Sayadaw U Silananda (English)

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HOMAGE TO SAYADAWGYI
Teaching of Buddha
All the teachings of the Buddha can be summed up in one verse
which embodies the three stages on the grand path that leads to
Nibbana:
To refrain from all evil,
To do what is good,
To purify the mind,
This is the teaching of the Buddhas.
(Three Stages of Development By Sayadaw U Silananda,
Dhammananda Newsletter, January 2004.)
Guard
I have said that mindfulness is like a guard, and once the guard is
removed anything can come in. So as long as mindfulness is at the
sense doors, our minds are pure. No unwholesome mental states
can come into our minds, because mindfulness is there guarding the
sense doors. Once mindfulness is removed, or once we lose
mindfulness, all these mental defilements come in. So mindfulness
is the only way to keep the mind pure.
(The Four Foundations of Mindfulness By Sayadaw U Silananda,
Dhammananda Newsletter, March 1998.)
Foundations of Mindfulness
For the overcoming and disappearance of pain and grief we should
practice the Foundations of Mindfulness.
(The Four Foundations of Mindfulness By Sayadaw U
Silananda,Dhammananda Newsletter,September 1998.)
Happiness
In short, happiness lies, according to Buddha's teaching, in doing
merit, in keeping our minds clear of mental defilements and having
our minds imbued with loving-kindness,compassion and good will.
(The Happiest Year Ever By Sayadaw U Silananda,Dhammananda
Newsletter, July 2000 special Issue.)
Content
1. Sayadaw's Biography
2. The Study of Abhidhamma in Myanmar.
3. The World Buddhist Summit, Myanmar
4. Venerable Sayadaw U Silananda And His Dhammad|ta
5. Honoring The Legacy Of Sayadaw U Silananda
6. Memories of Sayadaw U Silananda
7. An Account of Sayadaw U Silananda's Life and Teachings in California
8. The Last Lesson from Sayadawgyi U Silananda
9. Word of the Buddha
10. A Lion in the Lion City
11. A Personal Tribute to a Great Teacher, Sayadaw U Silananda
12. Heartfelt Gratitude to Sayadaw U Silananda
13. Words of Appreciation for Dhammananda Sayadaw U Silananda
14. Mahasi Sayadaw's Missionary Team
15. Recollections
16. Homage to Sayadaw U Silananda
17. What do You Think of Me
18. U Silananda and the Birth of TBSA
19. Kudos to TBSA Officers and Directors
20. U Silananda and the Aye-Thet Scholarship Fund
21. TMC Remembers Sayadaw U SILANANDA
22. Sayadaw U Silananda
23. Remembering Sayadaw U Silanandabhivamsa
Illustration : Zaw Moung, Nick

SAYŒDAW U S¢LŒNANDŒBHIVA¥SA
AggmahÈpaÓÉita, AggamahÈsaddhammmajotikadhaja, and
Doctor of Letters (Honoris Causa)
Nativity the Water Festival) during the Japanese

SayÈdaw U SilÈnandÈbhivaÑsa was occupation, U SÊlÈnandÈ-bhivaÑsa became
born on Friday, December 16, 1927 (the a novice at MahÈvijjodaya Chaung
8th Waning Moon of the month of Nadaw, Monastery in Sagaing Hills, Sagaing,
Myanmar Era 1289) of parents Wunna Myanmar under the preceptorship of
Kyaw Htin SayÈ Hsaing and Daw Mone SayÈdaw U PaÒÒÈvanta, a very famous and
in Sadaik-tann, Mandalay, Burma (now popular preacher. He was then given the
Myanmar). SayÈ Hsaing was a renowned religious name "Shin SÊlÈnanda".
Myanmar architect and had to his credit
many religious buildings throughout the Higher Ordination
country. He was a very religious man and With the consent of his parents, on
a meditator as well. He was awarded the Wednesday, July 2, 1947 (on the Full
title "Wunna Kyaw Htin" by the Moon day of WÈso, Myanmar Era 1309),
Government of Myanmar for his he became a full-fledged monk at the same
outstanding achievements in Myanmar Monastery with the same Preceptor. Four
architecture and religious activities. days later, a re-ordination ceremony was
held in his honor at Phaya-gyi Taik
Samanera Ordination Monastery in Mandalay by U Ba Than and
At the age of 16, on April 14, 1943 Daw Tin (his aunt), dealers in religious
(on the 10th Waxing of the month of Tagu artifacts. Again in 1950 (Myanmar Era
in Myanmar Era 1305, also the 3rd day of 1311), a second re-ordination ceremony
1
was held in his honor at Kyaung-dawyar DhammÈcariya
DhammÈcariya. In 1954 he attained
Shwegyin Taik, Rangoon (now Yangon) another degree when he passed the
by rice merchants U Ba Thein and Daw examination held by PariyattisÈsanahita
Ngwe Saw. Association in Manadalay, which was
renowned as the most difficult
General and Religious Education examination in Burma. He duly got to
He received his early years' education add to his name the word "abhi-vaÑsa"
"abhi-vaÑsa",
at Kelly High School, an American Baptist hence his full name and titles: U
Mission School for boys in Mandalay. He SÊlÈnandÈbhivaÑsa, SÈsanadhaja
had his religious education in TipiÔaka SirÊpavara DhammÈcariya and Pariyatti-
(Buddhist Scriptures) under the guidance sÈsanahita DhammÈcariya
DhammÈcariya.
of his preceptor and many other renowned He went to Ceylon (now Sri La~ka)
SayÈdaws both in Sagaing Hills and in in 1954 and while there passed the G.C.E.
Mandalay, some of whom were Sayadaw Advanced Level Examination (held by the
U VÈcaka of Shwe Hin Tha Chaung, University of London in Ceylon) with
Sagaing; Sayadaw U NipuÓa of Minhla distinctions in PÈÄi and Sanskrit.
Chaung, Sagaing; Sayadaw U Nandiya of While he was in Ceylon, he made a
Hitodaya Chaung, Sagaing; Sayadaw U brief return to Burma and during that trip,
DhammÈloka of Myataung Chaung, he practiced VipassanÈ meditation in
Sagaing; Sayadaw U Œloka of Nantha MahÈsÊ SayÈdaw's tradition.
Chaung, Sagaing; Sayadaw U Vijaya of
Kyazwa Chaung, Sagaing; Masoeyein Positions
Sayadaw, Mandalay; Sayadaw U He served as a member of the Board
AriyavaÑsa, Sayadaw U NÈrada, Sayadaw of Editors for editing Buddhist Texts for
U UggaÑsa (U Kyai), Sayadaw U the Sixth Buddhist Council held in
UkkaÑsa, Sayadaw U PaÒÒÈjota, all of Rangoon (Yangon) in 1954 and onward,
whom belonged to DakkhiÓÈrÈma and was appointed the Head of the TipiÔaka
Phayagyi Taik, Mandalay. PÈÄi-Burmese Dictionary Department at
He took the religious examinations the Buddha SÈsana Council in 1957.
held by the Government of Burma (now In 1960 he inherited the
Myanmar) and passed the 1st, 2nd, and MahÈvijjodaya Chaung Monastery after
3rd Grades in 1946, 1947 and 1948, the passing away of his Preceptor and
respectively. He attained the 1st position became the abbot of that Monastery. He
in the 2nd Grade in the whole of Burma taught as a lecturer at AtithokdÈyone
and 2nd position in the 3rd Grade. He got (AtisuddhÈrone) PÈÄi University in Sagaing
the degree of DhammÈcariya
DhammÈcariya, Master of Hills.
Dhamma, in 1950 and was awarded the He moved to AbhayÈrÈma Shweg|
title SÈsanadhaja SirÊpavara Taik Monastery, Mandalay in 1968 and
2
was appointed the Vice Abbot of that Dhammananda Vihara.
Monastery in 1969. He taught Buddhist In 1996, SayÈdaw moved from Daly
Scriptures, PÈÄi, Sanskrit and Prakrit City to Half Moon Bay, California with
languages at AbhayÈrÈma Shweg| Taik his 3 follower monks: SayÈdaw U
Monastery and was an External Examiner Sobhana, U JotÈla~kÈra and U Nandisena
Nandisena.
at the Department of Oriental Studies, Arts Since 1996, he has been one of the
and Sciences University, Mandalay for three spiritual directors (OvÈdÈcariya
Bachelor's and Master's degrees. He later SayÈdaws) of MahÈsi Meditation Center,
became the Chief Abbot of that Yangon, Myanmar. He was appointed a
Monastery. member of the Advisory Board of
In April, 1979, he accompanied Meditation Teachers of MahÈsi SÈsana
MahÈsi SayÈdaw to the United States. At Yeiktha in Yangon.
the request of Burmese people residing in He was appointed a member of the
San Francisco and the Bay Area, MahÈsi Executive Committee of Shwegyin Sect
SayÈdaw left behind SayÈdaw U and later became a senior member of that
SÊlÈnandÈbhivaÑsa and SayÈdaw U Sect. In 1999, he was appointed as a
KelÈtha to spread the Dhamma in the Shwegyin NikÈya SaÑgha NÈyaka at the
United States. With the help of the All Myanmar Shwegyin NikÈya
devotees, he founded the Theravada Convention held in Nyaung Shwe, Shan
Buddhist Society of America (TBSA) and State, Myanmar. He participated at the
Dhammanana Vihara monastery. The meeting of Cleaning-up of the SÈsana held
monastery was first set up temporarily in at Hmawbi (50 miles from Yangon).
San Francisco, and later moved to Daly In December 1998, he accepted the
City. He served as the Chief Abbot of duties of the Rector of International
3
TheravÈda Buddhist Missionary devotees in the Bay Area.
University (ITBMU) of Yangon at the In 1999, he was awarded the title of
request of the Government of Myanmar. "AggamahÈsaddhamma-jotikadhaja" by
Until his demise, he went back to the Government of Myanmar for his
Myanmar twice or three times a year to successful missionary work abroad.
instruct students. In 2000, he accepted the title "D. Litt.
(Honoris Causa)"
Causa)", conferred by the
Awards University of Arts and Science of Yangon
In 1993, the Government of the Union for his activities related to TheravÈda
of Myanmar, in recognition of his Buddhism and for his great
integrity, erudition, and selfless efforts accomplishments in the Buddhist
made for the spread of Buddha's Teachings Scriptures and the use of languages: PÈÄi,
especially in the West, conferred on him, Sanskrit, and English.
along with other 57 SayÈdaws, the
prestigious title "AggamahÈpaÓÉita"
"AggamahÈpaÓÉita". At Visits Abroad
the invitation of the Myanmar He has visited many countries in Asia,
Government, he went back to Myanmar in North America, and in Europe. Some
in March 1993, accompanied by U Tin notable visits are mentioned in this
Htut, the President of T.B.S.A. and Sarah biography.
E. Marks, the President of the In 1958, he visited Thailand,
Dhammachakka Meditation Center, to Malaysia, Singapore, Laos, Cambodia, and
receive the Title. When he came back to Japan with the following: Joint Secretary
Daly City, a ceremony in his honor was SayÈdaw of ChaÔÔhasa~gÈyanÈ Executive
held at DhammÈnanda VihÈra on May 15, Committee, Venerable U VisuddhÈbhi-
1993, which was well attended by his vaÑsa of VijjÈla~kÈra Kyaung Taik,
Sayadaw's interests
Sayadaw would visit book stores frequently.
In addition to Dhamma literature, Sayadaw read
comparative religion, history, foreign languages,
and architecture.
4
Mandalay, and Sayadaw U Sobhana of Dhamma Activities in the US and
Myatheindan Kyaung Taik, Rangoon (now Other Countries
Yangon). After coming to the United States in
In 1959, at the invitation of the U.S. 1979, he taught insight meditation,
Government, he visited the United States Buddhist psychology (Abhidhamma), and
of America as a member of the four- Discourses, and led retreats throughout the
member Buddhist Delegation: (1) Anee- country and in Canada, Mexico, Jamaica,
sakhann SayÈdaw U PaÓÉita in Sagaing Japan, Malaysia, and Singapore. He was
Hills, (2) Shwegyin Kyaung-thit SayÈdaw an accomplished teacher and a PÈÄi
U Kosalla in Rangoon, (3) SayÈdaw U scholar, but in his sermons he rarely used
SÊlÈnandÈbhivaÑsa in Kabar-Aye Hill, PÈÄi words which are unfamiliar to lay
Rangoon, and (4) U Ba Lay (Layman and people.
Lecturer of PÈÄi at University of Rangoon). He taught from an extraordinary
On his way back, he visited England, depth of knowledge, communicating in
France, and West Germany. clear and precise English. He was loved
In 1960, he visited Germany, Sweden, by his students and devotees as a skilled,
Denmark, France, and England with patient and compassionate teacher.
SayÈdaw U Thittila, U Chan Htoon He was the Spiritual Advisor of the
(Layman) and Daw Khin Thein (Mrs. TheravÈda Buddhist Society of America
Chan Htoon). (TBSA) which he helped set up, and the
In 1978, he attended the World Founder Abbot of the DhammÈnanda
Fellowship of Buddhist Conference held VihÈra Monastery (originally in Daly City,
in Tokyo and Kyoto, Japan, and visited California, and later relocated to Half
Malaysia and Singapore again on his Moon Bay, California). He was also the
return. Spiritual Advisor of several mediation
In April, 1979, he accompanied the centers: the Dhammachakka Meditation
renowned Myanmar meditation master, Center (DMC) in Berkeley, California; the
the Most Venerable MahÈsi SayÈdaw to TathÈgata Meditation Center (TMC) in
the United States. At the request of San Jose, California; the Bodhi Tree
Burmese people residing in San francisco Dhamma Center in Largo, Florida; the
and the Bay Area, MahÈsi SayÈdaw left Society for the Advancement of Buddhism
behind SayÈdaw U SÊlÈnandÈbhivaÑsa and in Fort Myers, Florida; and meditation
SayÈdaw U KelÈtha to teach meditation centers in Jamaica, Singapore, Malaysia,
methods in America and to spread the Australia, and Mexico.
Dhamma in the West. (SayÈdaw U KelÈtha
later moved to Maryland and became the Courses
Abbot of Ma~galÈrÈma Monastery in The courses include:
Silver Spring.) ! In-depth study of MÈtikÈ of
5
Abhidhamma (at the DhammÈnanda The lectures were documented on
VihÈra) audio tapes.
! Pali grammar (at Dhammananda ! Three-part course in Abhidhamma
Vihara) (Singapore in the early 2000s)
He stressed the importance of The attendees averaged 100 students.
knowing Pali to study Theravada Over 200 students attended the
Buddhism courses. Some students developed a
! Bi-weekly Buddhism Class for the computer program to facilitate the
Burmese community (at study of Abhidhamma.
DhammÈnanda VihÈra) ! Four Noble Truths (Japan, 2001)
The lectures are available on audio ! VipassanÈ meditation (Japan, 2001)
tapes and CD.
! VipassanÈ class (at Zen Center, San Meditation Retreats
Francisco) He led many meditation retreats (one
! An Introduction to Abhidhamma, day, weekend, one week, 10 days, etc.).
Visuddhimagga, PÈtimokkha (at Zen One-day and weekend retreats were
Center) offered at Dhammananda Vihara. His
! Meditation course (at Tu Quan annual Thanksgiving Meditation retreat
Temple, San Francisco) was held for a decade at TMC.
! JÈtakas (at Tu Quan Temple) He taught VipassanÈ meditation
! The Dhammapada Commentary (at mainly in California (Daly City, San Jose,
Tu Quan Temple) Lafayette, Los Angeles, Azusa, Apple
! Meditation course (at TathÈgata Valley, La Jolla, San Diego), but also in
Meditation Center, San Jose) Florida, Massachusetts, Tennessee, Texas,
! Fundamentals of Buddhism (at TMC Arizona, Minnesota, Oregon and
in San Jose) Washington, D.C., and also other
! Introduction to Abhidhamma (at countries.
TMC)
! Four Foundations of Mindfulness (at Publications
TMC)
! A course on KalyÈÓa Buddhist (at Books published in the Myanmar
TMC) Language:
(Certificates were given to the 1. The First Sermon, (a popular
attendees who completed the course.) exposition of Buddha's First Sermon)
! Dependent Origination in depth (at The fourth US edition was distributed
TMC) at the ceremony honoring his 75th
! Abhidhamma lectures (Malaysia in birthday.
2000) 2. The Biography of SayÈdaw U NÈrada
6
of Mandalay 5. Meditation Instructions
3. A Course on SÊmÈ (for monks) 6. On Clear Comprehension
4. A Brief Biography of MahÈsÊ 7. The Man Who Called Himself
SayÈdaw TathÈgata
5. Myanmar Architect - SayÈ Saing 8. The Four Foundations of
(biography of his father) Mindfulness-A Summary
6. A Treatise on PÈÄi Phonetics 9. Thoughts for the Occasion (Some
7. Comparative Study of SaddanÊti Sayings of the Lord Buddha on Death)
DhÈtumÈlÈ and PÈÓinÊya DhÈtupÈÔha
8. VÈkyÈvayava-vaÓÓanÈ-Exposition of The Last Journey
Syllogism in PÈÄi Sayadaw, accompanied by the then
9. R|pasiddhi ®ÊkÈ Nissaya Thit (A New TBSA President U Myat Htoo, traveled to
Myanmar Translation of R|pasiddhi Myanmar on March 21st 2005 and arrived
®ÊkÈ) safely in Yangon on March 22. On March
10. TipiÔaka PÈÄi-Myanmar Dictionary 24, Sayadaw attended the ceremony in
(compiled and edited), Vols. I & II, Kaba-Aye where he was given the
as Chief Compiler Abhidhaja Agghamaha Sadhamma Jotika
11. KÈvyÈdÈsa Nissaya, (Myanmar title. On March 27th, on behalf of
Translation of KÈvyÈdÈsa from Sayadaw, U Myat Htoo requested that the
Sanskrit) Minister of Religious Affairs arrange a
12. 'Srutabodha Nissaya, (Myanmar complete medical check-up for Sayadaw.
Translation of 'Srutabodha from Sayadaw was admitted to Yangon New
Sanskrit) General Hospital (Japanese Hospital) the
13. Tarkasa~graha Nissaya, (Myanmar next day. Upon arrival at the hospital,
Translation of Tarkasa~graha from Sayadaw underwent several tests including
Sanskrit) ultrasound for his urinary tract, MRI and
14. VidagdhamukhamaÓÉana Nissaya, CT scan of his brain which had not been
(Myanmar Traslation of done recently in the US. The brain scan
VidagdhamukhamaÓÉana from images revealed a 3x4 cm focal lesion
Sanskrit) mass effect with marked edema, a brain
tumor, in his right temporal lobe. The
Books Published in English: report also noted that the right lateral
ventricle was compressed with
1. The Four Foundations of Mindfulness displacement of mid-line structures to the
2. An Introduction to the Law of Kamma left side suggestive of subfalcine
3. An Introduction to the Doctrine of herniation.
Anatta (No Soul) Sayadaw came back to SFO on April
4. Paritta PÈÄi and Protective Suttas 6th at 6:50 p.m. on China Airlines,
7
accompanied by Sayadaws U Jotalankara well as samvega (sense of urgency) as one
and U Dhammapiya. On Tuesday, April listens to Sayadaw's Last Speech (Yangon,
12th at 2:00 p.m., Sayadaw underwent Myanmar) and view the events:
surgery to remove the brain tumor at the " Memorial Service (Half Moon Bay,
Neuro Research Center in Redwood City California, USA)
Kaiser Permanente Hospital. On the " Photo Session (Large congregation of
evening of May 19 , Sayadaw's body sanghas outside of Myanmar)
temperature rose to 103.6 degrees F and " Offering Food to Monks and Lunch
Dr. Huang advised that Sayadaw be taken for devotees/attendees
to the ER (South San Francisco Kaiser " Going to Mortuary (Daly City,
Permanente Hospital) immediately. California, U.S.A.)
Venerable Sayadaw U Silanandabhivamsa " Eulogies
passed away on August 13 , 2005 at 7:24 " Last Respects
a.m. " Cremation Ceremony
Sayadaw U Silananda's last journey " Ash Scattering Ceremony (San
is recorded in a two-volume DVD by Francisco Bay, California, USA)
TBSA. One can have good memories as
The Study of Abhidhamma in Myanmar

by U Silananda
It is my distinct honor and privilege how Abhidhamma, or the 'words of the
to be invited to this University and I am Buddha,' were handed down from genera-
grateful for the opportunity to talk to you tion to generation according to the
on the topic of "The Study of TheravÈda tradition, and how we, the
Abhiddhamma in Myanmar." During the Myanmar, use creative ways and means
course of my conversation, I will describe to study the Abhidhamma.
Let me begin first with an explanation dhism and also virtues and ethics. Sayadaw
of where the Abhidhamma PiÔaka stands U Thittila, a well-known Myanmar
between the 'Buddhist Council' and the Sayadaw, said, 'Abhidhamma is generally
State. Three months and five days after translated as psycho-ethical philosophy of
the passing away of the Buddha, the then- Buddhism.' In Sutta PiÔaka the Buddha
surviving disciples, headed by used conventional terms like 'I'', 'you', 'a
MahÈkassapa, convened the First Buddhist person', 'a woman'. Without these conven-
Council near the city of RÈjagaha in In- tional terms, we cannot speak in the ordi-
dia. At that Council, all of the teachings nary normal ways at all. We cannot com-
of the Buddha were collected, classified municate with other people properly be-
and scrutinized. Each teaching of the Bud- cause we live in this conventional world.
dha was presented by oral delivery by in- So in the Sutta PiÔaka, Buddha taught in
dividual groups reciting in unison, and conventional terms. But in the
only when found compatible, authentic, Abhidhamma PiÔaka, most of the terms
and satisfactory under strict scrutiny of used were not conventional terms but
the Council, would a teaching become terms akin to the ultimate reality. So they
accepted. To recite in unison is termed are different. There are almost no refer-
Sa~gÈyanÈ or Sa~gÊti in PÈÄi, and that is ences in conventional terms to objects such
why the Councils became known as as person, man, woman, and so on in the
Sa~gÈyanÈ or Sa~gÊti. Abhidhamma PiÔaka, but instead people
The Buddha's teachings were classi- and objects were referred to in Buddhist
fied into Vinaya PiÔaka, Sutta or Suttanta technical terms like the 'five aggregates',
PiÔaka, and Abhidhamma PiÔakas at the 'sense and mind bases,' 'the primary ele-
Council. For the Suttanta PiÔaka and ments', 'the Four Noble Truths' and so on.
Abhidhamma PiÔaka, the Venerable The Buddha's teachings were system-
Œnanda was the reporter and for the atically divided into five NikÈyas. Accord-
Vinaya PiÔaka, the Venerable UpÈli was ing to that division, the Vinaya PiÔaka and
the reporter. MahÈkassapa acted as a ques- Abhidhamma PiÔaka are included in
tioner for all three PiÔakas. Thus the Khuddaka NikÈya. I think all the 'Buddha's
Abhidhamma became classified as the words' that were not categorized under the
third division of the 'Buddha's words.' four NikÈyas, comprising the DÊgha
Vinaya PiÔaka deals with the rules and NikÈya, Majjhima NikÈya, SaÑyutta
regulations for monks, novices, and nuns NikÈya and A~guttara NikÈya, were con-
and things related to rules and regulations; veniently included in Khuddaka NikÈya
Suttanta PiÔaka deals with popular teach- although they constitute the whole PiÔakas
ings of the Buddha, for monks and lay- and not minor texts.
men alike. But Abhidhamma deals with In passing, it should be noted that the
the psychology and philosophy of Bud- NikÈya division is not a sub-division of
Sutta PiÔaka, as many people think it to defeated.
be. It is a separate division by itself. When The 'words of Buddha' have been
'Buddha's words' were divided into three handed down through generations by word
PiÔakas, there were the Vinaya-PiÔaka, of mouth or oral tradition. No books were
Sutta or Suttanta-PiÔaka, and the written during the time of the Buddha. But
Abhidhamma-PiÔaka. When divided into about 450 years after the passing away of
five NikÈyas, there were DÊgha-NikÈya, the Buddha a rebellion broke out in Sri
Majjhima-NikÈya, SaÑyutta-NikÈya, Lanka for twelve years. (BrÈhmaÓatissa-
A~guttara-NikÈya and Khuddaka-NikÈya. bhaye kira dvÈdasa vassÈni jÈyampa-
Therefore, PiÔaka and NikÈya constitue tikÈnaÑ upanijjhÈnacittaÑ nÈma n' Èhosi.
two separate divisions. SA.ii.102.) During those years some
One hundred years after the passing monks went to South India and others re-
away of the Buddha, another Council was mained in Sri Lanka. When those monks
held in VesÈlÊ in India. Yasa Thera and who fled the rebellion returned, the resi-
Revata Thera presided over the Council. dent monks concluded that because of the
At this Council all that had been recorded mental hardships they had gone through,
at the First Buddhist Council was reaf- it would be good to check their mental
firmed and almost nothing was added. efficacies to ensure that their memories
In the 234th year after the passing remained intact in their retention of the
away of the Buddha, at the time of Em- Tipitaka. The two groups decided to re-
peror Asoka, the Third Buddhist Council cite the TipiÔaka and found that the entire
was held at PaÔaliputta (modern Patna) in contents were still intact and no mistakes
India, presided over by Moggaliputta Tissa were detected in either group in their com-
Thera. Again the ' words of the Buddha' parative recitals . This prompted them to
were reaffirmed and in this Council the realize that in future there would be a scar-
Abhidhamma Book, called KathÈvatthu, city of monks with the ability to retain in
as we have it today was added. It is said their memory the entire TipiÔaka learned
that Buddha gave just the table of con- by heart. Thus they decided to write the
tents of the KathÈvatthu and Moggliputta TipiÔaka on palm leaves for the first time
Tissa Thera enlarged it into a book. As in AlokavihÈra, near modern Kandy in
stated in the Commentary: "By the mere Sri Lanka. It is said that MahÈrakkhita
table of contents thus laid down in the Thera presided over the writing on palm
world of Gods and filled out by the son leaves. It is also said that the Commentar-
of Moggli here on earth the full detail . . . ies were written on palm leaves. The writ-
Buddha set forth the KathÈvatthu." Actu- ing down of the TipiÔaka was not official-
ally, it is the collection of 219 controver- ly called for when the Fourth Council was
sial points regarding the Buddha's words convened, but later Sub-commentaries said
and each controversial point is met and that it was like a Fourth Sa~gÊti.
("Catutthasa~gÊtisadisÈ potthakÈruÄha- marble slabs on which the TipiÔaka was
sa~gÊti ahosÊ" ti vuttaÑ. (Vajirabuddhi- engraved. King Mindon, who supported
ÔÊkÈ, 543.) Catutthasa~gÊtisadisÈ hi the Council, wanted to make the TipiÔaka
potthakÈrohasa~gÊti. (SÈr.iii.456.) endure for a long time and so he caused it
Catutthasa~gÊtisadisÈ hi potthakÈroha- to be engraved onto marble slabs. The
sa~gÊti. (Vmt.ii.272.) Nowadays, that marble slabs are about five feet tall, three
writing on palm leaves is known as the feet across and five inches thick, and one
Fourth Buddhist Council. face of the slabs contains about 90 lines.
In about 100 A.D. there was another Abhidhamma PiÔaka were engraved on
Fourth Buddhist Council held in Jalandhar, 208 marble slabs. Each marble slab was
or Kashmir, supported by King Kanishka. housed in a separate shrine in the
It is believed that in that Council, Sanskrit Kuthodaw Pagoda in Mandalay. This
was used and the proceedings were con- TipiÔaka on marble slabs was described
fined to writing commentaries. But that by one Myanmar author as "The Biggest
Council was not recognized by TheravÈda Book". This 'Book' can be seen today at
Buddhists. the foot of Mandalay Hills. I now under-
Then in Myanmar in April 1871, the stand that in Korea there is a temple called
Fifth Buddhist Council was held in Man- Haein-sa where the TripiÔaka Koreana is
dalay, Myanmar, presided over by JÈgara kept. It is said that there are altogether
Thera, Narinda Thera, and Suma~galasÈmi 81,258 blocks of wood and when printed,
Thera in turn. Two thousand four hundred there were about 6,791 large Chinese-style
monks participated in that Council. The volumes. I do not know how large were
significant thing about the Fifth Council 'large Chinese-style volumes' and so I am
was that the 'words of the Buddha' were not able to compare it with the "Biggest
inscribed on marble slabs. There were 729 Book".
True Buddha's disciple

Sayadaw U Silananda lived by example
studying, practicing, instructing, and
disseminating Buddha's words. Sayadaw
emulated Buddha's missionary work and he
did not retire even after he had a minor stroke
in his mid-70s.
Again in Myanmar, the Sixth Buddhist namely:
Council was held in Yangon, presided over (1) Dhammasa~gaÓÊ,
by Revata Thera. In that Council, MahÈsÊ (2) Vibha~ga,
SayÈdaw acted as the Questioner and (3) DhÈtukathÈ,
VicittasÈrÈbhivaÑsa Thera acted as the (4) PuggalapaÒÒatti,
Responder. At this Council, not only the (5) KathÈvatthu,
Texts but also the Commentaries and Sub- (6) Yamaka
commentaries were rehearsed in recital. (7) PatthÈna.
Not only were the verbal recitals re-
hearsed, but they were also printed in The SÈrvastivÈda school also pre-
books. Now we have in print in Myanmar served their own Abhidhamma, which
script all of the Texts, Commentaries and were also seven in number. They are:
Sub-commentaries. It is only in Myanmar
that the complete set of Texts, Commen- (1) Sa~gÊti-pariyÈya-pÈda,
taries and Sub-commentaries can be found. (2) Dharma-skandha,
The Texts alone took two years to com- (3) DhÈtu-kÈya-pÈda,
plete. The completion of PÈÄi SagÈyanÈ (4) ParjÒapti-pÈda,
coincided with the 2,500th anniversary of (5) VijÒÈÓa-pÈda,
the passing away of the Buddha, which (6) PrakaraÓa-pÈda
fell on the Full Moon Day of May, 1956. (7) JÒÈÓa-prasthÈna.
All throughout the world, the Full Moon These Dhammasa~ganÊ and others are
Day of May 1956 was celebrated as the the real Abhidhamma books, but they can-
2,500th anniversary of the Buddha's de- not be understood without a guide, and so
mise. in the 11th century A.D. the Venerable
There are seven Abhdhamma books, Anuruddha of South India, while in Sri
Ar-na-de
Sayadaw U Silananda had many strengths and just a couple of weaknesses,
but his "Ar-na-de" attitude [which means "not inclined to say NoNo"] might have
contributed to his failing health. U Myat Hoo, Past President of TBSA and
many others pondered if Sayadaw's demise was premature. Could Sayadaw
have recuperated quickly after the surgery and lived longer, had he not consented
to the numerous devotees requesting to visit him in the Intensive Care Unit?
Lanka, wrote a book called TipiÔaka arrived in Myanmar. But it is
Abhidhammatthasa~gaha which contained certain that in the 11th century in a city
all the topics of Abhidhamma. That book known as Thaton, in Lower Myanmar, in
is first to be learnt before one can pro- the then Capital and Kingdom, the
ceed directly to Abhidhamma books. In TipiÔaka flourished, and there were many
the Pali Translation Society (PTS) Edition monks who became experts in the TipiÔaka
it is only 46 pages, but if you are thor- by studying. In 1058 A.D. King Anawratha
oughly familiar with this book, you can of Pagan (Upper Myanmar, 1044-1077)
go to any Abhidhamma book. This is the obtained the TipiÔaka and also monks well
book that students have to learn before educated in Abhidhamma from Thaton. He
they can study Abhidhamma books; and obtained another set from Sri Lanka and
this is the book that Myanmar students and had the two versions compared and found
scholars alike learn with great enthusiasm. that the two matched one another in all
There is another Abhidhamma book, aspects. From that time onwards, the study
called AbhidhammÈvatÈra, written by of TipiÔaka was undertaken by Myanmar
Buddhadatta, probably in the fifth centu- monks with zeal. Not long after this
ry A.D. As the name implies, it is an "In- Myanmar authors, both monks and lay-
troduction to Abhidhamma". But it was men, started to write books on all sub-
not so popular as the jects, including Abhidhamma. But during
Abhidhammatthasa~gaha, probably be- the Bagan Period (1044-1300) not many
cause it is longer and contains some ma- books on Abhidhamma were written,
terial that is not for the beginning students. probably because the TipiÔaka was new to
And among the seven books on them and they had to study PÈÄi grammar
Abhidhamma only numbers 1, 2, 3, 6, and first to be able to study the TipiÔaka, in-
7 are real Abhidhamma. The other two, cluding the Abhidhamma, in PÈÄi. PÈÄi is
numbers 4 and 5 are like Sutta PiÔaka. That a language akin to Sanskrit and it is in this
is why we have only part of number 1 and PÈÄi language that all TipiÔaka, Commen-
the whole of numbers 3, 6 and 7 treated taries, and Sub-commentaries were writ-
as 'Night Lessons,' about which I will re- ten. Therefore, knowledge of PÈÄi was
late more later. essential in understanding the TipiÔaka.
Again in Sanskrit, there is a book Although they were translated into
called Abhidharmakosha, by Vasubandhu, Myanmar, English and other languages
who is said to have flourished in the 5th one still needs to know PÈÄi to be able to
century AD. He belonged to the read them in their original languages. One
Vaibhasikas in Kashmir. It was found in King, Kyaswar (1234-1250) by name,
China and Tibetan Tanjur in two differ- wrote a treatise on both PÈÄi Grammar and
ent versions. Abhidhamma, but they were small books
We do not know exactly when the dealing with just one aspect of the gram-
mar of the Abhidhamma. It is said that he During the Inwa Period, Taungphila
taught nine times a day to laymen and Sayadaw was the first to write the Ayakok
monks alike. It is also said that during the books: he wrote MÈtikÈ, DhÈtukathÈ,
Bagan Period even the householder Yamaka, and PaÔÔhÈna Ayakok books.
women studied Abhidhamma and people Later on AggadhammÈla~kara,
used to donate Abhidhamma books writ- Anantadhaja and others also wrote
ten on palm leaves in the belief that Ayakok books.
Abhidhamma was important among the In the Konbaung Period (1752 on-
teachings of the Buddha. wards), Abhidhamma continued to flour-
In the Pinya Period (1312-1359) also ish and many books, appeared one after
there were people, again both monks and another. According to the Introduction to
laymen, who studied Abhidhamma and Myanmar Translation of Dhammasa~ganÊ,
even tested one another on the intricate up until 1965, there were more than 300
points of Abhidhamma. books on Abhidhamma, and new books
The Inwa Period (1287-1555) can be keep coming out every year.
described as the time Abhidhamma I will now tell you how monks, nov-
bloomed among the Myanmar people. ices, and nuns learn Abhidhamma in
During this period many Abhidhamma Myanmar.
books including ®ÊkÈs (Sub-commentar- Every novice, nun, and monk is ex-
ies), YojanÈs, a kind of commentary, pected to learn the Abhidhamma, so as
GaÓÔhipadas, books explaining difficult soon as a boy enters the Order of monks
points, and others appeared for a longer period of time, he is given
One thing significant about this time the Abhidhammatthasa~gaha to learn by
was the appearance of Ayakoks. Ayakoks heart. In Myanmar, there is a tradition of
were books that explained the texts, the ordaining boys as novices for a tempo-
dhammas they represent, and their mean- rary period. They stay at the Monastery
ings as though 'picking up in the hand'. for seven days or just three days. First,
That is why they are called Ayakoks. They one just learns the Abhidhamma by heart
were actually meant as a study material without knowing the meaning; after that,
used only during the night. Although the the learning of the meaning follows.
likes of these books are not found else- Learning by heart has its merits. When a
where, even in PÈÄi, they are like com- book is learnt by heart or when it is 'in
mentaries based on the Texts. It is said your stomach', as the Myanmar people say,
that because of the Ayakok literature, you know what thing is where and you
Myanmar monks are well-versed in are able to answer questions put by the
Abhidhamma. The Ayakoks are unique to teacher or fellow students regarding the
Myanmar and are not found in any other subject matter of the book. And it is very
countries. important that you are thoroughly famil-
iar with the contents of the book so that listen to their recital. If the students make
you can answer promptly. The teacher will mistakes, the teacher will correct them.
explain the meaning and also some intri- Again, 'Night Lessons' are unique meth-
cate points in the book. The students are ods of learning found only in Myanmar
expected to digest what they have learned and in no other countries. That is why
from the teacher in order to progress fur- Myanmar monks are well-versed in
ther. If they have not digested the mean- Abhidhamma. Nowadays, at some mon-
ing and intricacies of the book well, they asteries, Night Lessons are taught during
will not be able to learn the Ayakoks, the day, but they are still called Night
which are essential in understanding Lessons. Night Lessons are conducted in
Abhidhamma. mixed PÈÄi and Myanmar languages. These
And as Ayakok is a prescribed text for Night Lessons are "MÈtikÈ of
the religious examinations, it is important Dhammasa~ganÊ, DhÈtukathÈ, Yamaka
for them to learn this among other sub- and PaÔÔhÈna".
jects. That is why every novice, nun, and Along with the Night Lessons or after
monk, and also some laymen in Myanmar the Night Lessons, students learn the
knows the Abhidhamma. Some specialize Abhidhamma Books, such as
in the subject and become experts in Dhammasa~ganÊ, and others with the help
Abhidhamma. of Commentaries and Sub-commentaries.
After that they learn the ®ÊkÈ or Sub- Why is Abhidhamma so much studied
commentary of Abhidhammatthasa~gaha in Myanmar and why does Myanmar have
from a teacher. Although there are more so many who are well-versed in
than one ®ikÈ, AbhidhammatthavibhÈvinÊ Abhidhamma? One reason is that the stu-
is the one used by most teachers. dents want to add the coveted designation
They learn the "DhammÈcariya" after their names. For
Abhidhammatthasa~gaha and its ®ÊkÈ, them, Abhidhamma is a compulsory sub-
AbhidhammatthavibhÈvinÊ in PÈÄi lan- ject, so that whether they like it or not,
guage and the meaning is supplied by the they have to learn Abhidhamma to pass
teacher. the examinations. The other reason is the
Along with that, they will learn the availability of the Ayakok books, which
'Night Lessons', which are very important are study tools that, fortunately , are pre-
in Abhidhamma. As the name indicates, scribed as text for the religious examina-
they are taught at night in a classroom tions. Every novice, nun, and monk who
without any light. The students are ex- aspires to be successful in the examina-
pected to learn during the daytime and at tions has to depend on them. For layman
night they will go to the teacher to recite also, there are Abhidhamma examinations,
what they have learnt during the day. The and so there is an impetus to learn
teacher will explain the difficult points and Abhidhamma.
Why is Abhidhamma so important in mental factors, and not physical things,
TheravÈda Buddhism? Because are associated with consciousness.. We
Abhidhamma deals with 'ultimate realities', cannot take 'dhammÈ' here to mean in the
and only through the realizing and under- sense of all dhammas, both mental and
standing of the 'Truths' in the deepest sense physical, but only mental factors as mind
that one can realize NibbÈna. All life ex- is the forerunner. Therefore, knowledge
periences are put to the test on the touch- of Abhidhamma is essential to understand-
stone of Abhidhamma, and only when they ing TheravÈda Buddhism correctly and
conform to the Abhidhamma are those fully. That is why Abhidhamma is so im-
things accepted as authentic teachings. In portant in TheravÈda Buddhism.
other words, we must interpret experience Thus, the study of Abhidhamma goes
in accordance with the Abhidhamma. For on in Myanmar continuously without hin-
example, in the first verse of drance or interruption while Abhidhamma
Dhammapada, there is the expression remains alive in the hearts of the
'manopubba~gamÈ dhammÈ'. DhammÈ Myanmars. Perhaps it is the 'Night Les-
here means 'all things, both mental and sons' that enhance students' learning abili-
physical', but because of the word ties to become proficient in Abhidhamma.
'manopubba~gamÈ', it means 'they have It is hoped that this tradition of 'Night
mind as forerunner' that is, 'they are asso- Lessons' will continue to keep the
ciated with mind or consciousness.' Only Abhidhamma alive in years to come.
The World Buddhist Summit, Myanmar

November 12, 2004
Closing speech by the
Reverend Dr. Ashin Silanandabhivamsa,
Rector and Sayadaw
The International Theravada Buddhist Missionary University,
Dhammpala Hill,
Mayangon, Yangon
The Buddhist Summit will be of Myanmar and its people have spared
brought to a glorious end a few moments no effort physically and financially to
from now. As you know, the Government make a tremendous success of the Sum-
mit and to that end have accomplished It was gratifying indeed to witness
well. Regardless of their efforts, the Sum- the coming together at this Summit all
mit would have been futile without the Buddhists, regardless of their sectarian
participants. As you have participated in labels or differences, to seek common
this historic event with great enthusiasm understanding to find the true and authen-
as speakers, panelists, discussants and so tic Teachings of the Buddha. On these
on, this Summit has been to a resounding notes, we will concentrate and help propa-
success. The success is due both to the gate and make available to the world the
Government and the people of Myanmar pristine Teachings of the Buddha. I am
on one hand, and the participants like you convinced that all of us here have the same
on the other. view, acceptance and understanding of the
This Summit is convened on the Four Noble Truths, the Noble Eightfold
principle of unity among Buddhists regard- Path, the central tenet and foundation of
less of their sectarian differences as Buddhism on anicca, (impermanence),
Theravada, Mahayana or Vajrayana, and dukkha (suffering) and anatta (no-self or
so on. We have invited delegates from ego), which we must practice first before
thirty-four countries, which we consider such knowledge and experience are dis-
to be a record. I would like to read the seminated to the world. The teaching of
names of those countries here in alpha- the universal love,i.e., love for all beings
betical order. They are: can be and will be taught to the world,
Australia, Austria, Bangladesh, first practicing ourselves and later teach-
Belgium, Bhutan, Brazil, Cambodia, ing to the world. There are other teach-
Canada, Peoples Republic of China, Czech ings as well that are accepted by all sects
Republic, England, France, Germany, In- of Buddhism, and we can make every ef-
dia, Indonesia, Italy, Jamaica, Japan, South fort to teach them. With universal under-
Korea, Lao PDR, Malaysia, Mongolia, standing of Buddhism, the world can be-
Mexico, Nepal, the Netherlands, Roma- come a place where peace and harmony
nia, Russian Federation, Singapore, Social- can prevail, and people can live their lives
ist Republic of Sri Lanka, Sweden, Swit- without worry and anxiety.
zerland, Thailand, United States of At the First Fellowship of Bud-
America, Vietnam, and Union of dhists held in Colombo, Sri Lanka, in 1950,
Myanmar. the Committee unanimously adopted a
Looking at the list, everyone would resolution calling upon Mahayana,
undeniably agree on the degree of accom- Vajrayana, and other Buddhists every-
plishment, taking into account the attend- where to refrain from referring to
ance by all from the invited countries, with Theravada Buddhists in the countries of
the exception of the withdrawal of some Sri Lanka, Thailand, Myanmar, Cambo-
co-sponsors. dia, Laos, and so on as 'Hinayana.' I per-
sonally continue to support and uphold the dhist Teachings to the world. Using
resolution and statement made in Co- internet broadband, I can discuss
lombo, and as one Buddhist to another, I Patimokkha simultaneously with students
call upon all Mahayanas and Vajrayanas in Taiwan, Mexico, and other parts of the
not to be divisive and refrain from the United States. The use of such facilities
derogatory use of the word "Hinayana "to- enables me to reach out to people all over
wards all Theravadins as being "inferior" the world effectively without having to
to them. It is shameful and disrespectful leave my place.
in this day and age, and below anyone's I understand that arrangements
moral dignity to slander another, even non- have been made for you to go on a pil-
Buddhists, as being inferior. For the sake grimage to Bagan and Mandalay with the
of unity, I strongly urge that the use of compliments of the Myanmar Government
insults to trumpet the superiority of one and the Summit Committee organizers.
against another be altogether avoided also You will find many interesting things, es-
in speeches, books, and so on. pecially the archaeological excavations of
Buddha's statues, images and sym- religious interest. It is good to know even
bols used as background to display eroti- a little of the hosts' culture when you learn
cism by exotic nude dancers as an expres- something about their religion. I hope you
sion of mysticism in nightclubs in Las will find many things of personal interest
Vegas, Paris, and other parts of the world there, too. When you visit Bagan, I would
are an example flagrant disrespect by the like to remind you to make it a 'must' to
owners and operators towards Buddhists see two inscriptions in Bagan. One is called
everywhere. Their naïve efforts at com- Rajakumara or Myazedi inscription. It has
mercializing, using objects and artifacts a parallel to Egyptian Archaeology.
that others hold dear and sacred are shame- I am sure you all know about the
ful, despicable acts of disregard towards Rosetta Stone . The Stone was written in
all Buddhists, and we therefore respect- three languages, and it was through those
fully urge those concerned to refrain from inscriptions that Egyptologists could de-
such tasteless acts of vulgarity in promot- cipher the hieroglyphs of the Egyptian
ing immoral, unjust profit making. language. Quite similarly, Rajakumara or
We are grateful to the Government Myazedi inscription was written in the
of Myanmar for permitting us the use of Pali, Pyu, Mon, and Myanmar languages
the Internet, the expediency of which has on four sides of the Stone. It was from
enabled progress and smooth work flow. those inscriptions that the Myanmar peo-
Without such facilities the Summit would ple were able to decipher to some extent
be at a disadvantage. In the future also, I the Pyu language.
hope that the Government will allow the The inscriptions were dedicated to
use of Internet for the propagation of Bud- the Buddha and offered as mark of re-
spect and fond memory to the dying King Within close vicinity of this Pagoda is a
Kyansitha by his son. Buddha image, called Sandar Muni, where
The other inscriptions were the more marble slabs inscribed with Buddhist
Shwegugyi inscription, in Shwegugyi Pa- scriptures can be found. Those inscriptions
goda in Bagan. In the pagoda were inlaid were donated by a well-known hermit, U
two slabs of inscription on each side of Khanti. There are also some other impor-
the wall in the inner sanctum of the Pa- tant sites that you will visit on your pil-
goda. It was put there by King grimage.
Alaungsithu, the donor of the Pagoda. The In conclusion, I would like to thank
inscription contains one hundred elegant you all on behalf of the organizers for par-
Pali verses expressing his compassion for ticipating in this historical Summit. I would
all beings who were suffering in the round also like to thank all the staff and others
of rebirths and aspiring for Buddhahood. from top to bottom who made every ef-
It is indeed a rare experience that one sees fort for the participants to be comfortable.
the aspiration for Buddhahood on an in- Last but not least, we must not forget to
scription. It clearly shows that Buddha- thank Sitagu Sayadaw and his staff, who
hood was not unknown to Theravada Bud- from the very beginning to the end,
dhists and here it was evident that the King worked hard to make the Summit what it
had the aspiration to achieve Buddhahood. is, leaving no stone unturned in doing so.
The inscription ends with two additional
verses in Sanskrit. May you all be well, happy, and
In Mandalay you will see 729 mar- peaceful!
ble slabs, each inscribed with the TipiÔaka,
donated by King Mindon in 1868. Each May the Dhamma prevail in the
marble slab measures approximately 5ft. world!
x 3 1/2 ft. x 5 inches, and the slabs are
housed in individual grottos. They were May the Original Teachings of the
systematically arranged within the perim- Buddha continue to exist in its pris-
eters of the Kuthodaw Pagoda compound. tine purity!
Venerable Sayadaw U SÊlÈnandÈbhivaÑsa

And
His Dhammad|ta
by
Venerable Ashin Indaka New York City, New York
Venerable Sayadaw U SÊlÈnandÈb- tures with us, but they also bought us rain-
hivaÑsa was an awe-inspiring and iconic coats and shoes. For monks who are used
Myanmar Buddhist monk. His deep un- to only wearing saffron robes and sandals
derstanding of the Dhamma and his edu- in their own tropical countries, coats,
cation were an inspiration to all. Although boots, and shoes constitute items of ne-
his name had been familiar to me for a cessity for the cold and harsh winter sea-
long time, I had never got to meet him sons in North America. We were glad to
personally until after my arrival in the learn that those items had been consid-
United States of America. I met him for ered essential requisites for Sanghas who
the first time in 1983, in Nashville, Ten- take up residency in cold countries. The
nessee. I consider my meeting with him adaptation to cultural and environmental
most fortunate for through him I gained differences for health and survival is not
insight into Dhamma and learned about in contravention to or an infringement of
his Dhammad|ta (missionary work) in the Vinaya Rules.
America. Sayadaw was a serious TheravÈda
At the time Venerable U Vimala Buddhist monk. He spoke carefully,
and I were residing at the Buddhist Tem- preached respectfully, wrote thoughtful-
ple in Nashville, Tenessee, Venerable Say- ly, and lived a simple, disciplined life. He
adaws U SÊlÈnandÈbhivaÑsa and Dr. Re- always focused his conversations only on
vata Dhamma came for a visit. Not only the pure teachings of the Buddha, care-
were the Sayadaws so kind as to share their fully avoiding additional personal opin-
wonderful experiences about western cul- ions and ideas. Whenever he gave Dham-
ma talks at universities, centers and sem- dha's explanation of anicca, that everything
inars, he usually said that the Dhamma is in this universe is subject to change and
always true. I notice this distinctly when- nothing whatsoever remains permanent.
ever I read his books and listen to his There have been many many Buddhas in
talks. the past, and there will still be many Bud-
In 1991, I visited Sayadaw's mon- dhas in the future, who, during their life-
astery in Daly City, where I stayed for times, save as many people as possible,
one week. I had the opportunity to listen with still many people left unsaved. De-
to Sayadaw's Dhamma talks that he gave laying the time to achieve Nibbana in or-
in English to Myanmar families. Having der to save all beings is not only futile but
come from a well-educated family him- also senseless and impossible, for that
self, Sayadaw preached about the bene- person would have been long dead before
fits of generosity, morality, and he could achieve his goal. (A Collection
meditation.The Dhamma(Buddha's teach- of Dhamma Talks, p. 11-12).
ings) have depth in essence and In the MahÈsatipaÔÔhÈna Sutta, the
meaning.So,Sayadaw used Buddha taught the seven advantages of the
simple,understandable English to enable practicing the foundations of mindfulness.
lay people to grasp and understand clear- He said that this is the 'only way for the
ly the Dhamma. He advised us to use sim- purification of the mind, for the overcom-
ple English when teaching, speaking, and ing of sorrow and lamentation, for the
writing about Buddhism the way he did, eradication of pain and suffering, for
which is so critical and necessary for or- reaching the right path and for the attain-
dinary people to understand the words of ment of NibbÈna.' In the Dhammapada,
the Buddha. When giving sermons to or- there is a verse where the Buddha emphat-
dinary lay people, the Buddha often used ically states 'that this is the only way and
simple language, and whenever necessary there is no other way.' Some people who
would use metaphors and similes to ex- are not satisfied with the word 'one way,'
plain difficult to understand matters. He have attempted to refute this statement and
would use technical Pali language only contend that there are other ways, too, for
when giving discourses to learned monks the attainment of NibbÈna, To correct this
and disciples. misunderstanding, Sayadaw explained that
Sayadaw never failed to correct what the Buddha meant was to follow and
any misconceptions regarding Buddhism. practice the Noble Eight-fold 'Path', that
For instance, some teachers have said that 'Path' being the 'only way', the following
'Bodhisattas' are people who out of com- and practice of which will lead to the at-
passion, have delayed their attainment of tainment of Nibbana.
NibbÈna until all beings can be saved. Say- We were very happy indeed to
adaw said that this goes against the Bud- have Venerable Sayadaw U SÊlÈnanda par-
ticipate in the new SÊmÈ consecration cer-
emony which was held on 15 May, 2001
at the MahÈsÊ SatipaÔÔhÈna Meditation
Center in New Jersey. The important
somber religious ceremony requires strict
performance conducted in accordance
with the Vinaya rules. Only monks who
are skilled in the Vinaya rules and disci-
plines can participate. The Venerable Say-
adaw already had the necessary qualifica-
tions in the performance of such ceremo-
nies as he had already compiled the Vi-
naya rules for his book on the various
ways of conducting the consecration of
SÊmÈ. The SÊmÈ is a sacred place dedicat-
ed to the ordination and initiation of monks
and novices that takes place within the ter-
ritorial boundaries of the place. Kathina
and other activities of Sangha are also held
there, and that is why it is said that 'SÊmÈ
is the birthplace of monks.' Sayadaw
stayed with us for one week during which
he gave advice and counsel, which were
very valuable to us.
I was invited to attend the fifth an-
niversary of the Buddha VihÈra in Xala- Sayadaw's names
pa, Mexico. Sayadaw was the spiritual di-
rector of this VihÈra and his disciple Ven- Sayadaw U Silananda is often
erable U Nandisena was in charge. The referred to as Sayadaw U
committee members of the VihÈra who Silanandabhivama. The name
organized the Buddhist seminar invited Silananda literally means
Buddhist monks from America, Canada, "appreciator of morality" and the
Singapore, and England. The Venerable postfix abhivamsa means "one
monks each presented their own papers at who has mastered the tough
the seminar. Venerable Sayadaw GuÓara- examination held in Mandalay,
tana, the international meditation teacher, Burma for monks aspiring to be
read a paper titled 'Growth and Develop- outstanding dhamma lecturers".
ment of Buddhist Organizations'; a paper
titled 'Buddhist Centers in England' was be said. I would like to conclude with my
presented by the late Venerable U Rewa- salutation and deepest respects to the Say-
ta Dhamma Ph.D. A paper titled 'The Bud- adaw with a verse that I recited at his fu-
dhist Social Work in Singapore' was pre- neral service:
sented by Venerable Seck Kwang Phing,
a Chinese monk. Sayadaw U SÊlÈnanda "SÊlÈdiguÓasampanno,
read a paper titled 'Women in Buddhism' DhammÈnandassa NÈyako.
and I presented a paper on the subject of PÈkaÔo nÈnÈraÔÔhesu,
'Giving in Buddhism'. Of them all, I found DhammaguÓa pakÈsako.
U SÊlÈnanda's presentation is very inter- Œcero no mahÈthero,
esting and challenging, especially at a time DesanatthaÑ DivaÑgato."
when women are trying to revive Bhikk-
hunÊ ordination activities. Sayadaw ex-
plained this critical issue clearly and said "Our great teacher, head of the
that nowadays BhikkhunÊ ordination is un- DhammÈnanda Monastery, moved to the
available according to TheravÈda Buddhist world of TusitÈ to preach the Dhamma".
tradition. He was endowed with the highest morali-
These are some brief remarks ty and other spiritual qualities. A well-
about my personal experience with Say- known instructor, he talked about the ben-
adaw U SÊlÈnanda, but more remains to efits of mindfulness practice.
Honoring The Legacy Of Sayadaw U SÊlÈnanda

By
Ashin Thitzana
Thitzana, Norwalk, California
The most Venerable Sayadaw U family background, and was raised amid
SÊlÈnanda was a truly dedicated missionary urban conveniences and pleasures. Instead
monk living outside his native country of of pursuing a promising layman's life as a
Myanmar. The Sayadaw's demise is indeed city boy, he chose a monastic life of peace
an irreplaceable loss not only to the and humble service, devoting most of his
DhammÈnanda VihÈra, but also to all of time to the study and practice of the
the international and Buddhist community Buddha's teachings. After working with
at large. He is, in every aspect, a role Mahasi Sayadaw in the Sixth Buddhist
model for all would-be missionary monks Council, Sayadaw U Siananda joined
who aspire to serve the Lord Buddha and intensive retreats at the Sasana Yeiktha.
His noble teachings in spreading the Through practical application of
timeless message of peace, happiness, and meditation, Sayadaw enriched his
freedom. scriptural knowledge and experiential
I met the Venerable Sayadaw in wisdom .
1964, when I was only a young novice in Whenever you visited him and saw
Mandalay. He pioneered the first-ever him closely, you were sure to find him
compilation of the most significant fully immersed in his wholesome works.
TipiÔaka PÈÄi-Myanmar dictionary, a Always wearing a warm and radiant smile,
project only a highly learned individual he was unassuming yet amazingly
well versed in the PÈÄi literature, major impressive even to a stranger. The way
Buddhist texts, and knowledge of modern he conducted himself and dealt with others
lexicography could have accomplished earned him great respect and admiration
successfully. from anyone who came in contact with
Born in the ancient city of him.
Mandalay, he came from a wonderful There was a deep sense of mission
in his heart. Being an avowed missionary, confidence through the encouragement
he worked tirelessly to promote a proper and guidance received from a reliable
understanding of Buddha's teachings for Dhamma teacher during their quest for
everyone. At times he travelled back and spiritual training and development. The
forth great distances, sometimes fully Sayadaw was not only a marvelous
absorbed in the writing of books and preacher but also an exemplary
treatises. Among the various books he practitioner of Dhamma.
wrote, "The Four Foundations of We wish the Sayadaw could have
Mindfulness" is a classic on Buddhist lived a long and healthy life, guiding and
meditation, widely accepted as an helping all those in search of inner peace
authoritative academic treatment of the and wisdom. But no one can live a life
subject written in very simple language forever under constant illusions. The
for easy comprehension. The book itself realities of life without exception to all
is a clear testament to his intellectual are subject to and conditioned by the
prowess and his dedication to the intransmutable laws of anicca, whether we
development of the spiritual path of like it or not.
mindfulness meditation benefiting The Venerable Sayadaw is no
everyone. longer with us, but he will always be a
The Venerable Sayadaw was a man shining example of wisdom, humility and
of principle strictly dedicated to the service well respected and emulated by
propagation and dissemination of the all. Carrying the Dhamma torch first lit
Buddha-Dhamma. His knowledge of the by the late Venerable Mahasi Sayadaw,
Dhamma was not acquired by rote alone he extended and enhanced the light to a
but also through practical application in towering beacon that brilliantly lit the
daily life. Western world. The legacy he left behind
I vividly remember the Venerable enabled not only access to a true and
Sayadaw leading retreats and sitting proper understanding of Theravada
together in meditation sessions with the Buddhism but also practical application to
YogÊs. The Dhamma topics he chose in research on the Abhidhamma, especially
his talks academically bridged the the topics that relate to nÈma-r|pa mind-
beginner's understanding about meditation body sciences of the Buddha. To honor
with his simple, clear and precise his contribution is to live the way he did
presentations. Every meditator thus not for the peace and happiness of mankind.
only became inspired but also gained self-
Memories of Sayadaw U Silananda

By U Nandisena
I first met Venerable U Silananda Venerable U Silananda was well

in 1985. I was much attracted to Buddhism qualified when he came to America in
but knew nothing about Theravada Bud- 1979. He knew English well. He had also
dhism. Now looking back twenty years, I been an editor at the historic Sixth Bud-
realize that meeting him was the single dhist Council, and he was a disciple of
most important thing that happened in my the most distinguished meditation master,
life. Venerable Mahasi Sayadaw, who ap-
I found in Sayadaw a living exam- pointed him to stay in the San Francisco
ple of virtue and integrity. So strong was Bay Area when they came together in
his "gravitational pull" of virtue and in- 1979.
tegrity that as time went by, I drew closer Today, more than a quarter of a
and closer to him. At that time, I was 30 century later, if we judge what he accom-
years old and I felt so happy that my search plished, it must be stated that he was suc-
was over. I had found not only the Bud- cessful in every respect of his mission.
dha's Teachings but also a dear spiritual He traveled far and wide bringing the
father who was a living example of the Buddha's Teachings to an ever-increasing
Buddha's Teachings. number of people; he became the spiritual
Venerable U Silananda was a rare mentor of many Buddhist organizations;
example of both unmatched scholarship he passed on to some of us his profound
on the Buddhist Texts and an unremitting knowledge of the Dhamma. I am not go-
commitment to the practice of meditation. ing to mention all his accomplishments
But because he was so self-effacing, it took here; that may take a long time. Just let
me many years to gauge how deep and me mention only one of his accomplish-
thorough was his knowledge of the Bud- ments -- something on which I worked
dha-Dhamma. with him since the very beginning. This is
the opening of the Dhamma Vihara in
Mexico in 1999, the first Theravada Bud-
dhist monastery in the Spanish-speaking
world. The Spanish-speaking world, spe-
cially those who are Buddhist or sympa-
thetic to the Buddha's message of peace,
tolerance and liberation, would like to
express through my voice and words at
this memorial service our boundless grati-
tude for having what we have now.
Sayadaw's passing away is an im-
measurably deep loss, both personally and
to the Buddhist mission. He was one of
those irreplaceable human beings who
touched the lives of so many people with
his loving-kindness and compassion, who
helped find the way to those who were
shrouded in the darkness of the mental
defilements.
It is said in the Dhammapada "If
one finds a wise person, one should fol-
low this wise person as one follows a guide
Shwe Hintha Sayadaw's
to hidden treasure. Associating with such
assessment
a wise one, it is only for the better, never
for the worse."
During the Second World Now we have lost this wise one,
War, Shwe Hintha Sayadaw the wise guide that was Venerable U
gave his personal set of Silananda. But it is not time to grieve or
robes to Samenera (novice) cry. Now it is time to work harder in unity
Silananada, and expressed to continue the mission that he started
that the samanera could and more twenty five years ago. We sincerely
should play a pivotal role in feel that this is the best way to honor him
the Sasana (Buddha's now that he has passed away. I fervently
dispensation). Sayadaw U hope that his former students do the same
Silananda indeed became a "for the benefit and welfare of the world".
well-known international "CiraÑ tiÔÔhatu saddhammo" (May the true
Theravada Buddhist scholar. Dhamma prevail for a long time).
An Account of Sayadaw U Silananda's Life

and Teachings in California
By Sarah E Marks
Introductory Remarks: In this essay merit. There is the merit of [dana] giving
a brief description of my relationship with or generosity. There is the merit of sila
Venerable U Silananda will be given. or virtue, i.e. taking precepts and keeping
Interspersed in the essay will be quotations them. There is the merit of meditation,
from Sayadaw's talks on various Dhamma and it is said that the merit of meditation
topics. The rhythm of the essay will be a is the highest of merit, the greatest merit."
bit strange. I hope the reader will have Perhaps being introduced to Sayadaw U
patience with the style. I am happy to give Silananda was the good results, coming
Bhante the chance to speak once again. quickly, from that meditation kamma at
In 1978, I attended my first long my first long retreat.
meditation retreat of ten days with Bhante The following are some words of
Gunaratana in New Mexico. At that time Sayadaw on the hope good kamma
he lived in Washington DC, and I lived in provides: "Knowledge of and belief in the
California. The following year, he wrote Law of Kamma is a basic requirement
a note to me indicating that there was an for a Buddhist... With this belief and
able Dhamma teacher, Venerable U knowledge, one does meritorious deeds.
Silananda, who had just taken up residence And these meritorious deeds are the best
in the [San Francisco] Bay Area. I would meritorious deeds if they are done with
meet Sayadaw U Silananda for the first the knowledge of kamma and its results
time in the summer of 1979. in mind. If you invoke the knowledge of
At the end of a day of meditation, kamma when you do meritorious deeds,
Venerable U Silananda would always have then your deeds are said to have three
us share merits. Before we shared merits, wholesome roots, which are non-
he would always say something like the attachment (alobha), non-anger (adosa),
following: "There are many kinds of non-delusion (amoha). When your
meritorious deeds are accompanied by actually are supported by lay people. So
these three wholesome roots, they will monks must be contented. They must be
give results in future lives, and you will satisfied with what they have. If they want
be reborn as a person endowed with these many things, they will have to ask the lay
roots. Those born with the three people to give them these things. "I want
wholesome roots are able to attain jhana these robes. I want a new bowl". That
or Nibbana in the present life. Thus it is would be something like harassment for
very important to have knowledge of lay people. Monks should be contented.
kamma in us at the time of doing Contentment is a good quality to be
meritorious deeds."
deeds."(An Introduction to the developed by monks and lay people also.
Law of Kamma) When you have contentment, you have
In the very early days, I think there happiness. Buddha said, 'Contentment is
must have been a lot of culture shock on the best of wealth, the best of riches."
both sides. There were also very real On the other side, I was learning to
problems like finding suitable lodging, be conscious of keeping a respectful
providing food, organizing classes, setting distance from monks and not to point the
up a support organization, etc. Initially I bottoms of my feet at either the monks or
was minimally involved as I lived fifty the Buddha image. Then there was bowing
miles away. I would attend holiday in front of the Buddha image and the
celebrations and I offered food once a monks. I had learned how to bow from
month. There was no kappiya, so various my first teacher. Bowing in front of the
folks offered food each day to the monks. Buddha image felt OK, as I presumed that
For me, this was a new experience to was the traditional way to pay respect to
support the Sangha so directly, a very nice the Buddha himself when he was alive.
experience. However, the monks had to Bowing at the feet of a monk was
suffer with eating strange-tasting food, not different. I felt ill at ease. As I studied
always that suitable. And of course after with Sayadaw, I grew more and more
Myanmar, San Francisco and Daly City happy with this way of paying respect as
were very cold places. My new teacher he seemed to exemplify what he was
never complained. He showed early on a teaching. It was also helpful that he told
great deal of patience and exemplified the us not to think of an individual monk when
conduct of a good monk in being content we paid respect or offered things, as they
with what was offered. might not be good monks. Instead, one
In a talk on the Metta Sutta Sayadaw should always think of the Noble Sangha
said: "Monks should be contented. (the community of Enlightened Beings)
Contentment here means satisfaction with when one paid homage or made offerings.
what he has. A monk should not want this Years later, Sayadaw would comment
thing and that thing because monks quite beautifully on recollection of the
Buddha and paying respect to him. "When the Buddha, it means the Buddha dwells
a bhikkhu is devoted to recollection of in your heart. So you are like a shrine
the Buddha, he is respectful and room; you are like a shrine. That is what
deferential towards the Master. He attains I always do. If I am thinking of some other
fullness of faith, mindfulness, thing and people are paying respect to me,
understanding, and merit. He has much then that is a bad thing for me. I am not
happiness and gladness. He conquers fear worthy of accepting their respect if I am
and dread. He is able to endure pain. He thinking of some other thing or something
comes to feel as if he were living in the akusala (unwholesome). So I try to
Master's presence. And his body, when recollect the Buddha whenever people pay
the recollection of the Buddha's special respect to me. That way my conscience
qualities dwells in it, becomes as worthy is clear. I am sort of worthy of their
of veneration as a shrine room." (This is respect because I am like a house where
a quotation from the Visuddhimagga.) the Buddha dwells." (Visuddhimagga -
Sayadaw continued: "I like that very tape 14)
much. So whenever people bow down In 1983, Venerable U Silananda
before me, I always think of the Buddha invited me to come and listen to a series
so that I may become a shrine room or of talks that he would be giving on the
something like that. When you think of Mahasatipatthana Sutta in Berkeley. It was
at this point that I began to seriously study other is called 'andha puthujjana'. Kalyana
Dhamma under Sayadaw's guidance in puthujjana means a good puthujjana and
order to be a kalyana puthujjana. andha puthujjana means a blind
Sayadaw once commented on kalyana puthujjana. A good puthujjana really
puthujjana: "The great Buddhist means a person who is well-informed, a
commentator the Venerable Buddhaghosa person who knows some of the teachings
said that there were two kinds of of the Buddha. I would prefer to use (the
puthujjana. 'Puthujjana' literally means terms) an uninformed Buddhist and an
many people or many folk. It means the informed Buddhist or a well-informed
majority of people. Technically it means Buddhist rather than saying worldling or
those who are not enlightened. unenlightened person. It is my desire to
Unenlightened persons are called make you well-informed Buddhists."
'puthujjanas'. There are two kinds of them. (Kalyana series, 5 aggregates, tape 1)
One is called 'kalyana puthujjana' and the There could be no better place to start
Keeping vigil for Sayadaw U Silananda

Many devotees took their precious time to help during Sayadaw U
Silananda's stay at the Kaiser Permanente hospitals in Redwood City and
South San Francisco. They include U and Mrs. Myat Htoo, U and Mrs. Myo
Min, U and Mrs. Yu Sein, U Aung Myat Kyaw, U Theikdi, Ko Phyo Aung,
Dr. Htay Aung and Kyi Kyi San, and many more devotees (some from faraway
places such as Singapore, Malaysia and other states in the US). Beelin Sayadaw,
Sayadaw U Jotalankara, Sayadaw U Osadha, Sayadaw U Vimala (former
kappiya of Sayadaw U Silananda), many other Sayadaws from the Bay Area
and visiting monks [including Sagaing Wachet Sayadaw] also paid respect to
Sayadaw U Silananda and recited Bojjanga Sutta and other protective verses.
U Theidki kept the "Red Cloud Diary" documenting the last days of
Sayadaw U Silananda. U Myo Min recalled how the nursing staff had high
esteem of Sayadaw's khanti parami (virtue of patience). The staff felt surprised
and delighted to see a vast cross section — professionals, homemakers, sangha,
lay people, elderly, youths, colleagues, students — visit Sayadaw U Silananda.
They visited the TBSA and TMC web sites and learned and appreciated
Sayadaw's life, works, and outlook.
the study of the Dhamma than the actually you are going your own way. You
Mahasatipatthana Sutta. The Sutta explains are alone. Nobody is with you. Nobody
how to practice mindfulness meditation can give his or her concentration or
and why we should practice mindfulness wisdom to you and you cannot give any
meditation. Sayadaw taught this Sutta of your concentration or wisdom to
many times and in many ways. The Sutta anybody else. So although you may be in
opens with the following statement: "This a group, you are really practicing alone.
is the only way, bhikkhus, for the Therefore this is the 'only way', the 'way
purification of beings, for the overcoming to be trodden alone.'
of sorrow and lamentation, for the The third explanation is that this is
disappearance of pain and grief, for the 'way of the One.' The 'way of the One'
reaching the Noble Path, for the realization means the 'way of the Excellent One,' the
of Nibbana, namely, the Four Foundations way discovered by the Buddha.
of Mindfulness." Over the span of his The fourth explanation is that it is
teaching career, Sayadaw would explain the 'only way' because it is the way that
each word in the passage clearly and leads only to one destination, that is, to
precisely many times. Here are a few Nibbana. So, when you go along this way,
selections of Sayadaw's teachings on some you will surely reach the destination.
of the words in this vitally important Nibbana will be the only destination you
passage. reach when you go this way.
In this selection, Sayadaw comments The fifth explanation is that this is
on the opening phrase, "This is the only the 'only way to reach Nibbana.' There is
way." He said: "To understand the no other way. The Satipatthana or
explanation you should know the Pali mindfulness way is the only way to
words for the 'only way.' It is, in Pali, Nibbana, the end of suffering, the
ekayana. Eka means one, and ayana means destruction of mental defilements." (The
way, so ekayana means one way. The Four Foundations of Mindfulness)
word ekayana is explained in five ways. Sayadaw continued with his
The first explanation is that it is the explanation of this introductory statement
'single way' that does not branch off. of the Mahasatipatthana Sutta: "The
There are no branches in this way, so that Buddha always addressed the monks as
you can follow this way with assurance bhikkhus. Bhikkhus were the excellent
from beginning to deliverance. persons who accepted his teachings. But
The second explanation is that this this does not mean that, in saying
way has to be trodden 'alone'. In practicing bhikkhus, other people who were not
meditation, you are making this journey monks were not addressed." (The Four
alone, without companions. You may be Foundations of Mindfulness) "The
in a group, you may be in a retreat, but Commentary to the Four Foundations of
Mindfulness explains that anybody who for the next decade. I would facilitate these
practices meditation and who sees danger retreats for Sayadaw. The first retreat was
in existence can be called a 'bhikkhu', a attended by about twelve yogis. We were
'monk'. Bhikkhu is derived from 'bhi' and financially solvent by $100. In later years,
'ikkhu'. Bhi here means fear or danger. as many as 42 yogis would attend the
Ikkhu means to see. The meaning is one retreat. Although the emphasis in the
who sees danger in existence can be called retreat was on Vipassana meditation, the
a bhikkhu ... Such a person will be able to practice of loving-kindness was done each
cut this tangle and become an Arahant." day as well.
(Visuddhimagga - tape 1) At this first long retreat, Sayadaw
In brief, we may say that the Four gave a Dhamma talk on the Metta Sutta.
Foundations of Mindfulness are the mental The following are some of his words that
factor sati. Here is a brief discussion of day: "In Buddhist countries, we have the
that vital mental factor: "Mindfulness is a custom of reciting these Suttas. (Sayadaw
mental factor by which you remember had also given a talk on the Mangala
things. Its characteristic is not wavering, Sutta.) Sometimes what happens is that
not floating on the surface, going deep many, without much thinking, think that
into the object or being thoroughly aware they are just for recitation. When they
of the object. Its function is to remember. recite, it is enough, they think. But this
When you practice mindfulness Sutta is not for recitation only. When you
meditation, you remember to note things recite it, you practice loving-kindness. But
or objects that come to you at the present it is not for recitation only once; it is to
moment. Mindfulness manifests to be developed, to be made much of. The
meditators as guarding; it is something loving-kindness Sutta is not just to be
like a guard preventing meditators from recited, but it is to be practiced, to be
falling into heedlessness...Your mind is developed. That is why I have you practice
like a gatekeeper standing at the gate, loving-kindness each day. I ask you to
taking note of people going in and coming say the sentences ten times or however
out." (The Four Foundations of many times you may wish. That way you
Mindfulness) practice, you make much of, you develop
After this series of talks, Sayadaw your loving-kindness. But it is the custom
continued to visit Berkeley on a weekly in our country to recite this Sutta at every
basis to give Dhamma talks, to lead a ceremony. That is not bad, but that is not
meditation class, and eventually to teach enough. We must not be contented with
Abhidhamma classes. In 1984, the just that. We must really develop loving-
Dhamma community had found a suitable kindness by practicing it seriously."
retreat center in Lafayette, California, About midway in the 1980's,
where Sayadaw would lead long retreats Venerable U Silananda began to teach the
Abhidhamma in Berkeley. I think Bhante Sayadaw did not confine his activities
had no equal in teaching this difficult just to groups that directly supported him.
subject in English. Abhidhamma is a The San Francisco Zen Center frequently
difficult subject to begin with. And invited him to give Dhamma talks. Perhaps
Sayadaw had to teach in a language that the most important series of talks given
was not his own. Sayadaw's meticulous there were on the Visuddhimagga. That
and thorough knowledge of the subject class lasted an entire year.
were put further to the test when he faced Here are a few comments by Sayadaw
an audience some of whom were not even on the Visuddhimagga. "The name of the
Buddhists and even if they were Buddhists, original book is Visuddhimagga, which
had never studied the subject of means the path to purification or the way
Abhidhamma. to purification or purity. Magga means
I was an exception. Somehow I had path. Visuddhi means purification or
purchased and read the purity. . . The purpose in writing this book,
Abhidhammatthasangaha, our textbook in as the name implies, was to show people
the classes, before Sayadaw's arrival. I had the way to purity, the way to purification.
just started to read the book again when, 'The way to purification' means
fortunately, the class was offered. I say purification of mind from mental
'fortunately' because whole sections of the impurities or defilements. So in fact, it is
book were inexplicable for me at this a book on meditation. It is a handbook of
point. meditation." (Visuddhimagga - Tape 1)
Sayadaw's passion for the subject was Venerable Buddhaghosa, the author/
always evident. The following is his editor of the Visuddhimagga, wrote many
comment on the importance of Commentaries. These Commentaries
Abhidhamma: "Knowledge of frequently augment and enrich the
Abhidhamma is essential to understand teachings of Theravada monks, especially
fully the teachings of the Buddha, even those from Myanmar.
the teachings given in the Sutta Pitaka. Sayadaw's feelings about these
Although we can say Sutta Pitaka is easier commentators were expressed frequently,
to understand (than Abhidhamma Pitaka), and he also noted the dangers of discarding
in some cases we need the knowledge of the traditional interpretations: "Many
Abhidhamma to fully understand. Without authors make their own interpretations
the knowledge of Abhidhamma we cannot which are not in accordance with the
hope that we will understand fully the traditional one. We follow the traditional
meaning of the Suttas. We have to study interpretation. The traditional
Abhidhamma in order to understand the interpretation was made by the ancient
teachings of the Buddha fully." masters who were closer to the Buddha
(Abhidhamma - Tape 1 - 1992) than we are and so they are more likely to
understand the Buddha than we are. Also In the last years of Sayadaw's life, I
it is time tested. So you cannot be wrong dedicated myself to transcribing his talks.
if you follow the traditional interpretation. Most people who attended his classes and
But if you want to part from the traditional retreats spoke English as a second
interpretation and put forth your own language. Therefore, I presumed that many
interpretation, be careful. You might be might miss parts of what he said. My
wrong because what you know may not thinking was that if they could read what
be comprehensive enough to take all he said, their comprehension would be
aspects in. So you may see just one aspect, greater. Frankly, even as a native speaker,
and then draw conclusions from just that I learn more from reading than from
one aspect, and that may not be correct. If listening. Therefore, I began to transcribe
you want to part from the tradition, please his talks. There are many such
be careful. Be sure that you are perfectly transcriptions now. They are my memorial
right when you decide to make a departure to Sayadaw.
from the tradition." (Paticca Samuppada - In closing this remembrance, I will
tape 13) give Sayadaw's summary of the essence
Students from these classes and of the Buddha's teachings: "On one
retreats of the 1980's would create their occasion, Buddha summarized his
own centers. Sayadaw had devotees in all teachings in just one verse. I think we
parts of the world who invited him to come should all know that verse. Many of you
and teach or to lead retreats. already know what that verse is. That
In the following decades, I was verse epitomizes all the teachings of the
honored in 1993 by TBSA asking me to Buddha. That verse is very simple. 'Do
accompany Sayadaw when he received his not do evil, cultivate good, and purify
title of Aggamahapandita in Myanmar. In your mind. This is the teachings of the
January of 1999 I was asked to go with Buddhas.' (Dhammapada #183) So there
Venerable U Nandisena, one of Sayadaw's are only three things, very simple to
students, in order to help establish the understand, but very, very difficult to put
monastery in Mexico. I would return to into practice." (Fundamentals of
the United States in August of 2001. Buddhism - tape 1)
The Last Lesson from

Sayadawgyi U Silananda
Theikdi
From the Salla Sutta: A being, once born, that the things that we are dealing with---
is going to die, and there is no way out of attachment, aversion, and delusion--- have
this. When old age arrives, or some other never changed. They are the same today
cause, then there is death. This is the way as they were 2,500 years ago.
it is with living beings. (575) Not only was I fortunate to have
Sayadawgyi U Silananda as my teacher
before he became ill, but I was fortunate
I cannot say how grateful I am for enough to observe how Sayadawgyi U
having had Sayadawgyi U Silananda as my Silananda maintained his mindfulness
teacher. There is no way I can express the practice--- SatipaÔÔhÈna VipassanÈ ---and
value of Sayadawgyi's teaching. His continued to teach me what dying is during
teaching was so pure and so direct. His his months-long process of dying from
teaching was the same as 2,500 years ago brain cancer.
when the Buddha taught the Dhamma. In early April, 2005, right after
Sayadawgyi never added to the Teaching learning that Sayadawgyi was ill, I went
or tried to modernize it because he knew to his feet to serve as one of his night
attendants: two days per week or one day and then stopped by itself. His body was
per week. As I attended Sayadawgyi U swollen, especially his hands and his legs,
Silananda, he showed me how a which were almost like balloons. On his
Satipatthana Vipassana practitioner feet some skin was peeling off, and it
handles illness and death. I know how looked very shiny. On the right corner of
fortunate I am to have been with his mouth, there was some dried blood.
Sayadawgyi at least one night every week Two weeks ago the nurses put an IV tube
from April 28 to the morning of August through his neck because the veins in his
13. I feel fortunate that on the night of hands and legs, which they had been using,
August 12, I was able to pay homage to could no longer be used. He had his head
Sayadawgyi during all of the watches of shaved two or three weeks ago, and now
the night. his hair is growing back. While I was with
During Sayadawgyi U Silananda's him, one of the nurses came in to give him
illness, I found that an enormous amount medicine. Before she gave him his shot
of both physical and mental support came she said, "I am going to give you
not only from the Burmese community but medicine," or something like that. I asked
also from other communities. Everything her, "Can he hear, and can he
counted: practicing mindfulness in the understand?" Her answer was that she
Dhamma hall or at home, chanting, didn't think he could, so I asked her, "Is
sending loving kindness and wishing he in a coma?" She was very hesitant to
Sayadawgyi to be well and peaceful, answer that question. I just wanted to know
lighting candles, making food offerings, because I think he is in a coma.
offering flowers. I am very grateful that
so many people wanted to help All I can think of is "system
Sayadawgyi in whatever way they could. shutdown." Sayadawgyi's system is
These notes come from The Red shutting down very slowly, and there is
Clouds Journal, my observation of no way to stop it and no one who can stop
Sayadawgyi U Silananda's landscape of it. This reminds me of the fog rolling down
illness and process of passing away. What from the coastal mountain range: very
follows is excerpts from the last two slow, as if it is not moving when I am just
entries of The Red Clouds seeing it from a distance, but when I make
Journal,followed by some poems. a close observation, I see that there is
movement. It is interesting to me how we
July 31, 2005 .... I stayed with Sayadawgyi perceive the way the system shuts down
for more than 30 minutes, mostly watching. .... We think it happens quickly, but it is
Sayadawgyi never opened his eyes. He like the fog rolling down from the coastal
yawned twice without opening his eyes. mountain range. Slow, moment by moment,
His right hand shook for some moments but it is a sure thing.
moment, is what let me see what was going
August 27, 2005 In my last journal entry, on with Sayadawgyi.
I ended with making a comparison between
death and fog, how slowly and surely the On August 12,
12 I went to the hospital. When
movement is toward our system shutdown. I arrived at the ICU, M.H., D.K., Sayadaw
On August 8, I received an e-mail from U Osadha, Sayadaw U Jotalankara,
M.H. with updated information about Sayadaw U Nandisena, two Sayalays A.M.,
Sayadawgyi's health condition: and Sayadawgyi's nephew Dr. T.H. were
".... internal organs started failing one there. M.H. told me that Sayadawgyi's
after another .... . First, his liver stopped nephew had arrived on Wednesday, and
producing albumin and his body became the doctors were about to move
swollen .... . Sayadawgyi to a private room across from
Next, his stomach stopped functioning the ICU, in the Transitional Unit. When I
.... . got there, Sayadaw U Jotalankara,
Now, his bone marrow does not Sayadaw U Nandisena, and Dr. T.H. were
produce any new red blood cells and he is in Sayadawgyi's room in the ICU. Around
receiving blood transfusion every week. 7:30 p.m., the medical team rolled out
Since yesterday, his kidneys began failing Sayadawgyi's bed with all of his tubes still
and he started having jaundice." attached to him. He was peacefully lying
on the bed with his eyes closed. All of us
The e-mail also reported that waited for a while until one of the nurses
Sayadawgyi still had a fever, going up and said that we could see him in his new
down; therefore, the ICU nurses had to private room.
wrap Sayadawgyi with an ice blanket to
keep his temperature down. I let other people see Sayadawgyi first,
and I watched him from the doorway.
In the e-mail, he said with a heavy While I was standing outside near his
heart, "Sayadaw is comatose now .... . room, a Sri Lankan couple came to see
Sayadawgyi's nephew from Myanmar will Sayadawgyi. Even in this private room,
arrive here on Wednesday, August 10, everybody who entered his room had to
2005." wear a gown, and if you were going to
touch him, you needed to wear gloves.
After reading this e-mail, I thought After the other visitors had left, the Sri
that my observation was quite correct Lankan couple put on gowns and entered
although I have no medical background: Sayadawgyi's room. In the meantime, S.
"system shutdown." Learning mindfulness and M., also Sri Lankan, came to visit
practice systematically from Sayadawgyi, Sayadawgyi. During that time, Sayadaw
which is paying attention at the present U Osadha and Sayadaw Nandisena were
in the room preparing to shave making a robe offering. After the robe
Sayadawgyi's head. Sayadaw U Osadha offering, the Sangha and Sayalays left, and
called out my name to come to help them, only S., M., and I were left. They left
so I put on a gown and gloves and went around 9:30 p.m., and I sat on the chair
into the room. Sayadawgyi was lying on on the right of Saydawgyi's bed near his
his bed with his eyes closed, Sayadaw U right foot, while S. and M. stood near the
Osadha on his right side and Sayadaw U door, paying homage to Sayadawgyi. After
Nandisena on his left side. I stood next to they left, I was alone with Sayadawgyi for
Sayadaw U Osadha and helped lift a while until a Burmese woman with her
Sayadawgyi's head so that Sayadaw U Vietnamese husband and her father came
Osadha could shave it. Once we were done to visit Sayadawgyi. I had seen them before
on our side, Sayadaw U Osadha gave the when they visited Sayadawgyi when he was
electric razor to Sayadaw U Nandisena in the ICU. They stayed for a while and
and he shaved the other side. We held left; later Mr. C. came to visit Sayadawgyi.
Sayadawgyi's head very gently, and That must have been around 10:00 p.m.
Sayadaw U Osadha spoke in Burmese to or 10:30 p.m. He tended to visit around
Sayadawgyi, telling him what we were that time on the way home from work. He
doing. Lifting and holding Sayadawgyi's stayed for a while and left. After him, there
head felt just normal to me, not so heavy, were no more visitors. I sat watching
no unusually hot or cold temperature: just Sayadawgyi. His breathing was gentle, and
right to me. After that, we removed the I could also hear his ventilator. Other than
plastic sheet under his head used to catch that, the room was quiet. Once in a while
the hair. Again, we did it very gently. He I could hear the phone ringing at the
did not open his eyes or show any sign of nurses' station, and someone answering
discomfort. He seemed very calm and it. Sometimes I heard the nurses walking
seemed to be just resting. After we had by and talking to each other. Three or four
cleaned up, Sayadaw U Osadha asked one times a nurse came to check on
of the nuns to give him Sayadawgyi's robe. Sayadawgyi, or to give him medication.
Sayadaw U Osadha, Sayadaw U Nurses also came and turned him once
Nandisena, and I held the robe; we laid it around midnight. After turning
down and spread it over Sayadawgyi, Sayadawgyi, one of the nurses said he had
covering him. If you looked from the a water leak. I asked, "What do you
doorway, it seemed that Sayadawgyi was mean?" She said while pointing to his left
covered with his deep dark brown robe, arm area that there was a lot of water as
as if he were wearing it. I feel very if he were sweating a lot. She used a fancy
fortunate that I was there to help the word, "edema." Sayadawgyi's body had
Sangha carry out this important process been swollen for a while with excess fluid.
for Sayadawgyi: shaving his head and
I went outside but stayed near the got up, took off the gown and gloves, and
room, and after the nurses had finished, I went out to walk for about 30 minutes. I
went back to sit on the chair and continued was cold, but I wasn't tired. I asked one of
watching Sayadawgyi. Twice nurses came the nurses for a blanket. I wrapped it
to take out mucus from his breathing tube. around myself and walked for a while and
Whenever they were physically touching then went back to Sayadawgyi's room.
him and doing medical procedures, they Around 4:30 a.m., the nurse came to check
told Sayadawgyi what they were doing. on him. She checked his temperature,
Sayadawgyi opened his eyes as if they were oxygen level, and blood pressure. I asked
covered with a white cloud and showed about his temperature and she said, "Fine,
some signs of discomfort, so I said to him no fever." I was pleased to hear that he
in Burmese that I was there next to him. had no fever because he had been fighting
As soon as I finished speaking, he seemed fever for a while now. She also said that
to close his eyes gently and sleep. When I his oxygen level was 96 or something like
noticed this, I was encouraged that he still that. That was also good. But she said his
could hear voices. I know he may not have blood pressure was a little low and she
recognized my voice but just heard was going to double check with the other
someone's voice in his mother tongue. It nurse. This was a critical note that I
may have been around 2:00 a.m. when I missed. After hearing all of this, I debated
Sayadaw U Silananda's last journey
Sayadaw U Silananda's last journey (in August 2005) is presented in

the two- volume DVD by the TBSA. It consists of the following:
# Sayadaw's Last Speech (Yangon, Myanmar)
# Memorial Service (Half Moon Bay, USA)
# Photo Session [Large congregation of sanghas outside of
Myanmar]
# Offering Food to Monks and Lunch for devotees/attendees
# Going to Mortuary (Daly City, U.S.A.)
# Eulogies
# Last Respect
# Cremation Ceremony
# Ash Scattering Ceremony (San Francisco Bay, USA)
with myself about whether I should stay seen what death is--- a system shutdown---
until 7 a.m. or so or should go home. At and have observed a dying person's
that time I was starting to feel tired but moment-by-moment mindfulness of the
decided to stay until a little after 5:00. I dying process. Thanks to Sayadawgyi, I
left around 5:15 a.m., and got home know that this system shutdown is what I
around 6:30. I had my breakfast, took a will face and how I can prepare for it.
shower, and went to bed. There were two
phone calls, but I didn't get up to answer Homage to The Elder
either one. After the second phone call, I
got up and listened to the message. Homage to you,
The Venerable, The Teacher, The Elder.
The message was from K.K., saying Homage to you...
that Sayadawgyi had passed away that
morning at 7:24 a.m. At the same time that I have met you before
I was aware of sorrow at the great loss, I I can't remember when or where
wasn't shaken by Sayadawgyi's passing It has been a long journey.
away, thanks to the mindfulness practice.
I have been with you
Earlier in this journal, I made a Noble Silence as our guide
comparison between death and fog, how Hope is not in our thoughts
slow and sure the movement toward our mind and matter
system shutdown is. I know how fortunate reside in our thoughts
I am to have seen this clearly by being "What if" is not here
with Sayadawgyi at least one night every "What is," here:
week from April 28 to the morning of
August 13. Thanks to Sayadawgyi, I have
Lying on your bed "waiting" is nothing to do with us.
you are not here "Watching" is in our heartbeat.
but a you is there.
As I hold your warm hand I may go first,
"The sun is hot," you said. instead of you,
I heard, "The sun is hot," and you may hold on to my cold hand
but you meant or
your heart is hot. you may go with your cold hand.
Warm and cold; constant changing of one
the night sound sensation to another,
louder than our heartbeat which you taught me: "Know the change,
day becomes night, night becomes day be aware of change,
and neither is true no need to act or react. Let it go by itself."
time is irrelevant Everything comes and goes
but breath is there is no control, we both know
05/19/05: back to the hospital If you go first,

again the sky will be below
a different world the earth will be where
a different language--- numerical: the sky used to be
temperature 101.4, oxygen level 91 but
numbers are up, numbers are down I know
numbers are down, numbers are up where to keep you:
the voices of X-rays sheets wake us up in my Heart.
What we know is that we don't know. I pay homage to you, Sayadaw Gyi
We both know I pay homage to you, Sayadaw Gyi
the truth is unsureness. I pay homage to you, Sayadaw Gyi
We both know
The Sky: The Teaching of the Dhamma

Elders
In the world of Satipatthana Vipassana
The Red Cloud
there is no one that speaks,
Replacement of you no one that hears
would be impossible
How can a novice fill there is no one that sees
the ocean? The Dhamma there is no one that smells
there is no one that tastes
there is no one that feels
The Ocean
there is no one that thinks
Imagine
your heart floating there is no one that laughs
in the ocean: The Dhamma there is no one that cries
there is no one that lives,

no one that dies
(Homage to the Elder and Dhamma have
appeared in Insight Journal.)
Word of the Buddha

Ronald Myo Min
Sayadaw U Silananda's mission to the Siddattha became the Buddha (the

West was to explain to the world the Word Enlightened One). After becoming the
of the Buddha and he was the best teacher Buddha, he spent eight weeks under the
because of his knowledge of the PÈÄi (the Bodhi tree or around the Bodhi tree. Then
original language of the piÔaka), Sanskrit, he walked 18 yojanas (a hundred miles or
English, and Burmese languages. Sayadaw so), it is said in our books, to Deer Park,
devoted his life to this mission, and many Isipatana, where the five disciples were
of his students of remember him staying. After he reached there, he tried
respectfully for teaching them the Word to convince them that he had indeed
of the Buddha. This article attempts to become the Buddha. He had some
illustrate Sayadaw's brilliance by giving a difficulty convincing them. At first they
glimpse of some of his teachings on the did not believe that he had become the
Word of the Buddha. I have left out the Buddha. At the end he was able to
technical details but left intact the parts convince them. Then he gave his first
that demonstrate Sayadaw's teaching sermon --- Setting in Motion the Wheel of
techniques in general and how he tried to the Law or the Wheel of Dhamma.
explain the importance of understanding
some Pa?i terms (that tend to be So he found or he discovered this
misunderstood even by translators). Middle Path. Then he practiced it himself
and he became the Buddha. He got the
Buddha's first Sermon --- best results from this practice. Later on
The Wheel of Dhamma he taught this Middle Way or Middle Path
to whomever came to him for guidance.
On the full moon day of May, Prince And this Middle Path makes one both to
see and to know. It will give knowledge i.e. the full penetration of Truth, would
and vision, which leads one to peace and have to be realized first, before one could
discernment. That means it will lead one think of developing Right Thought, or
to understanding things as they really are, practicing Right Speech, etc. But in reality
to enlightenment and to NibbÈna. the three factors ---Right Speech, Right
This Middle Path consists of eight Action, Right Livelihood forming the
factors. "It is the Noble Eightfold Path, 'Morality (sila) group' --- have to be
the way that leads to the extinction of perfected first." That is because in the
suffering." These eight factors you may Buddha's blueprint for spiritual
already understand. The first factor is development sila comes first. Sila is the
Right Understanding. The PÈÄi word is foundation on which samÈÔdhi
Samma DiÔÔhi. The second factor is Right (concentration) and paÒÒÈ (wisdom) are
Thought (SammÈ Sankappa). The third built. Since sila is the foundation, it has
factor is Right Speech (SammÈ VÈcÈ). The to be perfected first. "After that, one has
fourth factor is Right Action (SammÈ to give attention to the systematic training
Kammanta). The fifth factor is Right of mind by practicing the three factors ---
Livelihood (SammÈ Œjiva). The sixth Right Effort, Right Mindfulness, Right
factor is Right Effort (SammÈ VÈyÈma). Concentration --- forming the 'Concentra-
The seventh factor is Right Mindfulness tion (samÈdhi) group'. Only after that
(SammÈ Sati). The eighth factor is Right preparation, one's character and mind will
Concentration (SammÈ SamÈdhi). These be capable of reaching perfection in the
are the eight factors of the Noble Eightfold first two factors --- Right Understanding,
Path or the Middle Way. Right Thought forming the 'Wisdom
(paÒÒÈ)' group.
The Middle Path and the factors relating "An initial minimum of Right
to the SatipaÔÔhÈna (Mindfulness) Understanding, however, is required at the
Meditation practice very start, because some grasp of the facts
of suffering, etc., is necessary to provide
"The figurative expression 'Path' or convincing reasons, and an incentive, for
'Way' has been sometimes misunderstood a diligent practice of the Path. A measure
as implying that the single factors of that of Right Understanding is also required
Path have to be taken up for practice, one for helping the other Path Factors to fulfill
after the other in the order given." We intelligently and efficiently their individual
are not to practice these eight factors one functions in the common task of liberation.
after the other, beginning with Right For that reason, and to emphasize the
Understanding and then going to Right importance of that factor, Right
Thought and so on. We do not go in that Understanding has been given the first
order. "In that case Right Understanding, place in the Noble Eightfold Path."
Although it is given at the head of the list, factors' or 'workers'. They are always
the real Right Understanding comes at the working. These five working factors are
end. Therefore, the author said that Right Right Understanding, Right Thought,
Understanding is at the beginning and the Right Effort, Right Mindfulness, and Right
end. Concentration. When your meditation is
When you are practicing meditation, good, these five factors must be present.
which factors are working? Strictly You make effort. You apply mindfulness
speaking, three factors --- Right Speech, to whatever is at the present moment. You
Right Action, and Right Livelihood are have concentration. You have
already practiced. These eight factors are understanding or penetration into the
actually mental factors. Among the nature of things. In order for
cetasikas (mental states) these three mental understanding to arise, you need what is
factors (Right Speech, Right Action, and called 'Right Thought'.
Right Livelihood) actually do not arise at 'Right Thought' does not mean
the moment of the practice of meditation. thinking of something. It is a mental factor
That is because they have been perfected that takes your mind to the object. 'Right
before you practice meditation. That is Thought' here means initial application.
why the other five are called 'working Without this mental factor, the mind
cannot be on the object. In order for the teacher cannot practice for the student and
mind to be on the object, we need Right the student cannot practice for the teacher.
Thought. It takes the mind to the object. So you have to do it yourself. Buddhas
When the mind has reached the object, are just teachers. They are just instructors.
mindfulness and concentration can keep "The Perfect Ones have only pointed out
the mind there. At that moment, the way."
understanding arises. It is like a teacher in school. A teacher
At every moment of good meditation can teach the students, but he or she cannot
these five factors must be working study for the students. A teacher cannot
perfectly and evenly, one not in excess of say to his or her students: "You enjoy
the other. Right Effort and Right yourselves and I will study for you."
Concentration must be balanced. Buddhas are like that. We cannot get any
Especially Right Effort and Right benefit directly from the Buddha. He
Concentration must be balanced. What is instructed us. If we follow his instructions,
important is the balance of effort and his practice, then we will get the benefits.
concentration. If there is too much effort,
you lose concentration. You become Five kinds of Right Understanding as
agitated. If there is too much concentration explained in the Commentaries
in your meditation, you become lazy or
you become sleepy. These two have to be In the Commentaries it is stated that
balanced. It is very delicate. We will talk there are five kinds of Right
more about this later on. Among the eight Understanding. I want you to note the five
factors, the important ones are Right kinds of Right Understanding. The first
Understanding, Right Thought, Right one is understanding of kamma and its
Effort, Right Mindfulness, and Right results. We must understand and believe
Concentration. They should be present at that there is kamma and that kamma gives
every moment of mindfulness meditation. results. So there are the results of kamma
"Truly, like this path there is no other path and there is kamma. The second one is
to the purity of insight." Buddha expressly called the right understanding of jhÈna.
says in this verse that this only is the path; That means the wisdom accompanying
there is no other path. "If you follow this jhÈnas. So it is JhÈna SammÈ DiÔÔhi. The
path, you will put an end to suffering." third one is VipassanÈ Right
"But each one has to struggle for himself; Understanding. When you practice
the Perfect Ones have only pointed out vipassanÈ, you see the impermanence of
the way." This passage is also very often things, the unsatisfactory nature of things,
quoted. In the teachings of the Buddha, the soulless nature of things. That is
you have to do the practice yourself. The VipassanÈ Right Understanding. Then the
Buddha will not practice for you. The fourth one is Path Right Understanding at
the moment of Path. With Path Knowledge of Commentaries is required
Consciousness, wisdom arises or to understand the PÈÄi terms
understanding arises. That understanding
is called Path Right Understanding. Sayadaw: Let us go to wholesome
Immediately following Path kamma. "And what are the roots of
Consciousness is Fruition Consciousness, wholesome kamma? Absence of greed is
the fifth kind of Right Understanding. a root of wholesome kamma; absence of
hatred is a root of wholesome kamma;
Note the difficulties of translating PÈÄi to absence of delusion is a root of wholesome
English kamma." I think it is not just the absence
of greed. There is something, the opposite
"And what are the roots of of greed. It is not just the absence of greed.
unwholesome kamma? Greed (lobha) is a The PÈÄi word is 'alobha'. Alobha is a
root of unwholesome kamma; Hatred separate mental factor. Lobha is one
(dosa) is a root of unwholesome kamma; mental factor and alobha is another mental
Delusion (moha) is a root of unwholesome factor. They are opposites of each other.
kamma." These three are called 'the roots It is not just the absence of greed; but it is
of unwholesome kamma'. The word 'root' non-greed. Similarly adosa (non-hatred)
is the translation of the PÈÄi word 'm|la'. and amoha (non-delusion) are mental
Here 'm|la' really means 'to be factors that are opposites of dosa and
concomitant with'. Mostly people say that moha.
which is rooted in lobha is the lobha m|la. Understanding the three
But 'rooted in' --- I don't know what it characteristics --- this is also SammÈ DiÔÔhi.
means. I think it means 'comes from', "Again, when one understands that
something like that. materiality, feeling, perception, mental
Let us say you are angry with formations and consciousness are transient
someone. In order to inflict pain on that (subject to suffering, and without a self),
person, you steal something from him or also in that case one possesses Right
her. That stealing is rooted in dosa. We Understanding." What kind of Right
can say that. But here what is meant is 'to Understanding is this?
be accompanied by'. A kamma, a mental
volition, which is accompanied by greed , Student: Vipassana.
or anger, or delusion is unwholesome. It
may come from or it may be caused by Sayadaw: Right. So this means
greed, but what is important is that it must VipassanÈ SammÈ DiÔÔhi. 'VipassanÈ
be accompanied by lobha at that time. I SammÈ DiÔÔhi' means seeing or
think there is a subtle difference. understanding impermanence, suffering
and soullessness of the aggregates
(corporeality, feeling, perception, mental you do not really see unless you practice
formations, and consciousness). VipassanÈ. Whenever we say that we must
Experientially it is seeing the three see the transient nature of things and so
characteristics of whatever is at the present on, we imply VipassanÈ.
moment. It may be corporeality. It may
be feeling. It may be perception. It may Synonyms in PÈÄi
be one of the mental formations. It may
be consciousness. Whatever it is, one sees TaÓhÈ and rÈga are synonyms. Their
the impermanence and the others. When word meaning is different, but they mean
one sees aniccÈ, one sees dukkha and the same thing. The literal meaning of
anattÈ also. That is explained in the taÓhÈ is thirst. RÈga is to be attached to,
Commentaries. With regard to these three or to stain, or to dye. We use dye for robes.
characteristics, if you see one, you see the That is called 'raga'. So it can mean stain
other two. or dye. 'TaÓhÈ' means thirst. But they mean
Student: Can you see the suffering the same thing, lobha. That is why it is
nature without seeing the impermanent very important to understand and know
nature? these different words used by the Buddha.
Sayadaw: Without seeing They mean the same thing, but they have
impermanence, I think seeing the suffering a little distinction. They are something like
nature is difficult to see because in the synonyms in English. Although they
beginning you have to see aniccÈ first. You generally mean the same thing, they may
have to see that things come and go. have different connotations or subtle
Things are not permanent. When things differences.
are not permanent, they are unsatisfactory.
That is a word for dukkha. Suffering is a The meaning of SotÈpanna (Stream Enter
word for dukkha. When you see that things or Stream Winner)
are impermanent and that things are
unsatisfactory, you can also see the When a person correctly sees or
soulless nature of things. You can see that understands the Four Noble Truths
you do not have any authority over them. through self-realization or experience, then
They just come and go. You cannot do he or she becomes a SotÈpanna (a Stream-
anything about them. Enterer or Stream-Winner). A SotÈpanna
Student: So when there is reference is a person who has eradicated three
to these, it implies VipassanÈ. (namely wrong view, adherence to rites
Sayadaw: Oh, yes. You cannot really and ceremonies, doubt) of the ten fetters
see impermanence and the others without and who has seen NibbÈna directly in his
VipassanÈ. You may think of it. You may or her mind. Such a person is called a
conceptualize. You may contemplate, but 'SotÈpanna', one who has got into the
stream. When you are in the stream, you
are sure to reach the ocean. When you are
in the stream of a river, you are sure to
reach the ocean. Once a person has entered
into the stream of Dhamma or got into
the stream of Dhamma, he is sure to reach
NibbÈna. There are at most only seven
more rebirths for him.
Abhidhamma and the Suttas
Now with regard to Abhidhamma, let

me tell you, Western people want to isolate
Abhidhamma from Suttas. Many people
say: "We don't want Abhidhamma. We just
want to read or understand the Suttas." But
that is impossible because what is taught
in Abhidhamma is also taught in the Suttas. Sayadaw U Silananda's
You find five aggregates, twelve bases or last journey
eighteen elements in the Suttas, and they
are treated in Abhidhamma too. So Sayadaw U Silanada is
Abhidhamma cannot be separated from the no longer with us, but his
Suttas. The Abhidhamma treats these teachings will continue to
subjects more fully. The Suttas do not treat guide us. We can follow
them in that way. That is the difference. Sayadaw's exhortation to
When the Buddha taught the five have sati (awareness), metta
aggregates in the Suttas, he would just say (unbounded love), and
there are five aggregates and they are karuna (compassion) in
materiality, feeling, perception, mental performing meritorious
formations, and consciousness. But in deeds. We sincerely hope
Abhidhamma, the Buddha would talk that more people can study
about the five aggregates analyzing them Sayadaw's teachings via
into the other dhammas, and he would treat articles, books, tapes, CDs,
them in detail. In the SaÑyutta NikÈya, DVDs from dhamma dana
the five aggregates are taught and the distributions, physical and
teaching occupies only one page. In the digital libraries and portals.
Vibhanga, a book in the Abhidhamma
Pitaka, it occupies about 70 pages. What
is different is just the treatment. The same doesn't have any opinion about that, any
things are taught in Abhidhamma and in theory about r|pa. He really understands.
the Suttas. "He has understood what feeling is,
and how it arises and passes away. He has
Nissayas showed that the Burmese monks' understood what perception is, and how it
understanding of PÈÄi is very precise arises and passes away. He has understood
what the mental formations are, and how
We use Burmese letters for both PÈÄi they arise and pass away. He has
and Burmese. For example, EkaÑ understood what consciousness is, and
SamayaÑ (at one time) Buddho (the how it arises and passes away. Therefore
Buddha) viharati (lived) SÈvatthiyaÑ (in I say, the Perfect One has won complete
Savatthi). They are very exact. Because deliverance through the extinction, fading
we have such very reliable Nissayas or away, disappearance, rejection, and getting
translations, our understanding of PÈÄi is rid of all opinions and conjectures of all
very precise. The monks' understanding inclination to the vain-glory of 'I' and
of the PÈÄi language is very precise. Every 'mine'." The Buddha has eradicated all
word must have a meaning and we have mental defilements. And so the Buddha
to understand all of them. So I think we did not have theory or any opinion.
should accept now the TipiÔaka as the
words of the Buddha. The Three Characteristics
Buddha is free from theories Next are the three characteristics.

"Whether Perfect Ones (Buddhas) appear
"Now, if any one should put the in the world, or whether Perfect Ones do
question of whether I admit any theory at not appear in the world, it still remains a
all, he should be answered thus." firm condition, an immutable fact and
Somebody asked the Buddha whether he fixed law that all formations are
had theories and had some opinion about impermanent (aniccÈ), that all formations
something. And the Buddha said: "No." are subject to (or are) suffering (dukkha);
"The Perfect One is free from any theory, that everything is without a Self (anattÈ)."
for the Perfect One has understood what This is a very good statement. AniccÈ,
materiality is (what r|pa is) and how it dukkha, and anattÈ are not inventions of
arises and passes away." When a person the Buddha. They are always there.
has understood r|pa, how it arises and how Buddhas just discover these
it passes away, he does not have any characteristics. Whether Buddhas arise in
opinion about that rupa because he really this world or not, they are always there.
sees that r|pa. He really knows how it Something is aniccÈ not because the
arises and how it passes away. So he Buddha said that it is aniccÈ, but just by
nature it is aniccÈ. The Buddha just still wider application and is all-
discovered it and revealed it to people. The embracing, as it comprises also the so-
same is said for Dependent Origination called Unconditioned (unformed,
and others. asankhata), i.e. NibbÈna." When we say
"Whether Perfect Ones (Buddhas) 'sabbe dhamma anattÈ (all dhammas are
appear in the world, or whether Perfect anattÈ), we also mean NibbÈna. NibbÈna
Ones do not appear in the world, it still is anatta. NibbÈna is not atta; it is anattÈ.
remains a firm condition, an immutable So the word 'dhamma' has a wider
fact and fixed law that all formations are application than the word 'sa~khÈra'. When
impermanent (aniccÈ), that all formations we say 'sa~khÈra', we mean just the
are suffering (dukkha); that everything is formations or nama and r|pa which are
without a Self (anattÈ)." With regard to conditioned. When we say 'dhamma', we
aniccÈ and dukkha, it says that all mean both sa~khÈra and also the
formations are impermanent and all unconditioned or NibbÈna. That is why the
formations are suffering. But with regard Buddha did not say 'sabbe sa~khÈra anattÈ'
to anattÈ, it says that everything is anattÈ, here. If he had said 'sabbe sa~khÈra anattÈ',
everything is without a self. In PÈ¼i it is then NibbÈna would be left out and
sabbe sa~khÈra aniccÈ, sabbe sa~khÈra NibbÈna would be atta. NibbÈna is also
dukkhÈ and sabbe dhamma anattÈ. In the anatta. NibbÈna is not an atta. So in the
last sentence the word 'dhamma' is used third sentence the Buddha said: "Sabbe
instead of 'sa~khÈra'. it is important to dhamma anattÈ."
understand that. I think we have met with When we talk about vipassanÈ, let us
this statement before at the beginning of say you practice vipassanÈ. If the last
the book. sentence 'sabbe dhamma anattÈ' refers to
"The word 'sa~khÈra' (formations) vipassanÈ, then in that case 'dhamma
comprises here all things that are means the same thing as sa~khÈra. You
conditioned or 'formed' (sankhata have to be very careful about that. If it is
dhamma)." Everything that is conditioned just a statement, not referring to vipassanÈ,
is called a 'sa~khÈra'. "That is, all possible then 'sabbe dhamma anattÈ' means that all
physical and mental constituents of dhammas, including NibbÈna, are anattÈ.
existence." Everything that we see, But if you are saying this sentence with
everything that we have, everything that reference to vipassana, then 'sabbe
we experience is sa~khÈra, is conditioned. dhamma' means the same thing as 'sabbe
Rupa is conditioned. Nama is conditioned. sa~khÈra'. That is because NibbÈna cannot
So everything is conditioned. When we be the object of vipassanÈ. VipassanÈ
say 'sabbe sa~khÈra', we mean everything cannot take NibbÈna as object. VipassanÈ
in the world. takes sa~khÈras as object. When you
"The word 'dhamma', however, has a practice vipassanÈ, you try to see mind
and matter as impermanent and so on. So fifth birthday", by Jeffrey M Schwartz,
if you are talking with reference to M.D. The title is The Mind & The Brain,
vipassanÈ, 'sabbe dhamma' and 'sabbe Neuroplasticity and the Power of Mental
sa~khÈra' are the same. If you are saying Force. The book explains the power of
this as a general statement, then 'sabbe mental force based on his pioneering work
dhamma anattÈ' means that all dhammas, with the application of mental force to
including NibbÈna, are anattÈ. reactivate healthy brain circuits to treat
patients with Obsessive Compulsive
Conclusion Disorder (OCD) at UCLA. He concluded
this book by quoting the Law of Karma,
The world is indebted to Sayadaw for that "All Beings are owners of their
making the Word of Buddha available Karma. Whatever volitional actions they
through his Dhamma talks and writings, do, good or evil, of those they shall
for his explanations of the words in the become the heir."
Suttas by going deeper into Abhidhamma I would like to thank Sarah Marks, a
and the Commentaries. Sayadaw's works student of Sayadaw, for permission to use
in English have been translated into many her transcripts of Sayadaw's talks on the
languages, such as Spanish, Vietnamese, Word of the Buddha. I have heard
and Chinese. Sayadaw is well known for Sayadaw's Dhamma talks at the Tathagata
his book The Four Foundations of Meditation Center (TMC), San Jose,
Mindfulness, a clear and thorough California, where Sayadaw gave regular
treatment of the Buddha's MahÈ talks and led many vipassanÈ a retreats. I
SatipaÔÔhÈna Sutta. would also like to express my appreciation
There is even a book which is to the TathÈgata Meditation Center for
dedicated "To the Venerable U Silananda providing Sayadaw the opportunity to
Sayadaw on the occasion of his seventy- spread the Word of the Buddha.
A LION IN THE LION CITY

Mr. Gan (Singapore)
My first meeting with Sayadaw U the speaker not only knew his subject very
Silananda was a unique experience. It well but spoke clear and precise English.
happened when Irene, my wife, brought This was a surprise to me, for I had never
to my attention, a set of fifty-three before heard any Burmese Buddhist monk
Abhidhamma cassette tapes purported to speak English with such high proficiency.
be recordings by a well-respected monk. The initial sampling of the recording
The first tape I listened to suggested that prompted me to listen to more tapes to
confirm my initial impressions. The last returned to Singapore in 2000 to start the
audio tape confirmed my assessment and historic first public lecture on
erased any lingering doubts. Without Abhidhammattha Sangaha. The response
further hesitation, I picked up the to his lecture was overwhelming. The
telephone to extend my invitation to lecture theater, which accommodates two
Sayadaw U Silananda to come to hundred and twenty seats, was completely
Singapore, lead a meditation retreat, and full. Some participants had to sit on the
give a public talk. To my surprise, the floor. Contrary to the organiser's earlier
Sayadaw, who did not even know me, concern that the attendance would dwindle
accepted my invitation. A tentative date daily, the nightly attendance averaged
for his official visit to'the Lion City of around two hundred participants. The
Singapore' was set for 1999. lecture series was held continuously each
A joint committee was accordingly set night for ten days, which was hard for
up comprising Ananda Metyarama those who attended after a tedious day's
Buddhist Youth Circle, Burmese Buddhist work. Some had their dinner just before
Temple, and Palelai Buddhist Temple. The the lecture began. Such was the sacrifice
Singapore Buddhist Federation was that the participants had to make due to
reactivated to organize and promote the their interest in Sayadawgyi's teaching.
event and to take care of the welfare of Saydawgyi, in his opening speech,
Sayadaw and the needs of the yogis. The expressed surprise at such enormous
late Bhante M. M. Mahaweera, resident interest shown in the study of
abbot of Mangala Vihara Dhammaduta, Abhidhamma . This was also his first
at the mention of Sayadaw's name quickly experience of lecturing to such a large
consented, and took advantage of this rare group. The participants came from as far
opportunity by arranging to have the as Malaysia and Indonesia, and included
lectures delivered at the Vihara premises. members of the Sangha from various
In addition, he designated Ms. June Wee Buddhist traditions.
to work with the committee to provide It was from this first public lecture
necessary support and logistics. Bhante that Chapters on Cittas and Cetasikas were
knew Sayadaw U Silananda, for the two computerised for the first time, at the
had previously met at the Sixth Buddhist request of Sayadawgyi. This was done with
Council, held in Myanmar. He had high lots of effort, energy, devotion and
respect for the Sayadaw. At the end of personal sacrifice by Brother Raymond
the lectures, Sayadaw U Silananda was Chia, who had it completed before this
invited to return to Singapore again to first public lecture series ended.
conduct a series of Abhidhamma lectures. With the success of this public lecture
As promised, Sayadawgyi series on Abhidhammattha Sangaha ,
accompanied by Ven. U Nandisena, Sayadawgyi had lit the Light of
Abhihdamma in Singapore. This Light, time. His strenuous and generous efforts
since then, has continued to shine brightly were indeed amazing and unbelievable.
as more Buddhist temples and We were indeed fortunate and grateful to
organizations are organizing courses in have Sayadawgyi as our teacher as well
Abhidhamma. as our personal counsellor.
True to his words, Sayadawgyi, After the DhammasaÓganÊ lectures,
together with Ven. U Nandisena, returned Sayadawgyi, Ven. U Nandisena and
to Singapore in 2001 to complete Part 2 eighteen of Sayadawgyi's students and
and Part 3 (the final part) of the devotees went to India on a Buddhist
Abhidhammattha Sangaha . Ven. U Pilgrimage. Sayadawgyi was asked to
Nandisena was not only of great help to decide on the itinerary regardless of the
us, but also took good care of Sayadawgyi. cost. Initially, our tour guide was
Like the first lecture series, this series of disrespectful to the group. He was teaching
lectures had the lecture halls filled with Hinduism to us despite knowing that we
participants every night. were Buddhists. But as days passed, with
The concluding lecture of the the strong compassion of Sayadawgyi, the
Abhidhammatha Sangaha was a historic tour guide had become the first to offer
meeting of the three Abhidhamma Lions: breakfast and lunch to Sayadawgyi. He
Sayadaw Dr U Rewata Dhamma of said that Sayadawgyi was learned and he
Birmingham, England, Ven. Bhikkhu had benefited from him and respected him.
Bodhi of New York City, United States He even accompanied Sayadawgyi and
of America and Sayadawgyi were together made sure that Sayadawgyi was taken care
in the Lion City of Singapore. The three while coming down from the Gridhakuta
learned monks had not seen each other Hill. Sayadawgyi walked down to the foot
for a long time. Thus, Singapore was of the Hill far ahead of those who were
fortunate that the three Abhidhamma 18 years younger than he. This was an
Lions were able to join us in concluding amazing effort by Sayadawgyi. During the
the historic public lecture series on pilgrimage, Sayadawgyi was very
Abhihdammattha Sangaha, and also in compassionate; he always wanted to
celebrating the New Year, 2002. reward the poor labourers who helped him.
Sayadawgyi returned to Singapore in He gave monetary token of appreciation
December 2004 to teach the to those who carried him to the top of the
Dhammasa~ganÊ . Despite his recent Satapanni Caves and the security officer
recovery from a mild stroke, with great who took care of him while coming down
determination and effort, he was teaching from Gridhakuta Hill. He also gave
directly from the Burmese personal donations to various Buddhist
DhammasaÓganÊ texts in English. temples during the Pilgrimage.
Sayadawgyi was 77 years of age at that Upon the advice of Sayadawgyi,
during the visit to the Parinibbana Temple announced, there was no lack of sponsors
in Kushinara, the Singaporean Buddhists as many would come forward, willing to
who accompanied Sayadawgyi pooled pay for his airfare, maintenance and even
together to sponsor the painting of the the pilgrimage to India and the visit to
Stupa, changing it from its current white Borobudur. This was an indication of the
colour to gold. This sponsorship was in reverence and respect that Sayadawgyi had
remembrance of Sayadawgyi's visit. from Singapore. His MettÈ was just too
From India, after three days' rest, great to ignore. As one student of his said:
Sayadawgyi visited Jakarta, Indonesia, "Sayadawgyi looks very stern, a learned
with Ven. Seck Kwang Phing and Ven. U man of authority on Dhamma but yet we
Nandisena and three lay Buddhists, at the can feel his MettÈ." Despite his demise,
invitation of the Buddhist communities which was a great lost to us in Singapore,
there. He went to the ancient ruins of we will always treasure the Dhamma light
Borobudur temple and felt very sad to that he lit in us.
witness the poor state of preservation of We already knew that Saydawgyi's
the temple. He climbed to the top of this tumour had already grown when he went
temple unaided and walked down with no on the pilgrimage to India and made his
difficulties. He walked through every layer visit to Borobudur. But, because of his
of this temple trying to assimilate and strong vÊriya and saddhÈ, the pilgrimage
appreciate the various reliefs in each layer. and the visit went very smoothly. There
It was in Jakarta, after he had given a talk was no sign or symptom of this growth
on SatipaÔÔhÈna to a large congregation, during the journey. He was able to climb
that the abbot of the temple was so up and down the Buddhist monuments
impressed by the talk that he offered to with ease.
build a temple in Indonesia for I remembered my last 'night duty'
Sayadawgyi. attending to Sayadawgyi in his private
When we asked Sayadawgyi to decide room in the temple, together with Ven U
on the pilgrimage itinerary and arranged Nandisena. He opened his eyes in the
his visit to Borobudur, little did we realize middle of the night, took my hand, and
that these places were his "wish fulfilled". held it to his chest and slept without letting
Singapore disciples were indeed very go. This was very touching indeed, and as
honoured to be able to grant Sayadawgyi's I later reflected, it was meant as his
last wishes. As always, whenever news of "goodbye" to me.
Sayadawgyi's coming to Singapore was
A Personal Tribute to a Great Teacher,

Sayadaw U Silananda
By M. Tin-Wa, Ph. D.
In writing this article for the complete touch with any Burmese monks
commemorative book, "Remembering the for 16 years until the Most Venerable
life and works of Sayadaw U Taung-Pu-Lu Sayadaw came in 1978 when
Silanandabhivamsa", I will focus on what I was ordained as a monk at a temporary
I am most familiar with, i.e., Sayadaw's monastery in Palo Alto Hills,where he was
first trip to the US with Mahasi residing. When the Sayadaw returned to
Sayadawgyi, and share my personal Myanmar in early December 1978, I
perspective, experience, and insights about became involved in the effort to bring back
U Silananda's life and sasana work in the the Sayadaw and establish a permanent
US and beyond. monastery, along with Dr. Rina Sircar and
Hopefully, this will provide an her students, my college friend Mu Mu,
overview of the highlights of the and other Burmese. Then we received
Sayadaw's extraordinary depth of Buddhist word from Taung-Pu-Lu Sayadaw that
knowledge, his ability to communicate this Mahasi Sayadaw and several other monks
knowledge of the process of insight and would be visiting the U.S. around April
Buddhist teachings clearly and precisely 1979 and we should make the appropriate
in English to laypeople, and most plans to receive them.
important of all, his singular dedication Mahasi Sayadaw first went to Yucca
and ability to inspire others through his Valley in Southern California for dhamma
Buddhist missionary work. The best way talks and meditation retreat for Americans.
for me to do this is to offer a personal On the day Mahasi Sayadaw and his group
account of my association with him for were to fly into San Francisco, I received
more than a quarter century. a phone call from a southern California
When I left Myanmar for the U.S. in airport from my brother, Dr. Hla N. Tin
early 1962 right after college, I lost informing me about his visit with the
Sayadaws. He stated that all the monks talks, conduct meditation retreats, and
accompanying Mahasi Sayadaw were very perform other religious functions, even if
learned, and I should take good care of it was for only one or two persons. All
them. He said he was at Yucca Valley and the students, including me, were impressed
was the only one ordained as a monk and and delighted that he welcomed any kind
was very impressed with the intelligent of questions, including hair-splitting
answers given to his questions by these difficult ones, and answered them
monks, who included our U Silananda. So, succinctly off the top of his head, without
with that knowledge, I made extra effort needing to refer to notes. He overcame a
that the Sayadaws' visit would go smoothly lot of obstacles with his calm disposition.
and productive. I knew firsthand how many sacrifices he
Their visit was such a success that one made, and my respect for him grew. That
of the Burmese families, the family of U was why I continued to help him in any
Chit Tun, offered their home to be used way I could.
as a monastery and requested Mahasi Sayadaw U Silananda was traveling
Sayadaw to provide two monks. U up and down California giving dhamma
Silananda and U Kelasa arrived at U Chit talks and meditation retreats wherever he
Tun's house in July 1979. At that time, I was invited. At one point, I thought we
was committed to helping Dr. Rina Sircar might lose U Silananda to Los Angeles or
and her students to establish a permanent elsewhere, because no suitable place had
monastery for Taung-Pu-Lu Sayadaw. been made available for him to reside in
However, within a few weeks time, I the Bay Area. We finally found and rented
found myself having to come forth to a two bedroom house on Staples Street in
safeguard the continued stay of U San Francisco and celebrated the historical
Silananda and U Kelasa in the U.S. Opening Ceremony of the first
elsewhere. The beginning was rocky. Dhammananda Vihara Monastery on July
It was during this period that I 27, 1980. Great momentum and
discovered that not only did Sayadaw U confidence were gained to start looking
Silananda have the knowledge, but also for a permanent place, which resulted in
the patience, determination, and dedication the purchase of the Woodrow Street
to spread the Dhamma in the West. He property in Daly City, the second
immediately started his teaching effort and Dhammananda Vihara Monastery within
embarked on building a scholarly Buddhist two years.
community. He taught a very popular After Sayadaw U Silananda got settled
Abhidhamma course at the California in at the Daly City Monastery, U
Institute for Asian Studies, which Dr. Silananda's mission to spread the teachings
Rinar Sircar arranged. He would travel wider was first accomplished by founding
up and down the Bay Area to give dhamma Dhammachakka Meditation Center
(DMC) and helping Dr. Marc Liehennan,
a student of Taungpulu Sayadaw, with his
founding of the Nama-Rupa Foundation.
Through these two groups' effort, U
Silananda developed a sizable number of Sayadaw's works
keen students and followers, resulting in
publishing Abhidhamma Newsletters and Sayadaw U Silananda wrote
a book, The Four Foundations of numerous treatises in
Mindfulness, for wide distribution. Burmese and English. He
Tathagatha Meditation Center (TMC) in served as the Chief Compiler
San Jose was founded by the nucleus of of the Pali-Myanmar
the Vietnamese group who attended the Tipitaka dictionary at the
functions of the DMC. The Nama-Rupa Sixth Buddhist Council. He
Foundation helped launched Abhyagiri is alos known as a prominent
Monastery on over 250 acres in northern expositor of Abhidhamma -
California. Both of these monasteries are as one of the three
functioning well now, offering meditation Abhidhamma Lions -- and
retreats, dhamma talks, and other services the "Four Foundations of
not only to the Burmese community, but Mindfulness, for his lucid
also to the U.S. community at large. teachings of Dhammapada,
Another development is the link between "Fundamentals of Buddhism"
DMC and the Bodhi Tree Dhamma Center and numerous discourses.
in Florida, which invited U Silananda for Sayadaw U Silananda's
month-long winter stays. Another works include a biography of
offshoot of this is that the Burmese his father Saya Saing, who
community in Florida was able to attend was a well-known Burmese
functions of U Silananda in Florida and architect.
later they organized with Sayadaw's help Sayadaw conducted
to establish Dhamma Thukha Monastery. short-term and long-term
As a cascading effect from that, the meditation retreats in various
Burmese community in Jamaica parts of the world. He was
established a monastery. Another outcome the spiritual Director of
of DMC activities was that one of the Dhammananda Vihara and
attendees, Oscar Valentinuzzi of many other monasteries and
Argentina, became a monk (U Nandisena) organizations. He also served
and assisted U Silananda in making inroads as the Rector of IMTBU.
with Spanish-speaking meditators to
establish a center in Mexico that is
flourishing now. once told me on that one does not
By 1995, the Sayadaws had outgrown necessarily become a good monk by
the Daly City Monastery and needed a new shaving one's head and putting on robes.
monastery. According to the minimum But his advice was if you come across a
requirements set by the Sayadaws and with good learned monk with sila, Samadhi, and
the patience and guidance of the Sayadaws, panna, seek him out, support him, and
the purchase of the Half Moon Bay learn as much as you can from him. I
property was achieved. We obtained the believe I have tried to follow his advice
necessary approval to establish it officially and have benefitted greatly in the real
as a monastery on Planned Agricultural sense of Buddhist tradition.
Development (PAD) land and obtained At this time, while the county permit
permits for expansion to enable larger is valid, TBSA is in the process of
meditation retreats, festivals, etc. Under constructing a hall, the current expansion
the good leadership of President U Myat project of the monastery in Half Moon
Htoo and the Directors of TBSA, the Bay. This hall will be aptly named U
Sayadaws' Residence/ Meditation Hall, Silananda Hall to let devotees and visitors
was successfully built and became the appreciate the unselfish work of Sayadaw
third Dhammananda Vihara. U Silananda. I would like to request all
Sayadaw U Silananda was much of his supporters to help with their
sought after for his dhamma talks and generous donations to complete this
meditation retreats around the world. project as a tribute to his metta, cetana,
Everywhere he went, he worked as usual and great contributions to the propagations
in an unselfish manner. He encouraged his of sasana in the Bay Area and beyond.
students everywhere to start up a new Please contact the monastery at 17450
monastery for themselves. South Cabrillo Hwy., Half Moon Bay, CA
My wise grandfather, well read both 94019 USA, or call 650-726-7604 for
in nonreligious and religious literature, making your generous donation.
Heartfelt Gratitude to Sayadaw U Silananda

By Maureen O'Brien
I had my first one-to-one conversation read or listen to.

with Sayadawgyi U Silananda in 1996, Two years later, when I had attended
early in my practice. I still thought that some weekend retreats at Tathagata
meditation was something separate from Meditation Center (TMC, in San Jose) and
"real" life, something that one sometimes Saturday retreats at Half Moon Bay, and
did for about an hour. I thought that the my practice was barely making baby steps
Dhamma was the teachings in books. I forward, I was diagnosed with cancer.
didn't know then that the Dhamma is our Again, Theikdi suggested that I talk with
life. Sayadawgyi U Silananda, particularly
In 1996, my father died, and my grief about my greatest concern: how to cope
was strong. Theikdi (my husband) wisely with pain. And again, Sayadawgyi was
suggested that I talk with Sayadawgyi U both compassionate and wise. His
Silananda. We went to Dhammananda compassion was especially evident to me
Vihara in Half Moon Bay, and I asked when he asked what day and what time
Sayadawgyi U Silananda how I could deal the surgery had been scheduled. When I
with this grief. His words were deeply told him, he said "I will be in Canada then,
compassionate, and his advice was leading a retreat," but he assured me that
practical. He then said to me, still with he would send his thoughts of metta
compassion, but with firmness, "You (loving-kindness) and karuna
cannot hold on to your grief," and clearly (compassion) at the time of my surgery.
explained to me the dangers of clinging Although I still had only a faint
to grief. I left Half Moon Bay that day understanding that the Dhamma isn't
feeling that I now had tools that could help something in books, something separate
me dig myself out of my grief. This was from our life, I did leave Sayadawgyi that
my first intimation that the Dhamma is day with a feeling of calm confidence.
something to live, not something just to This feeling was based on an
understanding that I wouldn't have been hear the clear and simple truths that he
able to articulate at the time, but that I was telling. I often managed to complicate
was just beginning to grasp, thanks to his my own practice and tie my own mind up
teaching: that I couldn't control the results in knots.
of my past kamma, but I could control my Thanks to Sayadawgyi's calm, patient,
actions in the present. wise, and compassionate teaching and also
As I continued my practice and began to Theikdi's reminding me again and again
attending Sayadawgyi's Thanksgiving of what Sayadawgyi had been saying —
retreats at TMC, his compassion, his and demonstrating — so clearly and simply,
patience, and his wisdom were always it finally became clear to me that "so long
evident during my interviews with him. as you are mindful of what is prominent
He always responded to my questions, my at the present moment, you are doing the
floundering, and my occasionally small right thing."
moments of understanding in a way that I feel immense gratitude to
was both gentle and rigorous. Sayadawgyi Sayadawgyi U Silananda for getting me
U Silananda was a gifted teacher, teaching started on the right path, for guiding me
both by word and by example. I, however, in finding a true refuge.
was not a gifted student. I didn't always
Sayadaw's qualtities
Sayadaw U Silananda was a multi-talented scholar,
educator, practitioner, disseminator, trail blazer for the
propagation of Sasana in the San Francisco Bay Area,
USA, and beyond. He was highly regarded by religious
leaders, meditation teachers, and devotees not only for
his accomplishments, but for his simplicity, integrity,
and his equal treatment to his students and devotees.
Sayadaw was a "wandering lecturer" to Burmese and
non-Burmese, to elders and youths, to vipassana
practitioners and doubters of the practice, to linguists
and those who were not comfortable even in their native
language, to scholars and casual readers/listeners.
Words of Appreciation for

Dhammananda Sayadaw U Silananda
By U Myo Min
Venerable Sayadaws and dhamma and we found the exact chapter in the
friends, book. We were so happy to find it. When
we stopped the recitation at the end of the
My wife and I would like to thank Bojjhanga Sutta, Sayadaw told us to
Tathagata Meditation Center (TMC) for continue as he had the longer version in
giving us this privilege of sharing our mind. When we told him that we did not
appreciation for Sayadaw with all of you. know it, he surprised us by reciting the
TMC is a fine example of the legacy that long version and told us to repeat after
Sayadaw has left behind and today TMC him. Sayadaw immediately corrected us
is honoring Sayadaw by organizing this as we put the stress on the wrong syllable
Appreciation Ceremony for Sayadaw. in a Pali word. We were glad that Sayadaw
Sayadaw will be remembered as a had not lost his brilliant mind in spite of
great Master of the Buddhist scriptures. the brain surgery
He was able to answer any question on During his stay at the hospital,
the Pitaka, the texts in Pali, including the Sayadaw showed by example how to
commentaries and sub-commentaries. He practice compassion, patience, and
could point out incorrect translations tolerance. Everybody who saw Sayadaw
because some scholars interpreted texts during his last days in the hospital felt
without full reference to the Buddhist Sayadaw's suffering but, apart from his
literature in the commentaries and sub- movements when he was agitated, the
commentaries. Even while he was in the doctors and nurses saw no sign of how
hospital after the brain surgery, he asked much he was suffering. The medical
for a reference by chapter to a book about explanation was that maybe he was not
Dukkha and, luckily, I had with me the feeling pain and there was no need to
Dhammacaka book by Mahasi Sayadaw sedate him. As Buddhists, we know how
important it is to have clear consciousness dying and he had sacrificed for us so that
so that we can be mindful. It was perfect we could understand all the dhamma that
for Sayadaw not to be sedated. Only then he had taught us. This experience was a
could his mind be pure and could his reality that we will never forget.
meditative mind handle the pain in a Sayadaw would always begin the day
natural way better than any medicine. by sending metta, loving kindness, to all
When he listened to the dhamma tapes, living beings, and we knew that his
which were his own recordings, he looked students and disciples would reciprocate
very peaceful and calm. After he was put in appreciation of their beloved Sayadaw,
on a ventilator, he could not speak and especially during his illness. The morning
apart from his facial expressions, it was after the surgery, Sayadaw said that he
very difficult to tell how he was feeling, would like to thank everyone and did not
but we believed that although the body want his disciples to be burdened with the
system was slowly deteriorating, his well obligation to visit him at the hospital.
trained mind served him well till the very Normally, Sayadaw preferred to stay alone
end. The nursing staff praised Sayadaw without attendants, but this time, when
for being such a good patient who never Sayadaw needed help most, all his students
showed his displeasure and remarked that and disciples from near and far, all over
he was a gentleman. the world, responded to the call in different
We appreciate the training of noble ways, by letters, emails, donations,
silence that Sayadaw made every yogi to volunteering time. We would like to thank
follow during the retreats at TMC. This everyone and all the organizations,
helped us immeasurably when we attended including TMC, for their generous help
Sayadaw in the intensive care unit and to Sayadaw. This indeed is the Law of
Sayadaw could not communicate with us Kamma that Buddha expounded on and
verbally or physically. We prayed for that was explained so eloquently by
Sayadaw's recovery in silence, but as Sayadaw. The hospital staff was amazed
students of Sayadaw, the best thing to do that many people who were not his family
in this silent room — punctuated by alarms came to see Sayadaw. They remarked that
from the monitors — was to meditate. Since he must have been a very well known
our duty was to observe Sayadaw and ask person and some staff members were very
for help from the hospital staff when impressed with Sayadaw's qualifications
required, we could not meditate with our and work after visiting the TBSA website.
eyes closed. This time the focus of Though Sayadaw was a very learned
meditation was Sayadaw lying on the and world renowned Buddhist scholar
hospital bed full of suffering. It was as monk he remained very modest and
though Sayadaw was leading a retreat and humble. He preferred to be alone with his
having us note the process of living and students or with meditators in a retreat
rather than in the limelight of dignitaries. TMC. He was also impressed with how
He was quiet and did not talk much, but good TMC was at systematically planning
when someone wanted to ask questions and implementing the dhamma work. You
about Buddhism, whether on easy topics may not be aware of what Sayadaw U
like Fundamentals of Buddhism or more Osadha said when he talked about all the
difficult subjects like Vipassana and good qualities of Sayadaw in Burmese at
Abhidhamma , he always had time to the memorial ceremony. He mentioned
answer them. His weakness was that he that TMC was the group who could take
could not say "No". He would travel across the most from Sayadaw's intelligence. I'd
the world to teach instead of asking the like to take up on the points [Sitagu]
students to come to him. He knew that he Sayadaw Nyanissera mentioned in his
needed to slow down after he had a stroke eulogy.
while he was staying at TMC, but his - Sayadaw had already lit the lamp of
workload increased as his teachings dhamma in the U.S. and it's up to the
became well-known, and it took a toll on people in the U.S. to keep the light
his health. Sayadaw said that he would on. I'm very confident that TMC,
never retire and true to his words, he being the true dhamma sons and
worked till the end. daughters of Sayadaw, will keep this
We have always admired and praised dhamma eternal flame burning.
the work done by the founders and - Though the Buddha has passed away,
members of TMC to support the Buddha his teachings remain to this day due
Sasana under the guidance of the to Ashin Ananda. Similarly,
Sayadawgyis like Sayadaw U Silananda Sayadaw's dhamma teachings will
and Sayadaw U Pandita. continue to thrive since TMC has
As Sayadaw mentioned to us many a done the noble task of recording and
time, you were the ones who valued and propagating Sayadaw's teachings.
appreciated his teachings the most and Sayadaw is no longer with us,but he
practiced them. He was indeed very will always be in our hearts and minds.
satisfied that his work had borne fruit at
Figure 1: Mahasi Sayadaw
Mahasi Sayadaw’s Missionary Team

U Htin Paw
I would like to share five photos taken USA in April 1979 as part of the
almost 30 years ago. Venerable Mahasi Dhammaduta Mission to the West.
Sayadaw and his entourage (including Dr. Rina Sirca and her students from
Sayadaw U Silananda, Sayadaw U the South East Asian Buddhist School
Kalatha, and "Chan Mye Sayadaw" U welcomed the Sayadaws at the San
Janaka) visited San Francisco, California, Francisco International Airport and
offered morning alms at a vegetarian in Rangoon, he may not be open to accept
restaurant in San Francisco. the offer. We will visit the East Coast.
U Chit Tun, a soon-to-retire When we return, we will let you know
government social worker, wanted to offer which monks could be left behind in the
his residence as a temporary Vihara to a Bay Area."
monk who would stay behind and U Chit Tun and his wife were very
propagate the Dhamma in San Francisco, happy that they would have a chance to
but, overcome with tears of joy, he was support the sasana. Upon returning from
not able to present his wish to Mahasi the East Coast, Mahasi Sayadaw informed
Sayadaw. the Bay Area devotees that he would leave
Figure 2: (Left to right ) U Silananda, U Janaka, U Kelasa, and a newly ordained

Bhikkhu having their first alms in a Vegetarian Restaurant, San Francisco.
On behalf of U Chit Tun, I presented behind Sayadaws U Silananda and U
his offer to Mahasi Sayadaw, if Sayadaw Kelasa in the US.
would be willing to leave behind a monk To relieve U and Mrs. Chit Tun the
from his team. Mahasi Sayadaw said, "If burden of kappiya karaka for a few days,
it is possible, I could leave one or two I invited the two Sayadaws to my house
monks behind in the U.S. Since U Janaka for alms.
has committed to start Chan Mye Yeiktha Recognizing the importance of setting
up a Theravada Buddhist Vihara for the Figure 3: U Silananda and U Kelasa in

propagation of the sasana in the US and front of U Chit Tun's
beyond, many organizations and residence (temporary
individuals offered help to the two Vihara)
Sayadaws for their missionary work.
We are happy and thankful to be part of
the community that helped turn the "Wheel
of Dhamma" in the US.
Figure 4: U Silananda and U Kelasa inside the temporary Vihara
Figure 5: Sayadaws visit U Htin Paw's house for morning alms (Fremont, California)
Recollections
U Sann Tin Aung
The following are some of the random We often traveled to Sagaing at the
recollections of my treasured memories end of Buddhist Lent to offer Kathina
of the Sayadaw as I remember him. robes to monks living in monasteries that
I first met Sayadaw U Silananda in did not have Kathina donors. Daw Daw
early 1969 at the home of a former teacher Than would be instrumental in locating
of mine in Rangoon, Burma. He was there such monasteries to facilitate the Kathina
to collect herbal medicine for something offering of robes. Sayadaw had a very
that ailed him. For at least a couple of close-knit family that supports the
years, I had heard so much about religious endeavors of the oldest sister and
Sayadaw’s knowledge of Buddhist the youngest brother. It was indeed a most
Scriptures despite his young age. We had lovable and admirable family.
a brief chat and from there our Around the middle 1970s, Sayadaw
acquaintanceship grew rapidly. Within a asked a group of friends in Rangoon to
short period of our encounter, I met other buy monks’ robes for offering to each
members of his family in Mandalay. monk invited to the Libation Ceremony
I also met Sayadaw’s oldest sister, to be held at the monastic building that
Daw Thandarcari, who was a Buddhist the family donated. When we asked how
nun. Daw Daw Than, as we addressed her, many to buy, we were told, “At least 3,500
was also a very learned person in her own sets.” Despite our efforts at multiple
right, highly revered by both the Buddhist sourcing that extended right into Rangoon,
clergy and lay people in Mandalay, we could not obtain 3,500 sets of robes in
Sagaing, and Rangoon. She headed a short order. Unlike what they are today,
nunnery at Sagaing hills where she lodged, circumstances prevailing in Burma during
boarded, and taught Buddhist Scriptures the mid-1970s were very different. Not
to some 80 Burmese Buddhist nuns for even the Minister of Industry, who
free. controls the manufacturing of the robes,
could make available such a large number accomplishments became common
of robes in a short time. There is no doubt knowledge.
that we could have acquired the 3,500 sets What is probably not commonly
of monks’ robes from the “black market”, known is the ultimate objective that he had
but the cost would have been prohibitive. chosen for his mission in life, the goal of
We therefore had to request Sayadaw to propagating Theravada Buddhism, the
postpone the Libation Ceremony to the relent-less physical, spiritual and mental
follwing year. efforts that he exerted to achieve it, so
Prior to the Venerable Mahasi much so that he was stretched to the limits
Sayadaw’s visit to the United States in geographically, physically, and mentally.
1979, Sayadaw U Silananda was chosen Sayadaw was instrumental in
to visit Japan to attend a Buddhist transplanting Theravada Buddhism in its
Conference. He was taken away from his purest form from Burma to the United
assignment of preparing the Pali-English States at a time when very little was known
Dictionary. I remember that incident very in the West of the Indian Sub-continent.
well, because Sayadaw was permitted to Once there, he commenced to form the
procure Foreign Exchange allocation to Theravada Buddhist Society of America
the Kyat equivalent of US $34.00 for the (TBSA).
entire journey. The amount was so An incident I recall vividly was when
ridiculously paltry that it would have I was staying in Dhammananda Vihara in
hardly paid for the taxi fare from the Daly City. Chanmyay Sayadaw U Janaka
airport to downtown Tokyo. Therefore, I was visiting us when Sayadaw U
transmitted an urgent identical message to Silananda, in a typical American gesture,
two friends who were residents of Tokyo with the crook of an index finder, declared,
to ensure that at least one of them would “If you want to see Theravada Buddhism
be available to meet Sayadaw at the airport flourishing in its pristine form, come and
and take him to wherever his ultimate look us up in America.”
destination was. Subsequently I was As part of his mission to propagate
gratified to learn that both of my friends Theravada Buddhism, Sayadaw made
met Sayadaw at the airport and transported himself available to any and everyone in
him to the location of the conference. their quest for Buddha Dhamma. He taught
On his return from Japan, Sayadaw and led Vipassana Meditation at the
went to Singapore for a brief sojourn, Dhammananda Vihara, Half Moon Bay,
when Mahasi Sayadaw called him to return San Francisco; Dhammacakka Meditation
to Rangoon to prepare for the visit to the Center, Berkeley; Tathagata Meditation
United States. Following that journey, the Center, San Jose; at monasteries in
rest of Sayadaw’s life history, his Jamaica, Malaysia, Singapore, Laos,
missionary work worldwide, and his Vietnam, Australia, Japan, Korea, and
Canada (I have skipped over all of the My former employer, whose faith and
many reverential Buddhist organizations ethnicity I will keep confidential and who
in Burma in which the Sayadaw also I will call John, fell very sick with what
served in an advisory and/or instructional was diagnosed as an advanced stage of
capacity). lung cancer. One morning in the late spring
Sayadaw wrote many books on of 2000, John showed up at work, very
Vipassana Meditation, Abhidhamma , pale, very weak. John asked me if I knew
Visuddhimagga , Paticcasamuppada , a place where he could learn meditation. I
Dhammapada and many suttas and told him that we had a Buddhist monastery
treatises in Burmese, English and Pali. He at Half Moon Bay where he could learn.
endeared himself to many devotees, and John then asked me if he could learn
was highly decorated and revered. meditation without becoming a Buddhist.
He did not look for decorations or for I answered him in the affir-ma-tive, and
donations. On two different occasions, he was requested to arrange an appointment
asked me to clear out his bag. Both times, for him. I telephoned Sayadaw, and in the
I opened many envelopes containing cash early afternoon of the next day I drove
and checks, a lot of cash and a lot of John and two other members of his family
checks. I told him that he was like a to meet Sayadaw at the Dhammananda
walking cash register. Some of the checks Vihara in Half Moon Bay. Sayadaw
had expired, because he did not deposit postponed a luncheon invitation in order
them right away. to make himself available for John.
Sayadaw also established a Theravada Sayadaw gave instructions for 20 minutes,
Buddhist Vihara in Mexico, the first ever, followed by 30 minutes of meditation.
in a predominantly Roman Catholic John was very grateful for the
country, a truly triumphant achievement, opportu-nity.
indeed. On the drive back to work, John asked
Many devotees and students of me, “Why did Sayadaw do this when he
Sayadaw learned much about Buddha, didn’t even know me? I replied, “You
Dhamma, from him. I remember meeting are not the only one. He does it for
very briefly a very personable Buddhist everybody.” To a person of John’s culture,
nun from Taiwan whose name I do not his way of life, his philosophy, his
recall. She was armed with a laptop ethnicity, it was unbelievable,
computer on which she was pounding incom-pre-hensible, even unconscionable,
away what the Sayadaw taught. that anyone would do anything for
The truly exemplary character of anybody, for free. We visited with
Sayadaw can be seen in the following Sayadaw for two more sessions, each with
example of the self-less dedication with 15 minutes of instruction and 45 minutes
which he met the needs of other people. of meditation. The day before the
appointment for the fourth session, John Dhammananda Vihara in Daly City, three
expired. invited Sri Lankan monks were conversing
Another example of Sayadaw’s in Sinhalese, their native dialect. At one
dedication was when he was requested to point, Sayadaw joined the conversation in
assume the post of the Rector of the Sinhalese. When I asked Sayadaw
International Theravada Buddhist moments later what he was saying, he
Missionary at the University of Rangoon. replied that he had corrected a mistaken
Despite his heavy schedule, Sayadaw did opinion, but refused to elaborate. I
not refuse the request. discovered for the first time that Sayadaw
In at least a couple of instances, I had spoke Sinhalese, too.
to beseech Sayadaw to slow down a bit Everything that Sayadaw did, he did
given the physical and time constraints with the fullest of conviction and
exerting heavy strains on his health confidence without being halfhearted, not
because we feared that he would be hard wavering or in doubt. He learned, or taught
to replace if something should go wrong. himself to master whatever he needed to
He refused pointblank. He said, “Gotama know, or do. He preached what he
Buddha did not slow down even in the very practiced, and practiced what he preached.
last moments on his deathbed, fully aware There is no disputing the fact that he would
that there was no replacement for him.” not say ‘no,’ or refuse anyone, not because
Sayadaw had a deep and thorough of weakness, but rather, to be available to
knowledge of everything that he taught, anyone who sought knowledge about
preached, and practiced. There was Buddha. Dhamma is one of the pillars on
nothing superficial. He was equally at which his ultimate objective—propagating
home in Bur-mese, English, Pali, and Theravada Buddhism—rests.
Sanskrit. At a religious ceremony at the
Homage to Sayadaw U Silananda

By Theikdi
In 1954, Sayadaw U Silananda went were the Dhamma, the Sangha, Buddhist
to Sri Lanka. While he was staying at a culture, and the practice of Satipatthana
monastery in Sri Lanka, he met Sayadaw Vipassana. Therefore, they indicated to
U Sobhana, who invited him to come and Mahasi Sayadaw that they would like to
stay at the monastery where Sayadaw U have Sangha present in the Bay Area.
Sobhana was staying. Sayadaw U Because of his compassion and loving-
Silananda gratefully accepted and moved kindness toward those who were thirsting
into Sayadaw U Sobhana's room, which for the Dhamma, Sayadaw U Silananda
had only one bed. Sayadaw U Sobhana accepted Mahasi Sayadaw's request that
offered his bed, but Sayadaw U Silananda he stay behind.
said, "You have more rain retreats than I In 1980, when Mahasi Sayadaw was
have, and you are older." Sayadaw U on his way back to Rangoon, Sayadaw U
Silananda slept on the floor. Sayadaw U Sobhana came to pay respect to Mahasi
Sobhana still remembers Sayadaw U Sayadaw at the Bangkok airport. (Sayadaw
Silananda's words; how humble, gentle, U Sobhana, sent by The Burma Buddhist
compliant, and contented he was; and how Sasana Council, was teaching and living
easy it was to share a living space with at Wat Bodharama, Nakhon Sawan,
him. The seed of their Dhamma friendship Thailand.) Mahasi Sayadaw told him that
had been planted. Sayadaw U Silananda was in the United
In 1979, when Sayadaw U Silananda States and working alone. When Mahasi
accompanied Mahasi Sayadaw on his Sayadaw asked Sayadaw U Sobhana
Dhamma journey to the United States, whether he wanted to join Sayadaw U
some members of the Buddhist community Silananda, Sayadaw U Sobhana said, "Yes,
realized that living far away from Bhante." Sayadaw U Sobhana also
Southeast Asia, what they were missing received an invitation from Sayadaw U
Silananda. In 1981, Sayadaw U Sobhana of Sayadawgyi's students, Bhikkhu

arrived at the Dhammananda Vihara Nandisena, is now the abbot.
Monastery in Daly City, California, which One of the communities that
Sayadaw U Silananda had founded and embraced Sayadawgyi U Silananda's
where he was working alone for the teaching is the Vietnamese community.
Buddhist community in the United States Some members of the Vietnamese
– and beyond. community formed The Vipassana
Sayadaw U Silananda's teaching has Meditation Group under the guidance of
sprouted wherever he taught, for example, Sayadawgyi U Silananda in 1987. In 1991,
California, Florida, Texas, Jamaica, Japan, the group founded a meditation center,
Singapore, Malaysia, Korea, Canada, located in San Jose, California, and named
Australia, Mexico and probably other it Tathagata Meditation Center.
places that I am not aware of. A great Sayadawgyi U Silananda laid the excellent
accomplishment was the establishment of foundation for teaching and practice for
the Dhamma Vihara – the first Theravada the Tathagata Meditation Center.
monastery in Mexico – near Jalapa, Although it started out with Vietnamese
Mexico, on January 30, 1999, where one members, the center is now a refuge for
members of many communities now located in Half Moon Bay and is
(Vietnamese, Burmese, Sri Lankan, thriving. Dhammananda Vihara
Chinese, Taiwanese, Korean, European- Monastery is now building Sayadawgyi U
American). Silananda Hall, with the support of the
A major reason that Sayadawgyi's Dhamma community, to commemorate
teaching has borne such fruit is that he Sayadawgyi U Silananda, as a
taught the Dhamma with compassion and demonstration of their deep gratitude to
loving-kindness, so pure and so direct, Sayadawgyi U Silananda. In 2007,
with an understanding that people are at Sayadaw U Sobhana made a dana offering
different levels, from different cultures, of $50,000 toward the building, and
and with different experiences. offered another $50,000 in 2008, for a
Sayadawgyi guided all of us with such total dana offering for Sayadawgyi U
gentleness and softness, with great Silananda Hall of $100,000. Sayadaw U
encouragement, tirelessly and patiently Sobhana has repeatedly said, "I am here
reminding us to practice, and tirelessly and because of Sayadaw U Silananda's
patiently teaching us the Dhamma . invitation, and I am very grateful for his
Although I know that we practice alone, kindness and friendship." All of us whom
experience alone, and see the Dhamma for Sayadawgyi U Silananda taught so
ourselves, as a lay person living a stressful tirelessly, patiently, kindly, and
everyday life, I miss terribly Sayadawgyi compassionately share Sayadaw U
U Silananda's teaching of the Dhamma, Sobhana's gratitude. It is up to all of us to
his calm presence, his words of make sure that the many Dhamma seeds
encouragement, and his loving-kindness. that Sayadawgyi U Silananda planted
For more than twenty-five years, continue to grow.
Sayadawgyi U Silananda tirelessly served At the ceremony ending one of the
the Buddhist community by teaching the nine-day retreats led by Sayadawgyi U
Dhamma and by being there whenever his Silananda, Mr. Luyen Pham, the president
presence was requested at any occasion of the Tathagata Meditation Center,
– the celebration of a new house or of a expressing everyone's deep gratitude for
job promotion, a wedding ceremony, the Sayadawgyi U Silananda's teaching, said,
naming of a newborn, at sick-beds and "We love you."
hospital beds, at funerals – as the Elder, This is the most profound and simple
as the guide, as the bhikkhu. truth: we loved our Sayadawgyi U
Dhammananda Vihara Monastery is Silananda.
What do You Think of Me?

Don Johnson
"What do you think of me?" When U and felt privileged to watch these men,
SÊlÈnanda first asked me that question, I who obviously respected and cared for
was at a loss for a good answer. Now, each other very much, talk among
reflecting on what I knew of him over the themselves with ease. Then U SÊlÈnanda
last several years, I have a much better turned to me and asked, "So, what do you
one. think of me?"
I had gone with two of U SÊlÈnanda's U SÊlÈnanda had asked me questions
brother monks to visit him at the TathÈgata before in interviews on retreat, and those
Meditation Center in San Jose, where he questions were always kind, gentle ones
was resting after a stroke. I had been that helped him guide me in my
invited to join them in U SÊlÈnanda's room, meditation. I would be sitting on the floor
in front of him, thinking, "Here's one of natural thing in the world.
the most respected teachers in Burma, who As a layman, I've come to expect self-
left home to bring the Dhamma to the promotion as the norm; in my world, a
West, and I can't even string a few breaths constant exercise in ego-inflation is
together. What can I possibly say?" regarded as an essential career skill. There
But somehow it would be OK. wasn't a whiff of that about U SÊlÈnanda,
Somehow U SÊlÈnanda would send me though. When I talked to him, there wasn't
back to my cushion, inspired to try again. a hint about his honors and achievements
I think back on that now, and realize that – though he would discuss them briefly
he had more compassion for me than I if asked – but only his attention to what
had for myself. If U SÊlÈnanda could look I needed to learn, and to what I was ready
past my stumbles and falls and encourage to learn, in that moment.
me get up and try again, like a wise elder When I think back on what I knew of
watching a toddler learn to walk, perhaps U SÊlÈnanda, it isn't his lifetime of study
I can find more patience and understanding and service that is foremost – though I
for my own practice. greatly appreciate it – but rather how he
Sometimes I had questions for him, was able to make all that transparent so
too, and he always found time for a good he could speak directly to me about the
answer. Once after sitting with him one Dhamma, with neither his achievements
evening at his monastery south of Half nor my difficulties in the way.
Moon Bay, I asked him a question about I could remember U SÊlÈnanda
meditation. We talked for a while and then primarily as a highly regarded scholar, as
it was time to leave. I thought I had my the spiritual director for several meditation
answer and was content. centers in the West, or as a very
But the next time I visited the experienced meditation teacher, for he was
monastery, U SÊlÈnanda asked me to wait all of those. Instead, I remember him
a moment after the sitting while he went mostly as a man of genuine humility and
to his room. When he returned, he gave true kindness. His personal example in this
me some excerpts from the suttas that he way, I think, is the greatest teaching he
had selected and typed out, just for me. left me.
We sat together on the floor– a curious So now I know how I would have
layman and the Chief Compiler for the answered his question: "What do you think
Sixth Buddhist Council – talking about of me?" I'd say, "Bhante, I think you are a
the suttas, as though that were the most man of quiet mind and great heart."
U Silananda and the Birth of TBSA

By Stanley Khoo (U Hla Aung)
I first came to know U Silananda in During that time very few Burmese
April 1979 when he visited the Bay Area Sayadaws were allowed to travel overseas
with the late Mahasi Sayadaw at the to disseminate and propagate Dhamma and
invitation of Insight Meditation Society the teaching and practice of vipassana
(IMS) in Barre, Massachusetts. He was one (insight meditation). In fact they were the
of the four Sayadaws in Sayadawgyi's second group of Sayadaws from Burma
entourage which also included a kappiya to visit San Francisco, USA after
(personal attendant). They resided close Taungpulu Sayadaw's dhamma dhuta
by to St. Francis Wood, in San Francisco mission in 1978. Prior to the Mahasi
as arranged by Dr. Rina Sirkar. I was one Sayadaw's departure back to Burma a
of the many devotees who came by to pay group of his devotees from Bay Area
homage to the Sayadaws. headed by U Chit Tun and U Htin Paw
requested Mahasi Sayadaw the possibility stay – which has been tried but without
of leaving one or two Sayadaws to teach success – I started to form a group with
and propagate Buddhism in the Bay Area. Dr.Maung Maung Chwan as President and
After consulting with ex-Ambassador U collected a total of $340.00 as seed money.
Chit Myaing while visiting Washington We wrote the by-laws and Article of
D.C. and before making any decision Incorporation and went to Sacramento to
Mahasi Sayadaw asked the opinion of U register the organization as Buddhist
Silananda and U Kelasa if they would be Association of America, and my home
willing to stay behind in San Francisco as address as its place of business but the
requested. When both agreed, Sayadaw name was rejected by the Secretary of State
called U Chit Tun to give his consent and as there was a conflict with a Vietnamese
to make sure that all their well being will organization. The name Theravada
be taken care of. Buddhist Society of America was chosen
While in San Francisco both by U Silananda as an alternate. After the
Sayadaws resided at U Chit Tun's completion of registration, Dr. Maung
residence and Mrs Chit Tun's took care Muang Chwan relocated to the East Coast
of the daily soon (food offering). From U and Eddie Khoo took over as President.
Chit Tun's residence both Sayadaws After a few trips back and forth from San
moved to Mr. David Wong's residence in Francisco and Washington D.C. for their
San Francisco as arranged by U Tin Wa visas, U Kelasa decided to stay in
and Rina Sirkar. Washington and U Silananda in San
During that period finding visa Francisco.
sponsors for extended stay in the USA for Once the registration was approved
both Sayadaws ran into problem. Initially and after a few more meetings a larger
there were none with any firm meeting was held at Dr.Tin Wa's residence
commitment. With the help of U Chit with Dr. Julie Han Wood, Daw Aye Cho,
Myaing, U Silananda was sponsored by Dr. Lynn Swe Aye, and Dr. Khin Nyo
the Ceylonese (Sri Lankan) monastery and Thet.
U Kelasa was sponsored by the A place of residence for U Silananda
Cambodian (Kampuchean) monastery in was rented at 425 Staples close to the City
Washington D.C. College. Being a noted scholar, U
On a weekend a few months later , I Silananda fondly remembered the
invited U Silananda and U Kelasa over to bookstore by the college as one of his
my house for lunch. On that day I came favorite places. With the help of Dr. Tin
to learn from U Silananda that both he Wa, Daw Aye Cho, Dr. Julie Wood, Scott
and U Kelasa would soon be leaving back Jordon, and Ms Sarah Marks, we
for Burma. Requested to form some kind conducted various fund raising events at
of an organization and to sponsor for his the rented place With the establishment
of a monastery in the Bay Area came Lynn Swe Aye and Khin Nyo Thet
numerous tasks and chores. Molly Khoo provided the seed money for the Aye-Thet
took over the task of calling devotees for Scholarship program for teaching
Sayadaw's daily soon and sewing of the Buddhism to the young members of our
Kathina robe. The late Charlie Kaw drew community, which has become very
the logo for the monastery. successful over the years.
As time went by, the rented place was As his schedule grew busier by the
found to be small for accommodating the day, the need arose for another resident
congregation and the community. It was Sayadaw. At his advice Sayadaw U
decided to have a permanent place for Sobhana was invited from Thailand. U
disseminating the dhamma. 68 Woodrow Sobhana arrived at the Vihara on
Street in Daly City was procured and was November 5th 1981 (his 60th birthday).
named Dhamananda Vihara. Marv Logan TBSA had been growing leaps and bonds
served as Sayadaw's kappiya. with some teething problems such as the
During the fund raising for the place getting too small to accommodate
Dhammananda Vihara, U Silananda, Dr. all of our activities and the late Peter Khoo
Julie Han, Daw Aye Cho and Eddie Khoo who was the president at the time decided
would visit Sayadaw's devotees in the to put an extension to the building. After
evening to solicit pledges. During this the extension was completed in 1987, U
process he came across families whose Jotalankara became the third resident
children lost their traditional Buddhist monk at Dhammananda Vihara. With U
values to other denominations. He felt very Silananda's sponsorship, U Jotalankara had
sad to see such losses and decided to arrived a year earlier and stayed in Los
conduct a Buddhism class for the young Angeles. At that time Sayadaw U Sobhana
– a legacy, without which all that we had had three Indonesian students learning
done could be lost one day. Buddhism at the monastery and he named
Dr. Julie Han wrote a booklet (TBSA's very appropriately as - Metta (loving
first publication) with a list of donors kindness), Karuna (compassion), and
thanking them for the generous donation Mudita (joy).
towards the purchase of the Vihara and a While in Daly City we continuously
short introduction about TBSA. The had problems with the local police during
dedication ceremony of Dhammananda religious ceremonies and the search for a
Vihara supported by TBSA was held on lager facility began. Eventually the present
July 18th 1981. location of about 6.75 acres in Half Moon
U Silananda continued to conduct Bay was found in 1966 with the help of
various Buddhism and meditation classes Ms Khin San Myint after searches in
including Abhidhamma at the premises. locations such as Vallejo and Lafayette.
Another milestone was added when Drs. I wish to offer my sincere thanks to
the following for their generous
contribution — in cash, kind and time —
from the birth and infancy of TBSA to
date. Most of them served as Executive
Committee members and Board of
Directors. Some also served as fund
raisers, organizers and supervisors of the
annual festivals held by TBSA, and as
editors and publishers of the
Dhammananda Newsletter. The names are
sorted by last name and that of the
deceased are shown in italics.
Dr. Htay Aung

U Sann Tin Aung
U Tin Aung
Dr. Swe Aye
Daw Aye Cho
Dr. Maung Maung Chwan
U Ba Hone
U Myat Htoo
Mr. Scott Jordon
Mr. Charlie Kaw
Mr. Willie Kaw
U Aung Khine
Mr. Eddie Khoo
Ms Molly Khoo
Mr. Morris Khoo
Mr. Peter Khoo
Daw Than Kyi
Daw Marlar Kung
Ms. Betty Leong
Ms. Catherine Leong
U Tin Maung Lwin
Daw Wai Wai Lwin
Mr. Marv Logan
Ms Sarah Marks
Daw Khin Myint
U Hla Ngwe Dr. Julie Han Wood
U Kyaw Nyein Ms. Caroline Ba Yoke
U Htin Paw U Kyaw Tay Za (Terrence Kyaw)
Dr. Kyi Kyi San
U Than Soe Special thanks to U Hla Oung and
Mr. Swe Sein Tan family, OakMead Printing of Sunnyvale
Mr. Philip Teoh who took care of the printing needs of
Dr. Khin Nyo Thet TBSA in the early years of our founding.
Daw Yee Yee Thein There are many others who
Daw Aye Tin contributed in one way or another to make
Dr. Tin Wa what TBSA what it is today and I apologize
Daw Hla Win to those whose names I might have
U Htein Win inadvertently left out.
Ms. Shirley Win
Sayadaw and youths

Sayadaw was delighted when
children and young adults showed
interest in studying the teachings of
Buddha. He accepted that the Aye-Thet
Scholarship and similar activities such
as the Summer Youth Dhamma Classes
would cultivate the younger generation
to carry on his work and extend it to
higher dimensions. Sayadaw gave a
series of talks targeted for the youths;
they can be found on the dhamma dana
CD published by TBSA.
Kudos to TBSA Officers and Directors

by an Editor
No words can fully express and ac- TBSA and the selfless, dedicated support
knowledge the invaluable contributions by of the BOD members, EC members, vol-
TBSA Board of Directors and the Execu- unteers, and well-wishers. They have pro-
tive Committee members over the past vided monetary, intellectual and physical
three decades. They share Sayadaw U support for long term, short term and ad
Silananda's vision, zeal and ardor for dis- hoc projects including development of
seminating Theravada Buddhism and meditation centers throughout the world,
Vipassana Meditation in the Bay Area and celebration of festivals in the Burmese
beyond. We congratulate and salute them Buddhist tradition, publication of Dhamma
for their role in the propagation of sasana talks and literature, and last but not the
(dispensation) in the San Francisco Bay least informing the activities of
Area and beyond. Dhammananda Vihara and its affiliates via
Stanley Khoo (co-founder and current newsletters.
president of TBSA) chronicled the first The following is a list of all known
phase of TBSA in his article. Many arti- past and present TBSA Board of Direc-
cles in the Dhammananda Newsletter - tors and the Executive Committee mem-
including "Fruits of Cetana" in the Twen- ber. Several past BODs and EC members
tieth Anniversary Issue – covered the continued their services to TBSA and
vision, mission and accomplishments of Dhammananda Vihara as advisors.
1979 Officers Directors
President: Dr. Chwan P Kyan 1. U Chit Tun 6. Mr. Swee Sein Tan
Vice President: Mr. Eddie Khoo 2. Mr. Charlie Kaw 7. Mr. Stephen Cheah
Secretary: Mr. Stanley Khoo 3. Mr. Phillip Chu 8. Mrs. Violet Khoo
Joint Secretary: Dr. Tin Wa 4. Mr. Nelson Khoo 9. Ms. Molly Khoo
Treasurer: Mr. Peter Khoo 5. Mr. Willie Kaw 10. Mr. Morris Khoo
1980-81 Officers Directors
President: Mr. Eddie Khoo 1. U Hla Oung 6.Mr. Peter Khoo 11.Dr.Khin NyoThet
Vice President: Dr. Julie Han Wood 2. U Htin Paw 7. Mr. Stanley Khoo 12. Daw Po Po Kyu
Secretary: Dr. Lyn Swe Aye 3. U Hla Ngwe 8. Mr. Phillip Teoh 13. Ms. Sarah E.Marks
Joint Secretary: Mr. Scott Jordon 4. Dr. Tin Wa 9. U Hla Tin Tan 14. Mrs. Stella Ong
Treasurer: Daw Aye Cho 5. Mr. Tony Wong 10. Ms. Molly Khoo 15. Ms. Ann Shawhan
President: U Htin Paw 1. U Hla Oung 6. Mr. Phillip Teoh 11. Ms. Molly Khoo
Vice President: Dr. Julie Han Wood 2. U Hla Ngwe 7. Mr. Williw Kaw 12. Ms. Ann Shawhan
Secretary: Mr. Stanley Khoo 3. U Khin Soe 8. U Tin Maung Nyunt 13. Daw Khin Ma Ma
Joint Secretary: Dr. Lyn Swe Aye 4. Daw Aye Cho 9. Mr. Scott Jordan 14. Mr. Morris Khoo
Treasurer: Mrs. Stella Ong 5. Mr. Roland Win 10. Ms. Sarah Marks
President: U Hla Ngwe 1. U Hla Oung 5. U Tin Maung Nyunt 9. Ms. Molly Khoo
Vice President: Mr. Phillip Teoh 2. U Khin Soe 6. Mrs. Stella Ong 10. Ms. Sarah Marks
Secretary: Mr. Stanley Khoo 3. U Kyaw Nyein 7 Mr. Roland Win
Treasurer: Daw Khin Ma Ma 4. Mr. Willie Kaw 8. Mr. Alfred Khoo
President: Mr. Stanley Khoo 1. U Hla Oung 6. U Tin Maung Nyunt
Vice President: U Kyaw Nyein 2. Mr. Yat H Chan 7. Mr. Willie Kaw
Secretary: Mr. Roland Win 3. U Khin Soe 8 Mr. Phillip Chen
Treasurer: Daw Khin Ma Ma 4. U Zaw Wynn 9. Ms. Molly Khoo
Joint Treasurer: Mrs. Stella Ong 5. Ms. Sarah Marks 10. Mr. Jeffrey Wong
President: U Htein Win 1. U Hla Oung 5. Dr. Julie Han Wood 9. Ms. Molly Khoo
Vice President: U Kyaw Nyein 2. Mr. Yat H Chan 6. Mr. Jeffrey Wong 10. Ms. Sarah Marks
Secretary: Mr. Stanley Khoo 3. U Khin Soe 7. Mr. Phillip Chen 11. U Tin Win Aung
Treasurer: U Kyaw Nyein 4. Mr. Patrick Sha 8. Mr. Stephen Khine
President: U Ba Hong 1. U Hla Oung 7. Mr. Phillip Chen
Vice President: U Htein Win 2. U Khin Soe 8. U Ohn Myint
Secretary: Mr. Jeffrey F. Wong 3. Dr. Julie Han Wood 9. Mr. Victor Goh
Joint Secretary: Mr. Stanley Khoo 4. Ms. Sarah E Marks
Treasurer: Mr. Patrick Sha 5. Ms. Molly Khoo
Joint Treasurer: U Kyaw Nyein 6. Daw Kyin Ngwe
President: Mr. Peter Khoo 1. U Htein Win 7. Daw Kyin Ngwe
Vice President: U Ba Hong 2. U Win Maung 8. Mr. Victor Goh
Secretary: Mr. Stanley Khoo 3. U Hla Tun Myint
Joint Secretary: U Kyaw Nyein 4. U Kyaw Win
Treasurer: Mr. Patrick Sha 5. Ms. Sarah Marks
Joint Treasurer: U Ba Hong 6. Ms. Molly Khoo

President: Mr. Stanley Khoo 1. Mr. George Kaw
Vice President: U Ba Hong 2. Mr. Phillip Chen
Secretary: Ms.Caroline Ba-Yoke 3. Mr. Victor Goh
Joint Secretary: U Myo Lwin 4. Mr. Patrick Sha
Treasurer: Ms. Catherine Leong 5. Daw Wai Wai Lwin
Joint Treasurer: U Kyaw Nyein 6. U Aung Zaw Maung
Auditor: Mr. Cliff Win 7. U Aung Chein
President: Mr. Stanley Khoo 1. U San Tint Aung 8. U Thein Win
Vice President: Dr, Charles Chin 2. U Aung Zaw Maung 9. U Tun Lin
Secretary: Caroline Ba-Yoke 3. U Aung Chein 10. Mr. Erick Sha
Joint Secretary: U Myo Lwin 4. Mr. Phillip Chen 11. Ms. Betty Lim Wangson
Treasurer: Daw Wai Wai Lwin 5. Daw Myint Myint Way
Joint Treasurer: U Kyaw Nyein 6. U Kyi Win
Auditor: U Tun Myint 7. Daw Lay Lay Hlaing
President: U Tin Htut 1. U San Tint Aung
Vice President: U Kyaw Nyein 2. U Aung Chein
Secretary: U Aung Zaw Maung 3. Mr. Erick Sha
Joint Secretary: Ms. Caroline Ba-Yoke 4. Daw Lay Lay Hlaing
Joint Secretary: Mr. Stanley Khoo 5. Sao Phong Noan
Treasurer: Ms. Betty Lim Wangson 6.U Myat Swe
Joint Treasurer: Daw Wai Wai Lwin
Auditor: U Tun Myint
President: U Hla Ngwe 1. U Soe Khaw
Vice President: U Myat Htoo 2. Daw Kyin Ngwe
Secretary: U Than Soe 3. Daw Kyin Than
Joint Secretary: U Tin Aung 4. Daw Khin Khin Myint
Joint Secretary: Dr. Tin Wa 5. U Aung Zaw Maung
Treasurer: Daw Khin San Myint 6. Mr. Victor Goh
Joint Treasurer: Ms. Lillian Lim 7. Mr. Ronnie Hui
Auditor: Daw Wai Wai Lwin 8.U Hla Myo
President: U Myat Htoo 1. U Ye Gaung 7. U Tin Htwe
Vice President: U Ye Sint 2. U Tin Maung Lwin 8. U Maung Maung
Secretary: Mr. Terence Kyaw 3. U Aung Kyaw Soe 9. U Aung Zaw Maung
Joint Secretary: U Tun Lin 4. Mr. Eugene Leong
Treasurer: Ms. Lillian Lim 5. U Myo San Aung
Joint Treasurer: Ms. Katherine Sha 6. Ms. Shirley Win
1999-2000 Officers Directors Newsletter Committe

President: U Myat Htoo 1. Ma Htwe Htwe 1. U Myat Htoo
Vice President: U Htein Win 2. Daw Myint Myint Thein 2. U Ye Sint
Secretary: Mr. Terence Kyaw 3. U Khin Maung Tun 3. U Aung Zaw Maung
Joint Secretary: U Tin Maung Lwin 4. Ms. Tina Kyi 4. U Thant Lwin Oo
Treasurer: Ms. Katherine Leong 5. U Hla Min
Joint Treasurer: Ms. Shirley Win 6. Mr. Nicholas Lee
Auditor: Daw Wai Wai Lwin
2001-2005 Officers Directors Newsletter Committee

President: U Myat Htoo 1. U Hla Min 1. U Hla Min
Vice President: 2. Daw Myint Myint Thein 2. U Ye Sint
Secretary: Mr. Terence Kyaw 3. U Khin Maung Tun 3. U Aung Zaw Maung
Joint Secretary: U Tin Maung Lwin 4. Ms. Tina Kyi 4. U Thant Lwin Oo
Treasurer: Ms. Shirley Win 5. U Khin Min 5. Mr. Nicholas Lee
Joint Treasurer: Nan Si Si 6. Ms. Claribel Wong
7. U Aung Kyaw
8. U Than Aung
9. Ms. Katherine Sha-Leong
10. Ma Htwe Htwe
2006 - 2009 Officers Directors Newsletter Committee
President: Mr. Stanley Khoo 1. U Khin Min 1. U Hla Min
Vice President: U Hla Min 2. Daw Myint Myint Thein2. U Ye Sint
Secretary: Mr. Terence Kyaw 3. Ms. Tina Kyi 3. U Thant Lwin Oo
Joint Secretary: U Tin Maung Lwin 4. Daw Yi Yi Thein 4. U Phyo Aung
Treasurer: Ms. Shirley Win 5. Daw Hla Hla Win 5. U Theikdi
Joint Treasurer: Ms. Angela Lee 6. Mr. Ken Lee 6. Mr. Nicholas Lee
7. Dr. Kyi Kyi San
8. Daw Marlar Kung
9. U Khin Maung Oo
U Silananda and
the Aye-Thet Scholarship Fund
Dr.Lyn Swe Aye
Many summers ago, my wife, Dr. Sayadaws, TBSA directors, members and
Khin Nyo Thet, and I talked to Sayadaw friends have generously contributed to the
U Silananda about the fact that our Bur- awards. Every summer since 1992, at
mese children were in danger of losing Dhammananda monastery , our Sayadaws
their religious and cultural heritage, and and many volunteers have held teaching
we discussed ways we could prevent this sessions, supervised the examination
and came up with the idea of having a and,with the Directors of the TBSA, or-
scholarship fund. Our plan was to have ganized the prize-giving ceremonies.
Buddhism classes at the monastery, then This summer, for the first time, we
have an examination and award prizes to were able to have a residential course -to
encourage the children in the congrega- have students stay at the monastery dur-
tion. We decided to name it the Aye-Thet ing the teaching sessions. In future years
Scholarship Fund in honor of our sister we hope to have a full-fledged Buddhist
Khin Aye Thet, who was very interested summer camp.
in Buddhist Philosophy and who passed I believe that Sayadaw U Silananda
away at an early age. would take a quiet pride in this ongoing
Every year since 1992, our family has scholarship program, saying "Sadhu!
provided funds for the awards. Also, the Sadhu! Sadhu! Well Done!"
TMC REMEMBERS
SAYADAW U SILANANDA
_______________
It is a privilege and an honor for me schedule was almost full before the
to represent Tathagata Meditation Center coming year arrived. He once said that
to give a eulogy for Sayadaw U Silananda there was no retirement for him. He would
today. work until the last moment of his life to
We knew Sayadaw and were his spread the teachings of the Buddha if he
students for almost 20 years. During this could. And he did.
time, we learned a lot from him as well as Third, Sayadaw was very serious
serious.
about him. Sayadaw was really a great Even though he knew the Dhamma very
teacher and a great person with many well, before each Dhamma talk, he always
exceptional qualities. prepared the materials so that he could
First, Sayadaw was very inspirational
inspirational. deliver the best sermon for the audience.
Without him, there would be no Tathagata Fourth, Sayadaw was full of metta
Meditation Center (TMC). Not very long (loving-kindness). Wherever and for
after the first encounter with him, a whomever his meditation guidance and his
Vipassana meditation group was formed Dhamma knowledge were needed, he
in 1987. We continued on a monthly basis, would go if his busy schedule allowed him.
going from home to home, until the center He put the benefits of people above all.
was founded in 1991. Under his spiritual Fifth, Sayadaw was very humble
humble. It
guidance, TMC continues to develop and is rare to find a person like him with such
the yearly activity schedule becomes greatness and no less humility. Never in
busier each year. Besides the monthly our contact with him and being around him
weekend retreat with Sayadaw, we had a did we see any exception to this quality.
9-day retreat with him every Sixth, Sayadaw was a very peaceful
Thanksgiving. The center's facility was too person. Sayadaw was always at peace with
small for the number of yogis wanting to people and with himself. His facial
practice under Sayadaw's guidance every expression and bodily composure never
Thanksgiving retreat. failed to show this peacefulness.
Second, Saydaw was very energetic
energetic. Seventh, Saydaw was a very simple
Sayadaw worked very hard. His yearly person. He was always content in any
environment. During the construction of
the Half Moon Bay monastery, he was
staying at TMC. Even though the facility
is very humble and the room was too Mentor and mentee
small, especially after he brought in a
fraction of his books, he was comfortable Sayadaw U Silananda
with it. What a blessing for us all at TMC. helped Sayadaw U
Jotalankara in several ways.
Dear Sayadaw, (1) From 1969 to 1973, U
Jotalankara, who held a
You departed us leaving many Dhammacariya and has also
beloved and unforgettable memories and finished the "Sutta" portion of
a big Dhamma heritage. Your elaborations the Tipitaka examination,
of the original teachings of the Buddha studied Sanskrit, English, and
are a treasure for us at TMC. Physically, a systematic way to research/
you are no longer with us but in our hearts, annotate the Tipitaka canons
you always are. (in Pali) under Sayadaw U
Silananda. (2) In 1979, with
Your wisdom and loving-kindness are the recommendation of
two wings to lift our life so that we can Sayadaw U Silananda, U
live it to the utmost. We will do our best Jotalankara was invited to do
to deserve your love and trust. We will sasana work in Japan. (3) In
continue your mission, our mission, at 1985, TBSA sponsored U
TMC. We will follow in your footstep in Jotalankara to assist Sayadaw
spreading the teachings of the Buddha, U Silananda at the
especially the Four Foundations of Dhammanada Vihara [then in
Mindfulness meditation practice, at TMC Daly City, California, USA].
to the last moment of our life. No (4) Sayadaw U Silananda
retirement, Sayadaw! No retirement! helped U Jotalankara attend
the City College and the
May you forever attain Nibbana in University of San Francisco.
your next life if you have not already. (5) Sayadaw U Silananda
encouraged U Jota to write
Farewell, Sayadaw. We all love you. articles and books. Sayadaw
As always! U Silananda proofread U
Jota's books and also wrote
Your Dhamma sons and daughters "Foreword".
at Tathagata Meditation Center
Sayadaw U Silananda
DECEMBER 16, 1927 - AUGUST 13, 2005
U Universally acclaimed
as an outstanding Theravada Sayadaw and Pali scholar
S Sixth Buddhist Council

Chief Compiler, Pali-Myanmar Dictionary
Editor, Pali canons and the commentaries
I International Missionary Theravada Buddhist University

Rector
Taught courses, including “Consecration of Sima”
L Loving Kindness Meditation (Metta)

in “Protective Verses” [book and audio CD]
A Author of numerous books in Myanmar and English

including The Four Foundations of Mindfulness
N Noble teachings
Youth courses, Introduction to Buddhism, Dhammapada,
“Taya Oo” (First sermon on the Four Noble Truths), ...
A Agghamahapandita
awarded for his wisdom and profound teachings
N Numerous Dhamma Duta Missions

all over the world
D Dhammananda Vihara
center for spreading the Sasana work in the Bay Area and beyond
A Abdhidhamma (Ultimate Realities)

courses in Myanmar and English
Remembering Sayadaw U Silanandabhivamsa

By Hla Min
The name "Silananda" literally means Learning that the "The sun that rose
"appreciator of morality" and was given in the East had set in the West",
West" Sitagu
to the samanera (novice) and then carried Sayadaw cut short his dhamma dhuta
over at the higher ordination ceremony to missions to pay last respects to Sayadaw
monkhood. The suffix "bhivbamsa" U Silananda. Sitagu Sayadaw's eulogy in
means "one who has mastered the tough both Myanmar and English highlighted
examination held in Mandalay, Burma Sayadaw U Sliananda's life-time works and
(now Myanmar), for monks aspiring to achievements and the untimely loss of a
be outstanding dhamma lecturers. scholarly yet humble Theravada Buddhist
Sayadaw means a "senior monk" and also Sayadaw, who lived as an example
refers to the "Chief Resident Monk studying, practicing, instructing, and
(Abbot)" of a vihara (monastery) or an disseminating Buddha's words. The
arama (monastic compound). International Theravada Buddhist
It seems like only yesterday when I Missionary University (ITBMU) was
was asked to play a part in Sayadaw U represented by Sayadaw U
Silanandabhivamsa's final journey. The Nandamalabhivamsa, Pro-Rector
resident Sayadaws of Dhammananda (Academic) and Dr. Myint Kyi, Pro-
Vihara asked me to be Master of Rector (Administration) along with a
Ceremonies at Sayadaw's Memorial special Banner and Robes befitting the
Service, and also to read Sayadaw's Rector of ITBMU. Messages of
biography in English. Sayadaw's condolences and samvega (sense of
biography was also read in Myanmar urgency) from the senior sanghas of the
(Burmese), Vietnamese, and Chinese. The various Theravada Buddhist councils,
occasion witnessed the largest monasteries, and sasana yeikthas
congregation of Theravada Buddhist (meditation centers) were received via e-
monks outside of Myanmar. mail, fax, regular mail, and in person.
I believe that most readers will have effort to prepare and write articles worthy
viewed or at least browsed the two- of publication. Another factor is the desire
volume DVD offered as dhamma dana. to have articles balanced in content and
The DVDs chronicle the milestones of style (in Myanmar and English) and to
Sayadaw's last journey in August 2005 and have bilingually captioned photographs
also Sayadaw's Last Speech given at the and quotations. Yet another factor is to
World Buddhist Summit held in Yangon, present verified and verifiable facts (dates
Myanmar. That speech has been of events and persons) rather than "vague
transcribed and is present in this memories". Last but not least is the desire
commemorative edition. to have "perfection" by having several
Why has it taken so long for this issue rounds of editing by volunteers (who are
to come out? Is it because of lack of often hit by Murphy's Law and the 90/90
planning or coordination, or it is due to rule).
resource constraints? It is due to numerous
factors. One factor is the desire to have --------------------------------------------------
many sayadaws, colleagues, and devotees As many of the articles in the special
remember U Silananda in complementary commemorative edition point out,
ways. Several said that they would like to Sayadaw emulated Buddha's missionary
honor Sayadaw, but it would take time and work and he did not retire even after he
had a minor stroke in his mid-70s. Francisco Bay Area, USA, and beyond.
Sayadaw's devotees point out correctly that He was highly regarded by religious
Sayadaw had many strengths and just a leaders, meditation teachers, and devotees
couple of weaknesses, but his "Ar-na-de" not only for his accomplishments, but also
attitude [which means "not inclined to say for his simplicity, integrity, and his equal
No
No"] might have contributed to his failing treatment of his students and devotees.
health. U Myat Htoo and many others Sayadaw's father, uncle, and two nephews
pondered the question of whether the were/are architects (in the Myanmar and
setting of the sun was premature. Could modern traditions). Is it a coincidence that
Sayadaw U Silananda have recuperated architecture was one of Sayadaw's
quickly after the surgery and lived longer interests? Sayadaw was well versed in
had he not consented to the numerous dhamma literature, comparative religion,
devotees' requests to visit him in the ICU history, language, and linguistics, to name
(Intensive Care Unit)? a few.
-------------------------------------------------- Sayadaw U Silananda wrote numerous
treatises in Burmese and English. His first
It is impossible to list all the claim to fame was as the Chief Compiler
accomplishments of Sayadaw U Silananda. of the Pali-Myanmar Tipitaka dictionary
He was a multi-talented scholar, educator, at the Sixth Buddhist Counci Council, as a
practitioner, disseminator, trail blazer for prominent expositor of Abhidhamma and
the propagation of Sasana in the San the "Four Foundations of Mindfulness, for
Sayadaws U Silananda and U

Sobhana
Sayadaw U Sobana did Sasana work
with Sayadaw U Silananda for more than
25 years. Sayadaw U Sobana conducted live
and correspondence courses in Thailand and
United States. In appreciation of Sayadaw's
U Silananda's missionary work, Sayadaw U
Sobahana donated the seed money for
funding the U Silananda Hall. Sayadaw U
Sobhana also donate d several more times
for the hall, and also for the publication of
this book.
his lucid teachings of "Dhammapada",
"Dependent Origination", "Fundamentals Sayadaw U Silanada is no longer with
of Buddhism" and numerous discourses, us, but his exemplary teachings will still
for conducting short-term and long-term guide us. We can have sati (awareness),
meditation retreats in most parts of the metta (unbounded love), and karuna
world. Sayadaw served as Spiritual (compassion) in performing meritorious
Director and/or Ovadacariya Sayadaw of deeds such as dana (charity), sila
Dhammananda Vihara, Dhammacakka (morality), samadhi (concentration) and
Meditation Center (DMC), Tathagata panna (wisdom).
Meditation Center (TMC), Mexican U Hla Aung (Stanley Khoo, one of
Vihara, Jamaican Vihara, Mahasi Sasana the founding members of TBSA and its
Yeiktha, and several other monasteries and current President) proposed to the Board
organizations and, last but not least, as the of Directors and members that "Dedicating
Rector of ITBMU. a hall to Sayadaw U Silananda is the very
Like a true disciple of Buddha, least we can do to remind the world of
Sayadaw was a "wandering lecturer" to Sayadaw's sasana works."
Burmese and non-Burmese, to elders and Sayadaw said, "Buddha was not an
youths, to vipassana practitioners and optimist. Buddha was not a pessimist.
doubters of the practice, to linguists and Buddha was a realist." Reality tells us that
those who were not comfortable even in this issue will not be the last about
their native language, to scholars and Sayadaw. It will be a step in the right
casual readers/listeners, ... For several direction to have Sayadaw's works
years. Sayadaw was delighted when accessible easily from any place in the
children and young adults showed an world. Individuals and organizations can
interest in studying the teachings of help disseminate Sayadaw's teachings in
Buddha. He had faith in the power of youth various media formats. One possibility is
and volunteerism, and firmly believed that to have portals and digital libraries - with
the Aye-Thet Scholarship and related proper owners and coordinators - to
activities, such as the Summer Youth compile and share Sayadaw's works.
Dhamma Classes would cultivate in the We fervently hope that scholars and
younger generation a desire to carry on devotees all over the world can formulate
his work and extend it to higher and implement ways to remember
dimensions. Sayadaw U Silananda and his legacy.
--------------------------------------------------
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This book "Homage to Sayadawgyi" commemorating the life

and works of Sayadaw U Silananada is made possible
by the contributions--large and small-- of the following donors.
Sayadaw U Sobhana Dhammananda Vihara,Half Moon Bay

Sayadaw U Jotalankara Dhammananda Vihara,Half Moon Bay
Sayadaw U Osadha Dhammananda Vihara, Half Moon Bay
U Khamawudha & Dhammananda Vihara,Half Moon Bay
Supporter Daw Ni Ni Nwe
Sayalay Ma Thukhakami Dhammananda Vihara,Half Moon Bay
Lit Taik Tan & Rosemary Tan Family San Jose, CA
Dr.Lucy Tan Wichita Falls,TX
Chor Chai Tan + Matie Tan and Glendale, CA
(Son) Gregory Tan
Nellie Lin Family Daly City, CA
Sarah Marks San Jose, CA
Daw Kyin Aye & Family Daly City, CA
Dr.Aung Gyi & Daw Mya Mya (Statue) Nepean ONT,Cananda
U Tin Maung Lwin & Fremont, CA
Daw Tin Tin Win Family
U Yee Main Tai Daly City, CA
U Khin Min & Daw San San Win Family Daly City, CA
OD;atmifESifhaqGrsdK;rsm; Dublin, CA
Ko Aung Kyaw Soe & San Francisco, CA
Ma Ni Ni Swe Family
U Hla Min & Daw Sein Yee Family Sunnyvale, CA
Alan & Lilly Kyauk, (Sons) Kevin & Kelly So.San Francisco
U Ye Sint & Daw Nu Nu Yi,(Son) Zaw Ye San Bruno, CA
Rodney Shu and Family
U Aung Lwin & Daly City, CA
Daw Than Than Aye Family
Nicholas & San San Win Lee Family Daly City, CA
Theresa H Chew San Ramon, CA
U Aung Kyaw & Hayward, CA
Daw Than Than Htay Family
Soon & Cynthia Hoe Family San Bruno, CA
Charlie & Diana Tseng San Jose, CA
Tin Myint, Daw Liu
Dr.Htut Saing & Daw Tin Tin Family Sacramento, CA
Irene & Tin Htut Family Torrance, CA
Ron & Silvia Tee San Jose, CA
udkae0if;ESifh r,k,karmfrdom;pk Daly City, CA
Daw Nyunt Tin Kirkland, WA
David & Kyu Zabloudil Fall City, WA
U Thaung Win & Kirkland, WA
Daw Soe Soe Myint Family
U Aung Swe & Gabrial Swe Hercules, Ca
U Tun Shwe & San Francisco, CA
Daw Myint Myint Yee Family
Ko Maung Maung Aye & So.San Francisco
Ma Si Si Hla Family
zcif OD;tD[kefESifh rdcif a': jrjrwdk‹tm;&nfpl;I San Francisco,CA
p,fvv D iG f Harry Lin & Terry Lay Chan
Mike Lin
S.Y.& Lain Lain Lee Hercules, Ca
Eng Eng Chan & George Kei-Seng Chan Hercules, Ca
OD;aZmfvGifESifha':cifrm&D (orD;rsm;) Daly City, CA
Naomi & Lillian Lee
U Myo Min & Daw Khin Khin San Jose,CA
U Htein Win & Sally Lwin Family Fremont
U Thein Myint & Daw Shu Yin Family Fremont
Mettavihari Group
Poleon & Shirley Win Family Daly City,CA
Stanley Khoo & Sheila Khoo Family Concord,CA
Manjula & Sarth Dublin,CA
Catherine Chein & Daniel Chein Family San Francisco,CA
Daw Kyin Hla Family Millbrae,CA
Crystal Maung
U Kyaw Aung & Daw Ni Ni Swe Family Naperville, IL
Jan T Woo & Joe N Woo Daly City,CA
udkatmifausmfrdk;šrjroE WmOD;(om;)eENmrdk; Daly City,CA
U Chin Soe & Daw Yi Yi Myint
U Myint Swe & Alison Chan &Zecharey Swe Family
U Sein Win & Priscilla T Win Stockton, CA
U Tin Maung Aye & Gloria Family Daly City, CA
Dr.Htay Thein & Ma Yin Yin Family Modesto, CA
OD;0g=uL;ša':cifcifvS rdom;pk Daly City, CA
Richard Lin Union City, CA
Joanna Pain Pain Family Daly City, CA
U Tun Aung & Daw Khin Ma Win Family Daly City, CA
Ko Nyan Lin Daly City, CA
OD;jroef;ša': jraiG Palo Alto,CA
(om;)OD;0if;Edkifša'gufwmoEœmvGif
Ronnie K. Maung & Hop K. Kyain Family Daly City,CA
Ko Maung Maung & Su M. Kyain Family Daly City,CA
Kyun W. & Sein H. Kyain Family So.San Francisco
Derek & Lily K. Chwin Family Daly City,CA
Hwa Kyain & Khin L. Yu Family Fremont,CA
Ko Lay Maung & Sun Kyain Family Fremont,CA
Tun & Mi K. Lin Family San Francisco,CA
U Kyaw & Daw Amy Family San Jose
Hilda Chee Pleasant Hill,CA
Dhamma dana excels all kinds of dana.


Sayadaw U Silananda (English)

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Illustration : Zaw Moung, Nick

Nativity the Water Festival) during the Japanese

The Study of Abhidhamma in Myanmar

True Buddha's disciple

The World Buddhist Summit, Myanmar

Venerable Sayadaw U SÊlÈnandÈbhivaÑsa

Venerable Ashin Indaka New York City, New York

Honoring The Legacy Of Sayadaw U SÊlÈnanda

Memories of Sayadaw U Silananda

I first met Venerable U Silananda Venerable U Silananda was well

An Account of Sayadaw U Silananda's Life

Keeping vigil for Sayadaw U Silananda

The Last Lesson from

Sayadaw U Silananda's last journey

Sayadaw U Silananda's last journey (in August 2005) is presented in

05/19/05: back to the hospital If you go first,

The Sky: The Teaching of the Dhamma

there is no one that lives,

Word of the Buddha

Sayadaw U Silananda's mission to the Siddattha became the Buddha (the

Abhidhamma and the Suttas

Now with regard to Abhidhamma, let

Buddha is free from theories Next are the three characteristics.

A LION IN THE LION CITY

A Personal Tribute to a Great Teacher,

Heartfelt Gratitude to Sayadaw U Silananda

I had my first one-to-one conversation read or listen to.

Words of Appreciation for

Figure 1: Mahasi Sayadaw

Mahasi Sayadaw’s Missionary Team

Figure 2: (Left to right ) U Silananda, U Janaka, U Kelasa, and a newly ordained

up a Theravada Buddhist Vihara for the Figure 3: U Silananda and U Kelasa in

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

Homage to Sayadaw U Silananda

Silananda. In 1981, Sayadaw U Sobhana of Sayadawgyi's students, Bhikkhu

What do You Think of Me?

U Silananda and the Birth of TBSA

Dr. Htay Aung

Sayadaw and youths

Kudos to TBSA Officers and Directors

1988-90 Officers Directors

1999-2000 Officers Directors Newsletter Committe

2001-2005 Officers Directors Newsletter Committee

S Sixth Buddhist Council

I International Missionary Theravada Buddhist University

L Loving Kindness Meditation (Metta)

A Author of numerous books in Myanmar and English

N Numerous Dhamma Duta Missions

A Abdhidhamma (Ultimate Realities)

Remembering Sayadaw U Silanandabhivamsa

Sayadaws U Silananda and U

aus;Zl;&Sif "rRmeENq&mawmfb&k m;=uD;.

This book "Homage to Sayadawgyi" commemorating the life

Sayadaw U Sobhana Dhammananda Vihara,Half Moon Bay

Dhamma dana excels all kinds of dana.

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