sayadaw u silananda (english)

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HOMAGE TO SAYADAWGYIHOMAGE TO SAYADAWGYIHOMAGE TO SAYADAWGYIHOMAGE TO SAYADAWGYIHOMAGE TO SAYADAWGYI


Teaching of BuddhaTeaching of BuddhaTeaching of BuddhaTeaching of BuddhaTeaching of BuddhaAll the teachings of the Buddha can be summed up in one versewhich embodies the three stages on the grand path that leads toNibbana:To refrain from all evil,To do what is good,To purify the mind,This is the teaching of the Buddhas.(Three Stages of Development By Sayadaw U Silananda,Dhammananda Newsletter, January 2004.)GuardGuardGuardGuardGuardI have said that mindfulness is like a guard, and once the guard isremoved anything can come in. So as long as mindfulness is at thesense doors, our minds are pure. No unwholesome mental statescan come into our minds, because mindfulness is there guarding thesense doors. Once mindfulness is removed, or once we losemindfulness, all these mental defilements come in. So mindfulnessis the only way to keep the mind pure.(The Four Foundations of Mindfulness By Sayadaw U Silananda,Dhammananda Newsletter, March 1998.)Foundations of MindfulnessFoundations of MindfulnessFoundations of MindfulnessFoundations of MindfulnessFoundations of MindfulnessFor the overcoming and disappearance of pain and grief we shouldpractice the Foundations of Mindfulness.(The Four Foundations of Mindfulness By Sayadaw USilananda,Dhammananda Newsletter,September 1998.)HappinessHappinessHappinessHappinessHappinessIn short, happiness lies, according to Buddha's teaching, in doingmerit, in keeping our minds clear of mental defilements and havingour minds imbued with loving-kindness,compassion and good will.(The Happiest Year Ever By Sayadaw U Silananda,DhammanandaNewsletter, July 2000 special Issue.)


ContentContentContentContentContent1. Sayadaw's Biography2. The Study of Abhidhamma in Myanmar.3. The World Buddhist Summit, Myanmar4. Venerable Sayadaw U Silananda And His Dhammad|ta5. Honoring The Legacy Of Sayadaw U Silananda6. Memories of Sayadaw U Silananda7. An Account of Sayadaw U Silananda's Life and Teachings in California8. The Last Lesson from Sayadawgyi U Silananda9. Word of the Buddha10. A Lion in the Lion City11. A Personal Tribute to a Great Teacher, Sayadaw U Silananda12. Heartfelt Gratitude to Sayadaw U Silananda13. Words of Appreciation for Dhammananda Sayadaw U Silananda14. Mahasi Sayadaw's Missionary Team15. Recollections16. Homage to Sayadaw U Silananda17. What do You Think of Me18. U Silananda and the Birth of TBSA19. Kudos to TBSA Officers and Directors20. U Silananda and the Aye-Thet Scholarship Fund21. TMC Remembers Sayadaw U SILANANDA22. Sayadaw U Silananda23. Remembering Sayadaw U SilanandabhivamsaIllustration : Zaw Moung, NickIllustration : Zaw Moung, NickIllustration : Zaw Moung, NickIllustration : Zaw Moung, NickIllustration : Zaw Moung, Nick


NativityNativityNativityNativityNativitySayÈdaw U SilÈnandÈbhivaÑsa wasborn on Friday, December 16, 1927 (the8th Waning Moon of the month of Nadaw,Myanmar Era 1289) of parents WunnaKyaw Htin SayÈ Hsaing and Daw Monein Sadaik-tann, Mandalay, Burma (nowMyanmar). SayÈ Hsaing was a renownedMyanmar architect and had to his creditmany religious buildings throughout thecountry. He was a very religious man anda meditator as well. He was awarded thetitle "Wunna Kyaw Htin" by theGovernment of Myanmar for hisoutstanding achievements in Myanmararchitecture and religious activities.Samanera OrdinationSamanera OrdinationSamanera OrdinationSamanera OrdinationSamanera OrdinationAt the age of 16, on April 14, 1943(on the 10th Waxing of the month of Taguin Myanmar Era 1305, also the 3rd day of

the Water Festival) during the Japaneseoccupation, U SÊlÈnandÈ-bhivaÑsa becamea novice at MahÈvijjodaya ChaungMonastery in Sagaing Hills, Sagaing,Myanmar under the preceptorship ofSayÈdaw U PaÒÒÈvanta, a very famous andpopular preacher. He was then given thereligious name "Shin SÊlÈnanda".Higher OrdinationHigher OrdinationHigher OrdinationHigher OrdinationHigher OrdinationWith the consent of his parents, onWednesday, July 2, 1947 (on the FullMoon day of WÈso, Myanmar Era 1309),he became a full-fledged monk at the sameMonastery with the same Preceptor. Fourdays later, a re-ordination ceremony washeld in his honor at Phaya-gyi TaikMonastery in Mandalay by U Ba Than andDaw Tin (his aunt), dealers in religiousartifacts. Again in 1950 (Myanmar Era1311), a second re-ordination ceremony

SAYŒDAW U S¢LŒNANDŒBHIVA¥SAAggmahÈpaÓÉita, AggamahÈsaddhammmajotikadhaja, andDoctor of Letters (Honoris Causa)

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was held in his honor at Kyaung-dawyarShwegyin Taik, Rangoon (now Yangon)by rice merchants U Ba Thein and DawNgwe Saw.General and Religious EducationGeneral and Religious EducationGeneral and Religious EducationGeneral and Religious EducationGeneral and Religious EducationHe received his early years' educationat Kelly High School, an American BaptistMission School for boys in Mandalay. Hehad his religious education in TipiÔaka(Buddhist Scriptures) under the guidanceof his preceptor and many other renownedSayÈdaws both in Sagaing Hills and inMandalay, some of whom were SayadawU VÈcaka of Shwe Hin Tha Chaung,Sagaing; Sayadaw U NipuÓa of MinhlaChaung, Sagaing; Sayadaw U Nandiya ofHitodaya Chaung, Sagaing; Sayadaw UDhammÈloka of Myataung Chaung,Sagaing; Sayadaw U Œloka of NanthaChaung, Sagaing; Sayadaw U Vijaya ofKyazwa Chaung, Sagaing; MasoeyeinSayadaw, Mandalay; Sayadaw UAriyavaÑsa, Sayadaw U NÈrada, SayadawU UggaÑsa (U Kyai), Sayadaw UUkkaÑsa, Sayadaw U PaÒÒÈjota, all ofwhom belonged to DakkhiÓÈrÈmaPhayagyi Taik, Mandalay.He took the religious examinationsheld by the Government of Burma (nowMyanmar) and passed the 1st, 2nd, and3rd Grades in 1946, 1947 and 1948,respectively. He attained the 1st positionin the 2nd Grade in the whole of Burmaand 2nd position in the 3rd Grade. He gotthe degree of DhammÈcariyaDhammÈcariyaDhammÈcariyaDhammÈcariyaDhammÈcariya, Master ofDhamma, in 1950 and was awarded thetitle SÈsanadhaja SirÊpavaraSÈsanadhaja SirÊpavaraSÈsanadhaja SirÊpavaraSÈsanadhaja SirÊpavaraSÈsanadhaja SirÊpavara

DhammÈcariyaDhammÈcariyaDhammÈcariyaDhammÈcariyaDhammÈcariya. In 1954 he attainedanother degree when he passed theexamination held by PariyattisÈsanahitaAssociation in Manadalay, which wasrenowned as the most difficultexamination in Burma. He duly got toadd to his name the word "abhi-vaÑsa""abhi-vaÑsa""abhi-vaÑsa""abhi-vaÑsa""abhi-vaÑsa",hence his full name and titles: UUUUUSÊlÈnandÈbhivaÑsa, SÈsanadhajaSÊlÈnandÈbhivaÑsa, SÈsanadhajaSÊlÈnandÈbhivaÑsa, SÈsanadhajaSÊlÈnandÈbhivaÑsa, SÈsanadhajaSÊlÈnandÈbhivaÑsa, SÈsanadhajaSirÊpavara DhammÈcariyaSirÊpavara DhammÈcariyaSirÊpavara DhammÈcariyaSirÊpavara DhammÈcariyaSirÊpavara DhammÈcariya and Pariyatti-Pariyatti-Pariyatti-Pariyatti-Pariyatti-sÈsanahita DhammÈcariyasÈsanahita DhammÈcariyasÈsanahita DhammÈcariyasÈsanahita DhammÈcariyasÈsanahita DhammÈcariya.He went to Ceylon (now Sri La~ka)in 1954 and while there passed the G.C.E.Advanced Level Examination (held by theUniversity of London in Ceylon) withdistinctions in PÈÄi and Sanskrit.While he was in Ceylon, he made abrief return to Burma and during that trip,he practiced VipassanÈ meditation inMahÈsÊ SayÈdaw's tradition.PositionsPositionsPositionsPositionsPositionsHe served as a member of the Boardof Editors for editing Buddhist Texts forthe Sixth Buddhist CouncilSixth Buddhist CouncilSixth Buddhist CouncilSixth Buddhist CouncilSixth Buddhist Council held inRangoon (Yangon) in 1954 and onward,and was appointed the Head of the TipiÔakaPÈÄi-Burmese Dictionary Department atthe Buddha SÈsana Council in 1957.In 1960 he inherited theMahÈvijjodaya Chaung Monastery afterthe passing away of his Preceptor andbecame the abbot of that Monastery. Hetaught as a lecturer at AtithokdÈyone(AtisuddhÈrone) PÈÄi University in SagaingHills.He moved to AbhayÈrÈma Shweg|Taik Monastery, Mandalay in 1968 and

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was appointed the Vice Abbot of thatMonastery in 1969. He taught BuddhistScriptures, PÈÄi, Sanskrit and Prakritlanguages at AbhayÈrÈma Shweg| TaikMonastery and was an External Examinerat the Department of Oriental Studies, Artsand Sciences University, Mandalay forBachelor's and Master's degrees. He laterbecame the Chief Abbot of thatMonastery.In April, 1979, he accompaniedMahÈsi SayÈdaw to the United States. Atthe request of Burmese people residing inSan Francisco and the Bay Area, MahÈsiSayÈdaw left behind SayÈdaw USÊlÈnandÈbhivaÑsa and SayÈdaw UKelÈtha to spread the Dhamma in theUnited States. With the help of thedevotees, he founded the TheravadaTheravadaTheravadaTheravadaTheravadaBuddhist Society of AmericaBuddhist Society of AmericaBuddhist Society of AmericaBuddhist Society of AmericaBuddhist Society of America (TBSA) andDhammanana ViharaDhammanana ViharaDhammanana ViharaDhammanana ViharaDhammanana Vihara monastery. Themonastery was first set up temporarily inSan Francisco, and later moved to DalyCity. He served as the Chief Abbot of

Dhammananda Vihara.In 1996, SayÈdaw moved from DalyCity to Half Moon Bay, California withhis 3 follower monks: SayÈdaw USayÈdaw USayÈdaw USayÈdaw USayÈdaw USobhana, U JotÈla~kÈra and U NandisenaSobhana, U JotÈla~kÈra and U NandisenaSobhana, U JotÈla~kÈra and U NandisenaSobhana, U JotÈla~kÈra and U NandisenaSobhana, U JotÈla~kÈra and U Nandisena.Since 1996, he has been one of thethree spiritual directors (OvÈdÈcariyaSayÈdaws) of MahÈsi Meditation Center,Yangon, Myanmar. He was appointed amember of the Advisory Board ofMeditation Teachers of MahÈsi SÈsanaYeiktha in Yangon.He was appointed a member of theExecutive Committee of Shwegyin Sectand later became a senior member of thatSect. In 1999, he was appointed as aShwegyin NikÈya SaÑgha NÈyaka at theAll Myanmar Shwegyin NikÈyaConvention held in Nyaung Shwe, ShanState, Myanmar. He participated at themeeting of Cleaning-up of the SÈsana heldat Hmawbi (50 miles from Yangon).In December 1998, he accepted theduties of the Rector of InternationalInternationalInternationalInternationalInternational

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TheravÈda Buddhist MissionaryTheravÈda Buddhist MissionaryTheravÈda Buddhist MissionaryTheravÈda Buddhist MissionaryTheravÈda Buddhist MissionaryUniversityUniversityUniversityUniversityUniversity (ITBMU) of Yangon at therequest of the Government of Myanmar.Until his demise, he went back toMyanmar twice or three times a year toinstruct students.AwardsAwardsAwardsAwardsAwardsIn 1993, the Government of the Unionof Myanmar, in recognition of hisintegrity, erudition, and selfless effortsmade for the spread of Buddha's Teachingsespecially in the West, conferred on him,along with other 57 SayÈdaws, theprestigious title "AggamahÈpaÓÉita""AggamahÈpaÓÉita""AggamahÈpaÓÉita""AggamahÈpaÓÉita""AggamahÈpaÓÉita". Atthe invitation of the MyanmarGovernment, he went back to Myanmarin March 1993, accompanied by U TinHtut, the President of T.B.S.A. and SarahE. Marks, the President of theDhammachakka Meditation Center, toreceive the Title. When he came back toDaly City, a ceremony in his honor washeld at DhammÈnanda VihÈra on May 15,1993, which was well attended by his

devotees in the Bay Area.In 1999, he was awarded the title of"AggamahÈsaddhamma-jotikadhaja""AggamahÈsaddhamma-jotikadhaja""AggamahÈsaddhamma-jotikadhaja""AggamahÈsaddhamma-jotikadhaja""AggamahÈsaddhamma-jotikadhaja" bythe Government of Myanmar for hissuccessful missionary work abroad.In 2000, he accepted the title "D. Litt."D. Litt."D. Litt."D. Litt."D. Litt.(Honoris Causa)"(Honoris Causa)"(Honoris Causa)"(Honoris Causa)"(Honoris Causa)", conferred by theUniversity of Arts and Science of Yangonfor his activities related to TheravÈdaBuddhism and for his greataccomplishments in the BuddhistScriptures and the use of languages: PÈÄi,Sanskrit, and English.Visits AbroadVisits AbroadVisits AbroadVisits AbroadVisits AbroadHe has visited many countries in Asia,in North America, and in Europe. Somenotable visits are mentioned in thisbiography.In 1958, he visited Thailand,Malaysia, Singapore, Laos, Cambodia, andJapan with the following: Joint SecretarySayÈdaw of ChaÔÔhasa~gÈyanÈ ExecutiveCommittee, Venerable U VisuddhÈbhi-vaÑsa of VijjÈla~kÈra Kyaung Taik,

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Sayadaw's interestsSayadaw's interestsSayadaw's interestsSayadaw's interestsSayadaw's interestsSayadaw would visit book stores frequently.In addition to Dhamma literature, Sayadaw readcomparative religion, history, foreign languages,and architecture.


Mandalay, and Sayadaw U Sobhana ofMyatheindan Kyaung Taik, Rangoon (nowYangon).In 1959, at the invitation of the U.S.Government, he visited the United Statesof America as a member of the four-member Buddhist Delegation: (1) Anee-sakhann SayÈdaw U PaÓÉita in SagaingHills, (2) Shwegyin Kyaung-thit SayÈdawU Kosalla in Rangoon, (3) SayÈdaw USÊlÈnandÈbhivaÑsa in Kabar-Aye Hill,Rangoon, and (4) U Ba Lay (Layman andLecturer of PÈÄi at University of Rangoon).On his way back, he visited England,France, and West Germany.In 1960, he visited Germany, Sweden,Denmark, France, and England withSayÈdaw U Thittila, U Chan Htoon(Layman) and Daw Khin Thein (Mrs.Chan Htoon).In 1978, he attended the WorldFellowship of Buddhist Conference heldin Tokyo and Kyoto, Japan, and visitedMalaysia and Singapore again on hisreturn.In April, 1979, he accompanied therenowned Myanmar meditation master,the Most Venerable MahÈsi SayÈdaw tothe United States. At the request ofBurmese people residing in San franciscoand the Bay Area, MahÈsi SayÈdaw leftbehind SayÈdaw U SÊlÈnandÈbhivaÑsa andSayÈdaw U KelÈtha to teach meditationmethods in America and to spread theDhamma in the West. (SayÈdaw U KelÈthalater moved to Maryland and became theAbbot of Ma~galÈrÈma Monastery inSilver Spring.)

Dhamma Activities in the US andDhamma Activities in the US andDhamma Activities in the US andDhamma Activities in the US andDhamma Activities in the US andOther CountriesOther CountriesOther CountriesOther CountriesOther CountriesAfter coming to the United States in1979, he taught insight meditation,Buddhist psychology (Abhidhamma), andDiscourses, and led retreats throughout thecountry and in Canada, Mexico, Jamaica,Japan, Malaysia, and Singapore. He wasan accomplished teacher and a PÈÄischolar, but in his sermons he rarely usedPÈÄi words which are unfamiliar to laypeople.He taught from an extraordinarydepth of knowledge, communicating inclear and precise English. He was lovedby his students and devotees as a skilled,patient and compassionate teacher.He was the Spiritual Advisor of theTheravÈda Buddhist Society of AmericaTheravÈda Buddhist Society of AmericaTheravÈda Buddhist Society of AmericaTheravÈda Buddhist Society of AmericaTheravÈda Buddhist Society of America(TBSA) which he helped set up, and theFounder Abbot of the DhammÈnandaDhammÈnandaDhammÈnandaDhammÈnandaDhammÈnandaVihÈra MonasteryVihÈra MonasteryVihÈra MonasteryVihÈra MonasteryVihÈra Monastery (originally in Daly City,California, and later relocated to HalfMoon Bay, California). He was also theSpiritual Advisor of several mediationcenters: the Dhammachakka MeditationDhammachakka MeditationDhammachakka MeditationDhammachakka MeditationDhammachakka MeditationCenterCenterCenterCenterCenter (DMC) in Berkeley, California; theTathÈgata Meditation CenterTathÈgata Meditation CenterTathÈgata Meditation CenterTathÈgata Meditation CenterTathÈgata Meditation Center (TMC) inSan Jose, California; the Bodhi TreeDhamma Center in Largo, Florida; theSociety for the Advancement of BuddhismSociety for the Advancement of BuddhismSociety for the Advancement of BuddhismSociety for the Advancement of BuddhismSociety for the Advancement of Buddhismin Fort Myers, Florida; and meditationcenters in Jamaica, Singapore, Malaysia,Australia, and Mexico.CoursesCoursesCoursesCoursesCoursesThe courses include:! In-depth study of MÈtikÈ of

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Abhidhamma (at the DhammÈnandaVihÈra)! Pali grammar (at DhammanandaVihara)He stressed the importance ofknowing Pali to study TheravadaBuddhism! Bi-weekly Buddhism Class for theBurmese community (atDhammÈnanda VihÈra)The lectures are available on audiotapes and CD.! VipassanÈ class (at Zen Center, SanFrancisco)! An Introduction to Abhidhamma,Visuddhimagga, PÈtimokkha (at ZenCenter)! Meditation course (at Tu QuanTemple, San Francisco)! JÈtakas (at Tu Quan Temple)! The Dhammapada Commentary (atTu Quan Temple)! Meditation course (at TathÈgataMeditation Center, San Jose)! Fundamentals of Buddhism (at TMCin San Jose)! Introduction to Abhidhamma (atTMC)! Four Foundations of Mindfulness (atTMC)! A course on KalyÈÓa Buddhist (atTMC)(Certificates were given to theattendees who completed the course.)! Dependent Origination in depth (atTMC)! Abhidhamma lectures (Malaysia in2000)

The lectures were documented onaudio tapes.! Three-part course in Abhidhamma(Singapore in the early 2000s)The attendees averaged 100 students.Over 200 students attended thecourses. Some students developed acomputer program to facilitate thestudy of Abhidhamma.! Four Noble Truths (Japan, 2001)! VipassanÈ meditation (Japan, 2001)Meditation RetreatsMeditation RetreatsMeditation RetreatsMeditation RetreatsMeditation RetreatsHe led many meditation retreats (oneday, weekend, one week, 10 days, etc.).One-day and weekend retreats wereoffered at Dhammananda Vihara. Hisannual Thanksgiving Meditation retreatwas held for a decade at TMC.He taught VipassanÈ meditationmainly in California (Daly City, San Jose,Lafayette, Los Angeles, Azusa, AppleValley, La Jolla, San Diego), but also inFlorida, Massachusetts, Tennessee, Texas,Arizona, Minnesota, Oregon andWashington, D.C., and also othercountries.PublicationsPublicationsPublicationsPublicationsPublicationsBooks published in the MyanmarBooks published in the MyanmarBooks published in the MyanmarBooks published in the MyanmarBooks published in the MyanmarLanguage:Language:Language:Language:Language:1. The First Sermon, (a popularexposition of Buddha's First Sermon)The fourth US edition was distributedat the ceremony honoring his 75thbirthday.2. The Biography of SayÈdaw U NÈrada

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of Mandalay3. A Course on SÊmÈ (for monks)4. A Brief Biography of MahÈsÊSayÈdaw5. Myanmar Architect - SayÈ Saing(biography of his father)6. A Treatise on PÈÄi Phonetics7. Comparative Study of SaddanÊtiDhÈtumÈlÈ and PÈÓinÊya DhÈtupÈÔha8. VÈkyÈvayava-vaÓÓanÈ-Exposition ofSyllogism in PÈÄi9. R|pasiddhi ®ÊkÈ Nissaya Thit (A NewMyanmar Translation of R|pasiddhi®ÊkÈ)10. TipiÔaka PÈÄi-Myanmar Dictionary(compiled and edited), Vols. I & II,as Chief Compiler11. KÈvyÈdÈsa Nissaya, (MyanmarTranslation of KÈvyÈdÈsa fromSanskrit)12. 'Srutabodha Nissaya, (MyanmarTranslation of 'Srutabodha fromSanskrit)13. Tarkasa~graha Nissaya, (MyanmarTranslation of Tarkasa~graha fromSanskrit)14. VidagdhamukhamaÓÉana Nissaya,(Myanmar Traslation ofVidagdhamukhamaÓÉana fromSanskrit)Books Published in English:Books Published in English:Books Published in English:Books Published in English:Books Published in English:1. The Four Foundations of Mindfulness2. An Introduction to the Law of Kamma3. An Introduction to the Doctrine ofAnatta (No Soul)4. Paritta PÈÄi and Protective Suttas

5. Meditation Instructions6. On Clear Comprehension7. The Man Who Called HimselfTathÈgata8. The Four Foundations ofMindfulness-A Summary9. Thoughts for the Occasion (SomeSayings of the Lord Buddha on Death)The Last JourneyThe Last JourneyThe Last JourneyThe Last JourneyThe Last JourneySayadaw, accompanied by the thenTBSA President U Myat Htoo, traveled toMyanmar on March 21st 2005 and arrivedsafely in Yangon on March 22. On March24, Sayadaw attended the ceremony inKaba-Aye where he was given theAbhidhaja Agghamaha Sadhamma Jotikatitle. On March 27th, on behalf ofSayadaw, U Myat Htoo requested that theMinister of Religious Affairs arrange acomplete medical check-up for Sayadaw.Sayadaw was admitted to Yangon NewGeneral Hospital (Japanese Hospital) thenext day. Upon arrival at the hospital,Sayadaw underwent several tests includingultrasound for his urinary tract, MRI andCT scan of his brain which had not beendone recently in the US. The brain scanimages revealed a 3x4 cm focal lesionmass effect with marked edema, a braintumor, in his right temporal lobe. Thereport also noted that the right lateralventricle was compressed withdisplacement of mid-line structures to theleft side suggestive of subfalcineherniation.Sayadaw came back to SFO on April6th at 6:50 p.m. on China Airlines,

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accompanied by Sayadaws U Jotalankaraand U Dhammapiya. On Tuesday, April12th at 2:00 p.m., Sayadaw underwentsurgery to remove the brain tumor at theNeuro Research Center in Redwood CityKaiser Permanente Hospital. On theevening of May 19 , Sayadaw's bodytemperature rose to 103.6 degrees F andDr. Huang advised that Sayadaw be takento the ER (South San Francisco KaiserPermanente Hospital) immediately.Venerable Sayadaw U Silanandabhivamsapassed away on August 13 , 2005 at 7:24a.m.Sayadaw U Silananda's last journeyis recorded in a two-volume DVD byTBSA. One can have good memories as

well as samvega (sense of urgency) as onelistens to Sayadaw's Last Speech (Yangon,Myanmar) and view the events:" Memorial Service (Half Moon Bay,California, USA)" Photo Session (Large congregation ofsanghas outside of Myanmar)" Offering Food to Monks and Lunchfor devotees/attendees" Going to Mortuary (Daly City,California, U.S.A.)" Eulogies" Last Respects" Cremation Ceremony" Ash Scattering Ceremony (SanFrancisco Bay, California, USA)


It is my distinct honor and privilegeto be invited to this University and I amgrateful for the opportunity to talk to youon the topic of "The Study ofAbhiddhamma in Myanmar." During thecourse of my conversation, I will describe

how Abhidhamma, or the 'words of theBuddha,' were handed down from genera-tion to generation according to theTheravÈda tradition, and how we, theMyanmar, use creative ways and meansto study the Abhidhamma.

The Study of Abhidhamma in MyanmarThe Study of Abhidhamma in MyanmarThe Study of Abhidhamma in MyanmarThe Study of Abhidhamma in MyanmarThe Study of Abhidhamma in Myanmarby U Silananda


Let me begin first with an explanationof where the Abhidhamma PiÔaka standsbetween the 'Buddhist Council' and theState. Three months and five days afterthe passing away of the Buddha, the then-surviving disciples, headed byMahÈkassapa, convened the First BuddhistCouncil near the city of RÈjagaha in In-dia. At that Council, all of the teachingsof the Buddha were collected, classifiedand scrutinized. Each teaching of the Bud-dha was presented by oral delivery by in-dividual groups reciting in unison, andonly when found compatible, authentic,and satisfactory under strict scrutiny ofthe Council, would a teaching becomeaccepted. To recite in unison is termedSa~gÈyanÈ or Sa~gÊti in PÈÄi, and that iswhy the Councils became known asSa~gÈyanÈ or Sa~gÊti.The Buddha's teachings were classi-fied into Vinaya PiÔaka, Sutta or SuttantaPiÔaka, and Abhidhamma PiÔakas at theCouncil. For the Suttanta PiÔaka andAbhidhamma PiÔaka, the VenerableŒnanda was the reporter and for theVinaya PiÔaka, the Venerable UpÈli wasthe reporter. MahÈkassapa acted as a ques-tioner for all three PiÔakas. Thus theAbhidhamma became classified as thethird division of the 'Buddha's words.'Vinaya PiÔaka deals with the rules andregulations for monks, novices, and nunsand things related to rules and regulations;Suttanta PiÔaka deals with popular teach-ings of the Buddha, for monks and lay-men alike. But Abhidhamma deals withthe psychology and philosophy of Bud-

dhism and also virtues and ethics. SayadawU Thittila, a well-known MyanmarSayadaw, said, 'Abhidhamma is generallytranslated as psycho-ethical philosophy ofBuddhism.' In Sutta PiÔaka the Buddhaused conventional terms like 'I'', 'you', 'aperson', 'a woman'. Without these conven-tional terms, we cannot speak in the ordi-nary normal ways at all. We cannot com-municate with other people properly be-cause we live in this conventional world.So in the Sutta PiÔaka, Buddha taught inconventional terms. But in theAbhidhamma PiÔaka, most of the termsused were not conventional terms butterms akin to the ultimate reality. So theyare different. There are almost no refer-ences in conventional terms to objects suchas person, man, woman, and so on in theAbhidhamma PiÔaka, but instead peopleand objects were referred to in Buddhisttechnical terms like the 'five aggregates','sense and mind bases,' 'the primary ele-ments', 'the Four Noble Truths' and so on.The Buddha's teachings were system-atically divided into five NikÈyas. Accord-ing to that division, the Vinaya PiÔaka andAbhidhamma PiÔaka are included inKhuddaka NikÈya. I think all the 'Buddha'swords' that were not categorized under thefour NikÈyas, comprising the DÊghaNikÈya, Majjhima NikÈya, SaÑyuttaNikÈya and A~guttara NikÈya, were con-veniently included in Khuddaka NikÈyaalthough they constitute the whole PiÔakasand not minor texts.In passing, it should be noted that theNikÈya division is not a sub-division of


Sutta PiÔaka, as many people think it tobe. It is a separate division by itself. When'Buddha's words' were divided into threePiÔakas, there were the Vinaya-PiÔaka,Sutta or Suttanta-PiÔaka, and theAbhidhamma-PiÔaka. When divided intofive NikÈyas, there were DÊgha-NikÈya,Majjhima-NikÈya, SaÑyutta-NikÈya,A~guttara-NikÈya and Khuddaka-NikÈya.Therefore, PiÔaka and NikÈya constituetwo separate divisions.One hundred years after the passingaway of the Buddha, another Council washeld in VesÈlÊ in India. Yasa Thera andRevata Thera presided over the Council.At this Council all that had been recordedat the First Buddhist Council was reaf-firmed and almost nothing was added.In the 234th year after the passingaway of the Buddha, at the time of Em-peror Asoka, the Third Buddhist Councilwas held at PaÔaliputta (modern Patna) inIndia, presided over by Moggaliputta TissaThera. Again the ' words of the Buddha'were reaffirmed and in this Council theAbhidhamma Book, called KathÈvatthu,as we have it today was added. It is saidthat Buddha gave just the table of con-tents of the KathÈvatthu and MoggliputtaTissa Thera enlarged it into a book. Asstated in the Commentary: "By the meretable of contents thus laid down in theworld of Gods and filled out by the sonof Moggli here on earth the full detail . . .Buddha set forth the KathÈvatthu." Actu-ally, it is the collection of 219 controver-sial points regarding the Buddha's wordsand each controversial point is met and

defeated.The 'words of Buddha' have beenhanded down through generations by wordof mouth or oral tradition. No books werewritten during the time of the Buddha. Butabout 450 years after the passing away ofthe Buddha a rebellion broke out in SriLanka for twelve years. (BrÈhmaÓatissa-bhaye kira dvÈdasa vassÈni jÈyampa-tikÈnaÑ upanijjhÈnacittaÑ nÈma n' Èhosi.SA.ii.102.) During those years somemonks went to South India and others re-mained in Sri Lanka. When those monkswho fled the rebellion returned, the resi-dent monks concluded that because of themental hardships they had gone through,it would be good to check their mentalefficacies to ensure that their memoriesremained intact in their retention of theTipitaka. The two groups decided to re-cite the TipiÔaka and found that the entirecontents were still intact and no mistakeswere detected in either group in their com-parative recitals . This prompted them torealize that in future there would be a scar-city of monks with the ability to retain intheir memory the entire TipiÔaka learnedby heart. Thus they decided to write theTipiÔaka on palm leaves for the first timein AlokavihÈra, near modern Kandy inSri Lanka. It is said that MahÈrakkhitaThera presided over the writing on palmleaves. It is also said that the Commentar-ies were written on palm leaves. The writ-ing down of the TipiÔaka was not official-ly called for when the Fourth Council wasconvened, but later Sub-commentaries saidthat it was like a Fourth Sa~gÊti.


("Catutthasa~gÊtisadisÈ potthakÈruÄha-sa~gÊti ahosÊ" ti vuttaÑ. (Vajirabuddhi-ÔÊkÈ, 543.) Catutthasa~gÊtisadisÈ hipotthakÈrohasa~gÊti. (SÈr.iii.456.)Catutthasa~gÊtisadisÈ hi potthakÈroha-sa~gÊti. (Vmt.ii.272.) Nowadays, thatwriting on palm leaves is known as theFourth Buddhist Council.In about 100 A.D. there was anotherFourth Buddhist Council held in Jalandhar,or Kashmir, supported by King Kanishka.It is believed that in that Council, Sanskritwas used and the proceedings were con-fined to writing commentaries. But thatCouncil was not recognized by TheravÈdaBuddhists.Then in Myanmar in April 1871, theFifth Buddhist Council was held in Man-dalay, Myanmar, presided over by JÈgaraThera, Narinda Thera, and Suma~galasÈmiThera in turn. Two thousand four hundredmonks participated in that Council. Thesignificant thing about the Fifth Councilwas that the 'words of the Buddha' wereinscribed on marble slabs. There were 729

marble slabs on which the TipiÔaka wasengraved. King Mindon, who supportedthe Council, wanted to make the TipiÔakaendure for a long time and so he caused itto be engraved onto marble slabs. Themarble slabs are about five feet tall, threefeet across and five inches thick, and oneface of the slabs contains about 90 lines.Abhidhamma PiÔaka were engraved on208 marble slabs. Each marble slab washoused in a separate shrine in theKuthodaw Pagoda in Mandalay. ThisTipiÔaka on marble slabs was describedby one Myanmar author as "The BiggestBook". This 'Book' can be seen today atthe foot of Mandalay Hills. I now under-stand that in Korea there is a temple calledHaein-sa where the TripiÔaka Koreana iskept. It is said that there are altogether81,258 blocks of wood and when printed,there were about 6,791 large Chinese-stylevolumes. I do not know how large were'large Chinese-style volumes' and so I amnot able to compare it with the "BiggestBook".

True Buddha's discipleTrue Buddha's discipleTrue Buddha's discipleTrue Buddha's discipleTrue Buddha's discipleSayadaw U Silananda lived by examplestudying, practicing, instructing, anddisseminating Buddha's words. Sayadawemulated Buddha's missionary work and hedid not retire even after he had a minor strokein his mid-70s.


Again in Myanmar, the Sixth BuddhistCouncil was held in Yangon, presided overby Revata Thera. In that Council, MahÈsÊSayÈdaw acted as the Questioner andVicittasÈrÈbhivaÑsa Thera acted as theResponder. At this Council, not only theTexts but also the Commentaries and Sub-commentaries were rehearsed in recital.Not only were the verbal recitals re-hearsed, but they were also printed inbooks. Now we have in print in Myanmarscript all of the Texts, Commentaries andSub-commentaries. It is only in Myanmarthat the complete set of Texts, Commen-taries and Sub-commentaries can be found.The Texts alone took two years to com-plete. The completion of PÈÄi SagÈyanÈcoincided with the 2,500th anniversary ofthe passing away of the Buddha, whichfell on the Full Moon Day of May, 1956.All throughout the world, the Full MoonDay of May 1956 was celebrated as the2,500th anniversary of the Buddha's de-mise.There are seven Abhdhamma books,

namely:(1) Dhammasa~gaÓÊ,(2) Vibha~ga,(3) DhÈtukathÈ,(4) PuggalapaÒÒatti,(5) KathÈvatthu,(6) Yamaka(7) PatthÈna.The SÈrvastivÈda school also pre-served their own Abhidhamma, whichwere also seven in number. They are:

(1) Sa~gÊti-pariyÈya-pÈda, (2) Dharma-skandha, (3) DhÈtu-kÈya-pÈda, (4) ParjÒapti-pÈda, (5) VijÒÈÓa-pÈda, (6) PrakaraÓa-pÈda (7) JÒÈÓa-prasthÈna.These Dhammasa~ganÊ and others arethe real Abhidhamma books, but they can-not be understood without a guide, and soin the 11th century A.D. the VenerableAnuruddha of South India, while in Sri

Ar-na-deAr-na-deAr-na-deAr-na-deAr-na-deSayadaw U Silananda had many strengths and just a couple of weaknesses,but his "Ar-na-de" attitude [which means "not inclined to say NoNoNoNoNo"] might havecontributed to his failing health. U Myat Hoo, Past President of TBSA andmany others pondered if Sayadaw's demise was premature. Could Sayadawhave recuperated quickly after the surgery and lived longer, had he not consentedto the numerous devotees requesting to visit him in the Intensive Care Unit?


Lanka, wrote a book calledAbhidhammatthasa~gaha which containedall the topics of Abhidhamma. That bookis first to be learnt before one can pro-ceed directly to Abhidhamma books. Inthe Pali Translation Society (PTS) Editionit is only 46 pages, but if you are thor-oughly familiar with this book, you cango to any Abhidhamma book. This is thebook that students have to learn beforethey can study Abhidhamma books; andthis is the book that Myanmar students andscholars alike learn with great enthusiasm.There is another Abhidhamma book,called AbhidhammÈvatÈra, written byBuddhadatta, probably in the fifth centu-ry A.D. As the name implies, it is an "In-troduction to Abhidhamma". But it wasnot so popular as theAbhidhammatthasa~gaha, probably be-cause it is longer and contains some ma-terial that is not for the beginning students.And among the seven books onAbhidhamma only numbers 1, 2, 3, 6, and7 are real Abhidhamma. The other two,numbers 4 and 5 are like Sutta PiÔaka. Thatis why we have only part of number 1 andthe whole of numbers 3, 6 and 7 treatedas 'Night Lessons,' about which I will re-late more later.Again in Sanskrit, there is a bookcalled Abhidharmakosha, by Vasubandhu,who is said to have flourished in the 5thcentury AD. He belonged to theVaibhasikas in Kashmir. It was found inChina and Tibetan Tanjur in two differ-ent versions.We do not know exactly when the

TipiÔaka arrived in Myanmar. But it iscertain that in the 11th century in a cityknown as Thaton, in Lower Myanmar, inthe then Capital and Kingdom, theTipiÔaka flourished, and there were manymonks who became experts in the TipiÔakaby studying. In 1058 A.D. King Anawrathaof Pagan (Upper Myanmar, 1044-1077)obtained the TipiÔaka and also monks welleducated in Abhidhamma from Thaton. Heobtained another set from Sri Lanka andhad the two versions compared and foundthat the two matched one another in allaspects. From that time onwards, the studyof TipiÔaka was undertaken by Myanmarmonks with zeal. Not long after thisMyanmar authors, both monks and lay-men, started to write books on all sub-jects, including Abhidhamma. But duringthe Bagan Period (1044-1300) not manybooks on Abhidhamma were written,probably because the TipiÔaka was new tothem and they had to study PÈÄi grammarfirst to be able to study the TipiÔaka, in-cluding the Abhidhamma, in PÈÄi. PÈÄi isa language akin to Sanskrit and it is in thisPÈÄi language that all TipiÔaka, Commen-taries, and Sub-commentaries were writ-ten. Therefore, knowledge of PÈÄi wasessential in understanding the TipiÔaka.Although they were translated intoMyanmar, English and other languagesone still needs to know PÈÄi to be able toread them in their original languages. OneKing, Kyaswar (1234-1250) by name,wrote a treatise on both PÈÄi Grammar andAbhidhamma, but they were small booksdealing with just one aspect of the gram-


mar of the Abhidhamma. It is said that hetaught nine times a day to laymen andmonks alike. It is also said that during theBagan Period even the householderwomen studied Abhidhamma and peopleused to donate Abhidhamma books writ-ten on palm leaves in the belief thatAbhidhamma was important among theteachings of the Buddha.In the Pinya Period (1312-1359) alsothere were people, again both monks andlaymen, who studied Abhidhamma andeven tested one another on the intricatepoints of Abhidhamma.The Inwa Period (1287-1555) can bedescribed as the time Abhidhammabloomed among the Myanmar people.During this period many Abhidhammabooks including ®ÊkÈs (Sub-commentar-ies), YojanÈs, a kind of commentary,GaÓÔhipadas, books explaining difficultpoints, and others appearedOne thing significant about this timewas the appearance of Ayakoks. Ayakokswere books that explained the texts, thedhammas they represent, and their mean-ings as though 'picking up in the hand'.That is why they are called Ayakoks. Theywere actually meant as a study materialused only during the night. Although thelikes of these books are not found else-where, even in PÈÄi, they are like com-mentaries based on the Texts. It is saidthat because of the Ayakok literature,Myanmar monks are well-versed inAbhidhamma. The Ayakoks are unique toMyanmar and are not found in any othercountries.

During the Inwa Period, TaungphilaSayadaw was the first to write the Ayakokbooks: he wrote MÈtikÈ, DhÈtukathÈ,Yamaka, and PaÔÔhÈna Ayakok books.Later on AggadhammÈla~kara,Anantadhaja and others also wroteAyakok books.In the Konbaung Period (1752 on-wards), Abhidhamma continued to flour-ish and many books, appeared one afteranother. According to the Introduction toMyanmar Translation of Dhammasa~ganÊ,up until 1965, there were more than 300books on Abhidhamma, and new bookskeep coming out every year.I will now tell you how monks, nov-ices, and nuns learn Abhidhamma inMyanmar.Every novice, nun, and monk is ex-pected to learn the Abhidhamma, so assoon as a boy enters the Order of monksfor a longer period of time, he is giventhe Abhidhammatthasa~gaha to learn byheart. In Myanmar, there is a tradition ofordaining boys as novices for a tempo-rary period. They stay at the Monasteryfor seven days or just three days. First,one just learns the Abhidhamma by heartwithout knowing the meaning; after that,the learning of the meaning follows.Learning by heart has its merits. When abook is learnt by heart or when it is 'inyour stomach', as the Myanmar people say,you know what thing is where and youare able to answer questions put by theteacher or fellow students regarding thesubject matter of the book. And it is veryimportant that you are thoroughly famil-


iar with the contents of the book so thatyou can answer promptly. The teacher willexplain the meaning and also some intri-cate points in the book. The students areexpected to digest what they have learnedfrom the teacher in order to progress fur-ther. If they have not digested the mean-ing and intricacies of the book well, theywill not be able to learn the Ayakoks,which are essential in understandingAbhidhamma.And as Ayakok is a prescribed text forthe religious examinations, it is importantfor them to learn this among other sub-jects. That is why every novice, nun, andmonk, and also some laymen in Myanmarknows the Abhidhamma. Some specializein the subject and become experts inAbhidhamma.After that they learn the ®ÊkÈ or Sub-commentary of Abhidhammatthasa~gahafrom a teacher. Although there are morethan one ®ikÈ, AbhidhammatthavibhÈvinÊis the one used by most teachers.They learn theAbhidhammatthasa~gaha and its ®ÊkÈ,AbhidhammatthavibhÈvinÊ in PÈÄi lan-guage and the meaning is supplied by theteacher.Along with that, they will learn the'Night Lessons', which are very importantin Abhidhamma. As the name indicates,they are taught at night in a classroomwithout any light. The students are ex-pected to learn during the daytime and atnight they will go to the teacher to recitewhat they have learnt during the day. Theteacher will explain the difficult points and

listen to their recital. If the students makemistakes, the teacher will correct them.Again, 'Night Lessons' are unique meth-ods of learning found only in Myanmarand in no other countries. That is whyMyanmar monks are well-versed inAbhidhamma. Nowadays, at some mon-asteries, Night Lessons are taught duringthe day, but they are still called NightLessons. Night Lessons are conducted inmixed PÈÄi and Myanmar languages. TheseNight Lessons are "MÈtikÈ ofDhammasa~ganÊ, DhÈtukathÈ, Yamakaand PaÔÔhÈna".Along with the Night Lessons or afterthe Night Lessons, students learn theAbhidhamma Books, such asDhammasa~ganÊ, and others with the helpof Commentaries and Sub-commentaries.Why is Abhidhamma so much studiedin Myanmar and why does Myanmar haveso many who are well-versed inAbhidhamma? One reason is that the stu-dents want to add the coveted designation"DhammÈcariya" after their names. Forthem, Abhidhamma is a compulsory sub-ject, so that whether they like it or not,they have to learn Abhidhamma to passthe examinations. The other reason is theavailability of the Ayakok books, whichare study tools that, fortunately , are pre-scribed as text for the religious examina-tions. Every novice, nun, and monk whoaspires to be successful in the examina-tions has to depend on them. For laymanalso, there are Abhidhamma examinations,and so there is an impetus to learnAbhidhamma.


Why is Abhidhamma so important inTheravÈda Buddhism? BecauseAbhidhamma deals with 'ultimate realities',and only through the realizing and under-standing of the 'Truths' in the deepest sensethat one can realize NibbÈna. All life ex-periences are put to the test on the touch-stone of Abhidhamma, and only when theyconform to the Abhidhamma are thosethings accepted as authentic teachings. Inother words, we must interpret experiencein accordance with the Abhidhamma. Forexample, in the first verse ofDhammapada, there is the expression'manopubba~gamÈ dhammÈ'. DhammÈhere means 'all things, both mental andphysical', but because of the word'manopubba~gamÈ', it means 'they havemind as forerunner' that is, 'they are asso-ciated with mind or consciousness.' Only

mental factors, and not physical things,are associated with consciousness.. Wecannot take 'dhammÈ' here to mean in thesense of all dhammas, both mental andphysical, but only mental factors as mindis the forerunner. Therefore, knowledgeof Abhidhamma is essential to understand-ing TheravÈda Buddhism correctly andfully. That is why Abhidhamma is so im-portant in TheravÈda Buddhism.Thus, the study of Abhidhamma goeson in Myanmar continuously without hin-drance or interruption while Abhidhammaremains alive in the hearts of theMyanmars. Perhaps it is the 'Night Les-sons' that enhance students' learning abili-ties to become proficient in Abhidhamma.It is hoped that this tradition of 'NightLessons' will continue to keep theAbhidhamma alive in years to come.


The Buddhist Summit will bebrought to a glorious end a few momentsfrom now. As you know, the Governmentof Myanmar and its people have sparedno effort physically and financially tomake a tremendous success of the Sum-

The World Buddhist Summit, MyanmarThe World Buddhist Summit, MyanmarThe World Buddhist Summit, MyanmarThe World Buddhist Summit, MyanmarThe World Buddhist Summit, MyanmarNovember 12, 2004Closing speech by theReverend Dr. Ashin Silanandabhivamsa,Reverend Dr. Ashin Silanandabhivamsa,Reverend Dr. Ashin Silanandabhivamsa,Reverend Dr. Ashin Silanandabhivamsa,Reverend Dr. Ashin Silanandabhivamsa,Rector and SayadawThe International Theravada Buddhist Missionary University,Dhammpala Hill,Mayangon, Yangon


mit and to that end have accomplishedwell. Regardless of their efforts, the Sum-mit would have been futile without theparticipants. As you have participated inthis historic event with great enthusiasmas speakers, panelists, discussants and soon, this Summit has been to a resoundingsuccess. The success is due both to theGovernment and the people of Myanmaron one hand, and the participants like youon the other.This Summit is convened on theprinciple of unity among Buddhists regard-less of their sectarian differences asTheravada, Mahayana or Vajrayana, andso on. We have invited delegates fromthirty-four countries, which we considerto be a record. I would like to read thenames of those countries here in alpha-betical order. They are:Australia, Austria, Bangladesh,Belgium, Bhutan, Brazil, Cambodia,Canada, Peoples Republic of China, CzechRepublic, England, France, Germany, In-dia, Indonesia, Italy, Jamaica, Japan, SouthKorea, Lao PDR, Malaysia, Mongolia,Mexico, Nepal, the Netherlands, Roma-nia, Russian Federation, Singapore, Social-ist Republic of Sri Lanka, Sweden, Swit-zerland, Thailand, United States ofAmerica, Vietnam, and Union ofMyanmar.Looking at the list, everyone wouldundeniably agree on the degree of accom-plishment, taking into account the attend-ance by all from the invited countries, withthe exception of the withdrawal of someco-sponsors.

It was gratifying indeed to witnessthe coming together at this Summit allBuddhists, regardless of their sectarianlabels or differences, to seek commonunderstanding to find the true and authen-tic Teachings of the Buddha. On thesenotes, we will concentrate and help propa-gate and make available to the world thepristine Teachings of the Buddha. I amconvinced that all of us here have the sameview, acceptance and understanding of theFour Noble Truths, the Noble EightfoldPath, the central tenet and foundation ofBuddhism on anicca, (impermanence),dukkha (suffering) and anatta (no-self orego), which we must practice first beforesuch knowledge and experience are dis-seminated to the world. The teaching ofthe universal love,i.e., love for all beingscan be and will be taught to the world,first practicing ourselves and later teach-ing to the world. There are other teach-ings as well that are accepted by all sectsof Buddhism, and we can make every ef-fort to teach them. With universal under-standing of Buddhism, the world can be-come a place where peace and harmonycan prevail, and people can live their liveswithout worry and anxiety.At the First Fellowship of Bud-dhists held in Colombo, Sri Lanka, in 1950,the Committee unanimously adopted aresolution calling upon Mahayana,Vajrayana, and other Buddhists every-where to refrain from referring toTheravada Buddhists in the countries ofSri Lanka, Thailand, Myanmar, Cambo-dia, Laos, and so on as 'Hinayana.' I per-


sonally continue to support and uphold theresolution and statement made in Co-lombo, and as one Buddhist to another, Icall upon all Mahayanas and Vajrayanasnot to be divisive and refrain from thederogatory use of the word "Hinayana "to-wards all Theravadins as being "inferior"to them. It is shameful and disrespectfulin this day and age, and below anyone'smoral dignity to slander another, even non-Buddhists, as being inferior. For the sakeof unity, I strongly urge that the use ofinsults to trumpet the superiority of oneagainst another be altogether avoided alsoin speeches, books, and so on.Buddha's statues, images and sym-bols used as background to display eroti-cism by exotic nude dancers as an expres-sion of mysticism in nightclubs in LasVegas, Paris, and other parts of the worldare an example flagrant disrespect by theowners and operators towards Buddhistseverywhere. Their naïve efforts at com-mercializing, using objects and artifactsthat others hold dear and sacred are shame-ful, despicable acts of disregard towardsall Buddhists, and we therefore respect-fully urge those concerned to refrain fromsuch tasteless acts of vulgarity in promot-ing immoral, unjust profit making.We are grateful to the Governmentof Myanmar for permitting us the use ofthe Internet, the expediency of which hasenabled progress and smooth work flow.Without such facilities the Summit wouldbe at a disadvantage. In the future also, Ihope that the Government will allow theuse of Internet for the propagation of Bud-

dhist Teachings to the world. Usinginternet broadband, I can discussPatimokkha simultaneously with studentsin Taiwan, Mexico, and other parts of theUnited States. The use of such facilitiesenables me to reach out to people all overthe world effectively without having toleave my place.I understand that arrangementshave been made for you to go on a pil-grimage to Bagan and Mandalay with thecompliments of the Myanmar Governmentand the Summit Committee organizers.You will find many interesting things, es-pecially the archaeological excavations ofreligious interest. It is good to know evena little of the hosts' culture when you learnsomething about their religion. I hope youwill find many things of personal interestthere, too. When you visit Bagan, I wouldlike to remind you to make it a 'must' tosee two inscriptions in Bagan. One is calledRajakumara or Myazedi inscription. It hasa parallel to Egyptian Archaeology.I am sure you all know about theRosetta Stone . The Stone was written inthree languages, and it was through thoseinscriptions that Egyptologists could de-cipher the hieroglyphs of the Egyptianlanguage. Quite similarly, Rajakumara orMyazedi inscription was written in thePali, Pyu, Mon, and Myanmar languageson four sides of the Stone. It was fromthose inscriptions that the Myanmar peo-ple were able to decipher to some extentthe Pyu language.The inscriptions were dedicated tothe Buddha and offered as mark of re-


spect and fond memory to the dying KingKyansitha by his son.The other inscriptions were theShwegugyi inscription, in Shwegugyi Pa-goda in Bagan. In the pagoda were inlaidtwo slabs of inscription on each side ofthe wall in the inner sanctum of the Pa-goda. It was put there by KingAlaungsithu, the donor of the Pagoda. Theinscription contains one hundred elegantPali verses expressing his compassion forall beings who were suffering in the roundof rebirths and aspiring for Buddhahood.It is indeed a rare experience that one seesthe aspiration for Buddhahood on an in-scription. It clearly shows that Buddha-hood was not unknown to Theravada Bud-dhists and here it was evident that the Kinghad the aspiration to achieve Buddhahood.The inscription ends with two additionalverses in Sanskrit.In Mandalay you will see 729 mar-ble slabs, each inscribed with the TipiÔaka,donated by King Mindon in 1868. Eachmarble slab measures approximately 5ft.x 3 1/2 ft. x 5 inches, and the slabs arehoused in individual grottos. They weresystematically arranged within the perim-eters of the Kuthodaw Pagoda compound.

Within close vicinity of this Pagoda is aBuddha image, called Sandar Muni, wheremore marble slabs inscribed with Buddhistscriptures can be found. Those inscriptionswere donated by a well-known hermit, UKhanti. There are also some other impor-tant sites that you will visit on your pil-grimage.In conclusion, I would like to thankyou all on behalf of the organizers for par-ticipating in this historical Summit. I wouldalso like to thank all the staff and othersfrom top to bottom who made every ef-fort for the participants to be comfortable.Last but not least, we must not forget tothank Sitagu Sayadaw and his staff, whofrom the very beginning to the end,worked hard to make the Summit what itis, leaving no stone unturned in doing so.May you all be well, happy, andpeaceful!May the Dhamma prevail in theworld!May the Original Teachings of theBuddha continue to exist in its pris-tine purity!


Venerable Sayadaw U SÊlÈnandÈb-hivaÑsa was an awe-inspiring and iconicMyanmar Buddhist monk. His deep un-derstanding of the Dhamma and his edu-cation were an inspiration to all. Althoughhis name had been familiar to me for along time, I had never got to meet himpersonally until after my arrival in theUnited States of America. I met him forthe first time in 1983, in Nashville, Ten-nessee. I consider my meeting with himmost fortunate for through him I gainedinsight into Dhamma and learned abouthis Dhammad|ta (missionary work) inAmerica.At the time Venerable U Vimalaand I were residing at the Buddhist Tem-ple in Nashville, Tenessee, Venerable Say-adaws U SÊlÈnandÈbhivaÑsa and Dr. Re-vata Dhamma came for a visit. Not onlywere the Sayadaws so kind as to share theirwonderful experiences about western cul-

tures with us, but they also bought us rain-coats and shoes. For monks who are usedto only wearing saffron robes and sandalsin their own tropical countries, coats,boots, and shoes constitute items of ne-cessity for the cold and harsh winter sea-sons in North America. We were glad tolearn that those items had been consid-ered essential requisites for Sanghas whotake up residency in cold countries. Theadaptation to cultural and environmentaldifferences for health and survival is notin contravention to or an infringement ofthe Vinaya Rules.Sayadaw was a serious TheravÈdaBuddhist monk. He spoke carefully,preached respectfully, wrote thoughtful-ly, and lived a simple, disciplined life. Healways focused his conversations only onthe pure teachings of the Buddha, care-fully avoiding additional personal opin-ions and ideas. Whenever he gave Dham-

Venerable Sayadaw U SÊlÈnandÈbhivaÑsaAndHis Dhammad|taby

Venerable Ashin Indaka New York City, New York


ma talks at universities, centers and sem-inars, he usually said that the Dhamma isalways true. I notice this distinctly when-ever I read his books and listen to histalks. In 1991, I visited Sayadaw's mon-astery in Daly City, where I stayed forone week. I had the opportunity to listento Sayadaw's Dhamma talks that he gavein English to Myanmar families. Havingcome from a well-educated family him-self, Sayadaw preached about the bene-fits of generosity, morality, andmeditation.The Dhamma(Buddha's teach-ings) have depth in essence andmeaning.So,Sayadaw usedsimple,understandable English to enablelay people to grasp and understand clear-ly the Dhamma. He advised us to use sim-ple English when teaching, speaking, andwriting about Buddhism the way he did,which is so critical and necessary for or-dinary people to understand the words ofthe Buddha. When giving sermons to or-dinary lay people, the Buddha often usedsimple language, and whenever necessarywould use metaphors and similes to ex-plain difficult to understand matters. Hewould use technical Pali language onlywhen giving discourses to learned monksand disciples.Sayadaw never failed to correctany misconceptions regarding Buddhism.For instance, some teachers have said that'Bodhisattas' are people who out of com-passion, have delayed their attainment ofNibbÈna until all beings can be saved. Say-adaw said that this goes against the Bud-

dha's explanation of anicca, that everythingin this universe is subject to change andnothing whatsoever remains permanent.There have been many many Buddhas inthe past, and there will still be many Bud-dhas in the future, who, during their life-times, save as many people as possible,with still many people left unsaved. De-laying the time to achieve Nibbana in or-der to save all beings is not only futile butalso senseless and impossible, for thatperson would have been long dead beforehe could achieve his goal. (A Collectionof Dhamma Talks, p. 11-12).In the MahÈsatipaÔÔhÈna Sutta, theBuddha taught the seven advantages of thepracticing the foundations of mindfulness.He said that this is the 'only way for thepurification of the mind, for the overcom-ing of sorrow and lamentation, for theeradication of pain and suffering, forreaching the right path and for the attain-ment of NibbÈna.' In the Dhammapada,there is a verse where the Buddha emphat-ically states 'that this is the only way andthere is no other way.' Some people whoare not satisfied with the word 'one way,'have attempted to refute this statement andcontend that there are other ways, too, forthe attainment of NibbÈna, To correct thismisunderstanding, Sayadaw explained thatwhat the Buddha meant was to follow andpractice the Noble Eight-fold 'Path', that'Path' being the 'only way', the followingand practice of which will lead to the at-tainment of Nibbana.We were very happy indeed tohave Venerable Sayadaw U SÊlÈnanda par-


ticipate in the new SÊmÈ consecration cer-emony which was held on 15 May, 2001at the MahÈsÊ SatipaÔÔhÈna MeditationCenter in New Jersey. The importantsomber religious ceremony requires strictperformance conducted in accordancewith the Vinaya rules. Only monks whoare skilled in the Vinaya rules and disci-plines can participate. The Venerable Say-adaw already had the necessary qualifica-tions in the performance of such ceremo-nies as he had already compiled the Vi-naya rules for his book on the variousways of conducting the consecration ofSÊmÈ. The SÊmÈ is a sacred place dedicat-ed to the ordination and initiation of monksand novices that takes place within the ter-ritorial boundaries of the place. Kathinaand other activities of Sangha are also heldthere, and that is why it is said that 'SÊmÈis the birthplace of monks.' Sayadawstayed with us for one week during whichhe gave advice and counsel, which werevery valuable to us.I was invited to attend the fifth an-niversary of the Buddha VihÈra in Xala-pa, Mexico. Sayadaw was the spiritual di-rector of this VihÈra and his disciple Ven-erable U Nandisena was in charge. Thecommittee members of the VihÈra whoorganized the Buddhist seminar invitedBuddhist monks from America, Canada,Singapore, and England. The Venerablemonks each presented their own papers atthe seminar. Venerable Sayadaw GuÓara-tana, the international meditation teacher,read a paper titled 'Growth and Develop-ment of Buddhist Organizations'; a paper

Sayadaw's namesSayadaw's namesSayadaw's namesSayadaw's namesSayadaw's namesSayadaw U Silananda is oftenreferred to as Sayadaw USilanandabhivama. The nameSilanandaSilanandaSilanandaSilanandaSilananda literally means"appreciator of morality" and thepostfix abhivamsaabhivamsaabhivamsaabhivamsaabhivamsa means "onewho has mastered the toughexamination held in Mandalay,Burma for monks aspiring to beoutstanding dhamma lecturers".


titled 'Buddhist Centers in England' waspresented by the late Venerable U Rewa-ta Dhamma Ph.D. A paper titled 'The Bud-dhist Social Work in Singapore' was pre-sented by Venerable Seck Kwang Phing,a Chinese monk. Sayadaw U SÊlÈnandaread a paper titled 'Women in Buddhism'and I presented a paper on the subject of'Giving in Buddhism'. Of them all, I foundU SÊlÈnanda's presentation is very inter-esting and challenging, especially at a timewhen women are trying to revive Bhikk-hunÊ ordination activities. Sayadaw ex-plained this critical issue clearly and saidthat nowadays BhikkhunÊ ordination is un-available according to TheravÈda Buddhisttradition.These are some brief remarksabout my personal experience with Say-adaw U SÊlÈnanda, but more remains to

be said. I would like to conclude with mysalutation and deepest respects to the Say-adaw with a verse that I recited at his fu-neral service:"SÊlÈdiguÓasampanno,"SÊlÈdiguÓasampanno,"SÊlÈdiguÓasampanno,"SÊlÈdiguÓasampanno,"SÊlÈdiguÓasampanno,DhammÈnandassa NÈyako.DhammÈnandassa NÈyako.DhammÈnandassa NÈyako.DhammÈnandassa NÈyako.DhammÈnandassa NÈyako.PÈkaÔo nÈnÈraÔÔhesu,PÈkaÔo nÈnÈraÔÔhesu,PÈkaÔo nÈnÈraÔÔhesu,PÈkaÔo nÈnÈraÔÔhesu,PÈkaÔo nÈnÈraÔÔhesu,DhammaguÓa pakÈsako.DhammaguÓa pakÈsako.DhammaguÓa pakÈsako.DhammaguÓa pakÈsako.DhammaguÓa pakÈsako.Œcero no mahÈthero,Œcero no mahÈthero,Œcero no mahÈthero,Œcero no mahÈthero,Œcero no mahÈthero,DesanatthaÑ DivaÑgato."DesanatthaÑ DivaÑgato."DesanatthaÑ DivaÑgato."DesanatthaÑ DivaÑgato."DesanatthaÑ DivaÑgato."

"Our great teacher, head of theDhammÈnanda Monastery, moved to theworld of TusitÈ to preach the Dhamma".He was endowed with the highest morali-ty and other spiritual qualities. A well-known instructor, he talked about the ben-efits of mindfulness practice.


The most Venerable Sayadaw USÊlÈnanda was a truly dedicated missionarymonk living outside his native country ofMyanmar. The Sayadaw's demise is indeedan irreplaceable loss not only to theDhammÈnanda VihÈra, but also to all ofthe international and Buddhist communityat large. He is, in every aspect, a rolemodel for all would-be missionary monkswho aspire to serve the Lord Buddha andHis noble teachings in spreading thetimeless message of peace, happiness, andfreedom.I met the Venerable Sayadaw in1964, when I was only a young novice inMandalay. He pioneered the first-evercompilation of the most significantTipiÔaka PÈÄi-Myanmar dictionary, aproject only a highly learned individualwell versed in the PÈÄi literature, majorBuddhist texts, and knowledge of modernlexicography could have accomplishedsuccessfully.Born in the ancient city ofMandalay, he came from a wonderful

family background, and was raised amidurban conveniences and pleasures. Insteadof pursuing a promising layman's life as acity boy, he chose a monastic life of peaceand humble service, devoting most of histime to the study and practice of theBuddha's teachings. After working withMahasi Sayadaw in the Sixth BuddhistCouncil, Sayadaw U Siananda joinedintensive retreats at the Sasana Yeiktha.Through practical application ofmeditation, Sayadaw enriched hisscriptural knowledge and experientialwisdom .Whenever you visited him and sawhim closely, you were sure to find himfully immersed in his wholesome works.Always wearing a warm and radiant smile,he was unassuming yet amazinglyimpressive even to a stranger. The wayhe conducted himself and dealt with othersearned him great respect and admirationfrom anyone who came in contact withhim. There was a deep sense of mission

Honoring The Legacy Of Sayadaw U SÊlÈnandaHonoring The Legacy Of Sayadaw U SÊlÈnandaHonoring The Legacy Of Sayadaw U SÊlÈnandaHonoring The Legacy Of Sayadaw U SÊlÈnandaHonoring The Legacy Of Sayadaw U SÊlÈnandaByAshin ThitzanaAshin ThitzanaAshin ThitzanaAshin ThitzanaAshin Thitzana, Norwalk, California


in his heart. Being an avowed missionary,he worked tirelessly to promote a properunderstanding of Buddha's teachings foreveryone. At times he travelled back andforth great distances, sometimes fullyabsorbed in the writing of books andtreatises. Among the various books hewrote, "The Four Foundations ofMindfulness" is a classic on Buddhistmeditation, widely accepted as anauthoritative academic treatment of thesubject written in very simple languagefor easy comprehension. The book itselfis a clear testament to his intellectualprowess and his dedication to thedevelopment of the spiritual path ofmindfulness meditation benefitingeveryone.The Venerable Sayadaw was a manof principle strictly dedicated to thepropagation and dissemination of theBuddha-Dhamma. His knowledge of theDhamma was not acquired by rote alonebut also through practical application indaily life.I vividly remember the VenerableSayadaw leading retreats and sittingtogether in meditation sessions with theYogÊs. The Dhamma topics he chose inhis talks academically bridged thebeginner's understanding about meditationwith his simple, clear and precisepresentations. Every meditator thus notonly became inspired but also gained self-

confidence through the encouragementand guidance received from a reliableDhamma teacher during their quest forspiritual training and development. TheSayadaw was not only a marvelouspreacher but also an exemplarypractitioner of Dhamma.We wish the Sayadaw could havelived a long and healthy life, guiding andhelping all those in search of inner peaceand wisdom. But no one can live a lifeforever under constant illusions. Therealities of life without exception to allare subject to and conditioned by theintransmutable laws of anicca, whether welike it or not.The Venerable Sayadaw is nolonger with us, but he will always be ashining example of wisdom, humility andservice well respected and emulated byall. Carrying the Dhamma torch first litby the late Venerable Mahasi Sayadaw,he extended and enhanced the light to atowering beacon that brilliantly lit theWestern world. The legacy he left behindenabled not only access to a true andproper understanding of TheravadaBuddhism but also practical application toresearch on the Abhidhamma, especiallythe topics that relate to nÈma-r|pa mind-body sciences of the Buddha. To honorhis contribution is to live the way he didfor the peace and happiness of mankind.


I first met Venerable U Silanandain 1985. I was much attracted to Buddhismbut knew nothing about Theravada Bud-dhism. Now looking back twenty years, Irealize that meeting him was the singlemost important thing that happened in mylife. I found in Sayadaw a living exam-ple of virtue and integrity. So strong washis "gravitational pull" of virtue and in-tegrity that as time went by, I drew closerand closer to him. At that time, I was 30years old and I felt so happy that my searchwas over. I had found not only the Bud-dha's Teachings but also a dear spiritualfather who was a living example of theBuddha's Teachings.Venerable U Silananda was a rareexample of both unmatched scholarshipon the Buddhist Texts and an unremittingcommitment to the practice of meditation.But because he was so self-effacing, it tookme many years to gauge how deep andthorough was his knowledge of the Bud-dha-Dhamma.

Venerable U Silananda was wellqualified when he came to America in1979. He knew English well. He had alsobeen an editor at the historic Sixth Bud-dhist Council, and he was a disciple ofthe most distinguished meditation master,Venerable Mahasi Sayadaw, who ap-pointed him to stay in the San FranciscoBay Area when they came together in1979. Today, more than a quarter of acentury later, if we judge what he accom-plished, it must be stated that he was suc-cessful in every respect of his mission.He traveled far and wide bringing theBuddha's Teachings to an ever-increasingnumber of people; he became the spiritualmentor of many Buddhist organizations;he passed on to some of us his profoundknowledge of the Dhamma. I am not go-ing to mention all his accomplishmentshere; that may take a long time. Just letme mention only one of his accomplish-ments -- something on which I workedwith him since the very beginning. This is

Memories of Sayadaw U SilanandaMemories of Sayadaw U SilanandaMemories of Sayadaw U SilanandaMemories of Sayadaw U SilanandaMemories of Sayadaw U SilanandaBy U Nandisena


the opening of the Dhamma Vihara inMexico in 1999, the first Theravada Bud-dhist monastery in the Spanish-speakingworld. The Spanish-speaking world, spe-cially those who are Buddhist or sympa-thetic to the Buddha's message of peace,tolerance and liberation, would like toexpress through my voice and words atthis memorial service our boundless grati-tude for having what we have now.Sayadaw's passing away is an im-measurably deep loss, both personally andto the Buddhist mission. He was one ofthose irreplaceable human beings whotouched the lives of so many people withhis loving-kindness and compassion, whohelped find the way to those who wereshrouded in the darkness of the mentaldefilements.It is said in the Dhammapada "Ifone finds a wise person, one should fol-low this wise person as one follows a guideto hidden treasure. Associating with sucha wise one, it is only for the better, neverfor the worse."Now we have lost this wise one,the wise guide that was Venerable USilananda. But it is not time to grieve orcry. Now it is time to work harder in unityto continue the mission that he startedmore twenty five years ago. We sincerelyfeel that this is the best way to honor himnow that he has passed away. I ferventlyhope that his former students do the same"for the benefit and welfare of the world"."CiraÑ tiÔÔhatu saddhammo" (May the trueDhamma prevail for a long time).

Shwe Hintha Sayadaw'sShwe Hintha Sayadaw'sShwe Hintha Sayadaw'sShwe Hintha Sayadaw'sShwe Hintha Sayadaw'sassessmentassessmentassessmentassessmentassessmentDuring the Second WorldWar, Shwe Hintha Sayadawgave his personal set ofrobes to Samenera (novice)Silananada, and expressedthat the samanera could andshould play a pivotal role inthe Sasana (Buddha'sdispensation). Sayadaw USilananda indeed became awell-known internationalTheravada Buddhist scholar.


Introductory Remarks: In this essaya brief description of my relationship withVenerable U Silananda will be given.Interspersed in the essay will be quotationsfrom Sayadaw's talks on various Dhammatopics. The rhythm of the essay will be abit strange. I hope the reader will havepatience with the style. I am happy to giveBhante the chance to speak once again.In 1978, I attended my first longmeditation retreat of ten days with BhanteGunaratana in New Mexico. At that timehe lived in Washington DC, and I lived inCalifornia. The following year, he wrotea note to me indicating that there was anable Dhamma teacher, Venerable USilananda, who had just taken up residencein the [San Francisco] Bay Area. I wouldmeet Sayadaw U Silananda for the firsttime in the summer of 1979.At the end of a day of meditation,Venerable U Silananda would always haveus share merits. Before we shared merits,he would always say something like thefollowing: "There are many kinds of"There are many kinds of"There are many kinds of"There are many kinds of"There are many kinds of

merit. There is the merit of [dana] givingmerit. There is the merit of [dana] givingmerit. There is the merit of [dana] givingmerit. There is the merit of [dana] givingmerit. There is the merit of [dana] givingor generosity. There is the merit of silaor generosity. There is the merit of silaor generosity. There is the merit of silaor generosity. There is the merit of silaor generosity. There is the merit of silaor virtue, i.e. taking precepts and keepingor virtue, i.e. taking precepts and keepingor virtue, i.e. taking precepts and keepingor virtue, i.e. taking precepts and keepingor virtue, i.e. taking precepts and keepingthem. There is the merit of meditation,them. There is the merit of meditation,them. There is the merit of meditation,them. There is the merit of meditation,them. There is the merit of meditation,and it is said that the merit of meditationand it is said that the merit of meditationand it is said that the merit of meditationand it is said that the merit of meditationand it is said that the merit of meditationis the highest of merit, the greatest merit."is the highest of merit, the greatest merit."is the highest of merit, the greatest merit."is the highest of merit, the greatest merit."is the highest of merit, the greatest merit."Perhaps being introduced to Sayadaw USilananda was the good results, comingquickly, from that meditation kamma atmy first long retreat.The following are some words ofSayadaw on the hope good kammaprovides: "Knowledge of and belief in the"Knowledge of and belief in the"Knowledge of and belief in the"Knowledge of and belief in the"Knowledge of and belief in theLaw of Kamma is a basic requirementLaw of Kamma is a basic requirementLaw of Kamma is a basic requirementLaw of Kamma is a basic requirementLaw of Kamma is a basic requirementfor a Buddhist... With this belief andfor a Buddhist... With this belief andfor a Buddhist... With this belief andfor a Buddhist... With this belief andfor a Buddhist... With this belief andknowledge, one does meritorious deeds.knowledge, one does meritorious deeds.knowledge, one does meritorious deeds.knowledge, one does meritorious deeds.knowledge, one does meritorious deeds.And these meritorious deeds are the bestAnd these meritorious deeds are the bestAnd these meritorious deeds are the bestAnd these meritorious deeds are the bestAnd these meritorious deeds are the bestmeritorious deeds if they are done withmeritorious deeds if they are done withmeritorious deeds if they are done withmeritorious deeds if they are done withmeritorious deeds if they are done withthe knowledge of kamma and its resultsthe knowledge of kamma and its resultsthe knowledge of kamma and its resultsthe knowledge of kamma and its resultsthe knowledge of kamma and its resultsin mind. If you invoke the knowledge ofin mind. If you invoke the knowledge ofin mind. If you invoke the knowledge ofin mind. If you invoke the knowledge ofin mind. If you invoke the knowledge ofkamma when you do meritorious deeds,kamma when you do meritorious deeds,kamma when you do meritorious deeds,kamma when you do meritorious deeds,kamma when you do meritorious deeds,then your deeds are said to have threethen your deeds are said to have threethen your deeds are said to have threethen your deeds are said to have threethen your deeds are said to have threewholesome roots, which are non-wholesome roots, which are non-wholesome roots, which are non-wholesome roots, which are non-wholesome roots, which are non-attachment (alobha), non-anger (adosa),attachment (alobha), non-anger (adosa),attachment (alobha), non-anger (adosa),attachment (alobha), non-anger (adosa),attachment (alobha), non-anger (adosa),non-delusion (amoha). When yournon-delusion (amoha). When yournon-delusion (amoha). When yournon-delusion (amoha). When yournon-delusion (amoha). When your

An Account of Sayadaw U Silananda's Life An Account of Sayadaw U Silananda's Life An Account of Sayadaw U Silananda's Life An Account of Sayadaw U Silananda's Life An Account of Sayadaw U Silananda's Lifeand Teachings in Californiaand Teachings in Californiaand Teachings in Californiaand Teachings in Californiaand Teachings in CaliforniaBy Sarah E Marks


meritorious deeds are accompanied bymeritorious deeds are accompanied bymeritorious deeds are accompanied bymeritorious deeds are accompanied bymeritorious deeds are accompanied bythese three wholesome roots, they willthese three wholesome roots, they willthese three wholesome roots, they willthese three wholesome roots, they willthese three wholesome roots, they willgive results in future lives, and you willgive results in future lives, and you willgive results in future lives, and you willgive results in future lives, and you willgive results in future lives, and you willbe reborn as a person endowed with thesebe reborn as a person endowed with thesebe reborn as a person endowed with thesebe reborn as a person endowed with thesebe reborn as a person endowed with theseroots. Those born with the threeroots. Those born with the threeroots. Those born with the threeroots. Those born with the threeroots. Those born with the threewholesome roots are able to attain jhanawholesome roots are able to attain jhanawholesome roots are able to attain jhanawholesome roots are able to attain jhanawholesome roots are able to attain jhanaor Nibbana in the present life. Thus it isor Nibbana in the present life. Thus it isor Nibbana in the present life. Thus it isor Nibbana in the present life. Thus it isor Nibbana in the present life. Thus it isvery important to have knowledge ofvery important to have knowledge ofvery important to have knowledge ofvery important to have knowledge ofvery important to have knowledge ofkamma in us at the time of doingkamma in us at the time of doingkamma in us at the time of doingkamma in us at the time of doingkamma in us at the time of doingmeritorious deeds."meritorious deeds."meritorious deeds."meritorious deeds."meritorious deeds."(An Introduction to theLaw of Kamma)In the very early days, I think theremust have been a lot of culture shock onboth sides. There were also very realproblems like finding suitable lodging,providing food, organizing classes, settingup a support organization, etc. Initially Iwas minimally involved as I lived fiftymiles away. I would attend holidaycelebrations and I offered food once amonth. There was no kappiya, so variousfolks offered food each day to the monks.For me, this was a new experience tosupport the Sangha so directly, a very niceexperience. However, the monks had tosuffer with eating strange-tasting food, notalways that suitable. And of course afterMyanmar, San Francisco and Daly Citywere very cold places. My new teachernever complained. He showed early on agreat deal of patience and exemplified theconduct of a good monk in being contentwith what was offered.In a talk on the Metta Sutta Sayadawsaid: "Monks should be contented."Monks should be contented."Monks should be contented."Monks should be contented."Monks should be contented.Contentment here means satisfaction withContentment here means satisfaction withContentment here means satisfaction withContentment here means satisfaction withContentment here means satisfaction withwhat he has. A monk should not want thiswhat he has. A monk should not want thiswhat he has. A monk should not want thiswhat he has. A monk should not want thiswhat he has. A monk should not want thisthing and that thing because monksthing and that thing because monksthing and that thing because monksthing and that thing because monksthing and that thing because monks

actually are supported by lay people. Soactually are supported by lay people. Soactually are supported by lay people. Soactually are supported by lay people. Soactually are supported by lay people. Somonks must be contented. They must bemonks must be contented. They must bemonks must be contented. They must bemonks must be contented. They must bemonks must be contented. They must besatisfied with what they have. If they wantsatisfied with what they have. If they wantsatisfied with what they have. If they wantsatisfied with what they have. If they wantsatisfied with what they have. If they wantmany things, they will have to ask the laymany things, they will have to ask the laymany things, they will have to ask the laymany things, they will have to ask the laymany things, they will have to ask the laypeople to give them these things. "I wantpeople to give them these things. "I wantpeople to give them these things. "I wantpeople to give them these things. "I wantpeople to give them these things. "I wantthese robes. I want a new bowl". Thatthese robes. I want a new bowl". Thatthese robes. I want a new bowl". Thatthese robes. I want a new bowl". Thatthese robes. I want a new bowl". Thatwould be something like harassment forwould be something like harassment forwould be something like harassment forwould be something like harassment forwould be something like harassment forlay people. Monks should be contented.lay people. Monks should be contented.lay people. Monks should be contented.lay people. Monks should be contented.lay people. Monks should be contented.Contentment is a good quality to beContentment is a good quality to beContentment is a good quality to beContentment is a good quality to beContentment is a good quality to bedeveloped by monks and lay people also.developed by monks and lay people also.developed by monks and lay people also.developed by monks and lay people also.developed by monks and lay people also.When you have contentment, you haveWhen you have contentment, you haveWhen you have contentment, you haveWhen you have contentment, you haveWhen you have contentment, you havehappiness. Buddha said, 'Contentment ishappiness. Buddha said, 'Contentment ishappiness. Buddha said, 'Contentment ishappiness. Buddha said, 'Contentment ishappiness. Buddha said, 'Contentment isthe best of wealth, the best of riches."the best of wealth, the best of riches."the best of wealth, the best of riches."the best of wealth, the best of riches."the best of wealth, the best of riches."On the other side, I was learning tobe conscious of keeping a respectfuldistance from monks and not to point thebottoms of my feet at either the monks orthe Buddha image. Then there was bowingin front of the Buddha image and themonks. I had learned how to bow frommy first teacher. Bowing in front of theBuddha image felt OK, as I presumed thatwas the traditional way to pay respect tothe Buddha himself when he was alive.Bowing at the feet of a monk wasdifferent. I felt ill at ease. As I studiedwith Sayadaw, I grew more and morehappy with this way of paying respect ashe seemed to exemplify what he wasteaching. It was also helpful that he toldus not to think of an individual monk whenwe paid respect or offered things, as theymight not be good monks. Instead, oneshould always think of the Noble Sangha(the community of Enlightened Beings)when one paid homage or made offerings.Years later, Sayadaw would commentquite beautifully on recollection of the


Buddha and paying respect to him. "When"When"When"When"Whena bhikkhu is devoted to recollection ofa bhikkhu is devoted to recollection ofa bhikkhu is devoted to recollection ofa bhikkhu is devoted to recollection ofa bhikkhu is devoted to recollection ofthe Buddha, he is respectful andthe Buddha, he is respectful andthe Buddha, he is respectful andthe Buddha, he is respectful andthe Buddha, he is respectful anddeferential towards the Master. He attainsdeferential towards the Master. He attainsdeferential towards the Master. He attainsdeferential towards the Master. He attainsdeferential towards the Master. He attainsfullness of faith, mindfulness,fullness of faith, mindfulness,fullness of faith, mindfulness,fullness of faith, mindfulness,fullness of faith, mindfulness,understanding, and merit. He has muchunderstanding, and merit. He has muchunderstanding, and merit. He has muchunderstanding, and merit. He has muchunderstanding, and merit. He has muchhappiness and gladness. He conquers fearhappiness and gladness. He conquers fearhappiness and gladness. He conquers fearhappiness and gladness. He conquers fearhappiness and gladness. He conquers fearand dread. He is able to endure pain. Heand dread. He is able to endure pain. Heand dread. He is able to endure pain. Heand dread. He is able to endure pain. Heand dread. He is able to endure pain. Hecomes to feel as if he were living in thecomes to feel as if he were living in thecomes to feel as if he were living in thecomes to feel as if he were living in thecomes to feel as if he were living in theMaster's presence. And his body, whenMaster's presence. And his body, whenMaster's presence. And his body, whenMaster's presence. And his body, whenMaster's presence. And his body, whenthe recollection of the Buddha's specialthe recollection of the Buddha's specialthe recollection of the Buddha's specialthe recollection of the Buddha's specialthe recollection of the Buddha's specialqualities dwells in it, becomes as worthyqualities dwells in it, becomes as worthyqualities dwells in it, becomes as worthyqualities dwells in it, becomes as worthyqualities dwells in it, becomes as worthyof veneration as a shrine room." (This isof veneration as a shrine room." (This isof veneration as a shrine room." (This isof veneration as a shrine room." (This isof veneration as a shrine room." (This isa quotation from the Visuddhimagga.)a quotation from the Visuddhimagga.)a quotation from the Visuddhimagga.)a quotation from the Visuddhimagga.)a quotation from the Visuddhimagga.)Sayadaw continued: "I like that verySayadaw continued: "I like that verySayadaw continued: "I like that verySayadaw continued: "I like that verySayadaw continued: "I like that verymuch. So whenever people bow downmuch. So whenever people bow downmuch. So whenever people bow downmuch. So whenever people bow downmuch. So whenever people bow downbefore me, I always think of the Buddhabefore me, I always think of the Buddhabefore me, I always think of the Buddhabefore me, I always think of the Buddhabefore me, I always think of the Buddhaso that I may become a shrine room orso that I may become a shrine room orso that I may become a shrine room orso that I may become a shrine room orso that I may become a shrine room orsomething like that. When you think ofsomething like that. When you think ofsomething like that. When you think ofsomething like that. When you think ofsomething like that. When you think of

the Buddha, it means the Buddha dwellsthe Buddha, it means the Buddha dwellsthe Buddha, it means the Buddha dwellsthe Buddha, it means the Buddha dwellsthe Buddha, it means the Buddha dwellsin your heart. So you are like a shrinein your heart. So you are like a shrinein your heart. So you are like a shrinein your heart. So you are like a shrinein your heart. So you are like a shrineroom; you are like a shrine. That is whatroom; you are like a shrine. That is whatroom; you are like a shrine. That is whatroom; you are like a shrine. That is whatroom; you are like a shrine. That is whatI always do. If I am thinking of some otherI always do. If I am thinking of some otherI always do. If I am thinking of some otherI always do. If I am thinking of some otherI always do. If I am thinking of some otherthing and people are paying respect to me,thing and people are paying respect to me,thing and people are paying respect to me,thing and people are paying respect to me,thing and people are paying respect to me,then that is a bad thing for me. I am notthen that is a bad thing for me. I am notthen that is a bad thing for me. I am notthen that is a bad thing for me. I am notthen that is a bad thing for me. I am notworthy of accepting their respect if I amworthy of accepting their respect if I amworthy of accepting their respect if I amworthy of accepting their respect if I amworthy of accepting their respect if I amthinking of some other thing or somethingthinking of some other thing or somethingthinking of some other thing or somethingthinking of some other thing or somethingthinking of some other thing or somethingakusala (unwholesome). So I try toakusala (unwholesome). So I try toakusala (unwholesome). So I try toakusala (unwholesome). So I try toakusala (unwholesome). So I try torecollect the Buddha whenever people payrecollect the Buddha whenever people payrecollect the Buddha whenever people payrecollect the Buddha whenever people payrecollect the Buddha whenever people payrespect to me. That way my consciencerespect to me. That way my consciencerespect to me. That way my consciencerespect to me. That way my consciencerespect to me. That way my conscienceis clear. I am sort of worthy of theiris clear. I am sort of worthy of theiris clear. I am sort of worthy of theiris clear. I am sort of worthy of theiris clear. I am sort of worthy of theirrespect because I am like a house whererespect because I am like a house whererespect because I am like a house whererespect because I am like a house whererespect because I am like a house wherethe Buddha dwells."the Buddha dwells."the Buddha dwells."the Buddha dwells."the Buddha dwells." (Visuddhimagga -tape 14)In 1983, Venerable U Silanandainvited me to come and listen to a seriesof talks that he would be giving on theMahasatipatthana Sutta in Berkeley. It was


at this point that I began to seriously studyDhamma under Sayadaw's guidance inorder to be a kalyana puthujjana.Sayadaw once commented on kalyanaputhujjana: "The great Buddhist"The great Buddhist"The great Buddhist"The great Buddhist"The great Buddhistcommentator the Venerable Buddhaghosacommentator the Venerable Buddhaghosacommentator the Venerable Buddhaghosacommentator the Venerable Buddhaghosacommentator the Venerable Buddhaghosasaid that there were two kinds ofsaid that there were two kinds ofsaid that there were two kinds ofsaid that there were two kinds ofsaid that there were two kinds ofputhujjana. 'Puthujjana' literally meansputhujjana. 'Puthujjana' literally meansputhujjana. 'Puthujjana' literally meansputhujjana. 'Puthujjana' literally meansputhujjana. 'Puthujjana' literally meansmany people or many folk. It means themany people or many folk. It means themany people or many folk. It means themany people or many folk. It means themany people or many folk. It means themajority of people. Technically it meansmajority of people. Technically it meansmajority of people. Technically it meansmajority of people. Technically it meansmajority of people. Technically it meansthose who are not enlightened.those who are not enlightened.those who are not enlightened.those who are not enlightened.those who are not enlightened.Unenlightened persons are calledUnenlightened persons are calledUnenlightened persons are calledUnenlightened persons are calledUnenlightened persons are called'puthujjanas'. There are two kinds of them.'puthujjanas'. There are two kinds of them.'puthujjanas'. There are two kinds of them.'puthujjanas'. There are two kinds of them.'puthujjanas'. There are two kinds of them.One is called 'kalyana puthujjana' and theOne is called 'kalyana puthujjana' and theOne is called 'kalyana puthujjana' and theOne is called 'kalyana puthujjana' and theOne is called 'kalyana puthujjana' and the

other is called 'andha puthujjana'. Kalyanaother is called 'andha puthujjana'. Kalyanaother is called 'andha puthujjana'. Kalyanaother is called 'andha puthujjana'. Kalyanaother is called 'andha puthujjana'. Kalyanaputhujjana means a good puthujjana andputhujjana means a good puthujjana andputhujjana means a good puthujjana andputhujjana means a good puthujjana andputhujjana means a good puthujjana andandha puthujjana means a blindandha puthujjana means a blindandha puthujjana means a blindandha puthujjana means a blindandha puthujjana means a blindputhujjana. A good puthujjana reallyputhujjana. A good puthujjana reallyputhujjana. A good puthujjana reallyputhujjana. A good puthujjana reallyputhujjana. A good puthujjana reallymeans a person who is well-informed, ameans a person who is well-informed, ameans a person who is well-informed, ameans a person who is well-informed, ameans a person who is well-informed, aperson who knows some of the teachingsperson who knows some of the teachingsperson who knows some of the teachingsperson who knows some of the teachingsperson who knows some of the teachingsof the Buddha. I would prefer to use (theof the Buddha. I would prefer to use (theof the Buddha. I would prefer to use (theof the Buddha. I would prefer to use (theof the Buddha. I would prefer to use (theterms) an uninformed Buddhist and anterms) an uninformed Buddhist and anterms) an uninformed Buddhist and anterms) an uninformed Buddhist and anterms) an uninformed Buddhist and aninformed Buddhist or a well-informedinformed Buddhist or a well-informedinformed Buddhist or a well-informedinformed Buddhist or a well-informedinformed Buddhist or a well-informedBuddhist rather than saying worldling orBuddhist rather than saying worldling orBuddhist rather than saying worldling orBuddhist rather than saying worldling orBuddhist rather than saying worldling orunenlightened person. It is my desire tounenlightened person. It is my desire tounenlightened person. It is my desire tounenlightened person. It is my desire tounenlightened person. It is my desire tomake you well-informed Buddhists."make you well-informed Buddhists."make you well-informed Buddhists."make you well-informed Buddhists."make you well-informed Buddhists."(Kalyana series, 5 aggregates, tape 1)There could be no better place to start

Keeping vigil for Sayadaw U SilanandaKeeping vigil for Sayadaw U SilanandaKeeping vigil for Sayadaw U SilanandaKeeping vigil for Sayadaw U SilanandaKeeping vigil for Sayadaw U SilanandaMany devotees took their precious time to help during Sayadaw USilananda's stay at the Kaiser Permanente hospitals in Redwood City andSouth San Francisco. They include U and Mrs. Myat Htoo, U and Mrs. MyoMin, U and Mrs. Yu Sein, U Aung Myat Kyaw, U Theikdi, Ko Phyo Aung,Dr. Htay Aung and Kyi Kyi San, and many more devotees (some from farawayplaces such as Singapore, Malaysia and other states in the US). Beelin Sayadaw,Sayadaw U Jotalankara, Sayadaw U Osadha, Sayadaw U Vimala (formerkappiya of Sayadaw U Silananda), many other Sayadaws from the Bay Areaand visiting monks [including Sagaing Wachet Sayadaw] also paid respect toSayadaw U Silananda and recited Bojjanga Sutta and other protective verses.U Theidki kept the "Red Cloud Diary" documenting the last days ofSayadaw U Silananda. U Myo Min recalled how the nursing staff had highesteem of Sayadaw's khanti parami (virtue of patience). The staff felt surprisedand delighted to see a vast cross section — professionals, homemakers, sangha,lay people, elderly, youths, colleagues, students — visit Sayadaw U Silananda.They visited the TBSA and TMC web sites and learned and appreciatedSayadaw's life, works, and outlook.


the study of the Dhamma than theMahasatipatthana Sutta. The Sutta explainshow to practice mindfulness meditationand why we should practice mindfulnessmeditation. Sayadaw taught this Suttamany times and in many ways. The Suttaopens with the following statement: "Thisis the only way, bhikkhus, for thepurification of beings, for the overcomingof sorrow and lamentation, for thedisappearance of pain and grief, forreaching the Noble Path, for the realizationof Nibbana, namely, the Four Foundationsof Mindfulness." Over the span of histeaching career, Sayadaw would explaineach word in the passage clearly andprecisely many times. Here are a fewselections of Sayadaw's teachings on someof the words in this vitally importantpassage.In this selection, Sayadaw commentson the opening phrase, "This is the onlyway." He said: "To understand the"To understand the"To understand the"To understand the"To understand theexplanation you should know the Paliexplanation you should know the Paliexplanation you should know the Paliexplanation you should know the Paliexplanation you should know the Paliwords for the 'only way.' It is, in Pali,words for the 'only way.' It is, in Pali,words for the 'only way.' It is, in Pali,words for the 'only way.' It is, in Pali,words for the 'only way.' It is, in Pali,ekayana. Eka means one, and ayana meansekayana. Eka means one, and ayana meansekayana. Eka means one, and ayana meansekayana. Eka means one, and ayana meansekayana. Eka means one, and ayana meansway, so ekayana means one way. Theway, so ekayana means one way. Theway, so ekayana means one way. Theway, so ekayana means one way. Theway, so ekayana means one way. Theword ekayana is explained in five ways.word ekayana is explained in five ways.word ekayana is explained in five ways.word ekayana is explained in five ways.word ekayana is explained in five ways.The first explanation is that it is theThe first explanation is that it is theThe first explanation is that it is theThe first explanation is that it is theThe first explanation is that it is the'single way' that does not branch off.'single way' that does not branch off.'single way' that does not branch off.'single way' that does not branch off.'single way' that does not branch off.There are no branches in this way, so thatThere are no branches in this way, so thatThere are no branches in this way, so thatThere are no branches in this way, so thatThere are no branches in this way, so thatyou can follow this way with assuranceyou can follow this way with assuranceyou can follow this way with assuranceyou can follow this way with assuranceyou can follow this way with assurancefrom beginning to deliverance.from beginning to deliverance.from beginning to deliverance.from beginning to deliverance.from beginning to deliverance.The second explanation is that thisThe second explanation is that thisThe second explanation is that thisThe second explanation is that thisThe second explanation is that thisway has to be trodden 'alone'. In practicingway has to be trodden 'alone'. In practicingway has to be trodden 'alone'. In practicingway has to be trodden 'alone'. In practicingway has to be trodden 'alone'. In practicingmeditation, you are making this journeymeditation, you are making this journeymeditation, you are making this journeymeditation, you are making this journeymeditation, you are making this journeyalone, without companions. You may bealone, without companions. You may bealone, without companions. You may bealone, without companions. You may bealone, without companions. You may bein a group, you may be in a retreat, butin a group, you may be in a retreat, butin a group, you may be in a retreat, butin a group, you may be in a retreat, butin a group, you may be in a retreat, but

actually you are going your own way. Youactually you are going your own way. Youactually you are going your own way. Youactually you are going your own way. Youactually you are going your own way. Youare alone. Nobody is with you. Nobodyare alone. Nobody is with you. Nobodyare alone. Nobody is with you. Nobodyare alone. Nobody is with you. Nobodyare alone. Nobody is with you. Nobodycan give his or her concentration orcan give his or her concentration orcan give his or her concentration orcan give his or her concentration orcan give his or her concentration orwisdom to you and you cannot give anywisdom to you and you cannot give anywisdom to you and you cannot give anywisdom to you and you cannot give anywisdom to you and you cannot give anyof your concentration or wisdom toof your concentration or wisdom toof your concentration or wisdom toof your concentration or wisdom toof your concentration or wisdom toanybody else. So although you may be inanybody else. So although you may be inanybody else. So although you may be inanybody else. So although you may be inanybody else. So although you may be ina group, you are really practicing alone.a group, you are really practicing alone.a group, you are really practicing alone.a group, you are really practicing alone.a group, you are really practicing alone.Therefore this is the 'only way', the 'wayTherefore this is the 'only way', the 'wayTherefore this is the 'only way', the 'wayTherefore this is the 'only way', the 'wayTherefore this is the 'only way', the 'wayto be trodden alone.'to be trodden alone.'to be trodden alone.'to be trodden alone.'to be trodden alone.'The third explanation is that this isThe third explanation is that this isThe third explanation is that this isThe third explanation is that this isThe third explanation is that this isthe 'way of the One.' The 'way of the One'the 'way of the One.' The 'way of the One'the 'way of the One.' The 'way of the One'the 'way of the One.' The 'way of the One'the 'way of the One.' The 'way of the One'means the 'way of the Excellent One,' themeans the 'way of the Excellent One,' themeans the 'way of the Excellent One,' themeans the 'way of the Excellent One,' themeans the 'way of the Excellent One,' theway discovered by the Buddha.way discovered by the Buddha.way discovered by the Buddha.way discovered by the Buddha.way discovered by the Buddha.The fourth explanation is that it isThe fourth explanation is that it isThe fourth explanation is that it isThe fourth explanation is that it isThe fourth explanation is that it isthe 'only way' because it is the way thatthe 'only way' because it is the way thatthe 'only way' because it is the way thatthe 'only way' because it is the way thatthe 'only way' because it is the way thatleads only to one destination, that is, toleads only to one destination, that is, toleads only to one destination, that is, toleads only to one destination, that is, toleads only to one destination, that is, toNibbana. So, when you go along this way,Nibbana. So, when you go along this way,Nibbana. So, when you go along this way,Nibbana. So, when you go along this way,Nibbana. So, when you go along this way,you will surely reach the destination.you will surely reach the destination.you will surely reach the destination.you will surely reach the destination.you will surely reach the destination.Nibbana will be the only destination youNibbana will be the only destination youNibbana will be the only destination youNibbana will be the only destination youNibbana will be the only destination youreach when you go this way.reach when you go this way.reach when you go this way.reach when you go this way.reach when you go this way.The fifth explanation is that this isThe fifth explanation is that this isThe fifth explanation is that this isThe fifth explanation is that this isThe fifth explanation is that this isthe 'only way to reach Nibbana.' There isthe 'only way to reach Nibbana.' There isthe 'only way to reach Nibbana.' There isthe 'only way to reach Nibbana.' There isthe 'only way to reach Nibbana.' There isno other way. The Satipatthana orno other way. The Satipatthana orno other way. The Satipatthana orno other way. The Satipatthana orno other way. The Satipatthana ormindfulness way is the only way tomindfulness way is the only way tomindfulness way is the only way tomindfulness way is the only way tomindfulness way is the only way toNibbana, the end of suffering, theNibbana, the end of suffering, theNibbana, the end of suffering, theNibbana, the end of suffering, theNibbana, the end of suffering, thedestruction of mental defilements."destruction of mental defilements."destruction of mental defilements."destruction of mental defilements."destruction of mental defilements." (TheFour Foundations of Mindfulness)Sayadaw continued with hisexplanation of this introductory statementof the Mahasatipatthana Sutta: "The"The"The"The"TheBuddha always addressed the monks asBuddha always addressed the monks asBuddha always addressed the monks asBuddha always addressed the monks asBuddha always addressed the monks asbhikkhus. Bhikkhus were the excellentbhikkhus. Bhikkhus were the excellentbhikkhus. Bhikkhus were the excellentbhikkhus. Bhikkhus were the excellentbhikkhus. Bhikkhus were the excellentpersons who accepted his teachings. Butpersons who accepted his teachings. Butpersons who accepted his teachings. Butpersons who accepted his teachings. Butpersons who accepted his teachings. Butthis does not mean that, in sayingthis does not mean that, in sayingthis does not mean that, in sayingthis does not mean that, in sayingthis does not mean that, in sayingbhikkhus, other people who were notbhikkhus, other people who were notbhikkhus, other people who were notbhikkhus, other people who were notbhikkhus, other people who were notmonks were not addressed." (The Fourmonks were not addressed." (The Fourmonks were not addressed." (The Fourmonks were not addressed." (The Fourmonks were not addressed." (The FourFoundations of Mindfulness) "TheFoundations of Mindfulness) "TheFoundations of Mindfulness) "TheFoundations of Mindfulness) "TheFoundations of Mindfulness) "TheCommentary to the Four Foundations ofCommentary to the Four Foundations ofCommentary to the Four Foundations ofCommentary to the Four Foundations ofCommentary to the Four Foundations of


Mindfulness explains that anybody whoMindfulness explains that anybody whoMindfulness explains that anybody whoMindfulness explains that anybody whoMindfulness explains that anybody whopractices meditation and who sees dangerpractices meditation and who sees dangerpractices meditation and who sees dangerpractices meditation and who sees dangerpractices meditation and who sees dangerin existence can be called a 'bhikkhu', ain existence can be called a 'bhikkhu', ain existence can be called a 'bhikkhu', ain existence can be called a 'bhikkhu', ain existence can be called a 'bhikkhu', a'monk'. Bhikkhu is derived from 'bhi' and'monk'. Bhikkhu is derived from 'bhi' and'monk'. Bhikkhu is derived from 'bhi' and'monk'. Bhikkhu is derived from 'bhi' and'monk'. Bhikkhu is derived from 'bhi' and'ikkhu'. Bhi here means fear or danger.'ikkhu'. Bhi here means fear or danger.'ikkhu'. Bhi here means fear or danger.'ikkhu'. Bhi here means fear or danger.'ikkhu'. Bhi here means fear or danger.Ikkhu means to see. The meaning is oneIkkhu means to see. The meaning is oneIkkhu means to see. The meaning is oneIkkhu means to see. The meaning is oneIkkhu means to see. The meaning is onewho sees danger in existence can be calledwho sees danger in existence can be calledwho sees danger in existence can be calledwho sees danger in existence can be calledwho sees danger in existence can be calleda bhikkhu ... Such a person will be able toa bhikkhu ... Such a person will be able toa bhikkhu ... Such a person will be able toa bhikkhu ... Such a person will be able toa bhikkhu ... Such a person will be able tocut this tangle and become an Arahant."cut this tangle and become an Arahant."cut this tangle and become an Arahant."cut this tangle and become an Arahant."cut this tangle and become an Arahant."(Visuddhimagga - tape 1)In brief, we may say that the FourFoundations of Mindfulness are the mentalfactor sati. Here is a brief discussion ofthat vital mental factor: "Mindfulness is a"Mindfulness is a"Mindfulness is a"Mindfulness is a"Mindfulness is amental factor by which you remembermental factor by which you remembermental factor by which you remembermental factor by which you remembermental factor by which you rememberthings. Its characteristic is not wavering,things. Its characteristic is not wavering,things. Its characteristic is not wavering,things. Its characteristic is not wavering,things. Its characteristic is not wavering,not floating on the surface, going deepnot floating on the surface, going deepnot floating on the surface, going deepnot floating on the surface, going deepnot floating on the surface, going deepinto the object or being thoroughly awareinto the object or being thoroughly awareinto the object or being thoroughly awareinto the object or being thoroughly awareinto the object or being thoroughly awareof the object. Its function is to remember.of the object. Its function is to remember.of the object. Its function is to remember.of the object. Its function is to remember.of the object. Its function is to remember.When you practice mindfulnessWhen you practice mindfulnessWhen you practice mindfulnessWhen you practice mindfulnessWhen you practice mindfulnessmeditation, you remember to note thingsmeditation, you remember to note thingsmeditation, you remember to note thingsmeditation, you remember to note thingsmeditation, you remember to note thingsor objects that come to you at the presentor objects that come to you at the presentor objects that come to you at the presentor objects that come to you at the presentor objects that come to you at the presentmoment. Mindfulness manifests tomoment. Mindfulness manifests tomoment. Mindfulness manifests tomoment. Mindfulness manifests tomoment. Mindfulness manifests tomeditators as guarding; it is somethingmeditators as guarding; it is somethingmeditators as guarding; it is somethingmeditators as guarding; it is somethingmeditators as guarding; it is somethinglike a guard preventing meditators fromlike a guard preventing meditators fromlike a guard preventing meditators fromlike a guard preventing meditators fromlike a guard preventing meditators fromfalling into heedlessness...Your mind isfalling into heedlessness...Your mind isfalling into heedlessness...Your mind isfalling into heedlessness...Your mind isfalling into heedlessness...Your mind islike a gatekeeper standing at the gate,like a gatekeeper standing at the gate,like a gatekeeper standing at the gate,like a gatekeeper standing at the gate,like a gatekeeper standing at the gate,taking note of people going in and comingtaking note of people going in and comingtaking note of people going in and comingtaking note of people going in and comingtaking note of people going in and comingout."out."out."out."out." (The Four Foundations ofMindfulness)After this series of talks, Sayadawcontinued to visit Berkeley on a weeklybasis to give Dhamma talks, to lead ameditation class, and eventually to teachAbhidhamma classes. In 1984, theDhamma community had found a suitableretreat center in Lafayette, California,where Sayadaw would lead long retreats

for the next decade. I would facilitate theseretreats for Sayadaw. The first retreat wasattended by about twelve yogis. We werefinancially solvent by $100. In later years,as many as 42 yogis would attend theretreat. Although the emphasis in theretreat was on Vipassana meditation, thepractice of loving-kindness was done eachday as well.At this first long retreat, Sayadawgave a Dhamma talk on the Metta Sutta.The following are some of his words thatday: "In Buddhist countries, we have the"In Buddhist countries, we have the"In Buddhist countries, we have the"In Buddhist countries, we have the"In Buddhist countries, we have thecustom of reciting these Suttas.custom of reciting these Suttas.custom of reciting these Suttas.custom of reciting these Suttas.custom of reciting these Suttas. (Sayadawhad also given a talk on the MangalaSutta.) Sometimes what happens is thatSometimes what happens is thatSometimes what happens is thatSometimes what happens is thatSometimes what happens is thatmany, without much thinking, think thatmany, without much thinking, think thatmany, without much thinking, think thatmany, without much thinking, think thatmany, without much thinking, think thatthey are just for recitation. When theythey are just for recitation. When theythey are just for recitation. When theythey are just for recitation. When theythey are just for recitation. When theyrecite, it is enough, they think. But thisrecite, it is enough, they think. But thisrecite, it is enough, they think. But thisrecite, it is enough, they think. But thisrecite, it is enough, they think. But thisSutta is not for recitation only. When youSutta is not for recitation only. When youSutta is not for recitation only. When youSutta is not for recitation only. When youSutta is not for recitation only. When yourecite it, you practice loving-kindness. Butrecite it, you practice loving-kindness. Butrecite it, you practice loving-kindness. Butrecite it, you practice loving-kindness. Butrecite it, you practice loving-kindness. Butit is not for recitation only once; it is toit is not for recitation only once; it is toit is not for recitation only once; it is toit is not for recitation only once; it is toit is not for recitation only once; it is tobe developed, to be made much of. Thebe developed, to be made much of. Thebe developed, to be made much of. Thebe developed, to be made much of. Thebe developed, to be made much of. Theloving-kindness Sutta is not just to beloving-kindness Sutta is not just to beloving-kindness Sutta is not just to beloving-kindness Sutta is not just to beloving-kindness Sutta is not just to berecited, but it is to be practiced, to berecited, but it is to be practiced, to berecited, but it is to be practiced, to berecited, but it is to be practiced, to berecited, but it is to be practiced, to bedeveloped. That is why I have you practicedeveloped. That is why I have you practicedeveloped. That is why I have you practicedeveloped. That is why I have you practicedeveloped. That is why I have you practiceloving-kindness each day. I ask you toloving-kindness each day. I ask you toloving-kindness each day. I ask you toloving-kindness each day. I ask you toloving-kindness each day. I ask you tosay the sentences ten times or howeversay the sentences ten times or howeversay the sentences ten times or howeversay the sentences ten times or howeversay the sentences ten times or howevermany times you may wish. That way youmany times you may wish. That way youmany times you may wish. That way youmany times you may wish. That way youmany times you may wish. That way youpractice, you make much of, you developpractice, you make much of, you developpractice, you make much of, you developpractice, you make much of, you developpractice, you make much of, you developyour loving-kindness. But it is the customyour loving-kindness. But it is the customyour loving-kindness. But it is the customyour loving-kindness. But it is the customyour loving-kindness. But it is the customin our country to recite this Sutta at everyin our country to recite this Sutta at everyin our country to recite this Sutta at everyin our country to recite this Sutta at everyin our country to recite this Sutta at everyceremony. That is not bad, but that is notceremony. That is not bad, but that is notceremony. That is not bad, but that is notceremony. That is not bad, but that is notceremony. That is not bad, but that is notenough. We must not be contented withenough. We must not be contented withenough. We must not be contented withenough. We must not be contented withenough. We must not be contented withjust that. We must really develop loving-just that. We must really develop loving-just that. We must really develop loving-just that. We must really develop loving-just that. We must really develop loving-kindness by practicing it seriously."kindness by practicing it seriously."kindness by practicing it seriously."kindness by practicing it seriously."kindness by practicing it seriously."About midway in the 1980's,Venerable U Silananda began to teach the


Abhidhamma in Berkeley. I think Bhantehad no equal in teaching this difficultsubject in English. Abhidhamma is adifficult subject to begin with. AndSayadaw had to teach in a language thatwas not his own. Sayadaw's meticulousand thorough knowledge of the subjectwere put further to the test when he facedan audience some of whom were not evenBuddhists and even if they were Buddhists,had never studied the subject ofAbhidhamma.I was an exception. Somehow I hadpurchased and read theAbhidhammatthasangaha, our textbook inthe classes, before Sayadaw's arrival. I hadjust started to read the book again when,fortunately, the class was offered. I say'fortunately' because whole sections of thebook were inexplicable for me at thispoint.Sayadaw's passion for the subject wasalways evident. The following is hiscomment on the importance ofAbhidhamma: "Knowledge of"Knowledge of"Knowledge of"Knowledge of"Knowledge ofAbhidhamma is essential to understandAbhidhamma is essential to understandAbhidhamma is essential to understandAbhidhamma is essential to understandAbhidhamma is essential to understandfully the teachings of the Buddha, evenfully the teachings of the Buddha, evenfully the teachings of the Buddha, evenfully the teachings of the Buddha, evenfully the teachings of the Buddha, eventhe teachings given in the Sutta Pitaka.the teachings given in the Sutta Pitaka.the teachings given in the Sutta Pitaka.the teachings given in the Sutta Pitaka.the teachings given in the Sutta Pitaka.Although we can say Sutta Pitaka is easierAlthough we can say Sutta Pitaka is easierAlthough we can say Sutta Pitaka is easierAlthough we can say Sutta Pitaka is easierAlthough we can say Sutta Pitaka is easierto understand (than Abhidhamma Pitaka),to understand (than Abhidhamma Pitaka),to understand (than Abhidhamma Pitaka),to understand (than Abhidhamma Pitaka),to understand (than Abhidhamma Pitaka),in some cases we need the knowledge ofin some cases we need the knowledge ofin some cases we need the knowledge ofin some cases we need the knowledge ofin some cases we need the knowledge ofAbhidhamma to fully understand. WithoutAbhidhamma to fully understand. WithoutAbhidhamma to fully understand. WithoutAbhidhamma to fully understand. WithoutAbhidhamma to fully understand. Withoutthe knowledge of Abhidhamma we cannotthe knowledge of Abhidhamma we cannotthe knowledge of Abhidhamma we cannotthe knowledge of Abhidhamma we cannotthe knowledge of Abhidhamma we cannothope that we will understand fully thehope that we will understand fully thehope that we will understand fully thehope that we will understand fully thehope that we will understand fully themeaning of the Suttas. We have to studymeaning of the Suttas. We have to studymeaning of the Suttas. We have to studymeaning of the Suttas. We have to studymeaning of the Suttas. We have to studyAbhidhamma in order to understand theAbhidhamma in order to understand theAbhidhamma in order to understand theAbhidhamma in order to understand theAbhidhamma in order to understand theteachings of the Buddha fully."teachings of the Buddha fully."teachings of the Buddha fully."teachings of the Buddha fully."teachings of the Buddha fully."(Abhidhamma - Tape 1 - 1992)

Sayadaw did not confine his activitiesjust to groups that directly supported him.The San Francisco Zen Center frequentlyinvited him to give Dhamma talks. Perhapsthe most important series of talks giventhere were on the Visuddhimagga. Thatclass lasted an entire year.Here are a few comments by Sayadawon the Visuddhimagga. "The name of the"The name of the"The name of the"The name of the"The name of theoriginal book is Visuddhimagga, whichoriginal book is Visuddhimagga, whichoriginal book is Visuddhimagga, whichoriginal book is Visuddhimagga, whichoriginal book is Visuddhimagga, whichmeans the path to purification or the waymeans the path to purification or the waymeans the path to purification or the waymeans the path to purification or the waymeans the path to purification or the wayto purification or purity. Magga meansto purification or purity. Magga meansto purification or purity. Magga meansto purification or purity. Magga meansto purification or purity. Magga meanspath. Visuddhi means purification orpath. Visuddhi means purification orpath. Visuddhi means purification orpath. Visuddhi means purification orpath. Visuddhi means purification orpurity. . . The purpose in writing this book,purity. . . The purpose in writing this book,purity. . . The purpose in writing this book,purity. . . The purpose in writing this book,purity. . . The purpose in writing this book,as the name implies, was to show peopleas the name implies, was to show peopleas the name implies, was to show peopleas the name implies, was to show peopleas the name implies, was to show peoplethe way to purity, the way to purification.the way to purity, the way to purification.the way to purity, the way to purification.the way to purity, the way to purification.the way to purity, the way to purification.'The way to purification' means'The way to purification' means'The way to purification' means'The way to purification' means'The way to purification' meanspurification of mind from mentalpurification of mind from mentalpurification of mind from mentalpurification of mind from mentalpurification of mind from mentalimpurities or defilements. So in fact, it isimpurities or defilements. So in fact, it isimpurities or defilements. So in fact, it isimpurities or defilements. So in fact, it isimpurities or defilements. So in fact, it isa book on meditation. It is a handbook ofa book on meditation. It is a handbook ofa book on meditation. It is a handbook ofa book on meditation. It is a handbook ofa book on meditation. It is a handbook ofmeditation."meditation."meditation."meditation."meditation." (Visuddhimagga - Tape 1)Venerable Buddhaghosa, the author/editor of the Visuddhimagga, wrote manyCommentaries. These Commentariesfrequently augment and enrich theteachings of Theravada monks, especiallythose from Myanmar.Sayadaw's feelings about thesecommentators were expressed frequently,and he also noted the dangers of discardingthe traditional interpretations: "Manyauthors make their own interpretationswhich are not in accordance with thetraditional one. We follow the traditionalinterpretation. The traditionalinterpretation was made by the ancientmasters who were closer to the Buddhathan we are and so they are more likely to


understand the Buddha than we are. Alsoit is time tested. So you cannot be wrongif you follow the traditional interpretation.But if you want to part from the traditionalinterpretation and put forth your owninterpretation, be careful. You might bewrong because what you know may notbe comprehensive enough to take allaspects in. So you may see just one aspect,and then draw conclusions from just thatone aspect, and that may not be correct. Ifyou want to part from the tradition, pleasebe careful. Be sure that you are perfectlyright when you decide to make a departurefrom the tradition." (Paticca Samuppada -tape 13)Students from these classes andretreats of the 1980's would create theirown centers. Sayadaw had devotees in allparts of the world who invited him to comeand teach or to lead retreats.In the following decades, I washonored in 1993 by TBSA asking me toaccompany Sayadaw when he received histitle of Aggamahapandita in Myanmar. InJanuary of 1999 I was asked to go withVenerable U Nandisena, one of Sayadaw'sstudents, in order to help establish themonastery in Mexico. I would return tothe United States in August of 2001.

In the last years of Sayadaw's life, Idedicated myself to transcribing his talks.Most people who attended his classes andretreats spoke English as a secondlanguage. Therefore, I presumed that manymight miss parts of what he said. Mythinking was that if they could read whathe said, their comprehension would begreater. Frankly, even as a native speaker,I learn more from reading than fromlistening. Therefore, I began to transcribehis talks. There are many suchtranscriptions now. They are my memorialto Sayadaw.In closing this remembrance, I willgive Sayadaw's summary of the essenceof the Buddha's teachings: "On one"On one"On one"On one"On oneoccasion, Buddha summarized hisoccasion, Buddha summarized hisoccasion, Buddha summarized hisoccasion, Buddha summarized hisoccasion, Buddha summarized histeachings in just one verse. I think weteachings in just one verse. I think weteachings in just one verse. I think weteachings in just one verse. I think weteachings in just one verse. I think weshould all know that verse. Many of youshould all know that verse. Many of youshould all know that verse. Many of youshould all know that verse. Many of youshould all know that verse. Many of youalready know what that verse is. Thatalready know what that verse is. Thatalready know what that verse is. Thatalready know what that verse is. Thatalready know what that verse is. Thatverse epitomizes all the teachings of theverse epitomizes all the teachings of theverse epitomizes all the teachings of theverse epitomizes all the teachings of theverse epitomizes all the teachings of theBuddha. That verse is very simple. 'DoBuddha. That verse is very simple. 'DoBuddha. That verse is very simple. 'DoBuddha. That verse is very simple. 'DoBuddha. That verse is very simple. 'Donot do evil, cultivate good, and purifynot do evil, cultivate good, and purifynot do evil, cultivate good, and purifynot do evil, cultivate good, and purifynot do evil, cultivate good, and purifyyour mind. This is the teachings of theyour mind. This is the teachings of theyour mind. This is the teachings of theyour mind. This is the teachings of theyour mind. This is the teachings of theBuddhas.' (Dhammapada #183) So thereBuddhas.' (Dhammapada #183) So thereBuddhas.' (Dhammapada #183) So thereBuddhas.' (Dhammapada #183) So thereBuddhas.' (Dhammapada #183) So thereare only three things, very simple toare only three things, very simple toare only three things, very simple toare only three things, very simple toare only three things, very simple tounderstand, but very, very difficult to putunderstand, but very, very difficult to putunderstand, but very, very difficult to putunderstand, but very, very difficult to putunderstand, but very, very difficult to putinto practice."into practice."into practice."into practice."into practice." (Fundamentals ofBuddhism - tape 1)


From the Salla Sutta:Salla Sutta:Salla Sutta:Salla Sutta:Salla Sutta: A being, once born,is going to die, and there is no way out ofthis. When old age arrives, or some othercause, then there is death. This is the wayit is with living beings. (575)

I cannot say how grateful I am forhaving had Sayadawgyi U Silananda as myteacher. There is no way I can express thevalue of Sayadawgyi's teaching. Histeaching was so pure and so direct. Histeaching was the same as 2,500 years agowhen the Buddha taught the Dhamma.Sayadawgyi never added to the Teachingor tried to modernize it because he knew

that the things that we are dealing with---attachment, aversion, and delusion--- havenever changed. They are the same todayas they were 2,500 years ago.Not only was I fortunate to haveSayadawgyi U Silananda as my teacherbefore he became ill, but I was fortunateenough to observe how Sayadawgyi USilananda maintained his mindfulnesspractice--- SatipaÔÔhÈna VipassanÈ ---andcontinued to teach me what dying is duringhis months-long process of dying frombrain cancer.In early April, 2005, right afterlearning that Sayadawgyi was ill, I wentto his feet to serve as one of his night

The Last Lesson fromThe Last Lesson fromThe Last Lesson fromThe Last Lesson fromThe Last Lesson fromSayadawgyi U SilanandaSayadawgyi U SilanandaSayadawgyi U SilanandaSayadawgyi U SilanandaSayadawgyi U SilanandaTheikdi


attendants: two days per week or one dayper week. As I attended Sayadawgyi USilananda, he showed me how aSatipatthana Vipassana practitionerhandles illness and death. I know howfortunate I am to have been withSayadawgyi at least one night every weekfrom April 28 to the morning of August13. I feel fortunate that on the night ofAugust 12, I was able to pay homage toSayadawgyi during all of the watches ofthe night.During Sayadawgyi U Silananda'sillness, I found that an enormous amountof both physical and mental support camenot only from the Burmese community butalso from other communities. Everythingcounted: practicing mindfulness in theDhamma hall or at home, chanting,sending loving kindness and wishingSayadawgyi to be well and peaceful,lighting candles, making food offerings,offering flowers. I am very grateful thatso many people wanted to helpSayadawgyi in whatever way they could.These notes come from The RedClouds Journal, my observation ofSayadawgyi U Silananda's landscape ofillness and process of passing away. Whatfollows is excerpts from the last twoentries of The Red CloudsJournal,followed by some poems.July 31, 2005July 31, 2005July 31, 2005July 31, 2005July 31, 2005 .... I stayed with Sayadawgyifor more than 30 minutes, mostly watching.Sayadawgyi never opened his eyes. Heyawned twice without opening his eyes.His right hand shook for some moments

and then stopped by itself. His body wasswollen, especially his hands and his legs,which were almost like balloons. On hisfeet some skin was peeling off, and itlooked very shiny. On the right corner ofhis mouth, there was some dried blood.Two weeks ago the nurses put an IV tubethrough his neck because the veins in hishands and legs, which they had been using,could no longer be used. He had his headshaved two or three weeks ago, and nowhis hair is growing back. While I was withhim, one of the nurses came in to give himmedicine. Before she gave him his shotshe said, "I am going to give youmedicine," or something like that. I askedher, "Can he hear, and can heunderstand?" Her answer was that shedidn't think he could, so I asked her, "Ishe in a coma?" She was very hesitant toanswer that question. I just wanted to knowbecause I think he is in a coma.All I can think of is "systemshutdown." Sayadawgyi's system isshutting down very slowly, and there isno way to stop it and no one who can stopit. This reminds me of the fog rolling downfrom the coastal mountain range: veryslow, as if it is not moving when I am justseeing it from a distance, but when I makea close observation, I see that there ismovement. It is interesting to me how weperceive the way the system shuts down.... We think it happens quickly, but it islike the fog rolling down from the coastalmountain range. Slow, moment by moment,but it is a sure thing.


August 27, 2005August 27, 2005August 27, 2005August 27, 2005August 27, 2005 In my last journal entry,I ended with making a comparison betweendeath and fog, how slowly and surely themovement is toward our system shutdown.On August 8, I received an e-mail fromM.H. with updated information aboutSayadawgyi's health condition:".... internal organs started failing oneafter another .... . First, his liver stoppedproducing albumin and his body becameswollen .... .Next, his stomach stopped functioning.... . Now, his bone marrow does notproduce any new red blood cells and he isreceiving blood transfusion every week.Since yesterday, his kidneys began failingand he started having jaundice."The e-mail also reported thatSayadawgyi still had a fever, going up anddown; therefore, the ICU nurses had towrap Sayadawgyi with an ice blanket tokeep his temperature down.In the e-mail, he said with a heavyheart, "Sayadaw is comatose now .... .Sayadawgyi's nephew from Myanmar willarrive here on Wednesday, August 10,2005."After reading this e-mail, I thoughtthat my observation was quite correctalthough I have no medical background:"system shutdown." Learning mindfulnesspractice systematically from Sayadawgyi,which is paying attention at the present

moment, is what let me see what was goingon with Sayadawgyi.On August 12On August 12On August 12On August 12On August 12, I went to the hospital. WhenI arrived at the ICU, M.H., D.K., SayadawU Osadha, Sayadaw U Jotalankara,Sayadaw U Nandisena, two Sayalays A.M.,and Sayadawgyi's nephew Dr. T.H. werethere. M.H. told me that Sayadawgyi'snephew had arrived on Wednesday, andthe doctors were about to moveSayadawgyi to a private room across fromthe ICU, in the Transitional Unit. When Igot there, Sayadaw U Jotalankara,Sayadaw U Nandisena, and Dr. T.H. werein Sayadawgyi's room in the ICU. Around7:30 p.m., the medical team rolled outSayadawgyi's bed with all of his tubes stillattached to him. He was peacefully lyingon the bed with his eyes closed. All of uswaited for a while until one of the nursessaid that we could see him in his newprivate room.

I let other people see Sayadawgyi first,and I watched him from the doorway.While I was standing outside near hisroom, a Sri Lankan couple came to seeSayadawgyi. Even in this private room,everybody who entered his room had towear a gown, and if you were going totouch him, you needed to wear gloves.After the other visitors had left, the SriLankan couple put on gowns and enteredSayadawgyi's room. In the meantime, S.and M., also Sri Lankan, came to visitSayadawgyi. During that time, SayadawU Osadha and Sayadaw Nandisena were


in the room preparing to shaveSayadawgyi's head. Sayadaw U Osadhacalled out my name to come to help them,so I put on a gown and gloves and wentinto the room. Sayadawgyi was lying onhis bed with his eyes closed, Sayadaw UOsadha on his right side and Sayadaw UNandisena on his left side. I stood next toSayadaw U Osadha and helped liftSayadawgyi's head so that Sayadaw UOsadha could shave it. Once we were doneon our side, Sayadaw U Osadha gave theelectric razor to Sayadaw U Nandisenaand he shaved the other side. We heldSayadawgyi's head very gently, andSayadaw U Osadha spoke in Burmese toSayadawgyi, telling him what we weredoing. Lifting and holding Sayadawgyi'shead felt just normal to me, not so heavy,no unusually hot or cold temperature: justright to me. After that, we removed theplastic sheet under his head used to catchthe hair. Again, we did it very gently. Hedid not open his eyes or show any sign ofdiscomfort. He seemed very calm andseemed to be just resting. After we hadcleaned up, Sayadaw U Osadha asked oneof the nuns to give him Sayadawgyi's robe.Sayadaw U Osadha, Sayadaw UNandisena, and I held the robe; we laid itdown and spread it over Sayadawgyi,covering him. If you looked from thedoorway, it seemed that Sayadawgyi wascovered with his deep dark brown robe,as if he were wearing it. I feel veryfortunate that I was there to help theSangha carry out this important processfor Sayadawgyi: shaving his head and

making a robe offering. After the robeoffering, the Sangha and Sayalays left, andonly S., M., and I were left. They leftaround 9:30 p.m., and I sat on the chairon the right of Saydawgyi's bed near hisright foot, while S. and M. stood near thedoor, paying homage to Sayadawgyi. Afterthey left, I was alone with Sayadawgyi fora while until a Burmese woman with herVietnamese husband and her father cameto visit Sayadawgyi. I had seen them beforewhen they visited Sayadawgyi when he wasin the ICU. They stayed for a while andleft; later Mr. C. came to visit Sayadawgyi.That must have been around 10:00 p.m.or 10:30 p.m. He tended to visit aroundthat time on the way home from work. Hestayed for a while and left. After him, therewere no more visitors. I sat watchingSayadawgyi. His breathing was gentle, andI could also hear his ventilator. Other thanthat, the room was quiet. Once in a whileI could hear the phone ringing at thenurses' station, and someone answeringit. Sometimes I heard the nurses walkingby and talking to each other. Three or fourtimes a nurse came to check onSayadawgyi, or to give him medication.Nurses also came and turned him oncearound midnight. After turningSayadawgyi, one of the nurses said he hada water leak. I asked, "What do youmean?" She said while pointing to his leftarm area that there was a lot of water asif he were sweating a lot. She used a fancyword, "edema." Sayadawgyi's body hadbeen swollen for a while with excess fluid.


I went outside but stayed near theroom, and after the nurses had finished, Iwent back to sit on the chair and continuedwatching Sayadawgyi. Twice nurses cameto take out mucus from his breathing tube.Whenever they were physically touchinghim and doing medical procedures, theytold Sayadawgyi what they were doing.Sayadawgyi opened his eyes as if they werecovered with a white cloud and showedsome signs of discomfort, so I said to himin Burmese that I was there next to him.As soon as I finished speaking, he seemedto close his eyes gently and sleep. When Inoticed this, I was encouraged that he stillcould hear voices. I know he may not haverecognized my voice but just heardsomeone's voice in his mother tongue. Itmay have been around 2:00 a.m. when I

got up, took off the gown and gloves, andwent out to walk for about 30 minutes. Iwas cold, but I wasn't tired. I asked one ofthe nurses for a blanket. I wrapped itaround myself and walked for a while andthen went back to Sayadawgyi's room.Around 4:30 a.m., the nurse came to checkon him. She checked his temperature,oxygen level, and blood pressure. I askedabout his temperature and she said, "Fine,no fever." I was pleased to hear that hehad no fever because he had been fightingfever for a while now. She also said thathis oxygen level was 96 or something likethat. That was also good. But she said hisblood pressure was a little low and shewas going to double check with the othernurse. This was a critical note that Imissed. After hearing all of this, I debated

Sayadaw U Silananda's last journeySayadaw U Silananda's last journeySayadaw U Silananda's last journeySayadaw U Silananda's last journeySayadaw U Silananda's last journeySayadaw U Silananda's last journey (in August 2005) is presented inthe two- volume DVD by the TBSA. It consists of the following:# Sayadaw's Last Speech (Yangon, Myanmar)# Memorial Service (Half Moon Bay, USA)# Photo Session [Large congregation of sanghas outside ofMyanmar]# Offering Food to Monks and Lunch for devotees/attendees# Going to Mortuary (Daly City, U.S.A.)# Eulogies# Last Respect# Cremation Ceremony# Ash Scattering Ceremony (San Francisco Bay, USA)


with myself about whether I should stayuntil 7 a.m. or so or should go home. Atthat time I was starting to feel tired butdecided to stay until a little after 5:00. Ileft around 5:15 a.m., and got homearound 6:30. I had my breakfast, took ashower, and went to bed. There were twophone calls, but I didn't get up to answereither one. After the second phone call, Igot up and listened to the message.The message was from K.K., sayingthat Sayadawgyi had passed away thatmorning at 7:24 a.m. At the same time thatI was aware of sorrow at the great loss, Iwasn't shaken by Sayadawgyi's passingaway, thanks to the mindfulness practice.Earlier in this journal, I made acomparison between death and fog, howslow and sure the movement toward oursystem shutdown is. I know how fortunateI am to have seen this clearly by beingwith Sayadawgyi at least one night everyweek from April 28 to the morning ofAugust 13. Thanks to Sayadawgyi, I have

seen what death is--- a system shutdown---and have observed a dying person'smoment-by-moment mindfulness of thedying process. Thanks to Sayadawgyi, Iknow that this system shutdown is what Iwill face and how I can prepare for it.Homage to The ElderHomage to The ElderHomage to The ElderHomage to The ElderHomage to The ElderHomage to you,The Venerable, The Teacher, The Elder.Homage to you...I have met you beforeI can't remember when or whereIt has been a long journey.I have been with youNoble Silence as our guideHope is not in our thoughtsmind and matterreside in our thoughts"What if" is not here"What is," here:


Lying on your bedyou are not herebut a you is there."The sun is hot," you said.I heard, "The sun is hot,"but you meantyour heart is hot.the night soundlouder than our heartbeatday becomes night, night becomes dayand neither is truetime is irrelevantbut breath is05/19/05: back to the hospitalagaina different worlda different language--- numerical:temperature 101.4, oxygen level 91numbers are up, numbers are downnumbers are down, numbers are upthe voices of X-rays sheets wake us upWhat we know is that we don't know.We both knowthe truth is unsureness.We both know

"waiting" is nothing to do with us."Watching" is in our heartbeat.As I hold your warm hand I may go first,instead of you,and you may hold on to my cold handoryou may go with your cold hand.Warm and cold; constant changing of onesensation to another,which you taught me: "Know the change,be aware of change,no need to act or react. Let it go by itself."Everything comes and goesthere is no control, we both knowIf you go first,the sky will be belowthe earth will be wherethe sky used to bebutI knowwhere to keep you:in my Heart.I pay homage to you, Sayadaw GyiI pay homage to you, Sayadaw GyiI pay homage to you, Sayadaw Gyi


The Sky: The Teaching of theThe Sky: The Teaching of theThe Sky: The Teaching of theThe Sky: The Teaching of theThe Sky: The Teaching of theEldersEldersEldersEldersEldersThe Red CloudThe Red CloudThe Red CloudThe Red CloudThe Red Cloud

Replacement of youwould be impossibleHow can a novice fillthe ocean? The Dhamma

The OceanThe OceanThe OceanThe OceanThe OceanImagineyour heart floatingin the ocean: The Dhamma

DhammaDhammaDhammaDhammaDhammaIn the world of Satipatthana Vipassanathere is no one that speaks,no one that hearsthere is no one that seesthere is no one that smellsthere is no one that tastesthere is no one that feelsthere is no one that thinksthere is no one that laughsthere is no one that cries

there is no one that lives,no one that dies(Homage to the Elder and Dhamma haveappeared in Insight Journal.)


Word of the BuddhaWord of the BuddhaWord of the BuddhaWord of the BuddhaWord of the BuddhaRonald Myo Min

Sayadaw U Silananda's mission to theWest was to explain to the world the Wordof the Buddha and he was the best teacherbecause of his knowledge of the PÈÄi (theoriginal language of the piÔaka), Sanskrit,English, and Burmese languages. Sayadawdevoted his life to this mission, and manyof his students of remember himrespectfully for teaching them the Wordof the Buddha. This article attempts toillustrate Sayadaw's brilliance by giving aglimpse of some of his teachings on theWord of the Buddha. I have left out thetechnical details but left intact the partsthat demonstrate Sayadaw's teachingtechniques in general and how he tried toexplain the importance of understandingsome Pa?i terms (that tend to bemisunderstood even by translators).Buddha's first Sermon Buddha's first Sermon Buddha's first Sermon Buddha's first Sermon Buddha's first Sermon ---------------The Wheel of DhammaThe Wheel of DhammaThe Wheel of DhammaThe Wheel of DhammaThe Wheel of Dhamma

On the full moon day of May, Prince

Siddattha became the Buddha (theEnlightened One). After becoming theBuddha, he spent eight weeks under theBodhi tree or around the Bodhi tree. Thenhe walked 18 yojanas (a hundred miles orso), it is said in our books, to Deer Park,Isipatana, where the five disciples werestaying. After he reached there, he triedto convince them that he had indeedbecome the Buddha. He had somedifficulty convincing them. At first theydid not believe that he had become theBuddha. At the end he was able toconvince them. Then he gave his firstsermon --- Setting in Motion the Wheel ofthe Law or the Wheel of Dhamma.So he found or he discovered thisMiddle Path. Then he practiced it himselfand he became the Buddha. He got thebest results from this practice. Later onhe taught this Middle Way or Middle Pathto whomever came to him for guidance.And this Middle Path makes one both to


see and to know. It will give knowledgeand vision, which leads one to peace anddiscernment. That means it will lead oneto understanding things as they really are,to enlightenment and to NibbÈna.This Middle Path consists of eightfactors. "It is the Noble Eightfold Path,the way that leads to the extinction ofsuffering." These eight factors you mayalready understand. The first factor isRight Understanding. The PÈÄi word isSamma DiÔÔhi. The second factor is RightThought (SammÈ Sankappa). The thirdfactor is Right Speech (SammÈ VÈcÈ). Thefourth factor is Right Action (SammÈKammanta). The fifth factor is RightLivelihood (SammÈ Œjiva). The sixthfactor is Right Effort (SammÈ VÈyÈma).The seventh factor is Right Mindfulness(SammÈ Sati). The eighth factor is RightConcentration (SammÈ SamÈdhi). Theseare the eight factors of the Noble EightfoldPath or the Middle Way.The Middle Path and the factors relatingThe Middle Path and the factors relatingThe Middle Path and the factors relatingThe Middle Path and the factors relatingThe Middle Path and the factors relatingto the SatipaÔÔhÈna (Mindfulness)to the SatipaÔÔhÈna (Mindfulness)to the SatipaÔÔhÈna (Mindfulness)to the SatipaÔÔhÈna (Mindfulness)to the SatipaÔÔhÈna (Mindfulness)Meditation practiceMeditation practiceMeditation practiceMeditation practiceMeditation practice

"The figurative expression 'Path' or'Way' has been sometimes misunderstoodas implying that the single factors of thatPath have to be taken up for practice, oneafter the other in the order given." Weare not to practice these eight factors oneafter the other, beginning with RightUnderstanding and then going to RightThought and so on. We do not go in thatorder. "In that case Right Understanding,

i.e. the full penetration of Truth, wouldhave to be realized first, before one couldthink of developing Right Thought, orpracticing Right Speech, etc. But in realitythe three factors ---Right Speech, RightAction, Right Livelihood forming the'Morality (sila) group' --- have to beperfected first." That is because in theBuddha's blueprint for spiritualdevelopment sila comes first. Sila is thefoundation on which samÈÔdhi(concentration) and paÒÒÈ (wisdom) arebuilt. Since sila is the foundation, it hasto be perfected first. "After that, one hasto give attention to the systematic trainingof mind by practicing the three factors ---Right Effort, Right Mindfulness, RightConcentration --- forming the 'Concentra-tion (samÈdhi) group'. Only after thatpreparation, one's character and mind willbe capable of reaching perfection in thefirst two factors --- Right Understanding,Right Thought forming the 'Wisdom(paÒÒÈ)' group."An initial minimum of RightUnderstanding, however, is required at thevery start, because some grasp of the factsof suffering, etc., is necessary to provideconvincing reasons, and an incentive, fora diligent practice of the Path. A measureof Right Understanding is also requiredfor helping the other Path Factors to fulfillintelligently and efficiently their individualfunctions in the common task of liberation.For that reason, and to emphasize theimportance of that factor, RightUnderstanding has been given the firstplace in the Noble Eightfold Path."


Although it is given at the head of the list,the real Right Understanding comes at theend. Therefore, the author said that RightUnderstanding is at the beginning and theend.When you are practicing meditation,which factors are working? Strictlyspeaking, three factors --- Right Speech,Right Action, and Right Livelihood arealready practiced. These eight factors areactually mental factors. Among thecetasikas (mental states) these three mentalfactors (Right Speech, Right Action, andRight Livelihood) actually do not arise atthe moment of the practice of meditation.That is because they have been perfectedbefore you practice meditation. That iswhy the other five are called 'working

factors' or 'workers'. They are alwaysworking. These five working factors areRight Understanding, Right Thought,Right Effort, Right Mindfulness, and RightConcentration. When your meditation isgood, these five factors must be present.You make effort. You apply mindfulnessto whatever is at the present moment. Youhave concentration. You haveunderstanding or penetration into thenature of things. In order forunderstanding to arise, you need what iscalled 'Right Thought'.'Right Thought' does not meanthinking of something. It is a mental factorthat takes your mind to the object. 'RightThought' here means initial application.Without this mental factor, the mind


cannot be on the object. In order for themind to be on the object, we need RightThought. It takes the mind to the object.When the mind has reached the object,mindfulness and concentration can keepthe mind there. At that moment,understanding arises.At every moment of good meditationthese five factors must be workingperfectly and evenly, one not in excess ofthe other. Right Effort and RightConcentration must be balanced.Especially Right Effort and RightConcentration must be balanced. What isimportant is the balance of effort andconcentration. If there is too much effort,you lose concentration. You becomeagitated. If there is too much concentrationin your meditation, you become lazy oryou become sleepy. These two have to bebalanced. It is very delicate. We will talkmore about this later on. Among the eightfactors, the important ones are RightUnderstanding, Right Thought, RightEffort, Right Mindfulness, and RightConcentration. They should be present atevery moment of mindfulness meditation."Truly, like this path there is no other pathto the purity of insight." Buddha expresslysays in this verse that this only is the path;there is no other path. "If you follow thispath, you will put an end to suffering.""But each one has to struggle for himself;the Perfect Ones have only pointed outthe way." This passage is also very oftenquoted. In the teachings of the Buddha,you have to do the practice yourself. TheBuddha will not practice for you. The

teacher cannot practice for the student andthe student cannot practice for the teacher.So you have to do it yourself. Buddhasare just teachers. They are just instructors."The Perfect Ones have only pointed outthe way."It is like a teacher in school. A teachercan teach the students, but he or she cannotstudy for the students. A teacher cannotsay to his or her students: "You enjoyyourselves and I will study for you."Buddhas are like that. We cannot get anybenefit directly from the Buddha. Heinstructed us. If we follow his instructions,his practice, then we will get the benefits.Five kinds of Right Understanding asFive kinds of Right Understanding asFive kinds of Right Understanding asFive kinds of Right Understanding asFive kinds of Right Understanding asexplained in the Commentariesexplained in the Commentariesexplained in the Commentariesexplained in the Commentariesexplained in the Commentaries

In the Commentaries it is stated thatthere are five kinds of RightUnderstanding. I want you to note the fivekinds of Right Understanding. The firstone is understanding of kamma and itsresults. We must understand and believethat there is kamma and that kamma givesresults. So there are the results of kammaand there is kamma. The second one iscalled the right understanding of jhÈna.That means the wisdom accompanyingjhÈnas. So it is JhÈna SammÈ DiÔÔhi. Thethird one is VipassanÈ RightUnderstanding. When you practicevipassanÈ, you see the impermanence ofthings, the unsatisfactory nature of things,the soulless nature of things. That isVipassanÈ Right Understanding. Then thefourth one is Path Right Understanding at


the moment of Path. With PathConsciousness, wisdom arises orunderstanding arises. That understandingis called Path Right Understanding.Immediately following PathConsciousness is Fruition Consciousness,the fifth kind of Right Understanding.Note the difficulties of translating PÈÄi toNote the difficulties of translating PÈÄi toNote the difficulties of translating PÈÄi toNote the difficulties of translating PÈÄi toNote the difficulties of translating PÈÄi toEnglishEnglishEnglishEnglishEnglish

"And what are the roots ofunwholesome kamma? Greed (lobha) is aroot of unwholesome kamma; Hatred(dosa) is a root of unwholesome kamma;Delusion (moha) is a root of unwholesomekamma." These three are called 'the rootsof unwholesome kamma'. The word 'root'is the translation of the PÈÄi word 'm|la'.Here 'm|la' really means 'to beconcomitant with'. Mostly people say thatwhich is rooted in lobha is the lobha m|la.But 'rooted in' --- I don't know what itmeans. I think it means 'comes from',something like that.Let us say you are angry withsomeone. In order to inflict pain on thatperson, you steal something from him orher. That stealing is rooted in dosa. Wecan say that. But here what is meant is 'tobe accompanied by'. A kamma, a mentalvolition, which is accompanied by greed ,or anger, or delusion is unwholesome. Itmay come from or it may be caused bygreed, but what is important is that it mustbe accompanied by lobha at that time. Ithink there is a subtle difference.

Knowledge of Commentaries is requiredKnowledge of Commentaries is requiredKnowledge of Commentaries is requiredKnowledge of Commentaries is requiredKnowledge of Commentaries is requiredto understand the PÈÄi termsto understand the PÈÄi termsto understand the PÈÄi termsto understand the PÈÄi termsto understand the PÈÄi termsSayadaw: Let us go to wholesomekamma. "And what are the roots ofwholesome kamma? Absence of greed isa root of wholesome kamma; absence ofhatred is a root of wholesome kamma;absence of delusion is a root of wholesomekamma." I think it is not just the absenceof greed. There is something, the oppositeof greed. It is not just the absence of greed.The PÈÄi word is 'alobha'. Alobha is aseparate mental factor. Lobha is onemental factor and alobha is another mentalfactor. They are opposites of each other.It is not just the absence of greed; but it isnon-greed. Similarly adosa (non-hatred)and amoha (non-delusion) are mentalfactors that are opposites of dosa andmoha.Understanding the threecharacteristics --- this is also SammÈ DiÔÔhi."Again, when one understands thatmateriality, feeling, perception, mentalformations and consciousness are transient(subject to suffering, and without a self),also in that case one possesses RightUnderstanding." What kind of RightUnderstanding is this?Student: Vipassana.Sayadaw: Right. So this meansVipassanÈ SammÈ DiÔÔhi. 'VipassanÈSammÈ DiÔÔhi' means seeing orunderstanding impermanence, sufferingand soullessness of the aggregates


(corporeality, feeling, perception, mentalformations, and consciousness).Experientially it is seeing the threecharacteristics of whatever is at the presentmoment. It may be corporeality. It maybe feeling. It may be perception. It maybe one of the mental formations. It maybe consciousness. Whatever it is, one seesthe impermanence and the others. Whenone sees aniccÈ, one sees dukkha andanattÈ also. That is explained in theCommentaries. With regard to these threecharacteristics, if you see one, you see theother two.Student: Can you see the sufferingnature without seeing the impermanentnature?Sayadaw: Without seeingimpermanence, I think seeing the sufferingnature is difficult to see because in thebeginning you have to see aniccÈ first. Youhave to see that things come and go.Things are not permanent. When thingsare not permanent, they are unsatisfactory.That is a word for dukkha. Suffering is aword for dukkha. When you see that thingsare impermanent and that things areunsatisfactory, you can also see thesoulless nature of things. You can see thatyou do not have any authority over them.They just come and go. You cannot doanything about them.Student: So when there is referenceto these, it implies VipassanÈ.Sayadaw: Oh, yes. You cannot reallysee impermanence and the others withoutVipassanÈ. You may think of it. You mayconceptualize. You may contemplate, but

you do not really see unless you practiceVipassanÈ. Whenever we say that we mustsee the transient nature of things and soon, we imply VipassanÈ.Synonyms in PÈÄiSynonyms in PÈÄiSynonyms in PÈÄiSynonyms in PÈÄiSynonyms in PÈÄi

TaÓhÈ and rÈga are synonyms. Theirword meaning is different, but they meanthe same thing. The literal meaning oftaÓhÈ is thirst. RÈga is to be attached to,or to stain, or to dye. We use dye for robes.That is called 'raga'. So it can mean stainor dye. 'TaÓhÈ' means thirst. But they meanthe same thing, lobha. That is why it isvery important to understand and knowthese different words used by the Buddha.They mean the same thing, but they havea little distinction. They are something likesynonyms in English. Although theygenerally mean the same thing, they mayhave different connotations or subtledifferences.The meaning of The meaning of The meaning of The meaning of The meaning of SotÈpannaSotÈpannaSotÈpannaSotÈpannaSotÈpanna (Stream Enter(Stream Enter(Stream Enter(Stream Enter(Stream Enteror Stream Winner)or Stream Winner)or Stream Winner)or Stream Winner)or Stream Winner)

When a person correctly sees orunderstands the Four Noble Truthsthrough self-realization or experience, thenhe or she becomes a SotÈpanna (a Stream-Enterer or Stream-Winner). A SotÈpannais a person who has eradicated three(namely wrong view, adherence to ritesand ceremonies, doubt) of the ten fettersand who has seen NibbÈna directly in hisor her mind. Such a person is called a'SotÈpanna', one who has got into the


stream. When you are in the stream, youare sure to reach the ocean. When you arein the stream of a river, you are sure toreach the ocean. Once a person has enteredinto the stream of Dhamma or got intothe stream of Dhamma, he is sure to reachNibbÈna. There are at most only sevenmore rebirths for him.AbhidhammaAbhidhammaAbhidhammaAbhidhammaAbhidhamma and theand theand theand theand the Suttas Suttas Suttas Suttas Suttas

Now with regard to Abhidhamma, letme tell you, Western people want to isolateAbhidhamma from Suttas. Many peoplesay: "We don't want Abhidhamma. We justwant to read or understand the Suttas." Butthat is impossible because what is taughtin Abhidhamma is also taught in the Suttas.You find five aggregates, twelve bases oreighteen elements in the Suttas, and theyare treated in Abhidhamma too. SoAbhidhamma cannot be separated from theSuttas. The Abhidhamma treats thesesubjects more fully. The Suttas do not treatthem in that way. That is the difference.When the Buddha taught the fiveaggregates in the Suttas, he would just saythere are five aggregates and they aremateriality, feeling, perception, mentalformations, and consciousness. But inAbhidhamma, the Buddha would talkabout the five aggregates analyzing theminto the other dhammas, and he would treatthem in detail. In the SaÑyutta NikÈya,the five aggregates are taught and theteaching occupies only one page. In theVibhanga, a book in the AbhidhammaPitaka, it occupies about 70 pages. What

Sayadaw U Silananda'sSayadaw U Silananda'sSayadaw U Silananda'sSayadaw U Silananda'sSayadaw U Silananda'slast journeylast journeylast journeylast journeylast journeySayadaw U Silanada isno longer with us, but histeachings will continue toguide us. We can followSayadaw's exhortation tohave sati (awareness), metta(unbounded love), andkaruna (compassion) inperforming meritoriousdeeds. We sincerely hopethat more people can studySayadaw's teachings viaarticles, books, tapes, CDs,DVDs from dhamma danadistributions, physical anddigital libraries and portals.


is different is just the treatment. The samethings are taught in Abhidhamma and inthe Suttas.NissayasNissayasNissayasNissayasNissayas showed that the Burmese monks' showed that the Burmese monks' showed that the Burmese monks' showed that the Burmese monks' showed that the Burmese monks'understanding of PÈÄi is very preciseunderstanding of PÈÄi is very preciseunderstanding of PÈÄi is very preciseunderstanding of PÈÄi is very preciseunderstanding of PÈÄi is very precise

We use Burmese letters for both PÈÄiand Burmese. For example, EkaÑSamayaÑ (at one time) Buddho (theBuddha) viharati (lived) SÈvatthiyaÑ (inSavatthi). They are very exact. Becausewe have such very reliable Nissayas ortranslations, our understanding of PÈÄi isvery precise. The monks' understandingof the PÈÄi language is very precise. Everyword must have a meaning and we haveto understand all of them. So I think weshould accept now the TipiÔaka as thewords of the Buddha.Buddha is free from theoriesBuddha is free from theoriesBuddha is free from theoriesBuddha is free from theoriesBuddha is free from theories

"Now, if any one should put thequestion of whether I admit any theory atall, he should be answered thus."Somebody asked the Buddha whether hehad theories and had some opinion aboutsomething. And the Buddha said: "No.""The Perfect One is free from any theory,for the Perfect One has understood whatmateriality is (what r|pa is) and how itarises and passes away." When a personhas understood r|pa, how it arises and howit passes away, he does not have anyopinion about that rupa because he reallysees that r|pa. He really knows how itarises and how it passes away. So he

doesn't have any opinion about that, anytheory about r|pa. He really understands."He has understood what feeling is,and how it arises and passes away. He hasunderstood what perception is, and how itarises and passes away. He has understoodwhat the mental formations are, and howthey arise and pass away. He hasunderstood what consciousness is, andhow it arises and passes away. ThereforeI say, the Perfect One has won completedeliverance through the extinction, fadingaway, disappearance, rejection, and gettingrid of all opinions and conjectures of allinclination to the vain-glory of 'I' and'mine'." The Buddha has eradicated allmental defilements. And so the Buddhadid not have theory or any opinion.The Three CharacteristicsThe Three CharacteristicsThe Three CharacteristicsThe Three CharacteristicsThe Three Characteristics

Next are the three characteristics."Whether Perfect Ones (Buddhas) appearin the world, or whether Perfect Ones donot appear in the world, it still remains afirm condition, an immutable fact andfixed law that all formations areimpermanent (aniccÈ), that all formationsare subject to (or are) suffering (dukkha);that everything is without a Self (anattÈ)."This is a very good statement. AniccÈ,dukkha, and anattÈ are not inventions ofthe Buddha. They are always there.Buddhas just discover thesecharacteristics. Whether Buddhas arise inthis world or not, they are always there.Something is aniccÈ not because theBuddha said that it is aniccÈ, but just by


nature it is aniccÈ. The Buddha justdiscovered it and revealed it to people. Thesame is said for Dependent Originationand others."Whether Perfect Ones (Buddhas)appear in the world, or whether PerfectOnes do not appear in the world, it stillremains a firm condition, an immutablefact and fixed law that all formations areimpermanent (aniccÈ), that all formationsare suffering (dukkha); that everything iswithout a Self (anattÈ)." With regard toaniccÈ and dukkha, it says that allformations are impermanent and allformations are suffering. But with regardto anattÈ, it says that everything is anattÈ,everything is without a self. In PÈ¼i it issabbe sa~khÈra aniccÈ, sabbe sa~khÈradukkhÈ and sabbe dhamma anattÈ. In thelast sentence the word 'dhamma' is usedinstead of 'sa~khÈra'. it is important tounderstand that. I think we have met withthis statement before at the beginning ofthe book."The word 'sa~khÈra' (formations)comprises here all things that areconditioned or 'formed' (sankhatadhamma)." Everything that is conditionedis called a 'sa~khÈra'. "That is, all possiblephysical and mental constituents ofexistence." Everything that we see,everything that we have, everything thatwe experience is sa~khÈra, is conditioned.Rupa is conditioned. Nama is conditioned.So everything is conditioned. When wesay 'sabbe sa~khÈra', we mean everythingin the world."The word 'dhamma', however, has a

still wider application and is all-embracing, as it comprises also the so-called Unconditioned (unformed,asankhata), i.e. NibbÈna." When we say'sabbe dhamma anattÈ (all dhammas areanattÈ), we also mean NibbÈna. NibbÈnais anatta. NibbÈna is not atta; it is anattÈ.So the word 'dhamma' has a widerapplication than the word 'sa~khÈra'. Whenwe say 'sa~khÈra', we mean just theformations or nama and r|pa which areconditioned. When we say 'dhamma', wemean both sa~khÈra and also theunconditioned or NibbÈna. That is why theBuddha did not say 'sabbe sa~khÈra anattÈ'here. If he had said 'sabbe sa~khÈra anattÈ',then NibbÈna would be left out andNibbÈna would be atta. NibbÈna is alsoanatta. NibbÈna is not an atta. So in thethird sentence the Buddha said: "Sabbedhamma anattÈ."When we talk about vipassanÈ, let ussay you practice vipassanÈ. If the lastsentence 'sabbe dhamma anattÈ' refers tovipassanÈ, then in that case 'dhammameans the same thing as sa~khÈra. Youhave to be very careful about that. If it isjust a statement, not referring to vipassanÈ,then 'sabbe dhamma anattÈ' means that alldhammas, including NibbÈna, are anattÈ.But if you are saying this sentence withreference to vipassana, then 'sabbedhamma' means the same thing as 'sabbesa~khÈra'. That is because NibbÈna cannotbe the object of vipassanÈ. VipassanÈcannot take NibbÈna as object. VipassanÈtakes sa~khÈras as object. When youpractice vipassanÈ, you try to see mind


and matter as impermanent and so on. Soif you are talking with reference tovipassanÈ, 'sabbe dhamma' and 'sabbesa~khÈra' are the same. If you are sayingthis as a general statement, then 'sabbedhamma anattÈ' means that all dhammas,including NibbÈna, are anattÈ.ConclusionConclusionConclusionConclusionConclusion

The world is indebted to Sayadaw formaking the Word of Buddha availablethrough his Dhamma talks and writings,for his explanations of the words in theSuttas by going deeper into Abhidhammaand the Commentaries. Sayadaw's worksin English have been translated into manylanguages, such as Spanish, Vietnamese,and Chinese. Sayadaw is well known forhis book The Four Foundations ofMindfulness, a clear and thoroughtreatment of the Buddha's MahÈSatipaÔÔhÈna Sutta.There is even a book which isdedicated "To the Venerable U SilanandaSayadaw on the occasion of his seventy-

fifth birthday", by Jeffrey M Schwartz,M.D. The title is The Mind & The Brain,Neuroplasticity and the Power of MentalForce. The book explains the power ofmental force based on his pioneering workwith the application of mental force toreactivate healthy brain circuits to treatpatients with Obsessive CompulsiveDisorder (OCD) at UCLA. He concludedthis book by quoting the Law of Karma,that "All Beings are owners of theirKarma. Whatever volitional actions theydo, good or evil, of those they shallbecome the heir."I would like to thank Sarah Marks, astudent of Sayadaw, for permission to useher transcripts of Sayadaw's talks on theWord of the Buddha. I have heardSayadaw's Dhamma talks at the TathagataMeditation Center (TMC), San Jose,California, where Sayadaw gave regulartalks and led many vipassanÈ a retreats. Iwould also like to express my appreciationto the TathÈgata Meditation Center forproviding Sayadaw the opportunity tospread the Word of the Buddha.


My first meeting with Sayadaw USilananda was a unique experience. Ithappened when Irene, my wife, broughtto my attention, a set of fifty-threeAbhidhamma cassette tapes purported tobe recordings by a well-respected monk.The first tape I listened to suggested that

the speaker not only knew his subject verywell but spoke clear and precise English.This was a surprise to me, for I had neverbefore heard any Burmese Buddhist monkspeak English with such high proficiency.The initial sampling of the recordingprompted me to listen to more tapes to

A LION IN THE LION CITYA LION IN THE LION CITYA LION IN THE LION CITYA LION IN THE LION CITYA LION IN THE LION CITYMr. Gan (Singapore)


confirm my initial impressions. The lastaudio tape confirmed my assessment anderased any lingering doubts. Withoutfurther hesitation, I picked up thetelephone to extend my invitation toSayadaw U Silananda to come toSingapore, lead a meditation retreat, andgive a public talk. To my surprise, theSayadaw, who did not even know me,accepted my invitation. A tentative datefor his official visit to'the Lion City ofSingapore' was set for 1999.A joint committee was accordingly setup comprising Ananda MetyaramaBuddhist Youth Circle, Burmese BuddhistTemple, and Palelai Buddhist Temple. TheSingapore Buddhist Federation wasreactivated to organize and promote theevent and to take care of the welfare ofSayadaw and the needs of the yogis. Thelate Bhante M. M. Mahaweera, residentabbot of Mangala Vihara Dhammaduta,at the mention of Sayadaw's name quicklyconsented, and took advantage of this rareopportunity by arranging to have thelectures delivered at the Vihara premises.In addition, he designated Ms. June Weeto work with the committee to providenecessary support and logistics. Bhanteknew Sayadaw U Silananda, for the twohad previously met at the Sixth BuddhistCouncil, held in Myanmar. He had highrespect for the Sayadaw. At the end ofthe lectures, Sayadaw U Silananda wasinvited to return to Singapore again toconduct a series of Abhidhamma lectures.As promised, Sayadawgyiaccompanied by Ven. U Nandisena,

returned to Singapore in 2000 to start thehistoric first public lecture onAbhidhammattha Sangaha. The responseto his lecture was overwhelming. Thelecture theater, which accommodates twohundred and twenty seats, was completelyfull. Some participants had to sit on thefloor. Contrary to the organiser's earlierconcern that the attendance would dwindledaily, the nightly attendance averagedaround two hundred participants. Thelecture series was held continuously eachnight for ten days, which was hard forthose who attended after a tedious day'swork. Some had their dinner just beforethe lecture began. Such was the sacrificethat the participants had to make due totheir interest in Sayadawgyi's teaching.Saydawgyi, in his opening speech,expressed surprise at such enormousinterest shown in the study ofAbhidhamma. This was also his firstexperience of lecturing to such a largegroup. The participants came from as faras Malaysia and Indonesia, and includedmembers of the Sangha from variousBuddhist traditions.It was from this first public lecturethat Chapters on Cittas and Cetasikas werecomputerised for the first time, at therequest of Sayadawgyi. This was done withlots of effort, energy, devotion andpersonal sacrifice by Brother RaymondChia, who had it completed before thisfirst public lecture series ended.With the success of this public lectureseries on Abhidhammattha Sangaha,Sayadawgyi had lit the Light of


Abhihdamma in Singapore. This Light,since then, has continued to shine brightlyas more Buddhist temples andorganizations are organizing courses inAbhidhamma.True to his words, Sayadawgyi,together with Ven. U Nandisena, returnedto Singapore in 2001 to complete Part 2and Part 3 (the final part) of theAbhidhammattha Sangaha. Ven. UNandisena was not only of great help tous, but also took good care of Sayadawgyi.Like the first lecture series, this series oflectures had the lecture halls filled withparticipants every night.The concluding lecture of theAbhidhammatha Sangaha was a historicmeeting of the three Abhidhamma Lions:Sayadaw Dr U Rewata Dhamma ofBirmingham, England, Ven. BhikkhuBodhi of New York City, United Statesof America and Sayadawgyi were togetherin the Lion City of Singapore. The threelearned monks had not seen each otherfor a long time. Thus, Singapore wasfortunate that the three AbhidhammaLions were able to join us in concludingthe historic public lecture series onAbhihdammattha Sangaha, and also incelebrating the New Year, 2002.Sayadawgyi returned to Singapore inDecember 2004 to teach theDhammasa~ganÊ. Despite his recentrecovery from a mild stroke, with greatdetermination and effort, he was teachingdirectly from the BurmeseDhammasaÓganÊ texts in English.Sayadawgyi was 77 years of age at that

time. His strenuous and generous effortswere indeed amazing and unbelievable.We were indeed fortunate and grateful tohave Sayadawgyi as our teacher as wellas our personal counsellor.After the DhammasaÓganÊ lectures,Sayadawgyi, Ven. U Nandisena andeighteen of Sayadawgyi's students anddevotees went to India on a BuddhistPilgrimage. Sayadawgyi was asked todecide on the itinerary regardless of thecost. Initially, our tour guide wasdisrespectful to the group. He was teachingHinduism to us despite knowing that wewere Buddhists. But as days passed, withthe strong compassion of Sayadawgyi, thetour guide had become the first to offerbreakfast and lunch to Sayadawgyi. Hesaid that Sayadawgyi was learned and hehad benefited from him and respected him.He even accompanied Sayadawgyi andmade sure that Sayadawgyi was taken carewhile coming down from the GridhakutaHill. Sayadawgyi walked down to the footof the Hill far ahead of those who were18 years younger than he. This was anamazing effort by Sayadawgyi. During thepilgrimage, Sayadawgyi was verycompassionate; he always wanted toreward the poor labourers who helped him.He gave monetary token of appreciationto those who carried him to the top of theSatapanni Caves and the security officerwho took care of him while coming downfrom Gridhakuta Hill. He also gavepersonal donations to various Buddhisttemples during the Pilgrimage.Upon the advice of Sayadawgyi,


during the visit to the Parinibbana Templein Kushinara, the Singaporean Buddhistswho accompanied Sayadawgyi pooledtogether to sponsor the painting of theStupa, changing it from its current whitecolour to gold. This sponsorship was inremembrance of Sayadawgyi's visit.From India, after three days' rest,Sayadawgyi visited Jakarta, Indonesia,with Ven. Seck Kwang Phing and Ven. UNandisena and three lay Buddhists, at theinvitation of the Buddhist communitiesthere. He went to the ancient ruins ofBorobudur temple and felt very sad towitness the poor state of preservation ofthe temple. He climbed to the top of thistemple unaided and walked down with nodifficulties. He walked through every layerof this temple trying to assimilate andappreciate the various reliefs in each layer.It was in Jakarta, after he had given a talkon SatipaÔÔhÈna to a large congregation,that the abbot of the temple was soimpressed by the talk that he offered tobuild a temple in Indonesia forSayadawgyi.When we asked Sayadawgyi to decideon the pilgrimage itinerary and arrangedhis visit to Borobudur, little did we realizethat these places were his "wish fulfilled".Singapore disciples were indeed veryhonoured to be able to grant Sayadawgyi'slast wishes. As always, whenever news ofSayadawgyi's coming to Singapore was

announced, there was no lack of sponsorsas many would come forward, willing topay for his airfare, maintenance and eventhe pilgrimage to India and the visit toBorobudur. This was an indication of thereverence and respect that Sayadawgyi hadfrom Singapore. His MettÈ was just toogreat to ignore. As one student of his said:"Sayadawgyi looks very stern, a learnedman of authority on Dhamma but yet wecan feel his MettÈ." Despite his demise,which was a great lost to us in Singapore,we will always treasure the Dhamma lightthat he lit in us.We already knew that Saydawgyi'stumour had already grown when he wenton the pilgrimage to India and made hisvisit to Borobudur. But, because of hisstrong vÊriya and saddhÈ, the pilgrimageand the visit went very smoothly. Therewas no sign or symptom of this growthduring the journey. He was able to climbup and down the Buddhist monumentswith ease.I remembered my last 'night duty'attending to Sayadawgyi in his privateroom in the temple, together with Ven UNandisena. He opened his eyes in themiddle of the night, took my hand, andheld it to his chest and slept without lettinggo. This was very touching indeed, and asI later reflected, it was meant as his"goodbye" to me.


In writing this article for thecommemorative book, "Remembering thelife and works of Sayadaw USilanandabhivamsa", I will focus on whatI am most familiar with, i.e., Sayadaw'sfirst trip to the US with MahasiSayadawgyi, and share my personalperspective, experience, and insights aboutU Silananda's life and sasana work in theUS and beyond.Hopefully, this will provide anoverview of the highlights of theSayadaw's extraordinary depth of Buddhistknowledge, his ability to communicate thisknowledge of the process of insight andBuddhist teachings clearly and preciselyin English to laypeople, and mostimportant of all, his singular dedicationand ability to inspire others through hisBuddhist missionary work. The best wayfor me to do this is to offer a personalaccount of my association with him formore than a quarter century.When I left Myanmar for the U.S. inearly 1962 right after college, I lost

complete touch with any Burmese monksfor 16 years until the Most VenerableTaung-Pu-Lu Sayadaw came in 1978 whenI was ordained as a monk at a temporarymonastery in Palo Alto Hills,where he wasresiding. When the Sayadaw returned toMyanmar in early December 1978, Ibecame involved in the effort to bring backthe Sayadaw and establish a permanentmonastery, along with Dr. Rina Sircar andher students, my college friend Mu Mu,and other Burmese. Then we receivedword from Taung-Pu-Lu Sayadaw thatMahasi Sayadaw and several other monkswould be visiting the U.S. around April1979 and we should make the appropriateplans to receive them.Mahasi Sayadaw first went to YuccaValley in Southern California for dhammatalks and meditation retreat for Americans.On the day Mahasi Sayadaw and his groupwere to fly into San Francisco, I receiveda phone call from a southern Californiaairport from my brother, Dr. Hla N. Tininforming me about his visit with the

A Personal Tribute to a Great Teacher,A Personal Tribute to a Great Teacher,A Personal Tribute to a Great Teacher,A Personal Tribute to a Great Teacher,A Personal Tribute to a Great Teacher,Sayadaw U SilanandaSayadaw U SilanandaSayadaw U SilanandaSayadaw U SilanandaSayadaw U SilanandaBy M. Tin-Wa, Ph. D.


Sayadaws. He stated that all the monksaccompanying Mahasi Sayadaw were verylearned, and I should take good care ofthem. He said he was at Yucca Valley andwas the only one ordained as a monk andwas very impressed with the intelligentanswers given to his questions by thesemonks, who included our U Silananda. So,with that knowledge, I made extra effortthat the Sayadaws' visit would go smoothlyand productive.Their visit was such a success that oneof the Burmese families, the family of UChit Tun, offered their home to be usedas a monastery and requested MahasiSayadaw to provide two monks. USilananda and U Kelasa arrived at U ChitTun's house in July 1979. At that time, Iwas committed to helping Dr. Rina Sircarand her students to establish a permanentmonastery for Taung-Pu-Lu Sayadaw.However, within a few weeks time, Ifound myself having to come forth tosafeguard the continued stay of USilananda and U Kelasa in the U.S.elsewhere. The beginning was rocky.It was during this period that Idiscovered that not only did Sayadaw USilananda have the knowledge, but alsothe patience, determination, and dedicationto spread the Dhamma in the West. Heimmediately started his teaching effort andembarked on building a scholarly Buddhistcommunity. He taught a very popularAbhidhamma course at the CaliforniaInstitute for Asian Studies, which Dr.Rinar Sircar arranged. He would travelup and down the Bay Area to give dhamma

talks, conduct meditation retreats, andperform other religious functions, even ifit was for only one or two persons. Allthe students, including me, were impressedand delighted that he welcomed any kindof questions, including hair-splittingdifficult ones, and answered themsuccinctly off the top of his head, withoutneeding to refer to notes. He overcame alot of obstacles with his calm disposition.I knew firsthand how many sacrifices hemade, and my respect for him grew. Thatwas why I continued to help him in anyway I could.Sayadaw U Silananda was travelingup and down California giving dhammatalks and meditation retreats wherever hewas invited. At one point, I thought wemight lose U Silananda to Los Angeles orelsewhere, because no suitable place hadbeen made available for him to reside inthe Bay Area. We finally found and renteda two bedroom house on Staples Street inSan Francisco and celebrated the historicalOpening Ceremony of the firstDhammananda Vihara Monastery on July27, 1980. Great momentum andconfidence were gained to start lookingfor a permanent place, which resulted inthe purchase of the Woodrow Streetproperty in Daly City, the secondDhammananda Vihara Monastery withintwo years.After Sayadaw U Silananda got settledin at the Daly City Monastery, USilananda's mission to spread the teachingswider was first accomplished by foundingDhammachakka Meditation Center


(DMC) and helping Dr. Marc Liehennan,a student of Taungpulu Sayadaw, with hisfounding of the Nama-Rupa Foundation.Through these two groups' effort, USilananda developed a sizable number ofkeen students and followers, resulting inpublishing Abhidhamma Newsletters anda book, The Four Foundations ofMindfulness, for wide distribution.Tathagatha Meditation Center (TMC) inSan Jose was founded by the nucleus ofthe Vietnamese group who attended thefunctions of the DMC. The Nama-RupaFoundation helped launched AbhyagiriMonastery on over 250 acres in northernCalifornia. Both of these monasteries arefunctioning well now, offering meditationretreats, dhamma talks, and other servicesnot only to the Burmese community, butalso to the U.S. community at large.Another development is the link betweenDMC and the Bodhi Tree Dhamma Centerin Florida, which invited U Silananda formonth-long winter stays. Anotheroffshoot of this is that the Burmesecommunity in Florida was able to attendfunctions of U Silananda in Florida andlater they organized with Sayadaw's helpto establish Dhamma Thukha Monastery.As a cascading effect from that, theBurmese community in Jamaicaestablished a monastery. Another outcomeof DMC activities was that one of theattendees, Oscar Valentinuzzi ofArgentina, became a monk (U Nandisena)and assisted U Silananda in making inroadswith Spanish-speaking meditators toestablish a center in Mexico that is

Sayadaw's worksSayadaw's worksSayadaw's worksSayadaw's worksSayadaw's worksSayadaw U Silananda wrotenumerous treatises inBurmese and English. Heserved as the Chief Compilerof the Pali-MyanmarTipitaka dictionary at theSixth Buddhist Council. Heis alos known as a prominentexpositor of Abhidhamma -as one of the threeAbhidhamma Lions -- andthe "Four Foundations ofMindfulness, for his lucidteachings of Dhammapada,"Fundamentals of Buddhism"and numerous discourses.Sayadaw U Silananda'sworks include a biography ofhis father Saya Saing, whowas a well-known Burmesearchitect.Sayadaw conductedshort-term and long-termmeditation retreats in variousparts of the world. He wasthe spiritual Director ofDhammananda Vihara andmany other monasteries andorganizations. He also servedas the Rector of IMTBU.


flourishing now.By 1995, the Sayadaws had outgrownthe Daly City Monastery and needed a newmonastery. According to the minimumrequirements set by the Sayadaws and withthe patience and guidance of the Sayadaws,the purchase of the Half Moon Bayproperty was achieved. We obtained thenecessary approval to establish it officiallyas a monastery on Planned AgriculturalDevelopment (PAD) land and obtainedpermits for expansion to enable largermeditation retreats, festivals, etc. Underthe good leadership of President U MyatHtoo and the Directors of TBSA, theSayadaws' Residence/ Meditation Hall,was successfully built and became thethird Dhammananda Vihara.Sayadaw U Silananda was muchsought after for his dhamma talks andmeditation retreats around the world.Everywhere he went, he worked as usualin an unselfish manner. He encouraged hisstudents everywhere to start up a newmonastery for themselves.My wise grandfather, well read bothin nonreligious and religious literature,

once told me on that one does notnecessarily become a good monk byshaving one's head and putting on robes.But his advice was if you come across agood learned monk with sila, Samadhi, andpanna, seek him out, support him, andlearn as much as you can from him. Ibelieve I have tried to follow his adviceand have benefitted greatly in the realsense of Buddhist tradition.At this time, while the county permitis valid, TBSA is in the process ofconstructing a hall, the current expansionproject of the monastery in Half MoonBay. This hall will be aptly named USilananda Hall to let devotees and visitorsappreciate the unselfish work of SayadawU Silananda. I would like to request allof his supporters to help with theirgenerous donations to complete thisproject as a tribute to his metta, cetana,and great contributions to the propagationsof sasana in the Bay Area and beyond.Please contact the monastery at 17450South Cabrillo Hwy., Half Moon Bay, CA94019 USA, or call 650-726-7604 formaking your generous donation.


I had my first one-to-one conversationwith Sayadawgyi U Silananda in 1996,early in my practice. I still thought thatmeditation was something separate from"real" life, something that one sometimesdid for about an hour. I thought that theDhamma was the teachings in books. Ididn't know then that the Dhamma is ourlife. In 1996, my father died, and my griefwas strong. Theikdi (my husband) wiselysuggested that I talk with Sayadawgyi USilananda. We went to DhammanandaVihara in Half Moon Bay, and I askedSayadawgyi U Silananda how I could dealwith this grief. His words were deeplycompassionate, and his advice waspractical. He then said to me, still withcompassion, but with firmness, "Youcannot hold on to your grief," and clearlyexplained to me the dangers of clingingto grief. I left Half Moon Bay that dayfeeling that I now had tools that could helpme dig myself out of my grief. This wasmy first intimation that the Dhamma issomething to live, not something just to

read or listen to.Two years later, when I had attendedsome weekend retreats at TathagataMeditation Center (TMC, in San Jose) andSaturday retreats at Half Moon Bay, andmy practice was barely making baby stepsforward, I was diagnosed with cancer.Again, Theikdi suggested that I talk withSayadawgyi U Silananda, particularlyabout my greatest concern: how to copewith pain. And again, Sayadawgyi wasboth compassionate and wise. Hiscompassion was especially evident to mewhen he asked what day and what timethe surgery had been scheduled. When Itold him, he said "I will be in Canada then,leading a retreat," but he assured me thathe would send his thoughts of metta(loving-kindness) and karuna(compassion) at the time of my surgery.Although I still had only a faintunderstanding that the Dhamma isn'tsomething in books, something separatefrom our life, I did leave Sayadawgyi thatday with a feeling of calm confidence.This feeling was based on an

Heartfelt Gratitude to Sayadaw U SilanandaHeartfelt Gratitude to Sayadaw U SilanandaHeartfelt Gratitude to Sayadaw U SilanandaHeartfelt Gratitude to Sayadaw U SilanandaHeartfelt Gratitude to Sayadaw U SilanandaBy Maureen O'Brien


understanding that I wouldn't have beenable to articulate at the time, but that Iwas just beginning to grasp, thanks to histeaching: that I couldn't control the resultsof my past kamma, but I could control myactions in the present.As I continued my practice and beganattending Sayadawgyi's Thanksgivingretreats at TMC, his compassion, hispatience, and his wisdom were alwaysevident during my interviews with him.He always responded to my questions, myfloundering, and my occasionally smallmoments of understanding in a way thatwas both gentle and rigorous. SayadawgyiU Silananda was a gifted teacher, teachingboth by word and by example. I, however,was not a gifted student. I didn't always

hear the clear and simple truths that hewas telling. I often managed to complicatemy own practice and tie my own mind upin knots.Thanks to Sayadawgyi's calm, patient,wise, and compassionate teaching and alsoto Theikdi's reminding me again and againof what Sayadawgyi had been saying —and demonstrating — so clearly and simply,it finally became clear to me that "so longas you are mindful of what is prominentat the present moment, you are doing theright thing."I feel immense gratitude toSayadawgyi U Silananda for getting mestarted on the right path, for guiding mein finding a true refuge.

Sayadaw's qualtitiesSayadaw's qualtitiesSayadaw's qualtitiesSayadaw's qualtitiesSayadaw's qualtitiesSayadaw U Silananda was a multi-talented scholar,educator, practitioner, disseminator, trail blazer for thepropagation of Sasana in the San Francisco Bay Area,USA, and beyond. He was highly regarded by religiousleaders, meditation teachers, and devotees not only forhis accomplishments, but for his simplicity, integrity,and his equal treatment to his students and devotees.Sayadaw was a "wandering lecturer" to Burmese andnon-Burmese, to elders and youths, to vipassanapractitioners and doubters of the practice, to linguistsand those who were not comfortable even in their nativelanguage, to scholars and casual readers/listeners.


Venerable Sayadaws and dhammafriends,My wife and I would like to thankTathagata Meditation Center (TMC) forgiving us this privilege of sharing ourappreciation for Sayadaw with all of you.TMC is a fine example of the legacy thatSayadaw has left behind and today TMCis honoring Sayadaw by organizing thisAppreciation Ceremony for Sayadaw.Sayadaw will be remembered as agreat Master of the Buddhist scriptures.He was able to answer any question onthe Pitaka, the texts in Pali, including thecommentaries and sub-commentaries. Hecould point out incorrect translationsbecause some scholars interpreted textswithout full reference to the Buddhistliterature in the commentaries and sub-commentaries. Even while he was in thehospital after the brain surgery, he askedfor a reference by chapter to a book aboutDukkha and, luckily, I had with me theDhammacaka book by Mahasi Sayadaw

and we found the exact chapter in thebook. We were so happy to find it. Whenwe stopped the recitation at the end of theBojjhanga Sutta, Sayadaw told us tocontinue as he had the longer version inmind. When we told him that we did notknow it, he surprised us by reciting thelong version and told us to repeat afterhim. Sayadaw immediately corrected usas we put the stress on the wrong syllablein a Pali word. We were glad that Sayadawhad not lost his brilliant mind in spite ofthe brain surgeryDuring his stay at the hospital,Sayadaw showed by example how topractice compassion, patience, andtolerance. Everybody who saw Sayadawduring his last days in the hospital feltSayadaw's suffering but, apart from hismovements when he was agitated, thedoctors and nurses saw no sign of howmuch he was suffering. The medicalexplanation was that maybe he was notfeeling pain and there was no need tosedate him. As Buddhists, we know how

Words of Appreciation forWords of Appreciation forWords of Appreciation forWords of Appreciation forWords of Appreciation forDhammananda Sayadaw U SilanandaDhammananda Sayadaw U SilanandaDhammananda Sayadaw U SilanandaDhammananda Sayadaw U SilanandaDhammananda Sayadaw U SilanandaBy U Myo Min


important it is to have clear consciousnessso that we can be mindful. It was perfectfor Sayadaw not to be sedated. Only thencould his mind be pure and could hismeditative mind handle the pain in anatural way better than any medicine.When he listened to the dhamma tapes,which were his own recordings, he lookedvery peaceful and calm. After he was puton a ventilator, he could not speak andapart from his facial expressions, it wasvery difficult to tell how he was feeling,but we believed that although the bodysystem was slowly deteriorating, his welltrained mind served him well till the veryend. The nursing staff praised Sayadawfor being such a good patient who nevershowed his displeasure and remarked thathe was a gentleman.We appreciate the training of noblesilence that Sayadaw made every yogi tofollow during the retreats at TMC. Thishelped us immeasurably when we attendedSayadaw in the intensive care unit andSayadaw could not communicate with usverbally or physically. We prayed forSayadaw's recovery in silence, but asstudents of Sayadaw, the best thing to doin this silent room — punctuated by alarmsfrom the monitors — was to meditate. Sinceour duty was to observe Sayadaw and askfor help from the hospital staff whenrequired, we could not meditate with oureyes closed. This time the focus ofmeditation was Sayadaw lying on thehospital bed full of suffering. It was asthough Sayadaw was leading a retreat andhaving us note the process of living and

dying and he had sacrificed for us so thatwe could understand all the dhamma thathe had taught us. This experience was areality that we will never forget.Sayadaw would always begin the dayby sending metta, loving kindness, to allliving beings, and we knew that hisstudents and disciples would reciprocatein appreciation of their beloved Sayadaw,especially during his illness. The morningafter the surgery, Sayadaw said that hewould like to thank everyone and did notwant his disciples to be burdened with theobligation to visit him at the hospital.Normally, Sayadaw preferred to stay alonewithout attendants, but this time, whenSayadaw needed help most, all his studentsand disciples from near and far, all overthe world, responded to the call in differentways, by letters, emails, donations,volunteering time. We would like to thankeveryone and all the organizations,including TMC, for their generous helpto Sayadaw. This indeed is the Law ofKamma that Buddha expounded on andthat was explained so eloquently bySayadaw. The hospital staff was amazedthat many people who were not his familycame to see Sayadaw. They remarked thathe must have been a very well knownperson and some staff members were veryimpressed with Sayadaw's qualificationsand work after visiting the TBSA website.Though Sayadaw was a very learnedand world renowned Buddhist scholarmonk he remained very modest andhumble. He preferred to be alone with hisstudents or with meditators in a retreat


rather than in the limelight of dignitaries.He was quiet and did not talk much, butwhen someone wanted to ask questionsabout Buddhism, whether on easy topicslike Fundamentals of Buddhism or moredifficult subjects like Vipassana andAbhidhamma, he always had time toanswer them. His weakness was that hecould not say "No". He would travel acrossthe world to teach instead of asking thestudents to come to him. He knew that heneeded to slow down after he had a strokewhile he was staying at TMC, but hisworkload increased as his teachingsbecame well-known, and it took a toll onhis health. Sayadaw said that he wouldnever retire and true to his words, heworked till the end.We have always admired and praisedthe work done by the founders andmembers of TMC to support the BuddhaSasana under the guidance of theSayadawgyis like Sayadaw U Silanandaand Sayadaw U Pandita.As Sayadaw mentioned to us many atime, you were the ones who valued andappreciated his teachings the most andpracticed them. He was indeed verysatisfied that his work had borne fruit at

TMC. He was also impressed with howgood TMC was at systematically planningand implementing the dhamma work. Youmay not be aware of what Sayadaw UOsadha said when he talked about all thegood qualities of Sayadaw in Burmese atthe memorial ceremony. He mentionedthat TMC was the group who could takethe most from Sayadaw's intelligence. I'dlike to take up on the points [Sitagu]Sayadaw Nyanissera mentioned in hiseulogy.- Sayadaw had already lit the lamp ofdhamma in the U.S. and it's up to thepeople in the U.S. to keep the lighton. I'm very confident that TMC,being the true dhamma sons anddaughters of Sayadaw, will keep thisdhamma eternal flame burning.- Though the Buddha has passed away,his teachings remain to this day dueto Ashin Ananda. Similarly,Sayadaw's dhamma teachings willcontinue to thrive since TMC hasdone the noble task of recording andpropagating Sayadaw's teachings.Sayadaw is no longer with us,but hewill always be in our hearts and minds.


Mahasi Sayadaw’s Missionary TeamMahasi Sayadaw’s Missionary TeamMahasi Sayadaw’s Missionary TeamMahasi Sayadaw’s Missionary TeamMahasi Sayadaw’s Missionary TeamU Htin Paw

I would like to share five photos takenalmost 30 years ago. Venerable MahasiSayadaw and his entourage (includingSayadaw U Silananda, Sayadaw UKalatha, and "Chan Mye Sayadaw" UJanaka) visited San Francisco, California,

USA in April 1979 as part of theDhammaduta Mission to the West.Dr. Rina Sirca and her students fromthe South East Asian Buddhist Schoolwelcomed the Sayadaws at the SanFrancisco International Airport and

Figure 1: Mahasi SayadawFigure 1: Mahasi SayadawFigure 1: Mahasi SayadawFigure 1: Mahasi SayadawFigure 1: Mahasi Sayadaw


offered morning alms at a vegetarianrestaurant in San Francisco.U Chit Tun, a soon-to-retiregovernment social worker, wanted to offerhis residence as a temporary Vihara to amonk who would stay behind andpropagate the Dhamma in San Francisco,but, overcome with tears of joy, he wasnot able to present his wish to MahasiSayadaw.

On behalf of U Chit Tun, I presentedhis offer to Mahasi Sayadaw, if Sayadawwould be willing to leave behind a monkfrom his team. Mahasi Sayadaw said, "Ifit is possible, I could leave one or twomonks behind in the U.S. Since U Janakahas committed to start Chan Mye Yeiktha

behind Sayadaws U Silananda and UKelasa in the US.To relieve U and Mrs. Chit Tun theburden of kappiya karaka for a few days,I invited the two Sayadaws to my housefor alms.Recognizing the importance of setting

Figure 2:Figure 2:Figure 2:Figure 2:Figure 2: (Left to right ) U Silananda, U Janaka, U Kelasa, and a newly ordainedBhikkhu having their first alms in a Vegetarian Restaurant, San Francisco.

in Rangoon, he may not be open to acceptthe offer. We will visit the East Coast.When we return, we will let you knowwhich monks could be left behind in theBay Area."U Chit Tun and his wife were veryhappy that they would have a chance tosupport the sasana. Upon returning fromthe East Coast, Mahasi Sayadaw informedthe Bay Area devotees that he would leave


up a Theravada Buddhist Vihara for thepropagation of the sasana in the US andbeyond, many organizations andindividuals offered help to the twoSayadaws for their missionary work.We are happy and thankful to be part ofthe community that helped turn the "Wheelof Dhamma" in the US.

Figure 3:Figure 3:Figure 3:Figure 3:Figure 3: U Silananda and U Kelasa infront of U Chit Tun'sresidence (temporaryVihara)


Figure 5:Figure 5:Figure 5:Figure 5:Figure 5: Sayadaws visit U Htin Paw's house for morning alms (Fremont, California)

Figure 4:Figure 4:Figure 4:Figure 4:Figure 4: U Silananda and U Kelasa inside the temporary Vihara


The following are some of the randomrecollections of my treasured memoriesof the Sayadaw as I remember him.I first met Sayadaw U Silananda inearly 1969 at the home of a former teacherof mine in Rangoon, Burma. He was thereto collect herbal medicine for somethingthat ailed him. For at least a couple ofyears, I had heard so much aboutSayadaw’s knowledge of BuddhistScriptures despite his young age. We hada brief chat and from there ouracquaintanceship grew rapidly. Within ashort period of our encounter, I met othermembers of his family in Mandalay.I also met Sayadaw’s oldest sister,Daw Thandarcari, who was a Buddhistnun. Daw Daw Than, as we addressed her,was also a very learned person in her ownright, highly revered by both the Buddhistclergy and lay people in Mandalay,Sagaing, and Rangoon. She headed anunnery at Sagaing hills where she lodged,boarded, and taught Buddhist Scripturesto some 80 Burmese Buddhist nuns forfree.

We often traveled to Sagaing at theend of Buddhist Lent to offer Kathinarobes to monks living in monasteries thatdid not have Kathina donors. Daw DawThan would be instrumental in locatingsuch monasteries to facilitate the Kathinaoffering of robes. Sayadaw had a veryclose-knit family that supports thereligious endeavors of the oldest sister andthe youngest brother. It was indeed a mostlovable and admirable family.Around the middle 1970s, Sayadawasked a group of friends in Rangoon tobuy monks’ robes for offering to eachmonk invited to the Libation Ceremonyto be held at the monastic building thatthe family donated. When we asked howmany to buy, we were told, “At least 3,500sets.” Despite our efforts at multiplesourcing that extended right into Rangoon,we could not obtain 3,500 sets of robes inshort order. Unlike what they are today,circumstances prevailing in Burma duringthe mid-1970s were very different. Noteven the Minister of Industry, whocontrols the manufacturing of the robes,

RecollectionsRecollectionsRecollectionsRecollectionsRecollectionsU Sann Tin Aung


could make available such a large numberof robes in a short time. There is no doubtthat we could have acquired the 3,500 setsof monks’ robes from the “black market”,but the cost would have been prohibitive.We therefore had to request Sayadaw topostpone the Libation Ceremony to thefollwing year.Prior to the Venerable MahasiSayadaw’s visit to the United States in1979, Sayadaw U Silananda was chosento visit Japan to attend a BuddhistConference. He was taken away from hisassignment of preparing the Pali-EnglishDictionary. I remember that incident verywell, because Sayadaw was permitted toprocure Foreign Exchange allocation tothe Kyat equivalent of US $34.00 for theentire journey. The amount was soridiculously paltry that it would havehardly paid for the taxi fare from theairport to downtown Tokyo. Therefore, Itransmitted an urgent identical message totwo friends who were residents of Tokyoto ensure that at least one of them wouldbe available to meet Sayadaw at the airportand take him to wherever his ultimatedestination was. Subsequently I wasgratified to learn that both of my friendsmet Sayadaw at the airport and transportedhim to the location of the conference.On his return from Japan, Sayadawwent to Singapore for a brief sojourn,when Mahasi Sayadaw called him to returnto Rangoon to prepare for the visit to theUnited States. Following that journey, therest of Sayadaw’s life history, hismissionary work worldwide, and his

accomplishments became commonknowledge.What is probably not commonlyknown is the ultimate objective that he hadchosen for his mission in life, the goal ofpropagating Theravada Buddhism, therelent-less physical, spiritual and mentalefforts that he exerted to achieve it, somuch so that he was stretched to the limitsgeographically, physically, and mentally.Sayadaw was instrumental intransplanting Theravada Buddhism in itspurest form from Burma to the UnitedStates at a time when very little was knownin the West of the Indian Sub-continent.Once there, he commenced to form theTheravada Buddhist Society of America(TBSA).An incident I recall vividly was whenI was staying in Dhammananda Vihara inDaly City. Chanmyay Sayadaw U Janakawas visiting us when Sayadaw USilananda, in a typical American gesture,with the crook of an index finder, declared,“If you want to see Theravada Buddhismflourishing in its pristine form, come andlook us up in America.”As part of his mission to propagateTheravada Buddhism, Sayadaw madehimself available to any and everyone intheir quest for Buddha Dhamma. He taughtand led Vipassana Meditation at theDhammananda Vihara, Half Moon Bay,San Francisco; Dhammacakka MeditationCenter, Berkeley; Tathagata MeditationCenter, San Jose; at monasteries inJamaica, Malaysia, Singapore, Laos,Vietnam, Australia, Japan, Korea, and


Canada (I have skipped over all of themany reverential Buddhist organizationsin Burma in which the Sayadaw alsoserved in an advisory and/or instructionalcapacity).Sayadaw wrote many books onVipassana Meditation, Abhidhamma,Visuddhimagga, Paticcasamuppada,Dhammapada and many suttas andtreatises in Burmese, English and Pali. Heendeared himself to many devotees, andwas highly decorated and revered.He did not look for decorations or fordonations. On two different occasions, heasked me to clear out his bag. Both times,I opened many envelopes containing cashand checks, a lot of cash and a lot ofchecks. I told him that he was like awalking cash register. Some of the checkshad expired, because he did not depositthem right away.Sayadaw also established a TheravadaBuddhist Vihara in Mexico, the first ever,in a predominantly Roman Catholiccountry, a truly triumphant achievement,indeed.Many devotees and students ofSayadaw learned much about Buddha,Dhamma, from him. I remember meetingvery briefly a very personable Buddhistnun from Taiwan whose name I do notrecall. She was armed with a laptopcomputer on which she was poundingaway what the Sayadaw taught.The truly exemplary character ofSayadaw can be seen in the followingexample of the self-less dedication withwhich he met the needs of other people.

My former employer, whose faith andethnicity I will keep confidential and whoI will call John, fell very sick with whatwas diagnosed as an advanced stage oflung cancer. One morning in the late springof 2000, John showed up at work, verypale, very weak. John asked me if I knewa place where he could learn meditation. Itold him that we had a Buddhist monasteryat Half Moon Bay where he could learn.John then asked me if he could learnmeditation without becoming a Buddhist.I answered him in the affir-ma-tive, andwas requested to arrange an appointmentfor him. I telephoned Sayadaw, and in theearly afternoon of the next day I droveJohn and two other members of his familyto meet Sayadaw at the DhammanandaVihara in Half Moon Bay. Sayadawpostponed a luncheon invitation in orderto make himself available for John.Sayadaw gave instructions for 20 minutes,followed by 30 minutes of meditation.John was very grateful for theopportu-nity.On the drive back to work, John askedme, “Why did Sayadaw do this when hedidn’t even know me? I replied, “Youare not the only one. He does it foreverybody.” To a person of John’s culture,his way of life, his philosophy, hisethnicity, it was unbelievable,incom-pre-hensible, even unconscionable,that anyone would do anything foranybody, for free. We visited withSayadaw for two more sessions, each with15 minutes of instruction and 45 minutesof meditation. The day before the


appointment for the fourth session, Johnexpired.Another example of Sayadaw’sdedication was when he was requested toassume the post of the Rector of theInternational Theravada BuddhistMissionary at the University of Rangoon.Despite his heavy schedule, Sayadaw didnot refuse the request.In at least a couple of instances, I hadto beseech Sayadaw to slow down a bitgiven the physical and time constraintsexerting heavy strains on his healthbecause we feared that he would be hardto replace if something should go wrong.He refused pointblank. He said, “GotamaBuddha did not slow down even in the verylast moments on his deathbed, fully awarethat there was no replacement for him.”Sayadaw had a deep and thoroughknowledge of everything that he taught,preached, and practiced. There wasnothing superficial. He was equally athome in Bur-mese, English, Pali, andSanskrit. At a religious ceremony at the

Dhammananda Vihara in Daly City, threeinvited Sri Lankan monks were conversingin Sinhalese, their native dialect. At onepoint, Sayadaw joined the conversation inSinhalese. When I asked Sayadawmoments later what he was saying, hereplied that he had corrected a mistakenopinion, but refused to elaborate. Idiscovered for the first time that Sayadawspoke Sinhalese, too.Everything that Sayadaw did, he didwith the fullest of conviction andconfidence without being halfhearted, notwavering or in doubt. He learned, or taughthimself to master whatever he needed toknow, or do. He preached what hepracticed, and practiced what he preached.There is no disputing the fact that he wouldnot say ‘no,’ or refuse anyone, not becauseof weakness, but rather, to be available toanyone who sought knowledge aboutBuddha. Dhamma is one of the pillars onwhich his ultimate objective—propagatingTheravada Buddhism—rests.


In 1954, Sayadaw U Silananda wentto Sri Lanka. While he was staying at amonastery in Sri Lanka, he met SayadawU Sobhana, who invited him to come andstay at the monastery where Sayadaw USobhana was staying. Sayadaw USilananda gratefully accepted and movedinto Sayadaw U Sobhana's room, whichhad only one bed. Sayadaw U Sobhanaoffered his bed, but Sayadaw U Silanandasaid, "You have more rain retreats than Ihave, and you are older." Sayadaw USilananda slept on the floor. Sayadaw USobhana still remembers Sayadaw USilananda's words; how humble, gentle,compliant, and contented he was; and howeasy it was to share a living space withhim. The seed of their Dhamma friendshiphad been planted.In 1979, when Sayadaw U Silanandaaccompanied Mahasi Sayadaw on hisDhamma journey to the United States,some members of the Buddhist communityrealized that living far away fromSoutheast Asia, what they were missing

were the Dhamma, the Sangha, Buddhistculture, and the practice of SatipatthanaVipassana. Therefore, they indicated toMahasi Sayadaw that they would like tohave Sangha present in the Bay Area.Because of his compassion and loving-kindness toward those who were thirstingfor the Dhamma, Sayadaw U Silanandaaccepted Mahasi Sayadaw's request thathe stay behind.In 1980, when Mahasi Sayadaw wason his way back to Rangoon, Sayadaw USobhana came to pay respect to MahasiSayadaw at the Bangkok airport. (SayadawU Sobhana, sent by The Burma BuddhistSasana Council, was teaching and livingat Wat Bodharama, Nakhon Sawan,Thailand.) Mahasi Sayadaw told him thatSayadaw U Silananda was in the UnitedStates and working alone. When MahasiSayadaw asked Sayadaw U Sobhanawhether he wanted to join Sayadaw USilananda, Sayadaw U Sobhana said, "Yes,Bhante." Sayadaw U Sobhana alsoreceived an invitation from Sayadaw U

Homage to Sayadaw U SilanandaHomage to Sayadaw U SilanandaHomage to Sayadaw U SilanandaHomage to Sayadaw U SilanandaHomage to Sayadaw U SilanandaBy Theikdi


Silananda. In 1981, Sayadaw U Sobhanaarrived at the Dhammananda ViharaMonastery in Daly City, California, whichSayadaw U Silananda had founded andwhere he was working alone for theBuddhist community in the United States– and beyond.Sayadaw U Silananda's teaching hassprouted wherever he taught, for example,California, Florida, Texas, Jamaica, Japan,Singapore, Malaysia, Korea, Canada,Australia, Mexico and probably otherplaces that I am not aware of. A greataccomplishment was the establishment ofthe Dhamma Vihara – the first Theravadamonastery in Mexico – near Jalapa,Mexico, on January 30, 1999, where one

of Sayadawgyi's students, BhikkhuNandisena, is now the abbot.One of the communities thatembraced Sayadawgyi U Silananda'steaching is the Vietnamese community.Some members of the Vietnamesecommunity formed The VipassanaMeditation Group under the guidance ofSayadawgyi U Silananda in 1987. In 1991,the group founded a meditation center,located in San Jose, California, and namedit Tathagata Meditation Center.Sayadawgyi U Silananda laid the excellentfoundation for teaching and practice forthe Tathagata Meditation Center.Although it started out with Vietnamesemembers, the center is now a refuge for


members of many communities(Vietnamese, Burmese, Sri Lankan,Chinese, Taiwanese, Korean, European-American).A major reason that Sayadawgyi'steaching has borne such fruit is that hetaught the Dhamma with compassion andloving-kindness, so pure and so direct,with an understanding that people are atdifferent levels, from different cultures,and with different experiences.Sayadawgyi guided all of us with suchgentleness and softness, with greatencouragement, tirelessly and patientlyreminding us to practice, and tirelessly andpatiently teaching us the Dhamma.Although I know that we practice alone,experience alone, and see the Dhamma forourselves, as a lay person living a stressfuleveryday life, I miss terribly SayadawgyiU Silananda's teaching of the Dhamma,his calm presence, his words ofencouragement, and his loving-kindness.For more than twenty-five years,Sayadawgyi U Silananda tirelessly servedthe Buddhist community by teaching theDhamma and by being there whenever hispresence was requested at any occasion– the celebration of a new house or of ajob promotion, a wedding ceremony, thenaming of a newborn, at sick-beds andhospital beds, at funerals – as the Elder,as the guide, as the bhikkhu.Dhammananda Vihara Monastery is

now located in Half Moon Bay and isthriving. Dhammananda ViharaMonastery is now building Sayadawgyi USilananda Hall, with the support of theDhamma community, to commemorateSayadawgyi U Silananda, as ademonstration of their deep gratitude toSayadawgyi U Silananda. In 2007,Sayadaw U Sobhana made a dana offeringof $50,000 toward the building, andoffered another $50,000 in 2008, for atotal dana offering for Sayadawgyi USilananda Hall of $100,000. Sayadaw USobhana has repeatedly said, "I am herebecause of Sayadaw U Silananda'sinvitation, and I am very grateful for hiskindness and friendship." All of us whomSayadawgyi U Silananda taught sotirelessly, patiently, kindly, andcompassionately share Sayadaw USobhana's gratitude. It is up to all of us tomake sure that the many Dhamma seedsthat Sayadawgyi U Silananda plantedcontinue to grow.At the ceremony ending one of thenine-day retreats led by Sayadawgyi USilananda, Mr. Luyen Pham, the presidentof the Tathagata Meditation Center,expressing everyone's deep gratitude forSayadawgyi U Silananda's teaching, said,"We love you."This is the most profound and simpletruth: we loved our Sayadawgyi USilananda.


"What do you think of me?" When USÊlÈnanda first asked me that question, Iwas at a loss for a good answer. Now,reflecting on what I knew of him over thelast several years, I have a much betterone.I had gone with two of U SÊlÈnanda'sbrother monks to visit him at the TathÈgataMeditation Center in San Jose, where hewas resting after a stroke. I had beeninvited to join them in U SÊlÈnanda's room,

and felt privileged to watch these men,who obviously respected and cared foreach other very much, talk amongthemselves with ease. Then U SÊlÈnandaturned to me and asked, "So, what do youthink of me?"U SÊlÈnanda had asked me questionsbefore in interviews on retreat, and thosequestions were always kind, gentle onesthat helped him guide me in mymeditation. I would be sitting on the floor

What do You Think of Me?What do You Think of Me?What do You Think of Me?What do You Think of Me?What do You Think of Me?Don Johnson


in front of him, thinking, "Here's one ofthe most respected teachers in Burma, wholeft home to bring the Dhamma to theWest, and I can't even string a few breathstogether. What can I possibly say?"But somehow it would be OK.Somehow U SÊlÈnanda would send meback to my cushion, inspired to try again.I think back on that now, and realize thathe had more compassion for me than Ihad for myself. If U SÊlÈnanda could lookpast my stumbles and falls and encourageme get up and try again, like a wise elderwatching a toddler learn to walk, perhapsI can find more patience and understandingfor my own practice.Sometimes I had questions for him,too, and he always found time for a goodanswer. Once after sitting with him oneevening at his monastery south of HalfMoon Bay, I asked him a question aboutmeditation. We talked for a while and thenit was time to leave. I thought I had myanswer and was content.But the next time I visited themonastery, U SÊlÈnanda asked me to waita moment after the sitting while he wentto his room. When he returned, he gaveme some excerpts from the suttas that hehad selected and typed out, just for me.We sat together on the floor– a curiouslayman and the Chief Compiler for theSixth Buddhist Council – talking aboutthe suttas, as though that were the most

natural thing in the world.As a layman, I've come to expect self-promotion as the norm; in my world, aconstant exercise in ego-inflation isregarded as an essential career skill. Therewasn't a whiff of that about U SÊlÈnanda,though. When I talked to him, there wasn'ta hint about his honors and achievements– though he would discuss them brieflyif asked – but only his attention to whatI needed to learn, and to what I was readyto learn, in that moment.When I think back on what I knew ofU SÊlÈnanda, it isn't his lifetime of studyand service that is foremost – though Igreatly appreciate it – but rather how hewas able to make all that transparent sohe could speak directly to me about theDhamma, with neither his achievementsnor my difficulties in the way.I could remember U SÊlÈnandaprimarily as a highly regarded scholar, asthe spiritual director for several meditationcenters in the West, or as a veryexperienced meditation teacher, for he wasall of those. Instead, I remember himmostly as a man of genuine humility andtrue kindness. His personal example in thisway, I think, is the greatest teaching heleft me.So now I know how I would haveanswered his question: "What do you thinkof me?" I'd say, "Bhante, I think you are aman of quiet mind and great heart."


I first came to know U Silananda inApril 1979 when he visited the Bay Areawith the late Mahasi Sayadaw at theinvitation of Insight Meditation Society(IMS) in Barre, Massachusetts. He was oneof the four Sayadaws in Sayadawgyi'sentourage which also included a kappiya(personal attendant). They resided closeby to St. Francis Wood, in San Franciscoas arranged by Dr. Rina Sirkar. I was oneof the many devotees who came by to payhomage to the Sayadaws.

During that time very few BurmeseSayadaws were allowed to travel overseasto disseminate and propagate Dhamma andthe teaching and practice of vipassana(insight meditation). In fact they were thesecond group of Sayadaws from Burmato visit San Francisco, USA afterTaungpulu Sayadaw's dhamma dhutamission in 1978. Prior to the MahasiSayadaw's departure back to Burma agroup of his devotees from Bay Areaheaded by U Chit Tun and U Htin Paw

U Silananda and the Birth of TBSAU Silananda and the Birth of TBSAU Silananda and the Birth of TBSAU Silananda and the Birth of TBSAU Silananda and the Birth of TBSABy Stanley Khoo (U Hla Aung)


requested Mahasi Sayadaw the possibilityof leaving one or two Sayadaws to teachand propagate Buddhism in the Bay Area.After consulting with ex-Ambassador UChit Myaing while visiting WashingtonD.C. and before making any decisionMahasi Sayadaw asked the opinion of USilananda and U Kelasa if they would bewilling to stay behind in San Francisco asrequested. When both agreed, Sayadawcalled U Chit Tun to give his consent andto make sure that all their well being willbe taken care of.While in San Francisco bothSayadaws resided at U Chit Tun'sresidence and Mrs Chit Tun's took careof the daily soon (food offering). From UChit Tun's residence both Sayadawsmoved to Mr. David Wong's residence inSan Francisco as arranged by U Tin Waand Rina Sirkar.During that period finding visasponsors for extended stay in the USA forboth Sayadaws ran into problem. Initiallythere were none with any firmcommitment. With the help of U ChitMyaing, U Silananda was sponsored bythe Ceylonese (Sri Lankan) monastery andU Kelasa was sponsored by theCambodian (Kampuchean) monastery inWashington D.C.On a weekend a few months later , Iinvited U Silananda and U Kelasa over tomy house for lunch. On that day I cameto learn from U Silananda that both heand U Kelasa would soon be leaving backfor Burma. Requested to form some kindof an organization and to sponsor for his

stay – which has been tried but withoutsuccess – I started to form a group withDr.Maung Maung Chwan as President andcollected a total of $340.00 as seed money.We wrote the by-laws and Article ofIncorporation and went to Sacramento toregister the organization as BuddhistAssociation of America, and my homeaddress as its place of business but thename was rejected by the Secretary of Stateas there was a conflict with a Vietnameseorganization. The name TheravadaBuddhist Society of America was chosenby U Silananda as an alternate. After thecompletion of registration, Dr. MaungMuang Chwan relocated to the East Coastand Eddie Khoo took over as President.After a few trips back and forth from SanFrancisco and Washington D.C. for theirvisas, U Kelasa decided to stay inWashington and U Silananda in SanFrancisco.Once the registration was approvedand after a few more meetings a largermeeting was held at Dr.Tin Wa's residencewith Dr. Julie Han Wood, Daw Aye Cho,Dr. Lynn Swe Aye, and Dr. Khin NyoThet.A place of residence for U Silanandawas rented at 425 Staples close to the CityCollege. Being a noted scholar, USilananda fondly remembered thebookstore by the college as one of hisfavorite places. With the help of Dr. TinWa, Daw Aye Cho, Dr. Julie Wood, ScottJordon, and Ms Sarah Marks, weconducted various fund raising events atthe rented place With the establishment


of a monastery in the Bay Area camenumerous tasks and chores. Molly Khootook over the task of calling devotees forSayadaw's daily soon and sewing of theKathina robe. The late Charlie Kaw drewthe logo for the monastery.As time went by, the rented place wasfound to be small for accommodating thecongregation and the community. It wasdecided to have a permanent place fordisseminating the dhamma. 68 WoodrowStreet in Daly City was procured and wasnamed Dhamananda Vihara. Marv Loganserved as Sayadaw's kappiya.During the fund raising for theDhammananda Vihara, U Silananda, Dr.Julie Han, Daw Aye Cho and Eddie Khoowould visit Sayadaw's devotees in theevening to solicit pledges. During thisprocess he came across families whosechildren lost their traditional Buddhistvalues to other denominations. He felt verysad to see such losses and decided toconduct a Buddhism class for the young– a legacy, without which all that we haddone could be lost one day.Dr. Julie Han wrote a booklet (TBSA'sfirst publication) with a list of donorsthanking them for the generous donationtowards the purchase of the Vihara and ashort introduction about TBSA. Thededication ceremony of DhammanandaVihara supported by TBSA was held onJuly 18th 1981.U Silananda continued to conductvarious Buddhism and meditation classesincluding Abhidhamma at the premises.Another milestone was added when Drs.

Lynn Swe Aye and Khin Nyo Thetprovided the seed money for the Aye-ThetScholarship program for teachingBuddhism to the young members of ourcommunity, which has become verysuccessful over the years.As his schedule grew busier by theday, the need arose for another residentSayadaw. At his advice Sayadaw USobhana was invited from Thailand. USobhana arrived at the Vihara onNovember 5th 1981 (his 60th birthday).TBSA had been growing leaps and bondswith some teething problems such as theplace getting too small to accommodateall of our activities and the late Peter Khoowho was the president at the time decidedto put an extension to the building. Afterthe extension was completed in 1987, UJotalankara became the third residentmonk at Dhammananda Vihara. With USilananda's sponsorship, U Jotalankara hadarrived a year earlier and stayed in LosAngeles. At that time Sayadaw U Sobhanahad three Indonesian students learningBuddhism at the monastery and he namedvery appropriately as - Metta (lovingkindness), Karuna (compassion), andMudita (joy).While in Daly City we continuouslyhad problems with the local police duringreligious ceremonies and the search for alager facility began. Eventually the presentlocation of about 6.75 acres in Half MoonBay was found in 1966 with the help ofMs Khin San Myint after searches inlocations such as Vallejo and Lafayette.I wish to offer my sincere thanks to


the following for their generouscontribution — in cash, kind and time —from the birth and infancy of TBSA todate. Most of them served as ExecutiveCommittee members and Board ofDirectors. Some also served as fundraisers, organizers and supervisors of theannual festivals held by TBSA, and aseditors and publishers of theDhammananda Newsletter. The names aresorted by last name and that of thedeceased are shown in italics.Dr. Htay AungU Sann Tin AungU Tin AungDr. Swe AyeDaw Aye ChoDr. Maung Maung ChwanU Ba HoneU Myat HtooMr. Scott JordonMr. Charlie KawMr. Willie KawU Aung KhineMr. Eddie KhooMs Molly KhooMr. Morris KhooMr. Peter KhooDaw Than KyiDaw Marlar KungMs. Betty LeongMs. Catherine LeongU Tin Maung LwinDaw Wai Wai LwinMr. Marv LoganMs Sarah MarksDaw Khin Myint


U Hla NgweU Kyaw NyeinU Htin PawDr. Kyi Kyi SanU Than SoeMr. Swe Sein TanMr. Philip TeohDr. Khin Nyo ThetDaw Yee Yee TheinDaw Aye TinDr. Tin WaDaw Hla WinU Htein WinMs. Shirley Win

Dr. Julie Han WoodMs. Caroline Ba YokeU Kyaw Tay Za (Terrence Kyaw)Special thanks to U Hla Oung andfamily, OakMead Printing of Sunnyvalewho took care of the printing needs ofTBSA in the early years of our founding.There are many others whocontributed in one way or another to makewhat TBSA what it is today and I apologizeto those whose names I might haveinadvertently left out.

Sayadaw and youthsSayadaw and youthsSayadaw and youthsSayadaw and youthsSayadaw and youthsSayadaw was delighted whenchildren and young adults showedinterest in studying the teachings ofBuddha. He accepted that the Aye-ThetScholarship and similar activities suchas the Summer Youth Dhamma Classeswould cultivate the younger generationto carry on his work and extend it tohigher dimensions. Sayadaw gave aseries of talks targeted for the youths;they can be found on the dhamma danaCD published by TBSA.


No words can fully express and ac-knowledge the invaluable contributions byTBSA Board of Directors and the Execu-tive Committee members over the pastthree decades. They share Sayadaw USilananda's vision, zeal and ardor for dis-seminating Theravada Buddhism andVipassana Meditation in the Bay Area andbeyond. We congratulate and salute themfor their role in the propagation of sasana(dispensation) in the San Francisco BayArea and beyond.Stanley Khoo (co-founder and currentpresident of TBSA) chronicled the firstphase of TBSA in his article. Many arti-cles in the Dhammananda Newsletter -including "Fruits of Cetana" in the Twen-tieth Anniversary Issue – covered thevision, mission and accomplishments of

TBSA and the selfless, dedicated supportof the BOD members, EC members, vol-unteers, and well-wishers. They have pro-vided monetary, intellectual and physicalsupport for long term, short term and adhoc projects including development ofmeditation centers throughout the world,celebration of festivals in the BurmeseBuddhist tradition, publication of Dhammatalks and literature, and last but not theleast informing the activities ofDhammananda Vihara and its affiliates vianewsletters.The following is a list of all knownpast and present TBSA Board of Direc-tors and the Executive Committee mem-ber. Several past BODs and EC memberscontinued their services to TBSA andDhammananda Vihara as advisors.

Kudos to TBSA Officers and DirectorsKudos to TBSA Officers and DirectorsKudos to TBSA Officers and DirectorsKudos to TBSA Officers and DirectorsKudos to TBSA Officers and Directorsby an Editor

19791979197919791979 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: Dr. Chwan P Kyan 1. U Chit Tun 6. Mr. Swee Sein TanVice President: Mr. Eddie Khoo 2. Mr. Charlie Kaw 7. Mr. Stephen CheahSecretary: Mr. Stanley Khoo 3. Mr. Phillip Chu 8. Mrs. Violet KhooJoint Secretary: Dr. Tin Wa 4. Mr. Nelson Khoo 9. Ms. Molly KhooTreasurer: Mr. Peter Khoo 5. Mr. Willie Kaw 10. Mr. Morris Khoo


19821982198219821982 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: U Htin Paw 1. U Hla Oung 6. Mr. Phillip Teoh 11. Ms. Molly KhooVice President: Dr. Julie Han Wood 2. U Hla Ngwe 7. Mr. Williw Kaw 12. Ms. Ann ShawhanSecretary: Mr. Stanley Khoo 3. U Khin Soe 8. U Tin Maung Nyunt 13. Daw Khin Ma MaJoint Secretary: Dr. Lyn Swe Aye 4. Daw Aye Cho 9. Mr. Scott Jordan 14. Mr. Morris KhooTreasurer: Mrs. Stella Ong 5. Mr. Roland Win 10. Ms. Sarah Marks19831983198319831983 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: U Hla Ngwe 1. U Hla Oung 5. U Tin Maung Nyunt 9. Ms. Molly KhooVice President: Mr. Phillip Teoh 2. U Khin Soe 6. Mrs. Stella Ong 10. Ms. Sarah MarksSecretary: Mr. Stanley Khoo 3. U Kyaw Nyein 7 Mr. Roland WinTreasurer: Daw Khin Ma Ma 4. Mr. Willie Kaw 8. Mr. Alfred Khoo19841984198419841984 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: Mr. Stanley Khoo 1. U Hla Oung 6. U Tin Maung NyuntVice President: U Kyaw Nyein 2. Mr. Yat H Chan 7. Mr. Willie KawSecretary: Mr. Roland Win 3. U Khin Soe 8 Mr. Phillip ChenTreasurer: Daw Khin Ma Ma 4. U Zaw Wynn 9. Ms. Molly KhooJoint Treasurer: Mrs. Stella Ong 5. Ms. Sarah Marks 10. Mr. Jeffrey Wong19851985198519851985 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: U Htein Win 1. U Hla Oung 5. Dr. Julie Han Wood 9. Ms. Molly KhooVice President: U Kyaw Nyein 2. Mr. Yat H Chan 6. Mr. Jeffrey Wong 10. Ms. Sarah MarksSecretary: Mr. Stanley Khoo 3. U Khin Soe 7. Mr. Phillip Chen 11. U Tin Win AungTreasurer: U Kyaw Nyein 4. Mr. Patrick Sha 8. Mr. Stephen Khine19861986198619861986 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: U Ba Hong 1. U Hla Oung 7. Mr. Phillip ChenVice President: U Htein Win 2. U Khin Soe 8. U Ohn MyintSecretary: Mr. Jeffrey F. Wong 3. Dr. Julie Han Wood 9. Mr. Victor GohJoint Secretary: Mr. Stanley Khoo 4. Ms. Sarah E MarksTreasurer: Mr. Patrick Sha 5. Ms. Molly KhooJoint Treasurer: U Kyaw Nyein 6. Daw Kyin Ngwe19871987198719871987 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: Mr. Peter Khoo 1. U Htein Win 7. Daw Kyin NgweVice President: U Ba Hong 2. U Win Maung 8. Mr. Victor GohSecretary: Mr. Stanley Khoo 3. U Hla Tun MyintJoint Secretary: U Kyaw Nyein 4. U Kyaw WinTreasurer: Mr. Patrick Sha 5. Ms. Sarah MarksJoint Treasurer: U Ba Hong 6. Ms. Molly Khoo

1980-811980-811980-811980-811980-81 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: Mr. Eddie Khoo 1. U Hla Oung 6.Mr. Peter Khoo 11.Dr.Khin NyoThetVice President: Dr. Julie Han Wood 2. U Htin Paw 7. Mr. Stanley Khoo 12. Daw Po Po KyuSecretary: Dr. Lyn Swe Aye 3. U Hla Ngwe 8. Mr. Phillip Teoh 13. Ms. Sarah E.MarksJoint Secretary: Mr. Scott Jordon 4. Dr. Tin Wa 9. U Hla Tin Tan 14. Mrs. Stella OngTreasurer: Daw Aye Cho 5. Mr. Tony Wong 10. Ms. Molly Khoo 15. Ms. Ann Shawhan


1988-901988-901988-901988-901988-90 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: Mr. Stanley Khoo 1. Mr. George KawVice President: U Ba Hong 2. Mr. Phillip ChenSecretary: Ms.Caroline Ba-Yoke 3. Mr. Victor GohJoint Secretary: U Myo Lwin 4. Mr. Patrick ShaTreasurer: Ms. Catherine Leong 5. Daw Wai Wai LwinJoint Treasurer: U Kyaw Nyein 6. U Aung Zaw MaungAuditor: Mr. Cliff Win 7. U Aung Chein1991-921991-921991-921991-921991-92 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: Mr. Stanley Khoo 1. U San Tint Aung 8. U Thein WinVice President: Dr, Charles Chin 2. U Aung Zaw Maung 9. U Tun LinSecretary: Caroline Ba-Yoke 3. U Aung Chein 10. Mr. Erick ShaJoint Secretary: U Myo Lwin 4. Mr. Phillip Chen 11. Ms. Betty Lim WangsonTreasurer: Daw Wai Wai Lwin 5. Daw Myint Myint WayJoint Treasurer: U Kyaw Nyein 6. U Kyi WinAuditor: U Tun Myint 7. Daw Lay Lay Hlaing1993-941993-941993-941993-941993-94 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: U Tin Htut 1. U San Tint AungVice President: U Kyaw Nyein 2. U Aung CheinSecretary: U Aung Zaw Maung 3. Mr. Erick ShaJoint Secretary: Ms. Caroline Ba-Yoke 4. Daw Lay Lay HlaingJoint Secretary: Mr. Stanley Khoo 5. Sao Phong NoanTreasurer: Ms. Betty Lim Wangson 6.U Myat SweJoint Treasurer: Daw Wai Wai LwinAuditor: U Tun Myint1995-961995-961995-961995-961995-96 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: U Hla Ngwe 1. U Soe KhawVice President: U Myat Htoo 2. Daw Kyin NgweSecretary: U Than Soe 3. Daw Kyin ThanJoint Secretary: U Tin Aung 4. Daw Khin Khin MyintJoint Secretary: Dr. Tin Wa 5. U Aung Zaw MaungTreasurer: Daw Khin San Myint 6. Mr. Victor GohJoint Treasurer: Ms. Lillian Lim 7. Mr. Ronnie HuiAuditor: Daw Wai Wai Lwin 8.U Hla Myo1997-981997-981997-981997-981997-98 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectorsPresident: U Myat Htoo 1. U Ye Gaung 7. U Tin HtweVice President: U Ye Sint 2. U Tin Maung Lwin 8. U Maung MaungSecretary: Mr. Terence Kyaw 3. U Aung Kyaw Soe 9. U Aung Zaw MaungJoint Secretary: U Tun Lin 4. Mr. Eugene LeongTreasurer: Ms. Lillian Lim 5. U Myo San AungJoint Treasurer: Ms. Katherine Sha 6. Ms. Shirley Win


1999-20001999-20001999-20001999-20001999-2000 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectors Newsletter CommitteNewsletter CommitteNewsletter CommitteNewsletter CommitteNewsletter CommittePresident: U Myat Htoo 1. Ma Htwe Htwe 1. U Myat HtooVice President: U Htein Win 2. Daw Myint Myint Thein 2. U Ye SintSecretary: Mr. Terence Kyaw 3. U Khin Maung Tun 3. U Aung Zaw MaungJoint Secretary: U Tin Maung Lwin 4. Ms. Tina Kyi 4. U Thant Lwin OoTreasurer: Ms. Katherine Leong 5. U Hla MinJoint Treasurer: Ms. Shirley Win 6. Mr. Nicholas LeeAuditor: Daw Wai Wai Lwin2001-20052001-20052001-20052001-20052001-2005 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectors Newsletter CommitteeNewsletter CommitteeNewsletter CommitteeNewsletter CommitteeNewsletter CommitteePresident: U Myat Htoo 1. U Hla Min 1. U Hla MinVice President: 2. Daw Myint Myint Thein 2. U Ye SintSecretary: Mr. Terence Kyaw 3. U Khin Maung Tun 3. U Aung Zaw MaungJoint Secretary: U Tin Maung Lwin 4. Ms. Tina Kyi 4. U Thant Lwin OoTreasurer: Ms. Shirley Win 5. U Khin Min 5. Mr. Nicholas LeeJoint Treasurer: Nan Si Si 6. Ms. Claribel Wong7. U Aung Kyaw8. U Than Aung9. Ms. Katherine Sha-Leong10. Ma Htwe Htwe2006 - 20092006 - 20092006 - 20092006 - 20092006 - 2009 OfficersOfficersOfficersOfficersOfficers DirectorsDirectorsDirectorsDirectorsDirectors Newsletter CommitteeNewsletter CommitteeNewsletter CommitteeNewsletter CommitteeNewsletter CommitteePresident: Mr. Stanley Khoo 1. U Khin Min 1. U Hla MinVice President: U Hla Min 2. Daw Myint Myint Thein2. U Ye SintSecretary: Mr. Terence Kyaw 3. Ms. Tina Kyi 3. U Thant Lwin OoJoint Secretary: U Tin Maung Lwin 4. Daw Yi Yi Thein 4. U Phyo AungTreasurer: Ms. Shirley Win 5. Daw Hla Hla Win 5. U TheikdiJoint Treasurer: Ms. Angela Lee 6. Mr. Ken Lee 6. Mr. Nicholas Lee7. Dr. Kyi Kyi San8. Daw Marlar Kung9. U Khin Maung Oo


Many summers ago, my wife, Dr.Khin Nyo Thet, and I talked to SayadawU Silananda about the fact that our Bur-mese children were in danger of losingtheir religious and cultural heritage, andwe discussed ways we could prevent thisand came up with the idea of having ascholarship fund. Our plan was to haveBuddhism classes at the monastery, thenhave an examination and award prizes toencourage the children in the congrega-tion. We decided to name it the Aye-ThetScholarship Fund in honor of our sisterKhin Aye Thet, who was very interestedin Buddhist Philosophy and who passedaway at an early age.Every year since 1992, our family hasprovided funds for the awards. Also, the

Sayadaws, TBSA directors, members andfriends have generously contributed to theawards. Every summer since 1992, atDhammananda monastery , our Sayadawsand many volunteers have held teachingsessions, supervised the examinationand,with the Directors of the TBSA, or-ganized the prize-giving ceremonies.This summer, for the first time, wewere able to have a residential course -tohave students stay at the monastery dur-ing the teaching sessions. In future yearswe hope to have a full-fledged Buddhistsummer camp.I believe that Sayadaw U Silanandawould take a quiet pride in this ongoingscholarship program, saying "Sadhu!Sadhu! Sadhu! Well Done!"

U Silananda andU Silananda andU Silananda andU Silananda andU Silananda andthe Aye-Thet Scholarship Fundthe Aye-Thet Scholarship Fundthe Aye-Thet Scholarship Fundthe Aye-Thet Scholarship Fundthe Aye-Thet Scholarship FundDr.Lyn Swe Aye


It is a privilege and an honor for meto represent Tathagata Meditation Centerto give a eulogy for Sayadaw U Silanandatoday.We knew Sayadaw and were hisstudents for almost 20 years. During thistime, we learned a lot from him as well asabout him. Sayadaw was really a greatteacher and a great person with manyexceptional qualities.First, Sayadaw was very inspirationalinspirationalinspirationalinspirationalinspirational.Without him, there would be no TathagataMeditation Center (TMC). Not very longafter the first encounter with him, aVipassana meditation group was formedin 1987. We continued on a monthly basis,going from home to home, until the centerwas founded in 1991. Under his spiritualguidance, TMC continues to develop andthe yearly activity schedule becomesbusier each year. Besides the monthlyweekend retreat with Sayadaw, we had a9-day retreat with him everyThanksgiving. The center's facility was toosmall for the number of yogis wanting topractice under Sayadaw's guidance everyThanksgiving retreat.Second, Saydaw was very energeticenergeticenergeticenergeticenergetic.Sayadaw worked very hard. His yearly

schedule was almost full before thecoming year arrived. He once said thatthere was no retirement for him. He wouldwork until the last moment of his life tospread the teachings of the Buddha if hecould. And he did.Third, Sayadaw was very seriousseriousseriousseriousserious.Even though he knew the Dhamma verywell, before each Dhamma talk, he alwaysprepared the materials so that he coulddeliver the best sermon for the audience.Fourth, Sayadaw was full of mettamettamettamettametta(loving-kindness). Wherever and forwhomever his meditation guidance and hisDhamma knowledge were needed, hewould go if his busy schedule allowed him.He put the benefits of people above all.Fifth, Sayadaw was very humblehumblehumblehumblehumble. Itis rare to find a person like him with suchgreatness and no less humility. Never inour contact with him and being around himdid we see any exception to this quality.Sixth, Sayadaw was a very peacefulpeacefulpeacefulpeacefulpeacefulperson. Sayadaw was always at peace withpeople and with himself. His facialexpression and bodily composure neverfailed to show this peacefulness.Seventh, Saydaw was a very simplesimplesimplesimplesimpleperson. He was always content in any

TMC REMEMBERSSAYADAW U SILANANDA_______________


environment. During the construction ofthe Half Moon Bay monastery, he wasstaying at TMC. Even though the facilityis very humble and the room was toosmall, especially after he brought in afraction of his books, he was comfortablewith it. What a blessing for us all at TMC.Dear Sayadaw,

You departed us leaving manybeloved and unforgettable memories anda big Dhamma heritage. Your elaborationsof the original teachings of the Buddhaare a treasure for us at TMC. Physically,you are no longer with us but in our hearts,you always are.Your wisdom and loving-kindness aretwo wings to lift our life so that we canlive it to the utmost. We will do our bestto deserve your love and trust. We willcontinue your mission, our mission, atTMC. We will follow in your footstep inspreading the teachings of the Buddha,especially the Four Foundations ofMindfulness meditation practice, at TMCto the last moment of our life. Noretirement, Sayadaw! No retirement!May you forever attain Nibbana inyour next life if you have not already.Farewell, Sayadaw. We all love you.As always!

Your Dhamma sons and daughtersat Tathagata Meditation Center

Mentor and menteeMentor and menteeMentor and menteeMentor and menteeMentor and menteeSayadaw U Silanandahelped Sayadaw UJotalankara in several ways.(1) From 1969 to 1973, UJotalankara, who held aDhammacariya and has alsofinished the "Sutta" portion ofthe Tipitaka examination,studied Sanskrit, English, anda systematic way to research/annotate the Tipitaka canons(in Pali) under Sayadaw USilananda. (2) In 1979, withthe recommendation ofSayadaw U Silananda, UJotalankara was invited to dosasana work in Japan. (3) In1985, TBSA sponsored UJotalankara to assist SayadawU Silananda at theDhammanada Vihara [then inDaly City, California, USA].(4) Sayadaw U Silanandahelped U Jotalankara attendthe City College and theUniversity of San Francisco.(5) Sayadaw U Silanandaencouraged U Jota to writearticles and books. SayadawU Silananda proofread UJota's books and also wrote"Foreword".


Sayadaw U SilanandaSayadaw U SilanandaSayadaw U SilanandaSayadaw U SilanandaSayadaw U SilanandaDECEMBER 16, 1927 - AUGUST 13, 2005DECEMBER 16, 1927 - AUGUST 13, 2005DECEMBER 16, 1927 - AUGUST 13, 2005DECEMBER 16, 1927 - AUGUST 13, 2005DECEMBER 16, 1927 - AUGUST 13, 2005

UUUUU Universally acclaimedas an outstanding Theravada Sayadaw and Pali scholarSSSSS Sixth Buddhist CouncilChief Compiler, Pali-Myanmar DictionaryEditor, Pali canons and the commentaries I I I I I International Missionary Theravada Buddhist UniversityRectorTaught courses, including “Consecration of Sima”LLLLL Loving Kindness Meditation (Metta)in “Protective Verses” [book and audio CD]AAAAA Author of numerous books in Myanmar and Englishincluding The Four Foundations of MindfulnessNNNNN Noble teachingsYouth courses, Introduction to Buddhism, Dhammapada,“Taya Oo” (First sermon on the Four Noble Truths), ...AAAAA Agghamahapanditaawarded for his wisdom and profound teachingsNNNNN Numerous Dhamma Duta Missionsall over the worldDDDDD Dhammananda Viharacenter for spreading the Sasana work in the Bay Area and beyondAAAAA Abdhidhamma (Ultimate Realities)courses in Myanmar and English


The name "Silananda""Silananda""Silananda""Silananda""Silananda" literally means"appreciator of morality" and was givento the samanera (novice) and then carriedover at the higher ordination ceremony tomonkhood. The suffix "bhivbamsa""bhivbamsa""bhivbamsa""bhivbamsa""bhivbamsa"means "one who has mastered the toughexamination held in Mandalay, Burma(now Myanmar), for monks aspiring tobe outstanding dhamma lecturers.SayadawSayadawSayadawSayadawSayadaw means a "senior monk" and alsorefers to the "Chief Resident Monk(Abbot)" of a vihara (monastery) or anarama (monastic compound).It seems like only yesterday when Iwas asked to play a part in Sayadaw USilanandabhivamsa's final journey. Theresident Sayadaws of DhammanandaDhammanandaDhammanandaDhammanandaDhammanandaViharaViharaViharaViharaVihara asked me to be Master ofCeremonies at Sayadaw's MemorialService, and also to read Sayadaw'sbiography in English. Sayadaw'sbiography was also read in Myanmar(Burmese), Vietnamese, and Chinese. Theoccasion witnessed the largestcongregation of Theravada Buddhistmonks outside of Myanmar.

Learning that the "The sun that rose"The sun that rose"The sun that rose"The sun that rose"The sun that rosein the East had set in the West"in the East had set in the West"in the East had set in the West"in the East had set in the West"in the East had set in the West", SitaguSayadaw cut short his dhamma dhutamissions to pay last respects to SayadawU Silananda. Sitagu Sayadaw's eulogy inboth Myanmar and English highlightedSayadaw U Sliananda's life-time works andachievements and the untimely loss of ascholarly yet humble Theravada BuddhistSayadaw, who lived as an examplestudying, practicing, instructing, anddisseminating Buddha's words. TheInternational Theravada BuddhistInternational Theravada BuddhistInternational Theravada BuddhistInternational Theravada BuddhistInternational Theravada BuddhistMissionary UniversityMissionary UniversityMissionary UniversityMissionary UniversityMissionary University (ITBMU) wasrepresented by Sayadaw UNandamalabhivamsa, Pro-Rector(Academic) and Dr. Myint Kyi, Pro-Rector (Administration) along with aspecial Banner and Robes befitting theRector of ITBMU. Messages ofcondolences and samvega (sense ofurgency) from the senior sanghas of thevarious Theravada Buddhist councils,monasteries, and sasana yeikthas(meditation centers) were received via e-mail, fax, regular mail, and in person.

Remembering Sayadaw U SilanandabhivamsaRemembering Sayadaw U SilanandabhivamsaRemembering Sayadaw U SilanandabhivamsaRemembering Sayadaw U SilanandabhivamsaRemembering Sayadaw U SilanandabhivamsaBy Hla Min


I believe that most readers will haveviewed or at least browsed the two-volume DVD offered as dhamma dana.The DVDs chronicle the milestones ofSayadaw's last journey in August 2005 andalso Sayadaw's Last Speech given at theWorld Buddhist Summit held in Yangon,Myanmar. That speech has beentranscribed and is present in thiscommemorative edition.Why has it taken so long for this issueto come out? Is it because of lack ofplanning or coordination, or it is due toresource constraints? It is due to numerousfactors. One factor is the desire to havemany sayadaws, colleagues, and devoteesremember U Silananda in complementaryways. Several said that they would like tohonor Sayadaw, but it would take time and

effort to prepare and write articles worthyof publication. Another factor is the desireto have articles balanced in content andstyle (in Myanmar and English) and tohave bilingually captioned photographsand quotations. Yet another factor is topresent verified and verifiable facts (datesof events and persons) rather than "vaguememories". Last but not least is the desireto have "perfection" by having severalrounds of editing by volunteers (who areoften hit by Murphy's Law and the 90/90rule).--------------------------------------------------As many of the articles in the specialcommemorative edition point out,Sayadaw emulated Buddha's missionarywork and he did not retire even after he


had a minor stroke in his mid-70s.Sayadaw's devotees point out correctly thatSayadaw had many strengths and just acouple of weaknesses, but his "Ar-na-de""Ar-na-de""Ar-na-de""Ar-na-de""Ar-na-de"attitude [which means "not inclined to sayNoNoNoNoNo"] might have contributed to his failinghealth. U Myat Htoo and many otherspondered the question of whether thesetting of the sun was premature. CouldSayadaw U Silananda have recuperatedquickly after the surgery and lived longerhad he not consented to the numerousdevotees' requests to visit him in the ICU(Intensive Care Unit)?--------------------------------------------------It is impossible to list all theaccomplishments of Sayadaw U Silananda.He was a multi-talented scholar, educator,practitioner, disseminator, trail blazer forthe propagation of Sasana in the San

Francisco Bay Area, USA, and beyond.He was highly regarded by religiousleaders, meditation teachers, and devoteesnot only for his accomplishments, but alsofor his simplicity, integrity, and his equaltreatment of his students and devotees.Sayadaw's father, uncle, and two nephewswere/are architects (in the Myanmar andmodern traditions). Is it a coincidence thatarchitecture was one of Sayadaw'sinterests? Sayadaw was well versed indhamma literature, comparative religion,history, language, and linguistics, to namea few.Sayadaw U Silananda wrote numeroustreatises in Burmese and English. His firstclaim to fame was as the Chief Compilerof the Pali-Myanmar TipitakaTipitakaTipitakaTipitakaTipitaka dictionaryat the Sixth Buddhist CounciSixth Buddhist CounciSixth Buddhist CounciSixth Buddhist CounciSixth Buddhist Council, as aprominent expositor of Abhidhamma andthe "Four Foundations of Mindfulness, for

Sayadaws U Silananda and USayadaws U Silananda and USayadaws U Silananda and USayadaws U Silananda and USayadaws U Silananda and USobhanaSobhanaSobhanaSobhanaSobhanaSayadaw U Sobana did Sasana workwith Sayadaw U Silananda for more than25 years. Sayadaw U Sobana conducted liveand correspondence courses in Thailand andUnited States. In appreciation of Sayadaw'sU Silananda's missionary work, Sayadaw USobahana donated the seed money forfunding the U Silananda Hall. Sayadaw USobhana also donate d several more timesfor the hall, and also for the publication ofthis book.


his lucid teachings of "Dhammapada","Dependent Origination", "Fundamentalsof Buddhism" and numerous discourses,for conducting short-term and long-termmeditation retreats in most parts of theworld. Sayadaw served as SpiritualDirector and/or Ovadacariya Sayadaw ofDhammananda Vihara, DhammacakkaMeditation Center (DMC), TathagataMeditation Center (TMC), MexicanVihara, Jamaican Vihara, Mahasi SasanaYeiktha, and several other monasteries andorganizations and, last but not least, as theRector of ITBMU.Like a true disciple of Buddha,Sayadaw was a "wandering lecturer" toBurmese and non-Burmese, to elders andyouths, to vipassana practitioners anddoubters of the practice, to linguists andthose who were not comfortable even intheir native language, to scholars andcasual readers/listeners, ... For severalyears. Sayadaw was delighted whenchildren and young adults showed aninterest in studying the teachings ofBuddha. He had faith in the power of youthand volunteerism, and firmly believed thatthe Aye-Thet Scholarship and relatedactivities, such as the Summer YouthDhamma Classes would cultivate in theyounger generation a desire to carry onhis work and extend it to higherdimensions.--------------------------------------------------

Sayadaw U Silanada is no longer withus, but his exemplary teachings will stillguide us. We can have sati (awareness),metta (unbounded love), and karuna(compassion) in performing meritoriousdeeds such as dana (charity), sila(morality), samadhi (concentration) andpanna (wisdom).U Hla Aung (Stanley Khoo, one ofthe founding members of TBSA and itscurrent President) proposed to the Boardof Directors and members that "Dedicatinga hall to Sayadaw U Silananda is the veryleast we can do to remind the world ofSayadaw's sasana works."Sayadaw said, "Buddha was not anoptimist. Buddha was not a pessimist.Buddha was a realist." Reality tells us thatthis issue will not be the last aboutSayadaw. It will be a step in the rightdirection to have Sayadaw's worksaccessible easily from any place in theworld. Individuals and organizations canhelp disseminate Sayadaw's teachings invarious media formats. One possibility isto have portals and digital libraries - withproper owners and coordinators - tocompile and share Sayadaw's works.We fervently hope that scholars anddevotees all over the world can formulateand implement ways to rememberSayadaw U Silananda and his legacy.


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This book "Homage to Sayadawgyi" commemorating the lifeThis book "Homage to Sayadawgyi" commemorating the lifeThis book "Homage to Sayadawgyi" commemorating the lifeThis book "Homage to Sayadawgyi" commemorating the lifeThis book "Homage to Sayadawgyi" commemorating the lifeand works of Sayadaw U Silananada is made possibleand works of Sayadaw U Silananada is made possibleand works of Sayadaw U Silananada is made possibleand works of Sayadaw U Silananada is made possibleand works of Sayadaw U Silananada is made possibleby the contributions--large and small-- of the following donors.by the contributions--large and small-- of the following donors.by the contributions--large and small-- of the following donors.by the contributions--large and small-- of the following donors.by the contributions--large and small-- of the following donors.Sayadaw U Sobhana Dhammananda Vihara,Half Moon BaySayadaw U Jotalankara Dhammananda Vihara,Half Moon BaySayadaw U Osadha Dhammananda Vihara, Half Moon BayU Khamawudha & Dhammananda Vihara,Half Moon BaySupporter Daw Ni Ni NweSayalay Ma Thukhakami Dhammananda Vihara,Half Moon BayLit Taik Tan & Rosemary Tan Family San Jose, CADr.Lucy Tan Wichita Falls,TXChor Chai Tan + Matie Tan and Glendale, CA(Son) Gregory TanNellie Lin Family Daly City, CASarah Marks San Jose, CADaw Kyin Aye & Family Daly City, CADr.Aung Gyi & Daw Mya Mya (Statue) Nepean ONT,CanandaU Tin Maung Lwin & Fremont, CADaw Tin Tin Win FamilyU Yee Main Tai Daly City, CAU Khin Min & Daw San San Win Family Daly City, CAOD;atmifESifhhaqGrsdK;rsm; Dublin, CAKo Aung Kyaw Soe & San Francisco, CAMa Ni Ni Swe FamilyU Hla Min & Daw Sein Yee Family Sunnyvale, CA


Alan & Lilly Kyauk, (Sons) Kevin & Kelly So.San FranciscoU Ye Sint & Daw Nu Nu Yi,(Son) Zaw Ye San Bruno, CARodney Shu and FamilyU Aung Lwin & Daly City, CADaw Than Than Aye FamilyNicholas & San San Win Lee Family Daly City, CATheresa H Chew San Ramon, CAU Aung Kyaw & Hayward, CADaw Than Than Htay FamilySoon & Cynthia Hoe Family San Bruno, CACharlie & Diana Tseng San Jose, CATin Myint, Daw LiuDr.Htut Saing & Daw Tin Tin Family Sacramento, CAIrene & Tin Htut Family Torrance, CARon & Silvia Tee San Jose, CAudkae0if;ESifh r,k,karmfrdom;pk Daly City, CADaw Nyunt Tin Kirkland, WADavid & Kyu Zabloudil Fall City, WAU Thaung Win & Kirkland, WADaw Soe Soe Myint FamilyU Aung Swe & Gabrial Swe Hercules, CaU Tun Shwe & San Francisco, CADaw Myint Myint Yee FamilyKo Maung Maung Aye & So.San FranciscoMa Si Si Hla Familyzcif OD;tD[kefESifh rdcif a': jrjrwdk‹tm;&nfpl;I San Francisco,CAp,fvDvGif Harry Lin & Terry Lay ChanMike LinS.Y.& Lain Lain Lee Hercules, CaEng Eng Chan & George Kei-Seng Chan Hercules, CaOD;aZmfvGifESifha':cifrm&D (orD;rsm;) Daly City, CANaomi & Lillian LeeU Myo Min & Daw Khin Khin San Jose,CA


U Htein Win & Sally Lwin Family FremontU Thein Myint & Daw Shu Yin Family FremontMettavihari GroupPoleon & Shirley Win Family Daly City,CAStanley Khoo & Sheila Khoo Family Concord,CAManjula & Sarth Dublin,CACatherine Chein & Daniel Chein Family San Francisco,CADaw Kyin Hla Family Millbrae,CACrystal MaungU Kyaw Aung & Daw Ni Ni Swe Family Naperville, ILJan T Woo & Joe N Woo Daly City,CAudkatmifausmfrdk;šrjroE WmOD;(om;)eENmrdk; Daly City,CAU Chin Soe & Daw Yi Yi MyintU Myint Swe & Alison Chan &Zecharey Swe FamilyU Sein Win & Priscilla T Win Stockton, CAU Tin Maung Aye & Gloria Family Daly City, CADr.Htay Thein & Ma Yin Yin Family Modesto, CAOD;0g=uL;ša':cifcifvS rdom;pk Daly City, CARichard Lin Union City, CAJoanna Pain Pain Family Daly City, CAU Tun Aung & Daw Khin Ma Win Family Daly City, CAKo Nyan Lin Daly City, CAOD;jroef;ša': jraiG Palo Alto,CA(om;)OD;0if;Edkifša'guffwmoEœmvGifRonnie K. Maung & Hop K. Kyain Family Daly City,CAKo Maung Maung & Su M. Kyain Family Daly City,CAKyun W. & Sein H. Kyain Family So.San FranciscoDerek & Lily K. Chwin Family Daly City,CAHwa Kyain & Khin L. Yu Family Fremont,CAKo Lay Maung & Sun Kyain Family Fremont,CATun & Mi K. Lin Family San Francisco,CAU Kyaw & Daw Amy Family San JoseHilda Chee Pleasant Hill,CADhamma dana excels all kinds of dana.Dhamma dana excels all kinds of dana.Dhamma dana excels all kinds of dana.Dhamma dana excels all kinds of dana.Dhamma dana excels all kinds of dana.

sayadaw u silananda (english)

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