire structure is dissolved in the form of arising, passing, arising, passing. One just observes. In this way one develops one’s faculties of sati and sampjañña –

88 the wisdom that develops equanimity. There can be a type of equanimity even without the understanding of anicca.’ Further he adds: ‘This is why the Buddha gave so much importance to vedanā. To put aside craving and aversion is a traditional teaching of the past. In India there were teachers before and after the Buddha and contemporary to the Buddha, who taught it, and whose disciples practised it. Yet it was only in relation to outside objects: that which was seen, heard, smelt, tasted, touched, or thought. The Buddha went deeper. The six sense doors as well as their objects were called saḷāyatana. He discovered that the contact between the two inevitably results in sensation, and that craving, or aversion arises only after the sensation arises. Contact is because of the sense doors, sensation is because of contact, craving is because of sensation. This was his enlightenment. The gap, the missing link, was vedanā. Without it people were dealing only with the sense objects, and their reactions to these objects.’ ‘From his own experience the Buddha continued to teach equanimity towards sensations, to change the behaviour pattern of the mind at the deepest level, and to come out of bondage.’

This is what we are practising by observing bodily sensations, and their impermanent nature, this is sampajañña. Sampajañña day and night is the essence of the whole technique. Students are practising the Buddha’s exact words, work hard to remain aware, with the understanding of impermanence, satimā and sampajano: ātāpi sampajāno satimā. This is the message of the whole Satipaṭṭhāna sutta. – (Goenka.1999: pp.47-48).

3.5.5 - Day Five Discourse

This discourse covers the following points - Anupassanā, Sampajañña, and Vedanā, Difference between mundane and super-mundane absorptions, Observation of sensations, Observation of the mind, and Observation of mental contents.

Anupassanā, Sampajañña, and Vedanā

Here, Goenka explains relation between anupassanā, vedanā and sampajañña. According to him Anupassanā is continuous experience of the truth from moment to moment. For this reason, one must feel the body, and an experience of the body is not possible without sensations. Hence, observation of the body is complete only with the observation of sensations. Observation of mind and mental content also necessarily involve feeling or experiencing at the sensation level. If one excludes sensation, the practice is just an intellectual game. Sensation gives one a tangible understanding of impermanence, of arising and passing away. It is absolutely essential to work on sensations with awareness and understanding (sati-

89 sampajañña). Sampajañña, wisdom, insight, and liberation are an integral part of the teachings of the Buddha. – (Goenka.1999: p.51).

Difference between mundane and super-mundane absorptions

At this point Goenka explains the difference between mundane and super-mundane absorptions. With the practice of ānāpāna, one can attain all the four fine material absorptions. The fifth to eighth absorptions are related to the mind only, and imagination is used there. The Bodhisatta mastered all the eight absorptions but still he found that the latent tendencies lie dormant at the subconscious level, and he was not fully liberated. The bodily torture also did not help in the liberation. Goenka further adds that: ‘He continued to investigate. From respiration he started observing sensation, and from this he gained the understanding of arising and passing. The key to liberation was found. The jhānas which he had practiced previously now had Vipassanā, sampajañña, added to them.’ Before adding vipassnā, jhānas were called ‘mundane absorptions’. Now with the addition of vipassanā they came to be known as ‘supermundane absorptions’ because with the experience of arising and passing these absorptions produced fruit of nibbāna. This is the Buddha’s contribution to mankind, and it became possible because of sensations, for this reason, sensation is very important in this tradition. – (Goenka.1999: pp.51-52).

Observation of sensations

At this point Goenka explains Vedanānupassanā with regard to the physical, bodily sensations. Sensations are observed in sensations no imagination is involved. One must have direct experience when observing the body, sensation, mind, and mental contents, it should be without imagination of any outside examiner and so on. By experiencing a pleasant or painful or neither painful nor pleasant sensation, one understands this as the experience of a pleasant or painful or neither painful nor pleasant sensation.

Goenka observs that: ‘The words and dukkha refer to bodily feelings. For pleasant or unpleasant mental feelings, the Buddha used somanassa and domanassa. Sukha and dukkha vedanā therefore refer to sensation on the body. Body by itself cannot feel them, and they are felt by a part of the mind; nevertheless, the body is the base.’

A pleasant sensation is understood properly as being with craving (sāmisa) or without craving (nirāmisa). Equanimity with choice-less awareness is required while observing any type of sensation whether pleasant, painful or neutral. The other stations on the path follow as before.

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The sensations are felt inside that is within body, and outside that is on the surface of the body and simultaneously on the entire body. – (Goenka.1999: p.53).

Saya U Tint Yee, the teacher at the IMC Rangoon of the Sayagyi U Ba Khin tradition, supports this explanation of vedanānupassanā given above. He gives two reasons to support the practice with physical sensations. First is practicing with sensation offers the strongest awareness. Secondly, it is the best method, and the best way to realize that it is impermanent. The other types of awareness related to sight or sound, the impression is not so strong or intense as the physical sensations. That is why you are taught to rely on sensations as anicca. – (Chit Tin U Saya, WKH. 1982: p.49).

Observation of mind

Goenka discusses cittānupassanā in the following manner. One practices observation of mind in mind by direct experience. If one has to observe mind without allowing any imagination then he must observe the sensations because whenever something arises in the mind and passes away, it gives always gives rise to some sensations. Whenever either craving (raga) or aversion (dosa) or delusion (moha) etc. arises and passes away in the mind, it is just observed. One reaches the stage of ‘just mind, or just consciousness’ not I, my mind and so on. This is a very high stage. It takes time. However, it must be reached to experience nibbāna. Mind itself always remains inside the body, even when its object is outside. All the sense doors are on the body hence the body is central in exploring the truth. After the contact of sense organ and sense object, consciousness cognises it, perception evaluates it as good or bad, and the sensation feels it as pleasant or unpleasant, sankhārā reacts to it and bondage, suffering starts. Aggregates other than consciousness over power it. Goenka opines that the practise is for the purpose of weakening sankhāra and saññā and for strengthening viññāṇa, until there is nothing else but mere understanding and awareness. As Bodhisatta, the Buddha practised eight mundane jhānās up to nevasaññānāsaññāyatana. ‘Using Vipassanā he developed the lokuttara jhānas leading to nibbāna, and introduced the “ninth jhāna,” which he called saññā-vedayita-nirodha: where saññā and vedanā stops. So long as saññā functions, however feeble, it will produce a reaction, a saṅkhāra. Saññā must be totally eradicated to experience the stage of viññāṇa as viññāṇa.’ – (Goenka.1999: pp.56-59).

Sayagyi U Ba Khin in his article ‘What Buddhism Is’ while explaining kusala, akusala, and abyākata dhammās (i.e. mental forces), mentions that: ‘Neutral (abyākata) forces are neither moral nor immoral, as in the case of an arahat who has got rid of all traces of ignorance (avijjā).

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In the case of an arahat, contact (phassa) of sense objects with sense centres produce no sense impressions (vedanā) whatsoever, just as no impression is possible on flowing water which is ever-changing. To him, the whole framework of the body is but an ever-changing mass and any impression thereon automatically breaks away with the mass.’ – (VRI. 1994: p.49).

Observation of mental contents

Here Goenka elaborates dhammānupassanā. Just as observation of body is incomplete without observation of sensations, so observation of mind is incomplete without the observation of mental contents. For the mind and body be felt, something must arise on them; otherwise the practice is just imagination. Therefore, mind can only be experienced when something arises in the mind and passes away, such as craving, aversion, or illusion. One practises observation of the mental contents in mental contents with regard to the hindrances, the aggregates, the sense spheres, the factors of enlightenment, and the Four Noble Truths. At this juncture Goenka explains five hindrances.

A curtain or cover is that which does not allow one to see the reality as it is. There are five such curtains or hindrances: craving for sensual pleasures, aversion, sloth and torpor, agitation, and doubt.

Whenever any of the hindrances is present inside, one should accept this fact, should understand it, and should just remain aware of it. When the hindrances are not present it also should be understood. There should be just awareness of the reality as it is from moment to moment.

According to Goenka the entire process of vipassanā is described here. Those past accumulated hindrances that were lying low, like a dormant volcano deep inside, arise. They are observed and eradicated. Unless the old habit pattern of the mind is totally changed, sankhārās of a hindrance of the same type will keep on coming up. When all hindrances are eradicated at the root level, nothing comes back. This is the final goal. An Arahanta cannot generate any new hindrance or defilement.

The law of nature is such that whatever arises in the mind, starts flowing with a sensation in the body. Every moment there must be awareness of sensation, arising and passing. ‘Therefore, so far as this tradition is concerned, the sensation on the body cannot be missed. Every moment there must be awareness of sensation arising and passing.’

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Whatever arises, good or bad, in the mind, there is a mere observation of it, one should not try to hold it or drag it away. This is a path to liberation. – (Goenka.1999: pp.59-62).

3.5.6 - Day Six Discourse

This discourse discusses about the aggregates, the sense spheres, and the seven factors of enlightenment.

In the beginning Goenka speaks about dhmma- the law of nature. The Buddha discovered the law of nature – dhamma, which governs the entire universe of animate and inanimate things, irrespective of the discoverer. He taught the suffering people around the way out of it without expecting anything in return.

The aggregates

Here, Goenka elaborates the mind-matter phenomenon, its’ analysis and classification. Every individual being is nothing but the combination of five aggregates. As an apparent truth we are called individual being, but at the deeper level the truth is that every living individual is a combination of the five aggregates. The process of Vipassanā, insight knowledge is to experience this fact. The delusion of identification with any or all of these aggregates as ‘I, mine’ is ignorance, and causes attachment to them which results in misery. When one realises this truth, the habit pattern of the mind changes, and liberation is attained.

A meditator observes the five aggregates in five aggregates and experiences this is material form, this is its arising, this is its passing. Similarly, the sensation, perception, conditioned formation and consciousness are experienced as arising and passing away. The following stages are the same for every section. Awareness gets established as mere five aggregates, and there is no sense of I, and mine, this is the result of detachment, the practice of insight. One observes body in the body means, to experience sensations in this body, from gross level to the subtler, subtlest level. There is no any imagination one directly experiences and observes subtle body in the gross one. – (Goenka.1999: pp.65-67).

The sense spheres

At each sense door, bondages arise because of the contact with the respective object. These are eradicated by observing with equanimity and awareness. One attains the stage of arahant, where bondage does not arise again. The process of vipassanā becomes very clear.

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There are three types of eradications, one is momentary eradication achieved by the practice of morality, the eradication by which the roots are shaken is achieved by the practice of concentration, and the total eradication by which the roots are eradicated at the subconscious level of mind is achieved by the practice of insight. Practice leads to the total liberation through the same stations. – (Goenka. 1999: pp.69-70).

The factors of enlightenment

Goenka explains the seven factors of enlightenment in detail. These seven factors are necessary requirements for enlightenment, and one must develop these qualities. The consciousness, a part of mind by itself, is pure in nature. Due to the accumulated formations and conditioned perception one blindly reacts to sensations and consequentially a heap of formations is generated. Due to this entire process, the mind loses its purity, and remains agitated. The factors of enlightenment restore this purity. When one observes them as a reality they increase to become perfect, and when each is perfect enlightenment is perfect. This is the process of Vipassanā.

Sati- awareness, objective observation of reality, must be continuously there with every other factor.

Dhamma-vicaya helps to analyse, divide, dissect, mind-matter phenomena as expected in Vipassanā. Because of this, one comes out of illusion, delusion and confusion. In the beginning, dhamma-vicaya is intellectual. It analyses the body as just four elements, and mind as just four aggregates, with no attachment as ‘I, mine,’ to it. The intellectual clarity enhances the actual practice of Vipassanā and analyses the reality at the actual level.

Viriya is nothing but the right effort of the noble eightfold path. Proper effort is not to react, to let things just happen.

Pīti - As one continues practising the first three factors of enlightenment, the defilements fade away, and pīti arises as pleasant sensation in the body, joyfulness and bliss. If one practices with equanimity, and awareness of impermanance then the pīti develops, and becomes a factor of enlightenment.

Passaddhi - After pīti, comes the important stage of deep tranquillity (). Here, the danger of mistaking this stage as liberation is to be overcome. One appreciates the subtle oscillations, vibrations as arising and passing, these are sensations as neither painful nor

94 pleasurable. Then, it becomes a factor of enlightenment, and gives strength to the student to progress on the path.

The enlightenment factor of Samādhi is concentration. If a meditator practises only mundane Samādhi, then he rotates from one plane of existence to another. Goenka opines that, Sammā- Samādhi, takes us out of all the planes, and gives full liberation from every type of suffering. It is practised with sampajañña, the constant, thorough understanding of impermanence of the mind-matter phenomenon. Mind concentrates on reality. Then it becomes lokuttara, beyond the planes. As the absorption is attained, simultaneously, the fruit of nibbāna is attained. With Samādhi, one after the other, the meditator attains the fruit of stream-entry, once-returner, non- returner and arahant. Then Samādhi becomes an enlightenment factor.

Upekkhā – Equanimity must be present from the beginning to the end, at every step, like sati.

Unlike the impurities, these enlightenment factors when observed, come up on the surface, develop, multiply, and become totally fulfilled. When any of the enlightenment factors is present, the meditator understands well, when it is not present he accepts it as a fact. The accumulated factors come up on the surface, multiply and are fulfilled. – (Goenka.1999: pp.71- 74).

3.5.7 - Day Seven Discourse

This discourse presents the discussion on – Understanding of the Four Noble Truths in three ways, The truth of the path, Results of the practice, and Essence of Questions and Answers.

Understanding of the Four Noble Truths in three ways - (nature of truth), kicca (ones’ duty towards the truth), kata (the accomplishment of duty towards the truth).

Here, Goenka explains how to understand properly the Four Noble Truths in three ways with regard to the practice of dhammānupassanā. The Four Noble Truths are ‘this is suffering, this is the arising of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering.’ One understands each truth as it is (yathābhūtaṃ pajānāti).

Goenka explains the phrase Yathābhūtaṃ pajānāti as to understand with wisdom as things happen. In other words, it means knowing the reality by direct expierence. Each noble truth is to be understood in three ways. First, the truth of suffering is to be understood at the experiential level. Secondly, it is pariññeyya, which means, the entire field of suffering should be understood with all its aspects. Thirdly, it is pariññāta, that is the entire field of suffering is

95 totally explored. When one transcends the entire field of suffering, then alone one can say that it is totally explored. Apparently, there are four Noble Truths, but as one observes closely, they culminate in one, like the four satipatthānā. The remaining noble truths are also to be understood in three ways, making them twelve in all.

Birth, old age, sickness, attachment to the five aggregates and so on is suffering. Dukkha is painful bodily sensation, and sukha is pleasant bodily sensation. Domanssa is unpleasant mental sensation, and somanassa is pleasant mental sensation. In the Vedanānupassanā, the terms dukkha and sukha vedanā are used, hence this tradition strongly emphasizes bodily sensations as the object of meditation.

Acceptance of the first noble truth intellectually or emotionally does not help a practitioner. It has to be understood at the experiential level to its final limit. For this purpose, the practice of morality, concentration, and the observation of the subtler realities of the working of the five aggregates and the six sense doors, are necessary. This is the practice of the Noble Eightfold Path. The experience of gross, solidified, intensified, painful sensations in the beginning are obviously dukkha. But the experience of pleasurable, subtle vibrations of the stage of total dissolution, joyfulness, and even tranquillity is also dukkha, because of their impermanent nature. Still the entire field of suffering is not explored. It can be said to be explored only when it has transcended the entire field of suffering to a stage beyond, where nothing arises.

Sequentially, the truth of the arising of suffering is explained. In general, we can say that taṇhā, craving, is the cause of suffering. However, samudaya means ‘arising together’, because suffering arises simultaneously with craving, with no time gap. There are three types of craving sensual pleasure (kāmataṇhā), desire to survive (bhavataṇhā), and desire to discontinue the life journey (vibhavataṇhā).

Then, the truth of the cessation of suffering is explained. Craving is to be eradicated and extinguished in the field of the mind and matter, where it arises. The cessation must be complete with respect to the six sense doors and their objects. This truth is to be realised. – (Goenka.1999: pp.81-90).

The truth of the path

At this point Goenka explains the aspect of sammā with regard to the factors of the path. The noble path is eightfold, and each part has the adjective sammā (meaning right) in the beginning.

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Sammā means it should be practised, experienced, and applied in your life. It must be yathābhūta.

The Right concentration is the practice of four absorptions. In the first absorption, there is detachment from sense desires and mental impurities. It is accompanied by attention to the object of meditation, and with continual awareness of the object. There is detachment, a lot of joyfulness and happiness, and the mind concentrates.

In the second absorption, applied thought and sustained thought recedes, and the mind concentrates with joyfulness and happiness.

In the third absorption, joyfulness recedes, there is only happiness, a pleasant bodily sensation from mental concentration. Goenka opines that however, sampajāna, the reality of arising and passing away, is now added. Though the Buddha learnt all the eight absorptions prevailing at that time, before his full enlightenment, yet here only four absorptions are taught. The reason is that in the absorptions which he had learnt previously, sampajañña was missing. Therefore, those mundane absorptions could remove only the surface and slightly deeper impurities. Only with sampajañña, it is possible to go to the depth, and take out the deep-rooted impurities of the mind.54

In the fourth absorption, there is no more sukha or dukkha. There is neither pleasant nor unpleasant feeling in the mind. Only adukkhamasukhaṃ - tranquillity, the mind remains with equanimity, awareness and total purification. At this juncture Goenka emphasizes that ‘Sampajāno is not used now because this is the nibbānic stage. The fourth jhāna comes together with the fourth nibbānic stage of the arahant. Sampajañña was the Buddha’s contribution to the meditation practices of those days, the means with which to go beyond the entire field of mind and matter.’ – (Goenka.1999: pp.90-94).

The difference between apparent reality and ultimate reality is explained with the example of day-to-day life.

Results of the practice

The discourse concludes with the mention of results or fruits of the practice. Within seven years one of the two fruits is attained, either arahanthood or the stage of a non-returner, with the condition that sampajañña is not missed even for a single moment. The closing words of the

54The description in the Brahmajālasutta indicates that the term sampajāno or sampajañña was present prior to the Buddha. May be, Buddha reconstructed or redefined it, and used it in the practice of absorptions.

97 discourse once again mention that this path is the one and only way. It is not a sectarian claim, but a law of nature. – (Goenka.1999: pp.94-95).

Essence of Questions and Answers -

Here I have summarised certain answers given by Goenka to the questions asked by students during the Satipaṭṭhāna course.

Interpretation of the Pāli words and phrases

Goenka elaborated in the following manner on the question raised about his interpretation of the text. The Buddha spoke in an ancient language. What he said with his experience, cannot be understood without that experience. Although, many translators have translated Buddha’s words without practise of meditation, we are not condemning their different interpretations. Commentaries on the Buddha’s words, which reflect commentator’s own interpretation, were written much after Buddha’s Mahāparinibbāna. Commentaries often explain difficult words by giving many synonyms. Eventhough they are very helpful, if their words differ from our experience, and if in the Buddha’s words we find a clear and direct explanation, then without condemning the commentaries, we have to accept the Buddha’s explanation of our experience.

For instance, one tradition takes vedanā as being only mental. It is true that vedanā is a mental aggregate and that vedanānupassanā has to be mental. But in several places, the Buddha talks of sukha and dukkha vedana on the body, as in the vedanānupassanā section of the Satipaṭṭhāna Sutta, whereas the words somanassa and domanassa vedanā are used for the sensations related to mind. This is also the justification for accepting the word vedana in vedanānupassanā as signifying a bodily sensation, which forms the basis of the meditative practice in Goenka’s tradition. Some English translations of the word sampajañña, such as “clear comprehension,” have created much confusion. This translation rather refers to sati without sampajañña, the understanding with perfect paññā. According to the Buddha’s words: viditā vedanā uppajjati, one feels the sensation while it arises. Mere awareness is all right just as a start: for instance, an itch is just felt and labelled, with no understanding of impermanence – but this is not sampajañña.

Similarly, parimukhaṃ satiṃ upaṭṭhapetvā has been translated by some translators as: ‘keeping the attention in front.’ Following this translation people start thinking that they should keep their attention in front of them, outside the body. Thus, the essence of the instruction: kāye kāyānupassi, vedanāsu vedanānupassī - observing body in the body, observing sensations in

98 sensations, – is lost. When our experience differs from the beliefs of other traditions, we should take shelter in the Buddha’s words. Goenka further says that if one experiences such differences, he was not responsible for them. However, he did not insist that whatever he said was the only truth. He had full confidence in Buddha’s teaching and the way he showed. If one encounters doubt, then he should practice meditation. Only the practice of meditation would remove the doubts. - (Goenka. 1999: pp.101, 102).

Explanation of working part by part

A question related to the source and importance of the practice of body scanning was asked to Goenka. According to Goenka the description sabbakāya paṭisaṃvedi assasisāmiti sikkhati, implies that one should learn to scan the whole body in a sweeping manner at a single breath. This learning means observing the body part by part, allowing its solidity to dissolve, until the whole body is dissolved, and one can scan the entire mass in a sweeping manner. One is expected to observe the body part by part because even though the whole body seems to have been opened up, still there might be some small areas which are not known by the practitioner. One learns to reach the stage of realisation of total dissolution (bhanga-ñāṇa). - (Goenka. 1999: p.77).

No importance given to practices such as walking meditation and noting ideas

Goenka considers the practice of respiration and sensation important, since by means of this practice one progresses from the gross reality to the subtler one. He remarks that there are different traditions. The Buddha gave different meditation objects to different people according to their background, capacity and inclination. As the practitioners progressed on the path, the stations experienced by them were the same. In Goenka’s tradition, after the initial practice of respiration, the student goes on to observe sensation, and thus its arising and passing. Mindfulness of breathing and sensation together leads to the final goal. Goenka cautions students:

‘One can try something else, but if you are progressing here, trying elsewhere just out of curiosity will waste your time. If you already feel sensation everywhere and now somewhere else you try observing walking- each foot moving up and down, but without sensation- your faculty of feeling sensation at a subtle level will get blunt. Reverting again to this technique, you won’t be able to feel sensations at that depth. Of course, there are people with gross, rough

99 types of mind, for whom subtle respiration is very difficult, and walking may suit them better.’ - (Goenka. 1999: pp.77-78).

No importance given to the observation of belly in the practice of ānāpāna

Goenka says, ‘It is difficult to feel subtle breath in a small area. If one is feeling it clearly and then he tries to feel it with his hand on the stomach- which is such a crude technique- one is regressing. The Buddha intends you to move from oḷāriko to sukhuma - from the gross to the subtle. If at a certain stage something gross arises from the depths, it can’t be helped; but just out of curiosity, you cannot afford to start intentionally working with a gross object, such as the first sentences of another technique, forgetting all about the subtle reality of the sensation you had already reached. If another technique suits you better, stick to it and reach the final goal: but time is important.’ According to Goenka in his tradition a practitioner investigates reality at more subtle level than other traditions. - (Goenka. 1999: p.78).

Observation - In the case of General course - Technique or practice culminates with the stage of total dissolution bhaṅga ñāṇa. It opens the avenue of saṅkhārupekkhāññāṇa for the serious students. At the end of the General course much emphasis is given to the observation of the sensations of the spinal cord or back bone.

3.6 - ‘Long courses’

3.6.1. - Procedural details of meditation

Schedule of the training

Duration of the long courses is 20, 30, 45 and 60 days. All these courses devote one-third duration to ānāpāna practice to start with, and later two-third duration to vipassanā practice. At the end of the course, one day is reserved for Mettā-bhāvanā practice for 20-days course and two days for 30, 45 and 60 days courses. The daily time table is similar to that of the general course. The only difference is that students have an option to practise in a cell or central dhamma hall or at their residential quarters, except the group sitting and discourse in the evening. The Conducting-Teacher gives guidance or conducts a checking session once during the ānāpāna period, and once during the vipassanā period. He remains available for personal guidance to students at noon everyday. Observance of noble silence, discipline and practice

100 in solitude is essential. Thus, the overall atmosphere becomes conducive to introvert practice. The pre-recorded instructions of the Principal-Teacher for daily practice are played during daily group sittings, and practical as well as theoretical aspects of the technique are further explained in the daily evening discourses. Comparatively, the opening sessions of ānāpāna and vipassanā have longer duration of instructions than the daily group sittings. Every morning, different chantings in the Pāli language are played, namely Satipaṭṭhāna-sutta, Girimānanda- sutta, (Tikapaṭṭhāna), Paṭṭhānaniddesa, Dhammacakkapavattana-sutta and so on. Similar to the pattern of the General course, in the opening sessions of ānāpāna and vipassanā, everybody has to follow all the formalities in the Pāli language. All the students are supposed to follow the eight precepts scrupulously.

Ānāpāna meditation

While receiving the instructions, initially, students request for the object of meditation to realize the ultimate truth of the nibbāna. Goenka explains the practice of ānāpāna in the following manner. One preferably sits cross-legged and focuses the entire attention on the entrance of the nostrils, above the upper lip. Along with in-breath and out-breath students are expected to observe simultaneously the sensations at the spot below the nostrils and above the upper lip, where normally breath touches - nāsikagge vā mukhanimitte vā. Gradually, one has to narrow- down the area of the concentration. Since this practice progresses from gross to subtle, subtler, subtlest realities of the mind-matter phenomena, one should focus his attention on a narrow area the size of the head of a louse. With practice, breath also becomes very short and fine, like a thin thread, at times it appears to have stopped, or actually it momentarily stops. But then, a student should try with a few hard, deliberate breaths for a moment. Because of the deep concentration of the mind, various types of signs start appearing before the closed eyes of the student. It varies from darkness, bright light, stars, mountains, rivers, greenery, to the feeling of something like soft cotton or paper stuck to the spot and so on. But one should not be carried away by these signs and continue to practise with objects of breath and sensations at the spot. One trains himself to deal with the wavering mind by the means of right thought (sammā saṅkappo) and can achieve the proximate or attainment concentration of the first absorption. But momentary or proximate concentration is also sufficient to practise the insight meditation further. Every group sitting inspires a student by verse, ‘by observing breath truth crops-up, and by observing the truth, the ultimate truth comes forth.’

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Two aspects of kāya in the practice of ānāpāna

Goenka explains further stages of the practice related to the Satipaṭṭhāna-sutta. The initial stage is of merely understanding the breath (pajānāti) but in the later stages training (sikkhati) is expected. One trains himself to observe in-breath and out-breath while knowing the whole body (Sabbakāya patisaṃvedi). One further trains himself to observe the breath while tranquilising the body formations (passaṃabhayaṃ kāyasaṅkhāraṃ). Here Kāya – body, has two aspects, one is body of the breath beginning at the nostrils, the middle, and ending at the lungs, another aspect is the physical body. When the breath reaches every part of the body through blood circulation, then sensation arises, one should train to feel those sensations of the entire body at once, along with in-breath and out-breath.

Similarly, tranquilising the body formation has two aspects. One is body formation that is the body of the breath becoming quiet. With advancement in the practice of meditation the breath becomes very short and steady. At one point it stops on its own. The second aspect is the physical body. One experiences tranquillity through-out the body, and trains himself this way to observe tranquillity of the entire body along with in-breath and out-breath.

At this point Goenka dicusses the practice in regard to the Ānāpānassati-sutta of the Majjhima- Nikāya. He explains in brief the four stages of the second quadrate of the sutta: He trains thus: I shall breathe in and breathe out experiencing joy (pīti-paṭisaṃvedi). Similarly, he trains with respect to experiencing happiness (sukha-paṭisaṃvedi), experiencing the mental formation (cittasaṅkhāra-paṭisaṃvedi), and tranquillising the mental formation (passaṃabhayaṃ cittasaṅkhāraṃ). One has to train oneself in these stages also. Increased level of joyfulness and happiness of the mind and body is to be observed along with breath. While being acquainted with the mental formation, one trains himself in observation of the breath. While tranquillising the mental formation one trains himself in observation of the breath.

Vipassanā meditation

Goenka gives instructions to practice the insight meditation. One has to shift his attention from the breath and sensations at the spot on the upper lip to the top of the head. He is then expected to start moving his attention in the direction of the tips of toes with choiceless awareness. One should observe all the sensations which he comes across. If one wants he can also move his attention from the bottom to the top in reverse order right from the beginning. At this stage one is expected to move his attention through-out the body simultaneously observing its symmetrical parts sweeping through the entire body-mass inside-outside experiencing the free

102 flow of sensations. By being aware of the sensations one appreciates the basic characteristics of nature as impermanence, unsatisfactoriness and egolessness. A Student should dwell with the constant thorough understanding of impermanence and awareness by observing the body, sensations, mind and mental contents. If one attains the stage of bhaṅga- total dissolution, then he can practice with the hadayavatthu- body centre, for a while observing very subtle and pleasurable sensations at that point with equanimity. One should again start moving his attention from top to bottom and in reverse order simultaneously, and then again part by part alternately. In between, a student can practise with the sensations of the spinal cord as well. The students who have practised with hadayavatthu (which according to Goenka is equivalent to bhavaṅga) earlier, can fix their attention on the hadayavatthu, and can simultaneously feel the sensations of the entire body. They are allowed to practise for a few minutes in this way, and again should follow the earlier sequence of the practice. After the stage of total dissolution too, one might feel gross, solidified sensations in a particular part of a body but at times there are chances of having flow of subtle sensations through these parts. Some might feel gross sensation on many parts, but if a student works with equanimity and awareness, they start dissolving soon. Students are supposed to develop insight-knowledge like danger (ādinav), disgust or disenchantment (nibbeda or nibbidā) and escape (nissarana); till then they have to practice with the knowledge of equanimity towards formations (saṅkhāruppekkhāññaṇa). The main focus is to practise sitting in cross-legged posture for maximum time as per the schedule, and the technique discussed above. Even after the sitting meditation one has to practise with awareness of sensation in any part of the body, irrespective of their sequence, in any posture and activity, till one retires to bed in a deep sleep.

With respect to the hadayavatthu, on one of the occasions, Ven. Ledi Sayadaw guides in the following words: ‘When you try to understand the changing phenomena of mind consciousness at the heart-base, give your attention also to what has all along been taken for granted as your thought. Then you will slowly realize that, in reality, none of your thoughts are there. As taught by the Buddha: ‘If one knows that the body is like foam and the mind a mirage, he escapes the clutches of Death (maccu) and attains Nibbāna.’ (Dhp 46). Herein, the body is compared to foam to show its unstable and ephemeral nature, and the mind to the mirage to show the delusion and lack of real substance.’ – (Sayadaw Ledi. 2007: p.73).

3.7 – Doctrinal features

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Main concepts imparted in the discourses 55

3.7.1 - Ānāpāna period

Pre-requisite

Goenka Initially discusses at length five constituent parts of effort (padhānānga) - as faith, good health, honesty (lack of deceit), energy and wisdom. He mentions that particularly the wisdom of the three basic characteristics is essential for a long course. He discusses the importance of morality and its different aspects. The sign that arises [in front of the closed eyes] for a short or long duration of time, is an indication of temporary or proximate concentration. Goenka emphasizes that an experience of any sensation at the spot below the nostrils and above the upper lip is also a sign.

Dhamma

He describes the universal nature of the dhamma. Dhamma is always good for oneself and others too, it is neither harmful to oneself nor to others. When one generates any impurity in the mind, it harms oneself and others too. When one does not generate any impurity in the mind, it results in welfare of one and all. This law of nature is Dhamma.

Two objects of meditation

From the beginning of the ānāpāna practice, a student works with two objects. One is object of the touch of the breath on the body (phoṭṭabba vitakko loke), this is the vitakka - first application of the thought. This object remains with us every moment through-out our life. The second object is sensation arising due to contact with the body (kāyasaṃphassajā vedanā loke). Because of the bodily sensation, one can practise with wisdom from the beginning.

Precautions to be taken while practicing

Here, Goenka guides and cautions students. In this tradition, after the momentary or proximate concentration, one starts working with insight with thorough understanding. A student is exposed to the practice of absorptions after he attains the fruit of stream entry or once returner stage. This has two main reasons: one is it takes a long time to achieve attainment concentration. The other reason is when a student achieves first to fourth absorptions he is

55 Since, the discourses of the ‘Long Course’ are not published in any form, here, I have presented all the material with my personal experience.

104 endowed with joy, happiness and concentration; as a result, he might stop practising insight further or might mistake it as the final stage and stop further practice. Hence, from the beginning, one works with sensation, one works with the awareness of impermanence (sampajañña). At the various stages of experiencing the subtlest sensations, one does not mistake it for the final stage because of the awareness of impermanence. In this way, it helps one to remain on the right path. The practice of Buddhānusati, Dhammānusati, Saṅghānusati, cāgānusati, maraṇānusati is recommended to overcome the difficulties during the ānāpāna practice. Because of the practice of ānāpāna the mind purifies and gets sharper, which helps in the practice of insight.

Abandoning hindrances

Goenka discusses the process of abandoning hindrances, and the development of absorption. Until and unless all five hindrances fade away, one can not get attainment concentration. One can tackle the hindrances as mentioned in the dhammānupassanā of the Satipaṭṭhānasutta. One should observe breath, a spot on the upper lip, and simultaneously he should maintain awareness and equanimity towards mental contents as hindrances. When one developes right thought, hindrances start fading away. In the first absorption, detachment from sense desires and mental impurities is necessary (vivicceva kāmehi vivicca akusalehi dhammehi). Five hindrances are mental impurities, they fade away with the help of sammā saṅkappo that is the right thought of renunciation, thought free from anger, and thought free from violence. This process is with applied thought and sustained thought (savitakkaṃ savicāraṃ). Any hindrance that arises in the mind is vitakka - the initial application of thought. This is the object of meditation at that time, along with the awareness of breath and a spot on the upper lip. One remains just aware of the object with the help of right thought, at that time the object or thought changes to right applied thought and rigtht sustained thought. Then gradually one observes fading away of that hindrance. In this way vitakka, vicāra (first application, and continuous application), become right, proper (sammā). First application and continuous application (Vitakka, vicāra), along with joy (pīti), happiness (sukha) and one pointedness (ekaggatā) are the constituent parts of the first absorption. Because of the separation from the five hindrances (vivekajaṃ), joy and happiness arise along with the remaining constituents of the first absorpion. The five constituent parts are opposing factors of the five hindrances. Hence, as they arise hindrances fade away. This leads to the attainment of the first absorption.

Sīla-visuddhi and citta-visuddhi

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Here, Goenka explains how one practices the purification of virtue and concentration. At the initial stage with the help of a touch of the breath at the spot on the upper lip one starts understanding the body (rūpa-matter). The awareness of the incoming and outgoing breath initiates an understanding of the mind (nāma). This initial step develops further to understand the reality of mind-matter phenomena as it really is. This is nothing but samāhito yathābhutaṃ pajānati - One with concentrated mind understands as it really is.

Progress from realising gross realities to the subtle ones is the specific feature of the Buddha’s teaching. He taught vinaya and dhamma; at this juncture Goenka interpretes vinay as abandoning the unwholesome, and dhamma as acquiring the wholesome. As a mind gets purified, the tranquillity (passaddhi) increases, and as tranquillity increases the purification of mind enhances; tranquillity and purification of mind are mutually dependent. To develop it one should practise continuously for a longer duration at a stretch, with the subtlest breath. Out of seven purifications one practises sīla-visuddhi and citta-visuddhi during ānāpāna meditation. Samatha is calm, quietness and tranquillity. As one experiences it again and again, it grows, and develops. This is cultivation (bhāvanā). Thus, this practise is yuganaddha – development of serenity and insight (samatha-vipassanā) in congruence and leads one towards the ultimate reality.

3.7.2 - Vipassanā period

Pre-requisites

At this point Goenka introduces important and useful things to remember for the practitioner: quantity of the food intake (bhattamataññu), observance of silence (tuṇhibhāvo), eyes down- cast (okkhitacakkhu), wakefulness, vigilence (jāgariko), continuity of the practice (sātacca). Whenever one finds a need to concentrate, he can practice ānāpāna for some time. Here, awareness (Sati) is an experience of sensation, and constant thorough understanding of impermanence (sampajañña), that is to understand at experiential level the arising, staying and passing away of the sensation. Awareness and constant thorough understanding of impermanence (Sati sampajañña) and equanimity are very essential in the practice to progress on the path.

The Aṅguttaranikāya explains the importance of the stay in forests and jungle groves, in solitude, is explained for the sake of pleasant dwelling in this very life (diṭṭhadhammasukhavihāra); and having the compassion on future generations. - (A.I: p.61).

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In the Āneñjasappāyasutta of the Majjhimanikāya at the end, Buddha insists to Anand about meditation in isolation. This is in line with the Goenka-tradition. - (M.II: p.265).

The Right view, noble truths, and Paṭiccasamuppāda

Since the path is preceded by the right view, Goenka initially discusses the aspect of right view. The Four Noble Truths are to be realised at the experiential level, then it becomes the right view. When one progresses from an apparent reality to the ultimate reality of matter (rūpa), mind or consciousness (citta) and mental contents (cetasika); then alone does one start abandoning defilements, and the process of purification starts. Ultimately one progresses towards the reality of nibbāna - the final bliss. When one observes reality objectively, that is nothing but the understanding or the observation without any identification, preconception and reaction. That observation is with the chraracteristic of non-self (anattā). Infact there is no observer behind the observation or observed. This is right-view.

One experiences the world (kāma bhava) with the help of six senses. To experience the entire field of sensation, entire field of suffering (dukkha), from the fine material and formless planes (rupa loka up to arupa loka), one has to experience all the eight absorptions or attainments. One who understands the dhamma, law of nature properly, understands the law of dependent origination. The first two noble truths correspond to regular order (anuloma sacca) of the law of dependent origination, and the last two noble truths correspond to reverse order (patiloma sacca) of the law of dependent origination. The similar explanation occurs in the Aṅguttaranikāya. Here, the second noble truth of arising of suffering is presented as the twelve links of the regular order of the law of dependent origination (anuloma), with regard to the causal conditions. - (A.I: pp.177-178). Similarly, the third noble truth of cessation of suffering is presented as the reverse order of the law of dependent origination (paṭiloma), with regard to the causal conditions.

The development of insight is the practice to gain insight into the true nature of the mind and matter (nāma and rūpa). One understands that a so-called person is just a complex of physical and mental phenomena, and these phenomena arise only due to certain conditions or causes. This insight can be gained through the doctrine of dependent origination. During the practice one clearly knows about the separate nature of the phenomena of matter and mind and causes of their arising and passing. These insights are called as nāmarūpa pariccheda ñāṇa and paccaypariggaha ñāṇa. These are the two important insights in the doctrine of dependent

107 origination. All the stages of insight in the development of insight up to the path and fruition insight, are part of the doctrine of dependent origination (paṭiccasamuppāda).

Nature and importance of vedanā

Goenka elaborates the nature and importance of sensation in the practice. Sensation plays a crucial role in the realisation of the four noble truths, the law of dependent origination. Sensations arise due to the contact of the six senses with their respective objects. During meditation one observs that when there is a contact of mind with any part of the body inside- outside, then too, sensation arises. Again, sensation arises because of the continuous interaction of the subatomic particles and various processes of the material body itself. Matter like stone, dead body, mountain and so on also has the characteristic of arising and passing away, but one cannot call it as sensation because the mind is not associated with it, so it cannot be experienced. The impermanence of matter or arising-passing of matter is experienced by the mind alone. Again, the body is influenced by the arising-passing (ie impermanence) of the mind (four parts as viññān, saññā, vedanā, snkhārā), and subsequently that is also experienced by mind only. Sensation itself keeps on changing, and it is an indication of change too in the mind- matter phenomena. Hence, any sensation has the characteristic of impermanence. When one observes sensation, he observes the basic characteristics of nature. Thus, it is said, whatever is experienced or sensed that is in the (field of) suffering (yam kiñci vedayati tam pi dukkhasmiṃ).

One does not react either with craving or aversion to sensation and maintains equanimity. At that very moment regular order of the law of dependent origination (anuloma paṭiccasamuppda) stops. One starts rotating the wheel of dhamma within oneself. This is the supreme knowledge of the omniscient one. The object of kāyasaṃphassajā vedanā – sensation - originating due to the internal or external contact of the body, is available all the time through- out the life span, everywhere, to everybody, and it is always in the present, here and now. This is the great advantage of the sensation as an object. According to Goenka the Buddha could not teach vipassanā to the beings of formless plane (arupa loka), because they could not experience the physical sensations. This is evident from the examples of Uddakarāmaputta, Alārakalama, sage Kāladeval and so on. Again, the example of Dāruciriya is significant in this regard, when the Buddha taught him ‘only see while seeing, only listen while listening and so on. This was taught to bring Dārciriya down to the fourth absorption of the fine material state from the state

108 of eighth absorption of formless plane (arupa jhāna); so that he could work with bodily sensations. Sensation arises due to contact, and to have contact, matter (body), mind and the six senses are very much essential.

Tackling difficulties

Goenka suggests various alternatives to tackle the difficulties. When any difficult situation arises during the practice, then it is to be tackled by the means of Buddhānusati, or dhammānusati, or saṅghānussati or by observing sensations at palms and soles of feet or by walking meditation or relaxing the body or reflection (paccavekkhana) or yoniso manasikār and so on. When one develops the wisdom of impermanence, then subsequently he develops the wisdom of suffering, and in consequence the wisdom of non-self or egolessness develops. Then and then alone there is possibility of attaining emancipation, nibbāna. Hence, one should work with patience, let nature take its time for fruition. Time-bound practice would not be fruitful, since, most of the time it does not help in the dissolution of an ego. Goenka explains it by giving an example of Ven. Ānand, Ven. Mahāshiva etc. Five hindrances are abandoned further with the insight practice, and as a result, five faculties faith, energy, awareness, concentration and wisdom start maturing. These five faculties develop further into strength as they help the student to progress on the path of freedom.

The Sakkasaṃyutta states: When one comes across a difficult situation like fear in the mind during practice, then one can remember the Buddha, dhamma and saṅgha, to come out of the situation. - (S.I: pp.220-221).

Bojjhaṅga

Goenka explains the development of the seven factors of enlightenment. One does not lose the constant thorough understanding of impermanence for a single moment (Sampajaññaṃ na riñcati). Then the enlightenment factor of awareness (sati), develops. The awareness must be that of mind and matter phenomena. Sati and sampajañña are inseparable from each other. When one moves his attention from the top to the bottom of the body and vice versa, during the practice of insight, it is nothing but the kāyānupassanā. When one observes sensations throughout the body, it is the vedanānupassanā. At times, during the practice mind wavers because of the thoughts, then a student observes the fact objectively along with the awareness of sensation. As a result, again the mind becomes concentrated this is the cittānupassanā.

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Similarly, when one comes across a hindrance he becomes aware of it along with sensations, and slowly his mind becomes free from that hindrance. All states come together in sensations (Sabbe dhammā vedanā samosaraṇā), this is dhammānupassanā.

Similar explanation of the four foundations of mindfulness is given by Ven. Ledi Sayadaw in the following manner. ‘Through Ānāpāna and Vipassanā we are developing awareness of an insight into the body, sensations, the mind, and mental objects. Mindfulness of the breath and the contact of air below the nose is contemplation of the body. Being aware of sensations and knowing them to be changing, Anicca, is contemplation of sensations. And when we are aware that our attention has been drawn away and that we are thinking of something else, we are able to appreciate the nature of consciousness and mental objects. Ven. Ledi Sayadaw says that if the attention is firmly established on a part of the body such as the out-breath and in-breath, then that is equivalent to firmly establishing the attention on all things. One will be able to place one’s attention on any object at will.

By “firmly established” he says he means the ability to fix the attention on the in-breath and out-breath for an hour or two without any deviation due to discursive thinking (Vitakka).’ – (Chit Tin U Saya, WKH. 1988: p.14).

Dhammavicya (Investigation of state or doctrine) – The enlightenment factor of investigation develops by analysing matter into four elements, and mind into four parts. One feels this breaking-up of matter and mind at the experiential level. One also feels the dependent arising of the mind and matter at the experiential level, along with the observation of sensations. One realises the non-self, egoless nature of the mind-matter phenomena.

It happens with the help of two-fold knowledge, division of mind and matter (nāma-rupa paricceda), and discernment of causal relationship (paccaya pariggaha). One moves attention through-out the body from the top to the bottom and vice versa, to analyse separately the matter as four elements, and the mind on the basis of its functions of reception, perception, sensation and reaction, with the help of sensations. The fact becomes clear to the student that the mind or respective consciousness arises because of the contact of six inner doors with the six corresponding objects. Then one understands clearly that, excluding these five aggregates, there is nothing like ‘I, mine or myself’ in the phenomena of mind and matter.

Similarly, one experiences the causal relationship between the mind-matter phenomena. He knows that the arising of sensations is due to either of the reasons, of nutriment (āhāra) or atmosphere (utu) or mental condition (citta) or fruits of the action (kamma). One knows the

110 five aggregates during the practice. When air particles as breath, touch the particles of matter- a body, then it is cognised by consciousness, evaluated by perception, felt by sensation, and reacted by saṅkhāra part of the mind. The same thing happens with sensations. Hence, the observation of the entire body from the top to the bottom and vice versa, is for the purpose of investigation (dhammavicay).

It is supported by the Saya U Chit Tin, while discussing the seven factors of enlightenment explained by the Ven. Ledi Sayadaw. ‘Another aspect of investigation of mental states is the repeated viewing of the five aggregates (Khandas) through Insight knowledge. This resembles the way in which raw cotton is milled and carded to separate the seeds from the fibre.’ – (Chit Tin U Saya, WKH. 1988: p.60).

Viriya (energy or effort)- By reacting with craving or aversion towards the sensations, due to the conditioned habit pattern a mind of the practitioner goes contrary to its pure nature. When one stops reacting blindly to sensations his mind does not go contrary to the pure nature of the mind but rather strengthens it. Due to this practice one develops the enlightenment factor of energy. To remain in the reality of present moment, with balanced or equanimous mind, is a proper effort.

Pīti (joyfulness) – One practises at ease, in a relaxed way, and does not react with craving or aversion towards the sensations. At that time his mind does not contradict its pure nature. Then, joyfulness arises, and develops as an enlightenment factor.

It is supported by the Saya U Chit Tin, while discussing the seven factors of enlightenment explained by the Ven. Ledi Sayadaw. ‘The factor of Awakening of joy is the joy and happiness that appears when the process of seeing and knowing increases after the four Foundations of Mindfulness are set up through mindfulness of breathing. Dhammapada verse (374) states: Just as soon as he grasps (sammasati) the rise and fall of the aggregates, he acquires joy and gladness, discerning thus the deathless (Nibbāna).’ – (Chit Tin U Saya, WKH. 1988: pp.59, 60).

Passaddhi (tranquillity) – As the result of a continuous practice, a mind of the practitioner becomes tranquil, quiet and steady. One can mistake this as the final stage since one does not experience sensation on the body. The functions of mind and body are calm and become quietened. But one experiences very subtle oscillations, vibrating sensations at the heart centre, and appreciates impermanence. At that time conditioned formations of ignorance, illusion and delusion fade away. Hence, the enlightenment factor of passaddhi is strengthened.

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Samādhi (concentration) – The mind of a practitioner gets absorbed because of the attainment concentration. However, in this state too awareness remains. Again, one can mistake this stage for the ultimate one. Hence, by observing subtle vibrating sensations at the heart centre, with understanding of impermanence, one confirms the functioning of the body and mind. This is the super mundane concentration (lokuttara samādhi), and not mundane one. This strengthens the enlightenment factor of concentration.

Upekkhā (equanimity) – Equanimity is there right from the beginning of the practice. One works with a very pleasant mind, and maintains equanimity towards painful and pleasurable sensations, without reacting to them. Then slowly, craving, aversion and ignorance fade away. All these factors of enlightenment are strengthened because of the purity of mind, when one doesnot allow any defilement to arise in the mind.

The Buddha has thrown light on the two aspects of life. One is of darkness, of suffering and the reason for suffering; the other is of brightness, of cessation and the path leading to the cessation. The thirty-seven parts belonging to enlightenment are part and parcel of the aspect of that brightness and help to develop it.

Seven purifications

At this juncture, Goenka elaborates seven purifications and ten insight knowledges. Purification in the sense, to see that one is not going to any extreme and maintain balance of the mind.

Purification of virtue (Sila visuddhi) – One observes morality, the path of wholesome actions of body and speech.

Purification of mind (Citta visuddhi) – It is the purification of concentration. One pointedness of the wholesome mind is right concentration. When a mind concentrates with the help of truth, reality then alone is it right concentration.

Purification of view (Diṭṭhi visuddhi) – One should see reality as it is (yathā bhuta ññaṇa dassana) and realise it at the experiential level. Mere understanding at the intellectual level is not enough. One observes the sensations from the top to the bottom and the bottom to the top, then one progresses from gross reality to subtler ones with wisdom, by observation of truth one purifies the view.

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Purification by overcoming doubt (Kankhāvitarana visuddhi) – Here, one crosses the boundaries of doubts about the path.

Purification by knowledge of what is the path and what is not the path (Magga-amagga ñāṇa visuddhi) – It becomes very clear that, which is the right path, and which is the wrong one. One realises after practising with sensation that, ‘craving arises due to sensation’. It also becomes very clear from experiential knowledge that, ‘wisdom arises due to sensation’. Hence, the first one is the path which leads to suffering, it is the wrong path. The second one is the path which leads to the cessation of suffering, it is the right path. One realises after practice that the right path emerges from sensation.

Purification by knowledge and vision of the path (Paṭipadā ñāṇadassana visuddhi) – After a clear and deep understanding of the right path, ten-fold knowledge arises: i) Grasping or understanding (Sammasana) – one observes sensations of the body from the top to the bottom and vice versa, then he grasps, touches the mind and matter both. One knows thoroughly the mind and matter phenomena through sensation. ii) Arising-passing (Udayabbaya) – With the experience of sensations one understands directly arising and passing away of mind and matter. iii) Total dissolution (Bhaṅga) – One experiences the state of total dissolution during the practice. At that time grossness dissolves, and flow of very subtle vibrating sensations remains. iv)Fear (Bhaya) – The danger with respect to this stage of dissolution, becomes very clear. v) Danger (Ādinava) – At times, one develops craving (assāda) for this dissolution. Then he realises the built-in danger, disadvantages of it, that is, suffering. vi) Disgust (Nibbidā) – one should maintain awareness and equanimity at this stage of dissolution, without developing craving or aversion for it. vii) Wish of release or to give up (Muñcitakamyatā) – Wish to come out of the cycle of becoming. viii) Discrimination, judgement or reflection (Paṭisaṅkhā) – After practising insight meditation with sensation, one does not create new formations, and abandons the old stock of formations. The stage comes when one stops creating new formations and gets rid of the old stock of formations. It is the reflection or judgement of the knowledge about the stopage of the process of creating new conditioned formations. ix) Equanimity towards formations (Saṅkhārupekkhā) – A student practises diligently, continuously, as a result he does not create new formations, and abandons the old ones. One practises with awareness and constant thorough understanding of the impermanence, till the time is ripe for fruition. x) ‘Become of the lineage’ (Gotrabhu) - (anuloma) – The mind becomes straight, clear, and one knows that his/her lineage is changing to that of a noble one. After this knowledge, one gets the fruit of stream- entry.

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Purification by knowledge and vision (Ñāṇadassana visuddhi) – It is the knowledge of mind and matter as really is on the basis of sensations. One attains the fruits of stream entry up to arahatship.

Here and at many other occasions it appears that Goenka associates the aspect of sensation to explain the insight knowledges or the seven factors of enlightenment or the four foundations of mindfulness and so on. These explanations are given from the practice point of view. Whereas, this sort of explanation of these concepts is not found in the commentaries or sub- commentaries. This is the gap between the traditions of theory and practice. This style of explanation is seen in the Sayagyi U Ba Khin tradition, which is evident from the following passage by Saya U Tint Yee (the Teacher at IMC Rangoon, Sayagyi U Ba Khin tradition). He was explaining the eight factors of the Noble Path, and while explaining the Right Contemplation (sammāsaṅkappo) and Right Knowledge (sammādiṭṭhi) he said: ‘Right Contemplation means concentrating on the Nama aspect or the Rupa aspect – the physical property aspect or the mind and mental aspect, you contemplate on the sensations arising and try to think what they mean, try to watch their behaviour. As you watch their behaviour your mental attitude changes, you see the becoming aspect. You see the dissolution aspect. Sometimes the movement is slow, sometimes the movement is fast. And as all these changes take place in your mind, a certain amount of knowledge arises in you. As this awareness and knowledge of anicca arises in you, what we call kilesas or negative qualities come under control from moment to moment. But when you speak in theory, Right Contemplation means the ten steps in Vipassana Knowledge. I do not think we have time for an explanation of that. So long as you keep on knowing anicca, this will come by themselves.’ – (Chit Tin U Saya, WKH. 1982: pp.51, 52).

In this context the view of Sayagyi U Ba Khin expressed in the article ‘Revolution with a View to Nibbāna’ is very noteworty. He explains sammā saṅkappo and sammā diṭṭhi in relation to the true nature. He also explains the three aspects of vipassanā which is very peculiar. ‘Right thought (sammā saṅkappa) is the contemplation of the true nature of the aggregates, sense bases and elements. The knowledge of the true nature after such contemplation is to be called the path of right view (sammā diṭṭhi). Then the problem arises: what is meant by “true nature”?

The true nature is this: the mind and matter (nāma and rūpa) of the five aggregates are incessantly and infallibly breaking down and passing away. This is the true nature of impermanence (anicca). The mind and matter of the five aggregates does not possess even a

114 particle of satisfactioriness and is totally unsatisfactory. This is the true nature of unsatisfatoriness (dukkha). The mind and matter of the five aggregates has nothing to indicate that there is any substantiality such as egolessness, impersonality (anattā).’

Now, he explains three aspects of vipassana: ‘These true natures are all within the body (which is but one fathom long) of the people who are now listening to this discourse. One must penetrate with one’s basic concentration and insight wisdom into this body. One must look critically at the true nature of mind and matter, to remove the conceptual beliefs that are blocking the path. One must repeatedly study the true nature of impermanence, the true nature of suffering, the true nature of egolessness of the five aggregates. And one must develop the ten insight knowledges of Vipassana. This process is called vipassanā.

After that, from the knowledge gained at the conjunction of the internal and external senses (ajjhatāyatana and bahiddhāyatana) to the contemplation of the eighteen kinds of insight knowledge, is also vipasssanā.

Attano sabhāvaṃ dhāreti ti dhatu (contemplation of all kinds of elements which are carrying their own nature is also vipassanā).

These practices are said to be insight wisdom which removes conceptual truth to reach the ultimate truth (from paññatti to paramattha). Fundamentally, it is to be believed that if the triad of sīla, samādhi and paññā is diligently practiced, the Four Noble Truths will be comprehended and nibbāna will be realized.’ – (VRI. 1994: p.70).

According to the Sayagyi U Ba Khin, the explanation of ten levels of knowledges in Vipassanā is: ‘1) sammassana: theoretical appreciation of anicca, dukkha and anatta by close observation and analysis. 2) udayabbaya: knowledge of the arising and dissolution of rūpa and nāma by direct observation. 3) bhaṅga: knowledge of the rapidly changing nature of rūpa and nāma as a swift current or stream of energy; in particular, clear awareness of the phase of dissolution. 4) bhaya: knowledge that this very existence is dreadful. 5) ādinava: knowledge that this very existence is full of evils. 6) nibbidā: knowledge that this very existence is disgusting. 7) muñcitakamyatā: knowledge of the urgent need and wish to escape from this very existence. 8) paṭisaṅkhā: knowledge that the time has come to work for full realization of deliverance with anicca as the base. 9) saṅkhārupekkhā: knowledge that the stage is now set to get detached from all conditioned phenomena (saṅkhāra) and to break away from egocentricity. 10) anuloma: knowledge that would accelerate the attempt to reach the goal.’

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He cautions the students: One should avoid looking forward to such attainments in anticipation, as this will distract from the continuity of awareness of anicca which alone can and will give the desired reward. – (VRI. 1994: pp.33, 34).

The explanation of Goenka does not differ in essence.

Faculty, strength, and akāliko dhammo

Goenka emphasizes the faculty of faith, and he unfolds the various shades of the term akāliko dhammo. To straighten the mind towards nibbāna, faith as faculty and strength is very essential. The feeling of gratitude to the Buddha, dhamma and saṅgha is essential. When initially the faculty of faith is developed and strengthened then the other faculties develop very easily. For this purpose, one should be aware of the qualities of the triple gem. When one is grateful towards the triple gem, the mind becomes soft, straight, and fills with joyfulness, happiness, and develops tranquillity. Such mind concentrates easily and develops wisdom by walking on the path with ease.

Akāliko - the quality of dhamma has various shades of meanings. There is no time gap between path moment (magga khana) and fruition moment (phal khana). In this sense it is akāliko, it gives fruit immediately, here and now. The term kāl - time, is relative, the present is always with reference to either the past or the future. While meditating, a student tries to remain in the present moment, by cutting himself off from thoughts of the past and the future. In this sense also, it is akāliko. Again, death is also termed as kāl, but nibbāna does not have birth or death, it does not have the concept of time as past, present or future, it is beyond time and space. There is ambrosia and no death, in this sense it is akāliko – akāl. Hence, while remaining in the present moment during meditation, student progresses slowly towards ambrosia, akāliko dhammo.

Morality and tadanga pahāna

Each step of the noble eight-fold path progresses with abandoning the suffering. Right speech starts calming-down vocal formations (vacisaṅkhārās). Noble silence helps calm-down surface level formations. But a student practises with sensation and constant thorough understanding of the impermanence, as a result mind starts getting purified. Instead of unwholesome thoughts, only wholesome thoughts keep coming, and slowly they also stop for a moment. This is a cessation of the vocal formations. Observance of the right action, right livelihood, during the practice, helps purify the morality. Morality purifies the wisdom and wisdom purifies the

116 morality. Initially morality helps to develop wisdom, and in turn wisdom helps to develop morality. It is difficult for one to break any precept or behave im-morally, this is tadanga pahāna - temporary, momentary abandonment of suffering.

Vikkhamban pahāna, samucceda pahāna and Sammā Samādhi

Goenka presents his views regarding the state of the cessation of perception and sensation in the following manner. If a student practises with the right effort, right awareness and right concentration, he develops joyfulness, happiness and tranquillity. This practice results into abandonment by suppression (vikkhambhan pahāna). Now, breath becomes fine, soft and smooth, at times it stops for a moment. This is cessation of the mental formations (cittasaṅkhāranirodha). Similarly, practising with awareness and constant thorough understanding of impermanence, because of the very deep tranquillity and concentration of mind, one feels even the subtlest sensations as heavy. This is the process of the cessation of body formations (kāyasamkhāranirodha). Because of the cessation of the mental formations, perception (saññā) would not be there, and due to the cessation of the body formations sensation (vedanā) would not be there. This is cessation of the perception and sensation (saññāvedayitanirodha). This is complete abandonment (samucceda pahāna) of the defilements. In general, according to the Dīghanikāya and Majjhimanikāya the saññāvedayitanirodha appears to be a result of the successive development of the eight attainments or the practice of eight deliverance alone. This is discussed in detail in the chapter four.

Paticcasamuppāda, Four Noble Truths, and Vedanā

The Buddha taught two important things, dukkha (anuloma paticcasamuppāda) and cessation of dukkha (paṭiloma paticcasamuppāda). These are expanded into the four noble truths, it is not a mere dogma or philosophy, but it is to be realised at the experiential level, in three ways. In the exposition of the Four Noble Truths, the cause and effect principle of the Paṭiccasamuppāda is presented in brief. Whatever doctrine is expounded by the Buddha is within the scope of the doctrine of the Four Noble Truths. Similarly, any doctrine expounded by the Buddha is within the scope of the doctrine of Paṭiccasamuppāda. The first noble truth of the suffering can be experienced in its entirety with the help of sensation alone. One can experience the field of sensation in its entirety only when one goes beyond the field of sensation, means the experience of nibbāna - the cessation of suffering. For that prupose one should know the reason of the suffering, and the path leading to the cessation of suffering. In

117 this way, all the four noble truths are unified into one truth. One should develop all the four satipaṭṭhānās to know the entire field of three types of sensations, which is essential for overcoming the suffering (Tinnaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā). A student comes across pleasurable and painful sensations, and one deals with them with awareness and equanimity. The third subtlest sensation of ‘neither pleasurable nor painful’ is experienced with deep tranquillity, but one has to come out of ignorance, illusion, and appreciate it as impermanent. Then, after practicing the four satipaṭṭhānās the formations of ignorance start abandoning, and one would go beyond the field of sensation, suffering.

Obhāsa and Nikanti Antarāya

Here, Goenka explains few terms obhāsa antarāya and so on. One should remain aware of the obstacles or enemies in the progress, these are taṇhā, māna, and diṭṭhi. A student sees light (ālok, obhās) with closed eyes right from the practice of ānāpāna upto the practice of insight. One sees light all around irrespective of a day or night. When one progresses on the path, with the seven purifications, then this light becomes very clear. One should understand it as obhāsa antarāya, the light as an obstacle in the progress. One should not mistake it as the divine light and so on. Similarly, during the practice one sees light or lamp inside, within oneself. This is also a sign of progress on the path. This is the nikanti antarāya. One should not mistake it as the divine light and so on. Because of the practice with sensation one is not confused or misled by such experiences at any time. That is why, in this tradition the utmost importance is given to sensations, which makes the field of mundane and super mundane crystal clear to the practitioner. The sensations are experienced only in the mundane field, and not so in the supermundane. The sensation of light thus belongs to the mundane field, and not to the supermundane.

One harms oneself first, and then harms another (Pubbe hanati attānam, pacchā hanati so pare) is the dhamma, dhamma niyāmatā. Dhamma – ‘the law of nature’ is explained in short: ‘As the seed is so the fruit will be, and as the fruit is so the seed will be’. The seed of an action is in the mind. As stated by the verse, ‘the mind is the forerunner of states. mind is supreme among all states, mind-made are they. If one speaks or acts with a corrupt mind, suffering follows one, as the wheel follows the foot of the draught-bullock.’ The deep meaning of this verse is, ‘as and when one pollutes the mind with any of the defilements, then immediately one becomes agitated. Due to its repetition the blind habit pattern of generating defilements strengthens. One is addicted to this habit pattern. If something unwanted happens to him, then immediately one

118 generates defilement, remains agitated, and suffers due to that; the wheel of suffering follows him. As against this, if one remains in a state of equanimity, and faces every situation with a pure, gladdened mind, without generating any defilement, then happiness follows one as one’s shadow. Reference of these obhāsa, nikanti antarāya, taṇhā, māna, diṭṭhi and so on is there in the Patisambhidāmagga, Yuganaddhakathā (Paṭis.II: pp.101-103), and in the Commentary (Paṭis-a.III: pp.589-593).

Lineage

At this point Goenka discusses the lineage to imbibe in the minds of students the authenticity and purity of the tradition. In the 11th century AD the Arahata Dhammadassi bhikkhu from south Myanamar, went to the Sagai hills area of Pagana region in north Myanamar, and re- established the practice of the insight meditation, Vipassanā. This method of practice continued with the limited group of ‘Teacher-Pupil’ tradition, and once again opened to the lay people by Ven. Ledi Sayadaw, in the 20th century.

General observation -

In the case of Long Course - Technique or practice culminates with the knowledge of saṅkhārupekkhā. During the practice of vipassanā in the Long-courses emphasis is given on the observation of the sensations in the hadayvatthu - bhavaṅga, and the observation of spinal cord is mentioned occasionally, in general.

Summary -

This chapter can be summarized with the help of the following three questions:

i) What is the Goenka-tradition? ii) How does it work? iii) Why to practice in accordance with this tradition?

i) What is the Goenka-tradition?

This is the path of purification. It can be encapsulated in one single verse of the Dhammapada: ‘To abstain from all evil, to cultivate merit, to purify the mind totally, this is the teaching of

119 the Buddhās.’ The Goenka-tradition interpretes this verse as the three steps of the Noble Eightfold path: Sīla, Samādhi, and Paññā.

The first step is practice of morality ie observence of five or eight precepts. The second step to perform wholesome actions is the concentration of the mind with the base of purity. The most wholesome action is controling the mind, or mastery over the mind. Such concentration (Samādhi) of the mind is the source of all the wholesome actions. The third step is wisdom, purification of the mind, changing the blind habit pattern of the mind ie Paññā. Here, the ignorance (avijjā) and wisdom (paññā, vijjā) are interpreted, and explained with respect to the practice. The sensation (vedanā), and the mindfulness and clear comprehension (sati- sampajañña) are the axis of the practice in this tradition. Therefore, the interpretation of doctrinal terms, for practical purpose, necessarily rotates around the main object of meditation ie physical sensation (vedanā). Though, sensation (vedanā) is one of the five aggregates, in the Suttapiṭaka vedanā has been given extra-ordinary importance.

ii) How does it work?

The functioning of the Goenka-tradition or process of purification can be explained with the help of the following few verses of the Dhammapada. The essence of the practice is the mindfulness of the body. Defilements of an aware-one (mindfull) decrease, but they increase in an unaware-one (not-mindfull). This is explained in the verse: ‘Those who always earnestly practice ‘mindfulness of the body’, who do not resort to what should not be done, and constantly do what should be done, the defilements, the intoxicants of those mindful and thoroughly understanding ones come to an end’.56 Further, the three verses explain an importance of the wisdom with respect to three characteristics in the practice thus: ‘All conditioned formations are impermanent: when one sees this with wisdom, then one is disgusted with suffering; this is the path to purity.’ ‘All conditioned formations are suffering: when one sees this with wisdom, then one is disgusted with suffering; this is the path to purity.’ ‘All dhammās are non-self: when one sees this with wisdom, then one is disgusted with suffering; this is the path to purity.’ – (Dhammapada: verses no. 277,278,279).

Goenka explains the law of nature (dhamma) in the following manner. Eventhough, one does not want to perform evil actions, the mechanical habit pattern of the mind (avijjā) compels

56 Yesañca susamāraddhā niccaṃ kāyagatā sati, akiccaṃ te na sevanti kicce sātaccakārino, satānaṃ sampajānānaṃ atthaṃ gacchanti āsavā. – (Dhammapada: verse no.293).

120 one to do that. One observes morality with restraint of the mind. In order to have mastery over a mind one practices concentration. To practice wisdom one should know that, when one generates defilements, negativities, impurities in one’s own mind immediately becomes a victim of that impurity by first harming him-self, and then others by performing unwholesome actions by word and deed.

Goenka explains practically the ignorance (avijjā, as well as moha) as the unawareness of the mechanical habit pattern at the deep unconscious level of the mind of generating formations (saṃkhārā) by reacting to the sensations. This process continues in the unconscious mind, all the time, without one’s knowledge, and is responsible for the misery. He also explains the seven factors of enlightenment, seven purifications, and the ten insight knowledges with respect to the awareness of sensations. Such type of explanation is given from the point of view of practice. In case of avijjā (ignorance) he also explains it as the ignorance of the Four Noble Truths. Since, as discussed above the Four Noble Truths are nothing but the regular (anuloma) and reverse order (paṭiloma) of the law of dependent origination. All twelve links are interconnected and interrelated. This is very well explained in the Sammādiṭṭhisutta of the Majjhimanikāya. This sutta presents all these links namely avijjā, saṃkhāra, vedanā, etc. in the format of Four Noble Truths. For example, the sensation is the First Noble Truth. The group or body of sensation (vedanākāyā) consists six sensations in accordance with the six senses, namely, sensation born due to the contact of eye, ear, nose, tongue, body and mind. The arising of sensation is the Second Noble Truth, the cessation of sensation is the Third Noble Truth, and the path leading to the cessation of sensation is the Fourth Noble Truth. In this case arising of sensation is explained as the arising of contact (phassa), cessation of sensation is the cessation of contact, and the path is explained as the Eightfold Noble Path. Thus, all the links of the law of dependent origination are treated equally in the format of the four noble truths. All the links of regular order (anuloma) of the dependent origination are nothing but misery (dukkha). Hence, the mode of practice taught by Goenka is very much in accordance with the Sammādiṭṭhisutta. Another significant point of the Sammādiṭṭhisutta is that it places the cessation of sensation or rather cessation of sensation and perception, at par with the cessation as the Third Noble Truth. This also supports the Goenka-tradition.

The faculty to sense or experience is related with physical properties of the four great elements. These elements manifest as sensations due to their characteristics such as roughness, cohesion, heat, movement etc. These can be felt or sensed by the aggregate of

121 feeling of the mind. We know different body parts, experience and feel them due to the physical sensations. The physical structure or form is two-fold in nature. First it has an external, objective reality – the material body (kāya). Secondly it has an internal, subjective reality of sensation (vedanā). The cumulative experience of these two is the knowledge of the physical structure. Whatever arises in the mind all that is accompanied by the sensation. Therefore, observation of sensation provides a means to examine the totality of one’s being, material as well as mental. The sensation or feeling (vedanā) received a distinctive position in the teachings of the Buddha. In the Goenka-tradition it is of the central importance because sensations are useful in the development of the knowledge in comprehending the mentality and materiality (nāma-rūpa-vavatthāna-ñāṇa), and the knowledge in comprehending the law of causality (paccaya-vavatthāna-ñāṇa).

Sensation is classified into various categories from two upto one hundred and eight categories on different basis. Mostly, sensations are grouped into three types such as pleasant, painful and neutral based on their perception. Particularly, in the suttās this grouping is used during discussions of the practice pertaining to insight meditation, and it is related mainly to vedanā and saññā. As discussed above, the characteristics of the four great elements within a body are perceived by the perception part of mind (saññā) with evaluation either as painful or pleasant or neutral, and felt or experienced by the feeling part of mind (vedanā). A part of mind called mental formation (saṃkhāra) reacts, and generates new formation out of blind, mechanical habit pattern. This process leads one on the path of misery. If one walks on the path of the dhamma (dukkha-nirodha-gāmini-paṭipadā) then one progresses on the path of the cessation of misery. This path or a technique leading to the cessation of misery works as follows: a) Initially, one is expected to perceive the physical characteristics of four great elements within the body ‘as it is (yathābhūta),’ without evaluating it as painful or pleasant or neutral, good or bad etc. Here, perception starts fading away gradually. This ‘objective observation’ deals with [wrong] view (diṭṭhi), ie perverted perception (saññā vipallāsa), perverted consciousness (citta-vipallāsa), and perverted view (diṭṭhi-vipallāsa). b) In the next step, one is expected not to identify himself with the experience of feeling or whatever is felt by the mind (vedanā). One should remain equanimous towards any kind of sensation. Here, one develops detachment, non-clinging. This is initial stage of non-self (anattā) with the

122 understanding of the nature of impermanence of that sensation. One experiences the momentary (khaṇika) or causal (paccaya) arising and passing away. It deals with conceit, pride (māna). c) One stops reacting to sensations either with craving or aversion, with equanimity. One stops generating new conditioned formations (saṃkhārā or seeds of kamma). It is dealing with craving (taṇhā). Simultaneously, the old stock of conditioned formation gets exhausted. One experiences sensations from gross to subtle to subtlest. Here, gradually sensation (vedanā) starts fading away.

This equanimity is purity, this is dhamma, this matures in wisdom (paññā, vijjā). One keeps on developing equanimity upto the dissolution knowledge (bhaṅga-ñāṇa) to the knowledge of equanimity towards fromations (saṃkhārūpekkhā-ñāṇa), until the fourth fine material absorption. One gradually experiences the Four Noble Truths at the experiential level and understands the law of dependent origination. This is wisdom (bhāvanāmayā-paññā).

When we say culmination of the practice or path into the cessation, it implies the cessation of perception and feeling.

The practice of mettā at the end of a course is a feature particular to this traditiona. There is no textual support for such procedural sequence. Some traditions practice it in the beginning of the practice of insight along with other recollections of Buddha, dhamma etc. In such cases it is practiced for the protection. From the discourses of Goenka it can be inferred that mettā is practiced as a soothing medicinal cream or an ointment after an insight practice. Mettā practice appears to be like a buffer to absorb the shocks when student immediately becomes extrovert after an intensive introvert retreat. The practice of Mettā after the development of insight gives good results. Since, one purifies a mind up to the deep unconscious level one develops compassion, good will, loving kindness, symphathetic joy from that depth. Such practice then does not remain limited to the superficial level. iii) Why to practice in accordance with this tradition?

This tradition is preserved in its’ pristine purity in Myānamāra. The universal, non-sectarian and pure aspect of the tradition is emphasized in the discourses by Goenka. In the transmission of dhamma he took proper care in this regard. This remained his prime concern till the end. This approach of Goenka is in congruence with his Teacher, Sayagyi U Ba Khin. As discussed in the beginning of this chapter, the goal of Sayagyi was to maintain the purity of the Buddha’s Teachings in Burma and abroad, to revive the Sāsana (Dispensation) in its land of origin, and

123 to spread the Dhamma around the globe. The aspect of purity is further discussed in chapter seven.

It is noteworthy that we could find references to the Goenka-tradition in the Ekottarika- āgama and so on. According to Anālayo (2006: p.7), the ancient roots of the vipassanā meditation taught by U Ba Khin appear to reach back even two thousand years into the history of Indian Buddhism, representing a form a meditation practice already undertaken in a similar way by monks in north-western India during the first centuries of our era.

The main doctrinal concepts presented in this chapter are as follows:

‘Pariyatti, Paṭipatti, Paṭivedha; the Four Noble Truths with the three characteristics; Nibbāna and Saññāvedayitanirodha; the Noble Eight-fold Path in the format of three divisions of Sīla, Samādhi, Paññā; Dhamma and Paṭiccasamuppāda; vedanā, kamma, saṅkhāra; Sati- sampajañña and Satipaṭṭhāna; ānāpānassati; and bala, bojjhaṅga; four divine states, etc.’ These are mainly the thirty-seven states belonging to enlightenemnt (Bodhipakkhiya Dhammā). This forms the basis for the sections and sub-sections of the next chapter number four.

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