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physically and mentally, to the Mahâgandâyone Sayadaw that some of those who were faithfully devoted to the Mahâgandâyone Sayadaw have become faithfully devoted to Sayadaw.
To give one example: when Sayadaw speaks on the subject of kamma, both at home and abroad, he often uses excerpts from the Practical Abhidhamma written by the Mahâgandâyone Sayadaw and the Basic Patthana which he composed as Dhamma talks. Sayadaw has them copied and reduced in size on a photocopier. Then he uses these papers when he gives a Dhamma talk. It is very difficult, both for foreigners and Burmese, to understand kamma as accurately as they need to. Undoubtedly, it is because he wants his audience to gain a full and accurate understanding that Sayadaw talks for note cards this way. One can see how Sayadaw uses material from the Mahâgandâyone Sayadaw's writings not only on the subject of kamma, but also on many other subjects. It must be because he has found great benefit in using them this way both at home and abroad. Doubtless, it is because of this great benefit that Sayadaw cherishes and values the use of these so much.
To give another example, there is a little verse on the meaning of the word 'Satipatthana':
"Adhering to, penetrating the inside of the object,
that attention, 'Satipatthana' is called."
The author had to memorize that little poem back when he studied Abhidhamma Summaries. In his Burmese translation of the Pâli text, the Mahâgandâyone Sayadaw included this poem in his definitions. Sayadaw makes a practice of giving talks on the meaning of the word 'Satipatthana', combining the definitions given in the Commentaries and Sub-Commentaries with his own practical experience. Then Sayadaw recites this little poem and gives an explanation. Sayadaw could just compose such a poem on his own, but he instead he cherishes the use of this poem by the respect-worthy Mahâgandâyone Sayadaw. He uses the great Mahasi Sayadaw's poems similarly. If great elder Sayadaws have already composed a poem, Sayadaw does not make practice of devising a new one to use in talks. That's his attitude, respecting and cherishing the elder Sayadaws' literature.
He uses Mahâgandâyone Sayadaw's writings so much that when Sayadaw was living at the Mahasi Sâsana Yeiktha, some of the Sangha would even say, "He is converting the Mahasi Sâsana Yeiktha into a Shwegyin Monastery." (The Mahâgandâyone Sayadaw belonged to the Shwegyin sect, as does Sayadaw U Panditâbhivamsa). Sayadaw has established a Buddhist Culture Course in which children come to study for a month during their hot season vacation. In the Buddhist Culture Course, there are four classes. The curriculum of all four classes consists mainly of the Mahâgandâyone Sayadaw's writings. Some of the great Mahasi Sayadaw's work is also included. The writings of renowned elder Sayadaws such as the Ledi Sayadaw, the Mahâvisuddhayoun Sayadaw, the Thapyekan Sayadaw, and the Singajâ Sayadaw are included as well. It is
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