ITVM-24-25 Study Notes - English

ONLINE THREE MONTHS
SHORT COURSE
Vipassana Research Institute University of Mumbai
In affiliation with University of Mumbai
Introduction to
_
VipassanĀ Meditation
(ITVM)
Theoretical aspects & practical applicability of

Vipassanā Meditation in various fields
TABLE OF CONTENTS
CHAPTER 1 : LIFE & SPIRITUAL QUEST OF THE BUDDHA ...................................... 1
CHAPTER 2 : INTRODUCTION TO ĀNĀPĀNA & VIPASSANĀ ..................................... 9
CHAPTER 3 : SĪLA - SAMĀDHI - PAÑ Ñ A ...................................................................19
CHAPTER 4 : VIPASSANĀ IN TIPIṬAKA ......................................................................41
CHAPTER 5 : METTĀ BHĀVANĀ ................................................................................51
CHAPTER 6 : CONCEPT OF PĀRAMĪTĀ.......................................................................55
CHAPTER 7 : APPLICABILITY OF VIPASSANĀ FOR CHILDREN & TEENAGERS ....67
CHAPTER 8 : VIPASSANĀ FOR HOUSEHOLDERS-MAṄGALA SUTTA.....................81
CHAPTER 9 : VIPASSANĀ FOR PROFESSIONALS .......................................................87
CHAPTER 10 : INTRODUCTION TO TEN DAY COURSE ............................................89
BOOKS FOR REFERENCE ..............................................................................................95
i
ii
CHAPTER 1 - LIFE & SPIRITUAL QUEST OF THE BUDDHA
CHAPTER 1 : LIFE & SPIRITUAL QUEST OF THE BUDDHA
INTRODUCTION:
Sixth century B.C. was an important era in history. This was the period
when a great benefactor of mankind was born and became renowned as Gotama
the Buddha. The Buddha rediscovered the path of Dhamma leading to the
eradication of universal suffering. With great compassion he spent forty-five
years showing the path and this helped millions of people to come out of their
misery. Even today this path is helping humanity, and will continue to do so
provided the teachings and practice are maintained in their pristine purity.
According to Will Durant, “Buddha was a man of strong will, authority and
proud, but of gentle manner and speech, and of infinite benevolence. He claimed
enlightenment but not inspirations. He never pretended that a god was speaking
through him. In controversy he was more patient and considerate than any other
of the great teachers of mankind.”
Buddha was a great teacher and reformer. He weakened the influence of
caste system and ritualism. He preached simple living and high thinking. He
preferred practice to speculation and preaching. He was a great successful
debater. He was a man of immense patience. He never became angry even with
his enemies. Buddha is the exemplification of a man growing into perfection.
Such was the life of the enlightened Buddha, which has been a source of
inspiration and comfort for more than the last two thousand five hundred years.
LIFE OF BUDDHA
It can be studied under the following headings:
1. Birth
2. Childhood
3. Marriage
4. Great Renunciation
5. Enlightenment at Bodh Gayā
6. Spread Of Dhamma
7. Mahāparinibbāna
Information as per Pāli sources
Vipassanā Research Institute

1
Birth of the Bodhisatta:
Gotama the Buddha was not a divine being, nor divinely created. Though
born as a human, he was no ordinary human being. History tells us that in 624
B.C. King Suddhodana ruled the kingdom of Sākya. He had two queens: the chief
queen was Mahāmāyā and the younger queen was Mahā pajā patī Gotamī, the
sister of Mahāmāyā. When Mahāmāyā was traveling from Kapilavatthu, the
capital, to Devadaha, her parents’ home to have her first child, she gave birth en
route to her son, under a large sāla vriksh (tree) at the Lumbinī grove on the full
moon day of Vesākha (month of April-May). An old sage, Asita, visited the palace,
and on seeing the marks of greatness (mahāpurisalakkhaṇa) in the child, first
expressed joy and then shed tears. He was joyful at seeing that a great being had
come to earth to teach the suffering masses of humanity how to eradicate its
misery, yet he shed tears because he would not live long enough to be able to
benefit from this.
Childhood:
Five days after the child’s birth, a name-giving ceremony was held to
which a number of Brāhmins were invited. All, except Koṇḍañña, foretold: either
the child would be a great Emperor (Cakkavatti Rājā) or an Enlightened One, a
Buddha. Koṇḍañña, however said quite decisively that the boy would be a
Buddha. The boy was given the name Siddhārtha (Siddhāttha), meaning one
whose aim is accomplished. Just seven days after his birth, Queen Mahāmāyā
passed away and the young Siddhārtha Gotama (Gotama being his family name)
was then raised by his stepmother Mahā pajā patī Gotamī.
The Bodhisatta prince grew up in great comfort and luxury, enjoying many
delights, wearing soft and smooth garments, being at all times given protection
against heat cold, and dust with a white umbrella. King Suddhodhana gave orders
for the construction of three palaces named Ramma, Suramma and Subha, which
were specially designed to suit different weather conditions.
As he grew up, the young prince preferred solitude and a meditative life to
the games and pranks natural for his age. For example at the annual royal
ploughing festival when left alone under the shade of a big rose-apple tree, he
practiced Ānāpāna meditation, attaining the first rū pā vacara Jhāna at the tender
age of 7 year.
Fearing the prophecy made at his birth, his father tried his best to divert
the attention of young Siddhārtha towards worldly things, while at the same time

2
shielding him from the sight of any worldly suffering.
Marriage:
At the young age of sixteen, Siddhārtha was married to Yasodharā, a
beautiful princess. It was his father’s hope that she would bind him to family life.
Pāli sources say that in order or prove his worthiness for the marriage; he had to
display skills in archery, swordsmanship and horse riding. His skillful feats
earned him his bride.
The Great Renunciation:
One day, as Siddhārtha was going in his chariot, he saw along the way a
decrepit old man, then a sick man, then a dead body, and finally an ascetic
radiating the glow of peace and tranquility on his face. These four events made a
distinct impression on him. He began reflecting on the misery inherent in
existence; at the same time he felt drawn to renounce the world and seek a way
to liberation.
When Princess Yasodharā bore him a son, Siddhārtha saw the event as
bondage and decided to call the child Rāhula, meaning obstacle. Ultimately,
however, the child did not prove to be abondage, as Siddhārtha thought it better
to renounce the worldly life before his attachment grew stronger.
He decided to adopt the life of a wanderer and embark upon his quest of
truth. Not long after the birth of his son, one night, he left the palace along with
his attendant Channa. After going some distance he discarded his royal robes and
ornaments, giving them to Channa, and then cut off his hair and became an
ascetic. He was twenty-nine years of age that time.
Enlightenment at Bodhgayā
For six years he wandered in search of truth. First, he met the spiritual
teachers Āḷārakalāma and Uddakarāmaputta and learned from them deep,
concentrated absorptions (the seventh & eighth Jhānas respectively) those were
practiced at that time. Despite this practice Siddhārtha was not satisfied.
Although his mind was more calm and peaceful, and now purified to a great
extent, still at the deepest level of his mind he realised there remained latent
defilements (anusayakilesa). His mind was not totally pure.
At this stage in his search, he proceeded to Urūvelā. There he practiced

3
severe austerities along with five other mendicants- the Pañcavaggiya Bhikkhus.
He fasted till he was reduced to a mere skeleton, and he almost died. Still, total
purification eluded him. As a result of all these experiences he realized that the
life of ease and physical luxury was one extreme and not the way to eradicate
suffering. So also the life of physical torture and severe penance was another
extreme. This realization brought him to the middle path (majjhima paṭipadā).
He realized the futility of austerities and gave them up by accepting alms
from the village. At this point his five companions left him as they were still
convinced that the path of self-mortification would lead to enlightenment.
Siddhārtha continued alone. In order to gain strength for practicing meditation,
he accepted the milk pudding offered by Sujātā. He took a bath in river Neranjana
and sat under a pipal tree at Bodh Gaya with firm determination. He spent that
night in deep meditation exploring the truth within, and rediscovered the long-
lost technique of Vipassanā.
Vipassanā is to see things as they really are and not just as they would
appear to be. He experientially realised the three characteristics of all
phenomena- anicca (impermanence), dukkha (suffering), and anatta (no soul, no
self). He was finally totally free from the entire stock of defilements – existing as
well as accumulated – consisting of rāga (greed), dosa (hatred) and moha
(delusion). He thus awoke into bodhi (enlightenment) and came to be called as
the Buddha or the Enlightened One.
After his enlightenment, the Buddha spent several weeks enjoying
nibbānica peace. At the end of this period, Tapussa and Bhallika, two merchants
of Ukkala offered him rice cakes and honey. These two thus became the first two
lay disciples (upāsaka), taking refuge in the Buddha and Dhamma, as the Saṅgha
had not yet formed.
Spreading of the Dhamma:
With infinite compassion, the Buddha decided to teach the profound

Dhamma he had discovered. His two previous teachers Āḷārakalāma and
Uddakarāmaputta, who could both have understood the Dhamma, had passed
away. So he decided to go to the Isipatana- migadāya at Sarnath, the deer park
near Varanasi, to teach his five companions who had left him just before his
enlightenment. It was on full moon day of Āsāḷha (June-July) that the Buddha set
in motion the Wheel of the Dhamma by teaching them the
Dhammacakkappavattana Sutta, explaining the middle path to them. They
became his first five disciples (and so formed the saṅgha). Their names were

4
Koṇḍañña, Mahānāma, Bhaddiya, Vappa and Assaji.

The first sermon was later followed by another sermon named Anatta-
Lakkhaṇa Sutta. At the end of this teaching, all the five disciples became fully
liberated ones (Arahatta) by the practice of Vipassanā. They realized the truth of
the impermanence, suffering and the substance-less nature of reality (anicca,
dukkha and anatta) at the experiential level. Later on, Buddha sent sixty such
Arahatta disciples to various places to preach the Dhamma.
Buddha went to the city and wandering for alms (food) from door to door.
This news reached to his father. He tried to stop Gotama. Gotama said: “O king, I
am a mendicant – I am a monk. It is my duty to get alms from door to door. This is
the duty of the Order. Why do you stop me? The food that is obtained from alms
is very pure”. His father did not pay any attention to the words of Gotama. He
snatched the bowl from his hand and took him to his palace. All came to pay
Buddha their respects, but his wife Yasodharā did not came. She said, “He himself
will come to me, if I am having virtues in me.” She was a very chaste lady
endowed with viveka (discrimination), vairagya (dispassion) and other virtuous
qualities. From the day she had lost her husband to his quest, shehad given up all
her luxuries. She took very simple food once daily and slept on a mat. She led a
life of severe austerities. Gotama heard all this. He was very much moved. He
went at once to see her. She caught hold of his feet and burst into tears.
For the remaining 45 years of his life, the Buddha traveled far and wide,
preaching his Dhamma to a diverse range of people—from nobles to street
sweepers, from mass murderers such as Aṅgulimāla to cannibals such as Ālavaka.
The Buddha founded the community of Buddhist monks and nuns (the Saṅgha)
to continue the dispensation of the dhamma after his Parinirvana (Pāli:
Parinibbāna) or “complete Nirvana”. His teaching open to all races and classes.
Mahā Parinirvana(Mahā Parinibbāna)
An account of his last days tells us that the Buddha continued his journey,
leaving Vesāli, passing through many villages and eventually arriving at Pāvā.
Here he partook food at a meal hosted by a blacksmith named Cunda and became
violently ill. The food that was served the Buddha called sukara-maddava in Pāli;
modern researchers have identified it as either soft pig or boar meat or a variety
of mushroom eaten by pig or boar. The Buddha continued to travel despite his
illness.
Arriving at Kusinārā, he instructed Ānanda to spread his upper robe

5
between twin sāla trees, and informed him that the end of his life had come. A
large number of monks, lay followers, and devas assembled around him to pay
their respects. The Buddha gave them his last instruction, known as
pacchimavācā “Decay is inherent in all compounded things; work out your own
salvation with diligence”.
Thus teaching the Dhamma as he himself practiced it, the Buddha attained
Mahāparinibbāna in his eightieth year, on the full moon day of Vesākha in 544
B.C.
After the Buddha’s mortal death, the Mallās of Kusinagara (Kusinārā) took
his body, honored it with flowers, scents and music and then cremated it. The
remains were distributed among eight patron kings of central India, who took
their share of the relics and constructed stupas for them. Stupas were also built
by individuals for hosting the urn that had held the Buddha’s remains, and for the
ashes from the cremation.
Summary:
A meticulous study of Tipiṭaka gives us vital information about Birth,

Childhood, Marriage, Renunciation, and Enlightenment, spreading of Dhamma for
45 years and Mahāparinibbāna of Gotama, the Buddha.
 On a full moon day in the month of May 623 B.C.E., Siddhārtha Gotama was
born in the village of Lumbinī (present day Indo-Nepal border) to Queen
Mayā and King Suddhodana of the Sākya Republic.
 As Siddhārtha bore 32 particular physical characteristics, local Brahmin

priests predicted that he would either be a Wheel-Turning Monarch or a
Buddha. The King hoped for the former. A renowned ascetic named Asita
cried he saw the child, because he knew that he would not be able to
benefit from the future teachings of this child.
 At the age of seven, when Siddhārtha accompanied his father to the annual
Ploughing Festival, Siddhārtha got bored with the rituals and went to sit
under a nearby tree. He naturally began observing his respiration, and
attained the first Jhāna (absorption).
 During his life, Siddhārtha’s father sheltered him from the dark realities of
life by providing him with all the blissful distractions available at the time
.At age 16, Siddhārtha married beautiful Yasodharā. They lived a luxurious
life, ignorant of the harsh vicissitudes of life that the common people faced

6
outside the palace gates.
 One day, while out on an excursion he noticed for the first time an old man,
a sick person, a corpse and a dignified renunciate. The first three sights
showed the prince the nature of suffering, while the fourth exemplified the
means to overcome the ills and attain true peace.
 A short while after witnessing these life- transforming sights, Yasodharā

gave birth to a son. Siddhārtha named him Rāhula, which means
impediment. Though he loved his son immensely, Siddhārtha saw him as
another obstacle to his newly developed desire of taking on the ascetic life.
 At age 29, shortly after Rāhula’s birth, Siddhārtha left the householder’s
life in order to become a wandering mendicant in search of truth. He was
able to do so knowing that his wife and child would be well taken care of
materially and emotionally by his family. This decision to leave home was
not undertaken to fulfill a selfish desire for personal salvation. Rather, it
was an act of immense compassion. He had to leave due to a burning
desire to find the way out of suffering for himself as well as for all of
mankind.
 The first teachers in his new life were the renowned meditation masters
Āḷārakalāma and Uddakarāmaputta, who taught him the seventh and
eighth Jhānas respectively. At the time, these Jhānas were considered to be
the highest mental and spiritual attainments. However, Siddhārtha
mastered them in little time and felt unsatisfied as deep rooted suffering
was still lingering within.
 After leaving these teachers, Siddhārtha joined the five ascetics (one of
whom was Koṇḍañña, the Brahmin at his father’s palace who had
predicted that he would be a Buddha). They believed salvation was
impossible without a life of strict asceticism. For the next six years,
Siddhārtha practiced severe austerities such as fasting, self- mortification,
and so on. He eventually realized that his suffering had not diminished
with these practices.
 Siddhārtha decided to follow a middle path (majjhima paṭipadā) between:
a) Self-indulgence: free license to all desires, which leads to misery

because they are impossible to entirely fulfill. This path retards one’s
spiritual progress.
b) Self-denial/mortification: avoiding anything pleasurable and inflicting
pain on oneself, believing these would

7
cure the mental negativities. This path weakens the intellect and
destroys one’s energy.
For Siddhārtha, the middle path meant abstaining from gratifying

unwholesome desires. This was performed through objective observation rather
than repression as in the second path, which only accumulates tensions in the
mind. Repression is like collecting water behind a dam, which one day will
eventually crack and release a destructive flood.
 After he partook food, the other ascetics abandoned Siddhārtha thinking

that he had reverted back to a life of comfort and given up his search.
However, once he felt strong, the then 35 year-old Siddhārtha sat under a
tree in Bodhgaya and observed his breath as he had done as a child during
the ploughing festival. He firmly resolved not to move from his seat until
he attained his goal. After the deepest mental defilements had been
conquered, he was finally able to experientially comprehend the true
nature of conditioned existence. He now understood how suffering
originates and how it can be eradicated. He finally attained his goal of
Buddha-hood and was now completely free from existential misery.
 The next 45 years of his life, Siddhārtha Gotama, the Buddha, wandered
throughout northern India and selflessly taught people from all walks of
life how to come out of suffering, by both, precept and example. The
Buddha was not interested in attracting disciples to form a sect, but to
teach people the way to happiness through their own efforts, rather than
depending on any god, priest, or prayers and sacrifices.


8
CHAPTER 2 - INTRODUCTION TO ĀNĀPĀNA & VIPASSANĀ
CHAPTER 2 : INTRODUCTION TO ĀNĀPĀNA & VIPASSANĀ
ROLE OF ĀNĀPĀNA SATI IN VIPASSANĀ MEDITATION - BY SHRI S. N. GOENKAJI

One must observe pure breath, natural breath, as it comes in, as it goes out.
Just continue to observe and everything regarding the body and the mind will
become clear at the experiential level.
What does the ordinary meditator actually know about his body? He may
have read some book on anatomy and have the delusion that he knows very well
what the body is, inside and outside. But he has not experienced these truths. He
has experiential knowledge about the external organs such as the limbs and eyes
that work according to his desires. If he wants to raise his hand, he can raise it; if
he wants his eyes to open, he can open them; if he wants them to close, he can
close them. He can make them work as he wants. But there are many large organs
inside the body like the heart, the lungs, the liver, and other important organs,
which work independently, naturally, according to nature’s law; they do not wait
for instructions. One cannot make them work as one wants. One cannot make
them work more quickly or more slowly or stop them from working. They work
on their own. One knows nothing about them at the experiential level. One may
have intellectual knowledge, but unless it is accompanied by experiential
knowledge, it is incomplete. It only serves to satisfy one's curiosity. Intellectual
knowledge is important but it should be accompanied by experiential knowledge
about one's body and mind.
It is with the help of the breath that one starts the journey within. At the
10- day Vipassanā camp, for three days one keeps all attention at this door of the
body, that is, the nostrils. The breath is coming in, the breath is going out. One
develops the ability to continuously observe incoming breath and outgoing
breath at this spot. Remaining aware in this way, one is increasing one's ability to
perceive the truths within the body. One thing about respiration becomes clear: it
is not merely a physical process; it is intimately connected to the mind and even
more to the mental defilements. This becomes clear by direct experience but only
if one observes natural respiration. If one adds a word, a form or an imagination,
or starts some breathing exercise, one becomes entangled in it and loses
awareness of the breath.
To meditate, to remove the defilements in the mind, one has to work very
seriously and continuously. Therefore, after understanding, accepting and
following the instructions given at a camp, one begins to work earnestly.

9
What work does one do? The work starts by learning the technique of
concentrating the mind. To concentrate the mind, one has to take the help of
some object of concentration. There are many objects with the help of which one
can practice to concentrate the mind. The Buddha, who discovered Vipassanā,
gave us an object that always remains with us. This object of concentration is
with us from birth and continues until the moment of death.
Our own breath keeps coming in, keeps going out, from the time of our
birth and until the time of our death. Whether one is asleep or awake, sitting or
standing, walking or travelling or eating or drinking, in every state, the breath is
coming in, the breath is going out. This breath becomes our object of
concentration. Natural, normal breath, as it comes in, as it goes out. One only has
to observe it, and do nothing else. There is no need to do any exercise of the
breath or to control the breath. Nothing artificial, only observation of the natural
breath, as it is. If it is deep, one is aware it is deep; if it is shallow, one is aware it
is shallow. If it passes through the left nostril, one is aware it is passing through
the left nostril. If it passes through the right nostril, one is aware it is passing
through the right nostril. If it is passing through both nostrils, one is aware it is
passing from both nostrils.
Our only work is to observe, to be aware; that is all. This is not an exercise
of controlling and regulating respiration. It is not pranayama at all. Pranayama
has its own benefits but it is a totally different technique. It has nothing to do
with Vipassanā. In Vipassanā, one just objectively observes, as it is, whatever
truth about oneself is being revealed moment-by-moment. The technique is of
pure observation; it is not an exercise of the breath. The breath comes naturally.
Keeping the attention at the entrance of the nostrils, inside the nostrils, up
to the inner passages of the nostrils, one observes the incoming and outgoing
breath. The breath is coming in; the breath is going out. It is coming in, it is going
out. One is not controlling it in any way. There is no need to make any change in
it. If it is passing through the left nostril, there is no need to make it pass through
the right nostril. If it is passing through the right nostril, there is no need to make
it pass through the left nostril. If it is deep, there is no need to make it shallow. If
it is shallow, there is no need to make it deep.
We observe the breath as it is yathābhūta-ñāṇa-dassana which means
we are observing it with wisdom. The breath is coming in, the breath is going out.
Whether it is passing through the left nostril, passing through the right nostril or
passing through both nostrils, one is very attentive about its coming and going.
One observes it objectively.

10
What is objective observation? A person is sitting on the bank of a river.

That person has no control over the flow of that river. He cannot make the river
flow faster, nor can he make it flow slower. If the water of the river is dirty, it is
dirty; if it is clean, it is clean. If there are high waves on the river, there are high
waves. If there are no waves, there are no waves. The person sitting on the bank
just observes the flow of the river. This is the current of the river; it is flowing.
There is only objective, impartial observation. In the same way, there should be
no attempt to control the incoming and outgoing breath. Focusing all attention at
one place, one observes the breath objectively, impartially, and does nothing else.
There is awareness that the breath is coming in; there is awareness that
the breath is going out. There is nothing else to do. There is nothing more to do.
We only have to observe. What can be simpler than this? But whenever one is
able to spare ten days for a Vipassanā course, one will find that it is very difficult
work. It is very difficult work indeed! One will not be able to observe even two
breaths, before the mind wanders. It will be very difficult to be able to observe
even two breaths before the mind runs away. The mind will run away repeatedly,
the student will have to bring it back to the breath repeatedly.
There are two fields in the body: the known field-the field of the external
organs and the unknown field-a bigger field about which we have no experiential
knowledge. We have to move from the known field to the unknown field and
understand it. To achieve this, we take the help of respiration.
Respiration is a function of the body that works according to our desire
but also works automatically. One can breathe faster or slower or even stop
breathing for some time. So we can control our respiration if we wish but
otherwise, it continues to work automatically. One automatically breathes in and
out. Since the breath functions in both ways-according to our instructions as well
as automatically-it can be used to understand the unknown field of the body,
which works automatically and about which we wish to gain more knowledge.
An example:
A person living on the bank of the river knew everything about it through
his experience since he lived there. He had never gone to the other bank, so he
did not know anything about it. A person who has crossed the river to the other
bank described the other bank to him-"Oh, the other bank is so wonderful! It is so
beautiful! It is so charming!" So the person living on this bank felt-"I should also
see the other bank. I should also enjoy the beauty of the other side." So what did
he do? He stood on this side of the river, folded his hands, and with moist eyes
and in a distressed voice, he made a fervent prayer-"O other bank of the river,

11
please come over here. I want to see you; I want to enjoy your beauty." Even if he
cries all his life, the other side is not going to come to him. If he wants to enjoy
the beauty of the other side, he will have to cross the river and go to the other
side. Only then can he see the other bank. How can he reach the other bank? He
can reach there with the help of a bridge that joins this bank of the river to the
other bank.
The two banks of the river are like the two fields in the body: the known
field, where the organs work voluntarily, according to one's wishes, and the
unknown field, where the organs work on their own. But the breath comes in and
goes out according to one's wishes as well as automatically. So respiration is
connected to the known field as well as to the unknown field of the body.
Therefore, it can serve as a bridge between the known and unknown fields. By
the observation of pure respiration, one can reach the unknown field where
things work on their own.
The object of meditation should be natural respiration only. When the
breath is coming in, one observes that it is coming in; when the breath is going
out, one observes that it is going out. As one continues to observe natural
respiration, the subtlest truths of the body and the mind will be revealed until
one reaches the ultimate truth, a state beyond both the body and mind.
Sāns dekhate dekhate, satya prakaṭatā jāya
Satya dekhate dekhate, parama satya dikha jāya."
Observing respiration, truth manifests itself,
Observing truth, the supreme truth manifests itself.
If one observes natural respiration, one will understand everything about

the body. As one progresses on this path, the body that appears so gross will
gradually start to disintegrate until one reaches the stage where one can feel the
entire body to be subatomic particles arising and passing away, arising and
passing away in the form of wavelets. One has to reach that stage. One may have
read books that say that the entire material world is made up of sub-atomic
particles and each sub-atomic particle is nothing but wavelets. What does one
gain by that? But if one experiences this truth, one understands the close
interrelationship of the breath with the mind and the mental defilements.
One also discovers the interrelationship of the body with the mind and
mental defilements. Gradually, one will reach a stage where one can observe how
the defilements arise and multiply in the mind and what part the body plays in it,
what part the mind plays in it. When all these truths are realised by direct

12
experience, one is able to eradicate these defilements. Otherwise, one continues

to remain deluded.
If defilement such as anger arises, one always tries to find the external
cause-"This person has abused me. That is why anger has arisen and I have
become agitated." But the cause of your anger, the cause of your misery, is not
outside. When you begin to look within, you will clearly understand that there is
a link between the external event and the misery that has arisen within. When
that link is observed, one gains understanding about it and learns to remove the
cause of one's misery.
With the help of the breath, one clearly understands the interaction
between the body and the mind: how they affect each other and the breath
resulting in the generation and multiplication of defilements. By observing it, one
will learn to come out of defilements. Only by eradicating defilements can one
practice pure Dhamma and apply it in life.
As one continues to purify the mind, one's life becomes full of Dhamma,
full of happiness, full of harmony. Indeed, one who practices Dhamma gains real
happiness, real welfare, real peace, and real liberation.
Ānāpāna as the perfect object for meditation (kammaṭṭhāna):

Ānāpāna sati, the meditation on in-and-out breathing, is the first subject of
meditation expounded by the Buddha in the Mahā-satipaṭṭhāna Sutta, the Great
Discourse on the Foundations of Mindfulness. The Buddha laid special stress on
this meditation, for it is the gateway to enlightenment, adopted by all the
Buddhas of the past as the very basis for their attainment of Buddhahood. When
the Blessed One sat at the foot of the Bodhi Tree and resolved not to rise until he
had reached enlightenment, he took up ānāpāna sati as his subject of meditation.
Observation of the breath is the ideal object for meditation because it is
always available. We don’t need to construct it, or look for it specifically or
outside. It is with us all the time till we die, whether we are sitting, standing,
walking, sleeping and/ or working.
It acts like a bridge between the conscious and unconscious mind, as well
as the voluntary and involuntary processes of the body i.e. it is the link between
reflexive and conscious thought and action.
By observing natural breath, we are slowly training our mind to live in the
present. We cannot know the touch of air before it actually occurs. We cannot

13
know it anymore after it is gone.

Every moment we spend in awareness of breath, is one less moment spent
in rāga-dosa-moha, as there is no craving or aversion involved in the observation.
The rhythm of our respiration has an intimate natural connection with the
negativities of the mind. We see the rhythm becomes rapid and gross when there
are negative elements polluting our mind like fear, anger, lust, envy etc.
The object of natural respiration is completely non-sectarian. Breath is
non-partisan, non- communal. It is universal, not bound by a religion or sect or
any belief system.
Knowing mind and matter in the here and now- whenever we breathe in
or out, air touches somewhere below the nostrils. This sensitive matter thus
registers the touch of air. In this process, both the entities touching are matter;
and the entity knowing the touch is mind. There is no “I” or atta involved in this
process.
It keeps changing- Sometimes, it is short, sometimes long. Sometimes it is
deep, sometimes it is shallow. Sometimes it is harsh, sometimes it is subtle.
Sometimes it runs in/ out of the left nostril or right nostril or both nostrils. Thus
we see a glimpse of the ‘anicca’ nature of phenomena as we observe our breath to
concentrate our minds using ānāpāna-sati.
1.1 BENEFITS OF PRACTICING ĀNAPĀNA

Daily practice of ānāpāna for a short period of at least 10-15 minutes each
day, morning and evening, give the true benefits of the technique.
 Effective tool to deal with the fears, anxieties and pressures
 Increased concentration of mind
 Improved awareness and alertness of the mind
 Memory becomes sharp
 Decision-making power improves
 Mastery over the mind
 Increased self-confidence
 Decreased agitation, fear, tension, nervousness and stress
 Increased capacity to work
 Better performance in studies, sports and extra-curricular activities
 Better ability to understand and express oneself
 Mind becomes healthy, wholesome and strong
 One becomes full of good wishes for others

14
1.2 WHAT IS VIPASSANĀ?

The technique of Vipassanā is a simple, practical way to achieve real peace
of mind and to lead a happy, useful life. Vipassanā means "to see things as they
really are". It is a logical process of mental purification through self-
observation.
From time to time, we all experience agitation, frustration and
disharmony. When we suffer, we do not keep our misery limited to ourselves;
instead, we keep distributing it to others. Certainly this is not a proper way to
live. We all want to live peacefully within ourselves, and with those around us.
After all, human beings are social beings: we have to live and interact with others.
How, then, can we live peacefully? How, then, can we remain harmonious
ourselves, and maintain peace and harmony around us?
Vipassanā enables us to experience peace and harmony by purifying the
mind, freeing it from suffering and the deep-seated causes of suffering. Step by
step, the practice leads to the highest spiritual goal of full liberation from all
mental defilements.
1.3 A NON-SECTARIAN TECHNIQUE
Vipassanā meditation is for the purification of the mind. It is the highest
form of awareness—the total perception of the mind-matter phenomena in its
true nature. It is the choiceless observation of things as they are. VIPASSANĀ is
the meditation the Buddha practiced after trying all other forms of bodily
mortification and mind control, and finding them inadequate to free him from the
seemingly endless round of birth and death, pain and sorrow. It is a technique so
valuable that in Burma it was preserved in its pristine purity for more than 2,200
years.
Vipassanā meditation has nothing to do with the development of
supernormal, mystical, or special powers, even though they may be awakened.
Nothing magical happens. The process of purification that occurs is simply an
elimination of negativities, complexes, knots, and habits that have clouded pure
consciousness and blocked the flow of mankind’s highest qualities—pure
love (mettā), compassion (karuṇā), sympathetic joy (muditā), and equanimity
(upekkhā).
There is no mysticism in Vipassanā. It is a science of the mind that goes
beyond psychology by not only understanding, but also purifying, the mental
process. The practice is an art of living which manifests its profound practical
value in our lives lessening and then eliminating the greed, anger, and ignorance
that corrupt all relationships, from the family level

15
to international politics. Vipassanā spells an end to daydreaming, illusion,

fantasy—the mirage of the apparent truth. Like the sizzling explosion of cold
water being thrown on a red-hot stove, the reactions after bringing the mind out
of its hedonistic tendencies into the here and now are often dramatic and painful.
Yet there is an equally profound feeling of release from tensions and complexes
that have for so long, held sway in the depths of the unconscious mind. Through
Vipassanā anyone, irrespective of race, caste, or creed, can finally eliminate those
tendencies that have woven so much anger, passion, and fear into our lives.
During the training a student concentrates on only one tasks the battle with his
own ignorance. There is no guru worship or competition among students. The
teacher is simply a well-wisher pointing the way he has charted through his own
long practical experience. With continuity of practice, the meditation will quiet
the mind, increase concentration, arouse acute mindfulness, and open the mind
to the supramundane consciousness the "peace of nibbāna (freedom from all
suffering) within."
As in the Buddha’s enlightenment, a student simply goes deep inside
himself, disintegrating the apparent reality until in the depths he can penetrate
even beyond subatomic particles into the absolute. There is no dependence on
books, theories, or intellectual games in Vipassanā.
The truth of impermanence (anicca), suffering (dukkha), and egolessness
(anattā) are grasped directly with all the enormous power of the mind rather
than the crutch of the intellect. The illusion of a "self," binding the mental and
physical functions together, is gradually broken. The madness of cravings and
aversions, the futile grasping of "I, me, mine," the endless chatter and conditioned
thinking, the reaction of blind impulse—these gradually lose their strength. By
his own efforts, the student develops wisdom and purifies his mind.
The foundation of Vipassanā meditation is s²la—moral conduct. The
practice is strengthened through samādhi—concentration of the mind. And the
purification of the mental processes is achieved through paññā—the wisdom of
insight. We learn how to observe the interplay of the four physical elements
within ourselves with perfect equanimity, and find how valuable this ability is in
our daily lives. We smile in good times, and are equally unperturbed when
difficulties arise all around us, in the certain knowledge that we, like our troubles,
are nothing but a flux, waves of becoming arising with incredible speed, only to
pass away with equal rapidity.
Although Vipassanā meditation was developed by the Buddha, its practice
is not limited to Buddhists. There is no question of conversion—the technique

16
works on the simple basis that all human beings share the same problems, and a
technique that can eradicate these problems will have a universal
application. Hindus, Jains, Muslims, Sikhs, Jews, Roman Catholics, and other sects
have all practiced Vipassanā meditation, and have reported a dramatic lessening
of those tensions and complexes that affect all mankind. There is a feeling of
gratefulness to Gotama, the historical Buddha, who showed the way to the
cessation of suffering, but there is absolutely no blind devotion. The Buddha
repeatedly discouraged any excessive veneration paid to him personally. He said,
"What will it profit you to see this impure body? Who sees the teaching—the
Dhamma—sees me."
Although Vipassanā is a part of the Buddha's teaching, it contains nothing
of a sectarian nature, and can be accepted and applied by people of any
background. The Buddha himself taught Dhamma (the way, the truth, the path).
He did not call his followers "Buddhists"; he referred to them as "Dhammists"
(those who follow the truth).
Vipassanā courses are open to anyone sincerely wishing to learn the
technique, irrespective of race, caste, faith or nationality. Hindus, Jains, Muslims,
Sikhs, Buddhists, Christians, Jews as well as members of other religions have all
successfully practiced Vipassanā. The malady is universal; therefore, the remedy
has to be universal. For example, when we experience anger, this anger is not
Hindu anger or Christian anger, Chinese anger or American anger. Similarly, love
and compassion are not the strict province of any community or creed: they are
universal human qualities resulting from the purity of mind. People from all
backgrounds who practice Vipassanā find that they become better human beings.


17
Notes :

18
CHAPTER 3 - SĪLA - SAMĀDHI - PAÑ Ñ A
CHAPTER 3 : SĪLA - SAMĀDHI - PAÑÑĀ
INTRODUCTION:
What is the origin of suffering?
The origin of it, the Buddha said, is taṇhā (craving). Once the seed of desire
is sown, it grows into ‘greed’ and multiplies into ‘craving’ or ‘lust’, either for
power or material gains. The man in whom this seed is sown becomes a slave to
these cravings; and he is automatically driven to strenuous labours of mind and
body to keep pace with them until the end comes. The final result must surely be
the accumulation of the evil mental force generated by his own actions, words
and thoughts which are motivated by the lobha (desire) and dosa (aversion)
inherent in him.
Philosophically speaking again, it is the mental forces of actions (saṅkhāra)
which react in the course of time on the person originating them, which are
responsible for the stream of ‘nāma-rūpa’ mind, the origin of suffering within.
Path Leading to the Extinction of Suffering:
What then is the path leading to the extinction of suffering? The path is
none other than the Noble Eightfold Path (Ariyo Aṭṭhaṅgiko Maggo) taught by the
Buddha in his first sermon. This Eightfold Path (Ariyo Aṭṭhaṅgiko Maggo) is
divided into three main stages, namely: sīla, samādhi and paññā.
Sīla (precepts)
1. Sammā Vācā : Right Speech
2. Sammā Kammanto : Right Action
3. Sammā Ājivo : Right Livelihood
Samādhi (concentration of mind)
4. Sammā Vāyāmo : Right Exertion
5. Sammā Sati : Right Mindfulness/ Awareness
6. Sammā Samādhi : Right Concentration
Paññā (wisdom-insight)
7. Sammā Diṭṭhi : Right Aspiration
8. Sammā Saṅkappo : Right Understanding
_____________________________________________________________________________________________

19
Sīla:
Observance of morality (Sīla) is the first and foremost step to be practiced
by the laity to live a virtuous life. The three characteristic aspects of sīla are as
follows:
 Sammā vācā (Right Speech)
 Sammā kammanto (Right Action)
 Sammā ājīvo (Right Livelihood)
By right speech is meant: speech which must be true, beneficial and
neither foul nor malicious.
By right action is meant: fundamentals of morality which are opposed to
killing, stealing, sexual misconduct and drunkenness.
By right livelihood is meant: refraining from ways of living that increase
the suffering of beings (such as slave trading, the manufacturing of weapons, and
dealing in intoxicating drugs).
These represent the general code of morality as initiated by the Buddha in
his very first sermon. Later, however, it was amplified and introduced separate
codes for monks and lay-disciples.
One must have a solid foundation of Sīla. Then only can one cultivate
Samādhi i.e. one- pointedness of the mind which leads one to paññā (higher
wisdom), the third stage, on the way to Nibbāna. Sīla can be divided into two
categories namely: Cāritta Sīla and Vāritta Sīla.
Cāritta Sīla: All those moral instructions which the Blessed One
introduced ‘should be done or followed’. In other words all the ethical rules
which are in the positive form are included in Cāritta Sīla.
Vāritta Sīla: The avoidance of those evils, killing, stealing etc. which the
Buddha stated ‘should not be done’. All the precepts which are in negative forms
can be included in Vāritta Sīla (includes all gahaṭṭha Sīla).
So what is a Sīla? Staying away from the misdeeds of body and speech is to
stay away from foolish misdeeds and to live sensible virtuous lives. Rampant life
produces ill-will and malice between person to person and society to society;
while virtuous life produces happiness, peace, goodwill and friendship. The first
is ‘blameworthy’, while the second is ‘blameless’; the first involves the breeding
and enrichment of boundless sorrow for oneself and all others, while in the
second its mitigation and elimination.

20
Gahaṭṭha Sīla (morality with respect to the laity)

(A) Pañcasīla (The Five Precepts of Practice):
Once when Mahānāma inquired how an upāsaka can be virtuous
(sīlavanto), the Buddha’s reply was “by observing five precepts like abstinence
from killing (pāṇātipātā), stealing (adinnadānā), sexual misconduct (kāmesu
micchāsikkhā), lying (musāvādā) and intoxication (surā-meraya-
majjapamādaṭṭhānā)”.
The most basic set of five precepts, as found in the Buddha’s teaching, is
known as ‘pañcasīla’. These five are the minimum ethical code binding on all the
laity. It should be noted that lay-adherent is not called for celibacy but is required
to remain faithful to his or her spouse. They are popularly known as ‘niccasīla’
also as they are to be followed by all the lay-disciples at all times in order to
establish habitual formation for restrained conduct. The equivalent term for the
precepts is ‘sikkhāpada’ which literally means ‘factors of training’ that is factor of
training in moral discipline. A laity endowed with these precepts is described by
the Buddha as one who is ‘upāsaka-padū ma’ and one who is devoid of them is
described as ‘upāsaka-caṇ ḍ ā la’.The Buddha emphasized on equal importance for
all the five precepts.
Observance of five precepts is essential for all those who want to walk on
the eight-fold noble path. As breaking of any precepts would arouse the feeling of
guilt which would work as a hindrance in achieving the goal in this life and would
lead a person to future lower births. Recollection of a breach of moral precepts
would make the mind incapable of concentration. The training which begins with
outer observance of Sīla then proceeds to intensification of self-restrain through
meditation. In the beginning to observe the precepts may require special effort or
had to be imposed on one-self but once concentration and wisdom get developed
the physical and vocal actions which follow gets improved automatically. Sīla
being a set of do-nots gives the impression as being negative in character but, in
reality, it is positive in function.
The basic precepts for a lay disciple of the Buddha’s teachings called the
Pañca Sīla (Five Precepts) are:
1. Pāṇātipātā veramaṇī - abstention from killing any sentient beings.
(Life is the most precious for all beings; and in prescribing this,
Buddha’s compassion extends to all beings.)
2. Adinnādānā veramaṇī - abstention from taking what is not given.
(This serves as a check against improper desire for possessions.)
3. Kāmesu-micchāsikkhā veramaṇī - abstention from sexual

21
misconduct. (Sexual desire is dormant in man. It is irresistible to almost

all. Unlawful sexual indulgence is therefore one which the Buddha
prohibited).
4. Musāvādā veramaṇī - abstention from telling lies. (This precept is
included to fulfill, by the way of speech, the essence of truth.)
5. Surā-meraya-majjapamādaṭṭhānā veramaṇī - abstention from
intoxication. (Intoxication causes a man to lose his steadfastness of
mind and reasoning power so essential for the realization of truth.)
The PañcaSīla are therefore intended to control actions and words and to
serve as a foundation for samādhi (concentration of mind).
(B) Uposathasīla (The Eight Precepts of Practice):

Apart from above mentioned five precepts it is meritorious to observe
eight precepts at least on uposatha days. “The three extra rules to be observed
are, not to consume solid food after noon, not to use garland or perfume and
lastly not to use luxurious bed”.
6. Vikāla bhojana veramaṇī - Abstain from food at the 'wrong time' i.e.
after noon.
7. a. Nacca-gīta-vādita-visūkadassanā veramaṇī - Refrain from
dancing, singing, music, going to see entertainments.
7. b. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā
veramaṇī - Refrain from wearing garlands, using perfumes, and
beautifying the body with cosmetics.
8. Uccāsayana-mahāsayanā veramaṇī - Abstain from resting on a high
or luxurious sleeping place
Apart from these three precepts, the laity is supposed to observe total
celibacy on uposatha days. These extra vows which are supposed to observe on
uposatha days, are mildly ascetic by nature rather than being ethical. Its purpose
is to subdue the senses and strengthen the will.
Observance of uposatha day’s vow provides the laity an opportunity to live
the life of a monk or a nun. It would also provide an opportunity to observe
scrupulously five vows of abstinence as well.
The Uposatha day is for "the cleansing of the defiled mind," resulting in
inner calm and joy. On this day, both lay and ordained members of the sangha
intensify their practice and work towards deepening their knowledge.

22
(C) Ājīvaṭṭhamakkasīla (morality pertaining to livelihood):

Ājīvaṭṭhamakkasīla is a term for the virtue that has livelihood as the eighth
constituent.
Much importance was given by the Buddha on purity of livelihood. The
Sīlakhandha, comprising of right speech, right action and right livelihood
becomes part of ‘Ājīvaṭṭhamakkasīla’.
Under right speech, come four wholesome vocal actions.
1. musāvādā veramaṇī - Abstinence from telling lies
2. pisuṇāya vācāya veramaṇī - Abstinence from back-biting
3. pharusāya vācāya veramaṇī - Abstinence from abusive language
4. samphappalāpā veramaṇī - Abstinence from frivolous language.
Under right action, come three wholesome physical actions
(1) Abstinence from killing.
(2) Abstinence from stealing.
(3) Abstinence from indulgence in sexual misconduct and
intoxication.
Finally, under right livelihood comes refrain from earning through wrong
livelihood. For the laity, for earning livelihood all vocations were acknowledged
by the Buddha, except trade in weapons, living beings, flesh, liquors and poison.
The vocations which caused killing or were responsible for breaking morality of
others were forbidden by the Enlightened One. According to the Buddha, “a
layman is supposed to obtain his wealth by labor and zeal, through strength of
his arm, by the sweat of his brow and in a lawful manner.”
The right livelihood in the case of laity is to refrain from acquiring
livelihood by means of immoral physical and vocal actions. As per the ‘Manual of
Buddhism’, “when livelihood is earned by committing any of the above
mentioned three physical and four vocal actions it becomes ‘ducaritamicchā
Ajīvakā ’”.
Wrong livelihood proves to be an effective bar of entry into the sphere of
mental culture of Samādhi which is essential requirement for spiritual excellence.
Ājīvaṭṭhamakkasīla like pañ casīla, is a niccasīla. It is not the sīla to be
observed on uposatha days only. As stated by the Buddha in Majjima Nikāya “the
wholesome bodily actions, verbal actions and also the purity with regard to
livelihood is what is called wholesome (kusala) morality”.
If kept fully, these three constituents namely ‘Sammā vācā, sammā̄

23
kamantao and Sammā ajīvo’ could bring genuine ‘sīlavisuddhi’.
(D) Dasasīla: (Ten Precepts of Practice)

These training rules are observed by novice monks and nuns. They are
derived from the 8 Precepts by splitting the precept concerning entertainments
into two parts and by adding one more rule prohibiting the handling of money.
7. Nacca-gīta-vādita-visūkadassanā veramaṇī - Refrain from dancing,
singing, music, going to see entertainments
8. Mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsana-ṭṭhānā
veramaṇī - Refrain from wearing garlands, using perfumes, and
beautifying the body with cosmetics
9. Uccāsayana-mahāsayanā veramaṇī - Abstain from resting on a high
or luxurious sleeping place
10. jātarūpa-rajata-paṭiggahaṇā veramaṇī - refrain from accepting gold
and silver (money).
Conclusion:
Be it a pañ casīla, or uposatha sīla or Ājīvaṭṭhamakkasīla, scrupulous
observation of them would make a person virtuous. By avoiding occasions of
many sins, roots of merits are planted by keepers of precepts. It was stated by the
Buddha “one who is virtuous, possessed of virtue, comes into large fortune as a
consequence of diligence. A far name is spread of the one who is virtuous. He
enters the assembly without fear. He dies consciously. He re-appears in the
happy destiny after death.”
“Morality which is not broken for the purpose of gain and rectified
immediately if broken by negligence, not damaged by bonds of either sexuality or
such evil things like anger and animosity is called entirely wholesome morality.”
These same virtues are conducive to concentration and act as bases for
‘sīlā nusati.’ That is why ‘sīla’ should neither be broken in the beginning, middle
or end.
Though observance of morality as scrupulously as possible was always
recommended by the Buddha, at the same time he always reminded his followers
not to take it as an end in itself and not to stop there but always encouraged to
proceed on the path by taking further steps of developing ‘samādhi’
(concentration) and arouse ‘pañ ñ ā ’ (wisdom or insight) within oneself.

24
WORDS OF DHAMMA
The wise, ardent, and discerning

Sīle patiṭṭhāya naro sapañño,
meditator,
cittaṃ paññāñcabhāvayaṃ;
well established in sīla (morality), who develops
ātāpī nipako bhikkhu,
samādhi (concentration) and paññā (wisdom),
so imaṃ vijaṭaye jaṭanti.
unties the knots (of defilements).
Visuddhimagga 1.1
SĪLA: THE FOUNDATION OF DHAMMA - BY S. N. GOENKA

(The following is a translation of an article originally published in the August 1998 issue of the Vipaśhyanā Patrikā).
To learn Vipassanā, the technique of purification of the mind, it is

necessary to go to a Vipassanā meditation centre. This technique can be learnt
only in a conducive atmosphere. If one wants to learn to read and write, one has
to enroll in a school. To keep the body healthy and strong, one has to go to a
gymnasium. To learn yoga and prānāyāma, one has gone to a yoga school.
Similarly, to learn this Vipassanā technique, the quintessence of the Buddha’s
teaching, one has to go to a Vipassanā meditation centre. It is not necessary to
stay in a school or gymnasium or yoga school day-and-night. It is sufficient to
learn the technique and then to practice it at home. But to learn the technique of
Vipassanā, at least in the beginning, one has to stay in the meditation centre for
ten days.
If the purpose of meditation is merely to concentrate the mind, one may
learn a meditation technique based on a mantra or an image as an object of
concentration from some guru and practice it at home. Such a technique may
calm the mind, concentrate the mind, and may even purify the surface level of the
mind. But Vipassanā does not merely purify the surface part of the mind. It is a
deep surgical operation of the mind and purifies the mind at the deepest level,
where defilements arise and multiply. These are defilements that one has
accumulated in the depth of the mind over innumerable lifetimes. Those who do
not believe in past lives have accumulated so many defilements even in this
lifetime. The mind has become a prisoner of the habit-pattern of generating
defilements in the depth of the mind. It is such a great bondage. One has to
liberate the mind from this bondage and change its nature of continuously
generating defilements. A deep surgical operation of the mind is needed to
achieve this purpose.
When one becomes physically ill, one goes to a hospital that is clean and
hygienic. If surgery is necessary, one has to go to an operation theatre that is

25
completely sterile. Vipassanā is a serious operation on the mind. Therefore, one

can learn it properly only in an atmosphere that is free from any kind of pollution
not only from atmospheric pollution but also from the pollution generated by the
defilements of the mind.
These Vipassanā meditation centres have existed since ancient times and
also exist today. The environment in a centre is kept very pure. There is
abundant greenery, and no physical pollution of any kind. There is peace, silence
and an atmosphere conducive for meditation. And most importantly, there is no
activity of any kind other than Vipassanā in these meditation centres. As only
Vipassanā is practiced, the entire centre vibrates with the vibrations of pure
Dhammā. So it is an ideal place to go for the first surgical operation on the mind.
In addition, there are experienced and authorized people in a Vipassanā centre
who assist in this operation, in teaching this technique. It is not proper to try to
learn this technique on one’s own.
Vipassanā is not complicated; it is a very simple technique. One may get
the impression that one can start practicing it after merely listening to such
discourses or reading a book. But I wish to caution you. Vipassanā is an
extremely serious task, an extremely delicate task. Once, at least for the first time,
one should learn this technique in a conducive atmosphere for ten days, under
the guidance of some knowledgeable, experienced, authorized person. After that,
everyone is one’s own master.
At home, it is not possible to meditate continuously for long hours.
Therefore, the operation is not as deep at home. After learning Vipassanā at a
centre, one can practice Vipassanā in the morning and evening at home.
Whenever the need arises for another deep operation on the mind, one can again
go to a Vipassanā centre.
There is one more reason why Vipassanā should be learnt in a meditation
centre. The aim of the technique is to develop a pure mind. So during the ten days
when Vipassanā is being learnt in the centre, one practices Sīla (morality)
without breaking it in any way: one does not kill, one does not commit sexual
misconduct but maintains celibacy for ten days, one does not lie, one does not
steal, and one does not take any kind of intoxicant.
One understands that in order to live a life of morality, one has to gain
control over the mind. If one cannot control the mind, how can one become
virtuous? But one can learn this technique only while living a life of morality. So a
great difficulty arises. To live a life of morality one has to gain control over the
mind. The mind has to be purified. To master the mind, to purify the mind, one’s
life has to be a life of morality. Should one keep the horse in front or the cart in

26
front? Should morality come first or should concentration and purification of

mind come first?
To solve this problem, the wise teachers of our country established this
tradition of going to a meditation centre to learn Vipassanā. One is able to
practice all the five sīlas there, meaning one does not do any vocal or physical
action that disturbs the peace and harmony of others. One should not do any
action that causes harm to others. How? The atmosphere of the meditation
centre, the discipline and heavy daily program of a ten-day course is such that it
is easy to maintain Sīla. The student is so busy from four o’clock in the morning
to nine o’clock at night that there is no opportunity to break Sīla. In order to
avoid lying and wrong speech, the meditation centre has one more rule: for the
duration of the course one must maintain silence. There should be no
communication with fellow students. Of course, one may talk to the teacher or
guide to seek clarification about the technique, or speak to the management
about any material problems. However, even while talking to them, one should
remain very attentive not to break one’s Sīla. One should not exaggerate or hide
anything. In this way, even the Sīla of not telling lies can be easily maintained
during the course.
So Sīla is maintained perfectly. The work of learning the technique begins
on this foundation of perfect Sīla. If the student works as instructed, progress is
certain. But if the foundation of Sīla is missing, the student will not progress.
During the time of the Buddha, there were many teachers, like some
teachers today, who told their students, "What is the need for morality? Do
whatever you wish to do. Enjoy yourself without restraint, indulge in sensual
pleasures. Even then, I shall teach you a meditation technique that will give
bliss!" Such so-called spiritual teachers attracted big crowds. People are always
looking for the easy way out. If they can get exemption from the need for
morality and still get bliss, what more do they want?
Such harmful delusions have no place in Vipassanā, the true path of the
Dhammā. The foundation of morality is absolutely necessary. One should
understand why it is so necessary. After all, one has to operate on the mind. To
merely fill the surface part of the mind with bliss is not the goal of Vipassanā. One
has to reach and purify the depth, the deepest part of the mind, where the
defilements arise, where they are accumulated. It is a very deep operation. If the
surface part of the mind is very disturbed, very agitated, it results in gross
impure vibrations. These vibrations act as a barrier and prevent one from going
to the depth of the mind.
Suppose one has to search for oil fields under the ocean-bed. During the

27
monsoon, the search has to be stopped because it is not possible to do this work
of searching in the depth of the ocean when there are high tidal waves. When the
monsoon is over and the rain has stopped, the high tidal waves subside. Now it is
possible to search for oil fields even though the tidal waves have not completely
ceased. Similarly, there are waves of defilements in the mind. But when one
break any Sīla whether one kills or steals or takes intoxicants or tells lies or
commits sexual misconduct there are such high tidal waves of impurities created
on the surface part of the mind that one cannot go to the depth. If one has to
work at the depth of the mind, a situation has to be created where even though
there are waves of defilements, they do not multiply and cause such high tidal
waves of impurities in the mind.
The entire atmosphere of the meditation centre is helpful in achieving this.
The rules, the discipline, the timetable must be followed strictly. If one works
with discipline, one gets the benefits. People come to a meditation centre not to
enjoy a picnic or a ten-day holiday from the responsibilities of life, but to
meditate, to remove the defilements in the mind by practicing extremely serious
meditation. One has to work very seriously and continuously. Therefore, after
understanding, accepting and following the rules, one begins to work earnestly…
There is awareness that the breath is coming in; there is awareness that
the breath is going out. There is nothing else to do. There is nothing more to do.
We only have to observe. What can be simpler than this? But whenever one is
able to spare ten days for a Vipassanā course, one will find that it is very difficult
work. It is very difficult work indeed! One will not be able to observe even two
breaths, before the mind wanders. It will be very difficult to be able to observe
even two breaths before the mind runs away. The mind will run away repeatedly,
the student will have to bring it back to the breath repeatedly.
Sometimes the student may become agitated with the fleeting, fickle
nature of the mind that cannot remain still and observe even two or three
breaths. The student may lament "Oh! What kind of a mind am I carrying? This is
such an easy job that I have been given where I do not have to do anything. It is
as simple a task as sitting on the riverbank and watching the flow of the river. In
the same way, I have to focus my mind at the entrance of the nostrils and observe
the flow of respiration. I only have to observe the flow of respiration. I do not
have to do any labor or exercise. Why can’t I do such easy work?"
The student feels very irritated with the wandering mind. Then the teacher
conducting the course will tell the student, "Oh, no, no! Do not get angry with
yourself; do not get angry even with your mind. Anger is anger after all. Irritation
is irritation. It will make you very miserable. You have come here to become free

28
from this habit-pattern of the mind to get irritated. Just be aware, ‘At this
moment my mind has wandered away.’ Just accept it. Then start work again in all
earnestness."
The student begins to observe the breath. It wanders again. As soon as the
student becomes aware, he again resumes observing the breath. "Oh, has it
wandered again? Do not worry, again start observing the breath." As one
continues to do this for one day, two days, three days, one will start experiencing
the benefits.
Every Vipassanā student has to work. The student who wants to progress
on the path of pure Dhammā will have to exert much effort and work with a lot of
patience and persistence. Nobody else can help the student. The only help that a
person who has walked upon the path can give is guidance: "Do this. Walk on this
path in this way."
One has to walk on the path oneself. As the student progresses on the path,
he begins to realize, "Oh, there is a lot of happiness on this path. There is a lot of
contentment on this path. There is a lot of peace on this path." Walking on this
path, as one keeps becoming liberated from defilements, great happiness will
arise, great contentment will arise. Whoever walks on the path of pure Dhammā
experiences real happiness, experiences real peace, experiences full liberation
from all misery.
Samādhi:
Samādhi (concentration of mind) is the second part of the ariya
aṭṭhaṅgika magga i.e. the noble 8 fold path. As such, it includes the aspects of:
1. Sammā vāyāmo: right exertion
2. Sammā sati: right attentiveness
3. Sammā Samādhi: right concentration
Right exertion is of course the prerequisite for right attentiveness. Unless
one makes a concerted effort to narrow down the range of thoughts of his
wavering and unsteady mind, he cannot expect to secure that attentiveness of
mind which in turn helps him to bring the mind by right concentration to a state
of one-pointedness and equanimity.
It is here that the mind becomes freed from hindrances, pure and tranquil;
illumined within and without. The mind is such a state becomes powerful and
bright. Externally, it is represented by light which is just a mental reflex, with the
light varying in degrees from that of a star to that of a sun. This light which is
reflected before the mind’s eye in complete darkness is a manifestation of the

29
level of purity, tranquility and serenity of mind.

Indeed the purity of mind is the greatest common denominator of all
religions. Love which alone is the means for the unity of mankind must be
supreme; it cannot be so unless the mind is transcendently pure. A balanced
mind is necessary to balance the unbalanced mind of others. “As a Fletcher
makes straight his arrow, a wise man makes straight his trembling and unsteady
thought, which is difficult to guard, difficult to hold back.” Thus spoke the
Buddha. Exercise of the mind is as necessary as exercise of the physical body.
Why not, then, give exercise to mind and make it strong and pure so that you may
enjoy the jhānic peace within? When inner peace begins to permeate the mind,
you will surely progress in the knowledge of truth.
When by continued practice, one has complete mastery over his mind, he
can enter into jhānic states (meditative states of deep absorption). When a
student contemplates repeatedly on a meditation object, his mind gradually
becomes concentrated on the object. At that time, defilements such as greed
(lobha), anger (dosa), do not arise and his mind will be peaceful and tranquil.
Such tranquility is called samatha. When an arahata who has destroyed all
defilements practices Jhāna however, his purpose is not to gain calmness,
because he has already calmed himself.
SAMMĀ SAMĀDHI - BY S. N. GOENKA

(The following is a translation of an article originally published in the April 1995 issue of the
Hindi Vipassanā Patrikā.)
If the mind is fixed upon any object, it will become absorbed in meditation,
it will become still, it will achieve one-pointed concentration, but mere
concentration of mind is not Sammā samādhi (right concentration). For Sammā
samādhi, it is necessary for the mind to be wholesome, it is necessary for the
mind to be untainted. Only the one-pointedness of a wholesome mind can be
called kusalacittekaggatā samādhi -samādhi free from defilements.
Samādhi means that the mind is established in equanimity. A mind that is
focused upon an external object cannot attain equanimity; it will only disturb the
balance of the mind. That is why only the concentration of a wholesome mind
should be regarded as Sammā samādhi.
A mind filled with craving is not wholesome, a mind filled with aversion is
not wholesome, and a mind filled with ignorance is not wholesome. When the
mind is concentrated with the help of an object of craving, aversion or ignorance,
it will achieve concentration, but it will be neither balanced nor equanimous.

30
Such concentration of the mind is not proper, not pure, and not conducive to
happiness. Concentration that is dependent upon craving, aversion or ignorance
is the absorption of an unbalanced mind, how can it be beneficial?
A cat with a fully concentrated mind has its full attention on a mouse-hole;
it is fully engrossed in its object. A heron standing on one leg on the bank of a
lake in search of fish, focusing its full attention on the water, has a completely
concentrated mind. It is not aware of anything else. This is the concentration of a
mind filled with craving for the mouse or fish, it is not Sammā samādhi. Such
a samādhi is not proper, not pure.
Similarly, a soldier lying in wait for his enemy, with his attention on the
enemy's trench, has a fully concentrated mind. As soon as the enemy raises his
head, he will shoot him. In the same way, a hunter with a double-barreled gun,
lying in wait for some dangerous beast, is fully attentive. His mind is fully
concentrated. As soon as he sees his prey, he will fire a bullet at it. In this way, the
mind is concentrated but it is not a wholesome mind; it is polluted with aversion
and violence. Therefore, the concentration of such a mind is not Sammā samādhi,
is not pure samādhi.
A person who is in a stupor after taking an intoxicating substance becomes
absorbed in intoxication and attains concentration of the mind. He is insensate
like a person in a deep sleep. He is not aware of any external or internal event.
Similarly, a person making use of chemicals, such as LSD, experiences
hallucinations and becomes completely absorbed in them. In both these
conditions, he loses the equanimity of his mind; he loses the balance of his mind.
Concentration based upon an unbalanced mind, distorted by ignorance, is not
meditation, is not proper samādhi, and is not pure samādhi.
For the attainment of pure samādhi, an object based upon any kind of
emotional fervor is not suitable. By this, the equanimity of the mind will be lost,
the balance of the mind will be disturbed, and the mind will become immersed in
sentimentality and attachment that is full of craving. Even though the mind will
become concentrated, purity will be missing.
In order to concentrate the mind, the object should be neither pleasant nor
unpleasant; and for which there should be neither craving nor aversion in the
mind. At the same time, the object of concentration should help to keep the mind
continuously alert and protect us from getting immersed in any kind of delusion;
protect us from self-hypnotism and hypnotism by others; protect us from sleep-
inducing meditation.

31
We may become absorbed not only in the gross sensual pleasures of the
outside world but also in the subtle sensory pleasures of the so-called spiritual
field. But this absorption only causes bondage, not liberation.
Any samādhi attained while pursuing supernatural experiences only results in
bondage. The vision of any pleasing form, color, shape, or light, seen even with
closed eyes; the sound of any pleasing word or sound; the enjoyment of any
pleasing fragrance; the enjoyable thrill of ecstasy caused by any pleasurable
contact of the body, may enable one to concentrate the mind. But at the subtle
level, these supra-sensory experiences only result in craving and the bondage of
ignorance. They are not Sammā samādhi which alone can take us to liberation.
Any meditator, practicing concentration of the mind on a pure object
for Sammā samādhi, may also experience such supra-sensual experiences. One
should regard them as mere milestones, leave them behind and keep on
progressing on the path. If we regard them as objects of concentration, we shall
again become entangled in craving. We shall not be able to reach the ultimate
stage of full liberation of the mind. Therefore, we should be alert at every stage so
that we do not cling to any such object of concentration, which will become a
fetter for our legs, or a wall obstructing further progress on the path.
While searching for a suitable object for the development of pure samādhi,
we should also bear in mind that the object of concentration does not restrict the
meditator within the bounds of any particular religion; that the object is not a
form, color, or word symbolizing a particular religion, which people of other
religions may find difficult to accept. This path of Sīla, Samādhi, Paññā
and Nibbāna (morality, concentration, wisdom, and liberation) is absolutely
universal, and acceptable to all nationalities. Therefore, while walking on this
path, the object that is chosen for attaining concentration of the mind should be
universal, eternal, and acceptable to all nationalities. It should be easily grasped
by all, acceptable to all.
There are many objects of concentration that fulfill the above essential
conditions. We have chosen our own incoming and outgoing breath as the object
of concentration, pure incoming and outgoing breath. Pure, in the sense that no
word, name, incantation, form or shape is associated with it. The practice of
continuous awareness should be only on the coming in and going out of bare
breath. This breath should be natural breath, normal breath. If it is long, it is long;
if it is short, it is short; if it is deep, it is deep; if it is shallow, it is shallow; if it is
gross, it is gross; if it is subtle, it is subtle. While taking the natural breath as our
object of concentration, we should understand that we are not doing any
breathing exercise. The breath is merely an object of concentration. The more

32
natural the object, the better it is. Any interference with it will cause artificiality,
which will produce an obstacle in the observation of the truth. Instead of seeing
nature as it is, we will turn away from it, we will become indifferent to it.
After all, why do we practice concentration of the mind? We practice so
that the concentrated mind will become so subtle and sharp that it can pierce and
tear the veils that have concealed the ultimate truth of liberation. Therefore, the
more natural the object of concentration, the better are the chances that we shall
avoid wandering in blind alleys and instead, become established on the straight
and high road of Dhamma.
Another reason for adopting natural incoming and outgoing breath as the
object of concentration is that the rhythm of our respiration has an intimate
natural connection with the negativities of the mind. When the mind is polluted
and overpowered by any harmful negativity such as anger, fear, lust, envy or any
other negativity, we see that the rhythm of our respiration naturally becomes
rapid and gross. When these negativities stop polluting the mind, the rhythm of
respiration becomes slow and subtle. After developing samādhi, the next step is
to enter the field of paññā, where we learn to become free from the bondage of
the negativities of our own mind. Therefore, the observation of the reality of the
incoming and outgoing natural breath is of great help in the next step of
meditation.
As we continue to observe our gross breath, the mind becomes more and
more concentrated, and the breath becomes more and more subtle. Sometimes
the breath will become extremely subtle, like a fine strand of hair, and as soon as
it goes out, it seems to turn back inside. Sometimes it reaches a state
of kuṃbhaka - a state where the process of respiration stops completely. Thus it
is clear that our chosen object of concentration takes us from gross to subtle
states. The unknown and unseen regions that we are likely to witness in the
future are even subtler than this state, therefore, even from this point of view, the
object of respiration is proper and meaningful. We have to experience the ocean
of infinite waves surging within, the river of inner sensations flowing within, the
eternal dance of the countless vibrations within every atom of the body. We have
to witness our continuously changing nature. All of this is happening at an
extremely subtle level. To reach this state, we have to first start observing the
gross but ceaseless flow of respiration.
Whatever is happening within is happening effortlessly. This is the self-
regulated uninterrupted flow of body and mind. To be able to observe this
involuntary dynamic state of creation and destruction in the inner world, we

33
need an object that is both a voluntary and an involuntary process, so that after
observing and understanding its voluntary activity, we can start observing its
involuntary activity. Respiration is the only process in the body that can be
regulated, that can be made fast or slow voluntarily, but which otherwise is an
involuntary, effortless process. In the journey from the voluntary to the
involuntary, from the known to the unknown, from the familiar bank of the river
to the unfamiliar bank, breath can act as a bridge. For this reason too, it is useful
as the object of concentration.
This path of sīla, samādhi, paññā and nibbāna, on which we have started
walking, takes us to those depths in the field of meditation where we can
naturally realize the ultimate truth. To walk on this path, we have to start with
the observation of the actual, experiential truth because the ultimate truth is the
truth of this moment, not of the moments that have passed, nor of the moments
that are yet to come. The moments that have passed can only be remembered;
the moments that are yet to come can only be imagined or desired. Only the
present moment can be experienced, not the moments of the past nor the
moments of the future. Thus, for the realization of the ultimate truth, we will
have to attentively observe the gross experiential truth of the present moment.
Only then will subtler truths be unveiled and transcending the subtlest state, the
ultimate truth of this moment will be realized. For this, the straight royal road of
our entire meditation is the practice of being able to live in the tiniest moment of
the present. For the practice of living in this moment, we should learn to remain
alert to the gross events occurring in the body at this moment, awareness of the
incoming breath or the outgoing breath.
During this practice, we should not allow any bitter-sweet memories of the
past to cast their shadows, like clouds, upon the mind. Nor should any bitter-
sweet apprehension or desire about the future be allowed to cast a shadow. We
should be aware only of pure breath, aware only of the actual incoming and
outgoing breath. Bitter-sweet memories of the past and apprehensions and
desires about the future cause craving or aversion because they are either
agreeable or disagreeable. As the mind becomes free of these memories of the
past and these imaginations about the future, as it becomes more and more
established in this present process of the breath coming in or going out, it gains
more and more freedom from craving and aversion. The mind is also released
from ignorance because it is alert. While observing the incoming and outgoing
breath, there is neither any agreeable feeling produced in the mind, nor any
disagreeable feeling; neither attraction nor repulsion; neither craving nor
aversion.

34
We learn to observe this natural phenomenon of the body merely as a

witness. Becoming free from the bondages of the past and future, gaining release
from the constraints of craving and aversion, we make our first effort to live in
the present moment. This effort, similar to that of an infant trying to learn to
walk on unsteady feet, and its ceaseless application in this direction, will, one
day, make us worthy of completing our journey with firm, strong and steadfast
steps.
Without strong Sammā samādhi, we cannot enter the depth of this
moment; we cannot set foot in the field of paññā. To strengthen samādhiin the
right way, let us give the mind a natural, imagination-free, faultless object of this
moment, which is the awareness of the incoming and outgoing breath. On the
basis of this awareness, let us learn to live in the present moment. Let us develop
the concentration of a wholesome mind free from craving, free from aversion,
free from ignorance. Let us develop our ability to avoid unwholesome physical or
vocal actions. By becoming strong in paññā and eradicating impure mental
defilements, let us develop our ability to avoid unwholesome actions at the
mental level.
Pure samādhi developed in this way gives happiness. Come, let us
develop samādhi by practicing awareness of the incoming and outgoing breath.
By strengthening samādhi, sīla will be strengthened.
And by strengthening samādhi and sīla, paññā will be strengthened. In the
strengthening of sīla, samādhi, and paññā, lies the way to liberation: liberation
from mental defilements, liberation from sorrow, liberation from delusion and
ignorance.
Truly, the path of samādhi is the path of well-being, the path of good
fortune, the path of peace, the path of liberation.
Explanation of Insight meditation (Vipassanā):

In the universe, there are no persons, beings and things but only mind and
matter. The knowledge which can discern significantly the characteristics of
impermance (anicca), unsatisfactoriness (dukkha) and insubstantiality (anatta)
is called Insight (Vipassanā). Those who lack Insight Knowledge regard the
combination of mind and matter as human being, celestial being, brahma, man,
woman etc., and the combination of corporeal entities as houses, schools, rest-
houses, trees, forests, mountains etc. They also misunderstand these beings and
things to be permanent (nicca), satisfactory (sukha), substantial (atta) and
pleasant (subha).

35
Although the ignorant worldlings think so, a virtuous person who has
penetrated the reality through the practice of Insight meditation knows that all
beings and things are the aggregates of physical and mental phenomena, and that
they are impermanent (annica), unsatisfactory (dukkha), insubstantial (anatta)
and loathsome (asubha). Such knowing is called Vipassanā.
Paññā:
Paññā (wisdom-insight)
4. Sammā Diṭṭhi - right view / right understanding
5. Sammā Saṅkappo - right aspiration / right intention
What is wisdom? Wisdom means right understanding. Knowledge of the
superficial apparent truth only is not true wisdom. In order to understand the
ultimate truth we must penetrate apparent reality to its depths.
A child will see precious jewels only as attractive, coloured pieces of stone.
But an experienced jeweler evaluates the virtues and defects in each jewel with
his expert vision in order to accurately estimate its value. In the same way, the
wise do not conduct a mere superficial examination. Rather they go to the depths
with penetrating wisdom and accurately perceive the underlying subtle truth in
every situation. This ability to understand the complete truth accurately in every
situation is wisdom.
There are three kinds of wisdom.
The first, sutamaya-paññā, is the wisdom gained by hearing or reading
the words of others.
The second, ciṇtāmaya-paññā, is intellectual wisdom: to test with one’s
reasoning and analysing faculty whether the received wisdom is rational and
logical.
It cannot be said that these two types of wisdom are absolutely useless.
However, because they are borrowed wisdom, usually the knowledge gained is
merely intellectual and no lasting benefit is derived from it.
Bhāvanāmaya-paññā, the third kind of wisdom, is experiential wisdom it
is wisdom manifested within ourselves, based on our own experience of our body
sensations. This wisdom is based on direct experience and therefore is truly
beneficial.
To develop bhāvanāmaya-pañ ñ ā , it is essential to practice sīla (moral
conduct) and to develop right samādhi (concentration). Only the mind
established in right samādhi can understand and realise the truth as it is. (yathā-

36
bhuta ñaṇa-dassana)
samāhito yathābhutaṃ pajānāti passati.
Meaning- One who has developed right concentration, properly

understands reality as it is.
The ability to see things as they really are is called Vipassanā, meaning "to
see things in a special way". Ordinarily we tend to observe only the superficial
apparent truth, like the child who sees only the superficial, bright coloring and
glitter of the jewels. To be able to properly observe inner truth, we need the
penetrating expert vision of the jeweler—we need to see things in a special way.
This special way of seeing is Vipassanā; this is bhāvanāmaya pañ ñ ā , the
development of wisdom by the practice of Vipassanā.
It is easy to understand superficial reality but introspection is necessary to
understand subtle inner truths. Directing our attention inwards, we must
explore, observe, and understand the truth within.
To understand the truth within, we practice the four kinds of awareness
described by the Buddha in the Mahāsatipaṭṭhāna Sutta.
We practice kāyānupassanā (observation of the body) by observing the
course of events within the body with full attention. Observation of the incoming
and outgoing breath is part of kāyānupassanā. Observation of the respiration
leads to awareness of sensations on every part of the body.
Practicing diligently, we gradually begin to experience gross or subtle
sensations on every part of the body. The sensations may be pleasant, unpleasant
or neither-pleasant-nor-unpleasant. Observing these sensations with
detachment, we practice vedanānupassanā (observation of sensations within
the body).
Observing the numerous kinds of mind (citta) that keep arising from time-
to-time, we practice cittānupassanā.
Observing the different contents of the mind, we practice
Dhammānupassanā.
We give more importance to vedanānupassanā because it is directly
connected to the other three. Vedanā is perceived by the mind, but it is
experienced in the body. Every defilement in the mind is intimately connected
with some sensation in the body. Therefore, when we strengthen
vedanānupassanā, we automatically strengthen the other three.

37
In this way, through the practice of Vipassanā based upon sensations, we

can observe the true nature of the mind-body (nāma-rupa) every moment.
Gradually we develop the understanding that this body is merely a collection of
subtle sub-atomic particles, which by nature constantly change, arising and
passing away. These sub-atomic particles are made up of the four elements:
earth, water, fire, and air.
The flow of the ever-changing body-stream and that of the mind-stream
can be observed only with the help of penetrating, piercing samādhi. Observing
the mind-body, we can experience its fundamental nature of impermanence
(anicca) and suffering or unsatisfactoriness (dukkha) and in the process, its
nature of egolessness (anatta) becomes clearer and clearer. We begin to realise
that both the body-stream and mind-stream are substanceless, essenceless.
There is nothing in this stream of mind and matter which is permanent, stable or
constant, which can be called "I" or "mine", or which we can claim to control.
In this way, we begin to learn to observe the flow of nāma-rūpa with
detachment, with impartially. The deeper the examination of the subtle
sensations, the stronger our detachment.
As long as there is attachment, we cannot observe the object of meditation
objectively, as it is. Through the wisdom gained by practicing Vipassanā, our
attachment becomes weaker and weaker, and we are able to observe the object
of meditation more and more objectively.
When one enters a dark house with a lantern, the darkness is dispelled;
light illuminates the whole house and all objects in the house can be seen clearly.
In the same way, the light of wisdom banishes the darkness of ignorance, and the
eternal, noble truths are illuminated and are seen clearly.
Through continued practice, we experience the truth of dukkha at the
deepest level-how this constantly dissatisfied and discontented mind is
incessantly afflicted with the thirst of craving; how this thirst is never-ending-
like a bottomless pit, it consumes all our efforts to fill it. We understand the
misery of our attachment and clinging to our belief in an individual ego—how
our attachment to this concept of self, to our cravings and opinions keep us
incessantly preoccupied and miserable. When we understand dukkha and the
root cause of dukkha, we also understand the Noble Path, which destroys all the
cravings that cause dukkha, thereby leading to liberation from dukkha. As we
progress on this path, we attain liberation from all suffering, nibbāna.
As our pañ ñ ā grows stronger and stronger through the practice of
Vipassanā, this wisdom eradicates all delusions,

38
illusions, false impressions, and ignorance. Reality becomes clear because false
impressions are unable to stick in the mind. When pañ ñ ā becomes strong, sīla
becomes pure; the mind is purified of all defilements. And progressing on this
beneficial path, we achieve the pure state of the ariyas (noble ones). We
experience the joy of nibbāna.
The happiness gained through Vipassanā is superior to any other
happiness. Neither the enjoyment of gross sensual pleasures, nor that of subtle
extra-sensual pleasures, leads to lasting happiness. When pleasure of any kind
comes to an end, the result is sorrow. And because every situation is
impermanent, it is bound to change, to come to an end. When a pleasurable
experience comes to an end, the mind struggles to regain it. This craving brings
misery. True happiness comes only from that which remains stable.
When we become used to observing with complete detachment, our
faculty of observation can remain stable even if the objects of our observation
keep changing. We do not become elated when we experience sensual or supra-
mundane pleasures, nor do we cry when they pass away. In both situations we
watch objectively, like a spectator watching a play. At the depths of the mind, as
we observe the changing nature of even the most subtle sensations, right
understanding arises about the profound truth of impermanence. We observe
every changing situation with the same objective and impartial view. To see that
which is apparent, that which this is before our eyes, without any defilement in
the mind— is true happiness. This state has been called ditta Dhammā sukha
vihāra (the happy state of knowledge of truth).
Come, let us strengthen our bhāvanāmaya-pañ ñ ā through the practice of
Vipassanā. Leaving behind the continuous struggle with cravings that cause such
restlessness and discontentment, let us gain liberation from the bondage of
craving. Becoming established in wisdom, let us gain liberation and attain real
contentment, real happiness.


39
Notes :

40
CHAPTER 4 - VIPASSANĀ IN TIPIṬAKA
CHAPTER 4 : VIPASSANĀ IN TIPIṬAKA

The Four Noble Truths (Cattāri Ariyasaccāni):
1. Dukkha-Ariyasacca - The Noble truth of Suffering

2. Dukkha Samudaya Ariyasacca - The Noble Truth of Cause of Suffering
3. Dukkha Nirodha Ariyasacca - The Noble Truth of Cessation of Suffering
4. Dukkha Nirodhagāminīpaṭipadā - Ariyasacca - The Noble Truth of The
Path leading to Cessation of Suffering (Ariyo Aṭṭhaṅgiko Maggo)
1st Noble Truth - Dukkha-Ariyasacca - Suffering:
Jātipi dukkhā, jarāpi dukkhā, The new becoming i.e. birth is stressful, aging is
stressful,
Byādhipi dukkho, maraṇampidukkhaṃ,
Disease is stressful, death is stressful;
Apiyehi sampayogo dukkho, Association with the un-beloved (objects and
people) is stressful,
Piyehi vippayogo dukkho, Separation from the loved (objects and people) is
stressful,
Yampicchaṃ na labhati tampi dukkhaṃ,
Not getting what is wanted is stressful.
Saṅkhittena pañcupāDānakhandha dukkhā. In short, the five clinging-aggregates are
stressful.
- From the Dhammacakkappavattana Sutta (SN 56.11)
The teachings tell us that there are 3 kinds of suffering. Suffering may also
be referred to as stress or feeling of ill or dis-comfort or extreme distress.
1. Jātipi dukkhā, Jarāpi dukkhā, byādhipi dukkho, Maraṇampi dukkhaṃ
Dukkha - dukkha i.e. based on the natural state of things and their inherent
impermanence like birth, ageing, sickness, sorrow, lamentation, pain, grief,
despair and death. Bodily pains, aches and discomfort are a form of suffering just
like worry, misery, unhappiness and sadness. The impermanence inherent within
existence is unchangeable and inescapable.
2. Apiyehi sampayogo dukkho, piyehi vippayogo dukkho;
Yampicchaṃ na labhati tampidukkhaṃ
Vipariṇāma- dukkha based on change or the ‘Anicca’ i.e. momentary nature
of situations. When we come in contact with someone unpleasant, when

41
something dear is separated from us, and when we are unable to get what we
desire. Bouts of happiness which are momentary and ever changing in nature,
keep the real suffering hidden. Apparent happiness makes people unaware or
forgetful of the suffering that is attached even with happy circumstances- that of
its inherent change and the subsequent feeling of loss. ‘Yada niccaṃ taṃ
dukkhaṃ, yaṃ dukkhaṃ tadanatta’ meaning we are unable to maintain things
that make us happy and feel helpless when they change and that leads to
suffering.
The first and most important key is to see and accept the suffering
that is under all that apparent happiness.
3. Saṅkhittena pañcupāDānakhand dukkhā
Saṃ+ kitta/ kriya= the act of accumulating. ‘Saṃ’ lit mean. - To collect i.e.
collectively.
PañcupāDānakhanda dukkhā or suffering that is caused by clinging to the 5
aggregates.
What are the 5 aggregates/ 5 khanda i.e. conditioned phenomena?

One aggregate of Rūpa i.e. matter and four aggregates of Nāma i.e. mind.
1. RŪPA/ Matter Aggregate is made up of ‘Four Mahābhūta’. It is the material
plane of existence composed of sub-atomic particles (kalāpas) and empty space.
a. Paṭhavi (Earth) - lends solidity and is foundation of matter,
b. Āpo (Water) - causes cohesion and intensifies the matter,
c. Tejo (Fire) - responsible for temperature which in turn maintains matter
and
d. Vāyo (Air) - which is associated with pressure and hence causes motion.
RŪPA is made up of 8 inseparables i.e. Avinibbhoga

The avinibbhoga comprises of the 4 mahābhūta in addition to
e. Vaṇṇa (Color)
f. Gandha (Odor)
g. Rasa (Flavor)
h. Oja (Nutritive Essence)

42
RŪPA is influenced by
i. Kammaja - Karma, motivation translating into genes and habits
ii. Cittaja - Consciousness, traits translating into attitudes and moods
iii. Utuja - Climate translating into temperature and atmosphere
iv. Āhāraja - Nutrition translating into diet and eating habits
2. NĀMA / Mind (Four Aggregates of the pañca- upāDāna-khanda)

1) VIÑÑĀNA / base consciousness or cognition - It is of the mind i.e. Citta
itself.
It is the receiving part of the mind that registers the raw data of
experiential phenomena. The six external sense stimuli along with the
corresponding six internal sense organs, each give rise to their respective
consciousness. This makes up for the 6+6+6 i.e.18 dhātu or elements.
A chart depicting the outside world and senses interaction, through 18
dhātu.
Stimulus - Internal
External Sense Medium of contact Sense Consciousness Sense
elements bases
Light and
1 Visual Eye Eye consciousness Sight
attention
2 Audio Ear Air and attention Ear consciousness Sound
3 Odor Nose Air and attention Nose consciousness Smell
Moisture, air & Tongue

4 Substance Tongue Taste
attention consciousness
5 Contact Skin Earth & attention Skin consciousness Touch
6 Mind object Mind Attention Mind consciousness Thought
When a particular consciousness arises, the corresponding sensing also

arises simultaneously. The consciousness arises in the same moment as
contact with the stimulus. Hence this is an interactive matrix that arises
together for each sense.
2) SAÑÑĀ / Perception or Recognition - A mental concomitant, it is based on
past experience and distinguishes, evaluates and labels the data that is
noted by the consciousness.

43
3) VEDANĀ / Sensation - It is from the mind i.e. it is a mental concomitant, a

Cetasika. It rises and falls with the mind and can change depending on state
or evaluation of the mind. It can be labeled as pleasant, unpleasant or
neutral.
4) SAṄKHĀRA / Mental determination or formation, response to experience,
habit pattern - In short, reaction. Also arising from the mind i.e. a mental
concomitant. This response may be mental, verbal or physical depending on
intensity of reaction according to sensations. If pleasant, the mind craves to
prolong or intensify the sensation. If unpleasant, the mind reacts with
aversion towards it.
These 5 khanda i.e. Rūpa with Viññāna, Saññā, Vedanā, and Saṅkhāra form
an interactive matrix of co-dependent, co-arising of temporary aggregates. All
day long, we react to vedanā i.e. sensations. Phassa or contact with saḷāyatana or
the six sense windows i.e. the six sense organs and the triggering of viññāna gives
rise to saññā, vedanā and saṅkhāra.
Matter ↔ Consciousness ↔ Sensation ↔ Perception ↔ Reaction together is
the basis of the third kind of suffering.
All suffering, whichever kind, is connected in some way to either or all of
the above.
Suffering of the five attachments:
a) To sensual gratification;
b) To the notion of “I”;
c) To objects and people;
d) To views and beliefs;
e) To religious rites, rituals and ceremonies.
2nd Noble Truth - Dukkha Samudaya Ariyasacca - Cause of Suffering:
 Clinging to the transient pañcupāDāna- khanda, leads to the illusion of

‘mine’ and my-self.
 Craving for pleasant experiences, aversion towards unpleasant

experiences, and the ignorance of this process of craving and aversion,
leads to becoming.
The craving makes for further becoming — fueled by reaction of rāga i.e.
passion & delight and dosa i.e. aversion, leading to moha i.e. delusion—
leading to taṇhā i.e. craving for sensual pleasure, craving for becoming,
craving for non-becoming.

44
Ignoring the temporary or momentary nature of phenomena, we generate a

false idea of being, of atta. Not able to grasp the impermanence and the
ever- changing phenomena within us, we continue to hold onto a vision of a
‘self’ and build upon what is non- lasting and therefore by its own Dhamma,
bound to change. Craving, holding and grasping arising out of ignorance-
that is the cause of suffering.
 Law of Dependent Origination (paṭiccasamuppāda)

 If ignorance arises, reaction occurs (avijjāpaccayā saṅkhārā);
 If reaction arises, consciousness occurs (saṅkhārapaccayā
viññānaṃ);
 If consciousness arises, mind and matter occur (viññānapaccayā
nāma-rūpaṃ);
 If mind and matter arises, the six senses occur (nāma-rūpapaccayā
saḷāyatanaṃ);
 If the six senses arise, contact occurs (saḷāyatanapaccayā phasso);
 If contact arises, sensation occurs (phassapaccayā vedanā);
 If sensation arises, craving and aversion occur (vedanāpaccayā
taṇhā);
 If craving and aversion arise, attachment occurs (taṇhāpaccayā
upāDānam);
 If attachments arises, the process of becoming occurs
(upāDānapaccayā bhava);
 If the process of becoming arises, birth occurs (bhavapaccayā jāti);
 If the birth arises, decay and death occur, together with sorrow,
lamentation, physical and mental suffering, grief and despair
(jātipaccayā jarā-maraṇam, soka-parideva-dukkha-
domanassupāyāsā).
Through this process of conditionality, we have been brought to our

present state of existence and must face the suffering that accompanies life. We
see that suffering begins with ignorance about the reality of our true nature (and
about the phenomena we call “I”). Due to this ignorance, we fall into habit
patterns of reacting with craving and aversion, which develop into attachments
that cause us to suffer.
The Buddha said: “O Brahmana, it is just like a mountain river, flowing far
and swift, taking everything along with it; there is no moment when it stops
flowing. So is human life, like a mountain river.”

45
3rd Noble Truth - Dukkha Nirodha Ariyasacca - Cessation of Suffering:

‘The fading & cessation, renunciation, relinquishment, release & letting go of
that very craving… without any remainder or residue...this noble truth of the
cessation of suffering is to be directly experienced...' (Dhammacakkappavattana
Sutta)
In Paṭiccasamuppāda, the law of dependent origination, the Buddha
explains that what ‘is’ arises from what ‘was’. Nothing happens without a cause.
By reversing the tenets, we find that anything that has a cause can cease to exist
if the cause ceases to exist. The 2nd NT tells us that taṇhā i.e craving and upāDāna
i.e. holding lead to suffering; then releasing and letting go of that (taṇhā) will
result in cessation of this (dukkha).
"If this exists, that exists; that arises from the arising of this;
If this ceases to exist, that also ceases to exist.”
In this way, the process of Dependent Origination can be reversed (i.e. If
ignorance is eradicated, reaction ceases; If reaction ceases, consciousness ceases
and so on…)
So we see that we are each responsible for our own happiness and misery.
On numerous occasions, the Buddha said that spiritual aspirants should:
“….dwell making yourselves your island, making yourselves, not anyone
else, your refuge.”
4th Noble Truth - Dukkha Nirodhagāminīpaṭipadā Ariyasacca - The Path

leading to Cessation of Suffering: Ariyo Aṭṭhaṅgiko Maggo
The Buddha discovered, followed, and taught a universal eight-step
program for the eradication of craving, aversion and ignorance, which can be
summed up in the following verse from the Dhammapada:
“Sabbapāpassa akaraṇaṃ Abstain from evil deeds,
Kusalassa upasampadā Perform wholesome actions,
Sacittapariyodapanaṃ Purify your own mind;
Etaṃ buddhāna sāsanaṃ” This is the teaching of the Buddhas.
The Buddha avoided sectarian definitions of piety and sin. He preached
that any action that harms the peace and harmony of oneself and others is sinful,
and any action that contributes to the peace and harmony of oneself and others is
pious.

46
The Noble Eightfold Path (ariyo aṭṭhaṅgiko maggo) is divided into

three stages of training; Morality (sīla), Concentration (samādhi), and Wisdom
(paññā). The development of these trainings is not linear but simultaneous. All
three elements are necessary. Sīla acts as the foundation because it keeps the
individual free from harmful actions which agitate the mind. Samādhi provides
the individual with mastery over the mind, which without proper control makes
it impossible to meditate. Paññā removes the roots of conditioned suffering
caused by ignorance, and allows insight into one’s own true nature to arise.
The 8 fold path for the eradication of craving, aversion and ignorance
starts with Sammā Diṭṭhi i.e. right understanding, which is a part of paññā. Even
if we observe and understand that we react, mere acknowledgement of the fact
does not change or eradicate saṅkhāra. We need to develop concentration in
order to experientially witness the subtler reality of the mind- matter
phenomena. Only then can one can start to understand the higher truths.
Right understanding or right view is the knowledge of suffering, the
knowledge of the origin of suffering, the knowledge of the cessation of suffering,
and the knowledge of the way of practice leading to the cessation of suffering.
That is, understanding and acceptance of the Four Noble Truths.
The 8 steps of the ‘Ariyo Aṭṭhaṅgiko Maggo’ are as follows:

A. Sīla - Morality
B. Samādhi - Concentration
C. Paññā - Wisdom
A . Paññā B . Sīla C . Samādhi
3. Sammāvācā 6. Sammāvāyāmo
1. Sammādiṭṭhi
4. Sammākammanto 7. Sammāsati
2. Sammāsaṅkappo
5. Sammāājivo 8. Sammāājivo
A) Wisdom (Paññā)
1) Right Understanding (Sammā diṭṭhi): Experientially understanding the

Four Noble Truths and the three marks of existence (ti-lakkhaṇa):
impermanence (anicca), suffering (dukkha) and insubstantiality (anatta).
2) Right Thought (Sammā saṅkappo): Developing purifying thoughts on

how to come out of suffering such as renunciation, benevolence and non-
violence.

47
The base of Right Understanding is equanimity (upekkhā). Through the

practice of Vipassanā meditation, one observes the mind-body process without
blindly reacting to it due to the understanding of its transient and substantial
nature.
There are three types of wisdom: received wisdom (sutamaya paññā),
rational wisdom (cintāmaya paññā), and experiential wisdom (bhāvanāmaya
paññā). Right Understanding constitutes the third type of wisdom.
B) Morality (Sīla)
3) Right Speech (Sammā vācā): Avoid telling lies, creating schisms amongst
friends, back biting, slander, harsh words, and idle and frivolous gossip.
The Buddha said that one who engages in Right Speech is one who:
“Speaks the truth… is trustworthy, dependable, and straightforward with
others… reconciles quarrelling, rejoices and creates harmony with
pleasant words… is courteous… speaks at the proper time, according to the
facts, and what is helpful…”
4) Right Action (Sammā kammanto): Refraining from taking life (no

killing), refraining from taking what is not given (no stealing), refraining
from sexual misconduct, refraining from intoxication that may cause one
to lose one’s senses and indulge in undisciplined behavior. This is called
right action.
5) Right Livelihood (Sammā ājivo): Proper way of supporting oneself and

one’s family in line with the above trainings, one that does not encourage
the student or others from breaking any of the sīla precepts, either in
action and importantly, even in intent (such as trading arms, slaves,
intoxicants, poison, and breeding animals for slaughter). It should be noted
that proper intention is essential when looking at livelihood. For example,
a doctor who hopes for an epidemic to increase the number of patients is
not engaging in right livelihood.
C) Concentration (Samādhi)
6) Right Effort (Sammā vāyāmo): Here a student rouses his will, makes an
effort, stirs up energy, exerts his mind and strives toward
 Maintaining wholesome mental states that have arisen, and
strengthening them; to not to let them fade away, to bring them

48
to greater growth, to the full perfection of development.

 Overcoming evil, unwholesome mental states that have arisen,
and weakening them
 Cultivating un-arisen wholesome mental states and
 Preventing/ avoiding the arising of un-arisen evil, unwholesome
mental states.
With Ānāpāna meditation where one observes the natural flow of

respiration, one is able to practice Right Effort. Through bare observation, the
meditator can initiate and maintain wholesome states of awareness and prevent
distraction and absent mindedness. However, because this task is not achieved
quickly, the definition of Right Effort must be extended to mean a lifetime of
sustained practice with patience and calmness.
7) Right Awareness (Sammā sati): Here , the disciple abides, ardent, clearly
aware and mindful, having put aside covetousness and dejection and;
 Contemplating body as body kāyānupassanā (complete awareness of
body/ breath, in action and movement;
 Contemplating sensations as sensations vedanānupassanā (complete
awareness of sensations);
 Contemplating mind as mind cittānupassanā (complete awareness of
mind) and
 Contemplating mind objects as mind objects Dhammānupassanā (complete
awareness of the states of mind).
Awareness of only the present moment as it is, this is called Right awareness.
8) Right Concentration (Sammā samādhi): Developing single-pointed,
moment-to-moment awareness for as long as possible. A pure object (such as
the breath), which is free from craving and aversion, is essential. Objects
aiming at sensual or material gratification cannot be considered as Right
Concentration. This is called Right Concentration.
The Buddha called this path the middle way (Majjhima Paṭipadā).
It is the middle way because it steers clear of two extremes, two misguided
attempts to gain release from suffering.
One is the extreme of indulgence in sense pleasures, the attempt to
extinguish dissatisfaction by gratifying desire. This approach gives pleasure, but
the enjoyment won is gross, transitory, and devoid of deep contentment. The

49
Buddha recognized that sensual desire can exercise a tight grip over the minds of
human beings, and he was keenly aware of how ardently attached people become
to the pleasures of the senses, therefore he repeatedly taught that the way to
‘paramattha-sacca’ ultimate reality eventually requires the relinquishment of
sensual desire.
The other extreme is the practice of self-mortification, the attempt to gain
liberation by afflicting the body. This approach may stem from a genuine
aspiration for deliverance, but it errs in taking the body to be the cause of
bondage, when the real source of trouble lies in the mind — the mind obsessed
by greed, aversion, and delusion. To rid the mind of these defilements, the
affliction of the body is not only useless but self-defeating, for it is the
impairment of a necessary instrument.
Conclusion:
We must understand that the purpose of the Buddha’s teaching are not for
sort of intellectual entertainment, but for specific practical purposes namely,
total liberation from the miseries of life. The following are the function of the
Noble Truths:
a) To understand suffering clearly and completely.
b) To eliminate the causes of suffering.
c) To realize the eradication of these causes.
d) To follow and keep to the path leading to this realization.


50
CHAPTER 5 - METTĀ BHĀVANĀ
CHAPTER 5 : METTĀ BHĀVANĀ
The practice of mettā-bhāvanā (meditation of loving-kindness) is an

important adjunct to the technique of Vipassanā meditation - indeed, it is its
logical outcome. It is a technique whereby we radiate loving-kindness and
goodwill toward all beings, deliberately charging the atmosphere around us with
the calming, positive vibrations of pure and compassionate love. The Buddha
instructed his followers to develop mettā so as to lead more peaceful and
harmonious lives and to help others to do so as well. Students of Vipassanā
should follow that instruction because mettā gives us a way to share with all
others the peace and harmony we are developing.
The commentaries state: Mijjati siniyhati 'ti mettā - that which inclines one
to a friendly disposition is mettā. It is a sincere wish for the good and welfare of
all, devoid of ill-will. Adoso 'ti mettā - "non-aversion is mettā." The chief
characteristic of mettā is a benevolent attitude. It culminates in the identification
of oneself with all beings, recognition of the fellowship of all life.
To grasp this concept, at least intellectually, is easy enough, but it is far
harder to develop such an attitude in oneself. To do so, some practice is needed,
and so we have the technique of mettā-bhāvanā, the systematic cultivation of
goodwill toward others. To be really effective, though, mettā meditation must be
practised along with Vipassanā meditation. So long as negativities such as
aversion dominate the mind, it is futile to formulate conscious thoughts of
goodwill, and doing so would be a ritual devoid of inner meaning. However, when
negativities are removed by the practice of Vipassanā, goodwill naturally wells
up in the mind; and emerging from the prison of self-obsession, we begin to
concern ourselves with the welfare of others.
For this reason, the technique of mettā-bhāvanā is introduced only at the
end of a Vipassanā course, after the participants have passed through the process
of purification. At such a time meditators often feel a deep wish for the well-being
of others, making their practice of mettā truly effective. Though limited time is
devoted to it in a course, mettā may be regarded as the culmination of the
practice of Vipassanā.
Nibbāna can be experienced only by those whose minds are filled with
loving-kindness and compassion for all beings. Simply wishing for that state is
not enough; we must purify our minds to attain it. We do so by Vipassanā
meditation; hence the emphasis on this technique during a course.

51
As we practice, we become aware that the underlying reality of the world

and of ourselves consists of arising and passing away every moment. We realize
that the process of change continues without our control and regardless of our
wishes. Gradually we understand that any attachment to what is ephemeral and
insubstantial produces suffering for us. We learn to be detached and to keep the
balance of our minds in the face of any experience. Then we begin to experience
what real happiness is; not the satisfaction of desire nor the forestalling of fears,
but rather liberation from the cycle of desire and fear. As inner serenity develops,
we clearly see how others are enmeshed in suffering, and naturally this wish
arises, "May they find what we have found: the way out of misery, the path of
peace." This is the proper volition for the practice of mettā-bhāvanā.
Mettā is not prayer; nor is it the hope that an outside agency will help. On
the contrary, it is a dynamic process producing a supportive atmosphere where
others can act to help themselves. Mettā can be omni-directional or directed
toward a particular person. In either case, meditators are simply providing an
outlet; because the mettā we feel is not 'our' mettā. By eliminating egotism we
open our minds and make them conduits for the forces of positivity throughout
the universe. The realization that mettā is not produced by us makes its
transmission truly selfless.
In order to conduct mettā, the mind must be calm, balanced and free from
negativity. This is the type of mind developed in the practice of Vipassanā. A
meditator knows by experience how anger, antipathy, or ill-will destroys peace
and frustrates any efforts to help others. Only as hatred is removed and
equanimity is developed can we be happy and wish happiness for others. The
words "May all beings be happy" have great force only when uttered from a pure
mind. Backed by this purity, they will certainly be effective in fostering the
happiness of others.
We must therefore examine ourselves before practicing mettā-bhāvanā to
check whether we are really capable of transmitting mettā. If we find even a tinge
of hatred or aversion in our minds, we should refrain at that time. Otherwise we
would transmit that negativity, causing harm to others. However, if mind and
body are filled with serenity and well-being, it is natural and appropriate to share
this happiness with others: "May you be happy, may you be liberated from the
defilements that are the causes of suffering, may all beings be peaceful."
This loving attitude enables us to deal far more skilfully with the
vicissitudes of life. Suppose, for example, one encounters a person who is acting
out of deliberate ill-will to harm others. The common response-to react with fear

52
and hatred-is self-centredness, does nothing to improve the situation and, in fact,
magnifies the negativity. It would be far more helpful to remain calm and
balanced, with a feeling of goodwill even for the person who is acting wrongly.
This must not be merely an intellectual stance, a veneer over unresolved
negativity. Mettā works only when it is the spontaneous overflow of a purified
mind.
The serenity gained in Vipassanā meditation naturally gives rise to feelings
of mettā, and throughout the day this will continue to affect us and our
environment in a positive way. Thus, VIPASSANĀ ultimately has a dual function:
to bring us happiness by purifying our minds, and to help us foster the happiness
of others by preparing us to practise mettā. What, after all, is the purpose of
freeing ourselves of negativity and egotism unless we share these benefits with
others? In a retreat we cut ourselves off from the world temporarily in order to
return and share with others what we have gained in solitude. These two aspects
of the practice of VIPASSANĀ are inseparable.
In these times of violent unrest, widespread malaise and suffering, the
need for such a practice as mettā-bhāvanā is clear. If peace and harmony are to
reign throughout the world, they must first be established in the minds of all the
inhabitants of the world.

53
11 Benefits of mettā-bhāvanā :
1. Sukhaṃ supati He sleeps in comfort
2. sukhaṃ paṭibujjhati He awakes in comfort
3. na pāpakaṃ supinaṃ passati He sees no evil dreams
4. manussānaṃ piyo hoti He is dear to human beings
5. amanussānaṃ piyo hoti He is dear to non-human beings
6. devatā rakkhanti Devas (gods) protect him
7. nāssa aggi vā visaṃ vā Fire, poison, and sword cannot touch him
satthaṃ vā kamati
8. tuvaṭaṃ cittaṃ samādhiyati His mind can concentrate quickly
9. mukhavaṇṇo vippasīdati His countenance is serene
10. asammūḷho kālaṃ karoti He dies without being confused in mind
11. uttariṃ appaṭivijjhanto If he fails to attain Arahantship (the highest

brahmalokūpago hoti sanctity) here and now, he will be reborn in
the brahma-world


54
CHAPTER 6 - CONCEPT OF PĀRAMITĀ
CHAPTER 6 : CONCEPT OF PĀRAMĪTĀ
Pāramītā (Sanskrit, Pāli) or Pāramī (Pāli) means perfection or

completeness i.e. highest virtue.
Pāramītā may be divided into “pāra” and “mita”, with pāra meaning
"beyond", "the further bank, shore or boundary," and mita, meaning "that which
has arrived," or "that which goes." Pāramītā, then means "that which has gone
beyond or is transcendent. The Buddha spent many past lives as a bodhisatta
perfecting each of these ten qualities. He could not be born in his final life as
Sammāsamuddha until all the ten perfections were fully developed.
In other words, pāramīs are the line of conduct or pre-requisites for
Enlightenment.
Pāramī is the noblest state of a quality of the citta. It is a measure of our
progress on the path, development of which requires utmost discipline and great
effort. One can see elements of the Five Precepts and The Noble Eightfold Path.
Alongside these Dhamma teachings are listed the ever important “effort” and
“determination.” If we want to succeed at anything, we can never underestimate
the importance of persistence and determination.
Each pāramī can be designated into levels of pāramī, upapāramī, and
paramapāramī, depending on personal volition.

55
1. DĀNA PĀRAMĪTĀ: Generosity
‘Dāna’ literally means giving or offering one’s possessions with pure mind
for the welfare of others. One of the main objectives of Dāna is to subdue
unwholesome thoughts of selfishness, miserliness or excessive craving which
creates suffering in Saṃsā rā .
Another objective is to develop meritorious thoughts of selflessness and
giving service to others. A real donor does not expect anything- name, reputation
or even gratitude in return from the recipient. He does not look down on the
recipient as his debtor for the service he has rendered. He does not give through
fear or shame and never regrets his charity. He gives voluntarily, realizing the
science behind (Kamma and Vipāka) cause and effect.
Dāna is among the foremost of all pāramīs. It trains one’s mind toward
nekhamma and upekkhā. It is linked to the qualities required to develop the two
brahma-vihāras of mettā and karunā. Dāna is one of the essential preliminary
steps of Buddhist practice. When practiced in itself, it is a basis of merit or
wholesome kamma. When coupled with morality, concentration and insight, it
leads ultimately to liberation from saṃsāra, the cycle of repeated existence.
The amount of merit gained during Dāna, it varies according to three
factors:
1. The quality of the donor's motive-The volition of the donor before, during
and after the act of generosity,
2. The spiritual purity of the recipient-The worthier the receiver, the greater
the benefits that will come to the donor; however the practice of giving is
also beneficial when directed to someone who is not spiritually advanced.
If the donor's intention is good, then even though the receiver is immoral,
the donor will earn merit and further, by his act of giving, he will
strengthen within himself his own disposition to renunciation
(Nekhamma).
3. The object given- The teachings show us that there are different kinds of
gifts we can give.
 Dhamma-Dāna, the gift of the noble teachings, is said by the Buddha
to excel all other gifts.
 Āmisa-Dāna, the most common type of gift is material things such as
food, clothing and medicine.
 Abhaya-Dāna, the gift of protection. More subtly, the gift of non-fear.
If one human being can give security and freedom from fear to others
by his behavior that is among the most sublime of Dāna one can give.

56
There is a mode of giving which completely disregards the qualities of the

recipient and even the mundane fruits of the merit acquired by giving. Such
generosity springs from the motive of renunciation, the thought of eliminating
one's attachment to one's possessions, and thus aims at giving away the dearest
and most difficult gifts.
The teachings lay much emphasis on the manner of giving. The attitude of
the donor in the act of giving makes a world of difference for the goodwill
between the donor and recipient, irrespective of whether the gift given is big or
small. Timely gifts (Kālenadeti) given with faith (Saddhāyadeti) is much praised.
Also extolled is giving with understanding and discretion (ViceyyaDānaṃ).
(Ref: Dānamahāpphalasutta (AN), Kasibhāradwājasutta (SN))
2. SĪLA PĀRAMĪTĀ: Morality
‘Sīla’ refers to morality, good and ethical conduct or the observance of

precepts. Sīla is the foundation of all the meritorious deeds because good,
wholesome behavior is the beginning of a life of purity. Among all the doctrines
of the Buddha, Sīla is the most important preliminary step towards the progress
in spiritual life.
It is compared to a golden ship by which one can cross the ocean of
Saṃsāra. Without Sīla, there is no Samādhi - concentration or meditation.
Through lack of Samādhi, Paññā or spiritual advancement cannot be achieved. In
other words, one must have a solid foundation of Sīla, practicing at least the Five
Precepts before starting meditation. Then only can one cultivate Samādhi i.e. one
pointedness of the mind which leads one to higher wisdom, the third stage, on
the way to Nibbāna. Sīla can be divided into two categories namely: Cārittasīla
and Vārittasīla.
Cārittasīla: Is the morality consisting of performances. All those moral
instructions which the Blessed One introduced ‘should be done or followed’. In
other words all the ethical rules which are in the positive form are included in
Cārittasīla. Ministering of patients, helping the needy and observing good
manners, etiquette, etc., such form of ethical teachings given by the Buddha can
be regarded as Cārittasīla.
Vāritasīla: Is the morality in avoidance. The avoidance of those evils,
killing, stealing etc. which the Buddha stated ‘should not be done’. All the
precepts which are in negative forms can be included in Vārittasīla. In Buddhism,
there are various precepts such as Five, Eight and Ten, out of which the Five

57
Precepts should be practiced in one’s daily life and Eight Precepts on Uposatha
days. The most basic set of five precepts is known as ‘pañcasīla’, also known as
‘niccasīla’. The 3 extra vows which are supposed to observe on uposatha days
are mildly ascetic by nature.
‘Hirī’ and ‘Ottappa’ are the two mental qualities which are the underlying
safeguards of morality, thus acting as the protectors of both the individual and
society as a whole. Hirī is an innate sense of shame over moral transgression
whereas ottappa is moral dread, fear of the results of wrongdoing. The Buddha
calls these two states the bright guardians of the world (sukkha-lokapāla).
The Buddhist precepts are not commandments but they are meant to be
observed by one’s own free will for peace and harmony within the society, and
the welfare of the individual.
3. NEKKHAMMA PĀRAMĪTĀ: Renunciation
‘Nekkhamma’ means to give up or to renounce the worldly pleasures ie it

is the quality of the mind leading to renunciation. In other words, it means going
forth into a solitary life, in search of the highest truth and peace. It is not easy for
a worldly man to give up his possessions and sensual enjoyments unless he
realizes the real nature of life through his own bitter experience.
The Bodhisatta finds that the household life is full of responsibilities and
burdens. He comes to then regard the homeless life like the open sky, free from
worldly ties. Naturally, he then seeks a solitary life and eventually realizes that all
the sensual pleasures of this world are transient, profitless, ignoble, fleeting like a
flash of lightning.
Thirst for sensual enjoyment is insatiable and unquenchable. The more
one enjoys the thirstier for mundane pleasure one will become. It is like drinking
salt water that will never quench thirst. It also can be compared to the act of
licking a honey-drop from the edge of a sharp sword.
Nekkhama is strengthened by sīla. Eventually, it helps in development of
existential knowledge i.e. paññā. In the nivāpasutta, the simile given of deer who
are free from the bonds and fear of the hunter, akin to the knowledgeable recluse
who wanders without fear of māra.

58
4. PAÑÑĀ PĀRAMĪTĀ: Wisdom
‘Paññā’ is wisdom, right understanding or insight. It is not mere wisdom

or knowledge, but it is the wisdom which leads to the complete realization of
truths. Pañ ñ ā is the light of truth that brightly illuminates the knowledge,
destroying the darkness of ignorance. Pañ ñ ā is the most excellent eye with which
one can visualize the objects or possibilities that cannot be seen with the naked
eye.
Bodhisattas who practice Paññā Pāramītā, endeavour to develop their
wisdom from every possible source. They do not feel ashamed to ask questions to
clear out their doubts or to gain knowledge from anyone wiser than them,
regardless of his social status, caste or creed. They do not wish to exhibit their
knowledge, nor to hide their ignorance in public with ulterior motives.
Paññā can be divided into two classes namely:
1) Lokiya Pañ ñ ā 2) Lokuttara Pañ ñ ā .
a. LOKIYA PAÑÑĀ- Mundane Wisdom: All the ‘Puthujjanas’—worldly
people who have not attained fruition on the magga, can acquire the
mundane wisdom. Mundane wisdom which also gradually leads one to the
supramundane states can be developed in various ways, such as in
learning different arts and sciences, listening to Dhamma talks, associating
with the wise , engaging in profitable conversations and discussion,
reading widely and travelling far and wide.
b. LOKUTTARA PAÑÑĀ- Supra-Mundane Wisdom: All those who have
attained any of the four fruits (magga-phala) can achieve the supra-
mundane states of wisdom. This state is developed with the realization of
the Four Noble Truths and the Law of Dependent Origination, and through
the attainment of the Four Fruitions.
To achieve this super-normal state of wisdom, one should have experience

in the highest stages of meditation, particularly based on the ti-lakkhaṇa i.e. the
three characteristics of phenomena, or on any other suitable meditative subjects,
according to one’s temperaments. Bodhisattas go through the most severe course
of mental challenges to fulfill the perfection of pañ ñ ā pāramītā for the attainment
of Enlightenment.
The bodhisatta, having resorted to pañ ñ ā pāramītā (transcendental
wisdom), then dwells serenely with perfect mental freedom. By his non-
possession of mental impediments, the bodhisatta is without fear, having
surpassed all perversions, and attains the unsurpassable (bliss of) nirvāna.

59
5. VĪRIYA PĀRAMĪTĀ: Energy
‘Vīriya’ means virility, perseverance, effort or energy. It does not mean the
physical energy alone but also mental vigour i.e. will-power, which is one of the
most prominent characteristics of the Bodhisattas. It is joyful involvement
coupled with cheerful commitment to the path.
The person who has ‘Vīriya’ does not withhold his undertaking half- way
on account of the obstacles, disappointments or laziness. He does not postpone
his work that is to be done for walking on the path today, to the next day. He does
not waste time. He begins his efforts straightaway, without waiting for an
opportunity to crop up, or looking for an auspicious time or gazing at the stars.
He never tries to escape from his responsibility by giving varied reasons such as
cold, hot or rain.
A person with vīriya considers that it is a sign of progress even when he
fails in his undertaking. He redoubles his effort when he meets oppositions. He
increases his courage when he faces obstacles. He works hard day and night
looking forward to reaching his goal until he succeeds.
‘Vīriya’ adds vitality to saddhā (faith). It supplies energy to develop other
pāramīs. With paññā, it becomes Sammāvāyāmo (right effort) and helps in
spiritual training.
‘Vīriya’ is also one of the ‘Indrīyas’ – Spiritual faculties, ‘Balas’ – Mental
powers and ‘Bojjhaṅgas’- the factors of Enlightenment, out of thirty-seven
principles leading to the Buddhahood.
The Bodhisatta exercised his ‘Vīriya’ up to the highest degree when he was
fulfilling the ten perfections. Even during his last birth while he was struggling
for Enlightenment, the Monk Gotama told Mārā who advised him to give up his
effort, “Death in battle with passions seems to me more honorable than a life of
defeat.”
The Monk Gotama, just before the attainment of Buddhahood, while sitting
down beneath the Bodhi Tree, practiced ‘Vīriya’ by making a firm resolution.
“Though only my skin, sinews and bones remain, and my blood and flesh dry up
and wither away, yet never from this seat will I stir, until I have attained full
Enlightenment.”

60
6. KHANTI PĀRAMĪTĀ: Patience
The Buddha says – “Khantī Paramaṃ tapo titikkhā” i.e. patient

endurance is the foremost austerity.
‘Khanti’ means patience, endurance or forbearance. It is the endurance of
suffering caused by others, or the forbearance of another’s wrong. Khanti is a
conscious decision to stay in equanimity.
If anyone scolds, insults or even assaults the Bodhisatta, he does not lose
his balance and peace of mind. He does not allow thoughts of revenge or
retaliation to enter into his mind. By his virtue, he tries to put the wrong-doer on
the path of righteousness and extends to him thoughts of love and compassion.
Whenever a Bodhisatta is harmed by someone, he exercises his ‘Khanti’ to
such an extent, that he takes the blame on himself and thinks that, “This
provocation is the outcome of my own action from a previous time. Therefore, it
is not proper to cherish ill-will towards another, who is also a fellow-being. He
may even think- the offender was maybe my brother or sister in a previous time.
The Buddha advises us on how to practice ‘Khanti’ in the Dhammapada:
“He abused me, beat me, overcame me, robbed me—in those who harbor
such thoughts, hatred does not cease.”
He abused me, beat me, overcame me, robbed me—in those who do not
harbour such thoughts, hatred will cease.
For in this world hatred is never appeased by hatred. Hatred is appeased by
love alone. This is the ancient law.”
(Ref. - Khuddaka Nikāya, dhammapadapāḷi Yamakavaggo (KN 2.1))
To practice ‘Khanti’, one should be able to control one’s temper through

the right understanding of the real nature of life. In this world, we habitually lose
our temper easily even over trifle matters. We probably think that raising our
voices and losing temper is a mark of authority. But losing temper means not
only losing of one’s peace, happiness, beauty, health, friendship and popularity,
but also the loss of right understanding which enables one to distinguish the
wholesome from the unwholesome and right from wrong.
Bodhisatta practiced ‘Khanti’ to such an extent so as not to get angry even
when his hands and feet were severed. In the khantivādijātaka, we come across
how he not only cheerfully endured the tortures of a drunken king, but requited
his injuries with a blessing for the king.

61
In the ‘Simile of the Saw’ (MN), the Buddha exhorts his disciples:
“You should train yourselves thus: "Our minds will be unaffected and we will
say no evil words. We will remain sympathetic, with a mind of good-will, and with
no inner hate. We will keep pervading the people with an awareness imbued with
good-will and, beginning with them, we will keep pervading the all-encompassing
world with an awareness imbued with good will — abundant, expansive,
immeasurable, free from hostility, free from ill will."
(Majjhima Nikāya, mūlapaṇṇāsapāḷi, 3. opammavaggo, 1.
kakacūpamasuttaṃ (MN 21))
7. SACCA PĀRAMĪTĀ: Truthfulness
‘Sacca’ is truthfulness or keeping one’s word. Here, sacca does not mean
simply telling the truth but fulfilling one’s engagement or keeping one’s word,
assurance or promise up to even the point of death. Bodhisattas who follow this
pre-requisite for Enlightenment observe ‘Sacca’ as their guiding principle.
Not only do they refrain from speaking untruths, but they also avoid the
other unwholesome vācā such as slandering, harsh words and frivolous talk.
They never utter words which are harmful and liable to break the friendship,
unity and harmony within others. They use words which are polite, gentle, kind,
sincere and pleasant to all beings. They never engage in profitless, frivolous talk.
Bodhisattas do not break their promise under any circumstances. They
would rather not make a promise. Before they make a promise, they consider
carefully whether they can keep it or not. They do not reach hasty decisions to
make a promise under the influence of others or to show favor or disfavor to
others.
Bodhisattas never speak against their conscience. As they speak, they act
accordingly; as they act, they speak accordingly. Therefore there is complete
harmony in their words and actions.
Truthfulness manifests excellence and honesty, develops effort and
determination. We are better able to practice sacca pāramī when we are
endowed with khanti.
The Buddha tells us in the “vācāsutta”:
“A statement endowed with these five factors is well-spoken, not ill-spoken. It
is blameless & un-faulted by knowledgeable people. What Five?

62
It is spoken at the right time. It is spoken in truth. It is spoken affectionately.

It is spoken beneficially. It is spoken with a mind of good-will.”
(Ref. -Aṅguttara Nikāya, pañcakanipātapāḷi, 4. catutthapaṇṇāsakaṃ, (20) 5.
brāhmaṇavaggo, 8. vācāsuttaṃ (AN 5.198))
Our Bodhisatta, when he was Sumedha Paṇ ḍ it, decided to practice this
perfection, advising himself in this way:
“O, Sumedha, from now onwards, you must fulfill the Perfection of Truth as
well. Even though the thunderbolt may descend upon your head, you must not utter
a conscious lie for the sake of wealth and so forth, being actuated by desire”.
(Ref. -Khuddaka Nikāya, buddhavaṃsapāḷi, 2. sumedhapatthanākathā (KN 12.2))
8. ADHIṬṬHĀNA PĀRAMĪTĀ: Resolution

‘Adhiṭṭhāna’ literally means strong determination, resolution or fixedness
of purpose. It can be regarded as a foundation for all pāramīs, because without
firm determination, one cannot develop in the other pāramīs. Although one’s
resolute-ness can be extended in either desirable or an undesirable way, it
should be clearly understood that determination for the line of unwholesome
deeds cannot be regarded as perfection.
A person with a wavering mind or who sits on the fence cannot succeed on
the path. One must have an iron-will to stay concentrated, observe sīla, and
overcome all difficulty to maintain sacca. It’s not about aspiration alone;
Adhiṭṭhā na is the quality required to sustain and ‘follow through’.
A Bodhisatta, who has an unshakable resolution, will never give up his
noble effort even at the point of death. He is capable of setting aside any obstacles
in his way and going forward, moving with single-minded focus towards his goal.
Bodhisatta, when he was Sumedha Paṇ ḍita, made a firm determination at
the feet of the Buddha Dipāṇ kara in this way:
“O Sumedha, from now onwards you must fulfill the perfection of resolution
as well. Be steadfast in whatever solution you make. As a rock, even while the wind
beats upon it on every side, does not tremble nor quake but remains in its own
place, you must likewise be unshaken in your resolve to become a Buddha.”
The Monk Gotamā, just before the attainment of Buddhahood, while sitting
down beneath the Bodhi Tree, made this Adhiṭṭhā na- “Though only my skin,

63
sinews and bones remain, and my blood and flesh dry up and wither away, yet never
from this seat will I stir, until I have attained full Enlightenment.”
9. METTĀ PĀRAMĪTĀ: Loving-Kindness
‘Mettā’ – In Pāli the word ‘Mitta’ means friend. ‘Mitta’ becomes ‘Mettā’
which indicates friendliness, goodwill, benevolence, loving-kindness or the
regarding of others as one’s friends.
Although here ‘Mettā’ is explained as loving-kindness, it is not the ordinary
love or affection, which is actually the indirect opposite of loving-kindness. While
passionate love leads one to temporary happiness, and then into unrest of the
mind and sometimes evento various sufferings, loving-kindness produces
permanent bliss, tranquility and peace in the mind. It indicates love without
attachment, involving active interest and concern for the welfare of others. It
makes no distinction, no selection nor any exclusion. Therefore it should be
clearly understood that the ordinary love is entirely different from loving-
kindness.
‘Mettā’ is one of the Four Brahma Vihārās- four sublime states of mind,
namely:
a) METTĀ: loving-kindness/ selfless love
b) KARUNĀ: compassion
c) MUDITĀ: sympathetic joy
d) UPEKKHĀ: impartiality or equanimity
‘Mettā’ is one of the fundamental characteristic features of Bodhisattas.

‘Mettā’ embraces all beings as our own brothers and sisters, without distinction
of race, caste, creed or color. ‘Mettā’ promotes the Bodhisattas to renounce the
world for the good and happiness of mankind.
The direct enemy of ‘Mettā’ is hatred. As long as enmity, hatred and
hostility exist in our mind towards anyone, it is impossible to develop loving-
kindness. We should therefore forget enmity and hostility once and for all and
concentrate more on practicing ‘Mettā’ at every possible opportunity. Otherwise,
it will continue to exist in us from birth to birth in this Saṃsāra; producing much
suffering, misery and unhappiness. At the same time we should remember, that
according to the Mettāsutta, various advantages can be obtained in this very life
by developing ‘Mettā’.
‘Mettā’ is also one of the common subjects for meditation. In practicing

64
‘Mettā’, at first one should extend loving-kindness towards oneself. Secondly it

should be spread towards one’s parents, husband or wife, sons and daughters,
brothers and sisters and the rest of the family. Thirdly one should be able to
spread loving-kindness among neighbors, villages or towns, then the whole
country and finally to all the beings in this world.
Mettā is recommended as a karma-sthāna (kammaṭṭhāna) for those with
dosa- mūla- citta.
10. UPEKKHĀ PĀRAMĪTĀ: Equanimity

‘Upekkhā’ means equanimity, impartiality or keeping a well-balanced
mind. This is the most challenging among the ten virtues to be practiced by a
worldly being. But the Bodhisatta learns to cultivate this perfection without
feeling of favor or disfavor, attachment or detachment, towards anyone.
Particularly, he keeps his mind in balance, without being moved or influenced by
the ‘Aṭṭhaloka Dhamma’- the Eight Vicissitudes of Life.
Lābho-alābho ayaso-yasoca Gain and loss, ill- fame and fame
Nindā-pasaṃsā ca sukhaṃ ca dukkhaṃ Blame and praise & happiness and
sorrow.
All these 8 worldly conditions rotate like a wheel in everybody’s life. If we
meet the happier circumstance of these four pairs of vicissitude, we are
extremely happy and overjoyed. But it is natural and unavoidable, one day or
another; we shall have to face the other opposing condition. Then, what will
happen?
A worldly person who has no right understanding of the Dhamma cannot
stand on his feet or keep his mind well-balanced when he is faced with the
vicissitudes of life. On such occasions, Upekkhā i.e. equanimity is the only remedy
that can assist a man to stand up like a firm rock, unmoved and unshakable by
the wind. Upekkhā is rooted in insight of the laws of kamma, thus fostering
acceptance and inclusiveness.
The Buddha says about his efforts- "Whenever thinking imbued with
sensuality [or ill will or harmfulness] had arisen, I simply abandoned it,
destroyed it, dispelled it and wiped it out of existence." The canon also talks
about how the Buddha advised Rāhula to maintain equanimity taking inspiration
from the 5 elements of earth, water, fire, wind and space which accept anything
that is thrown upon them.

65
(Ref. mahārāhulovādasuttaṃ (MN 62))
Bodhisatta- Sumedha Paṇḍit, firmly resolved to perfect ‘Upekkhā’

advising himself thus:
“O, Sumedha, from now onward you must fulfill the perfection of equanimity
as well. Be un-perturbed in both prosperity and adversity. As the earth remains
indifferent when both pure and impure matter is thrown upon it, you too must
remain unperturbed in both prosperity and adversity until you become a Buddha”.
*‘Upekkhā’ is also one of the 4 brahma-vihāras (supreme abodes of the

mind), along with mettā (selfless love), muditā (sympathetic joy) and karuṇā
(compassion).
To practice one pāramītā completely, is to practice some of all the other

pāramītās simultaneously. Boddhisattas by their qualities are naturally
consummate in pāramī+ mahākaruna+ upāyakosala. They have compassionate
concern for others along with determined resolve for their own liberation. They
constantly exert energy for the welfare of others, and are fully fore-bearing
against failings. They avoid doing harm, are impartial and just, and do not break
promises. They expect nothing from their fellow- beings but constantly purify
their own understanding toward what may be beneficial or injurious to others.
They train themselves to dwell with equanimity and in solitude.


66
CHAPTER 7 - APPLICABILITY OF VIPASSANĀ FOR CHILDREN & TEENAGERS
CHAPTER 7 : APPLICABILITY OF VIPASSANĀ FOR

CHILDREN & TEENAGERS

67

68
Ānapāna Courses for Children

The original term ĀNĀPĀNASATI comes from the Pāli language of ancient India.
'ĀNA' means BREATHING IN,
'APĀNA' means BREATHING OUT,
'SATI' means AWARENESS.
ānapāna is observation of the natural breath coming in and going out.

Main features are:
 Makes the mind happy, calm and concentrated
 Is simple yet scientific
 Is morality-based but non-religious
 Uses a natural object to focus
 Is non-commercial
ānāpāna Meditation is a way to keep the mind cool and calm, by
concentrating on one object.
A natural focus is your own breath, which is always with you. If you simply
keep feeling the breath as it comes in and as it goes out, the mind gets quieter
and more peaceful.
The only trouble is, something will always take your attention away -
maybe a noise …..or a pain in the knee…..but often your own mind is the problem,
it is so full of useless stuff! Like a monkey jumping here and there, it is so hard to
control.
In a time of worldwide social transition and upheaval, more and more
people throughout the world are seeking concentration, purification and peace of
mind through the practice of Vipassanā meditation. Vipassanā means "to see
things as they really are" and is a logical process of mental purification through
self-observation. Many come to Vipassanā late in their lives, wishing they had
found this technique earlier because it is so effective in learning the art of living
peacefully and harmoniously. The ideal time to begin the first steps of this mental
training is in childhood when children as young as eight years old can easily learn
the technique of ānāpāna meditation.
ānāpāna is the first step in the practice of Vipassanā meditation. Ānāpāna
means observation of natural, normal respiration, as it comes in and as it goes
out. It is an easy-to-learn, objective and scientific technique which helps develop
concentration of the mind. Observation of the breath is the ideal object for
meditation because it is always available, and it is completely non-sectarian.
ānāpāna is very different from techniques that are based on artificial regulation

69
of the breath. There are no rites or rituals involved in the practice or

presentation of ānāpāna.
The ideal time to begin the first steps of this mental training is in
childhood. Besides helping children to calm and concentrate their minds,
ānāpāna helps them to understand themselves better and gives them an insight
into the workings of their own minds. They develop an inner strength that helps
them to choose right and appropriate actions over wrong actions, control and
become master of their own mind. ānāpāna provides them with a tool to deal
with the fears, anxieties and pressures of childhood and adolescence. Because of
its simplicity, children find the technique easy to understand and practice.
Children today are growing up in a fractured and rapidly changing world.
They need help to meet the challenges facing them and to develop their full
potential. ānāpāna courses can help them find a way to live peacefully and
productively, and to make the society in which we live more peaceful.
Regular practice of ānāpāna brings positive change in their outlook,
behavior and attitude. Many have found their ability to concentrate has improved
and that their memory has strengthened. And above all, these children have
acquired a tool that is of immense value to them for the rest of their lives.
Children are, by nature, active and enthusiastic, with an eagerness to learn and
explore. For this reason, it is appropriate to offer them an opportunity to explore
themselves and their mind with all its hidden faculties, latent abilities and subtle
complexities.
Learning ānāpāna plants a wholesome interest in self-introspection and
meditation, which may open an entirely new dimension of life for them later on.
How a Children Course Works

Today separate courses welcome children aged 8 to 12 and teens aged 13
to 16. Often the program starts in the morning and ends in the evening, there are
also two and three-day courses.
Conducting the course is a children’s course teacher, who has undergone
special training at a workshop. Along with the teacher are group leaders, each
working closely with a small number of children.
Short meditation periods alternate with supervised play and activities,
such as drawing and discussion. The objective is to give the participants an
enjoyable experience, help them feel comfortable in a meditation environment

70
and introduce them to the basics of ānāpāna.

Often the course site is a Vipassanā meditation centre but sometimes it is a
rented facility. And sometimes, courses are held in schools as a recognized part of
the curriculum.
Course Structure
To learn ānāpāna, it is necessary to take an ānāpāna Course under the
guidance of a qualified teacher.
There are two steps to the training: In the first step the children make a
conscious effort to abstain from all kinds of unwholesome actions. They
undertake five moral precepts: practicing abstention from killing, stealing, lying,
sexual misconduct and use of intoxicants and follow the code of conduct. The
observation of these precepts allows the mind to calm down enough to proceed
for the next step.
Next they learn and practice ānāpāna meditation - focusing attention on
the breath as it comes in and goes out naturally. The entire teaching in all these
courses is conducted through audio & video tapes of Mr. S. N. Goenka, principal
teacher of Vipassanā meditation, who reintroduced this teaching in India and
many other countries. Each course is divided into small sessions of 30-40
minutes which includes both practice and understanding of the theory.
Residential courses also include games and other creative activities. However
more time is allocated to the practice of the technique. The course concludes with
the practice of Mettā-bhāvnā (loving kindness or goodwill towards all) in which
peace and happiness gained during the course is shared with all beings.
Vipassanā for Teenagers

Teenage is an extremely difficult period when the individual goes through
various physical and mental changes. Children and young adults go through a lot
of stress. The pressure of school, meeting expectations of parents and teachers,
and planning out a career for themselves puts them under considerable strain
and tension. Added to this is the adolescents’ experience of his/her own intense
feelings of joy, sorrow, fear, love, disappointment and anger. Relationships with
friends are of utmost importance and success or failure in these interactions
weighs heavily on them. They have to go through formal education in these
formative years and at the same time, need to develop their self-confidence and a
sense of personal identity.

71
The metaphor of ‘twilight’ can be aptly used to describe this age group;
for them, no more childlike, innocent faith of one below 14; they are now
objectively critical and yet, not complete, mature adults. They are on the
threshold of becoming adults, at the junction between adolescence
and adulthood, hence this transition period is very important.
Mind training is particularly important in this period because bad mental
habits tend to persist when one grows up. Many psychological problems in
adulthood are sown during childhood and adolescence, making the individual
less productive and less creative. Therefore, introducing a seed of Vipassanā
early in life will help them to master their mind and live a peaceful and
harmonious life.
A 7-day Vipassanā course was designed for the teenagers and introduced
in April 2004 at Dhammagiri. Till then, the teenagers had access only to ānāpāna
meditation. With this first course, the gates to Vipassanā were thrown open to
this group. Since then, courses have been held all over India, Myanmar and Nepal
benefitting thousands of teen-aged boys and girls.
Structure of a 7-Day Vipassanā Course and Eligibility

The 7-day Vipassanā courses are designed for young people aged 15
(completed) to 19 years. Such courses are mostly conducted at established
Vipassanā meditation centres.
In this course, the technique of Vipassanā Meditation is taught in 7-day
residential courses during which participants follow a prescribed Code of
Discipline, learn the basics of the method, and practice sufficiently to experience
its beneficial results.
In 7-day courses, participants have to stay within the course premises for
the entire duration of the course. They are also expected to refrain from all kinds
of religious practices or other disciplines for that period.
There are three steps to the training. The first step is, for the period of the
course, to abstain from killing, stealing, sexual activity, speaking falsely, and
consuming intoxicants. This simple code of moral conduct serves to calm the
mind, which otherwise would be too agitated to perform the task of self-
observation.
The next step is to develop some mastery over the mind by learning to fix
one's attention on the natural reality of the ever changing flow of breath as it
enters and leaves the nostrils. By the third day, the mind is calmer and more

72
focused, better able to undertake the practice of Vipassanā itself: observing

sensations throughout the body, understanding their nature, and developing
equanimity by learning not to react to them. Finally, on the last full day,
participants learn the meditation of mettā-bhāvanā (loving kindness or goodwill
towards all), in which the purity developed during the course, is shared with all
beings.
The entire practice is actually a mental training. Just as we use physical
exercises to improve our bodily health, Vipassanā can be used to develop a
healthy mind.
Of course, the results come gradually through continued practice. It is
unrealistic to expect all problems to be solved in seven days. Within that time,
however, the essentials of Vipassanā can be learned so that it can be applied in
daily life.
Difference between 10-Day and 7-Day Courses

7-day teenager courses stand out distinctly from 10-day courses in the
following aspects:
The participants of 7-day course belong to a specified age group (15 to 19
years). While 10-day courses are open to all adults above 19 years of age.
7-day courses, while retaining the seriousness and intensity of the 10-day
courses, address the specific needs of this age group. The technique is the same
as on the 10-day courses for adults, but with evening discourses that are more
suited to teenagers and a more relaxed time table.
7-day courses are single gender courses, either male or female courses at a
time, irrespective of the capacity of the Centre.
Impact on Course Participants

Participants have reported multifold changes and benefits from the
courses with a significant gain in cognitive, social and emotional factors. Some
reported that it improved their concentration and that they scored well in the
tests conducted. Many felt that they were able to manage their negative feelings,
especially anger. This helped them to calm down more quickly and they were
able to avoid fights at home.
Many students reported that meditation helped them to cope better in
their lives. They found that it made them calmer, and more focused in studies and

73
less violent and angry. On the social front, many students, who were initially
feeling socially isolated and lonely, were able to mix up with others comfortably.
One girl of Class VIII wrote she has learnt to be more patient and not to
lose her temper. Another girl said that she was glad that her confused mind
learnt to become more focused and positive.
To read experiences of course participants, visit
https://www.vridhamma.org/Experiences-of-Teenagers-after-vipassanā-Course
Detailed research has been undertaken to study the impact of Vipassanā

on teenagers. To read the research reports, please visit
https://www.vridhamma.org/Research-Papers-and-Articles-applicable-to-
Teenagers
Q1. What is the mind?

The mind is what thinks! The entire thought process is due to the mind. It
is the mind that is constantly involved in the various actions of thinking, reading
and pondering over what has been read, etc. During its course of thinking, the
mind may act beneficially or harmfully. If it adopts the wrong habit pattern, then
it will generate feelings of ill will and animosity for others. If instead, the mind
reforms itself, then although it will still have thoughts they will now be thoughts
for the wellbeing of others. If someone has shortcomings, the mind will want that
person to overcome his shortcomings because now the mind knows that due to
his shortcomings, that person will perform wrong actions which will make him
more miserable and unhappy. So the mind will harbor thoughts of goodwill
towards that person. It will want the person to refrain from doing bad deeds and
thus save himself from burning in the fires of suffering. We observe that it is the
nature of the mind to generate thoughts all the time. Therefore, our most
important duty is to guide the mind towards a healthy thought process and
prevent it from taking the path of unhealthy thinking patterns. Our entire effort is
aimed towards understanding this nature of the mind and correcting it if it goes
on the wrong path.
Q2. How can the mind improve?

The mind can purify itself. A part of the mind is always observing what is
happening and it can do the task of improving the mind. If it learns to observe
things as they are, then it will understand that when there are negative thoughts
or emotions, the mind is distressed. As this observing part of the mind becomes
stronger, the reacting parts of the mind become weaker. The mind becomes more

74
pure and the suffering is removed.
Q3. How can ānāpāna meditation help?

You observe the breath coming in and going out, without allowing any
other thoughts. Usually when pleasant thoughts come in the mind, we want
something, and with unpleasant thoughts, there is dislike. But when we are
simply observing the breath, even for a few moments, there are no negativities
polluting the mind. As these moments of purity become longer, the mind
gradually becomes cleaner. It is initially at the surface level, but this prepares you
to later practice Vipassanā meditation, which will clean down to the roots.
Q4. How can we keep focused when the mind is full of thoughts?
That is exactly why we meditate. If the mind was already able to stay
focused, you would not need to meditate. The mind keeps wandering – this is its
habit. All kinds of thoughts come, mostly about the past or the future. The
important thing is how soon we become aware the mind has wandered. Our job
is to keep bringing the mind back to observing the breath.
Q5. What is pure breath?

Pure breath is when there is only breath. The moment something else, like
a word or an image, is added to the breath it becomes impure. In ānāpāna
meditation, we work only with pure breath, nothing else added.
Q6. What is natural breath?

The flow of breath that happens naturally, without making any extra effort.
It may be soft or hard, slow or fast, but we never try to change how it is. The
natural breath comes in and goes out without any effort on our part. Our job is
just to observe it.
Q7. Why do we observe only the breath?

Because we want to know the truth about ourselves. By meditating with
only pure breath, and nothing else, we start to experience this truth. Our breath
is related to our body and also to our mind. We are observing the breath, and in
the process, we begin to know our mind. When thoughts come in the mind, the
mind reacts to these thoughts, and the breath changes. When we get angry or
upset, we notice that the breath becomes harder and faster. As the mind calms
down, the breath returns to normal. As we understand the mind through
observing the breath, we are able to strengthen our good qualities.

75
Q8. What are the qualities of a pure mind?

A pure mind is full of love, goodwill and compassion for everyone. It does
not generate anger, ill-will, hatred or greed. With a pure mind, our thoughts and
actions are kind and helpful to ourselves and others.
Why meditate?
By learning how to control the mind, we start to get rid of negative habits
and develop good mental qualities instead.
If the mind is Cool, you:
 Make good decisions

 Don’t get confused
 Make less mistakes
 Don’t get angry or feel afraid
 Attract respect from others
If the mind is Calm, you:
 Become peaceful and happy

 Are less worried and frustrated
 Don’t get stressed about work or exams
 Can pay more attention to people you love
 Find people will like you more
If the mind is Concentrated, you:
 Get less distracted by useless things

 Find it easier to focus and learn
 Perform better in sports and games
 Make better music and art
 Will be more trustworthy

76
Additional Q & A
At what age could I start to teach my child to meditate?

Mr. S. N. Goenka: Before birth. Meditation should be taught when the child
is growing in the womb. The child needs good vibrations while in the womb, so
practice Vipassanā. Every pregnant mother should practice more Vipassanā
because then you are helping two beings simultaneously. You are helping
yourself, and you are helping the being which has not yet come out. Help them.
After that, when the child grows to five or six you can start teaching
ānapāna. Just be aware of the respiration for a few minutes; two, three, five
minutes, enough. Don’t push too much. A few minutes of awareness of
respiration, and then say; "All right, play." After that, again a few minutes of
respiration. So it will become like playing for the child. Later on, as he or she
grows, increase the time. In this way you start giving the seed of Dhamma, and
the child develops in an atmosphere of Dhamma.
Is it necessary to introduce Vipassanā into education?

Mr. S. N. Goenka: Certainly. Vipassanā is the practical science of living. The
next generation must learn this science at a very young age, so that they can live
a very healthy life, a harmonious life. If they understand pure Dhamma, the law of
nature, they will live according to the law of nature. When children are taught
VIPASSANĀ in the schools and colleges, as it is being done now in some cities,
there are very good results.
Kindly give a few words on how students can use Vipassanā.

Mr. S. N. Goenka: We have found good results from students who have
started practicing even the first part of Vipassanā, concentration of mind. Their
memory has become sharper, their ability to understand a subject has improved,
the comprehending part of their mind has gotten better, and their nervousness
has decreased. All these are very helpful to them in their studies. And along with
those, character-building starts from the very beginning.
Do you think that by this training children can become good citizens?
Mr. S. N. Goenka: What is a good citizen? A good citizen is one who does
not harm himself or herself and also does not harm other members of society.
The whole teaching shows how to live a life of morality. If children start learning
this in childhood, when they become adults they will naturally live healthy, good
lives. This is how they will become good citizens.

77
How can children be encouraged to practice at home if their families do not

meditate? Can they attend Vipassanā group sittings?
Mr. S. N. Goenka: The Vipassanā adult group sitting? No. A child should
never be brought to the adult group sitting. During the one-hour group sitting the
child will get bored within 10 or 15 minutes. Then what will he or she do? The
child will develop aversion towards meditation. No. A child should never be
brought. If there is a group sitting for children only, then it is all right. That will
be only for 10 or 15 minutes, or a maximum of 20 minutes.
I am a college student and I come here for Vipassanā meditation. When I go

back, my teacher says, "You are too young to practice meditation." What
should I do in such a situation?
Mr. S. N. Goenka: You are not at fault; your teacher is mistaken. There is a
wrong concept in our country that things like meditation should be practiced in
the fourth and last period of life. This is wrong. At that time the body becomes
very weak, the mind becomes weak, all the sense organs become weak—you
cannot practice properly. Actually, yours is the age when one should start
practicing meditation because it is an art of living. Then through the rest of one’s
life this meditation will be so helpful. So continue to meditate whatever your
teacher says. Don’t worry.
Who reforms the mind?

Mr. S. N. Goenka: It is the mind that reforms itself. A part of the mind is
always observing its own functioning. If there are thoughts in the mind, it will
analyses the nature of these thoughts. Whenever negativity or a feeling of
animosity arises in the mind, this same part instantly issues a warning that such
negative emotions are undesirable and should not occur in the mind. This part
may be called intellect or the part of the mind which is always alert regarding the
functioning of the mind and is trying to reform it. If the mind can develop the
habit of observing the truth as it appears, then this fact will become clear- that
the moment the mind is defiled, it is punished with suffering; and if it is purified,
the suffering is removed. It is this observing part of the mind which will
understand this process and thus change itself. Nobody wants to remain agitated.
Everyone wants to lead a happy life without miseries. To attain this state, the
observing part of the mind tries to change the nature of the remaining part of the
mind.

78
The mind remains full of thoughts and is unable to keep focused at one
place
Mr. S. N. Goenka: We are here to meditate precisely for that reason. If the
mind was already concentrated, then why would you have come here? It is an old
habit of the mind to wander. Let it wander. The moment we realize that the mind
has wandered, we bring it back to the breath. The mind is distracted because of
these innumerable thoughts. The nature of the thoughts varies from time to time,
but the important thing is how soon we become conscious of the fact that the
mind has wandered. It is not good if the mind remains distracted for a long
period of time.
I cannot feel the inflow and outflow of respiration

Mr. S. N. Goenka: This indicates that the breath must have slowed down
and become very soft. When the respiration is very slow, you lose awareness of
its incoming and outgoing flow. When this happens, breathe a little harder, but
not very hard. Make a conscious effort to breathe. Be aware that you are
breathing deliberately. When you breathe hard, it will enable you to clearly feel
the flow of respiration. Then again slow down the breathing. If again you do not
feel the touch of the respiration, breathe a little faster and as soon as you can feel
it, start breathing slowly.
How can anapanahelp to reform the mind? How can anapanalead to purity
of mind?
Mr. S. N. Goenka: As long as the mind is engaged in doing ānapāna, which is
in the observation of the flow of respiration, it is without any thoughts, and as a
result of this, it is without any defilements. It is our thoughts which defile the
mind. Mostly while we are thinking, there is craving or aversion. Pleasant
thoughts generate craving and unpleasant thoughts generate aversion. But when
we are observing the incoming and outgoing breath, there is no reason for us to
generate either of these emotions and so these are moments of purity in the
mind. More and more of these moments of purity will reverse the habit pattern of
the mind. The mind that was previously generating impurities will now become
pure. This transformation which will initially take place at the surface level of the
mind will gradually take deep roots as you progress on the path of Vipassanā.

79
Notes:

80
CHAPTER 8 - VIPASSANĀ FOR HOUSEHOLDERS (MAṄGALA SUTTA)
CHAPTER 8 : VIPASSANĀ FOR HOUSEHOLDERS-MAṄGALA SUTTA
INTRODUCTION:
Khuddaka Nikāya, khuddakapāṭhapāḷi, 5. maṅgalasuttaṃ (KN 1.5)
Maṅgala means- Auspicious sign/ blessing/ good or fortuitous omen (Lit.

meaning- Maṃ- woe; ga-lā - to drive away/ cut away)
This very popular sutta, held in great important within the Theravada
countries, sometimes known as ‘vinaya’ for householders, can be found in three
places within the Khuddaka Nikāya; in Khuddakapātha, in Suttanipāta as well as
the Jātaka. Two traditional opening verses that give its background are often
chanted, explaining that the Devas (deities) and men had been discussing for a
long time, what constitutes a true ‘maṅgala’. The canonical text begins with
“Evaṃ me sutaṃ”. Goenkaji’s chanting on the 9th day of the course begins with
the enlightened one’s answer to the question put to him by a Deva, who comes to
him for clarification.
In ancient India, people wanted to know what constituted a real blessing

that makes life happy for them. This issue was even raised among Devas in the
heavenly planes. For twelve years the Devas argued, debated and discussed
about it. Some referred ‘blessing’ as what is pleasurable to the senses - things
that are pleasing to the eyes, ears, nose, tongue and body. However, no
satisfactory answer could be obtained. Then the Devas of Tāvatiṃsa heavenly
realm approached Sakka, the leader of the Devas, for his views. Sakka advised the
Devas to consult the Buddha. Thus in the middle of the night, a certain Deva with
his surpassing splendour, came to visit the Buddha at the monastery of
Anāthapiṇḍika in Jeta’s Grove near Sāvatthi. He asked the Buddha for the true
meaning of ‘blessing’. In response, the Buddha delivered this discourse known as
Maṅgala Sutta, in which thirty-eight highest blessings are enumerated. The word
‘Maṅgala’ means a good omen, a sign of the good fortune to come. In this

81
discourse, the Buddha explains that the surest sign of future happiness is the
performance of wholesome deeds now.
Maṅgala Sutta is customarily chanted for blessings on auspicious

occasions. Besides, these thirty-eight blessings are ethical and spiritual in nature,
providing a step-by-step training on the journey of life. It contains Buddha’s
advice and guidance for a ‘beginner’ on the path, and ultimately leads everyone to
liberation from suffering.
_____________________________________________________________________________________________________
Maṅgala Sutta Discourse on highest welfare

Evaṃ me sutaṃ: Thus have I heard:
Ekaṃ samayaṃ Bhagavā On one occasion, the Blessed One
was dwelling
Sāvatthiyaṃ viharati Jetavane at the monastery of Anāthapiṇḍika in
Jeta’s Grove
Anāthapiṇḍikassa ārāme.
near Sāvatthi. When the night was
Athakho aññātarā devatā well advanced,
Abhikkantāya rattiyā a certain deity whose surpassing
abhikkantavaṇṇā splendor
Kevala kappaṃ jetavanaṃ obhāsetvā illuminated the entire Jeta Grove,
Yena bhagavā tenupasaṅkami. came to the presence of the Blessed
One,
Upasaṅkamitvā bhagavantaṃ
and drawing near,
Abhivādetvā ekamantaṃ aṭṭhāsi.
respectfully saluted the Lord
Ekamantaṃ ṭhitā kho sā devatā and stood to one side.
Bhagavantaṃ gāthāya ajjhabhāsi: Standing thus, (s) he addressed the
Bahū devā manussā ca Blessed One in verse:
Maṅgalāni acintayuṃ Many deities and men,
yearning for good,
Ākaṅkhamānā sotthānaṃ,
have pondered on Blessings.
Brūhi maṅgalamuttamaṃ.
Pray, explain what the Supreme
Blessing is.

82
[Bhagavāetadavoca:] The enlightened one replies:

1. Asevanā ca bālānaṃ Not associating with fools*
Paṇḍitānañca sevanā Consorting with the wise
Pūjā ca pūjanīyānaṃ Honoring those who are worthy of honor
etaṃ maṅgalamuttamaṃ This is the highest welfare.
2. Patirūpadesavāso ca To live in a suitable locality,

To have done meritorious actions in the
Pubbe ca katapuññatā
past,
atta-sammāpaṇidhi ca (And) To have set oneself on the right
etaṃ maṅgalamuttamaṃ course
This is the highest welfare.
3. Bāhusaccañcasippañca To have great knowledge (learning) and

skill* and
Vinayo ca susikkhito
To have discipline and good training
Subhāsitā ca yāvācā To speak what is true and pleasant
4. Mātā-pitu-upaṭṭhānaṃ To support (serve) one’s parents
Puttadārassa saṅgaho To care for one’s children and spouse
Anākulā ca kammantā To have a peaceful occupation
5. Dānañca Dhammacariyā ca Generosity (giving charitably) and a life of

Dhamma*
Ñātakānañca saṅgaho
Caring (helping) of relatives
anavajjāni kammāni
Blameless/ faultless action
etaṃ maṅgalamuttamaṃ
To avoid and refrain from evil (in thought

6. Āratī viratī pāpā
and deed)
majjapānā ca saṃyamo To abstain from intoxicants
appamādo ca dhammesu Being vigilant in Dhamma (diligent in
good deeds)

83
7. Gāravo ca nivāto ca To be respectful, and to be humble

santuṭṭhī ca kataññutā To be content, and to be grateful
kālena Dhammassavanaṃ To often listen to (talks on) the
Dhamma
8. Khanti ca sovacassatā
To forebear with composure, to be
samaṇānañca dassanaṃ amenable to correction
kālena Dhammasākacchā To see monks (and be reminded of the
virtues of renunciation)
etaṃ maṅgalamuttamaṃ To often discuss the Dhamma
9. Tapo ca brahmacariyāñca
Austerity and the purest way of life
ariyasaccāna-dassanaṃ
To see the four Noble Truths
nibbānasacchikiriyā ca
To realize Nibbāna
10. Phuṭṭhassa lokadhammehi

When touched by the vicissitudes of life
cittaṃ yassa na kampati A mind that is unshaken
asokaṃ virajaṃ khemaṃ (A mind) Without sorrow, without
etaṃ maṅgalamuttamaṃ stain, secure and well

11. Etādisānikatvāna
Those (people) who do these things
sabbatthamaparājitā
Are always undefeated (invincible)
sabbatthasotthiṃ gacchanti
(They) go everywhere in well-being
taṃ tesaṃ maṅgala-muttamaṃ’ti
These are the highest welfares.

84
Note:
Verses 1 and 2 tackle the basic premise for the foundation of a moral society.
Verse 3 elucidates the fundamentals of proper educational training.
Verses 4 and 5 deal with aspects of community living, to create a conducive
atmosphere for right conduct.
Whilst verse 6 details areas of restraint, Verses 7 and 8 enumerate the various
obligations of a mindful life.
Verse 9 defines a life working toward the highest truth.


85
NOTES:

86
CHAPTER 9 - VIPASSANĀ FOR PROFESSIONALS
CHAPTER 9 : VIPASSANĀ FOR PROFESSIONALS

viru.coach@gmail.com
Management is the act of Organizing, Planning, Controlling and Directing resources

in order to Achieve Objectives.
HOW DOES VIPASSANĀ HELP IN MANAGEMENT:
• Helps in formulation of Right Goals (Paññā)

• Makes us Analytical, Diagnostic (Paññā )
• Improves Focus on processes /causes (law of Kamma, Sammā Samādhi)
• Leads to Disciplined and Action- oriented effort (Vīriya , Adiṭṭhāna)
• Encourages Proactive behavior- Awareness - No blind reactions (Sammā Sati)
• Makes us Compassionate (Mettā & Karuṇā )
• Increase Stability (samatā)
• Makes us Hopeful and Positive (Paññā & Law of Kamma)
• Inculcates qualities of Level 5 leadership : Humility (anatta) + Will
(Adhiṭṭhāna)
• Teaches us the Managing of Mind & Managing of Self
• We become TRUSTWORTHY & INFLUENCERS, imbued with an ethical nature
and credibility; empathy and social skills; power of persuasion and ability to
be understood.
Qualities of a Vipassanā meditator manager:
1. The manager through the qualities of Vīriya and Adhiṭṭhāna will acquire the
necessary subject knowledge, thus the subjects will always trust the
competence of this manager.
2. The manager has cultivated the qualities such as Sīla and Mettā thus the
subjects will always trust the motives of this manager (competence &
motive).

87
CHAPTER 9 - VIPASSANĀ FOR PROFESSIONALS
3. The manager by cultivating Mettā will be always compassionate towards his

subjects.
4. The manager believes in the law of Kamma. He will sow the right seeds and
thus expect the right fruits, thereby providing stability and hope to his
subjects.
5. The manager, by developing Sammā sati, will always respond to the situations
in an appropriate and intelligent manner. He will rather refrain from blindly
reacting to situations.
6. The manager by developing Paññā will stay equanimeous in all situations and
hence will provide good and healthy working environment to his subjects.
7. The manager will create an environment of Brahma Vihāra (Mettā +Karuṇā+

Muditā + Upekkhā).
8. The manager by understanding the concept of anatta will cultivate humility

and will respect his subjects and thus gaining their commitment.
9. The manager by cultivating Khanti, and with the understanding of the law of
Kamma, will always be hopeful and cheerful even in tough situations. He will
never put undue pressure on his subjects.
10. The manager will be a role model and thus his subjects will voluntarily and
cheerfully follow him and his directions.


88
CHAPTER 10 - INTRODUCTION TO TEN DAY COURSE
CHAPTER 10 : INTRODUCTION TO TEN DAY COURSE
The Vipassanā meditation technique is taught at ten-day residential courses

during which participants follow a prescribed Code of Discipline, learn the basics
of the method, and practice sufficiently to experience its beneficial results.
The course requires hard, serious work. There are three steps to the training.
The first step is, for the period of the course, to abstain from killing, stealing, sexual
activity, speaking falsely, and intoxicants. This simple code of moral conduct serves
to calm the mind, which otherwise would be too agitated to perform the task of self-
observation. The next step is to develop some mastery over the mind by learning to
fix one's attention on the natural reality of the ever changing flow of breath as it
enters and leaves the nostrils. By the fourth day the mind is calmer and more
focused, better able to undertake the practice of Vipassanā itself: observing
sensations throughout the body, understanding their nature, and developing
equanimity by learning not to react to them. Finally, on the last full day participants
learn the meditation of loving kindness or goodwill towards all, in which the purity
developed during the course is shared with all beings.
The entire practice is actually a mental training. Just as we use physical

exercises to improve our bodily health, Vipassanā can be used to develop a healthy
mind.
Because it has been found to be genuinely helpful, great emphasis is put on

preserving the technique in its original, authentic form. It is not taught
commercially, but instead is offered freely. No person involved in its teaching
receives any material remuneration. There are no charges for the courses - not even
to cover the cost of food and accommodation. All expenses are met by donations
from people who, having completed a course and experienced the benefits of
Vipassanā, wish to give others the opportunity to benefit from it also.
Of course, the results come gradually through continued practice. It is

unrealistic to expect all problems to be solved in ten days. Within that time,
however, the essentials of Vipassanā can be learned so that it can be applied in daily
life. The more the technique is practiced, the greater the freedom from misery, and
the closer the approach to the ultimate goal of full liberation. Even ten days can
provide results which are vivid and obviously beneficial in everyday life.

89
All sincere people are welcome to join a Vipassanā course to see for
themselves how the technique works and to measure the benefits. All those who try
it will find Vipassanā to be an invaluable tool with which to achieve and share real
happiness with others.
Questions & Answers about the Technique of Vipassanā meditation
Why is the course ten days long?

Actually, the ten-day course is the minimum; it provides an essential
introduction and foundation to the technique. To develop in the practice is a lifetime
job. Experience over generations has shown that if Vipassanā is taught in periods of
less than ten days, the student does not get a sufficient experiential grasp of the
technique. Traditionally, Vipassanā was taught in retreats lasting seven weeks. With
the dawning of the 20th century, the teachers of this tradition began to experiment
with shorter times to suit the quickening pace of life. They tried thirty days, two
weeks, ten days, down to seven days--and they found that less than ten days is not
enough time for the mind to settle down and work deeply with the mind-body
phenomenon.
How many hours a day will I be meditating?

The day begins at 4:00 a.m. with a wakeup bell and continues until 9:00 p.m.
There are about ten hours of meditation throughout the day, interspersed with
regular breaks and rest periods. Every evening at 7:00 p.m. there is a videotaped
lecture by the Teacher, S.N. Goenka, which provides a context for meditators to
understand their experience of the day. This schedule has proved workable and
beneficial for hundreds of thousands of people for decades.
What language is used in the course?

The teaching is given through recordings of S.N. Goenka, speaking in English
or Hindi, together with a translation into a local language. Tape translations exist in
most of the major languages of the world, including English. If the teachers
conducting a course do not speak the local language fluently, interpreters will be
there to help. Language is usually no barrier for someone who wants to join a
course.

90
How much does the course cost?

Each student who attends a Vipassanā course is given this gift by a previous
student. There is no charge for either the teaching, or for room and board. All
Vipassanā courses worldwide are run on a strictly voluntary donation basis. At the
end of your course, if you have benefited from the experience, you are welcome to
donate for the coming course, according to your volition and your means.
How much are teachers paid to conduct courses?

Teachers receive no payment, donations or other material benefit. They are
required to have their own private means of support. This rule means that some of
them may have less time for teaching, but it protects students from exploitation and
it guards against commercialism. In this tradition, teachers give Vipassanā purely as
a service to others. All they get is the satisfaction of seeing people's happiness at the
end of ten days.
I can't sit cross legged. Can I meditate?

Certainly. Chairs are provided for those unable to sit comfortably on the floor
because of age or a physical problem.
I'm on a special diet. Can I bring my own food?

If your doctor has prescribed a special diet, let us know and we will see
whether we can provide what you need. If the diet is too specialized or would
interfere with meditation, we might have to ask you to wait until you can be more
flexible. We're sorry but students are required to choose from the food provided to
them, rather than bring food for themselves. Most people find the choice is ample
and they enjoy the simple vegetarian diet.
Can pregnant women attend courses? Are there any special arrangements or
instructions for them?
Pregnant women may certainly attend, and many women come specifically
during pregnancy to take advantage of the opportunity to work deeply and in
silence during this special time. We ask pregnant women to ensure they are
confident that their pregnancy is stable before applying. We provide the extra food
they need and ask them to work in a relaxed way.

91
Why is a course conducted in silence?

All students attending the course observe "noble silence" — that is, silence of
body, speech and mind. They agree to refrain from communicating with their co-
meditators. However, students are free to contact the management about their
material needs, and to speak with the instructor. Silence is observed for the first
nine full days. On the tenth day, speech is resumed as a way of re-establishing the
normal pattern of daily life. Continuity of practice is the secret of success in this
course; silence is an essential component in maintaining this continuity.
How can I be sure I am capable of doing the meditation?

For a person in reasonable physical and mental health who is genuinely
interested and willing to make a sincere effort, meditation (including "noble
silence") is not difficult. If you are able to follow the instructions patiently and
diligently, you can be sure of tangible results. Though it may appear daunting, the
day's schedule is neither too severe nor too relaxed. Moreover, the presence of other
students practicing conscientiously in a peaceful and conducive atmosphere lends
tremendous support to one's efforts.
Is there anyone who should not participate in a course?

Obviously someone who is physically too weak to follow the schedule will not
be able to benefit from a course. The same is true of someone suffering from
psychiatric problems, or someone undergoing emotional upheaval. Through a
process of questions and answers, we will be able to help you decide clearly
beforehand whether you are in a position to benefit fully from a course. In some
cases applicants are asked to get approval from their doctor before they can be
accepted.
Can Vipassanā cure physical or mental diseases?

Many diseases are caused by our inner agitation. If the agitation is removed,
the disease may be alleviated or disappear. But learning Vipassanā with the aim of
curing a disease is a mistake that never works. People who try to do this waste their
time because they are focusing on the wrong goal. They may even harm themselves.
They will neither understand the meditation properly nor succeed in getting rid of
the disease.

92
How about depression? Does Vipassanā cure that?

Again, the purpose of Vipassanā is not to cure diseases. Someone who really
practices Vipassanā learns to be happy and balanced in all circumstances. But a
person with a history of severe depression may not be able to apply the technique
properly and may not get the desired results. The best thing for such a person is to
work with a health professional. Vipassanā teachers are meditation experts, not
psychotherapists.
Can Vipassanā make people mentally unbalanced?

No. Vipassanā teaches you to be aware and equanimous, that is, balanced,
despite all the ups and downs of life. But if someone comes to a course concealing
serious emotional problems, that person may be unable to understand the
technique or to apply it properly to achieve the desired results. This is why it is
important to let us know your past history so that we can judge whether you will
benefit from a course.
Do I have to be a Buddhist to practice Vipassanā?

People from many religions and no religion have found the meditation course
helpful and beneficial. Vipassanā is an art of living, a way of life. While it is the
essence of what the Buddha taught, it is not a religion; rather, it is the cultivation of
human values leading to a life which is good for oneself and good for others.
Why do I have to stay for the entire ten days?

Vipassanā is taught step by step, with a new step added each day to the end of
the course. If you leave early, you do not learn the full teaching and do not give the
technique a chance to work for you. Also, by meditating intensively, a course
participant initiates a process that reaches fulfilment with the completion of the
course. Interrupting the process before completion is not advisable.
Is it dangerous to leave a course early?

The point is that leaving early is short changing yourself. You don't give
yourself a chance to learn the full technique and so you won't be able to apply it
successfully in daily life. You also interrupt the process in the middle rather than
letting it come to the proper conclusion. To get home a day or two early, you waste
all the time you have invested.

93
How about the tenth day, when talking is allowed and serious meditation
stops? Can I leave then?
The tenth day is a very important transition back to ordinary life. No one is
permitted to leave on that day.


94
BOOKS FOR REFERENCE
BOOKS FOR REFERENCE

 The Essence of Tipitaka – by U Ko Lay
 Gotam the Buddha : His Life and His Teaching – VRI Publication
 Gem Set in Gold, - VRI Publication
 The Great Buddha's Noble Teaching: Origin & Spread of Vipassana - VRI Publication
 The Discourse Summaries – by S. N. Goenka, VRI Publication
 Art of Living: Vipassana Meditation as Taught by S.N. Goenka - William Hart VRI
Publication
 Tipitak Men Samyaka Sambuddha Vol 1 – by S. N. Goenka, VRI Publication
 Tipitak Men Samyaka Sambuddha Vol 2 – by S. N. Goenka, VRI Publication
 Sayagyi U Ba Khin Journal, VRI Publication
 Dharma – Its true Nature – by S. N. Goenka, VRI Publication


95
NOTES:

96

ITVM-24-25 Study Notes - English

Uploaded by

Copyright:

Available Formats

ITVM-24-25 Study Notes - English

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

ITVM-24-25 Study Notes - English

Uploaded by

Copyright:

Available Formats

ONLINE THREE MONTHS

In affiliation with University of Mumbai

Theoretical aspects & practical applicability of

CHAPTER 1 : LIFE & SPIRITUAL QUEST OF THE BUDDHA ...................................... 1

CHAPTER 2 : INTRODUCTION TO ĀNĀPĀNA & VIPASSANĀ ..................................... 9

CHAPTER 3 : SĪLA - SAMĀDHI - PAÑ Ñ A ...................................................................19

CHAPTER 4 : VIPASSANĀ IN TIPIṬAKA ......................................................................41

CHAPTER 5 : METTĀ BHĀVANĀ ................................................................................51

CHAPTER 6 : CONCEPT OF PĀRAMĪTĀ.......................................................................55

CHAPTER 7 : APPLICABILITY OF VIPASSANĀ FOR CHILDREN & TEENAGERS ....67

CHAPTER 8 : VIPASSANĀ FOR HOUSEHOLDERS-MAṄGALA SUTTA.....................81

CHAPTER 9 : VIPASSANĀ FOR PROFESSIONALS .......................................................87

CHAPTER 10 : INTRODUCTION TO TEN DAY COURSE ............................................89

BOOKS FOR REFERENCE ..............................................................................................95

CHAPTER 1 : LIFE & SPIRITUAL QUEST OF THE BUDDHA

Information as per Pāli sources

Vipassanā Research Institute

Birth of the Bodhisatta:

Vipassanā Research Institute

shielding him from the sight of any worldly suffering.

The Great Renunciation:

Vipassanā Research Institute

Spreading of the Dhamma:

With infinite compassion, the Buddha decided to teach the profound

Vipassanā Research Institute

Koṇḍañña, Mahānāma, Bhaddiya, Vappa and Assaji.

Mahā Parinirvana(Mahā Parinibbāna)

Vipassanā Research Institute

A meticulous study of Tipiṭaka gives us vital information about Birth,

 As Siddhārtha bore 32 particular physical characteristics, local Brahmin

Vipassanā Research Institute

outside the palace gates.

 A short while after witnessing these life- transforming sights, Yasodharā

 Siddhārtha decided to follow a middle path (majjhima paṭipadā) between:

a) Self-indulgence: free license to all desires, which leads to misery

Vipassanā Research Institute

For Siddhārtha, the middle path meant abstaining from gratifying

 After he partook food, the other ascetics abandoned Siddhārtha thinking

Vipassanā Research Institute

CHAPTER 2 : INTRODUCTION TO ĀNĀPĀNA & VIPASSANĀ

ROLE OF ĀNĀPĀNA SATI IN VIPASSANĀ MEDITATION - BY SHRI S. N. GOENKAJI

Vipassanā Research Institute

Vipassanā Research Institute

What is objective observation? A person is sitting on the bank of a river.

Vipassanā Research Institute

If one observes natural respiration, one will understand everything about

Vipassanā Research Institute

experience, one is able to eradicate these defilements. Otherwise, one continues

Ānāpāna as the perfect object for meditation (kammaṭṭhāna):

Vipassanā Research Institute

know it anymore after it is gone.

1.1 BENEFITS OF PRACTICING ĀNAPĀNA

Vipassanā Research Institute

1.2 WHAT IS VIPASSANĀ?

Vipassanā Research Institute

to international politics. Vipassanā spells an end to daydreaming, illusion,

Vipassanā Research Institute

Vipassanā Research Institute

Vipassanā Research Institute