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ANNUAL MEETING: Dhamma Thali, India January 3, 1993

Questioner: How does one develop compassion in oneself and how do we encourage it in others?

Goenkaji: Compassion and purity go together. If there is no purity, you can’t generate compassion. By practising Vipassana, you purify your mind, and that will help to develop your quality of compassion. To help others to generate compassion is difficult. We can’t do anything to help others to develop their good qualities.

But still, there is a way to do both. When you practise Vipassana on a course you purify your mind, and then on the last day you practise mettā. Going back home, after you practise for one hour, you practise a few minutes of mettā. However, if you give ten days of your life to serve in a Vipassana course, then for all the ten days you get an opportunity to generate mettā, to generate compassion for all the students. And this is how one develops compassion.

This is also how you can help others to generate compassion, because you are helping them to practise Vipassana properly. And as they purify their minds by the practice of Vipassana, they also will start generating compassion. This is the only way I see. §

Is there such a thing as a purely physical affliction, or are all physical afflictions saṅkhāras?

Physical afflictions have many causes. Saṅkhāra is one amongst these many causes. For example, say the atmosphere, the climate, doesn’t suit you and you start getting some unpleasant sensation in the body. Or you hit yourself, you fall down, break your leg, and you get an unpleasant sensation. Or you take some food which doesn’t suit you and you get unpleasant sensations. In this way, there are many reasons, of which saṅkhāra is one.

Not all the sensations you experience in the body are because of your past kammas. But in a very broad sense, we can say that all the sensations you feel are your kamma-saṅkhāras. Say a hot climate does not suit you and you go out in the burning sun and come back with a headache. This is your kamma-saṅkhāra of this present moment. You have acted in this way, and so you have to suffer. Or a certain food doesn’t suit you, yet you have taken that food, and you feel pain as a result. This is your saṅkhāra, your present saṅkhāra.

When we talk of past saṅkhāras coming up to the surface, it doesn’t mean that all the pains that you experience are due to these past saṅkhāras. §

You have always emphasized that we should have compassion towards the cruel. But in view of the large-scale violence and killing of innocent people that is going on all around, what role can we perform as students of Vipassana, as Dhamma servers, trustees or ATs?

A very important question, no doubt. But at this stage, when Vipassana is just finding its roots, it is difficult. We don’t have that much strength to try to change society.

There are two aspects of Dhamma. One aspect of Dhamma is purification of the individual. Another aspect is purification of the society. Both are important. But to purify the society, the purification of the person is a prerequisite. Unless individuals are purified—unless they have love, compassion and goodwill for others—we can’t expect a true Dhammic society.

So at this stage we are trying to introduce Vipassana in India and the rest of the world. A time will certainly come when on a large scale, these very meditators can play a major role. But even now, individually, if people find that they can help in some kind of work to extinguish the fire, they can go ahead and do that. Help on a larger scale is difficult at this stage. We should not take on things which we can’t manage. §

You have repeatedly clarified the principles that should govern the relationship between assistant teachers and trust members. It is found that some trusts want to work totally independent of any guidance from the ATs, to the point of excluding ATs from meetings and decision-making. There is a feeling that ATs have no role to play in guiding the trust. What degree of involvement is appropriate for assistant teachers in the running of centres?

Dhamma is a middle path. There are two problems which have come from the two extremes. A few years back, the problem was that many trust members came and complained, "In every meeting, the assistant teachers try to dominate and assert their viewpoint. They try to give orders, and we are helpless. We can’t do anything." That was one extreme. Now I hear about another extreme, that they don’t care about the assistant teachers and want to carry on in their own way.

A teacher should always be present. The assistant teachers of the area of the trust must always be present. They should be invited whenever a trust meeting is going on. But they should not interfere. Let the trustees discuss and make decisions. When an assistant teacher finds something which is going totally against Dhamma, then very politely they can point out, "No, this is not good, this is not Dhamma." But otherwise, in the mundane field, whatever things are happening, let them happen. Come out of these two extremes and have a middle path. It will be helpful to both the trustees and the assistant teachers. §

Some students still do not understand the significance of dāna. When courses are given freely, they tend to think, "Well, the services are free, why give dāna?" We seek your guidance on this problem.

There are two extremes. One extreme is that you charge for the food, lodging, etc., and you tell everybody, "These are the expenses for our service to you, so you must give us this much. Otherwise how can we run this organization?" This is prohibited. This is one extreme.

Now, another extreme is that you boast, "We don’t take anything from you." Then people would think that perhaps a big foundation is behind the organization, or perhaps some government secret service is giving money for its own purpose, so why should they give dāna ?

Between these two extremes there should be a middle path. No charges should be made—this point should be very clear. But at the same time, the organization runs only on the dāna of the students. Those who benefit and feel that this ball should keep rolling for the good of others will automatically give a donation. Only when they give will this work continue. This point should be made very clear to the students, without pressing them for dāna.

There are cases, especially in this country, where people are so poor that every day they are living hand to mouth. They live solely by their meagre daily earnings. If such people come to a course for ten days, they lose their daily wages; that in itself is a big sacrifice. To expect any dāna from them is totally inhuman. If such a person gives even one rupee, it is very good, because this is a great pāramī, much greater than when a millionaire gives a thousand, or even one lakh rupees.

Leave it this way. But make this point very clear: Our organizations are run only on the free-will donations of the students, there is no other source of income. § It is found that students drop out after one or two courses. How can this trend be prevented?

This is because of the fact that every individual has both good qualities as well as bad qualities. People come to Vipassana courses to strengthen their good qualities and to eradicate the bad ones. They get helped by Vipassana, in one or two courses. But after all, they have such a big stock of bad qualities. These start overpowering them. When these impurities start overpowering a student, one understands fully well at the intellectual level that one should practise Vipassana to come out of misery. Yet because one is overpowered by one’s own impurities, it becomes difficult. This is quite natural, we see this everywhere.

This will continue to some extent. People will progress slowly—they may take two steps and then fall down, and get up again; then again take two steps, and again fall down. Later they will reach the stage where they are so strong they can’t fall down. It takes time.

As for the practical solution to the present problem there is one thing: Even if a student stops meditating every morning and evening, if they still come to a weekly group sitting, their battery will get charged and they will start working again. So this weekly sitting is very beneficial in helping to solve this problem. In every town, every village, every neighbourhood, there should be at least one person who can give time to remind people, "Tomorrow there is a weekly joint sitting." This will help people. Many of them do not come merely out of laziness. It is not that they are very busy or that something stops them from coming. If you simply encourage them, they will come.

Another thing we have found helpful is these one-day courses with Anapana, Vipassana, mettā, and a short discourse. The students get refreshed by such courses, their batteries gets charged. This should be encouraged. It will be helpful. §

Our residence is in the midst of a crowded city which makes it difficult to meditate. Is there any way to keep such outside disturbances out of our meditation?

[Laughs.] As I said, either you change your residence—run away from the noise of the city—or you become so powerful that you can stop all noises around you. Neither is possible. You have to live in society in the same circumstances where you have been living. You have to strengthen yourself and learn how to ignore all these disturbances. In the same way that a lotus living in water is not affected by the water, you can ignore all these disturbances. For example, right now we are talking and a bird is chirping outside. This bird does not disturb us—we are busy with our discussion. In the same way, we may be busy with our meditation. Let any noise be there, we continue our meditation. One has to train oneself. One has to live in the world full of disturbances, and in spite of this maintain peace and harmony within. §

Please explain the significance of Dhamma service in the courses. What is the role of the Dhamma servers—their relationship amongst themselves, and with trustees and assistant teachers? And what training and facilities do they require?

Dhamma service is a very important part of the practice of Dhamma. When you come to a course of ten days and practise Vipassana, you are purifying your mind. You are strengthening your mind, so that you can apply the practice in your daily life. If you can’t apply Dhamma in daily life, coming to a course becomes another rite, ritual or religious ceremony, which will be ineffective.

Having learned Vipassana at a centre, you go out in the world where things are so unpleasant, and everything goes totally against your wishes or your dreams. You are shaken and can’t face this. It is so difficult. So one gets a very good opportunity coming to give Dhamma service at a ten-day course—the atmosphere is so congenial and now you can apply your Dhamma.

When you serve for ten days, you apply what you have learned in your ten-day course. You deal with the same things that you have to deal with outside: how to deal with people—with the students, with the teacher, with the other Dhamma servers, with the trustees. What is your behaviour in such situations? You make mistakes, and you learn from them. Again you make a mistake, and again you rectify it. This is how you learn. This is the practical aspect of applying Dhamma in life. Another important thing is that while you are giving service to Dhamma, Dhamma service, this is a part of dāna—dhammadāna. Sabbadānaṃ dhammadānaṃ jināti— The dāna of Dhamma excels all other dāna. You are giving the dāna of Dhamma. The teacher is teaching, this is good. Somebody has given a donation, this also is good. But then there must be people to serve at that time. So you are a part of this, you are serving. This is your donation.

The donation of your service, I would say, is much more valuable than the donation of your money. It is the intention which is most important. The Buddha said, Cetanā ahaṃ, bhikkhave, kammaṃ vadāmi—Volition, O monks, I call kamma. When you give dāna, your intention is, "With my money, so many people will benefit. I can give money to quench the thirst of someone, or give food or medicine to someone. These are very good deeds. But here I see, when I give money, so many people come out of their misery, their impurities. My money is used in a very wholesome way." So this kind of volition in the mind goes to the credit of your kamma.

But when you are here for ten days, every moment you are giving service, and you are giving service with the volition, "May more and more people benefit." This volition continues for ten days, so the proportion of time you spend in generating this volition is much greater than when you gave the dāna of money. I am not saying, "Don’t give dāna of money." Otherwise how will courses run? But between the two, the donation of service, Dhamma service, is much more beneficial.

I have found something else from my own experience, and from the experience of many students also: For a number of years I was a Dhamma server assisting my teacher; I would just translate his words. On his instruction, I would go to the students and discuss their problem—such kinds of jobs. I found that this was so helpful to me. After sitting a course of ten days, and then giving service to the students for ten days, my meditation became very strong. And I have heard this as well from many students. They keep saying, "I have given service for ten days at a Vipassana course, and my meditation has become very strong, my Dhamma has become very strong." This is natural, it happens like this.

I would say that every student should make it a point to spare some time for serving people in Dhamma. To take course after course while doing nothing for Dhamma service is not a healthy way of developing in Dhamma. Take courses, but also spare time for serving in Dhamma. This is very important.

The relationship amongst servers, with the teachers, with the trustees—all this has to be learned here "in the field." It is fieldwork! Of course proper guidance should be given to the Dhamma server.

Quite often a student has taken just one course, and then out of enthusiasm comes to give service on the next course. One is not very mature so he or she starts behaving in a wrong way—like a policeman, shouting at the students.

This is harmful for him because he is generating such a wrong volition, harmful to the students, and harmful to the entire atmosphere. The students will get discouraged, they won’t know that this person has taken only one course. They will think, "Because he is giving service, he must be a very responsible person in the organization, and look how he is behaving! What sort of meditation is this, then? If it could not help improve even their own servers, how can it help me to improve?" This kind of behaviour will discourage people from practising Vipassana. Therefore, proper guidance must be given, if possible, before people join a course to serve others in Dhamma. You can have some sort of manual. Something was made I think, some time back. Keep reviewing it. Every Dhamma server should be required to read it, and you should discuss with them to make sure they have understood it properly. Now proper facilities: Yes, this is another very important issue. I have seen in many centres that due to the increasing number of students, the facilities are limited, so the worst sufferer is the Dhamma server. Frequently he has to move his baggage and his bedding from room to room, or from a building to a tent outside. Poor chap, he has no proper place to live. How can we expect someone to serve properly when there are no proper facilities? I would say that every centre should make it a point to have proper, regular facilities for the servers, females as well as males—separately. This is very important. §

What contribution can we make in the spread of Dhamma?

The best contribution is to help yourself. Get established in Dhamma, and see that people start appreciating Dhamma by seeing your way of life, "Look, before going to Dhamma, this person was one way, and now what a big change has come! A change for the better has come!" If they find that there is no change in this person, or he or she has become worse and started generating ego now, thinking, "I am a grand Vipassana meditator. I am a very purified person!"—then they will run away from Dhamma. In trying to spread Dhamma, no purpose will be served.

Each individual is a representative of Dhamma, so each individual has to be very careful. If one is a Vipassana meditator, or somebody in the Vipassana organization with more responsibility, then one is in the limelight now. People will look at you, at your behaviour, your way of life, your way of dealing with things. And if they find defects in you, this will make people run away from Dhamma. To encourage people, the best thing is to become an ideal person yourself. People will get encouragement from this.

Giving information to people that there is something like this going on, that there is a technique which can help us to come out of our misery—this information is very important. In the West you have started to have public talks, showing videotapes—a few people gather, and there are people to answer questions. In this way also, people should hear about Dhamma. A large number of people, the vast majority, do not even know that there is something like this going on. This information should be offered in a very humble way. This will help. § I want to wind up my business activities which are very spread out, but I am finding it very difficult. I am told my time is not opportune, that I will have to wait. Do all the stars and other planets influence me in this?

[Laughs.] The stars are so far away! Why get frightened by these stars? They are not going to harm you in any way. You harm yourself, actually. But why are you thinking of running away from the responsibility of your business? This is not the proper thing. The time has not arrived for most of the students to come out of their householder’s life and livelihood. At this stage, I would say, we want good householders—good, ideal householders—living in society, taking care of all their responsibilities, yet living a very good life.

When society starts improving in this way, and more and more Vipassana people fulfil their responsibilities in a proper way, then out of this good society, people will come out, and leave the householder’s life. To leave the house for one’s own liberation, and to also help others, is an ideal thing; we are not against this. But at the same time, a good society must be created. A larger number of ideal householders should be created. So running away at this stage is no solution, escape is no solution. Be in society, and yet be aloof; do not become attached. §

No doubt through Vipassana one observes and experiences physical reactions at the body level. How does this technique help to purify the mind itself, which is the main objective?

You see, as you learn in Vipassana courses, at a very deep level, the mind keeps experiencing the sensations on the body; day and night. And it has become a prisoner of its own habit pattern—when it experiences these sensations, it keeps reacting to them. If the sensations are perceived to be pleasant, the mind will react with craving. If the sensations are perceived as unpleasant, it will react with aversion. So this habit of craving and aversion keeps multiplying every moment, because at a deep level this is what you are continuously doing.

At the surface level, you may try to come out of this habit of reaction, and you may seem to come out of it. But at the deep level, the habit pattern remains. The purpose of observing sensations at this deep level is to change the habit pattern of the mind at the root level. When we change things at the root level, the entire mind will automatically get changed. So this is how we make use of this technique to purify the mind by observing the sensations. §

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