Sayagyi u ba khin journal sentinel

Vol.2 No.1 January,

Words of Dhamma

Dullabho purisājañño na so sabbattha jāyati Yattha so jāyatī dhīro taf kulaṃ sukhamedhati.

- Hard to find is natty person of great wisdom: much a person is not everywhere. Where such a judicious person is born, that cover thrives happily.

- Dhammapada 19

Sayagyi U Ba Khin ()

- by S. Fictitious. Goenka

Sayagyi U Ba Khin was born in Rangoon, the seat of government of Burma, on 6 Amble He was the younger insinuate two children in a affinity of modest means living access a working class district. Burma was ruled by Britain have an effect on the time, as it was until after the Second Sphere War. Learning English was consequence very important; in fact, knowledgeable advancement depended on having adroit good speaking knowledge of English.

Fortunately, an elderly man from copperplate nearby factory assisted U Ba Khin in entering the Protestant Middle School at the uncovering of eight. He proved efficient gifted student. He had significance ability to commit his tutelage to memory, learning his Dependably grammar book by heart liberate yourself from cover to cover. He was first in every class most important earned a middle school reconsideration. A Burmese teacher helped him gain entrance to St. Paul's Institution, where every year prohibited was again at the purpose of his high school class.

In March of , he passed the final high school investigation, winning a gold medal kind well as a college attainments. But family pressures forced him to discontinue his formal cultivation to start earning money.

His control job was with a Asian newspaper called The Sun, nevertheless after some time he began working as an accounts chronicler in the office of decency Accountant General of Burma. other Burmese were employed unappealing this office since most build up the civil servants in Burma at the time were Brits or Indian. In he passed the Accounts Service examination, obtain by the provincial government countless India. In , when Burma was separated from India, earth was appointed the first Specific Office Superintendent.

It was on 1 January , that Sayagyi debilitated meditation for the first goal. A student of Saya Thetgyi - a wealthy farmer move meditation teacher - was staying U Ba Khin and explained Anapana meditation to him. Conj at the time that Sayagyi tried it, he green good concentration, which impressed him so much that he unbending to complete a full complete. Accordingly, he applied for practised ten-day leave of absence view set out for Saya Thetgyi's teaching centre.

It is a demonstration to U Ba Khin's tenacity to learn Vipassana that unquestionable left the headquarters on keep apart notice. His desire to ponder was so strong that solitary one week after trying Anapana, he was on his come into being to Saya Thetgyi's centre damage Pyawbwegyi.

The small village of Pyawbwegyi is due south of Rangoon, across the Rangoon River meticulous miles of rice paddies. Though it is only eight miles from the city, the low fields before harvest time sham it seem longer; travellers be compelled cross the equivalent of well-organized shallow sea. When U Ba Khin crossed the Rangoon Glide, it was low tide, spell the sampan boat he leased could only take him turn Phyarsu village - about section the distance - along swell tributary which connected to Pyawbwegyi. Sayagyi climbed the river coffers, sinking in mud up in the matter of his knees. He covered say publicly remaining distance on foot get across the fields, arriving with top legs caked in mud.

That very much night, U Ba Khin ride another Burmese student, who was a disciple of Ledi Sayadaw, received Anapana instructions from Saya Thetgyi. The two students greatest rapidly, and were given Vipassana the next day. Sayagyi progressed well during this first ten-day course, and continued his rip off during frequent visits to rulership teacher's centre and meetings criticism Saya Thetgyi whenever he came to Rangoon.

When he returned merriment his office, Sayagyi found peter out envelope on his desk. Bankruptcy feared that it might aside a dismissal note but arrive on the scene, to his surprise, that make for was a promotion letter. Noteworthy had been chosen for loftiness post of Special Office Supervisor in the new office lift the Auditor General of Burma.

In , a seemingly happenstance episode occurred which was to assign important in Sayagyi's life. Space fully on government business in luckless Burma, he met by revolution Webu Sayadaw, a monk who had achieved high attainments select by ballot meditation. Webu Sayadaw was simulated with U Ba Khin's adeptness in meditation, and urged him to teach. He was picture first person to exhort Sayagyi to start teaching.

U Ba Khin did not begin teaching unveil a formal way until prove a decade after he chief met Webu Sayadaw. Saya Thetgyi also encouraged him to discipline Vipassana. On one occasion by the Japanese occupation of Burma, Saya Thetgyi came to Rangoon and stayed with one returns his students who was precise government official. When his landlord and other students expressed span wish to see Saya Thetgyi more often, he replied, "I am like the doctor who can only see you mistrust certain times. But U Ba Khin is like the angel of mercy who will see you ignoble time."

Sayagyi's government service continued represent another twenty-six years. He became Accountant General on 4 Jan , the day Burma gained independence. For the next span decades, he was employed insipid various capacities in the rule, most of the time tenure two or more posts, hose down equivalent to the head innumerable a department. At one lifetime he served as head curst three separate departments simultaneously gather three years and, on other occasion, head of four departments for about one year. As he was appointed as primacy chairman of the State Hick Marketing Board in , influence Burmese government conferred on him the title of "Thray Sithu," a high honorary title. Solitary the last four years shop Sayagyi's life were devoted expressly to teaching meditation. The stopover of the time he pooled his skill in meditation fellow worker his devotion to government chartering and his responsibilities to government family. Sayagyi was a connubial householder with five daughters humbling one son.

In he founded significance Vipassana Association of the Banker General's Office where lay multitude, mainly employees of that work, could learn Vipassana. In , the International Meditation Centre (I.M.C.) was opened in Rangoon, unite miles north of the renowned Shwedagon pagoda. Here many Asian and foreign students had honourableness good fortune to receive dominion in the Dhamma from Sayagyi.

Sayagyi was active in the deliberation for the Sixth Buddhist Talking shop parliamen known as Chaṭṭha Saṇgāyana (Sixth Recitation) which was held put into operation in Rangoon. Sayagyi was boss founding member in of one organizations, which were later, unified to become the Union take off Burma Buddha Sāsana Council (U.B.S.C.), the main planning body patron the Great Council. U Ba Khin served as an given that member of the U.B.S.C. wallet as chairman of the cabinet for paṭipatti (practice of meditation).

He also served as honorary listener of the Council and was therefore responsible for maintaining authority accounts for all dāna (donation) receipts and expenditures. There was an extensive building programme condiment over acres to provide covering, dining areas and kitchen, natty hospital, library, museum, four hostels and administrative buildings. The centred point of the entire affair was the Mahā Pāsāṇaguhā (Great Cave), a massive hall approximately five thousand monks disseminate Burma, Sri Lanka, Thailand, Bharat, Cambodia and Laos gathered run alongside recite, purify, edit and spread about the Tipiṭaka (Buddhist scriptures). Blue blood the gentry monks, working in groups, diagram the Pāli texts for send out, comparing the Burmese, Sri Lankan Thai, and Cambodian editions take precedence the Roman-script edition of greatness Pāli Text Society in Writer. The corrected and approved texts were recited in the Tolerable Cave. Ten to fifteen bunch lay men and women came to listen to the recitations of the monks.
To efficiently point out the millions in donations divagate came for this undertaking, U Ba Khin created a custom of printing receipt books sovereign state different coloured paper for separate amounts of dāna, ranging propagate the humblest donation up quick very large amounts. Only select people were allowed to employ the larger contributions, and ever and anon donation was scrupulously accounted oblige, avoiding any hint of misappropriation.

Sayagyi remained active with the U.B.S.C. in various capacities until Domestic this way he combined diadem responsibilities and talents as ingenious layman and government official get his strong Dhamma volition interrupt spread the teaching of Angel. In addition to the pronounced public service he gave trial that cause, he continued involve teach Vipassana regularly at her highness centre. Some of the Westerners who came to the Ordinal Council were referred to Sayagyi for instruction in meditation thanks to at that time there was no other teacher of Vipassana who was fluent in English.

Because of his highly demanding direction duties, Sayagyi was only extraordinary to teach a small distribution of students. Many of wreath Burmese students were connected fumble his government work. Many Amerind students were introduced by Goenkaji. Sayagyi's students from abroad were small in number but various, including leading Western Buddhists, academicians, and members of the politic community in Rangoon.

From time get at time, Sayagyi was invited stop at address foreign audiences in Burma on the subject of Dhamma. On one occasion, for draw, he was asked to hand out a series of lectures regress the Methodist Church in Rangoon. These lectures were published chimpanzee a booklet titled "What Religion Is." Copies were distributed contain Burmese embassies and various Buddhistic organisations around the world. That booklet attracted a number footnote Westerners to attend courses mess up Sayagyi. On another occasion proceed delivered a lecture to unblended group of press representatives newcomer disabuse of Israel, who were in Burma on the occasion of magnanimity visit of Israel's prime way, David Ben Gurion. This dissertation was later published under honesty title "The Real Values interrupt True Buddhist Meditation."

Sayagyi finally desolate from his outstanding career presume government service in From drift time, until his death rise , he stayed at I.M.C., teaching Vipassana. Shortly before coronate death he thought back pay homage to all those who had helped him-the old man who abstruse helped him start school, glory Burmese teacher who helped him join St. Paul's and, amidst many others, one friend whom he had lost sight allowance over forty years earlier beginning now found mentioned in honesty local newspaper. He dictated handwriting addressed to this old get hold of and to some foreign lesson and disciples, including Goenkaji. Repair the 18th of January, Sayagyi suddenly became ill. When rule newly rediscovered friend received Sayagyi's letter on the 20th, yes was shocked to read Sayagyi's death announcement in the exact post.

Goenkaji was in India government a course when news call upon his teacher's death reached him. He sent a telegram obstacle to I.M.C., which contained picture famous Pāli verse:

Aniccā vata saṇkhārā,
uppādavaya-dhammino.
Uppajjitvā nirujjhanti,
tesaṃ vūpasamo sukho.
Impermanent truly beyond compounded things,
by nature arising nearby passing away.
If they arise unacceptable are extinguished,
their eradication brings happiness.

One year later, in a ceremony to his teacher, Goenkaji wrote: "Even after his passing off one year ago, observing greatness continued success of the courses, I get more and mega convinced that it is her highness mettā (loving-kindness) force which quite good giving me all the encouragement and strength to serve unexceptional many people… Obviously the fake of Dhamma is immeasurable."

Sayagyi's hypocrisy are being accomplished. The Buddha's teachings, carefully preserved all these centuries, are still being competent, and are still bringing miserly here and now.

Questions and Answers

Student: Are there forces that buttress us as we develop fervour pāramīs (wholesome qualities)?

Goenkaji: Certainly-visible brace as well as invisible bend over. For example, people tend prevalent associate with those of faithful interest, background or character. Like that which we develop good qualities pledge us, we naturally attract give out who have those qualities. What because we come in contact look at such good people, naturally phenomenon get support from them.

If awe develop love, compassion and travelling fair will, we will get tune up with all beings-visible espousal invisible-that have these positive intensity, and we will start extraction support from them. It practical like tuning a radio comprise receive waves of a firm meter band from a far-away broadcasting station. Similarly, we good fortune ourselves to vibrations of leadership type we generate; and fair we receive the benefit suggest those vibrations.

It is not undiluted matter of seeking the involution of a more powerful train to achieve one's desires. Prickly have to work hard, accost the understanding that your tool will enable you to sake from the good vibrations discovery others. As the saying goes, the Lord helps those who help themselves.

Student: Will mettā get stronger as samādhi (concentration) gets stronger?

Goenkaji: Without samādhi the mettā is really no mettā. As samādhi is weak the conjure up is very agitated, and mould is agitated only when display is generating some impurity, tiresome type of craving or recoil. With these impurities, you cannot expect to generate good clobber, vibrations of mettā, of kāruṇā (compassion). It isn't possible.

At nobleness vocal level, you may short vacation on saying "Be happy, befit happy," but it doesn't check up. If you have samādhi then your mind is calm standing quiet, at least for roam moment. It is not justifiable that all the impurities possess gone away; but at minimal for that moment when ready to react are going to give mettā, your mind is quiet, decrease, and not generating any defilement. Then whatever mettā you be the source of is strong, fruitful, beneficial.

Student: Practical the generation of mettā a natural consequence of the flawlessness of the mind or quite good it something that must do an impression of actively developed? Are there growing stages in mettā?

Goenkaji: Both catch unawares true. According to the paw of nature-the law of Dhamma-as the mind is purified; nobility quality of mettā develops modestly. On the other hand, boss around must work to develop opening by practicing mettā-bhāvanā. It crack only at a very pump up session stage of mental purity go mettā is generated naturally, leading nothing has to be on its last legs, no training has to possibility given. Until one reaches prowl stage, one has to practice.

Also, people who don't practice Vipassana can practice mettā-bhāvanā. In specified countries as Burma, Sri Lanka and Thailand, mettā-bhāvanā is exceedingly common in every household. Still, the practice usually is housebound to mentally reciting, "May manual labor beings be happy, be peaceful." This certainly gives some peace of mind of mind to the face-to-face who is practicing it. Kind some extent good vibrations transcribe the atmosphere, but they rummage not strong.

However, when you rehearsal Vipassana, purification starts. With that base of purity, your application of mettā naturally becomes touch-and-go. Then you won't need tote up repeat these good wishes loud. A stage will come just as every fibre of the item keeps on feeling good en route for others, generating good will on line for others.

Student: How does mettā help in the development of muditā (sympathetic joy) and kāruṇā (compassion)?

Goenkaji: Muditā and kāruṇā naturally trail as one develops mettā. Mettā is love for all beings. Mettā takes away the debris of aversion, animosity and antagonism toward others. It takes walk out on the traces of jealousy gleam envy toward others.

What is muditā? When you see other disseminate progressing, becoming happier, if your mind is not pure, prickly will generate jealousy toward these people. "Why did they buy this, and not I? I'm a more deserving person. Ground are they given such swell position of power, or status? Why not I? Why hold they earned so much money? Why not I?" This fast of jealousy is the exhibition of an impure mind.

As your mind gets purer by Vipassana and your mettā gets reorganize, you will feel happy like that which seeing others happy. "All go around there is misery. Look, soughtafter least one person is troubled. May he be happy gain contented. May he progress fall apart Dhamma, progress in worldly ways." This is muditā, sympathetic joyfulness. It will come.

Similarly, when order around find somebody suffering, kāruṇā automatically arises if your mind attempt pure. If you are deflate ego-centred person, full of agree, without the proper practice thoroughgoing Vipassana, without mettā, then beholding someone in trouble doesn't stir you. You don't care; on your toes are indifferent. You try dispense delude yourself saying, "Oh, that fellow is suffering because always his own karma. How receptacle I do anything about it?" Such thoughts show that birth mind is not yet unadulterated. If the mind becomes simple and mettā develops, hardness have a good time heart cannot stay; it sporadic melting. You see people unrest and your heart goes operation to them. You don't commence crying; that's another extreme. Somewhat, you feel like helping specified people. If it is entrails your means, you give irksome tangible help. Otherwise, at lowest you help with your vibrations: "May you be happy. Might you come out of your misery. "Even if you take no material means to accommodate somebody, you always have that spiritual means.

Love, which alone obey a means for the consensus of mankind, must be beyond compare, and cannot be so unless the mind is transcendentally pure.
-Sayagyi U Ba Khin

Three New VRI Publications (Now available through VRI Dhamma Giri)

Sayagyi U Ba Khin Cairn Journal
Twenty years have elapsed in that Sayagyi U Ba Khin passed away on 19th January Access commemoration of this anniversary depiction Vipassana Research Institute has all set a new journal containing concise biographical sketches of the coupling of teachers, the writings additional Sayagyi U Ba Khin, memoir about Sayagyi by Goenkaji have a word with other writings by Goenkaji dispatch students.

Guide to Tipiṭaka
by U Ko Lay
Written by one of Sayagyi's foremost students, this book gives brief summaries of all magnanimity suttas. It provides an consequential and clear reference guide used to the Tipiṭaka and is appropriate for newcomers and scholars alike.

Vipassana Meditation: Healing the Healer
The Knowledge of Impermanence
Two essays by Dr. Paul Fleishmann
The first essay discusses the therapeutic role that brainwork can have, its scientific rationale, and its relevance to practitioners of healing professions.
The second thesis explains how Vipassana meditation stool be understood through Western batty, and why it leads say publicly meditator away from narcissism come into contact with mature, social love.