台灣原始佛教協會

導言

以下這篇莫哥禪師短傳，取材自 U Gosita 禪師所寫的一部傑出傳記，書名為《一生的教導》（One Life Teaching）。該書問世後，在佛教徒之間廣受歡迎，短時間內便數度再版。

在此之前，U Gosita 曾為自己的老師——著名學者僧馬哈甘達勇禪師 U Janakabhivamsa——撰寫傳記。後來，他成為莫哥禪修中心的禪修老師，並撰寫了莫哥禪師的傳記。

其實在這部傳記出版以前，莫哥禪師的佛法開示便已在緬甸佛教徒之間廣受歡迎，不論聽眾原先修習的是哪一種禪法。這是因為禪師的開示大多以空（suññatā）、緣起（paṭiccasamuppāda），以及許多與實修有關的經典為基礎。這些教導是修習觀禪所需的基礎知識，行者在開始修行以前及實際修行期間，都很需要了解它們。對於沒有老師在旁指導的行者而言，這些教導如同指引，因此可以把這些開示稱為「觀禪修行手冊」。

我為什麼要把莫哥禪師的大部分開示翻譯成英文？禪師早在 1962 年便已去世，時至今日已經過了很久；然而，在緬甸以外，他的開示幾乎不為人知，甚至很少有人聽說過。現在正是我回報禪師恩德與慈心，並把它分享給佛教徒的時候。

此外還有一些很好的理由。以下，我將引用《莫哥教法的觀禪手冊》（Manual of Vipassanā Contemplation from Mogok Teaching）一書導言中的文字。該書作者 U Sun Lwin 是一位知名作家，後來出家，法名為尊者 Adissaraṃsi。他對莫哥禪師開示的看法與我相同，因此，就讓他代替我表達這些意見。

摘錄

我必須承認一件事：很長一段時間，我一直以為自己是一名真正、道地的佛教徒；現在看來，這其實是錯誤的想法。
簡單地說，我在三十五歲時放棄了父母的信仰，也就是伊斯蘭教；放棄了戀人的信仰，也就是基督宗教；也放棄了自己原來所信奉的「宗教如同鴉片」的共產主義觀點。因為當時，我已經深入研究上座部佛教。看來，那段時期他之所以廣泛研讀佛教，可能是為了撰寫一本哲學領域的倫理學教科書。

十五年後，也就是五十歲時，我寫了一本自傳，書名為《一個生起信心並皈依三寶的人》（A Man Has Faith and Taken Refuge in the Triple Gems），內容敘述自己如何掙扎，以及哲學觀點如何轉變。寫這本書時，我仍然認為自己是真正的佛教徒；但事實並非如此，因為當時我尚未修習觀禪。

我一直以自己是菩薩行者而感到滿足。其實，菩薩也必須修習觀禪，直到達到「行捨智」（saṅkhārupekkhā-ñāṇa），也就是對諸行保持平等觀照的智慧。

我當時並不知道，即使已經遇見佛陀的教法，自己仍未真正進入佛陀的教法（sāsana）之內。真正進入法的人，應當已從佛陀的教法中獲得實際利益。即使到了五十歲，我仍沒有這種清楚的認識。

只相信業果法則，還不足以使人成為真正的佛教徒。這樣最多只能成為一般、名義上的佛教徒，而且隨時可能轉而投入其他信仰。若要成為真正的佛教徒，必須具備「隨順諦智」（saccānulomika-ñāṇa），也就是與真諦相應的智慧。我是在研讀莫哥禪師一系列開示的文字記錄，並聆聽他的錄音之後，才獲得這種智慧。

即使已經對真諦有所認識，我仍然執著於自己的菩薩誓願。後來，我理解成為真正佛教徒的重要性，又看見許多傳統佛教徒以無益的方式生活，最後也以無益的方式死去，心中因而生起悲憫，希望他們能成為真正的佛教徒，也就是成為「小預流者」（cūḷa-sotāpanna）。依義註的看法，這個名稱是指已對真諦具有觀智的人。

依照典籍所說，凡夫（puthujjana）死後，來世墮生苦界的可能性比較大。佛陀也曾說，眾生最常返回的住處，是四種苦界：地獄、畜生、餓鬼與阿修羅。若一個人持續修習觀禪，成為真正的佛教徒，也就是辨識無常，下一世便能免於投生苦界。我希望幫助人們達到這一點，因此立下決心。從那時起，我開始尋找老師。

1991 年，一位名叫 Jenny 的女醫師讀過 U Sun Lwin 那本著名自傳後，寫信與他聯絡。她當時住在緬甸北部一處偏遠地區，遇到了一位修行相當不凡的僧人，因此邀請他前來了解這位僧人的修行。這位僧人就是 Mon-le 禪師，住在緬甸西部 Gan-gaw 地區的 Mon-le 森林禪修處。

我不知道為什麼，自己對此生起了強烈興趣，於是決定前去探訪，並在那裡住了一星期。我發現，Mon-le 禪師採用的正是莫哥禪師的教導與修行體系。他的佛法開示並不是從書本中拼湊而來，而是直接出自對五蘊的親證知見。簡而言之，Mon-le 禪師改變了我的看法，也鼓勵我研讀莫哥禪師的教法。於是，我規畫詳細研究莫哥禪師的開示。很幸運地，有兩個家庭先後出現，供養我一整套莫哥禪師開示，共三十三冊。如今看來，後來出版的冊數似乎更多。

讀完這套開示後，我打算以禪師的教導為基礎，撰寫一本觀禪修行書。不過在動筆以前，我必須先親自試驗它是否有效。U Sun Lwin 是一位非常重視實證的人，不會輕易相信任何說法。我實際依照這套方法修行，發現它確實有效。
1993 年，我第一次心臟病發，此後健康逐漸衰退。從那時起，我對死亡的關心多於對生活的關心。聆聽莫哥禪師關於死亡的開示，帶給我很大的安慰。

1995 年 1 月，三名義大利佛教行者來到仰光修習觀禪。我的法友 U Ko Ko Lay，也就是 Sayagyi U Ba Khin 的弟子，帶他們前往 Narani Sima 森林禪修處修行，我也有機會同行。我把握這個機會，向他們講授莫哥禪師的教法。他們說，這套教法非常有意思，以前從未聽過，並邀請我到歐洲弘揚。

U Sun Lwin 後來出家為僧，直到去世以前，始終沒有機會到緬甸以外的地方教學。像他這樣的人，其實很適合教導西方人，因為他能和他們溝通，而且學識廣博，其中許多知識都會受到西方人的重視。他是一位講求實證、心思明快而敏銳的人。

1995 年 5 月，我出家一年，在森林禪修處修行。這段經歷使我獲益良多，因為我有機會把莫哥禪師的教法實際用於觀禪修行。那段期間，他也有機會聆聽幾乎全部保存下來的莫哥禪師開示錄音；這些錄音是在 1954 年至 1962 年之間錄製，由莫哥禪修中心供養給他。大約在同一時期，他又得到 U Gosita 所寫的優秀莫哥禪師傳記。因此，可以說他是研究莫哥教法的專家。

後來，他第二次出家，並終身維持僧人身分。緬甸各地不斷邀請他前往講授緣起（paṭiccasamuppāda），他也四處弘法。許多人都知道，上座部佛教傳統對觀禪修行存在多種不同看法。依我的研究，莫哥禪法容易理解、條理清楚，同時又深刻而重要。莫哥禪師是一位精通巴利聖典的學問僧。第二次世界大戰以前，他曾教授僧人阿毘達磨，並因此聞名。戰爭期間，他在一處洞窟中閉關四年，避開戰亂。當時，外面的好戰者彼此交戰、互相殺戮；禪師則在洞中對付內在的敵人——煩惱（kilesa）。

許多人相信，禪師已經完成自己的修行之旅。這件事直到他放下五蘊以後，才為人所知。原文又說，在火化後的許多舍利（sarīra）之中，最奇特的是禪師的兩顆眼球仍保持完整，成為眼舍利。

我聆聽並研究禪師的許多開示之後，得到以下幾點認識。莫哥大禪師以洞察性的智慧理解巴利聖典，能從不同於一般人的重要角度加以觀察。有時，他就像一位新的註釋家，能提出不同於其他人的解釋。莫哥大禪師也有勇氣改變某些傳統習俗與觀點。

如今，「觀禪」（vipassanā）一詞已在世界各地相當普及。西方人主要透過緬甸上座部佛教傳統，開始對觀禪產生興趣。因此，我把這部觀禪手冊，也就是莫哥禪法，翻譯成英文。

原文註明：事實上，他先依據莫哥禪師傳記《一生的教導》，把相關內容編成緬文，之後再翻譯成英文，供英文讀者閱讀。

這將實現幾位義大利朋友的願望。我相信，任何閱讀這部手冊的人，都會理解莫哥教法的重要性。禪師以許多不同方式解釋佛教的觀禪修行，力求使它清楚而容易明白；實際修習也相當容易，但其中同時包含洞察性的智慧與深奧義理。

在此，我想再補充自己對這些開示的一些看法。善法如同藥物，不善法則如同毒物或病毒。因此，不應把聽法、誦法、思惟法等活動看成無足輕重。緬甸那些熟悉或背誦三藏的僧人，就是很好的例子；他們通常具有很強的記憶力和敏銳的心智。

有一次，莫哥禪師對弟子 U Tun Tin 說。U Tun Tin 經常前來聽禪師開示。禪師告訴他： 「Tun Tin，科學進步到能把聲音錄下來，這是一件好事。懂得善加運用，它能引導人走向涅槃；不懂得正確使用，便會墮入大鍋，也就是地獄的沸騰油鍋。」

禪師似乎預見了未來科學技術發展所可能帶來的結果。如今，我們可以看見各種媒體造成的問題。在科學技術的協助下，媒體對個人與社會產生極大影響。人們若以不善的方式使用媒體，就會為自己和他人造作惡業，例如說謊、欺騙、綺語、傷害他人等等，結果使人類的道德日漸退化。

中國古代聖賢雖然不了解佛陀的教法，卻也明白反覆練習的作用，以及善行或不善行所帶來的結果。因此，他們在中國傳統道德教育中設計出一些訓練學生的方法，例如把課文讀一百遍、一千遍等等。中國有一所推行道德教育的學校，曾對不同年齡的學生進行研究，受試者從兒童到青少年都有。學校讓他們每天花很長時間，反覆閱讀一本講述業果法則的教材，累計一百遍。在不到一個月時，研究者訪談了其中一些學生，發現他們朝善的方向發展、進步，例如念力、定力與辨別能力有所提升，原有的不良習慣也發生改變，甚至被克服。

這與佛教僧人的聞思與修行相似。修行並不只是閉著眼睛坐著。佛教經典中經常出現一些與修行有關的詞，例如隨觀（anupassanā）、應當修習（bhāvetabba）、多修習或反覆培育（bahulīkata）等。這些法不能只做一兩次，而必須反覆練習許多次，才能逐漸發展、進步。

佛教禪修是對真實的觀察，也稱為「隨觀」（anupassanā）：一次又一次地觀察，使它得到培育（bhāvanā），讓智慧生起並成長。同樣可以確定的是，一個人若經常觀看、聆聽受污染的媒體內容，也會產生負面結果。我本人因為經常聆聽莫哥禪師的開示，獲得很大利益；也希望讀者能從這些開示中獲益。

莫哥禪師（1899－1962）

莫哥禪師於 1899 年 12 月 27 日出生在阿瑪拉普拉鎮區（Amarapura Township）的 Uyintaw 村，距離曼德勒不遠。這個村落過去曾是緬甸國王的御花園，林木繁茂，環境宜人。他在八名兄弟姊妹中排行第五。父母家境優裕，品德良好。他出生時名叫 Mg Hla Baw，從小容易教導，記憶力也很好。

村裡的孩子有時會模仿沙彌出家儀式，他總是扮演村裡的僧人，讓其他孩子向他禮拜。四歲時，他進入村中的小學就讀；八歲時，在 Gwe-pin 森林寺依 U Jagara 禪師剃度為沙彌。按照緬甸佛教的習俗，每個男孩通常都會有一段時間出家為沙彌。U Jagara 是一位年長的僧人，這座寺院長久以來也一直受到 Mg Hla Baw 家族歷代的護持。

出家後，他得到法名 Vimala，意思是「遠離垢染」或「清淨無垢」。Mg Hla Baw 原本只準備在學校暑假期間出家，直到雨安居結束，也就是約從七月到十月。雨安居結束後，他卻不願還俗，並且喜愛清淨的出家生活，於是繼續留在寺院研讀佛典，其中包括阿毘達磨的入門著作《阿毘達磨概要》（Abhidhammattha Saṅgaha，亦譯《攝阿毘達磨義論》）。他對阿毘達磨教法尤其感興趣。

十二歲那年，也就是出家成為沙彌約三年後，有一天發生了一件奇異的事。一大群蜜蜂飛向他晾在繩子上的外衣，並在衣上築巢。所有沙彌都去向 U Jagara 禪師報告此事。禪師對他們說： 「Vimala 這孩子確實不簡單，將來會成為一位了不起的人。如今蜜蜂聚集在他的袈裟上，正是未來的預兆；將來也會有許多人為了聞法而聚集在他的周圍。」

Vimala 沙彌身上還發生過另一件奇事。有一天，他七歲的表弟 Mg Ba Yin 想吃玉米，便勸他一起前往河岸附近的玉米田。兩人乘著一艘小船出發，Mg Ba Yin 坐在船頭附近，手裡拿著槳。他們由河北岸划向南岸的玉米田，前方卻有一處強烈的漩渦，任何接近的東西都可能被捲入水中。村民向來避開這個地方，但兩個孩子並不知道，小船因此進入了危險水域。

岸上的農夫看見後，大聲叫他們趕快往回划；另一些人也立即找來附近的小船，準備前去救援。然而，當救援者接近時，卻看見兩個孩子神情平靜、從容地划著船，最後毫髮無傷地脫離了險境。

隨著年歲增長，年老的 U Jagara 禪師健康日漸衰弱，於是要寺中的沙彌另尋老師，並表示願意把他們送去依止。Vimala 沙彌想起自己有一位出家為尼的姊姊，每年都會回村探望。有一次，他曾問姊姊住在哪裡修學；姊姊向他描述了自己研讀佛法的地方——吉祥寺（Mangala Vihara）。那裡有一位很優秀的阿毘達磨老師，她也鼓勵弟弟前往學習。
Vimala 決定前去，並把這件事告訴父母。母親捨不得與當時只有十四歲的他分離，因此一再拖延。最後，他再也等不下去，決定獨自上路。他帶著幾本書、兩件袈裟和一只缽，離開村子前往阿瑪拉普拉。那時他只有十四歲，從未獨自去過其他地方，歷經一番辛苦才抵達吉祥寺。

寺方准許他留下來。這對他而言是一項難得的機緣，因為當時寺內住滿了僧人，很難再找到安住之處。吉祥寺的阿毘達磨教學頗負盛名，緬甸各地都有許多僧人前來求學。

Vimala 離家後，父母四處尋找他，最後父親和兄長來到吉祥寺，想把他帶回去。他拒絕返家，選擇繼續留下修學。之後，有人把他介紹給精通阿毘達磨的老師 Sayagyi U Ohn。

Sayagyi U Ohn 與雷迪禪師（Ledi Sayadaw）處於同一時代，早年也曾出家為僧。緬甸成為英國殖民地後，許多僧人還俗重返在家生活，U Ohn 也是其中之一。儘管已經還俗，他對阿毘達磨的學識極其深厚，仍有許多僧人前往他的住處求學。最後，吉祥寺邀請他前來教授僧眾。Vimala 沙彌受到 Sayagyi U Ohn 的照顧與訓練，日後成為一位優秀的僧人，也成為著名的阿毘達磨老師。


Introduction

The following short biography of Mogok Sayadaw is based on the remarkable biography by Sayadaw U Gosita. The title is, “One Life Teaching.” After it came out, became popular among Buddhists and reprinted for a few times during a short period. That time before, he had written the biography on his own teacher, the very well- known scholar monk Mahāghandayone Sayadaw U Janakabhivamsa. Later U Gosita became a meditation teacher in Mogok Meditation Centre and wrote the biography. Even before the biography came out, Mogok Sayadaws’ Dhamma talks were very well received among Buddhists in Burma. Even whatever their meditation systems might be. Because Sayadaw’s talks were mostly based on emptiness (suññāta), dependent co-origination (paticcasamupada) and many suttas on practice. These teaching were the foundation knowledge for insight practice. It is very important for yogis to know them before and during the practice. These were like guidelines for yogis without a teacher. These Dhamma talks can be called manuals of insight practice. Why I translated most of Sayadaw’s talks into English? He passed away for a long time now (i.e, 1962), but his talks were never known, or even heard about it outside Burma. This is the time for me to repay his gratitude and metta for Buddhists. There are also other very good reasons which I will quote from the introduction of a book entitled, “Manual of Vipassanā Contemplation from Mogok Teaching.” This is written by a well-known author U Sun Lwin before he became a Buddhist monk (Ven. Adissaransi). His view on Mogok talks were the same as me. Therefore, let him expressed it on behalf of me.

An extract: I must admit the following matter. I was satisfied myself for a long time as a true or genuine Buddhist. It can be said as my wrong thought. In brief, at the age of 35, I had abandoned my parent’s faith (i.e, Islam), my lover’s faith (i.e, Christianity) and my doctrine of religions are like opium (i.e, communism). Because at that time I had been studied deeply in Theravada Buddhism. (It seemed that period, he studied Buddhism extensively for his text book on ethics for philosophy.) After 15 years at the age of 50, I wrote a book on my life. It was entitled, “A Man Has Faith and Taken Refuge in the Triple Gems.” It was about my struggle and change in philosophical view. When I wrote this book also thinking myself as true or genuine Buddhist. But it was not so. At that time still not had been practiced vipassanā yet. Because I satisfied with myself as a bodhisatta. [In true, bodhisatta also has to practice vipassanā up to the knowledge of equanimity to the formations (sankhara).] I did not know that even encountered the Buddha-Dhamma was still not an insider of the teaching (sāsāna). An insider of Dhamma should be benefited from the sāsāna. Even up to my 50 years of age still did not have this clear view. Only believed in the law of kamma is not enough for becoming a true Buddhist. (It is true, only becomes a normal Buddhist, and at any time can be fallen into other faiths.) To become one must have the knowledge of in accordance with the truths – saccanulomika nyan. I only have this knowledge by studying Mogok Sayadaw’s Dhamma talks series in transcribed volumes, and listening to his talks in recordings.

Even though I gained knowledge on truth, still attached to the vow of a bodhisatta. After I understood the significance of becoming a true Buddhist, seeing the traditional Buddhists as living their lives and died in the unbeneficial ways. And compassion arose in me and wanted to become a true Buddhist (i.e, cula-sotapanna – this is commentary view of someone has insight to the truths). According to the text, after a worldling (puthujjana) dies, and next life will be more chances to take rebirth in the painful realm. (The Buddha also mentioned that the frequent homes of living beings were the 4 painful planes – Hells, animals, ghosts and Titans.) If someone preserves in the vipassanā practice and becomes a true Buddhist (i.e, discerns anicca) will be escaped from the painful birth in next life. I wanted to help people for it and made a resolution. From then onwards I was looking for a teacher. In 1991, he received a letter from a female doctor – Jenny who contacted him after reading his well-known autobiography. At that time, she was staying in northern Burma in a remote area. She had met a practicing monk who was quite significant. She invited him to come and study the monk. (This monk was Mon-le Sayadaw and staying at the Mon-le forest retreat in Western Gan-gow area.) I did not know why and had great interest in it. So decided to go and see it. I went and stayed there for a week. What I found out was he used Mogok Sayadaw’s teaching and system in his practice. The Dhamma talks by Mon-le Sayadaw were not coming from the books. It came out from his direct knowledge of the khandhas. In gist Mon-le Sayadaw was changing my view and encouraging me to study Mogok Teachings. I made a plan for detailed study in Mogok Sayadaw’s talks. Luckily, there were 2 families appeared to offer me Mogok talks in completed volumes. These were 33 volumes in all (nowadays seem to be more volumes came out). After studied them, I made a plan to write a book on vipassanā practice based on Sayadaw’s talks. Before that I had to try it out for its effectiveness. (U Sun Lwin was a very practical man and not believed everything very easily.) I made the real practice and found out that it was really effective.

In 1993, I was attacked by heart disease for the first time. And then my health became degenerated. After that I had more interest in the matter of dying than living. By listening Mogok Dhamma on dying gave me a lot of comfort. In January of 1995, 3 Italian Buddhist yogis came to Rangoon for vipassanā practice. My spiritual friend U
Ko Ko Lay (Sayagyi U Ba Khin’s disciple) took them to Narani Sima forest retreat for practice. I also had the chance to go with them. I took this opportunity to teach them the Mogok Teachings. They said to me that it was very interesting and never heard it before. And requested me to come Europe and taught the teaching there. (U Sun Lwin never had the chance to go outside Burma for teaching until he passed away as a monk. A person like him should teach westerners than others because he could communicate with them and very rich knowledge in many things which the westerners would appreciate. A practical man with bright and sharp mind.)

In May, 1995, I ordained as a monk for a year and practiced at the forest retreat. This event benefited me a lot because I had the chance to use Mogok Teachings in vipassanā practice. (At that time he also had the chance to listen nearly all of Mogok Sayadaw’s talks which were recorded between 1954 to 1962. These were donated to him by Mogok Centre. Nearly at the time, he received the excellent biography of Mogok Sayadaw by U Gosita. So it can be said that he was an expert on Mogok Teachings. After he became a monk for the whole life in the 2nd time, and gave lectures in Dependent Arising – Paticcasamupada around Burma with many invitations everywhere.) As many know in the Theravada tradition there are many different views on vipassanā practice. In accordance with my research Mogok system is easy and clear, but profound and significant. Mogok Sayadaw was quite a learned monk in the Pali Texts. He taught the monks before the 2nd World War on Abhidhamma teachings and very well known for it. During the War periods he stayed in a cave for 4 years retreat and escaped the war. (At that time warmongers were battling and killing each other and Sayadaw was with his inner enemies – the kilesa – defilements.) Most people believed Sayadaw finished his spiritual journey. This case became known only after he laid down his khandha. Among the many relics in the ashes (i.e, sariras), the strange thing was Sayadaw’s both eye balls remained intact as eye relics. What I listened and studied many of his talks found out the following points.

Sayadawgyi understood the Pali Texts with penetrative knowledge. He could view them in a significant way which are different from others. Sometimes he was like a new commentator and could give their meanings not the same as others. Sayadawgyi also had the courage to change some of the traditional customs and views.

Nowadays the words vipassanā is quite popular in the world. Westerners become interest in vipassanā from the Burmese Theravada tradition. Therefore, I have translated this manual of insight (Mogok System) into English. (Actually he complied it from the biography of Mogok Sayadaw one life teachings into Burmese. And then translated into English for English readers.) It will fulfill the wishes of my Italian friends. I believed that whoever reads this manual will aware the significance of Mogok Teachings. Sayadaw tried to explain the Buddhist vipassanā practice in many different ways to make it clear and easy. It is quite easy for practice. It included penetrative knowledge and profundity.

Here I want to add more of my view on these talks. Wholesome dhammas are like medicines and unwholesome are poisons or viruses. Therefore, should not view the listening Dhamma, reciting Dhamma, reflection on Dhamma, etc. as insignificant. The Burmese Tipitaka monks were very good examples. They had very good memories and sharp minds. One time Mogok Sayadaw mentioned to U Tun Tin (a disciple and regular listener of his talks). Sayadaw said to him, “Mg Tun Tin, with the development of science can record the sound is good. Know how to use it can lead to Nibānna. If not will be fallen into the wok (hell cauldron).” It seemed to be Sayadaw predicted the outcome of science and technology of the future. Nowadays we can see the problems come from many kinds of medias. With the help of science and technology medias have very great effect on man and society. When humans use them in unwholesome ways that will create evil kammas for oneself and others – such as lying, cheating, frivolous talks, harming, etc. It leads human beings to moral degeneration. Even the Chinese sages did not know about the Buddha-Dhamma, they understood the working nature and the results came from these practices (wholesome or unwholesome). Therefore, they invented some systems in Chinese moral education for the students, such as reading texts for 100 times, 1000 times and others. In China, a moral educational school made a research with students in different ages from children to youths. Let them read a text book on the law of kamma for 100 times, every day with long hours. Before a month, and interviewed some of them. What they found out was the students developed and progressed in the wholesome directions – such as good sati, Samadhi, discernment and changed or overcame their bad habits. This is similar to Buddhist monks with their study and practice (practice is not only sitting with the closed eyes). In Buddhist practice, there were some words found very often in the suttas, such as – anupassana (contemplation), bhavetabba (development), bahulikata (cultivation), etc. These are must practice not only once or twice, but for many times. So that it can be developed and progressed. Buddhist meditation is contemplation of the truth. It is also called anupassana – contemplate for many times, make it develops (bhavana). It let knowledge arises and develops. It is also sure that if someone watches and listens polluted medias very often will have the negative results. I myself have great benefits from listening very often to Mogok talks. I also hope the readers will be benefited from these talks.
Mogok Sayadaw (1899-1962)

Sayadaw was born on 27th December, 1899 at Uyintaw Village, Amarapura Township and not far from Mandalay. This village was a Burmese king’s garden before and a pleasant place with many trees. He was the 5th child and had 7 siblings. His parents were well to do in life with good virtues. He was named Mg Hla Baw and easy to teach and remembered things. Sometimes the village children were playing novice ordinations. He always played as the village monk and was bowed by the other children. At the age of 4 he attended the village primary school. At the age of 8 ordained as a novice at the Gwe-pin forest monastery with Sayadaw U Jagara (this was Burmese Buddhist custom to every boy as a novice for some periods). U Jagara was an old monk and this monastery also supported by his family generation for a long time ago. He became a novice and named him Vimala. It meant free from defilements, or dirt. Mg Hla Baw was ordained as a novice in the summer of school holiday until the rain retreat (i.e., July to October). After the rain retreat he did not want to disrobe and happy with the holy life. So continued to stay there and learnt the Buddhist texts – including fundamental text for Abhidhamma (Comprehensive Manual of Abhidhamma – Abhidhammattha Sangaha). He had more interest in the Abhidhamma teachings.

At the age of 12 or as a novice for 3 years (vassas), one day a strange thing was happening. A lot of bees in group were flying towards his outer robe which was hanging on a line. And then it made home there. All the novices went to see Sayadaw U Jagara and reported him the strange incident. Sayadaw said to them, “Mg Vimala is not bad indeed. He will be great in the future. It is like these bees are occupying his robe. This is the sign of the future. People will encircle him (for Dhamma).”

There was another strange thing happened to novice Vimala. One day his cousin the 7 years old Mg Ba Yin wanted to eat corns and persuaded him of going together to the corn field near the river bank. So both of them with a small boat went there. Mg Ba Yin was sitting near the head of the boat with an oar. They crossed the river from the north direction to the south where the corn field was. But there was a strong whirl pool in front of them. It would sink everything approached near it. All villagers were shunned this place. They did not know about it and the boat went into this area. Some farmers on the bank saw it and shouted to them to row back. At the same time some got any boat nearby to save them. When they arrived at near, and saw that both were rowing the boat with calm and ease. Both escaped the danger without harm.

The old monk U Jagara became weaker and weaker in health with the time passed by. So he told his novices to find for new teachers. He would send them there. Novice Vimala remembered his elder sister who was a nun. She came back to the village every year. Once time he asked the elder sister where she stayed as a nun. She described to him the place and the Vihara where she studied. This was Mangala Vihara and a very good Abhidhamma teacher was teaching there. And encouraged the novice brother to come and study there. He decided to go there and told the parents. The mother did not want to separate with the novice (at that time 14 years of age). So she delayed the matter. At last novice Vimala could not bear it anymore. Made the decision to go there by himself. With some books, 2 robes and a bowl he left the village for the Amarapura city. He was only 14 years old and had never been to anywhere. With difficulty he arrived Mangala Vihara.

He had permission to stay in the Vihara. This was a blessing for him, because at that time this place was packed with monks and very difficult to have a place to settle in. The reason was everywhere around Burma, many monks came here for the Abhidhamma study which was very popular at this Vihara. After he was disappeared, the parents searching for him. At last his father and brother came to the Vihara to take him back. He refused to go back and continued to study there. He was introduced to Sayagyi U Ohn who was an expert teacher on Abhidhamma.

Sayagyi U Ohn was the contemporary of Ledi Sayadaw and a monk before. After Burma became a British colony many monks disrobed, and went back to lay life. U Ohn was one of them. Because of his superb knowledge in Abhidhamma still monks went to his place for study. At last he was invited to the Mangala Vihara for teaching the monks. Novice Vimala was looked after and trained by Sayagyi U Ohn. Later he became a good monk and a well-known Abhidhamma teacher.

1919 年，Vimala 沙彌將近二十歲時，受具足戒成為比丘。受戒後，他的袈裟被汗水浸濕，便把袈裟晾在竹竿上。這一次，又有許多蜜蜂飛到他的袈裟上築巢。與 U Vimala 情同兄弟的依止師 U Nāgavaṃsa 因而作出以下預言：「蜜蜂前來築巢，是一項吉兆。他今生將有所證得，完成自己應做之事；這也預示將來會有許多人前來飲用他的佛法甘露。」

U Nāgavaṃsa 明白這項徵兆的意義，因此總是引導年輕的 U Vimala 走在正確的方向上。U Vimala 有三個戒臘時，也就是 1922 年，便開始向僧眾教授阿毘達磨。當時也有一些尼師跟隨 Sayagyi U Ohn 學習阿毘達磨，其中包括 U Vimala 的姊姊 Daw Sucari，以及 Daw Vicari、Daw Vilasi 和 Daw Khemacari。後面三位尼師來自緬甸北部的莫哥地區；莫哥以出產紅寶石聞名。

Daw Vilasi 在明貢（Mingoon）山區有一處住所。明貢位於曼德勒以西、伊洛瓦底江（Irrawaddy River）對岸。每年冬季，都有一些來自莫哥的朝聖者前往明貢，Daw Vilasi 總會帶領他們參訪各處聖地。

有一次，朝聖團由 Daw Dine Chon 帶領。途中，Daw Vilasi 帶著眾人拜見並禮敬 U Vimala。Daw Dine Chon 先前已從 Daw Vilasi 那裡聽過許多關於 U Vimala 的好評；親自見到他以後，更加敬重與崇敬。返回莫哥後，她向丈夫 U Le 談起 U Vimala。U Le 也對 U Vimala 生起深厚敬意，並決定日後邀請他到莫哥。這便是 U Vimala 後來以「莫哥禪師」之名廣為人知的開端。

1925 年，Sayagyi U Ohn 以七十九歲高齡去世。當時二十六歲的 U Vimala 已廣泛教授阿毘達磨，逐漸聲名遠播，門下有許多比丘學生；凡有人邀請，他也開始前往各地開示。

二十八歲時，他在一年之內寫成阿毘達磨第六部《雙論》（Yamaka，Book of Pairs）的註釋，深受學生歡迎。由於他忙於說法、教學等對外事務，U Nāgavaṃsa 提醒他：開示與教學只能成就善業與福德；若要使自己真正獲得安穩，仍須親自實修。從那時起，U Vimala 便開始撥出一部分時間修行。為了鼓勵人們實修，他也寫了一本名為《為凡夫顯示光明》（Showing Light to the Worldlings）的小冊子。

1934 年，莫哥的 U Le 和 Daw Dine Chon 聽說 U Vimala 在 Nyaung-lay-bin 開示，便邀請他前往莫哥說法。在此以前，Nyaung-lay-bin 每年通常都會禮請雷迪禪師（Ledi Sayadaw）或其弟子前來開示。起初，U Vimala 在莫哥所講的主要是阿毘達磨。當地民眾非常喜愛他的開示，於是每年夏季都邀請他前來。

莫哥的一些在家護持者十分富有；1937 年，一戶富裕人家為 U Vimala 興建了一座很大的建築，供他居住並教授學生。由於與莫哥護持者建立了這些深厚因緣，他遂以「莫哥禪師」之名廣為人知。

三十七歲時，莫哥禪師已成為十分受歡迎的阿毘達磨老師，經常講授阿毘達磨。1937 年的一天，他做了一個奇異的夢。夢中，他從空中飛往斯里蘭卡，來到 Mahā Ceti（大塔）所在之處。他恭敬禮拜大塔，清掃周圍，並完成其他應做的事。此前，他從未想過或想像過這些情景，它們卻出現在夢中。

夢後不久，Mahā Ceti 的管理者來信向莫哥禪師求助。信中提到，莫哥盛產寶石，而斯里蘭卡的 Mahā Ceti 此時需要一件安置在塔頂的大型聖飾（原文稱 Holy Crystal）。他們相信，若能得到禪師協助，此事便能順利完成，因此請他幫忙。

莫哥禪師十分歡喜，與莫哥當地富裕而有影響力的人士商議，隨後回信答應協助。由於莫哥居民慷慨布施，為製作這件大型塔頂聖飾募集到大量寶石、黃金與白銀。

原文所列紀錄如下：

聖飾鑲嵌並裝飾得極為華麗，共使用紅寶石 3,627 顆、藍寶石 702 顆、吉祥寶石 9 顆、玫瑰色尖晶石 12 顆，合計 4,350 顆。
使用精金 3 viss、白銀 41½ viss。
"viss" 是緬甸傳統重量單位，一 viss 約為 1.63 公斤。
整件塔頂聖飾重 12½ viss。
底座高 13 英寸。
最頂端的紅寶石重 15 rattis，以 12,000 盧比購得。
"ratti" 是南亞傳統的寶石重量單位。

按原文撰寫時的市價估算，總值超過 100,000；原文未明示幣別，並以多個加號表示實際價值可能更高。
原文並附註：若按今日價格計算，價值將高出許多。

尊者 Vinayalankara 來到緬甸接收這件塔頂聖飾。其後，由他與緬甸比丘 U Kosalla，以及莫哥禪師的幾位在家弟子，一同乘船把聖飾送往斯里蘭卡；莫哥禪師本人則留在緬甸。那段期間，莫哥禪師把一年中的時間分配在四個地方：初夏前往 Nyaung-lay-bin 開示，接著到莫哥說法，然後返回阿瑪拉普拉自己的寺院，為比丘講授阿毘達磨；初冬時再到明貢，為尼師授課。

禪師每次到 Nyaung-lay-bin，都會先去拜見當地著名的實修僧 Nyaung-lay-bin Tawya 禪師 U Ariya。U Ariya 是一位森林僧，莫哥禪師會向他禮敬，並聽取教導與勸誡。莫哥禪師在當地雖以講授阿毘達磨為主，內容也包括緣起（paṭiccasamuppāda），因為兩者彼此相關。U Ariya 本人曾撰寫著名的《緣起之味》（The Taste of Dependent Arising），弘揚緣起教法。

有一次，莫哥禪師到 Nyaung-lay-bin 開示期間，又做了一個奇異的夢。夢中，他正在說法，在家人紛紛走向他，吸吮他左右乳房的乳汁。U Vimala 沒有阻止，任由他們吸吮。隨後他突然醒來，才知道那是一場夢。他十分驚訝，卻不明白夢的含意。

翌日清晨，他前去拜見 U Ariya 禪師，把夢境告訴他。U Ariya 驚歎地說：「啊！你應當為此感到歡喜，這是一項非常好的徵兆。它表示城中百姓與在家眾，都將飲用你那如甜美乳汁般的真諦法味與佛法甘露。這項徵兆意義非凡，前所未聞，實在非常好。你不可等閒視之，應當努力修習佛法。」

莫哥禪師在 Nyaung-lay-bin 前後開示了九年。後來，第二次世界大戰日益逼近，全國局勢不穩，他在當地的開示因而中止。第二次世界大戰於 1939 年在西方爆發，1941 年戰火蔓延至東方。日本軍機轟炸仰光，1942 年 3 月，仰光落入日軍之手。此後，日本軍機繼續轟炸上緬甸，戰爭的影響如森林大火般蔓延全國。

U Le 擔心莫哥禪師的安全，便前去迎請他到莫哥。禪師於 1942 年 3 月抵達。起初，莫哥尚未受到戰火威脅；後來，日本軍機也前來偵察這一帶。為了更加安全，弟子又在 1942 年 6 月迎請禪師前往距離莫哥約四英里、較為隱蔽的 Baw-pa-tan 村。

村落坐落在山崖一帶，景色優美，周圍生長著松樹、櫻花樹等許多大樹。村外有一處很好的洞窟，須向上攀行約二百英尺才能抵達。洞內約十五英尺長、十英尺寬，高約十英尺。莫哥禪師很喜歡這處洞窟，決定留在那裡。考慮到他的健康，在家護持者在洞旁搭建了一間小寮房；禪師在那裡用早齋與午前餐。

大多數時間，禪師都在洞中修行，偶爾才走到洞外經行。外面的世界裡，好戰者為了權力與財富彼此爭鬥殺戮；U Vimala 則與內在的敵人——煩惱（kilesa）——交戰。外在世界被戰火焚燒，走向破壞；他身處洞中，對外界情勢幾乎一無所知，卻清楚知道自己的內在世界，也就是這具蘊身（khandha），同樣正在一刻不停地壞滅。第二次世界大戰於 1945 年結束。

莫哥禪師前後在這座洞窟住了四年。1945 年，他四十六歲，有二十七個戒臘。原文作者認為，看來 U Vimala 已經徹底戰勝了內在的敵人——煩惱。英美盟軍在外在戰爭中戰勝日本，未必能被視為永恆不變的勝利；戰勝內在煩惱，則是徹底而不再改變的神聖勝利。

1945 年雨安居結束後，也就是十月，禪師才離開洞窟。回到莫哥後，他住在墓園寺院（Cemetery Monastery）。在家眾請求他開示，禪師提醒他們：「你們不應只以聽聞佛法開示為滿足，必須實際修行。你們很幸運，逃過了戰爭的危難；應當把自己仍然活著，看成是為了佛法而活。」

從此以後，禪師開始教授觀禪（vipassanā）修行。那段期間，他每天晚上七時至八時，都在 U Le 與 Daw Dine Chon 家中開示，前來聞法的人愈來愈多。

1947 年，Bo-Ta-Thong 塔需要一件塔頂聖飾。塔的管理者曾聽說禪師協助斯里蘭卡 Mahā Ceti 募造聖飾的事，於是也請他幫忙。禪師協助他們取得所需的塔頂聖飾。當時他四十八歲，有二十九個戒臘。

1949 年，禪師五十歲，仍住在莫哥。到了 1952 年，他五十三歲，已經在莫哥住了十年。在此以前，他曾長年住在阿瑪拉普拉，先後在那裡度過沙彌、年輕比丘、講師及住持的歲月，因此阿瑪拉普拉的在家眾一直盼望他回去。

一位年老的女護持者 Daw Thet Yin 尤其經常提起他。她說：「我現在已經很老了，希望在去世以前，還能見到禪師並聽他開示。」

因此，幾名阿瑪拉普拉的在家眾前往莫哥迎請禪師。1952 年 11 月，他終於返回阿瑪拉普拉，並準備重新為比丘講授阿毘達磨。

禪師回來後，Daw Thet Yin 每天都到寺院，因此禪師特別安排時間教她修習觀禪。起初，有五十至六十多名比丘前來聽阿毘達磨課，甚至也有一些在家人參加。禪師告訴在家眾，他向比丘講授的是阿毘達磨中較為深奧的部分，於是另外安排每天下午四時，為在家眾講解阿毘達磨基礎。

後來，這些開示逐漸加入觀禪的修習方法，前來聞法的人也愈來愈多，最後便發展成以觀禪修行為主的佛法開示。




In 1919, near the age of 20, novice Vimala became a monk. After ordination his robes were wetting with sweat. So he spread them on a pole line. This time again many bees were flying to his robe and made home on it. The tutor monk U Nāgavumsa who was like a brother to U Vimala made the following prediction. “This making home by bees is a good sign. In this life he will has the attainment. Will finish his task. And then this is the sign of people will come and drink his Dhamma nectar.” U Nāgavumsa knew this and always guided the young monk U Vimala in the right direction. U Vimala started teaching Abhidhamma to the monks when he had 3 rains (vassa)(i.e., 1922). There were some nuns studied Abhidhamma with Sayagyi U Ohn. Some of them were, Daw Sucari (U Vimala’s sister), Daw Vicari, Daw Vilasi and Daw Khemacari. The other 3 nuns were from Mogok area in Northern Burma and well known for its rubies. Daw Vilasi had a place in the Mingoon Hill range which was in the west of Mandalay across the Irrawaddy River. Every winter some pilgrims from Mogok came to Mingoon for pilgrimage. Daw Vilasi always took them to the sites of pilgrimage. One time the leader of the pilgrims was Daw Dine Chon. On the way Daw Vilasi took them to see and pay respect to U Vimala. Before, Daw Dine Chon already heard some good news from her on U Vimala. After meeting with U Vimala she had more respect and veneration in him. Daw Dine Chon went back to Mogok and mentioned about U Vimala to her husband U Le. U Le also had strong respect in U Vimala and decided to invite him to Mogok in the future. This was the beginning of how U Vimala later became well known as Mogok Sayadaw.

In the year of 1925 Sayagyi U Ohn passed away at the age of 79. At the age of 26 U Vimala taught Abhidhamma extensively and became well known. He had many student monks. Also starting to give talks wherever people invited him. At the age of 28 wrote a commentary text on the 6th Abhidhamma book – Yamaka (Book of Pairs) within a year. It was well accepted by students. As he was so busy with external matters, U Nāgavumsa reminded him that giving Dhamma talks and teaching were just gained wholesome merits only. So it needed to practice for oneself to be secure. From that time on U Vimala started to use a part of his times for practice. To encourage people for practice U Vimala wrote a small text call “Showing Light to the Worldlings”. In 1934, Mogok U Le and Daw Dine Chon invited U Vimala to Mogok for Dhamma talks. Because they heard about him giving talks in Nyaung-lay-bin. Before it was a place for Ledi Sayadaw or one of his disciples giving talks in every year. In the beginning U Vimala’s talks were on Abhidhamma. Mogok people liked his Dhamma talks that invited him to come every year in summer time. Some of the lay supporters from Mogok were very rich people. In 1937, a rich family built a very big building for U Vimala to live in and teach students. With these many connections to mogok supporters that he became well known as Mogok Sayadaw.

At the age of 37, Mogok Sayadaw was becoming a very popular Abhidhamma teacher and giving Abhidhamma talks. One day in 1937, Mogok Sayadaw had a strange dream. In dream he was flying from the sky to Sri Lanka where the Maha Ceti (stupa) was situated. He respectfully bowed to the Maha Ceti and swept the area there. And done the other duties also. He was never thinking or imagining these things before. But it appeared in his dream. Not very long after the dream, the care takers of Maha Ceti wrote a letter to Mogok Sayadaw for help. In the letter they mentioned that Mogok City was rich with gem stones. Sri Lanka Maha Ceti now needed a large Holy Crystal for the top part of the ceti. They believed that if Sayadaw helping them, it would be successful. So they requested him for help. With great joy Mogok Sayadaw discussed this matter with rich and high class people in Mogok. And then Sayadaw replied the letter that he would do it for them. With the generosity of Mogok citizens received a lot of gem stones, gold and silver for the large Holy Crystal.

The record of these were:
Very highly ornamented and adorned with;
3,627 rubies, 702 sapphires, 9 lucky gems and 12 rose spinels = 4,350 in all.
Fine gold 3 viss and 41½ viss of silver are used.
The weight of the Holy Crystal is 12½ viss.
The height of the stage is 13 inches.
The top-most ruby, weighing 15 rattis was bought for Rs. 12,000.
The total value estimated at the present market rate is over 100,000+++
(Note: in today price it will be quite a lot.)

Ven. Vinayalankara came to Burma to receive the Holy Crystal. With him the Burmese monk U Kosalla and some of Mogok Sayadaw’s lay disciples sent the Holy Crystal to Sri Lanka by ship. But Mogok Sayadaw stayed behind.

At that time Mogok Sayadaw separated his times for 4 places. In the beginning of summer time he went to give Dhamma talks in Nyaung-lay-bin. After that went to Mogok for talks. And then came back to Amarapura (his monastery) for Abhidhamma lectures for monks. In the beginning of winter went to Mingoon and gave lectures to the nuns there. One of the regular duty Mogok Sayadaw done in Nyaung-lay-bin was first he went to see the well-known practicing monk Nyaung-lay-bin tawya Sayadaw U Ariya (a forest monk). Paid respect to him and received his teaching and advice. Even though Sayadaw gave Dhamma talks on Abhidhamma there, also including Paticcasamupada. Both of these had connection. U Ariya himself wrote a well-known text – “The Taste of Dependent Arising” and propagated Paticcasamupada. One day in Nyaung-lay-bin for talks, Mogok Sayadaw had a strange dream. In the dream, when he was giving Dhamma talk, lay people came towards him and tried to suckle his left and right breasts. U Vimala did not forbid them and let them suckled it. After that he woke up instantly and knowing that it was a dream. He was surprised and did not know the meaning behind it. So next morning he went to see Sayadaw U Ariya and told him the dream. Sayadaw with exclamation and said to him; “Oh! You should take joy in it. It is a very good sign. This sign means the citizens and lays alike will drink your sweet milk Dhamma nectar of truth. It is significant and never heard before. Very good indeed. You should not take it lightly. Try hard in the Dhamma practice.”

Mogok Sayadaw gave 9 years of talks in Nyaung-lay-bin. It was stopped because at the time it was closer to the 2nd World War. The whole country became unstable. The 2nd World War started in 1939 in the west. And then it spread to the east in 1941. The Japanese war planes dropped bombs on Rangoon. Rangoon had fallen into the Japanese army in March, 1942. Later Japanese war planes continued the bombing missions in upper Burma. The war effects were spreading to the whole country like a forest fire. Therefore, U Le worried about the safety of Mogok Sayadaw that he came to invite him to Mogok. Sayadaw arrived Mogok in March, 1942. In the beginning Mogok City was free from danger. Later Japanese war planes came to observe this area. For more safety the disciples invited Sayadaw to a more secure place. This was Baw-pa-tan Village, 4-miles distance from Mogok City. It was in June, 1942. The village was on the mountain cliff and a beautiful place with many big trees such as pine, cherry, etc. Outside the village there was a very nice cave. To reach there had to go upwards 200 feet. The cave inside was 15’x10’ ft wide and round about 10’ ft height. Mogok Sayadaw preferred this cave and decided to stay there. The lay supporters thinking on his health built a small dwelling place near the cave. Sayadaw took his morning and before noon meals at there. Most of the time Sayadaw was practicing in the cave and only sometimes went out the cave for walking meditation. Outside the world the war mongers were fighting and killing each other for power and wealth. But U Vimala was fighting and battling with his inner enemies – the kilesas. In the external world, the whole world was burning with fire and led to destruction. He was in the cave and did not know anything about it. But he knew that his inner world (i.e., the khandha) was perishing at the same time. The 2nd World War was ended in 1945.

Sayadaw stayed in this cave for totally 4 years. In 1945 he was 46 years of age and had 27 rains (vassas). It seemed to be U Vimala was totally conquered his inner enemies – kilesas. In the external war English and American conquered Japanese might be not forever. The inner conquered only forever and never changed that the holy conquest.

Sayadaw left the cave only after the vassa (i.e., in October) in 1945. Arrived back in Mogok he stayed at the Cemetery Monastery. Lay people requested him for Dhamma talks. Sayadaw reminded them with these words; “You should not satisfy only with Dhamma talks. Must practice practically. You have good luck that escape from the dangers of war. You should take it as we still alive for the Dhamma.” From then on Sayadaw started teaching vipassanā practice. At that period Sayadaw gave his talks at U Le-Daw Dine Chone’s house every night from 7 p.m. to 8 p.m. More and more people came and listened to it. In 1947, Bo-Ta-Thong Ceti needed a holy crystal. The care takers of the Ceti heard about the news before that Sayadaw helped Sri Lanka in this matter. Sayadaw was helping them to get the Holy Crystal. At that time, he was 48 and had 29 rains.

In 1949, Sayadaw was at the age of 50, and still in Mogok. In 1952, he was 53 and in Mogok already for 10 years. Before, he was in Amarapura for many years as a novice, young monk, lecturer and abbot. So the lay people from Amarapura expected him to come back. Especially an old lay woman supporter Daw Thet Yin mentioned about him very often. She said; “I am very old now. Before I die, want to see Sayadaw and listen to his talks.” Therefore, some lay people from Amarapura went to Mogok and invited him. In November 1952, Sayadaw returned to Amarapura. He prepared to teach Abhidhamma lectures to the monks. After Sayadaw came back Daw Thet Yin came to the monastery for everyday that he had to arrange a time for her to teach vipassanā. In the beginning there were over 50 or 60 monks came for the Abhidhamma lectures. Even some lay people came for it. So he told them what he taught to the monks were the profound parts of the Abhidhamma. And he arranged the foundations of Abhidhamma talks for lay people at 4 p.m. And then these talks were slowly including the ways of vipassanā practice. Therefore, more and more people came and at last became vipassanā dhamma talks.

1954 年至 1956 年，緬甸舉行第六次結集（第六次僧伽大會），校訂三藏。1956 年正值佛曆 2500 年。與此同時，民眾對實際修行愈來愈感興趣，其中又以觀禪修行最受重視。

莫哥禪師每天傍晚開示結束後，都會外出散步。那一年，他生病而暫停說法，需要妥善治療。一對住在曼德勒的在家夫婦 U Chit Swe 與 Daw Ma Ma，邀請禪師到他們家中接受照顧。他們是經商者，也是禪師非常親近的弟子，彼此之間的關係如同父親與子女。不久，禪師恢復健康，便告訴他們自己準備重新開示。

每晚七時至八時，都有許多人前來聽法。聽眾愈來愈多，大家請求禪師像在阿瑪拉普拉一樣，每天都為他們開示。於是，禪師把一年的時間分配如下：

雨季約從七月至十一月，在阿瑪拉普拉弘法四個月。
冬季約從十一月至翌年三月，在曼德勒弘法四個月。
夏季約從三月至七月，在莫哥（Mogok）弘法四個月。

同樣在 1956 年，一位名叫 U Kyaw Thein 的商人到阿瑪拉普拉的東塔曼湖（Taung-ta-mun Lake）遊覽。這座湖是一處觀光勝地。傍晚回程時，他經過吉祥寺附近，看見許多汽車和人群，便好奇地走近察看。此時，莫哥禪師正在開示，主題是珊達帝大臣（Santati）的故事。珊達帝也曾像 U Kyaw Thein 一樣飲酒，但兩人的差別是：珊達帝最後成為阿羅漢，U Kyaw Thein 卻還沒有。

U Kyaw Thein 把開示聽到最後。從那一天起，他每天都從曼德勒趕來聞法。過了一段時間，他開始親近禪師，後來成為非常親近的弟子。對他而言，禪師就像父親；對他的妻子 Daw Tin Hla 也是如此。

夫婦二人經營 Aung Myanmar Paper Company，沒有子女，於是大量運用自己的財富護持禪師。後來，他們把事業交給別人照管，大部分時間都住在禪修中心，協助處理事務並照料禪師。原文認為，兩人的修行似乎已有相當進展，因為 U Kyaw Thein 能在自己去世前六個月預知死期。

1959 年，禪師六十歲，已有四十一個戒臘。這段時期，他勉強自己為弟子承擔大量工作，並作了許多關於真諦之法（sacca dhamma）的開示。他也許知道自己所剩時間不多。從 1959、1960 年直到 1961、1962 年，他幾乎從不休息，不斷說法，身體想必十分疲憊。每逢遇見人，他總是勸勉：「要修行！要修行！現在已經沒有多少時間了，時間愈來愈少。」

有一位曼德勒商人，曾到著名的馬哈甘達勇寺（Maha-Ghandhayone Monastery）短期出家。這座寺院不但在緬甸境內聞名，國外也有許多人知道，甚至常有西方人前來參訪。每天清晨，U Janakabhivamsa 禪師都會對大眾作教誡。
這名商人察覺兩位禪師的教導取向有所不同，便對 U Janakabhivamsa 的弟子 U Gosita 說：「我到這裡短期出家，但平時也經常去聽莫哥禪師開示。現在我看出了兩者的不同。

U Janakabhivamsa 禪師有一次晨間教誡的大意是：「我們還不知道要在輪迴中走多久，因此，若想在輪迴中過得好，就應當好好生活、保持善心、持守戒律並尊重律制。

他還舉了一個例子：假設你搭火車從曼德勒前往仰光，你願意坐擁擠、骯髒、充滿異味而且很不舒服的普通車廂，還是願意坐乾淨整潔、備有桌椅、電扇、電燈、潔淨廁所與飲水，還供應食物、乘客也乾淨得體的上等車廂？問問自己，你會怎麼回答？你一定會說：『我想舒舒服服地坐上等車廂。』既然這麼短的旅程都想過得舒適，那麼更漫長的輪迴旅程，豈不是更需要安樂？

可是，若想乘坐上等車廂，就必須支付相應的票價。同樣地，若想在輪迴旅途中過得安樂，也必須準備充足的資糧。這些資糧就是布施、持戒與修習（dāna、sīla、bhāvanā）：以善法度日、保持善心並守護自己的戒行。」

然而，莫哥禪師並不是這樣說。他的取向不同：「不要貪著旅途中的快樂，在漫長的輪迴路上慢慢前進；最好盡快抵達安全之地，也就是涅槃。不要挑三揀四，有什麼車就搭什麼車，不要等候更好的車廂。遇到上等車廂，就搭上等車廂；只有普通車廂，就搭普通車廂；有貨運車廂，就搭貨運車廂；最後，假如只剩下運煤的車廂，也就搭上去。最重要的是盡快抵達目的地。」

當時錄音機已逐漸普及，弟子得以大量錄下禪師的開示。有一次，禪師對 Daw Phom 說：「Daw Phom，你必須把我的每一場開示都錄下來。將來，這些錄音會比黃金更有價值。」Daw Phom 來自莫哥，是禪師的重要護持者，從事寶石生意。原文作者認為，禪師去世後，這項預言確實成真。

1960 年 11 月 12 日，來自仰光的 U Tan Daing 與 U Tun Yin 為了求法而拜見禪師。翌日，禪師開始為他們說法。後來，又有更多仰光人前來，其中包括政治人物與商人。禪師特別為仰光來的聽眾安排每天的日間開示。

在仰光弟子中，U Tan Daing 與 U Tin 十分重要。禪師去世後，U Tan Daing 是最早保存並推廣禪師開示的人；U Tin 後來出家，法名 U Dhammasara，成為著名的禪修老師。

莫哥禪師的教法強調正見，以及對緣起（paṭiccasamuppāda）的正確理解。最初講授十二支緣起時，禪師尚未製作十二支緣起圖，只把十二顆檳榔逐一排列在桌前，分別代表十二支。U Tan Daing 與 U Tun Yin 從仰光前來時，他仍在使用檳榔。

U Tun Yin 經營一家美術設計公司，具有藝術設計的眼光。他與禪師討論後，建議用小型塑膠杯代替檳榔，表示各支會更加清楚。於是，教具由檳榔改成塑膠杯。後來，經過更多討論，緣起輪圖逐漸形成，並廣泛流傳到各地。

1960 年冬季，禪師在曼德勒每天晚上七時至八時開示，前來聞法的人非常多。他們不只來自曼德勒，還有許多人從其他城市搭乘汽車或火車而來。為了估計聽眾人數，Daw Tin Hla 準備了六千把紙扇，打算每人發一把，結果仍然不夠分配。

原文作者認為，莫哥禪師的開示所說的是真實的諦法，因此永不過時，也令人百聽不厭。仰光一位修習莫哥禪法的行者 U Min Swe 曾說：「莫哥禪師第一冊至第十冊的開示，我已經完整聽過十三遍，卻從未覺得過時或厭煩。每聽一次，我的知識都會增加；知識增加，理解也隨之加深，閱讀開示時便能掌握得更好。」

南撣邦某所莫哥禪修中心的行者，對禪師開示也抱持同樣看法。他們總是依次閱讀和聆聽整套開示，包括：莫哥禪師開示三十三冊、《四聖諦十六義》兩冊，以及《難得的開示》（Dullabha Desanā，原文拼作 Dullaba Desanas）七冊。後者是從禪師開示中摘編而成的七本小冊，每冊以行者 U Myint Swe 所作的佛法偈頌開頭。

中心每天安排固定時間聆聽開示，所有人都必須參加。他們推選一位聲音清楚好聽的人為大眾朗讀，眾人安靜聆聽，之後再坐禪。這四十二冊書，他們已經反覆讀完許多遍，卻依然不覺得過時，也從不厭倦。原文認為，這些開示是真實而可由修行驗證的佛法，每次閱讀都能增長理解。




From 1954 to 1956, Burma celebrated the 6th Sanghayana – Sangha Council to edit and correct the Tipitaka. 1956 was fallen into the 2500 years of Buddha Sāsāna. And at the same time people were more and more interested in practice, mostly in vipassanā practice. After Dhamma talks, every evening Sayadaw went for a walk. That year Sayadaw became ill and stopped giving talks. He needed a proper treatment that a lay couple living in Mandalay invited Sayadaw to their place for treatment. These couple were U Chit Swe and Daw Ma Ma. They were business people and very close disciples. Sayadaw and their relationship was like a father and children. Not very long his health was restored. So he told them that he would deliver talks. Many people came to listen to his talks every night from7 p.m. to 8 p.m. More and more people came and they requested Sayadaw to give talks everyday as in Amarapura. So Sayadaw divided his time as follow:
1. During the raining season between July to November gave teaching in Amarapura for 4 months.
2. During the winter season between November to March in Mandalay for 4 months.
3. During the summer season between March to July in Mogok for 4 months.

Also in 1956, a businessman U Kyaw Thein came to Taung-ta-mun lake for pleasure, it was in Amarapura. This lake was a tourist spot. In the evening on the way back he passed through near Mangala monastery. He saw a lot of cars and people there that with curiosity went near and observed. He saw and heard Mogok Sayadaw was giving talks. The talk subject was about Santati Minister who was like him in drunk. The difference between them was Santati became arahant, but he was not. He listened it to the end. On that day onwards he came for the talks every day from Mandalay. After sometimes he approached Sayadaw and later became a very close disciple. For him Sayadaw was like a father figure. Not only for him but also for his wife Daw Tin Hla. They owned the Aung Myanmar Paper Company and no children. Pouring their wealth to support Sayadaw. Later they left their business for others to take care. And most of the time they stayed in the meditation centre to help and look after Sayadaw. It seemed both were quite developed in their practice. Because U Kyaw Thein could predict his time of death 6 months earlier.

In 1959 Sayadaw was 60 years of age and had 41 rains (vassas). At these periods he pushed himself to do a lot of works for disciples. Giving a lot of Sacca Dhamma talks. Maybe he knew himself that there was not much time for him. From 1959/60 to 1961/62 he did not take free times and continued to give a lot of talks. It might be very tired for him. If he met people exhorted them that “Do the practice! Do the practice! There is not much time now. It becomes less and less.” A merchant from Mandalay came to ordained for a short period in Maha-Ghandhayone Monastery. This place was very well known in Burma and outside Burma. Even many westerners went there for observations. Every day in the early morning Sayadaw U Janakabhivamsa gave the exhortations. This merchant became aware the view of Sayadaw. He told to U Gosita, a disciple of U Janakabhivamsa as follow; “I come to ordain here. But usually I go to listen Mogok talks. Now I aware their differences. In one of his morning exhortations, Sayadaw U Janakabhivamsa had said this. How long do will go in Sāmsara, we don’t know yet. For doing well in Sāmsara we have to live well with a good heart. Observe the sila and respect the vinaya. He also gave this example. Let say you go to Rangoon from Mandalay by train. Do you want to ride in an ordinary class which is with many passengers, dirty and smelly with difficulty? Or in the upper class, clean and tidy, with chair and table, electric fan and light, with clean toilet and water, completed with food, with clean and tidy passengers? Ask yourself. How will you answer? You will be answered: I want to go happily in the upper class. All right even if you want to go happily for this small journey, it needs more happiness for the longer samsāric journey. Can be taken by in this upper class, you have to pay the proper fee for it. In the same way, want to wander happily for the samsāric journey, you have to pay a large amount of proper deposits. These deposits are dana, sila and bhavana. Living your life in the wholesome ways, keeping a good heart and taking care of your virtues (sila).”

But Mogok Sayadaw not talked in this way. He was different, and said; “Don’t go slowly on the long samsāric journey by taking pleasure in happiness. It’s better arriving to safety (i.e., Nibbāna) as quicker as possible. Don’t be choosy and go with whatever you get. Don’t wait for good carriage. If you get the upper class, then just go with it. With the ordinary class, then be just with it. With the cargo carriage, then go with it. At last if you get only in the carriage of coals, then go with it. It’s better to arrive there as quickly as possible.”

At that time the disciples could use tape recorders extensively to record Sayadaw’s talks. One time Sayadaw said to Daw Phom; “Daw Phom, you have to record all of my talks. In the future it will be more valuable than gold.” (Daw Phom was from Mogok and a strong supporter and had gems business.) This prediction also became true, after Sayadaw passed away. On 12th November 1960, U Tan Daing and U Tun Yin from Rangoon arrived to Sayadaw for Dhamma. Next day, Sayadaw started to give them talks. And then more people came from Rangoon. They were politicians and businessmen. For the people of Rangoon, he arranged a special day time talk for them every day. (Among the Rangoon disciples, U Tan Daing and U Tin were very important. After Sayadaw passed away, U Tan Daing was the first one who preserved and propagated Sayadaw’s Dhamma talks. U Tin later became a monk with the name of U Dhammasara and a well-known meditation teacher.)

In Mogok teachings it emphasized to have right view and understanding of Paticcasamupada. In the beginning of the teaching of Dependent Co-arising Sayadaw did not have the chart of 12 links of paticcasamupada. For this purpose, he only used the betel nuts for the 12 links one by one placed them in front of his table. When U Tan Daing and U Tun Yin arrived from Rangoon, Sayadaw still using the betel nuts. U Tun Yin was the owner of an art design company and had artistic view. He discussed with Sayadaw and suggested the small drinking plastic cups instead of betel nuts. So it changed from betel nuts to plastic cups which were more clear. Later with more discussion with Sayadaw the chart cycle of Paticasamupada came into being. It became very popular and spread to everywhere. During the 1960, winter talks in Mandalay a lot of people came to listen his talks everyday from 7 p.m. to 8 p.m. These people were not only from Mandalay, many were from other cities. They came by cars and train. Wanted to know how many people came, Daw Tin Hla offered 6000 paper fans to one for each person. Even these numbers were not enough for each person.

Mogok talks were very right and true, because these were sacca dhammas. It never out of date and never enough for listening again and again. A Mogok yogi in Rangoon (i.e., U Min Swe) mentioned on it as follow; “I have listened to Mogok Sayadaw’s talks in volumes – 1 to 10 for 13 times already. But it never out of date and boring for me. It increasing my knowledge every time. With the increasing of knowledge comes more understanding and better in reading the talks.”

In southern Shan State the yogis of a Mogok Centre also had the same view on Mogok talks. They always read and listened to these talks in serial. These were: 33 volumes of Mogok talks, 2 volumes of the 16 meanings of truths (i.e., 4 noble truths), 7 books of Dullaba Desanas (These were 7 small volumes which were extracted from Sayadaw’s talks, beginning with Dhamma verses (poems) by yogi U Myint Swe). Everyday they arranged a fixed time for listening talks. And everyone had to come. A person with good and clear voice had to read the talks for the group. Had to listen quietly and then sitting for meditation. They had been finished these 42 books for many times already. But it never became out of date, never enough for listening. These Dhamma talks were true and real. It can be experimented and increased knowledge with every reading.

1962 年初夏，禪師抵達莫哥弘法。這是他最後一次來到莫哥。研究他這段期間的開示，可以發現若干顯著差異：他比以往更常談到死亡，也一再勸勉行者精進用功。這些開示充滿悚懼感（saṃvega），並帶有哀傷的氣息。那一年，他比往常稍早離開莫哥，因為有些事情必須前往仰光處理。

禪師在莫哥的最後一次開示，以《憍賞彌經》（Kosambi Sutta）為依據，講解預流者（sotāpanna）的特質。日期是 1962 年 7 月 1 日。可以說，禪師藉此為莫哥的行者提供了一項檢驗修行的標準；他或許已知道這是自己最後一次來到此地，此後不會再回來。

翌日，他離開莫哥前往阿瑪拉普拉，之後還要到仰光接受「最高大智者」（Aggamahāpaṇḍita）的榮銜。弟子為了請他接受這項榮銜，曾多次向他勸說，但他並不想受領。他說：「我現在為佛陀教法所做的工作——無論是教理的研習與弘傳（pariyatti），還是實踐（paṭipatti）——都不是為了得到 Aggamahāpaṇḍita 的頭銜。」

有些弟子回答，這項頭銜對禪師本人固然沒有差別，但對他們將來延續禪師的教法卻有必要。得到禪師同意後，他們在 7 月 5 日包下一整節車廂前往仰光。消息傳開後，沿途各城市的民眾紛紛來到車站迎候、禮敬禪師，場面令人驚歎。

翌日，即 7 月 6 日上午十時，列車抵達 Nyaung-lay-bin。整個車站擠滿了人。禪師以前曾在當地停留並開示。民眾供養食物和各種資具，禪師也在那裡用餐。出於對他的敬意，鐵路人員讓列車多停留了半個小時以上。當地民眾請求禪師以後每年都來教導他們。他回答：「假如我的身心還沒有崩解，因緣也允許，我會再來教導你們。你們每個人都應當努力修行，求得證悟。我的五蘊正在奔向死亡。」

同日下午二時，列車抵達仰光。U Tan Daing 和其他知名政治人物、商人都在車站迎接。車站內外約有五千至六千名民眾前來歡迎禪師，場面十分驚人。乘車途中，禪師一直盤算著如何在短暫停留仰光的期間多作幾場開示。

這時，一位弟子走近，談起 Aggamahāpaṇḍita 的頭銜。禪師告訴他，自己來仰光不是為了領取頭銜，那也不是重要的事；他真正關心的是仰光那些具有聞法與悟法潛能的人。

1962 年是禪師生命的最後一年。他以前從未到過仰光，這次既是第一次，也是最後一次。這段經歷對他日後教法的傳播非常重要。U Tan Daing 等人把禪師接到 U Tan Daing 的大宅。商人 U Than Mg 特地為禪師買了一輛當時最現代、也最昂貴的汽車。禪師坐進車內，立即感歎：「你的這頂轎子，倒很適合用來載我的遺體。」原文認為，這句話可能另有深意。

禪師每天安排兩場開示：早上七時至八時一場，晚上七時至八時一場。翌日是星期日，他從早晨開始說法，下午則前往接受 Aggamahāpaṇḍita 榮銜。政府頒授這項榮銜，是因為他以教授阿毘達磨、撰寫佛法著作及講授實修之法而聞名。

雖然每天已安排兩場開示，禪師仍沒有多少休息時間。從早到深夜，親近弟子與聞法者不斷成群前來請問佛法；他為他們作佛法勸誡，也指導禪修。民眾請求禪師每年都來教導，他只回答：「我的五蘊會給你們答案。」

眾人把握機會，向禪師提出一些艱深的佛法問題；禪師耐心回答，直到他們滿意為止。其中，基督徒 U Pe Win 以及稅務機關主管 U Loon Pe 的問題尤其值得注意。

U Loon Pe 從阿毘達磨的觀點提出一些關於觀禪修行的難題，這些問題似乎顯示實修在理論上不可能成立。禪師則根據自己的直接經驗與豐富的阿毘達磨知識一一回答，使 U Loon Pe 得到滿意的解答。


禪師解除 U Pe Win 的疑惑（1962 年 7 月 13 日）

U Pe Win 來自南撣邦，受過教育，信奉基督宗教。他從事進出口貿易，曾多次前往國外。由於心中有一些宗教疑問，他前來拜見禪師。

U Pe Win： 尊者，我是一名基督徒。
禪師： 好。

U Pe Win： 請讓我說明心中的疑問。
禪師： 好，請隨意說。

U Pe Win： 基督徒說，靠修行不能到達涅槃，只能靠信仰才能到達。（此處基督徒所說的「涅槃」，指常住的天堂；有些佛教徒對涅槃也抱持類似看法。）
禪師： 信有兩種：相信別人，以及相信自己。

U Pe Win： 是的，尊者。
禪師： 相信別人，只停留在別人的口中，也就是停留在話語上。例如信仰上帝，一切最後都歸到上帝那裡；無論善惡，都不包含自己的親自認知。

U Pe Win： 的確如此，尊者。正如您所說，其中沒有自己的認知。他們的上帝說：「你必須毫無保留地相信我。」
禪師： 好，請繼續。

U Pe Win： 「只要你毫無保留地相信我，我就會拯救你。」
禪師： 這是你以自己的智慧知道的，還是從祂那裡得來的知識？

U Pe Win： 這是從祂那裡聽來的。
禪師： 那麼，它仍只停留在別人的口中，也就是別人的話語上。

U Pe Win： 是的，尊者。那麼，怎樣才可能是真實的呢？
禪師： 用你自己的智慧（ñāṇa）觀察自己的五蘊，看看能發現什麼。五蘊會告訴你答案。以自己的智慧觀察之後，再由自己判斷它究竟是對是錯。這才是以自己的智慧而知，也可以稱為相信自己。

U Pe Win： 好的，尊者。沒有老師也做得到嗎？
禪師： 老師也有兩種：錯誤的老師和正確的老師。你必須檢驗錯誤的老師說了什麼，也要檢驗正確的老師說了什麼。以自己的五蘊作為衡量的尺度，逐一加以檢查。

U Pe Win 就這樣向禪師請問了許多問題，禪師用各種事例和譬喻為他解釋。後來，U Pe Win 的疑問獲得解答，並在禪師身邊住了一段時間。他依照禪師的指導修習禪觀，對佛陀的教法生起信心。




In 1962, in the beginning of summer Sayadaw arrived to Mogok for teaching. This would be the last time for him in Mogok. With the study of his talks in this period had some significant differences. Talked about things more concerned with death and exhorted yogis to work hard. These talks had the taste of samvega and sadness. He left Mogok a little earlier than usual. Because he had some matters to do in Rangoon.

His last talk in Mogok was based on Kosambi Sutta – about the nature of a sotapanna (stream winner). It was 1st July 1962. It can be said Sayadaw gave the standard of measurement for his yogis in Mogok. Because he would know that this was his last time and would never come back again. Next day he left Mogok for Amarapura. He had to go to Rangoon for receiving the tittle of Aggamahapandita. For receiving this tittle his disciples had to request him many times. But he did not want to receive it. He said, “Now, I am working for the Sāsāna (i.e., pariyat and patipat) is not for getting the Agamahapandita tittle.” Some of them responded him that even though it did not make any different for him. But it needed for them in the future to continue his teachings. With Sayadaw permission on the 5th of July they hired a whole carriage to Rangoon. People heard about this news. Therefore, people from every city at every train station along the way were coming to see and pay respect him. It was quite amazing experiences.

Next day (I.e, 6th July) the train arrived to Nyaung-lay-bin at 10 a.m. The whole train station area was packing with people. (He had been stopped to give talks there for sometimes ago.) People offered him foods and requisites. Sayadaw took his meal there. Out of respect for Sayadaw the train officers stopped the train there for more than half hour. They requested him that in the future came to teach them every year. What he responded was; “if my mind and body are not falling apart, and if the cause allows me, I’ll come to teach you all. All of you should work hard for realization. My khandha is galloping towards death.”

The train arrived to Rangoon at 2 p.m. on the same day. U Tan Daing and other well-known politicians and businessmen were waiting to welcome him. One of the amazing thing was there were a lot of citizens welcoming Sayadaw inside and outside the station between 5,000 and 6,000 numbers. During the journey of the train, Sayadaw was thinking to deliver many talks within the short period in Rangoon. At that time a disciple came near him and talked about the tittle of Aggamahapandita. Sayadaw told him that he came to Rangoon not for the tittle and also not an important matter. His intention was for Rangoon citizens who had the potentiality for the Dhamma. It was very true. The year 1962 was his last year of life. He had never been to Rangoon before. This would be the first and the last one. This episode was very important for his Dhamma propagation in the future.

U Tan Daing and others took Sayadaw to U Tan Daing’s big house. U Than Mg – a businessman had bought a modernized and the most expensive car for Sayadaw in this occasion. He put Sayadaw into this car and Sayadaw exclaimed instantly as; “Your palanquin is quite suitable for my corpse” (It can be had some hidden meaning behind it.) Sayadaw arranged 2 times for Dhamma talks everyday; from morning 7 a.m. to 8 a.m. and evening from 7 p.m. to 8 p.m. Next day on Sunday morning Sayadaw started to give talks. In the afternoon he went to receive his Aggamahapandita tittle. The reason the government offered it to him was; well known in teaching Abhidhamma, writing text and teaching Dhamma on practice. Even though had made arrangement for talks twice on daily, he did not have much time for rest. Because close disciples and Dhamma listeners came in groups from morning to the late night for inquiring Dhamma. Giving them Dhamma exhortations and guiding in meditation. The people requested him to come and teach them every year. He only said to them that his khandha would give the answer. They took the opportunity to ask Sayadaw some difficult matters on Dhamma. Sayadaw also patiently answered them to their satisfaction. Among them, Christian U Pe Win’s questions and the Tax Office Governor U Loon Pe’s questions were interesting.

U Loon Pe asked questions concerning with insight practice from the points of Abhidhamma which seemed impossible for it. But Sayadaw from his direct experiences and rich knowledge of Abhidhamma answered them to U Loon Pe’s satisfaction.

Sayadaw was clearing away U Pe Win’s doubts. (13th July 1962)

U Pe Win was from southern Shan State. An educated man and believed in the Christian teachings. An export-import businessman and had been to foreign countries for many times. He came to see Sayadaw for some of his doubts in religion.

U Pe Win: Venerable, I am a Christian.
Sayadaw: Yes.

U Pe Win: Please, let me explain my doubts.
Sayadaw: Yes, as you wish.

U Pe Win: Christians are talking that with practice can’t reach Nibbāna. (Here the Christian’s Nibbāna is represented permanent Heaven, which some Buddhists also have this view.) It can be reached only by faith or belief.
Sayadaw: There are 2 kinds of faith; believe in others and believe in yourself.

U Pe Win: Yes, Ven.
Sayadaw: Believe in others is ending at their mouths (i.e, words). For example, if in God, they only ending at God. Good or bad (i.e., wholesome or unwholesome) he accepts it. Therefore, not including of one’s knowledge.

U Pe Win: It’s true, Ven. As you said it is without one’s own knowledge. Their God said; “Believe in me without any exception.”
Sayadaw: Yes, please continue.

U Pe Win: If you believe in me without any exception, I’ll save you.
Sayadaw: Is it knowing with your own knowledge? Or the knowledge which was come from Him?

U Pe Win: This was the knowledge heard from Him.
Sayadaw: Then, it’s ending at other mouth (words).

U Pe Win: Yes, Ven. Then, how it can be true?
Sayadaw: With your own knowledge (nyan) looks into your khandha (body). What can you find? The khandha will tell you. Observe them with your own knowledge. And after knowing about it whether right or wrong make your own decision. This is knowing with your own knowledge. It can be said as believe in yourself.

U Pe Win: All right, Ven. Could it be possible without a teacher?
Sayadaw: Yes, there are 2 kinds of teacher; wrong and right. You have to check out what the wrong teacher has said. And also what the right teacher has said. Take your own khandha as a scale to measure and check it out.

In this way he asked Sayadaw in many matters. Sayadaw explained to him with many examples and similes. Later U Pe Win had satisfaction and stayed with Sayadaw for some times. He practiced meditation under Sayadaw’s guidance and had faith in the Buddha-Dhamma.

雨安居即將來臨，因此禪師在 1962 年 7 月 14 日早晨作了他在仰光的最後一次開示，傍晚便乘坐預訂的車廂返回曼德勒。回程途中，沿線各站同樣有許多人前來禮敬。翌日中午，他抵達曼德勒，卻沒有休息，隔天便重新開始說法。

1962 年 7 月 17 日，他在阿瑪拉普拉的吉祥寺進入此生最後一次雨安居。


如同吞下別人吐出的食物

有一次舉行迦絺那衣供養法會時，按照慣例，負責僧人把在家信眾供養的所有資具集中放在一起。供養物品的數量超過僧眾所需，負責僧人便挑選最好的物品，準備留給禪師。

禪師知道後對他說：「一件也不要留下，全部分出去。」
那名僧人問他原因，禪師回答：「在家信眾捨離自己的渴愛與執著，才把這些物品供養出來；假如我們反而貪著這些東西，合適嗎？那就像把別人吐掉的食物又吞下去一樣。」
原文稱這是給僧人的一項重要教導。


不執著

禪師具有很強的精神感召力。當時，許多有權勢的富裕人士供養他昂貴的袈裟、毛毯和各種資具，數量遠超所需。他只是出於慈悲而接受，對這些昂貴精美的物品卻毫無貪著。任何僧人前來索求，他都會讓對方如願；若沒有人前來，他便把物品全部分給寺內僧眾和其他寺院。

大規模的供養通常都在雨安居前後送來。禪師愈是捨出，前來供養的人反而愈多。原文把這稱為布施與捨離的力量。


仰光弟子來得太晚

1962 年雨安居期間，禪師有時會以間接的方式談到放下沉重的五蘊之擔，但弟子並不明白他的意思。有一天傍晚，他和一名弟子在實皆大橋（Sagaing Bridge）附近散步。禪師走得很快，像年輕人一樣。

咖啡店老闆 U Saw Mg 跟在他後面，對他說：「去年您心臟病發，病得很嚴重；經過治療後，現在看起來健康多了，我非常高興。」
禪師沒有回頭，只回答：「Saw Mg，藥物只能暫時發揮作用。」

他停了一下，又繼續向前走。片刻之後，他再次說：「身體的本質是不斷衰敗。你應當深深記住這一點。聽見了嗎？」
U Saw Mg 只回答：「是的，尊者。」

禪師接著說：「你必須認真聽我說。我不是毫無理由地說這些話。」
停頓片刻後，他又說：「仰光的弟子，實在來得太晚了。」

U Saw Mg 問：「是的，尊者。您明年還會去仰光嗎？」
禪師回答：「我的身體會給你答案。」

1962 年 9 月將近月底時，禪師要 U Kyaw Thein 從曼德勒來到阿瑪拉普拉。U Kyaw Thein 與妻子 Daw Tin Hla 對禪師的信敬，如同子女敬愛父母。禪師對他說：「Kyaw Thein，你要來這裡住一段時間，生意先放一放。這裡的事更重要。」

接著，他帶 U Kyaw Thein 察看寺內仍在施工的幾棟建築。他查看尚未完成的水泥工程，對 U Kyaw Thein 說：「要工人盡快完成這些建築和工程。我希望在離開以前，能看見它們全部完工。」

檢查完工程後，他再次說：「我希望離開以前，能看到所有建築都已完成並可供使用。」

然而，當時禪師看起來健康而有精神，U Kyaw Thein 因此以為他只是準備前往仰光。類似的事情不只這幾件，但當時沒有人察覺或理解其中的含意。禪師以前從不親自巡視寺院各處的建築，也從未特別關心或談論工程，因此這一次顯得格外異常。


奇異的光

1962 年 10 月 11 日午夜，U Chit Swe 與 Daw Ma Ma 的佛法講堂附近有一棵大樹，每晚都有數千隻麻雀在樹上棲息。那天半夜，突然傳來一聲奇異巨響，彷彿整片天空崩塌。所有麻雀受驚，立刻成群飛離。

U Kyaw Thein 出來查看，看見大樹上方出現一團如白晝般明亮的巨大光芒，持續約兩分鐘後消失。從那一天起，麻雀再也沒有回到這棵樹上棲息。


他在和誰說話？

1962 年 10 月 14 日星期日午夜，禪師臥室裡出現一道亮光。U Hla Bu 睡在房門外，因此看見了光。他等了一會兒，又聽見禪師似乎正在房內與某人交談，卻不知道對方是誰。房間所有的門都關著，也沒有任何受人闖入的跡象。他完全想不明白：那究竟是什麼？又是誰來了？

三天前，也就是 10 月 11 日晚上，大樹上方曾降下一道奇異而巨大的光；他已從 U Kyaw Thein 那裡聽說此事。今晚的光又是什麼？想到這裡，他忽然想起《吉祥經》（Maṅgala Sutta）中的敘述：諸天以身上的光明照亮整座祇園精舍，前來拜見佛陀並請問問題。是誰前來，又為了什麼？

1962 年 10 月 15 日星期一晚上，幾名非常親近的在家弟子照例為禪師按摩。禪師平時會在這段時間和他們談論佛法。按摩結束後，他叮囑眾人：「睡眠時也要保持念、精進與警覺。」

午夜時分，U Hla Bu 看見一道強光從禪師房中透出。他突然把門打開，向內察看，只見禪師坐在床上，房裡沒有其他人。U Hla Bu 問：「禪師，我先前看見一道很強的光，也聽見您說話的聲音。您是在和誰交談？」
禪師只回答：「Hla Bu，你知道的。」

說完便不再開口。原文補充說，禪師有能力知道別人的心念，而 U Hla Bu 心中已經明白那是怎麼回事。你明明知道，為何一再追問？

1962 年 10 月 16 日星期二晚上，有些人猜想那道光可能還會出現，因此彼此提醒留意。果然，午夜時光再度出現，附近也有一些人看見它降向禪師所住的建築。

U Hla Bu 同樣看見了光，也聽到房內的說話聲，於是打開門詢問禪師。
禪師回答：「Hla Bu，你已經知道了，為什麼還要一再問我？」


最後一天：苦的終結

1962 年 10 月 17 日星期三清晨，Daw Tin Hla 和一位尼師供養禪師桂格燕麥粥。用完早餐後，禪師和她們談了一會兒，接著請 Daw Tin Hla 把 U Kyaw Thein 叫來。

U Kyaw Thein 到達後，禪師對他說：「仔細聽我說。我離開以後，你將會遭遇各種世間境遇，因此必須修行，超越它們。你已經把我的開示錄下來，要常常聽；如果聽不懂，就反覆再聽。照著我所說的去做。」

U Kyaw Thein 覺得這番囑咐很奇怪，以為禪師可能要去某個地方。吃完早晨的燕麥粥後，禪師前往距離不遠的吉祥寺。他平時在禪修中心住宿和用早餐。當天是迦絺那衣供養法會，有兩百多名受邀僧人正在寺內用早齋。

禪師走到一張桌旁，那裡坐著一位與他情同兄弟的僧人 U Nāgavaṃsa。他向眾人問候，坐下與他們交談。僧眾用餐完畢，準備離開時，禪師忽然向 U Nāgavaṃsa 足下頂禮，並說：「尊者，這將是我最後一次向您頂禮。」

周圍的僧人和在家眾都看見、聽見了這件事。多數人或許只把它看作後學僧向上座頂禮的慣例；但對禪師而言，這是一次意義深遠的告別禮拜。所有僧人用餐後，大眾也把各種資具供養給他們。


身體的重擔愈來愈沉

客僧全部離開後，禪師和 U Hla Bu 返回禪修中心。走到中心入口時，禪師呻吟一聲，說：「我的身體重擔愈來愈沉了。」

U Hla Bu 不明白，回答：「禪師，我不懂您的意思。」
禪師只說：「你實在太遲鈍了。」


情況開始轉變：上午十一時

禪師坐在扶手椅上，身旁只有 U Kyaw Thein。他對 U Kyaw Thein 說：「Kyaw Thein，我離開以後，你要繼續修行，不要再做買賣了；你現有的資產已經足夠生活。」

U Kyaw Thein 問：「尊者，您什麼時候要去仰光？」
禪師回答：「我要去哪裡、要做什麼，我的五蘊會告訴你。你只要聽從我剛才的囑咐。我現在不太舒服。」

U Kyaw Thein 說：「我去曼德勒請醫生來。」
禪師說：「不必了，我沒有問題。」

U Kyaw Thein 再次堅持：「我想，還是請醫生來比較好。」
禪師便說：「好吧，如果你一定要去請醫生，就在下午一時三十分再去。」

說完後，禪師閉上眼睛，安靜不語。
原文註明：禪師在下午一時二十分放下五蘊重擔，因此到一時三十分已無須再去請醫生。


眾人開始擔心

U Kyaw Thein 很快從禪師的寮房跑下來，前往禪修中心供在家眾住宿的講堂，和行者商量此事。當時有些行者來自仰光，有些來自阿瑪拉普拉；大家一致認為應當請醫生前來。


劇烈苦受生起：上午十一時三十分

上午十一時，禪師喝了 Daw Tin Hla 等人送來的湯，之後仍對行者作佛法勸誡。就在這時，身體生起強烈而折磨人的苦受。Daw Tin Hla 立刻跑到禪堂通知大眾，眾人趕來照料。

禪師忽然望向 U Than Mg，對他說：「Than Mg，幫我把腹部疏通一下。五蘊的重擔太沉了。」

他一邊呻吟，一邊走進寮房東南角的臥室。U Than Mg 隨即依照吩咐，以器具為他處理。廁所在臥室附近，禪師不需任何人扶持，仍能自行走入。當時，他的舉止依舊如常而穩定，聲音和語調也沒有顯出改變。


中午十二時

外出請醫生的人把 Soni 醫師帶到阿瑪拉普拉。Soni 是曼德勒知名的印度裔醫師。他抵達後檢查禪師的病況，注射了一些藥物，並請眾人再去邀請曼德勒政府醫院的院長 Saw Mya Aung 醫師。

中午十二時三十分，曼德勒大學的 U Nek 教授前去請醫師。Saw Mya Aung 依據 Soni 醫師所通報的病況，攜帶完整的器械與藥物前來，兩位醫師共同設法救治禪師。


僧俗弟子圍繞：下午一時

下午一時，僧眾憂心地圍繞在禪師身旁。持續照料他的在家眾，有些來自仰光，有些來自阿瑪拉普拉；也有一些人來自曼德勒，包括 U Chit Swe、Daw Ma Ma 夫婦，以及 U Kyaw Thein、Daw Tin Hla 夫婦。

所有僧人和在家眾都十分悲傷、內心痛苦，因為他們已無能為力。然而，禪師似乎以堅強穩定的心忍受著疼痛。他對眾人說：「凡是有五蘊的人，都會經歷苦受。看這裡，就看這裡。」

接著，他問身旁的 U Thit：「佛法開示準備好了嗎？」

當天是迦絺那衣供養法會，原本應由禪師為大眾開示。U Thit 回答：「是的，尊者，已經準備好了；但禪師現在的情況不適合親自說法。」

禪師便對身旁的 U Pandita 說：「你到佛法講堂去開示。」又對 Kundala 說：「由你主持迴向功德。」



The time for the rain retreat (vassa) was very near. So, on the 14th July 1962, Sayadaw gave his last talk in the morning. In the evening returned to Mandalay with reserved carriage. On the returned journey also many people came to pay respect Sayadaw at the stations along the railway line. Next day at noon time arrived Mandalay. But Sayadaw not took any rest and started his talks next day. On 17th July 1962, he spent his last rain in his life in Mangala Vihara, Amarapura.

It was like swallowing what others spit out foods:

It happened at one of kathina ceremonies (Robes offering). As usual the duty monk piled up all the requisites which lay people offered on this occasion. Things were more than the sangha numbers. So the duty monk sorted out the best things for Sayadaw. After Sayadaw knew about it and said to him; “Don’t leave out anything. Share-out all of them.” He asked Sayadaw for the reason. His respond was; “These things are offered by lay people who cut off their clinging tanhā. If we are attached to these things; is it suitable for us? It was like swallowing what others spit out foods.” (a very good teaching for monks.)


Non-clinging:

Sayadaw had great spiritual power. At that time, he was offered by influential and very rich people with expensive robes, blankets and requisites. There were over numbers. He just received them out of compassion. But he did not have any attachment to these expensive and excellent things. He offered them to any monk who requested for them to his satisfaction. If no-one came he would share all of them with his monks and other viharas. All the big offerings came before the rain and after the rain. With his relinquishments and more and more donors appeared. This was the power of dāna and relinquishments.

Rangoon disciples came very late:

During the 1962 rain year, sometimes Sayadaw mentioned to lay down his burdened khandha (always indirect ways). But disciples did not understand what he had said. One time in the evening he went for a walk with a disciple near the surrounding of Sa-gaing Bridge. Sayadaw walked fast like a youth. Behind him was U Saw Mg (a coffee shop owner) and said to him; “Last year you had a heart attacked and suffered badly. With the medical treatment, and now you seemed to be very well. I am quite happy about it.” Sayadaw without turning backward replied to him; “Mg Saw Mg… Medicines are only for temporary.” He stopped and continued the walking. After some moments said it again; “The body nature is always degenerating. You should remember this profoundly. Do you hear me?” U Saw Mg responded with only “Yes, Ven.” Sayadaw continued his speech; “You must listen to me seriously. I do not talk this without reason.” After with some pauses and mentioned again; “Rangoon disciples came to me very late indeed.” U Saw Mg asked him; “Yes, Ven. Will you go to Rangoon next year?” He answered; “My body will tell the answer.”

It was near the end of September, 1962. He asked U Kyaw Thein to come Amarapura from Mandalay. U Kyaw Thein and Daw Tin Hla couple had strong faith and respect for Sayadaw as children to parents. He told him; “Mg Kyaw Thein, you have to come and stayed here. Leaving your business for a while. Here is more important.” And then he took him to check some of the buildings which were still on working in the vihara. He checked some of the unfinished cement works and said to U Kyaw Thein; “Let the workers finish the buildings and jobs as quickly as possible. I want to see them finished before I leave.” After the checking of the works, he mentioned to him again; “I want to see all the buildings finished and ready for use before I leave.” But Sayadaw seemed to be very healthy and fresh. So U Kyaw Thein was thinking that Sayadaw might go to Rangoon. The above incidents were just a few of them. But no one was aware and understood what it meant. Sayadaw himself never had been checked the buildings around the Vihara before. And also never concerned and mentioned about them. Now it was very strange indeed.

The strange light:

It was 11th October, 1962 at mid-night. Near U Chit Swe – Daw Ma Ma Dhamma Sala had a big tree. Every night thousands of sparrows slept there. During that mid-night suddenly a strange loud sound arose, as like the whole sky collapsed. All the sparrows were frightened and flew away instantly in groups. U Kyaw Thein came out to see the situation. Above that big tree he saw a big light as bright as day light for 2 minutes and then disappeared. From that day onwards all the sparrows never came back to rest on this tree.

Speaking to whom?

14th October, 1962, Sunday at mid-night. A bright light appeared inside Sayadaw’s bedroom. U Hla Bu was outside the room entrance and saw this light because he slept there. He waited there for a while and heard Sayadaw was talking to someone in the room. He had no idea of who was speaking. All the doors of the room were also closed and no any disturbance. He could not think anything. What it was? Who came here? Three days before (11th October) at night, a strange big light came down from above the big tree. He heard about it from U Kyaw Thein. What it was tonight? With this thought suddenly he remembered the verses in the discourse of the blessings (Mangala Sutta). All the deities with their body lights lit the whole Jetavana Vihara. They came to see the Buddha and asking questions.

Who came for doing about?

15th October, 1962, Monday at night time. As usual some lay men (very close disciples) was helping to massage Sayadaw. At that time Sayadaw was always discussing and talking Dhamma with them. After finished he told them; “Sleep with sati, viriya and alertness.” At mid-night seeing a bright light coming out from Sayadaw’s room. This time U Hla Bu who slept outside his room suddenly opened the door and looking inside. He saw Sayadaw was sitting on his bed. But saw no-one there. Then U Hla Bu asked him; “Sayadaw! I have seen a big light before. And also heard your voice. Who are you speaking to?” Sayadaw responded was; “Hla Bu, you know it.” Only mentioned this much and kept quiet. (Sayadaw had the ability of reading people mind. U Hla Bu already knew what it was.)

You know, but asking again and again:

16th October, 1962, at Tuesday night. Some were expecting the light appeared again. So they reminded each other about it. True it appeared at mid-night. Some people in the surrounding also saw it. It went down to Sayadaw’s building. U Hla Bu also saw it and heard voices inside. So he opened the door and asked Sayadaw. He responded; “Hla Bu, you knew it and why asking me again and again.”

The last day, the end of dukkha:

17th October, 1962, Wednesday; morning time – in the early morning Daw Tin Hla and a nun offered Sayadaw Quaker Oat meal. After finished and he had some talks with them. He asked Daw Tin Hla to call U Kyaw Thein to him. U Kyaw Thein arrived and Sayadaw said to him; “Listen carefully what I say. After I have gone, you will encounter different worldly conditions. So you have to practice to overcome them. You have been recorded my talks and have to listen it. If you not understand and have to listen it again and again. Following with what I have been said.” U Kyaw Thein thought that Sayadaw’s exhortation was strange. Maybe he would go somewhere. After his morning Quaker Oat meal, Sayadaw went to the Mangala Vihara which was not very far distance. (He slept and ate his oat at the meditation centre.) There were over 200 invited monks having their morning meals. (This was a Kathina Ceremony day – robes offering.) Sayadaw went to a table where his brother like monk U Nāgavamsa was. He greeted them and sat there talking with them. After they finished the meal and were ready to leave. At the moment, Sayadaw bowed to U Nāgavamsa’s feet and talked as follow. “Ven. Sir, this prostration will be my last one to you.” Monks and lay people around saw and heard about this. Most people would think it as a custom for a junior monk bowed to a senior. For Sayadaw it was a profound prostration. After all the monks consumed their meals and offered all the requisites to them.

The body load became heavy:

After all the guest monks left, Sayadaw with U Hla Bu went back to the meditation centre. At the entrance of the Centre, Sayadaw made a groaning and said; “My body load is becoming heavy.” U Hla Bu did not understand it and replied; “Sayadaw! I don’t understand what you say.” Sayadaw only responded as; “you are so thick.”

The situation was changing – 11 a.m.

Sayadaw was sitting on an armed chair and only with U Kyaw Thein near him. He said to him; “Mg Kyaw Thein, after I have gone continue your practice. Don’t do any selling and buying. You have enough to eat.” And then, U Kyaw Thein asked him; “Ven. Sir, when will you go to Rangoon?” “Where I’ll go and do, my khandha will tell you. You only listen what I have told you. I am not so well.” Then, U Kyaw Thein said to him; “I’ll go to Mandalay and invite a doctor.” Sayadaw:” Never mind, I am ok.” But U Kyaw Thein continued to say it again; “I think it’s better to invite a doctor.” “All right, if you want to invite a doctor and go at 1:30 p.m.” After saying these words Sayadaw closed his eyes and kept quiet. (Note: Sayadaw laid down his burdened khandha at 1:20 p.m., so it was no need to invite the doctor after this time, i.e., at 1:30 p.m.)

Started worrying:

U Kyaw Thein was running down from Sayadaw’s kuti very quickly. He went to the lay sala (lay people dwelling in the centre) discussed the matter with yogis (some from Rangoon and others from Amarapura). All agreed to invite doctor.

Tormented vedana arose (11:30 a.m.):

At 11 a.m. Sayadaw consumed his soup brought by Daw Tin Hla and others. After his soup, he exhorted the yogis with Dhamma. At that moment strong tormented vedana arose from the body. So Daw Tin Hla went quickly to the meditation hall and called the people there. They came to treated him. Suddenly Sayadaw looked at U Than Mg and told him; “U Than Mg, helping me to release my stomach. The khandha load is so heavy.” With this groaning and he went into his bedroom which was at the south-eastern corner of the kuti. Accordingly, U Than Mg using the instrument to release his stomach. The toilet was near the bed room and he went in without anyone help. Sayadaw’s manners were as usual and stable and did not show any sign of changing in voice and tone.

At noon time (12 p.m.):

The group went to invite doctor, brought Dr. Soni to Amarapura (Dr. Soni was a well-known Indian doctor in Mandalay). After arriving he checked Sayadaw’s illness and injected some medicines and asked them to invite Dr. Saw Mya Aung the Head Doctor at Government Hospital in Mandalay. Professor U Nek (Mandalay University) went to invite doctor at 12:30 p.m. Dr. Saw Mya Aung took with him complete instruments and medicine (as informed by Dr. Soni on Sayadaw’s situation). Both tried to treat him.

Surrounded by monks and disciples (1 p.m.):

The time was 1 p.m. The sangha surrounded him with worry. Some lay people from Rangoon and Amarapura who were looking after him without stop. Some were from Mandalay, including U Chit Swe – Daw Ma Ma couple and U Kyaw Thein – Daw Tin Hla couple. The monks and all the lay people. They were very sad and their hearts were painful. Because they could not do anything for him. But it seemed to be that Sayadaw could endure the pain with strong and stable mind. Therefore, he told them; “Whoever has khandha will experience pain. So looking at here, looking at here.” And then he asked U Thit who was near him; “Is it ready for Dhamma talk?” (This was the Kathina Ceremony day and Sayadaw had to be given a talk on this occasion.) “Yes, Ven. Sir, it’s ready now. But Sayadaw is not in a suitable situation to give talk.” And then Sayadaw asked U Pandita who was near him; “You go to Dhamma Sala and gives the talk.” To Kundala; “And you do the sharing of merits.”

無法逃避老、病、死的危險

時間一秒一秒地流逝，大眾的憂慮也隨著每一秒加深。最後，禪師仍然平靜地轉向醫師們，說：「好吧，如果你們還要為我注射藥物，現在就做。已經沒有時間了，你們的藥也改變不了什麼。這就是老、病、死的危險。」

此時，U Chit Swe 和 Daw Ma Ma 從人群中擠到禪師身旁，向他頂禮。禪師勸誡他們：「Chit Swe，這一次已經無能為力了。Ma Ma，看這裡！凡是有這個五蘊的人，都會遭遇這樣的感受。」

禪師以前曾在曼德勒接受治療並康復，但這一次情況不同。僧俗大眾都向他禮拜，禪師在眾人圍繞之中，作了此生最後一次教誡。


最後的教誡：下午一時十五分

「凡是有五蘊的人，都必須承受苦痛。要藉由觀照而超越它，也就是如實知見無常之受的止息——涅槃。要住於不放逸、精進之中。」

作完教誡後，禪師向右側臥，安住於法。大眾雙手合十，四周一片寂靜。禪師的入息與出息逐漸變得細微，全身也安定下來；最後，一切活動止息，歸於寧靜。當時是下午一時二十分。

Bhāra-nikkhepanaṃ sukhaṃ.
永遠放下五蘊的重擔，便是獲得大安樂。

依照這項教示，莫哥禪師的五蘊重擔至此止息。那一天是 1962 年 10 月 17 日，星期三，下午一時二十分。
原文註明：病因是一條主要血管被凝固的血塊堵塞。


火葬儀式的安排

僧團與在家眾共同組成治喪委員會，決定依照下列方式舉行喪禮：

1963 年 1 月 3 日至 1 月 9 日，共七天，開放大眾瞻仰遺體、禮敬致意。
1963 年 1 月 9 日下午二時三十分火化遺體。

火葬地點位於阿瑪拉普拉城西南方一片面積超過五十英畝的空地。委員會有兩個半月的準備時間，用來興建火葬台及儀式所需的其他建築。

原文另記載：禪師去世當晚九時，工作人員開始注射保存遺體的藥物，使遺體能暫時保存到火葬儀式。這項處理過程也使人得知禪師的死因。注射持續七天，每次注射時，患部都會湧出鮮血，在場者都看見了。注射後，遺體逐漸變得僵硬；第一天，身上出現褐色斑點，之後全身轉為明亮的黃色。


安置於紅寶石棺木中的遺體

莫哥的在家弟子把禪師的遺體視為一整塊珍貴的紅寶石，認為它無價可估。因此，他們製作了一具鑲嵌紅寶石及其他寶石的棺木。為了安放寶棺，又興建一座以銀、鋁合金製成的小亭。禪師的一些親近弟子本身就是寶石礦主或寶石商人。


從禪修中心講堂前往火葬場

1963 年 1 月 3 日，禪師的遺體安置在寶石棺木中，於十二時從禪修中心運往火葬場。原文寫作「12 a.m.」，字面是午夜十二時；但依遊行場景也可能原意是中午，原文資訊不足，無法確定。

這是一場極其隆重而少見的儀式。沿途道路兩旁站滿等候禮敬的人群。棺木安置在一輛大型車輛上，車上裝飾著三匹飛馬的雕像，看起來宛如載著棺木在空中飛行。車後跟隨著大批人群。

場地中央有一座安放棺木的講堂，周圍另有六座亭子，右側三座、左側三座；場內還有一座以混凝土興建的火葬設施。七天儀式期間，棺木先安放在中央講堂，再依次由六座亭子的負責者迎請至各自亭內，供大眾禮敬。


蜜蜂第三次築巢

1963 年 1 月 8 日，輪到 U Kyaw Thein 與 Daw Tin Hla 的亭子迎請棺木，供大眾禮敬。下午三時，當棺木正從中央講堂移往他們的亭子時，發生了一件奇異的事：許多蜜蜂沿路在人群頭頂上方飛行。棺木尚未抵達，它們便先在亭內築起巢來。兩分鐘後，棺木抵達，亭內已擠滿了人。


最後的火葬日

1963 年 1 月 9 日下午二時三十分，人們輪流以肩膀抬著禪師遺體前行。遺體被安放在火葬台上時，看起來不像一具屍體，因為身體仍然柔軟，色澤明亮金黃，彷彿禪師只是在安詳沉睡。

火葬台周圍由三層人牆環繞：內層是僧人，中層是消防人員，外層是警察。之所以如此戒備，是因為有些在家弟子原本計畫把遺體帶走保存，不讓它火化。

之後，眾人以白檀木和紅檀木覆蓋遺體，木材共有一千根，堆成一座塔狀，再淋上液態酥油點火。起初，木堆過了一段時間仍未燃起。一名僧人於是灑上汽油，再次點火。突然「砰」的一聲，伴隨大量黑煙升起，那名僧人向後摔倒；火勢隨即猛烈竄起，台上的僧人只得趕快跑下，以策安全。

火化約在當晚九時完成，眾人以椰子水為火葬處降溫。之後，全部骨灰與木炭被裝入兩只銀甕，再以兩只袋子密封，送回禪修中心。

翌日早晨，有人在火葬地點發現身體舍利（sarīra）。三天後，眾人打開袋子，檢查銀甕內的骨灰。原文記載，他們發現了：

一對眼部舍利。
帶有鉤狀關節的手骨。
有些骨頭附著成群的圓形舍利，形似魚卵或葡萄珠。
由骨頭轉變而成、大小及顏色各異的舍利。
據說由血液轉變而成的紅色舍利。
臼齒及其他牙齒舍利。

其中一部分舍利，被供奉在火葬地點興建的 Mangala Dhamma Dhātu 佛塔內。佛塔歷時兩年才完工。

在結束這篇莫哥禪師短傳以前，原文作者又引述兩位緬甸著名高僧對禪師教法及智慧的看法。他們是實皆山區的 Shwe-hin-tha 禪師 U Pandita，以及明貢（Mingun）的持三藏禪師 U Vicittasārābhivaṃsa。兩人在全緬甸都享有盛名，深受敬重。


Shwe-hin-tha 禪師對莫哥禪師的評價

U Pandita 禪師說：「我以前曾聽過莫哥禪師講課。當時，他正在教授阿毘達磨第七部《發趣論》（Paṭṭhāna，條件關係論）。他是一位具有深廣而敏銳智慧的人。《發趣論》就像大海，廣闊、深邃而且極其艱難；想游到彼岸，實在不是容易的事。但他有能力幫助學生渡到彼岸。」


持三藏禪師的看法

一位在家護持者問 U Vicittasārābhivaṃsa 禪師：「尊者，如今莫哥觀禪的教法已遍傳各地。這些教導是否符合經典、義註和複註？」

禪師沒有直接回答它是對是錯，而是說：「如果佛陀仍然在世，會授予他『最善於以緬甸語教導緬甸人理解佛法者』的第一稱號。他足以得到『緬甸語第一註釋者』的稱號。」


莫哥禪師的才能

每逢因緣適當，明貢持三藏禪師都會談到：「莫哥禪師具有一種能力，能把佛陀巴利偈頌中所含的每一層意義全部開顯出來。這是一項非凡的才能。過去的義註與複註作者也曾解釋這些巴利偈頌，但莫哥禪師的說明更加自然、完整。他能把所有意義提取出來，不遺漏任何細節；甚至還能表達義註和複註中未曾包括的其他含意。他有能力運用緬甸語，作出完整周詳的闡釋。」

這可能正是持三藏禪師認為莫哥禪師應獲得「緬甸語第一註釋者」稱號的原因之一。

原文附註說，明貢持三藏禪師 U Vicittasārābhivaṃsa 並非普通人物，在三藏方面具有非凡的精力、能力與才華。他去世後，十名持三藏弟子花了兩年多時間編纂其生平。讀過他的傳記，便會明白要成為像他那樣的人何其艱難。


五種聞法者

1977 年 6 月 13 日晚上七時三十分，U Vicitta 禪師在 Gyo-pin-kauk 市開始一場開示。他說：「我的開示總是有許多人前來聽聞。今天這裡同樣擠滿了人。依《增支部》的記載，聞法者可以分為五種：

．第一，有些人只是因為某人的聲音好聽，便對他生起信心與敬意。這種人不能證得涅槃。

．第二，有些人只是因為某人的外貌端正，便對他生起信心與敬意。這種人同樣不能證得涅槃。

．第三，有些人因某人的資格與聲望而信敬他。以我為例，我是一名具有很高資格的持三藏僧人。過去和現在，似乎沒有人擁有像我這樣多的頭銜與資格，未來也未必會有；甚至社會地位很高的人也向我禮敬。能夠持三藏的人極其少見，所以這些人便信敬我。但他們不能因此證得涅槃。

．第四，有些人因某人少欲、少有財物而信敬他，例如尊者大迦葉或森林僧。這種人同樣不能因此證得涅槃。

．第五，有些人只對法本身生起信心與敬意。他們不在意說法者的聲音，不在意外貌，不是因為資格與名聲，也不是因為對方少欲、少有財物；他們所尊敬、禮敬的只有法。只有這一類人能在此生證得涅槃，但這種人並不多。

若要舉出當今的例子，他們就是莫哥教法的聽眾。莫哥禪師 U Vimala 的開示，正是這一類佛法；它能使人在一次坐禪之中直趣涅槃。尊重這種佛法的人值得讚歎。莫哥禪師 U Vimala 的佛法，比我的頭頂還高出兩臂之長。」

原文最後解釋：U Vicitta 禪師對三藏的知識主要來自記憶與辨識；他能背誦經典，甚至能說出某一主題位於哪一頁。莫哥禪師的知識則來自智慧，以及對五蘊生滅過程的透徹洞察。


The time for the rain retreat (vassa) was very near. So, on the 14th July 1962, Sayadaw gave his last talk in the morning. In the evening returned to Mandalay with reserved carriage. On the returned journey also many people came to pay respect Sayadaw at the stations along the railway line. Next day at noon time arrived Mandalay. But Sayadaw not took any rest and started his talks next day. On 17th July 1962, he spent his last rain in his life in Mangala Vihara, Amarapura.

It was like swallowing what others spit out foods:

It happened at one of kathina ceremonies (Robes offering). As usual the duty monk piled up all the requisites which lay people offered on this occasion. Things were more than the sangha numbers. So the duty monk sorted out the best things for Sayadaw. After Sayadaw knew about it and said to him; “Don’t leave out anything. Share-out all of them.” He asked Sayadaw for the reason. His respond was; “These things are offered by lay people who cut off their clinging tanhā. If we are attached to these things; is it suitable for us? It was like swallowing what others spit out foods.” (a very good teaching for monks.)


Non-clinging:

Sayadaw had great spiritual power. At that time, he was offered by influential and very rich people with expensive robes, blankets and requisites. There were over numbers. He just received them out of compassion. But he did not have any attachment to these expensive and excellent things. He offered them to any monk who requested for them to his satisfaction. If no-one came he would share all of them with his monks and other viharas. All the big offerings came before the rain and after the rain. With his relinquishments and more and more donors appeared. This was the power of dāna and relinquishments.

Rangoon disciples came very late:

During the 1962 rain year, sometimes Sayadaw mentioned to lay down his burdened khandha (always indirect ways). But disciples did not understand what he had said. One time in the evening he went for a walk with a disciple near the surrounding of Sa-gaing Bridge. Sayadaw walked fast like a youth. Behind him was U Saw Mg (a coffee shop owner) and said to him; “Last year you had a heart attacked and suffered badly. With the medical treatment, and now you seemed to be very well. I am quite happy about it.” Sayadaw without turning backward replied to him; “Mg Saw Mg… Medicines are only for temporary.” He stopped and continued the walking. After some moments said it again; “The body nature is always degenerating. You should remember this profoundly. Do you hear me?” U Saw Mg responded with only “Yes, Ven.” Sayadaw continued his speech; “You must listen to me seriously. I do not talk this without reason.” After with some pauses and mentioned again; “Rangoon disciples came to me very late indeed.” U Saw Mg asked him; “Yes, Ven. Will you go to Rangoon next year?” He answered; “My body will tell the answer.”

It was near the end of September, 1962. He asked U Kyaw Thein to come Amarapura from Mandalay. U Kyaw Thein and Daw Tin Hla couple had strong faith and respect for Sayadaw as children to parents. He told him; “Mg Kyaw Thein, you have to come and stayed here. Leaving your business for a while. Here is more important.” And then he took him to check some of the buildings which were still on working in the vihara. He checked some of the unfinished cement works and said to U Kyaw Thein; “Let the workers finish the buildings and jobs as quickly as possible. I want to see them finished before I leave.” After the checking of the works, he mentioned to him again; “I want to see all the buildings finished and ready for use before I leave.” But Sayadaw seemed to be very healthy and fresh. So U Kyaw Thein was thinking that Sayadaw might go to Rangoon. The above incidents were just a few of them. But no one was aware and understood what it meant. Sayadaw himself never had been checked the buildings around the Vihara before. And also never concerned and mentioned about them. Now it was very strange indeed.

The strange light:

It was 11th October, 1962 at mid-night. Near U Chit Swe – Daw Ma Ma Dhamma Sala had a big tree. Every night thousands of sparrows slept there. During that mid-night suddenly a strange loud sound arose, as like the whole sky collapsed. All the sparrows were frightened and flew away instantly in groups. U Kyaw Thein came out to see the situation. Above that big tree he saw a big light as bright as day light for 2 minutes and then disappeared. From that day onwards all the sparrows never came back to rest on this tree.

Speaking to whom?

14th October, 1962, Sunday at mid-night. A bright light appeared inside Sayadaw’s bedroom. U Hla Bu was outside the room entrance and saw this light because he slept there. He waited there for a while and heard Sayadaw was talking to someone in the room. He had no idea of who was speaking. All the doors of the room were also closed and no any disturbance. He could not think anything. What it was? Who came here? Three days before (11th October) at night, a strange big light came down from above the big tree. He heard about it from U Kyaw Thein. What it was tonight? With this thought suddenly he remembered the verses in the discourse of the blessings (Mangala Sutta). All the deities with their body lights lit the whole Jetavana Vihara. They came to see the Buddha and asking questions.

Who came for doing about?

15th October, 1962, Monday at night time. As usual some lay men (very close disciples) was helping to massage Sayadaw. At that time Sayadaw was always discussing and talking Dhamma with them. After finished he told them; “Sleep with sati, viriya and alertness.” At mid-night seeing a bright light coming out from Sayadaw’s room. This time U Hla Bu who slept outside his room suddenly opened the door and looking inside. He saw Sayadaw was sitting on his bed. But saw no-one there. Then U Hla Bu asked him; “Sayadaw! I have seen a big light before. And also heard your voice. Who are you speaking to?” Sayadaw responded was; “Hla Bu, you know it.” Only mentioned this much and kept quiet. (Sayadaw had the ability of reading people mind. U Hla Bu already knew what it was.)

You know, but asking again and again:

16th October, 1962, at Tuesday night. Some were expecting the light appeared again. So they reminded each other about it. True it appeared at mid-night. Some people in the surrounding also saw it. It went down to Sayadaw’s building. U Hla Bu also saw it and heard voices inside. So he opened the door and asked Sayadaw. He responded; “Hla Bu, you knew it and why asking me again and again.”

The last day, the end of dukkha:

17th October, 1962, Wednesday; morning time – in the early morning Daw Tin Hla and a nun offered Sayadaw Quaker Oat meal. After finished and he had some talks with them. He asked Daw Tin Hla to call U Kyaw Thein to him. U Kyaw Thein arrived and Sayadaw said to him; “Listen carefully what I say. After I have gone, you will encounter different worldly conditions. So you have to practice to overcome them. You have been recorded my talks and have to listen it. If you not understand and have to listen it again and again. Following with what I have been said.” U Kyaw Thein thought that Sayadaw’s exhortation was strange. Maybe he would go somewhere. After his morning Quaker Oat meal, Sayadaw went to the Mangala Vihara which was not very far distance. (He slept and ate his oat at the meditation centre.) There were over 200 invited monks having their morning meals. (This was a Kathina Ceremony day – robes offering.) Sayadaw went to a table where his brother like monk U Nāgavamsa was. He greeted them and sat there talking with them. After they finished the meal and were ready to leave. At the moment, Sayadaw bowed to U Nāgavamsa’s feet and talked as follow. “Ven. Sir, this prostration will be my last one to you.” Monks and lay people around saw and heard about this. Most people would think it as a custom for a junior monk bowed to a senior. For Sayadaw it was a profound prostration. After all the monks consumed their meals and offered all the requisites to them.

The body load became heavy:

After all the guest monks left, Sayadaw with U Hla Bu went back to the meditation centre. At the entrance of the Centre, Sayadaw made a groaning and said; “My body load is becoming heavy.” U Hla Bu did not understand it and replied; “Sayadaw! I don’t understand what you say.” Sayadaw only responded as; “you are so thick.”

The situation was changing – 11 a.m.

Sayadaw was sitting on an armed chair and only with U Kyaw Thein near him. He said to him; “Mg Kyaw Thein, after I have gone continue your practice. Don’t do any selling and buying. You have enough to eat.” And then, U Kyaw Thein asked him; “Ven. Sir, when will you go to Rangoon?” “Where I’ll go and do, my khandha will tell you. You only listen what I have told you. I am not so well.” Then, U Kyaw Thein said to him; “I’ll go to Mandalay and invite a doctor.” Sayadaw:” Never mind, I am ok.” But U Kyaw Thein continued to say it again; “I think it’s better to invite a doctor.” “All right, if you want to invite a doctor and go at 1:30 p.m.” After saying these words Sayadaw closed his eyes and kept quiet. (Note: Sayadaw laid down his burdened khandha at 1:20 p.m., so it was no need to invite the doctor after this time, i.e., at 1:30 p.m.)

Started worrying:

U Kyaw Thein was running down from Sayadaw’s kuti very quickly. He went to the lay sala (lay people dwelling in the centre) discussed the matter with yogis (some from Rangoon and others from Amarapura). All agreed to invite doctor.

Tormented vedana arose (11:30 a.m.):

At 11 a.m. Sayadaw consumed his soup brought by Daw Tin Hla and others. After his soup, he exhorted the yogis with Dhamma. At that moment strong tormented vedana arose from the body. So Daw Tin Hla went quickly to the meditation hall and called the people there. They came to treated him. Suddenly Sayadaw looked at U Than Mg and told him; “U Than Mg, helping me to release my stomach. The khandha load is so heavy.” With this groaning and he went into his bedroom which was at the south-eastern corner of the kuti. Accordingly, U Than Mg using the instrument to release his stomach. The toilet was near the bed room and he went in without anyone help. Sayadaw’s manners were as usual and stable and did not show any sign of changing in voice and tone.

At noon time (12 p.m.):

The group went to invite doctor, brought Dr. Soni to Amarapura (Dr. Soni was a well-known Indian doctor in Mandalay). After arriving he checked Sayadaw’s illness and injected some medicines and asked them to invite Dr. Saw Mya Aung the Head Doctor at Government Hospital in Mandalay. Professor U Nek (Mandalay University) went to invite doctor at 12:30 p.m. Dr. Saw Mya Aung took with him complete instruments and medicine (as informed by Dr. Soni on Sayadaw’s situation). Both tried to treat him.

Surrounded by monks and disciples (1 p.m.):

The time was 1 p.m. The sangha surrounded him with worry. Some lay people from Rangoon and Amarapura who were looking after him without stop. Some were from Mandalay, including U Chit Swe – Daw Ma Ma couple and U Kyaw Thein – Daw Tin Hla couple. The monks and all the lay people. They were very sad and their hearts were painful. Because they could not do anything for him. But it seemed to be that Sayadaw could endure the pain with strong and stable mind. Therefore, he told them; “Whoever has khandha will experience pain. So looking at here, looking at here.” And then he asked U Thit who was near him; “Is it ready for Dhamma talk?” (This was the Kathina Ceremony day and Sayadaw had to be given a talk on this occasion.) “Yes, Ven. Sir, it’s ready now. But Sayadaw is not in a suitable situation to give talk.” And then Sayadaw asked U Pandita who was near him; “You go to Dhamma Sala and gives the talk.” To Kundala; “And you do the sharing of merits.”



Cannot escape from the dangers of aging, sickness and death:

Time was changing second by second. In the same way people were worrying for him with the seconds of time. At last, Sayadaw with calm and turning towards the doctors and said; “All right, if you still have to inject me with medicines and do it now. No more time anymore. Your medicines also can’t do anything for it. This is the danger of aging, sickness and death.” At that moment, U Chit Swe and Daw Ma Ma were pushing through the crowds and coming near Sayadaw and prostrating him. Sayadaw exhorted them; “Mg Chit Swe, this time is impossible. Ma Ma! Look at here. For everyone has this khandha will encounter Vedana like this.” (Before Sayadaw had some treatments in Mandalay and cured the illness.) After that Sayadaw gave the last teaching in his life, surrounding by monks and lay people who were bowing to him.

The last Ovāda – Exhortation: (time: 1p.m: 15 minutes)

“Everyone has the khandha will suffer with pain. Contemplate to overcome them. (i.e., to discern the ending of impermanent vedana – Nibbāna.) Staying with diligence.” After the exhortation and he was inclining towards the right-side and staying with the Dhamma. The people were very quiet with their anjalis. Sayadaw’s in-breath and out-breath became refined and the whole body calmed down. At last everything stopped and peaceful. This time was 1 p.m:20 minutes.

“Bhara nikkhepanam sukham”

Putting-down the khandha load forever is attaining the great happiness. In accordance with this desanā, Mogok Sayadaw’s khandha load came into cessation. This was on 17th October, 1962, Wednesday 1 o’clock and 20 minutes in the afternoon time.
(Note: The cause of the sickness was one of the main blood stream had been clotted with a solid lump of blood.)

Arrangement for the cremation ceremony:

Sangha and lay people organized a funeral committee, and made the decision for the funeral ceremony as follow:
1. From 3rd Jan. to 9th Jan. 1963; i.e 7 days for paying respect to the body.
2. On 9th Jan. 1963 at 2:30 p.m. will cremate the body.
3. The cremation place was over 50 acres wide field at south-west of Amarapura City.
4. The committee had 2 and half months for the preparation to build the cremation platform and other buildings for this occasion.
(Note: On the same day Sayadaw passed away; at 9 p.m. at night, injected medicines to preserve the body for short period before the cremation. This procedure found out the cause of Sayadaw’s death. They injected for 7 days. Every time of injection made the affected area sprouted out with fresh blood. Everyone saw it. After the injection the body became tight. On the first day of injection brown spots appeared on the body. After that the whole body became bright with yellow colour.)

The body inside the ruby studded coffin:

The Mogok lay people took Sayadaw’s body as a lump of ruby gem. For them it was priceless. So they made a coffin studded with ruby gems and other precious stones. For placing the coffin, they build a small pavilion made from an alloy of silver and aluminum. (Some of these close disciples were gem mine owners and gem merchants.)



From the hall of Meditation Centre to the cremation field:

On the 3rd Jan. 1963, Sayadaw’s body inside the jeweled coffin was carried to the cremation field at 12 a.m. It was a very grand ceremony and very rare indeed. Along the way, both sides of the road were full of people waiting for paying their respect. The coffin was placed on a big vehicle with the statues of 3 flying horses. It looked like carrying the coffin in the sky. Following behind with full of people. At the center of the field was a sala for the coffin. It was surrounded by 6 pavilions; 3 on the right and the others on the left. Also in the field was a cremation ground built with concrete. They placed the coffin at the central sala for 7-days ceremony. For 7-days each of the 6 pavilions took their turn to carry the coffin from the central sala to their place for veneration.

Bees made home for the 3rd time:

On the 8th Jan. 1963, U Kyaw Thein and Daw Tim Hla’s pavilion had the chance to invite the coffin for veneration. It was 3 p.m., and when it was carried to their place from the central sala, a strange thing happened. Many bees were flying above people heads along the way to U Kyaw Thein’s pavilion. Before the coffin arrived there they made home inside the pavilion. Two minutes later the coffin arrived. Inside was full of people.

The last cremation day:

It was on 9th Jan. 1963, 2:30 p.m. The body was carried by people on their shoulders along the way by changing hands. After the body was laid down on the cremation shelf, it did not look like a corpse. Because the body was soft and yellow bright and it seemed Sayadaw slept there peacefully. The place was encircled with 3 layers of people; i.e., inner layer was with monks, the middle with firemen and the outer with policemen. Because some lay disciples were planning to take Sayadaw’s body away for preservation, instead of cremation. And then it was covered by white and red sandalwoods (i.e., included 1,000 woods in number) and became a ceti mount. It was spread with liquid butter and put fire on it. It did not catch up with fire for sometimes. So a monk sprayed petrol on it and lit the fire. With a sudden “boom” sound the monk fell on his back with a big sooty smoke arose. And then it flared up suddenly that the monks had to run down from the platform for safety. It was finished around 9 p.m. at night and cooling the fire place with coconut water. And then put all the ashes and charcoal into 2 silver pots, sealed with 2 bags, and sent to the meditation centre. Next morning some people found body relics (sarira) on the cremation site. After 3 days passed the bags were opened and checked the ashes in the silver pots. What they found were:
1. One pairs of eye relics.
2. Hand bones with hooked joints.
3. Some bones were attached with groups of rounded relics like fish eggs or grape fruits.
4. Different sizes of relics changed from bones and different colour relics.
5. Red colour relics changed from blood.
6. Molar teeth and other teeth relics.

Some of the relics were enshrined in the Mangala Dhamma Dhatu Ceti which was built on the cremation spot. It took 2 years to finish. Before to end the short biography of Mogok Sayadaw here; I want to present 2 well known Burmese Sayadawgyis’ views on Mogok Sayadaw’s teachings and his wisdom. They were; Shwe-hin-tha Sayadaw U Pandita, Sa-gaing Hill Range and Tipitaka Sayadaw U Vicittasarabhivamsa, Min-goon. Both of them were very well known and respected in the whole Burma.

Shwe-hin-tha Sayadaw mentioned on Mogok Sayadaw as follow.

“I had been followed Mogok Sayadaw’s lectures before. At that time, he was lecturing Patthāna – Conditional Relations (the 7th text book of Abhidhamma). He was a person with great and sharp knowledge. Patthāna Abhidhamma is like an ocean. It is very wide, deep and difficult. To swim across to the other shore is very difficult indeed. He could help the students to cross to the other shore. He had this ability.”

Tipitaka Sayadaw’s view

A lay supporter asked Sayadaw; “Ven. Sir, nowadays Mogok Vipassana Dhammas are everywhere. Do these teachings are in accordance with the suttas, commentaries and sub-commentaries? ”Sayadaw not answered them as right or wrong. Instead he said as follow; “If the Buddha still alive will give him the tittle of foremost in teaching the Burmese people in Burmese language for understanding Dhamma. He could get the foremost tittle for Burmese Commentator.”


Mogok Sayadaw’ skill

Everytime when there were conditions and chances, Min-goon Tipitaka Sayadaw mentioned as follow; “Mogok Sayadaw had the ability or skill to take out all the meanings in a Pali verse of the Buddha. He had this amazing skill. These Pali verses were also explained by commentators and sub-commentators before. But what Mogok Sayadaw’s explanations of them were more natural and complete. He had the skill of taken out all the meanings without leaving any trace of meaning behind. Even he could express other meanings which were still not including in the commentary and sub-commentary. With Burmese language he had the ability to give the exposition in complete ways.” This might be one of the reasons he referred to Mogok Sayadaw as a Burmese commentator should receive the foremost in tittle.
(Note: Min-goon Tipitaka Sayadaw U Vicittasarabhivamsa was not an ordinary being. He had full of energy, power and skills in the Tipitaka. After Sayadaw passed away, 10 of his Tipitaka disciples compiled on his life for a biography for over 2 years. After reading on his life and knew about the extreme difficulties of becoming a person like him.)

Five kinds of Dhamma – listeners

On 13th June, 1977, at Gyo-pin-kauk City. At 7:30 p.m., Sayadaw U Vicitta started his Dhamma talk as follow. There are always many people in my Dhamma talk. Also now, here is full of people and over-crowded. There are 5 kinds of Dhamma – listeners. It was mentioned in the Anguttara Nikāya. These people are:
1. There are people have faith and respect in someone with good voice. This kind of people can’t attain Nibbāna.
2. There are people have faith and respect in someone with good looking. This kind of people also can’t attain Nibbāna.
3. There are people have faith and respect in someone with qualification and fame. Taking me as an example. I am a Tipitakadara monk with high qualifications. (It seemed there was no-one like him with many tittles and qualifications before and now. Even may be in the future.) Even worship by very high classes of people. Tipitakadara person is very rare. So these people have faith and respect in me. They can’t attain Nibbāna.
4. There are people have faith and respect in someone has few wishes and few things (as example, Ven. Mahākassapa or forest monks). This kind of people can’t attain Nibbāna.
5. There are people have faith and respect only in Dhamma. They don’t care about the voice, nor concern about the appearance, not for the qualification and fame and not care about few wishes and few things. But only have respect and veneration in the Dhamma. Only this kind of people can attain Nibbāna in this life. Their numbers are not many. If I have to give example in this day, they are the listeners of Mogok Dhamma. Mogok Sayadaw U Vimala’s talks were this kind of Dhamma. It can send one to Nibbāna in one sitting. People who respect this kind of Dhamma can be praiseworthy. And then Mogok Sayadaw U Vimala’s Dhammas were 2 armed-lengths higher than my head. (His knowledge on the Tipitaka was from perception. Sayadaw can recite them by heart and even can tell the page number of a subject. Mogok Sayadaw knowledge came from wisdom or penetration of the khandha process.)