Chapter 1 : General Views on Kanni System (Divine Light and Dhamma Light)

Content of Chapter 1 : General Views on Kanni System

• Kanni Meditation System
• The Source
• Ledi Sayadaw and Letpan Sayadaw
• Kanni Sayadaw U Sobhitā (1880–1967)
• Mye-zin Sayadaw U Sobhita (1920–2006)
• General View on Practice
• Mye-zin Sayadaw
• Sayā U Htay Hlaing
• The Practice
  • 1. Development of Samādhi
  • 2. Development of Insight
• Samatha–Vipassanā System of Kanni Sayadaw
  • On Samatha (Part One)
  • On Samatha (Part Two)
• On Vipassanā
  • Three Ways of Contemplation
  • Seeing Aniccas in Five Ways

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Kanni Meditation System

The Source

We do not know much about Letpan Sayadaw U Ādicca or about the Tibetan monk Shila Tissa.

Letpan Sayadaw’s teacher was Sayadaw U Devinda. U Devinda’s teacher was Shila Tissa. The teacher of Shila Tissa was a Ceylonese monk, Cittala Thera, who lived at Mount Citta. Shila Tissa was ordained in Ceylon as a Theravāda bhikkhu.

The account of how Shila Tissa arrived at Letpan Tawya Forest is mentioned by Pathein Sayadaw Buddhavaṃsa in his treatise The Way of Yogipāragū, as follows:

“The Tibetan monk Shila Tissa came from Ceylon to Burma, carrying only a bowl and three robes (as a forest monk). He used to stay in quiet forests. Letpan Sayadaw U Devinda met him in the forest near Maymyo Town. U Devinda respected his manner and speech and invited him to Letpan Village, which was situated between Monywa Town and Ye-u Town.

U Devinda taught Shila Tissa the Burmese language. After Shila Tissa was able to speak Burmese, U Devinda inquired about his method of practice. Shila Tissa explained that it was the Satipaṭṭhāna practice of Gautama Buddha and showed him the book.

The book was written in the Tibetan language, and Shila Tissa himself explained the practice. Later, four Burmese monks discussed the subject among themselves and agreed that it was in accordance with the Tipiṭaka and was the correct method. They then practised under his guidance.

Letpan Sayadaw U Devinda and his student U Ādicca were among those four monks. Shila Tissa himself remained at Letpan Forest until he passed away there.”

Historical Notes

Note: Pathein Tawya Sayadaw was the teacher of Webu Sayadaw.

It appears that Webu Sayadaw himself may have practised this system earlier, since U Buddhavaṃsa was a student of Kanni Sayadaw. However, Webu Sayadaw’s teaching method later developed in a somewhat different direction.

Ledi Sayadaw and Letpan Sayadaw

Letpan Village is located to the east of Monywa, along the Ye-u roadway. The forest monastery stands at the base of Oakpho Hill Range. During the British colonial period, wild animals such as elephants and tigers were still roaming in that area.

Approximately two miles north of Letpan Village is Sai-pyin Village, the birthplace of Ledi Sayadaw.

Each year, Ledi Sayadaw returned to his village three times. When he visited Letpan Sayadaw, he usually stayed for three to seven days.

Letpan Sayadaw’s brick kuti measured only about 10 by 20 feet. Therefore, he constructed a brick cave nearby. The two Sayadaws would discuss Dhamma in this cave.

It was said by villagers that Letpan Sayadaw sometimes remained in samāpatti for up to seven days without taking food.

Kanni Sayadaw U Sobhitā (1880–1967)

Sayadaw was born in Kan-pyu Village, southwest of Kanni Town in Upper Burma. The region of Monywa and Shwebo produced several well-known scholars and practising monks, including Shwegyin Sayadaw, Ledi Sayadaw, Webu Sayadaw, and Mahāsi Sayadaw.

Sayadaw had an excellent memory. As a ten-year-old novice, within nine days he was able to recite by heart the entire manual of Abhidhamma together with its meanings, namely the Abhidhammattha Saṅgaha.

After ten years as a monk (around 1910), he left his monastery and went into the forest for a two-year retreat. However, he did not obtain significant results at that time. Later, he heard of Letpan Sayadaw’s reputation and went to receive instruction from him. He practised under Letpan Sayadaw’s guidance for eight months and then requested permission to return to his forest retreat at Kin-taung Tawya.

Before he left, Letpan Sayadaw assigned him the task of writing a text on his teachings for future generations. Kanni Sayadaw later wrote two books on this subject:

• Yogi Pāragū (1922)

• Sacca Pāragū (1935)

On his return journey, Kanni Sayadaw sought further exhortation from an elder monk. This monk was Phontawgyi U Tha-shun, a forest dweller who remained in the forest until old age (born 1820, died 1920). His ordained name was U Kavinda.

At last, Kanni Sayadaw found him in the Shwe-ma-chauk Valley, about three miles south of Nyaung-kan Village. Kanni Sayadaw paid respects to him and requested advice and exhortation.

The exhortation was as follows:

“You already understand the texts—that is, the Dhamma and the Vinaya. Simply follow them. No one can do more than what is taught in the texts.

You must have genuine faith and confidence in them. The Buddha taught only two kinds of Dhamma: that which should be abandoned (pahātabba) and that which should be developed (bhāvetabba).

What should not be done, do not do. What should be done, do it. That is all. I live in this way as well.”

Further Exhortation from U Kavinda

“Maung-pa-zin” (meaning a young monk at that time—U Kavinda was 92 years old, and Kanni Sayadaw was only 32) Phontawgyi said:

“We have encountered the Buddha Sāsana and its great benefits. It is not easy to find a teacher who can instruct meditation systematically. Letpan Tawya U Ādicca is also good. Since you have now encountered the Sāsana and a qualified teacher, it is important to devote your life with confidence in both the Sāsana and the teacher.

In the later period of Kassapa Buddha’s Sāsana, many monks degenerated in morality and practice. However, seven bhikkhus had strong confidence in the Dhamma—its practice and its results. They made an agreement among themselves to climb a mountain using a ladder of vines. After reaching the top, they threw the ladder down and said:

‘If we do not realise the Dhamma, let us die here.’

They devoted their lives fully to the practice.

After one day, one monk attained arahantship together with psychic powers. He went on almsround and offered food to his companions, but they declined.

On the following day, another monk attained the stage of anāgāmī together with psychic powers and did the same for the others.

After seven days, the remaining five monks had not attained realisation. They died from hunger and thirst and were reborn in heaven.

The Sāsana in our present time is better than in their period. Therefore, we must have confidence and practise sincerely. Before attaining success, one should not be overly concerned about others. Even staying alone is not selfish. By making oneself virtuous and strong in practice, one can truly benefit others. That is the proper way.”

The Example from the Mahāvagga Saṃyutta

In the Mahāvagga Saṃyutta, the Buddha gave an example of a teacher and student climbing a bamboo pole. The teacher supported the student by holding the bamboo pole on his shoulder.

If both of them fulfilled their own responsibilities properly—each protecting himself while also being mindful of the other—both would remain safe.

Practising for the Benefit of Oneself and Others

Just as in the previous example, practising meditation is not only for oneself. Developing patience, loving-kindness (mettā), compassion, and altruistic joy protects others and, at the same time, protects oneself. All these practices bring great benefit.

Such practice can help clear away the debts of unwholesome actions—kamma that is indefinitely effective (aparāpariyavedanīya-kamma). These kammic debts cannot simply be repaid by the five aggregates (khandhas).

Note on Phontawgyi U Tha-shun

Phontawgyi U Tha-shun passed away in 1920 at the age of 99 years, 9 months, and 9 days. After his cremation, many relics (sarīra) were found in the ashes. Most of these were said to resemble the relics of Mogok Sayadawgyi.

Disciples of Kanni Sayadaw

It seems that Kanni Sayadaw did not have many disciples who inherited his meditation system.

In the book Dassana Pāragū (2003), Mye-zin Sayadaw mentioned a few of them—ten monks and one layman. Most of these individuals have already passed away. At present, only two were still living at that time: Pakokku Sayadaw and Mye-zin Sayadaw (then 83 years old).

Phā-auk Sayadaw also studied under Kanni Sayadaw for a period of time but later taught a different system based more strongly on Abhidhamma instruction.

Mye-zin Sayadaw U Sobhita (1920–2006)

Sayadaw was born in Lake Village (Ye-kan-ywa), in Butalin Township, Sagaing District, in 1920.

He worked in pariyatti (study and teaching of the scriptures) for 27 years. Earlier in his life, he studied Abhidhamma under Mogok Sayadawgyi at Maṅgala Vihāra.

Today, his handwritten notes on the Paṭṭhāna text are available in print. These notes originated from his period of study under Mogok Sayadaw.

Advice to Mye-zin Sayadaw

From a young age, he regularly paid respects to elderly and well-known monks, listening carefully to their instructions and exhortations.

On one occasion, he visited Moe-nyin Sayadaw (a disciple of Ledi Sayadaw). Moe-nyin Sayadaw gave the following advice to Mye-zin Sayadaw:

“Maung Thong Phongyi (that is, Mye-zin), do not waste your time. Go into seclusion.

When I was a teacher-monk preparing for seclusion, I set aside a razor blade, needles and thread, and a water strainer. I placed them in a bowl, put the bowl in a bag, and hung it on the wall.

The bowl bag became worn out from hanging on the rusty iron nail. This happened three times before I was finally able to enter seclusion.

The noble task is easy to speak about but difficult to accomplish. There are many disturbances. You must strive diligently, allowing right effort (sammappadhāna) and the spirit of renunciation to arise.

Do not delay. Go quickly into seclusion.”

Periods of Training and Seclusion

In 1963, he spent the rainy retreat with In-chong Sayadaw (a disciple of Kanni Sayadaw). After that, he continued to stay with Kanni Sayadaw for further instruction.

In 1972 and 1973, he resided with Webu Sayadaw at three locations:

• Ingyinbin Meditation Centre (Khin-u Township)

• Shwebo Mahā-aung-mye Centre

• Kyauk-se Webu Chaung

After 27 years as a study and teaching monk, he began his own period of seclusion in 1969 at Mye-zin Tawya, an area surrounded by eight villages in the Maung Thong region.

General View on Practice

The following notes are drawn from Mye-zin Sayadaw’s talks and from the talks of his younger brother, Dhammācariya U Htay Hlaing.

Mye-zin Sayadaw

Before practising the Kanni system, he had practised under Webu Sayadaw. However, his practice had not developed through continuous observation of the breath sensations. Later, he heard about the Kanni system, but some people discouraged him, saying that it was dangerous. Because of this, he delayed following it.

Sayadaw advised people not to believe easily what others say. By practising the Kanni system, he was able to break through successfully and move toward achieving the goal.

Foundation of Samādhi

Anyone who wishes to develop samādhi must first purify sīla (moral conduct) by undertaking and observing the precepts.

For laypeople, this means requesting and undertaking the precepts from a monk. If a precept is broken, it should be undertaken again.

For bhikkhus, purification of sīla requires following the monastic disciplinary code. If any rule is broken, it should be confessed to another bhikkhu. All offences—even serious ones such as pārājika and saṅghādisesa—should be properly confessed before samādhi can be firmly established.

Therefore, monks should confess regularly during their period of practice.

Sayadaw supported this explanation by referring to the Buddha’s teachings. He also discussed this matter with two senior Burmese monks, one of whom was Mahāsi Sayadawgyi.

The Light Sign (Nimitta) in the Kanni Method

The Kanni method uses the light sign (nimitta) to develop the divine eye and to support vipassanā practice. This method is not explicitly mentioned in the suttas or commentaries. Its development comes directly from practice.

When a yogi becomes skilful in generating and sending the light to any distance, it is said that he may even perceive other realms of existence.

Development of the Light

With this light, one can observe the body both internally and externally. A yogi may see the minute details of the bodily organs and their functioning, and most importantly, directly perceive their impermanent nature. Mye-zin Sayadaw compared this light power to a microscope.

Regarding insight knowledge, Sayadaw taught only up to udayabbaya-ñāṇa (knowledge of arising and passing away, discerning anicca). By continuing the practice steadily, deeper knowledge develops naturally on its own.

He gave the example of boiling a pot of water: if firewood is continuously added beneath the pot, the water will eventually boil.

Sayā U Htay Hlaing

He began practising the Kanni system only in his seventies, after retirement. After about twenty days, he entered the third stage of the first tetrad of breathing practice: “I will breathe in and out, sensitive to the whole body.” In other words, he trained himself to be aware of the entire body during the in-and-out breath.

In the second stage, the in-and-out breaths themselves appear as light signs (that is, awareness of long and short breaths).

In the third stage, he placed the light sign at the head and allowed it to pass through the body down to the feet, upward toward the heavens, and downward into space—extending to the left and right sides, and outward toward the universe. He gradually increased the distance, sending the light upward and downward, to the left and to the right.

He also included exercises using the light sign to remove illnesses within the body.

Within a few days, he experienced what was described as the “Dhamma-cakkhu telescope,” as if one had attained the divine eye that can see across the universe. As a result, faith and confidence greatly increased compared to before.

Reflections on the First Four Tetrads

[Note: Here I would like to offer some reflections on the first four tetrads.

In the Ānāpānasati Sutta, the Buddha did not assign numerical labels to them. The sutta describes the practice as follows:

“Ever mindful, he breathes in; mindful, he breathes out.”

“Breathing in long, he understands: ‘I breathe in long.’

Breathing out long, he understands: ‘I breathe out long.’”

“Breathing in short, he understands: ‘I breathe in short.’

Breathing out short, he understands: ‘I breathe out short.’”

“He trains thus: ‘I shall breathe in experiencing the whole body (of breath).’

He trains thus: ‘I shall breathe out experiencing the whole body (of breath).’”

“He trains thus: ‘I shall breathe in tranquilizing the bodily formation.’

He trains thus: ‘I shall breathe out tranquilizing the bodily formation.’”

In some modern English books, these are numbered as follows:

1. Breathing in long … … ...

2. Breathing in short … … ...

3. Experiencing the whole body … … ...

4. Tranquilizing the bodily formation … … ...

However, Burmese books present the numbering differently:

1. “Ever mindful, he breathes in; mindful, he breathes out.”

2. (a) “Breathing in long, he understands: ‘I breathe in long’.”

“Breathing out long, he understands: ‘I breathe out long’.”

(b) “Breathing in short, he understands: ‘I breathe in short’.”

“Breathing out short, he understands: ‘I breathe out short’.”

3. Experiencing the whole body … … ...

4. Tranquilizing the bodily formation … … ...

Readers should follow the Burmese numbering of the first four tetrads when studying the Kanni system’s explanation of samādhi practice.]

The Third Stage: The Whole Breath Body

At the third stage, the whole “breath body” becomes bright.

During my own practice of the third stage, I recited the Pāli verse and reflected on its meaning. At first, I understood it to mean knowing the entire process of the in-and-out breath passing through the nostrils, without missing even a moment.

I thought that, according to the Buddha’s teaching, this would be sufficient. However, in the commentaries it is explained that one should also be aware of the breath as it moves from the nostrils to the chest and to the stomach.

Clarification of the Third Stage

He then tried to practise according to the commentary, but he did not obtain a clear result and felt stuck.

After practising the Kanni system, he understood that awareness in the third stage should not be limited to the nostrils, chest, and stomach. It should also extend upward toward the heavens, downward into space, and outward to the left and right—reaching toward the whole universe.

Therefore, Kanni Sayadaw stated:

“In the third stage, one must know the three points.”

Ledi Sayadaw also made a statement:

“In the third stage, the whole breath becomes bright.”

When practising the Kanni system at the third stage, this brightness is not merely symbolic. It becomes a direct experience. Through this method, the light penetrates the whole universe, and brightness is perceived everywhere. One may even see the entire body as if it were a block of glass or crystal.

(In the following section, U Htay Hlaing gives an outline of the practice.)

The Practice

I. Development of Samādhi

First, perform the preliminary duties:

• Pay homage to the Buddha, Dhamma, and Saṅgha.
• Offer body and mind to the Triple Gem.
• Ask forgiveness from all beings.
• Close the eyes. If necessary, use a cloth to prevent outside light from interfering when the light sign appears.

1. Buddhānussati

Use the word “Arahant” together with the breath. With each in-breath and out-breath, mentally repeat “Arahant” and visualise the Buddha.

After about three days of practice, the nimitta (light sign) may appear.

2. Mettā-bhāvanā

Radiate loving-kindness in the ten directions in a simple manner, such as:

“May all beings be well, happy, and free from suffering.”

(Practise for three days.)

3. Recollection of Death

Reflect simply:

“I am certain to die at any moment.”

(Practise for three days.)

4. Mindfulness of the Breath

Be mindful of the breath touching the nostrils, together with counting.

For example:

(1–1), (2–2), (3–3) … up to (8–8), not counting beyond eight. Then begin again from one to eight.

Using both counting and awareness of the touching sensation, practise continuously—day and night—until the uggaha-nimitta (acquired sign) and paṭibhāga-nimitta (counterpart sign) appear. Continue practising until the paṭibhāga-nimitta becomes stable.

After that, practise by sending the light sign outward from in front of the nose along with the out-breath, gradually extending it to increasing distances, step by step.

When the yogi becomes skilled, he may determine a destination—for example, Tāvatimsa Heaven—and send the light sign there with the out-breath. When inhaling, he may bring the sign back again.

Important Note

Sayā U Htay Hlaing did not encourage yogis to practise sending the light sign without proper guidance from a teacher. He recommended focusing first on stabilising the light nimitta and developing insight.

Another important point: according to yogis’ records of developing samādhi, teachers give instructions on four protective meditation subjects (kammaṭṭhāna), assigned differently to each practitioner:

1. Buddhānussati (Recollection of the Buddha)

2. Mettā-bhāvanā (Loving-kindness)

3. Maraṇānussati (Recollection of death)

4. Asubha-bhāvanā (Contemplation of the unattractiveness of the body)

Different yogis receive different combinations. For example, some may practise 1, 2, and 3 but not 4; others may practise 1, 2, and 4 but not 3.

II. Development of Insight

The Kanni insight method is very simple—so simple that some people may doubt it, especially when comparing it with the Phā-auk method. However, only through actual practice can any system be properly confirmed.

1. Rūpapariggaha — Contemplation of Form (rūpa)

After establishing samādhi, direct the light to the heart area and contemplate form simply as “form, form.” One may then observe the processes of the whole body. The yogi may see particles of form, the internal organs, and the detailed processes of the body’s anatomy.

2. Nāmapariggaha — Contemplation of Mind (nāma)

Direct the light to the heart area and contemplate “knowing, knowing.” One may observe changes in the colour of the blood corresponding to mental states, and understand the functioning of the mind by observing its arising and passing away, like bubbles.

3. Paccayapariggaha — Contemplation of Cause and Effect

Direct the light to the heart area and contemplate the five past causes:

• avijjā (ignorance)

• taṇhā (craving)

• upādāna (clinging)

• kamma (intentional action)

• āhāra (nutriment)

These condition mind and body. Contemplate them as “conditioned, conditioned.” Some yogis report seeing their past and future lives as a result of this contemplation.

4. Addhānapariggaha — Contemplation of the Present Condition

Contemplate at the heart area as “conditioning, conditioning,” observing the present conditional processes.

True insight begins from udayabbaya-ñāṇa onward—that is, the direct seeing of impermanence (anicca).

5. Sammasana-ñāṇa and Udayabbaya-ñāṇa

Because of the five past causes—avijjā, taṇhā, upādāna, kamma, and āhāra—mind and body arise and pass away continuously. This understanding relates to sammasana-ñāṇa (knowledge of comprehension).

In udayabbaya-ñāṇa, one contemplates phenomena as “impermanent, impermanent.”

Items 1 to 5 above are contemplated for two days each. From udayabbaya-ñāṇa onward toward Nibbāna, contemplation continues steadily, and the higher insight knowledges develop naturally.

Note: Reflections from Sayā U Htay Hlaing

Dry insight meditation is like crossing the sea by swimming. Insight based on samatha (jhāna-based insight, samathayānika) is like crossing the sea by ship.

The effectiveness of this system has been confirmed by the experiences of many yogis. Older practitioners have also achieved good results. Therefore, it is suitable even for elderly people.

One additional point that I forgot to mention earlier in the section on addhānapariggaha-ñāṇa (contemplation of present condition) is this: some yogis have directly seen the processes of their present life.

Samatha–Vipassanā System of Kanni Sayadaw

(From a Burmese website)

Before beginning the main samatha practice of ānāpānasati, one should first practise the four meditations known as the four protective meditations (caturārakkha-kammaṭṭhāna). These are:

• Buddhānussati

• Mettā-bhāvanā

• Maraṇānussati

• Asubha-bhāvanā

1. Buddhānussati

With each in-breath and out-breath, mentally recite:

“Arahant, Arahant.”

Continue until the mind becomes calm.

Then reflect on the quality of “Arahant”—that the Buddha, the Tathāgata, is free from defilements and is the pure one—while continuing with each in-breath and out-breath.

Contemplate in this way for as long as time allows, until strong faith arises. When faith becomes strong, the practice proceeds smoothly and easily.

2. Mettā-bhāvanā

With the in-breath, mentally reflect:

“May all beings …”

With the out-breath:

“Be well and happy.”

In this way, yogis may practise mettā in a simple manner, or in any other way they prefer. Using the breath as support makes it easy to develop samādhi.

3. Asubha-bhāvanā

Divide the body into three sections. With each section, reflect:

“This body is repulsive or disgusting.”

1. Contemplation of the Head Area

Close the eyes and direct the mind to the head. Visualise the brain and reflect mentally:

“Repulsive, repulsive.”

2. From the Waist to the Shoulders

Visualise the internal organs—intestines, lungs, kidneys, and so forth—one by one, contemplating them as “repulsive.”

With the aid of the light, the organs may be seen clearly, and it becomes easier to understand their true nature. In one of his talks, Sayadaw U Candima described the internal organs and their functioning in detail, almost like a medical doctor.

3. From the Waist to the Feet

Investigate and contemplate this section as “repulsive.”

Attachment to the body makes the practice difficult and slows progress. For example, in the story of Therī Khemā (see Dhammapada, Taṇhāvagga, verse 347), it is said:

“Beings who are infatuated with lust fall back into the stream of craving, just as a spider returns to the web it has spun.

The wise, cutting off the bond of craving, walk resolutely, leaving all suffering behind.”

Therefore, contemplation on the body reduces attachment.

Those who have time should practise these four meditations frequently. Even if one cannot practise for many days, one should at least practise for a short period before beginning the main practice of ānāpāna. At least, people should practise Buddhānussati and mettā about ten to fifteen minutes. Mettā has great power.

On Samatha (Part One)

For the development of samādhi, begin with the counting method. This method helps samādhi to develop easily and enables one to sit for a long period of time.

Count the in-breath and out-breath as:

(1–1), (2–2), (3–3) … continuing up to (8–8).

While counting, be mindfully aware of the touch of the breath as it goes in and out.

After completing eight counts (8–8), mark one finger. Ten fingers equal eighty counts, which make one larger group.

Marking the Ten Groups

1. Mark the first group at the left wrist.

2. The second at the left ankle.

3. The third at the left shoulder.

4. The fourth at the left ear.

5. The fifth at the left side of the head.

6. The sixth at the right side of the head.

7. The seventh at the right ear.

8. The eighth at the right shoulder.

9. The ninth at the right ankle.

10. The tenth at the right wrist.

(1~5 left side, 6~10 right side; Left side first, then right side.)

These ten groups complete one round of the body and equal 800 counts. This is called one vassa, which here means a full cycle of counting.

At the beginning, this method may seem difficult, but after some time it becomes easier. It is an effective way to develop samādhi. In the first part of samatha practice, sati becomes firmly established.

Development of the Light Nimitta

In the Kanni or Mye-zin system, after about 10–15 days of practice, the light nimitta may appear.

One then exercises this light, extending it from short to longer distances. As it develops, it can be directed with faith and devotion—for example, by mentally paying homage to stupas in various countries, such as Burma, Sri Lanka, and India; to the deva world, such as Cūḷāmaṇi Cetiya in Tāvatimsa Heaven; and to Dusa Cetiya in the Brahmā world.

Visiting distant stupas with the light strengthens faith in the Buddha–Dhamma.

Next Step: Using the Light to Cut the Body

The next step is to use the light nimitta to “cut” the body.

Mentally, one sends the light from the left cheek to the right cheek, passing through the body. The nimitta follows the intention of the mind.

After that, place the light above the head—about the size of a cartwheel—and send it downward, cutting the body part by part.

In the end, the whole body becomes a block of light.

Another step is gentle breathing in and out. In this way, the breaths become subtle and unclear, and the yogi feels peacefulness. In some cases, the body may move backward or forward, or it may feel as if it is floating above the floor.

Some teachers who emphasise vipassanā ask yogis to dismiss the light. However, in samatha practice these lights are useful. There are texts that mention light nimittas.

On Samatha (Part Two)

Here samādhi is developed according to the first of the four tetrads of the Ānāpānasati Sutta.

First Step

Focus sati at the tip of the nostril.

After about seven to ten days, sati can become firmly established. This means knowing the in-breath and out-breath continuously without interruption. When this becomes steady, the light nimitta appears.

Second Step

Know the long and short breaths.

Sit facing a wall at a distance of about two or three arm-lengths. Make a mark on the wall. Send the out-breath (that is, the light) to the mark by breathing out. Then bring it back with the in-breath.

In this way, gradually increase the distance—to fifty, one hundred arm-lengths, and so on.

An important point: at the beginning it may be difficult because the nostrils naturally slope downward. However, with the power of the mind, the light moves to the mark. If the mind wishes it to return, it returns.

This is Mye-zin Sayadaw’s method of practice.

Third Step

Send the light from the nose to the chest (heart area), and from the chest to the abdomen, using the in-breath and out-breath.

Make effort to know the three points clearly. Then send the light to pass through the eyes and ears, cutting through the body.

Last Step

Calm the in-breath and out-breath by breathing slowly and gently.

Ordinary breathing is coarse. By mentally noting “calming, calming,” after some time the breaths seem to disappear.

After completing these four stages, the light nimitta becomes very clear and bright—like a clean mirror or the full moon emerging from behind clouds.

On Vipassanā

Mye-zin Sayadaw said:

Samatha means one-pointed concentration. Vipassanā observes the whole body.

For a samathayānika, after establishing the counterpart sign (paṭibhāga nimitta), insight can begin.

A question arises: should one contemplate form (rūpa) or mind (nāma)?

For a samathayānika, because of strong samādhi, contemplation of mind is suitable.

A vipassanāyānika should contemplate form.

The Kanni system is samathayānika. However, according to the Yogi Pāragū text by Kanni Sayadaw, he advises contemplation of form.

Three Ways of Contemplation

1. Using the light of the paṭibhāga nimitta, contemplate or observe the whole body from head to foot without losing sati.

2. Divide the body into three sections:

◦ feet to abdomen

◦ abdomen to throat

◦ throat to head

Contemplate these three sections repeatedly.

3. Contemplate the body successively in four-finger lengths.

There are also three further methods of contemplation on the body.

When seeing an object, mentally note it as “seeing.”

When hearing a sound, note it as “hearing,” and so on.

Contemplate the arising and passing away of phenomena at different parts of the body — for example, at the top of the head, the feet, or the hands.

3. At the Chest or Heart Area

In the Kanni and Mye-zin systems, the practice is centred at the heart area.

In the beginning it is difficult, but later it becomes easier because the heart is regarded as the centre of the body.

From the heart, one sees the aniccas (impermanence) of the whole body.

Seeing Aniccas in Five Ways

By contemplating anicca at the heart area, the mind-body process of arising and ceasing is seen with the mental eye in one of the following five ways — or sometimes in mixed ways:

1. Like dew drops hanging on the tips of grass, falling away when the sun rises.

2. Like water bubbles arising and ceasing in river whirlpools.

3. Like ripples on clear water when it is struck or stirred with a stick.

4. Like sesame seeds scattered and blown away by the wind.

5. Like lightning flashing and vanishing within a dark cloud.

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