Theelon Sayadaw(1786 AD -1861 AD)

Theelon Sayadaw(1786 AD -1861 AD)

A great meditation master in old Burma, 

and grandmaster of Mahasi Sayadaw.

written by Dhammācariya U Htay Hlaing

                         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 Mahāsi 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:
Aggācāra Dhamma Distribution Group
(Aggacara2013@gmail.com)
2nd September 2013

Contents
Introduction 1
Theelon Sayadaw   (year  1786 AD -1861 AD) 3
The Memorable Information from Exposition of Practice (Paṭipatti Pakāsanī) 5
Honouring the Patience (khantī) 8
Kingtawya Sayadaw 13
Theory and practice 14
Abhiññā and travelling in the air 20
Theelon Sayadaw and Thingaja Sayadaw 23
Preached as he has experienced 25
Jetawun Sayadaw and Mahāsi Sayadaw 27
Advice 27
Appendix 1 29


Introduction
Below is the information extracted from the book titled “Dhamma Discourses” by Ven Sayadaw Jaṭila, Meditation teacher of Mahāsi 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 Mahāsi Sayadaw, Page 22,  published by Selangor Buddhist Vipassanā 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 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. Mahāsi 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 Sakkarajā 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.
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 Candimā, 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 Pāḷi 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.
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 Candimā was bathing at the lake. Another novice who lived together with him purposely hid his robe. After bathing, the novice Candimā wanted to change his robe (from the wet lower robe that he had) but he could not find it. He was shaking with cold.
After some time, the novice who hid his robes came back. Without giving back his robe, he teased the novice Candimā, saying his robes was here or there. However, the novice Candimā 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 Candimā 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 Candimā 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 Candimā. The whole body of novice Candimā 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 Candimā’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 Candimā. 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.”
Sayadaw Candimā 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 Kalyāṇa 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 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.”
“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.
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 Mindon 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.
Theelon Sayadaw personally went to Mindon. 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 Nikāya ThāThanawin 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?
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 Ālakappa 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 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 Vipassanā), the great benefactor Mahāsi 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).
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 Sāla 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 Mahāsi 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!
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.
 
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 Vipassanā (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.