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The Discourse Summaries by #SNGoenka
Cont. DAY ELEVEN DISCOURSE
Do a self-course for ten days, wherever you can be secluded from others, and where someone can prepare your meals for you. You know the technique, the timetable, the discipline; you have to impose all that on yourself now. If you wish to inform your teacher in advance that you are starting a self course, I shall remember you and send my metta, vibrations of good will; this will help to establish a healthy atmosphere in which you can work better. However, if you have not informed your teacher, you should not feel weak. Dhamma itself will protect you. Gradually you must reach a stage of self-dependence. The teacher is only a guide; you have to be your own master. Depending on anyone, all the time, is no liberation. Daily meditation of two hours and yearly retreats often days are only the minimum necessary to maintain the practice. If you have more free time, you should use it for meditation. You may do short courses of a week, or a few days, even one day. In such short courses,💥devote the first one third of your time to the practice of Anapana, and the rest to Vipassana. In your daily meditation, use most of the time for the practice of Vipassana. Only if your mind is agitated or dull, if for any reason it is difficult to observe sensations and maintain equanimity, then practise Anapana for as long as necessary. When practising Vipassana. be careful not to play the game of sensations, becoming elated with pleasant ones and depressed with unpleasant ones. Observe every sensation objectively. Keep moving your attention systematically throughout the body, not allowing it to remain on one part for long periods. A maximum of two minutes is enough in any part, or up to five minutes in rare cases, but never more than that. Keep the attention moving to maintain awareness of sensation in every part of the body. If the practice starts to become mechanical, change the way in which you move your attention. In every situation remain aware and equanimous, and you will experience the wonderful benefits of Vipassana. In active life as well you must apply the technique, not only when you sit with eyes closed. When you are working, all attention should be on your work; consider it💥 as your meditation at this time. But if there is spare time, even for five or ten minutes, spend it in awareness of sensations; when you start work again, you will feel refreshed. Be careful, however, that when you meditate in public, in the presence of non-meditators, you keep your eyes open; never make a show of the practice of Dhamma. If you practise Vipassana properly, a change must come for better in your life. You should check your progress on the path by checking your conduct in daily situations, in your behavior and dealings with other people. Instead of harming others, have you started helping them? When unwanted situations occur, do you remain balanced? If negativity starts in the mind, how quickly are you aware of it? How quickly are you aware of the sensations that arise along with the negativity? How quickly do you start observing the sensations? How quickly do you regain a mental balance, and start generating love and compassion? In this way examine yourself, and keep progressing on the path. Whatever you have attained here, not only preserve it, but make it grow. Keep applying Dhamma in your life. Enjoy all the benefits of this technique, and live a happy, peaceful, harmonious life,💥good for you and for all others. One word of warning: you are welcome to tell others what you have learned here; there is never any secrecy in Dhamma. But at this stage, do not try to teach the technique. Before doing that, one must be ripened in the practice, and must be trained to teach. Otherwise there is the danger of harming others instead of helping them. If someone you have told about Vipassana wishes to practise it, encourage that person to join an organized course like this, led by a proper guide. For now, keep working to establish yourself in Dhamma. Keep growing in Dhamma, and you will find that by the example of your life, you automatically attract others to the path. May Dhamma spread around the world, for the good and benefit of many.
May all beings be happy, be peaceful, be liberated! 💥A Message From Goenkaji Don't miss your daily sittings each morning and evening.
Whenever possible, attend weekly joint sittings with other Vipassana meditators.
Do a ten-day course as an annual retreat. This is essential to keep you going strong.
With all confidence, face the spikes around you bravely and smilingly.
Renounce hatred and aversion, ill will and animosity.
Generate love and compassion, especially for those who do not understand Dhamma and are living an unhappy life.
May your Dhamma behavior show them the path of peace and harmony. May the glow of Dhamma on your faces attract more and more suffering people to this path of real happiness.
May all beings be happy, be peaceful, be liberated !
With all my metta, S.N. Goenka
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➡️Cont. - #Vipassana #Meditation
by #SNGoenka
Tomorrow’s Post
💥
#Buddha’s Teachings
#Sangiti Sutta & #Dasuttara Sutta
#Serenity (#Samatha) & #Insight (#Vipassana)
Referenced throughout the Arahant’s Path
☀
#VipassanaMeditation
#Meditation
The Discourse Summaries by #SNGoenka
DAY ELEVEN DISCOURSE
How to continue practising after the end of the course
Working one day after the other, we have come to the closing day of this Dhamma seminar. When you started the work, you were asked to surrender completely to the technique and discipline of the course. Without this surrender, you could not have given a fair trial to the technique. Now ten days are over; you are your own master. When you return to your home, you will review calmly what you have done here. If you find that what you have learned here is practical, logical, and beneficial to yourself and to all others, then you should accept it—not because someone has asked you to do so, but with a free will, of your own accord; not just for ten days, but for your whole life. The acceptance must be not merely at the intellectual or emotional level. One has to accept Dhamma at the actual level by applying it, making it a part of one's life, because only the actual practice of Dhamma will give tangible benefits in daily life.💥 You joined this course to learn how to practise Dhamma—how to live a life of morality, of mastery over one's mind, of purity of mind. Every evening, Dhamma talks were given merely to clarify the practice. It is necessary to understand what one is doing and why, so that one will not become confused or work in a wrong way. However, in the explanation of the practice, certain aspects of the theory inevitably were mentioned, and since different people from different backgrounds come to a course, it is quite possible that some may have found part of the theory unacceptable. If so, never mind, leave it aside. More important is the practice of Dhamma. No one can object to living a life that does not harm others, to developing control of one's mind, to freeing the m ind of defilements and generating love and good will. The practice is universally acceptable, and this is the most significant aspect of Dhamma, because whatever benefit one gets will be not from theories but from practice, from applying Dhamma in one's life. In ten days one can get only a rough outline of the technique; one cannot expect to become perfect in it so quickly. But even this brief experience should not be undervalued:💥 you have taken the first step, a very important step, although the journey is long—indeed, it is a lifetime job. A seed of Dhamma has been sown, and has started sprouting into a plant. A good gardener takes special care of a young plant, and because of the service given it. that little plant gradually grows into a huge tree with thick trunk and deep roots. Then, instead of requiring service, it keeps giving, serving, for the rest of its life. This little plant of Dhamma requires service now. Protect it from the criticism of others by making a distinction between the theory, to which some might object, and the practice, which is acceptable to all. Don't allow such criticism to stop your practice. Meditate one hour in the morning and one hour in the evening. This regular, daily practice is essential. At first it may seem a heavy burden to devote I wo hours a day to meditation, but you will soon find that much ti me will be saved that was wasted in the past. Firstly, you will need less time for sleep. Secondly, you will be able to complete your work more quickly, because your capacity for work will increase. When a problem arises you will remain balanced, and will be able immediately to find the correct solution. 💥As you become established in the technique, you will find that having meditated in the morning, you are full of energy throughout the day, without any agitation. When you go to bed at night, for five minutes be aware of sensations anywhere in the body before you fall asleep. Next morning, as soon as you wake up. again observe sensations within for five minutes. These few minutes of meditation immediately before falling asleep and after waking up will prove very helpful. If you live in an area where there are other Vipassana meditators, once a week meditate together for an hour. And once a year, a tenday retreat is a must. Daily practice will enable you to maintain what you have achieved here, but a retreat is essential in order to go deeper; there is still a long way to go. If you can come to an organized course like this, very good. If not, you can still have a retreat by yourself.
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➡️Cont. - #Vipassana #Meditation
by #SNGoenka
Tomorrow’s Post
💥
#Buddha’s Teachings
#Sangiti Sutta & #Dasuttara Sutta
#Serenity (#Samatha) & #Insight (#Vipassana)
Referenced throughout the Arahant’s Path
☀
#VipassanaMeditation
#Meditation
The Discourse Summaries by #SNGoenka
Cont. DAY TEN DISCOURSE
The technique of Vipassana was explained by the Buddha in the Satipatthana Sutta, the "Discourse on the Establishing of Awareness." This discourse is divided into sections examining the various aspects of the technique; observation of body, of sensations, of mind, and of the mental contents. However, each division or subdivision of the discourse concludes with the same words. There may be different points from which to begin the practice, but no matter what the starting point, a meditator must pass through certain stations, certain experiences on the path to the final goal. These experiences, essential to the practice of Vipassana, are described in the sentences repeated at the conclusion of each section. The first such station is that in which one experiences arising (samudaya) and passing away (Vaya) separately. At this stage the meditator is aware of consolidated, integrated reality in the form of gross sensations within the body. One is aware of a sensation, perhaps a pain, arising.💥It seems to stay for some time and ultimately it passes away. Going further beyond this station, one penetrates to the stage of samudaya-vaya, in which one experiences arising and passing away simultaneously, without any interval between them. The gross, consolidated sensations have dissolved into subtle vibrations, arising and falling with great rapidity, and the solidity of the mental-physical structure disappears. Solidified, intensified emotion and solidified, intensified sensation both dissolve into nothing but vibration. This is the stage of bhanga — dissolution — in which one experiences the ultimate truth of mind and matter: constantly arising and passing away, without any solidity. This bhanga is a very important station on the path, because only when one experiences the dissolution of the mental-physical structure does attachment to it go away. Then one becomes detached in the face of any situation; that is, one enters the stage of sankhara-upekkha. Very deep lying impurities — sankhara – buried in the unconscious now start appearing at the surface level of the mind. This is not a regression; it is a progress, for unless they come to the surface, the impurities cannot be eradicated.💥They arise, one observes equanimously, and they pass away one after another. One uses the gross, unpleasant sensations as tools with which to eradicate the old stock of sankhara of aversion; one uses the subtle, pleasant sensations as tools with which to eradicate the old stock of sankhara of craving. Thus by maintaining awareness- and equanimity towards every experience, one purifies the mind of all the deep-lying complexes, and approaches closer and closer to the goal of nibbana, of liberation. Whatever the starting point, one must pass through all these stations in order to reach nibbana. How soon one may reach the goal depends on how much work one does, and how large an accumulation of past sankhara one has to eradicate. In every case, however, in every situation, equanimity is essential, based on an awareness of sensations. Sankhara arise from the point of physical sensation. By remaining equanimous towards sensation, you prevent new sankhara" from arising, and you also eliminate the old ones. Thus by observing sensations equanimously, you gradually progress towards the final goal of liberation from suffering. Work seriously. Do not make a game of meditation, 💥 lightly trying one technique after another without pursuing any. If you do so, you will never advance beyond the initial steps of any technique, and therefore you will never reach the goal. Certainly, you may make trials of different techniques in order to find one that suits you. You may also give two or three trials to this technique, if needed. But do not waste your entire tilt merely in giving trials. Once you find a technique to be suitable, work at it seriously so that you may progress to the final goal. May suffering people every where find the way out of their misery. May all beings be happy!
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➡️Cont. - #Vipassana #Meditation
by #SNGoenka
Tomorrow’s Post
💥
#Buddha’s Teachings
#Sangiti Sutta & #Dasuttara Sutta
#Serenity (#Samatha) & #Insight (#Vipassana)
Referenced throughout the Arahant’s Path
☀
#VipassanaMeditation
#Meditation
The Discourse Summaries by #SNGoenka
Cont. DAY TEN DISCOURSE
Observing reality as it is, without any preconceptions, in order to disintegrate apparent truth and to reach ultimate truth—this is Vipassana. The purpose of disintegrating apparent reality is to enable the meditator to emerge from the illusion of «I». This illusion is at the root of all our craving and aversion, and leads to great suffering. One may accept intellectually that it is an illusion, but this acceptance is not enough to end suffering. Regardless of religious or philosophical beliefs, one remains miserable so long as the habit of egotism persists. In order to break this habit, one must experience directly the insubstantial nature of the mental-physical phenomenon, changing constantly beyond one's control. This experience alone can dissolve egotism, leading to the way out of craving and aversion, out of suffering. The technique therefore is the exploration, by direct experience, of the real nature of the phenomenon that one calls mine '. There are two aspects 💥of this phenomenon: physical and mental, body and mind. The meditator begins by observing the reality of the body. To experience this reality directly, one must feel the body, that is. must be aware of sensations throughout the body. Thus observation of body — kayanupassana — necessarily involves o b se rva tio n of sensations—vedananupassana. Similarly one cannot experience the reality of the mind apart from what arises in the mind. Thus, observation of mind — cittanupassana — necessarily involves observation of the mental contents—dhammanupassana This does not mean that one should observe individual thoughts. If you try to do that, you will start rolling in the thoughts. You should simply remain aware of the nature of the mind at this moment; whether craving, aversion, ignorance, and agitation are present or not. And whatever arises in the mind. The Buddha discovered, will be accompanied by a physical sensation. Hence whether the meditator is exploring the mental or the physical aspect of the phenomenon of awareness of sensation is essential. This discovery is the unique contribution of the Buddha, of central importance in his teaching. Before him in India and among his contemporaries,💥there were many who taught and practised sila and samadhi Panna also existed, at least devotional or intellectual wisdom: it was commonly accepted that mental defilements are the source of suffering, that craving and aversion must be eliminated in order to purify the mind and to attain liberation. The Buddha simply found the way to do it What had been lacking was an understanding of the importance of sensation. Then as now, it was generally thought that our reactions are to the external objects of sense—vision, sound, odour, taste, touch, thoughts. However, observation of the truth within reveals that between the object and the reaction is a missing link: sensation. The contact of an object with the corresponding sense door gives rise to sensation; the sanna assigns a positive or negative valuation, in accordance with which the sensation becomes pleasant or unpleasant, and one reacts with craving or aversion. The process occurs so rapidly that conscious awareness of it develops only after a reaction has been repeated many times and has gathered dangerous strength sufficient to overpower the mind. To deal with the reactions, one must become aware of them at the point where they start; 💥they start with sensation, and so one must be aware of sensations. The discovery of this fact, unknown before him, enabled Siddhartha Gotama to attain enlightenment, and this is why he always stressed the importance of sensation. Sensation can lead to reactions of craving and aversion and hence to suffering, but sensation can also lead to wisdom with which one ceases reacting and starts to emerge from suffering. In Vipassana, any practice that interferes with the awareness of sensation is harmful, whether it is concentrating on a word or form, or giving attention merely to physical movements of the body or to thoughts arising in the mind. You cannot eradicate suffering unless you go to its source, sensation.
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➡️Cont. - #Vipassana #Meditation
by #SNGoenka
Tomorrow’s Post
💥
#Buddha’s Teachings
#Sangiti Sutta & #Dasuttara Sutta
#Serenity (#Samatha) & #Insight (#Vipassana)
Referenced throughout the Arahant’s Path
☀
#VipassanaMeditation
#Meditation
The Discourse Summaries by #SNGoenka
Cont. DAY TEN DISCOURSE
Whatever techniques you might have been practising previously you were asked to lay aside for the period of the course. You could obtain the benefit and judge the value of the technique only by practising it exclusively, in the proper way. Mixing techniques, on the other hand, could have led you into serious difficulties. Then you started your work by practising Anapana meditation in order to develop mastery of the mind, concentration—samadhi You were told to observe mere, natural breath without adding any word, shape, or form. One reason for this restriction was to preserve the universality of the technique: breath is common and acceptable to everyone, but a word or form may be acceptable to some and not to others. But there is a more important reason for observing mere respiration.
The whole process is an exploration of the truth about oneself, about the mental-physical structure as it is, not as you would like it to be. It is an investigation of reality. You sit down and close your eyes. There is no sound, no outside disturbance, no movement of the body. At that moment the most prominent activity within yourself is respiration. You begin by observing this reality: natural breath, as it enters and leaves the nostrils. When you could not feel the breath, you were permitted to breathe slightly hard, just to fix your attention in the area of the nostrils, and then once again you came back to natural, normal, soft breathing. You started with this gross, apparent truth, and from it you moved further, deeper, in the direction of subtler truths, of ultimate truth. On the entire path, at every step you remain with the truth that you actually experience, from the grossest to the subtlest. You cannot reach ultimate truth by starting with an imagination. You will only become entangled in greater imaginations, self-deceptions. If you had added a word to the object of respiration, you might have concentrated the mind more quickly, but there would have been a danger in doing so.
―☀―
TEXT-IMAGE
WORDS : Every word has a particular vibration. By repeating a word or phrase, one creates an artificial vibration in which one becomes engulfed. At the surface level of the mind a layer of peace and harmony is created, but in the depths impurities remain.
The only way to get rid of these deep-lying impurities is to learn how to observe them, how to bring them to the surface so that they may pass away. If one observes only a particular artificial vibration, one will not be able to observe the various natural vibrations related to one's impurities, that is, to observe the sensations arising naturally within the body.💥Therefore, if one's purpose is to explore the reality of oneself and to purify the mind, to use an imaginary word can create obstacles. Similarly visualization—mentally picturing a shape or form— can become a barrier to progress. The technique leads to the dissolving of apparent truth in order to reach ultimate truth. Apparent, integrated truth is always full of illusions, because at this level sanna operates, perception, which is distorted by past reactions. T h is conditioned perception differentiates and discriminates, giving rise to preferences and prejudices, to fresh reactions.
But by disintegrating apparent reality, one gradually comes to experience the ultimate reality of the mental-physical-structure: nothing but vibrations arising and passing away every moment. At this stage no differentiation is possible, and therefore no preferences or prejudices can arise, no reactions. The technique gradually weakens the conditioned sanna and hence weakens reactions, leading to the stage in which perception and sensation cease, that is, the experience of nibbana. 💥 But by deliberately giving attention to a shape, form, or vision, one remains at the level of apparent, composed reality and cannot advance beyond it. For this reason, there should be neither visualization nor verbalization.
Having concentrated the mind by observing natural breath, you started to practise Vipassana meditation in order to develop panna—wisdom, insight into your own nature, which purifies the mind. From head to feet, you began observing natural sensations within the body, starting on the surface and then going deeper, learning to feel sensations outside, inside, in every part of the body.
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➡️Cont. - #Vipassana #Meditation
by #SNGoenka
Tomorrow’s Post
💥
#Buddha’s Teachings
#Sangiti Sutta & #Dasuttara Sutta
#Serenity (#Samatha) & #Insight (#Vipassana)
Referenced throughout the Arahant’s Path
☀
#VipassanaMeditation
#Meditation
The Discourse Summaries by #SNGoenka
DAY TEN DISCOURSE
Review of the technique Ten days are over. Let us review what you have done during these ten days. You started your work by taking refuge in the Triple Gem, that is, in Buddha, in Dhamma. in Sangha. By doing so you were not being convened from one organized religion to another. In Vipassana the conversion is only from misery to happiness, from ignorance to wisdom, from bondage to liberation. The entire teaching is universal. You took refuge not in a personality, dogma, or sect, hut in the quality of enlightenment. Someone who discovers the way to enlightenment is a Buddha. The way that he- finds is called the Dhamma. All who practise this way and reach the stage of saintliness are called Sangha. Inspired by such persons, one takes refuge in Buddha,
Dhamma, and Sangha in order to attain the same goal of purity of mind. The refuge is actually in the universal quality of enlightenment which one seeks to develop in oneself. At the same time, in any person who progresses on the path💥💥there will arise a feeling of gratitude and also a volition to serve others without expecting anything in return. These two qualities were notable in Siddhattha Gotama, the historical Buddha. He had achieved enlightenment entirely by his own efforts. Nevertheless, out of compassion for all beings, he sought to teach the technique he had found to others. The same qualities will appear in all who practise the technique and who eradicate, to some extent, the old habit of egotism. The real refuge, the real protection, is the Dhamma that you develop in yourself However, along with the experience of Dhamma there is bound to grow a feeling of gratitude to Gotama the Buddha for finding and teaching this technique, and gratitude as well to those who selflessly strove to maintain the teaching in its original purity through twenty-five centuries to the present day. With this understanding you took refuge in the Triple Gem. Next you took five precepts. This was not a rite or ritual. By taking these precepts and following them you practised sj|a morality, which is the foundation of the technique. Without a strong foundation the entire structure of meditation would be weak. Sila is also universal and non-sectarian.💥 💥You undertook to abstain from all actions, physical or vocal, that would disturb the peace and harmony of others. One who breaks these precepts must first develop great impurity in the mind, destroying his own peace and harmony. From the mental level the impurity develops and expresses itself vocally or physically. In Vipassana you are trying to purify the mind so that it becomes really calm and peaceful. You cannot work to purify the mind while you still continue to perform actions that agitate and defile it. But how are you to break out of the vicious cycle in which the agitated mind performs unwholesome actions that agitate it still further? A Vipassana course gives you the opportunity. Because of the heavy programme, the strict discipline, the vow of silence, and the strongly supportive atmosphere, there is hardly any likelihood of your breaking the five precepts. Thus during the ten days you are able to practise sila, and with this base you can develop samadhi; and this in turn becomes the base for insight, with which you can penetrate to the depths of the mind and purify it. During the course you undertook to observe the five precepts in order to be able to learn this technique.💥💥Having learned it, one who then decides to accepts and practise Dhamma must observe the precepts throughout life. Next you surrendered to the Buddha and your present teacher for the ten days of the course. This surrender was for the purpose of giving a fair trial to the technique. Only someone who has surrendered in this way can work putting forth full efforts. One who is full of doubts and scepticism cannot work properly. However, surrendering does not mean developing blind faith; that has nothing to do with Dhamma. If any doubt arose in the mind, you were encouraged to come to the teacher as often as necessary for clarification. The surrender was also to the discipline and timetable of the course. These were designed, based on the experience of thousands of previous students, to enable you to work continuously so as to derive the greatest possible advantage from these ten days. By surrendering you undertook to work exactly as you were asked.
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➡️Cont. - #Vipassana #Meditation
by #SNGoenka
Tomorrow’s Post
💥
#Buddha’s Teachings
#Sangiti Sutta & #Dasuttara Sutta
#Serenity (#Samatha) & #Insight (#Vipassana)
Referenced throughout the Arahant’s Path
☀
#VipassanaMeditation
#Meditation
The Discourse Summaries by #SNGoenka
Cont. DAY NINE DISCOURSE
From the time of birth, one is trained always to look outside. One never observes oneself, and therefore one is incapable of going to the depths of one's problems. Instead one looks for the cause of one's misery outside, always blaming others for one's unhappiness. One sees things from only one angle, a partial view, which is bound to be distorted; and yet one accepts this view as the full truth. Any decision made with this incomplete information will only be harmful to oneself and others. In order to see the totality of the truth, one must view it from more than one angle. This is what the learns to do by the practice of Vipassana: to see reality not only outside but inside as well. Seeing from only one angle, one imagines that ones suffering is caused by other people, by an external situation. Therefore one devotes all one's energy to changing others, to changing the external situation. In fact, this is a wasted effort. One who has learned to observe reality within soon realizes💥 that he is completely responsible for his misery or happiness. For example, someone is abused by another person, and becomes unhappy. He blames the person who abused him for making him unhappy. Actually the abuser created misery for himself, by defiling his own mind. The person who was abused created his own misery when he reacted to the abuse, when he started defiling his mind. Everyone is responsible for his or her own suffering, no-one else. When one experiences this truth, the madness of finding fault with others goes away. What does one react to? An image created by oneself, not the external reality. When one sees someone, one's image of that person is coloured by one's past conditionings. The old sankhara influence one's perception of any new situation. In turn, because of this conditioned perception, bodily sensation becomes pleasant or unpleasant. And according to the type of sensation, one generates a new reaction. Each of these processes is conditioned by/he old sankhara. But if one remains aware and equanimous towards sensations, the habit of blind reaction becomes weaker, and one learns to see reality as it is.
When one develops the ability to see things from different angles,💥 then whenever another abuses or otherwise misbehaves, the understanding arises that this person is misbehaving because he is suffering. With this understanding, one cannot react with negativity, but will feel only love and compassion for the suffering person, as a mother would feel for a sick child. The volition arises to help the person come out of his misery. Thus one remains peaceful and happy, and helps others also to become peaceful and happy. This is the purpose of Dhamma: to practise the art of living, that is, to eradicate mental impurities and to develop good qualities, for one's own good and for the good of others. There are ten good mental qualities parami — that one must perfect to reach the final goal. The goal is the stage of total egolessness. These ten parami are qualities that gradually dissolve the ego, thereby bringing one closer to liberation. One has the opportunity to develop all ten of these qualities in a Vipassana course. The first parami is nekkhamma — renunciation. One who becomes a monk or a nun renounces the householder's life and lives without personal possessions, even having to beg for his or her daily food. All this is done for the purpose of dissolving the ego. 💥 How can a lay person develop this quality? In a course like this, one has the opportunity to do so, since here one lives on the charity of others. Accepting whatever is offered as food, accommodation, or other facilities, one gradually develops the quality of renunciation. Whatever one receives here, one makes best use of it, working hard to purify the mind not only for one's own good, but also for the good of the unknown person who donated on one's behalf. The next param i is sila — morality. One tries to develop this param i by following the five precepts at all times, both during a course and in daily life.
There are many obstacles which make it difficult to practice sila in worldly life. However, here in a meditation course, there is no opportunity to break the precepts, because of the heavy programme and discipline. Only in speaking is there any likelihood of one's deviating from strict observance of morality, for this reason one takes a vow of silence for the first nine days of the course. In this way, at least within the period of the course, one keeps Sila perfectly. Another parami is viriya — effort. In daily life one makes efforts, for example to earn one's livelihood.💥 Here, however, the effort is to purify the mind by remaining aware and equanimous. This is right effort, which leads to liberation. Another parami is panna — wisdom.
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➡️Cont. - #Vipassana #Meditation
by #SNGoenka
Tomorrow’s Post
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#Buddha’s Teachings
#Sangiti Sutta & #Dasuttara Sutta
#Serenity (#Samatha) & #Insight (#Vipassana)
Referenced throughout the Arahant’s Path
☀
#VipassanaMeditation
#Meditation
The Discourse Summaries by #SNGoenka
Cont. DAY NINE DISCOURSE
In the outside world, one may have wisdom, but it is the wisdom one gains from reading books or listening to others, or merely intellectual understanding. The real parami of wisdom is the understanding that develops within oneself, by one's own experience in meditation.
One realizes directly by self-observation the facts of impermanence, suffering, and egolessness. By this direct experience of reality one comes out of suffering. Another parami is khanti— tolerance. At course like this, working and living together in a group, one may find oneself becoming disturbed and irritated by the actions of another person. But soon one realizes that the person causing a disturbance is ignorant of what he is doing, or a sick person. The irritation goes away, and one feels only love and compassion for that person. One has started developing the quality of tolerance. Another parami is sacca— truth. By practising sila one undertakes to maintain truthfulness at the vocal level.💥 However, sacca must also be practised in a deeper sense. Every step on the path must be a step with truth, from gross, apparent truth, to subtler truths, to ultimate truth. There is no room for imagination. One must always remain with the reality that one actually experiences at the present moment. Another param i is adhitthana— strong determination. When one starts a Vipassana course, one makes a determination to remain for the entire period of the course. One resolves to follow the precepts, the rule of silence, all the discipline of the course. After the introduction of the technique of Vipassana itself, one makes a strong determination to meditate for the entire hour during each group sitting without opening eyes, hands or legs. At a later stage on the path, this parami will be very important; when coming close to the final goal, one must be ready to sit without break until reaching liberation. For this purpose it is necessary to develop strong determination. Another p a ra m i is metta— pure, selfless love. In the past one tried to feel love and goodwill for others, but this was only at the conscious level of the mind. At the unconscious level the old tensions continued.💥When the entire mind is purified, then from the depths one can wish for the happiness of others. This is real love, which helps others and helps oneself as well. Yet another parami is upekkha—equanimity. One learns to keep the balance of the mind not only when experiencing gross, unpleasant sensations or blind areas in the body, but also in the face of subtle, pleasant, sensations, in every situation one understands that the experience of that moment is impermanent, bound to pass away. With this understanding one remains detached, equanimous. The last parami is dana—charity, donation. For a lay person, this is the first essential step of Dhamma. A lay person has the responsibility of earning money by right livelihood, for the support of oneself and of any dependents. But if one generates attachment to the money that one earns, then one develops ego. For this reason, a portion of what one earns must be given for the good of others. If one does this, ego will not develop, since one understands that one earns for one's own benefit and also for the benefit of others. The volition arises to help others in whatever way one can. And one realizes that there can be no greater help to others than to help them 💥learn the way out of suffering. In a course like this, one has a wonderful opportunity to develop this parami. Whatever one receives here is donated by another person; there are no charges for room and board, and certainly none for the teaching. In turn, one is able to give a donation for the benefit of someone else. The amount one gives will vary according to ones means. Naturally a wealthy person will wish to give more, but even the smallest donation, given with proper volition, is very valuable in developing this parami. Without expecting anything in return, one gives so that others may experience the benefits of Dhamma and may come out of their suffering. Here you have the opportunity to develop all ten of the parami. When all these good qualities are perfected you will reach the final goal. Keep practising to develop them little by little. Keep progressing on the path of Dhamma, not only for your own benefit and liberation, but also for the benefit and liberation of many. May all suffering beings find pure Dhamma, and be liberated.
May all beings be happy!
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➡️Cont. - #Vipassana #Meditation
by #SNGoenka
Tomorrow’s Post
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