San Lwin - Summary of Moe Kot Vipassana Practice Part 1

Namo-tassa, the forest of the Bhagavad Gita, the forest of the Arahant, the True Buddha,

Message I want to say

The author came to Yangon after completing his tenth grade. It was in early 1955. It could be said that he had completely left his native Rakhine and his parents' environment. When he got on the plane and took off, he looked out over the vast Ngapali Sea and realized that there was no longing in his heart. He felt like a man flying into the sky, and his mind was soaring high and high.

When I let a bird out of its cage, I felt as if it were flying away with joy, flapping its wings. My mind and body were free for a moment. The plane was flying towards the golden city of Yangon. My thoughts and ideas were flying towards the future. I think it was the time when my new life began.

As the UBA bus entered Yangon, they were splashed with Thingyan water. The Thingyan water felt cool and refreshing in my hot heart. Although my current life was hot and humid, it was a sign of a peaceful future, and I felt refreshed and uplifted.

In Rakhine, I did not love the lotus flower. When I came to Yangon, I began to love the lotus flower. I noticed that my feelings had changed. While I was busy studying at the university and working, the great monk Mogok Sayadaw was still alive. However, my ears and eyes had not yet opened. I was still wandering in the dark, trying to understand this doctrine, this doctrine. I was late in catching up with this great person, but I was so sad that I did not know him.

While studying at the university, I was still obsessed with false views and materialism. I did not yet worship the Three Jewels. Faith had not yet arisen in my heart. I measured and evaluated everything only by worldly values. I bought and tried U Myint Swe's Dullaba Dhamma books, which are a collection of the teachings of the great monk Mogok Sayadaw. In my mind, I thought, "It's useless, he is only talking about death. Is death important in human life? Isn't the peace and prosperity of human life important while we are alive? This great monk is just threatening people with old age, illness, and death?" I began to think negatively. I bought those books, but I never read them again. I did not realize that I had taken the wrong path in my heart.

However, when life's youth fades, it inevitably faces aging, illness, and suffering. Then a realization dawns. "When I had physical strength, I had no mental strength. When I had mental strength, what if my physical strength disappeared?" I realized that life is not something that can be fulfilled by fulfilling. Then I couldn't help but think about aging. Soon after, illness came. I didn't know what was going on inside me. I was doing whatever I wanted with all my heart and soul. I was working hard to get what I wanted. I was the editor-in-chief of two magazines. During difficult times, I worked hard to ensure that two magazines were published regularly by the end of the month. My body was tired. My mind was tired. In the meantime, I had to run around and do whatever my children who were in Singapore asked me to do.

Then one day, unexpectedly, I had a heart attack. The pride that I had in my heart that I was still strong was shattered. Then, oh, oh, oh, death had come. I realized that it was knocking on my door. Death had entered my head and was eating away at my brain. I knew very well that everything I had done, everything I had achieved, everything I had become would lose all its value when I died. I thought that I had nothing to hold on to. I began to think that I would only know the truth.

A recovering patient cannot stand on his own two feet, and he understands the fragility of life, as he has no dharma to rely on. By chance, his disciple, Kyaw Khin Myint, is going to give a sermon at his house by a monk named Mogok Vipassana Kammathanasarya. He said, “Come and ask and discuss.” I respect him. He is a young religious leader who is of Hindu origin but very devoted to Buddhism. He asked Mogok Vipassanasarya and discussed it. He had informed me in advance that he wanted to record the discussions. Then I ran through Mogok Sayadaw’s books on Vipassana meditation. This time, I saw that my thoughts and opinions on these books had changed. Oh, pain, death, and the danger of death.

He saw the error of the human being who, without thinking about it in his head, followed whatever his desires demanded without any knowledge. He saw how the desire for pleasure, pain, and apathy arose in every one of the three types of pain. He understood how desire leads to craving. He understood how attachment leads to karma and karma formations. Then the Dhamma that the Buddha taught to King Indra in the Sakyamuni Sutta entangled his heart. All beings want to be healthy and happy. However, when asked why they are not, he replied, "Your Majesty, you are not healthy, your life is short, and you are not happy."

The answer was, "Because." Indra asked again, "Then where does the istha-machariya come from?" The Buddha replied, "Istha-machariya comes from love and hatred."

King Indra asked again, "Where do love and hate come from?" The Buddha replied, "Love and hate come from desire." King Indra asked, "Where does desire come from?" The Buddha replied, "Desire comes from attachment." King Indra asked carefully. "Where does attachment come from?" The Buddha replied, "Attaka comes from craving, pride, and delusion." Then King Indra asked, "Where does attachment come from?" The Buddha replied, "Attaka comes from the five aggregates." The Buddha replied, "The five aggregates (craving, pride, and delusion) come from the three aggregates."

Here I noticed the insight of the venerable sir. If you contemplate pain, you will be able to eliminate the five elements. In the Patissamuppada, it is also shown as pain is nirodha, craving is nirodha. This point has been stuck in my head like a nail hammered in. I still don't know how to contemplate pain and craving very well. Therefore, the question "How does pain and craving become eliminated?" (if pain is eliminated, craving is eliminated) arises in my head.

That night I went to the house of Ko Kyaw Khin Myint to listen to the Dhamma. The meditation teacher explained how he had changed from a teaching profession to a career in the field of meditation. After the sermon, Ko Kyaw Khin Myint put a microphone in front of me. He invited me to ask him anything I wanted to ask. I asked the teacher about the problem of how to control pain in the body, which I thought was important in my heart. Then I asked the student not to answer the question in a literal way, but to answer it in a way that would allow me to attain the knowledge of the body and to gain insight into the mind. The teacher thought he had answered it in a way that he understood.

But I am not in the state of meditation. Not in the state of meditation means that I have doubts in my mind that have not been resolved. This is not the fault of the abbot. I think it is because my insight into the mind is not clear and I am not able to see. But I think it is because I am not able to observe the pain with insight. I am suffering inside. I am suffering from craving and pride. I understand that craving, pride, and views are not controlled. I do not know if it is because of that craving and pride, but I have a deep doubt in my mind whether it is just a talk about the Mogok Vipassana or whether it is in the sense of work. From that time on, I have moved away from the Mogok Vipassana.

[3] When the venerable Mogok Sayadaw was alive, I had already reached the age of a human being in the world, but I had no faith in my heart, no religion in my mind, so I had no ears to hear or ears to listen. The sound of the venerable Sayadaw preaching the Dhamma resounded throughout Myanmar, but I did not hear it because my ears were deaf at that time. When I was still a young man, I would take the venerable Sayadaw's Dhamma to heart through books, but because of my mistaken view of another venerable Sayadaw, Mogok

I had to go far away from Vipassana, and the words of the venerable monk, who said that greed, pride, and delusion lead to delusion. Desire leads to desire. Desire leads to love and hatred. Love and hatred lead to istha-maccassarya, came to my ears in the future, loudly and loudly.

When he began to reflect on his physical existence, the insight of true wisdom appeared. He was very happy that the Buddha's words to King Indra were so true, and he began to reflect on how his own pride had led him to lose his wisdom.

In late 1991, at the invitation of Dr. Jenny Ko Gyi, the commander of the 50th Battalion, I had the opportunity to visit Monle Sayadaw in Gangtok. It was then that I realized that Monle Sayadaw could dispel all my doubts through the mind. I thought it was unique that Monle Sayadaw, who had no formal training, explained the Vipassana teachings of Mogok Sayadaw in a clear and concise manner. When I returned to Yangon from the Monle Forest Camp in Gangtok, I was already interested in Mogok Vipassana.

Whether it was a coincidence or a twist of fate, I can’t say. When I arrived in Yangon, I met and became close to my spiritual friend, Daw Aye Aye Yee, a Moe Kot yogi from northern Dagon, whom Jenny introduced to me, and her spiritual friend, Daw Thein Thein Sint. They both generously donated 34 copies of the Moe Kot Vipassana Meditation Process to me. From then on, I have been reading and studying these voluminous books, whether in my free time or as a deliberate activity.

During the Lent of 1995, I received the blessings of Venerable Kondanya and Venerable Tipitakadhara Yo Sayadaw of the Mahavisuddhayona Monastery in Yangon, and was ordained as a monk and took up the Lent at Narani Thein Monastery in Bago.

I spent the whole day meditating in that forest. At that time, U Aung Chi, the vice chairman of the Mogok Vipassana Center in Yangon, who had just returned from treatment in the United States, gave me the name of Mogok Sayadaw for me.

I would copy hundreds of sermons and send them to Narani Thein to listen to them when the time came. From that moment on, two desires arose in my heart. 1. The first was to listen to the sermons of the great Monk Mogok Sayadaw.

I would like to write a small book, "Moeko Vipassana Meditation Manual," so that those who practice meditation can study and apply it.

The mind arises. ' 2. The second wish is that the teachings of the monk are page by page.

Very many sermons have been published as books.

When I was writing, I realized that the books were difficult to read because they were printed without editing and some sentences were incomplete, and the monk would add something else before the end of a sentence as he remembered. Even for a writer like me who makes a living from literature, I realized that it would be very difficult for ordinary readers to finish reading these large books (34 volumes at the beginning, and 39 volumes at the time of this writing).

The sermon is difficult to read because it is transcribed, there are too many pages and it is difficult to spend time reading, there is too much content so you can read it first and then read it later, and when the price of books increases, it may be rare for people to buy and read all 39 volumes, and I thought about all the difficulties and found a good solution, how to make it easy and accessible to everyone. Then, if I could bear the effort, I would write a summary (digest) of all the books.

The idea of ​​a good idea came to mind. I realized that this could be a big effort, a big risk. Then I asked the following questions and tried to find answers. (a) Touching the heart and soul of the monk

Can you clearly describe the details? (b) The reader can easily understand the monk's approach to the Dhamma.

Can you summarize it? (c) The monk is very eloquent. His

Reaching the audience with powerful words

Can you send it to me? (d) A collection of extensive and life-long sermons

If I were to write a summary at the end, would I be able to write it without losing the original flavor and convey the meaning?

After considering and weighing all these matters, he tested his strength and wrote the book “The Manual of Moe Kot Vipassana Meditation.” This small book was well received by both readers and Moe Kot yogis.

[4] During the original effort, it was planned to complete all 39 books of the process in one volume. However, Sayadaw Buddha

The sermons are roughly between 50 and 60 printed pages each. In summarizing such a large number of sermons,

It is very difficult to write a letter of recommendation with just one page of application. It is only possible if the wise man's examples and clever words are omitted. I decided that this should not happen and I had to concentrate on writing what should be included.

Therefore, sometimes when writing a summary of the original sermon of the monk, the application takes up to three pages. | In some places, I also want to add comments and reviews.

Therefore, the original intention of writing a single volume was changed and the plan was to publish books (1) to (10) as the first section, books (11) to (20) as the second section, books (21) to (30) as the third section, and books (31) to (39) as the fourth section.

Doing this work is the greatest effort of my life. When I was writing “About a Man Who Believed in the Three Jewels and Worshipped Him,” I felt no fatigue or stress. In writing this book, I was very worried that if I did not elaborate on my efforts, I would harm the reputation of the Sayadaw. Therefore, I was narrow-minded. If this is enough, the reader will understand the author’s sincerity, “the faith” and the respect he has for the Sayadaw. As for me, I had to do it because of a desire for merit that arose in my heart. I feel happy because I have done something. I think it is the reader’s responsibility to evaluate this effort. I do not expect praise. Even if I am not criticized, I will be satisfied with the effort.

Written with love