                               COPYRIGHT NOTE:
  The copyright for this publication belongs to the Sayagyi U Ba Khin 
  Memorial Trust Eastern Australia.  This file can be distributed freely but 
  only without alteration in the text.
                  -----------------------------------------

              Published by The International Meditation Centres
                    In the Tradition of Sayagyi U Ba Khin
                             Dhammadana Series 13

               1992 -- The International Meditation Centre E.A.

                  ------------------------------------------


                              THE IMPORTANCE OF
                        TRUE BUDDHIST MEDITATION TODAY

                                      by
                               Saya U Chit Tin

  	We prepared the answers to the questions in this booklet in August 
  1986. Since then, we have revised the text so it can be printed and 
  distributed to our students around the world -- especially new students 
  who are just getting interested in the Buddha Dhamma (the Doctrine taught 
  by the Buddha). They are interested in both the theory and the practice of 
  the Buddha-Dhamma and want to know the most effective approach.

  	We do not want to mislead people, and we do not want to misrepresent 
  the Buddha-Dhamma, because that would be very harmful both to us and to 
  them. We are true Buddhists. We teach the true Buddha-Dhamma and no other 
  Dhamma (doctrine). We want this to be clear to all prospective students. 
  If they decide not to come because of this -- even if no one comes -- we 
  will be happy. We are happy, of course, if people do come, for, as our 
  teacher Sayagyi U Ba Khin said, we are givers. Students who work under our 
  guidance are taught the true Buddha-Dhamma. They benefit from these 
  Teachings, and we are able to accumulate good (kusala) actions.

  	We have never been interested in trying to attract large numbers of 
  students. We follow Sayagyi's example in never distorting the Buddha's 
  Teachings and in never catering to what the students would like to do or 
  like to hear. Seeking popularity and fame are against the principles we 
  follow. It may be that some of the answers we give here do not fully 
  satisfy some people. We have made very effort to keep what we say in line 
  with the Buddha's Teachings as preserved in the Pali texts (the canon, 
  commentaries, and sub-commentaries). As we work to keep the Buddha-Dhamma 
  alive in all its pristine purity, we have never knowingly compromised the 
  Buddha's Teachings in order to appeal to the latest fad or the most up-to- 
  date trend in modern thought. To be precise, our motto is, "We preach what 
  we practise."

  	We approached Venerable Bhikkhu Bodhi, the editor of the Buddhist 
  Publication Society, Sri Lanka, for his advice, and we are very grateful 
  to him for pointing out certain passages that were perhaps not in line 
  with the spirit and the letter of the Pali texts. We have rephrased those 
  passages. We thank him for his wise and instructive suggestions. We, of 
  course, are entirely responsible for the final version published here.

 	We only have limited time available for writing Dhamma talks, Dhamma 
  essays, etc., for we have travelled extensively around the world, teaching 
  Buddhist meditation courses and setting up Buddhist meditation centres. We 
  are still travelling today. As in the past, we often find some time even 
  while teaching to work on talks and publications. These answers to 
  questions raised by Mr Flavio Pelliconi were first written at a course-  
  site in the Netherlands (August 26, 1986, Kastel "De Wijchert," Oude 
  Kleefsebaan 119, 6572 AK: Berg en Dal). An Italian translation of that 
  first version was published in Paramita: (Quaderni di buddhismo). 
  Revisions were made exactly five years later on another course in the 
  Netherlands (August 29, 1991, t Zonnehuis, Beekbergerweg 23-25, 7371 EV: 
  Loenen [Gld.]).

  	Our aim is to share the true Buddha-Dhamma with others. We know from 
  experience that it will bring real benefits and instil true objective 
  values in people's hearts and minds (see our answer to question 6). We do 
  not go around the world trying to convert people of other religions, 
  cultures, etc., to Buddhism. We have something to offer that can help 
  bring the peace and prosperity that the world so desperately needs. We 
  want to share this with everyone who is open to receive it.

  	Greed or lust (lobha), ill will or anger (dosa), and delusion or 
  ignorance (moha) are more prevalent in the world today than ever before. 
  If they can be reduced somewhat through the practice of the Buddha-Dhamma 
  -- even if only by a tiny fraction -- then we will be happy. We will feel 
  our efforts have been worthwhile and amply rewarded.

  	Last but not least, we thank Dr William Pruitt for the untiring 
  assistance he has given us throughout all these years in all our efforts 
  of preparing this and other publications in the Dhammadana series and the 
  Dhamma Text series of the International Meditation Centres in the 
  Tradition of Sayagyi U Ba Khin.

  May Peace Prevail in the World!
  May the Pure Buddha-Dhamma Long Endure!
  Truth Will Prevail!

  	Saya U Chit Tin
  	Loenen, the Netherlands
  	August 29, 1991


  1. What kind of meditation do you teach?

  	We teach Theravada Buddhist Meditation. I say "we" because my wife, 
  who is popularly known as "Mother Sayamagyi" among the students, also 
  teaches with me.

  2. Who was your teacher?

  	Our teacher was a layman named Sayagyi U Ba Khin. He was the first 
  Accountant General of independent Myanmar (Burma) when the country 
  regained independence from the British in January 1948. He was able to 
  fulfil his responsibilities with distinction as well as discharge his 
  duties towards his family and teach meditation. At one time, he was able 
  to work simultaneously at four full-time posts as head of four 
  departments. Few people will ever be able to live up to such an example, 
  but meditators do find that, thanks to their practice, they are able to 
  function to the best of their ability.

  3. How did you come to teach meditation?

  	My wife and I were privileged to be closely associated with Sayagyi 
  U Ba Khin at the International Meditation Centre in Yangon, Myanmar 
  (Rangoon, Burma). I worked under him in the Accountant General's Office as 
  an accountant, and he started teaching Vipassana in his office in 1951. I 
  was fortunate to learn this practice under his guidance. Many others 
  meditated under him also and in that same year he formed the Vipassana 
  Association. I was one of the ten founding members of this Association, 
  which still functions today. In 1952, the Association founded the 
  International Meditation Centre, Yangon, and began holding ten-day 
  meditation courses each month at the Centre.

        My wife and I helped Sayagyi during the ten-day courses -- 
  especially my wife, who, unlike the rest of us, was free without official 
  duties. She was able to assist Sayagyi by taking charge when he went to 
  work at his office. The Burmese students were so appreciative of her 
  teachings that they called her Mother teacher ("Sayamagyi" in Burmese), 
  and Western students have continued to use this name for her.

  	After Sayagyi's demise in January 1971, we continued to teach at the 
  Centre in Yangon together with the other members of the Vipassana Research 
  Association. The Association is responsible for the Centre as well as for 
  the training.

  4. Why have you come to the West?

  	When our teacher Sayagyi U Ba Khin was teaching at the Centre, many 
  people from around the world came to do meditation courses under his 
  instruction. After his death in January 1971, many foreigners continued to 
  come to IMC-Yangon to work under our guidance. They were mostly Westerners 
  and of the younger generation rather than more mature people, as had been 
  the case during our teacher's time. Each year they would visit the Centre 
  three to six times, staying seven days in Yangon and travelling back and 
  forth to Bangkok, Thailand. This was because they could only get seven-day 
  tourist visas at that time. They seemed to be competing with each other to 
  see who could meditate the most, and they would spend everything that they 
  managed to save each year in coming to the Centre. Finally, they requested 
  that Mother Sayamagyi and I come out of Burma to teach abroad. "We could 
  easily support you," they said, "and take care of your living expenses and 
  any expenses involved in teaching courses. In this way, we will be able to 
  save some of our earnings and meditate more as well." They were very eager 
  to put forth as much effort as possible in their practice of meditation.

  	In October 1978, having taught for eight years at IMC-Yangon after 
  Sayagyi's death, we came to the West. When we came out, I was properly 
  accommodated with an appropriate job for my right livelihood. Today, we 
  are based at the International Meditation Centre in the United Kingdom, 
  and we travel to many countries to give courses. [Since this article was 
  written, other bases have been established at the International Meditation 
  Centre in Western Australia, and the International Meditation Center- 
  U.S.A. in Maryland. International Meditation Centres are also being set up 
  in Eastern Australia and Austria.] We have dedicated our lives to passing 
  on the Teachings of the Buddha (the Buddha-Dhamma), and it is very 
  satisfying to see how many people all over the world are benefiting from 
  these Teachings. Sayagyi U Ba Khin saw how important the Buddha-Dhamma is 
  in the world today, and he was anxious that the technique he taught and 
  which proved to be of so much use to lay people, be available to all who 
  were sincere students.

  5. How was the International Meditation Centre, U.K., set up?

  When we came out of Myanmar in 1978, we conducted ten-day meditation 
  courses, which were organized by the students, at places like the Buddhist 
  Centre in Oxford. Although this site was very good, some of the other 
  places that served for various summer courses were not ideal for our use. 
  So in 1979, the International Meditation Centre, U.K., was founded when 
  the Sayagyi U Ba Khin Memorial Trust (registered in Britain under the 
  Charities Act of 1960) acquired a piece of land with an eighteenth-century 
  country house known as Splatts House. This is located on the edge of a 
  quiet Wiltshire village. It has become a centre for people from all over 
  the world who are seeking enlightenment, awakening, that is to say, 
  "Nibbanic Peace Within."

  	The purpose of the Centre is to promote the practice of true 
  Buddhist meditation according to the Teachings of the Lord Buddha. The 
  Centre operates under our guidance with the assistance of a number of our 
  regional teachers who were trained at the Centre under us.

  	There are many volunteer students who come from various countries of 
  the world to meditate and  serve by helping with the various types of work 
  at the Centre. They do everything from cooking, gardening, painting, etc., 
  to managing and secretarial jobs. We are both resident teachers, and we 
  conduct ten-day residential courses which run from Friday evening through 
  Monday morning and which begin on the first and third Friday of each 
  month.

  	The students and Regional Teachers are from all walks of life, 
  professions, religious backgrounds, races, countries, and cultures. When 
  we are away, teaching courses abroad, one of the volunteer regional 
  teachers will lead the ten-day course. In this way, the Centre can give 
  two ten-day courses each month. There is no fee for the teaching, but 
  students are asked to contribute towards food and accommodation for the 
  ten days. Wholesome and tasty vegetarian food in ample quantity is 
  provided, and those who follow a diet for medical reasons will be 
  accommodated as far as possible. IMC-UK is a direct off-spring of IMC- 
  Yangon, Maymar.

  6. What benefits can be derived from this practice?

  	I will answer this question is two parts: (A) what Theravada 
  Meditation is about, and (B) the benefits to be derived from this 
  meditation.

  	(A) Theravada Buddhist Meditation has as its goal gaining insight 
  into the true nature of existence. It should be preceded by a readiness to 
  place trust in the Buddha's formulated teachings on the true nature of 
  existence in terms of the Four Noble Truths, Dependent Origination, and 
  the three characteristics of existence (impermanence, suffering, non-  
  self).(1)  It means practising the Noble Eightfold Path as it was taught 
  by Buddha Gotama over twenty-five centuries ago in his very first sermon, 
  the Dhamma-cakka-pavattana-sutta: "Setting in Motion of the Wheel of the 
  Dhamma." This Eightfold Path can be divided into three parts: (1) the 
  higher training in Morality (sila), (2) the higher training in 
  Concentration (samadhi), and (3) the higher training in Wisdom (panna).

  	(1 ) Morality is the common denominator of all religions. At the 
  Centre, everyone observes the five precepts which all meditation students 
  must follow during ten-day courses. These five precepts are the basic 
  morality for all sincere Buddhists. They include refraining from the five 
  major sorts of wrong actions. We refrain from killing, from stealing, from 
  sexual misconduct (at the Centre and on courses, complete celibacy), from 
  lying, and from the use of drugs or intoxicants. By diligently observing 
  this morality, we develop purity of physical and verbal actions. This is 
  the base and without it there cannot be good concentration. A person who 
  lives a moral life will find that he is not distracted by feelings of 
  guilt or worries that his misdeeds will be discovered. A moral person will 
  be able to work effectively at gaining control over his mind.

  	(2) Concentration: After beginning with this base of morality, 
  training in concentration is taught. The method used is Anapana 
  Meditation-mindfulness of breathing. Through learning to calm and control 
  the mind during the first four days, the student quickly appreciates the 
  advantages of a steady and balanced mind. If your concentration is not 
  good, you can never obtain insight or wisdom (panna).

  	(3) Wisdom, Insight: The third part of the training is acquiring 
  wisdom or insight through Vipassana Meditation, and this is practised 
  throughout the remainder of the ten days. Once the mind is concentrated, 
  the meditator can use his mind to develop wisdom. Vipassana is a process 
  which enables the student to develop concentration and awareness, and, 
  through personal experience, to gain an understanding of the truths of 
  impermanence (anicca), suffering (dukkha), and non-self (anatta). 
  Practised with diligence, the gradual process of material and mental 
  purification will lead to the end of suffering and to full awakening or 
  Nibbana. This is, in brief, what Buddhist Meditation is about.

  	The emphasis is on experiencing directly the truth for oneself by 
  practising the technique. Noble Silence (no unnecessary talk) provides an 
  atmosphere conducive to working correctly, and discourses given in the 
  early morning and evening by the teachers help to clarify the practice. 
  There are also daily interviews with the teachers for more instructions 
  and explanations to clarify the technique.

  	(B) The benefits to be derived from this meditation: My wife and I 
  have been in this tradition for over thirty years and our many years of 
  experience in teaching meditation, both in Myanmar and abroad, have shown 
  us that true Buddhist meditation can bring innumerable benefits to one and 
  all. In order to explain the benefits or the fruits of meditation, I can 
  best do so by quoting from our teacher Sayagyi U Ba Khin. In his text, The 
  Real Values of True Buddhist Meditation,(2)  he says:

  	"The fruits of meditation are innumerable. They are embodied in the 
  discourse on the advantages of a Samanera's life, the Samannaphala Sutta. 
  The very object of becoming a Samanera or monk is to follow strictly and 
  diligently the Noble Eightfold Path and enjoy not only the Fruition 
  (phala) of Sotapatti (the first fruition stage), Sakadagami (second 
  fruition stage), Anagami (third fruition stage) and Arahatta (fourth 
  fruition stage), but also to develop many kinds of faculties. A layman who 
  takes to meditation to gain insight into the Ultimate Truth also has to 
  work in the same way, and if his potentials are good, he may also enjoy a 
  share of those fruits and faculties.... With the development of the purity 
  and power of the mind, backed by insight into the Ultimate Truth of 
  nature, one might be able to do a lot of things in the right direction for 
  the benefit of mankind. There are, therefore, definitely many advantages 
  that accrue to a person who undergoes a successful course of training in 
  meditation, whether he be a religious man, an administrator, a politician, 
  a businessman or a student."

  	My own case may be cited as an example. If I have to say something 
  here about myself, it is with a sincere desire to illustrate just what 
  practical benefits can accrue to a person practising Buddhist meditation, 
  and with no other motive whatsoever. The events are factual and, of 
  course, one cannot deny the facts. I took up Buddhist meditation seriously 
  in January 1937. My life sketch in "Who Is Who" of the Guardian Magazine 
  [Myanmar], December 1961, gives an account of the duties and 
  responsibilities of government which I have been discharging from time to 
  time. I retired from the service of the government on March 26, 1953, on 
  attaining the age of 55, but was re-employed from that date till now(3)  
  in various capacities, most of the time holding two or more separate 
  sanctioned appointments of the status of Head of Department for nearly 
  three years, and on another occasion, four such sanctioned posts 
  simultaneously for about a year.

  	In addition, there were also a good number of special assignments 
  either as a member of Standing Committees in the Department of the Prime 
  Minister and National Planning or as chairman or member of ad hoc 
  committees. [Then Sayagyi gives a statement showing all the posts held by 
  him. Also appended are the statements showing the facts and figures of his 
  success in various undertakings. He continues:] The results of these 
  undertakings will surely illustrate what "a reservoir of calm and energy" 
  one can create with Buddhist meditation to be used for the building of a 
  "welfare state."

  7. Can Buddhist meditation be practised without having Nibbana as the 
  goal?

  Sayagyi U Ba Khin taught meditation to people of many different religions. 
  He did not insist that anyone renounce his own creed. The Buddha also 
  taught people according to their capabilities and understanding, and he 
  always suited his discourse to his listeners.

  	Some of our students come to their first course with rather exotic 
  ideas about meditation -- expecting some mystic visions or unusual
  emotional experiences. They find that the technique is very down-to-earth 
  and simple. If they have unusual experiences, with the help of the 
  teachers, they soon discover that these are distractions rather than the 
  goal.

  	Sayagyi U Ba Khin pointed out that Hindus, Muslims, and Christians 
  work to see the Divine Light through developing their concentration 
  (samadhi). In Buddhism, this is known as a mental sign of a concentrated 
  mind. Most people consider this to be very difficult. Sayagyi wrote, "Our 
  experiments, however, show that under the proper guide, the inner peace 
  and purity of mind with light can be secured by one and all, irrespective 
  of their religion or creed. All that is needed is sincerity and a 
  willingness to follow the instructions of the teacher during the period of 
  training."

  	Here, I wish to quote from the letters of two non-Buddhist students 
  of Sayagyi: (1) Mr A.N. David, Deputy Accountant General, Burma, a leader 
  of the Christian community, wrote in his letter to Sayagyi, dated Sept. 
  24, 1954:

  	"The Peace which the world now seeks can be realized to a great 
  extent if each man, woman, and child would seek and achieve peace of mind 
  within themselves. This will contribute to the general peace of mankind. 
  Your supreme desire to teach us the method of attaining purity of mind and 
  to secure inward peace through your system of meditation, which does not 
  affect my religious beliefs, enabled me (i) to realize also the Truth of 
  ever-changing existence; (ii) to constantly secure inward peace through 
  meditation when contaminated in my daily life by the evil forces of this 
  world. For all these invaluable benefits, more precious than gold, I am 
  deeply indebted to you, and also for the guidance you have given me."

  (2) Mr A. Muthia, Deputy Accountant General, Burma, a leader of the Hindu 
  community, wrote in his letter to Sayagyi, dated May 30, 1949:

  	"I pen you these few lines with grateful thanks for your guidance in 
  the matter of spiritual life by showing me the 'Divine Light.' I must 
  confess at the outset that despite all the knowledge (of course not very 
  vast) I may claim to possess in the spiritual field, I was never aware 
  that one could see the light before one's very eyes as I did under your 
  spiritual powers. I was always aware of one fact, viz., that when the 
  spiritual knowledge is translated into practice, mankind can see before 
  the mind's eye the 'Divine Light.' This, I would say, was always 
  theoretical and no one has yet told me that light was seen and that the 
  same could be shown to others.
  	"Wherever I went, right from Hardwar (near the Himalayas which I 
  visited in October 1942) to Cape Comorin (which I visited in January 1949, 
  while on pilgrimage), I have heard only harangues on philosophy, divinity 
  and metaphysics, but never a word about showing the 'Divine Light.'
  	"Before approaching you for enlightenment [i.e., to see the light], 
  I questioned myself so many times, whether I was really worthy of it and 
  whether I would succeed. But I was emboldened when I learnt from you that 
  you have succeeded for your disciples, men even of lesser attainments than 
  myself. I therefore took courage to apply to you and I was shown the 
  light...
  	"Let me conclude by saying that you are doing very useful service 
  for humanity at large -- a contrast with the rest of the human race which
  is after materialism and self-aggrandizement."

  8. What kind of people are your students?

  	Our students at IMC-Yangon, IMC-UK, IMC-Perth, IMC-USA, and on 
  courses all around the world come from all races, creeds, and many 
  different walks of life. In Yangon, the students ranged from the president 
  of the country to an ordinary office boy, and they were all treated 
  equally and given equal attention in the training. Just as a high-ranking 
  official who has the potential to reach the highest stage in spiritual 
  attainments will reach that state, so too, an office boy with the same 
  potential will reach that stage. In fact, one of Sayagyi's outstanding 
  students was an office boy.

  	We follow in the footsteps of our teacher, who adhered to the 
  principles discovered by the Buddha, followed by him, and taught by him. 
  Our Western students range from senior citizens to school children, and 
  they are from all walks of life: professors, lecturers, doctors, nurses, 
  teachers, students, businessmen, politicians, administrators, and 
  religious men, etc. As I mentioned already, they are from various 
  religions, races, countries, and cultures. They all come with an open mind 
  and the necessary sincerity and willingness to follow the instructions of 
  the teacher during the period of training. As a result, they all respond 
  well.

  9. Do you teach to Eastern and Western people in the same way?

  	Our ten-day training course is the same everywhere, for the Path to 
  Happiness is the same today as in the time of the Buddha. As I said 
  earlier, students on our courses come from all races, creeds, and many 
  different walks of life. The Buddha taught over 2500 years ago, but his 
  detailed analysis of Ultimate Reality and how to attain it are very 
  modern. We can see from the Buddhist texts in the Pali language that human 
  nature is still the same. People then and now, people from East or West 
  are caught up in the net of suffering because of their ignorance, desires, 
  and aversions. They are looking for happiness. And the Path to Happiness 
  is the same today as in the days of old.

  10. Do you think that this technique is apt for the Western mind?

  	As I said, the technique is the same for Eastern and Western minds. 
  No modifications are needed to adapt the technique to the Western mind. 
  The fundamentals of human nature are the same for people all over the 
  world. The Buddha pointed out that some people could live anywhere from 
  one year to a hundred years free of physical illness. But the person who 
  is free of mental illness even for a moment is rare indeed. It is only 
  through learning to control the mind and then using that control to 
  discover the true nature of our own existence that we can come out of our 
  mental illness.

  11. What kind of difficulties do Westerners usually encounter during the 
  practice?

  	Taking refuge in the Triple Gem is an essential preliminary to 
  practising the Buddha's Teachings. This is the aspect that can be the most 
  difficult one to accept by Western students. As Sayagyi said to a 
  Westerner who wished to come meditate under his guidance:(4)  taking 
  refuge is "a prelude to the goal of meditation. It is here that the 
  setback comes for not a few. A strong determination is therefore necessary 
  to discard the religious elements which are rooted in him, if he means to 
  go the whole way in Buddhist Meditation, and you should be prepared for 
  this." Many students are willing to give Buddhist meditation a fair trail, 
  and they repeat the words for taking refuge when they are asked to do so 
  at the beginning of a ten-day course, but this does not mean that they are 
  fully committed and have placed complete trust in the Triple Gem. Many of 
  them, however, go on to do several courses. Gradually, their attitude 
  changes and they become true Buddhists. We can see the change, for 
  example, when they give their religion as Buddhist on their registration 
  forms. A number of the men among our students have also ordained in Yangon 
  and in the West as Bhikkhus (monks) for short periods, as is the custom 
  for Buddhist men in Yangon.

  	I have said that the practice is the training in Morality, 
  Concentration and Insight or Wisdom. To get good concentration, morality 
  has to be perfect, since concentration is built upon morality. For good 
  insight, through appreciating the changing nature in the body and the 
  mind, concentration must be good. If concentration is excellent, awareness 
  of the changing nature (anicca) of all conditioned phenomena will also be 
  excellent. That is how our teacher Sayagyi explains the practice in one of 
  his talks.

  	From this, we can see how morality plays an important role, as it 
  lays the foundation for building up good concentration. The background of 
  many of the Western students is weak in morality. They do not know the 
  importance of observing the five precepts. Just as it is impossible to 
  construct a huge building without a proper strong foundation -- for 
  without the proper foundation, the building will not stand -- so too 
  concentration cannot be developed without strong morality. The first part 
  of the training is working on mindfulness of breathing (anapana-bhavana), 
  and for this the students find they have difficulties.

  	To begin with, they have problems with the sitting posture. They 
  cannot sit cross-legged. We provide them with cushions to sit on, and if 
  they are sick or elderly, we allow them to sit on a chair at the back of 
  the room to avoid disturbing the other students. But after a few days' 
  training, they are able to overcome these difficulties.

  	Secondly, people in the West find it difficult to refrain from 
  communicating with each other through conversations. So when they are told 
  to observe Noble Silence, some are against it. At one time, we were 
  teaching in a country like Italy and the students came to us and said, 
  "How can we live without talking! It is impossible; we can't observe this 
  rule." After saying this, they tried talking quietly behind our backs, and 
  we pretended not to see them. And that worked, though they found their 
  meditation was not good. They complained at our checking time that their 
  minds were always wandering and that there was a lot of chattering in 
  their minds all the time. When you talk too much and think too much, your 
  talk and thoughts will come back when you meditate. The students 
  understood through their own experience and stopped talking and thinking 
  and thus got good concentration after much struggle.

  	During Vipassana meditation, most students find it easy to work, 
  unlike Anapana, because the technique used in this tradition is to 
  concentrate on each part of the body in a systematic fashion and to note 
  whatever sensation, if any, is occurring in that part of the body. At the 
  same time, you must be aware that the sensation is impermanent (anicca). 
  We move the attention through the body, being aware of the sensations from 
  head to foot.

  	Under the guidance of a qualified teacher, it is possible that the 
  student will learn the technique quickly and feel the sensations 
  throughout the whole body together with the appreciation of their inherent 
  changing nature (anicca). For the average, normal person, the technique 
  works very well, and there will be no difficulty. But those who have 
  previously followed other practices, spiritual or otherwise-especially 
  those concerning pseudo-sciences, low arts, wearing or adorning themselves 
  with special amulets such as beads and strings, etc. -- can find the  
  technique difficult. If they can give up their previous practices and 
  surrender or leave at home any special amulets, then they can enjoy the 
  fruits of the practice. These instructions, like all our instructions, 
  apply for the period of training when the students put themselves under 
  our guidance. After that, it is up to each individual to decide how much 
  of what they have learned they will put into practice in their day-to-day 
  lives. All we ask is that the students come with an open mind and give a 
  fair trial to the technique. This means having a certain amount of 
  confidence and working without entertaining doubts; otherwise, the 
  students will not benefit from the training.

  	Success depends on these four qualities: (1) Concentration of 
  Intention (chanda-samadhi), (2) Concentration of Energy (viriya-samadhi), 
  (3) Concentration of Consciousness (citta-samadhi), and (4) Concentration 
  of Investigation (vimamsa-samadhi). We need strong intention, zeal, to 
  reach the goal. It takes a great deal of energy, good concentration, and 
  we must use our concentration to discover the truth for ourselves.

  	For progress in meditation, the following are the essential 
  requirements: (1 ) Confidence in the teacher, (2) Strict adherence to the 
  instructions and the rules of discipline at the meditation camp, (3) The 
  ability to work hard in a balanced way, and (4) The capacity to appreciate 
  and understand the Teachings in practice. When these qualities are present 
  there will be no difficulty and you will obtain the benefits of the 
  practice.

  12. Do Eastern students encounter similar difficulties?

  	In answer to question number ten I told you that the fundamentals of 
  human nature are the same for people all over the world -- so most of the
  difficulties are the same. People in the East are used to getting up early 
  in the morning, so they will find it easy to get up at 4 A.M. each day on 
  the course. Westerners may have a little difficulty with this at the 
  beginning, but they soon adapt to the training. A Westerner may find it a 
  little difficult to sit cross-legged on the floor at the start, but we 
  have found that for this too adjustment is quick. Sometimes vegetarian 
  food can be a problem for students with stomach troubles, but this problem 
  is common to both those in the East and in the West. Adjustments in the 
  diet to accommodate the students can be made. So you can see that the 
  differences are very few -- not enough to say that they are of any real
  importance.

  13. There is a certain tendency to separate the practice of meditation 
  from the practice of morality. What do you think about this?

  	What we are practising is the Noble Eightfold Path, which I have 
  already pointed out is divided into three parts: Morality, Concentration, 
  and Wisdom or Insight. Sayagyi U Ba Khin wrote, "Sila or virtuous living 
  is the base for samadhi, control of the mind to one-pointedness. It is 
  only when Samadhi is good that one can develop panna. So, sila and samadhi 
  are the prerequisites for panna ..." Now, how could this Noble Path be 
  separated?

  	The Buddha taught the Middle Path. This Middle Path is clearly laid 
  out in his first sermon. If we are to walk along the Middle Path, which 
  leads to true happiness, we must find the correct path. The Buddha taught 
  that the Middle Path avoids two extremes that must be given up by anyone 
  who has gone forth in search of Awakening or Enlightenment: (1) There is 
  the extreme that is connected with sensual desire, including sensual 
  pleasures such as taking intoxicants, sexual misconduct, etc. (2) The 
  other extreme is subjecting oneself to rigorous austerities. So we can see 
  that the Middle Path does not mean we can indulge in unwholesome actions 
  in moderation --  only drinking intoxicants from time to time, for 
  example. Nor should we fall into the trap of thinking that the more 
  difficult and painful our practices are the better they are. We must 
  correctly identify the two extremes and find the balanced approach in the 
  middle.

  	If a person tries to separate the practice of meditation from the 
  practice of morality, that person is distorting the Teachings and 
  misrepresenting the Buddha. This is very serious indeed. Such a person 
  will earn great demerit and will come to ruin.

  The Buddha said:

  "There are some foolish men who study the teachings but do not examine the 
  purpose of the teachings wisely. In such cases, these teachings will not 
  give insight. Such people study the teachings only to use them for 
  criticizing or for refuting others in disputation. They do not experience 
  the true purpose for which they ought to study the teachings. For those 
  who wrongly grasp the teachings there will be harm and suffering for a 
  long time."

  And then the Buddha taught the Snake Simile:

  "Suppose a man who wants a snake goes in search of a snake. And then when 
  he sees a big snake he grasps it by its body or by the tail. The snake 
  will turn back on him and bite him. Because of that, he will suffer death 
  or deadly pain. All because he grasped the snake incorrectly. In the same 
  manner those who wrongly grasp the teachings will suffer for a long time 
  due to their wrong understanding of the teachings.
  "But there are those of good families who study the teaching and having 
  studied it, they examine wisely the purpose of the teachings. To them the 
  teachings will bring insight. To them the teachings will bring welfare and 
  happiness for a long time because they grasp them correctly."

  	The Buddha goes on with the example of the man who catches the snake 
  correctly by the neck. It may coil around his arm or hand, but he will not 
  suffer death or deadly pain -- all because he grasps the snake correctly.
  Those who grasp the Teachings correctly are like that man. Then the Buddha 
  concluded this example by saying, "Therefore, monks, if you understand 
  what I have said, you should keep it in mind. But if you do not 
  understand, you should ask me about it or ask those monks who are wise." 
  So, this is a very good question, and we should let ourselves be guided by 
  the words of the Buddha.

  14. Can one practise Vipassana Meditation and maintain one's own creed?

  	In your seventh question you asked whether it is possible to 
  practise Buddhist Meditation without having Nibbana as the goal. As you 
  know, Nibbana is the goal of every Buddhist, so those who do not have 
  Nibbana as their goal are not Buddhists, of course, and they can maintain 
  their own creed. The answer given to question seven is relevant to this 
  question. As you can see from the two letters that two of Sayagyi's 
  disciples sent him, they clearly stated that they benefited through this 
  practice (especially Anapana meditation), even though they still 
  maintained their own creeds. As the Christian leader said, he was able to 
  practice Buddhist meditation as taught by Sayagyi, working for purity of 
  mind and inward peace without it affecting his religious beliefs. He was 
  able to obtain a certain degree of appreciation of the truth of "ever-  
  changing existence" and "to secure inward peace, constantly (meditating) 
  when contaminated in (his) daily life by the evil forces of this world." 
  This positive statement is a good testimony to the confidence a member of 
  another religion can have in Buddhist Meditation, and it shows it is 
  possible to practise it without giving up one's own creed.

  	A person from another religion will especially be able to practise 
  in order to attain good concentration (samadhi). When a person begins to 
  develop an appreciation of the true nature of conditioned existence 
  through insight (vipassana), progress will be limited by any beliefs they 
  may hold that go against what they are experiencing. Sayagyi's approach, 
  which is in accord with the way the Buddha taught, was to explain to 
  students of meditation that they would only be able to make limited 
  progress if they did not take unconditional refuge in the Triple Gem.

  	Some of Sayagyi's students from other religions were happy with 
  limited success. But some students gained good insight into the three 
  characteristics of conditioned existence. Such people understood for 
  themselves that they needed to take refuge only in the Triple Gem. When 
  you see for yourself why taking refuge is essential, you will do so. Only 
  then will a person be able to realize his or her full potential. We saw 
  such cases ourselves at IMC-Yangon working under Sayagyi's guidance.

  15. What is your advice to Italian readers?

  	In answer to your question, let me quote from an article which I 
  contributed to the Guardian, a Burmese magazine, in the issue dated 
  January 19, 1972, the first anniversary of the demise day of our teacher 
  Sayagyi U Ba Khin. The title of the article was "Can Buddhism Provide the 
  Answer?"

  	In my article, I said that everyone in the world is looking for ways 
  and means to be happy -- they are in quest of happiness. I said that
  affluence and the attainment of success in life are not the real answer, 
  nor can drugs and alcohol provide a panacea for aching hearts.

  	Young minds in the Western world are now probing for a satisfactory 
  answer. Disillusioned with war, tired of the hypocrisy of politicians, 
  dissatisfied with the weakness of the conventional forms of worshipping, 
  some young people have experimented with Zen, some have toyed with Yoga, 
  some simply turned into angry young men, and others just fell by the 
  wayside, hugging their pot and pep pills. Quite a few turned into hippies, 
  yippies, pseudo-philosophers, barefooted nomads-unshaved, unbathed, and 
  sometimes unclothed. And they have picked up hashish, which only the down- 
  and-out coolies (manual labourers) used to smoke in pre-war days in Burma, 
  and imagined themselves to be "groovy people doing their own thing."

  	Burma does not need pot and pep pills to face the vicissitudes of 
  life. For centuries we have had our religion -- Theravada Buddhism -- to 
  give us equilibrium, equanimity, and endurance in life .... So, isn't it 
  about time that our country should give to those unhappy people in the 
  West some of our tranquillity and the peace which our religion has 
  bestowed upon us?

  	This reminds us of the efforts of champions among the Burmese Sangha 
  and laymen who were pioneers in spreading the light of the Dhamma to other 
  countries. Among these "missionaries," the late Sayagyi U Ba Khin, founder 
  of IMC-Rangoon, who died on Jan. 19, 1971, really blazed the trail when he 
  trained a chosen handful of Westerners and Easterners in Vipassana and 
  sent them out to disseminate Buddhist Meditation.

  	One of Sayagyi's disciples, who was a professor of philosophy and 
  religion at Grinnell College in the U.S.A., and who took a meditation 
  course under Sayagyi in 1958, put it in a nutshell when he described U Ba 
  Khin thus: "He was thoroughly Burmese and truly Buddhist. As to his 
  Burmeseness -- he loved Burma and felt at home there. In his love of Burma  
  there was no disparagement or disdain for other countries, peoples, or 
  cultures, only a joyful and willing acceptance of his own karmic destiny- 
  he was thankful to have been born in a country where one could encounter 
  the Buddha Dhamma."

  	I concluded my article by saying that most Burmese people think as 
  Sayagyi U Ba Khin did. Like him, once they have enjoyed the experience of 
  Vipassana, as Burmese Buddhists, they would dearly love to share that 
  experience with those in other parts of the world who are seeking true 
  happiness.

  	The best advice I can give to Italian readers is from a text written 
  by Sayagyi U Ba Khin himself. In his booklet, The Real Values of True 
  Buddhist Meditation, Sayagyi wrote about the by-products of meditation:

  	"What I am going to state here concerns the very minor by-products 
  of meditation relating to physical and mental ills. This is not the age 
  for showing miracles, such as rising into the air and walking on the 
  surface of the water which would be of no direct benefit to people in 
  general. But if the physical and mental ills of men could be removed 
  through meditation, it should be something for one to ponder."

  	He goes on to explain that according to the Teachings of the Buddha, 
  each action -- by thought, word, or deed -- leaves behind a force of 
  action that goes to one's credit or debit account, depending on whether 
  the actions are good or bad. Through Buddhist Meditation, we can develop 
  the "sparkling illumination of Nibbana Dhatu" which is a power that 
  dispels all impurities or poisons.

  	Among those who have taken courses of meditation at the Centre [in 
  Yangon], there were some who were suffering from complaints such as 
  hypertension, T.B., migraine, thrombosis, etc. They became relieved of 
  these even in the initial course of ten days. If they maintain the 
  awareness of Anicca [impermanence] and take longer courses of meditation 
  at this Centre, there is every likelihood of the diseases being rooted out 
  in the course of time.

  And Sayagyi says that Nibbana Dhatu removes the root cause of suffering. 
  Thus, he made no distinction between this or that disease.

  	Mankind today is facing the danger of radioactive poisons. If such 
  poisons absorbed by a man exceed the maximum permissible concentration 
  (m.p.c.), he enters the danger zone. I have a firm belief that the Nibbana 
  Dhatu which a person in true Buddhist Meditation develops is Power that 
  will be strong enough to eradicate the radioactive poison, if any, in him.

  	In conclusion, I may state here that the ultimate goal of our 
  practice is Nibbana. The Teaching is a gradual practice, a gradual 
  training, a gradual doing, step by step, or, a gradual Path (anupubbi 
  patipada) that is progressive in nature (opanayiko). As you walk along the 
  Path, you will come to enjoy the fruits of Liberation. It is to be 
  experienced and not to be taken for granted. And it is this dynamic aspect 
  of the Teaching that invites one to come and see (ehi-passiko) its 
  immediate results (akaliko). My Dhamma partner and I are privileged to be 
  able to help people all over the world to work to overcome their 
  suffering, and thus we carry on the mission of our teacher Sayagyi U Ba 
  Khin.

  	We join him in the following wish:

  May All Beings Be Happy!
  May Peace Prevail in the World!
  Truth Will Prevail!


                   ----------------------------------------
  See also the following files in this library:
  IMCINF.TXT      Information about the International Meditation Centres and 
  the course structure there.
  WEBUS.ZIP       Selected Discourses of Webu Sayadaw, 17 discourses of a 
  highly respected Burmese Bhikkhu.
  WHBUIS.TXT      What Buddhism is, a talk outlining Buddhism and it's 
  concept by Sayagyi U Ba Khin, given in 1951 in a Methodist church in 
  Rangoon.

  and there are more publications to come from the International Meditation 
  Centres.
                   ----------------------------------------

     Worldwide  Contact Addresses  in the Tradition of Sayagyi U Ba Khin

  AUSTRIA:    International Meditation Centre, A-9064 St. Michael/Gurk 6, 
  Austria; Tel: +43 4224 2820, Fax: +43 4224 28204
  EASTERN AUSTRALIA:    International Meditation Centre, Lot 2 Cessnock 
  Road, Sunshine NSW 2264, Australia;Tel: +61 49  705 433, Fax: +61 49 705 
  749
  UNITED KINGDOM:    International Meditation Centre,  Splatts House, 
  Heddington, Calne, Wiltshire SN11 OPE,  England;Tel: +44 380 850 238, Fax: 
  +44 380 850 833, Email: CIS, IMC-UK, 100330,3304
  USA:    International Meditation Centre, 446 Bankard Road, Westminster MD 
  21158, USA;Tel: +1 410 346 7889, Fax: +1  410 346 7282  Email: CIS, IMC- 
  USA, 74163,2452
  Contact address California: Linda H. Kemp-Combes, 1331  33rd Avenue, San 
  Francisco, California 94122, USA.
  WESTERN AUSTRALIA:    International Meditation Centre, Lot  78 Jacoby 
  Street, Mahogany Creek WA 6072, Australia; Tel: +61 9 295 2644, Fax: +61 9 
  295 3435
  GERMANY:    Sayagyi U Ba Khin Gesellschaft, Christaweg 16, 79114 Freiburg, 
  Germany, Tel: +49 761 465 42, Fax: +49 761 465 92
  THE NETHERLANDS:     Sayagyi U Ba Khin Stichting,  Oudegracht 124, 3511 AW 
  Utrecht, The Netherlands, Tel: +31 30 311 445, Fax: +31 30 340 612
  SINGAPORE:    Sayagyi U Ba Khin Memorial Association, 10  Anson Road #24- 
  04A, International Plaza, Singapore  0207,Tel: +65 281 3381, Fax: +65 225 
  4021
  SWITZERLAND:   Sayagyi U Ba Khin Gesellschaft, Greyerzstrasse 35, 3013 
  Bern, Switzerland;Tel: +41 31 415   233, Fax: +41 61 691 8049
  BELGIUM:    Address as for the Netherlands, Tel: +32 2414 1756
  DENMARK:    Contact Address: Mr. Peter Drost-Nissen, Strandboulevarden 
  117, 3th, 2100 Kopenhagen, Denmark.  Tel: 031 425 636
  JAPAN:  Contact address: Mrs. Mindy Martin-Feng, 14-17-201, Aoki-cho, 
  Akedia 21, Nishinomiya-Shi, Hyogo - 662, Japan.  Tel: 0798-74-4769
  ITALY:  Contact address: Mr. Renzo Fedele, Via Euganea  94, 35033 Bresseo 
  PD, Italy.  Tel: +39 55 603 333

                                  FOOTNOTES:
   (1)These remarks are adapted from a letter by Ven. Bhikkhu Bodhi.
   (2)Sayagyi U Ba Khin Memorial Trust, U.K., Dhamma Text Series 1.
   (3)This paper was read on Dec. 12, 1961 -- he finally resigned in August
  1967, due to old age and poor health.
   (4)Dhamma Texts, p. xv.


  	Saya U Chit Tin

  	The Importance of True Buddhist Meditation Today         

  [end]
