Goenkaji has often talked about the gifts of dāna, the mental volition of the giver and the many ways to give dāna. He talks about the supreme gift of Dhammadāna, the transmission of the Dhamma in its pure form from teacher to student through the generations. In addition, he points out that there are ways to share in the giving of Dhammadāna, even for those who are not teachers. Following is the concluding part of a selection of his words on this topic, drawn from various articles and talks and adapted for the Newsletter.
The Dhammadāna of Service
From a talk given by Goenkaji to Dhamma servers at Dhamma Giri in June 1986 and printed in 'For the Benefit of Many.'
What is the purpose of Dhamma service? Certainly, it is not to receive board and lodging nor to pass the time in a comfortable environment nor to escape from the responsibilities of daily life. Dhamma servers know this well.
Such persons have practiced Vipassana and realized by direct experience the benefits it offers. They have seen the selfless service of the teachers, management and Dhamma servers-service that enabled them to taste the incomparable flavor of Dhamma. They have begun to take steps on the Noble Path, and naturally have started to develop the rare quality of gratitude, the wish to repay this debt for all that they have received.
Of course, the teacher, management and Dhamma servers gave their service without expecting anything in return nor will they accept any material remuneration. The only way to pay back the debt to them is by helping to keep the Wheel of Dhamma rotating, to give to others the same selfless service. This is the noble volition with which to give Dhamma service.
As Vipassana meditators progress on the path, they emerge from the old habit pattern of self-centeredness and start to concern themselves with others. They notice how everywhere people are suffering: young or old, men or women, black or white, wealthy or poor, all are suffering. Meditators realize that they themselves were miserable until they encountered the Dhamma. They know that, like them, others have started to enjoy real happiness and peace by following the Path. Seeing this change stimulates a feeling of sympathetic joy and strengthens the wish to help suffering people come out of their misery with Vipassana. Compassion overflows, and with it, the volition to help others find relief from their suffering.
Dāna of Right Thought, Speech and Actions
The following message by Goenkaji discusses the opening of the first center in Europe, Dhamma Mahī. It was written for publication in Nouvelles de Vipassana, the French edition of the Vipassana Newsletter, appearing in June 1988.
The hour of Vipassana has struck in Europe. For many years, devoted students in France and neighboring countries have worked hard to make the Dhamma available to others. Now, with the purchase of a center, those efforts of so many students are coming to fruition. I am deeply pleased to see the good results of your work.
The establishing of a center marks a new stage in the growth of Dhamma. It is important to understand its significance.
A center for Vipassana meditation is not a commune where members of a sect can live in isolation from the outside world, according to their own peculiar rules. It is not a club designed for the enjoyment of its members. It is not a temple in which to perform religious ceremonies. It is not a place for socializing.
A center is, instead, a school which teaches one subject: Dhamma, the art of living. All who come to a center, whether to meditate or to serve, come to receive this teaching.
To ensure that the Dhamma is offered in its strength and purity, you follow the discipline in all centers. The more carefully this is maintained, the stronger the center will be. Many ordinary activities are forbidden by this discipline, not because there is anything wrong in them but because they are inappropriate at a center for Vipassana meditation. Remember, this is the only place in your country where one can learn this type of Vipassana. The discipline is a way of preserving this unique purpose of Dhamma Mahī; guard it carefully.
The foundation of the edifice of Dhamma that you will construct here is sīla (moral conduct). As you know, undertaking sīla is the essential first step in a Vipassana course since, without it, meditation will be weak. It is equally essential that all who serve at a center keep the Five Precepts as carefully as possible. The rule of Dhamma has been established at Dhamma Mahī. From now on, there should be no killing on this land, no stealing, no sexual activity, no wrong speech, no use of intoxicants. This will create a calm and peaceful atmosphere conducive to the work of self-purification.
With the firm base of sīla, the practice of self-purification can proceed. Keep in mind that this is the most important task at the center-first, last and always. All who come to serve at the center, even for a few hours, must not neglect their duty to meditate here as well. By doing so, they strengthen the Dhamma atmosphere and give support to other meditators.
This is not, of course, the only place in Europe at which meditation and the teachings of the Buddha are practiced; but it is the only place devoted to this particular transmission of the teachings and this particular form of Vipassana. See that the center is kept at all times specifically for this purpose.
The final essential part of the technique is mettā, and this too must be practiced by all who come to the center, whether to sit or serve. For your meditation and service to be beneficial, you must perform it joyfully, selflessly, and lovingly. Whatever task you undertake, do it with the volition that by your action all beings may be happy. Whenever welcoming others to the center, whether meditators or visitors, do so with mettā. Permeate this land with vibrations of love and good will, so that all who come here feel that they have entered a sanctuary of peace.
From a talk given on March 14, 1982 at Dhamma Thalī to inaugurate construction of its pagoda.
There are so many ways to help. One can help physically. One can help by speaking. If someone has wealth, then one can help financially. These are essential; however, the best way to help is by meditating.
The more old students meditate on this land, the more their efforts will become instrumental in the welfare of many. During the lifetime of Sayagyi U Ba Khin, there were so many of his students who had reached the stage of nibbāna and could experience it whenever they wished and as long as they wished. One could ask, "How did they become free of their debt to the Dhamma, the center and their teacher?" Others might give dāna of physical effort or wealth or other kinds of help to become free of their debts. But for such good meditators, it is proper that at least once a week, they visit this place and sitting in some cell for an hour, they enter nibbāna. That is such a great service. The whole center will become suffused with those Dhamma vibrations. The Dhamma strength of the vibrations generated by each meditator will depend upon how much he or she has meditated and what stage has been attained, but all right effort will benefit those who come to the center.
Building meditation cells for students is in itself a very meritorious act. However, it is much more meritorious for every meditator to come here once a week to meditate. This is the dāna of our meditation. It is the dāna of our meditative vibrations that will purify the land, will ripen it, thereby making it easier for future students to gain more with less effort. Each person has to put in effort, has made an effort to fight the defilements within. However, if the environment around is charged with Dhamma vibrations, the effort becomes easier. If the vibrations at the center are impure, they hinder progress, making it more difficult for the student to face the defilements within. They prevent the student from working properly. If students receive the protection of pure Dhamma vibrations, they gain great strength, great help.
Meditators should generate mettā within. By meditating at the center, we certainly benefit ourselves. We cannot say how many others will also benefit by our meditation, will gain from our work. People will benefit for centuries. They will automatically become attracted to a place where Dhamma vibrations arise. So long as the Dhamma is maintained in its pure form, people will meditate and benefit for centuries.
S. N. Goenka has often said that Dhamma service is an integral part of an old student's growth and development on this Path. Giving Dhamma service in accordance with the Code of Conduct for Dhamma Workers strengthens a student of Vipassana for living a Dhamma life in the outside world.
Over the years, thousands of young Vipassana meditators have benefited tremendously by giving Dhamma service during college vacations or soon after completing their studies. The training they receive during Dhamma service is an ideal preparation to begin a successful career. Serving in a Dhamma land is an essential part of one's progress in Dhamma.
Those who wish to give Dhamma service, may contact the Course Manager, Dhamma Giri, Igatpuri 422 403. Tel: (02553) 244076, 244086; Email: info@giri.dhamma.org or the Course Manager of the Vipassana center in their area.
The Code of Discipline for Dhamma service and the Dhamma service application form are available at http://www.dhamma.org/os.
Mere sukha meṃ śhānti meṃ, bhāga sabhī kā hoya.
Isa maṇgalamaya Dharma kā, lābha sabhī ko hoya.
May my happiness and peace be shared by one and all.
May this munificent Dhamma benefit one and all.
Questions and Answers
(The following is from "The Clock of Vipassana Has Struck" published by VRI.)
Question: The way to liberate the mind is essentially practical but how does one develop these mental qualities of awareness and equanimity you have just pointed out?
S. N. Goenka: A way was found which could be understood and practiced. It is the Fourth Noble Truth, that is, the Noble Eightfold Path.
To start with, one should at least abstain from vocal and physical actions which contribute to one's mental agitation. One should refrain from speaking lies, harsh words, or slanderous talk, or idle gossip. One should refrain from killing, stealing, sexual misconduct, and intoxicants. One should avoid a means of livelihood that causes harm to others. With the base of this morality (sīla), one makes proper efforts and begins to develop awareness of sensations, at least in one small area of the body. To do so, one sits quietly with closed eyes, observing the flow of in-breath and out-breath at the entrance to the nostrils. Working for some time with this awareness of respiration, one develops the ability to keep the mind fixed on a single object of attention: the area below the nostrils, above the upper lip. With this heightened concentration (samādhi), one becomes capable of experiencing the natural, normal, physical sensations in this area.
The mind is now sharp enough to begin experiencing sensations throughout the physical structure.
Systematically, diligently, and repeatedly, one moves the attention through the body, gradually strengthening awareness of sensations, increasing one's ability not to react to them. With this training-the awareness of the reality, in the present moment, and equanimity-the pattern of thought begins to change, from thoughts of craving, aversion, ignorance to thoughts of Dhamma, or the way out of suffering.
But thinking, even of Dhamma, will not lead to liberation from suffering. For that, one must continue developing awareness and equanimity. Without elation about pleasant sensations or depression in the face of unpleasant ones, one understands not merely intellectually but experientially that these sensations are nothing but manifestations of the contact of mind and matter-phenomena which are as impermanent and ephemeral as the sensations themselves. Something so ephemeral as these sensations cannot be a basis for real happiness; rather, they will be a source of misery. One also starts realizing at the experiential level that the entire mental phenomenon, the physical phenomenon, and the combination of these two is certainly not 'I', not 'mine', not 'my soul'. In this way, by experiencing reality as it is, in its nature, with its true characteristics, the meditator develops real wisdom (paññā), and emerges from illusions and delusions.
Thus, by maintaining awareness and equanimity, one gradually weakens the old habits of craving and aversion. Even when reaction does occur, it is less intense and passes away more quickly. It no longer has such a powerful impact on the mind.
The more one remains fully aware and equanimous, not allowing new reactions of craving and aversion to occur, the more one gives an opportunity to one's stock of old reactions, of suppressed mental defilements, to rise to the conscious level of the mind, one by one, to be eradicated. Layer after layer, these past conditionings come to the surface. By maintaining equanimity, one eradicates them and thus finds relief from misery.
Whatever defilements are eradicated, to that degree one is free of suffering. Step by step, remaining aware and not reacting, one advances on the path, until sooner or later one reaches the stage when the entire accumulation of past reactions has been eradicated, and the habit of reaction itself has disappeared. Freed from all craving, aversion, ignorance-past, present and future-one experiences total freedom from suffering.
To reach this stage, one has to work and work strenuously. Simply reading articles or engaging in discussions or debates will not suffice. The only way to achieve liberation is by one's own efforts-the effort to observe the reality of oneself, within the framework of one's body, without reacting to it. This is the way to achieve the end of suffering.
Vipassana in Iran
The first Vipassana course was held in Iran in 1999. Since then, a small but growing number of dedicated old students have ensured that Iran continues to benefit from Dhamma. This year, eight 10-day Vipassana courses and two 3-day courses (and a few one-day courses) were organized in Tehran, Iran. About 166 new students and 56 old students participated in courses in 2003.
The courses are being held in Varangehrood, a pleasant holiday resort in the mountains to the north of Tehran, and in northern cities of Klardasht and in the region south of the Caspian Sea as well as Mashhad, a big city in Iran. Most of the courses are being held in various private homes in Tehran.
Separate courses are held for male and female students. Regular group sittings are being organized in different parts of Tehran. Participants have come from all strata of society. Most students have expressed joy at how beneficial Vipassana is to them, and how the teaching appears to be like a long-lost precious part of Iranian culture.
Old students in Iran are hoping that Satipatthana sutta course and longer courses will soon be held in their country. 'The Art of Living', 'Healing the Healer' and 'Discourse Summaries' have been published in Farsi language. The search has also begun for land in Teheran and its suburbs for the first Vipassana centre in Iran.
For more details of Vipassana activities in Iran, contact: Email: vipassana_ir@hotmail.com or daryushn@yahoo.com
Vipassana Global Pagoda
Work has been completed on one of the four small pagodas (each the size of the Pagoda at Dhamma Giri and Dhamma Tapovana). The work on the main Pagoda has reached a height of 30 feet on the outside and 25 feet on the inside.
One-day courses are conducted every Sunday from 11:00 a.m. to 5:00 p.m. Those wishing to visit the Pagoda site may contact: Tel: (022) 28452112, 28452111, 28452261 Fax: 28452112. Email: globalpagoda@hotmail.com
Vipassana Newsletter on the Website
Current and past issues of the Hindi Vipaśyana Patrikā and English Newsletter can be downloaded from the VRI website:
http://www.vri.dhamma.org/newsletters
Note: The subscription charges for the Vipaśyana Patrikā and Newsletter have been increased because of the increased expenses of publication and dispatch.
Annual Subscription: Rs 30.00; Life Subscription: Rs 500.00
(By crossed bank draft, payable at Igatpuri to Vipassana Research Institute. Payment by cheque will not be accepted.)
Children Courses in Mumbai
Date Place Age Registration Date
25-1 Matunga 10 to12 yrs 22 & 23-1-04
8-2 Andheri 10 to 12 yrs 5 & 6-2
29-2 Matunga 13 to 16 yrs 26 & 27-2
Course Timings: 8:30 a.m. to 2:30 p.m. Registration Timings: 4:00 p.m. to 7 p.m.
Registration Phone No.: 26834820. Contact: Matunga: Amulakh Amichand School, Kidwai Road, Near SNDT College, King's Circle, Matunga (C.R.). Andheri: Dada Saheb Gaikwad Sansthan, Baba Saheb Ambedkar Road, Four Bunglows, R.T.O. Corner, Andheri (W).
New Responsibilities
Senior Assistant Teachers
1. & 2. Mr. Edward & Mrs. Junko Giorgilli, Japan
3. Dr. (Ms.) Yu-Fen Shih, Taiwan
4. Mrs. Usha Kiran Talwar, New Delhi
5. Mr. Mahasukh J. Sheth, Morbi
New Appointments
Assistant Teachers
1. Mrs. Karon Samaranayake, Sri Lanka
2. Mr. Lionel Pilimatalawe, Sri Lanka
3. Mrs. Chintamani Pilamatalawe, Sri Lanka
4. Mr. Riban Ulrich, USA
5. Mr. Mike Cacciola, USA
Goenkaji's Interview on Zee TV
Zee TV is broadcasting a program called Urja featuring Goenkaji every Saturday at 10:00 a.m. In this program, Goenkaji answers questions about the different aspects of Dhamma (Dharma). Meditators may inform their family and friends about the opportunity to hear Goenkaji expound on the universal Dhamma.
Questions for Goenkaji may be sent to: Urja, Zee TV, Post Box No. 1, Andheri (W), Mumbai 400 099.
Email: response@zeenetwork.com
(Please put 'Urja' in the subject line.)
Vipassana Books, Cassettes, Audio CDs, VCDs, and DVDs
Mr Dipchand Shah, B-35 Dalas Bldg, Gyanmandir Road, Dadar (W) Mumbai 28. Tel: 022-24228134
Vipassana Information Centre, Suresh Colony, Building No. 7, 2nd Floor, Next to Nanavati Hospital, S. V. Road, Mumbai-400056. Tel: 022-26178701. Time: 2 to 5 p.m. (Except Sundays and Holidays)
Mrs Amita Parikh, E-1 Asmit, Opp. National Decorators, Bajaj Road, Near Rly. Station, Vile Parle (W) Mumbai 400056. Tel: 022-26122226, 26118258, 26178701 (2:30 to 5:00 p.m.)
Dhamma Granth, J. P. House, 1st floor, Sakinaka, Mumbai- 400072. Tel.: 022-56970198/199 Fax: 8598357. Email: Bhupendra@dhammagranth.com (Free home delivery in Mumbai for orders more than Rs 600/-)
Vipassana for Better Education office, Lord Harris Municipal Marathi School, L. Tilak Marg, Dhobi Talao, Near G. T. Hospital, Mumbai-400-001 (Monday to Friday, 2 to 7 p.m.). Contact: Mr Sunil Ghadge, Tel: 022-270 3601.
Mr S. Bhalerao, Dadasaheb Gaikwad Hall, Andheri (W). Tel: 022-4163288
Mr Rathi, Shivkrishna Medical Store, 206, Old Agra Road, Igatpuri. Dist. Nashik, Pin-422403. Tel. (02553) 244036.
Arti General Store, Near Ram Mandir, Agra Road, Igatpuri, Dist. Nashik, Pin-422403, Tel: 02553-244790
Dhamma Books, Mr Bharat Shah, Shinde-Bhosale Arcade, Deccan Gymkhana, 5th Floor, Pune 411004. Tel: 020-4012826, 4012827. Email: dhammabooks@t-edge.com
Mr Sumantlal M. Shah, 13/386-C, Civil Lines, 2nd Floor, Opp. Regional Food Controller Office, Kanpur-208001, U.P. Tel: Res. 0512-294222, 293565. Fax: 0512-293565
Vipassana Sadhana Samiti, Mohta Bhavan, 533-A, 8 B Road, Sardarpura, Jodhpur-342003. Tel: 32048, 33260
Vipassana Websites
Dhamma Giri: www.vri.dhamma.org
Contains information about Indian Vipassana centres and Schedule of Courses, VRI Newsletters, VRI publications, research papers about Vipassana, etc.
Vipassana introduction: www.dhamma.org
Contains information about Goenkaji, Course Schedules of Vipassana centres worldwide, Code of Discipline, Application Form for ten-day courses, etc.
Vipassana (old students only): <www.dhamma.org/os>
Contains information for old students of Vipassana including International
Vipassana Newsletters and reference material.
Pali Tipiṭaka Website: www.tipitaka.org
Contains the Chaṭṭha Saṇgāyana Tipiṭaka in Roman script with commentaries, sub-commentaries and related Pali texts.
Vipassana websites: (For worldwide schedule etc.) <www.dhamma.org> and <www.vri.dhamma.org>
English Publications
Sayagyi U Ba Khin Journal
1998, 287 pages. Rs160
This journal commemorates Sayagyi's exemplary life and teachings. It contains his discourses, biographical sketches of his life and the lives of the teachers who preceded him as well as articles on various aspects of Vipassana.
Essence of Tipitaka
by U Ko Lay
1998, 225 pages. Rs 100
A concise guide to the voluminous teachings of the Buddha contained in the Pali Canon. It gives an overview of the entire Tipitaka as well as a taste of the Buddha's teaching by focussing on a few of the most important discourses. U Ko Lay was formerly the Vice Chancellor of Mandalay University.
The Art of Living
by William Hart
2001, 168 pages. Rs 80
A full-length study of the teaching of Vipassana useful both for meditators and non-meditators alike. Includes illustrative stories as well as answers to student's questions that convey a vivid sense of the teaching.
The Discourse Summaries
2001, 123 pages. Rs 40
Summaries of the evening discourses by S. N. Goenka given during a ten-day course of Vipassana.
Healing the Healer & The Experience of Impermanence
by Dr Paul Fleischman
2001, 30 pages. Rs 25
It describes the benefit of Vipassana to those who are serving in the medical profession.
Come People of the World
1999, 32 pages. Rs 25
Translations of selected Hindi couplets from Goenkaji's chantings.
Gotama the Buddha: His Life and His Teaching
2000, 31 pages. Rs 25
A brief sketch of the life and teaching of the Buddha and a description of the six historical Councils.
The Gracious Flow of Dharma
1997, 70 pages. Rs 35
Condensed from three-day public talks of S. N. Goenka explaining the true meaning of Dhamma (Dharma in Sanskrit), which has now been mistakenly used to refer to 'sect' or 'sectarianism'. Goenkaji explains in detail how to live a good Dhammic life - a life full of peace and harmony through the practice of Vipassana.
Discourses on Satipatthana Sutta
2001, 136 pages. Rs 60
Evening discourses by S. N. Goenka during the 8-day course of meditation during which he expounds the Mahasatipatthana Sutta.
The Wheel of Dhamma Rotates Around the World
1999, 38 pages. Rs 65
A concise informative compilation on the Vipassana Centres in India and around the world with pictures.
Dharma: Its True Nature
1998, 80 pages. Rs 70
A collection of papers presented at the International Seminar sponsored by V.R.I. at Dhammagiri, Igatpuri in May 1995. It is an attempt to address the idea that the world society is at historical crossroads with the overwhelming advancement of technology on one side and the erosion of human values on the other.
Vipassana: Its Relevance to the Present World
1995, 141 pages. Rs 95
A collection of papers presented at the International Seminar sponsored by V.R.I. in New Delhi in April 1994. The papers focus on Vipassana's impact in the fields of education, prison reforms, improved management in business and Government as well as the Pali Tipitaka research and publication project of V.R.I.
Vipassana Addictions & Health
(Seminar 1989)
1998, 78 pages. Rs 70
A collection of papers presented at the International Seminar sponsored by V.R.I. at Dhammagiri, Igatpuri in 1989. It focuses on the beneficial effects of Vipassana on drug addicts and general health.
The Importance of Vedana and Sampajanna (Seminar 1990)
2002, 132 pages. Rs 110
This covers the important topic of the Buddha's teaching "Vedana and Sampajanna" in great detail.
Pagoda Seminar 1997
1997, 127 pages. Rs 80
The papers presented at the time of the foundation-stone laying ceremony of the Grand Vipassana Stupa being built near Mumbai. It contains detailed reports of the spread of Dhamma around the world. Also included are a number of moving personal accounts of individual meditators from different walks of life.
Psychological Effects of Vipassana on Tihar Jail Inmates
1998, 47 pages. Rs 60
Vipassana has been adopted as a prison reform technique in the largest jail in India, the Tihar Jail. The book gives detailed report of the scientific studies carried out to assess the impact of Vipassana meditation on the prisoner's mental health.
Effect of Vipassana Meditation on Quality of life, Subjective Well-Being and Criminal Propensity among Inmates of Tihar Jail, Delhi
2002, 48 pages. Rs 60
Research analysis and relevant statistics are covered in this study by Dr. Amulya Khurana and Prof. P. L. Dhar
A Re-appraisal of Patanjali's Yoga Sutras
by S. N. Tandon
1995, 142 pages. Rs 80
Patanjali, the author of Yoga Sutras wrote his scholarly works a few centuries after the Buddha, and has drawn heavily from the teachings of the Buddha. An in-depth study of the similarities and dissimilaritiesof the two. The book contains the Yoga Sutra text references.
Manuals of Dhamma
2001, 272 pages. Rs.160
Originally published by Union Buddha Sasana Council of Myanamr as "Manuals of Buddhism", this book contains the English translations of Venerable Ledi Sayadaw's authoritative essays on the essence of Buddha's teachings
Was the Buddha a Pessimist?
2001, 69 pages. Rs 35
The Buddha was not a pessimist. This is explained in detail with examples.
Mahasatipatthana Sutta
1998, 94 pages. Rs 50
An annotated translation of 'Mahasatipatthana Sutta', the primary discourse in which the Buddha described the practice of meditation in detail. It is of interest to any serious student of meditation or to one who wants to know about Buddha's teaching on the meditation practice.
Pali Primer
by Lily De Silva
1994, 152 pages. Rs 70
A guide to learn the Pali language.
Key to Pali Primer
by Lily De Silva
1999, 67 pages. Rs 35
Gives answers to the test questions in 'Pali Primer". An aid in learning
Manual of Vipassana Meditation
by U Ko Lay
2002, 119 pages. Rs 65
This book throws light on the scientific aspect of the Buddha's Teaching. His teaching is explained with the help of the three important suttas-Dhammacakkappavattana, Anattalakkhana and Mahasatipatthana.
For the Benefit of Many
2002, 201 pages. Rs 120
This book contains a valuable compilation of Goenkaji's talks and question-answer sessions.
Realising Change
2003, 235 pages. Rs 100
This book featuring accounts by Vipassana practitioners leading everyday lives, aims to make Vipassana both better known and more clearly understood.
The Clock of Vipassana has Struck
2003, 244 pages. Rs 100
This volume celebrates Sayagyi U Ba Khin's exemplary life. It contains a collection of his writings and discourses, a biological sketch of his life and the lives of the teachers who preceded him, and is woven together with an extensive interview with his reknowned disciple, S.N.Goenka.
Meditation Now - Inner Peace through Inner Wisdom
2003, 123 pages. Rs 65
A collection of articles by Goenkaji commemorating his tour of North America in 2002 including The Universal Message of Peace (Millennium World Peace Summit, New York), The Meaning of Happiness (World Economic Forum, Davos, Switzerland) etc.
English Pamphlets (Re 1/- each)
- Vipassana in Prisons
- Vipassana-An Art of Corporate Management
- Vipassana and Health
- Vipassana in Government
- What Senior Administrators Say About Vipassana (3 parts)
- Drug Addiction And Therapy:
- A Vipassana Perspective
- Peace within oneself, for Peace in the World (International Buddha Seminar, Sarnath,1998)
- Guidelines for the Practice of Vipassana Meditation