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Annual Meeting: Dhamma Giri, India January 13, 1991

Questioner: Dhamma Giri is expanding rapidly. In addition to the courses being held, we now have the Vipassana Research Institute, a computer section, the Pāli section, and considerable construction work. Considering all this, what is the most important function of a Dhamma centre? What should be given priority? Who are the most important people at a centre?

Goenkaji: The main activity at all our meditation centres around the world is teaching Vipassana. However, Dhamma Giri is the central, most important centre where we have this other activity of conducting research into pariyatti, the words of the Buddha.

There is considerable confusion concerning the theoretical aspect of Dhamma. For example, there are books written by non-meditators which contain incorrect translations of Buddha’s words, and we find that these wrong interpretations have created confusion in the minds of students. For a student who is practising meditation, with one-hundred-per-cent faith in what is being taught, it is not necessary to go to pariyatti for more inspiration or guidance. But if a student comes across a book which gives a totally different interpretation of Buddha’s teaching, then certainly confusion will be created in the mind of the student, and the student will find it difficult to progress in Dhamma.

For this reason we found it essential to establish VRI to complement the practical aspect of Buddha’s teaching. The Institute will conduct a complete research of the words of Buddha, as well as the commentaries and sub-commentaries. It will also publish an explanation related to the practice. This research is for no other purpose than to clarify the technique of Vipassana and to help students understand what pariyatti is. This does not mean that the centre’s activity of teaching Vipassana meditation should become weaker in any respect. Meditation will always remain the most important activity.

This research work should not be undertaken at every centre. Dhamma Giri is in a unique position: It has a suitable facility and a large area of land, of which a portion has been dedicated to this research work.

As far as giving importance to activities at a centre, practising the technique will always remain supremely important. Next in importance is serving. However, if somebody wants to donate to help an announced project, such as publishing a book or conducting some specific research work, or constructing a building at a centre, the money should be put to that purpose. The organization should never press anybody saying, "Your money should be given here or there; this is more important, that is more important." The volition must be the donor’s. Similarly, serving must be according to the volition of the Dhamma server. One may feel more comfortable or happier serving where meditation is taught; then one should serve there. But if one feels more comfortable on the literary side, one should serve there.

Meditation will always remain the most important function of the organization; therefore, the meditator is the most important person. We are all here to serve the meditators. If there were no meditators, there would not be this conference; all these buildings would be of no use. So the most important person is the meditator. § How important is it to maintain the purity of sīla on Dhamma land? If sīla is allowed to slip on Dhamma land, is it enough to say "Dhamma will take care"?

Dhamma will not take care. Dhamma only takes care of those people who take care of Dhamma. If some one does not take care of Dhamma, Dhamma will not take care of this person. It is absolutely essential that everyone living on Dhamma land protect the Dhamma within themselves, and then Dhamma will start protecting them. If you break your sīla anywhere, it is wrong; you will be punished by the law of nature. But when you break your sīla on Dhamma land, the punishment you get is very severe because not only have you broken sīla, you have disturbed the wholesome Dhamma atmosphere around you, and you have harmed so many people by putting an obstacle in the way of their progress.

In the words of the Buddha, Dhammo have rakkhati dhammacāriṃ—One who lives the life of Dhamma is protected by Dhamma—not one who has not taken care of Dhamma. Dhamma is like a double-edged sword. For one who is living the life of Dhamma, Dhamma cuts down all the obstacles for this person, all the difficulties, all the enemies. But for one who does not practise Dhamma, this very sword will start cutting this person. One has to be very careful. Dhamma has to be protected on Dhamma land. §

It seems that many students do not continue to meditate after their first course, so it appears that they have wasted the wonderful opportunity of coming in contact with pure Dhamma. What can we do about this?

It is a great misfortune for somebody to get such an invaluable jewel and then not make use of it for the whole life. But what can we do about it? With all the compassion and love we give this invaluable jewel to the student. It is for the student to make use of it, to continue to practise and develop in Dhamma and get the best fruits of Dhamma. We can just keep on encouraging people. §

Many financial institutions in which money is invested loan that money to groups who engage in harmful activities, such as arms manufacture, pesticide manufacture, the testing of chemicals on animals, etc. In recent years many so-called ethical investment bodies have been formed which loan money only to parties who will use it within certain ethical limits laid down by the lenders. The return on investment of money in ethical investment may or may not be equal to an investment in a larger institution. If dāna is invested, can preference be given to ethical investment even though this may mean a slightly lower return on investment? Or should dāna be invested aiming simply at the maximum financial return so that more money is available for eradicating deep-rooted suffering through Vipassana?

At present I don’t think there is money to invest anywhere. Whatever money comes is used in so many activities that are going on. But later on a situation may arise where you have money and you get interest on that money for the maintenance of your institution. Then of course this question becomes quite relevant. In Dhamma we must be very careful. Obviously if we know we are investing our money in a certain industrial or commercial firm that is engaged in micchā-ājīva [wrong livelihood] such as producing arms, ammunition or liquor certainly we must withdraw our funds. We should never encourage such things.

But there are financial institutions which give loans to different people, some of whom may be engaged in wrong livelihood, and it may prove difficult to check on all the people dealing with the firms with whom we have invested our money. Obviously our preference is to invest our money with institutions or persons who will use this money for sammā-ājīva [right livelihood], not for micchā-ājīva. Certainly the aim should not be just to make money, but also to encourage Dhamma. If we are clearly harming Dhamma, if we are encouraging people to break their sīla, then it is not Dhamma even if we make money. So if we find that our money is invested in an organization which is using it to harm others, we must withdraw our funds. But otherwise we should not go to extremes; it won’t be practical. § We feel that mettā works. It is a common experience that when we meet a saintly person, we feel peace and harmony. How does this relate to the belief that by giving dāna you help a person in the lower fields, maybe your ancestors or friends? How do you explain this phenomenon in the context of Dhamma?

When you say that mettā works—how does it work? If the mind is pure and one is generating vibrations of mettā, these vibrations can go anywhere, whether to this loka or that loka, this lower field or that higher field—anywhere. If we direct our vibrations towards a certain being, certainly it moves towards that being. And when it reaches that individual, the being comes into contact with this vibration, and feels very happy, because the vibrations are vibrations of Dhamma, of peace, of harmony. When you donate something in the name of someone who has passed away, with the wish, "May the merit of my donation go to so-and-so," then your volition of mettā, this vibration, moves to that person and they will get elated by those vibrations. And because these vibrations are with the base of Dhamma, something or other will happen which will take him or her towards Dhamma. Whether in this life or in a future life, it helps him or her towards Dhamma, then this is how we are helping those who are in lower fields or even in higher fields.

And now, what is it that you donate? You donate the best thing that you have, and the best thing that you have is your own meditation. So at the end of your meditation—the end of a meditation course or the end of your daily sitting—you remember anyone who is very dear to you who has passed away, "I share my merits with you." This is your mettā, and the vibration which goes to that person carries such a Dhamma strength because you have meditated and you are sharing your meditation with this person. Naturally it is very helpful. §

In Dhamma much emphasis has been given to leading a life of simplicity and detachment. In the world today, how can a householder achieve these objectives?

You see, more importance should be given to detachment. Simplicity will follow, but it should not be the aim. Otherwise Dhamma will deteriorate. There will be a class of people who will just make a show, "Look how simply I live," but deep inside there will be attachment for wealth and riches, etc. This does not lead to liberation. So the aim of Dhamma should be to develop detachment. Once detachment is developed, none of these things will hold any attraction. Naturally, simplicity will develop. But if this becomes the aim, it will become a show. More important is purification of the mind through detachment. §

You have clarified many times the distinction between Dhamma and sect. Please clarify it once again. It seems that the poison of sectarian religious fundamentalism is about to destroy the entire human civilization. Can this be averted?

Yes, it is our duty to keep explaining to people what Dhamma is, and what sectarianism is. It is very unfortunate that when Dhamma comes up in its pure form, very soon it deteriorates into a sect. So the difference between the two should be made clear to help avert this catastrophe throughout the world and especially in a country like India, where there is so much sectarian division and so much strife. But this problem is everywhere in one form or another.

For one who practises Vipassana, it becomes very clear what Dhamma is: Dhamma is the law of nature. Dhamma is always universal, the law of nature is universal. Sectarian things can never be universal. They are different from one another. To those who practise Vipassana, it becomes clearer and clearer, "See, as I defile my mind, nature starts punishing me here and now. It is not that I have to wait for my next life for the punishment. Similarly, as I purify my mind I am rewarded, and I am rewarded here and now. This is the law of nature, this is Dhamma."

If we perform any pure action—vocal, mental, physical—then certainly we are on the path of Dhamma because we are rewarded and we start helping others. Otherwise we are harmed and we harm others also. This very simple distinction between Dhamma and sect must become clearer and clearer. To those who meditate, it becomes clear that one yardstick by which to measure whether one is really progressing in Vipassana or not is whether attachments towards sectarian beliefs, philosophical beliefs, sectarian rites and rituals, sectarian religious celebrations, etc. are getting dissolved. If the attachment is still very strong one may feel, "I am progressing in Vipassana," but actually this person is not progressing in Vipassana. If one progresses in Vipassana, then naturally, without any effort, all attachments will go away, because one has started understanding what the real universal Dhamma is. This cannot be forced on people. We can’t expect the whole world to start practising Vipassana. The real solution comes only when people start experiencing the law of nature; it will become clear only by the practice. On our part we should keep explaining to people what Dhamma is and what sect is and encourage them to practise and see for themselves. §

What are the basic principles that will ensure the harmonious interaction between assistant teachers, trustees and Dhamma servers in a rapidly expanding Dhamma organization?

The best way—the only way—is for the assistant teachers, the trustees, the Dhamma servers, all to meditate. Meditation is the only answer, nothing else. If people stop meditating or they give less importance to the meditation and more importance to their status, their power, their authority, then this deterioration of Dhamma will start harming the whole organization. Somebody who has been appointed as an assistant teacher or a senior assistant teacher should always feel very humble, "I have been given this work just to serve Dhamma and to develop my own pāramīs. I am not here to boss people. I am not here to say that I’m superior to you because I am sitting on a slightly higher seat."

You are sitting on a slightly higher seat only to serve people, not to inflate your ego. Every assistant teacher and senior assistant teacher should feel very grateful to all those people who are coming to the courses, because they are helping you to develop your pāramīs. If they do not come, how can you serve? How can you give this dāna of Dhamma? So always be very grateful to them. This should always remain the attitude of those who sit on the Dhamma seat.

Other meditators who are trustees, servers or students—for them it is absolutely essential that they have a feeling of respect for the person who is sitting on the Dhamma seat because this person represents the Teacher. You are grateful to the Teacher who has given you something; then naturally the assistant is representing the Teacher. If you are not grateful to the Teacher, all right—at least you are grateful to Dhamma. This person who is sitting on a Dhamma seat represents Dhamma now. So you should always have a feeling of reverence, a feeling of respect towards somebody who is representing Dhamma.

This is the attitude of the students, of the trustees, of the servers, but never of the Teacher or the assistant teacher. If a teacher feels, "I represent Dhamma, now everyone must give respect to me," such a person can never develop into a teacher in the future.

At present, a trial is being given, just a trial; more and more are being trained to be teachers, and of course we do not like to deauthorize people. But wherever we find this kind of defect, with all the compassion we will try to rectify it, we will try to help this person to come out of the defect. But the point is very clear: If anybody sitting on the Dhamma seat expects something from the students, expects something from the trustees or servers, this person can never become a teacher of Dhamma. This is so clear.

Do not expect anything; just feel grateful, "I have an opportunity to help my teacher and his mission, or my teacher’s teacher and his mission. I am simply doing this job, which gives me an opportunity to develop my own pāramīs." If you are working in this way, certainly you will become an ideal teacher in time, and this wonderful technique of Dhamma will continue from generation to generation.

So assistant teachers must be careful not to inflate their egos while teaching; and at the same time, students should always give importance to the Teacher or the assistant teachers.

Even though we do not want this tradition to become an organized religion, slowly, after a number of centuries Dhamma will become an organized religion. We cannot help this. However, at present there must be some organization. Wherever there is a centre there must be a trust, partly for the sake of some tax relief and partly for the management of the courses and centres. But in this tradition, when an assistant teacher is appointed, we can’t say that he or she is appointed for one year and next year somebody else will be an assistant teacher, and next year somebody else will be an assistant teacher, as we do with trustees; this is not workable. A teacher who sits on the Dhamma seat develops rapport with the students, and this rapport has to be broadened. So it is important that those who are given the job of assistant teacher continue unless someone makes a very serious mistake. Even then, he or she will not be removed; we will try to rectify the error, to help him or her to come out of any mistakes. So the assistants will continue to serve.

The trustees however, will not continue; they are appointed for one year only. The next year they may or may not be re-appointed. That is not because there is a defect in them, but because more and more opportunities have to be given to students to serve Dhamma in different ways. So more and more people should become trustees. More and more people should become president or secretary or treasurer of the trust—or occupy other posts, so that they can give service. There may be many Dhamma servers who are quite fit even to become assistant teachers but, due to family or personal reasons, they cannot take up the job. This does not mean that they are inferior. But one must also understand, "I may keep giving service, but if I become a trustee it may be just for a year or two; this will keep on changing."

The assistant teachers are going to serve continuously. They know the backgrounds of the past trustees; they know the problems of the past year or two or five. And they will continue to monitor trust activities so their views are helpful to the servers, the trustees. In this way, importance has to be given to the assistant teachers.

Of course, the assistant teachers will not order everybody about. All decisions about the management of centres should be made by the trust. However, I would like to see—and this is now being practised—that wherever there is a trust meeting, the local assistant teachers should be invited. They are invited, and they attend, but they don’t participate in the discussion: They just observe what is happening. If advice is asked of them, yes, they give their advice; or if they are involved in the work of a particular committee, they participate. Otherwise let them observe what is happening so that they know what is going on. If they see something which goes totally against the principle of Dhamma, then they should intervene in a very polite way, "I feel this decision of yours, or this thought of yours, is not according to Dhamma. I feel it should be this way." Of course on major trust decisions, the assistants’ experience should be made use of. But in the minor day-to-day administration of the trust, they should simply observe.

Another problem that can arise among the trustees, or between servers and trustees, or between assistant teachers and trustees—I have been encountering this in some cases—is that some people have developed a habit of finding fault with others. They keep writing and talking with others: "Look, this assistant teacher is like this. Look, this other assistant teacher is like this." They don’t realize how much unwholesome kamma they are accumulating. If they find something wrong in an assistant teacher, they should politely go to him or her and say, "I don’t like this action of yours, or this view of yours. I feel that this is wrong. Please let us discuss it and settle it here."

Instead of speaking directly to the person with whom you find fault, if you start writing or talking about it with others, this goes against sīla. This is backbiting, slanderous talk—which is wrong. So before talking to anybody else about the defect of your fellow meditator—whether the fellow meditator is a server or a trustee or an assistant teacher—first meet him or her directly and discuss the problem. If you don’t come to terms, if you still have doubts, then—if it is a difference of opinion among the trustees—go to the assistant teacher. If the difference is between the assistant teacher and a trustee, then it’s better to go to the senior assistant teacher and settle things. And if it is not possible to settle things, then of course come to the Teacher. Now we are thinking—perhaps in this meeting itself—we may announce certain senior assistant teachers who will be responsible for a particular centre. All problems pertaining to the centre should go to this senior teacher so that he or she can deal with it. If there is a problem which can’t be settled, then of course it must come to the Teacher.

Whether one is a trustee or an assistant teacher or Dhamma server, one must have one thing in view, "I must be a very selfish person." Buddha wanted us to become selfish; selfish in the sense that we should know where our self-interest lies. It lies in purifying our own minds. If out of enthusiasm you feel, "I am spreading Dhamma, I am doing this missionary work," but you keep defiling your mind and developing anger and negativity, then you have started harming yourself. Dhamma wants everyone to be selfish—but selfish in the real sense, so that every action of yours is really beneficial and is really helping you progress towards liberation. If it is harming you and you think, "It doesn’t matter if it harms me, I’m helping so many people," then you haven’t understood Dhamma. Thus every teacher, every trustee, every server, must examine oneself, "Are all these arguments that I am having with others, are all these talks that I am having with others, all this finding fault with others—am I helping myself or am I harming myself? Am I generating anger? Am I generating hatred or ill will towards this person? Am I doing something which defiles my own mind?" If this is happening, then one’s own Dhamma is deteriorating. Nobody likes to harm oneself. If you see clearly, "My action is harming me, I must be very careful," then relations will automatically become cordial. §

May Dhamma servers leave a course site to do some physical exercise (such as jogging) if they ensure that they do not distract the students by doing so, and if they have completed their assigned duty?

Certainly, Dhamma servers should exercise. The meditators meditate from 4:00 to

4:30 a.m. until 9:00 to 9:30 p.m., and if they get a little walking time it’s enough. But for others who are engaged in Dhamma service it’s like their daily life, so they can have physical exercise—of course without disturbing the meditators. They can go jogging, but they have to be very careful. For example, here in Dhamma Giri, if somebody starts jogging and goes into the town this may create some unpleasant reaction with the people there. Or if somebody goes behind the centre where nobody lives, in such a solitary place something harmful could happen. Fortunately we have a place just under the hill, of about eight to ten acres. Here you can make two tracks, one for the males, one for the females, where you can go jogging. You can do the same at other centres. Wherever it is possible, an opportunity must be given to the servers to exercise without disturbing the meditators. §

What role do you see for Vipassana meditators in the area of social action, such as helping others in the world—the poor, hungry, homeless, or sick?

Helping others is absolutely essential for every Dhamma person. For someone who is meditating, of course the main aim is to purify the mind. But one indication that the mind is becoming purified is that the volition arises to help others. A pure mind will always be full of love and compassion. One cannot see people suffering all around and say, "I don’t care. I am working for my own liberation." This sort of attitude shows a lack of development in Dhamma. If one is developing in Dhamma, then naturally, in whichever capacity, with whatever abilities one has, in whichever field one can serve, one should serve. But when you are serving people in different social fields, in a school or a hospital or some other institution, you may develop this madness, "Now that I have really purified my mind and am giving all of my time for serving people, the purification process will continue by itself. I should stop my morning and evening sittings because I am doing so much work now. I am doing such a great social service." This is a serious mistake.

With real purity of mind, whatever service you give will be strong, effective and fruitful. Keep purifying your mind, keep examining whether your mind is really becoming purified, and keep serving people without expecting anything in return. §

Are there forces that support us as we develop our pāramīs?

Certainly—visible forces as well as invisible ones. For example, people tend to associate with those of similar interest, background or character. When we develop good qualities in us, we naturally attract people who have those qualities. When we come in contact with such good people, naturally we get support from them. If we generate love, compassion and goodwill, we will get tuned up with all beings—visible or invisible—that have these positive vibrations, and we will start receiving support from them. It is like tuning a radio to receive waves of a certain band from a distant broadcasting station. Similarly, we tune ourselves to vibrations of the type we generate, and so we receive the benefit of these vibrations.

It is not a matter of seeking the intervention of a more powerful being to achieve one’s desires. You have to work hard, with the understanding that your work will enable you to benefit from the good vibrations of others. As the saying goes: The Lord helps those who help themselves. §

Will mettā get stronger as samādhi gets stronger?

Certainly. Without samādhi the mettā is really not mettā. When the samādhi is weak, the mind is very agitated, and the mind is agitated only when it is generating some impurity, some type of craving or aversion. With these impurities you cannot expect to generate good qualities, vibrations of mettā [loving kindness], of karuṇā [compassion]. It isn’t possible.

At the vocal level, you may keep saying, "Be happy, be happy," but this doesn’t work. If you have samādhi, then your mind is calm and quiet, at least for that moment. It is not necessary that all the impurities have gone away; but at least for that moment when you are going to give mettā, your mind is quiet, calm, and not generating any impurity. Then whatever mettā you give is strong, fruitful, beneficial. §

What is the significance of the 9:00 p.m. mettā session?

Well, mettā is mettā. It is always good, whatever the time; it helps. This special mettā period is part of the duty of the teacher who tries to keep the mind as pure as possible, and with that purity tries to get tuned up with the vibrations of all saintly beings. It is the job of the teacher to get tuned up with these vibrations and spread them. The students who are sitting there receive them. In many cases Dhamma servers work very hard the whole day, and after these ten minutes of mettā they come and say, "Now, I feel really relaxed." This is because they were able to get tuned up with these vibrations.

Of course there are some who may not get anything. We cannot judge who is capable of accepting mettā and who is not. Our duty is just to give as much mettā as possible. Sayagyi used to say, "I’m a transformer. I may draw 11,000 volts and then distribute 1,100, 440, 220, or 110, volts. According to a person’s capacity, they accept it." So this is the job of the teacher. The students will accept it, whatever their capacity. §

To what extent is the technique and the way you present it, yours or Sayagyi U Ba Khin’s and to what extent is it given by Buddha, the Enlightened One?

The presentation is certainly the presentation of U Ba Khin and of Goenka; and it may differ from the presentation of the Buddha. But as far as the technique is concerned, every Buddha teaches the same technique. If a Buddha does not change the technique of the previous Buddha, then who is U Ba Khin or Goenka to change it? Who are all the other Dhamma teachers to change it? The technique never changes—nobody should change it—but the presentation can change.

In one of his talks, Sayagyi U Ba Khin said, "I have developed a technique which is very suitable to non-Buddhist, English-speaking people. Everybody can work with it and they will get the same result. Come, try. You will get the same result."

What was his technique? It wasn’t a special technique of meditation, but a way of explaining things. All the teachers before U Ba Khin and those who were his contemporaries were teaching Burmese Buddhists, and Burmese Buddhists have certain ways of understanding. Their tradition explains satipaṭṭhāna in a certain way, with certain words, terminology and examples. All the monks and lay teachers explained it in the same way. However, U Ba Khin had to deal with non-Buddhist English-speaking people, so he had to develop a way of expressing Dhamma which they could understand, which would allow them to work properly. Sayagyi gave scientific examples, using modern, scientific words which the Buddha or any other teacher in the chain of teachers would not have used. The same thing happened when I came to India, to this vast country with so many sects, traditions and beliefs. At the present time, we have to deal with the world; and throughout the world there are so many sects, so many different groups of people with their particular mental conditionings.

In India itself there was a vast spectrum of different ways of thinking and teaching at the time of the Buddha. There were so many other teachers. After the Buddha, his teaching started to deteriorate and was mixed with other things.

This spectrum is here today. So naturally, when I talk with people, I need to know who is listening to me. I must express things in a way that they can understand according to their own background. If they do not understand what I am saying, the whole purpose of my talking to them will be lost. They cannot practise Dhamma unless they are convinced that whatever I am saying has some meaning. When I give a discourse to Western people or I talk in Hindi with Indian people, I may seem to be saying something different because the examples, the similes and the stories all change according to who is in the audience. But the essence remains the same. Yes, one could say the technique is changed because the way of expressing it has changed, the way of explaining things is changed. However, this was so even with the Buddha. If you go through his words you will find that when he was talking with a particular community—say the Brahmin community—then he would talk in a way that they could understand. When he was talking with the śramaṇa community, he would talk in a way that the śramaṇas could understand.

There is a word in the Pāli language: vohāra-kusala—skilful means. For a Buddha there must be this great skill in teaching. In the Jātaka Tales, when he was the Bodhisattva, we find this quality of skilful means there throughout. In different situations he skilfully saves himself from slipping in sīla and he skilfully helps others. When he became a Buddha, he was all the more skilful. So everyone who is walking on the path of the Buddha, and everyone who is going to spread the Buddha’s teaching, has to be skilful; and this skill is to be used according to different situations from time to time. In one situation the skill of explaining Dhamma is used in one way, and in another situation in another way.

Now another thing has started in the minds of the people, "This is U Ba Khin’s technique, this is Goenka’s technique, etc." Again it’s a question of suitably expressing Dhamma to people. U Ba Khin used the word "sweeping" and now in the West people say, "Oh, this is the ‘sweeping’ technique of Goenka or U Ba Khin; and this is the Satipatthāna technique of Mahasi Sayadaw," and so on.

Understand how this happens. When somebody reaches a stage where the entire body and mind get dissolved, the bhaṅga stage, there is no gross obstacle anywhere. You start from the head and so quickly your attention goes down to the feet without any obstacle; or you start from the feet and so quickly it comes back up. It’s like a flow. In order to express this and make people understand, Sayagyi used this word "sweep." That means from head to feet you quickly move your attention without any obstacle anywhere. If you reach that stage of sweeping, then you sweep. With Indian people, I use the word dhārāpravāha, that is, with a free-flow. With the Westerners also I say "free-flow." This does not mean that I have changed the technique. I have to explain how, without any obstacle, your mind can move like a flow from head to feet, and from feet to head. If you reach that stage, then you have free-flow.

In his own way the Buddha said the same thing: Sabbakāya-paṭisaṃvedi assasissāmi ti sikkhati sabbakāya-paṭisaṃvedi passasissāmi ti sikkhati. One learns that as one breathes in, within one breath one feels the whole body. Now how can you feel the whole body when there are obstacles here and there? This happens only when one reaches the stage of bhaṅga, total dissolution. Then your attention moves in one breath from head to feet, and in one breath from feet to head. You breathe in, you feel the whole body; you breathe out, you feel the whole body. The Buddha used the word bhaṅga for this;

U Ba Khin uses the word "sweeping" for this; and Goenka uses the term "free-flow." This does not mean we are changing the technique in any way. The technique remains the same. The technique of expressing Dhamma, of course, differs from time to time, from place to place, from group of people to group of people. However, the technique of meditation should never change. §

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