A Dutch Monk in Myanmar: "My whole life is about devotion to the Buddha’s teachings"

Bhikkhu Agga is a Dutch monk living in Myanmar. While back home for a short time, he was interviewed about his life decision to take on robes, found here. Following is an excerpt of his interview:

"My whole life is about devotion to the Buddha’s teachings and to apply this, and this gives my practice much more strength. It’s like an engine in one of this small toy-cars (flywheel) which keeps rotating and supporting you the more you turn it… 

I feel before, and maybe this is because of Gonkaji’s way of teaching, my meditation practice felt more like: ‘you sit your hour and then you do other things and then you sit your hour and the only thing that counts are your hours on the cushion’, it felt a bit like on/off Dhamma. But now it feels like there is not so much division in meditation or in Dhamma, that division is not there anymore, it’s much more like a whole thing and that I think, it’s very important to create momentum and give strenght and power to meditation. You see Dhamma manifesting in much more places and that’s very beautiful, you can see Dhamma almost everywhere. 

Another reason is that as a monk you have a higher sila (morality). 5 precepts is very essential, 8 precepts is very strong, but I feel like when your whole life is based on the sila, this base becomes really strong, and then you can see clearer how karma works… When you make small mistakes in sila you realize: “this is really hurting me, this sila is for my own protection”, so for me, more rules are more protection in that sense, and I think it’s nice to have more protection. 

Another reason is that when you are practicing for example vipassana from Goenka, you depend on an organization , and now as a monk I don’t depend on organization any more, I only depend on the goodness of others. In Myanmar there is a whole culture that supports monks, meditators, so I can go anywhere in Myanmar with a begging bowl and I get food and I get support and that gives me independence from organizations. That makes me very happy. Before I felt like I had to go to the meditation centers because that was the only place where I got the support and I had to addapt and sometimes even not be authentic to myself in order to follow the organization wishes in the form of rules or regulations, and I was adapting to that because I wanted to be able to stay inside the organization, because I wanted to keep sitting my long courses so I would behave as I was expected to behave just to stay inside the organization and that was not healthy for me. 

I also did long time service (long volunteer period) and I realized after a while that sometimes I was not following my heart. I was more following the rules, but not following my heart. Sometimes I felt I could have looked more to the particular situation and not so much to the rules and then for myself decide what was the wisest thing to do. Then out of fear I dind’t follow my own intuition and after some time I realized it was not good. It’s much harder to surrender, to be open, to listen, to be in the present moment and trust in your wisdom at that point and be honest to yourself and decide what’s the best thing to do every moment."

Ingyinbin Journal: Ordinariness in Everything

John, a meditator from New Zealand, spends extended periods in Ingyinbin each year, the home of the revered Webu Sayadaw and with his friend Ashin Mandala. This winter, he has decided to keep a journal, which he has kindly offered to share with us. His journal alternates between observation and poetry, between meditation practice and commentary about Burmese Buddhist society, from his learnings and his questions. The full collection of his musings can be found here.

16 January

Back from Shwebo following a muddle over the pickup arrangements, and Karen with a heavy cold, the prominent gold pagoda spire seen at a distance of some kilometres foreshortens the distance. Return with evening-time.

Under the wispy moon in the still-blue sky
lines of white birds sweeping into the tamarinds.
Silent, graceful, landing as new leaves.

The following morning I walk with Kwau Soe to the patipatti compound, where shortly after Yan Aung Shwe joins us, wearing treble sweaters. We examine the U Ba Khin building, which Aung Shwe has recently upgraded adding new facilities and paint. He wants the small corner room with generous windows on three sides where U Ba Khin spent a week ordained to be reserved for serious mediation only. Beyond this building stands another, rather dilapidated one, used during Webu’s time by his donor, a former Burmese Railways Minister.

From a nearby tree Kwau Soe plucks from a tree vine several tiny orange berries each with a black spot at one end which he holds out in his open palm. He explains that in his childhood they used to thread these berries onto a thread of cotton to make necklaces:

Kauw Soe gathers the tiny orange berries
they once threaded onto necklaces:
the devas on their elevated platform are benign.

He also stops to pick up from a narrow ledge at the arahant’s pool a small tortoise, white on the underside and less than half the size of his palm, with two small legs occasionally emerging and flailing, while the head remains firmly ensconced within the body - until the creature is returned to the water, where its head and legs re-emerge and after a brief flurry it disappears beneath the surface of the stagnant water. Shortly after, we visit the deva platform, a place where Webu is said to have been sometimes found meditating; and to my surprise beneath the expansive banyan tree nearby there are a couple of gnat altars decorated by devotees with fresh cut sprigs placed in jars; then over we head to the monks’ quarters, where just today the aged blue Plymouth car donated to Webu some sixty years ago has been towed back from Kin-U, a mere shell but impressive still.

We enter Webu’s rooms, where Aung Shwe recounts for me the last hours of the Sayadaw’s life: a final visit to the toilet in the adjoining room followed by collapse on his return, immediately lifted and carried by his assistants to the dais where shortly he passes away, cradled in arms including those of the current Sayadaw on the pariyati side. Several events of the final days are captured in the photographs that hang on the walls and I look long at them.

Karen and I return to the hut after lunch and sit through the afternoon, re-entering it late but still bright and welcoming.

Leaving the hut, the warm sun,
the wavy leaved tree displays perfumed white flowers
which we saw yesterday cupped in the old woman’s hands.

Perhaps this is a reasonable juncture at which to digress and recount an event of a few days later concerning the now 81 year old Sayadaw and the 83 year old Indian nuclear physicist and physician recently arrived to take robes and meditate. On the morning of his ordination the Indian gentleman is sat down on a small wooden stool beside the concrete trough used for washing by the monks and a young monk proceeds to shave the remaining ring of grey hair from the elderly fellow’s head in quick straight bursts of the razor. From there Bhante leads him to the dining room, where he becomes a novice prior to receiving full ordination. Pali phrases are said and repeated, robes passed as dana to the preceptor are returned and donned with the help of a couple of attending novices. Next a large young monk directs us to the Sima Hall, where an animated preceptor Sayadaw proceeds gleefully to compare the ripened age of each the novice, he himself, and the Buddha; once again he points to the upper lip and repeats Webu’s injunction to hold the attention right there uninterrupted on the breathe 24 hours in the day. The village musicians start up prematurely, thinking the foreign guests (six of us at this time) who now vacate the hall include the entire ordination party. It’s another 30 minutes before their cymbals and drums sound again in urgent unison as the monks reappear and we have the chance to give to tach of them a modest dana.

Late in the afternoon the guests enter the Sayadaw’s quarters in the ramshackle old teak hall, rows of empty Red Bull cans lining the inner entrance. Sayadaw sidles onto the floor with us and the priceless Buddha relics are brought out. A new glass dome has replaced the old one which has been roughly glued together following an earlier mishap. It is topped with a small black carved pagoda and the same wood serves as a pedestal, studded with lips of ivory. It is an ivory lotus that houses the tiny container which contains the dozen or so ‘mustard seed’ sized bone relics, wrapped in a small piece of purple cloth. Each petal has been individually carved, so that one that is near the relics curves up from the rest of the holder almost perpendicularly. Each of us in turn has a white cloth placed on our head while another holds the relic holder over the head for a couple of minutes. This has happened for me before, and at least this time the mind remains composed even though there is a strange and unsatisfied sense that there should be a ‘special’ experience or sensation to report. Ordinariness can feel like a major disappointment! Finally, it is Snow’s turn; as I rest the relics on her head a sudden buzzing sound is immediately followed by an itchy sensation and I realise a mosquito has just landed and bitten me on the cheek.

Sayadaw scrambles after almost spilling
a ‘mustard seed’ bone relic.
Cats, medicines, newspapers, plus one freshly ordained monk. 

Cats race the roof as the black wooden bowl
housing the Buddha relics gets held in turn
above each head. Still within the mind kicks. 

I hold the relic holder above Snow’s head
two minutes; knees pretty unsteady; hands
occupied, a mosquito stationed on my cheek.

As if I hadn’t appreciated the ordinariness in everything, later bhanti-ji, quite hard of hearing, explains that he had heard little or nothing, and asks why the grains of rice had been treated so reverently and whether it was these that had been referred to as ‘mustard seeds’.

The Sayadaw himself, surprisingly impish and bright-faced, each day perambulates the compound with his walking poles, using them to indicate this or that or else to admonish recalcitrant novices:

81, more a jaunty 18, soiled
robes and hugely calloused feet, this
Sayadaw held Webu when he passed.

A Glaring Omission

Shwe Lan Ga Lay's underlying mission has been to illuminate and discuss the Dhamma as it is practiced in the Golden Land of Burma (Myanmar). Although Burmese Buddhists are greatly welcoming to the foreign meditator, and eager to share the wealth of the Buddha's teachings, due to recent history, the country has been rather inaccessible for some time. As it now opens up for investment, tourism, and other opportunity, we hope that its Dhammic venues may also open to foreign spiritual seekers, and that Burma's greatest export may benefit the many suffering people around the world. 

Bhikkhu Agga recently found an example of the startling lack of knowledge available about the country when trying to access it from abroad. He noted that the current Wikipedia entry for Mogok Sayadaw comes up with no information. A separate search for his Pali name, U Vimala, brings one to a very basic biography (of which much of what is written is not accurate to begin with). By comparison, this is about three times smaller than the entry for the one-hit-wonder American rapper Young MC, who had only a brief moment of stardom nearly three decades ago.

Mogok Sayadaw was one of Burma's greatest monks, a part of the patipatti movement in the postwar era, a reputed Arahant (fully enlightened person), and a key member of the so-called Golden Generation of monks and meditation teachers (which also included Thae Ingu Sayadaw, Mahasi Sayadaw, Webu Sayadaw, Sayagyi U Ba Khin, Sun Lun Sayadaw, etc.). What is more, the Mogok technique is the most popular tradition today in Myanmar, with over 800 Mogok monasteries in the country alone. That such a paucity of information is available about this highly historically important individual who single-handedly spread the Dhamma to literally millions of practitioners is, if not surprising, then highly unfortunate. Just as many Burmese venerate the great work of Mogok Sayadaw today, so also may foreign yogis who yearn for liberation, even if they practice according to different lineages, traditions, and techniques. 

For those who wish to learn more about the Burma-Dharma, consider downloading the free version of Part 1. For those who would like to support our volunteer project, more help is always needed, and will greatly appreciated for the benefit of future readers.

Burmese Monasteries: Rites and Rituals, and Sitting Postures

Following are two questions by foreign yogis about residing at Burmese monasteries. Feel free to email any additional questions to us here. 

Q: At the monastery, will I have to participate in the various Buddhist rites and rituals? Or can I just do my own meditation?

A: Most Burmese monasteries are fairly relaxed and foreign visitors will not be expected to know and follow the entire range of local Buddhist customs. Additionally, some foreign yogis see their main meditation practice as bhavana and to them, what is outside this is considered extraneous or less important. However, what may be seen as “rites and rituals” to an outsider is, to a Burmese Buddhist, part and parcel of their spiritual practice. This may include making offerings Buddhist shrines and images, cleaning and cooking, chanting, working with beads, daily bowing to monks and statues, Pali studies, recitations before eating, the alms walk, etc. While foreign yogis would not be forced to be a part of any of these activities during one's stay, it is important at a minimum to show respect, and in so doing, one may also find that these can support one’s meditation practice.

Q: Is there anything I should keep in mind when sitting at a monastery?

A: The proper posture is to sit with one’s legs tucked under one. One need not keep this posture indefinitely and it is acceptable to change posture as much as one needs. One should avoid sitting directly in front of a monk and not higher, either. Burmese do not sit cross-legged when facing monks or Buddha statues, though it is not necessarily considered rude to do so. A European monk was particularly curious about this, and inquired to Sayadaw U Kovida of the Pa Auk tradition. He replied that this is no violation of any vinaya, but rather within Burmese culture it is not seen as respectful in these circumstances.What one must be sure to avoid is sitting with one’s legs held up to the chest.

Adjusting to the austere environment of the Burmese monastery can be challenging for Western yogis from a more comfortable background. This was noted by Marie Byles in Journey Into Burmese Silence, who wrote: “When she first became a nun, for ten days she went without the evening meal, and found no difficulty. What she found far more difficult was learning how to sit on the floor. For many months she evinced an indecorous eagerness to find a chair whenever there was one to be found. But six months later, stiff limbs had become supple and there was no longer difficulty.” If one is looking for a testimonial as to how long a monk or yogi has spent studying and meditating in such environments, one of the best signs is the anklebone. On those who have put in the hours, the protruding bone is deeply worn away and calloused from long hours of sitting on hard surfaces.

Living on Myanmar Time

“One thing that Joah hasn't quoted me on yet, is the thing I do say to a lot of people: ‘Myanmar is just a little bit closer to heaven.’ No, there are certainly a lot of things not okay in Myanmar, but the one thing that makes me very happy is that there are so many manifestations of the teachings of the Buddha here. There are those from the past, from Arahants who lived here and from pagodas made by Kings and laypeople centuries back. But there are also so many manifestations of the Buddha's teaching from the present here in Myanmar: so many people actually know and practice the teachings, they know about sila, samadhi and panna. There are so many monasteries and meditation centres and teachers, monks and lay people who are all supporting the Sasana.

For a long time people have been interested and curious in this country, and little by little have come here to learn, practice and get inspired by the Dhamma here. Most people who come to Myanmar get very enthusiastic about the people, the culture and the Dhamma. The enthusiasm of the practice of Dhamma brings this ‘ehipasiko,’ or the 'come and see.'

Shwe Lan Ga Lay is written with this in mind, with the volition to share something so unique and beautiful. Your holding a valuable gift in your hands, a gift for which many people have put in a lot of effort, giving hours, days, weeks, months and even years of their lives to create. It is a very special gift; it is not a tour guide that tries to satisfy temporary curiosities about some old buildings or fancy restaurants. It is a book helping you to understand, respect and appreciate a country and its treasures. Therefore, it is not a thin leaflet, because that would never do justice to the subtlety and depth of the experiences that one can have here. It is an extensive book, written with a broader perspective and timeframe in mind. It certainly will help you for a short trip to certain inspiring places, but it also provides in-depth information for those who develop a deeper interest in this country. Shwe Lan Ga Lay sets itself apart by taking time to explaining even details which come only alive after one has visited Myanmar for a second or third time. In this way, it is written in ‘Myanmar-time' instead of ‘Western-time,’ and Shwe Lan Ga Lay aims also at people who want to commit, to surrender to Dhamma fully in Myanmar.

And one feels, when reading this book which explains so many aspects of the manifestations of the Dhamma in Burma, it is all explained with this happiness which arises when you're able to share something so wonderful. I’m happy Joah chose to approach Burma on its own terms. This book is in a way a child of Burma, of its qualities: it is a Dana, a gift, intended on supporting you on your path of Dhamma.

I hope that people realize the magnitude and value of the information presented in this book, and they use it for their benefit, with respect and gratitude.”

--Bhikkhu Agga is a Dutch monk who has lived in Myanmar since 2011. He read the very first draft of Shwe Lan Ga Lay.

The Native Son of Ingyinbin

 

Located about 60 kilometers northwest of Mandalay, the small village of Ingyinbin is deeply connected to Webu Sayadaw, one of the most revered Burmese monks of the 20th century. It is here where the venerable monk was born, ordained as a novice, began his studies, took full bhikkhu ordination, and established a groundbreaking new monastery dedicated wholly to the teaching and practice of meditation. Most importantly, it is widely believed that it was in this small village where Webu gained the ultimate liberation from suffering.

Ingyinbin takes some effort to get to, and the travel is not entirely easy to reach what is essentially little more than a small village and two large monastic complexes set in a hot, dry, featureless flat plain. In former times, however, this humble region drew a steady stream of yogis and monastics, including several heads of state and some of the top VIPs of Burmese society. Interestingly, Ingyinbin tends to be better off regarding electricity than other similar, small villages in Myanmar. Given its prominence due to Webu Sayadaw’s fame, a senior monk once went to the Prime Minister’s Office in Yangon and stated that it was not acceptable for the village monasteries of the great monk to not have adequate power.



The spirit of Webu Sayadaw continues to loom large in this special village. It manifests through a depth of veneration and gratitude towards the Saṅgha that stands out even amidst this vast Dhamma land. For the Ingyinbinite, Webu will always be the loyal native son who, even after reaching the greatest spiritual heights and having every worldly possibility thrust before him, continued to spend much of his life in this remote village. And did so, in fact, annually during the summer season, in a scorching region that stands out in an already hot country. Some believe that the impoverished state of the village was an indication of akusala kamma that had been committed in previous times, and so Webu Sayadaw’s decision to stay and help the villagers get established in Dhamma was understood as an especially considerate gesture to help those suffering.

The deep reverence was once shown to Webu Sayadaw seems to have scarcely diminished in the four decades since his passing, as any visiting yogi will soon observe. And today, nearly every corner of the two monasteries and village vibrate with some great event from its noble past.

Plans for U Mandala in Australia

As noted earlier, U Mandala of Ingyinbin is confirming his plans to travel to Australia. On invitation from a Mexican yogi, he will first stay at Earth Home Thailand in Maejo village near Chiang Mai, where natural building techniques are practiced. The founder of Earth Home Thailand felt a strong desire to visit the ancestral home of the venerable Webu Sayadaw in December 2013, and spent three weeks there volunteering to build a natural home that is now used by monks as a meditation chamber. Pariyatti pilgrims donated further dana so that the program could continue, in the hopes that Burmese farmers and lay supporters in the area can learn and promote this practice in the remote village. The links between Earth Home Thailand and Buddhist Burma are indeed only growing stronger, as the Dutch monk Bhante Agga spent much of last year living in a forest near Maejo and being supported by the Earth Home Thailand family. 

U Mandala will then go to Australia on his own, and he hopes to meet with Australian meditators and Buddhists who have visited his home village of Ingyinbin, or who venerate the great Webu Sayadaw.

In his own words he has shared: "I will long stay in Australia because I want meditation. I am interested in attending Sayagyi U Goenka meditation centers because I want to practice meditation there. As for me, all life was spent on pariyatti. Now it is time for me to start to practice patipatta with more digiligence so I will go to away my birth place to do this. I want libration from samsara."

U Mandala first learned anapana meditation as a 17-year old novice in Ingyinbin from Webu Sayadaw, and has gone on to be the most senior monk at the monastery, only after the head Sayadaw. He is in charge of the monastic education for all novices as well as village children, instructing them not only in basic educational skills but also in Buddhist scripture, as well as continuing the anapana meditation promoted by Webu Sayadaw. He has also been the single Ingyinbin resident with the foresight for many years to greet and welcome foreign meditators who wished to come to pay respects to Webu Sayadaw, and has lovingly cared for them during their stay. Last year, he even helped to ordain one such visitor. Thus, after such heavy responsibilities for these many years, he views his visit to Australia as a chance to focus entirely upon the patipatti (meditation) practice.

Plans are still being made for his schedule in Australia. It may include a Dhamma talk and Question and Answer about Webu Sayadaw. Meditators who wish to make merit by offering lunch to U Mandala or who wish to invite him to their homes may do so, and dana to support his stay may be collected in Australia. Please contact burmadhamma@gmail and we will relay your request to U Mandala.

The Role of Kusala

Pilgrims perform the kusala action of giving robes to monks at Shwekyin Monastery

“Kusala” is usually translated into English as “merit,” a word that can create confusion for many foreign yogis. Different renderings may be helpful in expressing the depth of this term. For instance, the Access To Insight website translates a kusala deed as being one that is “wholesome” or “skillful.”

When one understands the law of cause and effect, one sees that all wholesome acts bring a degree of calm and joy is brought to the mind. In other words, no good deed goes unrewarded, and the opportunity for skilful actions, both large and small, can be found in plentitude during the course of one’s day. For many Burmese Buddhists, the most meritorious of all deeds will involve monasteries and monks to some degree.

However, the idea of “accumulating merit” can be misunderstood by foreign yogis whose primary form of practice is mediation. The common misperception is that performing meritorious deeds has a materialistic tinge, in which the devotee tries to to amass points that will go on a score card or tally, with more points leading to better future births. The usual criticism is that it would be a better to give time towards meditation on the cushion than trying to accumulate yet more points.

But here it may valuable to try to understand the perspective of the Burmese Buddhist. Rather than as a score card trying to add more points, the continual performing of kusala actions can also be seen as a muscle being strengthened through repeated use. As with any physical skill or mental habit that one is trying to develop, establishing a routine for consistent practice makes it easier to keep on doing that particular activity—or as a neural scientist might say, by strengthening the neural pathways, the tendency towards repeating those actions becomes more automated, which may help establish the desired behavior. Thus performing kusala actions such as devotion, service and generosity both trains the mind to do these virtuous duties and make it less likely for the mind to perpetuate unskillful actions that will bring bad results. Naing Naing Tun gives the Burmese perspective for this, noting that one who gets in the habit of doing kusala deeds eventually comes to possess a “kusala mind,” which is then primed to view the world from this wholesome state. “We need to cultivate the quality of a kusala mind, which is pure and clean, and has happiness and peace,” he said. “And this is not like the kind of mundane happiness that comes in daily life. If you can keep in mind the good deed you’re doing, then the happiness will be refreshed over and over again, with the kusala mind arising again and again.”

A common saying in Burmese describes how the quickest cows go into the pen first, and the slowest and laziest last. Then when the pen is opened, the laziest go out first. This is a metaphor for how kamma works: whatever is most base in the mind tends to come out first. Therefore, doing good deeds is important to develop wholesome inclinations of the mind, so these are first “out of the pen.” Or as is expressed simply through the Burmese proverb, kaung hmu ta khu nei zin pyu, or “perform a good deed every day.”

Maha Gandayone Sayadaw U Janaka also spoke about what he characterized as an urgency to do good. He wrote that “merit cannot be obtained without really trying. You must do good work to earn it. The confidence (in the good) that in with you now must be used so that new confidence will be developed. The diligence that you are using at present will intensify the diligence you will have in the future.” Elsewhere, he said simply, “don’t wait for good luck; make good luck by doing good deeds.”

Prekhemma Sayadaw makes the practical observation that only those who have attained may find no further urgency to make kusala actions, since they may not fear rebirth in lower worlds where Vipassana practice is no longer possible. “But for the meditator who hasn’t become a sotapanna,” he says, “the cycle of rebirths will continue. And without having a strong store of kusala merits, one will really have a struggle ahead.

Doing such acts regularly will bring a measure of peace to the mind. What is more, this then creates a stronger base for future or present meditative pursuits. As more and more good acts—and the accompanying wholesome states of mind that bring these very acts into fruition, followed by feelings of joy and calm that accompany the completion of the skillful deed—are taken, the mind may also gain greater faith and confidence in the overall teachings, thus providing increased energy with which to practice. Such meritorious deeds, and the pure volition pushing them forward, are thus a powerful aid for developing increasingly higher qualities of mind.

The Third Set of Robes

Very advanced monks are known to develop exceptionally powerful minds capable of feats far beyond that of ordinary putthujana. This is the theme that underlies this story, which was shared by Bhikkhu Agga:

She then told the tale of a rich man who learned that an Arahat was coming to visit his neighbourhood. He decided that he would invite the holy man to a meal, and also that he would like to present him with three sets of robes. When the day came, he set out to meet the Arahat, and conduct him to his home. As he was walking back along a muddy track with the monk, they came to a large puddle, whereupon, instead of walking sedately round it, the monk tucked up his robes and jumped over it. The rich man was shocked by this, and thought to himself “This undignified fellow cannot be an Arahat. I think I will give him only two sets of robes.” After a while they came to another puddle, and again the monk jumped over it; and the rich man thought “No, he is certainly a common fellow – I will give him only one set of robes.” Then a third time they came to a puddle, and this time instead of leaping over it, the monk walked carefully round it. The rich man was puzzled, and said to the monk “Venerable Sir, can you explain to me please, why it is that you jumped over the first two puddles, and then walked round the third?” And the monk replied “Sir, I did not think it would be good for you to withdraw the third set of robes.”

An Inspiring Memory

A European meditator who was on the 2014 Winter Pariyatti pilgrimage has recently shared how she remembers the more inspiring memories of this trip. She has made a collage of four important photos from this trip: starting from the upper left and going clockwise, one sees a Shinpyu (or novitiation) ceremony taking place at Shwedagon Pagoda, where a young boy takes on the monks' robes. Next is a photo from Ingyinbin showing Bhante Agga from the Netherlands along with the newly ordained Russell Quinn from New Zealand. Third shows the long line of brown-clad pilgrims making their way to Anauk Monastery in Pyaw Bwe Gyi, where Saya Thet Gyi taught during the last two years of his life. And finally is a wonderful, smiling photo of the Shwekyin Sayadaw and Dr. Khin Maung Aye, who delivered a Dhamma talk to the group.

For those wishing to make such memories of their own, a pilgrimage will take place on January 23, 2015, and spaces are still left... see Muditā Works for more information.

Eating Vegetarian at Burmese Monasteries

Ma Khaing's home-cooked vegetarian restaurant in Mandalay

1) Is it rude to inform a monastery that I am vegetarian?

It is true that there are some countries that one can simply not travel to and reasonably expect to maintain a vegetarian diet. Fortunately, Myanmar is not one of them! Most Burmese monasteries are places where a vegetarian diet can be maintained. It is not considered rude to inform a monastery that one fully abstains from meat and fish. This should be done at the outset when one is asking for permission to stay, so that the monastery can determine if they can meet that need. While it is not appropriate to make numerous “special requests” of the kind that may be common at Western meditation centers, it is fine to make a simple request for vegetarian food. If there are even two vegetarians in an entire monastery, a special table is often arranged for them where only vegetarian dishes are served.


2) To what extent can I expect to have a balanced vegetarian diet?

The short answer is that usually one can count on at least a few purely vegetarian dishes at any meal. There are usually fresh vegetables and herbs, and good protein options such as beans, tofu, eggs, and various other soy products.

If a vegetarian guest is not expected, however, there may not be a balanced vegetarian meal on its own, so advance warning arrangements can help to ensure that the meal is more nutritious. The example of U Agga, a Dutch monk, is illustrative. While usually dwelling in the forest, he once came to Yangon for a short period, during which time he went on the morning alms round. Well-wishers gave whatever they had on hand, and at the end of the round, he found there was not enough vegetarian fare to give him proper sustenance. However, donors soon requested U Agga to tell them a day in advance when he would take an alms walk, so they could prepare something especially nutritious. (U Agga was staying with an American meditator in Yangon, so there was sufficient food here to fulfill his needs. In fact, U Agga’s main intention on taking the alms round was more to allow the local residents to make merit than to ensure his own meals.)


3) I want to sponsor a Saṅgha-Dāna for all the monks at a monastery. Can I request that only vegetarian food be served?

This depends largely on the culture of the meditation center or monastery. Some sites may already be pure vegetarian, or vegetarian-friendly, and such a request will be understood. In other places, however, the monks and yogis have come to expect meat and fish as part of their diet, and it may not be appropriate to demand which food can be served them, and which cannot. In these cases, practicing renunciation when giving the dāna may be the best policy. Another option is to offer a Saṅgha-Dāna at a neutral site and invite monks and nuns to attend. If it is announced that one is serving vegetarian fare, monastics can decide in advance whether they wish to attend.

"Can I give a purely vegetarian Sangha Dana?"

The vegetarian favorite Tofu Salad

One yogi recently sent us a question asking if it was appropriate to give a purely vegetarian Sangha Dana. Following is our answer. For more questions about Dhamma in Burma to be answered on this blog, shoot us an email at burmadhamma(at)gmail.

Today, whenever and wherever Bamar food is being served, it is customary for there to be at least a few purely vegetarian dishes. Interestingly, Burma provided a “vegetarian line” during the 1954-56 Buddhist Synod held at Kaba Aye Pagoda, and it was S.N Goenka (a life-long vegetarian due to his Hindu caste) who oversaw the vegetarian food distribution during the event. In Burma, single vegetarian dishes may not be a balanced meal on their own, but with advance warning from foreign meditators residing at monasteries, arrangements can be made to prepare more options and this is usually not difficult. For example U Agga, a Dutch monk who came to Yangon for a short period found that he was given whatever vegetarian fare happened to be available on his alms rounds, with promises offered by the well-wishers that on future days they would cook something more substantial ahead of time when they knew he was coming.

A common question that comes from vegetarian yogis wishing to sponsor Sangha Dana, is whether they can stipulate that their financial dana can only go towards serving vegetarian food. This will depend largely on the meditation center or monastery. Some may already be pure vegetarian, or vegetarian-friendly, and such a request will be understood. In other sites, however, the monks and yogis have come to expect meat and fish as part of their diet, and it may not be appropriate to demand which food can be served them, and which cannot. In these cases, practicing renunciation when giving the dana may be the best practice, and one can do this by inquiring of the monastery trustees or senior monks what is possible and what would not be in line with their particular tradition.

Finally, in Burmese vegetarian dishes, there will likely be fresh vegetables and herbs, and maybe beans, tofu, or other soy products. There are three kinds of commonly-used tofu: a Chinese kind that is firm and white, a jelly-like brand from Kachin state, and yellowish tofu from Shan state made from chick peas. Sometimes a generous dose of turmeric will be mixed in, giving the tofu a yellow color. Also note that while there are more vegetarian dishes in Shan cuisine, they are often prepared in the same pots as the meat dishes, in contrast to Bamar cuisine, which though having fewer vegetarian dishes, usually prepares them entirely separately.

Hta Min War Yellow T

More photos from Sangha Dana at Wei Har Ree Nunnery

Ma Khaing has shared more photos of their Sangha Dana on October 16 at Wei Har Ree Nunnery in Mandalay, in honor of Ko Kyaw Ngwe. More information can be found here about the event.

Ma Khaing and family sort through offerings prior to giving them to the Sangha. Bhikkhu Agga can be seen standing on the right side

Ma Khaing stands at the head of a line of nuns as her daughters look on while smiling

Ma Khaing gives a collection of requisites to a young nun as her family looks on

Ma Khaing and her daughters prepare to offer requisite bags to nuns

Photos of Sangha Dana at Wei Har Ree Nunnery

Ma Khaing has shared photos from the Sangha Dana that was given in memory of our dear Dhamma friend Ko Kyaw Ngwe, and as was described by Bhikkhu Agga, who attended. Following are photos from event:

Ma Khaing presents robes to Bhikkhu Agga

Ma Khaing's family follows the traditional yay sat ceremony of pouring water at the end of the monk's Dhamma discourse

Bhikkhu Agga mindfully eats the Sangha Dana that was presented to him

Ma Khaing wanders through the nuns' hall refilling their food 

Sangha Dana at Mandalay Nunnery for Kyaw Ngwe

Bhikkhu Agga was in Mandalay and able to participate with the family in Ma Khaing as they offered dana at Wei Har Ree Nunnery in Mandalay, in memory of Ko Kyaw Ngwe. He offers his reflections on the event, to share with all those Dhamma friends who were there in spirit, if not body:

"I don't know what I can tell that might be interesting, everything went almost exactly as it should have gone :) 

Ma Khaing was nicely in control, without much stress, having time to meet and check up with everyone.

There were about 30 laypeople, 60 nuns, and 6 monks.
Monks were offered food at 10:30 a.m., a few minutes later the nuns, and when the monks finished their first course, the food was served to all the lay people in attendance. Around 11:15 the lay people took refuge in Triple Gem (Buddha, Dhamma, and Sangha) and then took the five precepts, followed by a Dhamma Desena (or Dhamma Talk by the Sayadaw), after which some more requisites were offered to the monks and nuns. When this all was done, merits were shared in U Kyaw Ngwe's name, and the visitors slowly departed.

One thing which struck me, was that even though the whole event was organized to share merits with U Kyaw Ngwe, it felt that in a way it worked also the other way around: it was because of U Kyaw Ngwe's good actions (kusala) in his human life, he was able to get now all these people together to get merits. Because of that, I there was a lot of Mudita and gratitude towards him :)"

Meditation on the Full Moon Day at Kun Lay Monastery

Kun Lay monastery, where U Agga is currently spending Waso (Rains Retreat), is a very special village where traditional practices may still be found today. Nowhere can this be found more than during full moon days, where children can be found playing while mothers finish the cooking and do other good kusala deeds.

In this short clip, one sees the lay people meditating together in the Dhamma Hall. This is after the cooking and cleaning has been completed, after the Sayadaw has given a Dhamma discourse and led them in re-taking the precepts, and after suttas have been recited together. One may notice that there are far more lay women in the audience than men, which tends to be common among Burmese Buddhists. As this is happening, many lay men are just outside, as are the younger children.

For those who have never visited the Golden Land, and even for those who have only seen a glimpse of it, this video gives a fascinating look into traditional Burmese Dhamma.

Novices eat their food before noon

Bathing and Laundry at Kun Lay Monastery

Kun Lay village, also known as Ei Chantha (or "Cool and Peaceful") Village, is about one hour by bad roads away from Pyin Oo Lwin. Nestled on higher ground and a former summer retreat for British colonials, it still enjoys cool weather today during Myanmar's hottest months. Life has changed little in the intervening centuries from traditional Burmese ways. This is also the area where Bhikkhu Agga spends Waso, and it has an even older history of dhutanga monks seeking full seclusion here in past centuries.

This video shows the way that washing and laundry take place in the village. As few homes have their own private areas, communal sites are shared among the village. There is one for men, and another for women, and all must be clothed when showering. The well is about 20 feet deep, and require some technical skill to be able to allow the bucket to twist when dropped and fill with water, and to hoist up without dropping any. The water is from a natural spring, and is quite cool and refreshing. Men typically bathe around the large cement tank, and a washing area is demarcated by a smoothed wooden platform. The old water tank can be seen to the left of the current one. The tank is surrounded on one side by deep forest and winding paths, and on the other by vegetable fields.

Kun Lay Monastery kitchen and beyond

Kun Lay Monastery sits about an hour outside Pyin Oo Lwin in northern Burma, and is a very traditional Buddhist monastery where the old ways may still be found. Currently Bhante Agga from Europe is staying here for Waso. This short clip shows the view of the monastery from the kitchen. It provides a nice overview of a traditional Burmese monastery for the foreign meditator who has never visited the Golden Land.