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seen and heard of such things. Therefore Sayadaw doesn't want to have young monks give Dhamma talks. Only after they have twenty vassas does he want them to give talks. This is because when a monk has twenty vassas, he has matured and has the ability to control himself so that he won't be destroyes.
At Shwe Taung Gon Sâsana Yeiktha, one can see that although they don't have twenty vassas, the young "working" monks are allowed to give Dhamma talks. But they don't have permission to exaggerate their voice while giving a talk. As for Sayadaw, he just goes and speaks as though he is having a conversation. Before their talks, some Dhamma lecturers recite verses of the Obeisance to the Buddha, explain the meaning of the verses and give a formal closing so that the listeners call out, "Sâdhu!" Some also recite mettâ verses. After giving their talk, some recite verses, explain the meaning of the verses, and the listeners call "Sâdhu" again. In the middle of the talk also, some talk in such a way that the audience repeatedly calls out "Sâdhu!" You won't hear Sayadaw giving a Dhamma talk in any of these ways. He usually gives a title to his talk. Sometimes he gives the title in Pâli, sometimes in Myanmar. Most of the time, he gives the title in Myanmar. Sayadaw even translates Pâli words which have become part of the Myanmar language into Myanmar. Because Myanmar peoples' ears aren't accustomed to Pâli words, he gives further explanation in Myanmar.
He doesn't usually give the bulk of his Dhamma talks to stories. He gives priority to Dhamma content. Having read the Pâli, Commentaries and Sub-Commentaries so as to know them thoroughly, he takes one fact and talks about it in terms of Myanmar culture and behavior, combining theory and practice. He talks a lot to the yogis about the Dhamma in connection with meditation practice. He instructs others to talk in this way. There is so much substance in Sayadaw's talks that someone who isn't a practicing yogi or hasn't meditated before tends to become bored. Practicing yogis, those who have meditated before, and those who have some wisdom although they haven't meditated, however, are interested.
Sayadaw's Dhamma voice sometimes has the semblance of the great Mahasi Sayadaw's voice. I feel that the Mahasi Sayadaw's voice has the sound of nibbidâ, weariness of existence. At other times a semblance of the Mahâgandâyone Sayadaw's voice is present. Many say that Mahâgandâyone Sayadaw's voice has the sound of compassion. Sometimes only Sayadaw's own sound is present. Sayadaw's voice is rather abrupt. Sometimes is rather firm. Sayadaw is in the habit of saying, "Whether talking in conversation or giving a Dhamma talk, one's speech should be sweet. When I say sweet, it shouldn't be sugary (ingratiating). It should be steady and stable."
I hear that when Sayadaw first began giving Dhamma talks, he found it very burdensome. Now, however, it isn't difficult at all. As Sayadaw became a meditation teacher at the age of thirty-four and has been teaching up until now, age seventy-five, he has forty-one years of experience giving Dhamma talks. That is the same as my age. Having given many Dhamma talks during these forty-one years, Sayadaw's ability and proficiency in giving talks has become very good, to be sure. Sometimes, he says there are so many things to talk about that he doesn't know which he should choose. It is as if the ideas are competing with each other shouting, "Speak on me today. Speak on me today." The saying, "practice makes perfect," is certainly true.
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