Sensuality: Beauty is in the Mind of the Beholder

Sensuality

With reference to sensuality or Kama, the teachings make reference to the following,

Kāmā bhikkhave veditabbā,	Sensuality should be known
kāmānam nidānasambhavo veditabbo	The cause for sensuality should be known
kāmānam vemattatā veditabbā	The diversity in sensuality should be known
kāmānam vipāko veditabbo	The result of sensuality should be known
kāmanirodho veditabbo	The cessation of sensuality should be known
kāmanirodhagāminīpaṭipadā veditabbā.	The path for the cessation of sensuality should be known
Nibbhedika Sutra

The Buddha has identified five strands of Sensuality (Kama Guna) which are,

1.        Forms seen by eye - Pleasing, Charming, endearing & fostering Desire ,

2.        Sound heard by ear- Pleasing, Charming, endearing & fostering Desire ,

3.        Aromas smelt by nose- Pleasing, Charming, endearing & fostering Desire ,

4.        Flavours tasted by tongue - Pleasing, Charming, endearing & fostering Desire ,

5.        Tactile sensations felt by the body- Pleasing, Charming, endearing & fostering Desire ,

‘These are pleasures in the world but they are strands of sensuality to the one in the noble discipline’ he has clarified.

Sensuality is categorised into two in worldly sense,

a)     Objects of sensuality - Wastu kama , which are those that are seen heard smelt, tasted or touched, e.g. house, car etc.

b)    Defilements of Sensuality - Klesha Kama- i.e. Lust or passion in our mind associating Objects of sensuality.

One can be free from objects of sensuality but can still retain affection or longing to them. When objects of sensuality come to be, defilements are formed on them, in other words where wastu kama is there is klesha kama.

Ven. Sudassana relates these two to Mud (wastu kama) and the smell of mud (klesha kama).

‘Where there is Mud smell of mud is present. One can keep away from Mud to avoid its smell but it is impossible to be free from smell while associating mud.’

‘Only a place free of both mud and smell can be considered as clean’, he says.

A recluse can be free from objects of sensuality but may not refrain from the defilements formed in his mind in respect of sensual objects, as he may still keep thinking about sensual objects with defilements that still remain in his mind in respect of those.

One can be free of sensuality temporarily (at thadanga level); however the hidden lust for pleasures could spring up again when the conditions are present.

By reaching Dyana states one can refrain from sensuality to a greater extent (vishkambana level) and could even suppress it for eons, however, could return to sensual existences eventually owing to change in conditions.

Complete eradication (samucceda ) of sensuality is only achieved through Enlightenment, if not,  the defilements associating sensuality arise again similar to growth of shoots on a tree trunk even when it’s branches are completely lopped off. The lust for sensual pleasures that may remain dormant (anusaya) will arise again when met with necessary conditions.

Both, objects of sensuality and defilements on them should be removed completely with no remainder left as dormant for the ultimate liberation.

Sensuality and Beauty

Elaborating on the state of sensuality Buddha has preached,

Nete kāmā yāni citrāni loke;	Sensual pleasures are not in beauty of the world.
Saṅkappa-rāgo purisassa kāmo,  Tiṭṭhanti citrāni tatheva loke;	Man's sensuality is his lustful conceptions, The beauties remain as they are in the world,
Athettha dhīrā vinayanti chandan.	The wise, subdue their desire, in this regard.

 
   Nibbedhika Sutra

In this profound stanza Buddha stresses how the things of beauty in the world become sensual due to man’s lustful conceptions. He says the beauty exists in this world as they are and they do not possess any sensuality that man associates with. The wise are not affected by them, he adds.

‘If things of beauty themselves are sensuous, will the Arhats be spared? ‘, questions Ven. Sudassana. ‘We create the sensual world within us and associate it as we wish.’ What is considered as pleasurable in this world are not so for the enlightened ones.

Now we need to examine how we create sensuality. We assume that sensuality exists in things we see, hear and smell etc. and we get attracted to such objects making them objects of sensuality.

It is said that Wastu Kama and Klesha Kama come to be due to the way we contemplate on things that we interact with, and our inclination towards them. The cause for this is that we do not see things as they are, i.e. ignorance. We keep contemplating on what we see hear etc. as we perceive to develop passion or affection. For instance we look at a form made of four elements, say a person, and call it a man or woman. Similarly we construct things as house car etc. in our mind.

Our inclination to what we see, hear or smell is lust or raga. Our attention and inclinations to objects result in developing sensuality. Objects of sensuality come to be due to our inclination to objects and the desire we develop as a result of how we contemplate upon them.

1.        Cause for Sensuality

Sensuality is formed due to contact. When an object is present in front of the eye, sensuality comes into play in terms of our attention to the object. Defilements on them are formed due to our inclination to them at the state of knowing, Vinnana. The eye contact arises only when there is inclination to the object seen and defilements are formed at this point. These defilements are determined by how we contemplate upon the object, knowing as son, daughter etc. This is ‘becoming’ or birth, that lead to decay and death.

Buddhist scripts identify several similes to understand how sensuality is formed,

For instance, when a dog eats a bone its gums get pierced by splinters of the bone that it bites, causing bleeding. The dog loves the taste of blood but thinks the taste is coming from the bone and thus it bites into the bone more and more, enjoying his own blood. Similarly a person who is caught up in sensual pleasures is deceived of the evil effects attached to it and the suffering it brings upon, ‘similar to an iron rod being corroded by the rust formed on it by itself’. 

The Buddha has said ‘No one in this world is satiable with sensual pleasures.’

2.        Diversity of Sensuality

Sensuality is diverse and is distinguished by the sense door it relates to, for instance sensuality with regard to forms is one thing and sensuality with regard to sound is another and so on, in respect of each sense base.

3.        Result of Sensuality

When we develop a liking to something we usually end up in clinging to that which ensures the corresponding state of our existence in accordance with merits and demerits we earn. As we continue to cling to a thing or a person that seem to exist externally, we develop the sense of personality, the notion of ‘me’ (asmi mana), ego-conceit.

The sense of identity or the self (atma) is fostered by sensuality. As long as one associate pleasure the person (as the experiencer) is present, embracing the body as me and developing the ‘self’ view. When we cling to sensuality and the more we love to associate pleasure, the more we cling and get attached, further expanding the notion of ‘self’ and existence

4.        Cessation of Sensuality

Sensuality is depended on our inclination to objects which is influenced by how we contemplate on what we perceive. By gaining the right view we can see things as they really are which in turn help with developing the right contemplation. This right contemplation removes our desire and thus the inclination to objects which is the cessation of sensuality.

5.        Path to Cessation of Sensuality

The path to develop right contemplation and to cease sensuality is the Noble Eightfold Path. Gaining the Right View is fundamental to pursue the Noble Eightfold path. With the Right View you will contemplate on what is actually present out there, not on the object that appears to be there. It is attaining Yatha butha nana dassana.

The Mirage Simile

Consider the simile of the mirage where the man is not deceived while the deer is; Water is the sensual object to the deer which generates its passion to that.

Notwithstanding, we make the same error in forming objects of sensuality and developing inclination to it in our worldly associations. The awareness we have in the former situation is not present during our worldly associations. Being deceived we create both objects of sensuality and defilements of sensuality in the process.

Through our wise attention we know that what is an object of sensuality (water) to the deer is a mental construction for us. If we can practice to develop Right Contemplation with the Right View as we do in the Mirage situation this vision gradually becomes the reality of our lives, enabling us to liberate from objects of sensuality.

The Moral conduct that is free from any Wrong View - Dittinca Anupagamma Silava

The Buddha recognised three wrong views in the worldly existences.

1.   The first is the view that obstructs becoming in higher realms as well as attaining enlightenment (nirvana). It’s called Saggavarana and Maggavarana,  the former conceals happy destinations, sugathi  while the latter, maggavarana, conceals enlightenment.

This view, said to be the view of the  Materialists (or Nihilists), is identified as the ‘established wrong view’,  Niyatha Micca Ditti, that destines one to lower realms, i.e  four states of deprivation ( sathra apaya).

Key beliefs of the person with a definite wrong view are,

•          No benefit in offering alms
•          No purpose in caring for parents
•          There is no merit or demerit in deeds
•          There aren’t any ascetics who preach dhamma
•          Beings do not pass from one existence to the other.
•          No spontaneous becoming i.e. becoming of gods, brahmas and hungry ghosts etc.

Materialists believe that when the body or the material form 'dies' nothing moves to another existence, hence no rebirth.

2.   The second wrong view does not obstruct Happy States (sugathi) but conceals enlightenment, and is known as saggavarana novena but maggavarana Ditti in the script.Those who maintain this view (Eternalists) believe there is a continuous ‘soul’ (athma) moving from one becoming to another and correspondingly accept the opposite to those of Materialist believers noted above.

They believe that,

•          There is benefit in giving alms
•          There is benefit in looking after parents
•          There are merits and demerits in deeds and so on.

Buddha has said that in comparison to the previous view this is favourable as people with this view will honour righteous living knowing the merits of good deeds and evils of bad deeds in terms of future becoming, either in a Happy State or a state of deprivation.

3.   The third view commonly grasped by lay believers is the Personality View or Sakkaya Ditti. This is a view that does not obstruct reaching Happy States or the path to enlightenment. If it does obstruct, no being can attain enlightenment or reach Happy States.

Two former views, the Materialist and Eternalist (Sassatha and ucceda) are framed within the Personality view. Discarding personality (or identity) view will make one free from all wrong views, satisfying a requisite to become a stream winner.

The scripts identify 20 ways of grasping personality View. i.e in four ways for the  5 aggregates (4x5=20). The four ways of holding onto Personal View can be summarised as,

1.       Considering 5 aggregates as soul- e.g. Form (feeling, perception etc.) is me

2.       Soul having possession of 5 aggregates - e.g. Form belong to me

3.       Aggregates are in the soul- e.g. Form is within me

4.       Soul is within Aggregates - e.g. I am in the form.

‘We need to closely examine how we can discard wrong views, is it that we gain the Clear view or insight vision first by discarding the wrong views or is it that we gain the clear view first in order to discard the wrong views?, In other words do we remove darkness to see light or will the darkness disappear when light is lit.’ The right way, stresses Ven Sudassana, is to bring light in pushing the darkness away. Darkness is the wrong view and the Light is the clear view or insight. Pursuance of the clear view is fundamental to remove wrong views and to reach the path to Enlightenment.

The ‘Personality' View or Sakkaya Ditti  is also the view though which the defilements are formed.

‘Personality’ relating to Sakkaya in pali are also identified as the five clinging aggregates and refers to the state of arising eye contact, ear contact & nose contact etc. ‘This is the sate of not knowing, the unconscious state’.

View or Ditti, does not belong to the former but occurs at the mind consciousness, mano vinnana, level. In Abhidhamma terms this is the state of forming javana. The grasping of aggregates (skandas) as I, me and mine occur here confirming the formation of view.

What is ‘seen’ is different to what is ‘known’, says Ven Sudassana. For instance ten people will see a man as the same person, at the state of eye contact, but will know him probably as 10 different people at the ‘knowing’ state. Another will see him as a father, one as a brother, a friend, a son and so on.

‘This is our journey of moving from Unknown to Known, the cycle that we cannot avoid.’

The state of seeing (former) is not defined, avyakruthe, as it is not identified as having merit or de-merit.

At this point, the first thought that has arisen is already spent on the function of capturing the presence of an object; say an object with colour. This state, known as arising of ‘eye consciousness’ is similar to an image being reflected on a mirror, nothing more is known about it. Notwithstanding, the process does not end here but will proceed to the state of ‘knowing ‘. The next thought arises as soon as the former ceases, deciding an object is being seen which is followed by thoughts that confirm the object upon which the karma is formed leading to ‘prapanca’. The above repetitive thought formation is described in the explanation of a ‘thought process’ in Abhidhamma and is a ‘rule of mind’ – a Citta niyama. In recapping what is described in ‘Madhupindika Sutra’ it is a rule that what is seen is perceived, what is perceived is determined and what is determined is contemplated on, resulting in grasping as me, mine & my-self (prapanca).

At the state of contact, not knowing the object, judgements cannot be made as to the wholesome or unwholesome nature of it and therefore cannot form opinion based on likes and dislikes, to create defilements of greed, hatred or delusion. However, the beings are not spared from proceeding to the subsequent kamma formation state and thus there is no help within the worldly existence to evade this process. If there is any help within the worldly existences, The Eight Laws Relating to the Vicissitude of Life, Ashta loka dharma, will not to be and hence no need for a Buddha to be born.  The only possibility within the mundane state is to move up or down within the limits of the three existences, Sensuous, Material and Non-material, in accordance with the merits (kusal) and demerits (akusal) achieved through ‘good’ or ‘bad’ deeds. Deeds (kamma) with wholesome volitions result in merit, and deeds with unwholesome volitions result in demerit. However, there is no escape from suffering, i.e. decay and death. Buddhas emerge to self-realise this reality and to show the world the way out of this misery.

Results, Vipaka, in the sensuous world are experienced through the sensory capacity gained due to old kamma and can only process limited level of data. For e.g, the human eye can only see a limited portion of the colour spectrum which is considered as adequate to interact in this existence, kama bhumi. Each being experiences according to the aggregates individually formed by them in this manner. Human beings who are born in the sensuous existence are rewarded with and possess compatible senses to share the experiences of that existence as a result of doing deeds of common nature, previously.

If we are happy with the capacity of our senses there is no change and thus we will continue to dwell & experience what is offered here.

Beings in the material existence rejects pleasures in the sensuous world and those in the In-material existence reject the pleasures in the material world. An Arhat is the one who rejects all, who has moved beyond the worldly existences.

As Buddha has said volition (Chetana) itself is the kamma and if ones wish is to possess a bunch of aggregates similar to what you have now in the next existence that’s what you will get and the resultant experiences will not be different to what you have now. Suffering!

Meditation helps to elevate the sensory capacity to a superior level.

If one begins to meditate on the Form as a thing composed of four great elements he will be able to release his attachments to form, to a degree. As he proceeds, he will not identify things or persons strictly by accepted norms, say as Father, brother, son etc. This will be beneficial to some extent, and will acquire merits. The drawback in this approach, in terms of absolute liberation, is that he has already determined the form before he decide to explore it, for e.g. the body is recognised before meditating on it as a thing compose of hair, nails flesh etc. The error has been already been made here in accepting the form before beginning to meditate.

On the other hand if one begins to see that the Form only as an image formed in the mind, with insight, he will begin to identify name aspect in the name-matter composition rather than matter alone. Pursuing his view in this manner, the way he sees will gradually change and his vision will be cleared influencing the result, vipaka. The notion that the object seen is the one definitely present out there will fade away and he will not continue to grasp the name-matter form, produced by contact. He realises that feeling, perception and formation belong to the mind and not to the object, he sees that when name - matter separate, mind and mental factors (citta and chaithasiks) cease - the aggregates ( skandas) cease to exist, hence,  anathma. There is nothing to hold onto, to remember or to come back in search of.  Now, as the volition (kamma) alter the result (vipaka) change as well, to experience beyond the worldly state, at a supermundane state. His sensory capacities are elevated to make him free of the mundane existence towards complete liberation, ultimately to a state of bliss. No more suffering, or decay and death.

Ditthiñca anupagamma silava
Dassanena sampanno
Kamesu vineyya gedham
Na hi jatu gabbhaseyyam punar eti'ti

Karaneeya metta Sutra

The one with a moral conduct free from wrong views

And, with a clear vision (insight)

Can discard sense desires

The one who does so will not return to a womb (will not be reborn)

One needs to eliminate all wrong views to achieve clear view, dittinca anupagamma, in its efforts to discard craving and be free from sensuous existences.

Notwithstanding, the one with the moral conduct falling short of the full insight will not discard craving. He may suppress it temporarily but will come back again. One who does with a vision, without erroneous views, will not return, will be anagami, or arhat.

As the view gets clearer he will not see self in aggregates or will not see self as one associating aggregates.

Gaining clear view (or the right view) in this manner and discarding wrong views is, ‘understanding the things as they are in the world’ - the yathabutha nana dassana.

Depart as the Flame of a Lamp

Beings are not born to a world that exists, it is said that each one forms its own existence (or world) by perceiving through sense basses gained as a result of previous karma. There aren't things that exist externally as we believe there are, but we create the world in our mind according to our likes and dislikes and interact accordingly with it.

One should not believe that he or she uses the sense bases that exist, similarly, one should not believe that the sense bases that he or she has used exist thereafter. They arise in the presence of objects and cease when they are not in contact. Do not ‘see’ things as they exist out there permanently, do not think that you leave things behind as what you have seen, heard, tasted etc. as it will make you to come back seeking them. If one continues to seek what he or she experienced, either as seen or heard, it is due to the wrongful notion of permanence in compounded things.

The Buddha urged to dwell within and to ‘let go’ the external, loka nirodha.

Birth or jathi is defined as becoming of the aggregates and being rewarded with sense bases in relevant existences due to previous kamma. The Eye cannot be seen, ‘anidassana’. It’s known by its function only - The faculty of the ‘eye’. It arises when it meets an object formed by the four great elements, and ceases when the two separate. When the two are in the presence of each other the eye cognition occurs. There is no new kamma formed at this point. What is known as ‘seeing’ here is regulated by the eye faculty which is determined by previous kamma. The role of eye in this context is dependent on factors including the presence of external objects and in the same way, an external object cannot be ‘seen without the eye that has arisen. The two sense bases are interdependent in this instance. The function of seeing proceeds with eye cognition resulting in ‘eye contact’ which gives rise to feeling followed by, perceiving and ending up with the ‘formation’ (of Kamma). The same applies to other senses such as ear, nose, tongue, body and mind.

In Madhupindika Sutra, Arahath. Maha Kaccayana discloses this Dhamma & goes on to say that Chetana or kamma formation itself leads to conceptual proliferation (prapanca) which is also defined as development of craving, wrong view and ego that fuel the process of the dependant origination cycle. He further states that when the eye and the external object are not in contact there is no eye consciousness and therefore no ‘eye contact’. When there is no eye contact no means of perception or karma formation leading to ‘prapanca’. The realisation of the act of ‘seeing’ as a mental process through insight meditation, identifying what is seen is not an object that exist externally, but an image formed in the mind by the great elements present out there, develops the Right View which is paramount in breaking this cycle of re-birth. 

When a Deer spots a mirage in the desert he sees it as water and runs towards it to quench his thirst. The Deer never finds water there but looking around sees the same illusion elsewhere and keeps running back & fourth in the desert being deluded. However, the wise man who sees the same mirage will not be deluded as he knows it’s a mere illusion captured by the eye due to external properties & conditions. Knowing this he will not seek water in a desert plane as he has eradicated the notion of presence of water from its inception with the knowledge that it just occurs in his mind. However, in the same way the Deer who is ignorant is deluded in this instance, the ignorant man is deluded when interacting with worldly objects, developing likes and dislikes on what is presented through his sense doors. The resultant contemplation on these feelings makes him run in search of them similar to the Deer in the desert. The Right View helps one to see things as they really are and develops wisdom to perceive things as he does in the instance of seeing a mirage. Living his life in this manner liberates his mind from being deluded from form and makes him a non- seeker, ultimately reaching the sate of a non–returner, anagaami.  

 Those who have committed kamma to experience (results) in sensuous world (Kama loka) gain necessary eye faculty that permits experiences in that existence. The faculties of beings of higher celestial planes, it is said, are superior and enable them to see finer objects than us. On the other hand the animals and beings of the lower realms possess faculties inferior to us therefore are attracted to things that we reject (e.g. Pigs). Similarly, what humans uphold as wholesome & pleasant are not appealing to the beings of higher realms. If one can change kamma the resultant eye faculty could be changed. If the faculty get elevated, a being can experience the pleasures of the relevant higher celestial planes, but if lowered the being will be exposed to sufferings in the lower realms.

It is said that some hungry ghosts (prethas) see (and smell) water as blood or puss due to degradation of the eye faculty as a consequence of previous kamma and hence are unable to satisfy their thirsts. When the capacity or faculty of senses are elevated, through dhyanas for e.g., one can experience the pleasures of higher celestial planes such as Fine – Material World (Rupa Loka) or immaterial World (Arupa Loka). When the senses are utilised wisely with Right View the sense faculties could be gradually modified to achieve complete release of any attachments to external objects, thereby, ending the occurrence of rebirth consciousness. Pursuing this View further with Right contemplation, effort, livelihood, mindfulness and concentration (The Noble Eight Fold Path) makes one completely liberated.

Khīnam purānam navam natthi sambhavam

Viratta cittā āyatike bhavasmim

Te khīnabījā avirūlhicchandā

Nibbanti dhīrā yathā’yam padīpo

-Rathana Sutra

The sense bases that came to be due to old kamma are no more. No new kammas formed, hence, sense bases are not formed anymore – the mind is free from becoming, jathi ; the seed of re- birth consciousness has exhausted. So does the one with wisdom cease to exist as the flame of an oil lamp goes out .

He sees that things are in a transitionary nature and arise within his self and ceases from within. Sense bases arise and cease and are not permanent. No more ignorance as he sees things as they are, i.e. what you experience is what you form in your mind by what you see hear, smell etc. and are not what exists out there. Avidya Nirodho.

No sankaras are formed as he knows that things that are compound (and that are not present before) arise due to conditions and cease when the conditions are not present, nothing exists afterwards. Sankara nirodho, he realises that what is seen - does not exist, what is heard - does not exist. There for vinnana nirodho. He has eradicated the reasons to re-cognise (prathi-sandi), hence the life ends like the flame of an oil lamp which departs when the oil and the wick run out. Consequently, no more re-birth and any further suffering.

(Based on Dhamma talks by Ven: Mankadawala Sudassana Thero of the Labunoruwakanda Monastry in Kekirawa, Sri Lanka)

DISTORTIONS & DENSITIES

DITORTIONS (VIPALLASAS)

Due to our erroneous judgments, says Ven. Ledi Sayadaw,” we make some serious errors on many levels as we attempt to make sense of the world formed around us. As a result we fail to see three important characteristics of the conditioned phenomena, i.e impermanence (anicca), suffering (dukka) and non-self (anatma)” –The Manual of Buddhism.

This is due to distortions (vipallasa) which are fundamental to the Buddhist teachings of ignorance or delusion. The distortions of the mind work on three levels of scale. First, distortions of perception (sanna-vipallasa) cause us to misperceive the information coming to us through the sense doors. “We might mistake a rope by the path as a snake, for example. Normally such errors of vision are corrected by a more careful scrutiny, but sometimes these sensory mistakes are overlooked and remain.”

Distortions of thought (citta-vipallasa) have to do with the next higher level of mental processing, when we find ourselves contemplating over things in our minds. The mind tends to elaborate upon perception with these thought patterns, and when our thoughts are based upon distortions of perception, then they too will be distorted.

Eventually such thought patterns can become habitual, and evolve into distortions of view (ditti-vipallasa). “We might become so convinced that there is a snake by the path that no amount of evidence to the contrary from our own eyes or reason, nor the advice of others, will shake our beliefs and assumptions. We are stuck in a mistaken view.”

Furthermore, it is noted that these three levels of distortion are cyclical — our perceptions are formed in the context of our views, which are strengthened by our thoughts, and all three works together to build the cognitive systems which develop our sense of personality and its uniqueness.

One should recognize that the particular distortions mentioned above correspond to following three characteristics. Taking what is impermanent (anicca) as permanent, what is inherently unsatisfactory (dukkha) as a source of satisfaction, and what is without a self (anatta) to constitute a self — “these are the primary ways we distort reality to the profound disadvantage of ourselves and others. Seeing the unwholesome (asubha) as wholesome rounds out the traditional list of four vipallasas” says Ven. Shadaw.

Buddha has said

Anicce niccasaññino, dukkhe ca sukhasaññino;
anattani ca attāti, asubhe subhasaññino;
micchādiṭṭhihatā sattā, khittacittā visaññino.

Perceiving permanence in the impermanent, and pleasant in the painful
And self in the impersonal, and beauty in the repulsive
Beings are injured by wrong-views,
minds unhinged, they go mad.

Vipallasa Sutta, Anguttara Nikaya

DENSITIES (GHANA SANNA)

It is further stated that our clear vision is obstructed by Densities or crowding (Ghana) of continuity, of whole, of function and of Object. These give rise to illusions or distortions (Vipallasa) discussed above by three functions of the mind i.e. by perception (sanna), by thought (citta), and by view (ditti) as to create four false notions of Permanence, Wholesomeness, Happiness and Self in what are essentially Impermanent, Unwholesome, Unsatisfactory and without Self.

The above four densities are called  the Density of Continuity or unbrokenness (Santhathi Ghana), the density of Whole  (Samuha Ghana) The Density of Function (Kriya Ghana) and the Density of Object( Arammana Ghana) .

Dr W.F.Jayasuriya in his book ‘The psychology and Philosophy of Buddhism’ writes, “The Continuity is the seeming existence of mind and matter, in time, as continuous things when the truth is the momentariness (Transitionary Nature) in all things. For instance, what is seen as a continuous line to a naked eye is seen as separate dots when seen through a magnifying glass, if a torch be whirled we see it as a single ring of light.”

The nature of seeing a continuation in the arising and passing of aggregates (skandas) in form of name-matter (nama-rupas) is santhathi.

“The Density of Whole is the notion of wholeness of a body whereas it consists of parts and units such as when one imagines a chariot as one whole body though it consists of many parts.” Another example would be seeing and noting a heap of sand when in real terms it’s a pile of sand particles grouped together. 

Density of function is the acceptance as one function in an action which in fact has a number of sub actions on it such as  when the foot is raised, trust forward and then put down.

The density of object is the acceptance of oneness in kind whereas it is not so. “What is seen as white light when sent through a prism splits into the rainbow colours. Although we have an illusion as one colour it consists of a number of colours.”

On account of such densities, Dr Jayasuriya writes, “distortions of three functions of the mind namely, perceiving, knowing and opinion formation occurs and are called Sanna Vipallasa, Citta Vipallasa and Ditti viplasa respectively as mentioned above. These three in respect of each of the four false notions noted before as permanence, happiness, wholesomeness and self make 12 illusions. The liberation from these illusions is the key to the attainment of Nibbana. They are corrected in stages as a person proceeds to the Arahat state.”

Buddha preached four Frames of Mindfulness (Sathara Sathipattana) meditation as the only path, ‘ekayano maggo,’ to overcome these errors of view and to see things as they are (Right View) and thereby to follow the noble eightfold path to supreme bliss of nirvana. Sathara Sathipattana meditation focuses on observing the arising & ceasing phenomenon of aggregates. Through mindfulness regarding the body (kayanupassana) one clears the view to see unwholesomeness, through mindfulness of the feelings or sensations (Vedananupassana)  unsatisfactoriness, through mindfulness of mind or consciousness (cittanupassna),  impermanence and through mindfulness of mental phenomena (dhammanupassna),  non- Self and so on.

References:

Dharma Sermons :

Venerable Pitigala Gunarathana, Venarable Mankadawala Sudassana, Venerable Dankande Dhammarathana.

Books:

Purana Buruma Sathipatthana Bhavana Kramaya: Venearable Rerukane Chandavimala,

The Manual of Buddhism: Venerable Ledi Sayadaw

Psychology & Philosophy of Buddhism: Dr. W.F. Jayasuriya.

හරි දැක්ම ( The Right View)

හරි දැක්ම

දකිනා දෙය තියෙන දෙය නොවෙනා ලෙසම

තියෙනා දේ නොදකිනා බවමය සත්‍ය

දැනගත් විට මෙතැන නිති රැවටෙන බවට 

දුරු කල හැක කෙලෙස් අප සසරේ වෙලන

මිරිඟුව ජලය ලෙස දැක රැවටෙන විලෙස 

මිනිසා නොරැවටෙයි තතු දැනගෙන නියත

එනමුදු සසර සැප දුක විඳිනා අතර

රැවටෙනු කිමද මිරිඟුව දුටු මුවෙකු ලෙස

විමසන විට යමක්  නොපෙනී  යන අතර 

නොපෙනී තිබු දෙයක් මතුවී එන අයුර

දුටු විට හේතු පල දහමක් වනු මෙලෙස

එයමය කිසිම දෘෂ්ටියකට නැති දැකුම

The Right View

What is seen is not what it is and

What is out there is not what is seen

When it’s known that we are deceived here,

The defilements that fetter us to Samsara are no more.

Deer is deceived by the mirage in the desert

The wise man is not

Yet he is, elsewhere in his life,

Pursuing, either joy or sorrow.

When a thing being examined disappears and

Another appears, unknown thus far

Realisation that it’s a process of cause and effect,

Is the vision that is not fixed to any View.