I Am Grateful to So Many

by S.N. Goenka

The following article was written by S.N. Goenka in 1979 to mark his completion of ten years as a teacher of Vipassana. By 1979, he had fulfilled his decision to spend the first ten years teaching only in India. In the twelve years since, many important developments have unfolded: regular trips by Goenkaji to teach Dhamma abroad, and the resulting establishment of centres and year-round Vipassana courses in countries outside of India; the appointment of assistant teachers; the establishment of the Vipassana Research Institute. Nevertheless, the article is timely today.

_On 20 June 1969 my revered teacher, Sayagyi U Ba Khin, formally bestowed on me the heavy responsibility of vipassan±-±cariya (teacher of Vipassana). Two days later I was to leave my motherland, Burma, to visit India. This was a joyous and blessed occasion. It would have been natural to feel regret at leaving the noble land of my birth, which was to me a heavenly abode. But regrets were dimmed by the shining prospect of coming to the homeland of the Dhamma, the land trodden by so many Buddhas, saints and sages, the holy land of my ancestors, the land now to become the kamma-bh³mi, the scene of action of my future life.

Sayagyi had a strong Dhamma wish that Burma repay its debt of gratitude to India. More than two millennia back, Burma had received the beneficent technique of Vipassana from the land of its origin. Now, he felt, it must be returned to India in all humility; only then would Burma' s obligation be discharged.

Sayagyi had hoped to perform this important task himself, but various obstacles came in the way. Therefore he looked to me to undertake this duty. In fact, he had been waiting for the appropriate moment to arise.

As I have often recounted, the opportunity came when my aged mother, who had gone earlier to India, fell sick. Although the Burmese government at that time did not usually permit their citizens to make trips abroad, they granted me a passport to visit India on compassionate grounds. The Indian government was equally helpful in issuing me the necessary visa. To both these governments I am deeply grateful.

Sayagyi was very pleased that the way was now open for me to go to India, and he entrusted to me the task of fulfilling his long-cherished wish. Although knowing my own limitations, I accepted this great responsibility since I too had a debt to repay: that to my beloved teacher.

That great saint full of pure love had taught me this wonderful technique and had helped me to break the shell of ignorance. By showing me how to develop self-realization, truth-realization within myself, he had given me a new birth. Not only that, with the tender devotion of a father he had nourished me for years in the technique, helping me to grow strong in Dhamma. To repay even a little of the great debt to my Dhamma father I was prepared to accept the heaviest responsibility, whatever my limitations might be.

Truly it was a great responsibility. Although India today respects and takes pride in the Buddha, there is widespread opposition to his teaching, purely because of misconceptions about what he actually taught. For the misunderstandings and antagonism of more than two millennia, who can we blame? I myself was once involved in them. Out of attachment to certain philosophical beliefs, I myself had joined the opposing camp. But through Sayagyi' s overflowing compassion, I was able to learn the practical aspect of Dhamma as taught by the Enlightened One, and as a result all my misconceptions melted and my resistance evaporated. This same practical aspect of the teaching of the Buddha has removed the misconceptions and opposition of many, and it continues to do so. The real nature of Dhamma is coming to light, beneficial to all and accessible to all, no matter what one' s background. This pure and universal Dhamma is what the Buddha taught. He brought to light the actual practice of S²la, Sam±dhi, and Paññ±. Dhamma is not a matter of empty discussions or arguments, of mere beliefs or philosophies. Pure Dhamma is not a cause for establishing a sect. Dhamma is simply seeking one' s own real welfare and the welfare of all others.

It is this universal, universally beneficial nature of Dhamma that attracted me to it. This is what has attracted and continues to attract a large number of intelligent people in this country. Aho Buddha, aho Dhamma, aho Dhamma-sudhammat±! (Great is the Buddha, great is the Dhamma, great is the nature of Dhamma!) Great is the Buddha who teaches universal Dhamma. Great is the Dhamma which applies to one and all. Great is the nature of Dhamma because of which any ordinary person of average intelligence can practise it and benefit. I am grateful to this wonderful, universal Dhamma which transcends the narrow-mindedness of sectarianism. The strength of this pure and universal Dhamma has enabled Vipassana to become a medium for serving the general public, despite initial difficulties.

Certainly there were difficulties at first. One was that out of a population of six hundred million, there were hardly one hundred people in India whom I knew well, and of these I could count on my fingers those who might be called my intimates. Closest were naturally the members of my family who were already residing in India, but I found them to be strongly committed to a different technique of meditation that is inimical to Vipassana. Given this situation, it seemed to me that I could not expect any cooperation from my family. Nevertheless they did in fact give their cooperation, which I can never forget and for which I am always grateful. I share with them the merits of my Dhamma work.

During the last ten years thousands of people from India and abroad have come to learn Vipassana, all because of the power of the Dhamma. Many who came were apparently strangers to me, but soon they seemed to be old acquaintances whom I had known for a long time.

Among those who came were many who have performed a meritorious deed in the past, because of which they could now receive the seed of pure Dhamma - a seed which will yield good fruit when the time ripens. I am thankful to all of them. They gave me the opportunity to serve them in Dhamma and to repay even a small measure of my debt of gratitude to my teacher. But there were also those who came to learn the technique and who naturally became a part of the Dhamma work. What great service has been given by these people! When I review the last ten eventful years, a number of faces come to mind of those who dedicated themselves mentally, physically, and financially to arrange and manage Vipassana camps.

In those days there was no centre for the teaching of Vipassana. The organizers had to find the physical facilities for a camp: a resthouse (dharmash±l±), or a school. They had to provide for the boarding and lodging of the participants. If someone fell ill during a course they had to make the arrangements for medical treatment and special regimens. For ten days the organizers had to set aside all their own affairs in order to look after the meditators, waiting on them hand and foot. And the job was not limited to ten days. Before the camp there was the work of preparation and corresponding with applicants. After the course as well, there was much to do and usually few to do it: returning and paying for rented equipment, arranging railway bookings for the participants, and so forth. Large or small, innumerable tasks awaited the organizers after a course. Despite the heavy burden, I found that they met their responsibilities smilingly, with the pure volition of serving the Dhamma.

These people derived no material advantage from their work, nor did they expect any, not even name or fame. It was simply because they had benefited from this wonderful technique that they wished more and more people to benefit.

When I recall the faces of these many dedicated servants of the Dhamma, I feel a thrill of rapture throughout my body. I ask myself whether the great work accomplished in only ten years would ever have been possible without their selfless service.

Of these dedicated people were some who undertook to establish centres at Igatpuri, Hyderabad and Jaipur in respect for the glorious memory of Sayagyi U Ba Khin. Many more meditators gave their cooperation in constructing facilities at the centres, and they still give it without expecting anything in return. Their service is truly selfless and pure. Others have given large donations, but they did not assume that they were therefore entitled to name or fame, or to any special treatment at the centres. All of these people who have been aiding the Dhamma work do so without the thought that because of their help some special status is due to them, some position or power in the organization. I am deeply grateful to all these selfless servants of the Dhamma.

Nor has this Dhamma service been confined to Indian meditators. Many young Western students of Vipassana have dedicated their lives to serving the Dhamma. Quite a few have been living the life of true recluses at Dhammagiri. Whenever needed, they willingly give d±na of physical work, toiling like ordinary labourers. Their devoted service gives joy and Dhamma inspiration to others.

Outside India as well, there are many engaged in freely-given Dhamma service. In different countries there are contacts to spread information about Vipassana, and places where meditators can sit together once a week. Courses are also organized regularly. These many Indian and Western meditators all deserve my thanks, although I know that none of them works expecting even thanks from me.

During the last ten years many Vipassana camps have been organized in the places of worship of different religious groups: Buddhists, Jains, Hindus, Muslims and Christians. These courses were made possible only through the magnanimity of the leaders of the various religious organizations. If they had had even a tinge of sectarian narrow-mindedness, they would not have allowed their places of worship to be used for teaching Vipassana meditation. Their broad-mindedness is all the more remarkable when it is considered that they agreed to suspend all rituals, prayers, and recitations in their places of worship for the period of the course, so as to avoid any conflict or interference with the teaching of Vipassana.

When a camp was organized at Saint Mary' s Church in Khandala, the main sanctuary was used as the meditation hall. For the period of the course not only daily prayers but even the Sunday masses and sermons were suspended. Two consecutive courses were arranged in a large mosque in Ningal, Kutch (Gujarat), and for the benefit of Vipassana meditators daily worship and even the Friday congregational prayers (namaj) were stopped. In Hindu temples, even the customary practice of ringing prayer bells was suspended. Such actions are evidence of the broad-mindedness and magnanimity of the guardians of these religious establishments. All these religious groups cooperated willingly to help course participants learn the universal technique of untying the knots of the mind.

The meditation technique of Vipassana was maintained in Burma through millennia, but in its pure form it was preserved only by a small number of people who transmitted it from teacher to pupil in an unbroken chain. There are many monks there who do not know this technique which gives such quick results (ak±lika), concrete results that can be experienced here and now (sandiµµhika). Quite a few respected bhikkhus (monks) wanted to learn this wonderful technique from Sayagyi U Ba Khin but they hesitated to do so, since it is contrary to all tradition in Burma for a monk to learn Dhamma from a layman. For this reason Sayagyi was pressed hard to take robes so that there would be no obstacle for these monks to learn from him.

Sayagyi, however, had his principles. He had to act according to his own understanding of Dhamma, even if this might restrict him in some ways. It was his ideal to live the life of a bhikkhu while remaining a layman. In this way, he felt he could enable more people to gain the benefits of Vipassana. Therefore, although many monks in Burma were convinced that here was a person who knew the technique by which one can reach the final goal of full liberation - the very goal in pursuit of which they had left worldly life - still they felt unable to break with tradition and to learn meditation from Sayagyi.

Wonderful, however is the land of India! During the last ten years a large number of monks and recluses have come to learn Dhamma from an ordinary layman, not concerning themselves with the question of possible loss of prestige in doing so. Among those who have come were leading Buddhist bhikkhus who are research scholars and teachers of great renown; prominent Jain munis and nuns who are highly respected in their community; leading Christian priests and nuns; and well-known Hindu sannyasis. For these people of reputation and standing to learn from a layman, they had to set aside considerations of ego and prestige. This they did with resolute mind, and worked with zeal to learn the technique.

The obstacles they faced were all the greater because for the period of the course they had to suspend their customary religious ceremonies; yet still they came. In fact a large number of Jain munis and nuns, whose discipline forbids them to use wheeled or mechanized transport, walked for hundreds of miles to join a camp. Great is their zeal to learn Dhamma, great is their zeal to become liberated, great are their efforts towards that goal, great is their renunciation! Certainly they must have performed highly meritorious deeds in the past, which have led them in the direction of Vipassana meditation. When I remember each one of them my mind fills with rapture and bows with sincere respect.

I do not devalue what has been done for the spread of Vipassana in the last ten years, since to do so would be to devalue the selfless service given by so many people. But the fact remains that up to now only a first step has been taken in the work, and a small step. A long journey lies ahead. From a firm base in India, the light of Vipassana must spread everywhere around the world.

It is a lifetime job. It is a steep ascent of the mountain. Upon the way are many obstacles and hindrances, those within and those without: not only conflicting responsibilities to family and society but also the opposition of many elements opposed to the Dhamma. To overcome these difficulties requires great strength of Dhamma, perseverance, forbearance, zeal, and egolessness.

At times when faced with great difficulties I find that I have stooped beneath their weight. Very soon, however, I have stood up, brushed the dust from my knees, and started walking with increased Dhamma strength. Whatever portion of the journey has been completed gives the inspiration and strength to walk on. And the greatest help upon the path is gratitude. This is the support for the journey ahead.

Therefore gratitude keeps overflowing in my mind, first to the Enlightened One who rediscovered this lost technique and used it for his benefit, and who with free hand and compassionate heart distributed it for the benefit of one and all. I am grateful to the entire chain of teachers from Buddha, the Enlightened One, to Sayagyi U Ba Khin who maintained this wonderful technique in its original form, thereby permitting me to learn it in its purity. I am grateful to all the members of my family whose cooperation has been so helpful in the Dhamma-d³ta (spread of Dhamma) work. I am grateful to all my comrades and friends in the Dhamma, all who have given me their cooperation and assistance, whose companionship has given me sustenance on the path.

If during the last ten years by my deeds of body, speech, or mind I have committed any wrong action knowingly or unknowingly, intentionally or unintentionally towards anyone, I ask pardon.

Again, my gratitude to one and all.

May all beings be happy!
May all beings be peaceful!
May all beings be liberated!   

Anna vastra, v±hana bhuvana
svarºa ratna k± d±na
saba d±noª se uc± hai
sreŒµha Dharma k± d±na.

Gifts may be of food, clothing,
transport or shelter;
gifts may be of gold or gems;
but greater than all of these
is the noble gift of Dhamma.

Dharama ratana s± jagata meª
aura ratana n± koya.
Dukkha dainya s±re miµeª,
saba vidhi maªgala hoya.

In the world there is no jewel
like the jewel of Dhamma.
It ends all suffering
and wretchedness;
all its ways are happiness.

- Hindi dohas of S.N. Goenka