The Universal Path of Dhamma

　　 - by S. N. Goenka

　　(The following is a translation of a Hindi discourse by S. N. Goenka broadcast on Zee TV.)

　　The entire Dhamma is contained in sīla, samādhi, and paññā. The whole meaning of Dhamma is contained in them. The purity of Dhamma is contained in them. Following sīla means living a life of good conduct and to live a life of good conduct, we have to practise samādhi, we have to practise mastery over the mind. And not only this, we have to eradicate all the defilements accumulated in the depths of the mind so that good conduct becomes a part of our lives naturally, effortlessly.

　　One should purify the mind, one should develop insight that will eradicate all the defilements from the mind. Leading a life of good conduct, gaining mastery over the mind, and purifying the mind totally is not a Dhamma belonging exclusively to any particular country, religion, community, class or caste. It is everyone”s Dhamma. Dhamma is universal. This is the true nature of Dhamma. This is the greatest common factor of Dhamma. Any person following any tradition will accept that leading a life of good conduct is wholesome, that concentrating the mind and gaining mastery over it is wholesome, and that learning a technique that purifies the mind completely is wholesome. Such a Dhamma will be universally acceptable.

　　Dhamma is universal. Let a person call himself or herself by any name, it makes no difference. Let the person at least follow sīla, practise samādhi, develop paññā. Then only is such a person a truly Dhammic person.

　　By practising Dhamma, a Hindu becomes a good Hindu; a Buddhist becomes a good Buddhist; a Jain becomes a good Jain; a Christian becomes a good Christian; a Muslim becomes a good Muslim; a Parsi becomes a good Parsi; a Jew becomes a good Jew. One becomes a good human being.

　　Dhamma makes us good human beings. It does not make a difference by what name one calls oneself. What is in a name after all

　　 Dhamma should become a part of our lives. Sīla, samādhi, paññā should become a part of our lives. These three sīla, samādhi, paññā were described in great detail in the language of those days, and a person walking on the path of sīla, samādhi, and paññā was called "Ariyo" which meant noble: and the path was called "Aṭṭhaṅgiko maggo" which meant the Eightfold path. "Ariyo aṭṭhaṅgiko maggo" means the Noble Eightfold Path.

　　Who is an ariya

　　 2500 years is a long period and in 2500 years, the language changes, words change, the meanings of words change. Today, the word ariya has become a general term denoting the race of a person. In those days it was not a word denoting the race of a person, it was a qualitative word denoting qualities of a person. Who was called an ariya

　　 One was called an ariya if he had become a saint, if he had totally purified his mind, if he had become pure of heart, a noble-hearted person. Walking on the path of Dhamma, he establishes himself in sīla, samādhi, paññā so that the mind becomes totally pure and his life is filled with Dhamma. Such a person can never commit a wrong deed. He cannot do any such deed that will disturb the peace and harmony of others or cause harm to others. Whatever he does will be for his own good and for the good of others. He will do only good work, wholesome work. Such a person will be called a noble person, an ariya.

　　But today ariya is taken as a general term denoting race. So an Aryan is said to be one who is tall, of fair complexion, has a long nose, big eyes. If someone is dark in colour, has curly hair and thick lips, he is referred to as belonging to the African race. If someone has a yellow skin, small eyes, a flat nose, he…

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