November 2005 Newsletter

Vipassana Fellowship Newsletter

November 2005 Edition

"Having compared oneself with others, one should practise lovingkindness towards all beings by realising that everyone desires happiness."

(- Mettanussati)

January Meditation Course

Our January 2006 course provides an excellent start to a New Year of meditation practice.

Vipassana Fellowship's online meditation courses have been offered since 1997 and have proven helpful to meditators in many countries around the world. Registration is now available for our first course of 2006 which begins on January 7th. The main text is based on a tried and tested format and serves as a practical introduction to samatha (tranquility) and vipassana (insight) techniques from the Theravada tradition of Buddhism. Intended primarily for beginners, the 90 day course is also suitable for experienced meditators who wish to explore different aspects of the tradition. The emphasis is on building a sustainable and balanced meditation practice that is compatible with lay life.

The course is suitable for users of any major operating system (Windows, Apple Mac, Linux) provided they have a recent web browser that can display Macromedia Flash files. The course uses our Online Course Campus which adds additional flexibility and permits greater interactivity. Participants also receive an audio supplement on CD-Rom containing guided meditations and chants to support the online material.

The course is led by Andrew Quernmore, an experienced meditation teacher based in England.

Registration details are available at:

http://www.vipassana.com/course/

Parisa – Our Support Scheme for Continuing Meditators

If you have taken one or more of our online courses during the past 8 years you are eligible to subscribe to our new Parisa support and encouragement scheme for former participants. The scheme provides ongoing access to the latest edition of the 90 day course (there are 3 of these each year), new material to aid your practice and understanding of the Dhamma in the form of monthly themed "parisa packs" and a similar level of access to personal support from Andrew as available to regular course members. This is a flexible scheme that can be joined throughout the year for as long or as short a period as you wish. It is hoped that regular contact during the three courses we run each year and added inspiration from the parisa packs will help to provide a support network for those who do not have access to a local group or who would like to further explore our tradition. Recent Parisa themes have included how to make use of traditional Observance Day practices and a detailed look at alternative approaches to Anapanasati Meditation.

If you have already taken one of our courses, Parisa details can be found here:

http;//www.vipassana.com/parisa/

The Farewell Night Desana

Given by Ven. Acariya Maha Boowa in 1976

In desiring that people should be good, no one can surpass the Lord Buddha. The Teaching which he gave the world was only so that everyone could be virtuous, good and happy. He did not want the world to be troubled and harmed, which results from wrong-doings due to ignorance of the way of conducting oneself. Therefore, building the Parami (Perfections) as far as that of a Buddha, who is full of Metta (Lovingkindness) for all sentient beings of the world, is very difficult; very different from all other forms of Parami. Both the ability and Metta go along hand in hand.

If anyone had listened to the Teaching of the Lord Buddha, either from his own mouth or from the scriptures, and had belief in the principle of truth there presented, they would each then try to correct and improve themselves so as to be a good person. That is to say, any person so practising will be good; so with the first person that takes it up and likewise with the second person, etc. However many family members there are, when each receives the Teaching and training to be good, then that family is also good; and likewise in a village, town or country. Then, there is no need to ask any more about the peace and happiness of that country, for it must definitely follow from the goodness of all the people who do good.

But on the other hand, the various kinds of hardship and unhappiness also only arise out of wickedness. The extent of how many wicked people there are corresponds to the number of 'disturbers of society' (lit. splinters and thorns). The more there are, the more hellish the world becomes. It is then dark both in the night and daytime and in a constant state of agitation. There is no need to go and search after hell for it is being constructed right there in the Hearts of people, and then scattered and extended everywhere, turning everything into fire. This is wrong; not right or proper. If it were in accordance with the Buddha-Dhamma, these things would not occur. There would not be any need for judges, courts of appeal, or even the supreme court, for there would be no cases to settle, because each one has the intention to be virtuous and all try to listen to reason for virtue's sake. In talking to each other, whether amongst the young or old, man or woman, ordained or householder, there would be understanding. The reason for this deep understanding is due to the understanding of the good and bad that is within the Heart. There would only be the wish and intention to see in the way of reason, truth, reality, and virtue. It would be easy to listen and understand, and in conduct it would be always fair and equal with no need for secrecy.

The world, however, does not follow the Heart's wish. Wherever one goes, there are only complaints about Dukkha (the unsatisfactory, unfulfilling nature of everything) and troubles. The whole world is in a state of confusion and unrest even though everyone studies and searches for knowledge. But this knowledge does not bear any usefulness except only in using it to burn oneself, for these types of knowledge are not permeated with Dhamma. They do not have Dhamma as a support, brake, accelerator, or guide. Therefore, they just go on their own way (Yatha Kamma) without any limit or bounds.

When one thinks and investigates in this way one will come to see how important and valuable is the Dhamma of the Lord Buddha. If one were just to try and conduct oneself so as to be a good person, even though one was still not capable of teaching others to be good, this practice in the way of virtue alone will provide peacefulness wherever one goes and whatever the circumstances may be, one will be peaceful and happy which is the correct result from one's practice. Therefore, happiness arises with such people. There are different levels of such peacefulness and everyone is capable of experiencing the ordinary level if the intention and effort are put forth for these experiences to arise.

One should not overlook oneself, for this is a happy world, peaceful and worth living in, full of fun and joy. But further than this, for those who want to work at making happiness within the Heart rather than other kinds of happiness, they should put forth their full effort and exertion, gradually working towards their aim. Then the subtle type of happiness will arise.

Especially those who are interested in the way of Citta-Bhavana (Meditative Development); if they take it as a battle, a state of war, then they are really in the front line. Among these people who are in the battlefield, if this is their aim and wish they cannot be weak. In doing everything they must always be vigilant. Then gradually they will turn to be people who are constantly mindful. If this is not the case they cannot be considered tough enough to be victorious in the war.

This toughness must depend on vigilant effort and Sati-Panna (Mindfulness-Wisdom) observing one's behaviour and seeing if it is going in the right way, or the wrong way, especially when the Citta (the Heart) is thinking in a way that accumulates unwholesomeness. For this is wrong and it becomes increasingly subtle and involved, so that it is necessary to depend on Sati-Panna as a guarding device, protecting vigilantly at all times. The 'stream of the Citta' and the various imaginings will then not go and gather in those ideas, emotions and moods which are dangerous and poisonous to burn and torment oneself. Once the Citta has received proper care and nourishment it will gradually become peaceful, light, and happy, without fading into gloominess and dimness as it did before.

Therefore, all of you disciples (“looksits”) who have been training here for a sufficient time, please take the Dhamma of the Lord Buddha and establish it within your Heart. You should not think that you have left your teacher and monastery, for this departure is only an action - a physical transformation. The important thing is to reflect on the Lord Buddha's words:

"Whoever practises Dhamma in accordance with the way of Dhamma,

He is truly the one who gives Puja to the Tathagata."

That practice is the way of conducting oneself with Sati (Mindfulness), Panna (Wisdom), Saddha (Faith), and Viriya (Diligent Effort), everywhere and in every posture with diligent discipline. Having conducted oneself well within the Heart with constant watchfulness is what is meant by the practice of Dhamma in accordance with the way of Dhamma and giving Puja (Homage) to the Tathagata - the Lord Buddha - at all times.

The Lord Buddha continued:

"Whoever sees Dhamma, sees the Tathagata".

How does one see this Dhamma; know this Dhamma; and practise so as to see this Dhamma? It is just this way that we are practising now; especially important is the way of Citta-Bhavana. This is the way of practising Dhamma. What is seeing Dhamma if it is not the seeing of those obstructions existing right now within oneself? These, are what we should consider as our enemy! They are the first two Sacca Dhamma (Truths), being Dukkha and Samudaya. We investigate these things so as to understand their true nature which exists in every human being and animal without omitting any, excepting only the Arahant whom Samudaya cannot enter. The rest must possess it to some degree. This is what is called Sacca Dhamma. When one has understood and investigated the true nature of these things, it can be said that this is seeing Dhamma; then it is possible to abandon and uproot them, resulting in peacefulness and coolness within. And this abandoning, uprooting, and letting go of all these things, one calls "seeing Dhamma". It is a gradual seeing, level by level, step by step, until one finally sees the complete Tathagata.

......

The training of one's Heart and the behaviour to be good and virtuous is the way of accumulating happiness. When there is successive growth and development within the Heart the result is just happiness. When there is no happiness or an incomplete happiness, this is because of those things which obstruct the Heart, being nothing else but the Kilesas (Defilements) themselves.

Only the Kilesas can obstruct and pierce the Hearts of all sentient beings; preventing them from experiencing happiness and satisfaction. The Dukkha and hardship, both internally and externally, is mostly caused by the Kilesa, and nothing else. For example, when there is illness in the body, the Kilesa will also complain, that it is painful here, or there; causing restlessness and worry to arise within the Heart. And this adds another kind of Dukkha of the Heart which arises with bodily illness. If it is just an ordinary bodily illness, both the Lord Buddha and Savaka could also experience it, for the nature of this Khandha falls under the law of Sammuti, which is the Ti-lakkhana. Whoever has Khandha and Dhatu cannot go beyond this law. When it is Sammuti, it must fall within the law of nature; within the natural principle there must necessarily be change as a norm. However, the Heart does not waver because it totally understands the nature of these things, without any deficiencies.

But it is not like this with us. When there arises bodily Dukkha, whether much or little, there is a tendency for the Heart to accumulate additional Dukkha; the amount either great or small is beyond measure. Sometimes the Dukkha within the Heart becomes greater than that of the body. This is what is meant by being infiltrated by the Kilesa in every possible way when we are absent-minded and careless. When there is no Sati-Panna to know what the Kilesa are up to, the Kilesa can penetrate in every possible way, regardless of time, place, or posture. It can happen any time. All that is necessary is that the Citta acts without Sati-Panna as the controlling factor. Then it is as if the Citta becomes the Kilesa's servant, unknowingly helping them. How then can the lesson of Dhamma arise? It can only go the way of the Kilesa and they will keep on gradually increasing.

Therefore, it is necessary to throw the full force of our Sati-Panna, Saddha and Viriya to keep up with the events happening within the Heart. Studying the Dhatu and Khandha can make one a noble person; any other kind of study will not lead one to satisfaction. There will still be hunger as is normal in the way of the world. But when one has studied the Dhatu Khandha and the Heart to completion, the hunger will also be finished. One will be fully and completely satisfied.

......

Suppose that we live at home without a teacher or instructor - what teaching did the teacher previously give for such time as we would be alone without a teacher? That is the Teacher, that is the Tathagata, that is the Dhamma. We are with the Dhamma, with the Lord Buddha, and with the Sangha at all times by means of the Teaching that we use to train and conduct ourselves. These all represent our teachers. We are not without a teacher or an instructor. We live with a refuge in having Sati-Panna, Saddha, Viriya fighting to the end against those things which are our enemies. How can we say we are without a teacher - we live with our teacher! When we know we must know like one who has a teacher. This is the way to conduct ourself. There is no loneliness, no wavering. There is only firmness and steadfastness in the truth of Dhamma. That which the teacher has instructed should be constantly adhered to as a guide within one's Heart. Wherever we are we can say that we are with a teacher, with an instructor, with the Lord Buddha, the Dhamma and the Sangha, because the real Buddha, Dhamma, and Sangha are within the Citta. It is only the Citta that can accommodate the Buddha, Dhamma, and Sangha or the whole essence of Dhamma. It is only the Citta that can be with the Lord Buddha, Dhamma, and Sangha - not anything else. The body does not know - how then can it know about the Lord Buddha, the Dhamma, and the Sangha? Vedana does not know; Sanna is just memory that after recollection just disappears without trace; Sankhara imagines and then vanishes. How can there be any essence in them sufficient to accommodate the Lord Buddha? The one who truly accommodates, who really understands the Lord Buddha and who is truly the real Buddha is just this Citta.

Therefore, investigate the Citta to the utmost. Do not be weak and discouraged! In any case, everyone of us will have to enter into the battle. It is something that none of us can avoid. All we can do is to help ourselves, and it is very certain that we will have to help ourselves. When the time of necessity comes, it will be impossible for anyone else to help; regardless of who they are, whether father or mother, sons or daughters, husband or wife, they can only watch with affection, sympathy, and yearning. They will long to help but when the time comes it is beyond their power. The only thing that can help us transcend Dukkha and torment, to be free from all bondage is Sati-Panna and our own effort. There is nothing else. Therefore, we have to be strict with ourselves, be firm at Heart even if the body is nearing its end. And we should understand about these things from this moment on! Then we will not lose control regardless of how the Khandha react, for they cannot go beyond death. No matter whether they manifest themselves, much or little, they then just end in death.

So the 'one who knows' knows till death, at which time the Dhatu Khandha all dissolve and the 'one who knows' is rid of all problems, all responsibilities, and there is no need for any further investigation. Let's get down to the crux of the matter! Right to the essence of truth and reason! Then we will arrive at the real and genuine Dhamma within the Heart.

(This is an excerpt. The full text is on our website at http://vipassana.com/meditation/boowafnd.php)

The Vipassana Fellowship Newsletter is published about 10 times each year and is sent only on request and to previous participants of our courses. Vipassana Fellowship is an organisation dedicated to the dissemination of accurate and useful information on Buddhist meditation practices as found in the Theravada tradition. Our next mailing will be in December. Our site can be accessed via the vipassana.com and vipassana.org domains.