Lay Einzu Buddhist Maýgalà Association, Maubin Township, r*FvmygAyeyarwady Division, av;tdrfpk Myanmar. Maýgalàbà Lay Einzu

by Ma Than Than (Mann University) Translated by U Sein Win Sein ------The Buddha's Strong Advice " Ugga‰ha Ànanda Imaß Maýgalapariyàyaß Ugga‰hitvà Bhikkhø Vàcehi" Ànanda! Let all Bhikkhus and lay persons learn this Maýgala Sutta Dhamma after you have totally learned this. -The Holy Buddha, Sutta Nipàta, Com. 2, 36. ------For the benefit of new generation Buddhists in Lay Einzu village, this is recopied from Dhamma Ratanà Maga- zine issued during August, 2005 to March, 2006. - Lay Einzu Buddhist Maýgalà Association, Maubin Township, Ayeyarwady Division, Myanmar. (26-11-2006) PREFACE The village ''Lay Einzu'' is just one of thausands of villages in Myanmar. This collection of essays is based on ''Lay Einzu''. Thus facts and events may, I think, look like a narrow view in a limited sphere. Alhough in Myanmar, the villages exist in low, that lauds as well as in hilly re- gions, and sea-coasts the general cultural features are the same because all accept Buddha's instruction of Dhamma for cultural basis. And population is not so dense like towns and cities which foreign ideas and ways are influential. In the villages less density of porpulation prevents the danger of alien beliefs, conduct and custom to some extent. However since political, social, idealogical changes become world-wide, just like a huge volume of flowing river, even these floods meet upto the boundaries of many villalges, and man's mode of living style also change in this modern age, consequently the tradition, ethically high moral culture is also affected as westen style dress, song, dance, movies, being mostly in the aim of promoting lust, greed, anger, penetrate there, and most modern villagers have copied them. Among many evil results, one permanent fact is most people, under alien influence, neglect the teaching of the Buddha or ''Sàsana''. Sorrowfully some people change to foreign ideas and beliefs. Since the present cultural affars are not good, heads of Sàsana associations and Bhikkhus cannot remain complacent, so they try their best in many ways to re-affirm basic moral culture for the new young generation, especially for youths to know the teaching of the Buddha. Thus we all are grateful to their noble attemps to preserve the Dhamma. Among Sanghas, those in Lay Einzu and adjacent villages also join this mission. The missionary or moral teaching becomes qucik and easy in good communications areas and transport that prevail in towns and cities. So also villages where good transport and other communication are available, Dhamma-døta to work is done with every kind of effort today. Especially lay, devoted persons, under Sangha supervision, have helped this good work exactly, so all well-wishers can take pride in this affair. In this book I have made several contacts and presented the situation as records for many readers today. Though these records are based on ''Lay Einzu'', they can also be regarded as representatives of all villages in Myanmar. This is my wish to be presanted as represen- tative model for all monks and laity. In conclution my fervent desire is to appear other ''Lay Einzus'' in many parts of Myanmar in due cource, without exception, without fail. Ma Than Than (Mann University) ------Prologue This article will narrate the auspicious news of Lay Einzu village. Because I think that it will be filled to capacity only if I write an introductory note about the relation between the village and the author, I am going to present how I have traced Lay Einzu village. I reached Y.M.B.A. (H.Q.) to collect some information for my article to write in Dhamma Ratana- Magazine,on religious propagation of Venerable Sayadaw U Oba-sa who was the patron of Zabu Ratana- Maýgala- classes in North Okkalapa Township. Y.M.B.A (H.Q.) used to convened all over the country for the accomplishment of classes for 38 Maýgala- Blessings and honour them who can organize the most candi- dates to sit in examinations. In that year, while I was noting down the names of five monks who were awarded by Y.M.B.A, the one I happen to notice mindfully was Sayadaw U Vicittasa.-ra. For Sayadaw’s dwelling was Lay Einzu village, I happened to say that the village might be rather big, so, a village’s monk could be awarded for organization. Those who took responsibilities in Y.M.B.A. replied that it was because the monk organized the children not only from Lay Einzu but from its surrounding villages also, and thus, a great deal of candidates sat in examinations for 38 Maýgalà Blessings. I hap- pened to pay homage to that monk who had performed the tasks of religious propaga- tion that was not within reach, to the best of his ability whereas that kind of tasks was to be strived hard even in the urban localities where there were progressive view on reli- gion. When I had concluded the lengthy article on the religious propagation of Vener- able U Obàsa, I continued my writing on that of Sayalay Daw Ñànesì, presiding nun of Samiddhodaya Nunnery in Myitkyina and her five younger sisters, under the title – “A Spray with Six Blossoms”. In writing that article, I had also interviewed Daw Than Than Nwe and Daw San San for want of irrefutable information. Although the women’s native village was Let Khoak Pin village in Maubin Township, they were now living in Yangon. Once upon a time, Daw Ñànesì had learned Buddhist Abhidhamma and practised meditation in the women’s native village. Because Sayamagyi Daw Kyin Myaing, a village’s native and Sayagyi Thaton U Tun Tin strived hard, there were abundant learners and religious heroes and heroines such as Daw Ñànesì who could celebrate a victory in the first place in examination held by the government, were come out from that auspicious village. I asked, ''All of the villagers from Let Khoak Pin village may be proficient in Buddhist Abhidhamma.If is it the same nowadays?" Daw Than Than Nwe replied, "Since Sayamagyi Daw Kyin Myaing's death, a large number of learners has decreased. Currently successful village is Lay Einzu. Bud- dhist monks from that village are very hand-working.The village is not very far away from Yangon.You' ve better go and observe." On that account, I became be chummed up with Lay Einzu village. During the days, I was given a book by Venerable Zabu Ratana- Sayadaw U Oba sa of North Okkalapa. The book was entitled " Authoritative Sayings on Maýgala Bless- ings, " compiled by "Lay Einzu - Ashin Vicittasàra." In that book, one paragraph that I had written was included and my name was referred. It was to be wondered that Lay Einzu village and I had a great past deed of merit done together. Another coincidence was happened at Abhidhamma class held at Mei La Mu Pagoda. Learners had to buy suitable books by themselves and read them in exchange. Among the books, learners had the same liking to a book that had old questions and a nswers. The book was State Ova-dà Cariya A shin A-saba-bhilanka-ra's ''Adage of Buddhist Abhidhamma with old questions and answers of Abhidhamma examinations'' which was compiled by Lay Einzu-Ashin Vicittasa-ra. On that book, a round seal of ''Lay Einzu Abhidhamma Propagation Association, Maubin Township'' was distinctly visible. Lay Einzu was very forceful to make me captive.I reached Kayin Pariyatti Monastery at the eastern gateway to Shwedagon Pagoda, where Ashin Vicittasa-ra was residing. When I reached there for the very first time,he was not there. Meanwhile, he was at Amyaik Kyaung Cloister (Dhamma-centre) near Hlawgar Natural Park, teaching meditation. Then, I went to KayinPariyatti Monastery again and asked him to let me record his religious tasks. Sayadaw did not reside in Lay Einzu village at that time. He was residing in Yangon, helping Ashin Àci‰‰a (Dhamma- Cariya, Pàli Pàragø) who was the presiding abbot of Kayin Pariyatti Monastery and a native of Lay Einzu village as well. But Ashin Vicittasa-ra's room in that monastery resembled headquarters for religious propa- gation and sub-village of Lay Einzu. Ashin Vicittasa-ra said," These tasks are not done only by me but Sayadaws, com- munity elders and youngsters in the village. If you wish, you've better go there to learn more." At his words, I requested him to arrange me for the journey. Thus, I arrived at Lay Einzu on 10.1.2005 (Kayin New Year Day) accompanied by Naw Than Than Win who was a female sponsor of Sayadaw,Treasurer of Maýgalà Association, Secretary of Abhidhamma Propagation Association, Secertary of Maýgalà ibrary, Joint Secretary of Amyaik Kyaung Cloister (Dhamma-centre) and teacher of Buddhist Abhidhamma in one. Outline of Lay Einzu Village Most of the villages in Myanmar had no accurately recorded history. Because of the villagers who loved their native , all the residents could tell their village’s history with pride. Especially, as U A-ci‰‰a had recorded brief history of the village and ab- stract of Venerable Lay Einzu Sayadawgyi’s biography, there could not be any disput- able facts. In A.D.1780, four brothers of a same family from Pah Do village in Nyaung Lay Bin Township, searching for greener pastures, reached this place on the bank of the Toe river where they built their houses. Then, the place was known as Lay Einzu village for it was formed primarily with a group of four houses. The sites of those four houses were still there prominently in the village. Because the descendants of four brothers settled in the village, brotherly spirit flowed perpetually in this village. It was a distinction.? Second distinction of the village was Venerable Sayadaw U Revata. At the begin- ning of the village, Kayin tradition as well as Buddhism were practised here. But Bud- dhist monastery was distinctly emerged in the village only since about M.E. 1294. Ori- gin of the monastery was a mere bamboohut of which presiding monk was youthful Buddhist monk U Revata, a native resident. Saw Pho Saing, U Revata- to- be, learned his education in Maubin and Yangon before he earned his bread in the village with his parents. After observing the religions, he, at last, believed in Buddism. Due to his burining desire, he had tried many times to enter into the holy order and was successful at 30. Tenacity and commitment of Sayadaw- to- be were prominent here. That day was 1st wanning day of Waso month, M.E.1283. Thanlite Sayadaw and his companions in residence on the other bank of the river were going into monsoon retreat. Though Saw Pho Saing wished to be one of them, he was responsible to broad- cast seeds for 30 acres. He came into the fields early in the morning and broadcast seeds incessantly all the day, till it was getting dark. He returned home, took a bath, had his last dinner hurriedly, crossed over to Thayagone village and was novitiated by Thanlite Sayadaw. He became a novice by the name of Koyin (Novice) Revata and went into monsoon retreat that very day. When monsoon retreat ended, he give all his belongings outright – the house, paddy fields of over 30 acres and garden of over 50 acres, to his younger sister who was dwelling together with him and he made her look after their old mother. The old novice reached Pàramì Monastery in Kongyangone where he was trans- formed into monkhood. Then, he tried doing tasks of Pariyat and Paripat during ten years of his monkhood before he came back to reside in a small bamboo monastery in his native village. Because Sayadaw tried them to observe religious precepts, the villagers revered him who did according to his intention and strived by himself. There was a record of virtuous persons who observed Buddhist precepts in the monastery. In the record,two groups of persons were categorized. Persons who observed Bud- dhist precepts regularly without a break were recorded in "Fervent Group", whereas persons who could not observe regularly were recorded in "Ordinary Group". It was a discipline to observe Buddhist precepts before an alms-giving ceremony in the monas- tery was a must. Sayadaw U Revata was a saintly person who originally lit up the flaming torch of Buddhism in the village. It was strongly believed that Buddhist Sa-sana- was firmly rooted in the village because of his religious propagation with tolerance, perseverence and for- titude. It was found that a big mounted photograph of Sayadaw U Revata was grandly displayed amidst the pavilion in the exhibition of Kayin New Year Day in the village. A distinct photograph in the exhibition hall was one of a crowd. Caption showed that it was the very first Kayin New Day's in the village some 68 years ago. Besides, the photographs of some leaders of the village who carried out the beneficial tasks for the village to the best of their abilities, were displayed here. One of which was of Maubin's member of Parliament U Kyaw Zan who was a native. It was respectable to the tem- perament of the villagers who used to appreciate on historical tradition. During Sayadaw U Revata's time, the bamboo monastery became a wooden build- ing and then a semi-pucca building. When Kongyangone Sayadaw who was the Head of Sect of The Great Catubummika Maha- Satipathàna Sect, as well as the presiding monk at his ordination ceremony passed away, he happened to carryout tasks of the Sect as the Ga‰ahitadhara. In spite of such a heavy duty, he had never neglected the sundry matters of the monastery. He made U Nandiya and U Dhammà Cariya to take responsibilities on be- half of him. Therefore, U Dhammà Cariya carried out duty of the presiding monk when Sayadaw U Revata passed away. The present presiding monk Sayadaw U Paññàsàra was the successor of Sayadaw U Dhammà Cariya. Nowadays, Catubommika Mahà Satipathan monastery was transformed into a modern two-storeyed brick building, with the expanse of 90' x 35' in the plot of land of more than two acres, is much more bigger than a mere monastery in a village. The main building which has seven poles- five rooms and the annex for partak- ing meals which has 4x4 poles, are evident to the image of the villagers' benevolence indeed. Especially, such a large village with about two thousand houses was influenced by the only monastery and so unanimous reverence was as to make the villagers not to become disunited. Agga Maha- Akyaw from Lay Einzu Sayadaw U Revata also nurtured the virtuous monks who would continue to carry out the religious tasks in future. Among whom was a Ashin Vicittasa-ra who had stood first in the Dhamma Cariya exami nation. th Ashin Vicittasa-ra - to- be was born in Lay Einzu village on the10 Waxing day of Nattaw month, M.E. 1314 (26.11.1952). He was a Wednesday son of U Ba Aye and Daw Hla Myaing. At the age of 10, he was initiated into the Buddhist order by the presiding monk Sayadaw U Revata. Before long, while he was learning his studies as a novice, Sayadaw U Revata passed away. He lived by the side of Sayadaw not for long, but he was grateful to him. When he happened to read Sayadaw's biography written by Ashin Àcinna, Sayadaw's disciple, he became to revere Sayadaw more than before because he came to know that due to a well- wisher, most of thepeople happened to be benefited, as a shady tree could be sheltered by ten thousand birds; by depending on Sayadaw U Revata, the villagers became Buddhists and able to learn Buddhist teachings. It was noted by Ashin Vicittasa-ra that one day when he would be able to give in return gratitude, he would do in accordance with his ability. After two years in novicehood, he left Lay Einzu for Maubin, Yangon, Pakokkuand Mandalay to continue his studies. While studying under Agga Maha-pa‰œita, Abhidhaja Mahà Ra¯¯haguru Sayadaw Bhaddanta Agghiya of Zayamedanì Waso Mon- astery, Maha- Visuddhàra-ma Taikthit, western Mandalay, the present head of Shwegyin Buddhist Sect, he passed Dhammà Cariya examination in the first position and attained the title – "Agga Maha- Akyaw" in 1979. Ashin Vicittasàra inherited the heritage of study of Tripitakas from Waso Sayadawpayagyi, as well as of perseverence from Lay Einzu Sayadawpayagyi.

The Native Village of Two Heads of Shwegyin Buddhist Sect While dwelling in Waso Monastery he followed Waso Sayadawgyi, to the pagoda festival of Lin Yin village whichwas Sayadawgyi's native, for want of knowledges from upcountry's rural areas. LinYin village was an auspicious ground indeed. Yadanabon, a queen of King Thihathu who had founded Pindaya Town, had been a widow with a son. She was a Lin Yin village's native. One of her sons, Athinkaya Sawywan was the founderof Sagaing Town and palace. Grandmother of Thadoe Minpya who founded Innwa palace was Yadanabon. And, when Athinkaya Sawywan passed away, his elder brother Tarapyagyi who succeeded his throne, was also a Lin Yin's native. Therefore, Lin Yin village that produced three kings in history was, at bottom, to be taken pride in its attributes. Furthermore, two Heads of Shwegyin Buddhist Sect who were offered respect- fully with the titles of Abhidhaja Maha Ra¯¯aguru,- were also born in this village. Sangin Sayadawpayagyi who had led Shwegyin Buddhist Sect upto 102 years of his ripe age, although well-known paired with Sangin village where he had grown up, he was a pure native of Lin Yin village. The present Head of Shwegyin Buddhist Sect, Waso Sayadawpayagyi aged 89 was a Lin Yin's native as well. Waso Sayadawpayagyi was very busy with teaching, preaching and etc. He car- ried out the affairs of his community–to be opened a primary school, then, an addi- tional high school in his native village, though. Furthermore, he carried out the religious and educational tasks. He made the surrounding villages sit in the Mangala- exams held at Lin Yin centre sponsored by Y.M.B.A. He arranged to hold lectures for Abhidhamma- exams. He held memorization exams for Paritta, Dhamma Cakka, Anatta Lakkha‰a Sutta, Maha- Satipathàna Sutta and etc. Thus, he gave support to the religion and education of his native. Apart from those, he gave lectures to the youthful villagers to be free from nar- cotic drugs and made them all between 13 to 50 years of age, stand to a formal promise to abstain the narcotic drugs. He repaired the community halls where prayers were recited in a group and other religious buildings which are prides of the village. He made the new wells to be dug up and bought a house for the village's midwife to dwell in. When Ashin Vicittasa-ra followed to Lin Yin village, he happened to meet, by chance, an examination in recitation of Buddhist Scriptures. It was found that not only youthful villagers but oldsters of over 60 years of age also took part in the examination. And he also found that prayers were recited in a group in the community hall every night. To be practised according to the good traditions by the Buddhists in the village, where there were no any other person professing a different religon, was nurtured, since the times of Sangin Sayadawpayagyi. Ashin Vicittasa-ra thought that due to a far-sighted person, posterities could enjoy wellness, thus, he would try at least for his village–it was recorded. Maýgalà in Lay Einzu After he had passed Dhamma- Cariya examination, Ashin Vicittasàra reached Yangon and was taught English language by Sayadaw Ashin A-ci‰‰a of Kayin Pariyatti Monastery with effect from ME. 1341. On the other land, supporting to pa¯ipatti propa- gation at Amyaik Kyaung Cloister (Dhamma-centre) in Hmawbi (near Hlawgar Lakes) which Ashin A-ci‰‰a had founded, he aboded in the Kayin Pariyatti monastery. But, according to his orginal idea, he founded the Maýgala- Association by co- ordinating with the school teachers and elders of the community, for the proliferation of Maýgalà Blessings in Lay Einzu village and Maubin District. Chairperson of the association was Ashin Vicittasa-ra and Secretary was Sayama Daw May Sein who was his childhood-teacher. There were eighteen executive members on the committee alto- gether. Aims and objects of the association were specified as the following: 1. To make youngsters be rooted in religious foundation; 2. To make youngsters be able to communicate properly to the members of the Bud- dhist order and the elderly persons; 3. To make youngsters cherish their own people, culture and traditions; 4. To make youngsters be civilized physically, verbally and mentally; 5. To make youngsters be enshrined with Buddhist Maýgalà Blessings in their hearts; 6. To make youngsters be kept away from juvenile delinquency. This association carried out its functions according to its aims and objects, and lectures could be given and examinations could be held in schools in Lay Einzu, Kokkozu and Hline Tar in the begining year. 109 candidates, out of 114, passed examination for Maýgalà Blessings and life of Buddha, held under the sponsorship of Y.M.B.A. A distinction was that there were public lectures on Buddhist Maýgala-s made by the youngsters, became to take part in the novitiation ceremonies and other alms- giving ceremonies in the village. Lecture courses on Buddhist Maýgalàs could be given in the various villages. As in Lay Einzu village Ashin Vicittasàra tried hard to have organised the Maýgala- Association in other villages. Therefore, the lecture courses could be given in the vil- lages –Hnget Su, Thanbyuzu and etc. and the candidates who sat in the examination became more than before in the second year. In the third year, as the candidates from Zagalun village came to sit in the examination, the numbers of candidates altogether became 256 of whom a Naw Aye Mya Wai fromHline Tar village, distinctly passed her examination and could be awarded at the prize-offering ceremony of Y.M.B.A in Yangon. Maýgala- Association in Lay Einzu village could hold the yearly prize-offering ceremonies and the instructors were also offered honorary prizes. Persons who had passed completely three grades also supported the instructors in instructing so as to continual flow of the Buddhist Mangalas. As regard to the teaching of theBuddhist Maýgala-s, three paragraphs were to be quoted from Ashin Vicittasa-ra's article–"Remembered Admonishments" which was come along with the book 'Record of Significant Events on Abhidhaja Title of Mandalay Visuddhara- ma Waso Sayadaw payagyi." "It is, here, to be presented a little about the teaching of Buddhist Maýgalàs. In my native village Lay Einzu, there are persons professing a different religions apart from the Buddhists. Only one Buddhist monastery is there in the village while there are four temples of different religions. If we do not teach the youngsters the basic Buddhist cultures, there will be a loss, one day in future, of not only Buddhist teachings but nationality also. That is why, we are teaching Buddhist cultures compulsorily. "Waso Sayadawpayagyi has exhorted us cherish our own nationality, language and community. With my respect to his words, I am now teaching the Buddhist cul- tures. "Most of my mentors have a same will on me to teach the Buddhist scriptures in a monastery. If possible, I want to. But, according to the situation and time, I have to teach the youngsters in the villages the Buddhist cultures, without having taught the novices and the monks. At this, I happen to have at heart that it is the sense of Anatta". Waso Sayadawpayagyi encouraged his disciple, Ashin Vicittasàra's Maýgalà courses. He, who used to go to Sangin village in Danubyu Township by riverine route to preach there, got in Lay Einzu village to give sermon continually in M.E.1341,1342 and 1343. As the moral principles had to be taught in schools where the youngsters had been already organized, it had to be mainly got the coordination of headmasters or headmis- tresses and teachers. Those who taught Maýgala- Blessings in schools were teachers. At the beginning years of the Maýgala- Association Ashin Vicittasàra,U Sujana, U Myo Lwin, Teacher Daw May Sein and Daw San Myint Maung taught in the classes. Then, school teachers worked together with them in teaching Maýgala- Blessings when organization could be made. For those who taught, Ashin Vicittasàra arranged a teacher's handbook _ 'A Guide to Life: Maýgala- Literature Course, Grade I '. For the uniformity of all the courses, specific guide-lines were shown in this book. Maýgala Sutta Pàli was also shown in it with the pronunciation in Myanmar Language. For those who wanted to study, English version and authoritative sayings related to Maýgala Sutta were also interspersed. An explanatory account on 'Life of Buddha' prescribed by Y.M.B.A was included in the book. In the laterpart of the book were old questions and answers of the previous years. This book was written by extracting essence from various treatises that it was dependable enough for a teacher for teaching well. The teachers might not be faced with any difficulties in teaching, when they had already finished reading it. [The cost of the second edition of that book, K. 65,100 was donated by Naw Than Than Win, who was the female sponsor of Ashin Vicittasàra and daughter of U Saw Ohm Thee and (Teacher Daw Khin Nyunt) of Lay Einzu village.] In the same way, Ashin Vicittasa-raalso compiled a book for those who had al- ready passed Grade II and III examinations. Meaning of each Maýgalà, poems, examples, compositions and questions on Life of Buddha were not much different from each other between Grade II and III. Especially,in Grade III, correlation of the Maýgalàs' principles and excerpts were used to be questioned. Therefore, this book was compiled not only with the aim of merely for sitting in examination, but for private study also, so that it was based on Bonkyaw Ashin Kesava- bhivunsa's "Maýgalà Literature Course for Middle School", Saya U Kyaw Htut's "Illus- trated Life of Buddha"and Saya U Aye Naing's "Questions and Answers on Maýgalàs." (3) The Monk and His Sponsors If the history of Lay Einzu's Maýgalà would be recorded, it would not be com- pleted without the account of Ashin Vicittasàra and so also, of the monks, executive members, elders of the community and the school teachers of the village. Among them, the families of Ashin Vicittasàra's sponsors was a must. The monk had his parents no more. At the 13 years of his age his mother drew her last breath and at 20, his father. He was the eldest son among five siblings. The second daughter was Naw Aye Myint Kyi who came to an untimely end in Yangon in a deplor- able traffic accident while shetook along the prize-winning children to Y.M.B.A.'s prize offering ceremony in 1996. The third son was U Cintita (Dhammà Cariya) who was now aboding in Mogok town, Khà-dawmì Monastery. The fourth son was Saw Min Sein who was supporting his eldest brother's religious tasks. The youngest one, Saw Aung Naing Sein (B.E.) was married, living in Yangon doing business. The monk's first sponsors were U Ba Aye and Daw Mya May and their daughter, Ma Ohn Kyi who lived on Bazaar Street in Maubin. On 18.5.1991,the monk was reordained by U Saw Ohn Thee and his daughter, Naw Than Than Win, at Kayin Pariyatti Monastery that they were again adopted as the sponsors of the monk.The wife of U Saw Ohn Thee, Teacher Naw Khin Nyunt had already deceased at that time. Teacher Naw Khin Nyunt was one of the first six students who passed tenth standard examination in Lay Einzu village. U Saw Ohn Thee was an ordinary dirt farmer but due to his honesty and hard-working , he was heartily made marry to Teacher NawKhin Nyunt by the parents and relatives of the bride. Mother - cum- Teacher wished her only child, Naw Than Than Win, to be educated. So, she exercised close supervision on her daughter learn her studies since her childhood. Naw Than Than Win had to go to Maubin for her schooling. After having passed tenth standard, she continued her studies in Pathein College and Yangon University from where she got her B.Sc.(IC)degree. She could enroll into Institute of Technology by her marks but she happened to go back her village to live with her father and do her family trade, because her mother had already passed away in the very year she sat her tenth standard examination. Thus, she happened to be in the circle of Maýgalà. The length of time Maýgalà Association had existed was about ten years then and it had already gone well. "When I was a student, I sat in Maýgalà examination. I passed it distinctly that I was offered a big portrait of the Buddha in the prize- offering ceremony and the monk said that it was an assignment to Than Than Win to perform the religiouspropagation. It might be that the monk said these words inadvertently, I was actually serious in my heart, however. I believed that one day in future, I would have to take responsibilities for the tasks of religious propagation". Naw Than Than Win had an intention to be a university teacher. But, she could not leave her father alone. So, she got back to her village and according to filial duty, closely took care of her father while enjoying her life amidst the banana plantations and the red pepper fields. U Saw Ohn Thee worked hard on his fields and farms as well as he was an elder who participated in the front row in performing the affairs of the community and welfare of others. After Ashin Vicittasàra's reordination on 18.5.1991, he became close to the reli- gion. Thus, his daughter, Naw Than Than Win happened to be Ashin Vicittasa-ra's spon- sor as well as a good follower. Lay Enizu village's Maýgalà Association was one running according to its organi- zation. It was organized with the counselling monks,patrons and executive members. All the members of the association were descendents of native parents and rela- tives of villagers only. On the executive committee, there were Chairperson, Deputy Chairperson, Secretary, Joint- Secretary, Treasurer and Auditor, and ordinary commit- tee members were included as necessary. Executive Committee was to be recorganized three yearly. Since she had graduated, Naw Than Than Win took responsibilities of the association's Treasurer upto now. So Secretary Teacher Daw May Sein and Joint- Secre- tary Teacher Daw San Myint Maung were friends of Naw Than Than Win's mother, that the association was inpregnated with the scent of doubled family spirit. The association was strengthened because it has over 40 zonal representatives. Copies of Teacher's Hand Book were distributed to the schools where it was needed . Examinations for three grades were made in school and certificates and prizes were offered to those who passed them. Then, the association had to contact with Y.M.B.A. to sit in its examination. It was arranged to sit in examination at a certain place. It was to be concerned for convey- ance, food and lodging of the candidates, and the managers and manageresses. At such a time, Lay Einzu village was like a mother who pulled her children and conveyed them to the peaceful, religious shade indeed.

Lay Einzu's Villagers While I was in Lay Einzu, I went to pay homage to Lay Einzu Sayadaw U Paññàsàra. He was the third presiding abbot of the Catubommika Mahà Satipa¯ han Monastery. During the beginning years of the association, vice-presiding abbot, U Dhamma- Cariya performed as a counselling monk. After his expiry in M.E. 1352, U Paññàsàra became the presiding abbot and he and U Va-se¯¯hasa-ra carried out tasks as counselling monks. U Vàse¯¯hasàra was now aboding in Nagar Pariyatti Monastery, Mandalay, as theAbbot- in- Chief. The monastery was first offered to U Revata by Mandalay's Nagar Daw Oo and was succeeded by his disciple, U Vàse¯¯asa-ra. While I was in Lay Einzu, I opportuned to Ashin Vàse¯¯hasàra's arrival in the village and I was granted permission of asking about Maýgalà Association. He had taught Maýgalà Blessings to the children at the budding stage of the Association, besides, he acted as Deputy Chairperson. Although he was aboding in Mandalay, he had never lost touch with Lay Einzu village. U Paññàsàra, who was aboding in Lay Einzu, was taking close supervision on the Maýgala- classes. "U Vicitta is capable to arrange. He can perform tasks according to Association's details", said Sayadaw U Paññàsa-ra. Association's location is at the village's monastery where association's meetings and prize- offering ceremonies were held. As the association was two hours' drive away from Yangon, and it was easy to communicate through the telephone wire, the functions of the association could be done smoothly. Teacher Daw May Sein who was the regular secretary of the association also had said like this. She was Ashin Vicattasa-ra's childhood-teacher who had taught him first Myanmar Primer. With effect from 1956, she served as a Primary Assistant Teacher till her retire- ment in 1988, she was in Lay Einzu village through out her service. So, most of the villagers were her pupils who were like her sons and grandsons. She was carrying out the tasks of the association's Secretary even at present. "We are doing in unison in the village. Monk is very capable to manage accu- rately. He guides us not to be neglected even a detail. Therefore, business relating to opening courses and sitting in examinations were done well", said she with respect to Ashin Vicittasàra who had been her pupil in his childhood. I thought that organizational tasks could not be easily done as it was distant from one village to another. But these tasks had been performed for over 25 years indeed ! "The children can be easily transformed into other religions for lack of knowl- edge about the Buddha's teachings. Other religions are also being taught to their chil- dren, isn't it? Thus, it was decided that Maýgalà Blessings must be taught compulsorily and started in the monastery. It's beneficial practically indeed. I'm incapable to say more. Monk can do it". A great deal of people were there in the village who lived in it because they loved it and they did things for the good of it as long as their lifetime as Teacher Daw May Sein. So, it was fully endowed with Maýgalà Blessings. In the awarded essay book- "Keep Maýgala- Blessings To Achieve All- Round Development" arranged by Ashin Vicittasàra, those were shown in three groups and reviewed them, thus. "Maýgalà Blessings related to the people's welfare were Dànanca and Anavajjàni kammàni and to organization were Dànañca, Dhamma cariyañca, Ñàtakànañca Saýgaho and Anavajjàni Kammàni." It is right. If Dànañca, Dhamma cariyañca, Ñàtakànañca Sangaho, Anavajjàni Kammàni and etc. were prominent in such a place, people living in that place would be prosperous indeed. (4) I would like to express Anavajjàni Kammàni Maýgalà here as it was taught by Ashin Vicittasàra. "Doing things which contributed to the good of people and were free from mis- deed, cleaning at religious edifices and contributing labour to them, digging wells and lakes and building way- side public rest houses and bridges for others, planting trees to have shade and building peaceful retreats for the travellers to have rest, doing for the good of people, contributinglabour for the country, doing sundry matters at religious edifices, maintaining buildings which were others' meritorious deeds, helping to the people who were in trouble incidentally, giving free medical treatments, saving lives of any living beings and etc. were good qualifications for prosperity". These Maýgala- Blessings were preached by the Buddha. Subba lokahitattha-ya not for the Buddhists only, but for, according to all human beings in the world also. Anybody whatever nationality they are, whatever skin- colour they have, whatever religion they worship, whatever place they live in, who wear flowers of these Maýgalà Blessings, will undoubtedly attain commensuration. For example, I would like to present about the Lay Einzu villagers' adequacy with Anavajjàni Kammàni Maýgala-. I happened to pay respect to Anavajjàni Kammàni Maýgalà more than before when I met High School Headmistress Daw Kyi Kyi Myint, Chairperson of High School's Honorary Association U Saw Win Zaw, Committee Member U Saw Shwe Win Hlaing and Contractor U Saw Hla Ohn and came to know about the extensive building of a new annex at the High School. Daw Kyi Kyi Myint had transferred here about two years ago. In the year of her arrival, it was coincided with the High School's Golden Jubilee and she had to take responsibilities for building a school's annex as Education Ministry had allotted fund for K. 250 lakhs. "Elders in this village really worked hard. School's Honorary Association was also reliable. And so, I entrusted Ministry's allotment K.250 lakhs and villagers' contribu- tions K. 100 lakhs, altogether K. 350 lakhs into the association. New annex- in- progress is not completed yet. But its cost reaches to K.500 lakhs. "Contractor was also a native. He did not get his service-charges. And because wood was saw at the school, making a saw pit, there was no wastage. Procurement group went to town on their own expense. They did not account even for a cup of tea. Construction materials were carried from town by boat and shifted to the work site by volunteered labour". Pondering a labourer's minimum wages and various over heads, I happened to calculate in mind the amount of money that was relieved. "They all were in unison as they were doing for their village and school . You're lucky to reach here." "As you tell about unison, let me tell you, please. When I arrived at here, intended to dig up a drainage in front of the school- compound. It would not be sufficient to cover in with the children's labour. And I made inquiry for hired hand but nobody in the village was free from their farming and gardening. “ I asked the teachers for advice how to do it. They told me to ask the Chairperson of the Village Peace and Development Council for help. Then I asked him. He arranged to have the voluntary workers. On the day of digging up drainage, they came here leaving their works behind. A great deal of people contributed their labour willingly. I happened to have a feeling of delicacy indeed.” I was elated and laughed. They, who were Anavajjàni Kammàni Maýgalà hold- ers had carried along good will with them. Young man Màgha and his associates had done community affairs with such a spirit indeed. In Lay Einzu’s High School there were 30 teachers, 5 clerical and menial workers and 1611 students. Whenever it was remembered to the source of history of this village and this school, Mangala- blessings would be increased. Besides a High School, there were also two Primary Schools in the village. Out of these two primary schools, one had been rebuilt under the Japanese Official Develop- ment Aid Programmee, at a cost of over USD. 40, 000 and was awaiting for opening ceremony. When I had met Naw Than Than Win in Yangon, she was collecting flower-pots at Kayin Pariyatti Monastery that I had asked her what about for. She had replied me in abridgement "For the Japan School in the village." I came to know it only by now. Contractor U Saw Hla Ohn led an undertaking to have built this primary school which was a donation of a Japanese Social Group. He had been a contractor to build a school like this in Hmawbi township. He had happened to have an idea of applying for a new school in Thonegwa Wahdaw village. When it had been fulfiled in Wahdaw village he applied again for Lay Einzu and it became to be materialized. U Saw Hla Ohn took responsibilities in building the new school with close super- vision. As there were elders of the village on the Construction Committee, the children would have studied their lessons in the beautiful, modernized primary school in 2005-2006 academic year. Along my lightning tour, those whom I knew as leading persons in doing commu- nity affairs were related to Maýgala- Association. At bottom, these were proof that Maýgalà Blessings were not of theory only, but they were to be followed in practice. Observing practically on Maýgala- Blessings like that and arranging for course- openings annually without a break, Lay Einzu's Maýgalà Association had reached its Silver Jubilee in M.E. 1365 (A.D.2003).

Silver Jubilee of Maýgala- Association It was still very rare that a village's religious association was long lasted for 25 years and had developed year after year during the time. Now, Lay Einzu's Maýgalà Association had set up a landmark that it was to be proud for those who were responsible, members of Maýgalà Association and elders of the community altogether. On this account,work programmes for Maýgalà Blessings were performed more distinctively than ever before. 1. Donating of copies of book–"Authoritative Sayings related to Maýgala- Bless- ings" collected for over twenty years by Ashin Vicittasà ra from various books and periodicals. 2. Donating ofcopies of Teacher's Handbook for Maýgalà Literature Course Grade III for the second time. 3. Donating of copies of "Awarded Essays" book which was a compilation of awarded essays in Essay Competition held in Maubin and Lay Einzu together at the same time on 4.9.2003 under the title "Keep Maýgala- Blessings To Achieve All- Round Development." 4. Donating of copies of a book which was a compilation of awarded essays en- titled "Maýgala- Blessings: Origin of Virtuous Persons" in essay competition held on 22.9.2002 and awarded letters entitled " A Letter to My Friend" in letter- writing com- petition held on 1.7.2000. While looking at the neat books with a vivid yellow underpiece, I happened to remember some facts of an article entitled "Beautify with Maýgalà Blessings" written by Ashin Vicittasàra in Yaywady Magazine published for commemoration to Silver Jubilee of Maubin Association. "Maýgala- Blessing which is meritorious moral principle that can make to attain a plenty of benefits by teaching only for a short time. Most candidates sitting in examina- tions at Y.M.B.A. yearly are from Ayeyarwady Division in which Pathein is the first, Myanaung is the second and Maubin is the third in number. Schools in Maubin District were distributed a Teacher's Handbook each by Lay Einzu's Maýgalà Association. Ex- amination on Maýgalà should be held by all," etc. I happened to remember the words told by responsible persons of Y.M.B.A. that Ashin Vicittasàra had donated books published by Lay Einzu's Maýgala- Association, to Y.M.B.A, for distributing to all examination centres throughout the country. Ashin Vicittasàra performed propagation for Maýgalà Blessings continually by himself while urging others to do so. When I asked that whether Lay Einzu's Maýgalà Association also performed other social or religious work, Naw Than Than Win showed down ssociation's records, docu- ments and files before me. "Of course. When you see previous minutes of meetings, you'll know. When Ashin Vicittasàra was offered Agga Mahà Akyaw title, association made a ceremony of honour. There were minutes to hold Kahtain ceremonies and ceremonies for devotional offering to the old aged. Life- span of the latter is same as Maýgalà Association which lead to perform the ceremony to offer old aged who are completed 80 years of age". By comparing with the village, it must be said that financial condition of the association is sufficient. As you're treasurer, let me know about it to be imitated by other associations, if they wish to". "In our association's by-laws, we must not have to collect monthly fees or admis- sion fees. When in need of money, we collect donations around the village. We've an- nual prize- offering ceremonies' accounts. You should see." I was not interested in figures that I was capable to see cash accounts only per- functorily. These were neatly filed. I preferred reading words to figures. " Short amount... was donated by Ashin Vicittasa- ra, "short amount .... was donated by Naw Than Than Win and etc". were seen at the footnotes. Association's performance would be forecasted by this much. This was an asso- ciation that closed its accounts with donation. Mangalà Library Maýgalà Association's another honourable bussiness was Lay Einzu Maýgala- Li- brary. With Sayadaw U Paññàsàra as patron, the library was opened on 22.8.1992 at NawThan Than Win's residence. At the beginning,there were 20 executive members and 141ordinary members. Chairperson Ashin Vicittasa-ra, Vice- Chairperson Daw May Sein, Secretary Naw Than Than Win, Joint-Secretary SawThaung Dan and executive members Daw SanMyint Maung and other14 persons worked the business ofthe li- brary. Since many years ago, Ashin Vicittasa-ra had a will of opening a library. There- fore, he studied other libraries while collecting books. Especially, he acquired knowl- edge for practical works at Pyapon District modern library and Shwedagon library. Librarian U Tun Aye (Dhammà Cariya, B.A.) gave him assistance. When the library was opened in Lay Einzu, he came to the village and taught how to use cata- logues. Books and periodicals were seen bundle by bundle and layer by layer in Ashin Vicittasàra's room in Yangon Kayin Pariyatti Monastery. Donors' monthly magazines were sent by boat to the village. Ashin Vicittasàra had taking responsibilities for the task. Most books were donated by him. Besides, monthly magazines_ Dhamma Ransì, Dhamma Yadanà, Myat Maýgalà, Maýgalà Maung Mei, Radanà Mon, Tha Htun Pyant, Myat Pan Ya Gon, Appamàda, Myitmakha and etc. were collected in Yangon and sent to the monthy subscribers by Ashin Vicittasàra. For the growth of number of readers, he was giving such a service to others. Naw Than Than Win's residence was rather distant from the High School. As the greater quantities of readers were in it, the library was shifted to the residence of U Saw Win Tint and Daw San Myint Maung in 1994. At that time, life- span of the library had completed two years. Due to abundance of books in the library, a separate building was needed. On this account, a wooden building of 17'x16', roofed with galvanized iron sheets, had been built with the collected donations, under the supervision of U Saw Win Zaw. It cost K.164,239 on its comple- tion on 13.5.1996. The plot of the library's site was donated by the families of Daw Pan Myaing (Yangon) and U Aye Thoung (Lay Einzu). The library was registered in the office of Information and Public Relations, Maubin District in 2001 and opening ceremony for the second time was held on 15.12.2001. Then, a wooden annex of 27'x18', roofed with galvanized iron sheets, cost about K. 18 lakhs was extensively built beside the original building due to increasing of books and readers. It was completed on 3.9.2004. Wire meshes for fencing and iron-door were donated by Naw Than Than Win as a token of her birthday. Therefore, Lay Einzu's Maýgala- Library could maintained the books systemati- cally in a safe and neat custody. Plastic chairs and long tables for the readers' comfort were seen in accordance with a library's characteristics. At school- breaks, students came to library and read periodicals as it was within their reach. They could borrow books they wanted, by searching catalouges, as in any other modern libraries. While I was turning the leaves of book- borrowing list, I studied generally the reading ability of the book- borrowers. Their addresses were from the surroundings. If they were students, their ages could be estimated as their standards were also shown in the list. They borrowed not only cartoons, novels and magazines, but books dealing with knowledge and translation also. Librarian, Naw Khin Myo Latt [B.A(Myanmar)] and her assistant, Naw Than Khin [B.Sc. (Chemistry)] were the village's natives who had already passed the Maýgala- examinations of various grades. When I reached library, I opportuned to have a chat with Naw Khin Myo Latt. "So many book- borrowers?" "Of course. School teachers and students are the most. Other people also borrow here". "Let me know, please, the borrowing system" "According to the book's cost, borrowing fees is minimum K.5 to maximum K. 30 . We let them read a book for three days to one week according to the condition of book". "It's cheap so much. I happened to see some borrowing shops which asked from K. 100 to K.150 for an expensive magazine for one day". "Yes, we're cheaper because we mainly intend to increasing readers. The more the readers, the cheaper the borrowing fees are". "How long have you been here as librarians?" "Both of us are here for three years. Previous librarians were not stable". "Would you be also stable? Let me know. As you both are graduates, have you any intention to work in town?" "We'd no intention at bottom to work in this library. As loss of books and diffi- culties for borrowers were happened due to instability of the librarian, the monk (Ashin Vicittasa-ra) made us take responsibilities. We also obeyed him as to work for a year in the matter of doing out of his gratitude, but now, we have been here for three years. As time passed, we've already felt attachment with the library". In the success of a library, librarian's role is widely taken part. The librarian who has to deal with the readers directly has to materialize practically the goodwill of the providers of the library. As much as the librarian is well-informed with literature, he can direct the read- ers read good books. As much as he can pay good service, the quantity of the readers will increase. As much as he knows his responsibilities, the library will be developed. Actually, a librarian who has a goodwill is a virtuous person who donates knowledge daily. "Attachment with library emerges due to realization on the value of your own business. What difficulty have you found working as a librarian– for example, return- ing back of books, getting no fees, not getting along with the readers?" "Nothing that was worth mentioning. Just trifles. But loss of books are not experienced.We also do systematically". "How much do you get borrowing fees a month?" "K. 15,000 to nearly K. 20,000". "New books will be bought with it." "For new books, there are monthly donors. Other books are bought mostly by monk". When I asked Naw Than Than Win how much librarian's salary, she said that the librarian got K. 5000 at the beginning and now she was paid as wages based on monthly income. On this account, I liked this arrangement because it was the more the readers, the more the librarian's earnings. General meetings of the library wereheld annually. An association must have by laws. If an association can hold discussions and meetings , in accordance with it, the association will be alive. Arrangements of Lay Einzu's Maýgalà Association were very thorough going. I believed that relying on this Maýgala Library, arrangements for literary developement would certainly be emerged here. Because there was a foreword in "Awarded Maýgalà Essays" book, Ashin Vicittasàra had written aims and objects of the publishing as followed. (1) To proliferate Maýgala- Blessings; (2) To raise the will- power of new generation; (3) To support the peace and development of the country with Maýgala Blessings; (4) To improve Myanmar literary writing. Let us say that Maýgalà Association is original trunk of a tree. It might be said that offering of Kahtain robes, opening of Maýgala- courses for sitting in examination, holding of prize- offering and devotional offering ceremonies and opening of Maýgalà Library were branches which came out luxuriantly from the trunk. Besides these branches of Maýgalà Association, there were sprouts and buds of Abhidhamma which were copiously coming out as the pinnacles as well. The base of Maýgalà Association was excellent.

(6) Association for Proliferation of Abhidhamma Ashin Vicittasa-ra had tried hard to teach Abhidhamma to those who had been passed completly three grades of Maýgalà examinations. On this account, Association for proliferation of Abhidhamma was formed on 22.11.1999. The Association comprised of 8 counselling monks, 15 patrons and 53 ex- ecutive members. After the association was formed, "Adage of Abhidhamma" book written by Ashin Àsabhàbilaýkàra (deceased) of pàramì Monastery in Kongyangone, was used pivotally as the Teacher's Handbook in the lecture course. The exalted Buddha had preached ceaslessly Abhidhamma in elaborated version to the celestial beings in Tàvatinsà (the second of the six levels inhabited by celestial lords) for three complete months of the Buddhist lent. During mealtimes, the Buddha made his image preach continuously, while He, Himself went to theNorthern Island for accepting offering of food. Then, He accepted Ashin Sàriputta's serving beside the Anotat Lake. He again preached Abhidhamma in summary to Ashin Sàriputta.. Ashin Sàriputta repreached Abhidhamma in neither narrow nor wide way to his 500 disciples, proliferating ofAbhidhamma in the earthly world. Seven Treatises which 500 disciples of Ashin Sàriputta had taught and maintainedin sequence had a bridged as Abhidhammattha Singaha by Ashin Anuruddhà in Ceylon (Sri Lanka) Era. It was prominent as Concise Commentary on Abhidhamma. This Concise Commentary on Abhidhamma in Pa-li was to be taught at least3 or 4 years. This difficulty had been tried hard to overcome by learned men and monks among them was pàramì Monastery's Sayadaw of Kongyangone. Ashin Vicittasàra taught Abhidhamma by using the book of Pàramì Monastery's Sayadaw as a manual. In teaching like this, spelling errors, punctuating errors and wastageof time were experienced by the pupils. On this account, Ashin Vicittasàra ar- ranged to print a student's handbook, intending also that the manuscript of Pa-ramì Sayadawgyi would not be disappeared. This business was supported by Pa-ramì Monastery Sayadaw Ashin Sundrasirì, Mandalay Nagar Pariyatti Monstery's presiding monk Ashin Va-se¯¯hasa-ra, Lay Einzu Monastery Sayadaw Ashin Paññàsàra and Maubin Maha- Satipa¯han Monastery Sayadaw Ashin Kumuda. Lay Einzu's Association for Proliferation of Abhidhamma, as the owner of a copyright, thus succeeded publishing a student's handbook. Chairperson U Saw Cho Cho (Lay Einzu), Vice-Chairpersons, U Saw Aung Tun Myint and Daw San Myint Manug (Lay Einzu), Secretary Naw Than Than Win (Lay Einzu), Joint- Secretaries U Sa Kyin Thoung (Kondainglay) and Naw Soe Soe Aye (Lay Einzu), Treasurer Saw Shwe Win Hlaing (Lay Einzu), and Auditors U Thoung Dan (Kokkozu) and Daw Khin Toke (Lay Einzu) were comprised on the committee. Mem- bers were from Lay Einzu, East Tartapaw, Kokkozu, Pabezu, Thonkyaingthoung, Taputtanaunggyi, Poyarwe, East Mayangwei and Maubin. Besides, Association was thus formed widely, Supervisory Board of Examination was also formed completely in variety with Head of Lay Einzu High School, Lay Einzu Police Station Officer, Chairperson of Lay Einzu Peace and Development Council, Lay Einzu Soliderity Association , apart from Counselling Monks and Executive Committee members. I had a chat with U Saw Cho Cho who was a graduated native, intimately. He lived in the village for his lifetime, performing community’s affairs in front row. “ Ashin Vicittasa-ra guided us to proliferate Abhidha- mma, after he had suc- ceeded in opening of Maýgala- Courses. At the beginning, he taught in person. Because of shortage of time, the course he taught was not completed enough for examination. Then, he edited Su-Htoo-Pan Abhidhammà book written by Abhidhammà Saya Han, who gave in return for his gratitude and came to the village and taught Abhidhammà. "As I was one of his pupils while I was studying in Maubin High School, it went off without a hitch. He also urged us to proliferate Abhidhamma to be brought it off. Staying at Naw Than Than Win’s residence, he taught us. Because of Ashin Vicittasa- ra’s urge and respect to Saya Han, I took responsibilities of Association’s Chairperson.” “ If so, you begin study Abhidhamma- after your Chairpersonship.” “Of course. I had studied only Maýgala- Blessings before. I came to know the essenceof Abhidhamma only after I had passed allthree grades.” “ Let me know how you function the proliferation of Abhidhamma.” “ It was easy to start because there were villages that we had cooperated with for Maýgalà examinations. We invited the presiding monks and the persons who would have interest in the villages and explained them. Villages were altogether 12.” “Would they all agree?” “Yes, they all agree. Among these villages, one village named Tartapaw had been primarily taught by their presiding monk and had sat in examination.” Here, I happened to remember a friend’s saying_ ‘If monk is good, village is good.’ Monks could be capable to make villagers who were relying on them, for increas- ing true religious knowledge. Community’s traditions that were opponents of Buddha’s teachings and supersti- tious customs could be removed by the monks. If there was such a monk in one village each, how peaceful the country would be? Lay Einzu’s Abhidhamma- Association had been formed by the Venerable Sayadaws from various villages– Pabe`zu, Mayan Bawdi, Maletto, Htanee,Thonegwa, Lay Einzu, Phoyar We`, Kokkozu,Tartapaw, Taputtanaunggyi, Sagaing, west Mayan and etc. By the arrangement of Ashin Vicittasa-ra, Saya Han had sowed seed of Abhidhamma- classes in Lay Einzu. His pupils_ U Saw Cho Cho, Naw Than Than Win, Daw Mya Than Htay and etc. had watered the seed to grow and took weeds out of the ground. " When the courses were opened in the villages, whether there were enough teach- ers?" " Saya Han's pupils Naw Than Than Win from Lay Einzu, Sayama Daw San Htay from Letkokpin, Sayama Daw Mya Than Htay from Pabe`zu, Sa Kyin Thoung from Kondainglay and some school teachers, who had already passed examination, rep- licated again. In some villages, monks were teachers of the classes." " What about was learners' condition?" " Quantity of learners was abundant. So we taught class mainly on subbath day on which villagers came to monastery to observe precepts that the learners were plenti- ful. But, because most of them had been learnt upto primary level of education, they had to face with difficulty in writing. They understood what the teacher taught, and they were capable to answer verbally, but were difficult to write down the answers in examination." " I hear that there are Abhidhammà classes at Lay Einzu High School." " Yes. As the children from every house gather at school, we base upon school. If children are learning, parents will become interested. School teacher also teache them. It's quite successful." I asked Headmistress Daw Kyi Kyi Myint about the condition of teaching Abhidhamma- in High School. She had passed Abhidhamma- Grade I and II and had finished her examination for Grade III. Sayama Daw Mya Than Htay and Naw Than Than Win taught the students from standards _8, 9 and 10 on the subbath days. Afther the course had been concluded, examination was held in school. It was an endeavour of association that the children got chance of learning basic Abhidhamma- , commensurate with their intelligence. U Saw Cho Cho was saying that to have better generation, it must be begun and built up an undertaking. " Probably, there will be teachers andstudents who worship different religions. Let me know, please, about the condition." "Yes, they're. But it's not a problem for us. As we're descendants from one family,we're free from problem with religion. Although being a non-Buddhist, a fe- male physical trainer from school attends Abhidhammà class and sits in examination." At bottom, Maýgala- Blessings and Abhidhammà were preached by the Buddha not only for the Buddhists but for all humanbeings in the world also. 38 Maýgala- Bless- ings were explained by Ashin Vicittasa-ra as follow; 1. From Asevanàca bà làiß to Brahmacariyañca were 32 Mundane Maýgalàs. 2. From Ariyasaccàna Dassanaß to Khemaß were 6 Supramundane Maýgala- s. 3. From Asevana- ca ba-la-naß to Kàlena Dhamma sàkaccà were 30 Maýgala-s for Worldly Success. 4. From Tapo ca to Khemam were 8 Maýgala-s for Superworldly Success. 5. From Asevana- ca ba-lànaß to Majjapànàca samyamo were 20 Maýgala-s for Material Progress. 6. From Appamàdo ca Dhammesu to Khemaß were 18 Maýgla-s for Spiri- tual Progress. Even a person who was of a different religion might become a noble person. Because the meaning of "Maýgalà" which was preached by the Buddha,was "reverend practice that severed relations with sinful deeds." (7) Abhidhamma- was preached about ultimate reality as known incisively with om- niscience. Designations–such as difference of nationality, difference of religion and difference of dwelling could be overcome by Abhidhamma- . The less you knew Abhidhamma, the less you knew Worldly Law. The more you knew Abhidhamma, the more you knew Wordly Law. One who knew Worldly Law became a person who was capable to comprehend advantages and disadvantages of the world and choose the right path by himself. Even many educated persons of different religions from abroad who knew this principle, thoroughly learned Abhidhamma- and accepted it. Lay Einzu's Association also would do successfully upto that extent in future indeed. U Saw Cho Cho also told actively about Association's objectives. "In the matter of our Association, basing on village's name Lay Einzu, Lay (av;) = respect means that we'll respect the Maýgalà Blessings and Abhidhammà . Ein(tdrf) = house means that we'll try these Buddhist teachings reach every house. Zu (pk)= collec- tively means that we'll implement collectively with the surrounding villages_I've thus said in the annual meeting making a vow like this." While I was riding on the carrier of Naw Than Than Win's bike, I happened to take breath the odour of Maýgala- Blessings and Abhidhammà. Kayin New Year's "Done" choral dances were also happily seen until daybreak. Groups of 'Done' choral dancers consisted of over 50 members contested dancing one group after another, on the firmly built stage in the High School compound. Groups of dancers were from Lay Einzu and surrounding villages and Pantanaw Town, as well. Choral Dancers' group from Nursery School also took part in. Besides 'Done' Choral Dances, there were also portrayals of songs.When Kayin Songs were interpreted to me, I happened to remember mindfully Waso Sayadawgyi's admonishment_"Cherish your nationality, your literature and your dwelling." Most songs were composed with such an essence. As Sayadaw Ashin Vicittasa-ra had suggested when I had interviewed with those who were doing practically, I again asked Naw Than Than Win what I wanted to know. Because she had all documents in her custody, whenever I asked her a question, she could reply me, finding out a supporting evidence. " As the association is formed since 1999, its life-span is reached to six years by now. How many learners have sat in examinations and how many candidates have passed?" Naw Than Than Win opened a file for concluding ceremony of the course held on 17.1.2000. " It was the very first concluding ceremony. There were 215 learners of whom 141 sat in examination and 133 passed. In that year, the first, second and third prizes were donated by U Shwe Win Hlaing, Sayadaw U Paññàsàra and myself respectively. This is the documentary photograph shot in the first annual meeting". "Did they go to Maubin for examination?" "No, we've got a centre in Lay Einzu." "When they came here for examination, how do you arranged?" "Males were made stay at the school. Females stayed at my house. ''We arranged for their messing to be convenient." "Over one hundred candidates were there annually. Results were also very good." We opened the result file and studied. "In Ayeyarwady Division, Lay Einzu get the best results. Previous to that time, Letkutpin was the best. Now, Sayama Daw San Htay from Letkutpin was teaching in this village. When she reached here, she stayed at my house." Those who had strong will to proliferate Abhidamma- , would do in some ways as much as they could get chance. There would be such like people in some places we had not known yet. A same direction of the teachers of Abhidhamma- was mindfully remembered. That was to teach others again, as we had learned. Thus, Therava-da Buddhist religion which is remained only in Myanmar, will be free from acts of destroying and last for- ever. Because of her realization which she had got out of her life's experience, Naw Than Than Win seriously told me that she would try hard to proliferate Abhidhamma- . "I loved Amoe (Mother) much. She died in the very year I sat in my tenth stan- dard examination. While she was dying, I sat beside her, crying without control. I did not know what to do for her to be died for better future existence. "Now, I thought again that Amoe would not be in good attention while hearing my cry. Other persons also were not capable to say some words for the good of her. Only when I happened to learn Abhidhamma- , I became understand how to live and how to die. I felt sorry for Amoe. "On that accont, I nurtured Apar (Father) well. He was far from the religion before. I built a community hall in our banana garden for him to practise meditation. It was named Amata Sukha Community Hall in which he stayed better part of his time and meditated there quite enough. People from neighbourhood also could practise medi- tation." I reached Amata Sukha Community Hall built by Naw Than Than Win. It was a little two storeyed wooden building, roofed with galvanized iron sheets in the dark green banana garden to the west of village. Lower storey had no walls yet. There were a long bamboo-table which was rooted in the ground and two benches. There could be done having meals and discussing on Buddhist teachings facing each other. Along the pathway to community hall, colourful phloxes were blooming. Sur- rounding was screened with thick foliage of the fruit trees. Feeling the touch ofbreeze that was blowing gently across the fields, gave me bodily wellness and flexibility and gentle of spirit, together at the same time. For those who wanted to take delight in religious meditation, the place was completely adequated with Patirupadesava-so ca Maýgala-. Therefore, Sayamagyi Daw Kyi Kyi Myint came here to read her studies for sitting in examination. "Did your father stay here alone?", I asked. Naw Than Than Win said, "At the beginning, I also stayed here with him. Then, I was too busy to sleep here, Ko Saw Min Sein who was the younger brother of monk, came to sleep with father here. "Apar was not very interested in meditating at first. But, he practised meditation willingly later. When he died, he was not free from mindfulness. "The monk also urged him to practise meditation since he was in bad condition of health, writing letters from Yangon. These letters were, here, kept by me." Naw Than Than Win showed me a thick envelope in which was a letter to U Ohn Thee written by Ashin Vicittasàra, preaching him. I took a letter unthinkingly. "Dagargyi (male donor), if the children could not learn Buddhist teachings be- cause you could not tolerate for a while, they would be silly. If you saw and heard their silliness always, could you have peace and quiet? "As they were around you, if they continued their silliness in thier manhood, you would be troubled in mind through your life time. Because you were living near them." "Oh, this letter was written because Apar had said that he could not tolerate being annoyed at the sight of the children and tired of hearing their noises when I taught them Maýgalà and Abhidhamma-. Apar also did not want me to be wearied. But he donated required money to the association later." "If so, he happened to increase religious knowledge depending on the monk and his daughter. Although you could not capable to response your mother's gratitude, you've done well on your father ." "We were only two, father and child. Attachment between us was high in degree. When Apar died, I was consumed with grief. But, I could lessen my grief when I thought that he did not die without due consideraion. "So, I believed consistenly that every child who loved his or her parents and every parent who loved their children might be taught to have religious knowledge. "Human beings were needed to have proper dying as well as proper living. So,I had determined to proliferate Abhidhammà to make people know about method of living and method of dying. This was the realization which I got from my life's experi- ence." I believed profoundly on her words. I was told by the elders that she was a young woman who did in accordance with her principles. When I had come back from Lay Einzu village, I went to Ashin Vicattasa-ra to pay homage. He was on his return from journey, for the meditation camp which would be held on 12.2.2005 (Union Day) in Amyaik Kaung Cloister (Dhamma-centre). This Dhamma-centre was founded by Kayin Pariyatti Monastery Sayadaw Ashin A-ci‰‰a. He was novitiated by Sayadawgyi U Revata in Lay Einzu village. Although he was persuaded in many ways, without leaning towards them, he could be ordained into the monkhood. After he had passed Dhammà Cariya examination, he was titled with Pàli Pàragø in 1960. He was entrusted Kayin Pariyatti Monastery Sayadaw U Dhammà Nanda by U Revata in person and he stayed there. While he was strived on code of conduct under Visuddi Magga Monastery Sayadaw U Cariya Sekkha, he studied English language re- lating to Pàli literature. Ashin Visittasàra was also serving as an instructor of meditating in Amyaik Kaung Cloister, paying support to Ashin Àci‰‰a. "When the meditation camp was opened, are there any person from Yangon in the Team of Sundry Tasks?" "No. For summer meditation course, there were persons from Lay Einzu and its surrounding villages. Chairperson of Amyaik Kyaung Cloister was U Mahn Maung Maung Nyan from Pantanaw Town. Other members were from Yangon, Kyaiklat, Htantabin and Lay Einzu and other villages. Members were assigned regularly for do- ing sundry tasks. Taking volunteers from the surrounding villages, they took responsi- bilities of sundry tasks." Even though Sayadaw U Àci‰‰a's religious business was not opened in the vil- lage, Lay Einzu's villagers were giving support to the business. In future, learners from Maýgalà classes would reach the me- ditation camp which practically revealed the Supramundane Maýgalà.

Su- Htoo- Pan Saya Han and Lay Einzu If it would be recorded about Abhidhammà Association and Abhidhmmà classes, it would be started with the role of Sayagyi Su- Htoo- Pan Saya Han (B.A, Dip. Ed). While the villagers were doing for their village's development, Saya Han, who was not a village's native, also took part in it with the spirit for religious propagation. Abhidhammà class was opened for the learners from Lay Einzu and its surrounding villages, who had already passed Maýgalaà examination. He aided till an examination centre was got in Lay Einzu village. "Actually, I was, as if, support to Ashin Vicittasàra's Maýgalà classes. In every village, Sayadaw's followers were there. They had already become adults. Therefore, they opened Abhidhammà classes in the villages where Maýgalà classes had already opened . They had to do also for the stability. "There had been classes taught by the abbots, in some villages. Ashin Vicittasàra formed Abhidhammà Association with Sayadaws from surrounding villages as patrons. People from these villages were organized and they discussed together like a confer- ence. So, Abhidhammà Association became strengthened. Sayadaw made the associa- tion be firmly based in this way. As for me, I only participated as a supporting factor." Saya Han said like that. Since I had left Lay Einzu village, I tried to have a chance to meet Saya Han. I was not successful, though. Due to lecturing classes away from home and building works of "Su- Htoo- Pan Meditation Centre" in Shwenatha Village, North Okkalapa Township, he was very busy and I could not be able to have contact with him. Only when in June, I got contact with Saya Han when Abhidhamma classes were opened in Yangon. I, then, asked him about Abhidhammà classes in Lay Einzu village. Since 1970, while he was serving as a Senior Assistant Teacher in Maubin, he had learned Abhidhammà under Saya U Maung Maung Lay and Saya U Si Lay. These two mentors were closely related followers of Sayagyi U Tun Tin (Thaton). Saya Han taught Abhidhammà by using mordern and memorable symbolic methods of Sayagyi U Tun Tin. And he also taught Vipassanà in addition to Abhidhammà. I had written about Daw Ñaànesì, Presiding Nun of Myitkyina's Samiddhodaya Nunnery, who had been stayed in Letkhutpin village in Maubin township for two years, learning Abhidhamma and Vipassanà under Sayagyi U Tun Tin, in Dhamma Ratanà Magazine starting from Issue No. 89, under the title– "A Spray with Six Blossoms". Saya Han retired from service in 1990 deciding to propagate Abhidhammà stead- fastly and commenced his teaching in Maubin and its surroundings. Then, he moved to Yangon in 1993 for want of getting more achievement. He began "Su- Htoo- Pan Abbhidhammà Course" in Su- Htoo- Pan Monastery on Natmauk Lane, Tarmway Township. He taught according to Sayagyi U Tun Tin's meth- ods. Now, he was teaching Abhidhammà at Brahma Vihàra community hall at Ngadatgyi pagoda, Mahà Santisukha Monastery, Ministry of Development for Frontier Areas and full- timed short- term courses in different townships where he was invited to teach as well. "While I was living in Maubin, Sayadaw Ashin Vicittasàra was known to me. After, I had moved to Yangon, as he also was aboding in Kayin Pariyatti Monastery, we communicated without a break. He called up three or four followers of his and taught Abhidhamma-, they were not successful, as Pàli words could not be memorized, though. "On that account, Sayadaw made me teaching, for which, I went to Lay Einzu and stayed there till Grade I course had been concluded. Most of the learners in the village were my one-time pupils in Maubin. Some of them were taking responsibilities in the village's leading role, because of that, basing upon them, I tried the course to be accomplished. Presiding monk of village's monastery, U Paññàsàra also gave support to us, besides, Sayadaw U Vicittasa-ra made arrangement for necessities. When I happened to hear about the track of Abhidhammà courses, I felt the reverent emulation. Even in the cities, it was not favourableto be in accordance with general condi- tions to open an Abhidhammà course. It was the great religious performance not only to unite the separate villages and organize to accomplish a course but to try for an exami- nation centre also. It was not to be achieved with usual faith. Firstly, Saya Han made public lectures in the villages day after day. Thus, he started beating Abhidhammà Drum and taught his one-time pupils and those who were interested in Abhidhamma-, to the conclusion of Grade I. Naw Than Than Win and her father made Saya Han stay in their house at the front part of it and nurtured him very well. After three years, Saya Han could produce the learners who had passed entirely three grades. After he taught these learners an upgrading course as a training for teachership, to open replicating courses in various villages. For the cause of obtaining an examination centre, Saya Han tried to organize learners. Therefore, public lectures were to be held again in the villages. During the periods after courses in Yangon had finished, and, if necessary, during the interim periods, he taught the classes staying in Lay Einzu. Saya Han said that he had extraordinarily taught the classes in the various villages as a campaign for the cause of obtaining an examination centre. "It could be said successful because there were about two hundred candidates annually. But we were going to try harder because outstanding candidates had not emerged yet in the whole country's measure. "In Daga Town, outstanding candidates in the whole country's measure had come out. There was Dr. Aung San (Daga) who was a leading person of great influence. As he tried hard attentively on the course, they were awarded with their success." [ Dr. Aung San (Daga) was a religious writer who had written Dhamma affairs in Dhamma Ransì and Dhamma Ratanà Megazines. He passed away at 58. Though his life- span was short, he could have lived his life advantageously.] Saya Han was carrying on making great effort to open the courses all over the country as well as he was carrying out the tasks of Lay Einzu's Abhidhamma- course to be excessively successful. "Sayadaw U Vicittasa-ra was an Agga Maha- Akyaw, who was undertaking reli- gious affairs zealously. But, one thing what I reveredhim about was that he was com- pletely freefrom envy. "Sayadaw could not do Abhidhammà courses to be achieved. When I was made to do, it was brought off. He was not envicious minded. He only encouraged me and Sayadaw U Paññàsàra, as well. Female and males donors also doing things paying re- spect to Sayadaw Ashin Vicittasàra. On that account, it was successful as hardly as I tried in Lay Einzu." Saya Han's remark was as clear as a mirror. It was the view of a virtuous person. Because of that, his learners in Lay Einzu village paid him respect and relied on him. For this consequence, we had only to look forward to the good results of Lay Einzu's Abhidhammà examination centre. Epilogue I am going to conclude my sketches, that is written centralizing on Sayadaw Ashin Vicittasàra on brothers and sisters from Lay Einzu village who are undertaking the religious tasks in unison. Because I have to record the performances which were done by those people for many years, with a mere lightning view, it cannot be completely fulfiled. Surely, prize- offering ceremonies for Maýgalà and Abhidhammà are going to be held in Lay Einzu village annually. In Lay Einzu's monastery, instructing sayadaws, teachers, youthful learners of Maýgalà and Abhidhammà will be also increase in quantity and the scences that the Enlightened One's Sàsana worshipped cheerfully and enthusiastically, will be existing traditionally. At that time, I, who have felt attachment with Lay Einzu village, may be hap- pened to participate among the worshippers. At such a time, as soon as I reached the village, I am going to greet like this, "Maýgalàbà Lay Einzu"

Ma Than Than (Mandalay University) Translated by Sein Win Sein (26-11-2006)