Chapter 3 : Dassana Pāragū (Seeing Beyond) (Divine Light and Dhamma Light)

Content of Chapter 3 : Dassana Pāragū (Seeing Beyond)

• Instructional Dhamma Talks on Ānāpāna Samādhi
  • Fifteen Qualities of a Practising Yogi
  • Five Qualities for Realisation
  • Good Life and Good Time
  • Offering Which the Buddha Prefers
  • Don’t Pack Things Which Must Be Left Behind
  • Bodhisatta and the Human Hell
  • Noble Beings Fear Heaven
  • Even Though Looking After, Not Safe
  • A Place to Overcome Weariness
  • Five Unsure Things
  • The Story of Yogi U Taw Moung
• Sabbathaka Kamatthana: The Meditations of Many Benefits
  • On Recollection of the Buddha
    • Things to be Careful of in Buddhānussati
    • Recollection And Mind States
  • Meditation on Good-Will
    • How To Spread Mettā
    • Spreading Mettā to the 10 Directions
    • Spreading Compassion Cures Illness
  • Recollection of Death
    • The Way of Practice Which the Buddha Prefers
• Ānāpānasati – Mindfulness of Breathing
• The First Tetrad of Ānāpānasati
  • Part One : “First is Stable Sati”
    • No Need to Give Up Life in Practice
    • The Way of Practice
    • The Kanni Method of Counting
    • The Practical Method of Counting
    • Things to Be Aware of During Counting
    • Guarding the Path Factors
    • Becoming a Good Worldling
    • Talking about the Practice
    • Four Persons
    • Three Kinds of Signs
    • Insights from the Abhidhammattha Sangaha
    • "With Lightness and Agility"
  • Part Two : “Second, Knowing Long and Short Breaths”
    • Things to Know Before the Practice
    • The Way of Sending the Sign (First Lesson)
    • Examples of What to Be Careful Of
    • Five Examples of Balanced Effort
    • Three Kinds of Sitting
    • Final Note from Sayadaw:
    • Three Aspects of the Mind (Ākāra)
    • Developing with Three Ways of Contemplation (bhāvetabba)
    • Criticism on Samatha
    • Contemplation of Sending the Sign Forward
    • Sending the Sign Two Miles Above
    • Don’t Become a Spirit Mediator or Magician
    • Paying Pilgrimage to Cetiyas in Heavens
    • Sending Out the Sign
    • Dhamma-Cakkhu Attainer — Yogi Daw Khin Thein Who Lost Her Vision
    • Except in This Way, We Can't Save Her
    • Invaluable Gem
    • The First Cetiya in the World
    • Except This, No Other Ways to Save Her
    • Confidence Rising Up to the Top
    • For the Suffering Beings
  • Part Three : “All Bright at the Third Stage”
    • Just Know Without Concern
    • “The Beginning, the Middle and the End” In and Out, Up and Down, Front and Back, Left and Right
    • The End of Feet and the End of Head
    • Worry of the Ground to be Collapsed
    • Left and Right; Front and Back
    • Arriving at Super-serpent and Hell Realms (Nāga and Avīci Niraya)
    • Even the Buddha Taught With Evidences
    • We Are Old Now!
    • Exposing of Hell and Heaven
    • Should Extend the Sign or Not Extend
    • Treasures Covering of Universe
    • Passing Through Face and Ear
    • Memory of the Twin Miracles of the Buddha
    • Cutting of the Whole Body
    • The Whole World Is Empty
    • Usage of the Practice (Vohāras)
    • Extra Prize to Daw Mya Mya Win
    • Crying at Practice
    • Can't Run Away From Kammic Debts
    • Diseases Are Saying Good-bye
  • Part Four : "At Fourth, Let It Calm Down"
    • “Let It Be Calmed”
    • Seven Beings With No Breathing
    • Be Careful, Can Fall Down
    • The Four Pabhavana Dhammas
    • Three Appearances of the Body
    • Not Easy to Attain Paṭibhāga-Nimitta
    • Problem of Some Writings
    • The Buddha Praised Ānāpāna
    • Text Knowledge From Young; Now Is Direct Experience
    • The Five Hindrances and Its Similes
    • Representative of In and Out Breaths
    • Access Form, Access Mind
    • Take One’s Own Share
    • Not Knowing Is More Difficult Than Not Having
    • Ledi Sayadaw's Exhortation
    • Ledi Sayadaw and Paṭibhāga Nimitta
    • Ledi Sayadaw and Let-pan Sayadaw
    • Ledi Sayadaw's 35th Vassa (1900)
    • Health Problem
    • On the Way to Monywa

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Instructional Dhamma Talks on Ānāpāna Samādhi

Note: Here I do not translate the whole book, but only the portions related to the first tetrad of the Ānāpānasati Sutta.

Fifteen Qualities of a Practising Yogi

A yogi who wishes to realise the great happiness of Nibbāna, and to develop the three trainings—sīla, samādhi, and paññā—must possess the following fifteen qualities. These are mentioned in the Mettā Sutta.

1. Sakko — capable; someone truly able to undertake and practise meditation properly.

2. Uju — upright in mind and body; not deceitful; speaking truthfully, especially during interviews with the teacher.

3. Sujū — straightforward; possessing honesty and sincerity of mind.

4. Suvaco — easy to instruct; willing to listen and not argumentative.

Sayadawgyi gives examples from the suttas, such as Venerable Sāriputta, a young sāmaṇera, and young Rāhula.

5. Mudu — gentle; gentle in body, speech, and mind; carrying oneself with softness and lightness even in daily work.

6. Anatimānī — not conceited; free from arrogance or self-importance.

7. Santussako — content; easily satisfied with whatever one already has.

8. Subharo — easy to support; simple in needs regarding food, drink, lodging, and requisites; not a burden to others.

9. Appakicco — having few duties; not entangled in unnecessary tasks or worldly concerns.

10. Sallahuka-vutti — living lightly; not accumulating extra robes or requisites. One lives like a bird that travels supported only by its wings.

11. Santindriyo — with peaceful faculties; calm and composed in body and speech; steady and balanced toward pleasant and unpleasant objects.

12. Nipako — prudent and wise; capable of acting skilfully, thoughtful, mature in understanding.

13. Appagabbho — modest; polite and well-mannered in body, speech, and mind; not rude or intrusive.

14. Kulesu ananugiddho — not greedy for supporters; not attached or clinging to benefactors, family members, or friends.

15. Na ca khuddaṃ samācare kiñci yena viññū pare upavadeyyuṃ — one should not do even the slightest thing that the wise would later criticise.

Some people may not consider these qualities profound or valuable. One might ask: if a person possesses these qualities, will he become poor or suffer? On the contrary, wherever such a person lives and whatever he does, he will be happy.

If someone lacks any of these qualities, he should cultivate and fulfil them. Without them, proper practice cannot be established. Every yogi should clearly understand these qualities beforehand.

When a yogi possesses these qualities, it becomes easy to attain the Dhamma.

Five Qualities for Realisation

(Padhāniya-aṅga Dhammas)

The Buddha also taught five further qualities that a yogi should possess and understand before practising seriously. These are:

1. Saddhā — one has faith; confidence in the Buddha, Dhamma, and Saṅgha.

2. One is reasonably free from illness and physical affliction.

3. One is honest and sincere; one presents oneself as one truly is, without pretence.

4. One is energetic in abandoning unwholesome states and in developing wholesome states; steadfast, firm, and diligent in effort.

5. One is wise, possessing discernment regarding the arising and passing away (anicca).

(Mogok Sayadawgyi often emphasised the fifth quality in his talks. He regarded it as the most important, for through wisdom that sees rise and fall, one can realise the Dhamma in this very life. See Bodhirājakumāra Sutta, Majjhima Nikāya 85.)

Good Life and Good Time

(In his long Dhamma talks to yogis, Sayadawgyi repeatedly exhorted them to use their fortunate life and favourable circumstances wisely — to practise diligently while conditions are supportive. The following are key points for reflection.)

Sayadaw mentions that in every sitting there should be preliminary duties, such as:

• Purifying sīla (for monks, confession of offences; for lay people, undertaking the precepts — here, nine precepts).

• Offering lights, flowers, incense, and other requisites at the shrine.

• Asking forgiveness from the Triple Gem (Tiratana: Buddha, Dhamma, Saṅgha), from teachers, parents, and others.

• Spreading mettā to all living beings each day.

After every sitting, one should perform chanting and prayers, and share merits with all beings.

Offering Which the Buddha Prefers

After every sitting, one should offer one’s Dhamma practice to the Buddha, Dhamma, and Saṅgha. One should pray only for Nibbāna — for the ending of dukkha — and share merits with all beings. All these parikammā practices are important and bring great benefit. In time, you will understand their value more deeply.

Practising meditation is a way of repaying gratitude to the Buddha. It is the highest form of worship. It also helps protect the Buddha-Sāsana and saves oneself. In this way, one is also helping to sustain and spread the Sāsana.

Other kinds of offering are things most people have already done in their lives — such as dāna, sīla, and other meritorious deeds. But offering Dhamma practice is not easy. Because of your accumulated merit and perfections (pāramī), you have encountered the Sāsana and been born as human beings. Therefore, this is a good life, a good time, and good kamma.

We should never think that any merit is small or insignificant.

Sayadaw gives two examples from the suttas.

The first is the story of Matthakuṇḍali, a young brahmin who was gravely ill and near death. He saw the Buddha, and although he was very weak, he was able to express faith mentally. That alone was enough. When he passed away, with devotion to the Buddha in his heart, he was reborn in the Tāvatiṃsa heaven (see Dhammapada, verse 2).

The second example concerns a poor man who worked for Anāthapiṇḍika. On an uposatha day, he returned home late from work and realised it was the observance day. Therefore, he undertook the half-day observance. He later died of a stomach illness and was reborn as a tree spirit (rukkha-devatā), who created food and drink for some ascetics through his power.

Even these merits, however, are not the same as the merit of observing the precepts fully and developing samatha and vipassanā. The merit of meditation is greatly uplifting.

Don’t Pack Things Which Must Be Left Behind

Merits never wear out or disappear. Even though their results may fade, their causes never disappear. Every being has been born as a human, a deva, or a brahmā many times before in saṃsāra. Where are all those former riches and powers now? They have all been left behind. Nothing remains with you.

After death, can you take any wealth or power that you accumulated in this life? You must leave it all behind. What you can truly take with you are the causes of merit and demerit. Only these accompany you.

The merits you cultivate now — through sīla, samādhi, and paññā — will follow you until Nibbāna.

Therefore, you must do things that you can carry with you. Do not “pack” things that must be left behind. Merits bring happiness in this life and in future lives. A person who possesses merit can be happy anywhere — now and in the future.

Bodhisatta and the Human Hell

Merit cannot be developed in every realm of existence. It can be fully developed only in the human world. Without Dhamma education, beings do not understand how to cultivate merit. Therefore, Bodhisattas descend into the human realm to fulfil their perfections (pāramī).

Compared with devas, human wealth and happiness are far inferior — like the difference between a beggar and a billionaire. Yet Bodhisattas choose to be born in the human world.

Sayadaw gives the example of Prince Temiyakumāra (Temiya Jātaka, No. 538, Mūgapakkha Jātaka). The Bodhisatta descended from the Tāvatiṃsa Heaven to fulfil great perfections such as khanti (patience), adhiṭṭhāna (determination), and nekkhamma (renunciation). He endured severe difficulties that only a mature great being could undertake.

Noble Beings Fear Heaven

At the time of the Buddha, there was a deva named Samāna-devatā. Previously he had been a practising monk. While doing walking meditation, he died of a stomach illness and was reborn in heaven.

Because his rebirth was spontaneous, he still regarded himself as a monk. Celestial nymphs appeared before him and showed him a mirror. When he saw his heavenly form, he realised his new status.

“Oh! I have been reborn in heaven!”

He became frightened and mistook the celestial nymphs for temptations.

Immediately he descended to the Buddha. He was fortunate, because the Buddha was still living at that time.

Therefore, noble beings fear rebirth in heaven. (See the Issara Sutta, Saṃyutta Nikāya.) Yet ordinary beings pray for heavenly rebirth.

Good devas would gladly exchange their heavenly wealth and happiness for a human life. Noble beings in the human world do not wish to exchange it for heaven. Therefore, the human realm has great value for yogis.

As Ledi Sayadaw said:

“Human life is like a wish-fulfilling tree.”

Only in the human realm can one attain what is truly beneficial. Many people easily obtain favourable conditions but do not recognise their value. They waste their time, live carelessly, and then die. This precious human life becomes wasted.

Even Though Looking After, Not Safe

Sayadaw often emphasised the importance of spreading goodwill (mettā) and living in harmony with all beings — seen and unseen (spirits, devas, and others).

As human beings, we must live peacefully with all forms of life.

The Superiority of the Human Realm

According to the Buddha, the human state is superior in the sense that it offers the best opportunity for liberation — but only if one practises Dhamma properly.

Compared with the Uttarakuru continent and the Tāvatimsa devas, human beings possess three special qualities:

1. Sūra — courage and heroism in performing meritorious deeds and developing the mind.

2. Satimant — mindfulness in wholesome actions.

3. Idhabrahmacariyavāsa — the ability to live the holy life in this very existence.

(See The Buddhist Cosmos by Ven. Punnadhamma Mahāthera.)

Because we possess these qualities, making effort in mental development is the best use of this human life.

If we reflect carefully, we see that good life, good opportunity, and good timing are becoming increasingly rare and difficult to encounter. Yogis can practise only when both teacher and student are in good health. Do not assume such favourable conditions will always be available. Postponement is dangerous.

The Urgency of Practice

Remaining alive is uncertain. Who can guarantee that tomorrow we will still be alive?

Tomorrow does not belong to us. The days, months, and years that have passed are no longer ours. We possess only this present moment.

To remain alive requires constant effort — day after day, month after month. There is no lasting security. Gradually we grow older, become sick, and the body weakens.

Now we still have favourable conditions. What we need is right living. Only in this good human life do we have the proper opportunity for practice.

A Place to Overcome Weariness

Living is not easy. Dying is not easy. Practising Dhamma is even more demanding.

But if one knows how to live properly and also how to die properly, one can attain a secure destination — at least the state of a lesser stream-enterer (cūḷa-sotāpanna).

Anyone who practises Dhamma sincerely can attain this stability. (Mogok Sayadawgyi also mentioned this frequently in his talks.)

The Cūḷa-Sotāpanna Stage

This cūḷa-sotāpanna state (lesser stream-enterer) can be realised within a short period — even within a week — in insight practice (according to Sayadaw’s system, following samādhi development).

This stage is called: Paccayapariggaha-ñāṇa — the knowledge of discerning conditionality of mind and matter (cause and effect).

If one reaches this stage, one gains security within the saṃsāric journey.

The Present Era Is Favourable

Although the Sāsana exists, samatha and vipassanā do not always flourish.

In earlier times many Buddhists emphasised merit-making (dāna), sometimes called the “dāna-yuga period.” Now we are in what may be called the “vimutti-yuga period,” when liberation practice — samatha and vipassanā — is flourishing.

Only around sixty years ago systematic meditation practice began to be widely revived (around the 2500th year of the Sāsana).

Therefore:

Do not miss this rare and favourable time.

Establish your practice firmly.

Become at least a stream-enterer.

Even if you cannot fully stabilise the practice in this life and die as a cūḷa-sotāpanna, there is no need for fear. Your rebirth will occur in a deva realm. After arriving there, the Dhamma you have previously practised will reappear in your memory.

(Sayadaw refers to the Sotānugata Sutta, Aṅguttara Nikāya 4.191.)

Deva Realms and Continuing Practice

In the Tusita Heaven there are noble devas who encountered the Buddha in their former lives. There you may have the opportunity to listen to Dhamma again and become an ariya.

The practice you have done will not be wasted.

Indeed, yogis may later see devas listening to Dhamma in the Sudhamma Hall of Tāvatimsa Heaven. Therefore, practise diligently. (Yogis who practise deeply will see for themselves.)

Five Unsure Things

If you fail to make use of this rare and wish-fulfilling human life, it is truly a tragedy.

You do not truly possess this life. It is not secure.

The Uncertainty of Death

Many things can go wrong. Life is like walking on a narrow tight rope. It is also like walking along the edge of a steep cliff — one can fall at any time.

There are five things we do not know about death:

1. The age at which we will die

2. The kind of illness that will bring death

3. The exact time of death

4. The place of death

5. The destination of rebirth

No one can escape death. That is natural.

The frightening danger is not death itself — it is the place of rebirth. Will it be upward or downward?

We are travelling on a very long saṃsāric journey, full of uncertainty. It is like a blind person walking without guidance.

Encountering the Buddha Sāsana

To encounter the Buddha’s Sāsana is like finding a wish-fulfilling tree. From it, one may take whatever fruit one chooses.

These fruits include:

• Dāna (generosity)

• Sīla (moral conduct)

• Bhāvanā (mental cultivation)

• Rebirth as a human

• Rebirth as a deva

• Rebirth as a brahmā

• Or the Deathless fruit — Nibbāna

You may choose whichever fruit you wish.

But if you choose wrongly, and later return to the human world when the Sāsana no longer exists, you will deeply regret it.

Therefore, choose carefully.

The Example of Emperor Asoka

Sayadaw gives the example of Emperor Asoka. Although he cultivated many merits after becoming a Buddhist, it is said that after his death he was reborn as a snake.

Merit alone is not enough if one does not cultivate wisdom.

The Story of Yogi U Taw Moung

Sayadaw also recounts a remarkable story about a yogi named U Taw Moung.

When will death come?

At what age?

From what illness?

At what time?

In what place?

And to which destination?

No one knows.

Human life is uncertain.

Therefore, we must practise in such a way that life becomes secure — not externally secure, but secure in Dhamma.

Regarding this matter, I had a lay disciple named U Taw Moung.

He was from Kan Taw Tha Village, about two miles west of my monastery. He earned his living as a planter. He was not wealthy, but he lived slightly better than an ordinary labourer.

If one were to compare him with Emperor Asoka, his worldly happiness would have been like that of a beggar. However, what I wish to mention is this: he gained something greater than King Asoka.

Illness and Turning Toward the Dhamma

When I first knew him, U Taw Moung was over sixty years old and suffered from many illnesses — stomach problems, urinary and kidney issues, and others. He went to hospitals in Monywa and Mandalay for treatment, but his condition did not improve.

At last, he made a firm decision:

“If I must die, let me die near Sayadaw.”

He then came to practise under my guidance.

Recovery Through Practice

After beginning the practice, many of his illnesses seemed to improve.

Through developing the bojjhaṅga-dhammā (the factors of enlightenment), some of his ailments were alleviated.

The Buddha’s medicine — the Dhamma — is truly reliable.

He attained samatha (jhāna) and developed strong vipassanā (insight).

Within a month, his complexion changed; he became active again, like a healthy person. He helped in monastery affairs and even assisted me personally. His family members were very pleased.

Ordination and Two Years of Practice

Having attained Dhamma and regained good health, he no longer wished to return home. With his family’s permission, he ordained as a novice.

Previously, his family had regarded him as a dying man. Now, having seemingly emerged from death itself, they supported his wish.

As Novice U Taw Moung, he practised Dhamma and assisted the monastery for nearly two years. Through this, he accumulated great merit.

The Final Period of His Life

After two years, his body was like an oil lamp whose wick and oil were nearly exhausted. Some of his illnesses had reached their final stage. Time itself was speaking of death. His movements became weak and uncomfortable.

He asked permission to return home so that he would not disturb others. After two years at the monastery, he went back to his village. His family members were happy to look after him during this final period.

Continuing Practice at Home

Even after returning home, he continued his meditation practice steadily. He was always calm, smiling, and in a peaceful mood.

Sometimes he spoke about how happy he had been living in the monastery. He also expressed deep respect and gratitude toward me. On days when his condition improved slightly, he would gather the children near him and speak about his practice at the monastery.

He described visiting pagodas and sacred places in the human world, and also spoke of experiences connected with the deva realm through his samatha practice.

When speaking about insight practice, he would extend his arm and explain how he observed the movement of blood within the body and how he perceived bodily parts internally. He described how phenomena were continuously arising and passing away according to their nature.

He spoke clearly and with joy.

His Final Advice

What he often told them was:

“If you do not practise Dhamma, life is only dukkha — nothing but suffering.”

About ten days before his death, he did not allow anyone — not even family members or friends — to come close to him.

He said:

“I am well. Do not come to speak to me or question me. I wish to remain peacefully with my Dhamma.”

Important Note

What U Taw Moung forbade near his deathbed is very important for anyone who is dying.

Maintaining undisturbed mindfulness at the final moment is crucial.

The Importance of a Peaceful Death

It is a serious matter for a dying person to have a good death and a wholesome rebirth. We should avoid any disturbances that may affect his or her state of mind near death. A peaceful and quiet environment is essential.

The death of my mother in the hospital taught me this important lesson. If possible, no one should die in a hospital. Even experienced yogis and enlightened monks do not wish to die there. (See the account of the young yogi Ma Htet Htet Aung in An Outstanding Child in the Maṅgala Sutta: Protection With Blessings, by Bhikkhu Uttamo, p. 468. https://nanda.online-dhamma.net/a-path-to-freedom/ven-uttamo/protection-with-blessings/mangala-blessings-35-sorrowless/)

Ma Htet Htet Aung knew the time of her death seven days in advance. Therefore, she asked her mother to receive her school friends when they came to visit. She remained in her room, listening to Mogok Sayadaw’s Dhamma talks—especially those concerning death and dying—and focused on preparing herself mindfully.

Preparing for Death through Dhamma

U Tan Daing was a close disciple of Mogok Sayadaw. He worked diligently to preserve Mogok Sayadaw’s teachings and Dhamma talks, enabling Buddhists to study and practise them today.

At the time of his death, he closed his room and did not allow anyone to enter. Inside, he listened to the Sayadaw’s talks, practised meditation, and prepared calmly for death.

An Example from Sayadaw U Candima

The following incident shows how important the final moments of life are.

Sayadaw U Candima once spoke about his father’s death. This occurred two years after he had become a monk. His father fell seriously ill and he told him the exact day he would die.

On the predicted day, the Sayadaw stayed beside him. However, his father did not die that day. The next day, the Sayadaw asked him about it. His father wondered whether he could postpone his death.

But the Sayadaw gently advised him to let go of that desire.

The Importance of the Final Mind-Moment

On that same day, his father passed away. After death, he was reborn as a tree spirit (rukkha-devatā) and later came to see the Sayadaw.

The Sayadaw had thought that his father would be reborn in Tusita Heaven. However, according to the deva’s account, at the moment of approaching death his mind briefly turned toward his son. For about a second, he lost the meditation object. Because of that lapse, he did not attain a higher rebirth.

If there had been no prior practice, he might even have been reborn as a ghost or animal—just as in the case of the Sayadaw’s mother. Therefore, the state of mind at the moment of death is extremely important.

The Death of U Taw Moung

One day, U Taw Moung came out of his room, bathed, changed into clean clothes, and lay down on his bed in meditation posture. His family members saw that he appeared in good condition and were not worried.

They did not hear any murmuring or signs of distress. In fact, U Taw Moung had prepared himself for death.

When he did not come out at his usual time, the family went in to check on him. He had already passed away, with a clear complexion and peaceful appearance.

He had been suffering from an illness that caused bodily swelling. The family had previously worried that, after death, the body might deteriorate quickly. However, not long after his passing, the swelling subsided. The body became soft and natural; it could be gently straightened. There was no unpleasant odour. He appeared as though peacefully asleep, with a slight smile on his face.

Instead of crying, the family showed his body to the neighbours as an example.

Characteristics of a Mindful Death

• No murmuring or agitation

• Mindfulness maintained

• Awareness of the approaching time of death

• No rolling of the eyes or tension in the nerves

• After death, no stiffness and no foul smell

“This is the power and result of vipassanā.”

This human life is like a wish-fulfilling tree; one can pluck any kind of fruit one desires. We can say that Yogi U Taw Moung was able to take his own share and leave. All of you, please practice hard!

Sabbathaka Kamatthana: The Meditations of Many Benefits

The Sayadaw talks about the four protective meditations:

1. Buddhanussati Bhavana – Recollection of the Buddha. Mye-zin yogis meditate on the attribute of "Arahant" for three days.

2. Metta Bhavana – Meditation on Good-Will for one day.

3. Maranasati and Asubha – Recollection of Death and Contemplation on the Unattractiveness of the Body for one day.

These four meditations provide many benefits (Sabbathaka). They should be practiced at any time and anywhere. They are also called the Four Protective Dhammas (Caturarakkha Dhamma). Whatever meditation you do, you cannot leave these out; they must be done first.

Only after that should you practice your usual meditation, which is called parihariya kammathana. Kanni Sayadawgyi asked yogis to practice each of these for seven days. I am asking yogis to do so depending on the situation.

Every practicing yogi must perform the pubba-kicca (preliminary duties), such as asking for forgiveness and offering the body, every day—or at least in gist. If there are faults of body, speech, or mind, they act as resistances; no matter how much you practice, it will not work out. Therefore, at the time of practice, one must follow the discipline and the way.

On Recollection of the Buddha

Things to be Careful of in Buddhānussati

Everyone knows about Buddhānussati and Mettā Bhāvanā and how to do them. However, you should not practice them in the usual, normal way. One needs to concentrate effectively.

For example, when recollecting the attribute of "Arahant," the mind should not rest on a physical image of the Buddha; instead, it should focus only on the attribute itself.

Regarding the attribute Arahant: The Buddha abandoned all defilements, including habitual tendencies (vāsanā), which is why he is called "Arahant." He is specially worshipped by humans, devas, and Brahma beings, and is thus called "Arahant." You must recollect or reflect to feel the meaning of the attribute, rather than just reciting it with your lips.

Even if you see the Buddha or Arahants in your mind, do not pay attention to the image; just acknowledge seeing them. What you must recollect are the qualities of the Buddha.

When you are recollecting, you have to cover your eyes with a cloth. This should be done throughout the whole process. If you hear a sound, just stop at the hearing.

Practicing meditation and developing it is not a task of verbal or bodily action, but of mental action. Therefore, it does not include reciting or counting rosary beads. During the entire sitting, yogis must temporarily stop chanting and reciting Dhamma. These practices should not become disturbances to others.

If you stay at other viharas, you must follow their routines. In the same way, you have to put aside your own ways of doing things, such as your personal resolutions and methods. Otherwise, you cannot complete the path and its methods.

If you are doing things superficially in the beginning, and other yogis may show progress within four or five days, but then you may become uncertain and be left alone behind others. If you neglect it for ten days, you cannot follow it. While others attain what they desire, your practice may show no progress, leading to remorse. After the retreat has ended, some feel remorse—some even cry—before going back home. Therefore, yogis should have faith and confidence in the practice and act accordingly as asked by the teacher.

Note: This important point was also mentioned by Ven. Ādiccaramsi (U Sun Lwin) in his instructional Dhamma talks, 18 Days in Solitude.

Recollection And Mind States

Buddhānussati meditation does not give rise to a mental image (nimitta). If light or Buddha images arise, this is not the recollection of the attribute of the Buddha; rather, it becomes one of the four color kasinas. Therefore, do not get lost in reverence for the Buddha's appearance. It should have no images, only the arising of rapture (pīti). The rapture that comes from Buddhānussati is invaluable; it is superior even to becoming a Universal Monarch.

Yogis only have to recollect the meanings of the attribute by concentrating on it. Among the attributes, "Arahant" is the main one. An Arahant is one in whom lobha, dosa, moha, māna, diṭṭhi, and vicikicchā, etc., do not exist. Being free from the heat and pollution of kilesas, the Buddha is worshipped and revered by all. The Buddha passed away over 2,500 years ago, yet we still cannot offer enough reverence to Him—that is, to the Arahant. (The Sayadaw gives the example of how, every day, Buddhists make offerings and worship at Shwedagon—the Golden Ceti in Burma).

Thus, yogis who recollect these attributes should know the Pāḷi and its meanings by heart while reciting them. This practice will free one from dangers and lead to the receiving of gains (lābha); all of these are beneficial.

If a yogi recollects the quality of "Arahant" with every in-breath and out-breath:

• Breathing in: Arahant

• Breathing out: Arahant

While walking:

• Stepping with the left foot: Arahant

• Stepping with the right foot: Arahant

While drinking water: Arahant While eating and chewing food: Arahant

Except during sleep, yogis should not set down the "Arahant" recollection. In all four postures, do it continually. It brings great happiness and many benefits; there is no end to them.

The Dhamma of the Buddha is unbelievably strange and wonderful. Before long, you will all know this through your own experiences. Therefore, work hard to know about it for yourselves!

Meditation on Good-Will

The Sayadaw mentions the eleven benefits that come from the practice of good-will. These are:

One sleeps well; one awakens happily; one does not have bad dreams; one is pleasing to human beings; one is pleasing to spirits; deities protect one; fire, poison, and weapons do not injure one; one's mind quickly becomes concentrated; one's facial complexion is serene; one dies unconfused; and if one does not penetrate further, one fares on to the Brahma World.

In the Opammasamyutta, "Pots of Food Discourse" (Sutta No. 4), the Buddha compares the practices of dāna (generosity) and good-will as follows:

If someone were to give away a hundred pots of food as charity in the morning, at noon, and in the evening; and if someone else were to develop a mind of good-will even for the time it takes to pull a cow's udder—either in the morning, at noon, or in the evening—this would be more fruitful than the former.

(In the Anguttara Nikāya, the Buddha makes the same point somewhat differently, adding that developing the perception of anicca (impermanence) even for a finger-snap is still more fruitful than developing a mind of good-will.)

If you do it practically, you will see its great benefit. Especially at other times, you will not clearly know it; but at the time of doing meditation like this, it is more important. One becomes clearer about it; without good-will, [progress] is not possible.

Particularly, the spirits that have been worshipped by family tradition and the deities who control the area are important. Some young monks and youths do not believe in them. We have to spread good-will very often and dedicate the merits to them.

There are some friendly spirits who help the yogis, while some may think we are opposing them. All become friendly by spreading mettā. If you dedicate the merits, they all appreciate it. We have to live harmoniously with all. The world is wide and extensive; we are not alone.

How To Spread Mettā

In the Aṅguttara Nikāya, "The Book of the Ones" (Accharāsaṅghāta Sutta), the Buddha taught the monks as follows:

“Bhikkhus, if for just the time of a finger-snap a bhikkhu develops the liberation of the mind by mettā, he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more so, then, those who cultivate it!”

This is a task we must always perform, and in meditation, we must do it even more. There are many ways of spreading mettā. People can choose whatever way they like. Let me share some general knowledge with you about them.

My benefactor, Kyauk-gu-tawya Sayadaw, who was a disciple of Man-le Sayadawgyi, used to spread mettā in Pāḷi. Each time, it took him a long time because he was chanting it quietly and slowly; for example, "Averā hontu..." or "May they be free from enmity." This is known as "taking or inclining toward the object."

Note: Man-le Sayadaw (born 1841) was a contemporary of Ledi Sayadaw (born 1846). There were three great monks at that time; the third was Mahāvisuddhayon Sayadaw U Visudhācāra (born 1838). All three of them came from the Monywa area. Man-le Sayadaw’s Maghadeva Linka (a long Dhamma poem) was very well known and famous in Burmese Buddhism. It was studied and learned by heart by monks and laypeople alike until now.

In-chong Sayadaw (a disciple of Kanni Sayadaw) created a large circular kasina (e.g., one or two feet in diameter) in his mind in front of him, and then he placed all living beings within it while sending mettā to them.

Whatever way you are using, start by spreading it to yourself first as a sympathy, and then to others later. For example: "May I be free from dangers; may I be happy. In the same way, may all living beings be free from suffering and be happy."

You have to spread it with direction and without direction—especially to the spirits who guard the monastery, the mountains, and the hills; to one's monastic friends; to yogis; to the spirits of the villages; to lay supporters; and to the people who help in the monastery.

The spirits of the area and the monasteries are particularly important.

Spreading Mettā to the 10 Directions

According to my way, spreading mettā to the 10 directions is as follows: I was born on a Friday; therefore, I start from the north and move clockwise. Usually, however, we start from the east. Let us start here:

"May all living beings who are in the lands, in the water, and in the sky—with the lives and bodies of the eastern direction—be free from dangers and may they be happy!"

You should spread mettā in the way of Kyauk-gu Sayadaw by saying it slowly and quietly. Later, you can spread it without making a sound (with the mind).

After the east, proceed to the southeast, south, southwest, west, northwest, north, northeast, the upward direction, the downward direction, and then to all ten directions (combining all of the above). Still, do not stop there! Spread it again for a second time. It becomes easy by spreading it clockwise.

When spreading mettā, you have to incline your mind deeply and warmly toward the direction where the living beings are by thinking of them and also reciting it within the mind.

During a sitting, if your mind becomes unclear, spreading it again and again will be helpful. This is especially true toward the protective spirits or deities that have been worshipped by family tradition. (This point is important; Thailand and Burma both maintain this tradition.)

If you read the Licchavi-kumāraka Sutta ("Licchavi Youths," Sutta No. 58) in "The Book of the Fives" of the Aṅguttara Nikāya, it becomes clear. There, the Buddha emphasized the importance of spreading mettā to beings near to us, including spirits, deities, ascetics, and people (family members, etc.).

When I am traveling by car, train, or airplane, I spread mettā to all the people on board. I also think about them in this way: "I may meet these people only once and may never see them again." Therefore, I spread it to everyone there. The practical benefit of this is very clear to me.

Spreading Compassion Cures Illness

Most people only know about spreading mettā (loving-kindness), but they forget about spreading compassion—karuṇā.

Last year, my niece, Khin Nyunt, was helping in the kitchen here. You monks know about this. She was crying because of a toothache. She went to the hospital to have it pulled, but the hospital did not have the complete tools and sent her back. It seemed serious.

One evening, I called her here and spread compassion for quite a long time. When I looked at her, half of her face was swollen. I also gave her mettā-water to keep in her mouth and to apply to the swollen face.

The next morning, I asked her about the situation, and she said it was no longer aching, though it was still a little bit swollen. By midday, the swelling disappeared and became normal again.

The people around the villages (on the alms-round route) sometimes contract diseases and go to the hospital. A doctor might tell a patient they are going to die and let them return home. When someone has cancer and returns home, what can they do?

They don’t have any knowledge of Dhamma-Bhāvanā to rely on. I have compassion for them. Besides spreading mettā for them, what else can I do? Initially, I spread mettā 7 times, then 21 times, then 37 times; if not successful, 40 times, or even 50 times. I do it in this way.

Bhāvitā (developing) and Bahulīkatā (cultivating many times) mean practicing like this (as mentioned above). Whatever diseases there may be, many have been saved, also including the support of their leftover kammas (for survival).

I know about these situations by developing this practice—whether a patient will overcome the illness or not. I also know whether it will take a longer or shorter time to heal. You monks can also try it out. It is not like pounding traditional medicines, and it requires no cost. You also gain merit.

Do you want to know my way of developing karuṇā? I’ll tell you. You already know it; there is nothing special about it:

Dukkhappattā ca niddukkhā, Bhayappattā ca nibbhaya; Sokappattā ca nissokā Hontu sabbe pi pāṇino.

Translation: May all beings who encounter suffering be free from suffering. May all beings who encounter dangers be free from dangers. May all beings who encounter sorrows be free from sorrows.

You send your mind to the patient by inclining toward him or her and reciting in your mind, word by word, quietly and slowly, pulling the voice. There is nothing strange about it. You can try it out, but you have to be patient. The main point here is really having a compassionate mind for the patients.

I recite the Pāḷi in my mind by recollecting it, rather than focusing on its meaning. I have helped patients in this way, curing many illnesses that doctors had given up on. (The Sayadaw’s younger brother, U Htay Hlaing, wrote about these stories in Dhamma-cakka Magazine. Shwe-u-min Sayadawgyi read it and taught his yogis this method to help people. Shwe-u-min Sayadaw was one of the senior disciples of Mahāsi Sayadaw and was well known and respected by all Buddhist sects in Burma.)

(Here, I would like to extract two stories from there.) Karuṇā bhāvanā is better for developing when people encounter dukkha. Five years ago, Ko Pho Aung’s son, Tin Win, contracted a disease which might have been tuberculosis (TB) and stayed in Budalin Hospital. After some time, the doctors gave up the treatment, and the patient returned home.

Once he returned home, what could they do? They couldn't do anything for him.

Ko Pho Aung’s monk, U Jagara, came here from lower Burma. This monk understood traditional medicines. After checking the patient, he paid a visit to me. So I asked him, “U Jagara, how is the patient’s situation?”

His answer was, “Even the doctor has given up on the patient, and his situation seems to be that he is more likely to die.” I was feeling unpleasantness about it.

And then, I was inclining my mind toward his dwelling place, spreading karuṇā by focusing deeply on developing it. It was as follows:

1. “Dukkhappattā ca niddukkhā, Hontu sabbe pi pāṇino” May they be free from suffering.

2. “Bhayappattā ca nibbhaya, Hontu sabbe pi pāṇino” May all beings who meet dangers be free from danger.

3. “Sokappattā ca nissokā, Hontu sabbe pi pāṇino” May all beings who have sorrow be free from sorrow.

I was not reciting it in Burmese; instead, I recited it in Pāḷi, word by word, slowly and quietly by pulling the voice (e.g., duk... khap... pat... ta...). By developing it seven times, the patient’s form appeared in my mind quite clearly. He appeared as an object of compassion (karuṇā).

With again and again developing, then in the mind object, the patient opens the mosquito net, gets up, and goes toward the front door. The next day, when U Jagara came, I told him boldly: “U Jagara, your patient will not die. With confidence, chant the Parittas (the protective verses of the Buddha in the Pāḷi language) near him.” Truly, Moung Tin Win became well surprisingly.

Another Story and Reflections

The next story is about my niece, Thein Kywe. She did not go to the hospital but took injections at home from a doctor; however, her illness did not improve. In the same way, I spread karuṇā to her.

After one or two days, she was free from the worried stage, but was still not fully well. Her parents, Moung Chit Pe and Ma Aye Shin, were worried about her. When Ma Aye Shin came to the monastery, I told her, “Don’t worry, your daughter will not die. You have to spread mettā to her more than before. I take the guarantee that she’ll not die.”

After one or two days, in my mind-object, the patient got up and sat within the mosquito net. Then she lifted the net and sat outside it. If in my mind-object the patient is not moving around, then they could not make it. I have had many such experiences.

The Dhamma of the Buddha is surprisingly wonderful. It is also good for reliance. It is not only for reading, reciting, and contemplating; with our own understanding, we can help living beings toward happiness.

For mettā-bhāvanā, that much is enough for now. You can spread it according to your own preference. Whatever way you develop it, spread it with a mind focusing effectively and a wholehearted desire for their benefit. To talk about it would never end. Try hard to develop it.

Some Reflections on the Practice

It may be difficult to believe, but some may find that using karuṇā-bhāvanā can cure diseases and illnesses for which modern medicines and treatments have had to give up. Only from the Buddha’s teachings—the Suttas and Abhidhamma—can we know and understand the mind, which is powerful, wondrous, and profound. There are still many things we could not accept without direct experience. Mye-zin Sayadaw was not an ordinary monk but an experienced meditator and teacher. Therefore, his mind was purified and possessed samādhi power. He also had a mind of strong mettā and karuṇā. A mind with these qualities has healing power.

According to the Sayadaw, not every patient was cured, because the results were related to their individual kammas.

Even among common people, there are those who possess healing power, as mentioned by a well-known Pure Land teacher in a talk on mantras and prayers. He mentioned a tribal man from Hawaii who possessed a healing power by using these four phrases:

1. I'm sorry. 2. Please forgive me. 3. Thank you. 4. I love you. He applied these to the patients' diseased or ill areas through visualization and recitation as mantras.

Let us contemplate these four phrases from the perspective of the Dhamma. "I'm sorry" and "Please forgive me" are connected to repentance; these are very important for becoming a good person. If we do not repent, we can never correct our mistakes or develop (as seen, for example, in the conflict between Israelis and Palestinians).

What about the words "Thank you" and "I love you"? These represent gratitude and mettā. Do human beings truly have gratitude and mettā toward our own bodies and Mother Earth? They are working day and night, month in and month out, year in and year out without rest to give us life and energy. If human beings lack these wholesome Dhammas, there is no future for mankind.

After the Noble Eightfold Path (and the Four Noble Truths), mettā, karuṇā, and the four Divine Abidings (Brahmavihāra) are the highest worldly Dhammas. Do we ever have a thought of gratitude for a drop of water (H2O)? This is one of the most important sources of life for living beings. Nowadays, humans pollute nature (water, earth, air, etc.), which is not only harmful to themselves but also to innocent animals, trees, and plants. (See my work on the Mangala Sutta regarding Gratitude—the 24th Blessing).

Therefore, these four Dhammas possess healing power. The practice is visualized—for example, focusing on a lung disease—and by intensely concentrating on it while reciting these words continuously for at least 30 minutes every day for at least a month.

The mind has power and can affect the physical world both internally and externally; this point was mentioned by the Buddha in the Suttas. Modern scientific research also supports this.

As an example, different sounds (such as music or human voices) and various visual images, pollutions, and other factors can change the form of a water crystal from ugly and distorted to normal and beautiful. There was an experiment conducted by the citizens of a town in Japan. A lake was polluted and muddy, and the water there could not be used. So, the citizens gathered on the bank and offered prayers (I cannot remember the exact times and days of these prayers, but I have seen the documentary film). After some time, the water there became cleaner and clearer.

In some suttas, we can see the healing power of the Buddha Dhamma through the chanting and listening of them—for example, the Bojjhaṅga-paritta (Factors of Enlightenment), the Girimānanda Sutta, etc. The Buddha, Mahākassapa, and Mahāmoggallāna cured their illnesses by listening to the Bojjhaṅga Dhammas. The gravely ill monk Girimānanda was listening to the following ten reflections or contemplations, and his affliction immediately subsided; he recovered and was cured. These are:

1. The perception of impermanence (anicca) – contemplating the five aggregates.

2. The perception of non-self (anattā) – contemplating non-self regarding the six internal and six external sense bases.

3. The perception of unattractiveness (asubha) – contemplating the unattractiveness of the body.

4. The perception of danger (ādīnava) – contemplating all sorts of afflictions as dangers in this body.

5. The perception of abandoning (pahāna) – one does not tolerate an arisen sensual thought; one abandons it, dispels it, terminates it, and obliterates it. (The same applies to thoughts of ill-will, thoughts of harming, and thoughts of any bad, unwholesome state; one should contemplate as above.)

6. and 7. The perception of dispassion (virāga) and the perception of cessation (nirodha) – these two are the reflective contemplations on the Nibbāna element, or the recollection of Peace.

One reflects thus: “This is peaceful, this is sublime—that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.”

8. The perception of non-delight (arati) in the entire world (Sabba-loke anabhirata-saññā) – One refrains from any engagement, clinging, or mental standpoints, adherences, and underlying tendencies in regard to the world, abandoning them without clinging to them.

9. The perception of desirelessness in regard to all conditioned phenomena (Sabba-saṅkhāresu anicchā-saññā) – one is repelled, humiliated, and disgusted by all conditioned phenomena. (This can be related to the above perceptions of seeing their faults, dangers, and unattractiveness, etc.)

10. The mindfulness of breathing (Ānāpānasati).

(This is an important and interesting sutta. See: Girimānanda Sutta, Sutta No. 60, "The Book of the Tens," Aṅguttara Nikāya.)

It is good to reflect on this sutta. It seems to me that Ven. Girimānanda’s main practice (mūla-kammaṭṭhāna) was ānāpānasati. The Buddha is very skillful in teaching beings. The arrangement of the ten perceptions is quite systematic; the perceptions from one to nine support the tenth—mindfulness of breathing. In one of Mogok Sayadaw’s talks, we can find this connection—see: "Craving and Suffering" in Part 10, Dhamma Talks by Mogok Sayadaw, Volume IV.

The eighth perception of non-delight (arati) in the entire world is more important for humans nowadays than for yogis. The ninth perception of desirelessness also has the same importance for humans. If we observe and contemplate the whole world, there are a lot of human problems and sufferings going on like a forest fire. It is like chaotic periods with bad leadership and governments, which created all these sufferings. It seems human greed, hatred, and delusion have become limitless. It also has great effects on the natural world—all sorts of pollution and natural disasters.

The four Dhammas—kamma, citta, utu, and āhāra—have great effects on the physical world. The four positive Dhammas make humans healthy and give them long lives; in the same way, negative ones create unhealthy and short lives. Depending on their qualities, they create new forms (rūpa), good or bad.

Here, I am not emphasizing that the mind has power only for curing physical illnesses. However we look after and care for it, the body is never permanently healthy and at last breaks down. No one can escape from old age, sickness, and death. The mind is a different thing. All human problems and sufferings come from this untrained mind. Therefore, we should pay more attention to the mind than to the body. The mind is the real Creator of happiness and suffering, peace and chaos, etc.

Recollection of Death

Maraṇa-dhammo’mhi maraṇaṃ anatīto, Abhiṇhaṃ paccavekkhitabbaṃ.

Translation: I am subject to death, and I cannot escape it. This should be often reflected upon.

The Buddha is asking everyone to reflect on death every day. (See: Abhiṇha Sutta – Themes Discourse, Sutta No. 57, "The Book of the Fives," Aṅguttara Nikāya).

1. Maraṇa-dhammo’mhi maraṇaṃ anatīto: I have the nature of death; I am not exempt from death.

2. Dhuvam me maraṇaṃ: Death is certain; I am sure to die.

3. Adhuvam me jīvitam: Life is unstable; to be alive is unsure.

4. Maraṇam me bhavissati: One day, I will surely die. I have to die! I have to die!

You have to reflect in these ways:

• Arising is to be passed away.

• To be born is to be died.

Maraṇa-dhammo — the nature of death, having to die; the seed of death is originally present from the start. We are not only destined to die now; it is already certain. A death certificate was already issued at birth.

If you know about these truths, do you have to fear death? After death, do you have to cry? You have to face the danger of death. This means you must face the danger of death directly. Do you need to be frightened by thinking about it beforehand?

When arriving at insight knowledge, you see the arising and perishing of phenomena without end. Death is not only found at a cemetery; we are dying at every moment. This becomes much clearer when arriving at insight.

This is called amata-puttika-bhaya — the danger where the mother cannot save her son, and the son or daughter cannot save their parents. No one can save anyone else. Only the Buddha Dhamma (Nibbāna) can save us.

The Way of Practice Which the Buddha Prefers

Here, I want to say the first way of practice which the Buddha prefers (see Discourse on Mindfulness of Death, Sutta No. 73, Aṅguttara Nikāya).

On one occasion, the Blessed One was dwelling at Nādika village in the brick hall. The Buddha said to the monks:

"Bhikkhus, mindfulness of death, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation".

When this was said, one monk answered Him as he himself developed it. And then the Buddha asked him how he developed it. His answer was:

"Here, Bhante, I think thus: 'May I live just a night and a day so that I may attend to the Blessed One's teaching; I could then accomplish much'".

Isn't this good? For people who don't have sīla and samādhi, whoever lives for a day is having a day of hell. Therefore, the Buddha teaches regarding Sāmaṇera Saṃkicca and 500 robbers as follows:

"Better than a hundred years lived without virtue, uncentered, is one day lived by a virtuous person absorbed in jhāna." (Dhammapada Verse 110)

Following the first monk's answer, others shared how they developed mindfulness of death:

2. Another monk said: "May I live for just a day so that I may attend to the Blessed One's teaching…"
3. Another said: "...for half a day…"
4. Another said: "...just the time it takes to eat a single alms meal."
5. Another said: "...the time it takes to eat half an alms meal."
6. Another said: "...the time it takes to chew and swallow four or five mouthfuls of food."
7. Another said: "...the time it takes to chew and swallow a single mouthful of food."
8. Another monk said: "...the time it takes to breathe out after breathing in, or to breathe in after breathing out."

After the eight monks replied with their ways of practicing mindfulness of death, the Buddha made the conclusion: the first six monks developed mindfulness of death sluggishly for the destruction of taints. Only the last two practiced keenly for the destruction of taints.

Recommendation

"The Buddhist Way of Daily Life" by Sayadaw Uttamasara, translated into English by U Aung Thein Nyunt. This work covers Sayadawgyi’s teachings and experiences on the following topics:

1. The Law of Kamma

2. The Results of Metta

3. The Power of Parittas

4. How to Die?

5. Samatha and Vipassanā

All were delivered in Switzerland.

Ānāpānasati – Mindfulness of Breathing

Mye-zin Sayadaw describes the four tetrads of the Ānāpānasati Sutta in Pāḷi and their translations by separating them into the First Method, Second Method, and so on. He describes the first tetrad as the contemplation of the body (kāyānupassanā) for beginner yogis on the path of samatha (tranquillity) practice. The second tetrad is described as the contemplation of feeling (vedanānupassanā). It encompasses both samatha and vipassanā (insight). The third tetrad, the contemplation of mind (cittānupassanā), also shows both samatha and vipassanā, while the fourth tetrad is dedicated solely to vipassanā.

Beginner yogis must first develop the first tetrad to gain skill in samatha. If a yogi’s skill in this tetrad becomes easy, they can continue to the other tetrads as necessary. However, if one is not yet skillful in samatha, it is difficult to proceed. Therefore, one should practice diligently to become skillful in the first tetrad.

The First Tetrad of Ānāpānasati

Part One

Part One: “First is Stable Sati”

Some Burmese Sayadaws composed verses to help people learn the practice by heart; these are known in Burmese as Linkas.

"Stable sati at first; at second, to know—short, long; third—to know three points at third; at fourth, let it calm down." — Kanni Sayadaw

"Stable sati first; second, to know short/long; all brighten at third; fourth, let it calm down." — Ledi Sayadaw

No Need to Give Up Life in Practice

"Using sati as it really is, leading toward the ending which is Nibbāna." "Without sati, one cannot even see a cave; with sati, one can even discern the dust particles."

Mindfulness is very important. The Buddha taught about it for 45 years without rest—it was to stabilize this sati. The last exhortation near the end of his parinibbāna was also to stabilize this sati:

"Appamādena sampādetha": If you have this sati, whatever your needs are, they are fulfilled. Therefore, fulfill it completely.

What are the needs? These are sīla (virtue), samādhi (concentration), and paññā (wisdom)—the three trainings, also called the three sāsanas. These are also the Noble Eightfold Path and the 37 Wings of Awakening. The three pitakas (Tripitaka) also include this sati.

By practicing with discipline and knowing the right way, you will arrive at the place of knowledge. For four incalculable and a hundred thousand aeons, the Buddha relinquished his life and everything else to give us this sati.

You can say this sati is worth four incalculable and a hundred thousand aeons. You all have this good life, good time, and strong perfections (pāramīs), having the chance to practice it now.

Do you have to relinquish a throne, wife, and son like the Bodhisatta? Do you need to give up life in the practice? He was giving up his life for the practice so that we may all have it easily. This is kalyāṇamitta—a good friend.

The Way of Practice

The way of practice in gist is: every time the breath comes in and goes out, touching at the tip of the nostrils or the upper lip, yogis concentrate their minds there to know them.

In Pāḷi verses: every time knowing the coming in and going out of breaths. It is easy to say, but in the beginning, it is not easy to know them.

The Kanni Method of Counting

Kanni Sayadaw learned this method from Let-pan Sayadaw, who based it on the Visuddhimagga. The process involves four essential stages:

1. Counting (gaṇanā): Keeping track of the breaths numerically.

2. Anchoring (anupabandhanā): Anchoring the mind at the flow of the breath to prevent it from wandering.

3. Touching (phusanā): Maintaining awareness specifically at the point where the breath touches (the nostrils or upper lip).

4. Fixing (ṭhapanā): Collecting and fixing the mind firmly at that single point of contact.

In practice, stages 3 and 4 are not separate; "Touching" (phusanā) is always included there. When the counterpart sign (paṭibhāga-nimitta) appears at the absorption (appanā) stage, fixing the mind firmly on that sign is referred to as ṭhapanā.

Dūraṅgamaṃ - the mind wonders far; yatthakāmanipātino - moving about wherever it pleases, the mind prefers landing on any sense object without any control. It was like a wild ox by using the rope. of sati bound it at the post strongly.

At the place of binding by using phusana, ganana and anupabandhana methods that the mind cannot run away or move away.

The way of binding is stable and secure, so that the mind cannot run away and staying at the place. That is the effectiveness of the Kanni method.

The Practical Method of Counting

According to these instructions, counting should be between 5 and 10 (It should not count less than 5 counts or more than 10 counts.); Kanni Sayadaw counts one to eight. After completing 8 counts, the yogi is said to have completed one vassa (a metaphorical unit of practice).

Count the in and out breaths as follows: Start from out breath

• 1. out breath and in breath (count 1 to 8)

• 2. out breath and in breath (count 1 to 8)

• 3. out breath and in breath (count 1 to 8)

• ...and so on, until the 8th count.

Important Guidelines:

• One must count only while the breath is "touching" at the tip of the nose. If the breath is not felt, do not count.

• Do not count too slowly or too quickly.

  ◦ If you count too slowly, the mind will wander (vitakka).

  ◦ If you count too quickly, the mind will become agitated (uddhacca).

• The counting must be performed with stable and continuous mindfulness.

"Vassa" means counting; in the Pāḷi language, it is called one marking. In-chong Sayadaw only counts the in-breath—for example: in-breath one, in-breath two, etc. You can count in whatever way is clearest to you.

Note: In Ānāpāna Dīpanī, Ledi Sayadaw suggests counting from one to five, then increasing by one—counting one to six, and so on, up to ten. The Visuddhimagga follows the same method. However, in Paramattha Sarūpabhedanī, Mahā Visuddhayon Sayadaw suggests that one should not count by increasing the numbers. In reality, the main point is to achieve samādhi (concentration).

Things to Be Aware of During Counting

During the counting, close your eyes with a cloth.

1. Mental Focus: Collect your mind at the touching point and do the counting mentally. Do not recite with your lips, and do not use your fingers or rosary beads. Bhāvanā (mental development) is not a task of bodily or verbal actions. Be careful; speaking is the greatest danger to samādhi.

2. Marking Progress: Eight counts equal one vassa, and one vassa is considered one "mark". When you achieve one mark, place it at your left wrist with your mind. The next time you reach eight counts (another mark), place it at your left ankle. Proceed to the shoulder, ear, and the side of the head for a total of five marks on the left. Repeat this on the right side (right side of the head, ear, shoulder, ankle, and wrist) to complete ten marks for one round. If you take the count using both hands mentally, one round yields 100 marks.

   ◦ Note: Use this counting method only during sitting practice.

3. Breath Control: Breathe in and out normally, without making the breath intentionally slow or fast.

   ◦ Note: If the out-breath is too short and the in-breath is too long, the body may fall backward. Conversely, with a long out-breath and a short in-breath, the body may incline forward.

4. The Role of the Mind: The mind should not follow the breath as it moves in and out. Like a doorkeeper, the mind must remain at the touching place; it must stay aware of the touch while noting the count.

5. Present Moment Awareness: You should not note the breath as "going-out" before it actually goes out, nor note it as "coming-in" before it actually comes in. Note both in the present moment by knowing them clearly. Do not note them before or after the fact.

6. Continuous Practice: Whether sitting, lying, standing, walking, or eating, you must always note them. Even if you cannot note with counting (1, 2, 3, etc.), you must maintain the awareness of touching and knowing—similar to the practice taught by Soon Loon Sayadaw.

7. Avoiding Distractions: When you note the "touching and knowing," you should not focus on the nature of the elements, as that becomes vipassanā practice. Similarly, do not cling to any light or color that may appear. If you do, it will change into a color kasina (vanna-kasina), and even then, it is not a "real" one.

8. Concentration on Counting: If you see light, do not cling to it or look at it. You should remain concentrated on your counting. Do not expect the light; your only need is to achieve more counts.

9. Resolving Doubt: You must be especially careful with the counts. If you have doubt about a number (1, 2, 3, etc.), do not include it in the counting. Exclude the doubtful numbers and only count the sure ones of resolution. If doubt arises, abandon that set of counts and start again. This instruction relates specifically to counting in the present moment, not to those counts completed before.

10. Clean Counting: During counting, if any of the six sense objects or five hindrances arise—such as thoughts of kāma (sensuality), vyāpāda (ill-will), or vihiṃsā (harming)—the counting is no longer pure. This is referred to as "doubt in counting".

    ◦ Every count must be clean. Only through clean counting does a yogi achieve the vassas of resolution. Counts marked by doubt are "broken vassas" and should not be included in the total.

11. Handling Distractions: During the counting, if you hear a sound, simply stop at the hearing. The mind should not think of it as someone’s voice or connect it to other things. This same principle applies to any other sense objects that may arise.

12. The Value of the Breath: In ancient Burmese time-reckoning, an hour consists of 360 in-breaths and 360 out-breaths. With a modern clock, an hour contains approximately 900 in-breaths and 900 out-breaths. As soon as we emerge from our mothers' wombs, we start with the out-breath. The breath exists from our birth until we die, but if we use it without any benefit, it is extravagant. Therefore, if you report 300 vassas today, you should try to give more and more as time goes on. Some yogis have reported 500 or even 1,000 vassas in a single day.

13. Visions and Mental Objects: Combining the methods of gaṇanā, anubandhanā, phusanā, and ṭhapanā makes it easy to catch and bind the mind in place to attain samādhi. At this stage, mental signs or objects may appear. You may see fearful skeletons, the nose may seem to become bigger, or you may even see visions of the Buddha and Arahants coming to you. Do not pay attention to these things; do not look at them or cling to them. If you develop an attachment to them, it is difficult to move forward; similarly, there is no need to fear them. Kanni Sayadaw used to say: "Don’t crave for them. Later you’ll see a lot of them".

14. Supernatural Phenomena: Some yogis possess dreams such as seeing "a mother in a past life," or receiving lottery numbers. Do not accept any of these and do not crave them. Continue spreading good-will (mettā) strongly and sharing merits with them; some will then move away from the yogis. You must have control over your mind.

(Atheists and materialists may not believe these things, but there are many strange and extraordinary phenomena that cannot be known by our defiled and darkest minds. If you show modern products to stone-age men, they also would not be able to understand them.)

For example, these signs may appear as cotton wool, stars, pearls, smoke, flowers, or waterfalls, arising in many forms and colors. These arise through the perceptions of the mind when samādhi is good and are known as saññāja āromnamittas. Even visions of one’s past lives may appear.

15. Light Signs: Different light signs can appear at the tip of the nose, near the face, or at an arm's length in front of the face. Even if the great light of a bright star appears, yogis must neglect them. Do not look at them with delight.

Guarding the Path Factors

The important point is that the counts must increase more and more every day. Purification is important, and samādhi is essential for it. To achieve right samādhi, one needs: 1. Right Mindfulness and 2. Right Effort. Use these two path factors to send the mind to its object and guard it there.

The knowing of the touching and the counting must be fitted in by "knowing," and right effort must support it. If there is a mistake in its task, right effort is broken. If you do not know what the object is, then right mindfulness is broken. Therefore, right samādhi will not arise. This process is called guarding the path factors.

In vipassanā practice, one must be "ardent, alert, and mindful—subduing greed and distress with reference to the world". Here, ardent (atapi), alert (sampajañña), and mindful (sati) represent viriya (effort), paññā (wisdom), and sati (mindfulness), which are of vital importance in insight.

In samatha practice, viriya and sati are important. There is no need to know the object with discernment (paññā) yet. With noting or counting, aim to know it in normal perception only; therefore, samādhi is the main point.

How long must yogis count or note? In the Visuddhimagga, it is mentioned that eventually, a yogi lets go of his countings, and mindfulness must become stable by itself on the in-and-out breaths. At the chapter on the earth disc (pathavī-kasiṇa), it was mentioned yogis have to develop it for a hundred or thousand times until the uggaha nimitta (learning sign) arises.

Do not be frightened by my saying this. Let-pan Sayadaw and Kanni Sayadaw were combining the methods of gaṇanā, phusanā, etc., and giving them to us. Even now, some of you are beginning to experience the signs easily. After a week or ten days, you do not need to count; now you have to continue with the countings.

Becoming a Good Worldling

For yogis who practice respectfully from the beginning of the four protective meditations, nimittas arise after three or four days. Nimitta is a Pāḷi word meaning the object of meditation.

A nimitta is not referring to a human form, a deva form, or a concept. It is a light nimitta which arises by the power of meditation samādhi. At first, it may appear like smoke, a darkish color, or like an ordinary piece of cotton wool. Later, with time, it becomes brighter and brighter. Sometimes it is like putting a mirror in the hot sun; it becomes so bright that you cannot look at it.

At that time, the mind of the yogi is very important. If nimittas arise, you must sit a lot. Having never before seen such a bright sign, the yogi becomes very happy with it; however, one must also be careful. At this stage, it is important not to talk to anyone, asking things like, "I am experiencing this; how do others see it?" Do not seek to know about others. Any kind of sound is the enemy of jhāna samatha practice.

Think to yourself: "I have perfection (paramī) to attain this Dhamma. In this life, I will attain jhāna, path, fruit, and Nibbāna". You should take gladness in it, but do not let it overwhelm your mind. Do not play with the sign or make it change into different shapes and colors. In reality, the yogi had the perfection for this light sign to arise; in the past, you had this foundation. Do not take it as something very easy just because you attained it in three or four days. With over-joy, it can disappear.

It can be said the yogi arrives at the level of a "good worldling." Among the five qualities for realization (padhāniya-aṅga dhamma), the fifth is wisdom—possessing discernment regarding arising and passing away (anicca). Attainment of a nimitta in samatha practice is of the same nature. It gives you the "certificate" for the attainment of jhāna, path, and fruit.

When the nimitta is still not mature (very young), yogis have to try hard with the "touching and knowing" until the countings fit together perfectly. Later, the whole room becomes bright. The whole universe—many universes—appears, and no other objects are there. Even the physical body is not felt, and some only see the plane of light. It is like sitting in the sky.

Talking about the Practice

In the vocabulary of practice, when the sign starts to appear, it is called:

1. "One talks without asking": The teacher has not asked yet, but the yogi wants to talk about it.
2. "One talks without asking": This also applies to a yogi who uses the second method and attains the sign.
3. "One talks with asking": For some, nimittas do not arise until the next level. Arising only after being asked using the method is called "one talks with asking."
4. For some, they neither talk when asked nor without being asked.

Talking without asking is better. One is honest and working hard, the objects and the mind fitting together until the determined counts (vassas) are achieved; then, the teacher gives him the second method. (The "second method" here refers to the second stage of the first tetrad).

Note: Someone who cannot get the sign may put the back of their hand in front of their nose, imagining a kind of light or a torch shown from a short distance. In these ways, some yogis create the signs. This is also possible and can even help one get it more quickly.

Four Persons

In the practice of meditation, it is necessary to understand the vocabulary related to the arising of signs. There are four types of persons identified by their relationship to these signs:

1. Upatthāna person: A practitioner where the nimitta (sign) arises and then disappears.
2. Uggaha person: One who is able to handle the sign so that it lasts longer; they can also move or change the sign.
3. Paṭibhāga person: A practitioner whose sign is stable, calm, clear, and bright, and who is able to follow one's own wishes regarding the sign.
4. Manthala person: A practitioner who, even if they have not yet attained a visible sign, consistently maintains the "touching-knowing" and the counting with every breath. Because their samādhi is strong and they produce "clean counts" without broken vassas, they can be advanced to the second method. (Note: Not everyone attains signs during ānāpāna practice).

One must strive to become an uggaha person—literally, someone who develops the "learning sign."

Three Kinds of Signs

The progression of meditation is marked by three specific types of signs:

1. Parikamma-nimitta (Preliminary Sign): First, we contemplate the in-and-out breaths at the tip of the nose or the upper lip. This breath itself is the preliminary sign.
2. Uggaha-nimitta (Learning Sign): This is the object sign that can be mentally sent and handled by the yogi.
3. Paṭibhāga-nimitta (Counterpart Sign): When the sign becomes calm, bright, and can be used accordingly, it is the counterpart sign. Paṭibhāga means "the same or similar." It is similar in essence to the uggaha-nimitta but refined.

All of these signs emerge from the perceptions of the yogi. If one were to talk or write about these signs extensively, the task would never finish, as the perceptions of the mind are manifold and wondrous.

1. Attaining the Sign: In the process of counting for vassas, a yogi must be able to attain the learning sign (uggaha-nimitta). It is only easy to obtain this sign by combining the methods of counting (gaṇanā) and anchoring the mind (anubandhanā) at the point of touching and knowing (phusanā), binding the mind there strongly without fail.
2. Arriving at the Counterpart Sign: When arriving at the counterpart sign (paṭibhāga-nimitta), there is no longer a need for counting, touching, or anchoring. At this stage, it is only about collecting and centering the mind strongly (ṭhapanā) and pressing it there.

Insights from the Abhidhammattha Sangaha

(Comprehensive Manual of Abhidhamma)

You are now entering the province of uggaha from the parikamma stage. Some practitioners, including monks and novices, have already reached this point. Let us discuss the Abhidhamma terms you may already know.

Do you know by heart the 19 mental factors included in all wholesome minds (the 59 types of beautiful consciousness)? These 19 universal beautiful factors are called sobhanasādhāraṇā.

The Universal Beautiful Factors:

"Saddhā, sati, hiri, ottappa, alobha, adosa, amoha, tatramajjhattatā..."

Translations and Interpretations:

• Saddhā: Faith in the Triple Gem.
• Sati: Recollection or remembrance.
• Hiri: Shame of unwholesomeness or wrongdoing.
• Ottappa: Fear of unwholesomeness or wrongdoing.
• Alobha: Non-greed; not desiring sensual pleasure.
• Adosa: Non-hatred; having good-will (mettā).
• Amoha: Non-delusion; having right knowing free from the darkness of ignorance (avijjā).
• Tatramajjhattatā: Neutrality of mind; the mind does not incline to any side, tuning it toward neutrality in all goodness.

All of these constitute beautiful minds accompanied by beautiful mental factors.

Beyond the initial beautiful factors, further refined qualities begin to arise as the meditation deepens:

• Kāyapassaddhi and Cittapassaddhi: These represent the tranquility of the mental body (factors) and the tranquility of consciousness. Here, "kāya" refers not to the physical body, but to a group of mental factors.
• Kāyalahutā and Cittalahutā: The lightness of the mental body and consciousness.
• Kāyamudutā and Cittamudutā: The malleability of the mental body and consciousness. These qualities can be experienced after only a week of consistent meditation.
• Kāyakammaññatā and Cittakammaññatā: The wieldiness or readiness of the mental body and consciousness.
• Kāyapāguññatā and Cittapāguññatā: The proficiency of the mental body and consciousness. This indicates that the mind and its factors have attained proficiency in the task of samatha.
• Kāyujjukatā and Cittujjukatā: The rectitude (uprightness) of the mental body and consciousness. When these factors are present, misconduct (duccarita) cannot enter the mind, and the yogi becomes truly honest.

At this stage, the mind and its factors are perfectly fitted to the task. This mental state influences physical matter (rūpa), specifically the mutable material phenomena (vikāra rūpa), which consist of material lightness, malleability, and wieldiness. Not only does the mind feel light, but the physical body also becomes light and soft.

"With Lightness and Agility"

Within days of proper practice, these good and noble minds arise without specific intention. I am explaining these from the viewpoint of Abhidhamma to gladden you; even though I did not fully understand these terms when I first studied them, I came to know their true meanings only through the practice of sitting.

(Some Western Buddhists consider Abhidhamma teachings to be inauthentic because they do not understand them. As Sayadaw Sīlānandabhivaṃsa noted during his Abhidhamma lectures, if one lacks this knowledge and reads only the Suttas, they may not grasp the deeper meanings—a situation I was also in before. It is a mistake to view Abhidhamma merely as philosophy; its insights come directly from knowing natural phenomena, not from mere thinking or mental proliferation.)

The qualities of lahutā (lightness), mudutā (malleability), kammaññatā (wieldiness), and pāguññatā (proficiency) manifest in both mind and body as a direct result of consistent practice and becoming skillful in meditation. It is natural for beginners to worry, "Is this possible for me?". However, in a real sitting, the mind and body may not immediately fit the practice, often resulting in initial physical inconvenience. The Dhamma shows its power regardless of physical stature, as evidenced when both fat and thin persons attempt the sittings.

In Moung-thoung Village, there was a woman named Daw May-kyi, who owned a cheroot business. She was very stout, and when she first came to me for practice, she brought a chair wide enough for her body and a person to look after her. It was difficult for her to sit down and get up; her knees were in pain, and she suffered from a painful illness on all four sides of her body. Her movements were labored, and it was a truly meritorious work of meditation that she pursued the practice with such determination.

Remarkably, after only three or four days of practice, she no longer used the big chair. She could sit like most people, and all her movements—sitting, getting up, coming, and going—became light and active. All the other yogis were amazed to see her transformation. Her samādhi (concentration) also became very good. While most yogis could only send their nimittas (signs) once or twice a day, she could do it anytime without limitation.

After three or four days, when a nimitta starts appearing, one is considered an upatthāna person. After the sign becomes stable through proper handling, the practitioner becomes an uggaha person, whose body and mind become light and agile, increasing in strength through faith (saddhā), desire (chanda), and effort (viriya).

For some yogis, the entire room can become bright with light. It can happen that the body feels as if it is rising upward two armed-lengths high, making it feel like one is sitting in the air. The floor and bed become soft and smooth, and the yogi can sit comfortably for two or three hours.

Note: In the commentaries, it is recorded that a yogi's body moving upward into the sky or air can truly happen. This is a historical fact; for example, the body of Ajahn Sao (the teacher of Ajahn Mun) was known to move upward until his head touched the roof. Similarly, Ledi Sayadaw’s body was observed moving upwards about two feet, appearing as if he were sitting on the air.

What exactly is the uggaha-nimitta? Translating from the Abhidhammattha Sangaha, the process is explained as follows:

• Contemplation: One contemplates the parikamma-nimitta (preliminary sign) of the in-and-out breaths many times.
• The Transition: Eventually, one sees the nimitta in the mind as clearly as if seeing it with the ordinary eyes.
• Identification: This seen object is the uggaha-nimitta. The parikamma-bhāvana (preliminary development) that takes the uggaha-nimitta as its object then becomes calmer.

The expression "seeing with the eyes in the mind" refers to meditations like the kasiṇas (earth, etc.). While you can see an earth kasiṇa with your physical eyes, ānāpāna parikamma involves air, which cannot be seen with the eyes in the beginning. It is only after the sign arises that the mind "sees" it.

However, it is also possible for an existing, very clear light nimitta to be seen with the opened eyes. (This phenomenon is mentioned in the Visuddhimagga).

Part Two

Part Two: “Second, Knowing Long and Short Breaths”

This second stage of Ānāpāna involves contemplating the external. The third stage then moves into contemplating both the internal and external places.

The Importance of a Samatha Teacher

Even Prince Siddhattha, who eventually penetrated the supramundane Dhamma without hindrances and without teacher’s guidance, still had to learn and practice under the guidance of the hermits Āḷāra Kālāma and Uddaka Rāmaputta to master mundane jhāna-samāpatti. (Kanni Sayadaw)

The breathings of elephants and snakes are long; dogs and hares have short breathings. For humans, most breathe long. Therefore, let us discuss the long breathing.

This stage is often called "swimming in the sea". If you are unable to swim, you will sink; however, if you can swim, you will arrive at the other shore of your goal. Therefore, it is like swimming in the sea. If you understand the practice here, it is easy; if you do not, it is difficult. Do not be afraid when you hear it described as swimming in the sea. Some yogis, after hearing my talk, went back to their places and were able to "swim" instantly.

If you can attain the nimitta (sign), you will succeed. Everyone has the potential to succeed. I will now tell you the specific points where you must be careful.

Things to Know Before the Practice

1. Eliminate Doubt: You should not have doubt about the Dhamma, asking yourself, "Could I really send the sign there?" You must have unwavering faith.

2. Mental Clarity: With joy, gladness, and a cool mind, one sends the sign and retrieves it. If the mind is "muddy," the sign will also be muddy and will eventually disappear. If the mind thinks the sign will arrive, it arrives; if you think it will not, then it will not arrive.

3. Handling Difficulties: If the practice of sending and retrieving the sign is not going well, spread good-will (mettā) and share merits with the spirits and deities of the family tradition.

4. Interacting with External Objects: If you send the sign to distant trees or cetiyas (stupas), you must first spread good-will (mettā) and ask for permission. There are owners and protectors of trees, and you should not disbelieve this. (Sayadaw provides a name for a tree in Burmese: jet-su-pin). Consider the monastic rule that does not allow monks to cut trees.

   ◦ Just as you would not enter or leave others' homes and properties without asking, you must send mettā and ask for permission before sending the sign to them. Eventually, these beings will help you.

5. Developing the Sign: Firstly, you must develop the sign itself.

6. Directing the Sign: If the sign spreads out like the tail of a horse, ask it to: "Be converged, be converged". You can ask this and it will do as you need.

7. Brightening the Sign: If the sign is still not bright, you have to send it until it eventually becomes bright. In the mind, you must believe it arrives there and note it with perception. Also, note it as perception as it arrives back during retrieving.

8. Understanding the Object: You especially have to know that what you send is not the sign itself, but what you send and retrieve is the in-and-out breaths. This is because air cannot be seen physically. If the mind thinks of it as arriving there, it arrives there, whether you include the sign or not.

9. Frequency of Sending: Do not send the sign more than 4, 5, or 8 times.

10. Timing and Strength: The sign is not at its best for everyone at every time. You should send it only when the strength of the sign is at its peak; if you do not, you will become disappointed.

11. Straightening the Path: The mind makes an assignment for the sign of air to be straightened the whole way, like a straight line to the destination. Recite in the mind: "Be straightened, be straightened," and it will become straight. At this point, the mind should always recite: "Be straightened—be converged".

Now, let's talk about the specific way of sending and retrieving the sign.

The Way of Sending the Sign (First Lesson)

1. Preparation: First, before you begin, cover your eyes with a piece of cloth. Face the wall of your room and take a position approximately two arm-lengths away from it.
2. Marking the Target: On the wall, mark a place that is in a straight line with your nose so that you do not need to lower or lift your face.
3. Sending the Sign: Without being too slow or too fast, breathe out long and, by saying in your mind, pull it toward the designated place. Send it slowly; it must also be straight, using the mental recitation: "Be straightened, be converged".
4. Retrieving the Sign: When you retrieve it back, breathe in slowly while saying in your mind: "breathing in long". Acknowledge with perception that it arrives back to you. If you breathe too quickly, the connection is cut off and the sign disappears. Do not do this urgently; you need to be patient. (Practice this 4 or 5 times).

Examples of What to Be Careful Of

At this stage, patience is essential. Sati (mindfulness) must be stuck with you continually and should not be restless. It is like a weaver handling cotton wool in their hand to make cotton thread; the mind must be like the line of that thread.

In some places, people use a hollow reed with the top end cut about one inch at four or five places, letting the pieces bend outward. At the top of the hole, they place a properly sized mud ball. By blowing air in from the other side, if the air is strong, the mud ball goes up higher; if it is weak, the ball rises only a little.

Just like this process, a yogi needs "tuning" (adjustment) during the sending and retrieving process. If you blow too much, the mud ball is blown out from the tip of the reed; if you blow too lightly, the ball will not rise. Therefore, a yogi should not breathe out so strongly that they miss the point, nor so lightly that the sign does not arrive there.

At this stage, the guards of the path factors—sati (mindfulness), viriya (effort), and samādhi (concentration)—must be kept in perfect balance. However, the most critical element is confidence.

A story is told of a hermit practicing in a forest during heavy rain. When his niece brought him food, she found the stream flowing in full. The hermit encouraged her, saying, "Crossing over the water, you'll make it". Having absolute confidence in his words, she crossed the water successfully.

Later, the hermit himself needed to cross to the other side. Although he usually walked on water, this time doubt arose in his mind: "Is it possible for me to cross it? Maybe I'll sink into the water". Because of this doubt, the hermit was carried away by the stream. This illustrates that you must have unwavering faith in the Dhamma and in yourself. In the Aṅguttara Nikāya (Book of Sixes), it is described that among those who cannot attain Nibbāna, two primary types are those with no faith and no desire.

Five Examples of Balanced Effort

In the Visuddhimagga, the chapter Nimitta Bhimukha Patipadana (Inclining Toward the Sign) provides five examples of the precision required:

1. Three kinds of bees sucking flower nectar.
2. Three practitioners dissecting the fibers of a lotus leaf.
3. Three persons taking a thread of a spider (sixteen arm-lengths long) without damaging it.
4. Three boatmen who calculate the waves and air using the masts of the boats while sailing.
5. Three men who put oil into the tiny holes of a bottle.

These examples show that if you use excessive effort, you cannot succeed; if you are hesitant or not working, you also fail. These tasks require a gentleness that is neither slow nor fast, neither hard nor soft. You must work patiently with sati.

The same principles apply to handling the sign. Viriya (effort) often becomes excessive, but sati (mindfulness) is never too much.

Note from the Sayadaw: Yogis are asked to exercise the "sending and retrieving" of the sign at a distance of two arm-lengths for one day. If a yogi does not pass this stage, they should continue for two or three days until they succeed.

If one succeeds in this first step, later stages will present no difficulty.

Three Kinds of Sitting

There are three kinds of yogis identified by their progress in sitting:

1. Sitting moving backward (hanabhagiya): This occurs when a yogi attains a sign that initially appears like dirty kerosene smoke. Through consistent practice, the samādhi strengthens, and the sign naturally becomes white, clean, and eventually clearer and bright. However, the yogi may cling to the original "dirty" sign. When it changes, they think their sign has disappeared, become sad, and keep looking for the original version. This is called moving backward from sitting.
2. Sitting moving forward (visesabhagiya): This describes a yogi who is dissatisfied with their current sign and stops paying attention to it. Instead, they are prematurely expecting clear and bright signs that have not yet appeared. Because they are looking for a stage they haven't reached yet, they are considered to be moving forward.
3. Sitting without moving (thitibhagiya): In this case, the sign becomes clean and clear stage by stage as it develops. The yogi is satisfied with the sign at each step and stops right there, allowing the development to happen naturally. This is called a yogi sitting without moving.

You must ask yourself: "Are you in these three persons?". If you find yourself in the first or second category, it is not the right approach. There is a saying: "With higher water, the lotus becomes more elegant".

Yogis who maintain faith (saddhā), mindfulness (sati), effort (viriya), and a cool mind will find it is not difficult to send and retrieve the sign. Once you attain the sign, you must complete the task.

Most people expect the sign to be immediately bright and rounded; if it is not, they become dissatisfied and greedy. When I ask such yogis to send the sign, they are delayed because they only want to send it when it is perfectly bright.

And then they try to make it be converged and be brightened that even the sign dissappears. If it's not a black one, it will be all right.

Whether the sign is dim, light, round, or flat, you must work with what you have. It is acceptable if it is not initially perfect. Later you can make it as you wish.

Some of the yogis think the light sign must be made the whole room bright or the whole world bright. There is still more-- they have to send a light which is so bright and could not look at it-- it was like put a mirror in the hottest sun.

There is no ristriction of what kind of colour. At the time of sending if you ask it be converged, be straightened then you make it. May be it was not the light which you had it before. If the sign is dim you have to recite as "Be brightened, be brightened”. Mental sign happens following one's mind. If you thought it's dim, then it becomes dim.

Note: At the time of sending the nimitta, some yogis develop a "strange mind". They want the sign to change color or move, and it begins to hop like a frog or turn like a big wheel. By "playing" with the signs in this way, they lose them and cannot retrieve them.

Final Note from Sayadaw:

Do not play with your mind, and do not be greedy. Only yogis who follow the teacher’s instructions and practice with respect achieve their goals. With the success of this first "two-arm-length" lesson, the forward lessons will become easy.

Three Aspects of the Mind (Ākāra)

To master the uggaha nimitta, which is the yogi’s primary object, one must understand the specific working vocabulary of the mind's qualities. While these are difficult to speak of literally, they can be described through three aspects (ākāras), which expand into nine sub-aspects:

1. Adhanākāra: The aspects of the long and short time spans.
2. Chandāvatakāra: The arising of wholesome desire.
3. Pāmojjavatakāra: The arising of gladness or joy.

1. Adhanākāra (Knowing the Time Span)

This refers to knowing the beginning, middle, and end of the time span clearly during the three phases of breathing:

• Breathing-in (assāsakara).
• Breathing-out (passāsakara).
• The combined cycle (assāsa-passāsakara).

When a yogi sends and retrieves the sign, they must precisely understand this duration. For example, when sending the sign out while breathing out long and slowly, one must ensure the sign arrives at the designated place before the breath finishes.

Practical Instructions for Adhanākāra:

• You must push the sign toward the target 4 or 5 times during a single long breath.
• You must know the exact time of the out-breath as the sign moves along a straight line.
• The sign must be sent straightly.
• Note: If you become tired, it is permissible to breathe through the mouth.

This process is called knowing the time of the whole way of moving of the breath (adhana). Because the in-breath and out-breath are so subtle (sukhuma), knowing them in this specific way is essential for stability.

At the time of retrieving the sign with the in-breath, you have to know and see the time of the whole way by pulling it back subtly.

In this way, sending and retrieving the sign many times with every breathing in, every day, yogis experience the significant points of the development; the wholesome desire that arises is called kusala chandāvatakāra. With the increasing of wholesome desire, in and out breaths become subtler, which is called sukhumatara.

Mind and body become peaceful and calm by sending and retrieving; gladness (pāmojja) arises (as young or small piti). After piti arises in the out and in breaths, they become the subtlest—in Pāḷi this is sukhumatara. Arriving at this situation is pāmojjavatākāra, i.e., piti level. If talking about the practice, it is arriving at the patibhāga stage.

Developing with Three Ways of Contemplation (bhāvetabba)

Therefore, send the sign happily; this tells you to send with gladness. Later your happiness will increase. How can it be with laziness and disappointment? The Dhamma task is not for disappointment.

There are 3 ways of contemplation (bhāvetabba) to have a good development from the uggaha sign to the paṭibhāga sign:

1. Develop the sign happily—sukhanisin nena bhavetabbaṃ.
2. Day and night, insert the mind again and again into the sign, and the sign into the mind—punappunaṃ sammana karitabbaṃ.
3. Again and again with the path factor of right thought (sammā-saṅkappa maggin), inclining the mind on the uggaha sign which has been developed day and night. It means connecting the contemplating mind on the object (vitakka ārammaṇe abhiniropana lakkhaṇo).

Criticism on Samatha

When I was practising with Kanni Sayadawgyi there were some practised samatha for a year. Every way or method had to practise at least 15 days or a month. Not everyone practised, Sayadawgyi achieved all of them. Kanni Sayadaw mentioned as -

"Siddhattha - the budhisatta did not have teacher in supramund-ane dhamma but for worldly mundane dhamma of jhāna-sammapatti he had to learn the ways from the hermits of Alāra and Uddhaka.

Some want to criticize samatha as being outside the Buddha's teachings (sāsana). However, in many Pāḷi suttas, he taught samatha (jhāna) and, after that, insight practice. A devatā once asked the Buddha: "A tangle inside and outside of the world; how to disentangle this tangle?".

The Buddha answered: "Practice samatha and vipassanā". (In the original sutta, this includes developing the mind and wisdom—cittaṃ paññāñca bhāvaya—i.e., samādhi and paññā). See the Tangle Discourse, Sutta No. 23, Devatāsaṃyutta. From these QandA, the Visuddhimagga text appeared.

All the Buddhas also practiced this ānāpāna. The Buddha was practicing the ānāpāna kammaṭṭhāna a lot. If developing it, yogis have the following benefits:

1. Santa: Peaceful.
2. Paṇīta: Sublime, superior; one can never have enough of it.
3. Asecanaka: Excellent by itself; no need to add anything to it.
4. Sukhavihāra: Abiding in happiness with mind and body.

Therefore, do not believe whatever people say. Whoever finds fault with the Dhamma is also making an accusation against the Buddha. It also destroys oneself and increases unwholesomeness (from the Khata Sutta).

You monks and nuns have knowledge from the textbooks. With practice, you will know how easy it is to get samādhi. And you will know more during insight practice—how easily you discern it. After practicing samatha and doing insight, it is like a person crossing to the other side of the ocean with a boat, raft, or ship; using pure insight is like swimming. This was mentioned in the commentary of the Āneñjasappāya Sutta—The Way to the Imperturbable, Sutta No. 106, Majjhima Nikāya.

Contemplation of Sending the Sign Forward

Yesterday, yogis who sent the sign to a distance of two arm-lengths but still have not done it well have to continue practicing it again.

But monks and yogis who succeeded in it, like yesterday, should sit in your rooms facing the walls and move the sign backward to a distance of four or five arm-lengths from the walls.

If you make it send the sign toward the inside wall of the monastery (the inside wall is in the west, because the yogi is facing east), the sign will pass through the wall of your room. And then, move it toward the inside wall, and it will pass through to the eastern side of it. In the same way, you continue to send the sign in the eastern direction of other monasteries. Don't doubt it.

But don’t pay attention to people who are inside. Don’t look at them. You only have to look at the designated wall. Some even see and know how many planks are on the floor.

Even if there are a hundred thousand suns and moons, their light cannot pass through walls and the earth. Dhamma light is not like this. Many universes are not a hindrance or protection to it. Buddha Dhamma ācintiya — Buddha Dhamma is inconceivable.

All these things cannot be done by oneself without a teacher. There are many things that can go wrong; also, wrong ideas and dangers exist. There is a saying that with samatha practice, one can go crazy; this is related to these things. I have been training yogis for over 30 years now, and no one has gone wrong or encountered dangers.

For a teacher, there are many duties and responsibilities which yogi-students don’t know about. Don’t think that becoming a teacher is easy.

[Note: And then Sayadaw instructs the yogis to exercise the signs in the following ways: to the pagodas in the monastery compound, shrine rooms, and some well-known places around the compound, to the big trees 200 or 300 yards away outside the compound, and to other monasteries and pagodas a mile far away.

But each day, yogis increase their sending and retrieving practices at only two or three places. If the Sayadaw is not satisfied with the yogi, he will ask him to do it again and again.]

If you all succeed in the practices mentioned above, today we will pay homage to the pagoda at Yoon-set Vihara (Mye-zin Sayadaw’s vihara). It is situated over a mile away in the northeast direction.

Before sending the sign, spread goodwill (mettā) and ask for permission. You have to start from the top of the pagoda to the bottom base, and then from the base to the top. Then, continue with the circumambulation at the base in a clockwise direction. You don’t need to walk around it; if the mind wants to turn around, it will turn around.

Dhamma is quite venerable and wonderful. Oneself is going together with the sending sign, but the body remains in your room. (These words should not be taken literally; it is just a metaphorical term. If not, the mind would be like a "soul," which other faiths and common people believe in, and that would become a wrong view.)

Again, I have to say something: You don’t need to move your head upward to see the top of the pagoda. It arrives there itself. The Holy Crystal (sein-phū) and other decorations (including many gemstones, etc.) you can see clearly in detail in front of your eyes.

Sending the Sign Two Miles Above

It is important that you have the sending skill within two miles. If you overcome this, it is not difficult onward. The work is easier than talking about it. The difficulty is—the mind!

After practicing inside the vihara (Yoon-set), we rest for a day with the sending. We will exercise with the ten commands. These ten commands of practice let yogis control the signs to make samādhi better. Now it needs to be developed by exercising. These ten commands are:—

1. Be brightened — Be converged
2. Become big — Become small
3. Be lengthened — Be shortened (Become far — Become close)
4. Be straightened — Be curved
5. Go upward — Go downward

Now, let us focus here: "Become big — become small" is enough.

Placing the sign at one arm-length's distance in front of your face, recite in your mind: "Become big." Incline the mind to the sign. Don't let it become extremely big; for example, let it be the size of a small plate (a rice-eating plate).

For "Become small," let it be like the size of a tea cup. Don't make it too small; if it is too small, it will disappear.

Don't command the sign at the same time as "Become big / become small, become small / become big." Command each slowly, one by one.

[Note: The practice of asking yogis to command "big" and "small" is to test how much the yogi's uggaha-nimitta (learning sign) is entering toward the paṭibhāga-nimitta (counterpart sign). Don't take it lightly.]

If the sign is dim, command it as: "Be brightened, be brightened." After sending the sign to Shwedagon Pagoda and not retrieving it back, if you then send it to Buddhagaya by turning to the northwest direction (i.e., from Burma toward India), say: "Be curved, be turned." It happens as you command it. You monks not only own one command, but even ten commands. Even my lay supporter, U Pho Aung, who was facing east, could send the sign without turning his back toward the west.

Desire and persistence (chanda, viriya) are two bases of success or power (iddhipāda), as said by the Buddha. (There are four powers in total.)

Don’t Become a Spirit Mediator or Magician

If you have succeeded in commanding the sign, continue doing so for distances of 7, 20, 50, 100, 500 miles, etc. Each day, you can command them as much as you can. You can’t be greedy, or it will disappear.

We send the signs to these places—the pagodas in Monywa, Sagaing, Mandalay, Amarapura, Pegu, and Yangon (all in Burma); Mahabodhi Cetiya, Buddhagaya, India; Thuparama Cetiya, Maha Cetiya (Sri Lanka). India and Sri Lanka are for one-day practice. Buddhagaya exists in the E-W direction of Bhamo City, Kachin State of Northern Burma. So the yogis here (at Monywa) send the sign toward the N-W direction, and for Sri Lanka, the S-W direction.

There is one thing you have to follow strictly: when you visit the Shwedagon Pagoda, you should not look into the Relics Chamber. If you do it, what will happen? They (the spirits who protect the Chamber) won’t like it, so you’ll be in trouble. Be careful on this point (it seems something happened before with yogis).

When I was with Kanni Sayadawgyi, he said to me: “U Sujata” (Mye-zin Sayadaw changed his Pāli name because his monastic name was the same as Kanni Sayadaw’s, i.e., Sobhita), “Have you ever seen Buddhagaya?” I answered, “Yes.”

Sayadawgyi asked yogis to visit (with the sign) places which could gain merit. In the Yogi Pāragū textbook (second chapter), he wrote openly as follows: “If the yogi is sharp with the nimitta, it can be sent to the sky and universe.” Then he continued, “Before the supramundane attainment, there are many benefits for it. These are not happening only now, but also the words come from the old Sāsana textbook. We have to respect them.”

But do not allow students to see things which go against the supramundane Dhamma. We have to be careful about this point.

A yogi can become spirit mediator, magician, astrologer, and become a cult monk, because of one's activities which are harmful to the Sāsana. Here, the teacher is helping the students toward supramundane Dhamma.

Before your feet are strong, you cannot run. In the Visuddhimagga, it is described as being like teaching a child how to walk and stop; otherwise, he would fall. Don’t be greedy. Therefore, it was said that yogis cannot practice without a teacher (especially in samatha).

Paying Pilgrimage to Cetiyas in Heavens

After Sri Lanka, send the nimitta to Tāvatiṃsa Heaven. From the human world to Cātumahārājika (the realm of the four great kings) is 42,000 yojanas away; again, from there to Tāvatiṃsa Heaven is another 42,000 yojanas away.

At this place, Sakka, king of devas, lives at the Palace of Victory in the Mahāsudassana City. In the eastern direction is the Cūḷāmani Cetiya. This is the first cetiya which was built in this universe. The Bodhisatta’s hairs and eye-tooth were enshrined here; it was the first in the world.

In the north of Cūḷāmani Cetiya are the coral tree and a stone slab called Paṇḍukambalāsilā (the throne of Sakka), where the Buddha taught the seven Abhidhamma teachings to the devas during the whole vassa (rain retreat) in his seventh vassa.

From here to the west is Sudhamma Hall, where devas have meetings and the teaching of Dhamma. In this universe, it is the center of the Dhamma Missionary Department. If yogis send the nimittas at the time of their meeting, yogis will see the devas in the Hall.

If the yogis spread mettā and ask permission beforehand, Sakka and the male and female devas will guide the yogis there.

Some yogis, when they go up there by sending the ray-of-light nimitta, find male and female devas with hands in añjali standing in lines, waiting for them on both sides of the ray of light. It’s unbelievable.

For them, “These are the Dhamma lights of the Buddha without comparison. Even living for uncalculable aeons (asaṅkheyya kappa), it’s difficult to encounter it.” In this way, they have respect for the yogis. This is the merit of noble seeing—dassanānuttariya; vision arises—cakkhuṃ udapādi, light arises—āloko udapādi. The devas also have the merits of noble gains—lābhānuttariya and noble seeing—dassanānuttariya. They get the merits by depending on the yogis, that they are welcoming yogis with respect.

[Note: It seems this note was written by Saya U Htay Hlaing. There are many things that exist for description. These are: The exposition of Sakkapañha Sutta (Dīgha Nikāya), Magha Story (Dhammapada Commentary), Pāricchattaka Sutta (Sutta No. 69, Book of the Sevens, Aṅguttara Nikāya), etc. In Burma, on the history of pagodas—Mingun Mingala Ceti, Mya-thein-tan Ceti, Cūḷāmani Ceti of Myingyan City, etc.]

When yogis were paying respect to the cetiyas in heaven and the brahma-world, each person concentrates on their interests so that their detailed descriptions are different. But all the main points are the same without deviation.

After Tāvatiṃsa Heaven, among the 20 Brahma worlds, at the highest of the Pure Abodes is the Akaniṭṭha plane; Dussa Cetiya is at there. Ghaṭīkāra Brahma god brought the Bodhisatta’s clothes and enshrined them in this ceti (see the connection between the Buddha and Ghaṭīkāra Brahma god in their past lives—Ghaṭīkāra Sutta, Sutta No. 81, Majjhima Nikāya).

These things which are experienced by yogis are a lot to say. Don't speak only about the brahma realm; even the heavenly realm is not a place for human beings to arrive there. Only one or two persons, like King Nemi and Mandhātu the Universal Monarch, have been there before.

Dhamma power is unbelievable — Buddha Dhamma ācintiya. It can’t be talked to everyone. Let it be!

Translator’s note: Kanni Sayadaw himself did not teach this system to the lay community for many good reasons. Without a teacher’s guidance, problems and dangers can arise for the yogi. There are many strange and supernormal things which some cannot believe; them making people could criticize the system. We can see this point in Mye-zin Sayadaw’s case; at first, he was discouraged by some people who said one can go crazy with the practice.

If people develop the light nimitta, the best way is to stabilize it until jhāna develops, by using it for insight as most Thai forest monks do. If a yogi wants to follow the Kanni System, they should follow a teacher’s guidance.

The origin of the Kanni System came from Sri Lanka and was developed in Burma until this day by teachers of scholarship and paṭipatti (practice) monks (e.g., Kanni Sayadaw U Sobhita himself was a good scholar).

Here we can see the benefits of Pāli commentaries and Abhidhamma teachings, which some Westerners rejected regarding their authenticity. This system may have died out or been forgotten in Sri Lanka. Thanks to Mye-zin Sayadaw for transmitting it to monks and laypeople alike, so it flourishes again.

Sending Out the Sign

Let us talk about sending out the sign in detail. If you send the sign to Tāvatiṃsa Heaven, send it toward the northeast above the sky by estimation (a bit close to the eastward direction; this is from the Mye-zin area toward the N-E above the sky). The sending should be like moving a bamboo pole by erecting it from the floor slowly. Put a pillow behind your back and incline the body in a backward position. With the out-breath, saying ("breathing out long"), send it slowly. If not possible in one time, send it with two or three times continuously.

Not to become tired at seeing and sending it, breathing through your mouth. If you breathe through the nose, the sign can disappear. If you are skilled with the sign and the sending, the place where it goes is bright like a moon, even before you know about it. Because the mind is very fast, you don't know it. This is the light sign which you have sent.

If you send to Dussa Cetiya, send it higher than this one. The place is not much different (i.e., in direction, but not in their distances). This is closer to the east direction, but also not in line with the east. There are some yogis who send the signs toward Cūḷāmani Cetiya but arrive at Dussa Cetiya.

It’s amazing to see the paying of homage by the devas and brahmas. They revered the attributes of the Arahant. This is not for today; I just mention it for you. We exercise at least four days with Tāvatiṃsa Heaven and two days at the Brahma world; even this much is a little bit only.

At this point, without a teacher, one should not do it anymore.

Note: In accordance with the verse—“First, stabilize sati at the place” to attain samādhi; the yogi establishes sati by himself to have enough samādhi, and practicing it with a teacher is a better thing.

Every day, every yogi has to bow to the following cetis before sleep. These are: Cūḷāmani Cetiya, Buddhagaya Mahābodhi Cetiya, Thūpārāma Cetiya and Mahā Cetiya in Sri Lanka, and Shwedagon Pagoda in Rangoon.

Dhamma-Cakkhu Attainer — Yogi Daw Khin Thein Who Lost Her Vision

Here I have to talk about Khin Thein. She is my yogi. There is a village in the south direction of this monastery called A-le-su Village. Her parents are U Gyaw-nya and Daw Aye-ngwe. She lost her vision when she was 3 years old, and now she is 42.

I told her parents that if she couldn't do any household works, they should send her to my place. Her parents were my cousins.

She was blind and looking for a person to look after her. Therefore, she did not come here instantly. After she arrived, I taught her the preliminary works as I taught you all. She couldn’t read (having had no schooling), so I taught her a lot about the Buddha, the Dhamma, and the Sangha, and about merits and demerits (kusala and akusala dhammas).

This was of more benefit to her. It was like schooling in both letters and practice. She understood a lot about the Life of the Buddha, the History of Pagodas (mostly in Burma), and the Buddha-sāsana. (For her, this is the second great blessing in the Maṅgala Sutta—association with the wise).

Let me speak in short. After I asked her to send and retrieve the sign in and out of this monastery, and gave her teachings to visit the pagodas at Yoon-set Vihara and other things, it was just like what you are doing here now.

It was truly amazing; even people with sight missed some of them and didn't see them completely. After she paid homage to the pagoda and looked around the compound, she said that at the base of the ta-goon-daing pillar (a rock or concrete pillar), there existed bas-relief statues of wealthy couples, and beside them, also a daughter with short-cut hair. She told this to me. Even I didn't remember it. Later, I went to check and find out that what Khin Thein had said was right.

Except in This Way, We Can't Save Her

If I ask her, “Khin Thein, there is a pagoda over there; go and pay respect to it,” and if she goes, she will hit things and fall down. How could she go and see it? But now, she sees the pagoda from the top to the base and from the base to the top; she then sees the bas-relief statues of the Buddha and the teachers of other sects in a competition of psychic power.

In front of the pagoda, there is a sālā with a statue of a Buddha of exceptional grandeur. When she arrived there, she sat in front of it respectfully for over an hour. For other yogis, it takes no more than 2 minutes.

During the interview on that day, when I knew she had visited only a very few things that I told her about, I asked, “Why are you staying so long in one place?” Later, when I thought about it—she lost her eyesight when she was 3 years old, so she didn't even know what the Buddha looked like. I have great sympathy for her.

For an invalid like Khin Thein, this Kanni Samatha way is invaluable. I have come to understand it more and I am gladdened. This is right. Except in this way, is there any other way to save her? You see, her life was at its end (as a blind person). You can imagine how much it gladdens her.

She was a very lucky girl. The Dhamma Power of the Buddha is inconceivable — acinteyya. It is even more profound in my mind. Therefore, I have to teach her more things than others; she needs to know them.

Invaluable Gem

[Here Sayadaw mentions the 5 excellent qualities (guṇa) in the Treasures Discourse — Ratana Sutta]

I asked her, “Khin Thein! How do you feel by paying reverence to the Buddha in this way?”

Her response was, “Venerable! I have no words to say it.” “Yes, it’s unsurpassed seeing — dassanānuttariya; it is more true for you.” Then I continued to teach her.

In the world — diamonds, gold, and gemstones are called treasures; worldly treasures. The real, true treasure has five excellent qualities. These are:—

1. Cittīkata-guṇa — It has the excellent quality of making beings become happy and glad. Gems also have some quality of this. Does your happiness and gladness come from seeing the Buddha statues and pagodas, or from getting a diamond ring; are they the same? No, it can't be. This joy and happiness can't be exchanged with the wealth of a universal monarch — cakkavatti rājā. Do you believe it? This is cittīkata-guṇa. Therefore, Buddhists call the Buddha, Dhamma, and Sangha as — Buddha Treasure, Dhamma Treasure, and Sangha Treasure. These are the real, truly treasures.
2. Mahaggata-guṇa — Sublime excellent quality. It cannot be decided how much value it has. For example, can you exchange your experience for $100,000 dollars by selling it? Could you sell your Dhamma experience? If I send ten truck-cars full of treasures to your house, could you exchange them for your merits? Therefore, even filling the whole universe in full with treasures, it doesn't worth to it. So it’s invaluable.
3. Atula-guṇa — Incomparable excellent quality. These three treasures (Buddha, Dhamma, and Sangha) have no comparison in the world of something similar to it, or there is no equal standard thing to compare with. No other examples are to compare with them; that these three treasures are completed with atula-guṇa.
4. Dullabha-dassana-guṇa — Excellent quality of being difficult to encounter and see directly. Isn't it? Don't even speak about the difficulty of having a direct experience. It will never be easy. In the world, there are human beings from various countries. There are also uncountable dogs, pigs, chickens, birds, insects, termites, ants, etc. Do they know about these three treasures? Do they encounter and see them like you do? Therefore, they are called — Buddha Ratana, Dhamma Ratana, and Saṅgha Ratana.
5. Anoma-satta-paribhoga-guṇa — Excellent quality for noble beings to use. It is not worth it for people who have little merit and perfection, or for bad and useless people. Only people with merits and perfection have the chance to use it. You have good merits, good kamma, and good perfection such that you are seeing it and attaining this Dhamma. You have the chance to apply these three treasures. Therefore, try your best to practice it.

In these ways, I taught her. She began the practice when she was 32 years old, and now she is 42.

The First Cetiya in the World

I will continue to talk about Khin Thein. After the pagoda in the Yoon-set Vihara, I told her to go inside the vihara to observe things there. So she went inside. Even in the daytime, the doors are closed, and it is very dark inside.

On the eastern side of the upper story, there were cabinets for books and Buddha images. Among them, a cabinet had four sides fixed with glass. Inside were small images the size of a little finger or index finger; some were made of gold and silver. These were over two hundred years old. These came from old pagodas which were damaged and collapsed.

Khin Thein could describe these small statues in detail. It was quite amazing, amazing!

After finished the pagodas in Burma, I asked her to visit to pay veneration of the Mahābodhi Cetiya, Bodhi Tree and Samvejaniya places (7 places) in Buddhagaya in India.

When she arrived at Buddhagaya and saw the two Banyan Trees (i.e., Bodhi Tree), she couldn't find out the cetiya. About these 2 Banyans — the southern side one was where the Buddha attained enlightenment and replanted at the spot. The northern side one with a lot of foliage and branches was used by Hindu Indians for the deceased with offerings to it.

I blamed her by saying, “Why aren't you see it? It's a big one, turn around and look. Looking up! What a big ceti which you still not see it?”

Khin Thein responded as, “I find out a four-squared structure which becoming smaller by going upwards.”

And then I thought as follow. She did not have any knowledge like others (blind at age 3, no schooling, living in a remote village). On the Burmese pagoda, it had the forms of umbrella, overturned alms bowl, etc. Even she knew about the Burmese one, it would not take the famous Mahābodhi Cetiya as pagoda (Because it’s quite a different form).

And then I emphasized her and told her about this place. Each Buddha enlightened here (from Kakusandha Buddha to Metteyya Buddha — totally five Buddhas). This is the noble ground of the beginning of the Earth. When the Earth will perish, this is also the last place comes to end.

With the 5 Buddhas in this aeon (kappa), 5 lotus flowers appeared as signs from the earth in the beginning of it. Emperor Asoka constructed this Cetiya. Shwe-da-gon Cetiya was the first one built on this Earth. After the Shwe-da-gon, this cetiya was the second one on Earth.

And then I continued to talk about the Buddha to her. She was very glad to hear them.

Note: Many Burmese Buddhists believe that Buddha Gotama’s hair relics were enshrined in the Shwe-da-gon Pagoda. Because they took the merchants Tapussa and Bhallika were from Myanmar, both received the hairs from the Buddha. According to the commentary, they were from Ukkala country which the Burmese took as in Myanmar, now in Yangon; before it was called as Ukkalapa. It is more possible that they were from part of India. In the Khandhasamyutta, sutta no. 62 — Pathways of Language, the Buddha mentioned Vassa and Bañña of Ukkalā, proponents of non-causality, of the inefficacy of action, and of nihilism.

See about Tapussa and Bhallika in the Anguttara N., the Book of the Ones and the Book of the Nines.

Except This, No Other Ways to Save Her

She listened to the story of the Buddha, the history of cetiyas, and the history of the Sāsana, and gained the unsurpassed hearing — savana-anuttariya, the unsurpassed gain — lābhānuttariya, and unsurpassed sight or seeing — dassana-anuttariya. With all these merits, her invalid life was benefitted invaluably.

If this meditation method did not exist, how could I save her? Think about it. She also knew she had this chance and put more effort into it. Therefore, she could visit the cetiyas in the human world and heaven, and was able to explain them.

Even though she was blind, she was better than people who could see in this case. She only had the reliance of the samatha sign.

When she visited Tavatimsa Heaven, I told her about the bodhisatta renouncing the worldly states and at the Anoma River bank, cutting off his long black shining hair. Sakka — king of Tavatimsa, took the pile of hair with a golden receptacle.

The Buddha was giving the Abhidhamma teaching on the Paṇḍukambalāsana (a stone slab) under the Coral Tree during the whole rain-retreat (vassa), etc. Everyday she heard new things on Buddhism which uplifted her faith. You can think about it.

Don't mention about Khin Thein, looking on yourself (i.e., yogis). The life of the Buddha, the history of cetis, the beginning of the Buddha-sāsana, the cetiyas with its relics of hair, tooth, bones, blood, etc., the things in Heaven—such as Coral Tree, Paṇḍukambalāsana, etc. All these are in books. Even though these are in books, some of you even don't know it.

Confidence Rising Up to the Top

Now! She was directly seeing the source of the real Dhamma. Not only for Khin Thein, even for good person and your scholar monks, this is the merit of unsurpassed seeing—dassanānuttariya. These things only the devas and someone who has divine eyes can see them.

Again I have gladness and satisfaction in the Kanni Method as everyone increasing their faiths. Before, it didn't happen for this kind of saddhā and become stable Buddhists.

Saddhā is the main point. The yakkha (a fearful spirit) Ālavaka asked the Buddha and answered as: “Faith is here a person’s best treasure.”

You monks already know about it. If you have saddhā, you don't need others all be completed. If you have saddhā and have viriya. If you have viriya and have sati. If you have sati and samādhi arises. With the arising of samādhi and paññā is arising. And then follow with the faculties and strengths (i.e., 5 indriyas and 5 balas).

A deva at the time of near death, the other devas come and surround him/her, saying: “Friend devata goes to the human world and fulfill the saddhā.”

For the Suffering Beings

I’ll mention another thing about Khin Thein. At here, Maung Than Aung and Maung Lu Khin were two old yogis. They were Khin Thein’s uncles. One night Maung Than Aung said to his niece: “Khin Thein, you have visited all the pagodas. Don't you ought to see your Dhamma teacher — the Sayadawgyi? Just have a look at him.” After that, Maung Than Aung and Maung Lu Khin came to serve me.

When both of them were giving me service, she might be looking at my place from her room. I myself didn't know about it. After they finished the service, they went straight to her place. As soon as arriving there, Khin Thein said to them:

“Sayadawgyi has white skin, but the whole face is with moles.” And then she continued to say: “From the southern side, a man massaging Sayadawgyi’s feet is fat with brown skin; the northern side one is thin with white skin.” These two men were referring to Maung Than Aung and Maung Lu Khin. She didn't see and remember them clearly before (She was so young and it was quite a long time ago).

And then Maung Than Aung and Maung Lu Khin came to inform me laughingly. I didn't say anything about it because only in this way she has seen us. I have forbidden yogis, except as they see pagodas for merits, and not allow them to see other outside objects.

This method is more beneficial for invalids like Khin Thein. You all have good nimittas and have seen the pagodas. Today I’ll teach you the third stage: “All bright in the third.”

Part Three

Part Three: “All Bright at the Third Stage”

“Can people be able to attain super-knowledges (abhiññā) nowadays?” Here, people can ask the following: “Can people attain the super-knowledges—abhiññā—nowadays?” The answer is: “It can be.” Because there is no denial of it, as it cannot be found out now. Now, as it is found out, some practiced yogis have these experiences. This is the reason. But super-knowledges can only be fulfilled with very good samādhi, and it’s not easy.

(Mahāsi Sayadaw’s Paticcasamuppāda Desanā)

He trains himself: “I will breathe in sensitive to the entire body; I will breathe out...”

Most of the yogis from uggaha nimittas arrive at patibhaga signs. If their patibhaga light nimittas are still weak, they continue as before to make it strong. In reality, if a yogi arrives at this 3rd method or stage, there is no need for counting. Instead, continue with anupabandhanā — anchoring on the sign without fail, and touching with knowing — phusana with these two. To become like this, yogis have to put more effort without the count and mark.

Just Know Without Concern

At here, you monks become aware that the Pāli in the 3rd method is not the same as the first and second ones, which say to discern breathing in and out (assasati / pajanati). Instead, it is with the future tense: “I’ll breathe in and out,” and he trains himself — assasisāmi / sikkhati.

The meaning is that the yogi will develop the wisdom stage such that from this third level to become knowledge, he has to put effort with special training. It means to know the in and out breaths from their beginning, middle, and the end clearly to train himself. (From Visuddhi Magga and Tīkā)

In this third method, Kanni Sayadawgyi writes as: “Knowing three points, in the third,” and Ledi Sayadawgyi writes as: “All bright, in the third.”

I’ll tell later on the meaning of patibhaga sign. At present, in this third method, how to contemplate and develop—“to know at 3 points” and “all become bright,” I’ll tell them first.

As usual, first contemplate to get the sign. After that, make it ready for to become big, to become small, to be near, to be far. At this stage, there is even no need to talk about it specially. It’s just for yogis who still cannot easily command their nimittas.

The mind follows behind the sign is anupa-bandhana. The place of touching point is not the tip of the nostrils. To know with phusana is it touching place (i.e., on the sign). It arrives at patibhaga that the mind is already centering firmly within the sign; this is thapana.

It has no need to contemplate with special concern as this is the beginning, this is the middle, this is the end. You have to look at it by knowing, knowing, etc. itself. You have to know it with right effort, right sati, and right samādhi, without fail by watching and knowing.

“The Beginning, the Middle and the End” In and Out, Up and Down, Front and Back, Left and Right

First, develop the sign. Have you finished it? The sign should be as big as a lemon and keep it in front of your face; let it bright and circular. Breathe normally from the entrance of the nostrils, insert it in slowly. With the in-breath from the tip of the nostrils to the chest, from the chest to the stomach, breathing in slowly to let it down.

This is “Ajjhattam va kaye” — sending in; the second is “Bahiddha va kaye” — sending out.

In this way — from the nostrils to chest, from the chest to stomach — when slowly breathe in, that the yogi knows the beginning of going in from the nostrils, and also know when it arrives at the chest and at the stomach.

This is — the beginning, the middle and the end. You don’t need to concern about them, also no need to recite with the mind and the lips. You follow it with anupabandhana and phusana only.

If you concern it intentionally and doing it with the beginning, the middle and the end, the mind becomes restless and can’t attain samādhi. Mind and body will tire and tremble. This is mentioned in Patisambhidāmagga Pāli and Visuddhimagga. (Sayadaw recites the Pāli verses).

This is knowing the sign going in; again from the stomach to chest, from the chest to the tip of the nostrils uplifting it (the sign) with the out-breath slowly by guarding with the path factors (here sati and viriya).

With the uplifting of the sign, it rising up from the stomach to the chest, from here let it arriving up to the tip of the nostrils with the out-breath slowly to know the beginning, the middle and the end clearly. Don’t be afraid by thinking as the body will becomes a hole.

When the yogi is looking at the light ball (sign) going in and coming up the whole way and seeing the whole way with brightness. It was like the ball of a water leveling instrument used by carpenter the yogi sees its coming down and going up. It can be also happened as the whole stomach like a space (i.e., opened).

You understand it as — “Sabbakaya patisamvedi” = all bright by knowing three points.

Note: a person only know the beginning (Ādiladdha), only know the middle (Majjheladdha) and only know the end (Antaladdha), instead yogi has to know the 3 places of the beginning, the middle and the end. (from Visuddhi Magga and Tīkā)

The End of Feet and the End of Head

If you overcome it and continue with the next step: Contemplate to get the sign, as the size of a tea cup, and put it on the head. It has to penetrate into the body. With the in-breath from the middle of the head, slowly drilling it in.

From the beginning of the head to the middle of the chest and to the end of the feet; again from the feet to the head with the out-breath push it up step by step. You also have to know the 3 points — the beginning, the middle and the end of the in and out breaths.

At that time, the whole stomach is bright and it was like lit a fluorescent light in it. Yogi sees the internal organs but shouldn’t look at them. After finished it —

“Twelve arm-lengths above the head is the beginning, the chest is the middle, and 12 arm-lengths underneath the feet is the end.”

At here, yogis have to send the signs underneath the earth to 12 arm-lengths. Therefore the ball of light is just the right size. Even though with many hundred or thousand suns and moons, there it cannot pass through the walls and other things and bright. It’s more impossible they can pass through the earth and bright there.

But the Buddha’s Dhamma Light which is inconceivable able to pass through the earth of the Great Earth which has the thickness of 240,000 yojanas.

Worry of the Ground to be Collapsed

There is one thing. The ball of light enters to the earth 12 armed-lengths, the yogi can get up and running out from one's room because he thinks the place is collapsed. Yogi Daw Nyo from Kho-chaung village was running out because she thought the place was collapsed in. And then I encouraged her: “It’s not collapse, nothing to be fearful.” So she continued her sitting.

Up and Down

1. Above 50, 100 armed-lengths is the beginning, chest—the middle, underneath 50, 100 armed-lengths is the end.
2. 500, 1000 armed-lengths (the process is as above).
3. Above the sky is the beginning, the chest—middle, underneath the space is the end (i.e., underneath the earth, water, underneath water—air, and space).

This also pass through the body stomach. All these are—in and out, up and down, and then—

Left and Right; Front and Back

1. Left side—12 armed-lengths is the beginning, chest—the middle, from the right side—12 armed-lengths is the end. (Continue to increase the distances by exercising toward the universe).
2. Front and back also practise as above.

All these practices refer to — “Ajjhattam va... bahiddhā va kaye kaye nupassi.” In the Mahāva and Pannasa atthakathas mentioned as — “aparāparam sicaranakālo” continuing without break going up and down in reverse order.

Arriving at Super-serpent and Hell Realms (Nāga and Avīci Niraya)

The Buddha’s Dhamma is unbelievably wonderful. Evam Buddha acinteyya Buddha-dhamma acinteyya

It’s unbelievable that these things can be done and see the pagodas in this way. I have been taught Dhamma in the forest for 30 years now; before, I forbade yogis not to talk about these things to outsiders. I am worry it will harm people who have no faith.

Last year at Hla-pa-dā village, Maw-be Town, Rangoon, I taught people meditation at the monastery of my disciple U Sucitta. There were over 40 or 50 people, included some Dhammacariya monks. Among them some had strong nimittas and some had strong insight. It was quite beneficial.

After this retreat I don’t forbid about it (open to all). It was not only not forbidden, I asked monks, nuns and lay yogis to write their experiences in samatha and vipassanā records. They all wrote about them and gave it to me.

If not done it this way, these Dhammas become wasted. It seems people who know, who see, who are right become failed. Disappearance of Dhamma is disappearing in this way.

Some Reflections on Yogis’ Records

It seems to me Mye-zin Sayadaw was the only teacher who asked yogis to make records. Maybe some teachers themselves recorded some of their yogis’ experiences from interviews. According to the biographer of Anagami Saya-Thet, Sayagyi kept the records of his yogis but never exposed it to people.

Even I have heard that there were some children yogis’ records in Mahāsi system (maybe very few about it). What Mye-zin Sayadaw says is right. With the records it will not disappear easily or forgotten. It was like the records of the Suttas Pitaka.

The origin of this Kanni System was from Sri Lanka. The system maybe no more existed there now. One possible reason is no records existed, so the teaching disappeared there.

One of the contributions by commentaries is to understand the practices of samatha or vipassanā more clearly. A good scholar meditation teacher always explained the experiences with the commentaries, which were not just scholarly treatises (very good example is Ledi Sayadaw, read his dīpanīs you will know it).

We are very grateful to Mye-zin Sayadawgyi allowed his students to propagating the Dhamma to all.

Even the Buddha Taught With Evidences

Monks! Even the Buddha did not say anything without evidence. One time Ven. Mahāmoggallāna and Ven. Lakkhana came down from Mount Gijjhakūta to Rājagaha City for alms round. On the half way Moggallāna smiled. Lakkhana saw it and asked: “Why are you smiling?” And then Moggallāna said to him: “Don’t ask me now. You can ask me when we are with the Buddha.”

After going alms round and having their meals, they went to the Buddha who was in Veḷuvana Vihāra. In front of the Buddha, Lakkhana asked again to Moggallāna. When they were coming down from the Vulture Peak, Moggallāna saw a skeleton ghost (peta) moving through the air. Vultures, crows and hawks following it in hot pursuit, were pecking at it between the ribs, stabbing and tearing it apart while it uttered cries of pain.

Moggallāna had samvega and thought: “In this world of living beings, still have this kind of suffering strange being exists.” He told Lakkhana about this strange incident in front of the Buddha.

And then the Buddha said to the monks: “Monks, there are disciples who dwell having become vision and knowledge, in that a disciple can know, see and witness such a sight. In the past, I too saw that being but I didn’t speak about it. If I had spoken about it, others would not have believed me; if they had not believed me, that would have led to their harm and suffering for a long time.” (See Lakkhanasamyutta, Atthi Sutta, Pesi Sutta, etc.)

We Are Old Now!

Now you all monks who know about the transcendental Dhamma and have modern worldly education, it appears to me that I must talk about them. Before I was kept quietly; “Whoever believes it or not, I have Khin Thein at my side.”

At Hla-pa-dar Retreat, yogis have to write personal experiences. A monk from Mahā Santi Sukha missionary school participated in that retreat. He was Dhammacariya U Vepulla; even as a monk, he didn’t believe in the existence of spirits, petas, nāgas, garudas, etc. I have read his admission in the report.

U Vepulla and U Hla Shwe (a monk and a lay yogi)

U Vepulla had seen the eye-tooth of the Buddha in a Nāga Realm. He was also arriving at Hell Realm and written in the report as—now he believes all these things exist. When I read it, it makes me glad. I want to give Dhamma Inheritance to people who like him (i.e., scholar monks and modern knowledges).

When I was studying at Pakhokku Vihara, every uposatha day (observant day) Sayadaw U Thom (Abhidaja) and Nyaung-don Sayadaw U Nan gave exhortation in turn.

U Nan used to say — “You monks! We’re old now! The Sāsana is in your hands. We have to rely on you and give the duty to you all. We’re old now!” I’m still hearing what he had said.

Now! Phogyi is also old. I have to rely on you all. Practise hard!

Another one person was dakargyi U Hla Shwe from Rangoon. He came to my forest monastery with difficulty and did the practice. He was good in both Samatha and Vipassanā.

U Hla Shwe also arrived at Nāga Realm and saw the eye-tooth and hairs which were worshipped grandly. I never ask yogis for doing these things. They (yogis) also won't [go] to the Nāga Realm with intention. When yogis sent the signs downward space, it had passed through the water underneath (ocean). They said someone there was guiding them.

It was also possible that the signs derailing from the path. The Nāga Realm — nāgas are not snakes. They were like the devas of heavens with great and extensive buildings and constructions enjoying the sense pleasures.

The relic chamber there was strangely and grandly decorated. It did not need electric lights, as in the human world. It was lighting with large rocks which were bright all the time. It was very grand like the Cūlamani Cetiya in Heaven. U Hla Shwe said to me — “It’s never satisfied to watch them.”

On the way back someone took him to hell. He told me the details about what kind of evil deed led being to suffer in what kind of hell, etc.

Some Reflections On Nāga and Relics

According to the experience of yogis by Kanni System, their encountered nāgas were like human beings except they have unwinking eyes and their eye-lashes are not moving, and don't have eye-wrinkles (yakkha—fierce spirit also the same). In Dhamma books nāgas are magical snakes. There is a Vinaya rule [that] only human being can ordain as monk. This rule connection [is] with a nāga who came and ordained as a human. One day he fell in sleep and changed back into a big snake; it frightened a monk who saw him.

It is also possible that most of the time they take human forms and enjoy sensual pleasures like humans and devas. In Ajahn Mun’s Bio mentioned an incident [of] a nāga came to see him. When the nāga was leaving, he asked him to leave a trace behind on the ground (a body print). Next day Ajahn Mun showed it to the monks.

In U Hla Shwe’s report in the nāga realm, he saw the relics of eye-tooth and the hair. But in the report of another yogi—U Kyaw Win only mentioned the eye-tooth and other body relics, not included hairs (at the end I will write his full report).

The Buddha’s hair relics we can define it 2 kinds, before his enlightenment and after enlightenment, i.e., bodhisatta’s hairs and Buddha’s hairs. The bodhisatta hairs we can find it only in Tavatimsa Heaven in the Cūlamani Cetiya.

The existence of Buddha hair in the world is still not quite sure. As far as my own knowledge the existence of Buddha hairs mentioned by the commentary related to the merchants Tapussa and Bhallika. In the Vinaya and Sutta Pitakas we can’t find it that he gave hairs to them. If the Buddha hairs really exist, then it will be the most rare Buddha’s relics in the world.

Only people who study and research the Buddha relics and arahant relics will know about the body relics differences between them and the worldlings.

Matter can be changed with the mind. The mind has power over the physical world. Therefore we can see undecomposed dead body of an arahant and when cremated we can see the crystal like relics with different colours—white, clear crystal, yellow, red, etc. Even the hairs of arahant kept from the shaving changed into rounded crystal bright and shinning. The Thai Buddhists have a very good records [and] photos of Buddha and arahants relics—including chief and great disciples. I have been seen many of them by myself when I was in Thailand.

I am here not promoting the relics cult but emphasis on the mind power and not to get lost in many strange phenomena of the external things. Nothing is worth of clinging. At last everything come to an end, become empty and essence-lessness under the 3 universal characteristics. Except the ending of Dukkha nothing is important, otherwise only increasing and continuing of Dukkha.

Exposing of Hell and Heaven

Yogis saw the devas and nāgas were respectfully and grandly worshipped the relics of the Buddha that increasing their faiths and reverence on the “Arahanta attribute.” They have strong samvega by seeing the Hell.

In reality these things, worldlings with lobha (greed) and dosa (hate) should not see them, because they cannot control their mind. It happened with the teacher guidance that is still better. If happening by oneself, it has great danger. Therefore the Buddha taught in regard to Anuruddha who was foremost in divine eye—as the mind became impure by looking at external objects. This is in the Upakkilesa Sutta: Imperfections, sutta no. 128, Majjhima N. The Visuddhimagga also says—there are many dangers and have to develop insight quicker (after Samādhi).

It also has the good side. In the past in Sri Lanka (Ceylon) there was an arahant named Thera Dhammadinna. He taught the audience the Apannaka Sutta — Incontrovertible Teaching, sutta no. 60, Majjhima N. If he was pointing his ceremonial fan downward during the talk, the audience saw the hell beings were suffering there.

Again if he was pointing the fan upward they saw the 6 Deva heavens and 20 Brahma heavens. By seeing all these phenomena people had strong samvega (regards to hells) and inspiration (regards to heavens) which made them easy to end dukkha (from Visuddhimagga).

Should Extend the Sign or Not Extend

Don’t want to see this thing and that thing. Note: In Visuddhimagga, among the 40 meditation subjects only the 10 kasinas have to extend in contemplations. With its development can attain divine eye, divine ear, knowledge of the minds of others. Other objects should not extend it. If extend ānāpāna, only air increases, so should not do it. It continues to say “can extend the patibhaga nimitta” which fit into our practice. It seems also it can develop divine eye. At here it’s not extending the air only the sign.

You monks and nuns came from afar and practise that I am glad about it. In this way Dhamma not disappeared. It’s also worshipping the Dhamma and Spreading the Sāsana, and saving yourselves. It’s also looking after the Dhamma not let it disappeared.

Treasures Covering of Universe

Yogis told me about their experiences of homage to the Buddha relics of teeth, hairs and others in heaven, brahma realm and nāga realm.

I was increasing of merit. It also make me remember the dividing of Buddha relics in the Mahā Parinibbāna Sutta.

Regarding about the 4 eye-teeth in it —

1. In Tavatimsa Heaven exists one.
2. In Gandhara Country had one (this one doesn't know where it [is] now; Gandhara was in Afghanistan or Pakistan).
3. Kalinga Country, Dantapura had one, this one is in Sri Lanka now.
4. The last one is at Nāga realm (Bhogavati).

You monks heard about this — Dona brahmin was divided the Buddha relics and he stole of the eye-tooth [and] hid it in his turban. Sakka took it from him without his knowing (by psychic power). Now you see it in the Cūlamani Cetiya is this one.

Another eye-tooth also hid by Dona inside his clothing. This one also took by the nāga king (Jayasena) to his realm.

There are other relics which were not disintegrated from the body of the Buddha (Asambhinna Sarira). These are — frontal bone or cranial protrusion (unhisa), two collar bones (now in Sri Lanka), 40 teeth (include 4 eye-teeth), hairs and body hairs. These incomparable (atula) and invaluable relics were brought by devas and brahma gods around the universe to worship them.

You all have been worshipped them is not a small kamma. All have the unsurpassed gain — labhanuttariya that [with] your own hands in anjali worship them (i.e., Buddha relics). It doesn't tire at all. With one time in anjali [one will] not fall into woeful existences (apāyas) in 10,000 aeons (kappa). Why is that?

Even living beings wandering in samsāra for incalculable aeon (asankkheya kappa) don't say about encounter the Buddha and his teachings (Sāsana), but hearing the word of “Buddha or Samma-sambuddha” is not easy.

You all are very lucky indeed! Anjali = pay homage [with] hands palm-to-palm over the heart.

Note on asambhinna sarira:

These not disintegrated relics were not mentioned in the original sutta, i.e., Mahāparinibbāna Sutta — The Buddha’s Last Days, sutta no. 16, Dīgha Nikāya. It was by the commentary. Ajahn Thanissaro’s Bio of the Buddha — Noble Warrior, he writes the note on relics as follow:

According to the commentary, this closing poem (see the Sutta end) was added to the sutta by elders monks in S. Lanka. The Thai, S. Lanka, and Burmese editions end the sutta with a further, fairly anticlimactic, verse that appears to be an even later composition:

Altogether 40 teeth, and all the head-hairs and body-hairs were taken by the devas one after another around the universe.

I am quite curious about the head-hairs and body-hairs which were not burnt down by strong fire. It was also a curiousity. There are things inconceivable. Mogok Sayadawgyi’s both eyes were become eye relics. I myself never heard or see other monks (arahants) had eye relics. If the Buddha’s head hairs are still exist in the world it may be the most rare relic in the world. I want to know if there is anyone has seen it before (not the bodhisatta’s hairs in Cūlamani Cetiya).

Passing Through Face and Ear

In the third method there are still some practices of passing through face and ear, and cutting the whole body [with] light nimitta. My teacher In-chong Sayadaw gives yogis these practices at the end of the second method.

If you have skill [with] the sign, passing through face and ear exercise is not difficult. Before doing this you get the sign first and develop it to have strength — "let it big, let it small; to be straight, to be curved; be near, be far." After these exercises it's easy.

Memory of the Twin Miracles of the Buddha

After getting the nimitta which is bright, let it stays at one armed-length distance in front of your face. Let it be the size of a big lemon is enough, and then you ask the sign to go in and out as you wish. For example,

1. Coming in from the left eye and going out from the right eye and then vice versa.

Note: You should not insert the sign close to the eye, instead from one armed-length distance let it goes in and out in a curved way.

2. Going in from the left ear and going out from the right ear.
3. Going in from the left face and going out from the right face.
4. Going in from the left shoulder and going out from the right shoulder.

When arriving at this place it makes me remembrance of the Buddha displayed of his twin miracles from each eye and each ear; water and fire were coming out in turn. It was so fast that it seemed both were coming out simultaneously. It was very wonderful. In this third method, the yogi is looking at the light ball and going in and out between the eyes, ears, and shoulders.

Cutting of the Whole Body

Cutting of the whole body is also not difficult, but should not do it lightly. These exercises are beneficial. Later I'll talk about it.

If doing this exercise as before, make your nimitta become strong. To be covered the whole body, put the sign on your head as the size of a small circular plate or a bigger size pot.

You have to cut down the whole body until it disappeared. Don't be afraid. When I was staying with Kanni Sayadaw, at first I heard someone cutting his whole body until it disappeared, it made you a bit fearful. Because we thought of it as like exorcism of witches and spirits. It is not like this.

If you are cutting the body, breathe in long in a normal way, and with the in-breath pulling it downward slowly. Arriving at the waist, stop a moment and comparing the 2 parts of the upper part which has been cut and the lower part which has not been cut yet.

The cut part becomes like a lump of glass or ice or a pile of white cotton wool. The lower part is as normal. And then continue to cut it down up to the tip of the toe.

Again in the reverse order, it is from the tip of the toe to the head by the out-breath cutting upwardly. Yogis have to do the downward and upward process by watching with sati, samādhi and viriya maggaṅga. You have to know the whole process.

The Whole World Is Empty

This is vertical cutting (above). It can be done also horizontally. As before, put the sign on the head. Start from the head slowly with 2 fingers' length, cut the body horizontally left and right in turn by going down.

As before, arriving at the waist, stop a moment and compare the upper part and the lower part. The cut part is like packing [with] a white cloth, or like an ice or snow. If some place is not bright like this or a bit dark, then cut it again at that place.

At the place of sending in the beginning, in the middle and in the end and at the place of cutting the whole body is like a statue of glass. The body disappeared and it becomes bright.

At the time of inserting the nimitta from the head to the feet it was like water flowing in a drainage or a water fall falling from the sky and going inside the body. The whole world no things exist and become loki-suññatā (worldly emptiness).

Usage of the Practice (Vohāras)

Note: In the contemplation of three points—the beginning, the middle and the end, there are 3 ways of appearing that have 3 usages.

1. Mantalu-patthana — appear in the middle of the body as [a] block of glass.
2. Upadhu-patthana — appear as only half of the body. The 1st and 2nd persons continue to exercise to free both of them.
3. Sakalu-patthana — the whole body form disappears free from all at the 3 points (b, m, e).

Again as the above 3 appearances, there are 3 areas of directions of the signs. The usages are:

1. Mandala,
2. Adhu-mandala, and
3. Mahā-mandala, or Odhi, Antodhi and Anantodhi.

1. Mandala-odhi — someone who practises to have the 3 appearances as mentioned above.

   2. Adhu-mandala – antodhi = making the centre of one's body, from there 12 armed-lengths distances [and] practise up and down, front and back, left and right. Yogi seeing it as the volume of water flowing from the Akasa Ganges (space river).
   3. Mahā-mandala – anantodhi = making the centre of one's body, from there up and down, front and back, left and right, upward to sky and downward to space, surrounding universe, yogi contemplates it. Yogi experiences the in and out nimitta as follow:

It was like vayo samvatta – contraction of the world by wind blowing which destroy it and the universe; up and down sky become one plane. And then construction of the world by raining without hindrances, yogi sees it up to downward sky.

Regarding to above 3 groups, yogis always keep the patibhaga nimittas within the first one — i.e., Mandala-odhi. For the other two, yogis use it for sometime [for] experiment and observation. Also yogis should not let go [of] the watcher of magganga.

Extra Prize to Daw Mya Mya Win

With this third method sending the patibhaga nimitta to upward sky and downward space, to universe the body empty from matters becomes transparent empty space.

Why we contemplate in this way is when we develop insight samadhi strength becomes better and easy to discern the rise and fall of mind and matter. This is beneficial for supramundance. Now at the present, also have many worldly benefits. These things I didn't say openly, but yogis also knew about it.

Even you know about them, I want to say it. Before also many yogis experienced it. Now in this forest monastery from Rangoon monks and lay yogis over 20 came and practised here, including an Indian woman. She is age 60 and her name — Daw Mya Mya Win.

In practising this 3rd method she is also a noteworthy female yogi disciple. She is not so bad and in the worldly life having dignity. After her husband died for 7 years she was moving around from one center to one center for practice. Even she had been to Bombay (Mumbai), India for practice (It could be with Sayagyi Goenka).

She had been to many well-known meditation centers. At least she stayed for 1, 2, 3 months there. She wanted to become a Vijja that also practised worldly sect for a year (the Burmese word — here vijja is someone who practises worldly art — such as tantra, mantra, etc to get white magic). She has seven sons, and some at oversea.

I think she came here not only for Dhamma only but also other things. She only desire to gain some knowledge of this place, and then the center takes responsibility of living and eating in the retreat with coming and returning for the journey. These made her easily to come here. (a wise decision and her mature perfection).

Crying at Practice

In the beginning I asked her contemplating on "Arahant" word. She took it so easy that practising lightly. After 2 or 3 days other yogis developed the nimittas and she was surprised [at] it and put effort in the practice. It was also including her attitude of looking down on the practice because she had even though practised many methods before.

The pitiful thing was with the desire of Dhamma doing the practice she had poor health. She could not sit like other yogis and instead by leaning on the wall. Her both knees were moving up very often that had to place 2 blocks of wood on her laps.

She could not lift up her right hand, so that she had to rely on others for combing the hair and fixing the buttons on her clothes. For 4 years she had difficulty with her movements.

With eating foods the stomach became stiffened, could not eat enough because of a stomach disease. After the retreat she already had an appointment for an operation.

After eating and getting up both legs were having difficulty to stand up was already 12 years now. If she wanted to get up had to hold on to someone near. Her whole body was with illnesses.

Can't Run Away From Kammic Debts

Her illnesses were not only these things, from childhood she had nasal allergy and having difficult breathing. Here she had to do the in and out breathing that sometimes her nostrils were blockaged, and she could not sit properly. There were many illnesses which made her cry everyday. Other yogis gave her encouragements. Sometimes in interviews she answered me with tears. Even she tried to run away from this monastery for 3 times but without success. What a poor thing!

Mya Mya Win knew herself of her past life, where she came from. She knew & saw where her beloved mother & her first teacher who taught her their faith (i.e., Hinduism) were now. Yogi U Hla Shwe also saw these things (mentioned before). When she saw her beloved ones were in sufferings (apāya dukkha), it made her cry. From saṃvega produced Dhamma profit.

Her life was full of sadness. She came from a different nationality with ill health that I looked after her in possible ways. She also knew about it.

She had strong vipāka vaṭṭa (unwholesome resultants of round of existence) & also had significant perfection (pāramī) with her. She had strong discernment in both samatha & vipassanā. Staying & practicing here for the whole vassa (3 months) that she gained a lot for her, i.e., to end the round of existence.

If we look at it from this point, it makes you feel overjoyed. These were the results of Dhamma gratitude. She had sharp seeing at visiting pagodas. From all these experiences, she gained labbhanussariya & dassananussariya merits.

Diseases Are Saying Good-bye

At here, not only about the attainment of Dhamma, but also I have to talk about the "Extra Prize" in gist.

When yogis were arriving at this third method, I asked them to cut the whole body with light nimittas, & passing through faces & ears. I asked her only face, ear & eye, but she thought—"I must try it in & out the hole of each of the nostrils." I did not ask her. She did it with her own imagination. Amazing, it was working!

Also it related to kamma—the time was arriving for freedom. She inserted the nimitta from the left nostril going in & coming out from the right nostril, & vice versa. Even she stirred up inside the nose with the nimitta.

Within [an] hour, first from the nose was flowing out with clear liquid, and then thick liquid like phlegm, and then black stuffs and others all coming out. Her childhood allergy was cured in this way. Buddhadhamma Acinteya! (The Dhamma of the Buddha is inconceivable!)

Even before the vipassana practice, she could eat like a normal person. All her movements also were good—such as sitting and getting up, giving and taking things; including the stomach problem which was gone [and] she even not aware of it.

With the exercise of cutting the body process, she saw the changes was like as with the eyes at the different places of diseases—such as bones, nerves, blood and air with a breaking sound. It seems to me the diseases are saying good-bye!

These things I have never been mentioned about it before, [and] now I can't cover it up. It becomes better with the more opening of Dhamma. I am very careful about these things (i.e., supernormal phenomena) because most people don't know the power of Dhamma, its quality of inconceivability—Dhamma-acinteya guna—that it will harm them (i.e., by criticism and finding faults). Enough for today, put effort in your practice.

Part Four

Part Four: "At Fourth, Let It Calm Down"

He trains himself, "I will breathe in calming bodily fabrication."

"I will breathe out calming bodily fabrication"

This fourth, the last method is training the mind by making the coarser breathing become slowly refined and calmed down. It can be said as the ending of samatha chapter.

1. In the first method, at the tip of the nostrils, is to have stable awareness and noting. It's called Satokari.
2. In the second method, at 2 armed-lengths and 3 armed-lengths, establish the uggaha nimitta or the beginning of patibhaga nimitta to appear. It's called Satuppatthana.
3. In the third method, train the pure and clear external patibhaga object to make it coming inside or appear inside and cutting the body with the in and out breaths by mindfulness (sati), which is quite difficult to do. It's called Satidukkarakari.
4. In the above 3 steps in and out signs are still coarse. Now arriving at this fourth method, inclining the mind to the coarse air as—"let it be calmed down, let it be calmed down" until more and more refined and at last the thought: "Is my in and out breaths still exist?" This is the way the last stage is developed.

At this place listen to me carefully because of its refinement. When you practise this fourth method your mind and body have to be calmed and comforted. Even at the beginning of meditation have to control them to be calmed, but here it needs more.

Keep the body calms. According to the pali instruction “pallankaṃ ābhujitvā”—sitting in crossed-legs (especially in full lotus posture) and not let hands, feet and head to be moved.

In any posture of lying, sitting, standing and going have to be calmed them before. In pāli—“kāya pariggahita”—keeping the body calms.

Control the mind also in the same way. “Parimukhaṃ satimupaṭṭhapetvā”—the mind has to stay with the meditation object and not let it moving away from it. This is “citta pariggaha”—keeping the mind calms.

“Let It Be Calmed”

In this way makes the body and mind become calmer and at the tip of the nostrils you see the patibhaga nimitta which is bright and shinning in four fingers in radius. In the beginning it was the size of fire flame coming out from the stove. You have to know the patibhaga nimitta with the mind, or looking at it. This place is the part of the refinement.

Firstly, with the in-breath slowly breathing the sign in and at the same time contemplate as “let the sign be calmed, let my coarse and hot in and out breaths to be calmed, to be calmed.”

At that time breathing out the out-breath slowly and pleasantly. Next time in-breath, next time out-breath, etc. step by step let it be calmed (santa), specially let it be calmed (vupasanta).

Should not breathe with concern, should not let it calms down by force. Following the in and out breaths, quietly contemplate and know the patibhaga sign going up and down, moving forward and backward at the tip of the nostrils.

In this way the mind concentrates only on an object. It becomes more and more refined in time.

With the calm of the mind that the movements of the body by the mind become light, smooth, soft and delicate (pliant).

The yogi was like a block of light, sitting in the light become calmer and calmer, cooler and cooler, more and more refined (sukhuma, sukhumatara, sukhumatama).

It has to be refined, because the forms which arise by the mind are calmed down that forms produced by temperature—utujarūpa (changes arise by hot and cold), forms produced by nutriments—āharajarūpa (changes arise by eating) also calmed down together.

The in and out breaths (kayasankhara) which rely on the body become more refined and refined, soft and delicate. (Visuddhi Magga Mahā-ṭīkā)

Seven Beings With No Breathing

Arriving to the level of refined forms—sukhumarūpa the yogi thinks as—“Do my in and out breaths still exist?” This is called—vicetabba. (Visuddhi Magga)

Only the patibhaga nimitta at the tip of the nostrils going up when breathing in and falling down when breathing out, and very peaceful and pleasant. After sometime the whole body lifting up that yogi thought as flying up to the sky.

Sometimes it seems to be like a balloon filled with smoke or gas the body expanded and bigger.

At this place it seems no breathing of in and out breaths, but yogi not die. The breaths not disappear and it exist. Even you don't find it just know it at the usual place. Have to practice with care.

In text it mentioned seven beings with no breathings. These are—

1. A being inside the womb
2. Someone drowned in water
3. Someone is fainted
4. A dead being
5. Someone in the fourth jhāna
6. Rūpa and Arūpa brahma-gods
7. Someone in nirodha-sammapatti (cessation of perception and feeling)

Our yogis not include in the seven beings with no breathings. It exists at its usual place, so you must have to discern it.

The Buddha said; “Naham bhikkhave mutthasatissa asampajānassa ānāpānassatibhavanam vadhami” (Majjhima and Samyutta) = “I will not give ānāpāna meditation to someone who doesn't have sati and panna.”

Here is tailoring the silk cloth that it needs a good needle and good thread to do it respectfully.

Be Careful, Can Fall Down

In this fourth method control the body and mind—kayapariggahita and cittapariggahita. The in and out breaths become more refined stage by stage with its in and out breathings. The heaviness, tension and unpleasantness of mind and body nothing exist and becoming calmer and calmer, delicate and refined that mind and body become Light. The body seems to be floating to the sky by moving up. (Visuddhi Magga)

Be careful can be fallen down. If the body is moving and fall down and not completed with the four pabhavana dhamma. These are called the pollutants of pabhavana—these are:—

1. Ānamanā — inclining forward
2. Vinamanā — inclining to the sides
3. Sannamanā — inclining to any direction
4. Panamanā — inclining backward
5. Ittujanā — trembling
6. Phandanā — vibration
7. Calanā — moving
8. Kampanā — waving, shaking

Yogis have to look after themselves to avoid these pollutants. (Patisambhida Magga and Visuddhimagga). Only free from these 8 pollutants the 4 pabhavana dhammas will arise as mentioned in the Patisambhida Magga pāli. Only become pabhavana can ascend to appanasamādhi (absorption) from upacara samādhi.

The Four Pabhavana Dhammas

Those 4 dhammas are:—

1. Vatupaladapabhavana — free from the above 8 pollutants and inclining the mind on the coarse out-breath contemplate as—“let it be calmed, let it be calmed.” The in-breath also contemplate in this way. With the slow breathings when it becomes calmed following closely with the in and out breaths and knowing them. (The mind is catching on the in and out breaths without fail.) This mind arises is called “Vatupalada.”
2. Assasa-passasa-pabhavana — in and out breaths also happen together.
3. Ānāpānasati-pabhavana — in and out breaths, to have sati which takes the object of in and out signs. It also have to be clear about it. And then —
4. Ānāpānassati samādhi pabhavana — the mind with sati not move to anywhere and staying only on the sign-object.

Yogis have to practise for arriving at these four pabhavana. If he can contemplate in this way arrive at upacara-bhavana. From here if yogi has desire can go to appana.

In this way are yogis using the following,

1. ānāpāna
2. ānāpānasati
3. ānāpānassati samādhi ...the last three pabhavanas with the light nimitta cutting the body internal from the head to the feet, from the feet to hair which is within the mandala (i.e. within the body).

Three Appearances of the Body

The whole body becomes like a block of crystal, a block of glass, crystal form, glass form. Also it was like burning a firework with sparks, a pile of cotton wool, a pile of colourful cloths with many forms. The body disappears and become empty (suññāta) nature.

Yogis have to incline the mind on the object of appearance and contemplate it. The appearances can be divided into 3 kinds. These are—

1. Colourful big piles of cloths. It may be clear as a big piles of colorful cloths—i.e. vanna-colour.
2. The entrails of the body are swollen and putrid with worms, skeletons etc. different kinds of loathsomeness—asubha.
3. A block of crystal, a crystal form, i.e. suññāta nature.

Whatever may be yogi has to be the three watchers of path factors—sati, viriya and samādhi—watching and knowing on the object. If the yogi is knowing by centering and watching the following patibhaga nimitta appears. It was like as—

1. The surface of a mirror without dust.
2. The polished cone of a big shellfish.
3. A full-moon coming out from the clouds.
4. A white crane flying in the dark cloud.

This paṭibhāga-nimitta is 100,000 times more purified, brighter, and stabilized than the uggaha-nimitta. (from Visuddhimagga and its Tīkā)

Not Easy to Attain Paṭibhāga-Nimitta

At here, according to the Visuddhimagga—paṭibhāga-nimitta does not have colour (tissa kho neva vaṇṇavantaṃ), no form and shape (na saṇṭhānavantaṃ).

Regarding this point, Kanni Sayadaw's decision is—there is no colour seeing with the eyes but seeing colour in the mind. OK! This is right.

(Here we can see the importance of the mind and its power. We should not defile our mind all the time and become hopeless. Even with no minds, there is no living beings.)

In Buddhist texts, paṭibhāga-nimitta is very important and valuable. Yogis have to look after it like the embryo pregnancy of a universal monarch-to-be. It was also like the farmer specially looking after the rice paddies when in maturity (Visuddhimagga).

This is also right. After attaining the nimitta, yogis have to be careful with all foods and living. These are seven sappāyas (Visuddhimagga), appanā kosalla, or ten kosallas (Visuddhimagga).

[Note: Here, Sayadaw does not mention about the seven sappāyas and the ten appanā-kosallas. I will mention them in gist. Want to know more, see the Visuddhimagga.]

1. The Seven Sappāyas—suitable things are also called guarding the sign. These are: (1) Abode, (2) resort, (3) and speech, (4) and person, (5) the food, (6) the climate, (7) and the posture.
2. The ten appanā kosalla or ten kinds of skill in absorption. These are: (1) making the basis clean (i.e., cleansing the internal and external basic which are one's body and external things) (2) maintaining balanced faculties (3) skill in the sign (4) he exerts the mind on an occasion when it should be exerted (5) ... restraints ... ... restrained (6) ... encourages ... ... encouraged (7) he looks on at the mind with equanimity when it should be looked on at with equanimity (8) avoidance of unconcentrated persons (9) cultivation of concentrated persons (10) resoluteness upon that concentration

If you not guarding it, nimitta will disappear. Paṭibhāga nimitta is very difficult to attain. "Tassa (paṭibhāga-nimittassa) uppādanam nāma atidukkaraṃ" (from Visuddhimagga) Visuddhimagga Sayadaw said (i.e., Buddhaghosa), paṭibhāga nimitta is difficult to attain, but you already have it. This is not a little of perfections—pāramīs. This ānāpānassati kammaṭṭhāna is difficult, very difficult to develop. Buddha, pacceka-buddha, the great sons of the Buddha (i.e., mahā- and agga-sāvakas), great men, only these people develop this meditation—this is mentioned in Visuddhimagga. Now it has no difficulty for you monks here. Aye! You also have to know your own perfection and merits. Don't live a careless life! To spread this Dhamma, I have to rely on you all. As Sayadaw Nan said—"We're old now! Young monks! We have to transfer the Sāsana to your hands."

Problem of Some Writings

There is one thing about it, arriving at the fourth method it was like sitting in the sky. There is no worry and concern, pleasant and comfortable. Some may think as they gain realization and become conceited. Some think they have attained jhāna. Some meditation books also wrote and talked about these things. The first ānāpāna method is first jhāna, the second method is second jhāna, etc. These talks and writings have to be checked with Pāli text books. Kanni Sayadawgyi is making a remark as follow to some talks related to appanā samādhi and jhāna abhiññā:— "Don't say about riding on an elephant, let him first riding on the water-buffalo". If you arrive at this much, the path to jhānas and abhiññā are opened. If you have time, young, healthy and want to develop it is up to you, but in reality it's the truth of Dukkha. (Wasting time and energy with unstable things is a kind of foolishness).

The Buddha Praised Ānāpāna

Among the words which the Buddha praised ānāpāna were— "santa, paṇīta, asecanaka, sukhavihāra" = peaceful, superior in taste and never enough for it, no need for concern and add things to it, pleasant abiding or attain mind and body happiness. Other benefits are— "uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti" = It has the power of calming down and making instant dispelling of inferior, bad and nasty unwholesome dhammas which appear when into living beings' mind. (from Visuddhimagga) This ānāpāna samatha, samādhi is going when into insight, it does not like other samathas, it has very strong power and reliability.

It was also said in the Visuddhimagga: "When this paṭibhāga-nimitta starts arising, the five hindrances which forbid and hinder the wholesome object are fallen away (vikkhibhita), kilesas—pollutants—are also settled down (sannisinna) and sati power becomes prominent." Starting from our second method (i.e., long and short breaths), we have these benefits.

Text Knowledge From Young; Now Is Direct Experience

How Thin-gyo (Abhidhammattha Sangaha) which you monks had learnt as novices (boys) says about it? Do you forget it? By knowing about these teachings they have values.

"Yadā tappaṭibhāgaṃ vatthudhammā vimuccitaṃ paññatti saṅkhātaṃ bhāvanāmaya mārammaṇaṃ citte sannisannaṃ samappitaṃ hoti, tadā taṃ paṭibhāganimittaṃ samuppannanti pavuccati (Sangaha)"

= Continue to contemplate the uggaha-nimitta which has been attained, then a paṭibhāga-nimitta object which has a similar appearance to the uggaha-nimitta appears at the mind door with stability and calmness. (It was like inserting it there.) This object does not have the paramattha nature of entity phenomenon. It is only a conceptual object that arises by bhāvanā. This nimitta is called paṭibhāga-nimitta.

The knowledge we got when we were young is valuable. What you all experience in the mind is the same as what the text had said.

There are more in Thin-gyo related to paṭibhāga.

"Tato paṭhāya paribandha vippahīna kāmāvacara samādhi saṅkhāta upacārabhavanā nāma hoti"

= At the time the paṭibhāga-nimitta appears, it arrives at sense-sphere (kāmāvacara-samādhi) access meditation (upacāra-bhāvanā), which is called sense-sphere samādhi (kāmāvacara-samādhi) and is able to abandon the 5 hindrances, the danger of samādhi.

This was said by the Thin-gyo teacher who took it from the Visuddhimagga. When the paṭibhāga-nimitta appears, the factors of jhāna also arise, but not strong enough.

The Five Hindrances and Its Similes

The Five Hindrances

1. Kāmacchandanīvaraṇa – Sensual desire.
2. Vyāpādanīvaraṇa – Ill-will, anger, disappointment, want to harm others.
3. Thīnamiddhanīvaraṇa – Sloth and torpor.
4. Udhacca-kukkuccanīvaraṇa – Restlessness and worry.
5. Vicikicchānīvaraṇa – Doubt.

The Similes

1. Similar to someone in debt.
2. Similar to someone in sickness.
3. Similar to someone in prison.
4. Similar to someone in slavery.
5. Similar to someone on a desert journey. (The above 5 are from Sāmaññaphala Sutta, Dīgha Nikāya).
6. Similar to water mixed with dye.
7. Similar to boiling water.
8. Similar to water covered over with algae.
9. Similar to water stirred by the wind into wavelets.
10. Similar to muddy water. (from Saṅgārava Sutta, Aṅguttara Nikāya). If someone looks at his face into these waters, he can't see clearly.

Representative of In and Out Breaths

The time of the paṭibhāga-nimitta arising is starting from the second method. You'll be aware of your own nimitta and mind.

If the paṭibhāga sign arises, the mind knowing the in and out breaths is not there anymore. You have to think about it. Instead of looking at the in and out breaths, it follows the sign and leaves them behind.

In and out breaths are setting back and giving the sign as its representative. This sign is called "in and out breaths," even transferring the name to it.

In and out breaths are the sign; the sign is in and out breaths. With the arising of paṭibhāga, it becomes access meditation. It means it is close to appanā. If compared to appanā, this upacāra-samādhi was like a child learning to walk. Because when arriving at upacāra-bhāvanā, the yogi is inclining the mind to the sign that is free from the hindrances by suppression (vikkhambhana).

Sometime it can let go of the paṭibhāga sign and fall into the life continuum (bhavaṅga). Sometime it can also move to other objects, because the jhanic factors of vitakka, vicāra, pīti, sukha, ekaggatā are still not stable yet. Therefore, you have to be aware of what is happening to you.

Access Form, Access Mind

(Rūpa-upacāra, Nāma-upacāra)

And then at here, by using working vocabulary and the Dhamma process together, note one thing. This is—"arriving at access-upacāra," which has 2 kinds: access form and access mind.

With the fourth method, when finishing the samatha, in and out breaths become calmer and calmer, more and more refined; then the physical body was like being full of air in a balloon to fly up. This is called arriving at access form.

At that time, in this one-armed length body, the yogi sees the very clear and bright, clean and stable in and out paṭibhāga sign. You have to look at it. This is called arriving at access mind.

That is all—you all have to work hard!

Take One’s Own Share

Even though the Sāsana still exists, these samatha and vipassanā dhammas do not always exist continuously and appear only at certain times. Have you ever heard or seen before, as right now, lay people—men and lay women—coming together for practice? No! They didn't have it, and they didn't even have the sense of doing the practice. It was only 60 years ago that people began to have an interest in it.

The present period is the Vimuttiyuga period. In the past, some elder monks and scholar monks did not encounter this vimuttiyuga (the age of liberation), so they were only doing sīla and dhutaṅga practices (virtue and austere practices).

Lay people were only doing dāna and sīla practices (generosity and virtue) by building monasteries, offering alms food, doing religious observances, i.e., uposatha—every month on full moon and new moon days, etc. They only could take merits with them. Their teacher monks, could not teach them meditation.

In the world, seasons and climate are changing by themselves; in the same way, the period of human conditions is also changing. It is not raining all the time. Therefore, when there is rain, you should receive the rainwater.

Even though the Buddha-sāsana will still exist for over 2400 years, that is not related to us (according to the commentary, the Buddha-sāsana will last for 5000 yrs. The modern age has now reached over 2500 yrs.). Only if we take it does it become our own sāsana. Even though it is raining, if we don't go out and receive it, or bathe in it, it can't free us from thirst or cleanse us.

"As a man fallen among filth, beholding a brimming lake, if he seeks not that lake, the fault is not in the lake."

"As a man beset with foes, there being a way of escape, if he flees not away, the fault is not with the road."

Not Knowing Is More Difficult Than Not Having

Humans are quite pitiful — "not knowing is more difficult than not having." If you don't have anything, you can steal, can rob, and can cheat. But if you don't know anything, no one can save you, teach you, or exhort you.

This not knowing of ignorance (avijjā) is oppressing beings and giving suffering to beings throughout the whole of saṃsāra. People don't know that they have a good opportunity by encountering the Buddha-Sāsana. They don't know that a great gain (lābha) has come to them. Even though, from 70 years ago, people had the good opportunity to come together and do meditation, still there were many who did not know what the Dhamma was until now! (This point is very good for reflection. To have a kammic link with the Buddhadhamma is not an easy thing to attain.)

Nowadays, even many foreigners are meditating doing meditation. These people have good fortune. (More and more Westerners and people of other nationalities have become Buddhist monks than before.) From afar, some people become near to the Dhamma, but some nearby people are still far away from the Dhamma.

(From my own knowledge of Taiwan Buddhists, most of them are still far away from the Dhamma. They have a lot of superstitions, are spirit worshippers, and take refuge in external powers.)

They are heedless in Dhamma works and heedful in works concerning family members and grandchildren.

It's quite pitiful for people to remain in unknowing, delusion, and ignorance. In the world (loka), there is nothing more fearful than ignorance (avijjā).

"Avijjā taṇhā vasena dve-mūlāni" = Two roots, avijjā and taṇhā, are very stable and deeply rooted in these beings.

The Buddha also mentions very often as follows:

"Catunnaṃ , bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca."

= Through not knowing and not seeing these Four Noble Truths, both you and I have wandered and drifted on in this long flood of saṃsāra. (DN 16 Mahāparinibbānasuttaṃ, Dīghanikāya, The Long Discourses)

Ledi Sayadaw's Exhortation

In his time, Ledi Sayadawgyi was urging people to be heedful and alert. He himself also put his life into the practice by going into retreats in many forest areas. In his Dhammadīpanī, he mentioned the following:

"For people who receive the monk’s life and human life in this Buddha Dispensation (sāsana), it is the same as meeting the next Buddha-sāsana, which will be very difficult to encounter. Now you all have encountered it. You all have these good conditions.

After the end of this antara-kappa (interim aeon), and toward the decline of the next interim aeon, when the human lifespan will be 100,000 yrs, Buddha Metteyya will appear. His dispensation (sāsana) will last for 200,000 or 300,000 years and then will disappear. After its disappearance, there will be no more Buddhas arising.

After this aeon (our world aeon), there will be many empty aeons to come, and it will be like total darkness. (Any aeon with no Buddha is called a zero aeon — suñña-kappa.)

Our two eyes encountering this sāsana are the cause of unsurpassed seeing — dassana-ānuttariyṃ. It is nobler than the wealth of a universal monarch, the wealth of Sakka, and the wealth of the Mahābrahmā god. Even discerning the Dhamma for once is more valuable than billions of treasures."

In these ways, Ledi Sayadawgyi urged people to practise. He said, "puthujjano ummattako" — worldlings are crazy. A crazy man cannot control his mind and cannot even eat a mouthful of food properly. In one of the three periods of life, we should practise to achieve something out of it.

He gave the example of the son of Mahādhana. If he had practised in his first period of life, he would have achieved arahantship; if in the second period of life, he would have become an anāgāmi; and if in the third period, he would at least have become a stream-enterer.

For doing business, if he had put forth effort in his first period of life, he would have become a first-class rich man, etc. But now this son of Mahādhana lost everything and became a beggar; it was like the Burmese proverb: "Not getting the lizard and losing the knife."

Even though he had the perfections and good chances, by misusing them he lost everything in both mundane and supramundane achievements.

Dhammapada Verses 155–156

"Tinnaṃ maññataraṃ yāmaṃ paṭijaggeyya paṇḍito" — In one of the three periods of life, we have to practise for some achievements.

Ledi Sayadaw not only urged others to practise, but he himself also put a great deal of effort into his study and practice. He was quite an outstanding scholar and practising monk.

You monks should read Sayadaw's Dīpanīs and his exhortations. Learn from his life and try hard in your practice.

I have to mention Ledi Sayadawgyi's experience of the paṭibhāga nimitta, which he spoke about in his biography.

Ledi Sayadaw and Paṭibhāga Nimitta

In 1895, Ledi Sayadaw went on pilgrimage to India. At his time there was no air travel. It took 5 days and 4 nights by ship. At Majjhima-desa (India), where the Buddha appeared, he visited the places connected with the Buddha and had very strong saṃvega about them. When we were there, we also had the same feeling.

The places where the Buddha was born and enlightened, and where the Buddha-sāsana once flourished, are now nearly extinct. After the Buddha passed away, it was stable for only 300 years and lasted for 500 years. It seems almost unbelievable that the Bodhisatta fulfilled the perfections (pāramitās) for four incalculables and one hundred thousand aeons (kappas) for such a brief flourishing of the Sāsana. In India, the root of the Sāsana is nearly cut off, and here (Burma) we have the good fortune to receive it.

During the third Saṅghāyana in India (during King Asoka's time), the monks Soṇa and Uttara led a mission here, so even though it was cut off there, we still encounter it here.

[Note: There is no clear-cut view of where Suvaṇṇabhūmi, led by the mission of Soṇa and Uttara, was located. It could possibly have included part of Lower Burma and part of Thailand.]

It seemed that Ledi Sayadaw had strong saṃvega in India, and after returning to Rangoon, he did not go back to his Ledi Vihāra in Monywa. He immediately moved to the Sapagan forest area, which was in the forest region of Dala, south of Rangoon. There he put forth full effort in practice.

According to his biography, in the Sapagan forest he practised kasiṇa meditations and then ānāpāna meditation. Through meditation, he attained a nimitta like the one you monks experience here. But he did not know what to do with it or how to continue with it. He also did not know clearly what kind of nimitta it was.

Here he encountered difficulty. Even though he had extensive Dhamma knowledge, he did not have the guidance of a teacher. At first, the light nimitta had the size of a zi-pyu fruit (Thai: mak-kham-pon), then the size of a gon-nyin seed (about the size of a big lemon). Then it expanded wider and wider and became a vast space of light.

At this point, he did not know what to do with it, and he reflected:

"According to the textbooks, the paṭibhāga nimitta is stable and calm. Now my nimitta is unstable and moving. Perhaps it is not a paṭibhāga nimitta but a deceptive object."

Without a teacher, he encountered difficulties. Even an outstanding monk like him was in this situation. As a Burmese saying goes:

"Without a teacher, even roasting fish paste is difficult."

Dhamma practice is not easy.

Then he no longer desired the nimitta. Even though he did not desire it, whenever he closed his eyes it became even clearer. It was like the experience of you monks now. Because of this mistaken understanding, he tried to destroy the nimitta of light, but he could not do so. Finally, one night he lit all the candles and oil lamps around him and destroyed the sign with natural light.

(Note: Ledi Sayadaw attained the light nimitta by using a white kasiṇa object.)

Even someone outstanding in the Tipiṭakas like Ledi Sayadawgyi encountered difficulties in direct experience. Even though the Sāsana exists, the ways of practice are not always flourishing; they can become lost and disappear. In this way, the Sāsana disappeared in India — a very good example of the disappearance of the Buddhadhamma.

Therefore, the Buddha instructed:

"Yathābhūtaṃ ñāṇadassanāya satthā pariyesitabbo"

— To know the Dhamma rightly (knowledge-and-vision of things as they really are), one must seek a teacher who truly knows and can guide one in the Dhamma.

This is not spoken as criticism of Sayadawgyi. I am speaking of it so that you all may know the value of time, the value of Dhamma, and the value of a teacher.

Later in his life, Ledi Sayadawgyi not only understood all these things (samatha and vipassanā), but also wrote many meditation manuals, combining facts from the Pāḷi texts with his own experiences and understanding.

Note

In Sayadawgyi's life, there were no meditation teachers guiding him. His teachers were the Pāḷi textbooks. Some of his books were written during retreats or in places where people requested him to write them. It seems to me that some of the references also came from his remarkable memory.

You monks are obtaining these things easily, and it is like the Burmese proverb:

"A goatee was made at home by bees."

These Dhammas are not always flourishing. When it is raining, receive the rain. When there is sunshine, dry the paddy. When the moon is bright, make cotton wool.

When there is a chance and you do not follow it;

there is no one more foolish than you.

When there is a chance and you do not work hard;

there is no greater loss than that.

When there is a chance to free yourself and you do not do so,

there is nothing greater than that loss.

(Ledi Sayadaw's Dhamma Linkas)

Appendices

Ledi Sayadaw and Let-pan Sayadaw

Here I want to present how Ledi Sayadaw met Let-pan Sayadaw, as mentioned in a new and completed biography of Ledi Sayadaw — The Life of Ledi Sayadawphayagyi by U Aung Mon. It came out in 2007. It took the author 30 years to write this book. He started to collect data when he was a university student in 1973 as a student majoring in Pāḷi. This is an excellent biography of Ledi Sayadaw and should have an English translation.

In the Dassana Pāragū text, Saya U Htay Hlaing wrote the introduction for Mye-zin Sayadaw. There, he mentioned the meeting of Ledi Sayadaw and Let-pan Sayadaw and their discussion on Dhamma, but gave no date for them. U Htay Hlaing got this information from U Aung Tun Win (Dhammacariya), who was formerly a monk at Let-pan Tawya village and was born there.

U Aung Mon's book includes the year when Ledi Sayadaw went to see Let-pan Sayadaw. From this, we can also estimate the year when the Tibetan monk Shila Tissa came to Burma. The first meeting between Ledi Sayadaw and Let-pan Sayadaw was in the year 1900. Let-pan Sayadaw built a brick cave kuti near his own kuti in 1910 for Ledi Sayadaw.

In 1910, Kanni Sayadaw had been a monk for ten years, and then he spent two years in retreat at Kin-taung Tawya. He did not make progress in his practice and looked for a teacher. Then he heard about Let-pan Sayadaw and went to practise with him, i.e., in 1912 or 1913.

It seems to me that when Ledi Sayadaw met Let-pan Sayadaw in 1900, Let-pan Sayadaw's teacher, U Devinda, and the Tibetan monk had already passed away. We do not know anything more about them.

My conclusion is that the Tibetan monk Shila Tissa came to Burma before the 20th century.

Ledi Sayadaw's 35th Vassa (1900)

In the year 1900, Ledi Sayadaw was at Monywa Ledi Tawya. He spent his 35th rains retreat (vassa) at Wet-yel forest (also called the great Mahā-myaing forest). He was invited by his disciple Ven. Indaka, who had already been a forest dweller there for 9 years.

Nearby was a village named Wet-yel. This great Mahā-myaing forest was 300 miles long from north to south and existed in the western part of Sagaing District. On the north, east, and south sides, this great forest was surrounded by the towns of Kanni, Butalin, Tan-se, Pin-le-bu, Phong-pyin, Maw-like, Ka-ley-wa, Min-kin, etc., and the villages of Wet-yel, Naw, and others. On the western side was the Chindwin River.

At that time, Ven. Indaka was staying in a tree hollow at the base of a large teak tree. When Ledi Sayadaw arrived there, Indaka was sick with a high fever and nearly in a coma (it might have been malaria). In the forest, Ledi Sayadaw nursed Indaka for nearly a week. He went on alms round alone to Wet-yel village, and sometimes to Min-kan village, Ingyin-ta-poe village, etc., and fed his disciple.

U Pho-chu and Daw Zan-bi of Wet-yel village built a small hut for Ledi Sayadaw to spend the rains retreat in. Many elephants used to come to this place, so they also planted some small trees and plants around the hut for protection.

During the whole vassa, Ledi Sayadaw did not lie down to sleep, either day or night, and practised diligently. Later, he mentioned to one of his close disciples, Ledi U Vanita, about his struggle with sloth and torpor. He made the following resolution:

"Spending the whole night in a lying-down posture is wasting time, bringing no benefit, and causing great loss to oneself. I will overcome and destroy this lying-down posture."

Health Problem

During the whole vassa, Ledi Sayadaw and Ven. Indaka were practising very diligently. Sometimes villagers from the surrounding areas — Wet-yel, Ywa-ma, Ku-daw, Maung-htaung, etc. — came into the Wet-yel forest for wood and honey.

According to some of them, on certain nights they saw a bright light coming from Ledi Sayadaw's hut. When he came for alms in the morning, his feet did not seem to touch the ground, etc. But Ledi Sayadaw himself did not know anything about these things.

In this Wet-yel forest, with poor food and extreme weather, Ledi Sayadaw's health was affected before the end of the vassa in August. Therefore, after the vassa, Ledi Sayadaw and Ven. Indaka went to Butalin village (a large village) for treatment with traditional medicines. The news spread to Monywa Town, and the disciples there immediately came and took him back to Monywa.

On the Way to Monywa

At that time, Ledi Sayadaw heard news of a significant yogi monk staying at Let-pan forest at the foot of Oak-pho mountain, which was not very far from his birthplace, Sai-pyin village. Therefore, he went there to see him.

Let-pan forest was near Let-pan village, which was in the Butalin Township area, Monywa District, Sagaing Division. (Now it has three villages — North, East, and South villages.) Ledi Sayadaw met the forest monk Ven. Ādicca, who was the teacher of Kanni Sayadaw.

Let-pan Sayadaw was a forest monk who focused only on meditation practice. During their meeting, they discussed only meditation. They had similar views, but there was not enough time for extensive discussion. Ven. Ādicca had fewer vassas than Ledi Sayadaw (i.e., he was younger in seniority). When Ledi Sayadaw heard about Ven. Ādicca's direct experiences, he praised him greatly and regarded the Dhamma as profound and remarkable.

Later, Let-pan Sayadaw built a cave kuti near his own kuti for Ledi Sayadaw's future visits.

Note

Saya U Htay Hlaing thinks that after Ledi Sayadaw met Ven. Ādicca (Let-pan Sayadaw), he learned about this meditation system and perhaps tried the practice himself. He made this conclusion because, in Ledi Sayadaw's Ānāpāna Dīpanī, he noticed the usage of the verse (linka):

"All bright in the third."

It seems to me that this does not necessarily refer to the light nimitta. It may instead refer to the samādhi mind becoming clear and bright. In the Ānāpāna Dīpanī, Sayadaw does not mention the light nimitta. Ledi Sayadaw wrote this book in Mandalay in 1904.

Ledi Sayadaw already had experience of the light nimitta in 1895 when he practised the white kasiṇa at Sapagan forest. Throughout his life, Ledi Sayadaw was very busy with study, learning, writing, helping Buddhists in many ways, and sometimes undertaking his own retreats in many places during his travels. He was not like Let-pan Sayadaw, a solitary forest dweller. Therefore, he did not have much time to test these experiences extensively.

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