After the opening ceremony performed by the President of Myanmar, attended by all 2500 Sahgitikaraka Theras,the working session began proceedings under the Chairmanship of Abhidhaja Maharatthaguru Nyaungyan Sayadaw of Mandalay. Five hundred Sahgitikaraka with representatives from five Theravada Countries participated in the actual deliberating sessions lasting from 17 May to 7 July 1954. They dealt with:
(1) 5 volumes of Vinaya Pitaka ----5 Books.

       

The second Sannipata opened by the President of Myanmar took place from 15 November 1954 to 2 January 1955 under the same Myanmar Chairmanship, with 500 Sangitikaraka Theras, and dealt with:
(1) 3 volumes of Digha Nikaya ---- 3 books
(2) 3 volumes of Majjhima Nikaya ---- 3 books
(3) 5 volumes of Samyutta Nikaya---- 3 books

       

The Third Sannipata began on April 1955. The Chairman of the first part of this session was Maha Thera Bhadhanta Jatanyana Sumedhadhipati, Aggamaha Pandita, Sangharaja of Cambodia. It was opened by the Prime Minister of Cambodia. The Second Part of this session was chaired by Maha Thera Bhadanta Lokaratthi, the Sangharaja of Laos and was opened by the Prince heir-apparent, Chabanbethsana of Laos. This session lasted up to July 2, 1955 and was called "Kambuja Lava Sannipata" to highlight the Chairmanship of Maha Theras from Cambodia and Laos. It dealt with:
(1) 11 volumes of Anguttara Nikaya ---- 4 books
(2) First 6 volumes of Abhidhamma ---- 7 books

       The fourth Sannipata began on 16 December 1955 and ended on 16 February 1956. It was chaired by the Sanghanayaka Maha Thera of Thailand "Somdaj Pharavanarata Kitti Sobhana" and was opened by the Prime Minister of Thailand, Field Marshal Songram. It was called "Siama Sannipata" It dealt with:
(1) 5 volumes of Patthana --- 5 Books
(2) 15 volumes of Khuddaka Nikaya ---- 6 books

FifthSannipata

        The Fifth Sannipata began on 24 April 1956 and ended on 24 May 1956. The Chief Maha Thera of all sects in Sri Lanka, Sangha Mahinayaka , Bhaddanta Saranankara, acted as Chairman of this concluding session which was called "Sri Lanka Sannipata". The session dealt with:
(1) Partha Jataka Pali
(2) Pati Sambhida Magga Pali
(3) Netti Pali
(4) Petakopadesa Pali
(5) Milinda Panha Pali

        To come back to the story of Venerable U Thittila's missionary endeavours, he participated in the Sixth Buddhist Council as an active member of the Sangiti Pali Visodhaka Committee. His knowledge of English proved valuable in many activities consequent on the holding of the Chattha Sangayana. He conducted the Dhammaduta class at the Foreign Buddhist Missionary Institute sponsored by the Union Buddha Sasana Council over the years 1956-1962. The medium of teaching then was English, a very far cry from the days of 1938 when English was anathema to the leading Sayadaws of Burma. He also devoted himself as the Chief Lecturer at the Sangha University in addition to working as Chief Editor of the Light of the Dhamma, a periodical publication in English by the Department of Religious Affairs for two years, 1962-1963.

        In the midst of all of these feverish activities, he managed to fulfil the wishes of those Seekers of Truth from Australia and U.S.A whom he met on the occasion of the Sixth Buddhist Council proceedings in Myanmar. In all he made three visits to Australia, the initial one taking place in 1954. He gave many introductory talks both in Sydney and Melbourne. The sight of the yellow robe in Australia in those days as in Europe, was still a rare thing. He answered countless questions and made a fifteen minute radio broadcast entitled 'An introduction to Buddhism'. He addressed the Union of Jewish Students at the University of Sydney. On that occasion, as students many more than expected turned up to hear him, the venue had to be hastily changed to a larger hall. His pioneer mission in Australia was a brilliant success as in Britain, laying a firm foundation for successive waves of Dhamma workers of Myanmar origin to follow in his footsteps.

        The 1959 visit to the U.S.A was in response to a challenging invitation by the Association of Asian Studies at the University of Michigan. It was to undertake a six month's lecture tour, visiting Universities and colleges from New York on the east coast, to San Francisco on the west, and right up to Hawaiian islands in the Pacific Ocean. In all, he kept over one hundred and sixty engagements during one hundred and seventy four days. His simple clear explanations on Buddhism were well appreciated by his student audience some of which commented that the Buddhism he spoke of was quite different from that which they normally heard in their classes of comparative religion.

        It is not possible to do other than to just mention his short visits to Japan, Singapore, Hong Kong, Indonesia., Cambodia, Nepal and Thailand, all undertaken in the same spirit of dedication towards helping to maintain and spread the teaching of the Buddha.

        With the same motive, he managed to go back to England in 1964, not just to continue teaching, especially Abhidhamma, but also to undertake the great work of translating the second book of the Abhidhamma Pitaka, Vibhanga, which the Pali Text society had published under the title of the Book of Analysis.

        On three further occasions in 1982, 1983 and 1985, he went back yet again to England, to give some classes and talks mostly on introductory stages of Abhidhamatthasangaha. He was in his late eighties and his recurrent visit to England of many lingering memories testify to the very close and warm relationship that existed between him and his many devoted disciples. After celebrating his eightyninth birthday in July 1985, he left the shores of England for the last time.

        On this auspicious occasion of the inaugural opening of this International Theravada Buddhist Missionary University, I take the opportunity of presenting to the Faculty and students the story of the pioneer Bhikkhu's untiring zeal and of his life's work of teaching the true Dhamma.

        His great learning, and very extensive work for the Dhamma in the face of insurmountable difficulties should surely augment and intensify the missionary zeal of all those concerned with implementing the missionary objective of this great Institution, setting him as a shining example for their inspiration and emulation.

IV

Myamar faced East for further spreading of Theravada Buddhism

        The spectacle of 2500 yellow-robed bhikkhus, quietly, serenely seated on rows and rows of tiered benches, presided over by the most honoured, respected leading Sayadaws of Myanmar, and the atmosphere of reverential devotion and fervent enthusiasm pervading the Great Passanna Cave in which the Chattha Sangayana proceedings took place, together with the brilliant demonstration of mastery in all aspects of Pitaka Canon by the Mahasi Sayadaw, the Chatttha Sangiti Pucchaka, and Mingun Sayadaw, the first ever Tipitakadhara, Dhamma Shandagarika, serving as Chatttha Sangiti Vissajjhaka aroused great awe, reverence and inspiration in the heart of the huge crowd of devotees, local and foreign, assembled in the Great Cave.

        The immediate expression of devotional inspiration came from the Mahayana Buddhist Group of Japan. To be more acquainted with all aspects of Theravada Buddhism the Chief Abbot Ririn Kayama of Hosenji Monastery, Tokyo, proposed to send a group of twelve Japanese youths, including one girl, to study Theravada Buddhism. Eventually, in May 1955, the Japanese students arrived; they were accommodated in one of the Halls at Kaba Aye and were admitted immediately into the Theravada Buddhist Order as Samaneras and a nun.

        While undergoing required training according to well-drawn up scheme, one Japanese student who had now been ordained as full Bhikkhu by the name of Bhikkhu Visuddhasaya became so absorbed in his new found Dhamma that he decided to sponsor missionary activities to introduce Theravada Buddhism to Japan. He went back to Japan, formed Japan Buddha Sasana Society and discussed ways and means of introducing and spreading Theravada Buddhism in Japan.

        His earnest endeavours resulted in a concrete plan agreed upon between the Mayor of Moji, a sea port town on the west coast of Japan, on the one hand and Buddhanuggaha Association of Myanmar on the other. While the Japanese sponsors would undertake to provide land, build a monastery for the Dhammadhuta bhikkhus of Myanmar as well as a Sima and lecture hall, the Myanmar organisation took the responsibility of consecrating the land and building to be used as Sima according to the Vinaya rule, and bearing the cost of a Pagoda, as a Memorial to the Sixth Buddhist Council of the Buddhist Era 2500 and to the sending of the first Theravada Buddhist Bhikkhus to Japan. In addition, the Burmese organisation would undertake to select and send Dhammadhuta bhikkhus, to finance the cost of the mission throughout their assignment in Japan and attend to replacements whenever necessary.

        In 1956, the Japan organisation bought a suitable plot of land on top of the Mekari hill near the town of Moji, built a monastery for the Myanmar Bhikkhus and requested the Myanmar organisation to make a reconnaissance visit to Japan, to supervise consecration of Sima and to discuss various matters pertaining to propagation of Buddha Sasana and future plans. Consequently, the first Theravada Buddhist mission to Japan from Myanmar left for the shores of Japan in June 1957, headed by Veluvan Sayadaw U Khemacara and consisting, as Sangha representatives, of Mahasi Sayadaw U Sobhana, Anisakhan Sayadaw U Pandita, Vijjalankara Sayadaw U Visuddha and Kosaung Sayadaw U Sobhita. These Venerable Maha Theras formed the top echelon in the Sangha Mahanayaka Committee which spearheaded the Buddhist Missionary operations abroad. Venerable Kosaung Sayadaw is the present head of the Sangha Mahanayaka Committee in Myanmar.

        The mission had cordial discussions with Japanese counterparts on all aspects of future missionary efforts in Japan, including financial support from Myanmar for the Peace Pagoda being built then and full responsibility for the assembling in Myanmar of the Pagoda Pinnacle of gold and precious stones and conducting the final hoisting of the Pinnacle in a ceremony of purely Myanmar Buddhist tradition. After attending to the consecration of the Sima site with meticulous care, the Mission left Japan making assurances to send soon the first batch of Dhammaduta Bhikkhus who would begin the actual missionary work.

        The construction of San gharama meant for the Dhammadhuta bhikkhus was completed in August 1957 and soon after the first batch of these bhikkhus headed by Aggamaha Pandita U Nyanuttara with five bhikkhus, namely, U Vepulla, U Zawtika, U Dhammacara, U Kosalla, and U Kheminda arrived in Moji to begin their work.

        One year after their arrival, the construction of the Peace Pagoda at Moji was completed and the hoisting ceremony of the Pinnacle or Umbrella, as is commonly translated, brought from Myanmar where it was made, was held amidst wondering, admiring crowds of the nearby cities, presided over by the leading Sayadaws of Myanmar, and the dignitaries of Moji. The successful construction of the Simaon the consecrated ground was celebrated in a suitable ceremony on November 30, 1961.

        Since then, the actual missionary work has been carried out by the Dhammaduta bhikkhus assigned for the task. They observe the 227 Vinaya Disciplinary rules, paying homage to the Buddha at the monastic shrine, teaching Dhamma to the pilgrims who visit the Pagoda, holding Dhamma talks twice monthly, and meditation sessions every first and third Sunday of each month. Ordination ceremonies of admitting lay people into the Order became regular features at the Monastery. The usual Buddhist ceremonies of the Fullmoon of July, the Fullmoon of October etc. are regularly held in addition to reciting of Parittas and sharing of merits with the fallen soldiers twice a month. During the summer holidays there are outings to distant places to teach the Dhamma and short courses of Pali instructions.

       In this manner, the Dhammaduta work to spread the knowledge of Theravada Buddhism has been continuously going on in Japan with changes and replacements among the Dhammaduta bhikkhus taking place as and when required. The Venerable Bhaddanta Vepulla who was one of the first batch of bhikkhus to start the mission in Japan holds the record of staying the course uninterruptedly for 35 years until he retired in 1991, after performing intensive work of teaching, spreading the Dhamma in addition to translating Pali treatises into Japanese. Fully honoured by the State with appropriate Titles and donation of land and materials for construction of a monastery, he is enjoying a well-earned rest in his own Monastery in Yangon.

        Having established this foothold, Theravada Buddhism shows signs of acceptance in the land where Mahayana teaching has been predominant for over one thousand years, Very recently, Joshin Ann Theravada Buddhist Association, with its headquarters in Tokyo has started opening a centre in the village of Tayo, near Tashima in the district of lbrakhi. The monastery at the Centre is headed by Venerable U Sumana of Myanmar. He was formerly a civil surgeon in charge of district hospitals in Myanmar and had picked up Japanese during the war.

        After retiring from the government service, he entered the Order as bhikkhu U Sumana. While taking a long meditation course at the well-known Chanmye Yeiktha, he came across a leading member of the Joshin Ann Buddhist association. This meeting resulted in his appointment as head of monastery in the village of Tayo, near Tashima in Japan. The monastery under his management is promising to develop into another Theravada Buddhist Centre with the setting up of a Sima, enlarging the scope of Theravada Buddhist missionary work in Japan.

        It is appropriate, at this junction, to tell the success story of the famous Sayadaw the Venerable U Pannavamsa, commonly known as the Penang Sayadaw. He was born in January 10, 1928, in the small village of Singu of Irrawady Division. A Samanera at the age of 14, he became a full bhikkhu at the age of 20. After finishing the traditional courses of instructions in Pali Pitaka and having passed the highest teachership examination, he launched on his career of a Dhammaduta by beginning his work on Andaman island and Cocos Island.

        In 1961, he was sent by the Government, at the request of Myanmar Buddhist residents of Penang, Malaysia, to take charge of a monastery, over 200 years old, built by early Myanmar traders in Penang. His strenuous efforts at renovation of the old timber monastery resulted in the appearance of a fine model of Myanmar craftsmanship in woodwork in the very heart of Penang.

        For eight years, he devoted himself to the task of re-establishing a Myanmar monastery in Penang, helped in founding a Burmese Temple in Singapore with a huge marble statute installed in the shrine room. After that he started taking interest in expansion of his Dhammaduta activities to Hong Kong and the U.S.A. On 22 December, 1979, he arrived in Los Angeles where he was able to render much assistance to U Silananda who was going through initial difficulties of settling down in a foreign land. With the monetary donation given by his devotees from Penang, supported by the Myanmar disciples ot America and making use of his vast experience of setting up new monasteries, in no time he had founded a Myanmar monastery named Dhammodaya Vihara at 115, South Commonwealth Avenue, Los Angeles, C.A., installing his trained disciple Sayadaw U Thondara as resident bhikkhu. This is the first of a series of Myanma monasteries founded by the Venenable U Pannavamsa in Chicago, in Toronto, Canada, in Australia, Indonesia, in Hongkong, etc.

       It is gratifying to note that the monastery established by Dr. Jagara in Sydney and the Burmese Buddhist Foundation of West Australia in Perth supervised by Ashin Vijjobhasa, a disciple of the Venerable U Nyanika, made their appearances having been inspired by the examples set by the great Sayadaw U Pannavamsa and openly encouraged by him.

        It would need a separate treatise by itself to do full justice to the missionary zeal of Sayadaw U Pannavamsa, his foresight, his vision and his efficient performance in all his undertakings. Suffice it to say that his contributions to the spread of Theravada Buddhism in the world are enormous, very substantial and effective.

Myanmar Missionary effort veered round again to the West

        Nearly a decade after Venerable. U Thittila, the Buddhist Society in Britain which started its work as focal point of Theravada Buddhism, began to enlarge its scope of studying Buddhism, introducing Zen for the first time and welcoming Mahayana Buddhism from China and Tibet. Theravada Buddhism was introduced first from Myanmar appeared again in Britain, this time not under the aegis of the Buddhist Society but as separate enterprise of Myanmar people settled in Britain.

        One such undertaking was initiated by a Myanmar businessman who had lived in Britain for several years. He bought Oaken Holt, a magnificent Victorian mansion, a couple of miles from Oxford, close to the village of Farmoor. Wishing to start a Buddhist Centre, U Saw found Oaken Holt an ideal place for a Buddhist retreat. He bought it and converted it into a meditation Center. Many Sinhalese monks first used part of the mansion as Vihara and conducted meditation courses in separate parts of the huge mansion.

        In particular, Venerable. U Rewata Dhamma, who had been in Britain since 1975, began to conduct meditation courses at the Center. U Rewata Dhamma was a disciple of the Mahasi Sayadaw of Chatttha Sangayana fame. He obtained his Doctorate at Varanasi University and was fully qualified to teach Abhidhamma and Vipassani meditation. He has a monastery of his own in Birmingham. It must be pointed out here that the enterprising endeavours of U Saw and Venerable. U Rewata Dhamma acted as catalysts for appearance in Britain and U.S.A of Myanmar Buddhist Institutions soon after.

        Dr. U Rewata was responsible not only for the establishment of a Myanmar Vihara in Birmingham, the first of its kind in Britain, but also for the founding of a second Vihara in London, named Myanmar Buddha Vihara, with the support of the Myanmar peoples resident near London. Its first incumbent was the Most Venerable Myaungmya Sayadaw U Nyanika.

        It is very interesting to note the close relationship between the Venerables U Thittila, U Rewata, U Nyanika, and Sitagu U Nyanissara, all shining stars in the firmament of Buddha Sasana, all having accomplished concrete, substantial work in the cause of propagation of Theravada Buddhism in the West. Like U Rewata, U Nyanika had the opportunity to prepare himself thoroughly for the task he set himself to, namely, to spread Theravada Buddhism in the West. Having studied the complete course of Pitaka to the highest level, he started learning English with Venerable U Thittila in the Yangon Monastery of U Ardicca. Next, he studied in Delhi and Varanasi Universities earning degrees in Hindi, Sanskrit and English. He first came out to England in 1980 accompanying Sayadaw U Thittila together with U Nyanissara. He sojourned with U Rewata in Birmingham, improving his English in preparation for the missionary work ahead.

        He became the first incumbent of the Myanmar Buddha Vihara in London. Then, at the request of the Buddhist Welfare Association of Wolverhampton, he founded the International Tisarana Center with a Vihara attached. This became the headquarter for his missionary activities all over Europe since 1989 till he suddenly passed away in 1996, from a long suffering disease he never disclosed to any of his disciples. His was an irreparable loss happening at a time when his missionary work was approaching the zenith of success.

First Myanmar Buddhist Mission to U.S.A led by Taungpulu Sayadaw

        Rina Sircar born and brought up in Myanmar of Indian parents joined the Mandalay University, the first University opened by Myanmar after gaining Independence, in 1959 as a Tutor in the Philosophy Department. When her family of wellknown business leaders left Myanmar under the then Socialist Government of 1962-1988, no one could have foreseen her sponsoring the first Myanmar Buddhist Mission to U.S.A in 1978 led by the renowned Meditation master, Taungpulu Sayadaw.

        After fifteen years absence, Rina Sircar came back to Myanmar in 1977 with a group of six graduate students of hers to take a course of Vipassana Medition under Taungpulu Sayadaw. During those years, she had won her Doctorate in Buddhist Philosophy and had become a Director of Buddhist Studies in the Academy of Asian Affairs at the University of California. Three of her students took robes to become temporary bhikkhus while doing meditation course.

        Within ten days of their return to America Rina Sircar and her students decided to invite Taungpulu Sayadaw to teach Dhamma for the benefit of other students. They at once formed a group called Taungpulu World Peace Center to make arrangements to invite the Sayadaw and establish a permanent residential accommodation for the Sayadaw and accompanying bhikkhus. Bearing in mind that the Sayadaw resided in a remote, quiet place away from people, the group chose a small knoll near the small town of Paloalto, fifty miles from San Francisco, California.

        When the accommodation facilities in the Taungpulu World Peace Center were ready, Rina Sircar explained to her students that the greatest respect they could show the Sayadaw when he came was to create an atmosphere of decorum in keeping with Myanmar Buddhist culture to surround him, while he remained in America, by wearing apparel not too thin, nor flimsy, not exposing bare arms, legs or thighs; not using make-ups, lipsticks nor scents that would tend to arouse excitements, detrimental to the practice of meditation. They decided unanimously to wear Myanmar dress, longyis and jackets by both men and women. Consequently, on the day of arrival at the San Francisco airport on August 2, 1978, the Sayadaw with the accompanying four bhikkhus and the lay helper saw an unbelievable sight --- the welcoming crowd all dressed up in Myanmar national dress complete with Acheik longyis and Head-dress, gaung baung and Myanmar music of conch shell blowing and beating of drums making them wonder whether they were arriving at San Francisco or back at Yangon airport.

        The first task the Sayadaw performed was to consecrate a Sima the first Theravada Sima in U.S.A at a chosen plot of land, the basic foundation for the spread of the Teaching, because the ordination of bhikkhus could take place only in a proper Sima. Those who took advantage of the Sayadaw's presence by getting ordained consisted of all classes of people; doctors, engineers, lawyers, merchants, students etc. They made full use of the opportunity, meditating and listening to Dhamma talks and expositions by the Sayadaw.

        When the Sayadaw left America on November 20, 1978, after a sojourn of three months and twenty days, he had firmly implanted in the heart of his American disciples the true tenet of Theravada Buddhism. It may also be seen as the seed of Thervada sown by U Thittila in the American soil having been watered by the Venerable. Taungpulu Sayadaw to make it grow into a flourishing plant of Buddha Sasana.

        It gives much pleasure to add the information, as a footnote to this section, that on his next visit to the U.S.A. in 1985-6, the Venerable Taungpulu Sayadaw was accompanied by the Venerable Kaba Aye Sayadaw U Panna Dipa, of World Buddhist Meditation Institute, Yangon, who is now the Dean of the Faculty of Patipatti of this University Sayadaw Bhaddanta Panna Dipa spent one whole year in America, spreading the Dhamma using The Taungpulu Peace Pagoda Center as his base of operations. Again in 1987-88, he spent one whole year making a missionary tour through Japan, Europe and America.

Second Myanmar Buddhist Mission to U.S.A led by Mahasi Sayadaw

        Right on the heels, as it were, of Taungpulu Sayadaw, the second Myanmar Buddhist Mission to U.S.A led by the Venerable Mahasi Sayadaw arrived in America on April 8, 1979. It is very important to notice here that both these Venerable Sayadaws were leading meditation masters in Myanmar; their visits to America were sponsored by their respective disciples, highly motivated and devoted in their practice of Vipassana meditation.

        U Rewata Dhamma of Birmingham, England, and Joseph Goldstein, and Jack Kornfield of America, all of them old disciples of Sayadaw sponsored this second Buddhist Mission to America.

        Joseph Goldstein and Jack Kornfield had already opened a meditation center named Insight Meditation, Center at Barre, Massachusetts.

        The Sayadaw's mission was made up of highly qualified senior disciples who had already been teaching Pariyatti or Patipatti in the establishments of their own, namely Dhammacarrya Ashin Silanandabhivamsa of Abhayarama monastery, Mandalay; Ashin Janakabhivamsa of Chanmye Yeiktha meditation center, Yangon. Digha Banaka, Dighanikaya Kovidha Ashin Kelasa and Ashin Aggadhamma. They were given a great reception at San Francisco airport by the sponsors and many Myanmar nationals who had come from all over America to pay homage to the great Sayadaw and his accompanying bhikkhus.

        Mahasi Sayadaw commenced his missionary work straight, away by initiating a seven day Vipassana course at Yucca Valley Meditation Center and also Satipatthana Discourses at the Zen Monastery where the Myanmar mission had been accommodated in the absence of any Myanmar monastery then any where in U.S.A. The Sayadaw read out his sermons well prepared in English before the mission left, he was ably supported by U Rewata and U Janaka with their explanations in fluent English.

        The Mission then moved onto Washington where the President of the Washington Buddhist Association, the representatives of Washington Buddha Vihara, the America Myanmar Buddhist Association, and the Myanmar Embassy staff gave it a very hearty welcome. The members of the mission had to put up in a Sinhalese monastery and a Japanese monastery in the absence of a Myanmar Monastery.

        Continuously for seven days, the Sayadaw and his bhikkhus taught the Satipatthana method of Vipassana meditation, day in and day out, teaching the method, helping the yogis in actual practice and correcting their errors wherever necessary.

        Their next camp was at the very Center opened by the Insight Meditation Society at Barre, Massachusetts. It was a well-planned, well-built center on 80 acres of land at a quiet, isolated place, with many buildings serving as the Dhamma Hall, dormitories, dining and kitchen facilities. Sayadaw organised a two week's session of meditation attended by over 100 meditators.

        At the concluding ceremony, where merits were shared for all the wholesome deeds performed including Dana for all expenditure of the mission until their next stop in London, the Sayadaw eulogized the members of the I.M.S and the yogi students for their fervent effort of promoting the Sasana, for selflessly giving their money, time and tireless energy in the cause of spreading the Dhamma and urging them to devote themselves to the practice of Dhamma without interruption. He said he was very delighted to be able to give them assistance coming all the way form Myanmar inspite of his ripe old age of 75.

First ever Monasteries for Myanmar bhikkhus in U.S.A.

        The immediate beneficial results from the missions of the two Sayadaws were the fulfilment of Myanmar and American devotee's wishes for resident Myanmar bhikkhus to administer to their spiritual needs and to act as their constant guide and instructors of meditation. Taungpulu Kaba Aye Pagoda and Taungpulu Kaba Aye Monastery were the first religious edifices that materialised out of Taungpulu Sayadaw's mission. Senior disciples of the Sayadaw take turns to spend the Vasa every year at the Monastery and give instructions to meditation classes.

        Likewise, even in the course of the tour through the country, Myanmar devotees requested Mahasi Sayadaw, to arrange out of compassion for them who had no opportunity to pay homage to Myanmar bhikkhus, to leave some bhikkhus who had accompanied him, to look after their religious needs. In sympathetic consideration of their earnest supplication, the Sayadaw arranged to leave U Silananda and U Kelasa to stay behind in America when he finished the tour and left America. These are the circumstances under which Myanmar Monasteries have made their mushroom growth in over a dozen cities of America.