Sep 9, 2011

The Path out of Deep Suffering

by Sayagyi U S.N. Goenka


(The following is adapted from Sayagyi Goenka's discourse to Vipassana meditators in California, USA, on 26 August, 1986. It was first published in the Vipassana Research Institute publication 'For the Benefit of Many', which is a compilation of Dhamma talks and answers to questions from Vipassana students.)

To benefit from the best fruits of Dhamma, one must become established in Vipassana and progress on the path. To progress on the path of Dhamma it is absolutely essential that you practise Dhamma, and to practise Dhamma it is essential that you understand Dhamma.

If you do not practise Dhamma and merely develop attachment to it-taking it as a dogma, a cult or an organized religion-then Dhamma is no longer Dhamma for you. When you understand Dhamma in its true nature, the deep essence of Dhamma, then the outer shell has no importance.

To understand what Dhamma is you have to understand what silā is and why it should be practised; you have to understand what sammā-samādhi is and why this type of samādhi should be practised; you have to understand what real paññā is and why it should be practised.


The Buddha made people understand at the experiential level why they should observe silā, and then gave them the ability to really observe silā. At the intellectual level one may understand, I should not do this, it is unwholesome. I should do that, it is wholesome. And yet in daily life we keep performing unwholesome actions. One of the ancient scriptures points this out, saying:

Janami dharmam, na ca me pravrittih;
Janami adharmam, na ca me nivrittih.

I know very well what is dharma and yet I cannot follow it.
I know very well what is contrary to dharma, and yet I cannot abstain from it.

Someone who becomes a Buddha discovers a way for people to abstain from unwholesome actions. He makes people realise what actually happens when you kill, steal, commit adultery, lie, or consume alcohol or drugs.

Going deep inside, you start to understand, I cannot kill anybody unless I generate negativity in my mind-anger, hatred, ill will, animosity, some negativity or the other. And you also realise, As soon as I generate negativity in my mind, nature starts punishing me. I become miserable then and there. Realising this universal truth the Buddha said,

Idha tappati, pecca tappati.
You start suffering now and you continue to suffer in the future.


The seed of the unwholesome action that you have planted makes you suffer here and now, and it will grow and give very bitter fruit.

The Buddha gave a simile: If you take a rope and twist it repeatedly the rope will become tighter and tighter. Every time you break silā you twist that rope further, and you become tense deep inside. The tendency to react in the same way becomes a habit, and you twist it again and again; thus your misery continues to grow. He said that, quite possibly, at the surface level of the mind you don't know that you are creating tension inside. How does it happen that you are unaware of this?

If you look at a burning ember covered by a thick layer of ash it appears as if the charcoal is not burning, as if there is no fire. In the same way, ninety-nine percent of your mind is burning and the one percent at the surface might be distracted by enjoying this or that sensual pleasure. Because you have not seen inside you do not know that you are burning.

Every time you break silā you justify it, and at the surface level you feel perfectly all right. You say to yourself, I killed that fellow because he was bad. Or you may say, Why should he have that? What was wrong with my taking it? I'm quite happy now. Or else you say, I had sexual relations but I didn't harm anybody; it was not a rape, we both consented. What is wrong with that? Or again you say, I took only a little glass of wine and I didn't get intoxicated. What was wrong with that? After all, when I'm in society somebody offers me a glass of wine and by accepting it I am not disturbing the peace and harmony of society, I am helping it. Everybody's happy.

A Buddha will smile with compassion, at the ignorance of the reality within. Such people experience false ' happiness ' with the layer of ash covering the truth. They don't know that they are burning deep inside and that they keep giving fuel to this burning. Every time you break any silā you are giving more and more fuel to this fire and you become more and more miserable. This cannot be understood by arguments or discussions. Only when you go deeper can you realize that every vocal or physical action that breaks the law of nature simultaneously causes harm to yourself.

When you go deeper you also see that as you start performing wholesome actions, either physical or vocal, the fire burning inside dies down and you start feeling peaceful. The Buddha said, Idha nandati, pecca nandati, katapuñño ubhayattha nandati. Because you are cultivating a mental habit pattern of generating peace, harmony, and real happiness, this mental state continues. All actions, either physical or vocal, made with the base of a pure mind cause happiness-not the happiness of that small layer of ash covering a burning ember, but happiness at the depth of the mind.

Samādhi is concentration. How should you concentrate? And why should you concentrate in this particular way? This was the enlightenment of the Buddha: Sammā-samādhi must be a samādhi that leads us to paññā. and its object must be the reality pertaining to your own body and mind.

What is known in the West as the conscious mind is actually a tiny part of the mind. The part of the mind called the unconscious or the half-conscious keeps feeling the sensations on the body and reacting to them. The surface part of the mind is like the layer of ash covering the burning ember: You can play with this and put some ice there so that you feel as if the burning has ceased and that you are perfectly happy. If you meditate using verbalization, it is only the conscious mind that is verbalizing; the deep unconscious has nothing to do with it. Likewise it is the tiny part of the mind, the conscious mind that visualizes, or imagines, or gives some suggestion, or plays some intellectual or emotional games. The mind deep inside has nothing to do with all this, and yet you feel as if you are peaceful.

When you go to a cinema, bar or theatre, you divert your agitated conscious mind and enjoy sensual pleasures. When you intoxicate your conscious mind with alcohol or drugs, again you forget your misery for some time. In the same way, when you intoxicate your mind with different kinds of meditation, you forget your misery. You forget the red-hot charcoal that is burning deep inside.

The enlightenment of the Buddha was to go to the depth and understand the law of cause and effect. He understood that whenever one reacts with craving or aversion, misery follows; this is the law of nature. He investigated why one reacts in this way.

At the apparent level it feels as if you react to things outside. Whatever you see, hear, smell, taste, touch or think that is pleasant, it seems that you react to that sensory contact with craving. Similarly whatever unpleasant contact you have at any of the sense doors, it seems that you react to it with aversion. That is true, but only at the surface level. There is a missing link that you cannot understand without practising Vipassana. You do not react to the external objects coming in contact with the respective sense doors; you react to the sensations within your body caused by the contact. When the sensation is pleasant, you react with craving; when the sensation is unpleasant, you react with aversion. If this link is missing you are not working at the depth of your mind, you are simply working at the surface.

People who work only with the conscious mind fool themselves, and it doesn't actually help them. You have to go to the depth, limit your attention to your own mind-and-matter phenomenon, and observe the interaction taking place there. The unconscious mind deep inside is constantly in contact with the bodily sensations. Mind and matter are so interrelated that every moment anything that happens in the mind influences the body, and anything that happens at the physical level influences the mind.

The Buddha was the first person in this era (there were many Buddhas before who had discovered the same thing) to find out this truth, and with compassion and goodwill to place it before people, Look, this is the law. Understand this law with your own experience, and come out of your misery.

Someone might forget this truth and say, Whether I go to this or that teacher the meditation is the same. I would reply, If the guru teaches you to feel bodily sensations and develop equanimity towards them, then it is the same. It doesn't matter whether it is called Vipassana or not, whether it is the teaching of the Buddha or anyone else. But if the guru does not teach you to work like this, and still you say, His teaching is the same, you are harming yourself because you are forgetting your bodily sensations, to which you keep reacting with craving and aversion.

This ash that covers the truth inside must be removed. Any object of meditation that helps this ash to grow is not a useful object of meditation; any object of meditation that removes the ash and makes us feel the misery inside is helpful.

This is the first noble truth, Look how much burning is going on, how much tension there is. This can only be experienced when you start feeling sensations within the body. Every bodily sensation is a misery because out of ignorance you react and generate suffering. How can this be stopped? How can the mind that is so enslaved by this habit pattern be freed from slavery?

It can only be done by practice; intellectual discussions, debates, or accepting the truth at the devotional level will not help. These can give us guidance and show us how we should work, but then we actually have to work. Those who want to progress on the path of Dhamma have to understand what Vipassana meditators are doing and the real reason why we work in this way.

Of course you should not despise others. Those who teach meditation techniques that work only at the intellectual level are also helping people; at least the conscious mind is purified to some extent and this is helpful. But for your own work understand that liberation will only come when you go to the root cause of misery. Unless you eradicate the root of the misery, you can't eradicate your misery.

Dhamma is so simple and yet people have made it so complicated. There cannot be anything simpler than Dhamma. It has been made complicated by adding this or that philosophy, this or that belief. Just practise; don't make it complicated. Those who have made it complicated have harmed themselves and harmed others. You have the true path but it's a long path. To change the habit pattern of the mind takes time; but a beginning has been made. Even if you have taken one course, a good beginning has been made. Make use of this and start to decondition the mind at the deepest level.

As you go deeper in your meditation while practising all the five silās, you will start understanding that any breakage of silā increases the ash on the surface of the mind, and simultaneously increases the burning inside. So realize the truth of burning, the misery within. Don't be deluded by this surface ash, by this small part of the so-called conscious mind.

Also understand that only by practising Dhamma can you benefit from Dhamma. If you take one 10-day Vipassana course but do not practise every day you will be helped, but only to a small extent. Or if you take one course every year but you don't practise daily, the habit pattern of your mind cannot be changed; and that blind habit pattern has to be changed.

Every time you practice Vipassana, you change this habit pattern little by little, you de-condition your mind little by little until you reach the stage where the mind is totally unconditioned; all the past habit patterns evaporate.


For this, you have to work seriously. You have this wonderful facility here, and you have made good use of it.

Once Dhamma starts growing, it keeps growing and nobody can stop it. Grow externally and a large number of people will benefit. Grow internally and deep inside you will benefit. If you yourself do not benefit and you only think of benefiting others, it won't work.

Develop in Dhamma for your own benefit and for the benefit of others; for your own welfare and for the welfare of others; for your own liberation and the liberation of others.

Bhavatu sabba mangalam!
May all beings be happy!

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(original article : The Essence of Dhamma , Vipassana Newsletter, Nov 15, 2005.
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Aug 26, 2011

Mettā-bhāvanā: for True Happiness of All Beings



Sabbe sattā, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā, sabbā itthiyo, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe manussā, sabbe amanussā, sabbe devā, sabbe vinipātikā– averā hontu, avyāpajjhā hontu, anīghā hontu, sukhī attānaṃ pariharantu. May all beings, all living creatures, all creatures, all individuals, all forms of life, all women, all men, all those who have attained purity of mind, all those who have not yet attained purity of mind, all devas, all humans, all non-humans, all celestial beings, and all those in states of woe be free from animosity, free from aversion, free from trouble. May happiness be with them always.
The practice of mettā-bhāvanā (meditation of loving kindness) is the closing part of the technique of Vipassana meditation. We practice mettā by radiating loving kindness and goodwill towards all beings, deliberately charging the atmosphere around us with the calming, positive vibrations of pure and compassionate love. The Buddha instructed us to develop mettā so as to live more peaceful and harmonious lives and to help others to do so as well. The practice of mettā gives us a way to share with all others the peace and harmony that we are developing. The commentaries state that mettā is the quality that inclines one to a friendly disposition—Mijjati siniyhatī’ti mettā. It is a sincere wish for the good and welfare of all, devoid of ill will. Non-aversion is mettā—adoso’ti mettā. The chief characteristic of mettā is a benevolent attitude. It culminates in the identification of oneself with all beings—a recognition of the fellowship of all life. Mettā is not a prayer nor is it the hope that an outside agency will help. On the contrary, it is a dynamic process producing a supportive atmosphere where others can act to help themselves. Mettā can be directed towards all beings or towards a particular person. We must eliminate egotism and open our minds to practice mettā. Intellectually, it is easy enough but it is far harder to develop such an attitude in oneself. To do so, some practice is needed, and so, we have the technique of mettā-bhāvanā, the systematic cultivation of goodwill towards others. To be really effective, though, mettā-bhāvanā must be practiced along with Vipassana meditation. So long as negativity such as aversion dominates the mind, it is futile to formulate conscious thoughts of goodwill, and doing so becomes a ritual devoid of inner meaning. However, when negativity is removed by the practice of Vipassana, goodwill naturally wells up in the mind; and emerging from the prison of self-obsession, we begin to concern ourselves with the welfare of others. For this reason, the technique of mettā-bhāvanā is introduced only at the end of a Vipassana course, after the participants have passed through the process of purification. At such a time, meditators often feel a deep wish for the well-being of others, making their practice of mettā truly effective. Though limited time is devoted to it in a course, mettā may be regarded as the culmination of the practice of Vipassana. Nibbāna can be experienced only by those whose minds are filled with loving kindness and compassion for all beings. Simply wishing for this state is not enough; we must purify our minds to attain it. By the practice of Vipassana, we become aware that the underlying reality of the world and of ourselves consists of arising and passing away every moment. We realize that the process of change continues without our control and regardless of our wishes. Gradually, we understand that any attachment to what is ephemeral and insubstantial produces suffering for us. We learn to be detached and to keep the balance of our minds in the face of any experience. Then we begin to experience what real happiness is: neither the satisfaction of craving nor the forestalling of fears but rather liberation from the cycles of craving and fear. As inner serenity develops, we clearly see how others are enmeshed in suffering, and naturally this wish arises, “May they find what we have found: the way out of misery, the path of peace.” This is the proper volition for the practice of mettā-bhāvanā. In order to practice mettā, the mind must be calm, balanced and free from negativity. This is the type of mind developed by the practice of Vipassana. A meditator knows by experience how anger, antipathy, or ill will destroys peace and frustrates any efforts to help others. Only when hatred is removed and equanimity is developed can we be happy and wish happiness for others. The words, “May all beings be happy” have great force only when uttered from a pure mind. Backed by this purity, they will certainly be effective in fostering the happiness of others. We must, therefore, examine ourselves before practicing mettā-bhāvanā to check whether we are really capable of practicing mettā. If we find even a tinge of hatred or aversion in our minds, we should refrain at that time and relax or lie down until the impurity or unpleasantness goes away. However, if the mind and body are filled with serenity and well-being, it is natural and appropriate to share this happiness with others: “May you be happy, may you be liberated from the defilements that are the causes of suffering. May all beings be peaceful! May all beings be happy! May all beings come out of their misery!” In Vipassana, no verbalization, visualization or imagination is allowed. But while practicing mettā-bhāvanā, all of these are allowed. We can use our imagination especially with those who are near and dear, we can visualize their faces and give mettā: “May you be happy, may you be happy.” As we experience the vibrations, which are characteristic of arising and passing, we can say to ourselves, “These vibrations are vibrations of mettā, of love, of compassion.” When one is alone, one can even verbalize, “May all be happy, may all be happy”. When we are in a group, we can recite mentally to ourselves, “May all be happy, may all be peaceful, may all come out of misery.” This loving attitude enables us to deal far more skilfully with the vicissitudes of life. Suppose, for example, one encounters a person who is acting out of deliberate ill will to harm others. The common response—to react with fear and hatred—is self-centeredness, which does nothing to improve the situation and, in fact, magnifies the negativity. It would be far more helpful to remain calm and balanced, with a feeling of goodwill for the person who is acting wrongly. This must not be merely an intellectual stance, a veneer over unresolved negativity. Mettā works only when it overflows spontaneously from a purified mind. The serenity gained in Vipassana meditation naturally gives rise to feelings of mettā, and throughout the day, this will continue to affect us and our environment in a positive way. Thus, Vipassana ultimately has a dual function: to bring us happiness by purifying our minds, and to help us to foster the happiness of others by preparing us to practice mettā. What is the purpose of freeing ourselves of negativity and egotism unless we share these benefits with others? In a retreat, we cut ourselves off from the world temporarily in order to return and share with others what we gained in solitude. These two aspects of the practice of Vipassana are inseparable. In these times of violent unrest and widespread suffering, the need for such a practice as mettā-bhāvanā is clear. If peace and harmony are to reign throughout the world, they must first be established in the minds of all the inhabitants of the world. May all beings be happy ! ---- Mettā-Bhāvanā Ahaṃ avero homi, abyāpajjho homi. Anīgho homi, sukhī attānaṃ pariharāmi. May I be free from animosity, free from suffering, free from trouble. May happiness be with me always. Mātā-pitu-ācariya-ñāti-samūhā, Averā hontu, abyāpajjhā hontu. Anīghā hontu, sukhī attānaṃ pariharantu. May my mother, father, teachers, and relatives be free from animosity, free from aversion, free from trouble. May happiness be with them always. Ārakkhadevatā bhūmaṭṭhadevatā rukkhaṭṭhadevatā, Ākāsaṭṭhadevatā, averā hontu, abyāpajjhā hontu. Anīghā hontu, sukhī attānaṃ pariharantu. May all guardian deities, earth-bound deities, tree-bound deities, sky-bound deities be free from animosity, free from aversion, free from trouble. May happiness be with them always. Puratthimāya disāya, puratthimāya anudisāya. Dakkhiṇāya disāya, dakkhiṇāya anudisāya. Pacchimāya disāya, pacchimāya anudisāya. Uttarāya disāya, uttarāya anudisāya. Uparimāya disāya, heṭṭhimāya disāya. In the direction of the east, in the direction of the south-east, in the direction of the south, in the direction of the south-west, in the direction of the west, in the direction of the north-west, in the direction of the north, in the direction of the north-east, in the direction above, in the direction below. Sabbe sattā, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā, sabbā itthiyo, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe manussā, sabbe amanussā, sabbe devā, sabbe vinipātikā– averā hontu, avyāpajjhā hontu, anīghā hontu, sukhī attānaṃ pariharantu. May all beings, all living creatures, all creatures, all individuals, all forms of life, all women, all men, all those who have attained purity of mind, all those who have not yet attained purity of mind, all devas, all humans, all non-humans, all celestial beings, and all those in states of woe be free from animosity, free from aversion, free from trouble. May happiness be with them always. ---- Original article: The Practice of Mettā-Bhāvanā ---- Vipassana meditation courses worldwide, course venues, online application for Vipassana courses * Directions to reach Global Pagoda, Gorai / Borivili, Mumbai * Benefits of Pure Volition of Dāna