Vipassana Students Meet with the Venerable Webu Sayadaw
In January 1976, on the fifth anniversary of Sayagyi's demise, a number of Goenkaji's Western Vipassana students travelled to Rangoon, Burma to meditate at Sayagyi's centre. During their stay, they met with the Ven. Webu Sayadaw, whose remarks were conveyed through a translator.
Translator: These are the disciples of Sayagyi U Ba Khin: fifteen foreign disciples, men and women. Today [19 January 1976] is the fifth anniversary of Sayagyi U Ba Khin's death. Fifty monks were offered breakfast very early this morning, and about one hundred fifty disciples were invited to the feeding ceremony. These foreign disciples have been coming during the whole month for their Vipassana course at the centre. These people can stay in Burma only for seven days; so they do meditation for seven days, and leave for Bangkok or Calcutta, and then come back here again. Some of them are on their second trip. More will be coming for the third trip. The meditation course is arranged for the whole of this month t o commemorate the passing away of Sayagyi.
Some are from America, some from England, France and New Zealand - very far away places - representing many nationalities. Some have come from Australia; and there is one disciple from Malaysia.
Webu Sayadaw: This is just like the time of our Lord Buddha. Then, also, they arrived at the presence of the Buddha, all at the same time. Not from the same country, not from the same town, same place; but from different countries, different towns - all men of noble hearts, arriving simultaneously at the same place to pay respect to Lord Buddha. No beings, whether human or celestial, ever tired of giving homage to the Lord Buddha. Gladdened at heart, they worshipped the Buddha in great adoration.
The Buddha, having unbounded love, pity and compassion for all beings, showed them the way. They followed and practised his teachings with meekness and in all humility, being good and disciplined students. Wandering forlornly the whole of sa½s±ra (cycle of rebirths), looking for a way out, they had now reached the end of their journey, they had now found what they have been searching for the whole of sa½s±ra.
Innumerable are those who attained nibb±na (freedom from suffering) by following Buddha's advice.
You all are just like those seekers of the old days. And, just like them, if you are determined to acquire what they did; are equipped with the noble zeal and earnestness, having now reached a place of sanctity where Buddha's teachings are perpetuated; doing all that is necessary to be done; following the teachings with meekness and humility, without wasting time; working hard in this way - being able to work hard in this way, you will achieve what you have been working for, the supreme goal of the holy life. This is something you should all feel happy about.
Do they understand what I have said? I wonder if they do.
Translator: One or two might understand, Sir. They have learned some Burmese in America.
Sayadaw: Have they really? Well, very good! I am glad. The ones who understand can then pass on the teachings of the Buddha to the rest, thus benefiting many. Isn't it so?
Who is the one who can speak Burmese fluently? So dakagyi (gentleman) - you understand Burmese, you understand me? Only a little? Well, a little will be useful! Understanding even a little of what Buddha taught will be a great help. Just a few of Buddha's words is not really little; it means a great deal.
There is something which you have longed for, worked for throughout the sa½s±ra. When you understand the teachings of Buddha and follow his advice, you will achieve what you have been looking for. Now, what is it that you all wish for, now and for always, throughout the lengthy sa½s±ra? What do I mean by "now"? I mean the immediate present - right this moment.
You all want happiness, relief from suffering, right now - don't you all? And you all want to be assured of happiness in samsara, too. Well, going the rounds of samsara means you are all the time subjected to old age, illness and death. It means great suffering. You all are afraid of old age, illness and death, aren't you? Yes, you all are, I'm sure. Being frightened, you don't want to have anything to do with that, do you?
What you really long for is a place where these sufferings don't exist, a place of happiness because these sufferings are not existent - where old age, illness and death are unknown. Where all these sufferings cease; in short, nibbana. This is what you are striving for. If you follow Buddha's instructions with due meekness and in all humility, you will achieve your goal, won't you? You will have accomplished all your work, having gained success, having gained what you always longed for.
So, what you understand may be very little - only a short, brief teaching. But if you follow it diligently, the achievement will not be small. It is what you have been striving for throughout the ages. Can it be regarded as only a small reward? Not at all! It is indeed a big reward.
Once you understand the instructions, however brief and concise, and follow it carefully, ceaselessly, happiness will be yours. Happiness will be for all the universe, for all the humans, the devas and the brahmas (celestial beings). Although the teaching is little, the achievement is great. All that you want is achieved. Is it not so? Indeed, it is so.
So, dakagyi, you can manage to follow and practise that little instruction? Can you? Very good!
Like you all, at the time of our Blessed One, there were people who wandered forth, looking for peace and happiness for all time. They were looking for it before the Enlightened One had made his appearance yet. Who were they? Oh, you can say, the whole world! But I will single out for you the example of Sariputta and Mogallana, the auspicious pair who later became the two chief disciples of the Blessed One. Maybe you are acquainted with the story of their going forth.
Sariputta and Mogallana were living the holy life as wanderers, looking for the deathless. It was Sariputta who first came into contact with one of the five disciples who had learned the law from the Blessed One. The wanderer Sariputta saw him going round for food. Seeing his faculties serene, the colour of his skin clear and bright, Sariputta at once knew that he possessed the knowledge of the way he had been looking for.
S±riputta followed the holy man until he had finished his round and left him alone with his alms food. He waited at a respectable distance while the holy man ate his meal, then went up to him, paying courteous respect, and asked him about his teacher and the law he taught. (All this is in the Piµakas [Buddhist scriptures], but I will give you just a short summary, just a little.)
The holy monk replied that he had gone forth under the Blessed One who was his teacher, and it was the Blessed One's law that he confessed. When Sariputta pressed for exposition of the law, the holy monk said, "I have only recently gone forth. I have only just come to this law and discipline. I cannot teach you the law in detail. I can tell you its meaning in brief."
This holy monk had actually reached the supreme goal, so he must actually have known the whole law; but he confessed in all humility that he knew only a little. Then Sariputta - the one who later became the chief exponent of the Blessed One's law - said that he did not want much; he wanted to hear only a little of what the Buddha taught.
The holy monk granted his request. He gave him only a sketch of the law. How little was it? So little that it was not even a full stanza. When Sariputta heard the short statement of the law, he said that it was sufficient for him; for the spotless, immaculate vision of the whole Dhamma had arisen in him after hearing just a little of it.
So the teaching was very little. But the understanding by S±riputta was not little at all! He understood the whole law.
So also, dakagyi, you understand that little, don't you, now?
Well, if you do and follow the Blessed One's advice, your achievement will be very great.
I, of course, cannot speak your language. So you, dakagyi, if you understand a little, pass it onto your friends, so all of you will know a little of Dhamma. Can you do this? I am sure you can.
You all have accumulated, each one of you, great paramis (virtues, perfections). That's why you are all here, coming from various countries, distant lands, far, far away from here. But, because you have acquired sufficient paramis, you all arrived here at the same time, simultaneously from different countries.
And then, having reached here, you want to know the law, so you have heard the law; you have learnt the Buddha's advice. And you do not remain satisfied with just hearing the law and just remembering it. You want to practise it. So you strive energetically and begin to walk the path. You establish necessary viriya (effort) and, in time, you must surely enjoy the fruits of your effort. Even now - you know of course, don't you? - you are getting results commensurate with your applications and diligence.
You all are here now because you have acquired sufficient p±ram²s to do so. The Blessed One said that if you stay with Dhamma and follow the law, you are dwelling near him, although physically you may be at the other end of the universe, far away from him.
On the other hand, if you reside near him - so near, so close that you could hold the end of his robes with your hand - yet, if you don't follow his advice and practise the law according to his instructions, there is the whole distance of the universe between him and you.
So, now, you live in such-and-such countries, far far away; and yet with the Blessed One you all are so close to him. And following his advice, diligently with due meekness, you will have your wish achieved. You will have won the goal which you have strived for throughout the samsara.
Innumerable are the holy ones who have trod the path and reached the nibb±na. So also you from different countries, different towns, all holy people, arriving simultaneously at the place of sanctity. If you set up sufficient viriya and work diligently with all humility, you also will arrive at your goal.
This is really an occasion for happiness and joy! We all can't help being buoyant in spirit and cheering and admiring you, seeing your wonderful devotion and zeal. I wish you all success. Well done, well done!
Have you all strived, without interruption, in all the four postures, whether you are lying down, sitting, walking or standing? Have you all strived in that manner, continuously, without interruption?
Students: (Laughter)
You are trying at all times? Not at all times?
Not continuously.
It is not difficult or hard to strive with viriya, neither does it cause any pain. (Laughter.) If you are striving with complete viriya, doesn't it cause happiness?
Yes.
If you are not striving, do you feel happy?
No.
Which do you prefer, happiness or suffering? (Laughter.)
Our samadhi (concentration) is like a candle in the wind... Our problems are effort, awareness and concentration. Our samadhi is very weak.
If you are going forward, you are progressing. The only thing is: don't stop! Strive diligently, with viriya. Do you know what viriya is?
Effort.
The noble ones of the olden days strived with viriya, without any interruption, and happiness set in. If you follow the teachings of Lord Buddha with attention and without interruption, you will experience the result of your noble aspirations. Just remember one thing: strive without interruption, and happiness will be immediate.
How many hours is it since your arrival in Burma?
Twenty-four hours.
Since your arrival here, have you striven to the fullest?
Not every hour, no.
In the hours that you have tried, haven't you been happy?
Sometimes when I meditate I fall asleep, and then I'm not happy.
Great happiness sets in in the inner self of one who strives. Is striving difficult? If it is not difficult nor causes pain, then don't relax, become happy!
And if it is difficult and painful?
If you strive diligently, will you experience anything which causes suffering?
The striving itself may be painful, but the result of striving would not be painful.
By striving with total viriya, isn't the aim and objective to achieve happiness? Happiness will certainly be achieved. So, does striving cause pain?
The pain is when we fall asleep.
Do you fall asleep when your viriya is small or large? You should use all the viriya that you possess.
Everybody here has got a certain amount of viriya, but not all the time.
Everybody has got viriya. Are you saving a portion of it for a future time? (Laughter.) Do you strive to the fullest, utmost efforts?
I don't strive like that every moment. Sometimes I fall asleep.
Falling asleep is thina-middha (sloth and torpor). Does this set in when viriya is small or when it is large?
When viriya is small.
If you strive to follow the noble teachings of Lord Buddha, to get your mind to stay where you want it to, do you need small viriya or big viriya?
Big viriya.
Yes. For a child to climb the Himalayas takes a long time. He must use all his effort, but still, he will fall at times. We are like children trying to climb the Himalayas, so we fall from time to time. If you know you are falling you must strive with sati (awareness).
Our sati is like a candle flame in a windy room. It's never still.
If you stay in an enclosed place where the breeze cannot get in, will the flame flicker? So, you must stay in a place where it will not be possible for the breeze to enter.
Where can we find such a place?
Viriya! Now, if you come here from another place, don't you have to strive to get here? Ask yourself, do you wish to get here quickly or slowly?
Quickly.
If you want to arrive quickly will you walk slowly?
No.
Would it be possible for anyone to ask that person who wants to arrive quickly to walk slowly? Do you understand now? You all have got good viriya. You have come here from so far away, so you have got lots of viriya. Utilize all of that viriya. If you leave aside a portion of that viriya, won't the enemies (namely thina-middha) set in? If you use all the viriya that you possess, what will be the result?
We will fulfil our aspirations.
If one strives with all the viriya one possesses without keeping aside any portion of the viriya, the noble aspirations will be fulfilled, just as the noble ones of the olden days achieved their aspirations.