CHAPTER (1) Moe Gok Sayadaw's Biography 1.1. Where Moe Gok Sayadaw was born
Once a while a Yugapurusa who is a seer, selfless, is born somewhere, he thinks for others. He thinks of others' happiness. He poured the flow of compassion on others. We heard about such seers who live not for himself but for other from the history and in their life time they made the history. These Yugapurusas are born anywhere in the world.
One of such Rsikalpa, a seer of these days is Moe Gok Sayadaw. The present research is based on this Moe Gok Sayadaw's meditation method.
Here we feel it is necessary to record about his personal details like his life, place and works etc., to make the world know the holy seer.
During the time of the king Bo Daw U Waing', there was a royal garden named Mahasirlnandawan. Bo Daw U Waing often came and took a rest there. There were various kinds of plants and trees which bore beautiful flowers and all kinds of fruits in it. When the king Min Done^ changed his capital from Amarapura city to Mandalay and this parkland turned into a village. Its name was Uyindaw (Royal Garden) village. It is located on the opposite bank of river Myit Nge, Amarapura Township,
Mandalay, upper Myanmar. During this period, there were about three hundred homes in that village, all the villagers were well educated and
During first Kon Baung Period (1752-1XS5). Bo Daw U Waing was a king ruled at the ancient Amarapura City, upper Myanmar. During second Kon Baung Period (180S-1878). Min Done was a kind ruled at the Ratanapura City (Mandalay City at the present day) in Myanamr. among them there were three outstanding persons namely, U Canda, very well-known author, U Thar Kywe, the government officer and Moe Gok
Sayadaw, the distinguished Dhamma teacher and an Arahant from that village.^
There is no confusion regarding his birth place and time etc. The boy who would be well-known as Moe Gok Sayadaw was born at Uyandaw village, Amarapura Township, Mandalay division, upper Myanmar at 2:30 p.m, on 27"^ of December of 1899. He was named Maung Hla Baw because he was born on the Wednesday."* His father was U Aung Tun and his mother's name was Daw Shwe Ait. He had eight siblings including himself.
He was the fifth one. His family was rich. They owned not only the farm but also the looms. Because they were rich and gifted with virtue, they were respected by others.
1.2. The Age of Learning and Novice-hood
At the age of four, he attended the Primary School at the village and studied only up to the 4" Standard, under the tutelage of U San Ya, the
Primary school teacher. When he was nine years old, he entered the Order of the novice. He was named "Shim Vimala" being a Wednesday child.
' Ghosita U., '"Moe Gok Sayadaw"s Biography." Yangon, Myanmar: Moe Gok Meditation Centre. 2002. p.10-11. Than Daing U., (Translated by U Sue Tin), "The Moe Gok Sayadaw," Yangon, Myanmar: Moe Gok Meditation Centre. 2000. p.11-12. A.s to Myanmar horoscope. Thu alphabet ".A" is Sunday; the alphabets 'K, Kh, G, Gh, Ng' are Monday; the alphabets 'S, Sh. Z, Zh. Ny.' Tuesday; the alphabets "Y, R, L, W,' Wednesday; the alphabets 'P, Ph. B. Bh. M.' Thursday; the alphabets "Th. H," Friday; the alphabets 'T, Ht, D, Dh, N' are Saturday . The boy to be Moe Gok Sayadaw was born on Wednesday. So he was named Mg Hla Baw by his parent taking the alphahel of L which is tiio alphabet of Wednesda)'. Vimala is a combination of two Pali words; " V7' and ''Mala". " V?' means being free. ''Mala"is defilement. So "Vimala"is a person who is free from defilements i.e. pure or sacred. The moment he entered to the Order of novice, he started to study the basic Buddhist texts such as, Shin Kyint
Wut^ Paritta^, A Twin Aung Chin^ A Pyin Aung Chin^ Ra Ta Na Shew
Chaing'^, Namakkar^^\ LokanTd\ Saddi^ and Abhidhmmatthasamgaha and so on and so forth, under Sayadaw U Jagara, the abbot of the village.
Later on, he became quite adept at giving sermons to the people who came to the monastery on the Uposatha days'"\ The people fondly called him the venerable STvali who received the highest number of offerings during the lifetime of the Buddha.
1.2.1. The Venerable Sivali
In this connection, here it will not be out of place to say about the biography of the Venerable STvali in brief. He was the son of Suppavasa, daughter of the King of Koliya. His father was Sakyakumara (the prince of the Sakya clam). For seven years and seven days he laid in her womb, and for seven days she was in labour and was unable to bring forth the child.
' Booklet which deals with the disciplines that must be followed by the novices '' Booklet which shows the Pali verses to make the people free from the various dangers Booklet which describes how the Buddha conquered the eternal defilements {ajjhattakilesa) ^ Booklet which reveals how the Buddha conquered the external enemies with loving-kindness Booklet which states about the triple gems namely the Buddha, the Dhammaanii the Samgha '" Booklet which mentions how a good Buddhist pays homage to the Buddha '' Booklet which consists the ways how gel to the mundane and supramundane welfares. '" Booklet which explains the way how to write Piili In Myanmar Buddhist tradition, i'po.sailui is the day of special religious observance. When the major Uposathas fall on the full-moon and new-moon days of the lunar month, the monks collectively recite their code of disciplinary rules [Piltinu^kklui) and lay Buddhists undertake additional precepts, listen to sermons, and practise meditation. Minor Uposuthuu are observed on the two half-moon days. She said to her husband: "Before I die, I will take a gift," and sent a gift by him to the Buddha. He accepted the gift and pronounced a blessing on her.
She was immediately delivered of a son. When her husband returned, she asked him to show hospitality to the Buddha and his monks for seven days.
From the time of his birth, Sivali could do anything. Sariputta asked with him on the day of his birth and ordained him with Suppavasa's permission.
Sivali became a Sotapanim (to see its meaning in chapter three) in the
Tonsure-hall when his first lock of hair was cut, and a Sakadagamin (to see its meaning in chapter three) with the second. Some say that after his ordination he left home on the same day and lived in a secluded hut, meditating on the delays in his birth, and thus, winning insight, attained
Arahantship.
In the Padumuttara Buddha's time (former Buddha) he made the resolve to be pre-eminent among recipients of gifts, like Sudassana, disciple of Padumuttara. To this end he gave alms for seven days to the
Buddha and his monks. In the time of VipassI Buddha, former Buddha, he was a householder near Bandhumatl. People gave alms to the Buddha and the order in competition with the king, and when they were in need of honey, curds and sugar, Sivali gave enough of these for sixty- eight thousand monks. In the time of AtthadassI Buddha (former Buddha) he was a king, named Varuna, and the Buddha died, he made great offerings to the
Bodhi-treQ, dying under it later. Then he was born in the Nimmanarati- world (one of six deva planes). Thirty-four times he was king of men, under the name of Subahu''*. As to the Apadana account'^, his father in his last birth was the hcchavi Mahah. The Asatarupa Jataka^^ gives the reason for the delay in Sivali's birth. Sivaii was declared by the Buddha' pre- eminent among recipients of gifts. It is said that when the Buddha visited
Khadiravaniya-Revata, he took Sivaii with him because the road was difficult and provisions scarce. Sivaii went to Himalaya with five hundred others, to test his good luck. The gods provided them with everything. On
Gandhamadana, a deva named Nagadatta entertained them for seven days on milk-rice''^. Likewise, Shin"" Vimala also had so many persons who offered him whatever he needed. Therefore he was called Shin Sivaii by people.
1.3. Bees Swarmed on His Robes (the First Time)
At the age of twelve, while residing at the Gwe Bin Taw Ya monastery of U Yin Daw village. Shin Vimala left his sweated robe on a bamboo line to make it dry. Within a short time, the bees appeared and swarmed on his robes. The abbot came to the incident and he declared that
9 1 "In the future, he (Shin Vimala) will become one of the famous Sayadaws
" KN.Thag. Verse No. 60: ifs a.I.p. 16^; (Myanmar ); KN.Thag.Verse No. 60 (PTS). " KN. Ap. 2.p. 4y2(PTS). Apiiclanu means separation. '" Ibid. p.4y4.Verse No. 29: KN.Ucl.2. p.X: AA,p.l.'?6: Dh-A,2.p.l92(PTS). Asatarupa Jalaka means the pleasant story. " AN.l. p.24(PTS). '" Thag-A, l.p. 138: Ap, 2.p. 49.'i: AN-A. 1. P,i39(PTS). '''Palip.2.p.ll68. Shin is prefix to the name of a novice, Sayadaw is the most venerable Buddhist Monl<. with his many disciples."""
1.4. Nanavipphariddhi
Nanavipphariddhi means that though the persons who are destined to
acquire the Arahatta-Magga in this very life, face with the danger of the
death, they would never die before obtaining the Arahatta-Magga yet.^^
There occurred a strange event. At the age of 14 years, Shin Vimala
and his cousin, Maung Bha Yin began to cross the Dutthavati Riyev with a
small canoe. On the other shore there was a large field of corn that is ripe, ready for harvest. His cousin, Maung Bha Yin wanted to get some corns
and thus. Shin Vimala paddled the canoe, heading across the river towards
those corn fields. The river had furious whirlpools and strong
undercurrents. While the two young novices were paddling their small
canoe, they were in a great whirlpool with their small canoe and the small
canoe went around in the circles. The experienced boatmen on the shores
were most concerned about their fate in their small canoe and some
shouted and warned while others started to help them with their large
boats. However, Shin Vimala kept rowing calmly, unperturbed and they reached the opposite shore safely without any difficulty. The elders who had come out in their larger boats were most surprised when the young
novice Shin Vimala, who had been rowing the canoe, told them "Why are
" Than Diang U.. (translated hy I) Swc Tin). "The Moe Gok Sayadaw", Yangon, Myanmar: Moe Gok Meditation Centre. 2()00.p. I'v ' Arahattamagga means the final one ol lour types ol Supramundane Path. If one attains Arahattamagga, he beeonies an Arahant. KN, Palis-A. p. 27S. you all getting so excited about? So the young novice led his cousin up the bank. It was a story which they told others of the village.^"^
In Dhammapada Commentary, such similar occurrences in the lives of notable personages in the past are recorded.
1.4.1. The Story of Sappadasa Thero
Once a bhikkhu by the name of Sappadasa was not feeling happy with his religious way of life since he would not gain Sainthood and at the same time, he thought it would be improper and humiliating for him to return to the life of a householder. So he decided that it would be better to die. He put his hand into a pot where there was a poisonous snake, but the snake did not bite him. This was because the good deeds he had done in his past lives protected him. On another occasion, he took a razor to cut his throat; but as he placed the razor on his throat he reflected on the purity of his moral practices throughout his life as a bhikkhu and his whole body was suffused with delightful satisfaction {piti) and bliss (sukha). Then detaching himself from bliss, he directed his mind to the development of Insight
Knowledge and soon attained Arahanthood. On arrival at the monastery, other bhikkhus wanted to know where he had been. He told them that he had tried to take his life and they asked him "Why had not done so". He answered "I intended to cut my throat with this knife, but I have now cut off all moral defilements with the knife of Insight Knowledge." The
-"* Than Daiiig U.. (lianslatcd by U Swc Tin). -The Moc Gok Sayadaw." p.15-17. Ghosita U.. "Moe Gok Su)uduw'.s Bioiiiaph}'." p.4X-.'S(). bhikkhm then reported to the Buddha, "Venerable Sir, Sappadasa claims that he has attained Arahanthood while trying to kill himself. Is it possible to attain Arahanthood at such a critical moment?" The Buddha replied,
"Yes, it is possible; for one who is zealous and strenuous in the practice of
Tranquility and Insight Development. Arahanthood can be gained instantly.
As the bhikkhu walks in meditation, he can attain Arahanthood even before his raised foot touches the ground."^
1.4.2. The Story of Bahiyadaruciya Thero
A group of merchants went out to sea in a boat; their boat was wrecked at sea and all except one died. The only survivor got hold of a plank and eventually came to land at the port of Supparaka. As he was naked, he tied a piece of bark to his body, and sat in a place where no one could see him. Some thought that he was a holy man, gave him food and paid respect to him. Some brought clothes for him to wear but he refused, fearing that by wearing the clothes, people would give him less respect.
Beside, because some said that he was an Arhant, he mistakenly came to think that he really was one. Thus, because he was a man of wrong views who was wearing a piece of bark as his clothing, he came to be known as
Bahiya Daruci.
At that time, Maha Brahma, who had been his friend in one of his previous existence, saw him going astray and felt that it was his duty to put
-' KN. Dh-A.l.p.434(Myanmar) Bahiya on the right path. So Maha Brahma came to him in the night and said to him, 'Bahiya, you are not an Arahant yet and you do not have the qualities that make one an Arahant.' Bahiya also admitted he is not an
Arahant. Maha Brahma then advised him to go and seek help from the
Buddha who was staying in Savatthi.
Bahiya, realizing the enormity of his guilt, felt very much distressed and travelled all the way to Savatthi to see the Buddha. Bahiya found the
Buddha going on an ahns round with other bhikkhus and respectfully followed him. He pleased with the Buddha to teach him the Dhamma. The
Buddha refused to preach Bahiya because Bahiya's mental faculties were not ready to completely realize the Dhamma. Only when Bahiya was ready to realize the Dhamma, the Buddha said to him: 'Bahiya, when you see an object, be conscious of just the visible object; when you hear a sound, be conscious of just the sound; when you smell, be conscious of just the smell; or when you taste, be conscious of just of the taste; or when you touch something, be conscious of just the touch; and when you think of anything, be conscious of just that mind-object."
Bahiya did as he was told and because of his deep concentration, the accumulated kammic force of his past good deeds became dominant and he attained Arahanthood. He asked permission from the Buddha to join the
Order. The Buddha told him to collect the robes first, the bowl and other requisites of a bhikkhu. On his way to get them, he was attacked by a cow and died. When the Buddha and the other bhikkhus came out after having had their meal, they found Bahiya lying dead on the road. As instructed by 10 the Buddha, the bhikkhus cremated the body of Bahiya and his ashes were enshrined in a stupa.
Back at Jetava monastery, the Buddha told the bhikkhus that Bahiya
had attained Nibbana. He also told them that as far as the time factor was
concerned in attaining Insight (abhinna), Bahiya was the fastest, the best.
The bhikkhus were puzzled by the statement made by the Buddha and they asked him how and when Bahiya had become an Arahant. To this, the
Buddha replied, 'Bahiya attained Arahathood while he was listening to my
instructions given to him on the road when we were on the alms round.'
The Bhikkhus wondered how one could attain Arahanthood after listening to just a few words of the Dhamma. So the Buddha told them,
Sahassam api ce gatha-anattha padasariihita
Ekarii gatha padarh seyyo-yarh sutva upasammati
It means: that the number of words or the length of a speech does not matter if it was beneficial to someone.
Through the above stories, we know that through the persons who
are destined to get Arahatta-Magga faced with the danger of the death, they
can escape from the death as soon as they wouldn't get the Arahatta-Magga
yet. In this connection, Dhammapada commentary states,
"Pacchiinabhavikassa sattassa hi sineruna ottariyamanassapi
arahattarh appatva jivitakkhayo nama natthi"
It means that through a person who is destined to get Arahatta-Magga is
flattened by Mount Sineru, he would never die the moment he wouldn't get
it yet. Likewise, Shin Vjmala to be Moe Gok Sayadaw also escaped from the danger of the death because he is destined to attain Arahatta-Magga in this very life 26
1.5. Getting to Amarapura Township
When Shin Vimala was 14 years old, Sayadaw U Jagara was no longer able to teach the Buddhist texts to his disciples because he became older and older. Thus, Shin Vimala's friends prepared to move from their village to Township for their further studies. Shin Vimala also told his parent that he wants to go to Maiigala Tike Haung monastery in Amarapura Township where Daw Sucarl, his elder sister had been living. However, they rejected his demand. So he went alone to Amarapura on foot for further studies.
Amarapura is about 4 miles away from his village. Daw Sucarl shared responsibility for the young novice who came to Maiigala Tike Haung monastery. The young novice was placed under Sayadaw U Sujata, abbot of Maiigala Tike Haung monastery to study the Buddhist texts. He got a chance to stay at Makuta hostel of Maiigala Tike Haung monastery. Getting to Mahgala Tike Haung monastery of Shin Vimala was indeed a good
97 beginning because Maiigala Tike Haung monastery was not only the noble land of ancient Kyet Thun Khin Taw Ya monastery but also the noble land where King Bo Daw U Waing waited for the auspicious moment for establishment of his Capital City named Amarapura. From that time on. Shin Vimala studied Rupnsiddhi text {Paji grammar book) and
;" KN.Dh-A, p. 408 (Myanmur). " It nv^aiis the name of Buddhis old lempk 12
Abhidhammatthavibhavinitika under Sayadaw U Jagara and Abhidhamma texts such as Matikadhatukatha,'^ Yamaka (to see it page no 16) and
Patthana' under U Ohn, Abhidhamma master. For U Ohn was good at teaching Abhidhamma texts, Buddhist monies from all parts of Myanmar studied Abhidhamma texts under him. So Mingala Talk Haung monastery was crowded with Buddhist monks so that there were no places to sleep for them. Shin Vimala also learnt Abhidhamma texts under U Ohn with great enthusiasm. Shim Vimala was given attention by U Ohn because he was clever and he was trying hard.
1.6. The Bees Swarmed on the Robes (the Second Time)
When Shin Vimala was twenty years old, he was ordained to the order of the Samgha under the patronage of U Sujata, the abbot at ordination hall of Mingala Talk Haung monastery in 1920. His supporters were U Win and Daw Saw^^ at Oh Daw^^ quarter in Amarapura. After his ordination, A
Shin Vimala returned to his hostel and put out his robe on a bamboo line to make sweat on his robe dry. Within a few minutes, the bees appeared in great numbers and swarmed on the robe for the second time. When
Sayadaw U Nagavarhsa, who took good care for Shin Vimala as his elder brother saw this strange phenomenon for himself, he solemnly predicted:
It is third one of seven Ahhiddha texts, discouise on elements (dhatus). "' It is the I'iiial one of seven Ahluddlui texts, which mentions how cause and effect relate to one another. Gosila L'.. '"Moc Gok Sayfldavv's Rii!giaphy'".Yangon.Myanmar: Moe Gok Meditation Centre. 2002. p. 53-.S8. U Win is the name of an UpSsukiiW'Xwi supported Moe Gok Sayadaw's needs. "Daw Saw is the name of an UpSsika who supported Moe Gok Sayadaw's needs. '•' It is the name of a quarter. 13
"In this very life, he would attain to the highest and most noble person who would teach the Four Noble Truths to monks and people would also listen to the Dhamma preached by him". From that time onwards, Sayadaw U
Nagavamsa always admonishes AshinVimala. Although A Shin Vimala who came to monkhood had studied Abhidhamma texts under Sayagyi U
Ohn for six years, he continued to study Abhidhamma texts without being content. U Ohn let A Shin Vimala teach the student monks Abhidhamma so that there appears Abhidhamma teacher on behalf of him because he came of age. Thus A Shin Vimala became quite skill at teaching Abhidhamma texts. As to Sayagyi U Ohn's wish, he studied not only Abhidhamma texts but also Suttanta texts and Vinaya texts. Sayadaws who taught Suttanta texts and Vinaya texts to A Shin Vimala were as follow:
1. Khemasivarh Sayadaw who dwelled at Khemasivarh monastery,
the west part of Mandalay, upper Myanmar,
2. Sayadaw U KhantI who dwelled at Bhu Yar Kyi Talk monastery,
the south part of Mandalay, upper Myanmar and
3. Sayadaw U Adiccararh.sl who dwelled at Shwe Aay Saung Talk
monastery, the south part of Mandalay, upper Myanmar.^"^
1.7. A Shin Vimala as a Teacher
The second re-ordination of A Shin'' Vimala was held by Daw
Vicarl's support in Moe Gok city in 1922. Daw Vicarl was from Moe Gok.
Gos'ia U.. "Moe Gok Sa>adaw's I-iiograpli\'". Yangoii. Myanmar: Moe Gok Meditation Centre. 2002.p. 82-84. Than Daing U.. (Traslatcd by U Swc Tin). "The Moe Gok Sayadaw," Yangon. Myanmar: Moe Gok Meditation Centre. 2()(K).p. 19-20. 14
She was Daw SuCarfs friend. Altogether they studied Abhidhamma under
U Ohn, master in Abhidhamma. Daw Vicarl had great respecte Ashin
Vimala for his scholarship. So she was a supporter of Ashin Vimala. It was the reason why Ashin Vimala destined to be renowned as Moe Gok
Sayadaw. Later on, Sayagyi U Ohn had many students. Among them, A
ShinVimala and U Dhammasami were very intelligent, so they were appointed as teachers by him. He let Ashin Vimala and U Dhammasami teach student monks Dhatukatha text and Yamaka text respectively. He taught student monks himself only PaUhana text. When A Shin Vimala had ordained for four years, he was appointed as a teacher. Later A Shin
Vimala taught the monks three texts such as Dhatukatha text, Yamaka text and PaUhana text on behalf of Sayagyi U Ohn. According to Daw Vilasri's invitation, A Shin Vimala went to Mingon Chaung for a short period and taught the nuns Dhatukatha text there. When he had ordained for six years, not only he had been teaching the Abhidhamma texts to the monks but also had been preaching the people."'
1.8. A Shin Vimala who Become an Abbot
In 1925, A Shin Vimala became an abbot at building named by Pitaka
Talk Kyaung of Mingala laik Haung Monastery in Amarapura Township.
While residing at Pitaka Talk Kyaung hostel of Mingala Talk Haung monastery, he taught Abhidhamma texts to the monks who came from all
'^ It is prefix to the name of a Buddhist monk. Gosita U.. "Moe Cioi< Sayadaw's F?iouiaph\-.'" Yangon. Mj'anmar: Moe Gok Meditation Centre. 2002. p. 84-85. 15 over Myanmar. Because he was good at teaching Abhidhanuna texts, his temple was much crowded with the student monks. A Shin Vimala had completely written the banner book of Abhidhamma that U Om had not been able to finish his writing. After that, he wrote and published one text,
Yamakamanjan.
During his eight years of seniority as an ordained monk, A Shin
Vimala was very busy teaching, preaching and writing not only for the welfare of the monks but also for the welfare of all human beings. At that time, Sayadaw U Nagavamsa who had been taking care of him as his elder brother admonished him "Teaching and preaching are but to get merit. So you need to practise meditation for saving oneself. It is time to practise meditation." When A Shin Vimala heard what Sayadaw admonished, he choked "It is right". U Nagavarhsa was A Shin Vimala's companion. They studied Abhidhamma under U Ohn altogether. From that time onwards,
Sayadaw U Nagavamsa had been taking care for him as his elder brother.
At that time, he neither preached nor taught. He dwelled alone with
Dhamma. Later, he became an abbot at Aung Chin Ship Par monastery.^^
1.9. Yamakamanjan Text
The Buddha taught the seven Abhiidhamma texts such as Dhamma- sahgani, Vibhahga, Dhatukatha, Puggalapahntti, Kathavatthu, Yamaka and
Patlhana to all Devas and Brahmas led by Santussita Deva who the
'" Gosita U.. "Moe Gok Sayadaw's Biogiaphy." Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 88-94. 16
Buddha's mother had ever been in the previous life. Herein, Yamaka (pairs) has a ten-fold division, namely:
(1) Mula yamaka (Pairs on Roots),
(2) Khandha yamaka (Pairs on Aggregates),
{3} Ayatana yamaka (Pairs on Bases),
(4) Dhatu yamaka (Pairs on Elements),
{5)Sacca Yamaka (Pairs on Truths),
(6) Sahkhara Yamaka (Pairs on Formations),
(l)Anusaya Yamaka ( Latent States),
(8) Citta Yamaka (Pairs on Consciousness),
(9) Dhamma Yamaka (Pairs on Phenomena),
(10) Indriya ya/77a/:a (Pairs on faculty).
Yamaka text has been divided into five chapters by Moe Gok
Sayadaw. First chapter is based on Mula yamaka and Khandha yamaka;
second chapter, Ayatana yamaka and Dhatu yamaka; third chapter, Sacca
Yamaka and Sahkhara Yamaka; the fourth chapter, Anusaya Yamaka and
Citta Yamaka: the last chapter is described Dhamma Yamaka and Indriya
Yamaka. Though the original Yamaka text has three volumes running to
some 909 pages, Moe Gok Sayadaw effectively compressed and wrote it
only within 150 pages. He especially explained it with the diagrams and the
tables so that his student monks could understand what Yamaka really
means. A table form on the concept of Yamaka drew by Moe Gok
Sayadaw is as follows: 17
WHOLESOME WORD. UNWHOLESOME, INTER MINATE WORD, MENTAL WORD
QUESTION REGULAR QUESTION REVERSE QUESTION METHOD CERTAINTY UNCERTAINTY CERTAIN UNCERTAINTY PAIRS All wholesome Ari' ihey all wh- Thesewholesome Are they all wh Pairs on stales (are pre Icsonic roois'.' roots (are prese olesome states? Roots sent nt Have !he\ all the These have the Pairs on METHOD same inols as same roots as same roots 11 II ON ROOTS wliolesome the unwholeso roots? me roots All these states Have they all These have mut- Pairs on Same roots are mutual roots tual roots with II mutual as the whole with wholesome the wholesome roots some roots roots? roots
Refer:-!) first to the words above top column
2) Then method on the left side column
3) Followed by pairs on the right side column
4) After that look at the Question (in the above column leadings
5) Thus at the method on Roots there are:
6) Three (3) pairs
7) Six (6) questions and
8) Twelve (12) specifications.
The remaining method on the root conditions, on having root and having root condition are the same as the method on root. Thus Moe Gok Sayadaw taught Yamiika text to his disciples with the XdihXt^.Yamaka sets out to define and analyze the interrelationship of dhammas and puggalas as they exist in these three worlds. This is accomplished in the form of pairs of questions, which gives it the title of Yamaka. The logical process of conversion (anulorna) and complete inversion {patiloma) is applied to 18 determine the complete import and limit of a term in its relationship with the others. An equivocal nature of a term {Samsaya) is avoided by showing, through such arrangement of questions, how other meanings of the term do not fit for a particular consideration. See for an example: To the question 'May all rupa be called Pupakkhandhal The answer is! Rupa is also used in such expressions as piya rupa (loveable nature), eva rupa (of such nature), but there it does not mean Rupakkhandha! But to the question! May all Rupakkhandha is a very wide term and includes such terms as piya rupa, eva rupa etc. Yamaka text is very difficult to understand for student monks at that time. So Ashin Vimala wrote it with the modern method to make student monks understand easily. He had written it for about one year and five months. It was second edition published by Sirinanda press, No, 215, No, 32 street, Yangon, Myanmar, in
1928. Nowadays the text is also out of print, so it is very difficult to get it for the present students. I got a copy of the text in Burmese language in the
Moe Gok Meditation Centre in Amarapura city. I have gone through the
text and tried to present to the gist of text in short.
1.10. Searching for the Truth
After listening to what Sayadaw U Nagavarhsa told, A Shin Vimala
planned his times such as a time for teaching, a time for preaching and a
time for writing. A Shin Vimala set aside a part of time for meditation.
'** Narada U, (Translated by Sayadaw U Kumara), "The Book on Pairs {Yamaka)'' P-13. 19
From that time onwards, he started to struggle tooth and nail to practise meditation. A Shin Vimala was aware that according to the Buddha's teaching, one ought to look for and seek the guidance of truly enlightened meditation masters. With this as his prime objective, he set for to such places as Mandalay, Monywa and Mingon to search for counsel and guida nce and spend some time in each place to meditate intensively.^^
1.11. Initial Writing
A Shin Vimala wrote a small text namely 'Puthujjana A Lin Pya
Kyan' for he wished to practise meditation like him about the matter of
Dhamma. It means a text which lights to get the light of wisdom to ordinary people. It comprises of how to eradicate Sakkayaditthi with question and answer about the sixth element. Its second edition was published by Sirinanda press. No, 215, No, 32 street, Yangon, Myanmar, in
1928. A Shin Vimala by the time, on the invitation of U Paduma also preached Abhidhamma to the people from Nyaunglaybin Township in
1931.'^"
1.12. Being Busy Doing Missionary Works
From 1934 onwards, Ashin Vimala was busy doing missionary works such as teaching and preaching. He went to many places for the
Gosita U.. Moe Gok Sayadaws Biography." Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 24. •"' Ibid, p. 96-97. 20 propagation of the Buddha's Sasana. In rainy reason, he taught many monks Abhidhamma texts and preached people in Amarapura. In winter, he went to Mingon and taught Abhidhamma texts to many nuns there.
During summer, he went to Nyaunglaybin Township to talk about
Abhidhamma and went to Moe Gok city to preach the people."*'
1.13. Being Known by Name of 'Moe Gok Sayadaw'
Every summer, A Shin Vimala went to Moe Gok to preach. Because he was good at preaching, he was respected and admired by people leading
Daw Daw On, Daw Daw Phon ' and their family in Moe Gok city. In 1935 later, they built a great monastic building and donated it to A Shin Vimala.
Thus, A Shin Vimala went to Moe Gok and preached Dhamma there and dwelled at a great monastic building which named 'Moe Gok'. Therefore he was known by name of "Moe Gok Sayadaw". Moe Gok Sayadaw was well known not only to teach Abhidhamma in Amarapura but also to preach Abhidhamma in Nyaunglaybin Township and Moe Gok city. "
1.14. Donation the Holy Crystal to Sri Lanka
Moe Gok Sayadaw was not only a great teacher, preacher but also practicer. He was active and benevolent to donate. The Holy Crystal to be crowed on the Pinnacle of Ruwanneli Maha Cetiya (Dagabha) in
•"lbid,p.l08. " Daw Daw On and Daw Daw Pln)ii were Moe Gok Sayadaw"s supporters. ' Gosita U."Moe Gok Sayadaw's Riogiaph>" Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 109. 21
Anuradhapura of Sri lanka was also offered by the Buddhist Citizens of
Moe Gok heading Moe Gok Sayadaw from Myanmar in 1939. It was very highly ornamented and adorned with 3627 rubies, 702 sapphires, 9 lucky gems, and 12 rose spinals. The total rate is 4350. Fine gold 3 viss (5kg) and
4IV2 viss (68kg) of silver are used. The weight of the Holy Crystal was 12
/4 viss (20kg), the height was 1 Sinches, and 25 V2 inches in circumference.
The height of the stage is 13 inches. The top-most ruby, weighing 15 rattis was bought for Rs. 12000. The total value estimated at the present market rate was over Rs lOOOOO.^'*
1.15. Moe Gok Sayadaw during World War II,
On 8"' of March of 1942, the World War II started to break out in
Myanmar. On U Le's invitation, Moe Gok Sayadaw went to Moe Gok city.
From there, he moved to Baw Ba Tan village about 4 miles away from
Moe Gok to free from the danger of War on his donors' invitation. There were natural caves at Baw Ba Tan Village. These natural caves proved to be conductive for safe and quiet meditation. Moe Gok Sayadaw practised meditation in it. When his monastic donors and their family-Daw Daw On and Daw Daw Phon knew that Sayadaw has moved from Moe Gok to Baw
Ba Tan Village, they too moved to that village. It was a very good opportunity for them to take care of Sayadaw's needs, and have the benefit of continuing to hear his sermons and to carry on with their meditative
'*"'. Gosita U., "Moe Gok Sayadaw's Biography," Yangon. Myanmar; Moe Gok Meditation Centre. 2002. p. 116-120. 22 efforts. It was as if the village had suddenly become a place that the gods had created, been replete with the pools with lotuses. During the entire
period of World War 11, while elsewhere, there have been deaths,
destruction, lootings and plundering with loss of life and limb, that Vipatti
era( the day of misfortune) turned out to be Sampatti era( the day of fortune) for the Moe Gok Sayadaw. While the war was breaking out,
Sayadaw practised meditation very hard in the cave of the Baw Ba Tan
village for about four years from 1942 to 1945. Thus, those caves of Baw
Ba tan village proved to be the place for the Sayadaw's complete realization of Arahattarnagga.'^^ It is according to the teaching of the
Buddha. The Buddha said thus:
"Na bhikkhave h nena aggassa patti hoti.
Aggena ca kho bhikkhave aggassa patti hoti."
It means that "Monks, no one can attain the highest position with the lower
diligence but one can attain the highest position with the highest
diligence.""^"^ Accordingly, Moe Gok Sayadaw practised meditation with the
highest diligence during the World War II and attained to the highest goal,
the Arahantship.
1.16. Moe Gok Sayadaw in Post World War n,
When the World War II was over, Moe Gok Sayadaw moved from
Baw Pa Taw village to Thoke Than monastery in Moe Gok city on October
^ Gosila L'.. "Moe Gok Sayaclaw's Riogiaph\."' Yangon. Myanmar: Moe Gok Meditation Centre. 2002.. 125-144. •"' SN. I.p.l67 (Myanmar). Vol.2.p.24 (PTS). 23 in 1945. The people, who were eluding the World War II, have been to their places and when they were not worry mentally and physically, they wished to listen to Sayadaw's Dhamma. So the Dhamma ceremony was held at U Le and Daw Thaing Chyons' house, Gyaw Taung Quarter in Moe
Gok. What admonished Moe Gok Sayadaw at that ceremony is as follows:
Oh! Upasaka and Upasika, don't be content with only listening to
the Dhamma, practise mediation yourself, bear in your mind that we
have escaped from the peril of war because we are lucky, note in
your mind we survive to attain the Dhamma. Those Upasaka and
Upasika, who faced the dreadful and horror events during the war,
were in more fear and remorse.
Moe Gok Sayadaw taught the Dhamma to ail Upasaka and Upasika thoroughly and instructed to listen carefully at the time when they were listening to the Dhamma. He said:
Upasaka and Upasika. when all of you listen to Dhamma, don't be
content with only knowing of the meaning of the Dhamma. Observe
your body with insight knowledge at the very moment when all of you
are listening to the Dhamma. As I told you, let one's knowledge be on
one's body. The text is as follows:
Desana hananusarena hanam pesentassa hanuttarassa sambhavatif^
When one's knowledge sent one's body after listening to the Dha
mma, one can attain magga (path) and phala (fruit) because one's
knowledge is noble.
•"Vis-tT .2.470 (Myanmar). 24
During the Time of the Buddha, He taught the Dhamma to the people
and they could realize the Dhamma (the attaining of distinction).
Why did they realize the Dhammal The reason why they realized the
truth was because their knowledge was concentrated on their body as
stated above. Nobody can attain the distinction just only by listening
to the Dhamma. That is why I admonish all of you "listen to
Dhamma with ear and be mindful your knowledge on your body".
1.17. Following the Most Venerable Nandaka's Method
Moe Gok Sayadaw always admonishes his disciples. His admonish ment is as follows:
" UpBsaka and UpasikB, when I ask you certain question, please you
do answer to my question. Upasaka and Upasika from Moe Gok are
like my family. In the cycle of Samsara (birth and death), there is no
being who has never been relative to someone. As the Buddha states:
'Wa so bhikkhave sutto sulabharupo; yo na matapitupubbo imina
dighena addhunaf^
Not an easy thing is it, monks, to find a being who during this long
many-a-day has not at one time been a mother...father."^"
"It means in the cycle of Samsara (birth and death), there is no a
person who has at one time been a mother, a father, a grandmother,
4K Gosita U.. "Moe Gok Sayadaw's Biography." Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 14.'i. •"''SN.l.p. 395(Myanmar). "'lhid.2,p.lH2(PTS). 25
a grand-father, a brother, and a sister etc. So this Dhamma ceremony
is family Dhamma ceremony. Let us start it leading with underst
anding step by step. 1 shall ask you whether all of you understand or
not and differentiate or not. Please answer what I ask without any
hesitatation. Thus, I will know the Dhamma listener's situation."
This type of method of teaching i.e. question of the teacher with answer of disciples was adopted at the time of the Buddha by the most venerable
Nandaka. who was an Arahant. At that time, this was the practice that the monks teach the Dhamma to Bhikkhuni in turn. When the venerable
Nandaka'?, turn come, he uses to begin his lecture with the following words:
"Well, my dear sisters. 1 am going to talk about the Dhamma, in the
course of my Dhamma talk, 1 shall ask you certain questions and you
shall provide appropriate answers freely as all of you know."
Thus, he asked certain questions to Bhikkhuni and they were supposed answer to the question. As for Example:
"Is matter impermanent or not?
Bhikkhuni replied:
'It is not impermanent'.
Thus, the most venerable Nandaka asked Bhikkhuni certsim questions.
In turn, Bhikkhini provided appropriate answers. This type of method 26 adopted by Ven. Nandaka was different from other Bhikkhm' method of teaching. His method was preferred to the other methods^'.
Moreover, after the Buddha has expounded in his very first sermon,
Dhammacakkapavattanasutta to his old colleagues, the five ascetics, at
Isipatana (modern Sarnath) near Benares, the Buddha continued to expound
Anattalakkhanasutta to them.
While He expounded it to them, He used and expounded the method of question and answer. To illustrate:
"Ruparh niccarh va aniccarii va"ti.
Is matter impermanent or not?
Bhikkhus replied:
'Aniccarh Bhante,'
'Sir, it is not impermanent'.
" Yam pana niccnrh dukkharh va tarn sukham va" ti.
Is matter which is impermanent pleasant or unpleasant?
''Dukkhaih Bhante'\
"Bhante, it is unpleasant." ^^
Moe Gok Sayadaw also expounded his disciples the Dhamma as to the
Buddha's method and the most venerable Nandaka's 'method of dialogue.'
As a matter of fact, all philosophical questions are solved by this method of Dialogue and this is how tradition developed. Through the dialogue method above the Dhamma audience can get the five kinds of result:
' MN.?.p.314 (Myanmar); Vol..vp.325 (PTS). '- SN.2. p.54 (Myanmar); Vol.3.p.59-60 (PTS). 27
(1) Being able to test whether the Dhamma audience understands
what was taught by Dhamma teacher or not ,
(2) Being sure that the audience could grasped whatever was taught,
the teacher can proceed further,
(3) It keeps drowsy audience active,
(4) The teacher feels satisfied because the audience have a chance to
submit what the Dhamma teacher taught and they understand,
(5) Being familiar between the Dhamma teacher and his Dhamma
listeners.^''
1.18. Listen to the Dhamma and Observe the Khandha
The Buddha's disciples listened to the Dhamma which He taught,
there were many persons who had attained to The Stream-winner
(Sotapanna), the Once-Returner (Sakadagami), the Non-Returner
(Anagami), the Holy One (Arahat). We could not account them here. A
question arises thus: "Can the people at the present day attain the path
(magga) and fruit (phala) just by listening to the Dhamma without
practicing meditation? The answer is no. It is impossible for anyone to
attain the path (magga) and fruit {phala) just by listening to the Dhamma
without practising meditation. It is definitely possible to realize the truth
only by practising meditation. A further question arises here that if so,
when do they practise meditation? The answer is as follows:
"' Gosiia U.. "'Mcie Gok Sayadaw's Biography." Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p.183. The teims o\'SotSpunim. SakudriL'clnii. Aniigilmi\N'\\\ be mentioned in chapter three. 28
Desana nananusarena nanam pesentassa nanuttarassa sambhavati/^
It means: on the basis of the knowledge of discourse, when one notes the
Khandha W\X\\ one's insight icnowledge, one's knowledge gets maturity and
then he realizes the truth. This was the way of the Buddha's direct disciples to get the path which they followed and got the result i.e. the above said
stages.
One cannot realize the truth only by listening to the Dhamma. He
concentrates his knowledge on his Khandha (body) while he is listening to
theDhamma. That is the practising meditation. During the time of the
Buddha, his disciples usually listen to the Dhamma and their knowledge
notice on the Khand/ia (body). Regarding this, the text shows as follows:
''Desananusarena nanam pesetva sotapattiphale patitthito."
It means according to the discourse, because Suppabuddha sent his
knowledge on his body, he attains Sopapattiphala.
According to Sariiyutta commentary, because someone watches out
his body with insight-knowledge while he is listening to the Dhamma, he
can attain to Sopapattiphala. Therefore Moe Gok Sayadaw always
admonishes thus: "Listen to the Dhamma and watch out one's Khadha
(one's body) with one's Ky/7/7a.sa/7a knowledge.
•'-' Vis-iT, 2.420 (Myanmar). "' SN.l.p,319 (Myanmar); Vol.l.p.343 (Roman). 29
1.19. The Increasing of Audiences
After the World War II, Moe Gok Sayadaw had been teaching the
Dhamma for eight years. The Dhamma expounded by him were very clear, practical and had the ways and methods to practise meditation. The audiences have been escalating from day to day. It must be noted that there is interrelation between the sermon and the listener; the temperament
(Carita) of meditator and the subject of meditation. The great Moe Gok
Kyaung building at Miiigala Talk Haung monastery in Amarapura
Township where he had been residing was also crowded with the Dhamma listeners. So U Tun Kyi and his wife, Daw Saw Oo who have been residing at Oh Daw quarter in Amarapura Township built a Great Dhamma hall and offered it at land where was adjacent to The great Moe Gok Kyaung hostel during April in 1954 . It was named ''Dhammasukha Dhamma hall".
Later, Moe Gok Sayadaw always teaches the audience in it. There was
Dhamma ceremony in it in every evening. The more audience increased the more he was tired because he taught the Dhamma to his audience loudly.
Therefore his disciples started to arrange to use the loudspeaker. Thus, when the loudspeaker was used at every Dhamma ceremony, Dhamma teacher and his listeners were okay. Dhamma teacher also was not tired.
His listeners also hstened to Dhamma which expounded by Dhamma teacher clearly. However, at that time, his disciples could not record what
Moe Gok Sayadaw taught and there was no recorder. In 1944, his disciples started recording what Moe Gok Sayadaw expounded. But unfortunately 30 the tape recorders were broke because they were not expert at recording.
During 1955, for they developed the skill of recording, they could record what Moe Gok Sayadaw taught.
Regarding this, on one occasion, Moe Gok Sayadaw had ever said to his Upasaka, U Tun Tin, "Oh Maung Tun Tin, at this age, science is getting developed and can have recorded what I teach. If someone can use it effectively, he will attain Nibbana which is free from suffering. If not so, he will go to the deep frying pan which means the hell that is full of suffering."'
1.20. Moe Gok Sayadaw's Preaching Method
Dhammapada commentary, Therathethf commQntary and JStaka comm entary dealt with many stories which are missing, broken-hearted, and happy. However, for they did not entail the way how to practise meditation, they were vacant. These were suitable for that day and period.
When commentators wrote those commentaries, peoples' faith had been weak. Therefore they showed mainly the stories in their commentaries to increase the peoples' faith. Vipassana practices did not include in them.
Thus, it was vacant. Moe Gok Sayadaw knew what is needed for the people. That was why Moe Gok Sayadaw did not teach stories to the people, but he taught only the course of V/pa55a/2a meditation. During the
^ Ciosila U.. "Miic Gok Sayadaw's Ritigraphy."' Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 190-191. 31 time of Moe Gok Sayadaw, there were two kinds of preaching method.
They were:
(1) The method in which one Dhamma teacher learn the
Dhamrna by heart and preach the people and
(2) The method in which one Dhamma teacher doesn't learn
the Dhamma by heart and preach the people with the
sweet, low, and high voice and stress and intonation like a
singer.
Without using these two kinds of method, Moe Gok Sayadaw taught the essential and main course of Vipassana meditation to people only with the normal voice as to Vimuttiyuga age. That was Moe Gok Sayadaw's preaching method which was different from other Dhamma teachers' preaching method. All and all, people from all walks of life all over
Myanmar liked his preaching method and his followers have been increasing day by day.
1.20.1 Vimuttiyuga Era
The period of long time is divided into the five kinds of time era. Each time era is spread for 500 years. They are as follows:
(1) Vimuttiyuga QVd,
(2) Samadhiyuga era, (3) Silayuga era,
' Gosita U.. '"Moe Gok Sayadaw's Biiigrapln,"' Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 193, 32
(4) Sutayuga era and
(5) Danayuga era.
The total is of 2500 years. In first 500 years (from the arising of the
Buddha to 500 years or Vimuttiyuga era) people attain Jhana, Magga and
Phala. In second 500 years {Samadhiyuga era) people get only SamSdhi
(concentration) but they get only Jhana. In third 500 years {Silayuga era) people observe only the precept because it is only Silayuga era to observe the precept. They don't get Jhana, Magga and Phala. In fourth 500 years
{Sutayuga era), the aims of people are to be educated and get the general knowledge. They also don't get any Jhana, Magga and Phala. In fifth 500 years {Danayuga era) people always do Dana (offering) but they have never practised Samatha, (concentration), Vipassana (meditation). So they are also deprived of any Jhana, Magga and Phala!'^
Now again, completing five eras (2500) years, era has returned to the
Vimuttiyuga era. In period of time people can get Jhana, Magga and Phala.
Thus, people are interested in Vipassana. (meditation). They talk about it and also want to practise it. Accordingly, Moe Gok Sayadaw taught meditation method to the people. The people liked it very much and practised it. He handed his teaching method over to Venerable U Pandita and Venerable U Jotika, his disciples.
KN.Thag-A,2.p.368 (Myanmar); Vol.3.p.8H (Roman). 33
1.21. The Appearance of Mingalamaggan Meditation Center
Whenever Moe Gok Sayadaw expounded the Vipassana Dhamma, his audience from Amarapura Township and other Townships, such as Mon
Ywar, Shwe Bho, Mandalay, etc. arrived at his temple in Amarapura to listen to his preaching on Dhamma. Thus, his temple was crowded with the people and a long queue of cars and buses. It always happens. There were many Dhamma listeners at Dhamma Hall of Mingala Teik Haung monastery in Amarapura so that Dhamma listeners could not sit there. That
Dhamma hall was also situated in Mingala Teik Haung monastery. There were many student monks there. The student monks had been mixing with
Dhamma listener. So Upasakas, U Tun Hlaing etc, bought a land situated in the northwest part of Mingala Teik Haung monastery and offered it to Moe
Gok Sayadaw. He established Mingalamaggan Meditation Centre on that land in November of 1954.''
1.22. Dhamma Ceremony in Nyaung Lay Bin Township
Moe Gok Sayadaw had not been long to Nyaung Lay Bin Township since the Second World War broke out. When the Nyaunlaybinian reco vered from economic crisis in postwar, they wanted Moe Gok Sayadaw to preach Dhamma in their town. Thus they held Moe Gok Sayadaw's
Dhamma ceremony there. Moe Gok Sayadaw went and preached the
'''' Gosita U.. "Moe Gok Sayadaw's Riographx." p. 222-225. Than Diang U., (translated by U Swe Tin), "The Moe Gok Sayadaw." p.3 1.32. 34
Dhamma there in 1955. For Sayadaw was good at preaching the Dhamma, people flocked to him in large crowds and paid homage to him.
After Dhamma ceremony in Nyaung Lay Bin, Moe Gok Sayadaw continued to go to Pekhu city to repay his elder sister, Daw Sucari or Daw
Kitti in March of 1955. She lived at Leik Pyar Kan Quarter in Pekhu city.
Daw Sucari was grateful to him. Thus he repaid her by preaching the
Dhamma. Daw Purina from other temple also listened to Dhamma with
Daw Sucari. Every day he preached the Dhamma two times a day. It was fifteen days' Dhamma ceremony, more or less.
The moment Moe Gok Sayadaw got back from Pekhu to Amarapura, he continued to preach the Dhamma to the people. If he is well, without taking care of his health he always admonishes and preaches the Dhamma to those who usually come to him. He was 56 years old. During the water festival, he preached the Dhamma to his disciple so that he could not take a rest. Thus, he felt paralytic attack. Therefore he stopped preaching the
Dhamma to his disciples. From that time onwards, he was cured by the special doctors at U Chit Swe and Daw Ma Mas' house in Mandalay city.^'
1.23. Dhamma Ceremony in Mandalay City
The moment he was well, he started preaching the Dhamma to
Upasaka and Upasika in Mandalay from 7 to 8 clock pm every day. His
''' Gosila U.. "Moe Gok Sayadaw's Biograph\." Yaiigon. M^'anmar: Moe Gok Meditation Centre. 2002. p. 222. 223. 227. 35
Dhamma audience had become larger and larger from day to day. So his disciples appealed him,
"Sayadaw, please come and preach the Dhamma in Mandalay
everyday as well."
According to UpasakB and Upasikas' invitation, Moe Gok Sayadaw also divided time in this manner:
(A)He taught the Dhamma to his disciples while residing in Amara-
Pura for the four months from 15'*^ of November (during rainy
season),
(B)He taught at U Chit Shwe and Daw Ma Mas' Dhamma Hall in
Mandalay for the four months i.e. from 15th of November to
15' of March (during winter season), and
(C) In Moe Gok city for the four months i.e. from 15* of March to
15'^ July (summer season).
But he could not teach the Dhamma to disciples in Mandalay fully because he went to Nyaung Lay Ring and taught the Dhamma to his disciples there too. Sayadaw had been moving from dawn to the sleeping time like a clock. Moe Gok Sayadaw had been preaching the Dhamma to
Daw Daw On and Daw Daw Phons' relatives from Moe Gok city since he had started to get there. Moreover, they built the great building named
"Moe Gok Mingala Talk Monastery and offered it to him at Htin Shu Chan
Quarter, near Phaung Taw Oo Pagoda in Moe Gok city in 1955."
While he was not well, he had been stayed and cured at his U Chi
Shwe and Daw Ma Mas" house. At that time, they listened to Moe Gok 36
Sayadaw's Dhamma. Thus, they respected Moe Gok Sayadaw, Therefore they built the great Dhamma Hall artd offered it to him inside Mingala-
maggin Meditation center, Amarapura Township in 1956.
1.24. The Pyi Lon Chan Tha Cetiya Festival
In 1956, Moe Gok Sayadaw went to Naunglaybin and preached the
Dhammii to the Nyanuglaybinian at the open space of the Pyi Lon Chan
Tha Cetiya {stupa) and on the ground of the fire station for 16 days. The
big ground was crowded with the Dhamma audiences. Moe Gok Sayadaw
expounded the Nyanuglaybinian the natures and meanings of Abhidhamma.
In this year, he taught the Vipassana Dhamma in which is engaged
practically to Nyanuglaybinian. So Nyanuglaybinian preferred the
Vipassana Dhamma to the Abhidhamma. Before the Second World War, he
preached the Dhamma to them for nine times. In the postwar, he could
preach the Dhamma to them only two times. But they could not record the
Dhamma which Moe Gok Sayadaw taught. '
1.25. Walking Hostel and Therasana Building
Later on, Moe Gok Sayadaw cared for health. So he always went for
walk with one Upasaka. When U Pauk Kyaw and Daw Daw Si who were
living in Kaing Tan Quarter, Mandalay city, knew of it, they built one
'"Gosiia U.. '"Moe Gok Sa)ada\v"s Biograph),'" Yangon. M\'anmar: Moe Gok Meditation Centre. 2002. p. 22X. 22X.22y. "' Gosila U.. '"Moe Gok Sayadaw's Riogiapln," Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 2.vV 37 monastic building and offered it him to walk for his health inside monastery in 1956. It was called '"Sinkyan Kyaung" in Myanmar.
Moreover, U Kyaw Thein and Daw Tin Hla also respected him very much. After listening to his Dhamma, U Kyaw Thein, who was an alchoholic, had changed into a good person. Later, he always listens to the
Moe Gok Sayadaw's Dhamma and practised it. In 1958, U Kyaw Thein and his wife. Daw Tin Hla built one monastic building and offered him it to dwell. But Moe Gok Sayadaw did not accept it. What he said to them was "You, Maung Kyaw Thein and Tin Hla, first, practise meditation very hard to penetrate into DukkhasaccS (arising and disappearing). After that, offer your monastic building, dedicating "We shall be free from suffering and realize NibbanaV" Thus they had been practising meditation very hard to know the truth. Because of Sayadaw's reputation U Ma Din and U Mya from Hinthada Township reached to him to listen to the Dhamma and they recorded the Dhamma which Sayadaw would teach. He taught especially the Dhamma to the Yogi, visitors from l.pm to 2.pm. At the time, Sayadaw was 59 years old and has 40 Vassas.^"^
1.26. Sayadaw at the Age of Sixty
On 25' of December in 1959, Moe Gok Sayadaw was sixty years old and forty Vassas and a Great Mahathera. When he was young, he had taught the Abhidhammii texts such as Yamaka, Dhatukatha, and Pattha.
''* Vassa means the number of years ol' monkhood, i.e. from 19 years and three months onwards. Gosita U.. "Moe Gok Sayadaw's Biography." Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p.239, 240, 256. 295. 38
This was for the propagation of Pariyatti Sasana. At the time when he came of age, he expounded the four noble truths and how to practise meditation to his followers without taking a rest. This was for the propagation of
Patipatti Sasana {code, of practicing meditaion). Sayadaw had been teaching for the welfare of Upasaka and Upasika without taking a rest and beingtired. Sayadaw always admonishes his followers: "Well, do practise meditation. We have a very little bit time."^'^
1.27. Being Conferred the Title of Aggamahapandita
The Myanmar Government always confers the titles choosing the most venerable Sayadaws. In 1962, there were 28 Sayadaws including Moe
Gok Sayadaw who were conferred the Aggamahapandita title by the
Revolutionary Government. While he was arriving at Yangon to accept the title of Aggamahapandita, he taught the Dhamma to his disciples at U Than
Daing and Daw Tin Tin's house two times a day from 7 to 8 am and from
7 to 8 pm without taking a rest. He expounded the Dhamma, appointing with the stick on the circle whenever he preached the Dhamma to his disciples.
'•' Gosiia U.. "MDC Gok Sayadaw's l^uigrapliy." Yangon. Myanmar: Moe Gok Meditation Centre. 2002.p. 295, "' Ibid,p.375. 39
1.28. Admonishment addressed by Moe Gok Sayadaw
When Sayadaw U Kondnna, Moe Gok Sayadaw's disciple who belonged to Pha Yar Gyi monastery in Yangon knew that his teacher, Moe
Gok Sayadaw had been getting to Yangon, he invited his teacher to his temple to listen to his teacher's admonishment. So Moe Gok Sayadaw went to Pha Yar Gyi monastery on 9"'^ of July, 1962. He said to the monks led by
U Kondnna:
"This Pha Yar Gyi monastery is a well-known monastery. In the
Buddha's5'a.svi/7c7, studying Buddhist texts {Pariyatti) is like a
reservoir of a lake. "Patipattf (practising) is like water in the lake.
Realizing of the truth {Palivedha) is like the lotus flowers that are
blowing in the lake. If there is water in the lake, the lotus plant and
the lotus flowers can flourish and blow in it. Only when there is a
reservoir, water can long exist in it. Therefore, bear in your mind
that studying Buddhist texts that is similar to the reservoir is the
main duty. Remember that studying Buddhist texts is the main duty
in the Buddha's Sasana and we are doing the main duty.
I had also taught 200 monks or 300 monks two times a day for about 30 years. After teaching, 1 had been a Dhamma teacher. Such talented persons should perform the main duty of Pariyatti (teaching) in the Buddha's
Sasana. Moreover, the young monks and the novices who are the new generations of Sasana should study respectively the Buddhist texts to continue to propagate the Buddha's Sasana. The stages that are essential in
Buddha's Sasana are as follows: 40
(1) Pari/arry (studying and teaching),
(2) Pali putti (practicing Dlmmina) and
(3) Pativedha (realization of truth).
Among them, (1) the main far/yarry (teaching and studying) had been done by you. But please don't waste your time only with studying and teaching. Practise meditation. Remind you it emphatically. The reason why
I remind is that a person who is studying and teaching Buddhist texts to make the Buddha's Sasana propagate is like a cowherd who guards others' cows. Cows do not belong to him. And then, he would never feel the taste of milk. The person who practises practically the Dhamma is the owner of the cows who enjoy the taste of milk. Therefore practise the Dhamma for the realization of the truth as the owner of cows who can enjoy the taste of milk." After that, Moe Gok Sayadaw continued to preach Sallekha Sutta to the monks led by U Kondnna.
1.29. The Final Vassa of Moe Gok Sayadaw
After accepting the title of AggamahSpandita, he returned from
Yangon to Amarapura Township on 14"" of July in 1962. During the
Vassa, he usually preaches the Dhamma two times a day. When he was expounding the Dhamma. a woman who v/as afflicted with leprosy always listens to his Dhamma at Dhamma hall. The Dhamma audiences were
*•' KN,Dh-A.l.p.99(Myanmar); Gosita U.. •'Moe Gok Sayadaw's Biography," Yangon. Myanmar: Moe TL Gok Medilauon Centre. 2002. p. 383-384, ' '
f^''/ 41 disappointed by her bad smell. So the trustees talked about her to Moe Gok
Sayadaw. Then, Sayadav/ said to them:
"For she is filled with remorse for Kan Nar and Vat Nar, she is
listening to Dlmmniu. And then, she practises meditation. She has
attained to high stage too. She has been coming here as she does not
understand the Dhiimma clearly. Otherwise, she won't come here."
It means: "Don't drive her away". After two days or three days, she
would never come to Dhnmma hall and disappeared. This is Moe
Gok Sayadaw's the great compassion and wisdom.^'^
1.30. Personal Behaviour and Nature
He was a true Buddhist monk by nature and behavior. He was not hoarding or keeping anything extra for him. People use to offer many costly robes made up of silk, woolen etc. He uses to offer them to monks.
He always offers them to monks two times on July (on the T' waning day of Vaso month and at Kathina ceremony) a year. The more he offers the robes to monks, the more he gets the robes. At a certain Kathina ceremony,
Kan Nar means that someone did the e\ il in the past Hfe and in this life he or she reaps the result of that evil again. Vat Nar means that someone did the evil in the past life and in this life he or she reaps the result of that evil in turn. Gosita U.. "Moe Gok Sayadaw's Biography," Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. y)5-yH^. Gosita U,. "Moe Gok SaNadaw "s Riograpln ."• Yangon. M\'anmar: Moe Gok Meditation Centre. 2002. p.395-396. " E\'er Buddhist Monk has to go into monsoon retreat for three months, i.e. from the 15"' of .July to IS* of October. Within three months, they cannot go anywhere. After three months, they can go wherever they want to go and receive the robe (chara) donated by Upasaka and Upasika only within one month, i.e. from the 15"' of October to 15"' of November. 1 hat robe (ch'ara) is called kathina civara. The people who donate that kathina robe get the live kinds of result and Monks who accept it get the five kinds of result. These results are very strong. That's why it is called kathina or {kathina ch'ara). Here Kathina means being strong. 42 the things that Moe Gok Sayadaw got are more plentiful than the Sangha.
So U Kondnna, his disciple, who managed to draw lottery for the monks left some silk robes, some Bangkok robes, and some woolen robes. When
Sayadaw knew of it, he said to his disciple, U Kondnna: "Don't put aside and donate all offerings." Then, when his disciple asked him: "Sayadaw, why don't you leave some of things", he replied: "'UpSsakS dind Upasika donate us offerings generously without attachment. If we are craving for them, we will be foolish persons. On the other hand, we are like swallowing things which was spitted out by Upasaka and Upasika. This is
Sayadaw's attitude on the offerings such as robes, umbrellas, and slippers etc. donated by Upasaka and Upasika. '
1.31. Has Moe Gok Sayadaw Got Anagataihsafianal
In this Vassa, Moe Gok Sayadaw often talks about that he is about to die
{Parinibbana) to his disciples. In this connection, on one occasion, U
Kyaw Thien said to Sayadaw:
"The most venerable Sir, please let me build a dining hall and a
building to put an image of the Buddha at your temple."
Sayadaw replied: "Well, it is good. Build and offer them quickly."
The monastic supporter also felt happy. Thus, he have bought and collected the hardwood and the teaks to build the monastic buildings. While U Kyaw
Gosita U.. "Moe Gok Sayadaw's Riograph)'" Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 43
Thein and U Hla Din were arranging to build the monastic buildings,
Sayadaw went and said to Li Kyaw Thein again:
"Maung Kyaw Thein, you, wouldn't continue to build these monastic
buildings and these woods are going to use for me." This is Sayadaw's the
statement about AnSgatamsanana (knowledge that knows in advance "What
will happen in the future).
1.32. The Strange Occurrences
On the 14'*^ of October in 1962, near midnight, U Hla Bu was lying in his
bed on the floor, just outside of the Sayadaw's room, the door of which
was shut; he was startled by a bright light coming from the Sayadaw's
room. He also heard a voice coming from that direction. This was the first
strange occurrences. Regarding this occurrence, U Kyaw Thein told other
persons that he also saw a flash of lighting falling down on the top of
tamarind tree at midnight on October 1 T"^ of 1962.
From Moe gok city U Chit Hla and his wife arrived at the
Monastery. Their son was being made a novice on the morning of the next
day, and they would offer Kathina robes to many Buddhist monks from the
Mingalar Monastery and other temples on October 15, 1962. Because of
these ceremonies there was much activity at the great Monastery at that
night. U Hla Bhu related what he had seen and heard at the previous night
to many who were staying at the monastery and those working outside in
" Gosita U.. "Miie Gok Sayadaw's Biography" Yangon. Myanmar: Moe Gok Meditation Centre. 2002,p. 410. 44 the grounds, asking them to be watchful out anything unusual. As on the previous night, at the midnight, those who presented were witnesses to the same strange phenomena of great brilliance. He heard the sound of conversation coming from the Sayadaw's room. U Hla Bhu opened the door and begged to question the Sayadaw: "Sayadaw, whom have you been talking to?" Sayadaw answered: "You know very well, Hla Bhu!"
U Hla Bhu went outside and was met by some of the people who were making preparations for the Kathina and novitation ceremony. They told U Hla Bhu of seeing a light of great brilliance above the roof.
When U Hla Bhu again addressed the same question to the Sayadaw, he received the same sort of vague answer: "Hla Bhu, you know quite well what's going on, and you keep asking me the same questions. There is not much time left." At afternoon, on October IS'*" of 1962, the whole
Meditation Centre was crowded with the people. At that time, the people saw that the great flash of lighting on the top of Sayadaw's building went up into sky '
1.32. The Final Day
At 5:00 A.M. on the I?"' of October in 1962, (the fourth day of waning of the moon of Thadingyut), Sayadaw took Quaker Oats offered by
Daw Tin and Daw Kumar!. And then, he admonished persons such as U
Kyaw Thein, Daw Tin Hla etc. After that, in the early morning, Sayadaw
Than Daing U.. (translated by U Swe Tin). "The Moe Gok Sayadaw", Yangon.Myanmar: Moe Gok Meditation Centre.2000. p. 51-5.'i. 45 went to Mingala Teik Haung monastery for a Kathina ceremony. The most venerable monks from all monasteries in the vicinity had been taking breakfast at Mingalar Teik Haung monastery. There were over about two hundred monks in it. He was going around and respecting the most venerable monks. Then, he greeted and gave a small talk to the most venerable monks who were familiar with him and worthy to respect. Later on, he paid homage to U Nagasena who had looked after the whole life of
Moe Gok Sayadaw like an elder brother and said to him: "Such paying homage to you is final paying homage to you." This means he is about to pass away. He seemed to know the future in advance. After breakfast,
Sayadaws had gone back to their monasteries respectively. Only when they had gone back to their monasteries, the principal donors, U Chit Hla and his wife, Daw Thaung of Moe Gok city offered each one set of robe, mosquito-net, and other requisition to each Sayadaw. Sayadaw offered those to the very senior monks himself, paid homage to them.
After the successful completion of the Kathina ceremony, the
Sayadaw left the scene, accompanied by his attendant U Hla Bhu and walked back towards to his quarter. On the way, the Sayadaw remarked:
"Ah! This Khandha of mine has become a big burden." U Hla Bhu did not seem to understand what had been said, so the Sayadaw smiled at him kindly and commented: "You are a simple fellow!"
Sayadaw then asked his monastery's donor, "Tin Hla, within the last few days, have you had any dream that is unusual and important? Daw Tin
Hla replied, "Sir, I saw Sayadaw sitting in meditation near a Cetiya {stupa) 46 in this monastery. Then, there appeared some white smoke vapors or smoke mists arising from the top of the Cetiya or from the area of those bands which then seemed to have to have eased downwards, fell on the Sayadaw, sitting at its base, but nothing happened to the Sayadaw, as I saw it." Then Sayadaw made his comment: "Hah! Tin Hla, your dream is so straightforward! Such omens {Pubbanimitta) always appear so. Practise meditation constantly and strenuously with your efforts so that you can face such burdens. About 1.00 P.M. Sayadaw felt severe pains. His disciples had been attending on Sayadaw during his illness. They were very worry. Dr. Sony and Dr. Saw Mya Maung arrived. Then, Sayadaw said to his doctors; "Well, if you want to inject me, do so now. There is no time. Your medicines will not do any good. It is only old-age, sickness, and death." Even just a minute before his death, he admonished to his disciples, monks, nuns, Upasaka and Upasika: "Well! Ail of you, monks, Upasaka and Upasika, too, everyone wlio possesses Khandha, observe the nature of Vedana ttiat must be experienced." This was his final admonishment addressed by Sayadaw to his disciples at the last time (1.15.PIVI.). Finally, he utterly passed away into the Nibbana- element without residue. And it was at 1:20 PM of October i7'\ 1962. The reason why Sayadaw passed away was because of the coagulation of the blood in his body. This is a road that none can avoid. All things that are 47 formed and conditioned are subject to old age, decay and death. This is natural.
1.33. The Situations after Attaining the Final Nibbana
After attaining the final Nibbana, the remains of Sayadaw were put at Therasana building donated by U Kyaw Thein and Daw Tin Hla for seven days so that the remains of Sayadaw can be worshiped by his disciples. Later on the remains were shifted from Therasana building to U
Chh Shwe and Daw Ma Mas' Dhamma hall. On 3'"'' of January in 1963, the remains of Sayadaw were shifted from Nibbana San Kyaung to Pwe Taw
Inn field which is located at the southwest of Amarapura Township to celebrate the Aggijhapana ceremony. His disciples had built the main pavilion surrounded by the six pavilions to celebrate the Aggijhapana ceremony at Pwe Taw Inn field. Each pavilion worshiped the remains of
Sayadaw each day in turn. The great assembly of people had celebrated the sacred rites for a full week. The people who came to the Aggijhapana ceremony were treated with various kinds of food. The Pwe Taw Inn field was crowded with the people. On 8"^ of January in 1963, the remains of
Sayadaw were being transferred to the last pavilion, donated by the monastic buildings donors, U Kyaw Thein and Daw Tin Hla, in
'"* Gosita U., '"Moe Gok Sa\cRlav\ "s Biography" Yangon. Myanmar: Moe Gok Medita tion Centre. 2002. p. 423-435. Tnan Daing U.,(translated by U Swe Tin),'The Moe Gok
Sayadaw," Yangon. Myanmar: Mt)e Gok Meditation Centre. 2000. p.56-63. 48 afternoon.
1.34. The Appearance of the Bee for the Third Time
As Sayadaw's disciples were doing the procession of transferring of the remains of Sayadaw form the main pavilion to the final pavilion of the principle donors, the bees appeared in great numbers, noisily buzzing and flying overhead above the huge crowd without causing any harm to anyone. By the time the funeral cortege arrived, the bees had accomplished their swarming and had settled there quietly. This is the third time that such a remarkable phenomena had occurred in connection with the Sayadaw.
1.35. The Final Cremated Day
It was the full-moon day of Pya Tho, 1325, B.E. (9. 1.1963) and the final day to cremate the body of Sayadaw. Thus, every pavilion had been worshiping the remains of Sayadaw. As today was the final day, the
Dhamma audiences were exited. The whole Pwe Taw Inn field was
crowded with the great assembly of people. At l.p.m, his disciples carried
the body of Sayadaw on the top of the great cannon and the great globe
with the great Nat iMyin Pyan chariot; from there to U Kyaw Thein and
Daw Tin Hlas' pavilion; through there to Laung Teik; they carried it from
^ Than Daing U., (translated by U Swc Tin), "The Moe Gok Sayadaw," Yangon.Myanmar: Moe Gok Meditaion Centre.2000. p. 65-66. Gi)sita U.. "Moe Gok Sayadaw's Biography," Yangon. Myanmar; Moe Gok Meditation Centre. 2002.p. 44.^-461. '' Gosita U.. "Moe Gok Sayadaw's Biography" Yangon. Myanmar: Moe Gok Meditation Centre. 2002. p. 66-68. 49 there to the aUer step by step. Finally, they placed the body of Sayadaw on the alter made by the bricks. They put the many kinds of fragrant wood on the body of Sayadaw and poured the ghee water and patrol on it. Later on, they put a fire the body of Sayadaw. After that, the flames of the pyre were extinguished by Sayadaw's disciples with the coconut juice. They gathered together the relics and place them on Dhamma hall located at the
Meditation Centre for one year so that Sayadaw's disciples could worship the relics. They built a Stupa at the Pwe Taw Inn field on 24* of January in
1963 and enshrined Moe Gok Sayadaw's relics which become from flash, skin, blood, and bone in it.
1.36. Moe Gok Meditation Centre in Yangon
After passing away of Moe Gok Sayadaw, one group was organized by his disciples for the propagation of Sayadaw's Dhammas. U Than Daing was appointed by the member of an organization as the president because
U Than Daing was very grateful to perform to propagate Moe Gok
Sayadaw's Dhammas in Yangon. However, at the time, there was no the permanent place for Moe Gok Meditation Centre in Yangon. So they bought a certain land at No. 82, Natmouk Road, Yangon and established the Society for the Propagation of Vipassana {Mot Gok Sayadaw's way) in
1969. Now, though Moe Gok Sayadaw has passed away, his cassette tapes recorded by his disciples still remained. His disciples have changed
Gosita U.. "'Miie G(ik Sayadaw's Riograph>." Yangon. Myanmar: Moe Gok Meditation Centre. 2002, p. 465-473. ™Ibid.p, 501-.S)(). 50 his cassette tapes into many books so tiiat people could read them. Some books have also been translated into EngUsh.
Thus, Moe Gok Sayadaw's disciples, monks and lay men had been trying to propagate the Moe Gok Sayadaw's meditation method. That's why Moe Gok Sayadaw's meditation method has been spreading not only in Myanmar but also in foreign countries. Nowadays, there are over six hundred Sub-Moe Gok meditation centres in Myanmar.