The Teachings of Pure Dhamma

The Buddha sent his sixty Dhamma sons in various directions after helping them to establish themselves in Dhamma. They worked as the first Dhamma ambassadors disseminating pure teachings of the Perfectly Enlightened One (a Samma Sambuddha who attains full enlightenment by his own efforts) to the people.

They taught people the same Dhamma as the Buddha had taught them. The Buddha never called his teaching 'Buddhism'. Had it been so, it would have become a sect. Instead he called it Dhamma and referred to its followers as Dh±rmik (one who walks on the path of Dhamma). These 60 Dhamma ambassadors applied themselves to the task of teaching Dhamma to the people. Had they taught Buddhism people might not have accepted it as it would have been just one of the many sectarian views. Dhamma actually belongs to all. It is universal, everlasting, crossing all boundaries of different sectarian views. The laws of nature, which govern the universe are called Dhamma. These laws apply to all without any exception. They work without fear or favour. The Dhamma of fire is to burn and cause others who come in its contact to burn. The Dhamma of the sun is to provide light and warmth and that of the moon is to provide light and coolness. These are equally available to everyone.

It seems to me, therefore, that the first ambassadors of Dhamma did not have to face much difficulty in their work of spreading Dhamma. One of the reasons for this could be that they did not set out merely to give sermons on Dhamma, but helped people to practice it and adopt it in life. Had it been merely limited to sermonizing, then like various sects already there in society it would have been just one of them as said above. But whereas other sectarian teachers did not know how to teach Dhamma so that people could live it, those ambassadors did so. They highlighted the practical aspect of Dhamma, so that by practicing it, people gained immediate benefits.

The following three are the major constituents of Dhamma:

1. Morality (sila)

The first constituent of Dhamma is morality, i.e. righteousness. Nearly all folloers of various sects and doctrinesprevailing during that time accepted the importance of morality.

I know this from my own experience because I was born and brought up in an orthodox Hindu family. The elderstaught me the lesson of cultivating devotion to God. In the prayer to God taught to us by the teacher in school, we were instructed to pray to Him to."Take us in your refuge, make us virtuous".

The teacher in our school asked us not to commit any such deed by body or speech, which hurts or harms any being. Committing such an act is wrong conduct and not doing it is right conduct. In all traditions, the lesson of right conduct is taught from childhood onwards. So I can very well infer that when the Dhamma ambassadors of the Buddha set out on their journeys to spread his teachings and they first asked people to observe precepts of morality, there was no opposition to it from any quarter. These Dhamma ambassadors must have taught them that the thought of doing wholesome or unwholesome actions first arises in the mind. Then it gets manifested as deeds of speech and body. None of the wise men might have had any difficulty in accepting this truth also. For living a virtuous life, one has to certainly avoid committing misdeeds of body and speech. Although it is very necessary, it is very hard to free the mind from misdeeds.

It might not have been difficult for a common man of that time to understand that mind precedes all phenomena. All phenomena spring from mind. Mind matters most which is chief, and therefore everything is mind-made. – Mano-pubbangama dhamma, mano-settha manomaya. It is necessary to purify the mind for purifying oneself. An action of speech or body performed with an impure mind is a misdeed, which harms one and also others. Similarly, an action performed with a pure mind is virtuous action beneficial to one and also to others. When the mind gets defiled the actions of body and speech also get defiled and their consequences cause suffering. As it is said –

Manasa ce padutthena, bhasati va karoti va;
Tato nam dukkhamanveti, cakkam'va vahato padam.

-- If with an impure mind one performs any action of speech or body, then suffering follows that person as the cartwheel follows the foot of the draught animal.
Similarly –

When the mind is pure the actions of body and speech also become naturally pure and their results lead to happiness.

Manasa ce pasannena, bhasati va karoti va;
Tato nam sukhamanveti, chaya'va anapayini.

-- If with a pure mind one performs any action of speech or body, then happiness follows that person as a shadow that never departs.

When these ambassadors of the Buddha taught people the way to become righteous by attaining control over their minds, then their actions of speech and body naturally became virtuous. shadow that never departs.

2. Concentration of mind (Samadhi) –

It is necessary to attain control over mind for purifying one's actions of body and speech. When the mind is undercontrol then only one can avoid committing misdeeds and tend to perform virtuous actions. For achieving concentration of mind observation of sila is a necessary condition.

Most of the Indians of those days gave importance to the attainment of control over mind and for this adopted several measures, some of which are still prevalent. For example-

Everyone has his own deity or god or goddess whom he reveres. He recites his or her name repeatedly so that he/she is pleased and makes his mind concentrated. However, this way of attaining concentration is not universal but sectarian because his/her god or goddess is not universally accepted by all.

The Dhamma sons of the Buddha did not seem to have created any controversy by contradicting such beliefs of the people. But, gradually this truth was established in their minds that one's liberation is in one's own hands. Instead of concentrating the mind and purifying it by taking support of anyone else, they must have realized that an individual is one's own master, who else can be his master?

Atta hi attano natho, ko hi natho paro siya. They also must have realized that one's attaining good state or bad state is in one's own hands. -- Atta hi attano gati Therefore, for improving one's condition, one has to make efforts at one's own level.

For attaining control over mind, the Dhamma ambassadors showed them the universal way. 'Keep on observing the flow of the normal breath coming in and going out naturally. As soon as the mind wanders away, bring it back to the awareness of the breath. No word should be repeated with the breath; no imaginary belief is to be combined with it. As the breath is coming in and going out naturally, just keep observing it as it is.'

Some people might have accepted this technique of self -reliance, while many might have given importance to the traditional way of achieving concentration. Those who took recourse to self -reliance in place of the traditional way might have turned to wisdom (Pañña).

3. Wisdom (Pañña) –

As one gets strengthened in the right concentration (samma samadhi) on the basis of normal, natural breath, one starts experiencing some sensation near the entrance of the nostrils. Then it starts spreading in the whole body. The truth which one thus realizes is due to one's own efforts. Therefore, it is not indirect knowledge. It is a knowledge gained through one's direct experience. Thus, it is called Prajña (wisdom – direct experiential knowledge).

As one worked more and more to develop concentration, one came to realize the three kinds of wisdom.

First is the 'heard wisdom' (srutmayi Pañña) , which is the knowledge acquired by hearing from someone and accepting it with reverence.

Second is intellectual wisdom (Cintanamayi Pañña) which is gained by reflecting over what one has heard from others. When he finds it logical he accepts it. This is called intellectual knowledge gained at the intellectual level by reflection. But both of these are not wisdom in the right sense.

Third is 'experiential wisdom' (Bhavanamayi Pañña). This is right wisdom, which is the knowledge gained through one's own experience. Accepting something as true after hearing from others is not real knowledge. Nor reflecting over something found in a book as logical also is wisdom. The right wisdom is that knowledge which arises through one's own direct experience. It is not indirect knowledge, but it is one's own direct knowledge. Therefore, this is wisdom in the right sense.

People meditating in the way taught by the first Dhamma ambassadors might have found great improvement and change in their minds. Someone, who was wicked, became a righteous person, and became a man of integrity. Someone, who was a drunkard, got out of his addiction. A gambler got rid of the habit of gambling. An adulterer gave up committing adultery. In this way, people started getting benefited by this technique. Many people after getting rid of their bad actions started performing good actions. The people found the technique given by the Dhamma sons of the Buddha as instantaneously result-producing. However, one has to work hard at one's own level to attain the benefits from this. Someone may explain how to go on the path, but one has to walk on it on his own. One can not depend upon other's support and help for none can proxy for others.

Still, some people because of their fascination for the old traditions might not have shown their inclination towards this technique. But when they saw others reaping benefits from it they must have been attracted towards it.

Thus, this technique of self reliance based on truth giving immediate results started attracting people. The first Dhamma ambassadors of the Buddha while moving in different directions began to teach this technique. People were attracted towards it as they were benefited by it. In this way, these sixty Dhamma ambassadors began to teach this technique of meditation. But, later on many meritorious people walking on this path derived benefit and began to teach this useful technique to others. Thus, this technique of the Buddha spread in cities and villages of the Northern India. People practicing it began to promote their welfare.

Among the first 60 Dhamma ambassadors, 5 were Brahmins and 55 belonged to the merchant class. Because of their contacts with the merchant community, Dhamma spread faster among merchants. As they undertook long journeys to far- off places for spreading their business they expounded the teachings of the Buddha wherever they went. Through them the teachings of the Buddha began to spread far and wide.

A group of such merchants reached Takshshila-- the capital city of Gandhaar and met king Pukkusaati. When the king heard of the teachings of the Buddha and came to know that the Buddha was residing at Rajgir at that time he was extremely thrilled and became eager to meet him. Because of his past merits (parmi), he abandoned his kingdom and set out on his journey to Rajgir to meet the Buddha and receive his teachings. As he was greatly fond of his people, so seeing him leave his palace and going away they were greatly shocked. They also started following him. He asked them not to follow him but they did not obey. At last he said firmly, 'if you consider me your king then I draw this line. Do not cross it.' The people were disappointed and returned reluctantly. He walked alone on foot. When he reached Rajgir after a long journey, it was evening. The doors of the city were closed. So he stayed in an inn belonging to a potter. By chance, the Buddha was also staying there. He received the teachings of pure Dhamma from the Buddha there and instantaneously attained the stage of Anagami (Non-Returner). The Buddha then asked him to visit the town in the morning and bring robes from someone, so that he could be ordained as a monk. As he was going to the town, he met an accident. He was gored to death by a bull. Thus, he could not become a monk and was thus deprived of higher ordination (upsampada).

This is only an example to show how the teachings of the Buddha reached far-off countries like Gandhar and Shal (Queta). Wherever his teachings reached, people were attracted towards them. They accepted them and were benefited. Thus, the light emitted by the Dhammacakka (the wheel of Dhamma) spread far and wide in the Northern India. Let us also be inspired by this instance and make efforts for our welfare. In this lie happiness and welfare of all

Kalyanmitra,
Satyanarayana Goenka

 

Information about the public programmes of
Venerable Gurudev
One day Mega-course at Global Vipassana Pagoda

On the occasion of the Buddha - Purnima (full moon day) on 6 May one day Mega-course was organized at the Global Vipassana Pagoda. About 3,000 students coming from various parts of India were benefited from the course. Apart from this, about 4,500 visitors attended the closing discourse given by respected Guruji at 3:00 pm. The total number of visitors coming to the Pagoda on that day was 10,036. All were benefited by the gracious presence of Guruji, his discourse and by his Metta.

In the one -day course organized on 8 July at Global Vipassana Pagoda on the occasion ofDhammacakkapavttan Diwas, 2512 people were benefited by Dhamma. The total number of visitors was 6,114. On completion of the course, Venerable Gurudev explained the importance of Dhammacakkapavttan for one hour from 3:00 pm to 4:00 pm and overwhelmed the people by his metta

Public discourse at the Bhabha Atomic Research
Centre

A special programme of discourse by Venerable Gurudev was organized on June 11 in Bhabha Atomic Research Centre for the officers of the centre amidst high security arrangements. In this programme, the officers from other Atomic Centres were also invited. Venerable Gurudev was honoured by the Scientists. Lunch was arranged for the special invitees. Gurudev explained the scientific basis of Vipassana and its benefits to the Scientists and also gave answers to their significant questions. This motivated them and encouraged them to know more about Dhamma. (Its recording is available on the internet.)

Mini Anapana Course

Venerable Gurudev completed the special recording of the Mini Anapana Course on 7 July last for giving the benefit of Dhamma to everyone. The duration of recording of Mini Anapana in Hindi is 20 minutes and in English about 15 minutes. Everyone above 10 years of age can participate in it. It is kinder garden level of Vipassana. The students learning this cannot be called Vipassana students. But Anapana has its own benefits. If someone keeps practicing it everyday in the morning and evening for at least 10 minutes, then he will certainly be benefited as he will be motivated to attend a 10 -day course to convert this small benefit into a larger one.

The above recording has been made available on the website. Anybody can practice it by listening to it. Everyone can download it and practice according to his convenience in the future by listening to it and also motivate others to practice Anapana by listening to this recording. There is no restriction or fee for this.

In addition to this, many other Audio-videos have also been made available, a list of which will be available at the side after opening the link given below. It also contains an Anapana Practice Session (instructions) of 10 minutes' duration for the children.

URL for visiting the Net-link (for Video & Audio links)
–http://www.vridhamma.org/Mamfa

Mini Anapana Course at 'Global Vipassana
Pagoda'

Keeping in view the welfare and happiness of all, Venerable Gurudev has given permission for organizing Mini Anapana Courses of 20 minutes for everyone. These courses are being organized at 'Global Vipassana Pagoda' everyday in the morning from 11:00 am to 11:20 am and from 4:00 pm to 4:20 pm. in the evening All persons above 10 years of age can participate in these courses. It is compulsory to sit for 20 minutes in the hall.

Hindi Website and Hindi Newsletter available in
Internet and also on Mobile

It is a subject of happiness that all types of information related to Vipassana are also available in Hindi on the Internet at the following website. People having 'smart' phones can also see all the information on their mobiles. The websites respectively are – www.hindi.dhamma.org; www.mobile.dhamma.org;
Hindi & other language News Letters :-
http://www.vridhamma.org/Newsletter_Home

Date	Course site	Age (years)	Registration
12-8	Sanpada	10-16	9 & 10-8
12-8	Ulhasnagar	10-16	9 & 10-8
19-8	Ghatkopar	10-16	16 & 17-8
26-8	Airoli*	10-16*	23 & 24-8*
2-9	Dombivili	9-16	29 & 30-8
2-9	Matunga	9-16	29 & 30-8
9-9	Sanpada	10-16	6 & 7-9
9-9	Ulhasnagar	10-16	6 & 7-9
16-9	Ghatkopar	10-16	13 & 14-9
23-9	Airoli*	10-16*	20 & 21-9*

 

Course Timing: 8:30 am to 2:30 pm.
Registration Timings:11 am to 1 pm on the specified numbers and dates for each location.

Course Venues:
Ghatkopar: SNDT School, New Building, Cama Lane, Ghatkopar (W), Opp Vidyut Society, Mumbai 400086. Tel: 25011096, 25162505. Goregaon: Siddharth Hospital, Shastri Nagar, Goregaon(W), (Registration of Goregaon course is handled by the Siddhartha hospital team and the contact numbers are 2624-2025 & 98690-23884) Airoli: Saraswati School, Sector 5, Airoli, Mob. 09892329410. Sanpada: Navi Mumbai Mahanagar Palika School, Sector 5, Sanpaada. Tel: 7738649821. Dombivili: K B Vira HighSchool, Near Muncipal Office, Dombivali (E) Mob. 9820271594, 9920668483. Matunga: Amulakh Amirchand High School, Rafi Ahmed Kidwai Road, New SNDT College, King's Circle, Matunga (CR), Tel: 25101096, 25162505. Ulhasnagar: 703-A Block /1405, Gokul Nagar, Behind Netaji School, Near Mahesh Granite, Tel. 9970755130, 8976225967.

Anushaktinagar	Fourth Sundays	98690-16885
Ulhasnagar	Second Sundays	94225-50489

Please call two days in advance for registration.

NB *Please bring cushion. *Please register on the specified phone numbers. If unable to attend after registration, please inform in advance. *Please arrive on time for the course.

Family Function at the Birth-place and
Dhamma-place in Myanmar

On the occasion of the completion of 135 years of Guruji’s Grandfather’s settlement in Myanmar, a function has been proposed to be organized by the Goenka Family on around 15 December. Venerable Gurudev and Mataji are also going to their Birth-place and Dhamma-place Myanmar to attend this function. This will facilitate meetings with Dhamma sons and daughters, acquaintances and friends in Myanmar. There will also be a group meditation in Shwedagon Pagoda and some Dhamma discourses by Venerable Gurudev.

One day Mega Course in the presence of
Venerable Gurudev on the occasion of Sharad
Purnima

28 October, 2012 Sunday, Time: Morning 11:00 to Afternoon 4:00 pm in the large dome of 'Global Vipassana Pagoda'. With a view to avoiding any inconvenience in this Mega Course kindly ensure your booking. For booking contact: Mobile:09892855692, 0982855945, Phone No.: 022-28451170, 33747543, 33747544 (Phone booking: Everyday from Morning 11:00 am to Evening 5:00 pm)
E-mail Registration : oneday@globalpagoda.org;
Online Registration: www.vridhamma.org

Aao manav manvi! Chale dharma ke panth;
Is path chalet satpurush, is path chalet sant.

Come, Ladies and Gentlemen! Let us walk the path of Dhamma. On this path walk the wise ones, On this path walk the saints.

Dharma pantha hi santi patha, Dharma pantha sukha pantha;
Jisane paya Dharma patha, mangala mila ananta.

The path of Dhamma is the path of peace, The path of Dhamma is the path of
happiness. One who finds this path finds infinite well-being.

Kadama kadama calate rahen, Suddha dharama ke pantha;
Kadama kadama badhate rahen, Karen dukhon ka anta.

May one walk step by step, on the path of pure dhamma, May one advance step by step, and end one's sufferings.

Soka tapta vyakula rahe, Murakha mudha ajana;
Loka cakra ulajhe nahin, Pandita dhira sujana.

Only a foolish and unwise person, is agitated and full of suffering, One who is wise and resolute, is not caught in the wheel of suffering.

 

Edited and published by R. P. Yadav for VRI, Igatpuri 422 403 and printed at Akshar Chitra Press, 69B-Road, Satpur, Nashik 422 007

2 August 2012 Posted at Igatpuri, Dist. Nashik, Posting Day: Purnima of every month
WPP POSTAL LICENCE NUMBER – AR/TECHNO/WPP-04/2012-2014

REGISTERED NO. NSK/232/2012-2014

PRINTED MATTER

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