Vipassana Dhamma Information in English

The context of Savatti. Then Ayushman Sariputt went to God and greeted him and sat on another side. Then Ayushman Sariputt said this to God - ′′ Allowances! He is called 'great man, great man', does he become a great man by being?" ′′ Sariputta! One is a great man when he is free from heart disorders. I call a man with a mind free from disorders a great man. There is no great man if he is not free from heart disorders. I don't call a man who has a mind free from such disorders a great man. ′′ ′′ Sariputta! How can one get rid of heart disorders?" ′′ Sariputta! A monk (Sadhak) (three and a half handed kaya-form) removing anger and malice in the world, becomes labourer, memorable and cognitive, and behaves in the body by being a monk. Thus, by concentrating in Kaya, the mind attains quietness and is free from inflammation without any benefits. ′′ (Three and a half handed body-form) removing anger and malice in the world, become labourer, memorable and cognizant, pai

He reassured me that everything is ready while leaving. Don't you worry. You send the material in the press. Books will be out in two days. I couldn't believe how this would turn out? His body was calm in the journey just before reaching Bhopal leaving Mumbai. While leaving, I told you not to worry, the booklets will be ready. And literally two days after she left her associate printer handed me both booklets I wanted...... My respected father Shri Gopiramji's elder brother i.e. my uncle Shri Dwarkadasji's age was increasing and his body was also becoming unwell. They didn't have any sons. Seven daughters were born one after another in life. The father was worried about him how his descendant would run if he didn't have a single son? Due to this concern, he had adopted his first son Balkrishna to his other elder brother Shri Rameshwarji, because he had no children. No son, no daughter. He had unlimited respect for the elder brothers. To free my elder brother D

Sayagyi U Ba Khin said that wherever Vipassana is taught, no other practice should be added however good it appears to be, since it might gain importance at the expense of the pure Dhamma. We have carefully followed this instruction for the past 40 years. Nevertheless, well-intentioned people have sometimes tried to add something to the teaching of Vipassana. In some cases it was a specially healthful diet at courses. Sometimes it was the actual provision of medical guidance by renowned physicians who were meditators. Sometimes it was the introduction of forms of religious observance. Sometimes it was the addition of physical exercises. Sometimes it was extra discourses to the students, beyond what has been recorded for use in the course. In one case it was an offer to teach yoga to students after a course. In another case it was an offer to provide acupressure treatment at a centre. The people who wanted to make these changes were all sincere and well intentioned. And they had good id

A) In the boundless sky different winds arise, blow and pass away: at times easterly winds, at times westerly, northerly, or southerly; at times warm winds or cool ones; at times dust-laden winds or winds free from dust; winds at times malodorous or fragrant; at times stormy gusts or gentle breezes. Whatever they may be, the sky is not affected by them. Winds come and may prevail for a time, but sooner or later they all pass away. Different travellers come to a resthouse or inn: people from the east or west, from north or south; white-skinned or black, yellow-skinned or brown; people of all shapes and sizes; strong or weak people, beautiful or ugly. The resthouse is not affected by them. All these people come and stay for a time, but sooner or later they continue on their way. Whatever their caste, community, color, or creed, they are all transient, they come and go. In the same way, different sensations arise within the body. They appear and may stay for a time, but sooner or later t

  A matured meditator Ratilal Mehta passed away at the ripe old age of 86 on 26th August 1987 with full awareness. Just as he lived an ideal meditator’s life, so also he experienced an ideal death. He found the path that he had long been searching for when he participated for the first time in a Vipassana course on 31st October 1971 in Bikaner, Rajasthan. From the very start the Dhamma feeling of ‘ehi passiko’ (come experience pure Dhamma) gripped him. He was overjoyed with the elixir of Dhamma and wanted all suffering beings to experience the same nectar—‘May all find the way out of misery!’ On hearing of a meditation Centre being developed in Igatpuri, Maharashtra, he was delighted and immediately had the Dhamma volition that there should be a Centre in southern India, in Hyderabad, for the convenience of the people there. These feelings of Dhamma suffused his mind and could not be contained; he donated two and a half acres of family land for a Centre, which later grew by another 4 a

These four types of kamma have been understood, realized & made known by me. which four ? There is kammma that is bad with bad result; kamma is good with good result; kamma that is bad & good with bad & good result; and kamma that is neither bad nor good with neither bad nor good result, leading to the ending of kamma. And what is kamma that is bad with bad result ? There is the case where a certain person fabricates an injurious bodily fabrication... an injurious verbal fabrication... an injurious mental fabrication... He rearise in an injurious world where he is touched by injurious contacts... He experiences feelings that are exclusively painful, like those of the beings in hell. This is callled kamma that is bad with bad result. And what is kamma that is good with good result ? There is the case where a certain person fabricates an uninjurious bodily fabrication... an uninjurious verbal fabrication... an uninjurious mental fabrication... He rearise in an uninjurious wor