Anapanasati Meditation

wdkdmdki;s Ndjkdj

fmrjok

wdkdmdki;s Ndjkdj
Anapanasati Meditation

kfuda ;iai N.jf;da wryf;da iud inqoaOiai

fhd yfj oyfrd NslaLq
hq[ac;s nqoaO idifk
fid bux f,dlx mNdfi;s
wNd uq;af;dj pkaud
^hlsis NsCIQjla <ore jQfhao nqiiqfkys ukdj fhfoao Tyq
j<dl=,ska kslauqKq mqkai| fuka fuf,dj nnqjhs'&
kd Whk wdrKHia: YS% inqoaO idikdkq.%y i;sh iska l<.=K
ie,lSf YSIfhka flfrk Ou odkuh mskaluls f' l<.=K i,lk
mqoa.,fhda f,dafla ,Nh' tjeks ,N foa lsu W;=h' kd Whk
wrKH fia k dikh hq K q f jka hq K q j g m;a f jka mj;a f ka mQ c H
w`.=,a.uqf whkkao iajdka jykafiaf.a wm%;sy; ffOhH yd r
oelau ksidh'

mQcH w`.,
= .
a uqf whkkao iajdka jykafia
Venerable Angulgamuve Ariyananda Thero

fuu iajdka jykafiaf.a ckau m%;,

s dNfhka iu mkia jila msfrk
wjia:df 2014'02'27 jeks kg fhfok ckau kfha Ou foaYkhla
uqKh lrjd fnodyef l=i,fhka n,dfmdfrd;a;= jkafka mQcH
whkkao iajdka jykafiag ksla ksfrda.S iqj m%d:kd lsuhs' ish
odkhka wNsnjd Ou odkh mj;akd neka tu msk me;= bgqlsug
iu;a f' f foaYkfha foaYlhdKka jykafia mQcH whkkao iajdka
jykafiau neka Ou odkuh l=i,h fo.=K f;.=K f' fuu foaYkh
kd Whk wrKH fiakdikfha fhda.djpr NslaIQka jykafia,dg wdkdmdk
i;s Ndjkdj ms<sn| lrk ,o WmfoaYkd;aul foaYkdjls' foaYsl
2

Anapanasati Meditation
fhda.djprhka i|ydo fldgia fldgia jYfhka bx.S%is niskao l:dlrk
ffY,Sfhka foaYkdj mj;ajd we;s ie w.fkah'
i;sfha ks<Od uvq,a,g fujeks Ouodk l=i,a ;j ;j;a
lr.ekSug ,efjd' foaYlhka jykafia we;= ieug fuu l=i,h ksjka
msKsiu fya;=fjd' YS% l,HdkS fhda.dY%udm;s w;smQckSh kd Whfka
whOu udysmdKka jykafiago fuu l=i,h w;am;afuka th iud
inqoaO;ajh msKsiu fya;=fjd'

wdkdmdki;s Ndjkdj

Foreword
Namo tassa Bhagavato Arahato Samma Sambuddhassa
Yo have daharo bhikkhu
Yunjati Buddha sasane
So imam lokam pabhaseti
Abbha muttova candima

rx ;sG;= f,daliax - iud inqoaO idikx

fuhg"
fu;e;s"
f.dv ix>fidaNk ys"
kd Whk wrKH fiakdikh"
mkaish.u'

(Even a young monk who devotes himself to the doctrine

of the Lord Buddha illuminates the world like the moon
freed from the cloud.)
This is an offering of the members of the Na-Uyana Aranyastha Sri
Sambuddha Sasananuggaha Samitiya done out of gratitude to Venerable
Angulgamuve Ariyananda Thero. Grateful people are rare in the world.
So it is noble to be grateful.
The progress of Na-Uyana Monastery is due to the great effort and
foresight of Venerable Angulgamuve Ariyananda Thero who completes
his fifty years from birth on 27-02-2014. On this occasion the above society issues this Dhamma book and by the merit of this Dhamma offering
they wish good health and long life for Venerable Ariyananda Thero. As
offering the at Dhamma excels all other offerings their wish will be fulfilled. The sermon contained in this book was delivered by Venerable
Ariyananda Thero to the yogi bhikkhus in Na-Uyana Aranya as an instruction on breath meditation. It is appreciable that the sermon was done
part by part in English also in conversational style to benefit the Foreign

Anapanasati Meditation

wdkdmdki;s Ndjkdj

meditators. As Venerable Ariyananda Thero himself delivered this sermon he automatically gets the merit of giving Dhamma.

kfuda ;iai N.jf;da wryf;da iud inqoaOiai

Namo tassa Bhagavato Arahato Samma Sambuddhassa

May the members of the society get the opportunity to accrue more
and more merit by giving Dhamma.

kfuda ;iai N.jf;da wryf;da iud inqoaOiai

Namo tassa Bhagavato Arahato Samma Sambuddhassa

By the power of this merit may Venerable Ariyananda Thero who

delivered the sermon and all the others enjoy the final bliss of Nibbana.
By enjoying this merit may the Most Venerable Na-Uyana Ariyadhamma
Maha Thero who is the director of the Sri Kalyani Yogashrama samstha
attain Samma Sambodhi.

kfuda ;iai N.jf;da wryf;da iud inqoaOiai

Namo tassa Bhagavato Arahato Samma Sambuddhassa

May the Buddha Sasana last long,

With metta,
Ven. Meegoda Sanghasobhana Thero
Na-Uyana Aranya Senasanaya,
Pansiyagama.

idOq idOq idOq

miq.sh foaYkdjkaj, wms wkqiai;s NdjkdjkA .ek ia;r
lsula isoaO jqKd' wkqiai;s j,ska wka;sug wms wdkdmdki;s Ndjkdj
ms<sn|j lreKq iaj,amhla bm;a l<d' ;jrg;a ta wdkdmdki;s
Ndjkdj .ek lreKq lla wo ojfia bm;a lrkak n,dfmdfrd;a;=
fjkjd' ta wdkdmdki;s Ndjkdf lh ilia u inkaOj' t;fldg
ta jf.au ys; Ndjkdjg ilia lrjd .ekSu inkaOj'
In our last talk we had been talking about Anussati reflection.
We explained about the 'in and out breath Anapanasati'. We explained
the basics of Anapanasati meditation, how to prepare for the
Anapanasati meditation: the bodily preparation and the mental preparation, then focusing upon the Anapana object. These things we have
explained earlier.
Today we are going to explain, how to develop the Anapanasati
further.
t;fldg ta Ndjkdf uq,u
a ku .;a;yu ta ;uhs i;sh lshkafka'
wjOdrKh" ke;sk oek.ekSu" ke;ak wms l,amkdfjka bu' oeka
wms hula lrkfldg wms lshkjfka Tkak thdg i;sh kEfka' fudlla

Anapanasati Meditation

wdkdmdki;s Ndjkdj

y oeka lrkfldg fudlla y wu;l fj,d hkjd' thdg i;sh

kEfka' wf;a ;sfhoa fldamamhla je,d hkjd' Tkak thdg i;sh
kEfka' ta wms idudkH jHjydrfhka f i;sh ke;snj okakjd' ta
jqKdg NsCIQka jykafia,d ke;ak fhda.k
S a jykafia,d Ndjkdkqfhda.k
S a
jykafia,d f i;sh lshk tl fjka lr,d f;are .kakjd' i;sh
lshkafka hula ms<sn|j wms ta foa fjkfldg fyd|g wjOdrKfhka
oek.kakjd' Tkak isysh' oeka fmd;la n,kjd k ta fmd; n,k
wdldrh fyd|g wjOdrKfhka oek.kakjd' Tkak isysh' oeka wfma
yqiau k yqiau we;=,afjk tl wjOdrKfhka oek.kakjd" isysh'
wms yqiu
a msgfjk tl oek.kakjd" isyh
s ' wms yqiu
a we;=,a fjkfldg;a
okakjd' yqiau msgfjkfldg;a fyd|g okakjd' wdfh;a yqiau we;=
fjkfldg;a fyd|g okakjd' yqiau msgfjkfldg;a fyd|g okakjd'
fukak f yg meje;auhs i;sh lsh,d lshkafka' flg ;j
lshkjd wdkdmdki;sh' wms jdfj,d f kdisld w.%fha is; msyf
s gjd
lsh,d yhg i;sh jevqfKa ke;sk fflka iud tkafka kE' fl
iud .kak k i;sh fyd|g jefvkak k' i;sh jefvk rgdj
.=re iajdka jykafia,d tlal idlPd lr,d ;uka fkdokakd foa
yodf.k i;sh bhg .kak k' tfyu i;sh bhg wdfjd;a
muKhs iud fjkafka' t;fldg wms f.dvla fokd n,dfmdfrd;a;=
fjkafka wdkdmdk iudh' we;a;gu wmg wjYH fjkafka i;sh
wdkdmdki;sh' tfla m%;sM,h ;uhs ys; iud u' wmsg jvkak
;sfhkafka wdkdmdki;shhs' wdkdmdk i;sh h flfkla jvkfldg
wdkdmdkh ms<sn|j yqiau we;=,au yqiau msgu ms<sn|j hfula
i;sh jvkfldg ta i;sfha m%;sM,fhl=hs iudh' tla;rd wdldrhlg
m%n,fj,d m%n,fj,d Yla;su;a jqkd k" wkak th Yla;su;a f
m% ; s M ,fhl= h s iudh' oeka Tka k lhg myiq j la oefkka f ka
ieye,ajla oefkkafka wr i;sfha m%;M
s ,hla f,i' wms ys;ka bkakjd
iudhla wdjdyu tlmdru iudhla wdjfka' tfyu tlla fkf

fl' jqfka" yqiau yd n, n,d bkakfldg Tkak wmsg ta yqiau n,

n,d ysgmq tl;a tlal yqiau ms<sn|j isysh jefj,d ys; we;=f<ka
hqKqfj,d h .=Kdx.hla" ta .=Kdx.h ;uhs i;sh' i;sh lshk
.=Kdx.h bhg wdjd' wkak ta bhg wdmq i;sh lshk .=Kdx.h
tlal ldhsl myiqjla wdjd' ta inkaOj jehqKq lrk Ndjkdj
;uhs wdkdmdki;sh' ta Ndjkdj jehqKq lsf wmsg ld,hla
jvkak mqjka fjkak k' fl kdfhka foflka jv,d wjika
lrkak mqjka fohla fkf' ta ksid ilia lla k' wfma
nqrcdKka jykafia ta ksihs lh fYaIfhka mhxlh ne|f.k lh
iDcqj ;ndf.k ld,hla bkak mqjka yg f ldhsl iliau
wjYH nj lsf' oeka ;ukag myiq bhjlg m<uqj mhxlh
ne|.kakjd' mqjka k noao mhxlh ke;sk b;ska Bg iudkj
.e,fmk iqLdikh jf.a foaj,a' ta ;ukag .e,fmk wdik l%uhlska
> ld,hla bkak mqjka wdikhla f;dar.kakjd' lhg nrla ke;=j
je f,djla jdfj,d bkak mqjka wdikhla f;dard.kakjd' wkak
ta wdikhhs wms ilia lr .kafka' m<uqj wmsg ne wdikhla
f;dard.;af;d;a wmsg fokdj jehs' lelal= jehs' wudre jehs'
kdhla j;a bkak ne wdikhla f;dard.;af;d;a" fldfyduo wms
i;sh jvkafka @ oeka wms .yla y fudlla y lmkak hkjd' t;k
fyd|g mg,a fj,d bkak mqjka k fyd|g ll=,a fol mg,a
fj,d ;sfhkjd k oeka wmsg fyd|g flg myr .ykak mqjka'
tfyu ke;ak .,la lvkak hkjd' wms oeka fyd| f,dl= hla
wrka .syska ., lvkak yokjd' fyd|g mgf,a bkakjdk mqjka'
Yd, m,a,ulg wudre ;eklg wms .syska fl lvkak yejg
lefvkafka kE' wms je,d hkjd" w;mh;a ;=jd, fjkjd' wkak ta
jf.a fjkjd fhda.Shd ;ukag ne wdikj, Tgq fjkak yokfldg'
tfyu tl mdrg hkak fyd| kE' ;ukag mqjka wdikhl myiqfjka
bkak mqjka jeld,hla bkav mqjka ir, wdikhla biairfj,d

Anapanasati Meditation

wdkdmdki;s Ndjkdj

f;dard.kakjd' wkak talhs jeo.;a' Ndjkdf wmsg noao mhxlh

nE ;ju' yqrefjkak ;sfhk tajd oeka wms tlmdrgu tajg Tgq
fjkak hkak fyd| kE' oeka ;ukag mqjka ir,u ieye,au wdikfha
jdfjkak f;dard.kakjd' noao mhxlh yqre flkd ta yg yqre
fjkjd' neflkd iqL wdikh fyda myiq wdikhl jdfj,d bkak
mqjka mehla yudrla bkak mqjka wdikh f;dard .kakjd' wkak ta
wdikfha wms biafi,a,du lh yokak hkafka kE' biafi,a,du wms
lrkafka ldhsl jYfhka ;ukag mqre bhfj pqgla fj,d bkakjd'
oeka wms tlmdrgu lh fl<ska lrkak .sfhd;a tfyu uia msvqj,
;oula fjkjd' uia nqre,a kE" uia ;ofjp .;sh ksid blaukska
fokd lelal= we,a,d mhxlfha bkak nefjkjd' ta ksid myiqu
bhf pqgla fj,d b|,d kd myla oyhla Ndjkd lrk tl
wu;l lrkjd' wu;l lr,d lla k k nq.=Khla y fudkjdy
ys; ys;d bkakjd' tfyu ke;ak f lfha iajNdjh ke;ak ;j;a
fohla fudkjd y fohla ys; ys;d bkakjd' bkak fldg Tkak pqgla
.shdu pqgla lh ieye,a fjkfldg wr uiams`vq nqre,a fjkjd wef.a
;sfhk f ;ofj,d ;sfhk uiams`vqq nqre,a fjkjd' ysysg lh flka
l ilia lr.kakjd' yenehs ;o fjkjd k kej; wdmiq nqre,a lr
.kakjd' ;o fjkafka ke;=j lh oeka fl,ska lr.kak mqjka' fl,ska
lsjdyu fyd|gu iDcq' wms f lshkafka fldagqjla jf.a brgqjla
jf.a fl,skau bkak lsh,d fkfuhs' tfyu bkak mqjka ixidrfha
msk ;sfhk flkdg' kuq;a wr l,skag jvd lh iDcqj mj;ajd .kak
mqjka' wkak ta ugug nrla ke;=j lh lla iDcq lr.kakjd' ta
iDcq lr.ekSf jdish wvq Yla;shlska lh mj;ajd .kak mqjka u'
oeka wms lh ke,d ;snqfKd;a jefhka Yla;shla fhdokak k lh
mj;aj.kak' lh iDcq fj,d ;sfhoa fmdf<djg iudka;r ksid wvq
Yla;shlska lh mj;aj.kak mqjka' t;fldg lh f.dvla fj,d
.g mj;ajd.kak mqjka' mehla tlyudrla folla myiqfjka

mj;ajd.kak mqjka' wkak ta ldrKh ksid ldhsl ieye,aj

yod.ekSug wmsg kd myla oyhla .shdg lula kE uq,' miqld,Skj
lh fyd|g mqre jqkdu ta fudfydf;au .;a;dg jrol=;a kE' uq,
ilia fjk fhda.shd kd myla oyhla ir, l%uhg yqrefjkak k'

10

tfyu ne flfkla bkakjd k lh fl,ska lrkak wudre"

uia ;o fjk" tfyu k mhxlhg l,ska uiams`vqq wks;a me;a;g
pqgla nqre,a lr,d bkak k' oeka lh fl,ska lroa we ;o
fjkjd k kd myla oyhla wksla me;a;g we ku,d lh wks;a
me;a;g kj,d yqre lr,d bkak k' t;fldg uia pqgla nqre,a
fj,d ;sfhkafka' t;fldg jdfj,d we fl,ska lr.kak wudre
kE' ta jdf.a Wml%u ;uka lla w;ayod n,kjd' n,,d bjrfj,d
mhxfl jdfj,d mhxlh ilia lr.kakjd' f.dvla fj,d
mhxlfha jd bfuka ;ukag wmyiqk pqgla msgqmi Wiai,d
jf.a ;shdf.k bkakjd' ta jf.a ir, l%u ;uka Nd;d l,dg lula
kE' yenehs f.dvla uD l=Ika tpr fyd| kE' f.dvla uD l=Ikaj,
jdfj,d bkak nE' r;a jevhs' wudrel jehs' idudkHfhka
l=vd l=Ika tlla md l,dg lula kE' msgqmig f.dvla uD Wi
fldg Th tfrk fldg Wv yshu jdfj,d n,kak y wudrehs'
lla fj,d ysk fldg fokd lelal= jehs' idudkHfhka ir,
wdikhl bkakfldg f.dvla fj,d bkak mqjka' ta jf.a .g bkak
mqjka wdik l%uhla fydhd.kakjd' mhxl l%uhla yod.kakjd'
wkak yodf.k ;uhs wms f wdkdmdki;s Ndjkdjg ys; fhdod .kafka'
ta ys; fhdod .ekSf b;du jeo.;a i;sh jefvk wdldrhg
ys; fhdod .ekSu' lugykla jvkfldg fldhs Ndjkdjg;a fufyuhs'
kuq;a fu;k nqrcdKka jykafia jefhka ia;r lshkjd" fudlo@
wks;a Ndjkd;a f jf.auhs' f Ndjkdf fyd|g meye,sj i;sh
hqKq lrkak mqjka yskaod nqrcdKka jykafia f.dvla lshkjd f

Anapanasati Meditation
wdkdmdk i;sh .ek' ys; iu:hg jvk wdldrh miaikdjg jvk
wdldrh f.dvla lshkjd' oyih wdldrhla ia;r lrka lshkafka
ta ta jvk wdldrh' t;fldg tajd hqKq lr.kak k wms biafi,a,d
ffla bkak mqjka .;sh yod.kak k' b;sx nrla ke;=j lh
ieye,afjka f foa lrkak mqjka .;shg yod.ekSuhs uQ,sl
w;HdjYH lreKq l' Bg miafia ;uhs Tkak wkqms<sfj,ska Ndjkdj
jvkak k' ta inkaOj lreKq ;j bhg lshkak'
So concerning the 'in and out breath' meditation we name
Anapanasati (Anapana means 'in and out breath'). Sati means mindfulness. Mindfulness means awareness. Awareness means the focussing ability. When you are reading the newspaper, for example you
know that you are reading it. You know about certain basic characteristics about the newspaper so this way you are just focusing on the
reading. It is called focusing ability,- or awareness. This ability we
call sati. Similarly, with other things, just when you are walking, or
when you are talking you focus on these activities - there is sati. We
do the same when we breathe. When the 'in breath' goes in, we are
aware of it and the same with the 'out breath'. This awareness we call
mindfulness. We know the breath goes in and we know the breath
goes out. This knowing ability is very important. Our main aim is
concentration. Concentration is the result of sati. However, we should
not think of concentration. When the sati, the mindfulness grows
enough definitely the concentration is there. So development is mindfulness, sati grows up to a certain level. We can now be sure that concentration is there as a result, and mindfulness is growing. We understand when the breath goes in and we understand when the breath
goes out. This understanding is the basic foundation for the focusing.
11

wdkdmdki;s Ndjkdj
We need to go through this stage in order to develop more mindfulness. So to develop Anapana meditation our Lord Buddha says first
we have to prepare the body as well as the mind, we cannot develop
Anapana within a short period and without preparation. Sometimes it
will take a few hours, and other times many days, maybe even several
weeks, months or years to develop this meditation practice. Bodily
preparation consists of making sure that we are feeling comfortable.
That is why the Lord Buddha says, Bring the body up into a straight
position. We should also try to think in a comfortable way to bring
the body as straight as possible. Yet for some people it is difficult to
bring the body into a straight sitting position. They should not try too
hard at the beginning, there may be some muscle pain arising. The
main thing is they should sit comfortably for a longer period if possible. Some people may use different postures for one sitting and they
can sit for one or two hours without harm but they do not experience
pain. Others may not even be able to sit for five minutes; they may not
even be able to concentrate for five minutes. They should not force
themselves. Later on with training, they will also be able to sit longer.
After a few months, they can train this sort of posture. However, at
first, we have to train in the simplest sitting posture and the yogi can
now sit comfortably for one or two hours without difficulty even though
he might experience a little bit of pain. That posture is very important
but they should not immediately try to bring the body into a straight
position, we should sit in a more natural, relaxed way. Sitting then is
normal, the body feels normal and we let the muscles relax for a few
minutes. Within these few minutes, we can focus on the breath, but it
is better to think of the Lord Buddha, Dhamma, Sangha and the value
of the practice. This kind of focusing is better for the beginning. After
12

Anapanasati Meditation
the muscles have relaxed you can slowly bring the body into a straight
position yet not fully straight.
Another trick, if you cannot bring your body to the straight position, is to do a little exercise. You can bend your body in the other
direction, the muscles get relaxed, and you can sit a little bit more
comfortably. In this way, the bodily adjustment is there with this
adjustment, it is very easy for you to meditate for longer period.
Just like if you want to cut a tree or you want to break a big stone
a flat ground is necessary for you to do the work well. If the ground is
not flat, it will be very difficult for you to sit well, to stand well, to use
the hammer well or to use the saw very well. It is more painful to cut
the tree and difficult to break the stone.
Similarly, in meditation - if you select a painful or difficult posture resulting in muscle pain it is very difficult for you to meditate.
After a few minutes, your mind will be wandering away because you
have not adjusted your posture well. Therefore, the bodily adjustment
is very important. Some yogis have more muscle pain than others do,
they should relax a little bit more and release it. That way you have to
understand the bodily adjustment. This part is very important to the
yogi for the meditation practice. After that you have to practice mindfulness. Later we explain how to develop mindfulness.
t;fldg wms wdkdmdki;s Ndjkdf ldhsl jYfhka iliau
wjYHhhs' ta tlalu wfma iliah hq;= foa ;j f.dvla ;sfhkjd'
oeka wms iliaf yqiau /,a, yd n,ka bkak tmehs' wms n,dk
bkakfldg blaukskau bjrlr.kak fkao wms ljqre;a leu;s@
13

wdkdmdki;s Ndjkdj
blaukskau oeka f wdikfhau OHdkhla ,e,d wyiska hkak
mqjkak wms ljqre;a leu;shs' ta ksid wms fyd|hs f wdikfhau
lr.kakflda lsh,d" f.dvla wh Tgq fjkjd' b;sx Tgqfj,d
Tgqfj,d n,kfldg wka;sfg mhxlh wjika fjkfldg fudlo
fj,d ;sfhkafka' ysi ;o fj,d we ;o fj,d Ndjkdj;a tmdfj,d'
t;fldg B< mhxlhg wmsg tkak ysf;kafka keye' oeka fudlo
ta ;r fjfyihs' ta ksid wms oeka ffla hkak mqjka .dk w,a,
.kak k' ojfia h f.kshkak mqjka .dk wms w,a,.kak k'
kEjg jvd je lrkak .sfhd;a wmsg fjfyi jevhs' tmd fjkjd'
mehla yudrla hkfldg tmdfj,d' jevfmd<;a tmd fjkjd' wdhs
hkafk;a kE myqjod jevg' ta jf.a f wdkdmdfk;a tfyuhs' wms
fl kjg jvd f.j;aj lr.kak .sfhd;a kjg jvd blaukska
lrkak .sfhd;a f foa wmg lrkak nefjkjd' ta ksid wms biafi,a,du
wmsg Ndjkd ukisldrfha kslka mqx ukisldrhla ;rla lrk
ugug .kak k f,dl=jg lrkafka kE'
kslka ukisldrh me;a;g ys; ;shka bkakjd' ir,ska mgka
.kafk' wms f f,dl=jg wrf.k fupr flf,ia f.dvla ;sfhkjd
fl blaukska lvd.kak k' fflka blaukg iud yod.kak k'
jg Tgq fjkak hkak fyd| kE' flf,ia ;sfhk ysko
a d ;uhs Ndjkd
lrkafka wms' Tpr ld,hla ;sn flf,ia l ;j l ld,hla
Tfy ;snqKdf' yska yska wms yod.kak fldg wmsg b;ska jef
lr.kak mqjka' oeka fuf;la ld,hla ;sn flf,ia tl wdifkkau
lvkak .sfhd;a fjkafka ke;s flf,ia f.dvla wms wdfha yod.kakjd'
;sn flf,ia j,g jeh fo.=Khla fjkjd' l,sk;
q a flf,ia ;snK
q d'
flg Tgqfj,d oeka Tj ;ofj,d wrfy fufya ;o fj,d oeka
flf,ia fo.=Khla fj,d oafIh;a we,a,fka' l,ska ;sf ke;s
wkjYH oafIhl=;a we,a,d oeka Tkak l,skag jvd flf,ia
jefj,d'
14

Anapanasati Meditation
flf,ia lvkak .sys,a,d flf,ia jelrf.k tal;a y
ud.hla fkfuhs' tfyu k wms biairfj,d mgka .kak k' ir,
;ek b|ka fmd ;ek b|ka mgka wrx l l wms hh jvk rgdj
w,a,.kak k' t;fldg ojfi wmg mhxlfha bkak mqjka'
biafi,a,du ir,j tlmdrg msg hk tl kj;ajkak yokjfka' wkak
kj;ajkak yokfldg fudlo fjkafka' wkak Tj ;ofjkjd' fudlo
wms oeka hula" Ndckhla wms tlmdrg ;ka .%yKh lf<d;a fudlo
fjkafka' f w;afol ;ofjkjd' ysrfjkjd' fl wmsg orkak nE'
tajf.a ;uhs lugykla wms ;ka .%yKh lf<d;a fjkafka lugyk;a
tlal wfma Yrfha ;sfhk uiams`vq ;ofjkak mgka .kakjd'
fYa I fhka u fudf<a " Yrfha m% O dk uia m s ` vq ;ofjka k
mgka.kakjd' ta ;ou ;ud wmg fmakafk fn,a, ysrfj,d" mmqj
ysrfj,d" Tkak Tj ysrfj,d wkak ta fmkakkafka kjg jvd fl
f .%yKh" ;ou' ta ksid oeka wms ys; msg .shd lsh,d nh fjkak
tmd' laf,Aihlg .shd lsh,;a nh fjkak tmd' wms lvkak ;uhs f
jEh lrkafka' yenehs wms yska ief hkak k' oeka wms hqoafOlg
neyemqjdyu" wmsg k tl ojfikau f hqoafO bjr lrkak' oeka
bkak i;=rka tlal igka lr,d bjr lrkak' oeka flg neye,d'
.yf.k .yf.k hkjd' b;ska wms fyn;a fj,d i;=rd ch.kakjd'
oeka ta ksid wms i;=re weksh fj,d bkak ;ekg hkak fyd| kE' wms
biafi,a,d i;=rdg mqjka m%udKhlg .ykak wdhqO l Yla;su;a
lr.kakjd' oeka wms biafi,a,du lrkafka tfyu k f i;sh lshk
tl wfma ;sfhkafka b;du wvq ;ekl f wvq ;ek bkak i;shg
fudl=;a lrkak nE' f wvqu ;ek bkak i;shg rd.h t,jd .kak;a
nE' oafYh t<jd .kak;a nE' fudayh t,jd .kak;a nE' lsisu
laf,aihla t,jd .kak nE' ta ksid fldfydu;a f f,df flf,ia
llA ukfi yskjd' wmsg oeka f fj,df rd." oafY" fuday
15

wdkdmdki;s Ndjkdj
wksjdhfhka yskjd' tal kj;ajkak nE' tal yeu .=rejrfhlau
okakjd' fudlo i;sh lshk tlaflkd f fj,df ;sfhkafka 5] hs
k 95] la n,j;aj bkafk ysf;a wks;a Ou;d' t;fldg wr 5]
lshk tlaflkdg 95] la t,jkak neyefka' tfyu k oeka fuhd
lrkak k yska f kdisld w.%hg ys; f.ke,a,d yqiau /,a,la
we;=,afjk tl msgfjk tl ukisldrhlska fyda n,df.k bulska
fyda lrkjd' pQ ukisldrhla jvd fyd|hs' .KkA lsula' wdYajdi
tlhs m%dYajdi tlhs' mqx yqiau /,a, .ek fydhkak hkafka kE'
tfyu ke;ak wdYajdi''' m%dYajdi'''" wdYajdi''' m%dYajdi''' f jf.a
iajrEmhlska Th kslx idudkHfhka kdisl w.%h wjg ys; ;shdf.k
pqg pqg n, n,d bkakjd' Tfydu bkakfldg bkakfldg oeka Tkak
yqiu
a pqgla n,kak mqjka yhshla tkjd' oeka lla we;aa myiqjla
fjkjd' pqgla hh jelr .kakjd' oeka wrg jvd pqgla n,kak
mqjka ugu yod.kakjd' wdYajdi m%dYajdi yenehs ukisldrh mqjka
;r hk tl fyd|hs' jpkh;a tlal hk tl fyd|hs' tafl;a jvd
fyd|hs" ukisldrh uq, pqgla f.j;a lr,d B<g yska lrk
tl' fndfydu Ydka; ukisldrhla lrk tl' oeka fudlo wfma ysf;a
tlnj ;sfhkafka' Ydka; nj;a tlal' oeka n,kak jpkhla lshoa
fyka lshk jpfkhs f.fhka lshk jpkfhhs fofla fjkila
;sfhkjfka'
yska lshkfldg ysf;a tl;djh jehs' jpfka rjq .;sh
jehs' yhsfhka lshkfldg jpfk bysp .;sh jehs' ta jf.a oeka
f yqiau /,af,;a wms yska ukisldrhla .kakjd' wdYajdi'''
m%dYajdi'''" wdYajdi''' m%dYajdi'''" ukisldrhla .kakjd' ta ukisldrh;a
tlal Tfya idudkHfhka mj;ajdf.k bkakjd wms' f mj;ajdf.k
bkakfldg bkakfldg Tkak yqiau l l jefhka wruqKq lrkak
mqjka .;shla tkjd' wkak ta .;sh;a tlal,d wms hHh jelrkak
16

Anapanasati Meditation
k' tfyu ff.ka pqgla .dkg wrka hkfldg oeka Tkak oeka
lla oefkkjd' wef.a mf;a ;o .;shla tfyu tkjd' oeka fn,a,
lla ;ofj,d tkjd' mmqj;a lla ;ofj,d tkjd' tfyk oeka
oek.kak k' f tfyk hh jefj,d ;sfhkafka' oeka yska
ief wdfha lla wvq lrkak k' iunr nj' hHh iudkj
f.kshkak k' oeka tfyk wms f Ndckh ;ka w,a,f.k bkafka'
t;fldg oek.kak k' wf;A uia ;o f.k tkjd' w; ;of.k
tkfldg oek.kakjd tfyk pqgla fl nqre,a lrkak k' oex
ux fudlla y tllA w,a,kfldg ;ofj,d ;sfhkafka" tfyk
oek.kak k lla nqre,a lrkak'
yenehs" kjg jvd nqre,a lf<d;a ug jefgkjd' ta ksid
wms tla;rd ugulg nqre,a lr,d f ;o .;sh ;rla wvqlr
.kakjd' wvqlrf.k Tkak wdfh;a wms lrmq jefu lrf.k hkjd'
wdYajdi - m%dYajdi fufyu lrf.k lrf.k hkfldg oeka l l
l yqif
a u bkak mqjka .;shla tkjd' Tkak taa f,df wms wjOdkh
jelr .kakjd' oeka yqiu
a /,a, fmakjd' fyd|g yqiu
a /,a, fmakjd'
fyd|g yqiau /,a, we;=,afjkjd fmakjd' fyd|g yqiau /,a,
msgfjkjd fmakjd' wkak tfyu we;=,afjk msgfjk yqiau /,a, yd
oeka .dkg is; f.kshkak ks' oeka fyd|g .dkg ys; f.kshkak
ks' hkfldg mqx mqx w;aoelSuq;a tkjd' w;aoelS wdjg ta
tllj;a ys; fjkia lr.kak fyd| kE' fl oeka fldfyduo
;shd.kafka' fl fldfyduo ;shd.kak k' Th jf.a is;=,s tkjd'
tajd tllaj;a ys;kak bvfokak fyd| kE' ;uka lrka hk jefu
lrka hkjd' kE ug ;sfhkafka fuprhs lrkak' ux f jef lr
lrd bkakjd' jeh foaj,a ux fydhkafka kE' ys;g oeka w,afma
a P;djh
yqre lrkak k' iudhla fjp ldf,a iudhg ;sfhk wdidj wvq
lrkak k' iudhg ysf;a tl;djhg ;sfhk wdidj wvqlrkak
17

wdkdmdki;s Ndjkdj
k' jejqfKd;a tfyu wfka fl fldfydu y ;shd.kak k'
fyd|g ;shd.kak k' Tkak okafku ke;=j hh jefj,d wdhs
ysrfjkjd' fl jefhka w,a,kak .sfhd;a fyd| kE' kE'' kE'''
fjk fohla fjpfoka ux f hk .dku hkak' jefvk tlla
ojil jefjpfoka ug yiaishla k kE'
wkak ta jf.a ysf;a w,afmaP;djhla t;kg wjYHhs' ta
w,afmaP;djhla tlal wms yska ief f yqiau /,af,kau ys;
mj;aj mj;ajd bkakjd' bkakfldg bkakfldg .eUqre iud tkak
mgka .kakjd' ta tkfldg;a wr w,afmaP;djh yqre lrkak k'
kE' kE' ug fjd wdj;a tlhs ke;;a tlhs' tal w,a,.kak .sfhd;a
t;k;a lvd jefgkjd' ta yskaod t;k;a lvdf.k jefgkafka
ke;sfjkak" wdmq tl ysh;a tlhs ke;;a tlhs ux lrka hk jef
lrf.k hkjd' Tkak t;k;a w,afmaP;djhla yqrelrf.k ;j;a
wms ta jefu lrf.k hkjd' Tkak lrf.k hkfldg hkfldg
yqiau /,af,au ys; msysg,d msysg,d wkak i;sh m%udKh;a 5] ;sn
tl oeka jefj,d 10]" 15]" 20]" 25]" 30] Tkak oeka i;sh 30]"40]
;r ke.,d' oeka oefkkjd lh fkdoekS hk ugug we,a,d'
ldhslj fyd|gu myiqhs' ukig;a oeka y ieye,ajla oefkkjd'
l,ska ke;s ieye,ajla oefkkjd' fudlo fya;=j" oeka wms wr l,ska
fkdysgmq i;shla ukig tl;= fj,d' oeka f i;sh ljqo f.kdf
wms f.kdmq tlla fkfuhs' ljqo yo,d kafka f i;sh' ljqo f
i;sh je hqKq lr,d kafka' wr yqiau yd n, n,d ysgmq tl
yskaod' tl yqiau /,a,la nejd' B< yqiau /,a,;a nejd' B<
yqiu
a /,a,;a nejd' B< yqiu
a /,a,;a nejd' fflka fl wdf'
tfyuk wkak fhda.Ska jykafia ta foag olaI fjkak k' T;k
jeo.;a lreKq lSmhla ;sfhkjd'

18

Anapanasati Meditation
After the bodily preparation we have to focus on the mental
preparation for the meditation. We all like to concentrate for one or
two hours. We all like to have deep concentration. However, the mental ability is not yet able to concentrate deeply at the beginning. Mental power will only grow slowly. Therefore, we should not think of
concentration. It is a bit painful.
We should think of our duty. Our duty is focusing on the breath,
our meditation object. If we only focus on the result, it will be painful.
We want to have the result on the present sitting. That is why we strive
so hard - but what will happen? Tension will arise: because we work
too hard. Earlier we did not have tension, now we do. Earlier we did
not have this problem. Now we are actually increasing the problem
because we use too much effort and have too much expectation. The
ability to balance the physical and mental faculties is very important
as well as the focusing ability. At the beginning, we should not focus
too hard and we should not use too much effort. If we use too much
effort, we cannot sit and meditate for longer periods because of pain.
Definitely we have some mental defilements that is why we are
practising meditation in the first place - so now we want to overcome
all the defilements at once but because of our mental inabilities, it
cannot be done immediately. Normally our mindful ability is only
five to ten percent; the other ninety percent of the mind is trained for
distraction. Ninety percent is powerful ten percent is poor so what
can we do? At the beginning, we cannot remove any defilements. Therefore, we should not think about removing defilements. We let the de-

19

wdkdmdki;s Ndjkdj
filements be there and face them with patience because these defilements were born earlier in our mind, so we let them be therefore a few
more days. It is not necessary to remove them straight away. If we try
to remove them, we get more tension. Therefore, our aim is focusing
on the meditation object. In a very simple way, we watch the breath
go in and out, yet at the same time the mind may also wander. Let it
wander...
When we meditate on the 'in and out breath' the ninety percent
mind may be wandering. Only the ten percent mind stays on the meditation object. When you repeat this breath meditation again and again
the focusing ability will grow. Slowly it will grow to fifteen percent
later grow up to twenty, thirty, forty percent and so on. Now you can
feel the body and mind are quite comfortable. Why did this
comfortableness come up? Who brings this comfortableness up? It is
the mindfulness, because the mindfulness becomes more and more
sharp. That is why our duty is not removing the defilements at first,
but bringing up the mindfulness by focusing on the breath. We use the
same system for any other meditation object. Whatever meditation
you are practising, you should be able to bring up your mindfulness.
Now with more mindfulness developed, your focusing on the 'in and
out breath' is becoming comfortable. You can now increase your effort because of your powerful mindfulness. With about forty percent
mindfulness, you can easily increase your effort and try to focus fully.
Slowly, slowly, you bring up more mindfulness.
Due to bodily pains in the beginning, you might have felt like
giving up the meditation practice and you might think that before you
20

Anapanasati Meditation
did not have any defilements. When using the wrong meditation practice your defilements might even increase instead of reducing. However, if you do the proper meditation this would not happen. Slowly,
slowly you bring the mindfulness up during the first week and continue the following week. Gradually after two, three weeks you are
able to progressively bring up more and more mindfulness, resulting
in comfortableness. The yogi's main work is continuous practice. The
second important thing is to bring up and steady the focusing ability
continuously. In the beginning when you focus on the breath, you
maintain the mental notification, simply noting 'in breath...out breath...'.
You may also do simple counting 'in breath one... out breath one...'
then 'in breath two... out breath two...'. Better in the beginning to do it
a little bit faster. After some time do it more slowly with longer notification. 'In breath out breath, in breath out breath' like that
with longer notification you are calming down your mind. Now your
focusing ability and comfortableness will increase very fast but do not
stop the notification, you should maintain noting 'in breath, out breath,
in breath out breath'. When you keep on focusing like that, you perceive the ability to maintain the mindfulness fully on your meditation
object.
At our last talk we explained when focusing on the in and out
breath, it is not necessary to focus on any exact spot around the nose
but merely focus on the nose area noting 'in and out'. This focusing we
have to maintain to bring up our mindfulness. Further on we will have
to improve some other qualities and we will explain them later.

21

wdkdmdki;s Ndjkdj
wms fldhs Ndjkdj jqK;a" fldhs jevloS jqk;a wms kjg jvd
f.dvla ;ka lrkak .sfhd;a tal tmd fjkjfka' oeka jevl jqK;a
.sydu tlmdrgu uy yhsfhka jev lrf.k lrf.k hkjd' b;ska
lla fj,d hkfldg tmdfj,d ta jef ;ukag lrkak nerej hkjd'
oeka Th l=Uqre jev lrk f.dfhda tfyu n,kak b;ska ta lh
.sys,a,d" biair fj,du l=Uqrg tl mdrgu .sys,a,d" mekf.k .syska
fldgdf.k fldgdf.k hkafka kEfka fkao@ fldfyduo ta lh
lrf.k hkafka biafi,a,d .sysx l=Uqrg .sysx wd'' wo ojfia fupr
lrkak ;sfhkjd lsh,d tlmdrg nyskak yokafka kE'
.syk
s a jdfj,d gla tfyu lkjk tal;a ld,d j;=r tfyu
fndkjd k taj;a ,d b;sx idudkHfhka fndfydu ieye,afjka"
tfyu ys; yodf.k" ;uhs l=Ur
q g nyskf
a ka' neye,;a b;sx biairfj,d
tlmdrg Woe,a, Wiai,d fldgkak yokafka kE' biafi,a,d Woe,af,ka
pqgla wrfyg fufyg .yk tajd tlla folla .y,d" b;ssx wrfy
fufya lr,d ;uhs" lla we yhsh tkl,a idudkHfhka wr ir,
foa ;uhs lr lr bkafka'
we yhsh tkfldg Tkak Bg miafia yska yska .dkg Woe,a,
tlal f.fhka fldgdf.k hkafka kE thd' ojfia lrka hkak mqjka
m%udKhg Woe,a, Wiaikjd .ykjd' Woe,a, Wiaikjd .ykjd'
Woe,a, Wiaikjd .ykjd' wkak t;fldghs thd .dkg ojfia jef
lrf.k hkAfk' n,kfldg thd Wfoa boka yjia fjkl,a iEfykak
jev fldgila lr,d'
;j flfkla bkakjd" wo ux ojfia f Tlafldu lrkakflda
lsh,d j,d .sys,a,d" tldmdrg l=Uqrg .sys,a,d" folla ;=kla
.ykfldg w;mh ysje,d" ,d" tlaflda ;=jd,;a fj,d' b;sx
l=Uqrg .sys,a,d thd lrmq foal=;a kE' b;sx wr ta f.d;ek jf.auhs
22

Anapanasati Meditation
f Ndjkdj;a' f.dhd id:l f,i fldg,d m%;M
s ,hla ,nd.kakkj
jf.auhs" Ndjkd fhda.shd;a id:l f,i f foa fldg,d m%;sM, .kak
tl' ta lshkafka f lugyfka fldg,d fldg,d ks m%;sM,hla .kak'
wmsg tfyu ke;=j lugyfkka m%;sM,hla .kak mqjka lula kE'
hfula m%;sM,hla .kakjd lsfjd;a ljqre;a okakjd" tal oeka
m%dfhda.slj lrkak mqjka fohla fkfuhs' tfyu k wmsg fupr
f le<Ej, wjqre .Kka Tgq fjkak klula kE' fl fndfydau
uykais fj,d .;hq;= fohla' b;sx ta yskaod wms wkqms<sfj,ska hkak
mqjka .dkg ilia lr.ekSu jeo.;a' wkak t;k wmsg jeo.;a
fohla ;sfhkjd' Ndjkdf f i;sh lshk tlaflkd msyg
s j
q d .ekSf
jeo.;au fohla ;sfhkjd' wms f.dvla fokd ys;kafka ke;s jeo.;a
fohla ;sfhkjd' ;lh' jeo.;au ;ekl bkak flfkla ;uhs f
;lh lshk tlaflkd' wms ys;kafka ;lh lshk tlaflkd
jeo.;a fjkafka kE lsh,d' wmsg biafi,a,d i;sh ;uhs yod.kak
;sfhkafka' blaukska iudh ;uhs wmsg yod.kak ;sfhkafka' blaukska
kqjK ;uhs wmsg yod.kak ;sfhkafka' f Tlafldagu Wo lrk
m%Odk flfkla bkakjd' thdj fyd|g yo,d .kak ks'
oeka f.dhd ms<f
s j<g fldgk tl ;uhs jeo.;alu' ms<f
s j<g
fldgka hkfldghs thdf.a l=Uqr fl,d wjika fjkafka' ta jf.a
Ndjkdj lrk tlaflkd ms<f
s j<g Ndjkdj lrk tl ;uhs jeo.;alu'
ms<sfj<g Ndjkdj lrk flkd ljqo@ z;lhZ ms<sfj<g
Ndjkd lugykg f.ke,a,d ;nkafka ljqo@ z;lhZ oeka Tkak
Ndjkdjg yska ief wms ys; f.ke,a,d fu;k ;shd.kakjd'
;shd.kakfldg ys; msg;a hkjd' wdhs;a pqgla msg .shdu wdhs;a
f.ke,a,d ;shd.kakjd' b;ska wdfh;a hkjd' b;sx tfyu tfyu lr
lr fuhd wr lugykg ys; ;shd.kak ;l lrkjd' lugyfk
23

wdkdmdki;s Ndjkdj
f.ke,a,d ;shd.kakjd' wdfh;a msg hkjd' wdfh;a f.ke,a,d
;shd.kakjd" wdfh;a msg hkjd' wdfh;a f.ke,a,d ;shd.kakjd' f
lD;Hh jeo.;a' lugykl fldhs lugyk jevqj;a uQ,slj
jefvkak k ;lh' fudku lugykla jevqj;a tlhs isoaOdka;h'
wl Ndjkdjg;a ta isoaOdka;h' oaj;a;sxidldrh jevqj;a ta
isoaOdka;h' fldhs Ndjkdjg;a ;sfhk tlu isoaOdka;h ;uhs f
;lh' t;fldg ;lh lshk tlaflkd wms l%uj;aj oeka mqyqKq
lrkak k' oeka wfma w;mh ;sfhkafka fyd|g mqyK
q q lf<d;a fyd|g
l=Ur
q e fldgkak' ta jf.au ;uhs Ndjkd lugyfka bkak mqjka .;sh
.dkg wms yqre lrkak k' ta yqre lsu yryd Tkak ys; msg hkfldg
wdfh;a b;sx yska ief lsh,d f.ke,a,d fu;k ;shd.kakjd' wdfh;a
f.ke,a,d fu;k kdisl w.%fha ys; ;shd.kakjd' wfh;a f.ke,a,d
;shd.kakjd' fukak f l%uhg ;lh yqrefjkfldg thdf.a <u
hdfjla bkakjd' th;a fu;kg tkjd' ;lh;a tlal <u bkak
flkd pdrh' oeka ;lh yqrefj,d yqrefj,d lla ld,hla
hkfldg lugyfka" oeka ;l fkdlr;a lugyfka l f,djla
bkakjd' wkak pdrh' biafi,a,d ;lh ;rhs bkafka' pqgla
;sfhk fldgu thd mek,d .sys,a,d' wdfh;a wrka we,a,d ;shkjd'
wdhs ;shk fldgu mek,d .sy,
s ,
a d' wdfh;a ;shk fldg mek,d jkjd'
lla fj,d hkfldg Tkak ;snyu yqiau /,a,la folla thd kslx
jkjd' wdfh;a j,d .sydu wdfh;a weof.k weof.k we,a,d Wka
;shd.kakjd' wdfh;a pqgla ;shkak k fukak hkjd'
fukak f wdldrhg lugykg kej; kej; f.ke,a,d"
lugyfka kej; kej; yqre lrjk flkd ;uhs b;d jeo.;a flkd
thdg lshkjd ;lh' f ;lh l%uj;aj fhda.shdg yqrejqKdg
miafia Tkak ;lh;a tlal pdrh jevlrkak mgka .kakjd'
;lh pdr fol fyd|g ukfia yqrefjkfldg yqrefjkfldg
24

Anapanasati Meditation
oeka lugyfkka msghk .;sh wvqfj,d hkjd' wehs ks;r ks;r
f.ke,a,d ;shkjfka thd' ks;ru f.ke,a,d ;shkjd' oeka msghk
tl wvqhs' oeka wr f.dhd jf.au ;uhs' f.dhd oeka wms biafi,a,d
b;sx f.j,a fodrj,a orejka wUqj;a l,amkd fj ;uhs l=Uqrg wdf'
b;sx we,a,d l=Uqr oeka fldgdf.k fldgdf.k fldgdf.k hkfldg
wfkla tajd Tlafldu wu;l fj,d oeka Woe,a, tlal ;rhs ys;
;sfhkafka' Woe,a,hs f flfgk tlhs" Woe,a,hs flgk tlhs" Tprhs
ysf;a ;sfhkak fka' oeka b;ska oji .; fjkjd' oeka ld,h hkjd
f;afrkafka kE' wkak ta jf.a ;uhs oeka fuhdg ld,h hkjd f;afrkafka
kE' yqiau /,af,auhs ys; msysgqjkafka ;lh pdrh fol fyd|g
jev lrkjd yqiau /,af,au ys; msysgqjd .kakjd' oeka ld,h hkjd
f;afrkafka kE' Tkak tal;a tlal ys; msghk .;sh wvqfjp .uka
thdg B<g ;j <u hdfjla tkjd' m%S;sh' ys.uka ys; mskdhk
.;shla we;sfjkjd' f,dl=jg tkjd wdfh;a ke;sfj,d hkjd'
biafi,a,du tAl iuyr g Tj kslx ysje,d jf.a hkjd' wdfh;a
ke;sfjkjd' ta jf.a w;mh mmqj fjd ysje,d jf.a hkjd' Tkak
thdg f,dl= m%S;shla tkjd' l f,djla hkfldg Tkak B<g
hdfjla tl;= fjkjd' iqLh' iqLh lshk tlaflkd Tkak oeka lhu
ieye,a lr,d i;=gla yo,d fokjd'
lhu fndfydu ieye,a flfkla njg m;alr,d kakd' wkak
tal ljqo mgka .;a; flkd' wms ys;=f ke;s jqKdg lugyfka
wjOdrKh lshk tlaflkd mj;ajd.kak Wo lf<a ;lh fudlo
oeka i;sh lshk tlaflkd jvkak Wo lf<a ;lh' ;lh;a
tlal pdr" m%S;s" iqLh wdjd' wkak oeka ta y;rfokd tl;= fjp
.ukau wms oeka idudkHfhka ys; msghkafka f wruqfKa ri ke;s
yskaod' oeka wmsg f fudlla y wdydrhla" fjk tllA fydhkafka
f ymk wdydrfha rihla ke;s yskaod'
25

wdkdmdki;s Ndjkdj
wms f lk wdydrh f.dvla rij;a k msg wdydr fidhkafka
kE' fudlo msg wdydrhg jvd lk wdydrh rij;a k ta .ek fyd|g
wjOdrKfhka wms lkjd' ta jf.auhs wms oeka Ndjkd lugyfka rihla
ke;s yskaodhs uki msg wdruK fidhkafka' oeka f wdruKh
rij;a fjp yskaod thd oeka msg tajd fydhkafka kE' wkak
tald.%;djh' oeka ta wdruKfhau ys; msysgkjd' t;fldg tfyukx
Ndjkdf wmg jeo.;au fjkafka fukak f lugyk ;=< ;lh
l%uj;aj yqre lrk tl' wksla l bf yefok tajd lla' ta ksid
wdkdmdki;s Ndjkdfos fYaIfhka wms ljqre;a ;l .dkg yqre
lr.kak k' ;lh yqrelsf hfha l%uj;a nj jeo.;a' wr
kEjg jvd ;lh yqre lrkafka kE ysrfjkjd' kjg jvd wvqfjka
lrkak .sfhd;a tfyu ys; msg hkjd' ta foflkau u. yrjdf.k
fhda.Ska jykafia oCI fjkakg k" uOHia: hhlska f ;lh
mj;aj,d mj;aj,d ffla wr i;sh lshk tlaflkd bhg .kak'
;lh lshk tlaflkd;a tlal m%S;s iqL t,shg .kak thd oCI
fjkak k' wkak ta oCI fjkfldg fuhdg tald.%;djh yefokjd'
Ndjkdjg uQ,sl .=Kdx. OHdk wx. 5 yefokafka ;lh;a
tlla ' t;fldg ta l wdkdmdk Ndjkdjg;a idOdrKhs ' fldhs
Ndjkdjg;a idOdrKhs'
When practicing Anapana meditation very important mental factors are at work. Normally we do not think of it as very important but
it is actually a very important factor. It is called Vitakka, the applied
mind. Normally we think we have to bring up the mindfulness to the
concentration level. That is true but all this work is being done by the
applied mind.

26

Anapanasati Meditation
In Sinhala, we can easily explain this with a practical example
but I am not sure if it works the same in English, but I will try. There
are some farmers going about their work, farming their land. Morning
until evening they do their farming work. They may cut the earth using
the plough and dig the earth using their hands and energy.
There is one person doing this kind of farming starting his work
on the farm first thing in the morning, working very hard. He started
off using lots of energy so that after a few minutes he gets very tired
and has to stop working and cannot finish his work which he intended
to do. Normally you see some of our more skilled workers not starting
work very hard at the beginning. They would go to the field and look
around a bit, then they might sit around comfortably, taking in the
situation. Some would also eat a little betel nut and drink some water.
Like that, easily, a relaxed situation is created after a few minutes. This
might be a very Asian habit in general, though. Then they would go to
the fields, start cutting grass, and do other works. Even then, they might
not immediately start hard cutting or ploughing. Slowly little by little
they would apply more energy as time goes by and this way get their
work done by the end of the day where as. Some others might think of
finishing work very quickly using up all their energy and ending in
exhaustion. This way the farm is not being worked skilfully.
Similarly, we can also compare our meditation work with that of
a farmer. We may do the meditation practice today thinking we have to
meditate very hard at the beginning but only ending in exhaustion after
a short while. We should also start our meditation by sitting simply and
try bringing as much relaxation into the meditation as possible: maybe
27

wdkdmdki;s Ndjkdj
start by thinking about the Buddha or the Dhamma and Sangha. Like
the skilful farmer who starts his work very simply cutting little by
little with enough energy to work the whole day through. After some
time this farmer even forgets everything around him, he only knows
that he is cutting and ploughing the earth. He likes to cut the soil, only
that matters in that moment, the only thing he feels. Another thing he
forgets is time; he is simply engrossed in his work.
Similarly, a meditation yogi should start slowly and simply. After
a while, he forgets everything around him and can maintain his meditation practice upright. This part we have to understand when meditating.
The important thing is the applied mind. When the mind is applied to
the meditation object and it turns away immediately, we bring it back to
the meditation object and keep it with us. Again and again when it turns
away we have to bring it back to the meditation object.
This is the nature of the mind whatever meditation we do. Maybe
you practice skeleton contemplation or the thirty-two parts meditation; it is all the same. Just as with the breath. You bring the meditation object back to the mind again and again. This way you train the
applied mind. The applied mind is the important part for us as it works
with mindfulness. By training the mind continuously again and again,
it will stay some time steady, we now call it sustained mind.
You bring the mind back to the breath. After a few minutes,
maybe a few breaths, you can see continuously how the applied mind
and sustained mind both work. When the mind wanders off again you
bring it back and keep it there. Like that, when we have trained the
applied mind, the nearest friend, the sustained mind (vicara), appears.
28

Anapanasati Meditation
These two friends the applied mind and the sustained mind
we train again and again, a hundred, thousand, million times. The third
friend is joy (piti). We feel some rapture and joy maybe in the face
area, chest area, stomach area or leg area, in some area we should be
able to feel joy. Joy coming up due to the applied mind (vitakka).
Later on joy also brings along the happy mind (sukha). You feel the
body very comfortable, very tranquil. When those four mental factors
have come up the fifth factor one object (ekaggata) arises.
Normally our mind is distracted, why is that? Because the present
food that we are consuming is not very tasty we crave for good foods.
If the present food were good and tasty, there would be no need to
search for other foods.
As our present object is tasty, there is no need for any other
external object. That is why the mind stops going outside. The mind
stays with the breath because this object is now more tasty. The mind
is now more joyful, happier so external objects are not so appealing.
Now that the mind stays with the object, we call it one objected. In
this way the five jhana factors are growing up.
t;fldg f l%uhg wms fkdjvd flfkla Tkak jdfj,d
OHdkhla .ek n,dfmdfrd;a ; = f jka ys hd' iudhla .ek
n,dfmdfrd;a;=j yshd' wyiska hkak n,dfmdfrd;a;=j yshg nE'
ne fl jeh hq;= Ou;d f.dvla' fl jv,d .;hq;= Ou;d
f.dvla' Ndjkdj lshk tl" iud lshk tl" jv,d .;hq;= Ou;d
f.dvla ila Th nK wyf.k b|,d .;hq;= tlla fkdfjhs'

29

wdkdmdki;s Ndjkdj
yeuflkdu l=Uqre fldg,d fldg,du wiajekak .kak k'
ta jf.a ;uhs Ndjkdj lshk tl' wms fl fh,d fh,d fh,du
wiajekak .kak k'
ta ksid Ndjkdf iajrEmh;a m<uqfjka jgyd .kakg k'
jgydf.k oeka tfyuk wmsg oeka iudhla tkakE' tfyk f;are
.kak uf.a i;sh n,hs' wdfha lsis l:djla kE' wksjdhfhkau i;sh
bkafka fndfydu wvq ;ekl' idudkHfhka ldhslj y ieye,aj
;sfhkjd k" tfyk i;sh wvqu .dfka 20] la 30] j;a ;ekl
bkakjd' talj;a kE lshkafka tfyu k wms bkafka i;sh fndfydu
wvq ;ekl lsh,d ;ukagu ,ecdjla yod.kak' x i;sh fyd|gu
n,hs fkao@ fldfyduo ieye,ajla tkafka' tfyuk f i;sh
biairyg .kak tmehs' Tkak ;j;a ,ecdj yod.kak' i;sh t;fldg
fldhs lugyfkkq;a tkjd' tfyukx i;sh .kafka fldfyduo@
lugyk jvkak wr Woe,af,ka fldg fldgd n,kjd jf.a' lugyfkka
lugyk wdruKfhka wdruKh w;a lrkak' w;a lr lrd
w;a lr lrd bkakfldg fjkafk" i;sh je hqKq fj,d i;sh
l,ska ;snK
q m%;Y
s ;fhka by<g .sy,
s ,
a d' n,kak ku flfkla lr,d
n,kak' m%;sM, tkafka keoao lsh,d' fl ug ;rla fkfuhs
yeuflkdgu m%;sM, tkjd' talhs nqrcdKka jykafiaf.a ldf,a f
yefudagu m%;sM, wdf' oeka n,kak iShla Ndjkd lr,d iShu m%;sM,
wrka ry;a fj,d odyla Ndjkd lf<d;a odyu m%;sM, wrf.k'
talg fya;=j tod ldf,a whf.a mdr Yla;sh jehs tlla'
wksl nqrcdKka jykafiaf.a b.ekau y is;=rehs' ta ksid k
flfkl=g fl lemfj,d lrkak ys;a my< fjkjd' nqrcdKka
jykafiaf.a b.eka yu ,iaikg ms<f
s j<g wmsg ldjkak WodyrK
tlal lsh,d fokjd' ta lsh,d fok Yla;sh ksid wmsg fl fkdlr
nefjkjd' ta ksid wms ? oj,a flg Tgq fjkjd' blaukska m%;sM,
30

Anapanasati Meditation

wdkdmdki;s Ndjkdj

fukak f iud wx. my Yla;su;a fjkak fjkak oeka Tkak

fyd|g wdifka bkak mqjka' wdf,dalh;a kso hk ugug lh;a
fkdoekS hk ugf fndfydau ieye,ahs' i;=gqhs' ks;ru jdfjp
.uka f ieye,aj ;sfhkjd' Tkak oeka f iud wx. my Bg
miafia fudlo lrkak k' fujd ;j jefvkak k' fu;kos oeka
ys;d .;af;d;a wfka ux k y ;uhs' oeka f OHdk;a ,enqKd ;uhs
lsh,d ys;d .;af;d;a t;k thd kej;=kd fjkjd' wdfh;a wr iudh
lvdf.k jefgkjd ysgmq ;ekgu' fudlo w; yep iudh
f.fhka lvd jefgkjd' okafka kEfka mj;ajd .kak ye' Tkak
okafka ke;=j oeka f jyf,a Wvg okake;s flfkla .sfhd;a tfyu"
blauKska jyf,ka m,af,ydg jefgkjd' fudlo okak flfkla .sfhd;a

fudlla y tlla w,a,f.k bkakjd Th jefgkafka ke;sj bkak'

fkdokakd flkd .sh .uka fla o,mqjyu lvdf.k jefgkjd' ta
jf.au ;uhs lugyfk;a' oeka wms wr ysfh lduf,dafla fndfydau
my< ;ekl rd." oafY" fuday oekqfuka bhg .shd' jyf,a Wvg
ke.a.d jf.a ;uhs' oeka ke.,d bkafka' fuhd okafka kE Wvl bkafka
lsh,d' fuhd pqgla b;sx Th laf,aihkag f.dre fjp .uka wdfh;a
lvdf.k u' b;sx ll=;a lvd.kakjd' ta jf.a ;uhs Ndjkdfjka
lla b;ska wms wkjYH yg jefgkak .sfhd;a tfyu je,d Bg
miafia wr;sn .dkg jvd uki jefgkjd' ll=,a lvdf.k .shd
jf.a wr;sn .dkg jvd uki jefgkjd' l<ska yshg;a jvd uki
jefgkjd' fudlo oeka tlla ;ud iudh ;s,d ke;sfjp ll=;a
;sfhkjd' oeka .kak ne wudrelul=;a ;sfhkjd' Tkak Th jf.a
ldrKd yskaod' oeka ;l" pdr ;sfhk iudhla yod.;a;g miafia
fl mj;aj.kak k' fhda.Ska fl .g mj;aj.kak k' ys; jYS
fjklka mj;aj.kak k' oeka fudlo fl w;a tlla yskaod
f.fhka lvd jefgkak mqjka' lvd jefgk lreKq ;du hg
;sfhkjd' b;sx fl ks;r ks;r mj;aj,d mj;aj,d yqrejqKdu fyd|g
yqrefjp Wmpdrhla yefokjd' oeka mehla" yudrla" folla" ;=kla
jqK;a f Wmpdf bkak mqjka' ys; fkdfid,ajdf.k bkak mqjka'
mqx mqx is;=,s msgfjkak mqjka' kuq;a blaukska wdruKfhauhs
bkafka' wkak ta ;;afjg .;a;yu oeka mqjka fuhdg iudh OHdk
njg yrj.kak' B<g thdg oeka ta iud wdf,dalh ;=< ys;
msysgqjdf.k yqrelrk fldg" ta wdf,dalhg ys; lsod neyef.k fjk
wruqKqj,g hkafka ke;s ys;la f.dvkef.kjd' wkak tal OHdk
iudh' fl Bg miafia jYS lr.kak k' ks;ru hoa;a toa;a
yeu;eku hkak mqjka oshg ys; yqre lr.kakjd' yqre jqKdhska
miafia Tkak iud wx. l f;are wrf.k wms wkqm<
s f
s j,ska fojeks

31

32

,efnkjd' wr ue; Nd.fha ta Wkkaj lshk tl wmsg l%uj;aj

ke;slu wmsg f,dl= mdvqjla fj,d ;sfhkjd' tal wms bhg
yod.;a;yu wmsg;a mqjka wmsg;a ta yelshdj u;=fjkjd' wfma
ukfi;a wksjdhfhkau ta yelshdj u;=fjkjd' tal wms tlaflfkl=g
fokafkl=g wod, fohla fkfuhs' yenehs kqjfK iSudjka wmsg yskjd'
tl tlaflkd ixidf yqrelr,d ;sfhk m%udKfhkA kqjfK iSudj,A
yskjd' ta jqKdg iudh Wmojd .ekSu olajd i;sh hqKq lr .ekSu
wms ldg;a mqjka' ta ksid fukak f .=Kdx. my yod.;a;dyu Tkak
oeka f .=Kdx. my;a tlal bkak mqjka .;sh yefokjd' fyd|
Wmpdrhla yefokjd Ndjkdf' Wmpdrhla lshkafka m%Ndiajr wdf,dal
.;sh we;=j bkak mqjka njla yefokjd wdkdmdkfhka'
fyd|g oeka f m<d;u t<sh je,d kso olskak mqjka
t<s h l= ; a ;s f hkjd' oeka b;s x yu i;= g la ,nkjd ;uka f .a
Ndjkdfjka' t;fldg ta ;ukaf.a lh oeka ;sfhkjo keoaoj;a lshk
ugug lh;a fkdoekS .sys,a,d'

Anapanasati Meditation
OHdkh" ;=kj
a k OHdkh" y;rjk OHdkh yqre lrkak mqjka wdkdmdk
i;sfhka' fojeks OHdkfha;a wmg mqjka oeka ;lal pdr ke;=j
bkak mqjka' oeka m<uq OHdkh mj;ajd.ekSf ;lal pdr
mj;skak fjkjd' ta ksid ;du w,a,,d ;uhs fuhdj ;shdf.k bkafka'
m<uq OHdkfhka msghkak yokfldg wdfh;a f.ke,a,d fu;k
;shd.kafka w,a,,d ;uhs' f.k;a ;shdf.k bkafka m<uq OHdkfhka'
yenehs fojk OHdkh fjkfldg tfyu wjYH kE' ;snyu Tfya
bkakjd' ys; wdruKhg ;snyu Tfya bkakjd' wkak ta .;shg wms
lshkjd fojeks OHdkh' kuq;a f,dl= fjkila kE ;lal pdr keye'
;=kajk OHdkfha Bg;a jvd myiq fjkjd' y;rfjks OHdkhg
hkfldg Bg;a jvd myiq fjkjd' wkqms<sfj,ska iudh tkak tkak
m%n, Yla;u
s ;a .eUqre ;shK
q q iudhla yefokjd' tkak tkak Yla;u
s ;a
.eUqre ;shK
q q udkisl;ajhla f.dvkef.kjd' b;ska Th m<uq OHdkhg
jvd fojeks OHdkfha iudh Yla;sjka;hs' Bg jvd Yla;sjka;hs
;=kajk OHdkfha' Bg;a jvd Yla;sjka;hs y;rjk OHdkfha" ysf;a
tl nj Bg;a jvd m%n,hs' wkak ta jf.a iud 4 la olajdu .eUqrg
hqKq lrkak mqjka Ndjkdjla ;uhs f wdkdmdki;sh' b;ska
Ndjkdf wmg OHdk ,eu fkdfjhs jeo.;a fjkafka' tal tpr
wudre fohla fkfuhs' tfyk wudre fudllao Ndjkdjl fudllao
wudre foa' Tkak uu wykjd lh tl tlaflkdf.ka'

wdkdmdki;s Ndjkdj
this object feels comfortable, very relaxed, very happy now. That is
why the mind does not look for other objects. After we develop the
five qualities, the five concentration factors, you will get a very bright
concentration, with the bright light; we call this access concentration
(upacara samadhi). You feel very bright on the outside; maybe some
yogis feel the meditation hall or room area as very bright. Therefore,
this brightness together with these five qualities we call access concentration.

We say that we practice the in and out breath meditation in order

combined with the concentration factor, the applied mind. We do the
application, continuous application. Applied mind again and again we
apply. Then the second factor is sustained mind called vicara. The third
factor is joy (piti). The fourth factor is happiness (sukha). The fifth
factor is 'one object' (ekagatta), some refer here to 'one pointedness'
but best is 'one object' because the mind stays with the same object,

When we develop this mindfulness, further, we can maintain

this concentration for one, two hours and access concentration becomes stable. We can maintain longer periods comfortably. After longer
concentration periods, we can train the mind for the concentration light.
Earlier the concentration object was Anapana 'in and out breath'. Later
we focus awareness on the concentration light, brightness, light is penetrating comfortably now. The body also feels comfortable; we can
focus well and feel the mind. Absorption there. This we call jhana
concentration. In the first absorption, we have to maintain the applied
mind. We call first jhana together with the five qualities applied mind,
sustained mind, joy mind, happy mind, one object mind. These five
qualities should be there in the first jhana because in the first jhana the
mind still tries to jump away. After having trained the first jhana one,
two or three hours we have mastered the first jhana. Then we train the
second jhana. The second jhana is more comfortable than the first jhana
because joy is stronger. Applied mind does not work there. When the
mind focuses on the object, brightness stays there, no need to bring it
back again and again. The mind stays there for longer periods of time.
It is called second jhana. When it is also strong for a few hours, then

33

34

Anapanasati Meditation

wdkdmdki;s Ndjkdj

i;sh uQ,sl fjp l%uj;a ;lh' T' i;sh b;d jeo.;a'

l%uj;a ;lh b;d jeo.;a wdfha fudkjdo@ ta fol;a jeo.;a ;j
ta fol;a tlal wms oeka ;lh lshk tl wms fYaIfhka u;=
lr,d fmkakqjd' ;lh;a tlal wfma h msysgk l%uj;a h'
oeka wms lrka l f,djla hkfldg zwfka" wo k ne" wo k nEZ
lshk tl;a tlal miqnEula we;sfjkjd' tj;a yo,d .kak k'
t;fldg ta jf.a fl ks;r fh,d bkak mqjka .;sh u;= lr.kak
k' wfma wr ySk hh lue,slu fldfydu y lvd.kak k'
wo ojfia lr,d fyg ojfia ys;kjd wo k nE fl lsh,d' ta

ugu lvd.kak k' m%;sM,hla n,dfmdfrd;a;=j bkakjk" wms

wkd.;fha .eUqre iudhla n,dfmdfrd;a;=j bkakjk" wms ta foag
fjfyfikak k' wfma b,lalh ks;r ;shd.kak k' wms Tfya wr
wkqka jefkkjd wms;a jefkkjd jdf.a bnd.df;a jefkk ugf
ke;=j wms b,lalfhA bkak k' oeka ta lh;a Th .syk
s a fudkjdy
fldgkjd' ud;a .syska ta wh fldgk yskaod pqgla fldgkjd' tfyu
lf,d;a fl wmsg wr b,lalhla ke;=j jefkk tlla yskaod .uk
n,hs' yu n,hs' wiajekak;a b;du n,hs' wms tfyu fkfuhs'
wms b,lalh yod.kak k' uf.a b,lalh fudllao@ b;ska f fyd|g
f Ndjkdj jvk tlfka' tfyk wo ojfia fudllao ug lrkak
;sfhkafka Ndjkdf' fldfyduo wo ojfia lrkak k' wo Wfoa
boka lrkak tmehs yjia fjkl,a' uykaishs ;uhs' b;sx ug ;rla
wehs wksla whg;a uykaisfka' oeka ta f.dhd l,amkd lrkjd' ug
;rla wehs wksla f.dhg;a uykaisfka' ta;a thd fldgkjfka tal'
thdg mqjkak wehs ug ne fkao @ wkak ta jdf.a foaj,a j,ska wms
f l%uj;aj .g lrka hkak mqjka .;sh yod.kak k' fu;k
ojilska follska m%;sM, .kak tl ysf;ka wu;l lr,d" ljod y
m%;sM,h ,efnklu uu fl wLKavj l%uj;aj lrkjd' Tkak
Tfydu ysf;a yod.kak k' tal w;HdjYHu ldrKhla' tal wms
WodyrK jYfhkau lshkak' wms jqK;a lrk uq,a ld,j, yhg
Tgq fjkjd' Tgq fjkfldg wka;sug yjia fjkfldg fudlo
fj,d ;sfhkafka' Tkak Tj ysrfj,d Ndjkdj;a tmdfj,d' myqjod
b;ska pqgla kskaog .sys,a,d ke.sgyu lla ;o fjp tajd y
.sy,
s ,
a d' myqjod;a b;ska l,amkd lr,d n,kjd fudllao flg jQfKa'
fudllao jqfKa flg je/oao' b;ska l,amkd lrkfldg b;ska ta;a
wyqfjkafka kE' Tkak ld,hla hkfldg wyqfjkjd' wd''' tl jrola
fj,d ;sfhkjd' f wkjYH Tgqula fj,d ;sfhkjd' wkjYH
n,dfmdfrd;a;=jla ;sfhkjd' tfyu fkfuhs fl' Ndjkdfjka

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we can train for the third jhana. In the third jhana, happiness is stronger. When the third jhana is very strong, we can go on to the fourth
jhana. In the fourth jhana, we are mainly focusing on the meditation
object with equanimity. The jhanas go deeper and deeper, stage-bystage up to the fourth jhana. First jhana is good but second jhana is
better than the first jhana, the third jhana better than the second jhana.
The fourth jhana is better than the third jhana. In order they go higher
and deeper. Therefore, Anapana can develop up to the fourth jhana.
So, to develop this Anapana meditation what are the important qualities now? Now you know you all have a good picture of Anapana meditation, what are the important qualities? Maybe you can think about it
and afterwards I will tell you
fudkjo w;HdjYH .=Kdx. f ;;ajhg' OHdk olajd fyda
.eUqre ;;afjg .kak wjYH .=Kdx. fudkjdo@ fudkjdo m[a[drdu
wdhqIau;=ka@ Th lh oeka okakjd wyf.k yshd fyd|g' oeka
f.d;ek k f.d;ekl fyd|g wiajekakla .kak wjYH .=Kdx.
fudkjdo@ ta jf.a Ndjkdjl k Ndjkdjg fyd| m%;sM,hla .kak
;sfhk .=Kdx. fudkjdo@

Anapanasati Meditation
fudllao flfrkak ;sfhkafka' wo ojfia lrkak ;sfhk l lrkak
k' tprhs ffl wfmaCIdj' kE b;ska Tkak oeka lla l,a lrf.k
hkfldg wdfh;a ieye,ajla tfyu tkak yokjd' kE kE ug jevla
kE Th ieye,aj' ug whs;sh ;sfhkafka lrk tl lrkak' ug lsh,d
;sfhkafk Ndjkd lrkak' ux ta foa lrkjd' tprhs ug jevla kE'
okakjd f ieye,aj k' kuq;a wr ieye,aj lshk tl ys;ska
w,a, .kak yokjfka tal j,laj.kak' fudlo ys;ska tal w,a,
.ekSfuka ys; ysr fjkak n,kjd' tal w,a, .;af;d;a tfyu wmsg
f ieye,aj ;shd.kak nefjkjd' talhs Wmdh' kE kE ug jevla
kE' Th ieye,aj wdj;a' ux oeka lrkafka Ndjkdj jvk tl ;rhs'
ux l ;rhs jvkafka lsh,d jv jvd .kakjd' bkakfldg
wdfh;a b;ska fudlla y ksid w,a,.kak yokjd' oeka Wfoa ,ep
iudh oeka thso' Thjf.a fohla w,a, .kakjd' kE kE ug wdj;a
tlhs kdj;a tlhs' wo ojfia lrk l ux lrkjd' hq;=l l'
wkak ta jf.a ta foaj,a WodyrK jYfhka wms lsf' wms ldg;a fl
wjYHhhs' ldg;a kHdhla fl' Ndjkdjla jef wms ojfia f.khdu
b;d jeo.;a' wLKavj lrka hkak mqtjka .;sh' ta i|yd oeka fyd|g
w;aoelS ;sfhkjd yeufokdgu' ta jf.au f lreKq wy,d wy,d
wjfndaOhl=;a ;sfhkjd' oeka tfyu k ;sfhkafka wmsg f.d;ekg
neye,d f.d;ek lrka hka k ' wks j dhfhka fl m% ; s M ,h
,efnkjduhs' lsisu l:djla kE wfma mdr fyd|k wksjdfhhkau
,efnkjd' ishhlska iShgu fkd,enqK;a wiQjlg wkqjlg k fyd|
m%;sM, ,efnkjduhs' ta ;r Yajdihla f oyu ;=< ;sfhkjd'

wdkdmdki;s Ndjkdj
lr .kak wms yeufokdgu Yla;sh ,efjd lsh,d m%d:kd lrkjd'
So then, what are the qualities we need for anapana meditation?
Mindfulness is very important - we need to relax, also very important. Another very important factor is applied mind, applying the correct way. If your application is too hard, you cannot have concentration, too soft, also cannot have. Like that, correct application is very
important and maintaining correct effort. Maybe today, we work, tomorrow also, we work, next week we work and next month we work...
like that, continuous effort is very important in meditation. Because
many of us like to have the concentration immediately but it is the
wrong approach for us. Definitely, concentration comes when the mind
is mature enough. So our duty is to bring up the concentration, bring
up the mind and mental qualities. At the beginning, we may also have
some experiences, we also work very hard, sometimes too hard. So
that at the end of the day, after some sitting sessions, tension is there or
a headache. Sometimes there is body ache, tension there. So after that,
we may think what happened? where did this tension come from? Do
we need the meditation? Do we do this meditation correct? What is
the way that the Lord Buddha taught us? So then, we might think Oh no! This is wrong! What is wrong with me? One thing is too
much effort, too much expectation. Today I want the meditation! Today
I want the result!

ta ksid ffl fhfokak' l%uj;aj fhfokak' lemfuka

fhfokak' iud olajd lrk tl tpr wudre;a kE' Bg miafia
.eUqrg jv,d jv,d wmg mqjkalu ,efnkjd ud.M, olajdu
jvd.kak' ta ksid ta inkaOj ud.M, ksjk f;lau f oyu hqKq

My duty is to bring up the mindfulness, bring up the meditation

practice continuous meditation practice and maintain the applied mind.
This is enough for me. After that, the mind tries to say, Now you can
practice ok, you can do it. Then again, another mind says, I don't
want anything. Then a little bit of comfortableness comes and the

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Anapanasati Meditation
mind says, Oh now you have reached comfortableness maybe I
can have more comfortableness. Actually the mind likes it but if I
think it, the mind grasps it. The mind's habit is to grasp it, there is
clinging, there is a hindrance there. We have to train to develop contentment, Oh I don't want, my duty is meditation only. Later on,
another deep concentration comes up, Ah no, no I don't want this
one my practice is not concentration my practice is the meditation
object... I only want the meditation object. Because of the meditation
object the comfortableness comes, but I might not want any
comfortableness. I maintain my practice.

wdkdmdki;s Ndjkdj
and reduce the craving for the concentration and train happiness. You
then practice again and again - then really, your happiness increases.
Happiness you can bring up to the concentration level, bring up to the
deeper level So now you understand how to develop meditation practice. We wish everyone of you to develop this meditation practice up to
the deeper level of the concentration up to the attainment of the Path,
Fruition and Nibbana.
Sadhu!

Sadhu!

So some time later very deep calmness comes, that time also the
mind tries to grasp it - like that - various experiences come up, the
mind tries to grasp them. So like that, we have to repeatedly give up
the habit of clinging. So these experiences definitely come for all the
yogis if they practice the correct way, then they will definitely have
concentration, but it needs continuous practice, needs proper applied
mind and proper effort, less expectation and also we need contentment. If you maintain these things with you, practice slowly, mindfulness will grow. When the mindfulness is at twenty percent, thirty percent you feel very comfortable after that you can reach fifty, sixty,
seventy percent. You feel very very comfortable, a more bright light
will definitely come.
This is the nature for the Anapana meditation. We explained here
more in detail the Anapana from our Lord Buddha who also explained
Anapana in detail but this theory is common for all meditations. Even
with samatha and vipassana meditation, any kind of meditation you
use is based on the same theory. We have to apply it again and again
39

40

Sadhu!

Anapanasati Meditation
wdkdmdki;s wii mmqKKd iqNd;d
wkqmn
q nx m;d h:d nqfoOk fois;d
fid bux f,dlx mNdfi;S
wnNd uqf;;d j pJudZ;s
.sys me h lsis flfkl= iska"
wkdmdki;s Ndjkdj" nq rcdKka jykafia
foiQ f,i mmQK jYfhka jvk ,oafoa k"
iqNd; f,i jvk ,oafoa k"
wkqms<sfj<ska jvk ,oafoa k"
tA mqoa.,hd ;ukaf.a wd;au Ndjh keu;s f,dalh
mif,iajl fmdfydhg Wodjk j<d.eka ksl=;a jQ
mqkai| uv,la fuka" f,dalh nnqjkjd'

Anapanasati assa paripunna subhavita

Anupubbam paricita yatha Buddhena desita
So imam lokam pabhaseti
Abbha mutto va Candimati
A layman or a monk, who develops breathing meditation fully, well and gradually according to the way
preached by Lord Buddha, will illuminate his self
like the full moon freed from the clouds.

wdkdmdki;s Ndjkdj

wdkdmdki;s Ndjkdf wdksixi

1'
2'
3'
4'
5'
6'
7'
8'
9'

fuf,dj jYfhka iqjfia isf wdksixih'

miaikdj jeug myiq u'
wNs[a[d ,eug Wmldr f'
ksfrdaO iudm;a;shg Wmldr f'
n%yau f,dalj, bmug fya;= f'
urKdikak fudfydf;a isysfhka ish yels f'
OdrK Yla;sh jef'
ldhsl udkisl ixisu we;sf'
;fha m%YaK ksrdlrKh lr .ekSug yels f'

1.
2.
3.
4.

One enjoys happiness in this very life.

It is the foundation for insight meditation.
It is the foundation for supernormal knowledges.
Helps for the attainment of cessation of
conscioushess. (Nirodha Samapatti)
Helps traversing the first three brahmalokas.
Helps to be conscious at the time of death.
Increases the power of remembrance.
Pacification of body and mind.
Helps to solve problems in daily life.1

5.
6.
7.
8.
9.

Anapanasati Meditation

wdkdmdki;s Ndjkdj .%ka:h fojk uqK mqKHluh

mQcH w`.=,a.uqf whkkao iajdka jykafia iska kd Whk ueolkafoa
jevjik Ndjkdfhda.S NslaIQka jykafia,d wrNhd wdkdmdki;s Ndjkdj ms<sn|
lrk ,o foaYkdjla ;j;a fndfyda msilg fnodf W;= f;kdfjka
wdkdmdki;s Ndjkd fmd;la f,i uqKoajdrhg meKug k jYfhka i|yka
lsug fkdyels;r fndfyda ieoeyej;=ka msila odhl h' ta ishfokdg;a
ta ishfokdf.a im;uhka yg;a f l=i, n,fhka ish hyme;= uqkam;a
ksjkaiqj fkdmudj idlaId;a ug fya;=fjd
fuh oel i;=gq jkakdjQ" wkqfudaoka jQ ish fokdg;a wdrKHjdiS .%dujdiS
iqfmaI, YslaIdld uy i>rejkg;a" iuia: f,daljdiS i;ajhka yg;a Ou
ud.hg meKSug;a meKs Ou ud.hkays hqKqjg m;aug;a fl<jr
fkdmudj ksjkaiqj idlaId;a lr .ekSug fya;= fjd i;H jidf.k isk
inq oDIahl is k ta oDIafhka ksjer ud.hg wj;SK fj;ajd
kd Whfk uyd iajdkajykafam;k W;= iud inqo mohg imeKSug
f l=i,h taldka;fkau Wmld fjd Wkajykafia iqjfia mdr mqrdf.k
w;sW;= iud inq mohu ,n;ajd mQcH f.dv f,dl= iajdka jykafiao
ksla ksfrda.S rjkh ,nd me;+ fndahlska fkdmudj ksjkska iekfi;ajd
mQcH w`.=,a.uqf iajdka jykafia o lrf.k hk Ydiksl lghq;= fmdaod mEhQ
mqka i|la fia iM, id:l Ndjhg mefK;ajd Wkajykafia o ksla ksfrda.S
rjkhu ,n;ajd
kd Whk Ouldrduh weiqre fldgf.k fkajdislj Ndjkdfjys fhfok
kd Whk Oldrduh weiqre fldgf.k ud;djka" iy Wmdil Wmdisldjkag o
f W;= l=i,hkaf.a n,fhka fkdmudj ksjka im;a ,efjd
;jo jHrdc n%yaurdc uKav,ho f mskawkqfudaoka fldg .ks;au" Tjqka o wud
uy ksjfkau iekiSug wm iska islrkq ,nk wdkdmdki;s Ndjkd fmd;
uqKh fldg fkd,fha fnodf l=i,h tlfiau fya;= jdikd fjd
fuhg"
YdikdNsjDoald"
wdkdmdki;s Ndjkd Ou .%ka: uqK lgqj

wdkdmdki;s Ndjkdj