thienngu method of meditation (introduction)

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is rnore than Religion, -

more than Science and

more than Philosophy.

,ftddhism unlike other religions and doesin creation and salvation by an eternal

$o also, Buddhism does not believe that ansoul or ara exists within us and returns

C*d after death'br judgement.

t Buddhism replaces a personal God withfu ano rebrrrhi&-i. Tterefore' tsuddhism,is inore than Religiox..

d-ccgr{iag to Bud.dhism, the law .of causead effect is. accepted not only for materiallfretomenon but also for the co-existing of3d and physical (ntna and r6pa) in livi:rgbeings.

Moreover it projects how mental volitionknna) dominates the co-relation of ndmaEt fipa. Therefore Buddhism is more thanScience.

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All inentional good or bad actions done

phyri."lly verbally -o'

mentally by all living

beings generate causes which will have effects

in the i.ra.rt. as a result'

This is how the circle of rebirth keeps on

noins on and on' This process of cycle of rebirth

i. -ii."rin"d

as suffereing because' in short'

iif. i, nothing but aging' decay and death'

Moreovet, Buddhisrn goes on and pro;ects

the cause of suffering as the mental phenomena

of craving and clinging

Buddhism ."" "oibt assumed as pessimism

because Buddha not only pointed out the true

nature of suffering and the cause of suffering

fr". "ft" teaches t" Ito* to extinguish the suffering

[y",n.1"frf. eight fold path leading, to complete

..rr"tion of suffering (that is Nibbena')

The reducdon of sufferingby the teduction of it's cause'

ih- ,r^oving of suffeting

bY removing of it's cause'.

i, fulf,tti,tg th. "o"blt

eight fold path and leads

to enlightenment and wisdom'

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-c-.: achieve emancipation from the circle of

'r-:---" and to attain enlightemenr, a Buddhist:-;: :rit-ill the noble eight fold path by::- :-r:ion. \7e meditate to realize the truth.li--= are rwo kinds of truths.

lhev are : -- The conventional or mundane truth.- The ultimate or super-mundane

rr u th.(TIte ultimarc truth can only be

i:hieved when you have cleansed your:,swholesome deeds and attained a:0nceatrated mind.)

Therefore Buddhism is more than:ilosophy.

People do wholesome and unwholesome:eeds physically, verbally or mentally.

There are three srages to cleanse our:au-holesome deeds : -l) Physical and verbal deeds through

morality,:) Mental deeds through concentration3) The potentials or latent unwholeso-

meness through wisdom.

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To cleanse our unwholesomeand verbal deeds, we have ,o U.ritamoraliry by abstaining from:

Killing,Stealing,

Sexual misconduct,Using intoxicants,Lying, using harsh speech,Foolish babble, slander and

_ making a living through any of theabove.

tW4renever we commit any unwholesome

physical and mental deed, we musr keep ondeansing tltese un who]esome deeds .

Based on convenrionai moraliry we haveto build up our concenffation through the fourkinds of mindfulness. By using any of thesetypes of mindfulness, we can achieve aconcenffared mind, in this waywe can getcontrolof our five faculties.

That is :

Ey.,

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Ear,

Nose,Tongue, andBody

through which unwholesome deeds arecommitted.

By this srage, you can abstain fromcommitting all physical, verbal and mencalunwholesome deeds.

Moreover, with this concenrrared mind,one can peneffare the conventional perceptionswhich.mislead him to believe objects really exisraccording to their respective perceptional names.(e.g. believing thar a rree really exists).

This is a starcing point for depaning fromconvendonal mundane perceprions and facingtowards the super-mundane existing realities tharis realizing nimaand rupawhich is the way toknow the ultimate trurh.

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I -F-

Theinngu Method of MeditationEmancipation from the cycle of rebirrh

is the most exalted under taking in life. Thereare manymethods ofmeditation to implementthe four sadpatthina for achievingemancipation from cycle of rebirth.

Among rhem, the Theinngu methgdis accepted as an intensive method of mediationwhich gives fast and effective results. Thereforein the TXeran!ru method of rneditation wehare strict ruies laid down to abide by.Example:i. Preparadon before meditarion (parit<anma)

2. Resolution to meditare for a certain period(usually about two hours) or till themeditator overcomes that feeling.

-Wthout scratching even when it itches,

-W tho u t sropping even ifyo u are ired,-\Yitltout changing theposture even rc facedearh.

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To get concenffation soonerrather rhanlater, instead ofbreathing as us ual, breathconsciously contemplating the touch atthe tip of your nose (or) the sound ofthe in-coming and out-coming breath.

Method of contemplation.After meditating for a while vadana-(feeling) mayarise. \When uadanil adses,

instead of contemplating on the mereconventional perceptions of that feeling(which do nor really exisr at all),you have to conremplate on the physicaland mental phenomeno n (which reallyexis).The physical phenomenon's are the fourdharusandthe mental phenomenon isthe consciousness of that fow dhftus.The four dha-rus arc:Pathavi dhaTu,extension, earth element,

Apo dhetu, cohesion, warer elemenr,

Tejo dltztu, radiation, heat element,

3.

4.

t.2.

3.

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YaTo dhitu, modon, wind element,

These four dherusco-exisr and are co-related. Due to interactions betweenthem, signofone dhnrus becomesmoreprominently overwhelming than theother rhree.

Stiffness, tautness, numbness,ctamps, acltes and pain are meremental perceptions which mislead youto assume rhat your body is sufferingfrom that feeling. In reality, that isconsciousness of the presence of thesign of paghavl dharu.

Tightness, congesilon, sweating,perspiring, and running nose atemere mental perception whichmislead you ro assume that yourbody is suffering from that feeling.In realiry that is consciousness of tltepresence of the sign of apo dheru.

-I-

Heat, cold, icy-cold are mentalperception which misslead you toassume that your body is sufferingfrom rhat feeling.In reality, thar is consciousness ofdte presence of ilte sign of rcjodltetu.Palpimtion, giddiness, irchiness,shaking are mere mentalperceptions which mislead you roassum that your body is sufferingfrom that feeling.In reality, that is consciousness oftlte presence of ilte sign of vdyodheru.

The meditator must realize dratdue m ilte interactions of tlte four dherus,their presence becomes exposed one afteranother by their rcspective signs.

By contemplating on vedana- (feeling)correctly over and over again, the meditator will

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come to realize that. Instead of realizing the trueinteracting phenomenon, he was under the wrongview to assume that:- He was suffering,- His body was suffering,- His ego was suffering, etc..as he wrongly assumed that his bodily self andhis feeling were imposed or joined together as

identity. (which is wrongand rcallyabsorb onrhe wrong rrack).

Now he realizes that therF are twoseparare portions :

1 . His bodily selfwhich is nothing but the fourdhatus, and

2. The mental poftion which is conscious ofthe signs of that four dhzrus.

So, he comes to realize that there is nosuch things as self or ego, as he found out himselfthat they are conventional perceptions orsuperficial names only.

He must know that there are:The four dltarus inrcrchanging condnuousbz

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And at times, tlte sign of one dltetu becomes

more prom in en tly overwltelming than the other&ree. Then tlte mind becomes conscious ofthatsage amounring to feeling rhe suffering.Thus replacing, the self and the body byinteracting dhatusand the mental perceptionsbv feelins the sufferins.

Now he realizes the emptiness of :

Egoism,Perception,Identity, etc..

Thus, eliminatingSceptical doubts andWrong views

then achievi ng rigfu understanding uthe stream

winner.

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-L-ITheinngu Yogi Check Your Own Mind

THEINNGUMEDITATION CENTREHMA\7BI TO\X/NSHIPYANGON DIVISION

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THEINNGU (Method of Meditation)

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2 TIH.E INNGU (Method of Meditation)

PARIKAMMA (PREPARATION) nlma-rfupa, asubhaand the four noble truthsLet's begin with giving tribute to the Lord as taught by him.Buddha and the THEINNG [/ Sayadaw:(Namo rassa bhagavaro arahato Includingthewhole3l abodesofalllivingbeingssammrsambuddltassa) either those suffering or free ofsuffering may all

ofyou share our merits ofdonations, moralitiesDuring this sitting, with a view to attain meditations and determination on meritoriousnibbina, I now donate my five groups of deeds.

kltandha and nin*ripa to the Lord Buddha.As a result, may I gain magga-na-na, phala- (Equally) Receive our meritorious deeds

nfota, nibbana-6ana, and rhe realization ofnibbana. I am also huppy to receive all the merits given by

all people of goodwill.During this sitting, with a view to attainnibbena, I now donate my five groups of SADHU..... SADHU..... SADHU.....khandha nima-rdpa ro the THEINNGUSaSradaw:

As a result, may I achieve the true realization ofthe phenomenaof dlte-tu" the ultimate truth of

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BEGINNINGLett start our fight against our kilesas

that is defilements.

You may sit in any position to enable you

to sit for a long period.

Sit upright. But be relaxed,

not sdff. '

Keep your left hand below and righthand upon it.

Close )tour eyes without tension.

Start breathing knowing every touch at

the tip ofyour nose.

Do not let your mind wander elsewhere.i

The mind usually wande rs onunwholesome mind objects.

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Try to conceritrate on your breathing.

The breathirig must be constant and

regular,

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THE INNGU (Method of Meditation)

Breath on and on with mindfirlness.

This mindfulness of breathing builds up

samidhi, that is concentration.

\fhen you obtain samrdlti, you can

realize the true nature of physical and

mental phenomena.

That's how you must protect yourself

from defilements.

Even when it itches,'do not scratch.

If you are tired, do not give up.

Do not ch4nge your posture.

Try to know the nature of the feeling tillit ends.

From the beginning, you should builci

up samfidhi.

Be mindful. continuously.

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THE INNGU (Method of Meditation)

Through samma viyama, that is

right effott, and sammi sati, that is

right mindfu'lness, you witl obtainsamml samedhi, that is rightconcentration.

Through right effort and rightmindfulness, you will obtain rightconcentration.

Through sammi viyama and sammisati, you will obtain sammesamidhi.Therefore, repeat this process over and

over again.

Do not let the time roll by.

Be mindful at every moment.

To be liberated from sarhsara, thatis cycle rebirths.to achieve realizationinsight of the truth,

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g l0 THEINNGU (Method of Meditation)

To achieve realization of the truth,mindfulness is most important.Let this knowledge of wisdom be

continuous.

SATIPATTHANASatipaggltina is the four applica-tions of mindfulness.These are :

Contemplation of BODY, FEELING,

MIND and MIND OBJECT.

Start contemplating on yourbreathing, that is body mindfulness,(keya satipagphzna).

If ary forms of feeling arise,contemplate on your feelings. (Thatis vedand satipagphena).

or

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cccD saE:o o ep:$(E c6 aocf ) 12 THEINNGU (Method of Meditation)

'W'hen you can overcome yourfeeling, contemplate on your mindto clearly perceive and understandany state of consciousness. (That iscitta satipag.thena).

Moreover, to contemplate on themind object (dhamma), know howit arises, how it is over-come, howin the future it does not arise. (Thatis dhamme satipelll2ina).Satipagghena is the only way thatleads to the right path and to therealization of nibbena.

VITAKKA (INTERFERENCES)Vhile you are practicing vipassana,

kama uitakka, that is sensual thoughts

concentrating: visions, sounds, smells

(odour), taste, touch may enter yourmind.

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r4 THEINNGU (Method of Meditation)

Byepeda uiakka that is thoughts of illwill such as: worries, hatred, anger may

enter your mind.

or

Vihifisa uitakka, that is thoughts of

cruelry may enter your mind.

Don't let these impure thoughts enter

your mind.

If these thoughts enter your mind, breath

abruptly and divert your mind to the tip

of your nose to eliminate them.

Be mindful. The more mindfulness you

can achieve, the sooner you can climinate

them.

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16 THEINNGU (Method of Meditadon)

MOHA (AVrIJA-CTTTA)All living beings have never known theirprevious existence and beginning ofsarhsrra, that is the cycle of life

'We have existed under the influenceof molta, that is delusion, so let us

overcome this moha which causes the

cycle of rebirths, through awareness

and insight uipassanf, meditation.

To overcome moha we must build up

our five faculties of mind powers, namely:

I. Saddha, that is effort or energy.

2. Viriya, that is effort or energy,

3. Sati, tl:urt is mindfulness or attentiveness,

4. Samedlti, that is concentration.5. Pedrtd, that is knowledge, wisdom,

insight reasoning power, understan-

ding power.

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Try hard to build uP these Powers of

mind to overcome moha.

If you become drowsy, ifyour mind start

wandering, breath harder emphasizing

your out going breath.

Concentrate on your breathing till you

attain jhina, that is absorPtive

concentration.If you attain ihlna, unrvholesome

thoughts can not enter intc, your mind'

fu an untimely rain in summer' settles

down a cloud of ciust, so also ihenawillcleanse all unwholesome thoughts of

your mind.

Do not let your mind wander, keeP on

trying hard.

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20 THEINNGU (Method of Meditation)

This task can not be undertaken byordinary people. Only virtuous peopleand Ariya-puggala-to-be are able topractice vipassanf.As you can only gain wisdom bycontemplating on your body, do not letyour mind wander else where.

If you gain tranquiliry of your mind,, be

mindful, be mindful of it.

You musr try to cultivate it. \When youcan cultivare it, you will gain sukha thatis happiness and peace of mind.

INDRIYA (FACULTIES)You will gain wisdom of insight of themental and physical phenomenaoccurring presently, when you can secure

control of your indfiya, that isfaculties.

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They are namely :

Cakkhu - ele,

Sota - ear,

Ghena

Jtuhatsaya

Meqa

fIOS€;

tongue,

body,

mind.

Tranquility of faculties will enable you

to see physical and mental phenomena

occurring vividly as it is.

Just because of misleading perceptions,

you are assuming that this is:

My leg my hand, my body

My head, "l', other people.

Man, woman, liuing beings and so on,

DHATUS (ELEMENTS)

- In realiry there is only the association offotrr basic elements of matter, namely :

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Partaul dhatu, that is exrension, earrhelement,

Apo dhetu, rhat is cohesion, waterelement,

Tejo dlzetu, thar is radiation, hearelement,

Veyo dheru, that is morion, windelement.

These four dha-tus co-exist and are co-related. Due to interactions betweenthem one dheru becomes moreprominently overwhelming than theother three.

This is the natural continuous change ofmatter. Rfrpa lakkhana.

During your meditarion, feelings of oneof the above "dheni will become moreprominent. That feelingwill be the maincause for you to endure at the time ofyour death.

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Icb saE;o or eprB(8 oS €od) J3 :6 THEINNGU (Method of Meditation)

If Pathaui dheru is to be the maincause, you will feel stiffness, taurness,numbness, cramps, aches and pain to anunbearable extent.

- If Apo dharu is to be the main cause,

you will feel tightness, congestion,sweating, perspirations, your noserunning to an unbearable extent.

- If Tejo dhatu is to be the main cause,

you will feel heat, cold, icy-cold to anunbearable extenr.

- If Vayo dhetu is to be the main cause,

you will feel palpitation, giddiness,itchiness, your head shaking to anunbearable extenr.

- Therefore, rry ro overcome thar feelingnow. Then only you will be prepared to

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28 THEINNGU (Method of Mediation)

end'ure it mindftrlly through meditation

when it occurs at the time of your death.

VEDANATo overcome such feelings, you mustpractice during meditation to change

your awareqess from knowing theconventional perceptions to the reality

which is vedanz, a feeling process.

'Therefore be aware that :

Stiffness is a redani,

Tautness is a vedanE,

Numbness is a uedan1,

Aches is a vedanE,

Cramps is a vedanE,

Pains is a vedane,

Palpitation is a vedana:,

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30 THEINNGU (Method of Meditedon)

Congestion is a vedanli,

Running nose is a vedani,

Heat is a vedana-,

Cold is a vedan|,

Itchiness is a vedanA

Shaking of legs is a uedanz,

Shaking ofhands is a vedane,

Giddiness is a vedapE,tWhen you become consciousness of anyprocess ofphysical change in your body,

vedanr (feelings) occur.':Naming those

vedani are mere perceptions.

Perceptions differentiate varieties ofvedanebutperceptions are not a realiryonly uedani are realitlr.

Try to pin point your awareness on onlyvedani which is a reality occurringmoment to moment instead of all sorts

of conventional perceptions.

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CONSTANTLY CFIANGINGSometimes, forms of color,may appear.

Don't try to identify the color. Just try to

observe the nature of change of color. It's

appearing and vanishing.

Green color may appear and vanish,

Yellow color may appear and vanish,

Red color may appear and vanish,

Do not try to identif/ the color butinstead. trv to be aware of the nature ofconstant change.

Sometimes, forms of forest, oceans,

landscapes .T?X appear. Do not try toidentify what you see, instead be aware

JJ

that these forms are constantly changing.

Nothing is permanent. Everything is ina state ofconstant change.

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CHANGING ASUBHAAlso forms of Buddhas,may appear.

Do not tryto identifyit, instead be awarethat these forms are only asubha that isloathsomeness.

- The convenrional perceptions ofall formsdo not exist in reality whereas all formsof existence are nothing but asusfu.

- You may also see the forms of corpsesdeteriorating from day to day.Be aware of the disgusting loathsomechanging nature of the corpse it is also

' impermanent.

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You mav also see vour own skeleton or

narts of it. Be aware of it's chaneing

nature also.

\Thatever vou see be mindful of it'schanging nature of impermanence.

THAT'S VHAT YOU MUSTMEDITATE ON

Although, there are 40 different rypes

of meditation, what occur at your present

moment is what you must meditate on.

If you sit and meditate for a long time,

all sorts of feelings will arise.

Although it may be unbearable, do not' shake, move or change your posture.

Observe the nature of that feeiing to the

end.

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THEINNGU (Method of Medirtlmj

If stiffness occurs, be aware of it'sbeginning, it's happening on and it's

ending.

If aching occurs, be aware of it?s

begijning, it's happening on and it's

ending.

Try to be aware of any feeling from start

through out it'a occurring till the end.

Meditate with forbearance.WsFEELING

To overcome such feelings,. you must

practice during meditation to change

your awareness from knowing the

conventional perceptions to the reality

which is feeling process.

Therefore be aware that :

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THEINNGU (Method of Medimim)

Stiffness is a feeling

Tautness is a feeling,

Numbness is a feeling,

Aches is a feeling,

Cramps is a feeling,

Pains is a feeling,

Palpitation is a feeling,

Congestion is a feeling,

Running nose is a feeling,

Heat is a feeling,

Cold is a feeling,

Itchiness is a feeling,

Shaking of legs is a feeling,

Shaking of hands is a feeling,

Giddiness is a feeling,

ci sa 6:o or ep: g(6 o5 €oc,5) THEINNGU (Method of Mediraricn

\?'hen you become conscious of a-nr

process of physical change in your bodi',

feelings (vedana) occur. Naming those

feelings are mere pe=t-=c..-eptla-gg*

Perceptions differentiate varieties offeelings but perceptions are not a realiry

only feelingj are leatiy.

Try to pin point your awareness on only

feelings which is a reality occurring

moment to moment instead of all sorts

of conventional perceptions.

IThis is training tg'purify your mind.

i"'Therefore, try to change knowing'conventional perceptions' to'activating

feelings' as they occur moment tomoment.

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CLINGING'We have been clinging to convintional

perceptions such as:

My lrg,

My hand,

My body

My head, etc..,

. Concerning physical phenomena and

Pains,

Aches,

Numbness, etc..,

Concerning mental phenomena.

But in realiry they do not exist:aftlof'My'or'My ego'.

There only exist mental and physical

phenomenon, which is nfuta rhpa.

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THEINNGU (Method of Mefitation)

Rfrps that is physical phenomena,constantly changing, while nimathat is

mental phenomena, becomes aware of itthrough feelings.

Try hard. Don't give up. \(/e are

preparing to face death mindfullythrough meditation.

- You can not give up or stop dggf."bl"ftelings occurring to you on your dyingb?t-So try to establish confidence that you

can overcome it now.

Change your mind from knowing'unwholesome' to'wholesome' thoughts.

If you become aware of 'pain-perception', it is an unwholesome

thought.

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THEINN GU (Methot of: l*a&ta*n)

::If you : .orrt.mplati b y t dii thioccurring feeling' it becomes d

wholesome thought. ' '

Try to achieve it.

Do not let your feelings, vedana-, ca:ur;e

. t-cravlngs, ta+tne.

Let'feeling'stop at the ''fteling st@*e.

Try to stop feeling,.at the feeling stage.

IF YOU BECOME A\TARE OF

"PAIN" FEELING 4Aq,P,ASS ON TO

CMVING, VEDANA HA.S.PASS ON

TO TANHA

DON'T ALLO\TVEDAN,A. PASS ON

To-T .{M'.' ' , . . ,,

IUST KNo\r CVEDAITIA); '

**

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i0 THEiNNGU (Method of Meditation)

SAMSARAtVhen feeling, vedani, causes craving,

n4he, one is bound to be reborn in the

cycle of rebirth.

The cause that makes 'the cycle of life

revolving' (ot)

'Stop revolving' (ot)

'Liberated from the cycle of life' is

not from elsewhere but from yotrr own

mental outlook.

If you don't meditate, 'the cycle of life

will be revolving',

Through meditation' you can make it'stop' (or)

'Liberated yourself from the cycle

of life'.

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THEINNGU (Method of Mdiutbn)

atIPERMANENCE

- Vedanal, feeling, ts niima, a mental

phenomenon.

Vedant is not Permanent.

Vedani ends after occurring'(Feeling end after oqcurring.)

So be aware rhat vedan| occurs and

ends.

occurs and ends ,' :

"Occurring, endingno *occurring,

t. Dending."

- ' \(rhenever there is change in physical

phenomen on, rEPa, mental- Phenome-non, nemabecome aware of the change

and feeling occurs.

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THEINNGU (Method of Mediadon'

REpa changes on it's own nature.

therefore.be aware how tEpa changes.

Be aware that change is the natural sign

or rEpa.

Be aware that when rEPa changes in

your body, advertence of the mind

towards thut "-fii"[Jt&es

place. And,

after that, feeling occuts.

Be mindful of this process as it happens.

Contemplate as it takes place, happens,

and occurs.

The Lord Buddha teaches us that all

physical and mental phenomena are

impermanent.

Therefore try to observe the natural

changes in your body with awareness to

i4

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THEINNGU (Method of liledturdsrD

enable you to realize that impenriair#is what the l.ord Buddha teaches us-

Stiffness arises and vanishes in your body-

Pains arises and vanishes in oul body.

So be mindfrrl that nothingis p-ermlrnent.

All these feelings arise and vanish on their

o*r, S.ord. bjg 6q=--It is olly me who wrongly assumes that:

my hand is suffering,

my leg is suffering, '

mSr head is stifferin.g

This is because of the wrong concept of

$$,*,#**F*.(Try tu realize it.

This is how you must achieve wisdom,so

try to contemplate mindfi'rllY.

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32

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-..: .*

tE I HEINNGU (Metnoo or E

BALANCINGDon't be lacking in samiidhi,

Mindful breathing increase samilEContemplating promotes Pafrfii(wisdom).

If your intensiry of feeling is :

Unbearable breathe harder,

Unbearable breathe regularlY.

Balance your intensity of feeling and

sama-dhi,

For example:

If your intensity of feeling is:

1 gram, let your samzdhi be I gram.

5 grams, let your samiidhi be 5 grams.

10 grams, let your samadhi be 10

grams.

Maintain this balancing,

Don't increase yo:uir samidhi more than

the intensity of feeling (or) less than it.

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e aSeco:oo:rr

) THEINNGU (Method of Meditation)

-When it becomes more' you will not be

able to real\ze the nature of the Process

of the feeling, Because your mind will

have by passed the stage of feeling'

So also when there is lack of sanedhi

you will want to stop meditating (or)

change your posture (or) intensity of

feelings maY become unbearable'

- Therefore try hard' Be brave'

- Brave and Zealous persons always succeed'

ContemPlate with forbearance'

Life is short. Don't sPare Yourself'

You have spared yourself many times in

previous lives,

You are not the owner ofYour bodY'

DESERT BEFORE IT DESERTS YOU-il4ren the time comes, you will have to

depart from Your bodY'

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l.2:

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THEINNGU (Method of ldsdtunim)

At one time, when the four mental

groups, niima khandhn, namelP

feelings (vedani),

perception s (saftrtd,

mental formations (sankheta)'

consciousn ess (vifrfiana)'

deserts the piysical body' ultimately the

body will lecome a corPse which is

worthless.

So you must tr)f to desert

before it deserts You'

your $odY

This bodY is without essence'

disgusdng,

useless,

worthless.

Do not sPare it, :

Detach your craving and glinging to it'J

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Be aware of it's deteriorating nature'

Try hard. Success is for those who try

hard.

If you want success, You must try hard'

\7hat are you going to succeed?

You will succeed kilesas, that isdefilements of Your mind, '

{You had been gpue{br. thele Y:'?throughout yorrr:past cyile of rebirths

over and over again,

Now, you must tqr to succeed all these

unwholesome kilesas forever, '

Be aware that now you ar9 meditating

'fo, yorr. own good, ' - '

Look at. yourself. See the difficulties

obtained through this troublesome body'

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THEINN GU (Method' of Metliatim)

k's a bundle of troubles suEh as:

Feeding,

CIeaning,

Dressing,

Keeping yotrr.lf healthY and so -on'

B.a",rr. * don't want to notice these

"ilr.rriri.r, we still crave for life'

- Lord Buddha t."tht' us that amongst all

the adversities of life, maintenance of

livelihood is the worst' '

- Therefore the more yol.:*1 f'orsake

craving and clineilg to tl: bodY' the

more Peace or mind You will again'

- One has to suffer because he can not

liberate himselflfroln cravings and

clinging of his bodY'

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@poc:<-,1 o$egsao:oj: e8:es2:6cgl


TrY to detach from the craving and

clinging to Your bodY'

slowlYbYslowlY'

lircle bY little,

and graduallY'

As little drops of water finally form an

ocean' so also your recurring efforts will

lead You to be enlightenment'

Try hard' Be zealous'

You have to put in effort with zeal in order

to cleanse your mind from clinging to

phYsical PercePtions and mental

PercePtions of feelings'

Tty hard toperceptions.

cleanse all softs of

efffogo:eo s?fs,)oEaDGo

c) o E: q o ep: $(6 c8 aoc'S) Gg 70 THEINNGU (Method of Mediation)

MISLEADING PERCEPTIONS

feelings, you must try hard in order to

ov€rcome them'

The mind never wants to endure

disagreeable feelings, but only wants to

enjoY agreeable feelings'

' disagreeable feelings' you may want to

stop meditating or change your posture

or start wandering letting the mind astray'

- Yon,must tolerate these sensadons with

forbearance.

-' Do not stop'msditating' Do not mov€:

Do not change Your Posrure'

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lrl

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oeq:S:cooSr o6al?ca>, $"i*B€

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Misleading perceptions makes you to

accept the false idea of egoism. This is

not true.

You may think and feel that your bones

are almost breaking, your flesh falling ofiyour nerves almost snapPing.

In realiry it is not true.

You are thinking and feeling like that

because of perceptions of feelings which

are misleading you, to form a false

impression, delusion of mind, false

opinion, etc..

Be mindful of these features.

Let any feeling occur in your bodY.

Let it be any amount.

Let see whaq will happen next.

After pains, what else can haPPen.

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After aches, what else can haPPen.

Let it be any amount. Only be mindful

as it occurs.

This body is just like a rest house at

crossed roads where all classes of travelers

from anywhere may take shelter so is your

body where various types of forms of

feeling may arise.

'Whether the feelings are agreeable or

disagreeable, be conscious and observe

the feelings till it ultimately ends.

If the intensity of feelings become

unbearable, switch on your mind to your

concentrated breathing at the tip of your

nose with awareness mindfully.

Breathe abruptly and rapidly.

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Carry on knowing the occurring feelings

and the touch at thq tip of your nose

alternatively.

Repeat this process again and again,

recurrendv and vice-versa., t__

Awareness of vedanti is dukkha.

Awareness of breathing is sukhta.

Keeping on being aware of dukkha,

sukha alternatively.

DIVERTINGIf intensity of feeling is still unbearable,

divert your mind to various parts ofyourbody.

Such as :

Your head,

Your face,

Your eye,

23

yout knees,

your calf,

I Your foot,

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If the intensiry of feelings are bearable,try to observe them to know the natureof their characteristi.r rp."ifi

""lly.

VHAT DO YOU O\trN? "' --#i'

Do you own yourselflCan you givycommand to your body?Such as : "

not to feel pain,not to ache,

nor do die,

not to become old,not to become sicknot to become i]], etc...

- But this is not rhe case,

that's ,why they dre occurring on theirown.

Therefore don'r be craving and clingingto your body,

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/\ c c O cOC(gcuf 3C)c2of cD6P:6%q o8f.ec 6D3

THEINNGU (Method of Meditarion)

Detach your cravings to it.

Lord Buddha teaches us that we must be

detached all craving and clinging.

Onlywhen you can detachyourself trom

cravfngand clinging, only then you will

be affito put an end to sufferings...': / 1 11 - !j'

, . ,ii'.,_J . ",i '_,

\THY SUFFERING? :.,:

fue you still suffering now? t )'. .'If you are sdll suffering now, then it is -

-because you have not detached yourself ;i',i':

from craving and clinging.

Therefore be mindful to understand and

rcaLize the truth in suffering of feelings.

Try to be brave to undergo any sufferings

in order to achieve enlightenment.

fuk yourself, where others succeed, why

should not 'I' succeed?

82

o\cDl

l./

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84 THEINNGU (Method of Mediadonl

"Be resolute even to face death to

cleanse all defilements.'Success is most important.

tffhy are you suffering?

The cause of suffering is, craving and

clinging to your body, such as:

This is my hand,

This is my leg,

This is my head, and so on.

Therefore contemplate

phenomena.tVhen the cause which

clinging is removed the

suffering is no more.

to realize this

is craving and

result which is

o?

ofoilr

TO ACHIEVE ENLIGHTMENT-Try to be brave to undergo anysufferings

in order to achieve enlightenment.

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c,i oE: q<n ep: g(6 6 €oc8)

* eqpoSloxr qeco8ecrn8rcq 3o!d qQ

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86o3 THEINNGIJ (Method of Msditation)

In timeslgone by, fuin'pugel*to-be(the holy ones) followed this practil,followfd this path leadings to the

extinction of all sufferings.

Therefore they manage to Put an end to

all phenomena of sufferings. :

So it is up to 11ou to tryhard now. (OR)

so try hard and follow suit, contemplate

,on 'the pheno@enon of ,the .bodYspecifically- ! ,,

Depend on yourself.

Correct w-hat is happening in yoqr mind.

Enlightenment is not be 'sought

elsewhere. It is in the phenornena ofyourself.'S7isdom for liberation is a realiry.

Therefore, try to rcalizr the truth of the

phenomenon of your body.

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88 THEINNGU (Method of Meditetion)

If you can detach craving and clineing

from yourself;, you will experience peirce

of mind.

If you achieve it for a moment, you willbe peaceful for a moment.

If you achieve it for a while, you willbe peaceful for a while.

If you achieve it forever, you will be

peacefirl forever.

Therefore, contemplate on the signs ofcharacteristics of the phenomenon you

have realized again and again.

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90oe THEINNGU (Method of Meditation)

I

:ASUBHA"l

i (Eliminating tar.rha)

In the "THENNGU" meditationcentre, contemplating on asubha is

practice to - Iessen KILEST\ It is

especially practiced to attainsakadegemi magga.

fu you have to eliminate 'diglri', that isI

wrong opinion, through contemplating3 t -ton 'vedana-', so also you must

contemplate on' asublta' to eliminate

'nghe', that is clinging.

Clinging is an attachment to physical

ob.;ects.

Attachment and clinging arise because

we don't realize the deteriorating process

of physical objects.

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Therefore, you must meditate to realize

the deteriorating nature of physical

objects.

The method to contemplate asubha rs,

you have to breathe hard but at the same

time you must concentrate on

loathsomeness of the corpses in stead ofbeing mindful of the breathing.

\(hile contemplating on asubha, Youmay sometimes encounter the vision ofthe form of the corpse of yourself or ofothers.

The appearance of the asubhathat had

passed awa)z recently although flexible in

the beginnitg-

Slowly, it will get cold and stiff.

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THEINNGU (Method of Meditationt

It will further deteriorate showing blue

and black patches, even rorten liquid mav

trickle from the mouth or nose.

The flies will hover, feed, and lay theireggs on that corpse.

Maggots will form, feed and spread all

over the body.

The flesh will fall off.

Bones will become visible, hanging and

drop apart.

Later, there is nothing left but a heap ofbones.

Sometimes you may be able to see your own

asubha happening in the same way.

This is just a general trend of process ofasubha.

It does not mean that everybody willcome across every detail like this.,_,

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You may only see a vision of skull or ribs,and so on.

\Thatever you see, meditate on rhatasubha.

You may want to avoid seeing thisdisgusting unpleasant vision.

Don't be afraid of thar loathsome sight.

Breathe harder intensively withawareness of the impermanence of thenature of asubha.

The harder you breathe, the more clearer

the vision may become.

rWhen one meditates on asubhaover andover again, the overwhelming vision

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e2 98 THEINNGU (Method of Meditation)

of loathsomeness lessens his craving and

clinging to his putrid body.

If you assume that your body is srillattractive, then you are still attached toyour body.

if you see the loathsomeness of yourbody, the putrid process of your body,

the asubhaofyour body, over and overagain, you are cleansing yourself fromkima ra-ga and rupa rala.

Therefore THEINNGU meditationcentre emphasizes the importance ofgontemplation of asubha.

For one to realize on one hand. theloathsomeness and putrid process of thebodv will lessen rhe artachment to.

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100 THEINNGU (Method of lvfediadonl

And on the other hand to enlighten.'*ou

with the essence that even this asubia is

impermanent.

Further more. you must meditate to

attain the right understanding that all

forms of living beings and all forms ofmatter are nothing but aJu6ra.

If you can see asubha just for a

moment, you can detach yourself fromt- - I fklma rEga and ruPa raga ror ttnoment.

If-you can see asubha for a while, you

can detach yourself from knna Egaand' vhile.ruPa raga lor a ri

If you can see asubha Permanently,you can detach yourself from l<ima Ega

and rfrpa rrga permanently.

During the period of Lord Buddha, he

taught the 500 monks residing in the

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r02 THEINNGU (Method of r\Iedirarion ;,

forest, a monk by the name of konlaand

the famous queen khema, etc.. the

method how to contemplate on asubhz

All of them attained arahat-hood.

Therefore, THEINNGU Sayadaw also

teaches monks, nuns, and lay people how

to contemplate on asubha.

For those who can attain a vision ofas u bha through meditation contemplate

on it.

And for those who can not, contemplate

through the help of an actual dead body

or a make up putrid form.

Breathe abruptly to attain samidhi.

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r04 THEINNGU (Method of Meditadon)

Also contemplate on your body as an

asubha, that is loathsomeness.Contemplate over and over again that

this loathsome asubha will become:

Rotten, swelling and bulging,

Rottenliquid tricklingfrom here and there,

Maggots feeding on the putrid body,

The flesh will all offi'Worthless,

valueless,-Vithout any essence,

Must be buried and turn into earth,

(or) must be cremated and so on.

This is how you must contemplate onasubha blta-vana.

This is howyou must develop your mindto attain sati and samidhi throughasubha bhevana.

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106 'fHEINNGU (Method of lvfedirarion)

- \When you attain sublza sama-dhi, vouwill see the vision of the putrid corpse inyour mindt eye.

- Moreover, if you increase your sama-dhi,this vision of asubhavnll be seen whetheryou close or open your eyes.

- Furthermore, you may also visualize anyphysical object as a deteriorating asublza

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Seeing that visions of your own asubha(or) other physical objects as asubha isbecause you have attain sufficientsamadlti.

The more you artain samidlzi, theclearer will be the vision of asubha. And,the lesser will be your arrachment tophysical objects.

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THEINNGU (Method of tr'feditarion)

Now as you visualize the deterioratingprocess of physical objects, you realize

and become less atrached to them.

Attaining the vision of asublta is still'sama-dhi bhivana' stage. So, to switch

on to 'uipassanr bhetana', contemplate

on the sabhtra lakkha+a that is natural

characteristic of asubha. And moreover,

the samanrtrta lakkhana, that is ti-Iakkhana.

If you don't contemplate on the asubha

after attaining asubha samddhi, you may

become :

fed up of life,

feel repentant,

want to live in solitude,

feel undependable,

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THEINNGU (Method of l{edita.llni

get hallucinations and do on, on rhewrong track.

Therefore, contemplare on asubha rcattain asub,ha pafifii' form 'asubhasa6fra'.

The method to achieve this is:

to contemplate on the physical object torealize it's sabhiva lakkhana and.samafrfra lakkltana.

If you auain the vision of a skeleton,be aware that it is pathaur asublza.

Then hardness and softness is it,ssabheva lakkha4a.

And the impermzrnenry srate of hardnessand softness is it's samartfra lakkhana.

If you attain the vision of the roftenand bulging forms of corpse,

be aware that it is apo asubha,

110

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THEINNGU (Method of Mediadoni

Then fluidiryand cohesion isit's sbhenlakkhapa.

And the impermanenty state of fluidiry andcohesion is it's samartfia lakkhana.

If you attain the vision of maggots feelingon the corpse,

be aware that is uiiyo asubha.

Then motion is it's sabhava lakkhana.

And the impermanent state of motion isit's samafifia lakkhana.

If you attain the vision of burning asublza,

be aware that it is teio asublta,

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ll4 THEINNGU (Method of lvledirationt

Then heat and cold is it's sabhiva' Iakkhana.

And the impermanent stare of hear and cold

is it's samafirta lakkltana.

As the vision of asubltaisa physical objecr,

try to realize the lakkhana that is

characteristic of r1pa.

'W'hatever object of asubha you attain,

contemplare on chat asu:bha.

Try to reaJize the sabhaua lakkha4a and

samafrfia lakkhana of that asublta which

you have visualized.

At first, you have to try to obtain the vision

of an asubha.

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116 THEINNGU (Method of \{ediationi

After that, you have to conremplate on rhe

deteriorating process of that asubharll rouget fed up of being attached to it.

And then to become detached rcrhe asubha

object, you must try ro attain sabhava

Iakkhan4 of it.

Finally, to be liberated from the physicalSauan a lakkhana, you must contemplare onrhe impermanenr nature which is sama.6ia

lakkhana repearedly.

Therefore, try to obtain a vision of asubha,

try to detach from clinging to it,try to obtain it's sabltaua lakkhana,try to obtain ils satnafrfra lakkhnato be liberated.'Sotepatti puggala' meditated on'vedanii' and efiminated the wrong vieu'of 'puggala partfiatti', that is 'egoism'.

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118 THEINNGU (Method of trIeditation)

'Sakadigtmi puggala' meditared on'asubha'and eliminated all patterns oiforms into minute cells.

Andgami puggala meditated or' ti-lakkhaga' and eliminated the conceprof minute cells.

Araltatta puggala eliminate s 'santatipadfiatti', that is continuiry of time andenters nibbena.

As rain drops can penetrate through rhe roofthat has not being properly roofed,so, also l<dma Ega &. rupa Ega can e:silvpeneffare into the mind without wisdom.

Therefore,

contemplate on asubhato detach yourselffrom knna rzga and rup riga.

Don'r miss this oppomunity ro achierenibbena, that is enlighrenment.

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thienngu method of meditation (introduction)

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