Torchbearers Of Dhamma

　　- by S. N. Goenka

　　The following talk was given by S. N. Goenka to old students at V.M.C., Dhamma Dharā, Massachusetts, in September 2000. It has been edited and adapted for the Newsletter.

　　My dear Dhamma sons and daughters:

　　Many of you have been serving me in Dhamma for two to three decades. I received an invaluable jewel from my Dhamma father, and now you have it as well. See that you preserve it. See that Dhamma is maintained in its pristine purity.

　　An old student, whether of a few courses or many years” practice, is a torchbearer of Dhamma. You are an example. People watch how you deal with situations, how you behave; they look to see whether significant change has come in your life. They will hear many good things about Vipassana but will become convinced of its value only when they see good results.

　　All old students have a dual responsibility. One responsibility is to establish yourself in Dhamma very strongly. This is in your own interest and also in the interest of so many others who need Dhamma. The other responsibility is to see that Dhamma spreads around the world, especially to your near and dear ones, your friends, your relatives, those who know you.

　　Never try to push Dhamma on them. If someone wants to know about Dhamma, very politely and humbly explain what Dhamma is and how it has helped you, and how it helps so many others around the world. And explain how the Buddha taught a good way of life, which is happy, healthy, harmonious and wholesome. He was not a founder of any religion.

　　A great misconception about the Buddha, which we must try to remove, is that he taught a religion. When one talks of religion today, one thinks of rites, rituals, ceremonies, dogmas, and beliefs. These things have nothing to do with the teaching of the Buddha. He taught Dhamma; and when he sent out the sixty arahant messengers of Dhamma, giving them the highest teaching, he exhorted them, “Caratha bhikkhave cārikaṃ—Oh, bhikkhus, go forth. Go to serve suffering humanity. More and more people should know about Dhamma.”

　　As the Buddha said, Dhamma is beneficial in the beginning, the middle and the end. It is beneficial to practise the beginning of Dhamma, sīla (morality), which helps in this and future lives. Proceeding further, one practises sammā samādhi, or concentration of mind with an object that is not imaginary—with the reality, the truth that one experiences. This too gives great benefit. The mind comes under control and is directed toward exploring the truth within, free from all imagination, blind beliefs, dogmas or cults. This is the truth pertaining to oneself, the truth pertaining to mind and matter and the interaction of the two. One understands the universal law of nature at the experiential level.

　　The highest step, paññā, is purification of mind, which is not just at the surface level. The Buddha said, “Sacittapariyodapanaṃ—You have to purify the totality of the mind.” Unless the roots of impurity are eradicated, unless the mind is pure to the depth, in totality, one is not liberated from misery, one is not freed from the cycle of endless birth and death. It is paññā that leads to full liberation. Sīla, samādhi, paññā—that”s all; there is nothing to be added or subtracted. The Dhamma is complete, paripuṇṇaṃ, and it is ultra-pure, parisuddhaṃ.

　　Never condemn a person who is practising something else. That would be harmful. Never find fault with others. If a friend asks, you may explain, “This is enough—sīla, samādhi, paññā.” Of course one also naturally develops love, compassion and goodwill, but nothing else is to be added. If we start finding fault with others, it will be an unwholesome action…

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