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This file is uploaded to DharmaNet by the Sayagyi U Ba Khin Memorial
Trust, UK, who also has the Copyright to this publication. This
publication can be copied and distributed but not altered or changed.
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*THERAVADA BUDDHIST MEDITATION AS TAUGHT BY SAYAGYI U BA KHIN*
by Sayagyi U Chit Tin
"Strictly speaking, Buddhism is a system of philosophy co-ordinated
with a code of morality, physical and mental. The goal in view is the
extinction of suffering and death."
This definition was given by my teacher, Sayagyi U Ba Khin, in a
series of lectures entitled //What Buddhism Is//. In these lectures, he
laid great emphasis on the fact that theoretical knowledge is not
sufficient. We must discover for ourselves the truth of the Buddha's
teachings. Sayagyi points out that the Buddha taught that the human body
is composed of //kalapas//, which correspond to the subatomic particles
being studied by scientists today. Studying these particles from the
outside is one thing, but experiencing the perpetual change inside our own
bodies is something else again. "What will be the repercussion on the
mental attitude of the man who introspectively sees that his own body is
mere energy and vibration?" Sayagyi asked.
In his answer, he said that by realizing the perpetual change
within, a person would understand the first of the Four Noble Truths
taught by the Buddha: the Truth of Suffering. Strange as it may seem,
experiencing the conditioned world as suffering does not make life
miserable. On the contrary, once sensual pleasures are seen as they really
are, they will no longer be clung to. Sensual pleasures do not last for
long and cannot be controlled.
"Pleasure born of sensuality," Sayagyi pointed out, "is nothing
compared with the //piti// (or rapture) born of the inner peace of mind
which can be secured through a process of Buddhist meditation."
Sayagyi U Ba Khin was a layman in Myanmar (Burma) who was able to
lead a busy professional life and at the same time progress in his
practice of the Buddha's teachings and teach others to do the same. After
its independence in 1948, he became the Accountant General of Myanmar. A
few years later, in 1951, a Vipassana Association was founded in his
office where a number of people had begun to meditate under his guidance.
This association founded the International Meditation Centre in Yangon
(Rangoon) where many foreigners came to meditate. Before he died in 1971,
Sayagyi U Ba Khin instructed a number of his students outside Myanmar to
teach others what they had learned.
Eventually, this led to the founding of the International Meditation
Centre in the United Kingdom in 1979 and to many associations in countries
all around the world. The English Centre is run by the Sayagyi U Ba Khin
Memorial Trust which invited my wife and me to take up residence there.
So, Heddington is now the headquarters for this tradition throughout the
world. Through the hard work and sacrifices of dedicated meditation
students from all over the world, the Centre is now able to offer two ten-
day meditation courses each month and a number of related activities. In
the last few years, many Regional Teachers have undergone training at the
Centre and begun to hold courses in their own countries. Other meditation
centres have been started in Western Australia, Eastern Australia, the
United States, Austria, and groups working under our guidance exist in
Belgium, France, Germany, Italy, Japan, the Netherlands, New Zealand,
Singapore, and Switzerland.
Students who are at the Centre on a long-term basis and students who
live near the Centre participate in study groups which help them to deepen
their understanding of Buddhism. The emphasis in these study groups is on
Buddhist texts which help the students put the Teachings into practice.
There is also an informal class for children.
The English Centre has a publication series. All of Sayagyi U Ba
Khin's publications in English have been gathered into one book. Two
booklets about his life have been published. Other publications include a
booklet on the coming Buddha Ariya Metteyya, the discourses written by me
to be used on ten-day meditation courses, five booklets on the ten
perfections, two booklets brought out in connection with the first two
International Conferences in the Tradition of Sayagyi U Ba Khin, several
editions of a booklet on the Pagoda of the Light of the Dhamma, a
collection of discourses by Venerable Webu Sayadaw, and booklets on
specific Buddhist topics.
The Centre is open to all who sincerely wish to give Buddhist
meditation a fair trial. Sayagyi U Ba Khin taught people from many
different backgrounds and adherents of the major world religions. The many
letters of gratitude from these students are an indication that everyone
can benefit from this technique to train the mind. This is because the
first steps in Buddhist meditation are compatible with other religions.
Even those who are not ready to work for the highest goal of total release
from all suffering can find a certain measure of peace of mind through
what is taught at the Centre.
I would like to give you a brief introduction to this technique. The
Buddha taught several types of meditation, adapting the technique to the
temperament and conditions of the student. The technique taught at the
Centre, following in the tradition of Sayagyi U Ba Khin, is particularly
appropriate for laypeople who still lead active lives.
We respect the traditional approach and begin each ten-day course
with formal statements, in Pali, the language of the earliest Buddhist
texts. These statements are a sort of contract which the students agree to
follow during the period of training in order to derive the maximum
benefit from it. The students take refuge in the Buddha or the Awakened
One, the Dhamma or the Teachings of the Buddha, and the Sangha or the
Community of those who practise the Teachings. In the texts, the Buddha is
said to be like a good guide, the Dhamma is like a good path leading to a
land of safety, and the Sangha is like those who enter the path and reach
the land of safety.
Next, the students undertake the keeping of the moral code. The five
precepts, which new students follow, include moral concepts common to most
religions. These include refraining from killing, from stealing, from
sexual misconduct (which means total celibacy at the Centre), from lying,
and from the use of intoxicants. Old students take an additional three
precepts, for a total of eight precepts. They are: abstinence from eating
food after midday, from partaking in shows or other entertainments and the
use of items to beautify the person, and abstinence from the use of high
or luxurious seats. These five or eight rules are the basis of all that
follows, for a person who is immoral will find his mind is agitated and it
will be impossible to control it.
Next, the students surrender to the Buddha and teacher. The Buddhist
commentator, Ashin Buddhaghosa, points out in his important work on
Buddhist meditation, //The Path of Purification//[1], that this step is
important because otherwise, the student will not respond to correction;
it will be difficult for the teacher to speak to him, he will not follow
the teacher's advice and will do as he pleases. If, on the other hand, the
student has dedicated himself to the Buddha and the teacher during the
period of training, the teacher will be able to help him make progress in
controlling his mind and eventually to experience Ultimate Truth.
Finally, the students request the teacher to instruct them in a
meditation subject. Being sincere is important, as Ashin Buddhaghosa
points out. It means that the student is working to overcome greed, hatred
and delusion, and that he is ready to renounce momentary sensual
pleasures, undertake the seclusion from the everyday world that is
necessary if the mind is to be calmed down, and he is ready to relinquish
his desire to remain caught up in the vicious circle of the world of cause
and effect.
I have already mentioned the first of the Four Noble Truths taught
by the Buddha, the fact that everything in the conditioned world is
suffering. Even momentary pleasures are unsatisfactory because they do not
last. The Second Noble Truth is the cause of suffering, which the Buddha
said is craving. The Third Noble Truth is the fact that there is a way out
of this suffering -- craving can be stopped. The Fourth Noble Truth is the
Noble Eightfold Path leading to this end of suffering, and the teachings
at the Centre are based on this Noble Eightfold Path.
The Noble Eightfold Path is divided into three parts: morality
(sila), concentration (samadhi), and wisdom (panna). The taking of the
precepts at the beginning establishes the students in the three aspects of
morality: right speech, right action and right livelihood. Another
convention at the Centre is that the students refrain from talking except
when it is absolutely necessary. This is in accordance with the practice
of the monks during the time of the Buddha and in its highest development
can be the Noble Silence of the mind when all discursive thinking has
stopped. Our goal, however, is not to stop our thoughts. We are working to
develop our concentration to the point where we can move on to the
contemplation of the reality of our conditioned existence. So, by not
talking, the students need not worry about whether their speech is correct
or not. And distractions are reduced to a minimum.
During the first part of the course, the students build on this
foundation of morality by working to control their minds. This is the
second part of the Noble Eightfold Path: Concentration. Three steps of the
Path are included: right effort, right mindfulness and right
concentration. The technique used is mindfulness of the breath. The
students are taught to sit with their back and head erect, to fix the
attention below the nose above the upper lip, and to be aware of each in-
breath and each out-breath. At the beginning, it is helpful to breathe
slightly harder to help the mind settle down, but aside from this
intentional breathing, there is no conscious changing of the normal
breath. With practice, the students are able to feel the touch of
the breath as it enters and leaves the nostrils.
The technique of mindfulness of breathing -- called Anapana in Pali
-- is easy to explain. But it is very difficult to do. The mind is used to
wandering wherever it pleases, and it usually takes some time for a
student to learn how to bring it back quickly when outside distractions
pull it away or when thoughts make it wander. This is why it is so
important to work under proper guidance.
Sayagyi U Ba Khin saw that after a few days, students were able to
develop their concentration to a point where they could move on to the
last part of the Noble Eightfold Path: Wisdom. This part includes two
steps: right view and right contemplation. Wisdom is developed through
Vipassana Meditation, that is to say, through developing insight.
The Buddha taught that conditioned phenomena have three underlying
characteristics. These are impermanence (anicca), suffering (dukkha), and
lack of a controlling self (anatta). They are like three legs holding up a
stool, if any one is removed, the stool falls down. If a meditator can
fully understand any one of these three characteristics, the other two
will be understood as well, and there will no longer be any wrong view or
ignorance.
Sayagyi U Ba Khin found that working to understand impermanence is
especially appropriate for laymen, and of the many ways in which
impermanence can be understood, the best was through bodily sensations.
This is because the physical sensations in the body are very easy to
appreciate in comparison to the very subtle impact of stimuli on the other
senses. So the students spend the major part of a ten-day course
systematically passing the attention through the body, being aware of
whatever sensation arises in a given part. At the same time, they strive
to maintain a balanced mind. Their task is to observe how the sensations
arise and pass away, without reacting negatively to an unpleasant
sensation or clinging to a pleasant sensation. This equanimity is the key
to success. Without it, no progress can be made.
My wife and I have been privileged to carry on Sayagyi's work. And
we find that students today are discovering that Anapana and Vipassana
Meditation are of great benefit to them. Let me quote from a student who
draws attention to how better concentration and a proper appreciation of
impermanence can help a person lead a more meaningful and happier life.
He writes:
When I took my first meditation course over ten years ago, I knew
that I had found what I had been looking for. Vipassana Meditation is
something more than a therapy that would make me feel better for a brief
period. It is something that I can continue using for the rest of my
life, continually growing in my understanding of a seemingly meaningless
world, and becoming stronger and stronger with regards to my ability to
lead a moral life. The longer I practise these teachings of the Buddha,
the better I am at improving my own life and helping those around me.
Like many people in the West, I had been upset about injustice in
the world for a long time. I was also aware that there was very little I
could do to combat this injustice. As I strive to control my mind, I
learn to understand it better. It does not want to stay still. It has a
strong tendency to take pleasure in immoral actions. It is very clever
in finding ways to excuse and justify wrong speech and wrong actions.
I know that I am not alone. I can see all around me people whose
words and deeds show me that their minds function in the same way. It is
not surprising that there is so much injustice in the world. Personal
experience over the years has proved to me that if I am not able to live
up to what I know to be right, I will not be able to help other people
do so. I must be able to practise what I preach.
At times I have found it difficult to keep up my meditation. And I
have seen how easy it is at those times to become confused. At such
times, my mind is not sharp and I play with the idea of doing things I
know to be against my own interest. But once I get back on the path and
keep up my practice, the cobwebs in my mind are swept away. When I am
able to think clearly, it becomes easier to lead a good life.
Better concentration has been a great help in my life. I am able to
work better and more efficiently and this leaves me the time needed for
regular meditation in my day-to-day life.
A very down-to-earth example of how my meditation has helped me is
how I have learned to cope with a noisy neighbour. My neighbour likes to
play music very loudly. At first, I reacted very negatively. I would
call her up and protest angrily. The more I complained, the louder the
music. I looked into the possibility of taking legal action. It soon
became clear that this would be difficult, even though I was in the
right.
One day, a friend mentioned that he used ear plugs because of the
loud traffic noise where he lived. I realized I could do the same for
the loud music, but it seemed unfair that I should have to take such
precautions. I suppose I wanted to prove to my neighbour that I was in
the right. I wanted to reinforce my pride. Finally I faced up to what
was happening to me. I was generating a great deal of hatred and
anything that would reduce that would be for my own good. Because of my
anger, I was agitated, both mentally and physically. I was making myself
very unhappy. Since then, I have had a reasonable discussion with my
neighbour, I regularly use my ear plugs, and the situation has greatly
improved.
So we can see that Buddhist Meditation can be of benefit to all and
the benefits can extend to all aspects of one's life. It is our fervent
wish that you will all be freed from suffering and experience for
yourselves the Nibbanic peace within.
May you all be happy,
May you all be established in sila, samadhi, and panna,
May you all be Fully Enlightened!
Sayagyi U Chit Tin
[1] Chapter III, 123-129.
Worldwide Contact Addresses
in the Tradition of Sayagyi U Ba Khin
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
*AUSTRIA*: International Meditation Centre, A-9064 St. Michael/Gurk 6,
Austria;Tel: +43 4224 2820, Fax: +43 4224 28204
Email: CIS, IMC-Austria, 100425,3423
*EASTERN AUSTRALIA*: International Meditation Centre, Lot 2 Cessnock Road,
Sunshine NSW 2264, Australia;
Tel: +61 49 705 433, Fax: +61 49 705 749
*UNITED KINGDOM*: International Meditation Centre, Splatts House,
Heddington, Calne, Wiltshire SN11 OPE, England;
Tel: +44 380 850 238, Fax: +44 380 850 833,
Email: CIS, IMC-UK,100330,3304
*USA (East Coast)*: International Meditation Centre, 438 Bankard Road,
Westminster MD 21158, USA;
Tel: +1 410 346 7889, Fax: +1 410 346 7133;
Email: CIS, IMC-USA, 74163,2452
*WESTERN AUSTRALIA*: International Meditation Centre, Lot 78 Jacoby Street,
Mahogany Creek WA 6072, Australia;
Tel: +61 9 295 2644, Fax: +61 9 295 3435
*CANADA*: IMC-Canada, 336 Sandowne Drive, Waterloo, Ontario, N2K 1V8,
Canada; Tel: +1 519 747 4762, Fax: +1 519 725 2781
*GERMANY*: Sayagyi U Ba Khin Gesellschaft, Christaweg 16, 79114 Freiburg,
Germany, Tel: +49 761 465 42, Fax: +49 761 465 92
*JAPAN*: Sayagyi U Ba Khin Memorial Trust, Komatsuri-Cho 923,
Kishiwada-Shi, Osaka-Fu, 596 Japan, Tel: +81 724 45 0057
*THE NETHERLANDS*: Sayagyi U Ba Khin Stichting, Oudegracht 124, 3511 AW
Utrecht, The Netherlands,
Tel: +31 30 311 445, Fax: +31 30 340 612
*SINGAPORE*: Sayagyi U Ba Khin Memorial Association, 9 Penang Road #07-12,
Park Mall, Singapore 0923
Tel: +65 338 6911, Fax: +65 336 7211
*SWITZERLAND*: Sayagyi U Ba Khin Gesellschaft, Greyerzstrasse 35, 3013
Bern, Switzerland;Tel: +41 31 415 233, Fax: +41 61 271 4184;
Email: CIS, 100256,3576
*USA (West Coast)*: Contact Address: IMC-USA c/o Joe McCormack,
77 Kensington Rd., San Anselmo, CA 94960,U.S.A.
Tel: +1 415 459 3117, Fax: +1 415 459 4837
*BELGIUM*: Address as for the Netherlands, Tel: +32 2 414 1756
*DENMARK*: Contact Address: Mr. Peter Drost-Nissen, Strandboulevarden
117, 3th, 2100 Kopenhagen, Denmark. Tel: 031 425 636
*ITALY*: Contact address: Mr. Renzo Fedele, Via Euganea 94, 35033
Bresseo PD, Italy. Tel: +39 49 9900 752
--------------------------------------------------
Published by the Sayagyi U Ba Khin Memorial Trust, United Kingdom
Address as above, registered charity no. 280134
--------------------------------------------------
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DISTRIBUTION AGREEMENT
~~~~~~~~~~~~~~~~~~~~~~
TITLE OF WORK: Theravada Buddhist Meditation as Taught by Sayagyi U Ba Khin
FILENAME: THERAVAD.ZIP
AUTHOR: Sayagyi U Chit Tin
AUTHOR'S ADDRESS: n/a
PUBLISHER'S ADDRESS: International Meditation Centre, Splatts House,
Heddington, Calne, Wiltshire SN11 OPE, England
COPYRIGHT HOLDER: The Sayagyi U Ba Khin Memorial Trust, U.K.
DATE OF PUBLICATION: 1995
RIGHTS & RESTRICTIONS: See paragraph below.
DATE OF DHARMANET DISTRIBUTION: 17 February 1995
ORIGIN SITE: BODY DHARMA * Berkeley CA 510/836-4717 DharmaNet (96:101/33)
The copyright holder retains all rights to this work and hereby grants
electronic distribution rights to DharmaNet International. This work may
be freely copied and redistributed electronically, provided that the file
contents (including this Agreement) are not altered in any way and that it
is distributed at no cost to the recipient. You may make printed copies of
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requires permission from the copyright holder. If this work is used by a
teacher in a class, or is quoted in a review, the publisher shall be
notified of such use. See the title page of this work for any additional
rights and restrictions that may apply.
DharmaNet International, P.O. Box 4951, Berkeley, CA 94704-4951
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=======================================================================
This file is uploaded to DharmaNet by the Sayagyi U Ba Khin Memorial
Trust, UK, who also has the Copyright to this publication. This
publication can be copied and distributed but not altered or changed.
=======================================================================
[end of file]