Outer Guise Does Not Make One a Recluse

Once upon a time the Buddha was dwelling at Pubbarāma in Srāvastī. King Prasenjit also arrived there. After some time some ascetics passed that way. A few of them had matted hair, a few of them were naked and all had their bodies smeared with ash and some were wearing different robes. The king rose from his seat in reverential salutation to them and introduced himself to them. The ascetics gave him their blessings and went away. Then king Prasenjit said to the Buddha –

Venerable Sir! These ascetics are among those in this world who are either enlightened or are established on the path of enlightenment. The Buddha after observing their condition said –

It is not so, His Majesty! A person does not become enlightened or get established on the path of enlightenment merely by changing the guise. One has to strive in the right manner to achieve this. Even if someone finds the right path, yet a wise person has to stay with him for a long time to know whether he is walking on the path in the right way or not. In a short period it is not possible to know about his true conduct. His Majesty! One's honesty or dishonesty can be judged by his conduct and behaviour only. That also is possible only after observing his day-to-day activities for a long period.

Only a wise person is capable of keeping a watch on his behaviour properly and not everyone.

Only in times of adversity, the fortitude of a person's mind can be known. In the same way, a person's wisdom is known by discussion with him for a long time.

King Prasenjit was very much impressed with this explanation given by the Buddha and while begging forgiveness with amazement he revealed the truth.

Venerable Sir! all these are our spies. They collect secret information in disguise from within and also information about the activities of the neighboring states and keep me informed. Based on their information, I take necessary action after careful consideration. Venerable Sir! Now, these people will take a bath, wash away their ashes, rub scent on their bodies and after wearing clean clothes will enjoy the five kinds of sensual pleasures.

Hearing this, the Buddha explained –

A person cannot be known by dress and adornment. One cannot know a person by merely looking at his dress and demeanor. Wicked persons also roam about in this world performing attractive actions with great self- control. They are like counterfeit earrings made of clay and coated with gold. They look outwardly beautiful but they are inwardly impure. So, without knowing thoroughly, never believe anybody. merely on the basis of his outer dress and guise, Only after carefully understanding his conduct, one should believe him.

A True Recluse

Once the Buddha was dwelling at Aswapur town in Aṅga state, he addressed the monks and said:

Monks! people take some one as a recluse and when he is asked if he is one he declares himself a recluse. So a man designated as a recluse and who claims to be a recluse has to walk on the path proper to the recluse. It is for that purpose that people offer him robes, alms-food, resting-place and medicine and other useful requisites. Their offerings become fruitful only when his renunciation is pure, his conduct is good and his actions are helpful in the welfare of people.

Monks! how is one not able to practise the way proper to the recluse? So long as a recluse does not abandon his greed, anger, enmity, contempt, cruelty, jealousy, stinginess, deceit and evil wishes he can not become a proper recluse. These are the stains of a recluse, obstacles on the path of becoming a true recluse. These are grounds for his birth in a state of deprivation. I call this kind of renunciation a two-edged sword which rips the robe of a recluse if it is hidden there.

Any one having such stains cannot be called a recluse even if he wears a robe, even if he smears his body with dirt and dust or with ash or even if he dwells in water or dwells at the root of a tree, or if he wears the bark of a tree, or if he dwells in the open air or if he practises continuous standing or if he keeps a fast and takes food at intervals or if he recites the Vedas or incantations.

He will be a true recluse only if he is free from the stains enumerated above. He will have to constantly walk on the path of purification. Then only he will live the life of a true recluse.

Only when some one gives up the above defilements, he becomes a true recluse. For eradicating these defilements, one should constantly practise the path of mind purification and after getting rid of the defilements, live a life of a true recluse.

Monks! how is one able to practise the way proper to the recluse?

When a recluse abandons his wrong view, when he drives out anger, greed, enmity etc and becomes free from these defilements, then only he is considered able to practise the way proper to the recluse. Then only he can consider himself pure and liberated. Gladness arises in the mind of such a recluse who has attained freedom from all such mental defilements. Rapture follows gladness. The body of such a person becomes tranquil, one whose body is tranquil feels pleasure and one who feels pleasure, his mind becomes concentrated. He then abides pervading one quarter with a mind imbued with loving kindness. In the same way he abides pervading second, third and fourth quarter, above, below, around and everywhere with a mind imbued with unbounded loving- kindness without hostility and without ill will, imbued with unbounded compassion, sympathetic joy and equanimity. He makes every one happy and helps every one to derive benefit. In this way his life of a monk becomes meaningful.

Suppose, monks ! there were a pond with clear, cool and potable water with beautiful and delightful banks and a man from the east, scorched and exhausted by hot weather, goes to the pond, quenches his thirst and gets relief from the heat, similarly men come there from the west, from the south and from the north and quench their thirst and get relief from the heat. In the same way, monks, if any one from a Kshatriya family goes forth from the home life into homeless life, receives the Dhamma taught by the Tathāgata, enjoys peace by practicing four Brahmavihāras such as loving-kindness, compassion, sympathetc joy and equanimity, such a monk is established on the right path. In the same way persons from a Brahmin family, from a Vaisya family and from a æ³dra family go forth from the home life into homeless life, practice the Dhamma taught by the Tathāgata i.e. practice Vipassana meditation and develop loving-kindness, compassion, sympathetic joy and equanimity, they become true recluses. They become free from all taints, all mental defilements and by realising for themselves with direct knowledge here and now enter upon and abide in the deliverance of mind and deliverance by wisdom.

Destruction of taints actually makes one a true recluse. He might have come from any family or clan. That does not become an obstacle in the path of his becoming a recluse.

Come, meditators, let us walk step by step on the path of Dhamma, be free from mental defilements and attain our true welfare and happiness.

Kalyāṇmitra, - Satyanarayana Goenka

It's more than 50 years now since I started teaching Vipassana, first in Myanmar and then in India since 1969, as per Sayagyi's wish. He gave me serious training and as you all know, as per his strong wish, I could re-establish Vipassana in India and also could spread it in the entire world with the help of you all. We all have succeeded in fulfilling Sayagyi's dream and have supported the Second Buddha Sasana to the best of our capacity.

I remember the day when Sayagyi told me – "Goenka! You are not going to India but I am going to repay the debt that Myanmar owes to India. Dhamma is going with you." He sent me without any committee above me. I had deep understanding of Dhamma and his profound guidance that I sincerely followed throughout. I always took his advice whenever I needed. Though I had that invaluable advantage only for the three initial years, his profound blessings and guidance are very much with me till today even after he passed away.

I have been serving Dhamma for more than 50 yrs, independently, as per the guidance I received from my teacher. I wish that all of you may carry on the Dhamma work, with the same zeal and responsibility as I did and work for preserving Pure Dhamma and spreading it more and more for the benefit of people of the world. You are now self-dependent. However, you may ask my advice whenever you need. My blessings will be always with you later also.

Dhamma has spread in the whole world, and so, I have divided the responsibilities centre- wise and area-wise. I have appointed a Center Teacher for each individual centre to look after Dhamma work. Co-ordinator Area Teachers are appointed to assist Center Teachers and to spread Dhamma in respective areas.

Attached is a list of Worldwide Center Teachers + Co-ordinator Area Teachers and their defined responsibilities. It also includes guidelines about this newly formed world-wide organization.

Though you are self-dependent now, I expect all of you to have deep respect for your seniors. Center Teachers will be in-charge of respective Center and Area Teachers will guide them with their profound experience whenever need arises along with their main responsibility of spreading Dhamma in their respective areas.

I also wish that those of you, who have not participated in a 45-day course or 60-day course till now, may do so as early as possible, as per your convenience.

With all the best wishes for progressing on the path of Dhamma. My abundant metta will always be with you all!

With Deep Metta, - S. N. Goenka

1. All the administrative work of a centre will be a responsibility of Trustees appointed by the centre teacher. However, it will be Center Teacher's duty to check whether it's done in time and as per set guidelines. (as per rules & regulation of Respective State and Country)
2. All the Meditation/Course related work is the responsibility of Center Teacher. Center Teacher may take help of local ATs/SATs/Ts and Dhamma Servers to fulfil that.
3. Training of Dhamma Servers is the responsibility of Center Teacher.
4. Sending quarterly report of the respective Center to Co-ordinator Area Teacher and Vipassana Research Institute.

All Center Teachers have already signed the Acceptance Letter that also defines some of their duties. In short, to look after all the responsibilities of respective Center, to see everything is done according to set guidelines. For any guidance required to fulfil these duties, Center Teacher may take advice from respective Co-ordinator Area Teacher.

1. Development and spread of Vipassana in respective area. It can be arranging Non-Center courses, organizing Mini-Anapana courses; organizing Introduction of Vipassana for various groups and institutes, etc.
2. To help Center Teachers of respective area whenever asked for.
3. To ensure Vipassana activity in respective area is done according to Guidelines set by Rev. Goenkaji.
4. To review the request that comes for new centre in their respective area and to decide in consultation with Center Teachers nearby or any other full T's.
5. To resolve AT/SAT/T's problems in their respective areas.
6. To look after training of ATs in respective areas. However the training system will remain same for all, throughout the world. To assure that ATs/SATs/Ts of respective area participate in AT Workshop at least once in three years.
7. Responsibility to get Dhamma literature translated in to local languages.
8. To look after AT Scheduling in respective areas.
9. A Full Teacher can recommend any deserving meditator to become an AT as per AT-Kit guidelines. They may send it to respective Co-ordinator Area Teacher and he/she may proceed further as per the guidelines at present.
10. To decide about allowing Long Courses in a respective particular Center.
11. To send quarterly report to Vipassana Research Institute.

In short, to ensure every activity of Vipassana is done according to set guidelines in their respective area is the responsibility of a Co-ordinator Area Teacher.

Other Guidelines :

• In our tradition of Sayagyi U Ba Khin, as taught by S. N. Goenka, Rev. Goenkaji is the supreme authority. His guidance to be followed for all times, even as and when He modifies the guidelines.
• The AT Kit (As modified in Dec 2012) is to be followed by all.
• All types of training modules will remain same all over the world.
• All the Data like, AT List, World-wide Course Data etc. will be finally compiled at VRI, India.
• It is suggested that Worldwide Annual Meeting of AT will be held at Dhamma Giri or Dhamma Pattana, where all can participate. If not possible to be present every year, at least once in three years is recommended.
• AT meeting's minutes (any meeting held world-wide) should be shared with all Full Teachers world-wide.
• Tape Distribution System will remain as per the current existing practice.

In The Absence of Rev. Goenkaji :

• The Teaching material will not be changed.
• If any need arises to change anything in AT Kit or Training Modules, the decision should be taken with consensus of worldwide Co-ordinator Area Teachers. Or at least 75% Co-ordinator Area Teachers agree, such change should be made. (Vipassana Research Institute will co-ordinate this process.)
• In case of Sudden Absence of Center Teacher, Co-ordinator Area Teacher may nominate AT/SAT/T with consultation of near-by Centre Teachers and other Full Teachers of respective area.
• In case of Sudden Absence of Co-ordinator Area Teacher, full Ts and SATs of respective area may decide by 75% majority.

There has been good improvement in Goenkaji's health. However, there are still many concerns that remain to be resolved. Meditators are sending their good wishes to him. Goenkaji had a very strong self-course from 18th November to 3rd December. The discourse he gave during Metta was very inspiring.

My dear dhamma sons and dhamma daughters!

You have listened to metta instructions just now. What more shall I say? One important thing that comes to my mind is that if an ignorant person has misbehaved with you and in return you did not misbehave then that is very good. You did not misbehave, but if ill-will arose in your mind, then that is not a good thing. That you developed ill-will in your mind is really very bad. You must understand, even though ill-will arose only in your mind, you still caused harm to that person. Therefore, you must first seek his pardon for causing harm. ''I seek your pardon for causing you harm by developing ill-will in me." The second thing is more important. You must generate good will towards that person which should be many times more than the ill-will you had before for him. When you generate good will, loving kindness and compassion that is many times more, then you are worthy of practicing Vipassana. May you all generate many times more good will, and live a life full of love and compassion! May you all be happy, be peaceful, be liberated!"

After the self -course, on 5th December, Guruji was invited to a big function organized on the occasion of Dr. Babasaheb Ambedkar's death anniversary at Shivaji Park. Thousands of people had assembled there to pay their respects to the Buddha and Babasaheb. In spite of old age and ill health, Guruji, out of compassion for the faithful, took the trouble of travelling for 3-4 hours in order to address the people assembled there. He gave a talk and metta for about 30 minutes.

Soon after, he went to Igatpuri on 6th December, to commence the international annual Assistant Teacher's conference. From 7th to 9th, he gave necessary instructions for the success of the conference All were happy to be with Guruji and Mataji and to receive their metta. The conference concluded successfully.

Before the conference, he planned for strengthening the administrative set-up of the organization so that Vipassana can spread far and wide and last for a long time in future (More details of this are given in this Newsletter).

Respected Goenkaji will be going to Myanmar to take part in his family gathering and pay respects to his land of birth and land of Dhamma. He becomes very happy to meet meditators and learned monks of this Dhamma land and derives a lot of Dhamma strength from them. He is undertaking this difficult journey in order to do what the Buddha had said, "caratha bhikkhave cārika½, bahujana hitāya, bahujana sukhāya – Go in all directions and spread the dhamma, for the benefit of many, for the happiness of many." He will give several public talks there and conduct group meditations in the sacred precincts of the Shwedagon Pagoda. For this he will fly directly to Rangoon on Dec. 21st morning at 8 am. by a chartered plane and will fly back to Mumbai on 30th Dec. at 4 pm.

For the benefit of many, for the happiness of many, our best wishes for his successful journey and his good health.

May all be happy!

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