- Mogok_Sayadaw_portrait.jpg (1.01 MiB) 已瀏覽 16116 次
以下這篇莫哥禪師短傳，取材自 U Gosita 禪師所寫的一部傑出傳記，書名為《一生的教導》（One Life Teaching）。該書問世後，在佛教徒之間廣受歡迎，短時間內便數度再版。
在此之前，U Gosita 曾為自己的老師——著名學者僧馬哈甘達勇禪師 U Janakabhivamsa——撰寫傳記。後來，他成為莫哥禪修中心的禪修老師，並撰寫了莫哥禪師的傳記。
其實在這部傳記出版以前，莫哥禪師的佛法開示便已在緬甸佛教徒之間廣受歡迎，不論聽眾原先修習的是哪一種禪法。這是因為禪師的開示大多以空（suññatā）、緣起（paṭiccasamuppāda），以及許多與實修有關的經典為基礎。這些教導是修習觀禪所需的基礎知識，行者在開始修行以前及實際修行期間，都很需要了解它們。對於沒有老師在旁指導的行者而言，這些教導如同指引，因此可以把這些開示稱為「觀禪修行手冊」。
我為什麼要把莫哥禪師的大部分開示翻譯成英文？禪師早在 1962 年便已去世，時至今日已經過了很久；然而，在緬甸以外，他的開示幾乎不為人知，甚至很少有人聽說過。現在正是我回報禪師恩德與慈心，並把它分享給佛教徒的時候。
此外還有一些很好的理由。以下，我將引用《莫哥教法的觀禪手冊》（Manual of Vipassanā Contemplation from Mogok Teaching）一書導言中的文字。該書作者 U Sun Lwin 是一位知名作家，後來出家，法名為尊者 Adissaraṃsi。他對莫哥禪師開示的看法與我相同，因此，就讓他代替我表達這些意見。
摘錄
我必須承認一件事：很長一段時間，我一直以為自己是一名真正、道地的佛教徒；現在看來，這其實是錯誤的想法。
簡單地說，我在三十五歲時放棄了父母的信仰，也就是伊斯蘭教；放棄了戀人的信仰，也就是基督宗教；也放棄了自己原來所信奉的「宗教如同鴉片」的共產主義觀點。因為當時，我已經深入研究上座部佛教。看來，那段時期他之所以廣泛研讀佛教，可能是為了撰寫一本哲學領域的倫理學教科書。
十五年後，也就是五十歲時，我寫了一本自傳，書名為《一個生起信心並皈依三寶的人》（A Man Has Faith and Taken Refuge in the Triple Gems），內容敘述自己如何掙扎，以及哲學觀點如何轉變。寫這本書時，我仍然認為自己是真正的佛教徒；但事實並非如此，因為當時我尚未修習觀禪。
我一直以自己是菩薩行者而感到滿足。其實，菩薩也必須修習觀禪，直到達到「行捨智」（saṅkhārupekkhā-ñāṇa），也就是對諸行保持平等觀照的智慧。
我當時並不知道，即使已經遇見佛陀的教法，自己仍未真正進入佛陀的教法（sāsana）之內。真正進入法的人，應當已從佛陀的教法中獲得實際利益。即使到了五十歲，我仍沒有這種清楚的認識。
只相信業果法則，還不足以使人成為真正的佛教徒。這樣最多只能成為一般、名義上的佛教徒，而且隨時可能轉而投入其他信仰。若要成為真正的佛教徒，必須具備「隨順諦智」（saccānulomika-ñāṇa），也就是與真諦相應的智慧。我是在研讀莫哥禪師一系列開示的文字記錄，並聆聽他的錄音之後，才獲得這種智慧。
即使已經對真諦有所認識，我仍然執著於自己的菩薩誓願。後來，我理解成為真正佛教徒的重要性，又看見許多傳統佛教徒以無益的方式生活，最後也以無益的方式死去，心中因而生起悲憫，希望他們能成為真正的佛教徒，也就是成為「小預流者」（cūḷa-sotāpanna）。依義註的看法，這個名稱是指已對真諦具有觀智的人。
依照典籍所說，凡夫（puthujjana）死後，來世墮生苦界的可能性比較大。佛陀也曾說，眾生最常返回的住處，是四種苦界：地獄、畜生、餓鬼與阿修羅。若一個人持續修習觀禪，成為真正的佛教徒，也就是辨識無常，下一世便能免於投生苦界。我希望幫助人們達到這一點，因此立下決心。從那時起，我開始尋找老師。
1991 年，一位名叫 Jenny 的女醫師讀過 U Sun Lwin 那本著名自傳後，寫信與他聯絡。她當時住在緬甸北部一處偏遠地區，遇到了一位修行相當不凡的僧人，因此邀請他前來了解這位僧人的修行。這位僧人就是 Mon-le 禪師，住在緬甸西部 Gan-gaw 地區的 Mon-le 森林禪修處。
我不知道為什麼，自己對此生起了強烈興趣，於是決定前去探訪，並在那裡住了一星期。我發現，Mon-le 禪師採用的正是莫哥禪師的教導與修行體系。他的佛法開示並不是從書本中拼湊而來，而是直接出自對五蘊的親證知見。簡而言之，Mon-le 禪師改變了我的看法，也鼓勵我研讀莫哥禪師的教法。於是，我規畫詳細研究莫哥禪師的開示。很幸運地，有兩個家庭先後出現，供養我一整套莫哥禪師開示，共三十三冊。如今看來，後來出版的冊數似乎更多。
讀完這套開示後，我打算以禪師的教導為基礎，撰寫一本觀禪修行書。不過在動筆以前，我必須先親自試驗它是否有效。U Sun Lwin 是一位非常重視實證的人，不會輕易相信任何說法。我實際依照這套方法修行，發現它確實有效。
1993 年，我第一次心臟病發，此後健康逐漸衰退。從那時起，我對死亡的關心多於對生活的關心。聆聽莫哥禪師關於死亡的開示，帶給我很大的安慰。
1995 年 1 月，三名義大利佛教行者來到仰光修習觀禪。我的法友 U Ko Ko Lay，也就是 Sayagyi U Ba Khin 的弟子，帶他們前往 Narani Sima 森林禪修處修行，我也有機會同行。我把握這個機會，向他們講授莫哥禪師的教法。他們說，這套教法非常有意思，以前從未聽過，並邀請我到歐洲弘揚。
U Sun Lwin 後來出家為僧，直到去世以前，始終沒有機會到緬甸以外的地方教學。像他這樣的人，其實很適合教導西方人，因為他能和他們溝通，而且學識廣博，其中許多知識都會受到西方人的重視。他是一位講求實證、心思明快而敏銳的人。
1995 年 5 月，我出家一年，在森林禪修處修行。這段經歷使我獲益良多，因為我有機會把莫哥禪師的教法實際用於觀禪修行。那段期間，他也有機會聆聽幾乎全部保存下來的莫哥禪師開示錄音；這些錄音是在 1954 年至 1962 年之間錄製，由莫哥禪修中心供養給他。大約在同一時期，他又得到 U Gosita 所寫的優秀莫哥禪師傳記。因此，可以說他是研究莫哥教法的專家。
後來，他第二次出家，並終身維持僧人身分。緬甸各地不斷邀請他前往講授緣起（paṭiccasamuppāda），他也四處弘法。許多人都知道，上座部佛教傳統對觀禪修行存在多種不同看法。依我的研究，莫哥禪法容易理解、條理清楚，同時又深刻而重要。莫哥禪師是一位精通巴利聖典的學問僧。第二次世界大戰以前，他曾教授僧人阿毘達磨，並因此聞名。戰爭期間，他在一處洞窟中閉關四年，避開戰亂。當時，外面的好戰者彼此交戰、互相殺戮；禪師則在洞中對付內在的敵人——煩惱（kilesa）。
許多人相信，禪師已經完成自己的修行之旅。這件事直到他放下五蘊以後，才為人所知。原文又說，在火化後的許多舍利（sarīra）之中，最奇特的是禪師的兩顆眼球仍保持完整，成為眼舍利。
我聆聽並研究禪師的許多開示之後，得到以下幾點認識。莫哥大禪師以洞察性的智慧理解巴利聖典，能從不同於一般人的重要角度加以觀察。有時，他就像一位新的註釋家，能提出不同於其他人的解釋。莫哥大禪師也有勇氣改變某些傳統習俗與觀點。
如今，「觀禪」（vipassanā）一詞已在世界各地相當普及。西方人主要透過緬甸上座部佛教傳統，開始對觀禪產生興趣。因此，我把這部觀禪手冊，也就是莫哥禪法，翻譯成英文。
原文註明：事實上，他先依據莫哥禪師傳記《一生的教導》，把相關內容編成緬文，之後再翻譯成英文，供英文讀者閱讀。
這將實現幾位義大利朋友的願望。我相信，任何閱讀這部手冊的人，都會理解莫哥教法的重要性。禪師以許多不同方式解釋佛教的觀禪修行，力求使它清楚而容易明白；實際修習也相當容易，但其中同時包含洞察性的智慧與深奧義理。
在此，我想再補充自己對這些開示的一些看法。善法如同藥物，不善法則如同毒物或病毒。因此，不應把聽法、誦法、思惟法等活動看成無足輕重。緬甸那些熟悉或背誦三藏的僧人，就是很好的例子；他們通常具有很強的記憶力和敏銳的心智。
有一次，莫哥禪師對弟子 U Tun Tin 說。U Tun Tin 經常前來聽禪師開示。禪師告訴他： 「Tun Tin，科學進步到能把聲音錄下來，這是一件好事。懂得善加運用，它能引導人走向涅槃；不懂得正確使用，便會墮入大鍋，也就是地獄的沸騰油鍋。」
禪師似乎預見了未來科學技術發展所可能帶來的結果。如今，我們可以看見各種媒體造成的問題。在科學技術的協助下，媒體對個人與社會產生極大影響。人們若以不善的方式使用媒體，就會為自己和他人造作惡業，例如說謊、欺騙、綺語、傷害他人等等，結果使人類的道德日漸退化。
中國古代聖賢雖然不了解佛陀的教法，卻也明白反覆練習的作用，以及善行或不善行所帶來的結果。因此，他們在中國傳統道德教育中設計出一些訓練學生的方法，例如把課文讀一百遍、一千遍等等。中國有一所推行道德教育的學校，曾對不同年齡的學生進行研究，受試者從兒童到青少年都有。學校讓他們每天花很長時間，反覆閱讀一本講述業果法則的教材，累計一百遍。在不到一個月時，研究者訪談了其中一些學生，發現他們朝善的方向發展、進步，例如念力、定力與辨別能力有所提升，原有的不良習慣也發生改變，甚至被克服。
這與佛教僧人的聞思與修行相似。修行並不只是閉著眼睛坐著。佛教經典中經常出現一些與修行有關的詞，例如隨觀（anupassanā）、應當修習（bhāvetabba）、多修習或反覆培育（bahulīkata）等。這些法不能只做一兩次，而必須反覆練習許多次，才能逐漸發展、進步。
佛教禪修是對真實的觀察，也稱為「隨觀」（anupassanā）：一次又一次地觀察，使它得到培育（bhāvanā），讓智慧生起並成長。同樣可以確定的是，一個人若經常觀看、聆聽受污染的媒體內容，也會產生負面結果。我本人因為經常聆聽莫哥禪師的開示，獲得很大利益；也希望讀者能從這些開示中獲益。
莫哥禪師（1899－1962）
莫哥禪師於 1899 年 12 月 27 日出生在阿瑪拉普拉鎮區（Amarapura Township）的 Uyintaw 村，距離曼德勒不遠。這個村落過去曾是緬甸國王的御花園，林木繁茂，環境宜人。他在八名兄弟姊妹中排行第五。父母家境優裕，品德良好。他出生時名叫 Mg Hla Baw，從小容易教導，記憶力也很好。
村裡的孩子有時會模仿沙彌出家儀式，他總是扮演村裡的僧人，讓其他孩子向他禮拜。四歲時，他進入村中的小學就讀；八歲時，在 Gwe-pin 森林寺依 U Jagara 禪師剃度為沙彌。按照緬甸佛教的習俗，每個男孩通常都會有一段時間出家為沙彌。U Jagara 是一位年長的僧人，這座寺院長久以來也一直受到 Mg Hla Baw 家族歷代的護持。
出家後，他得到法名 Vimala，意思是「遠離垢染」或「清淨無垢」。Mg Hla Baw 原本只準備在學校暑假期間出家，直到雨安居結束，也就是約從七月到十月。雨安居結束後，他卻不願還俗，並且喜愛清淨的出家生活，於是繼續留在寺院研讀佛典，其中包括阿毘達磨的入門著作《阿毘達磨概要》（Abhidhammattha Saṅgaha，亦譯《攝阿毘達磨義論》）。他對阿毘達磨教法尤其感興趣。
十二歲那年，也就是出家成為沙彌約三年後，有一天發生了一件奇異的事。一大群蜜蜂飛向他晾在繩子上的外衣，並在衣上築巢。所有沙彌都去向 U Jagara 禪師報告此事。禪師對他們說： 「Vimala 這孩子確實不簡單，將來會成為一位了不起的人。如今蜜蜂聚集在他的袈裟上，正是未來的預兆；將來也會有許多人為了聞法而聚集在他的周圍。」
Vimala 沙彌身上還發生過另一件奇事。有一天，他七歲的表弟 Mg Ba Yin 想吃玉米，便勸他一起前往河岸附近的玉米田。兩人乘著一艘小船出發，Mg Ba Yin 坐在船頭附近，手裡拿著槳。他們由河北岸划向南岸的玉米田，前方卻有一處強烈的漩渦，任何接近的東西都可能被捲入水中。村民向來避開這個地方，但兩個孩子並不知道，小船因此進入了危險水域。
岸上的農夫看見後，大聲叫他們趕快往回划；另一些人也立即找來附近的小船，準備前去救援。然而，當救援者接近時，卻看見兩個孩子神情平靜、從容地划著船，最後毫髮無傷地脫離了險境。
隨著年歲增長，年老的 U Jagara 禪師健康日漸衰弱，於是要寺中的沙彌另尋老師，並表示願意把他們送去依止。Vimala 沙彌想起自己有一位出家為尼的姊姊，每年都會回村探望。有一次，他曾問姊姊住在哪裡修學；姊姊向他描述了自己研讀佛法的地方——吉祥寺（Mangala Vihara）。那裡有一位很優秀的阿毘達磨老師，她也鼓勵弟弟前往學習。
Vimala 決定前去，並把這件事告訴父母。母親捨不得與當時只有十四歲的他分離，因此一再拖延。最後，他再也等不下去，決定獨自上路。他帶著幾本書、兩件袈裟和一只缽，離開村子前往阿瑪拉普拉。那時他只有十四歲，從未獨自去過其他地方，歷經一番辛苦才抵達吉祥寺。
寺方准許他留下來。這對他而言是一項難得的機緣，因為當時寺內住滿了僧人，很難再找到安住之處。吉祥寺的阿毘達磨教學頗負盛名，緬甸各地都有許多僧人前來求學。
Vimala 離家後，父母四處尋找他，最後父親和兄長來到吉祥寺，想把他帶回去。他拒絕返家，選擇繼續留下修學。之後，有人把他介紹給精通阿毘達磨的老師 Sayagyi U Ohn。
Sayagyi U Ohn 與雷迪禪師（Ledi Sayadaw）處於同一時代，早年也曾出家為僧。緬甸成為英國殖民地後，許多僧人還俗重返在家生活，U Ohn 也是其中之一。儘管已經還俗，他對阿毘達磨的學識極其深厚，仍有許多僧人前往他的住處求學。最後，吉祥寺邀請他前來教授僧眾。Vimala 沙彌受到 Sayagyi U Ohn 的照顧與訓練，日後成為一位優秀的僧人，也成為著名的阿毘達磨老師。
Introduction
The following short biography of Mogok Sayadaw is based on the remarkable biography by Sayadaw U Gosita. The title is, “One Life Teaching.” After it came out, became popular among Buddhists and reprinted for a few times during a short period. That time before, he had written the biography on his own teacher, the very well- known scholar monk Mahāghandayone Sayadaw U Janakabhivamsa. Later U Gosita became a meditation teacher in Mogok Meditation Centre and wrote the biography. Even before the biography came out, Mogok Sayadaws’ Dhamma talks were very well received among Buddhists in Burma. Even whatever their meditation systems might be. Because Sayadaw’s talks were mostly based on emptiness (suññāta), dependent co-origination (paticcasamupada) and many suttas on practice. These teaching were the foundation knowledge for insight practice. It is very important for yogis to know them before and during the practice. These were like guidelines for yogis without a teacher. These Dhamma talks can be called manuals of insight practice. Why I translated most of Sayadaw’s talks into English? He passed away for a long time now (i.e, 1962), but his talks were never known, or even heard about it outside Burma. This is the time for me to repay his gratitude and metta for Buddhists. There are also other very good reasons which I will quote from the introduction of a book entitled, “Manual of Vipassanā Contemplation from Mogok Teaching.” This is written by a well-known author U Sun Lwin before he became a Buddhist monk (Ven. Adissaransi). His view on Mogok talks were the same as me. Therefore, let him expressed it on behalf of me.
An extract: I must admit the following matter. I was satisfied myself for a long time as a true or genuine Buddhist. It can be said as my wrong thought. In brief, at the age of 35, I had abandoned my parent’s faith (i.e, Islam), my lover’s faith (i.e, Christianity) and my doctrine of religions are like opium (i.e, communism). Because at that time I had been studied deeply in Theravada Buddhism. (It seemed that period, he studied Buddhism extensively for his text book on ethics for philosophy.) After 15 years at the age of 50, I wrote a book on my life. It was entitled, “A Man Has Faith and Taken Refuge in the Triple Gems.” It was about my struggle and change in philosophical view. When I wrote this book also thinking myself as true or genuine Buddhist. But it was not so. At that time still not had been practiced vipassanā yet. Because I satisfied with myself as a bodhisatta. [In true, bodhisatta also has to practice vipassanā up to the knowledge of equanimity to the formations (sankhara).] I did not know that even encountered the Buddha-Dhamma was still not an insider of the teaching (sāsāna). An insider of Dhamma should be benefited from the sāsāna. Even up to my 50 years of age still did not have this clear view. Only believed in the law of kamma is not enough for becoming a true Buddhist. (It is true, only becomes a normal Buddhist, and at any time can be fallen into other faiths.) To become one must have the knowledge of in accordance with the truths – saccanulomika nyan. I only have this knowledge by studying Mogok Sayadaw’s Dhamma talks series in transcribed volumes, and listening to his talks in recordings.
Even though I gained knowledge on truth, still attached to the vow of a bodhisatta. After I understood the significance of becoming a true Buddhist, seeing the traditional Buddhists as living their lives and died in the unbeneficial ways. And compassion arose in me and wanted to become a true Buddhist (i.e, cula-sotapanna – this is commentary view of someone has insight to the truths). According to the text, after a worldling (puthujjana) dies, and next life will be more chances to take rebirth in the painful realm. (The Buddha also mentioned that the frequent homes of living beings were the 4 painful planes – Hells, animals, ghosts and Titans.) If someone preserves in the vipassanā practice and becomes a true Buddhist (i.e, discerns anicca) will be escaped from the painful birth in next life. I wanted to help people for it and made a resolution. From then onwards I was looking for a teacher. In 1991, he received a letter from a female doctor – Jenny who contacted him after reading his well-known autobiography. At that time, she was staying in northern Burma in a remote area. She had met a practicing monk who was quite significant. She invited him to come and study the monk. (This monk was Mon-le Sayadaw and staying at the Mon-le forest retreat in Western Gan-gow area.) I did not know why and had great interest in it. So decided to go and see it. I went and stayed there for a week. What I found out was he used Mogok Sayadaw’s teaching and system in his practice. The Dhamma talks by Mon-le Sayadaw were not coming from the books. It came out from his direct knowledge of the khandhas. In gist Mon-le Sayadaw was changing my view and encouraging me to study Mogok Teachings. I made a plan for detailed study in Mogok Sayadaw’s talks. Luckily, there were 2 families appeared to offer me Mogok talks in completed volumes. These were 33 volumes in all (nowadays seem to be more volumes came out). After studied them, I made a plan to write a book on vipassanā practice based on Sayadaw’s talks. Before that I had to try it out for its effectiveness. (U Sun Lwin was a very practical man and not believed everything very easily.) I made the real practice and found out that it was really effective.
In 1993, I was attacked by heart disease for the first time. And then my health became degenerated. After that I had more interest in the matter of dying than living. By listening Mogok Dhamma on dying gave me a lot of comfort. In January of 1995, 3 Italian Buddhist yogis came to Rangoon for vipassanā practice. My spiritual friend U
Ko Ko Lay (Sayagyi U Ba Khin’s disciple) took them to Narani Sima forest retreat for practice. I also had the chance to go with them. I took this opportunity to teach them the Mogok Teachings. They said to me that it was very interesting and never heard it before. And requested me to come Europe and taught the teaching there. (U Sun Lwin never had the chance to go outside Burma for teaching until he passed away as a monk. A person like him should teach westerners than others because he could communicate with them and very rich knowledge in many things which the westerners would appreciate. A practical man with bright and sharp mind.)
In May, 1995, I ordained as a monk for a year and practiced at the forest retreat. This event benefited me a lot because I had the chance to use Mogok Teachings in vipassanā practice. (At that time he also had the chance to listen nearly all of Mogok Sayadaw’s talks which were recorded between 1954 to 1962. These were donated to him by Mogok Centre. Nearly at the time, he received the excellent biography of Mogok Sayadaw by U Gosita. So it can be said that he was an expert on Mogok Teachings. After he became a monk for the whole life in the 2nd time, and gave lectures in Dependent Arising – Paticcasamupada around Burma with many invitations everywhere.) As many know in the Theravada tradition there are many different views on vipassanā practice. In accordance with my research Mogok system is easy and clear, but profound and significant. Mogok Sayadaw was quite a learned monk in the Pali Texts. He taught the monks before the 2nd World War on Abhidhamma teachings and very well known for it. During the War periods he stayed in a cave for 4 years retreat and escaped the war. (At that time warmongers were battling and killing each other and Sayadaw was with his inner enemies – the kilesa – defilements.) Most people believed Sayadaw finished his spiritual journey. This case became known only after he laid down his khandha. Among the many relics in the ashes (i.e, sariras), the strange thing was Sayadaw’s both eye balls remained intact as eye relics. What I listened and studied many of his talks found out the following points.
Sayadawgyi understood the Pali Texts with penetrative knowledge. He could view them in a significant way which are different from others. Sometimes he was like a new commentator and could give their meanings not the same as others. Sayadawgyi also had the courage to change some of the traditional customs and views.
Nowadays the words vipassanā is quite popular in the world. Westerners become interest in vipassanā from the Burmese Theravada tradition. Therefore, I have translated this manual of insight (Mogok System) into English. (Actually he complied it from the biography of Mogok Sayadaw one life teachings into Burmese. And then translated into English for English readers.) It will fulfill the wishes of my Italian friends. I believed that whoever reads this manual will aware the significance of Mogok Teachings. Sayadaw tried to explain the Buddhist vipassanā practice in many different ways to make it clear and easy. It is quite easy for practice. It included penetrative knowledge and profundity.
Here I want to add more of my view on these talks. Wholesome dhammas are like medicines and unwholesome are poisons or viruses. Therefore, should not view the listening Dhamma, reciting Dhamma, reflection on Dhamma, etc. as insignificant. The Burmese Tipitaka monks were very good examples. They had very good memories and sharp minds. One time Mogok Sayadaw mentioned to U Tun Tin (a disciple and regular listener of his talks). Sayadaw said to him, “Mg Tun Tin, with the development of science can record the sound is good. Know how to use it can lead to Nibānna. If not will be fallen into the wok (hell cauldron).” It seemed to be Sayadaw predicted the outcome of science and technology of the future. Nowadays we can see the problems come from many kinds of medias. With the help of science and technology medias have very great effect on man and society. When humans use them in unwholesome ways that will create evil kammas for oneself and others – such as lying, cheating, frivolous talks, harming, etc. It leads human beings to moral degeneration. Even the Chinese sages did not know about the Buddha-Dhamma, they understood the working nature and the results came from these practices (wholesome or unwholesome). Therefore, they invented some systems in Chinese moral education for the students, such as reading texts for 100 times, 1000 times and others. In China, a moral educational school made a research with students in different ages from children to youths. Let them read a text book on the law of kamma for 100 times, every day with long hours. Before a month, and interviewed some of them. What they found out was the students developed and progressed in the wholesome directions – such as good sati, Samadhi, discernment and changed or overcame their bad habits. This is similar to Buddhist monks with their study and practice (practice is not only sitting with the closed eyes). In Buddhist practice, there were some words found very often in the suttas, such as – anupassana (contemplation), bhavetabba (development), bahulikata (cultivation), etc. These are must practice not only once or twice, but for many times. So that it can be developed and progressed. Buddhist meditation is contemplation of the truth. It is also called anupassana – contemplate for many times, make it develops (bhavana). It let knowledge arises and develops. It is also sure that if someone watches and listens polluted medias very often will have the negative results. I myself have great benefits from listening very often to Mogok talks. I also hope the readers will be benefited from these talks.
Mogok Sayadaw (1899-1962)
Sayadaw was born on 27th December, 1899 at Uyintaw Village, Amarapura Township and not far from Mandalay. This village was a Burmese king’s garden before and a pleasant place with many trees. He was the 5th child and had 7 siblings. His parents were well to do in life with good virtues. He was named Mg Hla Baw and easy to teach and remembered things. Sometimes the village children were playing novice ordinations. He always played as the village monk and was bowed by the other children. At the age of 4 he attended the village primary school. At the age of 8 ordained as a novice at the Gwe-pin forest monastery with Sayadaw U Jagara (this was Burmese Buddhist custom to every boy as a novice for some periods). U Jagara was an old monk and this monastery also supported by his family generation for a long time ago. He became a novice and named him Vimala. It meant free from defilements, or dirt. Mg Hla Baw was ordained as a novice in the summer of school holiday until the rain retreat (i.e., July to October). After the rain retreat he did not want to disrobe and happy with the holy life. So continued to stay there and learnt the Buddhist texts – including fundamental text for Abhidhamma (Comprehensive Manual of Abhidhamma – Abhidhammattha Sangaha). He had more interest in the Abhidhamma teachings.
At the age of 12 or as a novice for 3 years (vassas), one day a strange thing was happening. A lot of bees in group were flying towards his outer robe which was hanging on a line. And then it made home there. All the novices went to see Sayadaw U Jagara and reported him the strange incident. Sayadaw said to them, “Mg Vimala is not bad indeed. He will be great in the future. It is like these bees are occupying his robe. This is the sign of the future. People will encircle him (for Dhamma).”
There was another strange thing happened to novice Vimala. One day his cousin the 7 years old Mg Ba Yin wanted to eat corns and persuaded him of going together to the corn field near the river bank. So both of them with a small boat went there. Mg Ba Yin was sitting near the head of the boat with an oar. They crossed the river from the north direction to the south where the corn field was. But there was a strong whirl pool in front of them. It would sink everything approached near it. All villagers were shunned this place. They did not know about it and the boat went into this area. Some farmers on the bank saw it and shouted to them to row back. At the same time some got any boat nearby to save them. When they arrived at near, and saw that both were rowing the boat with calm and ease. Both escaped the danger without harm.
The old monk U Jagara became weaker and weaker in health with the time passed by. So he told his novices to find for new teachers. He would send them there. Novice Vimala remembered his elder sister who was a nun. She came back to the village every year. Once time he asked the elder sister where she stayed as a nun. She described to him the place and the Vihara where she studied. This was Mangala Vihara and a very good Abhidhamma teacher was teaching there. And encouraged the novice brother to come and study there. He decided to go there and told the parents. The mother did not want to separate with the novice (at that time 14 years of age). So she delayed the matter. At last novice Vimala could not bear it anymore. Made the decision to go there by himself. With some books, 2 robes and a bowl he left the village for the Amarapura city. He was only 14 years old and had never been to anywhere. With difficulty he arrived Mangala Vihara.
He had permission to stay in the Vihara. This was a blessing for him, because at that time this place was packed with monks and very difficult to have a place to settle in. The reason was everywhere around Burma, many monks came here for the Abhidhamma study which was very popular at this Vihara. After he was disappeared, the parents searching for him. At last his father and brother came to the Vihara to take him back. He refused to go back and continued to study there. He was introduced to Sayagyi U Ohn who was an expert teacher on Abhidhamma.
Sayagyi U Ohn was the contemporary of Ledi Sayadaw and a monk before. After Burma became a British colony many monks disrobed, and went back to lay life. U Ohn was one of them. Because of his superb knowledge in Abhidhamma still monks went to his place for study. At last he was invited to the Mangala Vihara for teaching the monks. Novice Vimala was looked after and trained by Sayagyi U Ohn. Later he became a good monk and a well-known Abhidhamma teacher.