Vipassana meditation

[AtulaSiriwardane]

The goal of Vipassana meditation

Vipassana Meditation

The Technique

Vipassana, which means to see things as they really are, is one of India's most ancient techniques of meditation. It was rediscovered by Gotama Buddha more than 2500 years ago and was taught by him as a universal remedy for universal ills, i.e., an Art Of Living.
This non-sectarian technique aims for the total eradication of mental impurities and the resultant highest happiness of full liberation. Healing, not merely the curing of diseases, but the essential healing of human suffering, is its purpose.
Vipassana is a way of self-transformation through self-observation. It focuses on the deep interconnection between mind and body, which can be experienced directly by disciplined attention to the physical sensations that form the life of the body, and that continuously interconnect and condition the life of the mind. It is this observation-based, self-exploratory journey to the common root of mind and body that dissolves mental impurity, resulting in a balanced mind full of love and compassion.
The scientific laws that operate one's thoughts, feelings, judgements and sensations become clear. Through direct experience, the nature of how one grows or regresses, how one produces suffering or frees oneself from suffering is understood. Life becomes characterized by increased awareness, non-delusion, self-control and peace.
The Tradition

Since the time of Buddha, Vipassana has been handed down, to the present day, by an unbroken chain of teachers. Although Indian by descent, the current teacher in this chain, Mr. S.N. Goenka, was born and raised in Burma (Myanmar). While living there he had the good fortune to learn Vipassana from his teacher, Sayagyi U Ba Khin who was at the time a high Government official. After receiving training from his teacher for fourteen years, Mr. Goenka settled in India and began teaching Vipassana in 1969. Since then he has taught tens of thousands of people of all races and all religions in both the East and West. In 1982 he began to appoint assistant teachers to help him meet the growing demand for Vipassana courses.
The Courses

The technique is taught at ten-day residential courses during which participants follow a prescribed Code of Discipline, learn the basics of the method, and practice sufficiently to experience its beneficial results.
The course requires hard, serious work. There are three steps to the training. The first step is, for the period of the course, to abstain from killing, stealing, sexual activity, speaking falsely, and intoxicants. This simple code of moral conduct serves to calm the mind, which otherwise would be too agitated to perform the task of self-observation.
The next step is to develop some mastery over the mind by learning to fix one's attention on the natural reality of the ever changing flow of breath as it enters and leaves the nostrils.
By the fourth day the mind is calmer and more focused, better able to undertake the practice of Vipassana itself: observing sensations throughout the body, understanding their nature, and developing equanimity by learning not to react to them.
Finally, on the last full day participants learn the meditation of loving kindness or goodwill towards all, in which the purity developed during the course is shared with all beings.
A short video (5.7 MB) about the observation of breath and bodily sensations in this technique can be viewed with the free QuickTime movie player.
The entire practice is actually a mental training. Just as we use physical exercises to improve our bodily health, Vipassana can be used to develop a healthy mind.
Because it has been found to be genuinely helpful, great emphasis is put on preserving the technique in its original, authentic form. It is not taught commercially, but instead is offered freely. No person involved in its teaching receives any material remuneration.
There are no charges for the courses - not even to cover the cost of food and accommodation. All expenses are met by donations from people who, having completed a course and experienced the benefits of Vipassana, wish to give others the opportunity to benefit from it also.
Of course, the results come gradually through continued practice. It is unrealistic to expect all problems to be solved in ten days. Within that time, however, the essentials of Vipassana can be learned so that it can be applied in daily life. The more the technique is practiced, the greater the freedom from misery, and the closer the approach to the ultimate goal of full liberation. Even ten days can provide results which are vivid and obviously beneficial in everyday life.
All sincere people are welcome to join a Vipassana course to see for themselves how the technique works and to measure the benefits. All those who try it will find Vipassana to be an invaluable tool with which to achieve and share real happiness with others.
You may apply for a Vipassana meditation course by completing and submitting an application for a scheduled course.





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[AtulaSiriwardane]

The Art of Living: Vipassana Meditation

Everyone seeks peace and harmony, because this is what we lack in our lives. From time to time we all experience agitation, irritation, dishar*mony. And when we suffer from these miseries, we don't keep them to ourselves; we often distribute them to others as well. Unhappiness permeates the atmosphere around someone who is miserable, and those who come in contact with such a person also become affected. Certainly this is not a skillful way to live.
We ought to live at peace with ourselves, and at peace with others. After all, human beings are social beings, having to live in society and deal with each other. But how are we to live peacefully? How are we to remain harmonious within, and maintain peace and harmony around us, so that others can also live peacefully and harmoniously?
In order to be relieved of our misery, we have to know the basic reason for it, the cause of the suffering. If we investigate the problem, it becomes clear that whenever we start generating any negativity or impurity in the mind, we are bound to become unhappy. A negativity in the mind, a mental defilement or impurity, cannot coexist with peace and harmony.
How do we start generating negativity? Again, by investigation, it becomes clear. We become unhappy when we find someone behaving in a way that we don't like, or when we find something happening which we don't like. Unwanted things happen and we create tension within. Wanted things do not happen, some obstacle comes in the way, and again we create tension within; we start tying knots within. And throughout life, unwanted things keep on happening, wanted things may or may not happen, and this process of reaction, of tying knots—Gordian knots—makes the entire mental and physical structure so tense, so full of negativity, that life becomes miserable.
Now, one way to solve this problem is to arrange that nothing unwanted happens in life, that everything keeps on happening exactly as we desire. Either we must develop the power, or somebody else who will come to our aid must have the power, to see that unwanted things do not happen and that everything we want happens. But this is impossible. There is no one in the world whose desires are always fulfilled, in whose life everything happens according to his or her wishes, without anything unwanted happening. Things constantly occur that are contrary to our desires and wishes. So the question arises: how can we stop reacting blindly when confronted with things that we don't like? How can we stop creating tension and remain peaceful and harmonious?
In India, as well as in other countries, wise saintly persons of the past studied this problem—the problem of human suffering—and found a solution: if something unwanted happens and you start to react by generating anger, fear or any negativity, then, as soon as possible, you should divert your attention to something else. For example, get up, take a glass of water, start drinking—your anger won't multiply; on the other hand, it'll begin to subside. Or start counting: one, two, three, four. Or start repeating a word, or a phrase, or some mantra, perhaps the name of a god or saintly person towards whom you have devotion; the mind is diverted, and to some extent you'll be free of the negativity, free of the anger.
This solution was helpful; it worked. It still works. Responding like this, the mind feels free from agitation. However, the solution works only at the conscious level. In fact, by diverting the attention you push the negativity deep into the unconscious, and there you continue to generate and multiply the same defilement. On the surface there is a layer of peace and harmony, but in the depths of the mind there is a sleeping volcano of suppressed negativity which sooner or later may erupt in a violent explosion.
Other explorers of inner truth went still further in their search and, by experiencing the reality of mind and matter within themselves, recognized that diverting the attention is only running away from the problem. Escape is no solution; you have to face the problem. Whenever negativity arises in the mind, just observe it, face it. As soon as you start to observe a mental impurity, it begins to lose its strength and slowly withers away.
A good solution; it avoids both extremes—suppression and expression. Burying the negativity in the unconscious will not eradicate it, and allowing it to manifest as unwholesome physical or vocal actions will only create more problems. But if you just observe, then the defilement passes away and you are free of it.
This sounds wonderful, but is it really practical? It's not easy to face one's own impurities. When anger arises, it so quickly overwhelms us that we don't even notice. Then, overpowered by anger, we perform physical or vocal actions which harm ourselves and others. Later, when the anger has passed, we start crying and repenting, begging pardon from this or that person or from God: “Oh, I made a mistake, please excuse me!” But the next time we are in a similar situation, we again react in the same way. This continual repenting doesn't help at all.
The difficulty is that we are not aware when negativity starts. It begins deep in the unconscious mind, and by the time it reaches the conscious level it has gained so much strength that it overwhelms us, and we cannot observe it.
Suppose that I employ a private secretary, so that whenever anger arises he says to me, “Look, anger is starting!” Since I cannot know when this anger will start, I'll need to hire three private secretaries for three shifts, around the clock! Let's say I can afford it, and anger begins to arise. At once my secretary tells me, “Oh look—anger has started!” The first thing I'll do is rebuke him: “You fool! You think you're paid to teach me?” I'm so overpowered by anger that good advice won't help.
Suppose wisdom does prevail and I don't scold him. Instead, I say, “Thank you very much. Now I must sit down and observe my anger.” Yet, is it possible? As soon as I close my eyes and try to observe anger, the object of the anger immediately comes into my mind—the person or incident which initiated the anger. Then I'm not observing the anger itself; I'm merely observing the external stimulus of that emotion. This will only serve to multiply the anger, and is therefore no solution. It is very difficult to observe any abstract negativity, abstract emotion, divorced from the external object which originally caused it to arise.
However, someone who reached the ultimate truth found a real solution. He discovered that whenever any impurity arises in the mind, physically two things start happening simultaneously. One is that the breath loses its normal rhythm. We start breathing harder whenever negativity comes into the mind. This is easy to observe. At a subtler level, a biochemical reaction starts in the body, resulting in some sensation. Every impurity will generate some sensation or the other within the body.
This presents a practical solution. An ordinary person cannot observe abstract defilements of the mind—abstract fear, anger or passion. But with proper training and practice it is very easy to observe respiration and body sensations, both of which are directly related to mental defilements.
Respiration and sensations will help in two ways. First, they will be like private secretaries. As soon as a negativity arises in the mind, the breath will lose its normality; it will start shouting, “Look, something has gone wrong!” And we cannot scold the breath; we have to accept the warning. Similarly, the sensations will tell us that something has gone wrong. Then, having been warned, we can start observing the respiration, start observing the sensations, and very quickly we find that the negativity passes away.
This mental-physical phenomenon is like a coin with two sides. On one side are the thoughts and emotions arising in the mind, on the other side are the respiration and sensations in the body. Any thoughts or emotions, any mental impurities that arise manifest themselves in the breath and the sensations of that moment. Thus, by observing the respiration or the sensations, we are in fact observing mental impurities. Instead of running away from the problem, we are facing reality as it is. As a result, we discover that these impurities lose their strength; they no longer overpower us as they did in the past. If we persist, they eventually disappear altogether and we begin to live a peaceful and happy life, a life increasingly free of negativities.
In this way the technique of self-observation shows us reality in its two aspects, inner and outer. Previously we only looked outward, missing the inner truth. We always looked outside for the cause of our unhappiness; we always blamed and tried to change the reality outside. Being ignorant of the inner reality, we never understood that the cause of suffering lies within, in our own blind reactions toward pleasant and unpleasant sensations.
Now, with training, we can see the other side of the coin. We can be aware of our breathing and also of what is happening inside. Whatever it is, breath or sensation, we learn just to observe it without losing our mental balance. We stop reacting and multiplying our misery. Instead, we allow the defilements to manifest and pass away.
The more one practices this technique, the more quickly negativities will dissolve. Gradually the mind becomes free of defilements, becomes pure. A pure mind is always full of love—selfless love for all others, full of compassion for the failings and sufferings of others, full of joy at their success and happiness, full of equanimity in the face of any situation.
When one reaches this stage, the entire pattern of one's life changes. It is no longer possible to do anything vocally or physically which will disturb the peace and happiness of others. Instead, a balanced mind not only becomes peaceful, but the surrounding atmosphere also becomes permeated with peace and harmony, and this will start affecting others, helping others too.
By learning to remain balanced in the face of everything experienced inside, one develops detachment towards all that one encounters in external situations as well. However, this detachment is not escapism or indifference to the problems of the world. Those who regularly practice Vipassana become more sensitive to the sufferings of others, and do their utmost to relieve suffering in whatever way they can—not with any agitation, but with a mind full of love, compassion and equanimity. They learn holy indifference—how to be fully committed, fully involved in helping others, while at the same time maintaining balance of mind. In this way they remain peaceful and happy, while working for the peace and happiness of others.
This is what the Buddha taught: an art of living. He never established or taught any religion, any “ism”. He never instructed those who came to him to practice any rites or rituals, any empty formalities. Instead, he taught them just to observe nature as it is, by observing the reality inside. Out of ignorance we keep reacting in ways which harm ourselves and others. But when wisdom arises—the wisdom of observing reality as it is—this habit of reacting falls away. When we cease to react blindly, then we are capable of real action—action proceeding from a balanced mind, a mind which sees and understands the truth. Such action can only be positive, creative, helpful to ourselves and to others.
What is necessary, then, is to “know thyself”—advice which every wise person has given. We must know ourselves, not just intellectually in the realm of ideas and theories, and not just emotionally or devotionally, simply accepting blindly what we have heard or read. Such knowledge is not enough. Rather, we must know reality experientially. We must experience directly the reality of this mental-physical phenomenon. This alone is what will help us be free of our suffering.
This direct experience of our own inner reality, this technique of self-observation, is what is called Vipassana meditation. In the language of India in the time of the Buddha, passana meant seeing in the ordinary way, with one's eyes open; but vipassana is observing things as they actually are, not just as they appear to be. Apparent truth has to be penetrated, until we reach the ultimate truth of the entire psycho-physical structure. When we experience this truth, then we learn to stop reacting blindly, to stop creating negativities—and naturally the old ones are gradually eradicated. We become liberated from misery and experience true happiness.
There are three steps to the training given in a meditation course. First, one must abstain from any action, physical or vocal, which disturbs the peace and harmony of others. One cannot work to liberate oneself from impurities of the mind while at the same time continuing to perform deeds of body and speech which only multiply them. Therefore, a code of morality is the essential first step of the practice. One undertakes not to kill, not to steal, not to commit sexual misconduct, not to tell lies, and not to use intoxicants. By abstaining from such actions, one allows the mind to quiet down sufficiently in order to proceed further.
The next step is to develop some mastery over this wild mind by training it to remain fixed on a single object, the breath. One tries to keep one's attention on the respiration for as long as possible. This is not a breathing exercise; one does not regulate the breath. Instead, one observes natural respiration as it is, as it comes in, as it goes out. In this way one further calms the mind so that it is no longer overpowered by intense negativities. At the same time, one is concentrating the mind, making it sharp and penetrating, capable of the work of insight.
These first two steps, living a moral life, and controlling the mind, are very necessary and beneficial in themselves, but they will lead to suppression of negativities unless one takes the third step: purifying the mind of defilements by developing insight into one's own nature. This is Vipassana: experiencing one's own reality by the systematic and dispassionate observation within oneself of the ever-changing mind-matter phenomenon manifesting itself as sensations. This is the culmination of the teaching of the Buddha: self-purification by self-observation.
It can be practiced by one and all. Everyone faces the problem of suffering. It is a universal malady which requires a universal remedy, not a sectarian one. When one suffers from anger, it's not Buddhist anger, Hindu anger, or Christian anger. Anger is anger. When one becomes agitated as a result of this anger, this agitation is not Christian, or Jewish, or Muslim. The malady is universal. The remedy must also be universal.
Vipassana is such a remedy. No one will object to a code of living which respects the peace and harmony of others. No one will object to developing control over the mind. No one will object to developing insight into one's own nature, by which it is possible to free the mind of negativities. Vipassana is a universal path.
Observing reality as it is by observing the truth inside—this is knowing oneself directly and experientially. As one practices, one keeps freeing oneself from the misery of mental impurities. From the gross, external, apparent truth, one penetrates to the ultimate truth of mind and matter. Then one transcends that, and experiences a truth which is beyond mind and matter, beyond time and space, beyond the conditioned field of relativity: the truth of total liberation from all defilements, all impurities, all suffering. Whatever name one gives this ultimate truth is irrelevant; it is the final goal of everyone.
May you all experience this ultimate truth. May all people be free from misery. May they enjoy real peace, real harmony, real happiness.
MAY ALL BEINGS BE HAPPY
The above text is based upon a talk given by Mr. S.N. Goenka in Berne, Switzerland.

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[AtulaSiriwardane]

Questions & Answers About the Technique of Vipassana Meditation


Why is the course ten days long?

Actually, the ten-day course is the minimum; it provides an essential introduction and foundation to the technique. To develop in the practice is a lifetime job. Experience over generations has shown that if Vipassana is taught in periods of less than ten days, the student does not get a sufficient experiential grasp of the technique. Traditionally, Vipassana was taught in retreats lasting seven weeks. With the dawning of the 20th century, the teachers of this tradition began to experiment with shorter times to suit the quickening pace of life. They tried thirty days, two weeks, ten days, down to seven days--and they found that less than ten days is not enough time for the mind to settle down and work deeply with the mind-body phenomenon.
How many hours a day will I be meditating?

The day begins at 4:00 a.m. with a wakeup bell and continues until 9:00 p.m. There are about ten hours of meditation throughout the day, interspersed with regular breaks and rest periods. Every evening at 7:00 p.m. there is a videotaped lecture by the Teacher, S.N. Goenka, which provides a context for meditators to understand their experience of the day. This schedule has proved workable and beneficial for hundreds of thousands of people for decades.
What language is used in the course?

The teaching is given through recordings of S.N. Goenka, speaking in English or Hindi, together with a translation into a local language. Tape translations exist in most of the major languages of the world, including English.
If the teachers conducting a course do not speak the local language fluently, interpreters will be there to help.
Language is usually no barrier for someone who wants to join a course.
How much does the course cost?

Each student who attends a Vipassana course is given this gift by a previous student. There is no charge for either the teaching, or for room and board. All Vipassana courses worldwide are run on a strictly voluntary donation basis. At the end of your course, if you have benefited from the experience, you are welcome to donate for the coming course, according to your volition and your means.
How much are teachers paid to conduct courses?

Teachers receive no payment, donations or other material benefit. They are required to have their own private means of support. This rule means that some of them may have less time for teaching, but it protects students from exploitation and it guards against commercialism. In this tradition, teachers give Vipassana purely as a service to others. All they get is the satisfaction of seeing people's happiness at the end of ten days.
I can't sit cross legged. Can I meditate?

Certainly. Chairs are provided for those unable to sit comfortably on the floor because of age or a physical problem.
I'm on a special diet. Can I bring my own food?

If your doctor has prescribed a special diet, let us know and we will see whether we can provide what you need. If the diet is too specialized or would interfere with meditation, we might have to ask you to wait until you can be more flexible. We're sorry but students are required to choose from the food provided to them, rather than bring food for themselves. Most people find the choice is ample and they enjoy the simple vegetarian diet.
Can pregnant women attend courses? Are there any special arrangements or instructions for them?

Pregnant women may certainly attend, and many women come specifically during pregnancy to take advantage of the opportunity to work deeply and in silence during this special time. We ask pregnant women to ensure they are confident that their pregnancy is stable before applying. We provide the extra food they need and ask them to work in a relaxed way.
Why is a course conducted in silence?

All students attending the course observe "noble silence" — that is, silence of body, speech and mind. They agree to refrain from communicating with their co-meditators. However, students are free to contact the management about their material needs, and to speak with the instructor. Silence is observed for the first nine full days. On the tenth day, speech is resumed as a way of re-establishing the normal pattern of daily life. Continuity of practice is the secret of success in this course; silence is an essential component in maintaining this continuity.
How can I be sure I am capable of doing the meditation?

For a person in reasonable physical and mental health who is genuinely interested and willing to make a sincere effort, meditation (including "noble silence") is not difficult. If you are able to follow the instructions patiently and diligently, you can be sure of tangible results. Though it may appear daunting, the day's schedule is neither too severe nor too relaxed. Moreover, the presence of other students practicing conscientiously in a peaceful and conducive atmosphere lends tremendous support to one's efforts.
Is there anyone who should not participate in a course?

Obviously someone who is physically too weak to follow the schedule will not be able to benefit from a course. The same is true of someone suffering from psychiatric problems, or someone undergoing emotional upheaval. Through a process of questions and answers, we will be able to help you decide clearly beforehand whether you are in a position to benefit fully from a course. In some cases applicants are asked to get approval from their doctor before they can be accepted.
Can Vipassana cure physical or mental diseases?

Many diseases are caused by our inner agitation. If the agitation is removed, the disease may be alleviated or disappear. But learning Vipassana with the aim of curing a disease is a mistake that never works. People who try to do this waste their time because they are focusing on the wrong goal. They may even harm themselves. They will neither understand the meditation properly nor succeed in getting rid of the disease.
How about depression? Does Vipassana cure that?

Again, the purpose of Vipassana is not to cure diseases. Someone who really practices Vipassana learns to be happy and balanced in all circumstances. But a person with a history of severe depression may not be able to apply the technique properly and may not get the desired results. The best thing for such a person is to work with a health professional. Vipassana teachers are meditation experts, not psychotherapists.
Can Vipassana make people mentally unbalanced?

No. Vipassana teaches you to be aware and equanimous, that is, balanced, despite all the ups and downs of life. But if someone comes to a course concealing serious emotional problems, that person may be unable to understand the technique or to apply it properly to achieve the desired results. This is why it is important to let us know your past history so that we can judge whether you will benefit from a course.
Do I have to be a Buddhist to practice Vipassana?

People from many religions and no religion have found the meditation course helpful and beneficial. Vipassana is an art of living, a way of life. While it is the essence of what the Buddha taught, it is not a religion; rather, it is the cultivation of human values leading to a life which is good for oneself and good for others.
Why do I have to stay for the entire ten days?

Vipassana is taught step by step, with a new step added each day to the end of the course. If you leave early, you do not learn the full teaching and do not give the technique a chance to work for you. Also, by meditating intensively, a course participant initiates a process that reaches fulfillment with the completion of the course. Interrupting the process before completion is not advisable.
Is it dangerous to leave a course early?

The point is that leaving early is shortchanging yourself. You don't give yourself a chance to learn the full technique and so you won't be able to apply it successfully in daily life. You also interrupt the process in the middle rather than letting it come to the proper conclusion. To get home a day or two early, you waste all the time you have invested.
How about the tenth day, when talking is allowed and serious meditation stops? Can I leave then?

The tenth day is a very important transition back to ordinary life. No one is permitted to leave on that day.


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[madurax86]

uba yana patha hari unata yana marge aul wage penne kollo kamak na wade hodanam ithin aulak na ne

 

[AtulaSiriwardane]

uba yana patha hari unata yana marge aul wage penne kollo kamak na wade hodanam ithin aulak na ne

Thanks, Ayya

 

[gayancc]

uba yana patha hari unata yana marge aul wage penne kollo kamak na wade hodanam ithin aulak na ne

 

[AtulaSiriwardane]

Universal Spirituality for Peace

By S. N. Goenka


Video of S.N. Goenka presenting at the World Peace Summit 2000

The following is the complete text of the address
given by Mr. Goenka on Tuesday, 29 August 2000
in the United Nations General Assembly Hall
to the participants of the Millennium World Peace Summit.


When there is darkness, light is needed. Today, with so much agony caused by violent conflict, war and bloodshed, the world badly needs peace and harmony. This is a great challenge for religious and spiritual leaders. Let us accept this challenge.
Every religion has an outer form or shell, and an inner essence or core. The outer shell consists of rites, rituals, ceremonies, beliefs, myths and doctrines. These vary from one religion to another. But there is an inner core common to all religions: the universal teachings of morality and charity, of a disciplined and pure mind full of love, compassion, good will and tolerance.. It is this common denominator that religious leaders ought to emphasize, and that religious adherents ought to practice. If proper importance is given to the essence of all religions and greater tolerance is shown for their superficial aspects, conflict can be minimized.
All persons must be free to profess and follow their faith. In doing so, however, they must be careful not to neglect the practice of the essence of their religion, not to disturb others by their own religious practices, and not to condemn or belittle other faiths.
Given the diversity of faiths, how do we surmount the differences and achieve a concrete plan for peace? The Buddha, the Enlightened One, was often approached by people of different views. To them he would say, "Let us set aside our differences. Let us give attention to what we can agree on, and let us put it into practice. Why quarrel?" That wise counsel still retains its worth today.
I come from an ancient land that has given rise to many different schools of philosophy and spirituality over the millennia. Despite isolated instances of violence, my country has been a model of peaceful co-existence. Some 2300 years ago it was ruled by Ashoka the Great, whose empire extended from present-day Afghanistan to Bangladesh. Throughout his realm, this compassionate ruler caused edicts to be inscribed on stone, proclaiming that all faiths should be respected; and as a result, followers of all spiritual traditions felt secure under his sway. He asked people to live a moral life, to respect parents and elders, and to abstain from killing. The words in which he exhorted his subjects are still relevant today:

One should not honor only one's own religion and condemn other religions. Instead, one should honor other religions for various reasons. By so doing one helps one's own religion to grow and also renders service to the religions of others. In acting otherwise one digs the grave of one's own religion and harms other religions as well. Someone who honors his own religion and condemns other religions may do so out of devotion to his religion, thinking, 'I will glorify my religion'; but his actions injure his own religion more gravely. Concord is good. Let all listen and be willing to listen to the doctrines professed by others. (Rock Edict 12)​

Emperor Ashoka represents a glorious tradition of tolerant co-existence and peaceful synthesis. That tradition lives on among governments and rulers today. An example is the noble monarch of Oman, who has donated land for churches and temples of other faiths while practicing his own religion with all devotion and diligence. I am sure that such compassionate rulers and governments will continue to arise in future in many lands around the world. As it is said, "Blessed are the peacemakers, for they shall be called sons of God."
It is all too clear that the votaries of violence primarily hurt their own kith and kin. They may do so directly, through their intolerance, or indirectly, by provoking a violent response to their actions. On the other hand, it is said, "Blessed are the merciful, for they shall obtain mercy." This is the law of nature. It may equally be called the decree or way of God. The Buddha said, "Animosity can be eradicated not by animosity but only by its opposite. This is an eternal Dharma [spiritual law]." What is called Dharma in India has nothing to do with Hinduism, Buddhism, Jainism, Christianity, Islam, Judaism, Sikhism or any other "ism".. It is this simple truth: before you harm others, you first harm yourself by generating mental negativity; and by removing the negativity, you can find peace within and strengthen peace in the world.
Peace of Mind For World Peace
Every religion worthy of the name calls on its followers to live a moral and ethical way of life, to attain mastery over the mind and to cultivate purity of heart. One tradition tells us, "Love thy neighbor"; another says, Salaam walekum-"May peace be with you"; still another says, Bhavatu sabba mangalam or Sarve bhavantu sukhinah-"May all beings be happy." Whether it is the Bible, the Koran or the Gita, the scriptures call for peace and amity. From Mahavir to Jesus, all great founders of religions have been ideals of tolerance and peace. Yet our world is often riven by religious and sectarian strife, or even war-because we give importance only to the outer shell of religion and neglect its essence. The result is a lack of love and compassion in the mind.
Peace in the world cannot be achieved unless there is peace within individuals. Agitation and peace cannot co-exist. One way to achieve inner peace is Vipassana or insight meditation-a non-sectarian, scientific, results-oriented technique of self-observation and truth realization. Practice of this technique brings experiential understanding of how mind and body interact. Every time negativity arises in the mind, such as hatred, it triggers unpleasant sensations within the body. Every time the mind generates selfless love, compassion and good will, the entire body is flooded with pleasant sensations. Practice of Vipassana also reveals that mental action precedes every physical and vocal action, determining whether that action will be wholesome or unwholesome. Mind matters most. That is why we must find practical methods to make the mind peaceful and pure. Such methods will amplify the effectiveness of the joint declaration emerging from this World Peace Summit.
Ancient India gave two practices to the world. One is the physical exercise of yoga postures (Asanas) and breath control (Pranayama) for keeping the body healthy. The other is the mental exercise of Vipassana for keeping the mind healthy. People of any faith can and do practice both these methods. At the same time, they may follow their own religions in peace and harmony; there is no necessity for conversion, a common source of tension and conflict.
For society to be peaceful, more and more members of society must be peaceful. As leaders, we have a responsibility to set an example, to be an inspiration. A sage once said, "A balanced mind is necessary to balance the unbalanced mind of others."
More broadly, a peaceful society will find a way to live in peace with its natural setting. We all understand the need to protect the environment, to stop polluting it. What prevents us from acting on this understanding is the stock of mental pollutants, such as ignorance, cruelty or greed. Removing such pollutants will promote peace among human beings, as well as a balanced, healthy relationship between human society and its natural environment. This is how religion can foster environmental protection.
Non-Violence: the Key to a Definition of Religion
There are bound to be differences between religions. However, by gathering at this World Peace Summit, leaders of all the major faiths have shown that they want to work for peace. Let peace then be the first principle of "universal religion". Let us declare together that we shall abstain from killing, that we condemn violence. I also urge political leaders to join in this declaration, given the key role they play in bringing either peace or war.. Whether or not they join us, at least let us all make a vow here and now: instead of condoning violence and killing, let us declare that we unconditionally condemn such deeds, especially violence perpetrated in the name of religion.
Certain spiritual leaders have had the sagacity and courage to condemn violence committed in the name of their own faith. There may be different philosophical and theological views of the act of seeking forgiveness or regretting past violence and killing; but the very acknowledgment of violence performed in the past implies that it was wrong and that it will not be condoned in future.
Under the aegis of the United Nations, let us try to formulate a definition of religion and spirituality highlighting non-violence, and refusing to countenance violence or killing. There would be no greater misfortune for humanity than a failure to define religion as synonymous with peace. This Summit could propose a concept of "universal religion" or "non-sectarian spirituality", for endorsement by the UN.
I am sure that this Summit will help focus the world's attention on the true purpose of religion:

Religion sets us not apart;
it teaches peace and purity of heart.​

I congratulate the organizers of this historic Summit for their vision and efforts. And I congratulate the religious and spiritual leaders who have had the maturity to work for reconciliation, giving hope to humanity that religion and spirituality will lead to a peaceful future.
May all beings be free from aversion and be happy.
May peace and harmony prevail.

 

[GihanFX]

ubatath ena ideas, hodai hodai

 

[AtulaSiriwardane]

ubatath ena ideas, hodai hodai

Meka tikak serious ekak..

 

[GihanFX]

Meka tikak serious ekak..

oyata bohoma pin meeka post kalata

 

[AtulaSiriwardane]

oyata bohoma pin meeka post kalata

Pina sampoorna wenne oyaata prayojanayak lebunoth thamai..

 

[madurax86]

Thanks, Ayya

ara makkate?
thanks kiyala wadak na oya eka eka bowa kiyana ewa passe yanne nathuwa pure buddhism hitiyoth hoda nadda?

 

[GihanFX]

Pina sampoorna wenne oyaata prayojanayak lebunoth thamai..

vipassana bawanawa gana mama dahampasaledi igenagena tiyenwa, eeth mama kawadawth sil aragenwath, baawana karalawath naha, patta giyath atta kiyanna epai

 

[AtulaSiriwardane]

vipassana bawanawa gana mama dahampasaledi igenagena tiyenwa, eeth mama kawadawth sil aragenwath, baawana karalawath naha, patta giyath atta kiyanna epai

Man hithanne Mr Goenkage technique eka karana aya hungak innawa suddo.. Video thiyanawa...

 

[AtulaSiriwardane]

vipassana bawanawa gana mama dahampasaledi igenagena tiyenwa, eeth mama kawadawth sil aragenwath, baawana karalawath naha, patta giyath atta kiyanna epai

Do I have to be a Buddhist to practice Vipassana?

People from many religions and no religion have found the meditation course helpful and beneficial. Vipassana is an art of living, a way of life. While it is the essence of what the Buddha taught, it is not a religion; rather, it is the cultivation of human values leading to a life which is good for oneself and good for others.

 

[GihanFX]

Do I have to be a Buddhist to practice Vipassana?

People from many religions and no religion have found the meditation course helpful and beneficial. Vipassana is an art of living, a way of life. While it is the essence of what the Buddha taught, it is not a religion; rather, it is the cultivation of human values leading to a life which is good for oneself and good for others.

malli hari

 

[madurax86]

Man hithanne Mr Goenkage technique eka karana aya hungak innawa suddo.. Video thiyanawa...

man hithanne oya yanne buddhism truth eka kiyala piliganna kamati nathi aya...man dakka ema suddek hamuduru namakata ko choke ekak dala tibba -- owa athuleth wateth mara aul tiyenawa indiawa athulema buddhuhamuduruwo inna kaleth oya anith bawana karayo eka eka mongal wada kala danuth ehema wena athi owa uda wadiya yapenna epa

 

[AIREL SHARON]

Mr siriwardhana ,
are you buddhist?

 

[madurax86]

Do I have to be a Buddhist to practice Vipassana?

People from many religions and no religion have found the meditation course helpful and beneficial. Vipassana is an art of living, a way of life. While it is the essence of what the Buddha taught, it is not a religion; rather, it is the cultivation of human values leading to a life which is good for oneself and good for others.

ehenam eka igena ganna hodama tana buddhist monasteries nemei da?

 

[AtulaSiriwardane]

ehenam eka igena ganna hodama tana buddhist monasteries nemei da?

Monasteries can teach if the have monks who practice Vipassana.. Which Monastery has a Monk who practice Meditation daily.. There are some Forest monasteries with Monks who practice this technique.
And one can't judge any Meditation technique without practicing it. Meditation is not something one can judge intellectually.