The Key To The Universe

THE KEY TO THE UNIVERSE

(My Spiritual Research in Detail)

May the noblest triple gems bless you ! May all gods bless you !

In the next step of my website, “The Key To The Universe” or “My Spiritual Research In Detail”, , I have organized the worship, reciting, ritual performances, mantra chanting, meditation practices, exercises, contemplations, prayers, invocation, ,aspirations, resolutions and all other spoken and unspoken religious activities that I followed, practiced, developed and cultivated, especially belonging to the four major religions – Islam, Catholicism or Christianity, Buddhism and Hinduism – during the spiritual research that I began on 02.01.1999 and have been conducting up to today, from 02.01.1999 until today, during those respective time periods under forty (40) main types or sections or steps, including the respective time periods when these were performed and are being performed, and I present them under forty main topics corresponding to those main types or sections or steps. Here, I first present in order the forty topics related to those types or sections or steps. Along with those topics, I also indicate at the end the respective time periods when those types or sections or steps were performed and are being performed. Subsequently, I take each individual type or section or step separately, one by one, and present with complete details how I followed, practiced, developed and cultivated them. The topic names of those forty types or sections or steps are:-

1). Undertaking the Five Precepts {Pansil} and striving to observe them – From 02.01.1999 to May 2004.

2). Cultivating loving-kindness {Metta} meditation – From 01.02.1999 to May 2012.

3). Praying to Almighty God Allah – From 05.02.1999 to May 2009.

4). Praying to Almighty God Jehovah – From 05.02.1999 to May 2009.

5). Cultivating mindfulness of breathing {Anapanasati} meditation – From 15.02.1999 to May 2012.

6). Practicing yoga – From 01.03.2000 to March 2001.

7). Cultivating Pranayama yoga meditation – From April 2002 to May 2007.

8). Chanting “Om” Mantra – From April 2002 to today.

9). Undertaking the Five Precepts {Pansil} including the complete celibacy {Brahmacharya} precept and striving to observe them – From May 2004 to May 2007.

10). Cultivating Buddha-recollection {Buddhanussati} meditation – From February 2007 to May 2012.

11). Undertaking the Noble Eightfold Livelihood {Ajiva Atthamaka sila} precepts including the complete celibacy precept and striving to observe them – From May 2007 to today.

12). Changing the manner of praying to Almighty God Allah and praying in a different way – From May 2009 to March 2013.

13). Changing the manner of praying to Almighty God Jehovah and praying in a different way – From May 2009 to March 2013.

14). Chanting the mantra “Hare Krishna – Hare Ram……” – From October 2009 to today.

15). Praying to God Krishna – From October 2009 to March 2013.

16). For the fulfillment of something, making prayers and resolutions after cultivating loving-kindness {Metta} meditation – From 01.01.2009 to March 2013.

17). Evening worship of the Triple Gem {Theruwan Vandana} – From 26.03.2012 to today.

18). Reflection on food {Ahara Prathyavekshawa} – From 26.03.2012 to today.

19). Sharing merits (Punyanumodana) – From 26.03.2012 to today.

20). Chanting the verse “Jayo Munindassa Subodhi Mule…………” and seeking blessings – From 26.03.2012 to today.

21). Correctly cultivating mindfulness of breathing {Anapanasati} meditation with “mindfulness sign” {Sati Nimitta} (according to the methods given by the Most Venerable Dhammāchārya Mankadawala Sudassan Thero) – From May 2012 to today.

22). Improving and newly practicing the method of cultivating loving-kindness (Metta) meditation (after the meditation instructions given by Venerable Ananda Thero, Kammatthanacharya of Nauyane Forest Monastery, and the Most Venerable , Dharmacharya Mankadawala Sudassana Thero) – from May 2012 to today.

23). Improving and newly practicing the method of cultivating Buddhanussati (recollection of the Buddha) meditation (after the meditation instructions given by Venerable Ananda Thero, Kammatthanacharya of Nauyane Forest Monastery, and the Most Venerable Dharmacharya Mankadawala Sudassana Thero,) – from May 2012 to today.

24). According to the meditation instructions given by the Most Venerable Dharmacharya Mankadawala Sudassana Thero on 24.05.2012, 25.05.2012, 26.05.2012, practicing meditations on postures (Iriyapatha), clear comprehension (Satisampajanna), thirty-two parts of the body (Dyattimsakara), analysis of elements (Dhatumanasikara), mindfulness of breathing (Anapanasati) (or other samatha meditation techniques) – Kayanupassana (contemplation of the body) and other meditations – from 25.05.2012 to 03.07.2015.

25). Paying homage and veneration generally to Almighty God Allah, Almighty God Jehovah , God, Krishna and all gods and deities, Buddhas – Pacceka Buddhas – Arahants and all universal power sources, universal power forces and spiritual powers – from March 2013 to May 2015.

26). After improving the method of cultivating loving-kindness (Metta) meditation, for the fulfillment of something desired, praying and making aspirations and resolutions after practicing loving-kindness (Metta) meditation – from March 2013 to May 2015.

27). After practicing loving-kindness (Metta) meditation, praying once a week requesting to show the interconnections among the all four major religions – Islam, Catholicism or Christianity , Buddhism and Hinduism to Almighty God Allah, Almighty God Jehovah , God Krishna and all gods and deities, Buddhas – Pacceka Buddhas – Arahants and all universal power sources, universal power forces and spiritual powers – from March 2013 to May 2015.

28). After understanding the interconnections among the all four major religions – Islam, Catholicism or Christianity , Buddhism and Hinduism, paying homage and veneration generally to Almighty God Allah, Almighty God Jehovah , God Krishna and all gods and deities, Buddhas – Pacceka Buddhas – Arahants and all universal power sources, universal power forces and spiritual powers – from May 2015 to today.

29). For the fulfillment of something desired – after practicing loving-kindness (Metta) meditation, praying and making aspirations and resolutions while generally remembering Almighty God Allah, Almighty God Jehovah , God Krishna and all gods and deities, Buddhas – Pacceka Buddhas – Arahants and all universal power sources, universal power forces and spiritual powers, after understanding the interconnections among the all four major religions – Islam, Catholicism or Christianity, Buddhism and Hinduism – from May 2015 to today

30).Practicing Kayanupassana (contemplation of the body) meditation after further improving according to the meditation instructions given by the Most Venerable Dharmacharya Mankadawala Sudassana Thero on 03.07.2015 in both ways – while sitting in lotus posture and while walking – from 03.07.2015 to 23.11.2016.

31).Practicing by repeatedly remembering the brief method of Kayanupassana (contemplation of the body) in every situation of life namely – going-coming, eating-drinking, urinating-defecating………etc remaining with mindfulness sign (Sati Nimitta) as the object- from 10.07.2015 to 23.11.2016.

32). Practicing by repeatedly remembering the brief method of Metta Bhavana (loving-kindness meditation) (here, if needed by someone else, brief methods of meditations belonging to the four methods such as Buddhanussati (recollection of the Buddha) or Marananussati (mindfulness of death) or Asubha (meditation on foulness) can be used for this purpose) in every situation of life namely – going-coming, eating-drinking, urinating-defecating………etc., remaining with mindfulness sign (Sati Nimitta) as the object, – from May 2016 to today.

33).Practicing Kayanupassana (contemplation of the body) completely changed according to the meditation instructions given by the Most Venerable Dharmacharya Mankadawala Sudasana Thero on 23.11.2016 while remaining in both ways – sitting in cross-legged posture and while walking – from 23.11.2016 to 10.06.2017.

34).Practicing by repeatedly remembering the brief method of Kayanupassana (contemplation of the body), changed according to the meditation instructions given by the Most Venerable Dharmacharya Mankadawala Sudasana Thero on 23.11.2016 in every situation of life namely – going-coming, eating-drinking, urinating-defecating………etc. remaining with mindfulness sign (Sati Nimitta) as the object, – from 23.11.2016 to 10.06.2017.

35). Practicing “Four Satipatthanas” according to the meditation instructions given by Dharmacharya Most Venerable Mankadawala Sudasana Thero on 12.01.2017- from 12.01.2017 to today.

36). Reciting the mantra “Om Shiva Shiva Shivaya Namah:” when necessary – from January 2017 to today.

37). Recitation of the protective paritta (chant) “Vipassi Bhagava Araham……..” – from January 2017 to today.

38).Practicing Kayanupassana (contemplation of the body),after further developed according to the meditation instructions given by Dharmacharya Most Venerable Mankadawala Sudasana Thero on 10.06.2017 while remaining in both ways – sitting in cross-legged posture and while walking – from 10.06.2017 to today.

39).Practicing by repeatedly remembering the brief method of Kayanupassana (contemplation of the body),after further developed according to the meditation instructions given by Dharmacharya Most Venerable Mankadawala Sudasana Thero on 10.06.2017 in every situation of life namely – going-coming, eating-drinking, urinating-defecating……..etc., remaining with mindfulness sign (Sati Nimitta) as the object, – from 10.06.2017 to today.

40). Striving to properly develop “Samma Ditthi” (Right View). (Mainly, based on the guidance and advice, instructions and teachings of Dharmacharya Most Venerable Mankadawala Sudasana Thero, Co-instructor of Dhammakhadya Aranya Group Most Venerable Mankadawala Nandaratana Thero, Labunoruwakanda Aranyasenasanadhipati (head) Most Venerable Kotmale Kumarakasyapa Thero, and extraordinary Dhamma speaker Kammatthanacharya Most Venerable Pitigala Gunaratana Thero, and some other Venerable Buddhist monks who have good understandings of Dhamma) – from 24.05.2012 to today.

At this step of my website, the things I present under forty types or sections or steps are the presentation of things that I personally followed, practiced, developed and cultivated during my spiritual research that I started on 02.01.1999 and have been continuing until today, exactly as they are. I present these in this manner with the sincere intention that presenting how I made these things my life may be beneficial to someone else, not to show the world with pride that I have this much knowledge about these things, or to give advice and warnings to others, or to proclaim to the world that I am a saint who did and does such things. Initially I intended to briefly mention how I did these things only in the principle of “I did it this way.” But since a small idea later arose in my mind that these things may be beneficial to someone else, I later decided to present these things with additional details, ideas and knowledge related to them in a way that would be beneficial to someone else, in the principle of “do it this way, do it this way.” Accordingly, I present those forty types or sections or steps in this manner.

During my spiritual research ,I performed all the religious activities – both mentioned and unmentioned –that I followed, practiced, developed and cultivated, presented in these forty types or sections or steps belonging to the four major religions – Islam, Catholicism or Christianity, Buddhism and Hinduism – , which include worship, recitation, performing rituals, chanting mantras, meditation practices, exercises, contemplation, prayers, aspirations, resolutions etc. exactly as described below, daily and continuously from 02.01.1999 until today, within the respective time periods mentioned above, on all days except when I suddenly became severely ill and when I went on tiring long journeys

Similarly, another thing that must be mentioned is that during my spiritual research from 02.01.1999 until today, all the words, sentences, verses, pirith, rituals ,prayers, mantras, meditations etc. contained in all the worship, recitation, performing rituals, chanting mantras, meditation practices, exercises, contemplation, prayers, aspirations, resolutions and other religious activities – both mentioned and unmentioned – belonging to all four major religions that I performed according to the respective time periods, remained in my memory exactly without missing even a single word, and I performed all those mentioned and unmentioned religious activities from memory. This was a support for me to successfully carry forward my spiritual research. Here a small point must be shown. That is, it took me a little long time and was delayed to remember completely and correctly only the verses, pirith etc. belonging to evening worship of the Triple Gem (Theruwan Vandana).

During my spiritual research, when performing all the religious activities – both mentioned and unmentioned – belonging to all four major religions, including worship, recitation, performing rituals, chanting mantras, meditation practices, exercises, contemplation, prayers, aspirations, resolutions etc., most of the time there may be many occasions where I say to do them “in paryankaya” for these activities on various occasions. Here, by “paryankaya” I mean the four types of Yoga asanas (Yogic postures): Padmasana (Lotus Pose), Siddhasana (Adept’s Pose), Swastikasana (Auspicious pose) and Sukhasana (Easy Pose) of yoga asanas. Where I mention “in paryankaya,” any of the above four types of asanas that suits one can be used as convenient to oneself. Since I will present how to sit in these Padmasana, Siddhasana, Swastikasana and Sukhasana positions, or a description of these asanas later in the sixth type or section or step called “Practicing Yoga,” I will not describe these four yoga asanas at this time.

Another thing that must be mentioned especially is that I also present all the religious activities – both mentioned and unmentioned – including worship, recitation, performing rituals, chanting mantras, meditation practices, exercises, contemplation, prayers, aspirations, resolutions etc. contained in all the forty types or sections or steps belonging to my spiritual research that I present at this step of my website, and the additional details, ideas and knowledge related to them in English language without missing even a single word or sentence. Therefore, those who use only the English language need not create any doubt or fear about it.

When I follow these forty main types or sections or steps of this step of my spiritual research, on most occasions I make a mention or contemplation of the relevant date, place, my main name and frequently used name when performing them. According to my long-term experiences, it is an action of special importance. Here, when carrying forward spiritual research, whether for the same type or section or step, or for different types or sections or steps, I carry forward those dates and places by updating them daily according to the relevant date and place.

Examples:-

*. On the second day of January 1999 of this existence on Earth, on Earth, in Sri Lanka, in Dambulla, Thusitha Weerasekara alias Thusitha………………..

*. On the twentieth day of March 2012 of this existence on Earth, on Earth, in Sri Lanka, in Dambulla – currently residing at Labunoruwakanda Forest Hermitage, Thusitha Weerasekara alias Thusitha ……………….

Therefore, if any of you intend to follow the types or sections or steps of my spiritual research, I kindly request that in those forty types or sections or steps, only at the places I have indicated, you make a mention or contemplation of the relevant date, place and your name etc. as above and update those details daily as relevant, and try to engage in those spiritual activities. It will be important and beneficial to you in some way as well.

When I present the forty types or sections or steps of my spiritual research with details, considering the ease of separate identification:

1). The title of each respective type or section or step and the relevant time period during which it was carried out should be written in bold “CAPITAL” letters

2). The worship, recitations, performing rituals, chanting mantras, meditation practices, exercises, contemplation , prayers, aspirations, resolutions, determinations, etc., and all spoken and unspoken religious rituals including words, sentences, verses, pirith (charms) , offerings, mantras, meditation, etc., as well as yoga practice, pranayama meditation practice, other meditation practices, etc., that are to be done physically – all related to each respective type or section or step that should be chanted aloud or contemplated mentally, should be written in regular “simple” letters

3). In each respective type or section or step, all the words, sentences, verses, pirith (charms), offerings, mantras, meditation, etc. belonging to those respective religious rituals that should be chanted aloud or contemplated mentally – while chanting aloud or contemplating mentally or while doing the physical actions that should be done physically, simultaneously with those, if there are any words, sentences, verses, pirith (charms), offerings, mantras, meditation, mental images, details, matters, etc. belonging to those respective religious rituals that should be contemplated subconsciously in coordination with them, these should be in bold “simple” letters

4). Similarly, additional explanations, ideas and knowledge related to the things shown in the above numbers two and three and to all the basic forty types or sections or steps of my spiritual research are also shown in regular “simple” letters, within brackets.

At the beginning of my spiritual research, that is, at the beginning of the year 1999 (that is, on 02.01.1999), I made four main assumptions. Although I have previously mentioned these four assumptions on my website, I mention them again in this step on my website. They are:

There are no separate Buddhist gods, goddesses, deities and angels who restrict only to Buddhists. All gods, goddesses, deities and angels who are found and mentioned in Buddhism are common, equal and helpful evenly to all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus. And also, there are no separate Catholic or Christian gods, goddesses, deities and angels who restrict only to Catholics or Christians. All gods, goddesses, deities and angels who are found and mentioned in Catholicism or Christianity are common, equal and helpful evenly to all human-beings including Catholics or Christians, Buddhists, Muslims and Hindus. And also, there are no separate Islamic (Muslim) gods, goddesses, deities and angels who restrict only to Muslims. All gods, goddesses, deities and angels who are found and mentioned in Islam are common, equal and helpful evenly to all human-beings including Muslims, Buddhists, Catholics or Christians and Hindus. And also, there are no separate Hindu gods, goddesses, deities and angels who restrict only to Hindus. All gods, goddesses, deities and angels who are found and mentioned in Hinduism are common, equal and helpful evenly to all human-beings including Hindus, Buddhists, Catholics or Christians and Muslims. Although human-beings have divisions or separations such as nationalities, religions, countries, castes or tribes, skin-colors, classes, political groups, organizations, social status, professional status and so on among them, gods, goddesses, deities and angels who are found and mentioned in Buddhism, Catholicism or Christianity, Islam and Hinduism do never have such divisions or separations among them and regarding with human-beings. Gods, goddesses, deities and angels who are found and mentioned in Buddhism, Catholicism or Christianity, Islam and Hinduism see all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus (actually all beings) as one.
There are no separate Buddhist heavens those which restrict to Buddhist gods, goddesses, deities, angels and Buddhists. There are no separate Catholic or Christian heavens those which restrict only to Catholic or Christian gods, goddesses, deities, angels and Catholics or Christians. And also, there are no separate Islam (Muslim) heavens those which restrict only to Islam (Muslim) gods, goddesses, deities, angels and Muslims. And also, there are no separate Hindu heavens those which restrict only to Hindu gods, goddesses, deities, angels and Hindus. All heavens those which are found, mentioned and described in Buddhism, Catholicism or Christianity, Islam and Hinduism are same, equal and the one. All gods, goddesses, deities and angels who are found and mentioned in Buddhism, Catholicism or Christianity, Islam and Hinduism abide or reside or live in these same heavens together and all good and perfect Buddhists, Catholics or Christians, Muslims and Hindus go to these same heavens after death. (There are some other worlds named Brahma-worlds those which are higher and more advanced than heavens and those which are found, mentioned and described only in Buddhism and Hinduism. I am not going to explain or describe about them right now).
All Buddhists, Catholics or Christians, Muslims and Hindus believe in and hope for an eternal final redemption one day in the future. According to Islam and Catholicism or Christianity, if this eternal final redemption is a life in heavens and if this is true and correct, the eternal final redemption of all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus must be a life in heavens. According to Hinduism if this eternal final redemption is a life in Brahma-worlds and if this is true and correct, the eternal final redemption of all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus must be a life in Brahma-worlds. According to Buddhism, if this eternal final redemption is Nirvana and if this is true and correct, the eternal final redemption of all human-beings including Buddhists, Catholics or Christian, Muslims and Hindus must be the Nirvana. There are three kinds of major eternal final redemptions in front of us according to four major faiths. They are a life in heavens, a life in Brahma-worlds and the Nirvana. I am not going to tell that this is the most perfect eternal final redemption or that is the most perfect eternal final redemption. Actually I am not intelligent enough or wise enough to tell such a thing at all. It is the task of wise human-beings to find and choose the most correct and perfect eternal final redemption from among them and follow it. But I feel one thing that one of three of them must be the actual, real , last and one and only eternal final redemption of all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus. And also I feel that these three kinds of major eternal final redemption in front of us may be the levels of actual, real, last eternal final redemption and these three should be arranged according to the perfect and correct order and then should be followed.
The important teachings, preaching and discourses in Bible (the holy book of Catholicism or Christianity) are not only for and valid only for Catholics or Christians. The important teachings, preaching and discourses in Bible are important, common, applicable and valid for and are for all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus. The important teachings, preaching and discourses in Qur’an (the holy book of Islam) are not only for and valid only for Muslims. The important teachings, preaching and discourses in Qur’an are important, common, applicable and valid for and are for all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus. The important teachings, preaching and discourses in Thripitakaya (the holy book set of Buddhism) are not only for and valid only for Buddhists. The important teachings, preaching and discourses in Thripitakaya are important, common, applicable and valid for and are for all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus. The important teachings, preaching and discourses in Bhagawadgitha (the holy book of Hinduism) are not only for and valid only for Hindus. The important teachings, preaching and discourses in Bhagawadgitha are important, common, applicable and valid for and are for all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus. So all of us, all human-beings including Buddhists, Catholics or Christians, Muslims and Hindus must study Bible, Qur’an, Thripitakaya and Bhagawadgitha deeply, correctly, perfectly and evenly and should follow the important, true and correct teachings, preaching and discourses in Bible, Qur’an, Thripitakaya and Bhagawadgitha without any divisions or separations.

At the beginning, these four assumptions were merely assumptions to me. However, as I continued my spiritual research uninterruptedly, I focused sharp attention on these four assumptions with a keen mind. As my spiritual research progressed over time, these four assumptions became decisions and conclusions. Today I am certain that these four assumptions are true and correct conclusions.

From January 2, 1999 until today, in my ongoing spiritual research – during the period from January 2, 1999 to January 2012 – I had no external spiritual teachers. During that time, my spiritual teacher was myself, and the main sacred texts I used, studied and examined, along with other spiritual books, documents, etc. After January 2012, I encountered a multitude of external spiritual teachers. Due to the guidance, advice, and instructions of those external spiritual teachers, after January 2012, my spiritual research became faster and more fruitful. At this moment, I offer my reverence , my heartfelt reverence , my devotional reverence and my worship to those external spiritual teachers.

Now, I present the main forty types or sections or steps – one by one, individually, separately, related to the next step on my website called “The Key To The Universe” or “My Spiritual Research in Detail,” along with complete details of how I followed, practiced, developed and cultivated through them. First, I make a request to all dear Islamic brothers and sisters, Catholic and Christian brothers and sisters, Buddhist brothers and sisters, and Hindu brothers and sisters who show interest in my spiritual research – to study the main forty types or sections or steps of this step on my website very keenly, intelligently, wisely, prudently and patiently, and thereafter, if necessary, if desired, and if interested in it, to follow them in the same manner. I hope that all of you will not reject this kind request of mine. Now let us proceed forward through those forty types or sections or steps one by one.

1). UNDERTAKING THE FIVE PRECEPTS (PANSIL) AND STRIVING TO OBSERVE THEM – FROM 02.01.1999 TO MAY 2004 :-

*. My lord, the blessed one, the Arahant, the Supreme Buddha Gautama, may you be seated before me as if you are alive.

*. While reciting the above sentence, mentally create the image of the Buddha in your mind. Maintain this in your mind until you finish reciting the three homages (Namaskāra).

*. I am Thusitha Weerasekara, also known as Thusitha, on the second day of January 1999 of the Common Era, on Earth, in Sri Lanka, in Dambulla.

*. Namo tassa bhagavato arahato sammā sambuddhassa – May my homage be to that blessed one, the Arahant, the perfectly enlightened Supreme Buddha.

*. Sadhu. Sadhu, Sadhu.

*. Buddhaṃ saraṇaṃ gacchāmi – I take refuge in the Buddha for the purpose of being freed from the suffering of samsara.

*. Dhammaṃ saraṇaṃ gacchāmi – I take refuge in the Dharma for the purpose of being freed from the suffering of samsara.

*. Saṅghaṃ saraṇaṃ gacchāmi – I take refuge in the Sangha (Buddhist monks) for the purpose of being freed from the suffering of samsara.

*. Dutiyampi buddhaṃ saraṇaṃ gacchāmi – For the second time too, I take refuge in the Buddha for the purpose of being freed from the suffering of samsara.

*. Dutiyampi dhammaṃ saraṇaṃ gacchāmi – For the second time too, I take refuge in the Dharma for the purpose of being freed from the suffering of samsara.

• Dutiyampi saṅghaṃ saraṇaṃ gacchāmi – For the second time too, I take refuge in the Sangha (Buddhist monks) for the purpose of being freed from the suffering of samsara.

*. Tatiyampi buddhaṃ saraṇaṃ gacchāmi – For the third time too, I take refuge in the Buddha for the purpose of being freed from the suffering of samsara.

*. Tatiyampi dhammaṃ saraṇaṃ gacchāmi – For the third time too, I take refuge in the Dharma for the purpose of being freed from the suffering of samsara.

*. Tatiyampi saṅghaṃ saraṇaṃ gacchāmi – For the third time too, I take refuge in the Sangha (Buddhist monks) for the purpose of being freed from the suffering of samsara.

*. I am going to undertake and observe the Five Precepts. Before undertaking and observing the Five Precepts, during the undertaking and observing of the Five Precepts, and after undertaking and observing the Five Precepts, I will be endowed with a joyful mind. I will be happy about it. I am accompanied by joy (somanassa-sahagata). I know the benefits of undertaking and observing the Five Precepts. What are the benefits of undertaking and observing the Five Precepts? If born in human society, one is born in noble families such as the royal, merchant, farmer, minister and Brahmin families that are considered superior in human society. If born in divine realms, one is born beautiful with excellent physical beauty. Similarly, if born in the human world, one is born beautiful with excellent physical beauty. Likewise, one receives praise from Buddhas, Paccekabuddhas, great Arahants, and wise people. One is endowed with wisdom (ṇañā-sampayutta). I undertake and observe the Five Precepts not through anyone’s coercion, persuasion, or direction, nor through my intense effort, but of my own accord. Therefore, it is without prompting or it is unprompted or spontaneous (asaṅkhārika). It is accompanied by joy (somanassa-sahagata), endowed with wisdom (ñāṇa-sampayutta), and it is without prompting or it is unprompted or spontaneous (asaṅkhārika).

*. Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi – I undertake to observe the precept to refrain from killing living beings and causing harm and suffering to living beings.

*. Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi – I undertake to observe the precept to refrain from stealing others’ belongings and taking without permission.

*. Kāmesumicchācārā veramaṇī sikkhāpadaṃ samādiyāmi – I undertake to observe the precept to refrain from sexual misconduct.

*. Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi – I undertake to observe the precept to refrain from lying.

*. Surāmeraya majjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi – I undertake to observe the precept to refrain from the use of intoxicating drinks and drugs that cause intoxication, loss of mindfulness and negligence.

*. The entire process of undertaking the Five Precepts from beginning to end should be done while sitting cross-legged, with both hands joined together in worship and placed above the forehead in a reverent posture. It is better to keep the eyes closed during this entire time. The portion “I am Thusitha weerasekara , also known as Thusitha……………., in Dambulla” and the portion from “I am going to undertake and observe the Five Precepts……..” to “………, and it is without prompting or it is unprompted or spontaneous (asaṅkhārika)” (which belongs to the three categories: somanassa-sahagata, ñāṇa-sampayutta, asaṅkhārika) need only be contemplated mentally. Except for the above, all other parts related to undertaking the Five Precepts may be either recited aloud or contemplated mentally – either method is acceptable.

*. (The meaning of “Sādhu” is good, excellent, or virtuous. Namaskāra (homage) means – “Namo tassa bhagavato arahato sammā sambuddhassa”.

Among meritorious acts, the most powerful merit is somanassa-sahagata(= accompanied by joy) , ñāṇa-sampayutta (= endowed with wisdom ), asaṅkhārika (= without prompting or unprompted or spontaneous) kusala (kusala = merit). I have described this undertaking of the Five Precepts in greater detail in such a way that the above-mentioned somanassa-sahagata, ñāṇa-sampayutta, asaṅkhārika mahā kusala (mahā kusala = greatest merit) can be accumulated. However, if someone takes the Three Refuges simply and briefly as they know how, undertakes the Five Precepts, and observes them without the details described above, even without the above details, that would be sufficient.

From January 2, 1999 to May 2004, except for occasions when I refrained due to unavoidable circumstances as described above, I undertook the Five Precepts as described above every other day and made every effort to observe them as much as possible. Sometimes the last two precepts were broken initially, but later I was able to completely observe even the last precept. Only the precept regarding false speech was sometimes broken in later occasions, and then I repeatedly undertook those Five Precepts daily again and again and made greater and greater efforts to observe all five precepts.).

2). CULTIVATING LOVING-KINDNESS (METTA) MEDITATION – FROM 01 .02.1999 TO MAY 2012 :-

*. Sit cross-legged in a meditation hut, a quiet room, a garden, or another such quiet place that provides silence and privacy. (The original texts specify going to a forest (wilderness), to the root of a tree, or to an empty place (a vacant spot))

*. Now, as I have described on my website in the main forty types or sections or steps of this step – in the first type or section or step – undertake the Five Precepts or the regular precepts that one observes daily.

*. Now, while sitting cross-legged, place the left hand on the lap (upward), place the right hand on top of it, with the two thumbs touching each other, keeping the spine straight, and close both eyes. (Keep both eyes closed throughout the entire time of practicing loving-kindness (Metta) meditation).

*. Now, while bringing to mind the important meaning of the words “Metta, Metta, Metta, Maitri, Maitri, Maitri” – namely the disadvantages of hatred and the benefits of patience – contemplate these words mentally several times.

*. Now mentally create your own face in a joyful and radiant state of mind. (Every time you see your face in the mirror, see yourself in a joyful state of mind and use that version of yourself throughout the entire time of meditation). (A person in a joyful state of mind does not get angry, and he does not retain negative thoughts and feelings in his mind).

*. While mentally creating yourself in a joyful mental state, now fill yourself with the following thought: “May I not have hatred, may I not have anger, may I be physically well, may I be mentally well, may I live happily”. (When you thus pervade yourself with the positive thought power called loving-kindness ( Metta), you become like a filled bowl ready to overflow in all directions).

*. Next, if your meditation teacher is alive, visualize him, or if not, another living teacher or someone you respect. While mentally seeing him in a joyful mental state, project (direct) the following thought toward him: “May my teacher not have hatred, may he not have anger, may he be physically well, mentally well, may he live happily”.

*. After that, remembering other respected persons, living monks, teachers, parents and elders, spread the loving-kindness thought powerfully toward each of them individually in the manner already mentioned. “May they not have hatred, may they not have anger, may they be physically well, mentally well, may they live happily”.

*. Now, starting with your family members, visualizing your beloved ones one by one, each individual should be pervaded with abundant rays of loving-kindness. “May my brother not have hatred, may he not have anger, may he be physically well, mentally well, may my brother live happily”. (Compassion begins at home. If one cannot love one’s own people, he or she cannot love strangers).

*. Next, mentally visualizing your neighbors, friends at work, people you barely know – neutral persons whom you neither like nor dislike – spread loving-kindness thoughts toward them. “May my friend Nimal not have hatred, may he not have anger, may he be physically well, mentally well, may he live happily”.

*. After directing loving-kindness to neutral people, now you should mentally visualize even those you dislike, hate, or those with whom you have a problem, or those with temporary misunderstandings, and repeatedly contemplate each of them with the following thought: “I have no hatred toward him or her. No anger. May he or she not hate me. May he or she be physically well, mentally well. May he or she live happily”.

*. Finally, you should cultivate loving-kindness (Metta) as follows: ‘May all breathing beings, non-breathing beings, and non-breathing things that exist and are present in all three realms – the sensual realm (Kama Bhumi), the form realm (Rupa Bhumi) , and the formless realm (Arupa Bhumi) – not have hatred , not have anger , be physically well, be mentally well, may they all live happily.’

(When developing loving-kindness meditation, for someone who finds it difficult to sit cross-legged posture on a meditation cushion due to illness or old age, it is also suitable to practice meditation sitting on a chair of appropriate height that allows both feet to be placed comfortably and easily on the ground without strain, and with a backrest that supports keeping the spine straight. Cross-legged sitting is more suitable because when sitting cross-legged during meditation, one can remain comfortably for a longer period and continue the meditation.

Here, a special point that should be mentioned is that ‘mental visualization’ should be clear and ‘radiating thoughts’ must be well-wished for earnestly. If mental visualization is done hastily or if the well-wishing is done superficially or mechanically, the methodology provides only minimal support , and then it becomes just an intellectual game of thinking about loving-kindness. What someone should clearly understand here is that thinking about loving-kindness is one thing, and practicing loving-kindness – actively radiating the mental power of loving-kindness – is completely another.

What should be noted here is that when practicing loving-kindness, only a living person should be mentally visualized, and dead persons should not be targeted. The reason for this is that a dead person whose form has changed does not become a focus for the projection of loving-kindness thoughts. Therefore, the target of loving-kindness should always be a living being, and if the target of loving-kindness is non-living, the mental power becomes fruitless.

When someone spreads loving-kindness to members of their own family, one should be careful enough to place very beloved ones like one’s husband or wife at the very end of this circle. The reason for this is that the very close relationship between husband and wife brings forward the root of worldly love that contaminates loving-kindness. Spiritual love spreads equally toward everyone. Similarly, if someone has any temporary misunderstanding or quarrel regarding any family member or relative, he or she should mentally visualize them at a later time to avoid recalling those unpleasant incidents.

In this way, when someone mentally visualizes people belonging to different circles, he breaks down the barriers that arise due to likes and dislikes, attachment and hatred. If someone can treat an enemy with the same amount of blessing as a very beloved friend, without any anger, then loving-kindness achieves supreme impartiality, with the mind rising upward and outward like a spiral movement of ever-widening circles that eventually embrace everyone.

Mental visualization means mentally creating or imagining some target or object such as a person, some area or direction, or some species of beings. In other words, it means mentally visualizing the people to whom the thoughts of loving-kindness are to be radiated or spread. For example, you mentally visualize your father, mentally create his face in a very pleasant and radiant mood, and radiate thoughts toward the mentally created mental image by thinking as follows: ‘May he be happy, may he be physically well, may he be mentally well, may he be endowed with good health.’ Here you can use any thought that promotes his well-being.”

Radiating means, as described above, projecting a certain group of thoughts towards people to whom one’s mind is directed, while promoting their well-being. Loving-kindness thought is a powerful mental force. Indeed, it can have an effect on what is wished for. Wishing for well-being is a creative action because it is an act of will. Radiating loving-kindness thoughts is developing a mental power that can influence anything that is wished for. Using the power of loving-kindness thoughts, healing diseases from great distances, preventing unfortunate dangers, and such things are not rare experiences. However, this mental power must be generated in a very special and trained manner, following a certain sequence.

By sequence is meant visualizing mentally one target after another in a gradually arranged order that takes the path of least resistance, so that both the circle (of recipients) and mind gradually expand. In the Visuddhimagga (that is, in the text), the commentator Venerable Buddhaghosa emphasizes this sequence. According to the commentator Venerable Buddhaghosa, one should begin loving-kindness meditation (Mettā Bhāvanā) by first visualizing oneself mentally, then a person for whom one has respect, then one’s beloved ones, then neutral persons, then enemy persons, and should develop loving-kindness by visualizing them mentally. When one radiates thoughts of loving-kindness according to this sequence, the mind breaks down all the barriers that exist between oneself, a respected person, a beloved person, a neutral person, and an enemy person. The mind reaches a state where it sees all people equally through the eyes of loving-kindness.

“May there be no hatred” means the absence of hatred. “May there be no anger” means the absence of anger. “May there be physical well-being” means the absence of physical suffering. “May there be mental well-being” means the absence of mental suffering, sorrow, or anxiety that constantly follows hatred and physical suffering. Only when someone treats themselves with care and happiness, when someone “lives happily,” do he or she become free from hatred, anger, physical suffering, and mental suffering. This is “may you live happily.” Thus, all these words are interconnected.

In the Visuddhimagga, the commentator Venerable Buddhaghosa gives a very appropriate parallel example regarding the breaking of barriers. Suppose a meditator sitting in a certain place with a respected person, a beloved person, a neutral person, and an enemy or evil person, and a group of bandits come to the meditator and make a strong demand, “Friend, we need one of you for a human sacrifice.” If the meditator thinks, “They can take this person or that person,” he has not broken the barriers. Similarly, even when the meditator thinks, “Don’t take any of these people, instead let them take me,” he has not broken the barriers because he is requesting his own harm, since loving-kindness meditation values everyone’s well-being. But if he sees that there is no need to give any of them to the bandits, and impartially radiates thoughts of loving-kindness to all, including the bandits, then he breaks the barriers.

Here there is a special point that should be mentioned. That is, including loving-kindness meditation within the forty samatha meditation subjects, forty samatha meditation subjects have been taught by the Buddha. When practicing these forty samatha meditation subjects, during the practice of each and every samatha meditation subject, the meditator should establish the mind well and continuously on the “mindfulness sign” (Sati Nimitta) and practice that samatha meditation. However, although I started practicing meditation from 01.02.1999, I did not know about this “mindfulness sign” until May 2012. But from the day I started practicing loving-kindness meditation on 01.02.1999, I did one thing, albeit unknowingly. That is, whenever I practiced loving-kindness meditation, throughout the entire time I practiced that loving-kindness meditation, I always tried to maintain a joyful gentle smile on my face, and practiced loving-kindness meditation according to the above meditation instructions. Here, I almost always focused my mind on my face or on my two lips or on the mouth sign (mukha nimitta), constantly paying attention on maintaining a joyful gentle smile there, establishing the mind on the mouth sign and practiced loving-kindness meditation. Thus , it was only after May 2012 that I came to know that what I had been doing this way, though unknowingly, was an attempt to maintain the mind on the “mindfulness sign” (*sati nimitta*). I assume that this happened unknowingly due to my good fortune and as a result of a past merit. Because by doing as above, after learning about the “mindfulness sign” in May 2012, I was able to grasp the “mindfulness sign” or establish the mind well and continuously on the “mindfulness sign” very easily. Since I will provide a detailed explanation about the “mindfulness sign” later, I will not write anything about it at this time.

When practicing loving-kindness meditation, when sending thoughts to persons who are the object of loving-kindness such as “may you not have hatred, may you not have anger, may you be physically well, may you be mentally well, may you live happily,” etc., send these thoughts while paying attention to them with the subconscious mind. (Never make any vocal sounds with the mouth). Actually, according to Buddhist philosophy, there are not two minds as conscious mind and subconscious mind. Both are two activities of the fast-moving mind. You will be able to gain an understanding about this from the explanations I will present to you in the future types or sections or steps.

For someone who makes loving-kindness meditation their life practice, the following eleven benefits are gained due to practicing loving-kindness meditation. He or she:-

1). Sleeps well.

2). Wakes up well.

3). Does not see bad dreams.

4). Is dear to humans.

5). Is dear to non-humans.

6). Deities protect (him/her).

7). Is not harmed by poison, fire, weapons.

8). The mind quickly attains concentration.

9). Dies unconfused (without confusion of mindfulness, with full mindfulness)

10). The face shines beautifully.

11). If not attaining Arahantship , is reborn in Brahma worlds after death.

Of these eleven benefits, the first ten are good benefits that are received in this very life by one who practices loving-kindness meditation. Only the last benefit is received in the next world, in the hereafter.

During my practice of loving-kindness meditation from 01.02.1999 to May 2012, to gain a complete understanding about practicing loving-kindness meditation, I mainly studied the book titled “METTA – The Philosophy and Practice of Universal Love” by the venerable Acharya Buddharakkhita.

From 01.02.1999 to May 2012, during my practice of loving-kindness meditation, I practiced loving-kindness meditation for about thirty minutes (30 minutes) per day).

3). PRAYING TO ALMIGHTY GOD ALLAH – FROM 05.02.1999 TO MAY 2009 :-

*. Almighty Allah, the Lord God, as mentioned in the Holy Quran, You created this universe, heaven, and the earth, created humans to live on earth, provided all things necessary for humans to live on earth, and allowed humans to live happily on earth. When humans went astray, You repeatedly sent prophets to earth to bring humans back to the right path. Finally, You sent the Holy Prophet Muhammad (peace be upon him) and through him gave the Holy Quran to mankind, and ultimately you worked to bring humans to the right path. To such a You, I offer my reverence, my heartfelt reverence, my devotional reverence and worship. I am Thusitha Weerasekara, also known as Thusitha, on February 5th, 1999, on earth, in Sri Lanka, in Dambulla.

*. Sit cross-legged in a quiet place. Now place your left hand on the lap (upward), place your right hand on top of it, keeping the thumbs touching each other, keep your spine straight and close both eyes. Now recite the above prayer aloud or contemplate it in your mind. This can be done once or as many times as you wish.

4). PRAYING TO ALMIGHTY GOD JEHOVAH – FROM 05.02.1999 TO 2009 :-

*. Almighty Jehovah , the Lord God, as mentioned in the Holy Bible, You created this universe, heaven, and earth, created humans to live on earth, provided all things necessary for humans to live on earth, and allowed humans to live happily on earth. When humans went astray you repeatedly sent prophets to earth and worked to bring humans back to the right path. Finally, You sent the Holy Jesus Christ to earth, and through Him, You had the New Testament of the Holy Bible preached to humans, and ultimately worked to bring humans to the right path. To such a You, I offer my reverence, my heartfelt reverence, my devotional reverence and worship. I am Thusitha Weerasekera, also known as Thusitha, on February 5th, 1999, on earth, in Sri Lanka, in Dambulla.

*. Sit cross-legged in a quiet place. Now place the left palm on the lap (upward), place the right palm on top of it, keep it so that the thumb fingers touch each other, keep the spine straight, and close both eyes. Now recite the above prayer aloud or contemplate it in your mind. This can be done once or as many times as you wish.

5). CULTIVATING MINDFULNESS OF BREATHING (ANAPANASATI) MEDITATION – FROM 15.02.1999 TO MAY 2012 :-

“O monks! This yogavachara monk (meditation practitioner monk) in this Buddha’s dispensation,(Sasana) whether he went to a forest, or went to the foot of a tree, or to an empty house without people, or to a pavilion, sits cross-legged with his body upright and not slouching, establishing mindfulness directed towards Nirvana or on the object of the meditation subject. That yogavachara monk, being mindful, breathes in. Being mindful, he breathes out. When breathing in long, he knows ‘I am breathing in long.’ When breathing out long, he knows ‘I am breathing out long.’ When breathing in short, he knows ‘I am breathing in short.’ When breathing out short, he knows ‘I am breathing out short.’ He practices breathing in while experiencing the entire in-breath body and out-breath body. He practices breathing out while experiencing the entire in-breath body and out-breath body. He learns to breathe in while calming the bodily formations. He learns to breathe out while calming the bodily formations.”

(The above is the fundamental instruction given by the Lord Buddha for the practice of Anapanasati (mindfulness of breathing) meditation).

* According to the above fundamental instructions, go to a forest (woodland), to the foot of a tree, or to an empty house (empty place), or in today’s context, go to a Buddha shrine room, a quiet room, a garden, or any other such quiet place that provides silence and privacy, and sit cross-legged.

* Now, as I have described on my website in the main forty types or sections or seven steps of this step ,in the first type or section or step undertake the Five Precepts (Pancha Sila) or the daily precepts that one undertakes daily.

* Now, while sitting cross-legged, place the left hand on the lap (upward), place the right hand on top of that, with the two thumbs touching, keep the spine straight, and close both eyes. (Keep both eyes closed throughout the entire time of practicing Anapanasati meditation).

* When practicing Anapanasati meditation, attention should be placed at the tip of the nose or at the point where the in-breath and out-breath air is felt, along with the spot above the upper lip. The attention of the meditator should not be taken away from this focal point (sati nimitta) where the in-breath and out-breath can be easily felt and observed. At the beginning of practicing meditation, the meditator should focus the mind only on the in-breath and out-breath, and should not be drawn to any reflection about them. It is only at a later stage that he should be directed to the awakening of knowledge and the other related states like concentration (Samadhi).

* Ancient Buddhist teachers recommend that it is easier for the meditator to begin practicing Anapanasati meditation by mentally counting the in-breath and out-breath. When doing so, he should not stop at less than five, nor exceed ten, nor make any stop in the middle of the sequence. (Stopping the breath counting at less than five does not give his mind sufficient opportunity for absorption. Counting beyond ten makes his mind take numbers as its primary object rather than taking breaths as its object. Stopping in the middle of the sequence confuses the meditation). When counting, the meditator should first count when the in-breath or out-breath is complete, and should not count when they begin. Thus, first taking the in-breath, when that in-breath is complete he mentally counts “one,” and next when the out-breath is complete he mentally counts “two,” and after the next in-breath “three,” and so on up to “ten,” and then again from “one” to “ten,” and should continue in this manner.

*. When the breath is complete, after some practice of counting, the breathing may become faster. However, breaths should not be deliberately lengthened or shortened. The meditator should only remain mindfully aware of their occurrence, their coming and going as they happen. Now when he begins inhalation or begins exhalation, he should try to take “one” and thus count up to “five” or up to “ten,” and again from “one” to “five” or to “ten.” Also, if someone counts both inhalation and exhalation as “one,” it is better to count only up to “five.” The counting must be used in practice until it becomes unnecessary to follow the sequence of breaths in order. (Counting is merely a device that helps to eliminate “mental confusion.” It is, as it is, only an operational indicator or a crutch that supports until one can do it without such help.)

*. There may be some people who feel that continuous counting becomes more of a hindrance than a help, and they abandon counting altogether, directing the mind to the respiratory flow through direct sequential breath “connecting,” following the breath systematically. After removing counting, the meditator should continue his meditation practice through the method of “connecting,” mindfully following inhalation and exhalation without seeking the aid of counting, without any break or stopping in attention. The meditator must necessarily strive to remain consciously aware of the complete breath throughout the entire time engaged in it, without deviating even for a single moment, without taking his attention away from the “focal point”( mindfulness sign = Sati Nimitta).

When following inhalation and exhalation in this manner, they become increasingly unclear, and at certain times it will not be easy to maintain awareness of the subtle sensations of touch caused by breathing. At such times, a sharper mindfulness is required to maintain the path of inhalation and exhalation. However, if the meditator proceeds with determination, one day he will feel a different sensation, a comfortable and pleasant feeling, and sometimes in his “mental eye” (on the black screen that exists when the eyes are closed), something like a “bright star” or similar sign appears, which indicates that someone has reached the concentration that should be approached – a vision of something that signifies the attainment of samadhi that should be approached. While keeping the newly acquired sign (a light like a star) undisturbed, one should develop at least basic concentration as the foundation necessary for developing “dhyana” or insight meditation (vipassanā).

(What is described here as a “vacuum” is like an empty room in one’s house free from disturbances, where others are not present at the relevant time.

Even when developing Anapanasati meditation, for someone who has difficulty sitting cross-legged posture on a cushion due to illness or old age, it is also suitable to practice meditation sitting on a chair of appropriate height that allows both feet to be placed comfortably and easily on the ground without strain, and with a backrest that allows the spine to remain straight. Sitting cross-legged is more suitable because when sitting cross-legged and meditating, one can easily continue meditating for a longer period while remaining comfortable.

Similarly, for lay meditators who have worked hard throughout the day and are therefore tired by evening, it is more suitable to use the early morning hours for developing Anapanasati meditation.

What I described above is the methodology I followed when developing Anapanasati meditation during the period from 15.02.1999 to May 2012. I understood that this contained certain shortcomings and some less accurate points after the instructions given by the most venerable Dharmacharya Mankadawala Sudasana Thero after May 2012. Accordingly, I will now point out several shortcomings in the above methodologies. I humbly request that sharp attention be paid to them. When developing Anapanasati meditation, the “focal point” (this is actually the “sati nimitta” or mindfulness sign) where the meditator should place his attention has been described as the nostril tip or the point on the upper lip below where the inhalation-exhalation air is felt. Actually, describing the nostril tip as the “sati nimitta” here is correct. However, the point on the upper lip below where the inhalation-exhalation air is felt is not correct. This should be correctly described as being on the two lips or as the “mouth sign.” Accordingly, the “sati nimitta” where the meditator should place his attention should be correctly described as the “nostril tip” and the “mouth sign” or on the two lips.

Similarly, when developing Anapanasati meditation, feeling a place where inhalation-exhalation air is felt or feeling the inhalation-exhalation air touching such a place is not important or relevant. Similarly, the two points “maintaining awareness of the subtle sensations of touch caused by breathing” and “requiring sharper mindfulness to maintain the path of inhalation-exhalation” are also not correct. When developing Anapanasati meditation, subtle sensations of touch caused by breathing or awareness of such touch or being aware of it is not necessary, nor is applying mindfulness more sharply to maintain the path of inhalation-exhalation or maintaining the path of inhalation-exhalation in such a manner required. These points should be corrected, and the other points I have described about Anapanasati meditation in the fifth type or section or step of this step of my website are beneficial to someone practicing Anapanasati meditation. Similarly, I have described the way to practice Anapanasati meditation most correctly and completely in the twenty-first (21st) type or section or step of my website titled “Correctly cultivating mindfulness of breathing (Anapanasati) meditation with “mindfulness sign” (Sati Nimitta).” Therefore, if someone hopes to or intends to develop Anapanasati meditation, while utilizing the points contained in my fifth (5th) type or section or step, I humbly request that they primarily follow the method described in the twenty-first (21st) type or section or step titled “Correctly cultivating mindfulness of breathing (Anapanasati) meditation with “mindfulness sign” (Sati Nimitta).

When I was practicing Anapanasati meditation, from February 15, 1999 until May 2012, in order to gain complete understanding about practicing Anapanasati meditation during this period, I mainly used the book titled “The Foundations Of Mindfulness – SATIPATTHANA SUTTA” by the venerable Nyanasatta Thero.

Practicing Anapanasati meditation refers to both Samatha and Vipassana, or in other words, it is applicable to both Samatha (tranquility) and Vipassana (insight). Here, that is when practicing Anapanasati meditation, the body and mind of the meditator should be vigilant but should not be tense or create tension.

The Lord Buddha preached thus: “The concentration gained through Anapanasati meditation, when practiced extensively and developed, becomes peaceful and excellent, and also becomes a pure, joyful abiding, and it immediately dispels and stills evil, unprofitable thoughts as soon as they arise.” The Lord Buddha also preached thus: “When Anapanasati meditation is developed and practiced repeatedly, it brings great results and great benefits because it completes the four foundations of mindfulness (Sathara Satipatthana). When the four foundations of mindfulness are developed and practiced repeatedly, it completes the seven factors of enlightenment (Satta Bojjhanga). When the seven factors of enlightenment are developed and practiced repeatedly, it completes right view (Samma Ditthi) and right liberation (Samma Vimutti). Right view (right knowledge) and right liberation are the highest fruits of applying mindfulness.”

We have been breathing in and out throughout our lifetime, but since we have done so without mindfulness, when we try to follow each breath with attention, we encounter what the ancient Buddhist teachers correctly identified. Because they compare the natural state of an untrained mind to an untamed wild young bull. Since our minds have long been scattered among visual information and other objects of the senses and thoughts, the efforts taken to train the mind do not easily yield results.

Suppose a herdsman needs to tame a wild young bull. In that case, he takes that wild young bull away from its mother and ties it with a rope to a strong post, separate from its mother. Then that wild young bull runs back and forth rapidly, and after struggling for a long time, unable to escape from there and exhausted from its efforts, it finally lies down on the ground near the post. Similarly, when the mind of a meditator, which has been strongly conditioned over a long period of time by pleasure in sensory objects, needs to be tamed by him, he should take his mind away from places abundant in sensory objects and tie it to the post of in-breath and out-breath with the rope called mindfulness. Then his mind runs back and forth rapidly, but when it loses the freedom it had to wander freely among sensory objects and when mindfulness becomes strong and is continuously maintained, the mind finally settles. Therefore, by acting as above, you too will be able to successfully obtain the results of Anapanasati meditation.

When I was practicing Anapanasati meditation from February 15, 1999 until May 2012, I practiced Anapanasati meditation for a period of only about five (5) or ten(10) minutes per day).

6). PRACTICING YOGA – FROM 01.03.2000 TO MARCH 2001 :-

7). CULTIVATING PRANAYAMA YOGA MEDITATION – FROM APRIL 2002 TO MAY 2007 :-

8). CHANTING “OM” MANTHRA – FROM APRIL 2002 TO TODAY :-

*. Choose a quiet, isolated, clean place , to chant the “Om” sound.

*. Spread a mat, carpet, or thin mattress in the chosen place and sit cross-legged on it.

*. Now keep the spine, neck, and head straight, and place both hands on both knees with palms facing downward.

*. Now chant “Om” in accordance with the sounds A + U + M, in such a way that the A-sound begins from the navel and the M-sound ends between the closed lips.

(Initially, chanting this “Om” sound correctly may be somewhat difficult, but by attempting to pronounce it according to the above sequence and chanting “Om” sound for some time, one will naturally be able to chant it correctly. When chanting this “Om” sound you will feel that the brain, the nervous system, and almost every cell in the head vibrate well. This chanting of the “Om” sound greatly helps in awakening Kundalini energy.

Another branch of yoga science is Mantra Yoga. Spiritual energy can also be awakened through mantra chanting, and it has been scientifically proven that the power of the mind is awakened through mantra chanting. A mantra can be a combination of a few words or a few sentences. By chanting mantras according to a certain rhythm, the power of the mind begins to awaken. The power of seed mantras (Bija Mantra) and syllables (letters) also helps in awakening Kundalini energy. In the “Mandukya” Upanishad, the following is mentioned about “Om” sound: “This Atman (soul) that has become one with “Om” has three feet (states). The fourth one, which is external to these, is different from the three states and is of an incomprehensible nature.” It is stated that chanting “Om” sound is supreme among all chants because through it the mind can be concentrated. When chanting “Om” sound the mind is not drawn toward any other object in the external world. Yogis and meditators use “Om” sound as a chant because it makes the nervous system in the brain and body, as well as the cells, vibrate and function beneficially.

The sacred word of Ishwara (God) is known as Pranava. Pranava means renewal or receiving new life. Pranava is eternal and everlasting, and “Om” sound has been used to express this energy in words. Ishwara is expressed through the sound “Om” Since the part ‘A’ , the part ‘U’ , the part ‘M’ are half-measures (Ardha Matra), the universe (Jagrat), radiance (Tejas), and wisdom (Prajna) are contained within it. The root sound of the Sanskrit alphabet is “Om” sound and when “Om” sound is pronounced, vibrations occur in the root plexus (Moola Nadiya) and chakras.

When chanting “Om” the sanskaras (mental formations) cannot rise up. Due to the active rhythm and speed present within the seeds of these mental formations (samskara) ,although they are suppressed in some way, they are always striving to rise up again. Even if at some point the entire universe dissolves , perishes and is destroyed, the active vibration, pulsation, and life exist within the most subtle atoms. Through chanting “Om” sound , that subtle energy enters the body. This is the word known as Ishvara’s utterance (Vachaka) or “Pranava.” Word and meaning are bound together and embedded within each other. Universal energy and divine energy are embedded within “Om” Sound . While sounds, letters, and words are used to express thoughts in the mind, and though the same object may be spoken about in any language in the world, the meaning is one. Accordingly, “Om” sound is a sound common to the entire universe. The Muslims’ sound “Abmi,” the Christians’ sound “Amen,” the sound “Hum” used by Tantric Buddhists, and the Buddhists’ sound “Namo” can all be considered as variations of “Om” sound

The sound “Om” is created by the combination of the syllables A + U + M. “A” is pronounced without any contact or connection of the tongue or palate. “U” spreads from the place in the body where sound pronunciation begins to the very end. “M” is pronounced between closed lips. When “Om” sound is pronounced, the entire pronunciation circle (entire vocal apparatus) vibrates and becomes active. All sounds in the alphabet are embedded within “Om” sound and all sounds resonate within “Om” sound “Om” is the treasury of all sounds that existed in the world in the past and may exist in the future. It is clear that all sounds of all languages are contained within “Om” sound The acceptance that all sounds begin from “Om” sound is fundamental, and the essence of all religions and philosophies that have emerged in India is contained within “Om” sound .It is considered that the world and the three Vedas arose from “Om” sound An energy similar to the waves generated at the creation of the universe, exists in the sound “Om”. According to Krishna’s statement, “Om” and he himself are one. It is said in Hinduism that “Om” was first emitted from Brahma. It is stated that when Brahma thought of becoming manifold, “Om” emerged from his mouth.

“Om” sound has four feet (parts). Namely, the part “A,”, the part “U,” the part “M,” and the half-measure (Ardha Matra). Through these four steps, that is, through these four feet (parts), the states of the Universe (Vishva), Radiance (Tejas),Wisdom (Prajna), and the transcendent state (Turiya) are signified.

A – Universe (Vishva)

U – Radiance (Tejas)

M – Wisdom (Prajna)

0 – Transcendent State (Turiya)

It is the Hindu acceptance that “Om” sound is the supreme worship offered to Ishvara. It is said that the results expected from ascetic practices (Tapas) and the energy obtained from protecting celibacy (brahmacharya) are contained within “Om” sound.

From “Om” sound , the energy necessary for spiritual life is obtained. Due to the pronunciation of “Om” sound , a chakra located in the brain vibrates , causing the power of universal energy flow to the brain and the body. Chanting “Om”sound is also helpful for intellectual development.

Chanting “Om” sound must be practiced by the yogi as essential, and through this, the energy of the mental formations (sanskaras) is weakened. By chanting “Om” sound the mind becomes purified, and self-realization and knowledge arise. Similarly, mental and physical weaknesses also gradually disappear through chanting “Om” sound .

For gaining knowledge and understanding regarding the recitation or chanting of “Om” sound and regarding “Om” sound itself, I primarily studied and referred to two books written by Mr. Sarathchandra Jayakody: “KUNDALINI” and “YOGASANA AND COSMIC POWER.”

From April 2002 until today, I have been practicing the recitation or chanting of “Om” sound almost daily, for a very short time each day, in a way that brings peace).

9). UNDERTAKING THE FIVE PRECEPTS (PANSIL) INCLUDING THE COMPLETE CELIBACY (BRAHMACHARYA) PRECEPT AND STRIVING TO OBSERVE THEM – FROM MAY 2004 TO MAY 2007 :-

*.My lord, the blessed one, the Arahant, the Supreme Buddha Gautama, may you be seated before me as if you are alive.

*. While reciting the above sentence, mentally create the image of the Buddha in your mind. Maintain this in your mind until you finish reciting the three homages (Namaskāra).

*. I am Thusitha Weerasekara, also known as Thusitha, in May 2004 of the Common Era, on Earth, in Sri Lanka, in Dambulla.