1.1.1 Chapter IV: The Local and Global Impact of MogokSayadaw
In this Chapter will review the long term impacts of MogokSayadaw’s Buddha-Dhamma propagation which have been carried on until today, long after his death.
MogokSayadaw’s ideal of propagation was different from that of others. He emphasized three aspects: education, good monastic conduct, and dwelling construction. Providing education and meditation practice were his first priority tasks. He had objective to build a man to be good person rather than building dwelling facilities. From his view point, developing people was more difficult to do than creating material facilities. He also encouraged people to study Dhamma and practice meditation.
MogokSayadaw dedicated his life to Dhamma propagation throughout the world. His propagation has spread out widely and became very popular to Myanmar people and foreigners. This Sayadaw, who has been a great teacher of Abhidhamma in the Pali language of the original texts, was preaching nightly to thousands of ordinary folks in their own easy-to-understand vernacular Myanmar (language). The nightly sermons began at the same hour and lasted no more than one hour, yet the huge crowd of devout listeners would come from all quarters, taking their respective places in an orderly manner,
4.1 The Impact on Myanmar
Mogok Sayādaw was a great teacher to his monks and disciples, a great Dhamma preacher to large segments of the Burmese population, a founder and organizer of many Buddhist lay organizations, a famous teacher and popularize of meditation practice, especially teaching Paṭṭsasamupāda and Vipassanā, and a classical, scholar mark and author of classical works”[1]
The influence of his meditation technique can be seen in the establishment of the many well-known monasteries throughout Burma, following his method of meditation. Some can be found in Yangon, Mandalay,all over the country .
He set up three kinds of monasteries education centres, meditation centres, and secluded teaching Paðicca-samuppada. The Sayādaw also organized many associations throughout Burma, in villages, towns, and cities e.g. Saṅkhitta Associations, Abhidhamma Association, Vipassanā Association, Paðicca-samuppada Association, Association for refraining from eating beef, the MogokTranslation Association, and the World Buddhist Missionary Association.[2]
The Palī Translation Association is led by his senior disciple
One of Mogok Sayādaw’s most prominent legacies, can be seen in the large number of his disciples and students who themselves made important contributions for the propagation of Dhamma. To mention a few will be U Gaw Thita, and an expert in Pāli language and literature, and in Tipitaka. U Theindan, He translated some of Mogok Sayādaw’s Dhamma talk from recording tape into Burmese and English. Sayādaw U Gawtita was a master of Pāli, Sanskrit, Tipitaka, Dhamma preaching and an author. Some others who are experts as preachers, teachers, and authors in the Mogok organization are Sayadaw U Dhammthara, Sayadaw U Zanita,U Sandāvara Bivansa and so on.
Mogok Sayādaw start founded the Mogok Mangalatike meditation center in Amraphura and he teach meditation method in 1953. During his stay at the Amraphura Palace, Mogok Sayādaw’s Dhamma preaching became widely celebrated throughout the city and he became very influential, and famous. His fame spread. When people heard the deep resonant sound of this Kettle drum of dhamma, they began to invite Mogok Sayādaw to travel all over Burma, to teach this excellent dhamma.
Mogok Sayādaw compiled and rewrote the patticca-samuppada, (“dependent origination ). This book is widely read and used among scholars but the language written is too difficult to be understood by an average person.Mogok Sayādaw wrote it, making it a simple manual for lay people to study the Dhamma. [3] Now that it is shorter and in an easier form, Mogok Sayādaw, can urge the whole nation to study this dhamma.
Summary of Lent Series – (1947- 1962.)
Mogok Sayādaw preached Dhamma Mogok township, in 1947 after 20 years of his monkhood. He spent the next nine rainy season retreats at Suttan Monastery. During those nine years the Sayādaw taught Tipitaka to student – monks who came to him from many places and preached Dhamma to lay people, wrote some books, and answered many questions and practices vipassanā continuously.
In 1314 B.E (1952). Mogok Sayādaw spent his Vassa at the Mingalataik Vipassanā Meditation Centre, near the ancient capital of Amarapura, while he stayed at Mingalataik and preached Dhamma, taught Dhamma and meditation techniques in many parts of the city and the whole country until death in 1962.
Mogok Sayadaw and his disciples in Mingalataik Monastery
4.3 Influences on His Disciples in Myanmar
Out of the many disciples of Mgok Sayādaw, one who has a great influence in the spread of Mogok Sayādaw’s meditation techniques was a farmer, Sayadaw U Dhammissa – who later became to be known as Sayadaw U Gaw Thita and his influence on U Dhamasāra. Then, the influence of U Gaw Thita on Sayadaw U Zanitalinkāra. All the three of them, followed the same method as Sayadaw Gaw Thita who was trained by Venerable Dhammaissa and so followed the same techniques as Mogok Sayādaw.
The Main Mogok Vipassanā Meditation Center
After Mogok Sayadaw pass way two weeks later the chief disciples was founded The Society for the Propagation of Vipassana, (Mogok Sayadaw's Way)” in 3, November 1962 in Burma (now Myanmar) with the object of propagating the Buddha Sasana (i.e. teaching of the Buddha) through scriptural learning and practice of Vipassana (Insight) meditation. None-profit in character, it operates the Mogok Meditation Center with subscriptions from its members and voluntary donations (Dana) from devout Buddhists throughout the country.
This meditation center was opened one year after the establishment of the above Organization. I was frankly dismayed. The sign reads: "I WILL SURELY DIE, ONLY A PORTION OF THE TIME REMAINS".
The former time the first meditation master Sayadaw U Dhammissa who is the chief disciple of Mogok Sayadaw he used to like a meditation center to practice Mogok Vipassana way in Mangalataik monastery, Amarapura Township. The first time ten day retreat but most people are very interested the method of Mogok Sayadaw way. So meditation retreat opens the whole year in that monastery. Sayadaw U Dhammissa, he tried to propagation meditation method and to practice the whole country the same techniques as Mogok Sayadaw. In August 1969, they move to Yangon that the main Mogok Vipassana center, its present location, at 82 Natmauk Road, Bahan, and Yangon. In the present day, the branches 225 meditation centers are following by Mogok sayadaw’s technique in Myanmar. [4]
The president Sayadaw U Dhammissa(meditation master of Mogok meditation center )
The Main Mogok Meditation Center in Yangon
New Pitaka Building
In Meditation hall
Dhamma Books Distribution
3.3.4 Publication
At the Mogok Vipassanā meditation centre, there is Editorial Board, which is organized by the member of editorial board of Mogok Vipassanā meditation center. The Venerable Mogok Sayadaw had written some books and Dhamma talk on vipassanā meditation practice and Buddhist literature in Myanmar language as the venerable was a lecturer who teaches Buddhist literature to Buddhist Scholar (monks) for over twenty years, until his death. The venerable, his Dhamma talk recording tape and CD on meditation and literature in Myanmar language each volume includes about twenty five articles and the some volumes were translated in English by the members of the Editorial Board of the Mogok Vipassanā meditation centre. Furthermore, more than Ninety books were written from recording tape and published. Thus these books and articles can have a great support to the meditators.
Impact of Vipassanā Meditation Methods at the MogokVipassnā Meditation Centre on its Meditations
In an organization, there are many individuals who have relationships among them as colleagues, students, meditators, and soldiers. These individuals have their own concept, ideas and views on the respective organization. As the Mogok Vipassanā meditation centre is composed of many persons young and old, variety of status, who come to practice vipassanā meditation long and short term, for some length of time, have their expression on the centres regarding, the venerable’s discourses, meditation procedure, the working staff and the environment of the centers.
Thus the researcher of this paper would like to evaluate the meditators’ experiences after the meditation practice at the Mogok Vipassana meditation centres.
For this purpose the researcher has prepared the open-ended questions sets for the new meditators and the old meditators.
The random survey has conducted at the six branches of the Mogok vipassanā meditation centers and the numbers of sampling units are as follows:
New
|
Old
|
Grand Total
| |||||
Male
|
Female
|
Total
|
Male
|
Female
|
Total
| ||
1. Main Centre
|
7
|
5
|
12
|
3
|
9
|
12
|
24
|
2. Aungcakkar
|
4
|
6
|
10
|
3
|
7
|
10
|
20
|
3. Aung Nyain chan
|
2
|
4
|
6
|
1
|
3
|
4
|
10
|
4. Punyāyāma
|
5
|
4
|
9
|
6
|
4
|
10
|
19
|
5.Shwenassā
|
2
|
8
|
10
|
2
|
6
|
8
|
18
|
6. Mangalataik (Mawbee)
|
-
|
6
|
6
|
-
|
9
|
9
|
15
|
20
|
33
|
45
|
15
|
38
|
53
|
102
| |
From the above table, the first four centers are located at the city, Yangon, Myanmar the last two centers are situated in the provinces of Myanmar.
4.2 Impact on the new meditators regarding theoretical and practical concept
In the open ended question for the new meditators, the meditators are encouraged to express their feelings and experiences. Thus there are ample of ideas regarding their opinions.
4.2.1 Literature on Theravada Buddhism
The meditators of the Mogok Vipassanā meditation centre, state their comprehension of the theoretical ideas of the Theravada Buddhism. They express that the seven benefits of practising vipassanā meditation (elimination of purity of mind, overcoming sorrow and lamentation, cessation of physical and mental suffering, achievement of noble magga and realization of Nibbāna). Also they can differentiate between Paññatti and Paramattha and become aware of Paramattha (ultimate realities) as mind, mental concomitants, corporealities and Nibbāna.
There are information that the meditators have ability to identify mind and body. Moreover, meditators have achieved Nāma Rūpa Pariccheda Ñāna and practiced series of Vipassanā Ñāna throughout the meditation process. They have realized four types of satipatthāna and practising on daily movement and activities as the Lord Buddha preaches. They have senses of the rising of greediness, anger and anxiety and able to control not to burst out in force. They have accepted the importance of Sīla, Samādhi, and Pañña. They have found out the occurrences of Anicca, Dukkha and Anatta throughout the process inside their body, physically and mentally.
As the meditators are the freshers they have catch up the basic concepts of the literature of the Theravada Buddhism.
4.3 Influences on the old meditators relate to the Dhamma level
4.3.1 Deepest Respect on the Lord Buddha,Dhamma and Saṁgha.
The matured meditators practicing at the main Mogok meditator express the effects related to the Lord Buddha and the Dhamma after they have practiced at the centre.
They feel more respect and faith on the Lord Buddha. Moreover they can understand more clearly when they read Dhamma text books. When attending the discouses of the saṁghas they have accepted there are ample of essences. Also they come to believe that the saṁghas are the real sons of the Lord Buddha and strong desire to pay respect. They feel pleased and contented to be a Buddhist. They have unshakeable confidence in the Lord Buddha, the Dhamma and the Saṁgha. The discourses of the meditation master regarding guidance make them feel in pleasure after they have practiced in the Mogok Vipassanā Meditation Centres. They have accepted that triple gems are the only dependable, respectable subject and the Dhamma is the unique source of peace in mind and it is required to terminate the cycles of rebirth by performing good deeds throughout the lives. It is also believed that the Lord Buddha’s method is the Majjhima paðipadā (the middle way), which is the exclusive path of Satipaððhāna which should be done habitually, and able to lead to the peaceful Nibbāna.
The matured meditators at the Aungcakkar Vipassanā Centres wrote that they pay more respect to the triple gems after they have participated the retreat, and would prefer to spend more time during the leisure time on reading and studying religious books. It is also trusted that it will be beneficial to carry out the activities on the Lord Buddha and the Dhamma in daily life.
The meditators at the Aung Nyain chan Vipassanā Meditation Centres explain that they have better faith in the triple gems. Moreover, one of the meditators expresses that he has the strong desire that the other Buddhists will have belief in Dāna Sīla, and bhāvanā and carryout as much as possible like him. Again, the retired deputy rector describes that sometimes she has encountered marvelous experiences and feelings while she is exercising vipassana meditation. Also the seven-three-year-old, the medical doctor, states that she has hundred percent faiths in religion throughout her life.
The meditators at Punyāyāma Vipassanā Meditation Centre, state that they become more religious, after participation at the retreat in this centre. A young man declares that he has the habit to pray at the bed time and remember the Triple Gems which performing activities in daily life. They specifies that without doubt, they have trust in the Lord Buddha as the great leader who has enormous metta (loving kindness) on people and guides the people in diversity version for the Dhamma and the noble layman life. A lady expresses that she has realized that her kilesas are declining without knowing the exact among. Lastly, a gentleman reveals that he used to concentrate in sati, meditation and praying.
The meditators at Shwenassā Vipassanā Meditation Centre declare they have the strong determination to carry on vipassanā meditation until they achieve the goal of Nibbāna.
One of the meditators at the Mangalataik (Mawbee) Vipassanā Meditation Centre verifies that she has faith not only in Triple Gems, but also in reflection of Kamma. It is the same as the other meditators, they confesses they have the greatest respect to the Triple Gems.
4.2.3 Improvement in status of mind.
The meditator who are practicing as a new practitioners in Seven Mogok Vipassanā meditation centres, provide feedback regarding their status of mind as follows.
They receive peace in mind as the meditation centres as the centres are clean, quiet and lack of noises, thus they enjoy in practising. Their peace in mind is improved. The meditators are not speaking loudly and well disciplined, understand four noble truths and have to practice full time. One the gentleman explains ….. as he is not attending the discourses but also physically carries out meditation within a few days he has improvement, but it is not possible to describe in details as he is still weak in knowledge. The meditation technique is very systematic. An old lady of age 64 years old describes that in the first two or three days, mind is wandering later the meditation master instructs, how to practice sitting and walking meditation precisely, then she is improved and feels peace in mind. As the meditators have to practice by the method of the Great Mahāsī Sayādaw and trust that they are achieving the great noble kusala. Moreover, the meditators approve that the Dhamma instructions are clear and accurate, and the service staff have full cetana (perfect good performance). During the training time the meditators are free from akusala (immoralact), thus more kusala and better peace in mind.
The meditators states that the meditation masters teaches in details, concerning meditation procedures, how to lead a good life, how to lead a way of death with examples. The meditators feel pleased and satisfied.
An assistant lecturer of geography department at Yangon College, explains, that she has chance to comprehend the Lord Buddha’s instructions mottos, the perfect techniques, and the discourses of the Lord Buddha that she has not perceived yet, and she feels peace in mind
An assistant lecturer of chemistry department at Yangon College describes that she becomes patient, aware of rising and falling, achievable of samādhi to certain extent and the meditation centre is quiet and in peace which is suitable for the meditation practice. One of the new mediators defines that she is able to accept worldly conditions and makes attempt to control her lobha, dosa and moha as much as possible.
A new meditator declares that she has to practice precisely by observing the stages of mind and she is improved to control her anger. Even when she sees someone is acting wrong way, she can accept as a lesson and she sympathizes persons who are out of control of their anger. Now she realizes that if she is able to curb her mind, her peace of mind will be improved daily.
The meditators realize that they hae to keep the nine precepts, meals are at regular time, and they are healthy while they are residing at the meditation centre.
A young man status that the matured meditators at the meditation centre assist to others and he has a peace in mind. A temporary monk reveals that at first he does not realize paramattha (ultimate realities) now he can accept and his status of mind is getting better.
One more, a temporary monk specifies that only based on the meditation practice his mind is in peace, also by attending many times to the discouses of the Mogok Sayādaw and practicing his mind beomes calm.
A mediator clarifies that when she enters the meditation centre, her mind becomes stable and is earnest to contemplate, attend discourses and her mind is purified.
The meditators identifies that their lobha (greed), dosa (greed), moha (ignorance) and pride are weakened and Anicca, Dukkha and Anatta are observed.
A foreign mediators (monk) declares that at first his are wandering now stable and has ability to practice sitting meditation for longer time.
Lastly, the meditators has attempted to control the akusala due to kāya (body) and vacī (speech), realized that because of the derires, there are suffering, and perceived the nature of mind (Nāma) and body (Rūpa).
It can be concluded that the new meditators hae foundation on Buddhist literature, are reinforced by strategies, discourses, meditation procedures, follow up interview and personnel support, and to realize the elements of the Noble Dhamma.
4.3.2 Conversion in the Level of Peace of Mind.
In the following lines, the researcher has revealed the declaration of the meditators regarding the level of Peace of Mind after they have followed the course of training at the Mogok Vipassanā Meditation Centres.
(a) Main Mogok Vipassanā Meditation Centre
They have peace and pleasure in mind, more patients, realize that become less greed, less anger and have ability to become aware of changes in the mind and the body. They have belief that it is required to eradicate the source of dukkha as samudaya (attachment, lobha, tanhā) to experience the absolute peace by oneself. Also it is essential to be in mindfulness forever then akusala (immoralact; unwholesome deed) will be eliminated. One lady explains that at first she has short tempered but now after receiving the guidance of the Venerable on Satipaṭhāna she is able to avoid loba, anger and mohā (ignorance). One meditator declares that she can control her mind, less kilesa and capable to determine right and wrong facts. At her work, when encounters stresses, and dissatisfies, after practicing vipassanā meditation, she has competence to control her mind and accepts that these are dukkha (sufferings) through her second thought and immediately she becomes in peace.
They are capable to realize feelings (vedanā), be patient and receive. One medical doctor confesses that she becomes less forgetful and temper. The meditators encounter problems, without misery, they can solve the problems, and it there is a change they have proficiency to pick up from the positive (good) point of view. They become less anxiety and have very supportive ideas in dealing with individuals.
(b) Experiences of meditations from Aungcakkar Vipassanā meditation center
Meditators explain that they can diminish their pride and have greater belief in Triple Gems. A tutor from Pegu College, states emphatically that, after the meditation practice, she prefers to avoid noises but be solitary and be in peace. She feels like not occupy body anymore.
When she suffers from headache, she tries to meditate without taking medicine as much as possible, keeping in mind that the headache or disease is impermanent, rising and falling always and finally she has the resolution to practise meditation continuously until her last breath. They explain that they have peace in mind, and if they come across worldly conditions they are able to adapt by their awareness and wisdom.
(d) Aung Nyain chan Vipassanā Meditation Centre
They become less attachment to their relatives and property and become more generous. They have peace in mind one of the meditators confirms that while she is practicing vipassanā meditation, her heart disease is nearly cured. One meditator confesses that the anxieties that she suffers is not feels better. The odour of perfume, and taste of the same as before and feeling of heat in the real life.
The meditators who has carried out vipassanā meditation for more than 100 days, explains that, they are flexible in dealing with others as they have become aware of the reality that every person rich or poor has made up of Nāma and Rūpa, I always changing having more patience, forgiveness, understanding, sympathy, politeness, calmness, and better relationship with others.
A lady, who has practiced vipassanā meditation many days, reveals that now she has ability to reduce her ego (selfishness) that she has better knowledge than others and accepted the everyone has at least one similarity with her. This seems that she tries to find out at least one similarity between herself and the other and makes an attempt to be in good terms.
A lady who contemplates vipassanā meditation for more than 100 days declares that at first she thought that the remarks on her by people are very important. Now she is not affected by the comments of others on her, but she emphasizes on doing right things (performances) as much as possible.
(c) The matured meditators practicing at Punyāyāma Vipassanā Meditation Centre, inscribe that become more civilized, humble, patient, better understanding with loving kindness and sympathy to others, more dealing in positive point of view and keeping in mind that everything is occurring and vanishing and become better competent in mindfulness when hearing and seeing things after they have training at the centre.
One of the meditators at this centre, she refers to the motto:
Donanation and pleasant conversation, Apply effort for benefits and regarding others as yourself,
By these four, achieve appreciation.
she makes up her mind to behave as the above motto throughout her life.
A medical lady doctor writes that she is trying to forgive the person, whom she has suspected that the person is not paid attention to her.
A young man who is still practicing at the meditation centre identifies that he is patient, sympathetic, and is understanding to others and tries to assist as much as possible.
( e ) The matured meditators at the Shwenassā Vipassanā Meditation Centre have variety of situation regarding their status of mind. One meditator explains that when she is also remembering that she has to face the death also although she is abused she is able to stand the situation. One meditator states that she becomes less jealousy to others, but more loving kindness to others. Also one expresses that she becomes more mild humble, makes more donation for better kusala. A gentleman realizes that all normal persons are disturbed by greediness, anger and ignorance and now he has ability to apply the concept of Yonisomanisikāra (wise consideration). Moreover a meditator mentions that as people have variety of beliefs, concept and their manners, activities are diversified and she accepts that whatever they have done will be with them and these does not concern with her. One meditator finds out that when she feels painful it is not so serious for her she regard as “who does is a new one, who is done is the old thing”.
One gentleman who is practicing at the Mangalataik (Mawbee) Vipassanā Meditation declares that he feels pitiful to individuals who comments that practicing vipassanā meditation cannot lead to Nibbhāna, but he is pleased due to individuals who are interested in vipassanā meditation practice because of his explanation.
Thus vipassanā meditation technique of Mogok Sayadaw has proficiency to transform one’s ill mind such as greediness, anger, ignorance, pride, selfishness, jealousy and emotion to noble mind such as, sharing, patience, positive attitude to others, empathy and sympathy.
3.3.5.2 Vipassanā Meditation for Foreign Buddhists
There are many Buddhists residing in other countries all over the world. As the concept of the venerable Mogok Sayadaw, the venerable has the strong desire to take care of the Buddhists staying in many places around the world, regarding vipassanā meditation practice, for their peace in mind.
30 Oliver Gardens, Beckton, London E6 5SE, 0207 511 8189
The Buddhist Aid Trust (http://www.buddhistaid.co.uk), a Charity-Commission-registered Trust in London, has been actively inviting senior Mogok Kammatthana Cariya Sayadaws to the temporary Mogok Vipassana Centre (http://www.mogok.org) , located in East London since August 2004. Locally resident Myanmar families, State Scholar Doctors, Myanmar doctors, Myanmar Families and students donate the essential requisites of the visiting monks. Regular talks and Meditation Sessions are being organized successfully, to the satisfaction of many Mogok yogis especially in Greater London, Portsmouth, Wolverhampton, Birmingham, South Wales, Essex, etc.
The venerable preached Dhamma on “Paṭccasamupādda”“The Benefits of Vipassanā Contemplation”, “Twenty-four types of Sotāpanna”, “Three ways to overcome dukkha vedana”, “The Anuggahīta Sutta”, “Four factors of Vipassanā Meditation”, and many discourses and mottos that the meditators could remember and practice, as the guidline for the practice, that venerable Kaccāyana explained:
“One must act as a blind person,
although his eye-sight is good,
One must act as a deaf person,
although his hearing is good,
One must act as a dumb person,
although he is wire and good in speaking,
One must act as a weak person,
although he is strong and healthy.”
The venerable preached many other discourses on Vipassanā Meditation including Vipassanā Meditation instructions and “This Noble Life”.
Burma Buddhist Association and Mogok Meditation Vipassanā Center
In United State.
In 2001, Burmese people in New York, U.S.A. who had faith in studying the Mogok meditation method requested a Vipassana Meditation Master to reside there and teach the Mogok meditation method at New York. They invited U Sandāvarabivansa who meditation master of main Mogok meditation vipassanā center to teach meditation method and appointed.
U Sandāvarabivansa to assume duty of teaching Mogok meditation in New York, U.S.A. These meditation masters had to reside temporarily at Burma Buddhist Association Monastery, New York, because there was no available residence for setting up a meditation center in New York. During the ten day retreat three times a year, venerable U Sandāvarabivansa, set up a meditation teaching program, where the meditation masters to lead that meditation practice program.
Regularly, the teaching schedule was set at 7:00 – 9:00 p.m. daily. The additional session was on weekend at 3:00-5:00 p.m. Many Buddhists came for meditation practice. They named meditation practice group the ‘Mogok meditation (U.S.A) Group’.[5]
Learning Dhamma and practice meditation in center
Address: 619 Bergen Street Brooklyn, New York 11238, U.S.A.--America Burma Buddhist Association and Meditation Center 63 Gordons Corner Road Manaplan, New Jersey 07726, U.S.A. Tel: (732) 792-1484 Loka Chantha Pagoda and Loka Chantha Temple Telephone No: (718) 622-8019
Parami Dhamma Yeiktha Meditation Centre in Australia.m
Parami Dhamma Yeiktha Meditation Centre was founded on the 6th February 2000. It was opened by theVenerable Sayadaw U Thunanda of Dhammaranthi Meditation Centre,Mogok township.
This meditation centre was formed in Sydney because there was a need for the elderly people to meditate anytime nearby and also for working people to meditate on the weekends.
The meditation center accepts any meditators worldwide and provides them with food and lodging free of charge in addition to lectures on Vipassana meditation. We warmly welcome any Dhamma friends, Buddhist or non-Buddhist who wants to experience the Dhamma.
The Buddha said that "Wisdom, indeed, is born of meditation; without meditation, wisdom is lost. Knowing this two-fold path of gain and loss, one should conduct oneself so that wisdom may increase".
The centre’s aim is to promote the teaching of Theravada Buddhism and particularly, the practice of Mogok Vipassana meditation method in the tradition of Myanmar.
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