Chapter 2 : Dhammacakkhu (Eye of Dhamma) (Divine Light and Dhamma Light)

Content of Chapter 2 : Dhammacakkhu (Eye of Dhamma)

• Ledi Sayadaw’s Ovāda (Exhortation)
• How to Cultivate and Use the Paṭibhāga Nimitta?
  • The Way of Sending the Nimitta (Back and Forth)
• Instructional Dhamma on Practice
  • Preliminary Duties
  • Asking Forgiveness
  • Offering Mind and Body to the Buddhas
• First Development: Recollection of the Buddha, etc.
• Breath Meditation (Counting Method)
  • Beginning and Ending the Sitting
• Exercising the Samādhi Nimitta
  • Sending the Light Sign Within One’s Room
  • Sending the Light Within the Monastery and Outside It
  • From One Mile to Within Seven Miles
  • Visiting Pagodas Inside Burma
  • Visiting Pagodas in India and Sri Lanka (Including the Culāmaṇi Cetiya)
  • Passing Through the Face and Ears
  • Cutting the Whole Body with Light
• Calming the Mind

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Ledi Sayadaw’s Ovāda (Exhortation)

When the Buddha was still alive, monks and lay people practised ānāpāna-kammaṭṭhāna.

Ānāpāna and other meditation subjects are easy to speak about, but difficult to practise to obtain nimittas. It is not suitable to develop nimitta while living at home and engaging in business. One must go to a quiet place and practise diligently in order to obtain the nimitta.

Insight meditation, however, is a task of knowledge and understanding. It is also possible while working in the fields (for example, in the life of Soon Loon Sayadaw as a layperson), in farming, driving carts, buying and selling, and so forth. It can be associated with household life and business.

In samatha meditation there have always been more monks than laypeople. In the Buddha’s time, only a few laypeople were successful in samatha meditation. Many laypeople remained at home and were occupied with business; therefore, very few attained success in samatha practice, while more monks succeeded in it.

However, there were many lay stream-enterers in insight meditation, partly because there were comparatively fewer monks in the world. Another reason was that insight practice could be combined with household responsibilities.

There were also more devas who became stream-enterers than human beings who did so. When the Buddha taught the First Discourse — the Turning of the Wheel of Dhamma — only five human beings realized the Dhamma, but many rūpa-brahmās and devas attained realization.

Therefore, the appearance of a Buddha in the world brings liberation not only to human beings but also to brahmās and devas.

All of us are now living in the time of the Buddha Sāsana, receiving the Dhamma as human beings and encountering both samatha and vipassanā teachings. Therefore, we should make earnest effort on the path.

(From Āhāradīpanī by Ledi Sayadaw.)

How to Cultivate and Use the Paṭibhāga Nimitta?

(In Brief)

Through practising ānāpāna meditation, yogis can obtain the three nimittas in sequence — the parikamma-nimitta, uggaha-nimitta, and paṭibhāga-nimitta — according to their individual level of perfection (pāramī).

By practising mindfulness of breathing diligently, one gradually develops these three signs. When a yogi fully attains these three nimittas, strong confidence and respect for the Buddha’s qualities naturally arise.

With one-pointed concentration of mind (ekaggatā samādhi), the nimitta can be manipulated according to intention. If one wishes it to become large, it becomes large; if small, it becomes small. If one wishes it to appear straight, it appears straight; if crooked, it appears crooked. It can be sent far or brought near. It can be placed wherever one intends.

For example, if the three signs are fully developed, one may sit facing the east with the intention:

“I will send it twelve arm-lengths to the east.” With the out-breath, one sends the paṭibhāga-nimitta outward to that point twelve arm-lengths away. When it arrives there, one sees it clearly, just as one sees with the normal eye.

The Way of Sending the Nimitta (Back and Forth)

Begin by establishing three reference points:

• Twelve arm-lengths in front (the beginning point),

• The chest (the middle point),

• Twelve arm-lengths behind (the end point).

While sitting steadily, during the out-breath send the sign to the beginning point in front. If one’s samādhi is strong, it arrives there instantly and is clearly seen.

Then, with the in-breath, draw the sign back to the chest, the middle point. It returns instantly.

It is important to make the intention clearly before sending.

Again, from the chest, send the sign twelve arm-lengths outward at the back with the out-breath. The sign arrives there, and you see it clearly.

If you do not have this experience, you may think you cannot see what is behind you. The Buddhadhamma is profound and extraordinary — even inconceivable (acinteyya).

A person who has fully attained the uggaha-nimitta and paṭibhāga-nimitta can send the sign in all directions. For example:

• Twelve arm-lengths above the head as the beginning point,

• The chest as the middle point,

• Twelve arm-lengths downward as the end point (even passing through the earth).

A yogi can see all these processes directly. Therefore, one should practise carefully and not doubt this.

Note

In 1981, Daw Nyo (age 40) from Kho Chong Village came to practise meditation. She sent her light nimitta downward for twelve arm-lengths. When it arrived there, she perceived the meditation hall as if it were sinking into the earth. Frightened, she ran outside the hall.

Someone who has fully developed the complete sign can send it:

• from upward to downward,

• from downward to upward,

• from east to west,

• from west to east,

• from south to north, and so forth.

Some people may think that when sending the light nimitta to far or near distances, trees, forests, mountains, earth, water, buildings, rocks, or boulders might block the way. However, nothing can obstruct it.

From the experiences of yogis, we also understand that the Buddha’s body-light could spread outward in all directions, across many universes, without hindrance.

Moung Thong Mye-zin Tawya

Instructional Dhamma on Practice

(Personal Record)

Note: The following personal record was written by the Kanni monk U. Mandala on behalf of his teacher, Mye-zin Sayadaw, for yogis coming from afar to practise with him. Sayadaw himself reviewed and approved it for printing. It was written from personal experience to make the instructions clearer and easier to understand.

However, if a yogi reaches the more refined stages of practice, he or she should not proceed without guidance from a teacher.

— U. Htay Hlaing

Namo tassa bhagavato arahato sammā-sambuddhassa

Laymen and laywomen who come to Moung Thong Mye-zin Tawya Monastery for practice must undertake the Nine Precepts every day after the morning meal.

Preliminary Duties

Offer flowers, lights, and water to the Buddha image, and ask forgiveness from the Buddha and the noble beings (ariyas).

Asking Forgiveness

Noble Lord,

If we have done anything wrong by body, speech, or mind toward the Buddhas, Paccekabuddhas, arahants, and noble beings, from the beginningless saṃsāra up to this present day, please forgive us.

(Recite three times.)

Again, ask forgiveness from the teachers in the same way.

(Recite three times.)

Offering Mind and Body to the Buddhas

Noble Lord,

We offer our mind and body, during this time of practice, to all Buddhas—

as numerous as the grains of sand in the Ganges River,

as numerous as the grains of sand in the oceans of the past,

and also to the future Buddhas, including Buddha Metteyya and others.

(Recite three times.)

Again, offer in the same way to the teacher.

(Recite three times.)

Dedication of Merits

1. Idaṃ me puññaṃ āsavakkhayā vāhaṃ hotu.

May these merits lead to the destruction of the taints (āsavas) and to Nibbāna.

2. Idaṃ me puññaṃ nibbānassa paccayo hotu.

May these merits be a supporting condition for the attainment of Nibbāna.

3. Imaṃ puññabhāgaṃ sabbasattānaṃ demi.

We share these merits with all beings, including unseen beings and spirits.

First Development: Recollection of the Buddha, etc.

(a) Recollect: “Arahant, Arahant.” (5 days)

(b) Spread mettā (loving-kindness). (3 days)

(c) Recollection of death: “One day I must die,” etc. (3 days)

(These meditations are well known and are mentioned here only briefly.)

During sitting meditation, yogis should close their eyes and use a piece of cloth if necessary to block outside light.

Breath Meditation (Counting Method)

In ānāpāna counting practice, the yogi counts only the in-breath.

The out-breath is not counted—one simply knows that it goes out.

Count the in-breaths as follows:

First in-breath — one

Second in-breath — two

Third in-breath — three

Fourth in-breath — four

Fifth in-breath — five

Sixth in-breath — six

Seventh in-breath — seven

Eighth in-breath — eight

Eight counts are noted as one vassa (a unit of counting).

After ten vassas, some yogis use small pebbles for marking. Others mark them mentally at the wrist, ankle, shoulder, ear, and side of the head, as instructed by the Sayadaw.

For example:

After completing ten vassas, mark at

1. Wrist

2. Ankle

3. Shoulder

4. Ear

5. Side of the head

At five places, ten vassas each become fifty vassas.

With both left and right sides, they become one hundred vassas.

The yogi must clearly mark this in the mind.

Important Instruction

During vassa counting, if the yogi’s mind does not stay at the tip of the nostril, or if it becomes unclear or doubtful, that counting should not be included. It must be abandoned.

If a yogi reaches 400 vassas in one day, the next day it should not be less than 400. Instead, it should gradually increase—to 500, 600 vassas, and so on. Each day should progress further.

Beginning and Ending the Sitting

At the beginning of the sitting, from one’s meditation place, recollect the Buddha and send mettā (loving-kindness) to all living beings.

After the sitting, bow down to the Buddha and share merits with all living beings.

Some practitioners need to do the counting for 14 days, some for 15 or 16 days. The Sayadaw advises yogis to practise according to their pāramī (spiritual maturity).

Exercising the Samādhi Nimitta

After 14 or 15 days of ānāpāna practice, if samādhi is well established, signs of light may appear—often seen around the eyes as small sparks of light.

If the yogi feels that the light sign is stable and reliable, he should inform the Sayadaw. The Sayadaw will then begin teaching how to exercise the light nimitta.

Before sending out the light to establish samādhi, continue with in-and-out breathing. Counting is not necessary at this stage, although it may still be used if helpful. First, allow the light sign to develop naturally. Do not expect it or force it. When samādhi is steady, it appears by itself.

Reflect quietly:

“I have encountered this Sāsana and have the opportunity to practise. I take delight in it.”

Let the mind become calm. When samādhi is stable and the light sign arises, allow the mind to gather and converge around it. There should be gladness and confidence in the mind. (Do not recite this verbally—only know it mentally.)

Sending the Light Sign Within One’s Room

If the yogi is sitting facing the east, he should send the nimitta toward the eastern wall. If facing south, send it toward the southern wall.

The yogi should sit approximately one arm’s length from the wall. From there, begin sending the light sign (this is usually done inside the meditation hall or room).

When the light nimitta gathers and becomes steady, send it to the wall.

First, place the sign at the tip of the nostril. At the moment of sending, the mind must be calm. With a long out-breath, send the sign to the wall.

While sending it, the mind may repeat silently:

“Be straight, be straight.”

(If the mind imagines it as curved, the sign may also appear curved.)

After the sign reaches the wall, bring it back to the nostril with a long in-breath, mentally noting:

“Breathing in long.”

When sending and taking back the sign with gladness, one’s mind and the nimitta must function together as one. If the mind thinks the sign is black, it appears black. The mind is the main factor.

The light of the nimitta may appear in different colours—white, blue, green, yellow, bright, and so forth.

Only when samādhi is strong does the light become clear and bright. It may not be equally clear every day. When the mind is clear, samādhi becomes strong, and the light improves accordingly.

If the mind wanders here and there, or becomes disturbed by hearing surrounding sounds, restlessness arises and the sign cannot appear.

Method of Practice

Sit facing the wall at a distance of one arm’s length. Begin exercising the sending and retrieving of the sign repeatedly.

If sitting for one hour, practise sending and retrieving the nimitta for about 15–20 minutes. During the remaining time, return to noting the in-and-out breaths.

At the beginning of the sitting, do not send the sign immediately. First, establish awareness of the in-and-out breaths. When samādhi is established and the sign appears, allow it to gather and converge, mentally noting:

“Be converged, be converged.”

When it becomes stable and concentrated, send it outward with a long out-breath, mentally noting:

“Breathing out long.”

While sending, one may also mentally repeat:

“Be straightened, be straightened.”

After the nimitta reaches the wall, bring it back to the nostril with a long in-breath, mentally noting:

“Breathing in long.”

Yogis should practise sending and bringing back the sign many times. The process should be done gently and carefully, breathing out slowly and breathing in slowly.

Gradual Increase of Distance

1. Practise at one arm’s length for 3 days.

2. Then increase to two arm’s lengths for 2 days.

3. Then increase to four arm’s lengths, and continue increasing gradually until becoming skilful.

(Yogis increase the distance by moving backward from the original sitting place.)

Sending the Light Within the Monastery and Outside It

Each time the light nimitta is sent out, first note the in-and-out breaths in order to establish samādhi and obtain the light nimitta. Only by doing this can the yogi acquire it easily.

After finishing practice inside the monastery, if there are monasteries to the east or south, yogis may send the light nimitta to those places. (This should be done only when instructed by the teacher—here, Mye-zin Sayadaw asks yogis to practise in this way. Do not attempt it independently as a form of testing.)

With permission, the yogi sends the light to the compound wall in the eastern direction and practises this for one day. Some yogis who possess a strong and stable nimitta find this easy to do.

Some yogis can send the nimitta within the monastery compound but cannot extend it beyond the compound. Others have nimittas so clear and powerful that they can count the number of planks on the floor of the eastern monastery building.

There are also yogis who do not yet have a nimitta. Some may have obtained it but are unable to send it properly and therefore cannot clearly perceive the target place.

After this, Sayadaw may ask the yogis to send the light toward a group of toddy-palm trees in the eastern direction. Some yogis cannot fully control their nimitta due to distraction or delusion; their nimitta may expand upward, growing as tall as the toddy tree itself, making it difficult to see clearly.

From One Mile to Within Seven Miles

After practising this for one or two days at each stage, Sayadaw instructs the yogis to send the nimitta to more distant locations.

In the eastern direction, they may send it to a group of tamarind trees, toddy trees, Taputgyi trees, and Magyi trees at Mae-chan-su village (approximately one mile away).

Then they send the light to Yoon-set Vihāra, where the village cetīya (stupa) is located. After that, they direct it toward the Buddha images which are on the shrine room of the vihara.

Adjusting the Size of the Nimitta

After completing the previous stages, the yogis are instructed to exercise their nimittas by making them become large or small.

To enlarge or reduce the nimitta, lay the light in front of you and gently direct the mind toward it, mentally noting:

“Become big, become big.”

This should be done calmly, with a long out-breath and steady attention.

When enlarged, the nimitta may appear about the size of a rice-eating plate.

To make it small, mentally note:

“Become small, become small.”

When reduced, it may appear about the size of a teacup saucer.

Only yogis with sufficient skill can make the light nimitta expand or contract in this way.

Sayadaw then instructs yogis to send their light to see pagodas at far distances, such as:

• Shwe-tame-taw Pagoda

• Phayā-nga-su Pagoda

• Pagodas in Moung Thong village

• Mya-kan-taung Pagoda

• Pagodas at Wetyel village

• Nat-yel-taung Pagoda

Visiting Pagodas Inside Burma

Some yogis send the nimitta toward a group of toddy trees but initially see only dark leaves and cannot see clearly. With stronger nimitta and steadier samādhi, they can see more distinctly.

Some yogis perceive their nimitta as a line of smoke. If they think of it as crooked, it appears curved. If they think of it as straight, it appears straight. The mind remains the determining factor.

Some yogis cannot send their nimitta because of external disturbances. In such cases, they should first cultivate goodwill (mettā) and share merits with unseen beings, such as earth-bound spirits and devas. Only then may the obstruction subside.

If a yogi has not practised diligently, or has weak pāramī (spiritual perfections), or if the mind is very restless, or if samādhi is unstable, or if the yogi is overly talkative, the nimitta cannot be properly established.

Sayadaw then instructs the yogis to send the light to the following places in Burma. These are:

Sending the Nimitta to Distant Pagodas

The places mentioned include:

• Pagodas at Nyaung-kan village (about 2 miles from Mye-zin)

• Pagodas at Mon-ywa (about 27 miles away), such as Sambuddhe Cetiya and the Thousand Bodhi Trees Cetiya

• Pagodas at Sagaing

• Many cetiyas in Mandalay and Yangon (Rangoon)

In the beginning, yogis must first stabilise their samādhi and obtain the nimitta. Only then should they attempt to send the light to distant places.

If a yogi has gained experience and skill in sending the light, he should continue noting the in-breath and out-breath while doing so.

The Three Nimittas

1. Parikamma-nimitta – the preliminary sign

In the beginning, yogis may experience various kinds of signs.

2. Uggaha-nimitta – the acquired (learning) sign

This sign can be sent to both near and far distances.

3. Paṭibhāga-nimitta – the counterpart sign

This sign can be enlarged or reduced in size and used to see distant places.

(As described in Ānāpāna Dīpanī)

When sitting becomes stabilised, samādhi grows strong and the mind calms down. As soon as the yogi begins sitting—often by covering the eyes with a cloth—he may start seeing light. If samādhi is strong, the whole room may appear bright with light.

The yogi must control his mind whenever he decides to sit. The mind frequently wanders back to familiar thoughts; therefore, he must maintain continuous awareness.

He must be careful in all movements and daily activities (eating, drinking, etc.), always maintaining mindfulness and noting at the tip of the nostrils.

Visiting Pagodas in India and Sri Lanka (Including the Culāmaṇi Cetiya)

After visiting pagodas inside Burma, Sayadaw instructs yogis to visit:

• Buddhagaya

• The Bodhi Tree

When sending the nimitta to these distant places, there are no mountains, hills, or forests that obstruct the light. The light passes through all such obstacles without hindrance.

One’s mind must firmly believe that the light can pass through all obstacles.

After visiting India, yogis send the light nimitta to Mahācetiya and Thūpārāma Cetiya in Sri Lanka. (Every day, yogis offer light and bow to these cetiyas.)

After visiting the pagodas in the human world, yogis send the light nimitta to the Cūḷāmaṇi Cetiya in heaven. (Every day, yogis should bow to this cetiya.) It exists in the Tāvatiṃsa Heaven. According to Sayadawgyi, it is located in the southern part of the north-east direction (from the perspective of the human world). Therefore, yogis incline their minds toward that direction.

When the time comes to visit this cetiya, yogis first establish samādhi and obtain the nimitta. Then, while mentally noting “breathing out long,” they send the light. In this way, they are able to see it.

While performing this practice during sitting meditation, yogis place both hands behind them on the floor and gently incline the upper body slightly backward while sending the nimitta. The movement must be slow and careful.

Some yogis, even when their nimittas are good, may at times see only darkness. Others can describe in detail how the Bodhisatta’s hair is enshrined and venerated in that cetiya. (Sayadawgyi keeps records from yogis regarding these experiences.)

Not every yogi sees the Cūḷāmaṇi Cetiya. If a yogi does see it, he should send the nimitta there three or four times for practice, and then return to the in-and-out breath meditation for about three days.

In the north-east direction there is also a Coral Tree and a stone slab called Paṇḍukambalāsana (the throne of Sakka, king of the devas). Yogis send their nimittas to this place for two or three days as part of the training.

Turning to the west, in the western direction of the Cūḷāmaṇi Cetiya, there exists the Palace of Victory (Vejayanto nāma pāsādo). Yogis are asked to observe this place for two days. They should also include the Sudhammā Hall, an important assembly hall where devas gather.

Yogis are not allowed to describe their experiences to others—not even among fellow practitioners. However, the experiences of yogis are generally similar.

Passing Through the Face and Ears

First, sit and note the in-and-out breaths until the mind becomes calm. After obtaining the nimitta clearly and steadily, allow the mind to make the nimitta rounded like a ball.

From a distance of one arm’s length in front of the face, guide the light ball to enter the right eye, pass through, exit, then enter the left eye and exit again. Practise this repeatedly.

Then let it pass from the right ear to the left ear, and again through corresponding parts of the face and shoulders, alternating sides.

Yogis practise this process many times for one or two days.

Cutting the Whole Body with Light

Place the nimitta at the top of the head, allowing the light to cover the whole body. Then mentally “cut” the body in sections approximately two finger-breadths in length.

After cutting down to the waist, pause and observe the cut section carefully. Then continue cutting the lower half of the body, again observing each section after it is cut.

Next, repeat the entire process in reverse order—starting from the bottom and cutting upward (from feet to waist, from waist to head).

Note: The following practice concerns the development of the third stage of the first tetrad of ānāpānasati—knowing the breath at the beginning, in the middle, and at the end.

Here, Ven. U. Mandala placed this section after the practice of cutting the whole body with light. In fact, it should come first.

While noting mentally, “breathing in long,” place the nimitta at the head and allow it to pass through the body in the following ways:

Sending the Light Inside the Body

1. Beginning at the head (hair), through the chest (middle), to the abdomen (end).

2. Beginning at the abdomen, through the chest (middle), to the head (end).

(The above process refers to sending the light inside the body.)

Sending the Light Outside the Body

1. Five arm-lengths above the head (beginning), through the chest (middle), and five arm-lengths downward (end).

2. Reverse the above order.

Gradually increase the distance step by step—for example, ten arm-lengths, twenty arm-lengths, and so on.

Final Stage

1. Above the sky (beginning), through the chest (middle), to the space beneath (end).

2. Reverse the above order.

Yogis practise all of these repeatedly.

(In the following text, more detailed instructions by Mye-zin Sayadaw can be found in his treatise Dassana Pāragū.)

In all of these practices, playing with the nimitta stabilises samādhi, which is of great benefit for developing insight.

However, when changing to insight practice, the nimitta must be relinquished. At that stage, one should no longer use it to visit or observe external places.

Some yogis understand this and may wish to remain with the nimitta practice. Sayadaw explains clearly that only through practising insight can one attain Nibbāna.

Nothing is worth clinging to.

Calming the Mind

(The Fourth Stage of Ānāpāna)

While breathing out slowly, gently release the nimitta in a long exhalation. Then, breathing in slowly, note the mind as:

“Let it calm, let it calm.”

During this contemplation, the body may sway or feel as though it could fall. Therefore, one should not let go of sati (mindfulness).

Note: In Sayadawgyi’s instruction, one begins with breathing in, then breathing out.

Insight in Gist

(Yogis should perform the preliminary duties as usual.)

1. Rūpa-pariggaha — discerning form (matter)

2. Nāma-pariggaha — discerning mind

3. Paccaya-pariggaha — discerning cause and effect

4. Addhāna-pariggaha — discerning present conditions

5. Sammasana-ñāṇa — knowledge of comprehension

6. Udayabbaya-ñāṇa — knowledge of rise and fall of formations

(All six knowledges above correspond to those explained in Sayā U Htay Hlaing’s essay; therefore, they are only briefly mentioned here.)

Note by Ven. U. Mandala

Most Buddhists already have some knowledge of how to develop insight, the stages of insight knowledges, and their meanings. There are also many books available on this subject. Therefore, I write here only in brief.

Yogis who have developed strong samādhi and stable nimittas find it much easier to cultivate insight. With a firm foundation in concentration, they can clearly discern the arising and passing away (anicca) of phenomena.

I urge yogis to practise diligently and see this truth directly for themselves.

But many yogis, after developing nimittas and seeing various experiences, become satisfied with that stage. Although the teacher has taught them how to develop insight, they may become relaxed in their practice.

However, one should remind oneself to continue developing insight and to treat the practice as a daily duty. Only through practising vipassanā can the fire of the round of suffering (saṃsāra) be extinguished. Then the cycle of becoming comes to an end. This is the Great Peace.

Nibbāna paccayo hotu!

(May it be a condition for Nibbāna.)

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