Introduction (Divine Light and Dhamma Light)

This is a book on the Kanni meditation system. This system originally comes from Sri Lanka. It was brought to Burma by a Tibetan Theravāda monk, Shila Tissa.

In Burma, this system was not widely known compared with other meditation systems, because not many people mentioned it. However, it seems that it was once popular among certain groups of monks, especially among the disciples of Kanni Sayadaw.

Over time, many of these monks passed away. The system might have disappeared. But because Buddhists accumulate merit, instead of being forgotten and lost, the system was revived again.

This revival occurred because Mye-zin Sayadaw allowed lay people to practise. A few years ago, when Sayadaw was in Rangoon, some laymen approached him and requested that he should conduct a retreat. He explained that Kanni Sayadaw had not originally taught this system to lay people. However, he himself taught villagers in his own area out of compassion for them.

I have read two records of Dhamma Rasa (“Taste of Dhamma”) by Mye-zin yogis. I found them interesting, inspiring, and truly reflective of a good meditation system.

There was also a book written by a Korean female yogi who practised this system at a retreat centre in Mandalay a few years ago.

This translation is based mainly on two books by Mye-zin Sayadaw, together with material from some of his Dhamma talks.

Source Texts

I have also included some notes from Mye-zin Sayadaw’s talks, as well as talks by his younger brother, Dhammācariya U Htay Hlaing.

Sayadaw’s younger brother is a well-known author of Dhamma books. His works include: Arahants and Extraordinary People; The Ariyans of Ceylon; Anāgāmi Thetgyi (Biography and Teachings); Webu Sayadaw’s Dhamma Talks; and others.

Emphasis of the Kanni Meditation System

It appears that the Kanni meditation system emphasises samatha practice in more detail than insight practice.

Ajahn Lee Dhammadaro once gave the following analogy concerning sīla, samādhi, and paññā: sīla, samādhi, and paññā are like constructing a bridge across a river. The near bank represents sīla. The middle section represents samādhi. The far bank represents paññā (insight). The middle part of the bridge is the most difficult to construct.

Soon Loon Sayadaw also spoke about samatha and insight practice: “It is more difficult to create something that does not yet exist than to develop something that already exists.”

Many modern-day yogis struggle in samādhi practice. I hope this book will be helpful to yogis in developing samādhi.

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According to the translator—Bhikkhu Uttamo's words, this is strictly for free distribution only, as a gift of Dhamma—Dhamma Dāna. You may re-format, reprint, translate, and redistribute this work in any medium.