An American Monk in Burma: "I Once Ate Organic, was a Vegetarian, followed Ayurvedic Principles...now, 'What Comes Into the Bowl!"

Bhikkhu Obhasa is an American monk living in Myanmar. The above photo shows the view from his secluded kuti from Kalaw, his meditation "cushion" being a straw hand-made Shan seat. He shares his thoughts with his new dietary restrictions:

"One of the biggest sacrifices of ordaining was putting my dietary health options into the hands of a culture with very little understanding of healthy nutrition. I ate organic, was a vegetarian, followed Ayurvedic principles for my body constitutional type, etc. I let go of that to live in a country that does copious pesticide and herbicide spraying, loves dishes swimming in low quality oils, loves sweets and pre-packaged food with artificial ingredients, etc. They don't seem to take care of their own nutritional health nor do they seem to have much nutritional education. There seemed no way they'd be able to take care of mine.

Still being a relatively new monk having just entered my second rains retreat, it has slowly dawned on me just how much stress I had put the mind/body under in this decision to move across the world to a new culture and life as a monk. In that stress, I noticed the mind seeking comfort by trying to control food, which inadvertently often caused more stress. In the mental health field of studies in America the powers-that-be have decreed obsession over such dietary concerns an actual mental disorder. My own observations of mind was seeing the same thing. Agitation and worry over diet and strict adherences to my dietary beliefs and choices only lead to more agitation. Who knows? I wouldn't doubt if that mental stess is actually as bad as or worse for my physical health than the food I'm fussing over. One thing I've done is re-examine some of my food beliefs and found some of them to actually not be true. Another is to loosen up on being a vegetarian, occasionally eating meat. In doing so, I have seen that there was attachment and defilement in both habits. Since then I have let go of some of the control I thought I needed to exert and life has become easier and I grow closer to exemplifying 'paccuppannena yapenti', being content with what is. In this case, what comes into the bowl.

Once the mind lightened up a bit, I actually noticed some of the positives of alms food in Myanmar. In most places devotees still offer fresh home cooked food with a fair variety of rice, veggies, meat dishes, salads, and other proteins. Within what's offered is usually a fairly balanced meal of fresh good. I dare say that what's offered overall is at least as, if not more, healthy than how most people eat back home. It's also pretty easy to be vegetarian here as protein via beans, peanuts, and tofu is commonly offered, and even more is regularly available if one eats eggs. Myanmar grows ample fresh fruit although they seldom offer it as they don't seem to eat too much themselves. It does though from time to time make it into the alms bowl. I occassionally praise the healthiness of certain offerings when appropriate, and often several families catch on to this appreciation and offer fruits, fresh cooked veggies, salads, and other healthier dishes.

Another positive aspect of Myanmar alms food is the sheer abundance given in many places and people seem to be extra generous towards foreign monks. This means I can be selective with my diet, choosing a good balance and allowing me to avoid the unhealthier options. In a pinch, I can always just eat more rice like the locals do which is always plentiful. And I can certainly forego the prepackaged snacks, deep fried treats, and the abundant artificial drinks and sweets. That's just lobha.

Overall, so far I feel pretty healthy. As my attitude has lightened up, the mind has loosened up and let go of some attachments. The wisdom that has arisen seems to find a way to maintain dietary health within what is given. So not only does the food situation seem healthier than it did upon first impression, the mind has become healthier too."

A Grave Risk to Future Disaster

“As strict Buddhists, Burmans are supposed to abstain from animal food, or, at least, from taking life for the purpose of providing food. For fishermen, who must break this precept daily, special uncomfortable hells are reserved. Hunting and shooting are practised at grave risk of future disaster, and usually by the younger men who think they have time to make up for these derelictions, or are giddily thoughtless of the hereafter. A pious friend of mine in Upper Burma used to be much scandalized at the levity of his aged father, who persisted in coursing hares when he ought to have been making his soul. But as regards the consumption of flesh of birds, beasts, and fish, there seems to be no practical restraint among any class... The flesh of no creature which has died a natural death, except perhaps dogs and tigers, is despised.” 

--- Sir Herbert White, A Civil Servant in Burma, 1913

"How is your food?" "Not bad. I’m a vegetarian.’”

In the Food chapter of the upcoming book Shwe Lan Ga Lay, we take a look at some of the great Burmese meditation teachers and monks who abstained from meat.

While Sayagyi U Ba Khin ate fish and fowl during this life, he did take a temporary vow to abstain entirely from meat from Sayadaw U Tejawontha at Shwe Mok Htaw Pagoda in Pathein in the 1930s for a time. In addition to ensuring that his International Meditation Centre kitchen served only vegetarian food, he also prohibited the use of all pesticides and insecticides on center land. Although Maha Gandayone Sayadaw U Janaka sometimes ate meat, he proclaimed to prefer a vegetarian diet. The venerable monk also provided this memorable commentary indicating such preferences: “On 14 December 1977 I had another medical check-up and they said: ‘All’s well.’ If one asks ‘How is your food’ I would say ‘Not bad. I’m a vegetarian.’”

There are other highly respected monks of the past who were known to subsist on only one portion of simple vegetarian food daily. And the tradition continues today, as two of the most venerated contemporary monks are vegetarian: Yaw Sayadaw, the eldest living Tipiṭakadhara whose Dhamma talks are attended by large numbers, and Pa Auk Sayadaw, one of the most popular and revered meditation teacher. Sayagyi U Goenka, who passed away in 2013, was also a lifelong vegetarian. In his case, however, this was not due to any Burmese or Buddhist reason, but rather his Hindu family background. In fact, U Goenka oversaw the “vegetarian line” during the 1954-56 Buddhist Synod held at Kaba Aye Pagoda.

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.

Taung Phi Lar Meditation Center Monastery in the Sagaing Hills

In the same proximity as Padamyar Zedi Pagoda, Taung Phi Lar Monastery monastery is a site not to missed on any trip to the Golden Land, and may be worth extending a visa to arrange for a longer stay! The monastery is buried within the trees and offers a secluded and quiet atmosphere for practice. Taung Phi Lar Sayadaw was also known to reside here in the 18th century. The current Sayadaw is said to follow the weizka path.

The compound is larger than most found in the Sagaing Hills. It has a kind of mountain atmosphere to it, and its builders took advantage of the uneven ground to construct a number of residences and sites for practice that allow the meditator greater solitude. As there are rarely many yogis here, so noise is rarely a factor. The food served is strictly vegetarian.

A long set of impressive brick and stone stairs leads to the top of the compound, laid between rock walls. On the way up, one passes several caves built into the hillside. The stairway ends at a circular, open-air style meditation hall, with a small pavilion in the middle. Such a design for a meditation hall is extremely rare in Myanmar. There is a central Bodhi tree, around which yogis may meditate. Paintings are found on all the interior upper walls, including a series of life-sized scenes from the Buddha’s life. Breathtaking views of the expanding forest can be glimpsed from every side. Of particular note is a makeshift gong: on closer examination, one sees that it is a large American bomb from World War II, and a small inscription can still be made out that reads: USA Air Forces 11-43 (Burmese lettering seems to have renamed it as “Mettā Bell”). The sole windmill that exists in the Sagaing Hills is also found at this site. Finally, one can climb a meandering stairway up the slope, where two rather menacing looking cave entrances beckon off to the right, although permission should be requested prior to entering, as they may not be safe.

The Sayadaw speaks excellent English, and one can request permission from him to stay a while and practice. He can also teach and guide yogis’ practice, including the high jhanas. Aside from a Canadian monk who once spent a few months here, few foreign yogis have visited this site before. 

A statue of the original Taung Phi Lar Sayadaw

"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

Thein Daung Monastery in Kalaw

The inner majesty of the main Dhamma Hall at Thein Daung Monastery

Sayadaw U Paramar Nanda, who has been in robes since 1976, is the current Sayadaw here and the fourth since its founding. A kind man and dedicated monk, he is interested to meet serious Dhamma practitioners, although speaks little English. He has also said that he may allow foreign yogis to stay for practice, but that they first need to check in with Kalaw immigration to ensure their papers are entirely in order. There is a long covered wooden walkway (zaungtan) leading from the lower-lying town up to Thein Daung, and a wonderful view of the green valley that stretches out below. Similarly you can also take a lovely walk to approach the monastery, finding the long stone staircase just north of the marketplace.

The front of the shrine room

The site was established around the turn of the 20th century by U Kethera. However, he passed away after only two years, leaving it to be overseen by U Adesa, who became renowned throughout the country for his metta practice and rosary beads. When the great Mingun Sayadaw visited Shan State, he was highly revered by Shan people. When he met U Adesa he gave him his robe, he also paid respects to him as his senior. U Adesa said this was the greatest day of his life, as Mingun Sayadaw is one of the most famous Burmese monks in all history.

U Adesa learned directly from Ledi Sayadaw in Meiktila, and went on to teach in Ledi’s tradition when he took over the monastery, primarily emphasizing the observing of in-breath out-breath, or anapana. It is said that even Mogok Sayadaw came to learn under him when he was still a young monk. There are several photographs and paintings of U Adesa, hung throughout the monastery, showing him as a young man through to old age. 

Paintings of U Adesa

Inside the compound is a beautiful Dhamma Hall (that also has a sign proclaiming in English, “Museum of the Buddha”) with a long golden-mirrored shrine area featuring five Buddha images, an inner courtyard area allowing in light, and an inner ring of paintings that depict episodes from Buddha’s life. To the left of main shrine is an even larger collection of Buddha images in Shan style, and to the right are important artifacts from the monastery’s history and that had belonged to past Sayadaws. Also here are several paintings and statues of the highly revered U Adesa. It is a colorful room with nary a spot of unpainted ceiling or wall— while the upper paintings focus on tales from the Buddha’s life, the lower ones show scenes from rural Burma. Judging by the cracks in some of the artwork, they look to be quite old. This monastery is also closely connected with the beautiful hilltop Ma Naw Hla Monastery (which is visible from here and only reachable by motorcycle). Thein Daung serves only vegetarian food. Just a handful of monks are residing here most of the time, although the monastery also hosts ten-day meditation retreats in the tradition of Sayagyi U Goenka every May.

The treasure room of the monastery has many artifacts, statues, and artwork related to the revered U Adesa

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.

Kone Lone Sayadaw

A Canadian and Indian monk, respectively, peer at the preserved body of Kone Lone Sayadaw

The site where Kone Lone Sayadaw's body rests

Kone Lone Monastery, also known as Sun Daung Monastery, is located in Pindaya and is frequently visited by local pilgrims.

The practice of Kone Lone Sayadaw was largely samathā-based, and he was not believed to practice vipssana. His hands were also believed to be special, particularly the palms, which were considered to have identical lines in both the right and left. Many believed his hands alone could keep away danger, and laminated cards of the late Sayadaw’s outstretched hands are available for purchase today. His name came from the nearby Kone Lone village. This was the only village in the area where animals were allowed to be butchered, and so it was frequented by the kone lone birds (similar to an eagle), who flocked over hoping to catch the remains. The Sayadaw’s Pali name had been U Tejaniya, and although he quickly left this village for another one to escape the slaughtering grounds, the name stuck with him. 

A golden statue of Kone Lone Sayadaw is shown next to a giant photograph of him

The Kone Lone Sayadaw was known to eat only fruit during periods of his life. His skin was said to be so smooth and beautiful that no sweat ever marred it, and his inner purity was believed to give him a general sweet-smelling odor. He was known to become tired if even smelling the odor of those visitors who came to see him who were meat-eaters, and so only allowed a limited number of devotees at any time. Then, even after his death in 2004 at the age of 96 years old, his body was still sweet-smelling, and it did not decompose even after an attempted cremation. This has led some supporters to believe he was fully enlightened. Eventually his devotees encased it in glass and built a stupa around it. The area is very unusual for Burmese Buddhist sites. Perched on the highest point in the area, a lone pagoda sits atop the hill, its design one of endless curiosity. With engravings and tiles, the architecture is full of unexpected angles and three-dimensional forms, with some sides look flat from a distance and expanding in all directions as one approaches. Many arches appear on the lower level, and higher up the ornamental designs and motifs form an intricate ringed pattern until the five-tiered cone shaped stupa. The entire pagoda is surrounded by a great moat where koi reside, and pilgrims can buy fish food from local venders to feed them. The Sayadaw’s body lies in state within the pagoda, within a glass and metal coffin ornamented by gold. A nearby table accepts offerings, most of which are various kinds of fruit, and a fragrant tropical scent seems to hang in the air. Small squares cut from his original robes are handed out to pilgrims.

Cut pieces from the original robe of Kone Lone Sayadaw are given to pilgrims

Also of curiosity here is a gourd that was found while the Sayadaw was still alive that resembles a Buddha image. Today, there is also a monastic education school attached to the monastery where many novices train. One may also mediate in the very cave where Kone Lone Sayadaw spent much of his time residing in solitude, and where local villagers report the frequent conversations he had with visiting devas. 

Local pilgrims pay their respects at the site

Vegetarianism

In this excerpt from the book, we pick up an entry from our "Food" chapter. Following is a short excerpt from the section on Vegetarianism in Burma:

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Vegetarian yogis may be delighted to take part in the Waso festival at Legaing Kyaung Daw Ya Pagoda, located in Pwintphyu in Magway Division. Local legend suggests that the pagoda existed even during the Buddha’s day, when it was entirely built of sandalwood, and in modern times the nearby Mon Chaung tributary flows with rainwater from the eastern slopes of the Rakhine Yomas range and the southern Chin Hills. Each year, on the full moon day of Waso (July/August), the Sayadaw goes with all the monks in tow to where the Mon and Ayeyarwaddy rivers meet, followed by many local pilgrims in boats. Chanting Buddhist suttas the entire way, they arrive prior to the influx of catfish that will soon be passing through. It is believed that the giant fish come at this time to pay their respects to the pagoda, and all the local fishermen dismantle their nets and traps for the following three months. The catfish remain for all of Lent and usually depart after the fullmoon day of Thadingyut in October, with many pilgrims coming to place gold leaves on the heads of the fish. Although some are as large as 3-4 feet, they stay calm as pilgrims approach them and are also fed rice husks or popcorn.

A common sign seen in Burmese vegetarian restaurants