Theelon Sayadaw

(1786 AD -1861 AD)

A great meditation master in old Burma

written by

Dhammācariya U Htay Hlaing

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 Translator’s note

Who is Theelon Sayadaw? He is not well-known to many people outside of Myanmar

country. Many of us foreigners only come across his name when reading the Biography of Mah si
Sayadaw who is very well-known all over the world. Having inspired by a Burmese book named
‘Extraordinary monks and people in Myanmar Paṭipatti’, the translator decided to translate his
biography into English for people who cannot read Burmese but are very interested in real Dhamma
practitioners or meditators in Myanmar.

The way to translate is as follows:

Translation was done accordingly to the Burmese sentence to keep the old Burmese style of
writing and to preserve its distinct favour. Only at the necessary place, the translator would
paraphrase the sentence or give more information in bracket form.

1. To give English translation of the Pāḷi word, and Pāḷi word will be put in the bracket.
2. To help the reader who is new to Dhamma, further information on some topics would be
given under the sub-heading of “Note”.

As the Burmese writer Dhamma Teacher (Dhammācariya) U Htay Hlaing has written in old
Burmese book, it was not easy to translate it into English.

Here, we like to record our thanks to those involved in this translation and editing: Dr Hla Myat
Thu (English lecturer at ITBMU) and other Dhamma friends.

Hope by reading this article, you will come to believe the existence of non-returner (anāgāmī,
the third stage of enlightenment) or arahant in the 20th and 21st century. Hope you can also balance
between the two areas of pariyatti (learning, teaching) and paṭipatti (practising meditation).

Translated and published by:

Agg c ra Dhamma Distribution Group

([email protected])

2nd September 2013

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Contents
Introduction ...................................................................................................................................... 1
Theelon Sayadaw (year 1786 AD -1861 AD) ................................................................................... 1
The Memorable Information from Exposition of Practice (Paṭipatti Pakāsanī) .................................... 3
Honouring the Patience (khantī) .......................................................................................................... 4
Kingtawya Sayadaw ........................................................................................................................... 6
Theory and practice ............................................................................................................................ 7
Abhiññā and travelling in the air ....................................................................................................... 10
Theelon Sayadaw and Thingaja Sayadaw .......................................................................................... 11
Preached as he has experienced ......................................................................................................... 12
Jetawun Sayadaw and Mah si Sayadaw ............................................................................................ 13
Advice .............................................................................................................................................. 13
Appendix 1 ....................................................................................................................................... 15

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Introduction

Below is the information extracted from the book titled “Dhamma Discourses” by Ven
Sayadaw Jaṭila, Meditation teacher of Mah si Centre, Yangon.

To trace the source of Mahāsi Meditation Method, it is of old tradition. During the reign of
King Mindon (i.e. about 1850 A.D) there was a renown meditation master by the name of Venerable
Theelon Sayadaw. After that Ven. Theelon Sayadaw, his disciple from Mingun Monastery by the
name of Ven. U Minzutha Sayadaw, and Thaton Mingun Jetawun Sayadaw continued teaching the
method.

The founder of this Mahāsi Meditation Centre, the most venerable Mahāsi Sayadaw (with
title Aggamahāpaṇḍita), was the disciple of Venerable Thaton Mingun Jetawun Sayadaw. The
Teachers in this Centre were trained by the close supervision of the Most Venerable Mahāsi
Sayadaw U Sobhana Mahathera, who was the most eminent meditation master of this Century.

Extract from the book “Biography of the Most Venerable Mahāsi Sayadaw”

The region of Seikkhun village, where the birth place of Ashin Sobhana (future Mahāsi
Sayadaw) is an outstanding place. It is because this was the region where eminent Venerable
Mahātheras – sayadawgyis, had taken residence giving preference to the acquisition of the
knowledge of pariyatti and paṭipatti. Looking from a distance directly towards the North-East from
Seikkhun village, a large pagoda can be seen standing at a site fairly far off.

This pagoda is one which enshrined the bones of the highly distinguished Venerable Thee-
Lon Sayadawgyi. This Venerable Sayadawgyi’s reputation in the field of meditation (paṭipatti), had
spread throughout the country and he was looked upon as an Arahant possessing the attributes of
Jhāna and the supernormal knowledge (abhiññā). The prime donor of this famous pagoda was King
Mindon (of Burma). The site where the pagoda stood was the place where the mentioned Venerable
Sayadawgyi had his solitary retreat.

(extracted from Biography of the Most Venerable Mah si Sayadaw, Page 22, published by
Selangor Buddhist Vipassan Meditation Society.)

Theelon Sayadaw (year 1786 AD -1861 AD)

Theelon Sayadaw stayed at a forest monastery at Theelon village near Shekkun village at
Shwebo district during the reign of Shwebo King and King Mindon (Shwebo’s son). He was the

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teacher of the first Shwegyin Sayadaw who was very famous in the Buddha Dispensation; and also
the teacher to the first abbot of Kyaungtawya of Yangon.

Former ancient Buddhist monks never stayed without meditation even when they had to
teach the Dhamma. At the lecture time, they would teach but when meditation time came, they
would meditate. They combined both the studying and teaching Buddhist scriptures (pariyatti); and
practising meditation (paṭipatti) and never (purposely) divide between these two. Mah si Sayadaw
also practised in this manner. In various places of Myanmar, teaching sayadaws never separate the
teaching time from the meditation and always practise meditation. When the conditions are right
and at the appropriate time, they would completely give up their teaching duties and solely focus on
meditation.

In Sakkaraj 1199 years of reign of Shwebo King (when sayadaw was 52 years old), the
Shwebo king recognised Theelon Sayadaw as a separate group and took refuge in him. The king
also offered Candimābhivaṃsa Sīrisaddhammadhaja Mahādhammarājādhi rājāguru title to him.

At that time, prince Mindon was the eldest prince and waited upon his royal father and he
came to attend the high court. Even at that time, the prince Mindon respected the sayadaw. When he
became the King (of Burma), he invited sayadaw to Mandalay Nepyidaw (new royal capital).
However, the sayadaw did not come. So the king built Ratanabonsan monastery at Theelon village
and offered to him.

(Note: Mindon King was a well-known king who later initiated the fifth Buddhist Council in
Myanmar. Because of his righteous administration and support to community of monks (saṃgha),
the Buddha dispensation was further spread during his reign. The fifth Buddhist council was held
in May 1854 year.)

Notable facts from paṭipatti and pakāsanī

The Theelon Sayadaw was proficient in both pariyatti, studying and teaching Buddhist
scriptures and paṭipatti - meditation.

Accordingly, he compiled 8 volumes of treatise namely Burmese translation to First Book of

Middle-length discourse (Mūla Paṇṇāsa Aṭṭhakathā Nissaya), Decision on Discipline (Vinaya),
Decision on one who ruins the family (Kuladūsaga Vinicchāya), Teaching of the Profound Meaning
(Gambhirattha Desanā), Exposition of Path to Purity (Visuddhimagga dīpanī), Exposition of
Practice (Paṭipatti Pakāsanī). Those treatises are famous 67 books up to now.

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 On the night of accepting a young boy to be student, who would become later Tharaka
Sayadaw and later disrobed to be a layman named U Ohn Nyunt, the Theelon Sayadaw dreamt a
white elephant came to couch at the bottom of the staircase. This matter could be found at the
Knowing the meaning of condition (Paccayatthāvabodhanī) book.

Similarly also at the night of coming of future Shwegyin Sayadaw of Kyaungtawya, Theelon
Sayadaw dreamt the star with very bright light going to his chest. This matter could be found at the
Kyaung Tawya Sayadaw autobiography. We can read also this precursor sign (nimitta) of person
with great merits who would dream (on special events) at the Mahāva Aṭṭhakatha .

The Memorable Information from Exposition of Practice (Paṭipatti Pakāsanī)

There are records that Theelon Sayadaw had compiled 64 treatises. Many people had seen
the finished treatises. In Myanmar 1315 year (1954 AD), due to the effort of Dhamma friends like
U Maun Ji and so on, the Mandalay Myanmar Tara publishing company printed out for the second
time the Exposition of Practice (Paṭipatti Pakāsanī) treatise, total 8 volumes had come out.
Similarly, the short treatise related to practice will be shown in future if found.

There are total 291 pages of those 8 volumes. These volumes are:

1. Paṭipatti Pakāsani (Exposition on meditation)

2. Paññatti Pakāsani (Exposition on concept)
3. Diṭṭhibheda (Various kinds of wrong view)
4. Gontaw pwin. (Summary and detail on recitation on virtues)
5. Thingaha Kobain par shiko (Paying respect to the Buddha with 9 chapters of saṅgaha)
6. Kawlin sutta Pāḷi Anek (Pāḷi and translation of Kawlin discourse)
7. Dvattiṃsākāra Pāḷi Anek Kyeh (Detail translation of Pali about 32 parts of the body)
8. Bhavanā Lerseh anek kyeh (Detail translation of 40 types of meditation)

At the 8 treatises, the Theelon Sayadaw who had called Ashin Candim , personally wrote
the conclusion about the Shwin Tek, his native village. We can found the date of his finishing the
Exposition of Practice was on Myanmar 1205 years (1844 AD), the second day of waxing days of
Tagu month, on Saturday.

Note:Tagu is the first month of Myanmar calendar.

Kawlin Sutta is a P ḷi explanation of verse Suvaṇṇiya which is a notable piece of advice to

the King of Kawlin city. Two books of Exposition on fault of permanence etc (Niccādidāsadīpani)
and 32 parts (Dvittiṃsākāra) were also sent together with it.

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The following is the concluding notes.

Caja dujjana saṃsaggaṃ.

May you discard the company of evil person.
Bhaja sādhusamāgamaṃ
May you associate with noble person.
Karapuññaṃ ahorattiṃ
Do meritorious deeds day and night.
Saranicca-m-aniccataṃ
Please always contemplate on the impermanence of the body.

At the request of personal attendant (kappiya) Bo Lun Pye and Bho Oh, he gave proper
guidance as how to attain path and fruition knowledge (magga-phala).

His advice:

1. To take refuge (in Triple Gem) and observe five precepts

2. To keep the Buddha alive at heart.
3. To associate with noble and wise persons

Then, he further gave advice. “Practise with these two factors that are wisdom and great effort.
The resultant happiness due to worldly and due to supermundane can be experienced for those who
has wisdom and effort. Only when develop effort together with wisdom, then the perfection (pāramī
kamma) can give result. Please note this.”

He advised, by giving prominence to the past kamma, dig up that past kamma with present life
effort. This statement can be found at the Aṅguttara Catukka Cakka sutta (book of graduated
discourses, book 4, discourse of wheel)

Honouring the Patience (khantī)

Theelon Sayadaw was a very patient person even since his childhood. A patient person can
accept the worldly vicissitudes of good and bad side, like hot, cold, poor, wealth, praise and blame
and so on. Everyone who wants to reach the top should have this essential and basic quality.

One day at his childhood time, the sayadaw who was a young novice named Candim was
bathing at the lake. Another novice who lived together with him purposely hid his robe. After
bathing, the novice Candim wanted to change his robe (from the wet lower robe that he had) but he
could not find it. He was shaking with cold.

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 After some time, the novice who hid his robes came back. Without giving back his robe, he
teased the novice Candim , saying his robes was here or there. However, the novice Candim was
not angry. He politely asked back for his robes, but did not get it. At the end, he tolerated and never
grumbled. He stayed silently with his wet lower robe.

After teasing the novice Candim up to his satisfaction, the novice went away. Other
companion novices felt compassionate and went to find and give his robe back. However that
novice was still not satisfied with his act. When novice Candim was changing his lower robe and
upper robe, he came out from his hidden place with a pail of water on his hand. Then suddenly he
poured the water over novice Candim . The whole body of novice Candim was soaked with water,
but he stayed with a smile.

That naughty novice then said. “People say he is patient. I don’t believe it, so I test him!”

This matter was revealed after 40 years or 50 years later. A very rich trader from the lower
Myanmar came up with his own boat full of dry fish, fish paste, food and other things to offer. He
made these offering together as an incomparable offering to the Tawya monastery which was scarce
of requisites.

When that devotee apologized about that matter to the Theelon Sayadaw, the sayadaw asked
him to hold on. “Please strike the wooden block nearby and wait for a while”. When the wooden
block was beaten (it acted as a bell to call for assembly), the monks and novices amounting to about
thirty came in front of sayadaw. The Sayadaw asked that devotee to tell them what the purpose of
offering that much food was.

At that time, the devotee related like this: “When I was young, I was a close classmate to
your sayadaw. I learned many (Buddhist) literature until it was near to the time to be monk.” (Note:
it would be around age of 19 or 20 years old)

“I don’t believe in novice Candim ’s patience and tried to test him. Later on, when I enquire
on the famous Theelon Sayadaw, I found out that he was the novice Candim . I feel great big
remorse over my mistake.” All monks and novices were very interested. The young novices were
delighted when they saw so much food.

“Patience is the noblest practice in the Buddha’s teaching. That’s why people with patience
gradually win over others. The people who torment or torture others only will go to hell in the end.
I feel so scared when thinking about this. To make amend for my mistake, I came to apologize to
sayadaw.”

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 Sayadaw Candim said to his student monks and novices: “You young monks! Just listen to
this devotee. He has admonishment from his teacher, because he also knows Buddhist literature, he
can reflect in this way. In the Buddha teaching, the noblest practice is patience. From patience,
morality (sīla), concentration (samādhi) and wisdom (paññā) training could be developed. Many
Buddhas also said “Khantī paramaṃ tapo titikkhā (The best moral practice is patience and
forbearance)”. This is the essential advice of the Buddhas.”

“Only if one has patience, one can easily observe morality. One can easily develop the noble
quality of noble persons like loving-kindness (mettā), concentration (samādhi) and so on. He could
also win over internal and external enemies. These noble qualities cannot be destroyed. Only when
this noble quality develops, can we prolong life, can we obtain happiness in this present life and
future lives in saṃsara (life of cycle and death). So, we should protect these noble qualities and
flourish them.”

Note: Internal enemies mean internal defilements (kilesa) like greed, hatred, delusion while external
enemies could be adverse conditions like enemies, disasters and so on.

“Lay devotee! You should not offer these things to me or community of monks (saṃgha).
You should offer to the noble quality of patience as advised by the Buddhas ‘The best moral
practice is patience and forbearance.’ Please remember this. ”

“Now, young monk and novice (samaṇera), offer robe, umbrella, shoes and eatable to this
devotee. Devotee, please don’t take these things as offering from the monks. You should remember
that it is the virtue of patience which gives you this. ”

The Maun Thaun Sayadaw U Kaly ṇa of Mandalay city, Ratana Bagan monastery also
made comments on this, ‘Not only the whole life, the future generation should also remember this’

While Theelon Sayadaw was staying in the forest, and being object of refuge and honoured
by kings and queens, yet he made the effort to be skillful in Jhāna, attainment of supernormal
knowledges (abhiññā samāpatti), learning and teaching (pariyatti) and meditation (paṭipatti). His
effort should be emulated by all.

Kingtawya Sayadaw
Theelon Sayadaw was very famous at his skillfulness in Buddhist scriptures (pariyatti)
during the reign of King Mindon. He gave lessons to many students. Every evening, U Khemacara
who was his classmate and close friend used to come to Theelon monastery to Sayadaw Namo who
was famous. U Khemacara stayed at north side of Mingon and he did practise meditation only. He

6
was known as Kingtawya Sayadaw. Every evening this sayadaw used to come from Mingon
Sagaing to very far Theelon monastery at Shwebo district to discuss only on pariyatti and paṭipatti .

He used to urge Theelon Sayadaw to meditate.

“Brother Theelon, don’t satisfy yourself just as the King’s monk. I don’t dare to die with just
skillful in studying, learning and teaching scriptures (ganthadhura)….,” he began to talk. They
discussed on path-fruition (magga-phala), Nibbāna, how to obtain to supernormal knowledges
(abhiññā), how to know and practise in the field of theory and practice of psychic powers.

With a sincere wish to experience the bliss of Dhamma like themselves, they used to urge
those who don’t know yet. They give instruction to relatives and friends who cannot get overcome
attachment to psychic power.

(Note: Kingtawya Sayadaw wanted to help Theelon Sayadaw to practise meditation to gain
enlightenment and enjoy the bliss of Dhamma.)

Theelon Sayadaw was very skillful in Buddhist scriptures (pariyatti) as his mind was strong.

Theory and practice

Kingtawya Sayadaw only accepted those things connected with Jhāna, path and fruition
knowledge (magga phala) which are in accordance with the Pāḷi, commentary (aṭṭhakatha) and
sub-commentary (ṭika). He objected to those views that are not in harmony with the Buddha’s
teachings (Tipiṭaka). At some places, which conducted meditation retreat, Sayadaw objected to
some rules there because they were against the Dhamma. Theelon Sayadaw did not accept such
things and he also showed logic, reason and various evidences.

Kingtawya Sayadaw said: “Brother Theelon. Many theories on supermundane achievement

(uttarimanussa, lokuttara) are not in accordance with the Buddhist scriptures and also not come
from them. These theories follow the ideas of different people, different habits, and different levels
of wisdom, can be only general. There cannot be mistake in the Buddhist scriptures.”

“Just like a carpenter makes string measurement in order to make a hole, it can only be
normal measurement. However, when he tries to drill a hole practically, there will be crook, straight,
shallow or deep, and not follow the exact measurement. Just like the carpenter cannot drill without
taking the measurement and so do the Buddha’s discourses. There is nothing wrong in the discourse,
but the preaching may vary according to the disposition or nature of the listener and it is just a
general overview.”

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 “We cannot accept the way of teaching if it is not according to the Buddha’s teaching and
cannot give support to get jhāna, supernormal knowledges (abhiññā), path and fruition knowledge
(magga-phala) or Nibbāna. The discourses given by the Buddha in reality are complete, and there is
no need to discard any part. We can compare own experience with the Dhamma scriptures. What
we only need is wisdom knowledge”, explained by Kingtawya Sayadaw.

It is true. In the Saṅkāsana sutta and Mahasīhanada sutta of Saṃyutta Pāḷi (The discourse
of Explanation and The Great Roar of Lion in the Book of Connected discourses), the Buddha said:
To explain the Four Noble Truths clearly, we need to explain elaborately. Even the (existing)
alphabets are not enough. It implies that the existing discourses (suttas) only could explain the
essence and gist. When arranged during the Buddhist council (Saṅghayana), these discourses
became more summarized.

At one time, when the Buddha was staying at a certain monastery, he said that there are
many phenomena that he knew but did not preach. He only preached few and essence discourses.
To show this point, he used the simile of the leaves on the trees in the forest compared with the
leaves on his hand.

The above information acts as a support for the advice of Kingtawya Sayadaw (Note: the
Buddha had only explained the essence of the Dhamma that is liberation from samsaric sufferings.)

Kingtawya Sayadaw everyday went to see Theelon Sayadaw. He tried to persuade him to
practise meditation by giving the benefits of practising meditation. However, Theelon Sayadaw was
more emphasized on theory side which is studying and teaching Buddha scriptures than practical
side or practising meditation. Kingtawya Sayadaw with great patience tried to persuade him in
various means. Then at the later time, he did not say many words, only persuaded him to meditate.

At the final meeting, Kingtawya Sayadaw with advice of ‘staying in mindfulness and don’t
be heedless (appamāda)’ and then their discussion was over. Then he said “ Brother Theelon, it is
time to go.” He got up, and Sayadaw Theelon followed him until the way to nearby village where
he used to send Kingtawya Sayadaw off every time.

“The Buddha’s discourses are very real and fresh in essence at this time. We still need faith
and effort. When meeting with Buddha Sāsana (means when born in Buddha’s dispensation time),
you need to light up with faith and wisdom, establish mindfulness with effort.” After saying that, he
shook off his robe, and left that place by the use of his special psychic power of flying through the
sky.

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 Theelon Sayadaw was very greatly amazed, he lifted his hand in salutation. He stood there
and gazed and gazed. Even after some time, he could not regain his mindfulness. He has strong
wish to follow the achievement of his friend Kingtawya Sayadaw and his faith and effort developed.
He was endlessly happy for the Buddha’s dispensation.

(Note: People who have psychic power and achieved enlightenment really exist in this world at that
time. That shows the teachings of the Buddha is truly real and enlightenment could be achieved
even at the present time. So Theelon Sayadaw was very amazed and happy for the sake of the
dispensation of the Buddha).

Every evening Kingtawya Sayadaw coming from Mingun to his side, only now gave him a
surprise. Theelon Sayadaw only then realised the purpose of all their Dhamma discussions.

He used to recite Pāḷi and argued with Kingtawya Sayadaw. He felt greatly embarrassed for
all his arguments. He has strong intention to apologize to him and eagerly wanted to meet him
instantly.

When it was time to go back yet he was not back, novice Kain from his monastery came and
followed him. He found that Theelon Sayadaw surprisingly just stood staring at the sky. Sayadaw
was not aware of the novice approaching. When the novice called him, sayadaw gained his
mindfulness.

“Ah! Novice Khema (referring to Sayadaw Kingtawya) has gained worthwhile benefit in
this Buddha dispensation. But I am useless!” He lamented to himself. The novice Kain did not
understand his statement at all.

Wanting to know, the novice asked, ‘Sayadaw, what has happened?’ “What is it to do with
you?”, sayadaw was angry and then returned back to his monastery. The novice did not dare to
inquire anymore, he respectfully followed behind. Theelon Sayadaw was anxious with anticipation
for the arrival of Sayadaw Kingtawya the next day.

However, on the next day, all his expectations and prior planning according to his wishes
such as to have full-hearted discussion, to beg apology, to give promise to practise meditation and
so on failed. All his arrangements came to naught. He resolved that both would be happy but all in
vain. He felt only agony. The news came from Mingun informing him that Kingtawya Sayadaw had
passed away on the very dawn of that day.

He did not know the real refuge; he felt only great remorse and his heart was filled with
spiritual urgency to strive in meditation.

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 Theelon Sayadaw personally went to Mingun. Within seven days, he arranged for the
cremation of Kingtawya Sayadaw. From then on, Theelon Sayadaw with only his personal attendant
(kappiya) went to forest and made strong effort in meditation. Before long, according to his wishes,
he achieved breakthrough result in his meditation.

When asked by people, whether could jhāna or supernormal knowledges (abhiññā) still be
obtained nowadays, he did not promote his achievement. For half a life, he was only strong in
theory, and weak at practice. He felt ashamed to speak out of his own achievement.

This above matter was taken out from the biography of Mingun Jetawun Sayadaw.

Abhiññā and travelling in the air

There was a remarkable event about Theelon Sayadaw. When sayadaw and his personal
attendant Thutaw were staying together at the forest monastery, at one night time at the early
summer, Thutaw wanted to take a bath in a lake far from the monastery and told the sayadaw. The
moon was very bright and beautiful.

From a great distance from the lake, Thutaw saw someone was bathing. When reaching
nearby, to his surprise he saw that person was Theelon Sayadaw. He thought, how did the old and
feeble sayadaw get to this far place at night time, how did he come and reach there quickly? When
reached there, the sayadaw had finished his bathing. Then Thutaw asked him.

“Thutaw, when I am still alive, don’t tell anyone about this matter.” The sayadaw asked him
to shut his mouth. Then he went back to his monastery by flying through the sky. The personal
attendant Thutaw only told other people about this incident when sayadaw had passed away.

Connecting to that matter, this extract from the book titled Inclusion of Lineage of Buddha’s
Teaching on Shwegyin sect (Shwegyin Nik ya Th Thanawin book (page 67)) can give some
information on this matter.

Theelon Sayadaw only attained worldly higher knowledge or powers (abhiññā), we dare not
say that he has not attained all six higher knowledge including the cessation of all defilements
(āsavakkhaya-abhiññā). The characteristics of noble persons are very subtle and not easy to be
detected (even to those who lived near them.)

There was an Arahant elder monk who lived at Cittala Mountain. One day, his personal
attendant monk took his teacher’s bowl and robe and followed him behind when they were going
for alms-round. At that time, he asked his teacher, who is noble person (ariya), what kind of person
would he be?
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 His teacher who was an arahant replied, “There are some people who use to follow behind a
noble person, take and carry his robe and bowl. He also lives together with him, but did not know
that person is a noble person. It is difficult to know who is a noble person. ” However, the young
monk did not catch the idea that his teacher was a noble person.

At one time, Thaton Jetawun Sayadaw said to Sayadaw lakappa of Sagaing. “Theelon
Sayadaw is a non-returner (anāgāmī). He knew the number of footsteps he had to walk from
Theelon to Mingbu Shwsektaw. Non-returner is very mindful and accurate. He doesn’t need to be
mindful intentionally.” Jetawun Sayadaw’s words are note-worthy.

When staying at north Thapyesang Tawya monastery north to Magye town, the 82 years old
Gukyaung sayadaw wrote a book called Commentary to meditation (Bhāvanāya dīpanī) and it was
published in the year 1916 AD by Thathanalikara printing shop in Yangon town (at Sint Owe Tan
street) .

It was stated in this book: Theelon Sayadaw used to study and practise contemplation on 32
parts of body (dvitiṃsakāra). Because of this, when he looked at the devotees who came to pay
respect to him, he did not see any form of man or woman, he only saw parts of bone, meat, nerves,
blood. It was compared to the simile a butcher who had slice his buffalo to many pieces and piled
them on different straw mats.

(Note: At first, when a butcher was leading the buffalo, he had the concept of a buffalo. After slicing
the buffalo into different parts, he had totally lost the concept of a buffalo, only see the different
parts like meat, bones etc.

Similarly, if a meditator contemplates on the 32 parts of his body, he will see that these are real
thing and realise that there is no ‘I’, me or soul. He would not cling to his body as a solid entity. He
would lose his personality or soul belief (sakkāya-diṭṭhi). When he is totally lost this wrong belief,
he would become a stream-enterer.)

Theelon Sayadaw and Thingaja Sayadaw

It is said that when Theelon Sayadaw became famous, the Mindon king was very respectful
to him. To estimate his exact pariyatti and paṭipatti knowledge with respectfully wish, he chose
Thinggaja Sayadaw who was skillful in literature and Dhamma preaching according to the
recommendation of many sayadaws.

At one time, when Sayadaw was staying in forest monastery Kekthin village near to
Irrawaddy bank at southern part of Kyaukmyaung city. There was river between the village and

11
monastery. One morning, Thinggaja Sayadaw came to see Theelon Sayadaw who was cutting twig
to make tooth-sticks.

Even when cutting the twig, Theelon Sayadaw easily answered the difficult questions
related to pariyatti and paṭipatti that was prepared ahead by Thinggaja Sayadaw. After asking his
questions, Thinggaja Sayadaw paid respect and requested to go back.

At that time, “Brother Thingaja. People in Khekthin have invited me for lunch. Please come
for lunch invitation and go back later. Brother Thingaja, how do you cross over to here?”

“By boat, venerable sir”

“Then, you can go ahead of me by boat.” he said.

Thinggaja Sayadaw did not pay much attention to the sayadaw word. After paying respect,
he crossed the river to Khekthin village by the boat that he came by. At the boat terminal and at the
bank, when without much attention, he noticed a monk standing there. Surprisingly, it turned out to
be Theelon Sayadaw.

In the heart of Thingaja Sayadaw, the answer to a question that he had not asked yet became
obvious to him. With much satisfaction in his heart, he returned to his place at Nepyidaw.

Preached as he has experienced

At the introduction of Vipassanā Shunirchan (the book on the method to practise Vipassan ),
the great benefactor Mah si Sayadaw writes down as below:

Theelon Sayadaw’s mindfulness meditation (appamāda paṭipatti) is as prominent as the

moon and sun.

This was has been heard from another person. At Sheinmakar village, many sayadaws with
very great royal teacher (Rājāguru) title coming different parts like Sagaing, Mandalay and so on.
The purpose of their meeting is to mark the Sīmā (special place for monk ordination and other
ceremonies). At that time, due to the request of the monks, Theelon Sayadaw preached Dhamma to
the community of monks (Saṃgha).

“I will preach to you according to the meditation that I like and have practised,” After this
introduction, he preached in detail about practising insight meditation(Vipassanā), developing
various kinds of wisdom, reaching path and fruition knowledge (magga-phala), entering fruition
attainment (phala samāpatti) till the level of non-returner (anāgāmī)-third stage of enlightenment).

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 That Dhamma was very profound and subtle in nature, that’s why it aroused astonishment of
those audience sayadaws. Then Thingaja Sayadaw said:

“It will be very good to compile into a book as venerable sir has preached just now”

“Venerable Aggare (Thingaja Sayadaw), You can do as you like about my Dhamma talk. If
you do write a book, please make sure that it will the same with other Dhamma treatises. When I
am still here, I can answer so that other people can understand. However, I will pass away soon. At
that time, there will be argument on some extraordinary facts, and it will be sorrowful thing.” This
account was heard from S la forest monastery sayadaw who stayed at Sheikkun village and who
used to always memorise the ancient commentaries (aṭṭhakathā).

The above paragraph on this conversation was an evidence to clearly prove that Theelon
Sayadaw had greatly meditated, but did not write down any book. We can guess that there were not
many people who can follow his explanation, so he did not write down. He said if the meditation
way and book are not same, it will be merely letters on the paper only. We should take those
appropriate teachings only if their practice is same with the Buddhist scriptures.

Jetawun Sayadaw and Mahāsi Sayadaw

Among many disciples of this Theelon Sayadaw, there was Alehtawya Sayadaw or U
Mañjūsa who lived at the hill-range of Sagaing Mindon. He did not pay attention to other people,
just developed only on Appamāda Paṭipatti (developing on mindfulness constantly). The Jetawun
Sayadaw who learned the practice from this sayadaw, used to preach on Appamāda Satipaṭṭhāna
(Four foundations of mindfulness) method for over 60 years.

Now, the inheritor of this Appamāda or mindfulness was our benefactor Mah si Sayadaw.
He had inherited this meditation method and widely explained on the Appamāda (or practising the
four foundations of mindfulness).

Advice
Theelon Sayadaw often gave the advice below.

“Jalena bhavati paṅkam, jaleneva visujjhati

Cittena bhavati pāpam, citteneva visujjhati”

Due to water, the mud becomes. By cleansing with water only, it becomes pure.

Due to mind, the evil action happens. By cleansing with mind only, it becomes clear.

Sādhu! Sādhu! Sādhu!

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Final notes

The Theelon Sayadaw who was named as Ashin Candimāṅlakara, was born at Myanmar
Sakarit 1147 years (1786 AD). He passed away at 1222 years (1861 AD) at the age of 75.

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Appendix 1
Explanation of the Pāḷi words used in this book:

Abhiññā: the supernormal knowledge. There are 6 types of abhiññā:

1. Iddhi : psychic powers like levitation, walking on the water, create multiple bodies etc;
2. Heavenly Ear (cp. clairaudience);
3. Knowing others’ thoughts (cp. thought-reading)
4. Recollecting one’s previous births
5. knowing other people’s rebirths
6. Certainty of emancipation already attained (became an arahant).

Appamāda : don’t be negligence, be mindful to strive for enlightenment

Pariyatti : learning and teaching

Paṭipatti : practising meditation of Samatha (concentration) or Vipassan (insight meditation).

Satipaṭṭhāna: Four foundation of mindfulness that is contemplation of body, feeling, mind and
mental objects. A yogi should contemplate on whatever object presented at his mind and body, and
try to see their impermanence, suffering and non-self characteristics.

Sayadaw: honourable term for the monks, especially for teaching teachers or abbot or meditation
master. Saya means teacher while daw refers to royal or noble.

Sayadawgyi: normally referring to elder or more important teaching monks or meditation teachers.

UBazin: honourable term for monks.

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