Funeral Services for Sayadaw U Pandita

Word has come that the great Sayadaw U Pandita has passed away during Water Festival in a Bangkok hospital. Also known as the Shwe Taung Gon Sasana Yeiktha Sayadaw, he was born on July 29, 1921, and so was 94 when he passed away. As his hometown was Bago (Pegu), his body will be moved there for cremation after a large ceremony at Panditarama on April 20th. The cremation ceremony will take place in Bago on one pm on April 22nd. Foreign yogis who wish to pay their respects and attend the ceremony may request permission from the monastery to do so.

Sayadaw U Pandita lived through times that scarcely another being can imagine. He saw his country during Colonial British times, Japanese occupation, independence, military dictatorship, and fledging democracy. Perhaps more importantly, his life intersected with the great patipatti movement of the 20th century; perhaps more than "intersecting;" his energy, wisdom, and enthusiasm in so small part pushed this movement along to become what it was.

U Pandita was the student of Mahasi Sayadaw, and hand-chosen by him as one of three monks to respond to the Sri Lankan government's requests in the 1950s for trained Burmese monks to go to the island and teach Dhamma to the people. From there he began traveling internationally and to the West often, where his English ability allowed him to deliver these essential teachings of liberation to yogis around the world (and took a number of trips to International Meditation Society in Barre, Massachusetts, to lead courses there). By the time of his passing, Panditarama had become one of the great centers and traditions of Myanmar, with a loyal and dedicated following around the world, including branches in six foreign countries. The great monk's life of Dhamma and service to Dhamma literally touched millions of beings. May he be happy and liberated!

As The Lion's Roar reported, Joseph Goldstein issues this statement following his passing:

So many of us here are saddened to hear of Sayadaw U Pandita’s passing. He was such a powerful influence in all of our lives, urging us on to realize our highest aspirations. His great service to the Dhamma is inestimable. It feels like the passing of an era.

The "Buddha Museum" in Nyaungshwe

Although today called a “Buddha Museum” and managed by the Ministry of Culture, historically this was a Shan haw (In Shan language, this refers to the residence of a Saopha, and is often translated as “palace.”) Located in the northeastern part of town, it once belonged to the head of the entire Shan federation and the eventual first president of the Union of Burma, Sao Shwe Thaike, who would become a great supporter of Webu Sayadaw and Sayagyi U Ba Khin. 

Built in the 1920s, the architecture successfully combined Western and Burmese styles. Nowadays, one can only imagine the beautiful peacocks that once roamed the grounds and resided under its temple, and the lavish Buddhist festivals and town ceremonies which were once hosted here. In The Moon Princess, Sao Sanda—the daughter of the saopha-- speaks to this odd transformation: “Tour groups are now taken round the large rambling palace, with its numerous halls and rooms, in which I grew up and which I loved so much.” During World War II, while being occupied by the Japanese secret police, the compound was partly damaged by a British bomb that fell but did not detonate. Later, local residents credited the nats for preserving the significant site.

The Bye Bye Sayadaw

For foreigners unaccustomed to the style of Burmese names, it can be confusing to understand the best way to refer to a monk, as well as to keep track of the different names used to reference a single person. It is most polite within Burmese society to use an honorific prefix before the name when referring to people. Burmese people-- including lays-- may also be known to change names more often than in other cultures. While it is not common to do so upon marriage (since family names are usually not employed), one may do so in order to change one’s luck. Then, ordination gives the aspirant a new Pali name. This is also the case for monks who reach a high level of renown, when their formal Pali name becomes superseded by the name of a place or region in which they achieved their attainments or spent extended periods of time. Indeed, at that point, it is usually considered slightly inappropriate to use their Pali-given name because it sound too personal for a monk who has become so venerated. There is no set point at which the monk’s name formally changes from the Pali name to one that includes the site or regional inference, but rather it is an organic process conferred by the followers and other monks. In such cases, many devotees who come later may never learn the name of the monk at all.

This was true of U Nyanadhaja, who spent time in Ledi forest; U Kumara, who resided in Webula Hills; and U Vimala, who spent the Japanese occupation in Baw Ba Tant Caves near Mogok. Some titles have a less clear origin, such as U Sobhana, who took the name of the monastery where he was residing, which itself was named after a famous “big drum” (or Maha Si); or the monk who was a former royal tutor and later went to live in the wild Sagaing Hills, eventually living in seclusion in a “cave of birds”, and becoming known at Hngettwin Sayadaw. Others, such as U Āciṇṇa in the Pa Auk tradition, may take on the name of their lineage, and he is commonly known today simply as Pa Auk Sayadaw; or U Aindarwanthais, who is referred to as the tenth Ledi Sayadaw (according to Mendelson, this started only in the 19th century). This was even so of U Lawkanatha, who during his lifetime was known commonly as “Italy Sayadaw,” referencing his place of birth. This is perhaps better than the name given to an American monk who would communicate the only words of English that village novices knew when seeing them, saying “bye bye.” Eventually they came to calling Bhikkhu Cintita the Bye Bye Sayadaw.

From a Western perspective, say that a relatively unknown monk has traveled to Eugene, Oregon, and here he begins to practice seriously in the forests surrounding the town. As he begins to get known throughout the state and beyond, some may refer to him in a short-handed way as “the Eugene Sayadaw.” Eventually he may become so renowned that the definite article “the” is dropped and “Eugene Sayadaw” begins to be used a proper name. When rendered in English, different authors choose to use or omit the definite article, and today some consider the use of the definite article to be more formal. 

The Sagaing Hills During Wartime

The following interesting incident occurs from the celebrated biography of British Field-Marshal Sir William Slim, Defeat Into Victory. It gives a fascinating account of how the most spiritual part of the country, with a history of over 1,000 years of meditation, fared during the war.

“I was sitting outside my headquarters at Sagaing when I was surprised to see a civilian motor-car drive up and disgorge half a dozen Burmese gentlemen, dressed in morning coats, pin stripe trousers, and grey topis. There was a definitely viceregal air about the whole party. They asked to see me. They were a deputation of influential Burmese officials from the large colony who had taken refuge in the Sagaing Hills in the bend of the Irrawaddy opposite Mandalay. They submitted a neatly typed resolution duly proposed, seconded, and passed unanimously at a largely attended public meeting. This document stated that the Burmese official community had received an assurance from His Excellency the Governor that no military operations would take place in the Sagaing Hills, a locality held in particular veneration by the Burmese people. Trusting in this, they and their families had removed themselves there. Now to their dismay Chinese troops had entered the hills and were preparing defences, even siting cannon. They there demanded that I, as the responsible British commander, should order out the Chinese and give a guarantee that, in accordance with His Excellency’s promise, no military operations should take place in the Sagaing hills.

I was terrible sorry for these people. They were all high officials of the Burma Government, commissioners, secretaries, judges, and the like; their world had tumbled about their ears, but they still clung to the democratic procedure of resolutions, votes, and the rest that we had taught them. They brought me their pathetic little bit of paper as if it were a talisman. When I told them that, as far as I was concerned, I had no wish for military operations in their hills—I might have added truthfully, nor anywhere else at that moment—but that the Japanese general was equally concerned and not likely to be so obliging as to agree, they departed polite but puzzled. The impressiveness of the proceedings was somewhat marred by one gentleman who came back and asked could he not be issued with a six-months’ advance of pay? I do not blame him—it would be a long time before he would draw his British pay again."

A Deep Vipassana Dive in Japan

Sayagyi U Goenka has successfully made the liberating activity of Burmese meditation available throughout the world, and to countries where the Buddha's pure teachings have never reached in the 2500 years since Gautama Buddha himself taught the Dhamma. 

For those well-accustomed to practice as it is found in Theravada Buddhist countries, this account may be intriguing to read.

On the Full Thangha blog, the writer describes his own experience taking a course here, which can be read here in full.

In the Japan Times, Karryn Cartelle writes about her "deep dive with Vipassana," where she writes that "In an ironic twist, after coming to the land of Zen meditation, I decided to take a different approach and instead have begun to learn the ancient Indian meditation technique of Vipassana because of its closeness to yoga."

The Sushi Master and the Sayadaw

Novice monks have their head shaved at a Mandalay monastery

“In Japan, there are a lot of sushi restaurants. The style of preparing sushi varies from one sushi master to the next. Every sushi master thinks that his own way of preparation is correct and all the other ways are wrong. Therefore when a sushi master meets another sushi master, they fight. Since sushi master always carries a knife for fish, when they fight they stab each other. Because of that in the prison in Japan is full of sushi masters.

In Burma, there are a lot of meditation centers. The way of meditation varies from master to master. Some master thinks that his own approach is correct and all the other ways are wrong. Therefore when a meditation master meets another meditation master, they fight. Because of that in the prison in Myanmar… (just a joke)

At first, I went to Chan Myay Monastery. Here I was taught to observe the arising and passing away of breath. Thoughts also arise and pass away; body sensation arises and passes away; taste also arises and passes away; I was told to see all mind and body feelings as “impermanence.” Especially the pain of the feet, I was told to observe it carefully. I was told to again and again persistently. I was told that the pain of the feet was “Heaven’s Door”. But I did not understand why the pain of the feet is important. So I did not observe it at all.

After a while, another Japanese yogi came. This person followed the instruction of the master and observed the pain of the feet. Then he became one with the pain and entered jhāna. And he said he has seen the energy of the origin of all things. Three months later, he had an even more awesome experience, he attained insight knowledge, and the master told him that there is nothing more that he can teach him. So he “graduated” from the monastery. Seeing that, I understood very well the reason to observe the pain of the feet. From then on I seriously observed the pain of the feet continuously. Years after years I continued. Nevertheless, I could not enter jhāna, and I didn’t want to observe the pain of the feet anymore.

Next, I went to Mahasi Monastery. In the beginning I reported to the master what I had been doing continuously at Chan Myay, and he seemed to be offended. He said, “However much you observe the arising and passing away, if you don’t have a concentration strong enough to perceive lights, it’s not good enough.” Meaning that what I had been doing in Chan Myay was all a waste. Then the master instructed me a method called “Aditana.” Aditana means first to make a wish to enter a state where “nama” and “rupa” disappeared before meditation. I thought it didn't sound logical to enter jhānajust by making a wish so I didn’t really practice seriously.

After a while, another Japanese yogi came. This person followed the instruction of the master, since he seriously practiced aditana soon he entered the state where nama and rupa disappeared, in other words jhāna. In the beginning he stayed in jhāna for ten minutes, then 20 minutes, then 30 minutes, slowly he could stay in jhāna for longer and longer periods, after two months he could stay in jhāna for two hours and after three months he had an even more awesome experience, in this way he “graduated” from the meditation center. Seeing that again I practiced aditana seriously, but I could not enter jhāna. However much I practiced, I could not enter jhāna, and I didn’t want to aim for jhāna anymore.

That’s why this time I went to Shwe Oo Min Monastery, where mindfulness meditation is practiced. Here jhāna is not an end—just be aware of what one is doing throughout the day. For me, when I meet people I become nervous, so I observed that. When I am nervous the body becomes stiff. When I am relaxed, the body becomes soft. When I am nervous the movements become cumbersome and when I am relaxed the movements become sharp. When I am greedy the movements become fast, and when I am angry the movements become rough and violent. It became interesting to observe all these throughout the day.

I started to understand well things that I didn’t understand about myself. While being mindful of different kinds of things steadily, the meditation is progressing. Although I could not enter jhāna I think I can master the method of mindfulness meditation. Although result cannot be attained in three months, I thought this method suits me best.

Just as different people prefer different sushi, there are meditation methods that suit different people. Therefore, I believe that it is important to choose a practice that suits oneself. Let’s leave the fight to sushi masters and eat the best sushi that one likes.”

--Japanese cartoonist, aged 50

Two monks and a friend tour a pagoda

A Tale of Mohinga

“A dish which is much loved by the Burmese not only at breakfast time but at any time of the day is mohinga. This is a peppery fish broth, which some have eulogistically termed Burmese bouillabaisse, eaten with rice vermicelli. A steaming bowl of mohinga adorned with vegetable fritters, slices of fish cake and hard-boiled eggs and enhanced with the flavour of chopped coriander leaves, morsels of crispy fried garlic, fish sauce, a squeeze of lime and chilies is a wonderful way of stoking up for the day ahead.” Daw Aung San Suu Kyi, Letters From Burma

“This fish broth is fragrant with lemongrass and pepper, and Myanmar people can hardly go a week without it—I know I can’t.” Ma Thenegi, Defiled on the Ayeyarwaddy


If Myanmar has a national dish, it is certainly mohinga soup. It is eaten as a meal or snack, ordered at a restaurant or market stall, served at a home or monastery. Garnishes commonly added to the soup include boiled egg, gourd fritters, fried peas, shredded garlic, roasted chili powder, shredded leeks, coriander leaves, turmeric, lemon grass, lime, and banana plant. As Ba Than writes in Myanmar Attractions and Delights, “each region, each town, even each reputable shop has its own secret recipe to make it distinct and attractive.” Coastal regions tend to have more fish while the Mandalay area appreciates more of a thick broth with a dahl taste. The Dawei have a local leaf called lankaung that they place in it and the Rakhines like it so spicy there is even a proverb given to the dish, ah pu shar pu, meaning “hot palate, hot tongue concoction.” It is most often cooked in aluminum or steel so that it can be served while still piping hot. Myaungmya style is with fish caviar from the nga tha lout fish. But overall, Yangon is considered to make the best in the country.

Unfortunately for the many vegetarian foreign yogis, mohinga is almost always prepared with a fish broth. Thankfully, there are exceptions that substitute bean powder. Some monasteries will prepare a vegetarian version if they know many foreign yogis are staying, and there are various stalls throughout the country that also make a non-fish version. One of the most locally famous mohinga restaurants in Yangon also has a vegetarian option (which will be included in the upcoming Shwe Lan Ga Lay meditator's guide). On the other hand, when enjoying mohinga, non-vegetarians are wise to heed the Burmese proverb Nga thain mya hin hon, which can be translated as “Too much fish makes the broth unsavory.” This Buddhist-inspired saying points to the notion that having too much of sensual pleasures leads to excess glut.

Similar to mohinga is ohno khaukswe, often called Coconut Noodles. It is easier to find vegetarian versions of this, although it can be oilier than mohinga. A fun fact is that ohno khaukswe doesn’t actually use coconut water as many people think, but rather the milky liquid squeezed from fresh coconut meat until it is entirely dry. Some make it with evaporated milk, as it affects cholesterol levels less than coconut milk. Generally speaking, the lowland southern regions use more coconut milk in their dishes than elsewhere in the country.

One type of noodles used in mohinga that has been popular since 1970 is shwe taung khauk swe, named after its town Shwetaung just south of Pyay on the Ayeyarwaddy. It is an egg noodle dish in a small quantity of clear broth, with a dash of coconut cream and spices. The original shop that made these noodles received a loyal customer in the form of the nation’s president, who arranged for Myanmar’s stall to serve it at an Osaka Trade Fair in Japan.

Chanting at Thanboddhay Monastery

When Pariyatti pilgrims descended upon Thanboddhay Monastery in Upper Burma in January 2014, they were pleasantly surprised to find nearly one hundred college students, who had arrived to chant Buddhist suttas at the holy site. The two groups were able to sit together in meditation for some time before making one another's acquaintance. One may be hard-pressed to imagine Western university students doing similar things in their free time!

Today, there are three distinct parts of the grounds: (1) the Thanboddhay area, (2), the old Mohnyin monastery and meditation center (sometimes known in English as Mohnyin Forest Monastery Retreat), and (3) Mogaung Pagoda. All sites were developed by Mohnyin Sayadaw, one of the earliest disciples of Ledi Sayadaw. He was advised by Ledi to spend ten years living in the forest, eating food only from alms rounds and avoiding speech with others. During the lifetime of Mohnyin Sayadaw, there were man-made “caves” or niches at this site where monks and yogis could sleep and meditate. It was also known as a site where many locals came to seek protection from the violence of World War II, and those that arrived were sheltered and kept safe until the war’s end. The Sayadaw was famous for laying down a strict code of discipline guaranteed to ensure the community’s survival, which prohibited waste of fuel and water, regular education to children, and daily maintenance and cleaning of the compound. As a result, thousands of Burmese survived when the Japanese left in 1945, and many of them following a strict Buddhist regimen as they did so. This resulted in the construction of a meditation center on the grounds following the war, as well as a pagoda and a collection of huts where yogis could stay for practice and carry on with their study. The grounds were divided in two, with monastics on one side and laypeople on the other, and further segregated by gender.

The monastery today bursts forward with color like few other Theravada Buddhist sites you will find in Myanmar. Built between 1939 and 1952 upon thirty-seven acres, it is believed to contain 573,888 distinct Buddha images and an additional 7350 relics and other holy material. Arriving at the complex, your eye sense door will be flooded with bright colors and your field of view will be filled with uncountable small Buddha images—some large statues but most are simple hand-sized figurines that literally cover the walls. The complex has been compared to Borobodur in Indonesia, and unlike other Burmese pagodas the entrances are not guarded by chinthe but instead by white elephants. Another unique feature is its shape, which has a square base topped by receding terraces, over which rise hundreds of small stupas (864 to be exact). There are many smaller monasteries to be found between the larger pavilions, each one featuring similar architectural style and motifs. Some statues feature fashionable ladies out of the 1930s on a stroll with parasols, dogs sneaking into open doorways, and some donors even commissioned their own likelihoods. There are several statues of Mohnyin Sayadaw himself, depicted at various stages in his life. One compound was even donated by the Tiger Balm family, easily identifiable by the two plaster tigers trying to scale the wall as two barefoot men in Western suits look on. There is also a large square pool filled with fish and turtles, known as Laik Kan, and the animals here are free from harm. Popped rice and watercress is sold nearby and can be fed to them by pilgrims. The large tower (completed in 1936) is called Arlain Nga Sint, or “Five Stages Spiral Tower”, and symbolizes the hair that Prince Siddhattha cut off before seeking his spiritual journey. The hair was said to float upwards, eventually reaching the King of the Celestials, who built Sulamuni Pagoda in the sky. Additionally there are twenty tagundaing (large decorated pillars), and many stone sculptures of different fruits that are venerated by local farmers.

To learn about current pilgrimage offerings, see here.