Words of Dhamma
Sabba kamma jahassa bhikkhuno, dhunamānassa pure kataṃ rajaṃ;
amamassa ṭhitassa tādino, attho natthi janaṃ lapetave.
The bhikkhu who does not make new kamma, and combs out old defilements;
who reaches nibbāna where there is no 'I' or 'mine'. For him, there is no need for (useless) talk with people.
Khuddaka-nikāya, Udāna 3.1, 91-92
The practice of the fourfold satipaṭṭhāna, the establishing of awareness, has been highly praised by the Buddha in many places in the suttas. Mentioning its importance in the Mahāsatipaṭṭhāna Sutta, the Buddha called it 'ekāyano maggo'-'the only way for the purification of beings, for overcoming sorrow, for the extinguishing of suffering, for entering the path of truth and experiencing nibbāna (liberation)'.1
In the sutta, the Buddha presented a practical method for developing self-knowledge by means of kāyānupassanā (constant observation of the body), vedanānupassanā (constant observation of sensations), cittānupassanā (constant observation of the mind), and dhammānupassanā (constant observation of the contents of the mind).2
To explore the truth about ourselves, we must examine what we are-body and mind. We must learn to observe these directly within ourselves. Accordingly, we must keep three points in mind-
- The reality of the body may be imagined by contemplation, but to experience it directly, one must work with vedanā (bodily sensations) arising within it.
2. Similarly, the actual experience of the mind is attained by working with the contents of the mind. Therefore, as body and sensations cannot be experienced separately, the mind cannot be observed apart from the contents of the mind.
3. Mind and matter are so closely interrelated that the contents of the mind always manifest themselves as sensations in the body. For this reason the Buddha said-
Vedanāsamosaraṇā sabbe dhammā.3 Whatever arises in the mind is accompanied by sensations.
Therefore, observation of sensation offers a means-indeed the only means-to examine the totality of our physical and mental being.
There are four dimensions to our nature-the body and its sensations and the mind and its contents. These provide four avenues for the establishing of awareness in satipaṭṭhāna. In order for the observation to be complete, every facet must be experienced, as it can by means of vedanā. This truth-exploration will remove the delusions we have about ourselves. Likewise, to come out of the delusions about the world outside, the truth about the contact of the outside world with our own mind-and-matter phenomenon must be explored. The outside world comes in contact with the individual only at the six sense doors-the eye, ear, nose, tongue, body and mind. As all of these sense doors are contained in the body, every contact of the outside world is at the body level. According to the law of nature with every contact there is bound to be sensation. Every time there is a contact with any of the six sense objects, a sensation will arise on the body. Therefore, just as the understanding of vedanā is absolutely essential to understand the interaction between mind and matter within oneself, the same understanding of vedanā is essential to understand the interaction of the outside world with the individual.
If this exploration of truth were to be attempted by contemplation or intellectualisation, we could have easily ignored the importance of vedanā. However, the crux of Buddha's teaching is the necessity of understanding the truth not merely at the intellectual level, but by direct experience. For this reason, vedanā is defined as follows-
Yā vedayatī ti vedanā, sā vedayita lakkhaṇā, anubhavanarasā...4
That which feels the object is vedanā; its characteristic is to experience, its function is to realize the object....
However, merely feeling the sensations within is not enough to remove our delusions. Instead, it is essential to understand ti-lakkhaṇā (the three characteristics) of all phenomena. We must directly experience anicca (impermanence), dukkha (suffering), and anatta (substancelessness) within ourselves. Of these three, the Buddha always gave importance to anicca because the realization of the other two will easily follow when we have experienced deeply the characteristic of impermanence. In the Meghiya Sutta of the Udāna, he said-
Aniccasaññino hi, Meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānaṃ5
In him, Meghiya, who is conscious of impermanence the consciousness of what is substanceless is established. He who is conscious of what is substanceless wins the uprooting of the pride of egotism in this very life, that is, he realizes nibbāna.
Therefore, in the practice of satipaṭṭhāna, the experience of anicca, arising and passing away, plays a crucial role.
The Mahāsatipaṭṭhāna Sutta begins with the observation of the body. Here, several different starting points are explained-observing respiration, giving attention to bodily movements, etc. It is from these points that one can progressively develop vedanānupassanā, cittānupassanā and dhammānupassanā. However, no matter where the journey starts, everyone must pass through certain stations on the way to the final goal. These are described in important sentences repeated not only at the end of each section of kāyānupassanā but also at the end of vedanānupassanā, cittānupassanā and each section of dhammānupassanā. They are-
- Samudayadhammānupassī vā viharati.
2. Vayadhammānupassī vā viharati.
3. Samudayavayadhammānupassī vā viharati.6
1. One dwells observing the phenomenon of arising.
2. One dwells observing the phenomenon of passing away.
3. One dwells observing the phenomenon of arising and passing away.
These sentences reveal the essence of the practice of satipaṭṭhāna. Until and unless these three levels of anicca are practised, one will not develop wisdom. Therefore, in order to practise any of the fourfold satipaṭṭhāna, one has to develop the constant thorough understanding of impermanence, known as sampajañña in Pali. In other words, one must meditate on the arising and passing away of phenomena (anicca-bodha), objectively observing mind and matter without reaction. The practice of samudaya-vaya-dhammā (impermanence), should not be merely a contemplation or process of thinking or imagination or even believing; it should be performed with paccanubhoti (direct experience). Here the observation of vedanā plays its vital role, because with vedanā, a meditator very clearly and tangibly realizes samudaya-vaya (arising and passing away).7 Sampajañña, in fact, is knowing the arising and passing away of vedanā and thereby all four facets of our being.
It is for this reason that in each of the four satipaṭṭhānas, sampajāno as well as ātāpī (ardent) and satimā (aware) are essential qualities and the three are invariably repeated for each of the satipaṭṭhānas. And as the Buddha explained, sampajañña is observing the arising and passing away of vedanā.8 Hence the part played by vedanā in the practice of satipaṭṭhāna should not be ignored; or this practice of satipaṭṭhāna will not be complete.
In the words of the Buddha-
Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ, pariññāya cattāro satipaṭṭhānā bhāvetabbā.9
Meditators, there are three types of bodily sensations. What are the three? Pleasant sensations, unpleasant sensations and neutral sensations. Having completely understood these three sensations, meditators, the four-fold satipaṭṭhāna should be practised.
The practice of satipaṭṭhāna is complete only when one directly experiences impermanence. Body sensations provide the nexus where the entire mind and body are tangibly revealed as an impermanent phenomenon leading to liberation.
Notes: (All references VRI edition)
1. Dīgha Nikāya 2.373
2. Loc. cit
3. Aṇguttara Nikāya 3.8.83
4. Dhammasaṇgaṇi Aṭṭhakathā 1, Kāmāvacacarakusalapada bhāgamīyaṃ
5. Udāna 31
6. Dīgha Nikāya 2.374
7. Udāna 31
8. Saṃyutta Nikāya 3.5.399, 400
9. Ibid. 3.5.415
Goenkaji's Discourses on Televison
Goenkaji's discourses in Hindi are being broadcast on Aastha TV channel daily from 9:30 to 9:50 a.m. and from 5:00 to 5:20 p.m. for children.
Goenkaji's Dhamma Tour of North America and Europe - 2002
Meditation Now u Inner Peace Through Inner Wisdom
North America: Goenkaji and Mataji will tour the U.S. and Canada from 20 April to 6 August 2002 for their first extended teaching and outreach tour of North America.
The tour begins in New York with the Spirit in Business Conference-Linking Ethics, Mindfulness and the Bottom Line, in which Goenkaji is a keynote speaker. This conference for corporate leaders is focused on integrating spirituality into the corporate world. For more details, refer to . After the conference, Goenkaji will take an active part in a ten-day course from 24 April to 5 May for high-level business leaders and executives at Eastover Resort, Lenox, Massachusetts. For details about registration, refer to
Goenkaji will then travel in a motor home across the U.S. and Canada for events in thirty-five cities and seven Vipassana centres from 5 May to 6 August 2002. Goenkaji will attend meetings with business executives, prison officials, government representatives and community leaders; give pubic talks and media interviews; and meet with monks and nuns and Asian communities. Goenkaji and Mataji will also be present at regular ten-day courses, one-day courses for old students and children's courses.
Europe: Goenkaji will visit Europe twice in 2002, en route to and returning from North America. These visits will provide a rare opportunity for European meditators to meet and meditate with him and for the public to hear about Vipassana and its relevance to the present world. For details, contact local Vipassana centres.
This Dhamma tour is the best opportunity for the friends, and family of Indian meditators in Europe and North America to come in contact with Goenkaji and Vipassana. For more details, refer to
ITINERARY OF DHAMMA TOUR - 2002
(Media events, meetings with trusts, Government officials, business leaders, etc. have not been included. For the latest information about the tour and for more details, visit )
UNITED KINGDOM
April 11, Thur. European AT meeting at Dhamma Dipa, Hereford.
April 12, Fri. Public Talk at Hereford in the evening.
April 13, Sat. One-day old student course.
April 15, Mon. Public Talk in Birmingham.
April 16, Tues. Public talk in London-Harrow.
April 17, Wed. One day course in London-Harrow.
NORTH AMERICA
April 20, Sat. New York: 1-day course near Ground Zero.
April 21- 23 Spirit in Business Conference, Sheraton New York Hotel
April 23, Tues. Public Talk at Columbia University
Apr 24-May 5 Ten-day Course at Eastover, Lennox, Massachusetts.
Apr 25, 26, 27 Boston Public Talks
April 29, Mon. Public Talk at Kripalu Yoga Center, Mass.
May 6, Mon. New York
May 7, Tues. Goenkaji will give the Vesakha Purnima Address at the United Nations, New York
May 8, Wed. Public talks at Interfaith Centre, New York and at Ven. Piyatissa's monastery, Queens.
May 9, Thurs. Public Talk at the Wharton School of Business.
May 10, Fri. Philadelphia - 1-Day Course.
May 13, Mon. Charlotte, N.C. - Public Talk.
May 15, Wed. Atlanta, Georgia - Public Talk.
May 16, Thurs. Birmingham, Alabama where the second 10-Day Course for men in Maximum Security Prison will be held.
May 17, Fri. Public talk in Houston
May 19, 20 Public talk in Dallas and various programmes in Dhamma Siri (Texas)
May 23, Thurs. Denver, CO. Guest of Honour at Colorado Economics Club Luncheon
May 24, Fri. Boulder, CO. Public Talk
May 25, Sat. Boulder, CO. 1-Day Course
May 31, Fri. San Diego, CA. 1-Day Course; Public Talk
June 1, Sat. Los Angeles, CA. 1-Day Course
June 2, Sun. Los Angeles - Sangha Dana
June 4, 5 CVC Dhamma Mahavana - 3-Day Course continues
June 7, Fri. San Francisco
June 8, Sat. Evening Public Talk at UC Berkeley Zellerbach Auditorium
June 9, Sun. Hayward, CA. - 1-Day Course
June 10, Mon. Santa Rosa, CA. 1-Day Course
June 11, 12 Albion, CA. - Dhamma Manda
June 15, Sat. Ashland, OR. - 1-Day Course or Evening Public Talk
June 17, Mon. Dhamma Kunja - Vipassana Day of 10-Day Course
June 18, Tues. Dhamma Kunja - 1-Day Course
June 18, Tues. Portland Public Talk
June 19, Wed. Dhamma Kunja
June 19, Wed. Olympia, WA. (RT) -Public Talk
June 20, Thurs. Seattle Events
June 21, Fri. Seattle, WA. - mettā at NRF (low security prison); Town Hall Group Sitting;
Public Talk
June 22, Sat. Public talk to Kirkland Chinese Community
June 23, Sun. Vancouver, Canada. Public talk in Hindi to Sikh and other Indian expatriate community
June 24, Mon. Vancouver, B.C., Canada -Plaza of Nations Public Talk
June 26, Wed. Victoria -Public Talk
June 27, Thurs. Victoria - 1-Day Course
June 29, Sat. Dhamma Surabhi - 1-Day Course
June 30, Sun. Dhamma Surabhi - Meet Students, 10-Day Course Begins
July 2, Tues. Calgary, AB - 1-Day Sit; media events
July 3, Wed. Calgary, AB -Evening Public Talk
July 4, Thurs. Travel to Edmonton - Evening Public Talk at City Hall
July 5, Fri. Edmonton
July 8, Mon. Missoula, MT., USA - 1-Day Sit; Evening Public Talk
July 12, Fri. St. Paul, MN. - Meet Students; Ethnic Communities; Evening Public Talk
July 13, Sat. St. Paul, MN. - 1-Day Course
July 14, Sun. Madison, WI. -Evening Public Talk
July 16, Tues. Chicago -Visit to proposed Center land; Afternoon event at Burmese Monastery
July 17, Wed. Chicago -Public Talk
July 18, Thurs. Detroit
July 20 - 22 Toronto, Canada -Sangha Dana and Public Talk; 1-Day Course; Meeting with Students and Trust.
July 24, Wed. Ottawa - Carlton University co-sponsored Public Talk
July 25, Thurs. Dhamma Suttama
July 26 - 28 Montreal, Quebec - 1-Day Course;
Public Talk at University of Montreal
July 30 - 31 Boston, USA -Public Talk; Talk to Indian Community
August 1, Thurs. Dhamma Dhara, VMC, Mass. - Final mettā with 30-Day Students
August 2, 3, 4 Dhamma Dhara - Old Student Program
August 6, Tues. Leave for Europe from New York
EUROPE: BELGIUM AND GERMANY
August 7, Wed. Dhamma Pajjota, Belgium
August 8 Thur. Informal meetings at Dhamma Pajjota
August 9 Fri. Brussels, Public Talk
August 10 Sat. One-day course at Dhamma Pajjota
August 11 Sun. Personal meetings with trusts from all European countries
August 12 Mon. Public talk at The Hague (Tentative)
August 13 Tues. Public talk at Cologne, Germany
August 14 Wed. Anapana to ten-day course students
August 15 Thurs. Departure from Dusseldorf. u
(For latest information, visit )
Changes in Responsibilities of Achāryas
- Mr Ram Singh and Mrs Jagdish Kumari: AT Training
2. Mr S. N. and Mrs Laj Tandon: To serve Dhamma Sota, AT Training, Preparation of Dhamma literature and To guide children's course activities world-wide
2. Prof. Pyare Lal and Mrs Sushila Dhar: AT Training, To serve Dhamma Tihar and Dhamma Rakkhaka, Research for jail courses, police courses etc.
4. Mr Prakash and Mrs Shubhangi Borse: To serve Dhamma Manamoda and Dhamma Ajanta
5. Dr Bhogilal and Dr (Mrs) Kamala Gandhi: To serve Expatriate Indian Community in USA; AT Training in USA and Europe
6. Mr John and Mrs Gail Beary: To serve Dhamma Kamala, Dhamma Ābhā (Thailand), Indonesia and Korea; To serve Dhamma Mahāvana and AT Training in North America
7. Mr John and Mrs Joanna Luxford: To serve Europe including AT Training in Europe.
8. Mr Kirk and Mrs Reinette Brown: To serve Dhamma Dīpa
New Responsibilities
Acāryas:
1. Mr Ashok Talwar: To serve Dhamma Sikhara, Dhamma Paṭṭhāna and Dhamma Kāruṇika (Himachal Pradesh and Haryana)
2. Mr Praveen Bhalla: To serve Dhamma Tihar and Dhamma Rakkhaka
3. Mrs Vimal Mahajan: To serve Dhamma Sarovara
4. Mr Champalal Khivansara: To serve Paithan Jail and Marathwada (excluding Dhamma Ajanta and Aurangabad)
New Appointments
Assistant Teachers:
1. Mr L. H. Chandrasena, Sri Lanka
2. Mr Robert Cran, South Africa
First 60-day Vipassana Course
The winter of 2002 has heralded another remarkable milestone in the spread of Vipassana-the first-ever 60-day meditation course at Dhamma Tapovana from 2 January to 4 March 2002. This is the first 60-day course of its kind in modern times. Seventy-nine senior Vipassana teachers from India, Myanmar, Nepal, Thailand, USA, Canada, UK, France, Germany and Australia participated in the course at Dhamma Tapovana. All of them said that they had benefited immensely from the course and expressed their deep gratitude. Dhamma Tapovana is the first Vipassana centre dedicated exclusively to serious long courses. The serious and peaceful atmosphere of this centre contributed significantly to the success of the course. The next 60-day course will be conducted here from 10 January to 12 March, 2003.
Winter Schedule - 2002 and 2003
At Dhamma Giri:
Teacher's Self Course (45-day course): November 14 to December 30, 2002 (Requirement for TSC: at least one 45-day course. For ATs: two 30-day courses.) Assistant Teachers' Workshop: December 31 to January 3, 2003. Assistant Teachers' Annual Meeting: January 4 and 5, 2003.
At Dhamma Tapovana:
60-day course: January 10 to March 12, 2003 (only for Vipassana Teachers, SATs and ATs who have completed two 45-day courses.)
Myanmar Pilgrimage: 15 January to 30 January 2003
At Dhamma Thaḷī, Jaipur centre
30-day course: February 2 to March 5. 45-day course: February 2 to March 20. (Registration for the above long courses at Jaipur center will be done at Dhamma Giri. Meditators should send their applications to Long Course Division, Dhamma Giri)
One Day Children's Courses in Mumbai
The following Anapana courses for children have been arranged in Mumbai:
Course date Location Eligibility Regn. dates
21-4-2002 Vidyavihar Std. 8 to 10 18-4, 19-4
28-4-2002 Matunga Std. 4 to 7 25-4, 26-4
12-5-2002 Matunga Std. 7 to 10 9-5, 10-5
19-5-2002 Vidyavihar Std. 7 to 10 16-5, 17-5
Timings: 8:30 a.m. to 2:30 p.m. Registration Tel.: 8324820, 2812416
Course Address:
1) Matunga: Amulakh Amichand High School, Rafi Ahmed Kidwai Road, Near S.N.D.T. College, King's Circle, Matunga (C.R.), Mumbai-400019.
2) Vidyavihar: Seminar Hall, 2nd Floor, Engineering College, Somaiya Vidya Vihar, Vidyavihar, Mumbai.
NB Please bring your own cushion. Please register your name on the specified phone nos. during specified dates. If you are unable to attend after registration, please inform in advance. Please come for the course on time.
Training Workshops at New Delhi
1) VALUE INCULCATION THROUGH VIPASSANA MEDITATION
(Workshop will start at 10 A.M. on the opening day and will end around 5 P.M. on the closing day )
a) Workshop for School and College Teachers: 8 to 22 June
b) Workshop for Assistant Teachers of Vipassana for conducting such Value Education workshops: 19 to 23 June
2) TRAINING OF RCCCS AND CCTS: 22 to 31 May
Children's Courses [will begin at 9.00 A.M. and will end around 5.00 P.M. on the closing day] a) 26 to 27 May (boys only: 12 - 16 yrs). b) 28 to 29 May (girls only: 12 - 16 yrs). c) 30 to 31 May: (mixed: 8 - 12 yrs)
3) TRAINING OF ASSISTANT TEACHERS: 23 to 31 July
4) TEACHING OF PALI: 20 to 28 August
5) TRAINING OF DHAMMA SERVERS/TRUSTEES: 24 to 28 September
6) STUDY OF ASOKAN INSCRIPITIONS: 22 to 30 October
Venue: Vipassana Sadhana Sansthan, Opp. Radha Swami Satsang Phase- IV, Village Bhatti, (8.5 K.M. From Chatterpur Temple) Chattarpur Temple Road, New Delhi - 110 030. Tel: 011-6653178
Registration: Vipassana Sadhana Sansthan, Hemkunt Tower, 16th Floor, 98 Nehru Place, New Delhi 110019. Tel: 6452772, 6485071/72; Fax: 6470658;
e-mail: vipassana @dhammasota.org
(Registration of Participants for Workshops No. 2, 3, 4, 5 and 6 will begin at 2.00 P.M. on the opening day. The workshop will end around 11.00 A.M. on the closing day. )
