“When the Shravakayana Teachings cease to exist on this earth Buddhism is finished. So the survival of the traditions that are still practised in Burma, Sri Lanka, are absolutely important because that is the base.”
Dzongsar Khyentse Rinpoche, Bangalow, Australia 2011
By Tara Frances (MacLachlan)
‘We practice meditation to bring peace to the world’ – so said Sayadaw U Pandita of Burma, one of the world’s foremost teachers of satipatthana vipassana in the Mahasi tradition. Sayadaw became a novice at age 12 and a fully ordained Theravadan monk at age 20. Now about to turn 90, he continues to travel widely to teach the Dhamma. In 1986, Sayadaw led his first retreat in Australia, which I was fortunate to attend; it was a watershed event both in my personal Dhamma journey and in the propagation of the practice of the Mahasi vipassana tradition in Australia. I was, as so many others, both overawed and inspired by this monk and drawn to the direct and profound Buddha Dhamma he taught. Then, providentially, some years later I was to meet Dzongsar Khyentse Rinpoche and occasionally received teachings from him. Clearly there were notable differences in the demeanour and form of their teachings, although what was at the heart of these two revered masters seemed not so far removed. Somehow these experiences led to a privileged invitation to share the vipassana practice with Rinpoche’s students at the second Three Year Retreat at Vajradhara Gompa.
In its pure form the “Mahasi” tradition, one of a number of vipassana meditation techniques, has three main aspects – a formal sitting practice, a formal walking practice and the refined development of a mindful observation of all other activities throughout the day. For lay practitioners the eight precepts are observed to provide an ethical foundation and support for the meditative mind training and of course this includes the seventh precept of abstaining from eating after midday – so only breakfast and lunch are provided (unless there are specific health issues that need to be accommodated). It is usual for the day to begin at 4am and continue until 10pm, comprising alternate one hour periods of sitting and walking meditation, interspersed by the meal breaks and a Dhamma talk in early evening. On retreats led by Western lay teachers this schedule is often modified to reduce formal practice hours and allow for an evening meal. “Noble silence” is also observed, meaning that verbal and non-verbal communication is restricted; conversation is limited to regular interviews with the teacher, an integral part of the retreat, and brief discussions with support staff for any practical needs that arise. It is a simple yet demanding practice that many people, including myself, return to again and again to experience the benefits.
What are these benefits? When we practise the Dhamma there may be profound and uplifting experiences and moments of intuitive understanding that provide a sense of deep faith or confidence in the Dhamma, in our teachers and practices. Conversely, we also may be confronted by many difficulties and challenges that can sometimes seem insurmountable and cause dislike and doubts to arise. The preference is commonly for the former but often as not includes the latter. I would say that one of the benefits of vipassana practice is the development of a pure heart that is open to all that arises from moment to moment.
Since that early retreat with Sayadaw U Pandita, as well as several others led by other renowned teachers, there was an ongoing and growing demand for more opportunities to practise in the Mahasi vipassana style in Australia. So further retreats were held and a number of local teachers also emerged. Around 1989 a small meditation centre dedicated to the Mahasi tradition of vipassana was established in the Blue Mountains, NSW. The Blue Mountains Insight Meditation Centre (BMIMC) set on two acres on the edge of suburban Medlow Bath continues to provide retreats of varying lengths, most commonly weekends and 9-10 days, for up to 18 people (details can be accessed on their website – www.meditation.asn.au/index.html).
Stupa at BMIMC in Medlow Bath Photo Tara MacLachlan
Another option for the practice of Mahasi satipatthana vipassana in Australia is the Bodhi Tree Forest Monastery at Tullera, near Lismore, which is headed by the Australian monk, Ven. Pannyavaro, the founder of Buddhanet. This centre, established in 2005, offers one-day workshops and satipatthana vipassana retreats under the guidance of both the resident monk and visiting teachers, including the experienced local teacher Patrick Kearney. Bodhi Tree is set on ninety-five acres and plans to provide long-term retreat opportunities for both monastics and laypeople (www.buddhanet.net/bodhi-tree/ ).
There are also two senior Burmese monks who reside in Australia and teach the Mahasi vipassana practice. They conduct retreats both at their own centres and other venues in Australia, including BMIMC, as well as overseas. Sayadaw U Pandita, not to be confused with the older Sayadaw, is based in Melbourne, with a city suburban and country retreat centre (www.dhammasukha.org.au/contact.htm ). Sayadaw Pannathami, who was the first resident teacher at BMIMC, is now the abbot of Panditarama Sydney and Melbourne (www.panditaramasydney.org/ ). Both these teachers speak good English and offer an experience in the traditional Burmese Mahasi style. Their city centres are suburban houses, which have been modified to provide simple residential retreat facilities.
At present, the best option for those wanting to practice long-term is to travel overseas. Personally I have only been to Burma and Nepal but there are many other international groups and centres. Two of the most well known, located in Barre Massachusetts, USA, are IMS (the Insight Meditation Centre), which runs a yearly three-month retreat, and its neighbour the Forest Refuge where a meditator can practice long term with some flexibility to customise their own retreat with the support of various resident teachers, including Joseph Goldstein a co-founder of IMS and a renowned vipassana teacher of long standing. ( www.dharma.org/ ).
For quite a few years now I have been travelling to Nepal to practice at Panditarama Lumbini International Vipassana Meditation Centre (www.panditarama-lumbini.info/ ). As the name implies, this centre is affiliated with Sayadaw U Pandita and is located in Lumbini, the birthplace of the Buddha, a very inspiring place to meditate. It is a small centre with two resident teachers who both speak very good English – a German monk Sayadaw Vivekananda, who lived and trained in Burma for a number of years, and a Burmese nun, Sayalay Bhadda Manika. The maximum stay here is dictated by the visa allowance, which in Nepal is 5 months in any one year. This potentially means that a ten-month retreat is possible, although it does require a few trips to the immigration office for visa renewals. The centre provides healthy meals and basic but comfortable facilities for up to about 30 people. Similar to many meditation centres in Burma, Panditarama Lumbini runs year round. However the most popular time to come is during the cooler months between November and February. Meditators come and go according to their individual circumstances, staying anywhere between a few days to the full ten months of the visa limit. During the time of the rains retreat – the traditional three months set aside by the Buddha for monastics to devote to practice and study – (usually beginning late July) the teachers here continue to support any meditators who are in residence, although it tends to be quieter due to the more difficult climatic conditions.
In Burma (Myanmar) it is possible to stay for much longer if sponsored by a meditation centre – I know a number of people who have practised and studied here for several years. To practise the Mahasi vipassana tradition in Burma is of course to practise at its source and this, together with being in a devoutly Buddhist country, can make for a very inspirational meditation environment. However, Westerners can find it difficult to acclimatise both climatically as well as culturally, and the country’s politics have been a cause for concern, so it doesn’t suit everyone. I have personally visited two centres, both under the authority of Sayadaw U Pandita – one in Yangon and one in the countryside about an hour from the city. These centres can accommodate large numbers of meditators at any one time. The country centre, Hse Main Gon, is usually very busy during the marginally cooler months from November to January, when there is a popular ‘special’ three months attended by many foreigners. (www.panditarama.net/ )
Other teachers in Burma who have centres that offer the Mahasi practice include Sayadaw U Indaka, Sayadaw U Janaka, Sayadaw U Kundala and Saydaw U Lakkhana – all but the first having been to Australia. At present Sayadaw Indaka’s centre is the Burmese base for the Venerable Ariya Nani an English speaking Swiss nun who has been to Australia many times to teach. She is a highly skilled and respected teacher who is generally in attendance during the cooler ‘winter’ months. (Information about these centres may be found on the Buddhanet website – www.buddhanet.net/ )
Of course there are other traditions of vipassana and a search on Buddhanet or more widely on the internet should provide further information about these. If you have a personal interest in or have been directed to practice Theravada vipassana I hope the preceding information will be of use in finding something suitable and that your Dhamma journey leads to much peace and happiness.
