The Discourse Summaries
CONTENTs
Initial difficulties—the purpose of this meditation—why respiration is chosen as the starting point—the nature of the mind—the reason for the difficulties, and how to deal with them—dangers to be avoided
Universal definition of sin and piety—the Noble Eightfold Path: s²la and sam±dhi
The Noble Eightfold Path: paññ±—received wisdom, intellectual wisdom, experiential wisdom—the kal±p±—the four elements—the three characteristics: impermanence, the illusory nature of the ego, suffering—penetration through apparent reality
Questions on how to practise Vipassana—the law of kamma—importance of mental action—four aggregates of the mind: consciousness, perception, sensation, reaction—remaining aware and equanimous is the way to emerge from suffering
The Four Noble Truths: suffering, the cause of suffering, the eradication of suffering, the way to eradicate suffering—the chain of conditioned arising
Importance of developing awareness and equanimity towards sensations—the four elements and their relation to the sensations—the four causes of the arising of matter—the five hindrances: craving, aversion, mental and physical sluggishness, agitation, doubt
Importance of equanimity towards subtle as well as gross sensations—continuity of awareness—five ‘friends’: faith, effort, awareness, concentration, wisdom
The law of multiplication and its reverse, the law of eradication—equanimity is the greatest welfare—equanimity enables one to live a life of real action—by remaining equanimous, one ensures a happy future for oneself
Application of the technique in daily life—the ten p±ram²
Review of the technique
How to continue practising after the end of the course
P±li Passages Quoted in the Discourses with English Translation
"Liberation can be gained only by practice, never by mere discussion," S. N. Goenka has said. A course in Vipassana meditation is an opportunity to take concrete steps towards liberation. In such a course the participant learns how to free the mind of the tensions and prejudices that disturb the flow of daily life. By doing so one begins to discover how to live each moment peacefully, productively, happily. At the same time one starts progressing towards the highest goal to which mankind can aspire: purity of mind, freedom from all suffering, full enlightenment.
None of this can be attained just by thinking about it or wishing for it. One must take steps to reach the goal. For this reason, in a Vipassana course the emphasis is always on actual practice. No philosophical debates are permitted, no theoretical arguments, no questions that are unrelated to one’s own experience. As far as possible, meditators are encouraged to find the answers to their questions within themselves. The teacher provides whatever guidance is needed in the practice, but it is up to each person to implement these guidelines: one has to fight one’s own battle, work out one’s own salvation.
Given this emphasis, still some explanation is necessary to provide a context for the practice. Therefore every evening of a course Goenkaji gives a "Dhamma talk", in order to put into perspective the experiences of that day, and to clarify various aspects of the technique. These discourses, he warns, are not intended as intellectual or emotional entertainment. Their purpose is simply to help meditators understand what to do and why, so that they will work in the proper way and will achieve the proper results.
It is these talks that are presented here in condensed form.
The eleven discourses provide a broad overview of the teaching of the Buddha. The approach to this subject, however, is not scholarly or analytical. Instead the teaching is presented in the way that it unfolds to a meditator: as a dynamic, coherent whole. All its different facets are seen to reveal an underlying unity: the experience of meditation. This experience is the inner fire that gives true life and brilliance to the jewel of the Dhamma.
Without this experience one cannot grasp the full significance of what is said in the discourses, or indeed of the teaching of the Buddha. But this does not mean that there is no place for an intellectual appreciation of the teaching. Intellectual understanding is valuable as a support to meditative practice, even though meditation itself is a process that goes beyond the limits of the intellect.
For this reason these summaries have been prepared, giving in brief the essential points of each discourse. They are intended mainly to offer inspiration and guidance to those who practice Vipassana meditation as taught by S. N. Goenka. To others who happen to read them, it is hoped that they will provide encouragement to participate in a Vipassana course and to experience what is here described.
The summaries should not be treated as a do-it-yourself manual for learning Vipassana, a substitute for a ten-day course. Meditation is a serious matter, especially the Vipassana technique, which deals with the depths of the mind. It should never be approached lightly or casually. The proper way to learn Vipassana is only by joining a formal course, where there is a suitable environment to support the meditator, and a trained guide. If someone chooses to disregard this warning and tries to teach himself the technique only from reading about it, he proceeds entirely at his own risk.
Fortunately courses in Vipassana meditation as taught by S. N. Goenka are now held regularly in many parts of the world. Schedules may be obtained by writing to any of the centres listed in the back of this book.
The summaries are based primarily on discourses given by Goenkaji at the Vipassana Meditation Centre, Massachusetts, U.S.A. during August 1983. An exception is the Day Ten Summary, which is based on a discourse given at the Centre in August 1984.
While Goenkaji has looked through this material and approved it for publication, he has not had time to check the text closely. As a result, the reader may find some errors and discrepancies. These are the responsibility not of the teacher, nor of the teaching, but of myself. Criticism will be very welcome that might help to correct such flaws in the text.
May this work help many in their practice of Dhamma.
May all beings be happy.
William Hart
Sayings of the Buddha and his disciples that are quoted by Goenkaji are taken from the Collections of Discipline (Vinaya-piµaka) and of Discourses (Sutta-piµaka) of the P±li canon. (A number of quotations appear in both Collections, although in such cases only the Sutta references are given here.) There are also a few quotations from post-canonical P±li literature. In his talks, Goenkaji explains these passages more often by paraphrase than by word-for-word translation from the P±li. The intention is to give the essence of each passage in ordinary language, stressing its relevance to the practice of Vipassana meditation.
Where a P±li passage appears in the summary, the explanation given is that of Goenkaji in the discourse on which the summary is based. At the back of this book, in the section of P±li with English translation, an attempt has been made to give more exact renderings of the passages quoted, still emphasizing the point of view of a meditator.
In the text of the summaries, the use of P±li words has been kept to the necessary minimum. Where such words are used, for the sake of consistency their plurals are given in P±li form; for example, the plural of saªkh±ra is saªkh±r±, that of kal±pa is kal±p±, that of p±rami is p±ram²
Namo tassa bhagavato arahato samm±-sambuddhassa
Initial difficulties—the purpose of this meditation—why respiration is chosen as the starting point—the nature of the mind—the reason for the difficulties, and how to deal with them—dangers to be avoided
The first day is full of great difficulties and discomforts, partly because one is not accustomed to sit all day long and to try to meditate, but mostly because of the type of meditation that you have started practising: awareness of respiration, nothing but respiration.
It would have been easier and faster to concentrate the mind without all these discomforts if, along with awareness of respiration, one had started repeating a word, a mantra, a god’s name, or if one had started imagining the shape or form of a deity. But you are required to observe bare respiration, as it naturally is, without regulating it; no word or imagined form may be added.
They are not permitted because the final aim of this meditation is not concentration of mind. Concentration is only a help, a step leading to a higher goal: purification of mind, eradicating all the mental defilements, the negativities within, and thus attaining liberation from all misery, attaining full enlightenment.
Every time an impurity arises in the mind, such as anger, hatred, passion, fear etc., one becomes miserable. Whenever something unwanted happens, one becomes tense and starts tying knots inside. Whenever something wanted does not happen, again one generates tension within. Throughout life one repeats this process until the entire mental and physical structure is a bundle of Gordian knots. And one does not keep this tension limited to oneself, but instead distributes it to all with whom one comes into contact. Certainly this is not the right way to live.
You have come to this meditation course to learn the art of living: how to live peacefully and harmoniously within oneself, and to generate peace and harmony for all others; how to live happily from day to day while progressing towards the highest happiness of a totally pure mind, a mind filled with disinterested love, with compassion, with joy at the success of others, with equanimity.
To learn the art of living harmoniously, first one must find the cause of disharmony. The cause always lies within, and for this reason you have to explore the reality of yourself. This technique helps you to do so, to examine your own mental and physical structure, towards which there is so much attachment, resulting only in tensions, in misery. At the experiential level one must understand one’s own nature, mental and physical; only then can one experience whatever there might be beyond mind and matter. This is therefore a technique of truth-realization, self-realization, inves-tigating the reality of what one calls ‘oneself’. It might also be called a technique of God-realization, since after all God is nothing but truth, but love, but purity.
Direct experience of reality is essential. "Know thyself"—from superficial, apparent, gross reality, to subtler realities, to the subtlest reality of mind and matter. Having experienced all these, one can then go further to experience the ultimate reality which is beyond mind and matter.
Respiration is a proper point from which to begin this journey. Using a self-created, imaginary object of attention—a word or form—will lead only in the direction of greater imaginings, greater illusion; it will not help one to discover the subtler truths about oneself. To penetrate to subtler truth, one must begin with truth, with an apparent, gross reality such as respiration. Further, if a word is used, or the form of a deity, then the technique becomes sectarian. A word or form will be identified with one culture, one religion or another, and those of a different background may find it unacceptable. Misery is a universal malady. The remedy for this malady cannot be sectarian; it also must be universal. Awareness of respiration meets this requirement. Breath is common to all: observing it will be acceptable to all. Every step on the path must be totally free from sectarianism.
Breath is a tool with which to explore the truth about oneself. Actually, at the experiential level, you know very little about your body. You know only its external appearance, the parts and functions of it that you can consciously control. You know nothing of the internal organs which operate beyond your control, nothing of the cells of which the entire body is composed, and which are chan-ging every moment. Innumerable biochemical and electromagnetic reactions are occurring constantly throughout the body, but you have no knowledge of them.
On this path, whatever is unknown about yourself must become known to you. For this purpose respiration will help. It acts as a bridge from the known to the unknown, because respiration is one function of the body that can be either conscious or unconscious, intentional or automatic. One starts with conscious, intentional breathing, and proceeds to awareness of natural, normal breath. And from there you will advance to still subtler truths about yourself. Every step is a step with reality; every day you will penetrate further to discover subtler realities about yourself, about your body and mind.
Today you were asked to observe only the physical function of respiration, but at the same time, each one of you was observing the mind, because the nature of the breath is strongly connected to one’s mental state. As soon as any impurity, any defilement arises in the mind, the breath becomes abnormal—one starts breathing a little rapidly, a little heavily. When the defilement passes away, the breath again becomes soft. Thus breath can help to explore the reality not only of the body, but also of the mind.
One reality of mind, which you began to experience today, is its habit of always wandering from one object to another. It does not want to stay on the breath, or on any single object of attention: instead it runs wild.
And when it wanders, where does the mind go? By your practice, you have seen that it wanders either in the past or in the future. This is the habit pattern of the mind; it does not want to stay in the present moment. Actually, one has to live in the present. Whatever is past is gone beyond recall; whatever is future remains beyond one’s reach, until it becomes present. Remembering the past and giving thought to the future are important, but only to the extent that they help one to deal with the present. Yet because of its ingrained habit, the mind constantly tries to escape from present reality into a past or future that is unattainable, and therefore this wild mind remains agitated, miserable. The technique that you are learning here is called the art of living, and life can really be lived only in the present. Therefore the first step is to learn how to live in the present moment, by keeping the mind on a present reality: the breath that is now entering or leaving the nostrils. This is a reality of this moment, although a superficial one. When the mind wanders away, smilingly, without any tension, one accepts the fact that, because of its old habit pattern, it has wandered. As soon as one realizes that the mind has wandered, naturally, automatically, it will return to awareness of respiration.
You easily recognised the tendency of the mind to roll in thoughts either of the past or of the future. Now of what type are these thoughts? Today you have seen for yourselves that at times thoughts arise without any sequence, any head or tail. Such mental behavior is commonly regarded as a sign of madness. Now, however, you have all discovered that you are equally mad, lost in ignorance, illusions, delusions—moha. Even when there is a sequence to the thoughts, they have as their object something that is either pleasant or unpleasant. If it is pleasant, one starts reacting with liking, which develops into craving, clinging—r±ga. If it is unpleasant, one starts reacting with disliking, which develops into aversion, hatred—dosa. The mind is constantly filled with ignorance, craving, and aversion. All other impurities stem from these three basic ones, and every impurity makes one miserable.
The goal of this technique is to purify the mind, to free it from misery by gradually eradicating the negativities within. It is an operation deep into one’s own unconscious, performed in order to uncover and remove the complexes hidden there. Even the first step of the technique must purify the mind, and this is the case: by observing respiration, you have started not only to concentrate the mind, but also to purify it. Perhaps during today there were only a few moments when your mind was fully concentrated on your breathing, but every such moment is very powerful in changing the habit pattern of the mind. In that moment, you are aware of the present reality, the breath entering or leaving the nostrils, without any illusion. And you cannot crave for more breath, or feel aversion towards your breathing: you simply observe, without reacting to it. In such a moment, the mind is free from the three basic defilements, that is, it is pure. This moment of purity at the conscious level has a strong impact on the old impurities accumulated in the unconscious. The contact of these positive and negative forces produces an explosion. Some of the impurities hidden in the unconscious rise to the conscious level, and manifest as various mental or physical discomforts.
When one faces such a situation, there is the danger of becoming agitated, and multiplying the difficulties. However, it would be wise to understand that what seems to be a problem is actually a sign of success in the meditation, an indication that in fact the technique has started to work. The operation into the unconscious has begun, and some of the pus hidden there has started to come out of the wound. Although the process is unpleasant, this is the only way to get rid of the pus, to remove the impurities. If one continues working in the proper way, all these difficulties will gradually diminish. Tomorrow will be a little easier, next day more so. Little by little, all the problems will pass away, if you work.
Nobody else can do the job for you; you have to work yourself. You have to explore reality within yourself. You have to liberate yourself.
Some advice about how to work:
During meditation hours, always meditate indoors. If you try to meditate outside in direct contact with the light and wind, you will not be able to penetrate to the depths of your mind. During breaks you may go outside.
You must remain within the limits of the course site. You are perfor-ming an operation on your mind; remain in the operating room.
Resolve to remain for the entire period of the course, no matter what difficulties you may face. When problems arise during the operation, remember this strong determination. It can be harmful to leave in the middle of a course.
Similarly, make a strong determination to observe all the discipline and rules, of which the most important is the rule of silence. Also resolve to follow the timetable, and specially to be in the hall for the three one-hour sittings of group meditation each day.
Avoid the danger of overeating, of allowing yourself to succumb to drowsiness, and of needless talking.
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. If any point is not clear to you, come to the guide for clarification. But give a fair trial to this technique; if you do so, you will get wonderful results.
Make best use of the time, the opportunity, the technique, to liberate yourselves from the bondages of craving, aversion, delusion, and to enjoy real peace, real harmony, real happiness.
Real happiness to you all.
May all beings be happy!
Universal definition of sin and piety—the Noble Eightfold Path: s²la and sam±dhi
The second day is over. Although it was slightly better than the first day, difficulties still remain. The mind is so restless, agitated, wild, like a wild bull or elephant which creates havoc when it enters a human dwelling-place. If a wise person tames and trains the wild animal, then all its strength, which has been used for destructive purposes, now begins to serve society in constructive ways. Similarly the mind, which is far more powerful and dangerous than a wild elephant, must be tamed and trained; then its enormous strength will start to serve you. But you must work very patiently, persistently, and continuously. Continuity of practice is the secret of success.
You have to do the work; no-one else can do it for you. With all love and compassion an enlightened person shows the way to work, but he cannot carry anyone on his shoulders to the final goal. You must take steps yourself, fight your own battle, work out your own salvation. Of course, once you start working, you receive the support of all the Dhamma forces, but still you have to work yourself. You have to walk the entire path yourself.
Understand what is the path on which you have started walking. The Buddha described it in very simple terms:
Abstain from all sinful, unwholesome actions,perform only pious wholesome ones,purify the mind;this is the teaching of enlightened ones.
It is a universal path, acceptable to people of any background, race, or country. But the problem comes in defining sin and piety. When the essence of Dhamma is lost, it becomes a sect, and then each sect gives a different definition of piety, such as having a particular external appearance, or performing certain rituals, or holding certain beliefs. All these are sectarian definitions, acceptable to some and not to others. Dhamma, however, gives a universal definition of sin and piety. Any action that harms others, that disturbs their peace and harmony, is a sinful, unwholesome action. Any action that helps other, that contributes to their peace and harmony, is a pious, wholesome action. This is a definition in accordance not with any dogma, but rather with the law of nature. And according to the law of nature, one cannot perform an action that harms others without first generating a defilement in the mind—anger, fear, hatred, etc.; and whenever one generates a mental defilement, then one becomes miserable, one experiences the sufferings of hell within. Similarly, one cannot perform an action that helps others without first generating love, compassion, good will; and as soon as one starts developing such pure mental qualities, one starts enjoying heavenly peace within. When you help others, simultaneously you help yourself; when you harm others, simultaneously you harm yourself. This is Dhamma, truth, law—the universal law of nature.
The path of Dhamma is called the Noble Eightfold Path, noble in the sense that anyone who walks on it is bound to become a noble-hearted, saintly person. The path is divided into three sections: s²la, sam±dhi, and paññ±. s²la is morality—abstaining from unwholesome deeds of body and speech. sam±dhi is the wholesome action of developing mastery over one’s mind. Practising both is helpful, but neither s²la nor sam±dhi can eradicate all the defilements accumulated in the mind. For this purpose the third section of the path must be practised: paññ±, the development of wisdom, of insight, which totally purifies the mind. Within the division of s²la are three parts of the Noble Path:
1) Samm±-v±c±—right speech, purity of vocal action. To understand what is purity of speech, one must know what is impurity of speech. Speaking lies to deceive others, speaking harsh words that hurt others, backbiting and slanderous talk, babbling and purposeless chatter are all impurities of vocal action. When one abstains from these, what remains is right speech.
2) Samm±-kammanta—right action, purity of physical action. On the path of Dhamma there is only one yardstick to measure the purity or impurity of an action, be it physical, vocal, or mental, and that is whether the action helps or harms others. Thus killing, stealing, committing rape or adultery, and becoming intoxicated so that one does not know what one is doing are all actions that harm others, and also harm oneself. When one abstains from these impure physical actions, what remains is right action.
3) Samm±-±j²va—right livelihood. Everyone must have some way to support himself and those who are dependent on him, but if the means of support is harmful to others, then it is not a right livelihood. Perhaps one may not oneself perform wrong actions by one’s livelihood, but encourages others to do so; if so one is not practising right livelihood. For example, selling liquor, operating a gambling den, selling arms, selling living animals or animal flesh are none of them right livelihoods. Even in the highest profession, if one’s motivation is only to exploit others, then one is not practicing right livelihood. If the motivation is to perform one’s part as a member of society, to contribute one’s own skills and efforts for the general good, in return for which one receives a just remuneration by which one maintains oneself and one’s dependents, then such a person is practising right livelihood.
A householder, a lay person, needs money to support himself. The danger, however, is that earning money becomes a means to inflate the ego: one seeks to amass as much as possible for oneself, and feels contempt for those who earn less. Such an attitude harms others and also harms oneself, because the stronger the ego, the further one is from liberation. Therefore one essential aspect of right livelihood is giving charity, sharing a portion of what one earns with others. Then one earns not only for one’s own benefit but also for the benefit of others.
If Dhamma consisted merely of exhortations to abstain from actions that harm others, then it would have no effect. Intellectually one may understand the dangers of performing unwholesome actions and the benefits of performing wholesome ones, or one may accept the importance of s²la out of devotion to those who preach it. Yet one continues to perform wrong actions, because one has no control over the mind. Hence the second division of Dhamma, sam±dhi—developing mastery over one’s own mind. Within this division are another three parts of the Noble Eightfold Path:
4) Samm±-v±y±ma—right effort, right exercise. By your practice you have seen how weak and infirm the mind is, always wavering from one object to another. Such a mind requires exercise to strengthen it. There are four exercises to strengthen the mind: removing from it any unwholesome qualities it may have, closing it to any unwholesome qualities it does not have, preserving and multiplying those wholesome qualities that are present in the mind, and opening it to any wholesome qualities that are missing. Indirectly, by the practice of awareness of respiration (Anapana) you have started performing these exercises.
5) Samm±-sati—right awareness, awareness of the reality of the present moment. Of the past there can only be memories; for the future there can only be aspirations, fears, imaginations. You have started practising samm±-sati by training yourself to remain aware of whatever reality manifests at the present moment, within the limited area of the nostrils. You must develop the ability to be aware of the entire reality, from the grossest to the subtlest level. To begin, you gave attention to the conscious, intentional breath, then the natural, soft breath, then the touch of the breath. Now you will take a still subtler object of attention: the natural, physical sensations within this limited area. You may feel the temperature of the breath, slightly cold as it enters, slightly warm as it leaves the body. Beyond that, there are innumerable sensations not related to breath: heat, cold, itching, pulsing, vibrating, pressure, tension, pain, etc. You cannot choose what sensation to feel, because you cannot create sensations. Just observe; just remain aware. The name of the sensation is not important; what is important is to be aware of the reality of the sensation without reacting to it.
The habit pattern of the mind, as you have seen, is to roll in the future or in the past, generating craving or aversion. By practising right awareness you have started to break this habit. Not that after this course you will forget the past entirely, and have no thought at all for the future. But in fact you used to waste your energy by rolling needlessly in the past or future, so much so that when you needed to remember or plan something, you could not do so. By developing samm±-sati, you will learn to fix your mind more firmly in the present reality, and you will find that you can easily recall the past when needed, and make proper provisions for the future. You will be able to lead a happy, healthy life.
6) Samm±-sam±dhi—right concentration. Mere concentration is not the aim of this technique; the concentration you develop must have a base of purity. With a base of craving, aversion, or illusion one may concentrate the mind, but this is not samm±-sam±dhi. One must be aware of the present reality within oneself, without any craving or aversion. Sustaining this awareness continuously from moment to moment—this is samm±-sam±dhi.
By following scrupulously the five precepts, you have started practising s²la. By training your mind to remain focused on one point, a real object of the present moment, without craving or aversion, you have started developing sam±dhi. Now keep working diligently to sharpen your mind, so that when you start to practise paññ± you will be able to penetrate to the depths of the unconscious, to eradicate all the impurities hidden there, and to enjoy real happiness—the happiness of liberation.
Real happiness to you all.
May all beings be happy!
The Noble Eightfold Path: paññ±—received wisdom, intellectual wisdom, experiential wisdom—the kal±p±—the four elements—the three characteristics: impermanence, the illusory nature of the ego, suffering—penetrating through apparent reality
The third day is over. Tomorrow afternoon you will enter the field of paññ±, wisdom, the third division of the Noble Eightfold Path. Without wisdom, the path remains incomplete.
One begins the path by practising s²la, that is, by abstaining from causing harm to others; but although one may not harm others, still one harms oneself by generating defilements in the mind. Therefore one undertakes the training of sam±dhi, learning to control the mind, to suppress the defilements that have arisen. However, suppressing defilements does not eliminate them. They remain in the unconscious and multiply there, continuing to cause harm to oneself. Therefore the third step of Dhamma, paññ±: neither giving a free licence to the defilements nor suppressing them, but instead allowing them to arise and be eradicated. When the defilements are eradicated, the mind is freed from impurities. And when the mind has been purified, then without any effort one abstains from actions that harm others since by nature a pure mind is full of goodwill and compassion for others. Similarly, without any effort one abstains from actions that harm oneself. One lives a happy, healthy life. Thus each step of the path must lead to the next. s²la leads to the development of sam±dhi, right concentration; sam±dhi leads to the developments of paññ±, wisdom which purifies the mind; paññ± leads to nibb±na, liberation from all impurities, full enlightenment.
Within the division of fall two more parts of the Noble Eightfold Path:
7) Samm±-saªkappa—right thoughts. It is not necessary that the entire thought process be stopped before one can begin to develop wisdom. Thoughts remain, but the pattern of thinking changes. The defilements at the surface level of the mind start to pass away because of the practice of awareness of respiration. Instead of thoughts of craving, aversion, and delusion, one begins to have healthy thoughts, thoughts about Dhamma, the way to liberate oneself.
8) Samm±-diµµhi—right understanding. This is real paññ±, understanding reality as it is, not just as it appears to be.
There are three stages in the development of paññ±, of wisdom. The first is suta-may± paññ±, wisdom acquired by hearing or reading the words of another. This received wisdom is very helpful in order to set one in the proper direction. However, by itself it cannot liberate, because in fact it is only a borrowed wisdom. One accepts it as true perhaps out of blind faith, or perhaps out of aversion, in the fear that disbelieving will lead one to hell, or perhaps out of craving, in the hope that believing will lead one to heaven. But in any case, it is not one’s own wisdom.
The function of received wisdom should be to lead to the next stage: cint±-may± paññ±, intellectual understanding. Rationally one examines what one has heard or read, to see whether it is logical, practical, beneficial; if so, then one accepts it. This rational understanding is also important, but it can be very dangerous if it is regarded as an end in itself. Someone develops his intellectual knowledge, and decides that therefore he is a very wise person. All that he learns serves only to inflate his ego; he is far away from liberation.
The proper function of intellectual understanding is to lead to the next stage; bh±van±-may± paññ±, the wisdom that develops within oneself, at the experiential level. This is real wisdom. Received wisdom and intellectual understanding are very useful if they give one inspiration and guidance to take the next step. However, it is only experiential wisdom that can liberate, because this is one’s own wisdom, based on one’s own experience.
An example of the three types of wisdom: a doctor gives a prescription for medicine to a sick man. The man goes home, and out of great faith in his doctor, he recites the prescription every day; this is suta-may± paññ±. Not satisfied with that, the man returns to the doctor, and demands and receives an explanation of the prescription, why it is necessary and how it will work; this is cint±-may± paññ±. Finally the man takes the medicine; only then is his disease eradicated. The benefit comes only from the third step, the bh±van±-may± paññ±.
You have come to this course to take the medicine yourself, to develop your own wisdom. To do so, you must understand truth at the experiential level. So much confusion exists because the way things appear to be is totally different from their real nature. To remove this confusion, you must develop experiential wisdom. And outside of the framework of the body, truth cannot be experienced; it can only be intellectualized. Therefore you must develop the ability to experience truth within yourself, from the grossest to the subtlest levels, in order to emerge from all illusions, all bondages.
Everyone knows that the entire universe is constantly changing, but mere intellectual understanding of this reality will not help; one must experience it within oneself. Perhaps a traumatic event, such as the death of someone near or dear, forces one to face the hard fact of impermanence, and one starts to develop wisdom, to see the futility of striving after worldly goods and quarrelling with others. But soon the old habit of egotism reasserts itself, and the wisdom fades, because it was not based on direct, personal experience. One has not experienced the reality of impermanence within oneself.
Everything is ephemeral, arising and passing away every moment—anicca; but the rapidity and continuity of the process create the illusion of permanence. The flame of a candle and the light of an electric lamp are both changing constantly. If by one’s senses one can detect the process of change, as is possible in the case of the candle flame, then one can emerge from the illusion. But when, as in the case of the electric light, the change is so rapid and continuous that one’s senses cannot detect it, then the illusion is far more difficult to break. One may be able to detect the constant change in a flowing river, but how is one to understand that the man who bathes in that river is also changing every moment?
The only way to break the illusion is to learn to explore within oneself, and to experience the reality of one’s own physical and mental structure. This is what Siddhattha Gotama did to become a Buddha. Leaving aside all preconceptions, he examined himself to discover the true nature of the physical and mental structure. Starting from the level of superficial, apparent reality, he penetrated to the subtlest level, and he found that the entire physical structure, the entire material world, is composed of subatomic particles, called in P±li aµµha kal±p±. And he discovered that each such particle consists of the four elements—earth, water, fire, air—and their subsidiary characteristics. These particles, he found, are the basic building blocks of matter, and they are themselves constantly arising and passing away, with great rapidity—trillions of times within a second. In reality there is no solidity in the material world; it is nothing but combustion and vibrations. Modern scientists have confirmed the findings of the Buddha, and have proved by experiment that the entire material universe is composed of subatomic particles which rapidly arise and pass away. However, these scientists have not become liberated from all misery, because their wisdom is only intellectual. Unlike the Buddha, they have not experienced truth directly, within themselves. When one experiences personally the reality of one’s own impermanence, only then does one start to come out of misery.
As the understanding of anicca develops within oneself, another aspect of wisdom arises: anatt±, no ‘I’, no ‘mine’. Within the physical and mental structure, there is nothing that lasts more than a moment, nothing that one can identify as an unchanging self or soul. If something is indeed ‘mine’, then one must be able to possess it, to control it, but in fact one has no mastery even over one’s body: it keeps changing, decaying, regardless of one’s wishes.
Then the third aspect of wisdom develops: dukkha, suffering. If one tries to possess and hold on to something that is changing beyond one’s control, then one is bound to create misery for oneself. Commonly, one identifies suffering with unpleasant sensory experiences, but pleasant ones can equally be causes of misery, if one develops attachment to them, because they are equally impermanent. Attachment to what is ephemeral is certain to result in suffering.
When the understanding of anicca, anatt±, and dukkha is strong, this wisdom will manifest in one’s daily life. Just as one has learned to penetrate beyond the apparent reality within, so in external circumstances one will be able to see the apparent truth, and also the ultimate truth. One comes out of illusions and lives a happy, healthy life.
Many illusions are created by apparent, consolidated, integrated reality—for example, the illusion of physical beauty. The body appears beautiful only when it is integrated. Any part of it, seen separately, is without attraction, without beauty—asubha. Physical beauty is superficial, apparent reality, not ultimate truth.
However, understanding the illusory nature of physical beauty will not lead to hatred of others. As wisdom arises, naturally the mind becomes balanced, detached, pure, full of good will towards all. Having experienced reality within oneself, one can come out of illusions, cravings, and aversions, and can live peacefully and happily.
Tomorrow afternoon, you will take your first steps in the field of paññ± when you start to practise Vipassana. Do not expect that as soon as you begin you will see all the subatomic particles arising and passing away throughout the body. No, one begins with gross, apparent truth, and by remaining equanimous, gradually one penetrates to subtler truths, to the ultimate truths of mind, of matter, of the mental factors and finally to the ultimate truth which is beyond mind and matter.
To attain this goal, you must work yourself. Therefore keep your s²la strong, because this is the base of your meditation, and keep practicing Anapana until 3 p.m. tomorrow; keep observing reality within the area of the nostrils. Keep sharpening your mind so that when you start Vipassana tomorrow, you can penetrate to the deeper levels and eradicate the impurities hidden there. Work patiently, persistently, continuously, for your own good, your own liberation.
May all of you be successful in taking the first steps on the path of liberation.
May all beings be happy!
Questions on how to practise Vipassana—the law of kamma—importance of mental action—four aggregates of the mind: consciousness, perception, sensation, reaction—remaining aware and equanimous is the way to emerge from suffering
The fourth day is a very important day. You have started taking dips in the Ganges of Dhamma within, exploring the truth about yourself at the level of bodily sensations. In the past, because of ignorance, these sensations were causes for the multiplication of your misery, but they can also be tools to eradicate misery. You have taken a first step on the path to liberation by learning to observe bodily sensations and to remain equanimous.
Some questions about the technique which are frequently asked:
Why move the attention through the body in order, and why in this order? Any order may be followed, but an order is necessary. Otherwise there is the danger of neglecting some parts of the body, and those parts will remain blind, blank. Sensations exist throughout the body, and in this technique, it is very important to develop the ability to experience them everywhere. For this purpose moving in order is very helpful.
If in a part of the body there is no sensation, you may keep your attention there for a minute. In reality there is sensation there, as in every particle of the body, but it is of such a subtle nature that your mind is not aware of it consciously, and therefore this area seems blind. Stay for a minute, observing calmly, quietly and equanimously. Don’t develop craving for a sensation, or aversion towards the blindness. If you do so, you have lost the balance of your mind, and an unbalanced mind is very dull; it certainly cannot experience the more subtle sensations. But if the mind remains balanced, it becomes sharper and more sensitive, capable of detecting subtle sensations. Observe the area equanimously for about a minute, not more. If within a minute no sensation appears, then smilingly move further. Next round, again stay for a minute; sooner or later you will begin to experience sensations there and throughout the body. If you have stayed for a minute and still cannot feel a sensation, then try to feel the touch of your clothing if it is a covered area, or the touch of the atmosphere if it is uncovered. Begin with these superficial sensations, and gradually you will start to feel other ones as well.
If the attention is fixed in one part of the body and a sensation starts in another, should one jump back or forward to observe this other sensation? No; continue moving in order. Don’t try to stop the sensations in other parts of the body—you cannot do so—but don’t give them any importance. Observe each sensation only when you come to it, moving in order. Otherwise you will jump from one place to another, missing many parts of the body, obser-ving only gross sensations. You have to train yourself to observe all the different sensations in every part of the body, gross or subtle, pleasant or unpleasant, distinct or feeble. Therefore never allow the attention to jump from place to place.
How much time should one take to pass the attention from head to feet? This will vary according to the situation one faces. The instruction is to fix your attention in a certain area, and as soon as you feel a sensation, to move ahead. If the mind is sharp enough, it will be aware of sensation as soon as it comes to an area, and you can move ahead at once. If this situation occurs throughout the body, it may be possible to move from head to feet in about ten minutes, but it is not advisable to move more quickly at this stage. If the mind is dull, however, there may be many areas in which it is necessary to wait for up to a minute for a sensation to appear. In that case, it may take thirty minutes or an hour to move from head to feet. The time needed to make a round is not important. Just keep working patiently, persistently; you will certainly be successful.
How big should the area be in which to fix the attention? Take a section of the body about two or three inches wide; then move ahead another two or three inches, and so on. If the mind is dull, take larger areas, for example, the entire face, or the entire right upper arm; then gradually try to reduce the area of attention. Eventually you will be able to feel sensations in every particle of the body, but for now, an area of two or three inches is good enough.
Should one feel sensations only on the surface of the body or also in the interior? Sometimes a meditator feels sensations inside as soon as he starts Vipassana; sometimes at first he feels sensations only on the surface. Either way is perfectly all right. If sensations appear only on the surface, observe them repeatedly until you feel sensation on every part of the surface of the body. Having experienced sensations everywhere on the surface, you will later start penetrating into the interior. Gradually the mind will develop the ability to feel sensations everywhere, both outside and inside, in every part of the physical structure. But to begin, superficial sensations are good enough.
The path leads through the entire sensory field, to the ultimate reality which is beyond sensory experience. If you keep purifying your mind with the help of sensations, then certainly you will reach the ultimate stage.
When one is ignorant, sensations are a means to multiply one’s misery, because one reacts to them with craving or aversion. The problem actually arises, the tension originates, at the level of bodily sensations; therefore this is the level at which one must work to solve the problem, to change the habit pattern of the mind. One must learn to be aware of all the different sensations without reacting to them, accepting their changing, impersonal nature. By doing so, one comes out of the habit of blind reaction, one liberates oneself from misery.
What is a sensation? Anything that one feels at the physical level is a sensation—any natural, normal, ordinary bodily sensation, whether pleasant or unpleasant, whether gross or subtle, whether intense or feeble. Never ignore a sensation on the grounds that it is caused by atmospheric conditions, or by sitting for long hours, or by an old disease. Whatever the reason, the fact is that you feel a sensation. Previously you tried to push out the unpleasant sensations, to pull in the pleasant ones. Now you simply observe objectively, without identifying with the sensations.
It is a choiceless observation. Never try to select sensations; instead, accept whatever arises naturally. If you start looking for something in particular, something extraordinary, you will create difficulties for yourself, and will not be able to progress on the path. The technique is not to experience something special, but rather to remain equanimous in the face of any sensation. In the past you had similar sensations in your body, but you were not aware of them consciously, and you reacted to them. Now you are learning to be aware and not to react, to feel whatever is happening at the physical level and to maintain equanimity.
If you work in this way, gradually the entire law of nature will become clear to you. This is what Dhamma means: nature, law, truth. To understand truth at the experiential level, one must investigate it within the framework of the body. This is what Siddhattha Gotama did to become a Buddha, and it became clear to him, and will become clear to anyone who works as he did, that throughout the universe, within the body as well as outside it, everything keeps changing. Nothing is a final product; everything is involved in the process of becoming—bhava. And another reality will become clear: nothing happens accidentally. Every change has a cause which produces an effect, and that effect in turn becomes the cause for a further change, making an endless chain of cause and effect. And still another law will become clear: as the cause is, so the effect will be; as the seed is, so the fruit will be.
On the same soil one sows two seeds, one of sugarcane, the other of neem—a very bitter tropical tree. From the seed of sugarcane develops a plant that is sweet in every fibre, from the seed of neem, a plant that is bitter in every fibre. One may ask why nature is kind to one plant and cruel to the other. In fact nature is neither kind nor cruel; it works according to set rules. Nature merely helps the quality of each seed to manifest. If one sows seeds of sweetness, the harvest will be sweetness. If one sows seeds of bitterness, the harvest will be bitterness. As the seed is, so the fruit will be; as the action is, so the result will be.
The problem is that one is very alert at harvest time, wanting to receive sweet fruit, but during the sowing season one is very heedless, and plants seeds of bitterness. If one wants sweet fruit, one should plant the proper type of seeds. Praying or hoping for a miracle is merely self-deception; one must understand and live according to the law of nature. One must be careful about one’s actions, because these are the seeds in accordance with the quality of which one will receive sweetness or bitterness.
There are three types of action: physical, vocal and mental. One who learns to observe oneself quickly realizes that mental action is the most important, because this is the seed, the action that will give results. Vocal and physical actions are merely projections of the mental action, yardsticks to measure its intensity. They originate as mental action, and this mental action subsequently manifests at the vocal or physical level. Hence the Buddha declared:
Mind precedes all phenomena,mind matters most, everything is mind-made.If with an impure mindyou speak or act,then suffering follows youas the cartwheel follows the foot of the draft animal.
If with a pure mindyou speak or act,then happiness follows youas a shadow that never departs.
If this is the case, then one must know what is the mind and how it works. You have started investigating this phenomenon by your practice. As you proceed, it will become clear that there are four major segments or aggregates of the mind.
The first segment is called viññ±ºa, which may be translated as consciousness. The sense organs are lifeless unless consciousness comes into contact with them. For example, if one is engrossed in a vision, a sound may come and one will not hear it, because all one’s consciousness is with the eyes. The function of this part of the mind is to cognize, simply to know, without differentiating. A sound comes into contact with the ear, and the viññ±ºa notes only the fact that a sound has come.
Then the next part of the mind starts working: saññ±, perception. A sound has come, and from one’s past experience and memories, one recognizes it: a sound...words...words of praise...good; or else, a sound...words...words of abuse...bad. One gives an evaluation of good or bad, according to one’s past experience.
At once the third part of the mind starts working: vedan±, sensation. As soon as a sound comes, there is a sensation on the body, but when the perception recognizes it and gives it a valuation, the sensation becomes pleasant or unpleasant, in accordance with that valuation. For example: a sound has come...words...words of praise...good—and one feels a pleasant sensation throughout the body. Or else; a sound has come...words...words of abuse...bad—and one feels an unpleasant sensation throughout the body. Sensations arise on the body, and are felt by the mind; this is the function called vedan±.
Then the fourth part of the mind starts working: saªkh±ra, reaction. A sound has come...words...words of praise... good...pleasant sensation—and one starts liking it: "This praise is wonderful! I want more!" Or else: a sound has come... words...words of abuse...bad...unpleasant sensation—and one starts disliking it: " I can’t bear this abuse, stop it !" At each of the sense doors, the same process occurs; eyes, ears, nose, tongue, body. Similarly, when a thought or imagination comes into contact with the mind, in the same way a sensation arises on the body, pleasant or unpleasant, and one starts reacting with liking or disliking. This momentary liking develops into great craving; this disliking develops into great aversion. One starts tying knots inside.
Here is the real seed that gives fruit, the action that will have results: the saªkh±ra, the mental reaction. Every moment one keeps sowing this seed, keeps reacting with liking or disliking, craving or aversion, and by doing so makes oneself miserable.
There are reactions that make a very light impression, and are eradicated almost immediately, those that make a slightly deeper impression and are eradicated after a little time, and those that make a very deep impression, and take a very long time to be eradicated. At the end of a day, if one tries to remember all the saªkh±r± that one has generated, one will be able to recall only the one or two that made the deepest impression during that day. In the same way, at the end of a month or of a year, one will be able to recall only the one or two saªkh±r± that made the deepest impression during that time. And like it or not, at the end of life, whatever saªkh±ra has made the strongest impression is bound to come up in the mind; and the next life will begin with a mind of the same nature, having the same qualities of sweetness or bitterness. We create our own future, by our actions.
Vipassana teaches the art of dying: how to die peacefully, harmoniously. And one learns the art of dying by learning the art of living: how to become master of the present moment, how not to generate a saªkh±ra at this moment, how to live a happy life here and now. If the present is good, one need not worry about the future, which is merely a product of the present, and therefore bound to be good.
There are two aspects of the technique:
The first is breaking the barrier between the conscious and unconscious levels of the mind. Usually the conscious mind knows nothing of what is being experienced by the unconscious. Hidden by this ignorance, reactions keep occurring at the unconscious level; by the time they reach the conscious level, they have become so intense that they easily overpower the mind. By this technique, the entire mass of the mind becomes conscious, aware; the ignorance is removed.
The second aspect of the technique is equanimity. One is aware of all that one experiences, of every sensation, but does not react, does not tie new knots of craving or aversion, does not create misery for oneself.
To begin, while you sit for meditation, most of the time you will react to the sensations, but a few moments will come when you remain equanimous, despite severe pain. Such moments are very powerful in changing the habit pattern of the mind. Gradually you will reach the stage in which you can smile at any sensation, knowing it is anicca, bound to pass away.
To achieve this stage, you have to work yourself; no-one else can work for you. It is good that you have taken the first step on the path; now keep walking, step by step, towards your own liberation.
May all of you enjoy real happiness.
May all beings be happy!
The Four Noble Truths: suffering, the cause of suffering, the eradication of suffering, the way to eradicate suffering—the chain of conditioned arising
Five days are over; you have five more left to work. Make best use of the remaining days by working hard, with proper understanding of the technique.
From observing respiration within a limited area, you have proceeded to observing sensations throughout the body. When one begins this practice it is very likely that one will first encounter gross, solidified, intensified, unpleasant sensations such as pain, pressure, etc. You had encountered such experiences in the past, but the habit pattern of your mind was to react to sensations, to roll in pleasure and reel in pain, remaining always agitated. Now you are learning how to observe without reacting, to examine the sensations objectively, without identifying with them.
Pain exists, misery exists. Crying will not free anyone of misery. How is one to come out of it? How is one to live with it?
A doctor treating a sick person must know what the sickness is, and what the fundamental cause of the sickness is. If there is a cause, then there must be a way out, by removing the cause. Once the cause is removed, the sickness will automatically be removed. Therefore steps must be taken to eradicate the cause.
First one must accept the fact of suffering. Everywhere suffering exists; this is a universal truth. But it becomes a noble truth when one starts observing it without reacting, because anyone who does so is bound to become a noble, saintly person.
When one starts observing the First Noble Truth, the truth of suffering, then very quickly the cause of suffering becomes clear, and one starts observing it also; this is the Second Noble Truth. If the cause is eradicated, then suffering is eradicated; this is the Third Noble Truth—the eradication of suffering. To achieve its eradication one must take steps; this is the Fourth Noble Truth—the way to end suffering by eradicating its cause.
One begins by learning to observe without reacting. Examine the pain that you experience objectively, as if it is someone else’s pain. Inspect it like a scientist who observes an experiment in his laboratory. When you fail, try again. Keep trying, and you will find that gradually you are coming out of suffering.
Every living being suffers. Life starts with crying; birth is a great suffering. And anyone who has been born is bound to encounter the sufferings of sickness and old age. But no matter how miserable one’s life may be, nobody wants to die, because death is a great suffering.
Throughout life, one encounters things that one does not like, and is separated from things that one likes. Unwanted things happen, wanted things do not happen, and one feels miserable.
Simply understanding this reality at the intellectual level will not liberate anyone. It can only give inspiration to look within oneself, in order to experience truth and to find the way out of misery. This is what Siddhattha Gotama did to become a Buddha: he started observing reality within the framework of his body like a research scientist, moving from gross, apparent truth to subtler truth, to the subtlest truth. He found that whenever one develops craving, whether to keep a pleasant sensation or to get rid of an unpleasant one, and that craving is not fulfilled, then one starts suffering. And going further, at the subtlest level, he found that when seen with a fully collected mind, it is clear that attachment to the five aggregates is suffering. Intellectually one may understand that the material aggregate, the body, is not ‘I’, not ‘mine’, but merely an impersonal, changing phenomenon which is beyond one’s control; actually, however, one identifies with the body, and develops tremendous attachment to it. Similarly one develops attachment to the four mental aggregates of consciousness, perception, sensation, reaction, and clings to them as ‘I, mine’ despite their constantly changing nature. For conventional purposes one must use the words ‘I’ and ‘mine’, but when one develops attachment to the five aggregates, one creates suffering for oneself. Wherever there is attachment, there is bound to be misery, and the greater the attachment, the greater the misery.
There are four types of attachment that one keeps developing in life. The first is attachment to one’s desires, to the habit of craving. Whenever craving arises in the mind, it is accompanied by a physical sensation. Although at a deep level a storm of agitation has begun, at a superficial level one likes the sensation and wishes it to continue. This can be compared with scratching a sore: doing so will only aggravate it, and yet one enjoys the sensation of scratching. In the same way, as soon as a desire is fulfilled, the sensation that accompanied the desire is also gone, and so one generates a fresh desire in order that the sensation may continue. One becomes addicted to craving and multiplies one’s misery.
Another attachment is the clinging to ‘I, mine’, without knowing what this ‘I’ really is. One cannot bear any criticism of one’s ‘I’ or any harm to it. And the attachment spreads to include whatever belongs to ‘I’, whatever is ‘mine’. This attachment would not bring misery if whatever is ‘mine’ could continue eternally, and the ‘I’ also could remain to enjoy it eternally, but the law of nature is that sooner or later one or the other must pass away. Attachment to what is impermanent is bound to bring misery.
Similarly, one develops attachment to one’s views and beliefs, and cannot bear any criticism of them, or even accept that others may have differing views. One does not understand that everyone wears coloured glasses, a different colour for each person. By removing the glasses, one can see reality as it is, untinted, but instead one remains attached to the colour of one’s glasses, to one’s own preconceptions and beliefs.
Yet another attachment is the clinging to one’s rites, rituals, and religious practices. One fails to understand that these are all merely outward shows, that they do not contain the essence of truth. If someone is shown the way to experience truth directly within himself but continues to cling to empty external forms, this attachment produces a tug-of-war in such a person, resulting in misery.
All the sufferings of life, if examined closely, will be seen to arise from one or another of these four attachments. In his search for truth, this is what Siddhattha Gotama found. Yet he continued investigating within himself to discover the deepest cause of suffering, to understand how the entire phenomenon works, to trace it to its source.
Obviously the sufferings of life—disease, old age, death, physical and mental pain—are inevitable consequences of being born. Then what is the reason for birth? Of course the immediate cause is the physical union of parents, but in a broader perspective, birth occurs because of the endless process of becoming in which the entire universe is involved. Even at the time of death the process does not stop: the body continues decaying, disintegrating, while the consciousness becomes connected with another material structure, and continues flowing, becoming. And why this process of becoming? It was clear to him that the cause is the attachment that one develops. Out of attachment one generates strong reactions, saªkh±r±, which make a deep impression on the mind. At the end of life, one of these will arise in the mind and will give a push to the flow of consciousness to continue.
Now what is the cause of this attachment? He found that it arises because of the momentary reactions of liking and disliking. Liking develops into great craving; disliking into great aversion, the mirror image of craving, and both turn into attachment. And why these momentary reactions of liking and disliking? Anyone who observes himself will find that they occur because of bodily sensations. Whenever a pleasant sensation arises, one likes it and wants to retain and multiply it. Whenever an unpleasant sensation arises, one dislikes it and wants to get rid of it. Then why these sensations? Clearly they occur because of the contact between any of the senses and an object of that particular sense: contact of the eye with a vision, of the ear with a sound, of the nose with an odour, of the tongue with a taste, of the body with something tangible, of the mind with a thought or an imagination. As soon as there is a contact, a sensation is bound to arise, pleasant, unpleasant, or neutral.
And what is the reason for contact? Obviously, the entire universe is full of sense objects. So long as the six senses—the five physical ones, together with the mind—are functioning, they are bound to encounter their respective objects. And why do these sense organs exist? It is clear that they are inseparable parts of the flow of mind and matter; they arise as soon as life begins. And why does the life flow, the flow of mind and matter, occur? Because of the flow of consciousness, from moment to moment, from one life to the next. And why this flow of consciousness? He found that it arises because of the saªkh±r±, the mental reactions. Every reaction gives a push to the flow of consciousness; the flow continues because of the impetus given to it by reactions. And why do reactions occur? He saw that they arise because of ignorance. One does not know what one is doing, does not know how one is reacting, and therefore one keeps generating saªkh±r±. So long as there is ignorance, suffering will remain.
The source of the process of suffering, the deepest cause, is ignorance. From ignorance starts the chain of events by which one generates mountains of misery for oneself. If ignorance can be eradicated, suffering will be eradicated.
How can one accomplish this? How can one break the chain? The flow of life, of mind and matter, has already begun. Committing suicide will not solve the problem; it will only create fresh misery. Nor can one destroy the senses without destroying oneself. So long as the senses exist, contact is bound to occur with their respective objects, and whenever there is a contact, a sensation is bound to arise within the body.
Now here, at the link of sensation, one can break the chain. Previously, every sensation gave rise to a reaction of liking or disliking, which developed into great craving or aversion, great misery. But now, instead of reacting to sensation, you are learning just to observe equanimously, understanding, "This will also change." In this way sensation gives rise only to wisdom, to the understanding of anicca. One stops the turning of the wheel of suffering and starts rotating it in the opposite direction, towards liberation.
Any moment in which one does not generate a new saªkh±ra, one of the old ones will arise on the surface of the mind, and along with it a sensation will start within the body. If one remains equanimous, it passes away and another old reaction arises in its place. One continues to remain equanimous to physical sensations and the old saªkh±r± continue to arise and pass away, one after another. If out of ignorance one reacts to sensations, then one multiplies the saªkh±r±, multiplies one’s misery. But if one develops wisdom and does not react to sensations, then one after another the saªkh±r± are eradicated, misery is eradicated.
The entire path is a way to come out of misery. By practising, you will find that you stop tying new knots, and that the old ones are automatically untied. Gradually you will progress towards a stage in which all saªkh±r± leading to new birth, and therefore to new suffering, have been eradicated: the stage of total liberation, full enlightenment.
To start the work, it is not necessary that one should first believe in past lives and future lives. In practising Vipassana, the present is most important. Here in the present life, one keeps generating saªkh±r±, keeps making oneself miserable. Here and now one must break this habit and start coming out of misery. If you practice, certainly a day will come when you will be able to say that you have eradicated all the old saªkh±r±, have stopped generating any new ones, and so have freed yourself from all suffering.
To achieve this goal, you have to work yourself. Therefore work hard during the remaining five days, to come out of your misery, and to enjoy the happiness of liberation.
May all of you enjoy real happiness.
May all beings be happy!
Importance of developing awareness and equanimity towards sensations—the four elements and their relation to sensations—the four causes of the arising of matter—the five hindrances: craving, aversion, mental and physical sluggishness, agitation, doubt
Six days are over; you have four more left to work. In four days you can eradicate some of the mental defilements, and grasp the technique in order to make use of it throughout your life. If you work with proper understanding and learn how to apply the technique in daily life, then certainly it will be very beneficial for you. Therefore understand the technique properly.
This is not a path of pessimism. Dhamma teaches us to accept the bitter truth of suffering, but it also shows the way out of suffering. For this reason it is a path of optimism, combined with realism, and also ‘workism’— each person has to work to liberate himself or herself.
In a few words, the entire path was explained:
"All saªkh±r± are impermanent" When one perceives this with true insight, then one becomes detached from suffering; this is the path of purification.
Here the word saªkh±r± means not only mental reactions, but also the results of these reactions. Every mental reaction is a seed which gives a fruit, and everything that one experiences in life is a fruit, a result of one’s own actions, that is, one’s saªkh±r±, past or present. Hence the meaning is, "Everything that arises, that becomes composed, will pass away, will disintegrate". Merely accepting this reality emotionally, or out of devotion, or intellectually, will not purify the mind. It must be accepted at the actual level, by experiencing the process of arising and passing away within oneself. If one experiences impermanence directly by observing one’s own physical sensations, then the understanding that develops is real wisdom, one’s own wisdom. And with this wisdom one becomes freed from misery. Even if pain remains, one no longer suffers from it. Instead one can smile at it, because one can observe it.
The old mental habit is to seek to push away painful sensations and to pull in pleasurable ones. So long as one is involved in the game of pain-and-pleasure, push-and-pull, the mind remains agitated, and one’s misery increases. But once one learns to observe objectively without identifying with the sensations, then the process of purification starts, and the old habit of blind reaction and of multiplying one’s misery is gradually weakened and broken. One must learn how to just observe.
This does not mean that by practising Vipassana one becomes a ‘vegetable’, passively allowing others to do one harm. Rather, one learns how to act instead of to react. Previously one lived a life of reaction, and reaction is always negative. Now you are learning how to live properly, to live a healthy life of real action. Whenever a difficult situation arises in life, one who has learned to observe sensations will not fall into blind reaction. Instead he will wait a few moments, remaining aware of sensations and also equanimous, and then will make a decision and choose a course of action. Such an action is certain to be positive, because it proceeds from a balanced mind; it will be a creative action, helpful to oneself and others.
Gradually, as one learns to observe the phenomenon of mind and matter within, one comes out of reactions, because one comes out of ignorance. The habit pattern of reaction is based on ignorance. Someone who has never observed reality within does not know what is happening deep inside, does not know how he reacts with craving or aversion, generating tensions which make him miserable.
The difficulty is that mind is far more impermanent than matter. The mental processes occur so rapidly that one cannot follow them unless one has been trained to do so. Not knowing reality, one remains under the delusion that one reacts to external objects such as visions, sounds, tastes, etc. Apparently this is so, but someone who learns to observe himself will find that at a subtler level the reality is different. The entire external universe exists for a person only when he or she experiences it, that is, when a sensory object comes into contact with one of the sense doors. As soon as there is a contact, there will be a vibration, a sensation. The perception gives a valuation to the sensation as good or bad, based on one’s past experiences and conditionings, past saªkh±r±. In accordance with this coloured valuation the sensation becomes pleasant or unpleasant, and according to the type of sensation, one starts reacting with liking or disliking, craving or aversion. Sensation is the forgotten missing link between the external object and the reaction. The entire process occurs so rapidly that one is unaware of it: by the time a reaction reaches the conscious level, it has been repeated and intensified trillions of times, and has become so strong that it can easily overpower the mind.
Siddhattha Gotama gained enlightenment by discovering the root cause of craving and aversion, and by eradicating them where they arise, at the level of sensation. What he himself had done, he taught to others. He was not unique in teaching that one should come out of craving and aversion; even before him, this was taught in India. Neither is morality unique to the teaching of the Buddha, nor the development of control of one’s mind. Similarly, wisdom at the intellectual, emotional, or devotional levels also existed before the Buddha. The unique element in his teaching lies elsewhere, in his identifying physical sensation as the crucial point at which craving and aversion begin, and at which they must be eliminated. Unless one deals with sensations, one will be working only at a superficial level of the mind, while in the depths the old habit of reaction will continue. By learning to be aware of all the sensations within oneself and to remain equanimous towards them, one stops reactions where they start: one comes out of misery.
This is not a dogma to be accepted on faith, nor a philosophy to be accepted intellectually. You have to investigate yourself to discover the truth. Accept it as true only when you experience it. Hearing about truth is important, but it must lead to actual practice. All the teachings of the Buddha must be practised and experienced for oneself so that one may come out of misery.
The entire structure of the body, the Buddha explained, is composed of subatomic particles—kal±p±—consisting of the four elements and their subsidiary characteristics, joined together. In the world outside as well as within, it is easy to see that some matter is solid—earth element; some is liquid—water element; some is gaseous—air element; and in every case, temperature is present—fire element. However, someone who examines reality within himself will understand the four elements at a subtler level. The entire range of weight from heaviness to lightness, is the field of earth element. Fire element is the field of temperature, from extreme cold to extreme heat. Air element has to do with motion, from a seemingly stationary state to the greatest movement. Water element concerns the quality of cohesiveness, of binding together. Particles arise with a predominance of one or more elements; the others remain latent. In turn, a sensation manifests in accordance with the quality of the element that is predominant in those particles. If kal±p± arise with a predominance of fire element, a sensation occurs of heat or cold, and similarly for the other elements. This is how all sensations arise within the physical structure. If one is ignorant, one gives valuations and reacts to the sensations, generating new misery for oneself. But if wisdom arises, one simply understands that subatomic particles are arising with a predominance of one or another element, and that these are all impersonal, changing phenomena, arising to pass away. With this understanding, one does not lose the balance of one’s mind when facing any sensation.
As one continues observing oneself, it becomes clear why kal±p± arise: they are produced by the input that one gives to the life flow, the flow of matter and mind. The flow of matter requires material input, of which there are two types: the food one eats and the atmosphere in which one lives. The flow of mind requires mental input, which again is of two types: either a present or a past saªkh±ra. If one gives an input of anger at the present moment, immediately mind influences matter, and kal±p± will start to arise with a predominance of fire element, causing one to feel a sensation of heat. If the input is fear, the kal±p± generated at that time will have a predominance of air element, and one feels a sensation of trembling; and so on. The second type of mental input is a past saªkh±ra. Every saªkh±ra is a seed which gives a fruit, a result after some time. Whatever sensation one experienced when planting the seed, the same sensation will arise when the fruit of that saªkh±ra comes to the surface of the mind.
Of these four causes, one should not try to determine which is responsible for the arising of a particular sensation. One should merely accept whatever sensation occurs. The only effort should be to observe without generating a new saªkh±ra. If one does not give the input of a new reaction to the mind, automatically an old reaction will give its fruit, manifesting as sensation. One observes, and it passes away. Again one does not react; therefore another old saªkh±ra must give its fruit. In this way, by remaining aware and equanimous, one allows the old saªkh±r± to arise and pass away, one after another: one comes out of misery.
The old habit of generating new reactions must be eliminated, and it can only be done gradually, by repeated practice, by continued work.
Of course there are hindrances, obstacles on the way: five strong enemies which try to overpower you and stop your progress. The first two enemies are craving and aversion. The purpose of practising Vipassana is to eliminate these two basic mental defilements, yet they may arise even while you meditate, and if they overwhelm the mind, the process of purification stops. You may crave for subtle sensations, or even for nibb±na; it makes no difference. Craving is a fire that burns, no matter what the fuel; it takes you in the opposite direction from liberation. Similarly, you may start generating aversion towards the pain that you experience, and again you are off the track.
Another enemy is laziness, drowsiness. All night you slept soundly, and yet when you sit to meditate, you feel very sleepy. This sleepiness is caused by your mental impurities, which would be driven out by the practice of Vipassana, and which therefore try to stop you from meditating. You must fight to prevent this enemy from overpowering you. Breathe slightly hard, or else get up, sprinkle cold water on your eyes, or walk a little, and then sit again.
Alternatively, you may feel great agitation, another way in which the impurities try to stop you from practising Vipassana. All day you run here and there, doing anything except meditation. Afterwards, you realize that you have wasted time, and start crying and repenting. But on the path of Dhamma there is no place for crying. If you make a mistake, then you should accept it in front of an elder in whom you have confidence, and resolve to be careful not to repeat the mistake in future.
Finally, a great enemy is doubt, either about the teacher, or about the technique, or about one’s ability to practise it. Blind acceptance is not beneficial, but neither is endless unreasoning doubt. So long as you remain immersed in doubts, you cannot take even one step on the path. If there is anything that is not clear to you, do not hesitate to come to your guide. Discuss the matter with him, and understand it properly. If you practise as you are asked to, the results are bound to come.
The technique works, not by any magic or miracle, but by the law of nature. Anyone who starts working in accordance with natural law is bound to come out of misery; this is the greatest possible miracle.
Large numbers of people have experienced the benefits of this technique, not only those who came to the Buddha himself, but also many in later ages, and in the present age. If one practises properly, making efforts to remain aware and equanimous, then layers of past impurities are bound to rise to the surface of the mind, and to pass away. Dhamma gives wonderful results here and now, provided one works. Therefore work with full confidence and understanding. Make best use of this opportunity in order to come out of all misery, and to enjoy real peace.
May all of you enjoy real happiness.
May all beings be happy!
Importance of equanimity towards subtle as well as gross sensations—continuity of awareness—the five ‘friends’: faith, effort, awareness, concentration, wisdom
Seven days are over: you have three more left to work. Make best use of these days by working hard and continuously, understanding how you ought to practise.
There are two aspects of the technique: awareness and equanimity. One must develop awareness of all the sensations that occur within the framework of the body, and at the same time one must remain equanimous towards them. By remaining equanimous, naturally one will find, sooner or later, that sensations start to appear in areas that were blind, and that the gross, solidified, unpleasant sensations begin to dissolve into subtle vibrations. One starts to experience a very pleasant flow of energy throughout the body.
The danger when this situation arises is that one takes this pleasurable sensory experience as the goal towards which one was working. In fact, the purpose of practising Vipassana is not to experience a certain type of sensation, but rather to develop equanimity towards all sensations. Sensations keep changing, whether gross or subtle. One’s progress on the path can be measured only by the equanimity one develops towards every sensation.
Even after one has experienced a free flow of subtle vibrations throughout the body, it is quite possible that again a gross sensation may arise somewhere, or a blind area. These are signs not of regression but of progress. As one develops in awareness and equanimity, naturally one penetrates deeper into the unconscious mind, and uncovers impurities hidden there. So long as these deep-lying complexes remain in the unconscious, they are bound to bring misery in the future. The only way to eliminate them is to allow them to come up to the surface of the mind and pass away. When such deep-rooted saªkh±r± arise on the surface, many of them may be accompanied by unpleasant, gross sensations or blind areas within the body. If one continues to observe without reacting, the sensation passes away, and with it the saªkh±ra of which it is a manifestation.
Every sensation, whether gross or subtle, has the same characteristic of impermanence. A gross sensation arises, seems to stay for some time, but sooner or later passes away. A subtle sensation arises and passes away with great rapidity, but still it has the same characteristic. No sensation is eternal. Therefore one should not have preferences or prejudices towards any sensation. When a gross, unpleasant sensation arises, one observes it without becoming depressed. When a subtle, pleasant sensation arises, one accepts it, even enjoys it, without becoming elated or attached to it. In every case one understands the impermanent nature of all sensations; then one can smile when they arise and when they pass away.
Equanimity must be practised at the level of bodily sensation in order to make a real change in one’s life. At every moment sensations are arising within the body. Usually the conscious mind is unaware of them, but the unconscious mind feels the sensations and reacts to them with craving or aversion. If the mind is trained to become fully conscious of all that occurs within the physical structure and at the same time to maintain equanimity, then the old habit of blind reaction is broken. One learns how to remain equanimous in every situation, and can therefore live a balanced, happy life.
You are here to experience the truth about yourself, how this phenomenon works, how it generates misery. There are two aspects of the human phenomenon: material and mental, body and mind. One must observe both. But one cannot actually experience the body without awareness of what arises in the body, that is, sensation. Similarly one cannot observe mind separately from what arises in the mind, that is, thought. As one goes deeper in experiencing the truth of mind and matter, it becomes clear that whatever arises in the mind is also accompanied by a physical sensation. Sensation is of central importance for experiencing the reality of both body and mind, and it is the point at which reactions start. In order to observe the truth of oneself and to stop generating mental defilements, one must be aware of sensations and remain equanimous as continuously as possible.
For this reason, in the remaining days of the course, you must work continuously with closed eyes during meditation hours; but during recess periods as well, you must try to maintain awareness and equanimity at the level of sensations. Perform whatever action you must do in the usual way, whether walking, eating, drinking, or bathing; don’t slow the action down. Be aware of the physical movement of the body, and at the same time of the sensations, if possible in the part of the body that is in motion, or else in any other part. Remain aware and equanimous.
Similarly, when you go to bed at night, close your eyes and feel sensation anywhere within the body. If you fall asleep with this awareness, naturally as soon as you wake up in the morning, you will be aware of sensation. Perhaps you may not sleep soundly, or you may even remain fully awake throughout the night. This is wonderful, provided you stay lying in bed and maintain awareness and equanimity. The body will receive the rest it needs, and there is no greater rest for the mind than to remain aware and equanimous. However, if you start worrying that you are developing insomnia, then you will generate tensions, and will feel exhausted the next day. Nor should you forcefully try to stay awake, remaining in a seated posture all night; that would be going to an extreme. If sleep comes, very good; sleep. If sleep does not come, allow the body to rest by remaining in a recumbent position, and allow the mind to rest by remaining aware and equanimous.
The Buddha said, "When a meditator practises ardently, without neglecting for a moment awareness and equanimity towards sensations, such a person develops real wisdom, understanding sensations completely." The meditator understands how one who lacks wisdom reacts to sensations, and multiplies his misery. The meditator also understands how one who bears in mind the impermanent nature of all sensations will not react to them, and will come out of misery. The Buddha continued, "With this thorough understanding, the meditator is able to experience the stage beyond mind and matter—nibb±na." One cannot experience nibb±na until the heaviest saªkh±r± have been eliminated—those that would lead to a future life in a lower form of existence where misery would predominate. Fortunately, when one starts to practise Vipassana, it is these very saªkh±r± that arise first. One remains equanimous and they pass away. When all such saªkh±r± have been eradicated, then naturally one experiences nibb±na for the first time. Having experienced it, one is totally changed, and can no longer perform any action that would lead to a future life in a lower form of existence. Gradually one proceeds to higher stages, until all the saªkh±r± have been eradicated that would have led to future life anywhere within the conditioned world. Such a person is fully liberated and therefore, the Buddha concluded, "Comprehending the entire truth of mind and matter, when he dies he passes beyond the conditioned world, because he has understood sensations perfectly".
You have made a small beginning on this path by practising to develop awareness of sensations throughout the body. If you are careful not to react to them, you will find that layer by layer, the old saªkh±r± are eradicated. By remaining equanimous towards gross, unpleasant sensations, you will proceed to experience subtler, pleasant sensations. If you continue to maintain equanimity, sooner or later you will reach the stage described by the Buddha, in which throughout the physical structure, the meditator experiences nothing but arising and passing away. All the gross, solidified sensations have dissolved; throughout the body there is nothing but subtle vibrations. Naturally this stage is very blissful, but still it is not the final goal, and one must not become attached to it. Some of the gross impurities have been eradicated, but others still remain in the depths of the mind. If one continues to observe equanimously, one after another all the deeper saªkh±r± will arise and pass away. When they are all eradicated, then one experiences the ‘deathless’—something beyond mind and matter, where nothing arises, and therefore nothing passes away—the indescribable stage of nibb±na.
Everyone who works properly to develop awareness and equanimity will certainly reach this stage; but each person must work himself or herself.
Just as there are five enemies, five hindrances which block your progress on the path, there are also five friends, five wholesome faculties of the mind, which help and support you. If you keep these friends strong and pure, no enemy can overpower you.
The first friend is faith, devotion, confidence. Without confidence one cannot work, being always agitated by doubts and skepticism. However, if faith is blind, it is a great enemy. It becomes blind if one loses discriminatory intelligence, the proper understanding of what right devotion is. One may have faith in any deity or saintly person, but if it is right faith, with proper understanding, one will remember the good qualities of that person, and will gain inspiration to develop those qualities in oneself. Such devotion is meaningful and helpful. But if one does not try to develop the qualities of the person towards whom one has devotion, it is blind faith, which is very harmful.
For example, when one takes refuge in the Buddha, one must remember the qualities of a Buddha, and must work to develop those qualities in oneself. The essential quality of a Buddha is enlightenment; therefore the refuge is actually in enlightenment, the enlightenment that one develops in oneself. One pays respect to anyone who has reached the stage of full enlightenment; that is, one gives importance to the quality wherever it may manifest, without being bound to a particular sect or person. And one honours the Buddha not by rituals or ceremonies, but by practising his teachings, by walking on the path of Dhamma from the first step, s²la, to sam±dhi, to paññ±, to nibb±na, liberation.
Anyone who is a Buddha must have the following qualities. He has eradicated all craving, aversion, ignorance. He has conquered all his enemies, the enemies within, that is, the mental impurities. He is perfect not only in the theory of Dhamma, but also in its application. What he practises, he preaches, and what he preaches, he practises; there is no gap between his words and his deeds. Every step that he takes is a right step, leading in the right direction. He has learned everything about the entire universe, by exploring the universe within. He is overflowing with love, compassion, sympathetic joy for others, and keeps helping those who are going astray to find the right path. He is full of perfect equanimity. If one works to develop these qualities in oneself in order to reach the final goal, there is meaning in one’s taking refuge in the Buddha.
Similarly, taking refuge in Dhamma has nothing to do with sectarianism; it is not a matter of being converted from one organized religion to another. Taking refuge in Dhamma is actually taking refuge in morality, in mastery over one’s own mind, in wisdom. For a teaching to be Dhamma, it must also have certain qualities. Firstly it must be clearly explained, so that anyone can understand it. It is to be seen for oneself before one’s very eyes, the reality experienced by oneself, not an imagination. Even the truth of nibb±na is not to be accepted until one has experienced it. Dhamma must give beneficial results here and now, not merely promise benefits to be enjoyed in future. It has the quality of ‘come-and-see’; see for yourself, try it yourself, don’t accept it blindly. And once one has tried it and experienced its benefits, one cannot resist encouraging and helping others to come and see as well. Every step on the path leads nearer to the final goal; no effort goes to waste. Dhamma is beneficial at the beginning, in the middle, at the end. Finally, any person of average intelligence, of whatever background, can practise it and experience the benefits. With this understanding of what it actually is, if one takes refuge in Dhamma and starts practising it, one’s devotion has real meaning.
In the same way, taking refuge in Sangha is not a matter of getting involved with a sect. Anyone who has walked on the path of s²la, sam±dhi, and paññ± and who has reached at least the first stage of liberation, who has become a saintly person, is a Sangha. He or she may be anyone, of any appearance, any colour, any background; it makes no difference. If one is inspired by seeing such a person and works to reach the same goal oneself, then one’s taking refuge in Sangha is meaningful, right devotion.
Another friend is effort. Like faith, it must not be blind. Otherwise there is the danger that one will work in a wrong way, and will not get the expected results. Effort must be accompanied by proper understanding of how one is to work; then it will be very helpful for one’s progress.
Another friend is awareness. Awareness can only be of the reality of the present moment. One cannot be aware of the past, one can only remember it. One cannot be aware of the future, one can only have aspirations for or fears of the future. One must develop the ability to be aware of the reality that manifests within oneself at the present moment.
The next friend is concentration, sustaining the awareness of reality from moment to moment, without any break. It must be free from all imaginations, all cravings, all aversion; only then is it right concentration.
And the fifth friend is wisdom—not the wisdom acquired by listening to discourses, or reading books, or intellectual analysis; one must develop wisdom within oneself at the experiential level, because only by this experiential wisdom can one become liberated. And to be real wisdom, it must be based on physical sensations: one remains equanimous towards sensations, understanding their impermanent nature. This is equanimity at the depths of the mind, which will enable one to remain balanced amid all the vicissitudes of daily life.
All the practice of Vipassana has as its purpose to enable one to live in a proper way, fulfilling one’s worldly responsibilities while maintaining a balanced mind, remaining peaceful and happy within oneself and making others peaceful and happy. If you keep the five friends strong, you will become perfect in the art of living, and will lead a happy, healthy, good life.
Progress on the path of Dhamma, for the good and benefit of yourself and of so many.
May all suffering beings come into contact with pure Dhamma, to emerge from their misery and to enjoy real happiness.
May all beings be happy!
The law of multiplication and its reverse, the law of eradication—equanimity is the greatest welfare—equanimity enables one to live a life of real action—by remaining equanimous, one ensures a happy future for oneself
Eight days are over; you have two more left to work. In the remaining days, see that you understand the technique properly, so that you may practise it properly here and also make use of it in your daily life. Understand what Dhamma is: nature, truth, universal law.
On one hand there is a process of constant multiplication. On the other hand, there is a process of eradication. This was well explained in a few words:
Impermanent truly are conditioned things,by nature arising and passing away.If they arise and are extinguished, their eradication brings true happiness.
Every saªkh±ra, every mental conditioning is impermanent, having the nature of arising and passing away. It passes away, but next moment it arises again, and again; this is how the saªkh±ra multiplies. If one develops wisdom and starts observing objectively, the process of multiplication stops and the process of eradication begins. A saªkh±ra arises, but the meditator remains equanimous; it loses all its strength and is eradicated. Layer after layer, the old saªkh±r± will arise and be eradicated, provided one remains equanimous. As much as the saªkh±r± are eradicated, that much happiness one enjoys, the happiness of freedom from misery. If all the past saªkh±r± are eradicated, one enjoys the limitless happiness of full liberation.
The old habit of the mind is to react, and to multiply reactions. Something unwanted happens, and one generates a saªkh±ra of aversion. As the saªkh±ra arises in the mind, it is accompanied by an unpleasant physical sensation. Next moment, because of the old habit of reaction, one again generates aversion, which is actually directed towards the unpleasant bodily sensation. The external stimulus of the anger is secondary; the reaction is in fact to the sensation within oneself. The unpleasant sensation causes one to react with aversion, which generates another unpleasant sensation, which again causes one to react. In this way, the process of multiplication begins. If one does not react to the sensation but instead smiles and understands its impermanent nature, then one does not generate a new saªkh±ra, and the saªkh±ra that has already arisen will pass away without multiplying. Next moment, another saªkh±ra of the same type will arise from the depths of the mind; one remains equanimous, and it will pass away. Next moment another arises; one remains equanimous, and it passes away. The process of eradication has started.
The processes that one observes within oneself also occur throughout the universe. For example, someone sows the seed of a banyan tree. From that tiny seed a huge tree develops, which bears innumerable fruit year after year, as long as it lives. And even after the tree dies, the process continues, because every fruit that the tree bears contains a seed or a number of seeds, which have the same quality as the original seed from which the tree grew. Whenever one of these seeds falls on fertile soil it sprouts and grows into another tree which again produces thousands of fruit, all containing seeds. Fruit and seeds, seeds and fruit; an endless process of multiplication. In the same way, out of ignorance one sows the seed of a saªkh±ra, which sooner or later gives a fruit, also called saªkh±ra, and also containing a seed of exactly the same type. If one gives fertile soil to the seed it sprouts into a new saªkh±ra, and one’s misery multiplies. However, if one throws the seeds on rocky soil, they cannot sprout; nothing will develop from them. The process of multiplication stops, and automatically the reverse process begins, the process of eradication.
Understand how this process works. It was explained that some input is needed for the flow of life, of mind and matter, to continue. The input for the body is the food one eats, as well as the atmosphere in which one lives. if one day one does not eat, the flow of matter does not stop at once. It continues by consuming the old stocks of energy contained within the body. When all the stored energy is consumed, only then the flow stops, the body dies.
The body needs food only two or three times a day, but the flow of the mind requires an input every moment. The mental input is saªkh±ra. Every moment the saªkh±ra that one generates is responsible for sustaining the flow of consciousness. The mind that arises in the next moment is a product of this saªkh±ra. Every moment one gives the input of saªkh±ra, and the flow of consciousness continues. If at any moment one does not generate a new saªkh±ra the flow does not stop at once; instead it draws on the stock of old saªkh±r±. An old saªkh±ra will be forced to give its fruit, that is, to come to the surface of the mind in order to sustain the flow; and it will manifest as a physical sensation. If one reacts to the sensation, again one starts making new saªkh±r±, planting new seeds of misery. But if one observes the sensation with equanimity, the saªkh±ra loses its strength and is eradicated. Next moment another old saªkh±ra must come up to sustain the mental flow. Again one does not react, and again it is eradicated. So long as one remains aware and equanimous, layer after layer of old saªkh±r± will come to the surface and be eradicated; this is the law of nature.
One has to experience the process oneself, by practising the technique. When one sees that one’s old habit patterns, old sufferings have been eliminated, then one knows that the process of eradication works.
An analogous technique exists in modern metallurgy. To super-refine certain metals, to make them ultra-pure, it is necessary to remove even one foreign molecule in a billion. This is done by casting the metal in the shape of a rod, and then making a ring of the same metal that has already been refined to the required purity. The ring is passed over the rod, and generates a magnetism that automatically drives out any impurities to the extremities of the rod. At the same time, all the molecules in the rod of metal become aligned; it becomes flexible, malleable, capable of being worked. In the same way, the technique of Vipassana can be regarded as the passing of a ring of pure awareness over the physical structure, driving out any impurities, with similar benefits.
Awareness and equanimity will lead to purification of mind. Whatever one experiences on the way, whether pleasant or unpleasant, is unimportant. The important point is not to react with craving or aversion, since both will create nothing but misery. The only yardstick to measure one’s progress on the path is the equanimity that one has developed. And the equanimity must be at the level of bodily sensations if one is to go to the depths of the mind and to eradicate the impurities. If one learns to be aware of sensations and to remain equanimous towards them, it becomes easy to keep one’s balance in external situations as well.
The Buddha was once asked what real welfare is. He replied that the highest welfare is the ability to keep the balance of one’s mind in spite of all the vicissitudes, the ups and downs, of life. One may face pleasant or painful situations, victory or defeat, profit or loss, good name or bad name; everyone is bound to encounter all these. But can one smile in every situation, a real smile from the heart? If one has this equanimity at the deepest level within, one has true happiness.
If equanimity is only superficial it will not help in daily life. It is as if each person carries a tank of petrol, of gasoline, within. If one spark comes, one fruit of a past reaction, immediately a great explosion results, producing millions more sparks, more saªkh±r±, which will bring more fire, more suffering in future. By the practice of Vipassana, one gradually empties the tank. Sparks will still come because of one’s past saªkh±r±, but when they come, they will burn only the fuel that they bring with them; no new fuel is given. They burn briefly until they consume the fuel they contain, and then they are extinguished. Later, as one develops further on the path, one naturally starts generating the cool water of love and compassion, and the tank becomes filled with this water. Now, as soon as a spark comes, it is extinguished. It cannot burn even the small amount of fuel it contains.
One may understand this at the intellectual level, and know that one should have a water pump ready in case a fire starts. But when fire actually comes, one turns on the petrol pump and starts a conflagration. Afterwards one realizes the mistake, but still repeats it next time when fire comes, because one’s wisdom is only superficial. If someone has real wisdom in the depths of the mind, when faced with fire such a person will not throw petrol on it, understanding that this would only cause harm. Instead one throws the cool water of love and compassion, helping others and oneself.
The wisdom must be at the level of sensations. If you train yourself to be aware of sensations in any situation and to remain equanimous towards them, nothing can overpower you. Perhaps for just a few moments you observe without reacting. Then, with this balanced mind, you decide what action to take. It is bound to be right action, positive, helpful to others, because it is performed with a balanced mind.
Sometimes in life it is necessary to take strong action. One has tried to explain to someone politely, gently, with a smile, but the person can understand only hard words, hard actions. Therefore one takes hard vocal or physical action. But before doing so, one must examine oneself to see whether the mind is balanced, and whether one has only love and compassion for the person. If so, the action will be helpful; if not, it will not help anyone. One takes strong action to help the erring person. With this base of love and compassion one cannot go wrong.
In a case of aggression, a Vipassana meditator will work to separate the aggressor and the victim, having compassion not only for the victim but also for the aggressor. One realizes that the aggressor does not know how he is harming himself. Understanding this, one tries to help the person by preventing him from performing deeds that will cause him misery in the future.
However, you must be careful not to justify your actions only after the event. You must examine the mind before acting. If the mind is full of defilements, one cannot help anyone. First one must rectify the faults in oneself before one can rectify the faults in others. First you must purify your own mind by observing yourself. Then you will be able to help many.
The Buddha said that there are four types of people in the world: those who are running from darkness towards darkness, those who are running from brightness towards darkness, those who are running from darkness towards brightness, and those who are running from brightness towards brightness.
For a person in the first group, all around there is unhappiness, darkness, but his greatest misfortune is that he also has no wisdom. Every time he encounters any misery he dev