tag:blogger.com,1999:blog-31675571185113524632024-03-05T04:35:28.809-08:00Pallekelle Devanapatis Samatha Vipassana Meditation CentreThe Meditation Centre
follows traditional Buddhist Meditation
where it conducts
15 day retreats with
meditators required
to observe ten precepts
-Dasa Sil.Charles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.comBlogger8125tag:blogger.com,1999:blog-3167557118511352463.post-61299087590369242052011-12-23T03:20:00.000-08:002016-07-25T01:35:52.717-07:00MEDITATION CENTRE WITH A DIFFERENCE IN SRI LANKA<h3 class="post-title entry-title">
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Presentation <br />
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In Sri Lanka where there are many Meditation Centres Pallekelle Devanapethis Samatha Vipassana Meditation Centre is a Meditation Centre of the Theravada tradition of Buddhismis very much different from others. <br />
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Its founder the Late Venerable Amatha Gavesi wanted a Meditation Centre where the Strict methods of Meditation in terms of the Buddha’s discourses are followed. He was a meditation instructor at the Kanduboda Buddhist Meditation Centre, but he left that Centre as he disagreed with the choice of the up and down movement of the abdomen as an object of Meditation by the Centre, as it is out side the teachings of the Buddha. The Buddha had recommended , and he himself used the in and out breath as the object of meditation.<br />
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After leaving Kanduboda, he went to the Daham Medura, Embuldeniya, Nugegoda where he started conducting 14 day retreats on a unique method developed on his own keeping strictly within the teachings of the Lord Buddha. <br />
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He had a firm belief that women are spiritually more caring and the Buddha Sasana will continue its existence through the piety and devotion of the Buddhist Women. <br />
Therefore, he sought the assistance of these lay women Upasikavo in white robes. In 1996 he invited Chandra Manio from Pothuhera, Kurunegala, who was an ordained yellow robed Sil Matha to head the Order of Nuns, he intended to establish later.<br />
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The contribution of Venerable Amatha Gavesi to the Buddhist Meditation in Sri Lanka is unique, as he initiated the establishment of the Order of Dasa Sil Manio- lay women, who had given up their homes to live a monastic life keeping ten precepts, and uplifting their status among the Buddhist laity, giving them the responsibility of teaching the method of Meditation he founded based on his own personal experience.<br />
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(Dasasil Manio the Nuns at the Centre Going for alms)<br />
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His objective was to give the true Dhamma, with instructions for meditation to the poor villagers from remotes parts of the Country. He reduced the complexities of the teachings, and made meditation accessible to the devout villagers who are satisfied making generous donation of alms to the Buddhist monks,to acquire wholesome kamma (kusala kamma) but apprehensive to take to meditation.<br />
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He was very successful in his endeavour and the villagers from remote areas of Sri Lanka came to the Centre for Meditation, and now they have become the main providers of alms to the Priests , the Nuns and the Lay meditators of the Centre. This allows the Meditation Centre to give free meals and accommodation for any one who comes for meditation.<br />
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The Meditation in the Centre is based on the teaching of Loving Kindness, extended to all living beings, and contemplating on the loathsomeness of the 32 parts of the body.<br />
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The Venerable Amatha Gavesi Thero the founder of the Centre who was Born in Walana, Panadura on the 19 December, 1918 passed away on the 11 June, 2003.<br />
He was succeeded by Venerable Mahawatte Panditha Pemalankara Thero, who also died in 2009. <br />
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The Centre is now managed by the Venerable Chandra Loku Maniyo. <br />
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Chandra Loku Manio is the very embodiment of the dhamma practiced at the Centre. She remains to-day the guardian of the principles laid down by her teacher the Late Venerable Amatha Gavesi Mahathera to keep the practice of Meditation strictly within the teachings of the Buddha. <br />
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She needs the support of all Buddhists who would appreciate the continuation of this Meditation Centre perhaps the only one of its kind in the World, for the dispensation of the true teachings of the Buddha in its simplicity for the ordinary people coming from the far corners of Sri Lanka, and those who come from foreign countries such as Singapore, Japan, Switzerland, Australia, or those without any knowledge of meditation, but with the desire to learn Buddhist Meditation<br />
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Its Situation and its History<br />
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Pallekelle Devanapathis Samatha Vipassana Bhavana Centre is situated in Pallekelle, Near Kundasale.<br />
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The Venerable Amata Gavesi was ordained a Monk at the Kanduboda Meditation Centre, where he was a meditation Instructor. Later when he left Knaduboda Meditation Centre and was looking for a place to start a Meditation Centre of his own, the present land and the buildings from the Pallekelle Gam Udawa project of the late President R.Premadasa were presented to him in 1991. <br />
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Later many benefactors came forward from Sri Lanka and Singapore to help construct additional buildings, providing separate “ kuti” or rooms for woman and men meditators, Shrine Rooms, a kitchen and a dining hall.<br />
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The Late Venerable Amata Gavesi Thero commenced conducting Meditation retreats in the Centre in February, 1994, since then there have been regular 14day Meditation retreats without interruption, and are continued even today to the benefit of thousands of devotees from Sri Lanka, Singapore, Canada, Australia, USA and Japan. Now there is even a resident Japanese Nun in the Centre <br />
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The Centre is self contained with its own electricity power plant, water pipes, and buildings. It has about 30 resident nuns. There is accommodation for about 50 meditators. The meals are provided by the donors, who have previously registered their names. They come to the Centre the evening before to prepare the breakfast and then the Lunch. No meals are served after that other than offering plain tea at four and seven in the evening.<br />
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In addition to alms giving by the laity, there are also those who make financial donations to help the maintenance of the Centre. A lay meditator is not required to pay for accommodation or meals, these are provided free.<br />
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(women meditators participating in a Dhamma discussion)<br />
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The Meditation instructions are given by the resident "Nuns", who have now gained considerable experience instructing those who come to them to get instructions for meditation from various walks of life , from simple villagers to local and foreign laity , University Scholars and students, <br />
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The Meditation Centre is situated a good distance away from Kandy. One who has to go to the Centre should take a bus from the Kandy Bus Stand at the Clock tower to Pallekelle or take any bus that goes to Digana or Kundasale and ask to be dropped at Pallekelle Gamudawa Meditation Centre.<br />
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(photo of Meditation Centre)<br />
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The Method of Meditation followed at the Centre <br />
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The Method of Meditation at the Devanapathis Samatha Vippassa Meditation Center is the practice of Kayanupassana (meditation on the 32 parts of the body) and Metta Bhavana (meditation on Universal love to all beings, directed to the 10 cardinal points). The former, against attachment to self and the latter ,against aversion. This is followed by the meditation on the in and out breath as it touches a spot under the nostrils (anapanasati bhavana) to attain Samadhi ( deep concentration) and allow the mind to absorb into four jhana states through noble effort with determination. Mindful observation of nama (mentality) and rupa( materiality) and hetu (cause) and phala (effect) and the attention turned towards rising and falling away of thoughts conditions the mind for Vipassana Meditation. Thereafter careful practice of Kammatthana( instructions) given by the nuns(Manio) a meditator may ascend the path in stages to attain freedom-nibbana.<br />
Zen Buddhism speaks of a Buddha citta the original mind, that every being possessed before it became cluttered through continuous belief in a self and developing various habits in the process of cultivating the self. Bringing this mind back to its original purity is the development of the mind without distortion. <br />
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This in essence is what the Maha Thero did in developing a method which is simple in its application and remarkable in achievement. He applied the Theravada teachings strictly adhering to the Sutta Pitaka, making it simple for ordinary people to understand and practice. His discourses made in unpretentious simplicity <br />
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Other Activities of the Nuns at the Centre.<br />
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The Nuns- Manio as they are called, not only dispense the Buddha Dhamma related to Meditation to those who attend the regular 14 day retreats at the Centre, but also visit the Open Prison at Kundasale where they conduct Meditation Sessions for the benefit of the Prisoners. <br />
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They also give sermons-Dhamma desana and conduct meditation classes in the temples near by and in Kandy High School, Pushpadana Girls School and Mahamaya Collage in Kandy.<br />
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INVITATION TO VISIT THE CENTRE<br />
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It would be a great experience for the expatriate Sri Lankans or foreign tourists to Sri Lanka to pay a visit to this Centre when ever visiting Sri Lanka. <br />
Foreign visitors who are interested in Meditation should write to the Centre to get registered for a retreat. Venerable Dhammadinna Manio gives meditation instructions in English<br />
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(Ven.Dhamma Dinna Manio)<br />
Free accommodation and meals are provided for those who follow a retreat . The Centre strictly forbids any commercial exploitation. Further information could be obtained by writing directly to the Centre. If you are in Sri Lanka and paying a visit to Kandy, take a Bus from the Kandy Bus Stand near the clock tower and ask the bus conductor to drop you at the Meditation Centre( Gamudawa) <br />
Devenapathis Samatha Vipassana Meditation Centre,<br />
Pallekelle,<br />
Kundasale <br />
Telephone number: 08 12420050<br />
alternately if you so desire, you may contact me <br />
charlesperera@hotmail.com <br />
or <br />
perera.charles@gmail.com<br />
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<b>What is Different in the Pallekelle Meditation Centre and how is a day spent as a meditator ?</b><br />
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Before I went to the Bhavana Centre at Pallekelle I had written about in my website. I was meditating at Nilambe Bhavana Centre, which was in charge of my friend late Godwin Samararatne. I did several retreats there but the atmosphere in the centre was not to my liking. It was predominantly a Meditation for the Western Meditators. <br />
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My friend who was then conducting meditation was more often invited to conduct meditation retreats abroad and the centre when he was away was Managed by the Western meditators, who had been residing their for a long time and developed a sort of vested interest in the Centre. <br />
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They had their own ideas of conducting meditation retreats which were not what I had expected it to be. However, I followed a meditation retreat there conducted by an American Buddhist monk Yogavacara Venerable Rahula, which was interesting and gave me an added interest in the practice of meditation. <br />
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When I was meditating there at Nilambe Meditation Centre I met some people who spoke to me of the Meditation Centre at Pallekelle, and invited me to visit that Centre. I went their with my brother and met the High Priest Venerable Amatha Gavesi, who was the founder of the Centre. He was a very kind person and he invited us to follow the next 15 day meditation retreat . We accepted the invitation and that was how I began my meditation practice in that Centre.<br />
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It is a different place from Nilambe. There were ordinary Sinhala Buddhists from villages, some of them very old, but were very devoted and pious. And the atmosphere was quite the opposite from what it was at Nilambe and I liked the place for its real monastic atmosphere and the calm environment. I do not want to say more about the Centre as all details have been given in the website http://charlesperera.150m.com or at http://upasakaperera.blogspot.com/<br />
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Each retreat that begins after the full moon day of the month lasts 14 days. The day at the Centre begins at 4 in the morning. All the meditators, about thirty selected from those who have been registered on individual requests, get together at the main hall at 4.45 in the morning. The Instructions are given by Nuns who had been trained to give meditation instructions. These Nuns conduct the morning offering of flowers, light lamps before the Buddha Statue in the shrine room in the Hall . Then every one sits down to join in prayers, chanting of verses, and few Suttas.<br />
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At the end every one is offered a cup of potage of rice and milk, mixed with medicinal herb, before they meet again in the Hall to follow a conducted meditation in loving kindness (metta) and then contemplation of the 32 parts of the body. Then all the meditators sweep and clean the premises. They are then invited for the morning alms giving (breakfast). <br />
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After that the meditators divided into groups of 4 or 5, go to the Nuns allocated to a group to take meditation instructions. You are treated as a new comer to meditation even if you have practiced meditation before. The meditators are required to follow the instructions given by the Teacher in the Centre. After taking instructions the meditators may go to any quiet place in the Centre, or in the garden under a tree or under a pillar in the Hall and meditate on the in and out breath( anapanasati bhavana) and do walking meditation in between, which cuts the monotony of the sitting meditation and helps develop concentration , until it is time for lunch. After lunch the meditator may take a small break before continuing to meditate. <br />
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In the evening every one is served with a plain cup of tea and no food what so ever is allowed after lunch .<br />
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A meditator may continue to meditate late into the night. The following day after the breakfast the meditators meet their respective teachers and give a complete report of the previous days meditation experience, their personal problems, difficulties in following the meditation instructions, and any matter concerning meditation, and personal problems met with in the course of meditation.<br />
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That is how a day is spent in the Meditation Centre.<br />
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Charles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.com7tag:blogger.com,1999:blog-3167557118511352463.post-66442157200542102942011-12-20T09:56:00.000-08:002014-08-18T05:55:54.646-07:00A Meditation Retreat at Pallekelle Devenapatis Samatha Vipassana Meditation Centre <div class="MsoNormal">
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<b><u>MEDITATION RETREATS AT DEVENAPATIS SAMATHA VIPSSANA MEDITATION CENTRE PALLEKELLE, KUNDASALE IN SRI LANKA</u></b><br />
<b><u> and </u></b><br />
<b><u>ENROLMENT FOR A RETREAT<o:p></o:p></u></b></div>
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<span lang="EN-GB">Pallekelle
Devenapatis Samatha Vipassana Meditation Centre has 14 day retreats beginning
every following day after the Full Moon each month.<o:p></o:p></span></div>
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<span lang="EN-GB">In order to
follow a retreat at the Centre please write to the following address or
give a telephone call to the Centre to find out whether
the Centre could enrol you for a meditation retreat. Please givie the month and the year in
which you hope to do a retreat.<o:p></o:p></span></div>
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<span lang="EN-GB">Venerable
Dhammadinna Manio gives meditation instructions to English speaking meditators.
However, if you want instructions in Sinhala
you will be directed to a Manio when you once arrive at the Centre. The
Centre is administered by Buddhists Nuns (Manio)<o:p></o:p></span></div>
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<div class="MsoNormal">
<span lang="EN-GB">The address
of the Centre is: <o:p></o:p></span></div>
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<span lang="EN-GB">Pallekelle
Devenapatis Samatha Vipassana Meditation Centre,<o:p></o:p></span></div>
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<span lang="EN-GB">Pallekelle,
Kundasale(via <st1:place w:st="on"><st1:city w:st="on">Kandy</st1:city></st1:place>)<o:p></o:p></span></div>
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Sri Lanka.</div>
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<!--[if !supportLists]--><span lang="EN-GB" style="font-family: Symbol; mso-ansi-language: EN-GB; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span lang="EN-GB">The
telephone number of the Centre is: 08 12 42 00 50- the Office is open from <st1:metricconverter productid="8.30 a" w:st="on">8.30 a</st1:metricconverter>.m to 1.00 pm(<st1:country-region w:st="on"><st1:place w:st="on">Sri Lanka</st1:place></st1:country-region> time)<o:p></o:p></span></div>
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<span lang="EN-GB">If you are
opting for meditation instructions in Englishe please address the letter to:<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-GB">Venerable
Dhammadinna Manio.<o:p></o:p></span></div>
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<b><u><span lang="EN-GB">PREPARING
FOR THE RETREAT<o:p></o:p></span></u></b></div>
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<span lang="EN-GB">Once
enrolled for a retreat, accommodation, morning breakfast, lunch and tea are
provided free of charge. (</span><i><span lang="EN-GB" style="font-size: 10.0pt; mso-ansi-language: EN-GB;">If you would want
to make a financial gift at your departure, it is entirely at your discretion. The Centre does not demand any payment for the diseminationof Dhamma or providing meditationn instructions. )<o:p></o:p></span></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">A meditator
takes a precept not to take any untimely meal, therefore the Centre will not
provide you with anything to eat after lunch.<o:p></o:p></span></div>
<div class="MsoNormal">
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlVqXW8uSWzGMbmn5bfrImaGaAkFaTT1RYbCB07rA3d91Bo16zGjvXcdFZrCm8pJpzCAcPx18-zQW6NJGnC-_gIvDJLRSvj_Uj4ZJSP6TsqXRPpLEA9Gp-wAX3qIUfYIkjDQqXS2vrPhWl/s1600/devenapatis2+025.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlVqXW8uSWzGMbmn5bfrImaGaAkFaTT1RYbCB07rA3d91Bo16zGjvXcdFZrCm8pJpzCAcPx18-zQW6NJGnC-_gIvDJLRSvj_Uj4ZJSP6TsqXRPpLEA9Gp-wAX3qIUfYIkjDQqXS2vrPhWl/s1600/devenapatis2+025.jpg" height="240" width="320" /></a></div>
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">You have to
wear white clothes during your stay at the Centre. Your dress would therefore be a white
blouse/shirt, a long white cloth wrapped round the waist falling up to your
ankles (Sarong or Lungi), or a comfortable long and white pair of
trousers. You will put a white cloth around your upper body.<o:p></o:p></span></div>
<div class="MsoNormal">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaUnsVUwutI-RCyHzGqnihcxDpR3HjHm08MJyLLcbyCwe7c9IBlo-Z_zt4rlPHMmG8szOoNnP_pZa7E0mRVTOJzjLH1ko6VuWs91xVmpnLjhgEJ2eqGf1fgByg4bGHocBpPet4E_9-FTya/s1600/devenapatis2+023.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaUnsVUwutI-RCyHzGqnihcxDpR3HjHm08MJyLLcbyCwe7c9IBlo-Z_zt4rlPHMmG8szOoNnP_pZa7E0mRVTOJzjLH1ko6VuWs91xVmpnLjhgEJ2eqGf1fgByg4bGHocBpPet4E_9-FTya/s1600/devenapatis2+023.jpg" height="240" width="320" /></a></div>
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">A square or
rectangular piece of cloth will be handy to
put over your food which will be served in to your plate at the dinning
hall. A thick serviette will be useful to
spread on the ground to sit down,
or to spread on the ground when you pray
at the Stupa or the Bodhi tree.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Take a
serviette( a bath towel), a bed sheet and a pillow cover. A torch and an umbrella will be useful.
Eucalyptus spray may help to drive away the mosquitoes. Also do not forget
small personal medication for unexpected cuts and bruises, headaches or
mosquito bites etc.<o:p></o:p></span></div>
<div class="MsoNormal">
<div class="separator" style="clear: both; text-align: center;">
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">You should
also have with you a plate and a cup- those aluminium plates and a cup with a
handle are ideal (they could be bought in <st1:place w:st="on"><st1:country-region w:st="on">Sri Lanka</st1:country-region></st1:place>, they are
inexpensive)<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<div style="text-align: center;">
<b><u><span lang="EN-GB">GETTING
THERE<o:p></o:p></span></u></b></div>
</div>
<div class="MsoNormal">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimsowCf83IOoMwqlwSGX-dmZKOWuK9KmAbf2LSIEJ5DliV94sWTTnOZ_vbYnBH8jkMZkbaqrykvVfhzmO1xz_HbW84iB1wCl2jaSeaaIBvS_1uGHi4O-uTiP-N8wnn_pzMkQdLBT8Ru3CA/s1600/devenapatis2+053.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimsowCf83IOoMwqlwSGX-dmZKOWuK9KmAbf2LSIEJ5DliV94sWTTnOZ_vbYnBH8jkMZkbaqrykvVfhzmO1xz_HbW84iB1wCl2jaSeaaIBvS_1uGHi4O-uTiP-N8wnn_pzMkQdLBT8Ru3CA/s1600/devenapatis2+053.jpg" height="320" width="240" /></a></div>
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">When you
arrive in <st1:country-region w:st="on">Sri Lanka</st1:country-region> you go
to <st1:city w:st="on"><st1:place w:st="on">Kandy</st1:place></st1:city>. In <st1:city w:st="on"><st1:place w:st="on">Kandy</st1:place></st1:city>
there is a bustand by the side of a Clock Tower. From there take a bus that goes to Kundasale,
or Digane, ask the conductor in the bus
to drop you at the Gam Udawa to go to
Pallekelle Samatha Vipassana Meditation Centre. Be careful of any volunteers
who may offer to help you. The direction
to the Centre is indicated on sign posts near the bus stop.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<div style="text-align: center;">
<b><u><span lang="EN-GB">RECEPTION
AT THE CENTRE<o:p></o:p></span></u></b></div>
</div>
<div class="MsoNormal">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjBz75LU8h3Zqf6gUxcI5PbSFoJgzCLTgR7cN0O5rcXV1y7GSxzxxFlnuk_EXCDKFWSMhs78GUanlEiPhZ8W9_jTrKgbeHAKWtv7ZlSxUQJxwKXtaQTnYdw2P3xVu3DVdwKUpCmyarC1iyM/s1600/devenapatis2+032.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjBz75LU8h3Zqf6gUxcI5PbSFoJgzCLTgR7cN0O5rcXV1y7GSxzxxFlnuk_EXCDKFWSMhs78GUanlEiPhZ8W9_jTrKgbeHAKWtv7ZlSxUQJxwKXtaQTnYdw2P3xVu3DVdwKUpCmyarC1iyM/s1600/devenapatis2+032.jpg" height="240" width="320" /></a></div>
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">If you have
been informed that you are enrolled for a retreat, and arrive at the Centre you
will be asked to attend a meeting with the Manio in Charge of retreats. You will first be given a key to your Kuti. Thereafter there will be an introductory talk
where you are informed of the discipline expected of you, and the conduct of meditation during the retreat, how you should take
your meals, how you should be dressed and your attendance to the daily programme. The meditators present will be divided into
groups and each group will be put in charge of a
Manio. She will be your teacher,
spiritual friend and meditation instructor through out the retreat.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Thereafter
you will meet your teacher every morning after breakfast. Dhamma talks are normally in Sinhala and
there are no discourses delivered in English. Your primary interest is in
meditation and therefore you should devote
your time for meditation.
Normally if you are a keen meditator
you will do 8 to 10 hours of meditation per day. That would leave little time for you to listen to discourses, read or
write. It would not be an ordeal- a trying experience , believe me it would be a great joy sitting for meditation
after the preliminary initiation.</span><br />
<div class="separator" style="clear: both; text-align: center;">
<span lang="EN-GB"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikCNSFIRN9NxuEQ27e2thBf1fg2Xqe5QTVrrdJybWfG_rUdFf0X7zxsTz6eaezLO06SpxzG6SK9ByioalGYfIpesYnhvbl3fU1g1s8rXjRkaKiEXsksasNYUdxuqqMEyVel9WF-y8RtHYS/s1600/devenapatis2+030.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikCNSFIRN9NxuEQ27e2thBf1fg2Xqe5QTVrrdJybWfG_rUdFf0X7zxsTz6eaezLO06SpxzG6SK9ByioalGYfIpesYnhvbl3fU1g1s8rXjRkaKiEXsksasNYUdxuqqMEyVel9WF-y8RtHYS/s1600/devenapatis2+030.jpg" height="240" width="320" /></a></span></div>
<span lang="EN-GB"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Extending a
retreat or cutting short a retreat is a matter you should discuss with your teacher
once you have been admitted for a retreat.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<div style="text-align: center;">
<b><u><span lang="EN-GB"> CONCLUSION<o:p></o:p></span></u></b></div>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The Centre
has no internet facilities. Therefore it
is best you write to the address given above.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">If you
would like to get meditation instructions in English, please telephone the office
and ask for the telephone number of Venerable Dhammadinna Manio. The Nuns in the Office are very kind and will
help you with any further information.
If you speak to them in English please speak slowly and distinctly, as
not all of them are fluent in English.<o:p></o:p></span></div>
<div class="MsoNormal">
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4nfzyOcgQRTQBJdPXAwYRboRlSCdQ1uCUbE1ix-qWlOMEtkcxpC1RHKrVmUox_xwV8r-m237MB1Qtwl9n-3A8DO0e64tfUd_F4JFoMX1qc0qTT1oeP76VsSmvVdox9k-tnRlCf07LdiwY/s1600/devenapatis2+038.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4nfzyOcgQRTQBJdPXAwYRboRlSCdQ1uCUbE1ix-qWlOMEtkcxpC1RHKrVmUox_xwV8r-m237MB1Qtwl9n-3A8DO0e64tfUd_F4JFoMX1qc0qTT1oeP76VsSmvVdox9k-tnRlCf07LdiwY/s1600/devenapatis2+038.jpg" height="240" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Office and Dining Hall</td></tr>
</tbody></table>
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">I am always
at you disposal for any more questions
on retreats.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Wish you a
very happy Meditation Retreat in Pallekelle Devenapathis Samatha Vipassana
Meditation Centre.<o:p></o:p></span></div>
<div class="MsoNormal">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhPFUMlfBPllLDXp_m6UtzTJbXwoafPmAgwYZ6LhmHdZ8JYYufG317VJv5BUCHG6b-KKzOQNhy4E0SphhsOZWnVXodaUGcn6-qRH4TzuLcSMctv7UwO7y1goOT2l8bxiZRGAbYtHcBYbkYg/s1600/devenapatis2+069.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhPFUMlfBPllLDXp_m6UtzTJbXwoafPmAgwYZ6LhmHdZ8JYYufG317VJv5BUCHG6b-KKzOQNhy4E0SphhsOZWnVXodaUGcn6-qRH4TzuLcSMctv7UwO7y1goOT2l8bxiZRGAbYtHcBYbkYg/s1600/devenapatis2+069.jpg" height="240" width="320" /></a></div>
________________________________________________________________________</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
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<div style="text-align: center;">
<span lang="EN-GB"><b>Form demanding a meditation Retreat at Devenapathis
Samatha Vipassana Meditation Centre, Pallekelle, Kundasale (via <st1:city w:st="on">Kandy</st1:city>) <st1:country-region w:st="on"><st1:place w:st="on">SRI
LANKA</st1:place></st1:country-region></b><o:p></o:p></span></div>
</div>
</div>
<div class="MsoNormal">
<div style="text-align: center;">
(<i>Please make a photo copy of this form and send it to the address given in the form</i>)</div>
</div>
<div class="MsoNormal">
_________________________________________________________________________</div>
<div class="MsoNormal">
<span lang="EN-GB"><br /></span>
<span lang="EN-GB">Name: First Name……………….Last or Family Name:………………….<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Nationality:..................................<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Sex: Male/
Female: Age:.......................<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Full
address:............................................................................................................<o:p></o:p></span><br />
<span lang="EN-GB"><br /></span>
<span lang="EN-GB">...............................................................................................................................</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Meditation
Instructions will be provided in the English Language<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Month..................and year........... when you propose to attend the
Meditation Retreat.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Number of
Persons accompanying you. Each person
should fill a separate form. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Hospitals
and Doctors are far away from the Centre , therefore the Centre cannot accept and take responsibility for any one with an illness that requires regular medical attention.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Applications
should be from those who are interested in meditation as an extension of a Buddhist
religious practice or interested in Buddhist Teachings and expect to experience mental
development in Meditation. It should not be for an investigation of its value
as a religious practice, or for an ultimate use for any commercial purpose.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br />
Signature and Date</div>
<div class="MsoNormal">
<span lang="EN-GB"><br /></span></div>
<table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; mso-border-alt: solid windowtext .5pt; mso-border-insideh: .5pt solid windowtext; mso-border-insidev: .5pt solid windowtext; mso-padding-alt: 0cm 5.4pt 0cm 5.4pt; mso-yfti-tbllook: 480;">
<tbody>
<tr>
<td style="border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 460.6pt;" valign="top" width="768"><div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-GB"><b>The following space is for the use of the
Meditation Centre</b><o:p></o:p></span></div>
</td>
</tr>
</tbody></table>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The month ..............during which you propose to attend a Meditation Retreat is unfortunately complete,
but the Centre would be pleased to
accept you for a Meditation Retreat during the period……….to……..of the Month of……………,
20……..</div>
<div class="MsoNormal">
<span lang="EN-GB">
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-GB">If it suits
you please confirm your acceptance, and be
present at the Centre by 3 PM on……………..<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">If not
please request for another alternative date.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">If the
applicant requests Meditation Instructions in English, please address the letter
to: Venerable Dhammadinna Manio, Pallekelle Devenapathis Samatha Vipassana
Meditation Centre, Pallekelle, <st1:place w:st="on"><st1:city w:st="on">Kundasale</st1:city>,
<st1:country-region w:st="on">SRI LANKA</st1:country-region></st1:place><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The
telephone number of the Center is:<span style="background-color: #eeeeee; color: #ffe599;"> 08 12 42 00 50.</span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The
Instructions for a Retreat at the Centre is attached. Please read the page above in the Blog for details.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Signature on
behalf of the Meditation Centre, and Date<o:p></o:p></span></div>
<div class="MsoNormal">
<div style="text-align: center;">
<br /></div>
</div>
Charles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.com1tag:blogger.com,1999:blog-3167557118511352463.post-77796500893436443522011-12-20T02:41:00.000-08:002014-10-25T16:07:40.045-07:00Venerabel Kiribathgoda Gnanananda's discourses on Sathipatthana i Sinhala<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXsd4CNNGrrYfJGun_dxeITjSPWeov2z1SAnyIsO-owF3D7-PY8qYOtOUCJk915PYieF9-7mVYB2sqRBU0OF-2Wc5gp3mJbULmxZZcDsXurX6F-9g5Gjq2ch9QOMjh3oC7y_uXLKL8kUNb/s1600/Ven_Kiribathgoda_Gnananda_Thero.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXsd4CNNGrrYfJGun_dxeITjSPWeov2z1SAnyIsO-owF3D7-PY8qYOtOUCJk915PYieF9-7mVYB2sqRBU0OF-2Wc5gp3mJbULmxZZcDsXurX6F-9g5Gjq2ch9QOMjh3oC7y_uXLKL8kUNb/s1600/Ven_Kiribathgoda_Gnananda_Thero.jpg" height="320" width="222" /></a></div>
<br />
<br />
Venerable Kiribathgoda Gnananda makes a complete sermon on the four foundations of mindfulness( Sathara Sathi Patthana) It is in Sinhala. It is very useful for all those who wants to know about the Buddha's teachings on Meditation. To listen to the Video please cut and paste onto the search engine the following URL.<br />
<br />
<br />
http://youtu.be/Yf9Tll1JD2g<br />
<br />
<br />
It lasts four hours. It is an important sermon which should be listened to the very end. Please profit from this great discourse of the Buddha<br />
<br />
Following is another interesting Dhamma discussion alittle more thanone hour in Sinhala<br />
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<a href="https://www.youtube.com/watch?v=zfOCBSwpjcQ">https://www.youtube.com/watch?v=zfOCBSwpjcQ</a></div>
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with mettaCharles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.com0tag:blogger.com,1999:blog-3167557118511352463.post-83844410265478756392011-11-20T15:16:00.000-08:002016-05-12T08:41:38.388-07:00පංච උපාදානස්කන්ධය හා පංච උපාදානස්කන්ධ භාවනාව<div align="center" class="MsoNormal" style="text-align: center;">
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<span style="font-family: "iskoola pota"; font-size: 16.0pt;">පංචඋපාදානස්කන්ධයේ
ඇලී ගැලී වාසයකරන නිසා සත්වයායය් කියනවා. පංචඋපාදානස්කන්ධය අවභෝධකරගෙන එයින්
මිදුනොත් ඉතිරිවන්නේ පංචස්කන්ධදය විතරය්. රහතුන් වහන්සේකෙනෙකුට ඇත්තේ පංචස්කන්ධදයක්ය.</span><span style="font-size: 16.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 20.0pt;">පංච</span><b><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></b></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">පහ</span><b><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></b></div>
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<span style="font-family: "iskoola pota"; font-size: 20.0pt;">උපාදාන</span><b><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></b></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">චන්දරාගයෙන්
යුක්තවූ ආසාවන්ට </span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">බැඳිච්ච.</span><b><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></b></div>
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<span style="font-family: "iskoola pota"; font-size: 20.0pt;">ස්කන්ධ</span><b><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></b></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">අතීත
වාර්තමාන අනාගත යන <b>කාලයත්</b> හා තමාතුල තමාගෙන් පිට ගොරෝසු සියුම් හීන ප්රනීත දුර ළඟ නමැති <b>අවකාශයත්
</b>අතර තියෙන රුපයෝය්.</span><b><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></b></div>
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<span style="font-family: "iskoola pota"; font-size: 16.0pt;">මොනවාද මේ පංච
උපාදානස්කන්ධ</span><span style="font-size: 16.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 20.0pt;">රූප</span><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">ආපො තේජෝ
වායෝ පඨවී නැමැති හතරමහ ධාතුන්ගෙන් සැදුනු උෂ්ණයෙන් සීතලෙන් බඩගින්නෙන් පිපාසයෙන් රෝග පීඩාවලින්
අතුරු අන්තරාවලින් විනාසවීයන දුකට හේතුවනදේවල්</span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 20.0pt;">වේදනා</span><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">හට ගන්නේ
ආයතන හයෙන් ඇතිවන ස්පර්ශයෙන්. ස්පර්ශය
කියන්නේ ආයතනයත් අරමුනත් ඒ ඒ ආයතනයට
අයත් විඤ්ඤාණයේ එක්වීම. ඒ ස්පර්ශය නිසා දැකීම ඇසිම ගඳ සුවඳ දැනීම රස දැනීම
පහසදැනීම ඇතිවෙනවා. එයින් විඳිම ඇතිවෙනවා. යම්තැනක ස්පර්ශයක් ඇතිවේද එතැනය්
වේදනාව හෝ විඳිම</span><span style="font-family: "iskoola pota"; mso-bidi-language: #045B; mso-hansi-font-family: "Times New Roman";">.</span><o:p></o:p></div>
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<span style="font-family: "iskoola pota"; font-size: 20.0pt;">සඤ්ඤා</span><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">ස්පර්ශයෙන්
හටගත් හඳුනා ගැනීම: ඇසය් රුපයය් එක්වීමෙන් එතන ස්පර්ශයක් ඇතිවෙනවා. ඒ ස්පර්ශයෙන්
දකින රූපය හඳුනාගන්නවා කනේ ස්පර්ශයෙන් ශබ්දය හඳුනාගන්නවා. නහයේ ස්පර්ශයෙන් ගඳ
සුවඳ හඳුනාගන්නවා දිවේ ස්පර්ශයෙන් රස
හඳුනාගන්නවා කයේ ස්පර්ශයෙන් පහස හඳුනා ගන්නවා මනසේ ස්පර්ශයෙන් අරමුණු හඳුනාගන්නවා</span><span style="font-family: "iskoola pota"; mso-bidi-language: #045B; mso-hansi-font-family: "Times New Roman";">.</span><o:p></o:p></div>
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<span style="font-family: "iskoola pota"; font-size: 20.0pt;">සංස්කාර</span><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">චේතනාත්
කියනවා. ඇහෙන් ගන්න රූපගැන හිතෙන් කයෙන් වචනයෙන් ඇතිකරන ප්රති ක්රියා නිසා
චේතනා ඇති වෙනවා. මේ වගේම කණෙන් නාසයෙන් දිවෙන් කයෙන් මනසින් ගන්න ශබ්ද ගඳ සුවඳ
රස පහස අරමුණු කෙරෙහි හිතෙන් කයෙන් මනසින්
වන ප්රතික්රිය නිසා චේතනා ඇතිවෙනවා. චෙතනා කියන්නේ කර්ම වලට.කර්ම
කියන්නේ විපාක පිනිස සකස්වනදේ. සංස්කාර ඇතිවෙන්නේ ස්පර්ශයෙන්. ඇහැය් රුපයය් සංස්කාරය් එකතුඋනේ නැත්නම් ස්පර්ශයක්
නැ. එහෙමනම් චේතනත් නෑ.</span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 20.0pt;">විඤ්ඤාණ</span><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">ඇතිවන්නේ නාම
රූප ප්රත්යයෙන්. විඤ්ඤාණය හටගන්නේ
ආයතන හයේ. ආසතනයක් අරමුනක් ගත්විට
විඤ්ඤාණය ඇතිවෙනවා. විඤ්ඤාණය තනියම පවතින්නේ නැ. විඤ්ඤාණය නැතිව
පන්චුපාදනස්කන්ධයත් නැ.</span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">විඤ්ඤාණය
පවතින්නේ රූප වේදනා සඤ්ඤා සංකාර සතර සමග</span><span style="font-family: "iskoola pota"; mso-bidi-language: #045B; mso-hansi-font-family: "Times New Roman";">.</span><span style="font-size: 20.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">නාම රූප
දෙකේ එක්වීම පංචස්කන්ධයය්. නාම කියන්නේ: පස්ස වේදනා සඤ්ඤා චේතනා මනසිකාර පහට. රූප කියන්නේ පඨවි ආපෝ
තේජෝ වායෝ මහා ධාතුන් හතර හා එයින් හැදෙන
දේ. ඇස කණ නාසය දිව කය මනස හැදිලා
තියෙන්නේ නාම රූප වලින්. විඤ්ඤාණය හැදෙන්නෙත් නාම රූප වලින්. නාම රූපවලින්
හැදෙන්නේ යමක්ද ඒවා ඇතිවන්නේ ආයතන හයෙය්.</span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">පන්චුපාදස්කන්ධය
හටගන්නේ හේතුඵල ධර්මතාව තුලින්.මෙ සියල්ල අනිත්යය්. </span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">අවිද්යාවෙන් පටන්ගත්
පටිච්ච සමුප්පාදය ජීවිතයක්තුල පවත්නාක්කල්
පංචුපාදානස්කන්ධය පවතිනවා. පංචුපාදානස්කන්ධය
අනිත්යය්. අවිද්යාව පහවී යෑමෙන් ලබන චතුරාර්ය සත්යාවබෝධයෙන් නැතිවියනපටිච්චසමුප්පාදයත් සමග පන්චුපාදස්කන්ධයත් නැතිවියය්. පටිච්ච
සමුප්පාදයේ අවිද්යාවෙන්හටගත් පංච
උපාදානස්කන්ධය භාවනායෝගියා විසින් පංච
උපාදානස්කන්ධය අවභෝදකරගෙන පංච උපාදානස්කන්ධය අත්හැරීමෙන් පංච උපාදානස්කන්ධය නිරුද්ධවෙනවා.</span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">පංච
උපාදානස්කන්ධයේ හිස් බව වටහාගැනීමට දෙශනාවෙ මෙසේ සඳහන්වෙනවා. සතරමහ ධාතුන්ගෙන්
හටගත් රුපය පෙනගුලියකට සමාන කරනවා. ස්පර්ශයෙන් හටගත් වේදනාව නොහොත් විඳීම
දියබුබුලකට සමාන කරනවා. ස්පර්ශයෙන් හටගත් සඤ්ඤා නොහොත් හඳුනාගැනීම මිරිඟුවකට
සමානකරනවා. ස්පර්ශයෙන් හටගත් සංස්කාර නොහොත් චේතනා අරටුවක් නැති කෙහෙල් කඳකට සමාන
කරනවා. නාමරූප ප්රත්යයෙන් ඇතිවන විඤ්ඤාණය මායාවක් ලෙස දකිනවා ඒ අවභෝධයෙන්
පංච උපාදානස්කන්ධය පිළිගන්නේ නැත්නම් පංච උපාදානස්කන්ධයට ඇති බැඳීම
නැතිවීයනවා. ඒ බැඳීම නැතිවී යෑමෙන් ඊට ඇති ඇලීම නැතිවීයනවා. පංච් උපාදානස්කන්ධයට
ඇති අල්ම නැතිවිමෙන් ඒ මුල්කරගෙන භවය හැදෙන්නේ නැතිව යනවා. ඒ හේතුවෙන් විපාක පිනිස කර්ම සකස්වෙන්නේ නැතිවෙනවා. එයින් උපතක්
හැදෙන්නේ නැතිවයනවා. ඒ හේතුවෙන් පටිච්ච සමුප්පාදය නැසි වැනසී යනවා.</span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">පංච්
උපාදානස්කන්ධය අනාත්ම්ය් තමන්ට ඕනෑ හැටියට පවත්වාගෙනයන්ට බෑ. සතරමහා ධාතුන්ගෙන්
හැදුණු රූප ධාතුන්ගේ වෙනස්වීමෙන් වෙනස්වෙනවා. ස්පර්ශයෙන්හටගත් විඳීම ස්පර්ශය
වෙනස්වීමෙන් වෙනස්වෙලායනවා. ස්පර්ශයෙන් හටගත් සඤ්ඤා හඳුනාගැනීමත් සංස්කාර හෝ චේතනාත් ස්පර්ශය වෙනස්වීමෙන්
වෙනස්වියනවා. නාමරූප ප්රත්යයෙන් හටගත් විඤ්ඤාණය නාමරූප වෙනස්විමේන් වෙනස්වී
යනවා. හේතුන්ගෙන් හටගන්නා ඵල
හෙතුනැතිවිමෙන් නැතිවයනවා. එයින්
ආත්මයක් නැතිබව අවභෝදවෙනවා. ඒ අවභෝදයෙන් පංච උපාදානස්කන්ධය මම නොවේ මගේ
නොවේ මගේ ආත්මය නොවේයය් පැහැදිලිව දකිනවා.</span><span style="font-size: 10.0pt; mso-bidi-font-family: "Iskoola Pota"; mso-bidi-language: #045B;"><o:p></o:p></span></div>
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<span style="color: navy; font-family: "iskoola pota"; font-size: 16.0pt;">පංච් උපාදානස්කන්ධ භාවනාව</span><span style="color: navy; font-size: 16.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">ඇසේ
ක්රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">රූප
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">ඇසේ
ක්රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "iskoola pota"; font-size: 10.0pt;">වේදනා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
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<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">ඇසේ
ක්රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සඤ්ඤා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">ඇසේ
ක්රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සංස්කාර
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">ඇසේ
ක්රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">විඤ්ඤාණ
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කණේ
ක්රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">රූප
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කණේ
ක්රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">වේදනා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කණේ
ක්රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සඤ්ඤා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කණේ
ක්රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කණේ
ක්රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සංස්කාර
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">විඤ්ඤාණ
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">නාසයෙ
ක්රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">රූප
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">නාසයෙ
ක්රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">වේදනා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">නාසයෙ
ක්රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සඤ්ඤා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">නාසයෙ
ක්රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සංස්කාර
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">නාසයෙ
ක්රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">විඤ්ඤාණ
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">දිවේ
ක්රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">රූප
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">දිවේ
ක්රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">වේදනා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">දිවේ
ක්රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සඤ්ඤා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">දිවේ
ක්රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සංස්කාර
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">දිවේ
ක්රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">විඤ්ඤාණ
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කයෙ
ක්රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">රූප
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කයෙ
ක්රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">වේදනා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කයෙ
ක්රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සඤ්ඤා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කයෙ
ක්රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සංස්කාර
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">කයෙ
ක්රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">විඤ්ඤාණ
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">හිතේ
ක්රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">රූප
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">හිතේ
ක්රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">වේදනා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">හිතේ
ක්රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සඤ්ඤා
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">හිතේ
ක්රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">සංස්කාර
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 239.4pt;" valign="top" width="479"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">හිතේ
ක්රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0cm 5.4pt 0cm 5.4pt; width: 234.0pt;" valign="top" width="468"><div class="MsoNormal">
<span style="font-family: "iskoola pota"; font-size: 10.0pt;">විඤ්ඤාණ
උපාදානස්කන්ධය අනිත්යය් දුකය් අනාත්මය්</span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
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</tr>
</tbody></table>
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<div class="MsoNormal">
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Charles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.com0tag:blogger.com,1999:blog-3167557118511352463.post-50993915865558361542011-11-19T00:20:00.000-08:002016-06-04T00:22:15.408-07:00<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "nirmala ui semilight"; font-size: 14.0pt;">පන්චුපාදානස්ඛන්ධයේ අනිත්ය භාවනාව </span></b><b><span style="font-size: 14.0pt; mso-bidi-font-family: "Nirmala UI Semilight";"><o:p></o:p></span></b></div>
<div class="MsoNormal">
<span style="font-size: 9.0pt; mso-bidi-font-family: "Nirmala UI Semilight";">(</span><span style="font-family: "nirmala ui semilight"; font-size: 9.0pt;">ඕනෑම ඉරියව්වකින් සිට
සෑම වේලෑවේ ම කළහැකියි</span><span style="font-size: 9.0pt; mso-bidi-font-family: "Nirmala UI Semilight";">)<o:p></o:p></span></div>
<div class="MsoNormal">
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<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">රුප</span></b><b><o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">අතීතයේදී නිරුද්ධවිගිය
යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටනොගත් අනාගතයේ යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටගත් වර්තමානයේ යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි. </span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">මේ ශරීරයතුල යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">බාහිර යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ගොරෝසු යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සියුම් යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හීනවූ යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ප්රනීත යම් රුපයක්
ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">දුර හටගන්නා රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ළඟ හටගන්නා යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">වේදනා</span></b><b><o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">අතීතයේදී නිරුද්ධවිගිය
යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටනොගත් අනාගතයේ යම් වේදනාවක් ඇද්ද ඒ වේදනාව
අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටගත් වර්තමානයේ යම් වේදනාවක් ඇද්ද ඒ වේදනාව
අනිත්යයි. </span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">මේ ශරීරයතුල යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">බාහිර යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ගොරෝසු යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සියුම් යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හීනවූ යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ප්රනීත යම් වේදනාවක් ඇද්ද
ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">දුර හටගන්නා වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ළඟ හටගන්නා යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සඤඤා </span></b><b><o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">අතීතයේදී නිරුද්ධවිගිය
යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටනොගත් අනාගතයේ යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටගත් වර්තමානයේ යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි. </span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">මේ ශරීරයතුල යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">බාහිර යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ගොරෝසු යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සියුම් යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හීනවූ යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ප්රනීත යම් සඤඤාවක් ඇද්ද
ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">දුර හටගන්නා සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ළඟ හටගන්නා යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සංස්කාර</span></b><b><o:p></o:p></b></div>
<div class="MsoNormal" style="margin-right: -41.4pt;">
<br /></div>
<div class="MsoNormal" style="margin-right: -41.4pt;">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">අතීතයේදී නිරුද්ධ්විගිය යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටනොගත් අනාගතයේ යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටගත් වර්තමානයේ යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි. </span><o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">මේ ශරීරයතුල යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
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යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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Charles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.com0tag:blogger.com,1999:blog-3167557118511352463.post-10816655224686499912011-11-11T12:28:00.000-08:002014-07-20T15:36:53.688-07:00CAUSAL GENESIS(based on a talk to meditators on a retreat given by the Venerable Amatha Gavesi)<br />
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The law of cause and effect (hetu-phala), which the Lord Buddha explained at length in several of his discourses, as a doctrine intensely profound to be reflected upon , and understood by intelligent examination is a Universal Law that he disclosed to the world. It was not as a divine revelation, the knowledge of which was obtained through prayers and offerings, but percieved through mental development in which he understood the operation of the law of cause(hetu) and effect (phala).<br />
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The combination of mind (nama) and matter-the physical form (rupa) - conventionally recognised as a being , is not the work of an almighty creator. If there is someone who created the physical form (kaya or rupa) and infused life into it, or if it has been put together by oneself ( atma -a soul) within the e physical form, we can attribute the responsibility of the creation either to that ‘someone’, or to a “self” within. But it not being so , a being is the result of one of its own past actions consequent to a thought (cetana) or in other words a being is the result of its own past kamma.<br />
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Both, your physical form (rupa) and the mind are the result or the effecte of your kamma which is the cause. Therefore, we born with a body and a mind , as the result of a cause are conventionally accepted as beings. But the teaching of the Lord Buddha goes beyond the conventional reality. There is a form (rupa) and a mind(nama) but the form (rupa) by itself cannot do any thing, except breath- in, and breath- out. The form merely indicates whether it is that of an animal or a human being. It is the mind,(nama)that has the force to activate the body. How does this force in the mind activate the form ?<br />
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The mind(nama) is an intangible force, that gives rise to thoughts, that activates the body. The body cannot act without a thought preceding(cetana) it. The thought is therefore the cause (hetu), and the act, the effect- result (phala).<br />
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The thoughts arise depending on each sense faculty(ayatana), and is called by the name of the respective sense faculty. The thought that arises depending on the eye- is called the eye consciousness (cakkhu vinnana), and enables seeing. The thought that arises depending on the ear is called the ear consciousness(sota vinnana), and enables hearing. The thought that arises depending on the nose is called the nose consciousness (ghana vinnana), and enables smelling. The thought that arises depending on the tongue, is called the tongue consciousness(jivha vinnana), and enables tasting. The thought that arises depending on the body is called the body consciousness( kaya vinnana) and enables touch or feeling and activate different parts of the body, The thought that arises depending on the mind is called the mind consciousness (mano vinnana), and enables thinking.<br />
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There is nothing that a being – the “self”, can do on its own, without the interaction of the mind with the body. How does the mind that activates the six sense faculties, generate this force ? As much as an effect or a result (phala) , originates from a cause(hetu), a thought as well originates from a previous cause. Therefore, it follows that, where there is no cause, a thought does not arise.<br />
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Let us re-capitulate, the results that originate depending on the respective sense faculty. Depending on the sense faculty of eye there arises, the seeing. Depending on the sense faculty of ear arises, the hearing. Depending on the sense faculty of nose arises the smelling. Depending on the sense faculty of tongue arises, the tasting, depending on the sense faculty of body arises, the feelings, and depending on the sense faculty of mind arises the thinking. All these activities take place depending on thoughts which are the causes that give rise to them (results).<br />
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If none of these results occur depending on the six sense faculties consequent to a cause, what would happen ? Nothing. But the mind will remain calm an absolute force. Can we create this situation where the mind will remain calm as an absolute force ? Yes , we can. But the mind in that state has gone beyond “self”- the ego. The ‘self’ becomes non-existent. The mind is then absolutely silent. A silent mind may have insight into ultimate realities, beyond conventional realities of our day to day ewistence.<br />
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The body , the material form (rupa), as we have already seen is a result of an action , the karmic force of this action limits the time frame of the body. We must not forget, that the existence of the body within this limited time frame is its continuous interaction with the mind. During this limited existence, the six sense faculties take respective objects of their contact, giving rise to incessant thoughts. This, in fact , is what we do from the time we wake up in the morning, till we go to sleep in the night . But if one develops one’s mind to a higher level of concentration through meditation to allow the mind to be completely silent, unperturbed by thoughts we call that the attainment of Nibbana.<br />
This attainment of the complete incomparable silence of the mind, is not easy. The reason is the inert desire, the thirst (tanha) , for the pursuit of worldly pleasure. <br />
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It is this desire or thirst (tanha) that motivates the eye to see, ear to hear and so on.. But once desire has been subdued , the thoughts of desire do not arise, and one sees only when one wants to see, otherwise the mind, bereft of thoughts arising through sense faculties of the body, remains calm and silenrt.<br />
The difference between the one who has desire or thirst (tanha,) for worldly pleasures, and the one who has no such desire or thirst is, that the former, however much he may say, that he does not want to see, hear, taste, feel or think, will never-the-less, do so. Why? Because desire (tanha) which is beyond his control, will force him to see with his eyes, to hear with his ears, taste with his tongue, smell with his nose, feel with his body, and think with his mind. Whereas the latter, who has subdued desire will not react to what he sees, hears, smells, tastes, feels or thinks. How has this absence of reaction to the activities of the sense faculties come about ? <br />
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When the force of desire makes a person see with his eyes, put it in another way, when the external objects come in contact with a sense faculty it will activate the mind he may see, but will remain without reacting to what he sees. It is only, when his feelings (vedana) towards the external object are aroused that he will look. But there is no body to force him to do so except the thought process that is triggered of by that contact (passa) with the external object. If there is someone that claims ownership to the act of seeing, that one becomes completely inoperative if there is no reaction to the first contact with the external object. Is there some one to direct one to see ? <br />
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There is no person, that directs one to see, but it is simply the thoughts of attachment or aversion, both of which give rise to desire (tanha), which activates the eyesense (cakkhu vinnana) or the earsense (sota vinnana) (etc). The existence of a being that claims ownership to the eye (etc), is therefore a myth, they are simply the activities of the six sense faculties- seeing with the eye , hearing with the ears, tasting with the tongue, smelling with the nose, feeling with the body and thinking with the mind, as a result of a preceding cause. These are the activities, we have been continuing to do coming this long way from our birth. Because of the extreme rapidity of these activities we do not see them as an interaction between the mind and matter, but as activities performed by a person- a “self”, sometimes with great attachment or love, and sometime with hatred and dislike. <br />
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This mind without control, is led by thoughts of desire (tanha), to activate the sense faculties. This in itself is the existence. When you look at the past many years of your life, what remains to be seen other than what you have already seen, what you have already heard, what you have already tasted, what you have already felt or what you have already thought ? This long chain of unbroken activity has continued, with desire(tanha) as the principal cause, making it your lifestyle, whole of which can be broken down to the activities of seeing with the eyes, hearing with the ears, smelling with the nose, tasting with the tongue, feeling with the body and thinking with the mind.<br />
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There is nothing else, every thing that happens is determined according to the law of cause and effect, the sense faculties, had been activated as if taken over by this invisible force- the force of desire or thirst ( tanha). What is present is a mind and body combination( nama-rupa) – mentality and materiality, both resulting from a cause, and continue to exist depending on that cause, lead by the invisible force of desire, with a false view of a “ self ” doing these activities. <br />
The activities resulting from different causes, which we carry on through the agency of our six sense faculties, create in us the impression that they are done by, ”me” “myself”. This false view is a self-delusion which is so strong, that one continues to exist believing that all sense door activities , are done by this person – “a self”, “I” or ‘me”.<br />
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What is actually going on is a series of causal activity. The mind which is a tremendous force in itself, has been accustomed to take sense objects incessantly from the time we get up in the morning, until we go to sleep in the night, lulling us into the belief that all the activities of the sense organs are done by ourselves. Even though, we cannot stop these activities all together we can nevertheless limit them. For instance we can limit the activity of the eye to the seeing, without reacting to what is seen, and stop all implications that follow the contact of the eye with the object . The sense faculty’s contact (passa) with an object gives rise to a series of thought-activity such as feeling (vedana), perception (sanna), consciousness(cetana) and mind factors (manasikara) <br />
The sense faculties are the instruments for a chain reaction of mental activity. <br />
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It is not the eye that sees, but the mind. There are three elements involved in the act of seeing , the eye , the eye-consciousness (cakkhu vinnana), and the external object(arammana). Eye is ,therefore, only an instrument for the mind to see and so are all othersense faculties. If we shut off the eye, seeing becomes inoperative. It is not the ear that hears, if we shut off the ear, hearing becomes inoperative. It is not the nose that smells , if we can shut off the nose smelling becomes inoperative. It is not the tongue that tastes, if we shut off the tongue tasting becomes inoperative, similarly all sense doors could be shut off which makes the mind silent. By shutting off the sense faculties can we control the mind ? Perhaps we may be able, at least to a greater extent. But why cannot we do it now? <br />
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In the lifestyle that we lead a force has been introduced to the mind, which has taken control of it – this force is desire (tanha), resulting from attachment or aversion . The mind is now bound by desire. Bound to this force of desire, it clings(upadana) to the object to which it has developed an attachment(lobha) or aversion (dosa), like the fire holding on to dry wood. Because of this clinging (upadana) to an object, several things take place such as, sexual desire, accept false views, believe in the presence of a self or a soul. Clinging (upadana) is intense desire (tanha),that which activates desire – a force unleashed by desire. What is desire ? It is a state of mind, created by the mind itself, using the myth of “I”, “me” and “myself”. It is the mind that has made us slaves of desire (tanha).<br />
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If it is the mind caught in the grip of desire , that has made slaves of us, the mind itself has got caught in the trap it had laid to ensnare us. As we have become slaves of the mind , by becoming dependent on it, the Lord Buddha showed us a way to escape from this slavery by freeing the mind from the chains of slavery.<br />
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The mind’s natural propensity is only to see with the eyes, and that is all, to hear with the ears, and that is all, to taste with the tongue and that is all. Similarly with all sense organs . But any act beyond just seeing, hearing, tasting etc, is done for other purposes by an uncontrolled habit to which the mind has got accustomed. We see an object and either like it or dislike it, we have made a habit of doing this. And forming of habits is the error we have committed, and it is this error, that has made us slaves to desire, which keeps us entrenched in the samsara- the chain of birth, death and rebirth. Both likes and dislikes feed desire( tanha.)<br />
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We see an object and leave it at that as the natural activity of the eye, but when we react to the object we see , we either like it or dislike it. This additive- the reaction is the work of the thoughts (vedana, sanna,cetana and manasikara) that arise subsequent to the first natural act of seeing. So it is with the objects, that come in contact with the other sense faculties. This subsequent function of reacting to seeing is what gives rise to desire (tanha) . Isn’t it now clear that this reaction to what we see is going beyond the natural function of the eye which is just seeing ? <br />
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The desire arose only after the mind, which we did not control properly through mindful awareness, was tempted by the force of desire. This force is so strong that the sense faculties, ears, nose , tongue etc. take in objects mechanically. It sees and gives rise to a series of thoughts and, as it has been repeatedly said before, if what is seen is pleasant gets attached to it or if it is unpleasant develops an aversion to it. It is the attachment and aversion, that gives rise to desire (tanha). <br />
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We have let the mind cultivate habits , and through these habits allowed the desire to infiltrate into our existence. Let us try to understand what are habits. These are the acts which we have got accustomed to doing over and over again for a long period of time without reflection allowing them to become mechanical . You introduce a new habit and eventually the mind develops a longing for it and, this “longing” is the desire( tanha) created by the habit. Initially a habit may not have been a pleasant experience. If we think of one of your habits you will observe that it was not some thing that you had willingly accepted. Even though the mind may not have liked it at the begining, once introduced the mind demands the repeated indulgence in the habit, making you get used to it, which thereafter becomes a habit of which the mind will eventually as something normal . This is the result of your giving into the minds desire for the performance of the habit. Therefore to stop a habit you should go against it , by not giving into the desire to perform it. <br />
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An habit is therefore, not a normal activity of the mind, but one that has been introduced. As you continue to go on with a certain habit you had cultivated in respect of a particular object or activity, you desire the fulfilment of that habit each time the object comes in contact with the respective sense faculty. And when a habit extends to many spans of lives in the past, it becomes extremely difficult to change it. But if one day you will have the force to say “no” to go on with a habit, its strength will begin to diminish, little by little and eventually disappear. This change of mental attitude not to give into habits, results in the diminution of the accumulation of desire(tanha). This is the way to nibbana taught by the Buddha . <br />
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The four foundations of mindfulness teach that stopping a habit is something you have to do mindfully, leading a suitable way of life, averting attachment or aversion , respectively to desirable or undesirable feelings of your own body or towards , that of others. Or to thoughts arising in the mind , or the development of mental states. Living mindfully is therefore , living a way of life counter to habits.<br />
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Living according to habits is to live without forethoughts. The mind avcts on its own according to set pattern it had been performing regularly day in and day out , mechanically without reflection. On the other hand acting mindfully is to do any activity thoughtfully weighing the consequences of the activities. <br />
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The normal activities of our sense faculties are seeing with the eyes, hearing with the ears, smelling with the nose, tasting with the tongue, feeling with the body and thinking with the mind. If one were to do these six activities mindfully, limiting seeing to see, hearing to hear, smelling to smell, tasting to taste, feeling to feel and thinking to think, desire, attachment or aversion not being gratified may cease to exist. <br />
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This breaking away from habits is difficult for the simple reason that they have taken root in one’s mind. Therefore, the mind cannot just see and stop at that, just hear and stop at that, just smell and stop at that, just taste and stop at that, just feel and stop at that, just think and stop at that, a habit takes root having existed not only in this life but also through innumerable past lives in our existence through samsara. <br />
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Both habits and each life span, are impermanent entities. But the habits become part of the mental continuum identified with the character of the individual.. Thus having taken objects through the six sense faculties the mind gives into the samsaric habit of either attachment or aversion. Because of this compelling force of habit man continues his perilous journey from one existence to another. Thus the Lord Buddha told the wise Bahia, see with the eyes without letting the mind indulge in what is seen , and similarly with what ever is taken in from the rest of the sense faculties, let not the mind get beyond the primary activity of the sense faculties The wise Bahia followed the advise of the Lord Buddha, and attained Nibbana. This is the very advise , that the Lord Buddha gave to wise Bahia that we have to follow .<br />
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But we have not the strength to do what the wise Bahia did. This is because of the weakness of our minds. When we take in an object from any one of the six sense faculties by force of habit, we invariably give rise to a series of strong thoughts connected with the object in relation to ourselves, creating attachment or aversion. The wise Bahia had an already developed mind and understood the advise of the Buddha- seeing is bare seeing , hearing is bare hearing there is nothing more to it.<br />
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As it is difficult for us to resist desire, the Lord Buddha taught us to do something different when confronted with the thoughts that have taken root as habits. On seeing think immediately of what you have seen as impermanent (anicca), unsatisfactory(dukkha) and without a self (anatma) or just impermanent(anicca), and avoid attachment to the object, and so with the rest of the sense faculties. Immediately after hearing , think of what is heard as impermanent (anicca) stop at that and mindfully avoid conflicting thoughts from arising . That is all we have to do, stay mindful, for that is the path to Nibbana. To remain thoughtfully aware in Buddhist term is to remain mindful (sati).<br />
Mindful of what ? Mindful of what you see, what ever the object, see it as impermanent, continuously changing, subject to flux and without substance, therefore, unsatisfactory and without a self. Do so with what you hear, smell, taste, feel and think. If you continue to contemplate on the impermanence of these objects and thoughts arising because of them , the mind will not get attached to any of the objects coming in contact with the six sense faculties, nor have conflicts nor aversion. The mind is therefore constantly under survey. <br />
But sometimes by force of habit mind may escape to follow its habitual pattern. Therefore, Lord Buddha said<br />
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Kayé kayanupassana viharati,<br />
Atapi sampaññano satima <br />
Vineyya loke, abiñña domanassan°<br />
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When thoughts about one’s own body or that of another arise, see it mindfully with concentrated effort, with attention, wisely (not merely saying impermanent, unsatisfactory and without self), without allowing the mind to get entrapped in attachment or aversion .<br />
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Vedana vedana passi viharati<br />
Atapi sampaññano satima,<br />
Vineyya loké abippa domanassan°<br />
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Feelings arising from the eye , feelings arising from the ear, feelings arising from the nose, feelings arising from the body , and feelings arising from the mind, any such feeling arising , look at them with concentrated effort , wisely, mindfully, protecting the mind from falling into attachment or aversion to feelings. <br />
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Citté cittampassi viharati<br />
Atapi sampaññano satima<br />
Vineyya loké abippa domanassan°<br />
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In the case of a mind with thoughts of passion, a mind with desire and attachment , a mind with anger and ill-will, watch the arising of these emotions, carefully, wisely, mindfully. Understand that the thoughts have arisen taking an object which is impermanent. Why should it be desirable and passionate if it is impermanent. When from an object which is impermanent, anger or ill-will arises, look at the object wisely, mindfully and ask why should one generate anger or ill-will towards it ? Is that not impermanent, unsatisfactory and without self ? Thinking thus remove thoughts of anger. Continue to contemplate, understanding , wisely, mindfully that the five aggregates of clinging (panca upadanakkandha) are impermanent , unsatisfactory and without self.<br />
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In the course of bodily functions notice the activities of the sense faculties, seeing with the eyes, hearing with the ears , smelling with the nose, tasting with the tongue, feeling with the body and thinking with the mind, know that in them, there is nothing else other than a series of causal activity , without a “me” or “ I”. Contemplate on this mindfully, wisely and resolutely. When continuing to contemplate on this the seven mental factors (bhojjanga) will develop and the mind will attain the sublime state of Nibbana. The five aggregates of clinging (pancaupadanakkandh)are mind made. All thoughts that arise are also mental constructions, and they are also impermanent, unsatisfactory and without self.<br />
Contemplating according to the four foundations of mindfulness and seeing wisely and mindfully, as impermanent, unsatisfactory and without self all objects coming in contact with the six sense doors, eye, ear, nose , tongue, body and mind ,desire and attachment will be seen as the root cause of unsatisfactoriness (dukkha)<br />
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Atapi samaññana satima<br />
Veneyya loké abappa domanassan°<br />
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The mind should be protected from getting tied up with attachment or aversion. Every thing is in a continuous flux, constantly changing and thus impermanent, and without any intrinsic value. What happens, when seeing every thing as impermanent ? <br />
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There is no food for desire(tanha), which is the result of attachment(lobha) and aversion(dosa). Desire arises from the cultivation of habits. A habit continues to exist as long as it is allowed to follow a pattern of behavior. For example one smokes cigarettes because one has fallen into the habit of smoking. But if one were to stop smoking , the desire to smoke will ware off and the habit will cease to continue. Another example is that of taking alcohol. One takes alcohol because he has taken a great liking to it, and continues to drink making it a habit . The habit has taken hold of the mind and he continues to drink. But if he were to discontinue the habit and stops taking alcohol , the mind will release its grip on the habit of drinking, and he will gradually disassociate from the habit and eventually stop taking alcohol altogether.<br />
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Similarly, you can stop any habit, by going against it, as much as you can make one by giving into it. Once a habit has been formed, the mind will continually make demands to satisfy the habit. A mind that has been made to accept a habit will demand its satisfaction automatically. If deprived the mind will yearn to taste what it has been made to taste. It is the same with feelings(vedana), the mind will look for the satisfaction of the feelings it has been made a habit to feel. These incessant demands of the mind to indulge in habits will increase desire ( tanha)<br />
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But action contrary to habits according to which the mind acts, will weaken the desire for habits, which will eventually cease to exist.. This cessation of desire (tanha) is the attainment of Nibbana. It is the result of the progress along the eight fold path (sila, samadhi, pañña) the Lord Buddha has instructed us to follow. It is not a teaching, that can be developed just by sitting. We have a weak unstable mind, like an untamed wild horse. It has become a slave of the habits created by itself . To release the mind from this slavish state, it has to be coaxed and induced to free itself from the bondage of slavery. How can this be done ? It has to be done by bringing the mind to one pointed concentration through meditation and allowing it to attain Jhana absorptions.<br />
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Jhanas are the higher states of concentration the mind can attain through meditation. In one pointed concentration (Samadhi) the mind can attain four states of purity- first ,second, third and the fourth. A mind that has absorbed into the forth Jhana is serene, calm and clear. <br />
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A mind so concentrated has been released from the habits of the past. The force here is the force of concentration (Samadhi). It is through the force of a concentrated mind trained to insight meditation( vipassana) that one can actually see impermanence (anicca), unsatisfactoriness( dukkha), and no-self(anatma). The wisdom (pañña) of seeing the reality of all things cannot be attained through any other means. A “mind that is thinking” cannot see the three signata of impermanence (anittya), unsatisfactory state (dukkha), and no-self ( anatma). On the otherhand a mind that has been concentrated through meditation after the absorption of the first, second, third and the forth Jhana will attain a state of purity to enable it to see impermanence, unsatisfactoryness and no-self and attain the sublime state of Nibbana. <br />
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Having seen this reality one should cultivates this force to protect the mind from falling back into its old habits, when seeing with the eyes, hearing with the ears, smelling with the nose, tasting with the tongue, feeling with the body or thinking with the mind, allow it instead to see the impermanence of what is seen, what is heard, what is smelt, what is tasted , what is felt and what is thought. This will bar the revitalizing of old habits and eventual destruction of desire which gave rise to unsatisfactoriness (dukkha).Charles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.com0tag:blogger.com,1999:blog-3167557118511352463.post-43703845133427902542011-10-19T00:14:00.000-07:002016-06-04T00:17:50.328-07:00<div class="MsoNormal">
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<b><span style="font-family: "nirmala ui semilight"; font-size: 14.0pt;">පන්චුපාදානස්ඛන්ධයේ අනිත්ය භාවනාව </span></b><b><span style="font-size: 14.0pt; mso-bidi-font-family: "Nirmala UI Semilight";"><o:p></o:p></span></b></div>
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<span style="font-size: 9.0pt; mso-bidi-font-family: "Nirmala UI Semilight";">(</span><span style="font-family: "nirmala ui semilight"; font-size: 9.0pt;">ඕනෑම ඉරියව්වකින් සිට
සෑම වේලෑවේ ම කළහැකියි</span><span style="font-size: 9.0pt; mso-bidi-font-family: "Nirmala UI Semilight";">)<o:p></o:p></span></div>
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යම් රුපයක් ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
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ඇද්ද ඒ රුපය අනිත්යයි.</span><o:p></o:p></div>
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<b><span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">වේදනා</span></b><b><o:p></o:p></b></div>
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යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
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අනිත්යයි.</span><o:p></o:p></div>
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අනිත්යයි. </span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හීනවූ යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ප්රනීත යම් වේදනාවක් ඇද්ද
ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">දුර හටගන්නා වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ළඟ හටගන්නා යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්යයි.</span><o:p></o:p></div>
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<b><span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සඤඤා </span></b><b><o:p></o:p></b></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">අතීතයේදී නිරුද්ධවිගිය
යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටනොගත් අනාගතයේ යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටගත් වර්තමානයේ යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි. </span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">මේ ශරීරයතුල යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">බාහිර යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ගොරෝසු යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හීනවූ යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ප්රනීත යම් සඤඤාවක් ඇද්ද
ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">දුර හටගන්නා සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ළඟ හටගන්නා යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්යයි.</span><o:p></o:p></div>
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<b><span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සංස්කාර</span></b><b><o:p></o:p></b></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටනොගත් අනාගතයේ යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටගත් වර්තමානයේ යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි. </span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">බාහිර යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ගොරෝසු යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සියුම් යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ප්රනීත යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">දුර හටගන්නා සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ළඟ හටගන්නා යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්යයි.</span><o:p></o:p></div>
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<b><span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">විඤඤාණය</span></b><b><o:p></o:p></b></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">අතීතයේදී නිරුද්ධවිගිය
යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටනොගත් අනාගතයේ යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හටගත් වර්තමානයේ යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි. </span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">මේ ශරීරයතුල යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">බාහිර යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ගොරෝසු යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">සියුම් යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">හීනවූ යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණ අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ප්රනීත යම් විඤඤාණයක්
ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">දුර හටගන්නා විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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<span style="font-family: "nirmala ui semilight"; mso-hansi-font-family: "Times New Roman";">ළඟ හටගන්නා යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්යයි.</span><o:p></o:p></div>
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Charles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.com0tag:blogger.com,1999:blog-3167557118511352463.post-83551544574662656012010-06-13T09:40:00.000-07:002014-10-26T05:24:00.845-07:00MANASIKARA (Mental attention)<div class="MsoNormal">
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<span style="font-size: 24.0pt;">MANASIKARA</span></div>
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<span style="font-size: 14.0pt;">(Mental
attention)</span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Manasikara is a<span style="mso-spacerun: yes;">
</span>Pali word in the language in which the Buddha made his<span style="mso-spacerun: yes;"> </span>discourses. <span style="mso-spacerun: yes;"> </span>It is defined variously as attention, mental
advertence and reflexion. It <span style="mso-spacerun: yes;"> </span>belongs to
the<span style="mso-spacerun: yes;"> </span>mental formations group(
sankharakkhandha).<span style="mso-spacerun: yes;"> </span>It is one of the
seven mental factors( cetasika) inseparably associated with all states of
consciousness(cetana).<span style="mso-spacerun: yes;"> </span>It is the mind’s
first confrontation with an object. It binds the other associated mental
factors to the object. It is a prominent factor in advertence (avajjana) at the
five sense doors and at the mind door.( Buddhist Dictionary-Nyanatiloka)</span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span>
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">In the word Sankharakkhandha: sankhara is defined as formations, mental formations (cetasika) , volition (cetana) and so on in the context of where it is used. Kahandha is defined as aggregates, clinging objects or as a collected whole. Buddha says on kahanadha: " where there exists of corporeal things, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, all that belong to the corporeal group. Here there exists of feeling... of perception... of mental formation,s...of consciousness... all that belong to the consciouness group (vinnanakkhandha)."</span></div>
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<i><span lang="EN-GB">The following is a
translation of a Dhamma talk given in Sinhala by the late Venerable Amata
Gavesi on 29 March, 1997 at the Meditation Centre at Kurunegala on Manasikara</span></i><span lang="EN-GB">.</span></div>
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<span lang="EN-GB" style="color: purple; mso-ansi-language: EN-GB;">( <b><i style="mso-bidi-font-style: normal;">A word to the
reader, Please read the article reflecting on what is read trying to understand
the sense of what has been said-some times there is a repitition of the same thing . That is to help concentration and understanding.</i></b>)</span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Today, I will speak to you on<span style="mso-spacerun: yes;"> </span>Mind.<span style="mso-spacerun: yes;">
</span>In a discourse of the Buddha in Samyutta Nikaya it is said<span style="mso-spacerun: yes;"> </span>that the Mind (manasa),
consciousness(vinnana) and thoughts (citta)<span style="mso-spacerun: yes;">
</span>are the same.<span style="mso-spacerun: yes;"> </span>But it is difficult
for us to accept it.</span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Because <span style="mso-spacerun: yes;"> </span>by activating the eye a thought arises</span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>…by activating the ear a thought arises</span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>…by activating the tongue a thought arises</span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>…by activating the nose a thought arises</span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>…by activating<span style="mso-spacerun: yes;"> </span>the body a thought
arises</span></div>
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<span lang="EN-GB" style="mso-ansi-language: EN-GB;">But<span style="mso-spacerun: yes;"> </span>if
we were to<span style="mso-spacerun: yes;"> </span>say that<span style="mso-spacerun: yes;"> </span>by activating the sense faculty a thought
arises;it is wrong ,<span style="mso-spacerun: yes;"> because the thought arises in the mind</span>. Seeing for instance is a natural function of the eye. We see many thing without paying attention. Then there is no seeing. We can say by
activating the mind a thought arises. Because the<span style="mso-spacerun: yes;"> </span>mind (manasa) like the five sense
faculties<span style="mso-spacerun: yes;"> </span>eye, ear ,tongue and nose , is
also a place where the<span style="mso-spacerun: yes;"> </span>thoughts arise. It is only when we pay attention to what is seen that the consciouness arises to see the object.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">To the eye<span style="mso-spacerun: yes;">
</span>-form(rupa) is an object</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">To the ear –sound (sota)is an object</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">To the tongue – taste(rasa) is an object</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">To the nose –a smell (gandha) is an object</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">To the body –touch (pottabbha) is an object</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">To the mind<span style="mso-spacerun: yes;">
</span>- thought (mano) is an object</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Hence as I have explained to you before when the
eye sees a form the third factor that arises is the consciousness(vinnana). The three elements: eye-object-consciousness and the act of seeing takes place.<span style="mso-spacerun: yes;"> </span>When the ear hears a sound the third factor
that arises<span style="mso-spacerun: yes;"> </span>is the
consciousness(vinnana). Similarly the tongue with a<span style="mso-spacerun: yes;"> </span>taste, nose with a smell, body with a
feeling, and mind with a thought,<span style="mso-spacerun: yes;"> </span>the
third factor that arises is the consciousness (vinnana).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">This same consciousness(vinnana) arising with
the activation of each of the six<span style="mso-spacerun: yes;"> </span>sense
faculties is named after the respective sense organ.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Eye <span style="mso-spacerun: yes;"> </span>-
<span style="mso-spacerun: yes;"> </span>eye consciousness ( cakkhu vinnana) </span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Ear <span style="mso-spacerun: yes;"> </span>-<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>ear
consciousness (sota vinnana)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Nose <span style="mso-spacerun: yes;"> </span>-<span style="mso-spacerun: yes;"> </span>nose consciousness ( Ghana vinnana)</span></div>
<div class="MsoNormal" style="text-align: justify;">
Tongue- <span style="mso-spacerun: yes;"> </span>tongue consciousness (jivha vinnana)</div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Body<span style="mso-spacerun: yes;"> </span>-
<span style="mso-spacerun: yes;"> </span>body consciousness (kaya vinnana</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Mind -<span style="mso-spacerun: yes;">
</span>mind consciousness (mano vinnana)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">As the eye has a sensitive corporeality (
pasada rupa) like the iris (kalu ingiriyawa) it connects with the form(rupa).
As the ear has a sensitive corporeality it connects with the sound and so
on.<span style="mso-spacerun: yes;"> </span>There are no sensitive corporeality
in the hair or the nails, except those there are sensitive corporealities all
over the body.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">How
do mind and mind objects get connected ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is through Manasikara.<span style="mso-spacerun: yes;"> </span>Manasikara comes in contact with the object.
When the mind comes in contact with the object it becomes an object of the mind
(mano arammana). It is the connection of the mind object with the mind , which results in mental
advertence (manasikara).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="mso-ansi-language: EN-GB;">How does it happen ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Normally each one <span style="mso-spacerun: yes;"> </span>of our<span style="mso-spacerun: yes;">
</span>thoughts arises<span style="mso-spacerun: yes;"> along </span>with five mental
factors(cetasika): Contact (passa),feeling (vedana), perception (sanna),
volition (cetana), and mental attention or advertence (manasikara). These five mental factors
(cetasika) arise along with a thought arising as a result of a sence faculty coming in contact with an object.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the mental factor of<span style="mso-spacerun: yes;"> </span>contact (phassa) that brings together
the<span style="mso-spacerun: yes;"> </span>eye, the visual object (rupa
rammana) , and the eye consciousness( cakkhu vinnana).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the mental factor of<span style="mso-spacerun: yes;"> </span>contact (phassa) that<span style="mso-spacerun: yes;"> </span>brings together the<span style="mso-spacerun: yes;"> </span>ear, the object of sound (saddhaarammana), and
the ear consciousness( sota vinnana).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the mental factor of<span style="mso-spacerun: yes;"> </span>contact (phassa) which<span style="mso-spacerun: yes;"> </span>brings together the<span style="mso-spacerun: yes;"> </span>tongue, the object of taste( rasaaramana) ,
and the tongue consciousness(jivha vinnana).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the mental factor of<span style="mso-spacerun: yes;"> </span>contact (phassa) which<span style="mso-spacerun: yes;"> </span>brings together the<span style="mso-spacerun: yes;"> </span>nose, the object of smell( ghanaarammana) ,
and the tongue consciousness( cakkhu vinnana).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the mental factor of<span style="mso-spacerun: yes;"> </span>contact (phassa) which<span style="mso-spacerun: yes;"> </span>brings together the<span style="mso-spacerun: yes;"> </span>body, the object of feeling(
potthabbhaarammana) , and the body consciousness( kaya vinnana).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the mental factor of<span style="mso-spacerun: yes;"> </span>contact (phassa)<span style="mso-spacerun: yes;"> </span>which<span style="mso-spacerun: yes;">
</span>brings together the<span style="mso-spacerun: yes;"> </span>mind, the
object of the mind( mano arammana) , and the mind consciousness( mano vinnana).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is with that activity, that the mental
factor of attention (manasikara) performs its own part to complete the activity
of bringing the sense faculty, in contact with the external object, to
perform the function of the respective sense faculty. If this activity of
the<span style="mso-spacerun: yes;"> </span>Manasikara<span style="mso-spacerun: yes;"> </span>is absent then we cannot see, hear , taste,
smell or feel. Manasikara is therefore a function of the respective sense
faculty. The Mind is also a place that gives rise to thoughts.<span style="mso-spacerun: yes;"> </span>If there is not such place there would be no place and opportunity for a thought to arise. </span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Thoughts arise<span style="mso-spacerun: yes;">
</span>because of the sense faculties- eye, ear, tongue , nose,<span style="mso-spacerun: yes;"> </span>and<span style="mso-spacerun: yes;">
</span>body coming in contact with an external object. But it is wrong to say that<span style="mso-spacerun: yes;">
</span>thoughts arise because of thoughts .</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="mso-ansi-language: EN-GB;">What is a thought
(sithak or citta ) ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">A thought is that which arises in the mind <span style="mso-spacerun: yes;"> in relation to an</span> object which comes in contact with one of the sense faculties. When the mind and the mental object meet, a mind consciousness arises, bringing these three elements the Mind + mental object + mind consciousness
together which is the function of the mind factor of contact( passa cetasika)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Consciousness is the thought force. Mind is one
of the sense faculties like the eye, ear, nose etc. that gives rise to a thought when it comes in contact with a "thought object".<span style="mso-spacerun: yes;"> </span>In the<span style="mso-spacerun: yes;"> </span>meeting of the three elements-the sense
faculty +object+ consciousness of that sense faculty, a thought arises along with five common mental factors: contact (phassa), feeling
(vedana),perception(sanna), volition (cetana) and <span style="mso-spacerun: yes;"> </span>attention or mental advertence (manasikara).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Manasikara does not take an external object,
but takes an object from within the mind to activate itself.<span style="mso-spacerun: yes;"> </span>What is the feeling<span style="mso-spacerun: yes;"> </span>one has when one has a thought ? What
takes place when<span style="mso-spacerun: yes;"> there is a</span> thought in the mind ?</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Then there is the idea that there is some one who sees, and that it is the one who sees thaty does the act of seeing.<span style="mso-spacerun: yes;">
</span>There are many factors necessary for the act of seeing. First the eye+object+eye<span style="mso-spacerun: yes;">
</span>consciousness(vinnana), <span style="mso-spacerun: yes;"> </span>have to
come together . The consciousness (vinnana) is an energising force. </span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">The consciousness by itself cannot see. To
enable the consciousness to see, the five common mental factors</span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">( sadharana sithivili) should be present.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Immediately the image of the object falls on to the
sensitive corporeality( pasada rupa) which is the iris in he case of the szense faculty of eye, the consciousness
arises as the third factor and along with it arises a thought with the five common mental factors.)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">In the first instance, as it has alreadyu been said, what the contact (phassa)
does is to bring together the sense
faculty or sense door (eye) , the object and the conscience. Then there is the
one who experiences, the one who sees, then the consciousness that sees arises. But
still the object cannot be seen. Next the mental factor of feeling (vedana) recognises
the object as pleasant or unpleasant, good or bad. ( Every
thing exists in two extremes
in contrast to one and the other: good and bad , black and white, negative and positive.) Next
the mental factor of perception (sanna) arises and recognises the object as a
stone or a tree, man or a woman etc.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">If the object is not recognised, the
question<span style="mso-spacerun: yes;"> </span>“what is it” ? is posed.
Therefore recognition is essential. Without recognising<span style="mso-spacerun: yes;"> </span>the object thoughts such as like and dislike, good or bad cannot arise.<span style="mso-spacerun: yes;"> </span>If some one were to say it is a “Japanese
plane”, then <span style="mso-spacerun: yes;"> </span>perception (sanna) takes a
note of it <span style="mso-spacerun: yes;"> </span>and recognises it as a
“Japanese plane”.<span style="mso-spacerun: yes;"> </span>Thereafter if<span style="mso-spacerun: yes;"> </span>in another place that same object is seen
again,<span style="mso-spacerun: yes;"> </span>it is recognised as a “Japanese
plane” from the "notes" taken by the perception(sanna) when the object was seen
first.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">That is how we develop our knowledge.<span style="mso-spacerun: yes;"> </span>It is how one increases from birth the group
of perceptions ( sannanakkhandha).<span style="mso-spacerun: yes;"> </span>There
are such recognition of <span style="mso-spacerun: yes;"> </span>objects at all
the six sense doors- the sense faculties. They fall into the group of
perceptions. <span style="mso-spacerun: yes;"> </span>Next<span style="mso-spacerun: yes;"> </span>preceded by volition(cetana)<span style="mso-spacerun: yes;"> </span>follows the activities<span style="mso-spacerun: yes;"> </span>of the six sense doors.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<b><span lang="EN-GB" style="background-color: white; font-size: 14pt;"><br /></span></b>
<b><span lang="EN-GB" style="background-color: white; font-size: 14pt;">Let us look again at perceptions (sanna)</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">If we see an object, and if we cannot recognise
that object, what do we do ? We ask some one<span style="mso-spacerun: yes;">
</span>what is it ? That is the nature. It is important that we recognise the
object.<span style="mso-spacerun: yes;"> </span>It is that way<span style="mso-spacerun: yes;"> </span>from the birth that<span style="mso-spacerun: yes;"> </span>we increase the number of<span style="mso-spacerun: yes;"> </span>perceptions. All those items<span style="mso-spacerun: yes;"> </span>recognised through the six sense faculties
fall into the group of perceptions (sannanakkhandha).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">If some thing is floating in the sky, and if we
cannot recognise what it is, we ask<span style="mso-spacerun: yes;"> </span>“ What is it ?”<span style="mso-spacerun: yes;"> </span>If then some one were to say , “it is a
Japanese plane”, then<span style="mso-spacerun: yes;"> </span>the form and the
colour of it fall into our group of perceptions so that if that we were to go
some where and if a crowd of people show an object floating in the sky and ask
“what is it ?” we would at once say<span style="mso-spacerun: yes;"> </span>“it is a Japanese plane” knowing it from<span style="mso-spacerun: yes;"> </span>what we had recognised the other day and stored
in our<span style="mso-spacerun: yes;"> </span>group of perceptions . We accepted what some one had said.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">The mind is also a place where the
thoughts arise. It<span style="mso-spacerun: yes;"> </span>is<span style="mso-spacerun: yes;"> </span>activated<span style="mso-spacerun: yes;">
</span>by the mind, mind consciousness and the mental objects. </span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">There is no moment from the
time we get up in the morning<span style="mso-spacerun: yes;"> </span>until we
got to sleep that the mind is without thoughts. That is the way with the life of human beings.<span style="mso-spacerun: yes;"> </span>But those noble ones who have developed their
minds have the ability to<span style="mso-spacerun: yes;"> </span>silence the mind by suspending the activities of all the
sense faculties and live serenely without rising and falling away of
thoughts.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">There are six places that give rise to
thoughts: eye, ear, tongue, nose, body and mind. These six sense faculties
take six different types of objects, but the<span style="mso-spacerun: yes;">
</span>consciousness<span style="mso-spacerun: yes;"> gives rise to the same</span> five common
mental factors and raise different thoughts. </span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span>
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">What the mind does is to connect itself with a
mental object and reflect on it giving rise to thoughts of the past, present and future. In the meantime<span style="mso-spacerun: yes;"> </span>if necessary takes another object from the
six sense doors and lets thoughts flow continuously like the waters of a
river.<span style="mso-spacerun: yes;"> </span>What are the waters in the river
? They are the objects taken by the sense doors. The river of thoughts flow
nonstop.<span style="mso-spacerun: yes;"> </span>In between one <span style="mso-spacerun: yes;"> </span>raises thoughts to feed ones desire falling
into the two extremes of attachment and aversion to the objects.<span style="mso-spacerun: yes;"> </span>They are the thoughts of attachment and
thoughts of aversion- likes and dislikes. <span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">How
and from where is it done ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Now from Manasikara we think of something we
have eaten. In the meantime<span style="mso-spacerun: yes;"> </span>such an
object from manasikara could be suddenly introduced to the mind. Then it holds
on to the object and think of the taste it gives and
give rise to thoughts.<span style="mso-spacerun: yes;"> </span>These thoughts
are of two categories, They are thoughts of attachment or aversion. Both of
these categories of thoughts feed<span style="mso-spacerun: yes;"> </span>desire
or craving(tanha).<span style="mso-spacerun: yes;"> </span>Therefore, this river
of thoughts flowing<span style="mso-spacerun: yes;"> </span>from the six sense
faculties<span style="mso-spacerun: yes;"> </span>raise thoughts of attachment
or aversion. </span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Now in this mind of ours there is a flowing river of
thoughts. <span style="mso-spacerun: yes;"> </span>If one were to see a
beautiful object<span style="mso-spacerun: yes;"> </span>one will
not only get attached<span style="mso-spacerun: yes;"> </span>but also go home and sit comfortably on a chair and mentally look at the
object from all sides raising thoughts of attachment to it. In hearing from the ear a
song, one thinks of all the tunese one remembers and raises thoughts of attachment, it is the same with objects taken from other sense faculties. That is how
one carries through out one's life.</span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Who
is it then that does these things ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Let us say that the ear came in contact with an
object ( a sound) and with that arose the consciousness of the ear. In bringing together the ear+ the object + the consciousness a thought arose .<span style="mso-spacerun: yes;">
</span>The <span style="mso-spacerun: yes;"> </span>thought brings along with it the mind factor of feeling (vedana) which gives rise to attachment(tanha) or aversion (dosa) .<span style="mso-spacerun: yes;"> </span>As this object has different characteristics, different qualitites of attraction or repulsion we cannot ascertain the number of thoughts that arose and passed away. </span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;"><br /></span></span>
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;"> </span>It happens according to ones state of mind. If you are one who has
reduced craving (tanha) to a great extent you will not raise thoughts<span style="mso-spacerun: yes;"> </span>of attachment and aversion that would
fortify craving (tanha). <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>But in living according to the way of the world
, you have a river of thoughts flowing from all the six sense faculties. This is the same with every one of the six sencs faculties.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Now from that form of action (hearing)<span style="mso-spacerun: yes;"> </span>a doer (one who hears) has to be created. <span style="mso-spacerun: yes;"> </span>In the course of<span style="mso-spacerun: yes;"> </span>raising a thought in the action of hearing , a
doer (a self that hears) has still not been created . Because to create a self that hears there should be five active mental factors.</span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Who
gets together first to create<span style="mso-spacerun: yes;"> </span>a doer ( a self)?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">First the form(rupa) . Immediately a consciousness arises in contact with an object and sees the object. Immideately it creates a self- I see . there arises feelings (vedana) around the object.... and so on.. </span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span>
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It happens in case of any form(rupa) taken from any one of the sense faculty/</span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"> the
object –and the eye</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>the object- and the ear</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>the object- and the tongue</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>the object- and the nose</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>the object- and the body</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>the object- and the mind</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">immediately they come in contact, the first to
arise is the consciousness(vinnana).<span style="mso-spacerun: yes;">
</span>Then the five mental factors arise along with it: contact (passa): feeling(vedana), perception(sanna), volition(cetana) , advertance (manasikara) and mind factors (sanskara)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">How
is this self formed ? Who assists in it ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">The characteristic
of the “ doer” the self, one who sees, hears,smells, tastes, or think is the physical form.<span style="mso-spacerun: yes;"> </span>We make use of our<span style="mso-spacerun: yes;"> physical </span>form-body(rupa). Based on this physical form (rupa)-as a
human being<span style="mso-spacerun: yes;"> </span>we act creating
a<span style="mso-spacerun: yes;"> </span>self as the doer of the action. It is the mind that
does it. When the mental factor of contact ( phassa) brings together the<span style="mso-spacerun: yes;"> </span>object(rupa)+ eye + eye consciousness (cakkhu
vinnana) it creates a “doer” a self.." I see". This creation of a self is done with the arising of the consciousness at all the six sense faculties or sense doors.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Friends,<span style="mso-spacerun: yes;">
</span>when your mind-mind object- mind consciousness, come together giving rise to the five mental factors they create the self that thinks.<span style="mso-spacerun: yes;"> </span>This creation is further developed by the
mental factor of feeling (vedana). Here is now the "one"-the self which feels,<span style="mso-spacerun: yes;"> </span>pleasant feelings, unsatisfactory feelings,
or neither pleasant nor unsatisfactory feelings.<span style="mso-spacerun: yes;"> </span>It is followed by the mental factor of perception (sanna) which recognises the object as I see a flower.......<span style="mso-spacerun: yes;">
</span>Then the mental factor of volition(cetana) recognises the self as the one who
activates the action.( heard, saw etc.) It is then the<span style="mso-spacerun: yes;"> </span>mental formations (sankhara) which result in kamma formation..<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Without the consciousness (vinnana) of contact(phassa),
feeling (vedana) perception (sanna) and attention (manasikara) will not arise.
It is the consciousness (vinnana) that gives rise to the 5 common mental
factors. Every one of these thoughts( consciousness of contact (phassa),
consciousness of feeling (vedana) consciousness of perception (sanna),
consciousness of volition (cetana) and the consciousness of attention
(manasikara). These five consciousness reate a self .</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">First of all it is the consciousness (vinnana)that arises,<span style="mso-spacerun: yes;"> </span>without the consciousness there would be no consciousness of contact, consciousness of feeling, consciousness of
perception , consciousness of volition, consciousness of attention or mental
advertence or mental formations (snskhara).<span style="mso-spacerun: yes;"> </span>All these thoughts have<span style="mso-spacerun: yes;"> </span>the same force of consciousness. It is this
consciousness (vinnana) that creates the self or the being.<span style="mso-spacerun: yes;"> </span>Who is this being- the self ? </span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the five panca upadanakkhanda- the five clinging
groups of existence [form (rupa), feeling (vedana)perception (sanna), mental
formations(sankhara) and the consciousness (vinnana)]</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">How
did all this happen on the arising of a thought ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Let us take the eye. The eye and the object (rupa) of the eye get connected( when the image of the form(rupa) of the object falls on
the sensitive corporeality of the eye -the iris) the consciousness (vinnana)
arises and gives rise to the five common mental factors. The arising of
the<span style="mso-spacerun: yes;"> </span>mental factor of contact(phassa)
immediately gives rise to the form (rupa) , as a result <span style="mso-spacerun: yes;"> </span>arises the feeling (pleasant, unsatisfactory
or neither pleasant nor satisfactory),then arises the mental factor of perception (sanna)
which recognises what the object is, which creates volition (cetana) it is followed by mental<span style="mso-spacerun: yes;"> </span>formations(<span style="mso-spacerun: yes;"> </span>sankhara) with the object seen with the eye.<span style="mso-spacerun: yes;">
</span>Every one of the rising thoughts have these five groups of existence (pancakkhandha).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="background-color: white; font-size: 14pt;">How
did these five groups of existence( pancakkhandha) became the five clinging groups of existence
(panca upadanak khanda) ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is when<span style="mso-spacerun: yes;">
</span>the being with the<span style="mso-spacerun: yes;"> </span>five groups of existence (pancakkhandha) develops an intense desire- a craving (tanha) for an external object which it comes in contact with its sense faculties. Through that contact arises pleasant or unpleasant feeling. If the feelings are pleasant the being develops an intense desire -a clinging to possess the object and enjoy it, which is Upadana. There are four kinds of clinging(upadana) (i) sensuous clinging (kama upadana), (ii) clinging to views(ditthi upadana),(iii)clinging rules and rituals (silabbatupadana) (iv) clinging to the personality belief( atta vapaupadana)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">What is it which develops that<span style="mso-spacerun: yes;"> </span>intense desire to possess ? It is the form(
rupa), feeling (vedana), perception (sanna), mental formations (sankhara) and
the consciousness (vinnana) ,all pût together to make the being-a self(pancaupadanakkhandha)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">The
nature of craving is intense attachment to pleasant feelings which <span style="mso-spacerun: yes;"> </span>creates a being- a self <span style="mso-spacerun: yes;"> </span>who feels and enjoys the pleasant feelings, and believing that there is
this<span style="mso-spacerun: yes;"> </span>being or a self that feels, the mind holds
onto that belief of a being or self<span style="mso-spacerun: yes;"> </span>with
intense desire creating the five clinging groups of existence</span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">( pancaupadanakkhandha).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Then when the consciousness (mind) that activates your
eye, the consciousness that activates your ear ( i.e the consciousness that
activates all the six<span style="mso-spacerun: yes;"> </span>sense doors), created a being- a self.<span style="mso-spacerun: yes;"> I</span>t is that self<span style="mso-spacerun: yes;"> </span>you (your mind)<span style="mso-spacerun: yes;"> </span>so
created which<span style="mso-spacerun: yes;"> </span>got attached to an object or developed an aversion
to<span style="mso-spacerun: yes;"> it. </span><span style="mso-spacerun: yes;"> </span>Because of
that desire for the enjoyment<span style="mso-spacerun: yes;"> of the object you like you created a self who enjoys by</span> binding together these five groups of existence(pancakkhandha) into a group of
clingings (panca upadanakkhandha)..<span style="mso-spacerun: yes;"> </span>Because of this activity of
the ordinary human beings there exist five groups of clinging. (panca
upadanakkhandha)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="font-size: 14pt;"><b>Why
do we call this five aggregates of clinging, a human being ? </b></span><br />
<span lang="EN-GB" style="font-size: 14pt;"><br /></span>
<span lang="EN-GB" style="font-size: 14pt;">It is not necessarily a human being it could be any being , because all beings are of the five clinging groups of existence (panca upadanakkhandha). A being is only a concept a conventional reality, which does not exist in ultimate reality. It is only a mental formation</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Why
does not the nature of the human being<span style="mso-spacerun: yes;">
</span>change<span style="mso-spacerun: yes;"> </span>in a different way ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Friends, Do not<span style="mso-spacerun: yes;">
</span>we accept that “listening” is a thought ? Is not “seeing”<span style="mso-spacerun: yes;"> </span>also a thought ?<span style="mso-spacerun: yes;"> </span>The activities of all the six sense doors are
thoughts which is the nature of a human being.<span style="mso-spacerun: yes;">
</span>Are not the whole of these activities done by the<span style="mso-spacerun: yes;"> </span>mind ? Now the mind<span style="mso-spacerun: yes;"> </span>having created a being or<span style="mso-spacerun: yes;"> </span>a self, cling on to the activities as they
have been done by<span style="mso-spacerun: yes;"> </span>this being.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">In reality all this had been done by the mind.
The six sense doors by themselves cannot do<span style="mso-spacerun: yes;">
</span>the acts of seeing or hearing .<span style="mso-spacerun: yes;">
</span>However much real a being seems to be,<span style="mso-spacerun: yes;"> </span>it cannot do any nothing without the consciousness (vinnana or the mind).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">If “seeing” is done by the mind, then the “one
who sees” should also be mind made. If “hearing “ is done by the mind, then the
“one who hears” should also be mind made.<span style="mso-spacerun: yes;">
</span>So it is with regard to all the six sense doors. Hence putting together all sense doors you get a being -a self.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Can you, friends, in order to do the activities
of the six sense doors, raise a thought<span style="mso-spacerun: yes;">
</span>without<span style="mso-spacerun: yes;"> </span>creating a self ?<span style="mso-spacerun: yes;"> </span>No, but why not ? Because they are the same tools that were
used to seeing with the eyes, hearing with the ears etc., that created a self.<span style="mso-spacerun: yes;"> </span>Without this creation seeing cannot be done
by the eyes or activate any of the sense doors . Therefore the mind created a self.</span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">In short when we stay without thoughts( without
contact of objects), we think that<span style="mso-spacerun: yes;"> </span>our mind
has gone silent. The mind is silent<span style="mso-spacerun: yes;"> .</span><span style="mso-spacerun: yes;"> </span>There is a
force in the mind.<span style="mso-spacerun: yes;"> </span>The mind is there,
without thoughts.<span style="mso-spacerun: yes;"> </span>Is the mind
now silent ? No mind is watching the mind.<span style="mso-spacerun: yes;">
</span>It is the time that the mind gets hold of objects and makes mental
reflexions (manasikara)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">If the mind were to be silenced it is<span style="mso-spacerun: yes;"> </span>by giving up all physical activity.<span style="mso-spacerun: yes;"> </span>As long as a person has a mind can he silence
it ? No, By silencing the mind no one can stop the natural functions of the six sense doors from
receiving external
objects.<span style="mso-spacerun: yes;"> </span>As long as the sense doors are
kept open, <span style="mso-spacerun: yes;"> s</span>ounds are heard, form are seen,
pleasant an unpleasant smells are smelt, these are normal activity of the sense faculties.<span style="mso-spacerun: yes;"> </span>They do not activate the arising of thougthts as there is absense of attention (manasikara).<span style="mso-spacerun: yes;"> </span>The natural primary activities of
the six sense faculties cannot be stopped by any one.<span style="mso-spacerun: yes;"> </span>It happens automatically – suddenly.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><b>A laud thump on the table.</b></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br />
What happened ? Momentarily a consciouness arose and noted a sound.<br />
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">That was hearing a sound<span style="mso-spacerun: yes;"> which </span>was not expected.<span style="mso-spacerun: yes;"> </span>Can we stop<span style="mso-spacerun: yes;">
</span>hearing it ?<span style="mso-spacerun: yes;"> </span>It happens by itself<span style="mso-spacerun: yes;"> </span>cannot stop it. If it is to be stopped we
have to stop its activity<span style="mso-spacerun: yes;"> </span>by piercing
the ear drums !! As long as the ears are kept open<span style="mso-spacerun: yes;"> </span>we cannot stop it from receiving<span style="mso-spacerun: yes;"> </span>external objects.?<span style="mso-spacerun: yes;"> </span>It does no harm to you. </span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is through the bad habit of running after
thoughts that we cause danger to ourselves.<span style="mso-spacerun: yes;">
</span>It is because of running after sounds that we developed attachment
and<span style="mso-spacerun: yes;"> </span>aversion.<span style="mso-spacerun: yes;"> </span>It is the same with other sense doors.
Because of your foolish<span style="mso-spacerun: yes;"> </span>act of attachment
and aversion<span style="mso-spacerun: yes;"> you </span>created a “doer” (a self)and
enjoyed a feeling.<span style="mso-spacerun: yes;"> </span>We can stop the
thoughts of attachment and aversion that created that pleasant or unpleasant
feeling.<span style="mso-spacerun: yes;"> </span>Then if we stopped at "hearing" we have only heard.<span style="mso-spacerun: yes;"> </span>if we see , we have
only seen.<span style="mso-spacerun: yes;"> </span>By that there is no harm to
you.<span style="mso-spacerun: yes;"> </span>As an object is it not the same
activity of the sense faculties that the Buddha proposed to Bahia ?</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Bahia</span><span lang="EN-GB" style="mso-ansi-language: EN-GB;"> was seeking Nibbana during the Piyumatura
Buddha. He with five others climbed onto a mountain and meditated with the firm
determination<span style="mso-spacerun: yes;"> </span>that they will not descend
until they have attained Nibbana. One of them became an Arahat, one became a
stream entrant, and the others died. Daruviya or Bahia
was one of those that died.<span style="mso-spacerun: yes;"> </span>During the
period of our Buddha he was living in a forest in Patna thinking that he had become a
Buddha.<span style="mso-spacerun: yes;"> </span>He had developed<span style="mso-spacerun: yes;"> </span>his mind to such an extent that he was
wearing long strips of wood. A forest deity came to him and told him, “ Bahia you are not a Buddha, the Buddha Gotama is in the
village near by.<span style="mso-spacerun: yes;"> </span>He is gone for his alms
round, go to him and speak to him and at least listen to a sermon by the Buddha”.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Bahia</span><span lang="EN-GB" style="mso-ansi-language: EN-GB;"> on hearing it hastened to see the
Buddha.<span style="mso-spacerun: yes;"> </span>He pleaded the Buddha<span style="mso-spacerun: yes;"> </span> to give a short sermon for him. After three such pleadings the Buddha said:</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;"> "</span></span><span style="background-color: white; font-family: arial; font-size: 12px; line-height: 18px; text-align: start;">Bhaiya, thus must you train yourself. In the seen there will be just seen, in the heard, just the heard, in the sensed, just the sensed, in the cognized, just cognized. Then Bahiya, you will not be reckoned by it, you will not be in it. And when Bahiya you will not be in it. Then Bahiya, you will not be here nor there nor midway between. This itself is the end of suffering."</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
What was said was not to reflect on the objects
that come in contact with the six sense doors and get attached to them or
create aversion.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Bahia</span><span lang="EN-GB" style="mso-ansi-language: EN-GB;"> understood what was said and soon
attained the state of an Arahant and going out was killed by a bull that rammed
on to him.<span style="mso-spacerun: yes;"> </span>The Buddha seeing the body of
Bhaia on his way back from alms round , told that he had attained the sainthood
of an Arahant and asked that the body be removed and cremated.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">From what the Buddha told Bahia,
we understand that the most dangerous thing we do is running after objects seen, heard, smelt, tasted, felt, and getting attached to them or having aversion to them., is developing craving (lobha) through
attachment and hatred (dosa) through aversion</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Though the words Craving (lobha) and
hatred(dosa) sound<span style="mso-spacerun: yes;"> </span>dangerous , one does
not realise at the time one is attached to an object that one<span style="mso-spacerun: yes;"> </span>develops craving and when one dislikes an object one creates aversion(dosa).<span style="mso-spacerun: yes;"> </span>Attachment is the desire
and aversion dislike.<span style="mso-spacerun: yes;"> </span>The danger is that
through attachment you create a craving(lobha).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Once a Brhamana asked the Buddha, “Lord when
did craving (lobha)develop in man ?” The Buddha said, “ The craving started
from the<span style="mso-spacerun: yes;"> </span>day the human beings developed
attachment with desire and aversion<span style="mso-spacerun: yes;"> </span>with
hatred to the objects taken from the six sense doors.”</span></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;"><br /></span></b>
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Then<span style="mso-spacerun: yes;"> </span>can we stop the activities of the six sense
doors such as the thoughts of hearing and the thoughts of seeing ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">No. It is giving attention to the activity of sense faculties that give rise to
thoughts. What we can stop from the six sense doors are the arising of thoughts of desire
and the thoughts of<span style="mso-spacerun: yes;"> </span>hatred, by not allowing the mind to go beyond the initial contact of an object with the sense faculty.<span style="mso-spacerun: yes;"> </span>By stopping that one stops arising of mental factors of feeling, perception, mental advertence, mental formations.. That stops attachment and craving.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Is
there craving (tanha) in<span style="mso-spacerun: yes;"> </span>any of the
thoughts arising at the six sense doors when they come in contact<span style="mso-spacerun: yes;"> </span>for the first time with an object ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;">
</span>No</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Then from where does the craving (tanha) arises ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Craving arises from the second mental factor(vedana cetasika) arising after the first contact ( passa cetasika) with the object. After a sense door has been activated by a thought, craving (tanha) commences with the
arising of thoughts <span style="mso-spacerun: yes;"> </span>of attachment or
aversion in respect of the object. If there is no attachment or aversion then
there is no craving(tanha)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span>
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">The habit of smoking persists because the
smoker continues with his habit of smoking.<span style="mso-spacerun: yes;">
</span>If he gives up smoking it would be the end of the desire (tanha) to smoke.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Similarly to stop craving, which is a deep attachment , <span style="mso-spacerun: yes;"> </span>after taking <span style="mso-spacerun: yes;"> </span>objects through the six sense doors you should
reflect (manasikara) on the objects and <span style="mso-spacerun: yes;"> </span>stop the arising of the second mental factor (vedana cetasika) to stop the arising of attachment or aversion to the object.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Now
Is there a being<span style="mso-spacerun: yes;"> </span>in the first action of
seeing, in other words is there some one that sees ? </span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Yes there is but not a being created at the
moment, but the nature of a being created by habit in the long journey of
existence (samsaric habit) and living assuming the existence of a self. In the process of
existence the birth creats a self -a being with a form and a mind, that is
the natural consequence of birth..</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">I will tell you some thing about it. At the
moment of your death in this life, there arises the last<span style="mso-spacerun: yes;"> </span>Kamma consciousness or the death consciousness.<span style="mso-spacerun: yes;"> </span>It is this consciousness that
departs from you.<span style="mso-spacerun: yes;"> </span>Cuti is that
departure. Cuti Citta is the departing consciousness.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">With the arising of the death consciousness<span style="mso-spacerun: yes;"> </span>at the last moment of your
life what kamma do you see ? It is a kusala or an akusala kamma and with that arises consciousness of a self - the doer of the kamma,I, Me,. the action I did, the offering I made on such and such occasion,,
or the cow that I killed on a particular day. The person who did the action
appear along with the Kamma.<span style="mso-spacerun: yes;"> </span>It is the
kamma conciousness you prepare imposing yourself as the doer of the particular Kamma <span style="mso-spacerun: yes;"> </span>that departs from your body as the cuti citta. The being or the self that you had consciously created also departs along with the cuti citta.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">This self or the being that had been created
does not go dressed like a gentleman, in shirt, coat and trousers, but only as a
thought (five aggregtes of existence-panca upadanaskhandha) . There was in that
thought the five mental facors: form(rupa),feeling(vedana),perception(sanna)
mental formations(sankhara) and consciousness(vinnana).<span style="mso-spacerun: yes;"> </span>Thsese five depart as the death consciousness.<span style="mso-spacerun: yes;"> </span>Then it is this five
aggregates of existence –panca upadanakkhandha,<span style="mso-spacerun: yes;">
</span>that joins with the <span style="mso-spacerun: yes;"> </span>relinkin
consciouness (patisandhi citta) in the new existence.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Who or what was there in the thought that joined with the re-linking consciousness
(pataisandhi citta) ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the being who did the kamma. If a dog had
been killed one who is born in the womb of the bitch may be the one who killed
the dog.<span style="mso-spacerun: yes;"> </span>If due to a good kamma<span style="mso-spacerun: yes;"> </span>one who became a deity is the self<span style="mso-spacerun: yes;"> </span>we created with the five clinging aggregates of
existence-(panca upadanakkhanda).<span style="mso-spacerun: yes;">
</span>This being is within us in our consciousness, it is whic accompanies us in the long<span style="mso-spacerun: yes;"> </span>journey
of our existence.<span style="mso-spacerun: yes;"> </span>It is this
self that we created<span style="mso-spacerun: yes;"> </span>that <span style="mso-spacerun: yes;"> </span>does the sense door activities such as seeing
with the eyes.<span style="mso-spacerun: yes;"> </span>The being while he does
the act in order to indulge in it, created attachment and aversion, and then the clinging<span style="mso-spacerun: yes;"> </span>desire(upadana).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">What
is there in your present existence ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the being<span style="mso-spacerun: yes;"> the mind created with the physical form</span><span style="mso-spacerun: yes;"> </span>the five<span style="mso-spacerun: yes;"> </span>aggregates of clinging (panca
upadanakkhandha).<span style="mso-spacerun: yes;"> </span>This being with the
activities of the five sense doors enjoyed or suffered creating the clinging desires(
upadana). <span style="mso-spacerun: yes;"> It is how now</span> you have become the five
clinging desires ( panca upadana khandha)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Let us<span style="mso-spacerun: yes;">
</span>say, if you listen to Buddhist discourses, meditate and get rid of attachment
and aversion<span style="mso-spacerun: yes;"> </span>and with a great effort
became<span style="mso-spacerun: yes;"> </span>an Arahat and attain Nibbana, then as an Arahat you will have only five
aggregates (without upadana). That is because the Arahats are noble ones (aryans) without attachments, hence without desires.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Where
is clinging (upadana) ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is in the mind. It can be removed with the development of seela (discipline),
Samadhi(concentration) and the arising of panna (wisdom)<span style="mso-spacerun: yes;">
</span>With the development of the force of<span style="mso-spacerun: yes;">
</span>thoughts (citta) through meditation the habit of attachment<span style="mso-spacerun: yes;"> </span>and aversion to objects taken by the six
sense doors disappear.<span style="mso-spacerun: yes;"> </span>Because of this cutting off
of the attachment and aversion<span style="mso-spacerun: yes;"> </span>clinging
(upadana) disappear.<span style="mso-spacerun: yes;"> </span>Clinging was the
result of craving( tanha).<span style="mso-spacerun: yes;"> </span>It is because
of this clinging (upadana) that the process of<span style="mso-spacerun: yes;">
</span>existence continue.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Now Friends you are all in a process of
existence.<span style="mso-spacerun: yes;"> </span>Why do I say that ?<span style="mso-spacerun: yes;"> </span>Because you have the five clinging
aggregates(pancaskhandha). <span style="mso-spacerun: yes;"> </span>Once you
stop the force of<span style="mso-spacerun: yes;"> </span>clinging, <span style="mso-spacerun: yes;"> </span>then you have stopped your process of existence
(bhava pavetma).<span style="mso-spacerun: yes;"> </span>As long as your life
span determined by your kamma<span style="mso-spacerun: yes;"> </span>lasts you
continue with your <span style="mso-spacerun: yes;"> </span>five aggregates of
existence<span style="mso-spacerun: yes;"> </span>as an Arahant..<span style="mso-spacerun: yes;"> </span></span><br />
<span lang="EN-GB" style="mso-ansi-language: EN-GB;"><br /></span>
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is with that serene compassion of an
Arahat you were able to rid yourself of the force of clinging (upadana). Even if you
develop the compassion of an Arahant and rid yourself of the force of clinging you will continue your existence as the five
aggregate</span> as long as the span of life determined by your kamma lasts. The end of the life spn is the end of an Arahant. That is the end of the five
aggregates of existence. That was th end
of the mind, form and the world that is the attainment of Nibbana.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">At the moment of death what goes over to be reborn is the five aggregates of clinging. It<span style="mso-spacerun: yes;">
</span>is the<span style="mso-spacerun: yes;"> </span>craving (tanha) that determines departure of the mind in<span style="mso-spacerun: yes;"> </span>that manner-with the five aggregates of clinging..<span style="mso-spacerun: yes;"> </span>Craving<span style="mso-spacerun: yes;">
</span>created the clinging.<span style="mso-spacerun: yes;"> </span>It is a
force that helps you to go from one process of<span style="mso-spacerun: yes;">
</span>existence to another.<span style="mso-spacerun: yes;"> </span>We can stop
clinging through meditation. If we stop craving, then there will be no
clinging. Then there is no becoming or a process of existence (bhava)<span style="mso-spacerun: yes;"> </span>Then you have attained Nibbana.<span style="mso-spacerun: yes;"> </span>As Nibbana is the end of the mind going from
on process of existence (bhava) to another it is the end of birth.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Then there is no suffering (Dukkha) There is
suffering (dukka) only if there is birth. If birth is stopped there is
nothing. That is the end . That is the way of Dhamma..</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Can
we stop the force of clinging easily with the mind ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">What
is the primary reason for the arising of the force of Clinging ?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the activity of a being -a self. It is this self identity built within you in two ways which gives rise to clinging.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">One is<span style="mso-spacerun: yes;">
</span>the self identity based on your<span style="mso-spacerun: yes;">
</span>physical form (rupa) the personality belief. Sakkhayaditthi.<span style="mso-spacerun: yes;"> </span>It is with this physical form<span style="mso-spacerun: yes;"> </span>that the people call you giving you a name
and a clan<span style="mso-spacerun: yes;"> </span>identifying you as a son or a
daughter of such an<span style="mso-spacerun: yes;"> </span>such father or such
and such mother.<span style="mso-spacerun: yes;"> </span>When this personal
identity goes deep into you every thought you raise at the six sense doors when
they<span style="mso-spacerun: yes;"> </span>come in contact with an external
object this personal identity of I , me and<span style="mso-spacerun: yes;">
</span>mine<span style="mso-spacerun: yes;"> </span>also arises.<span style="mso-spacerun: yes;"> </span>It is the view of
the five aggregates of clinging (panca ubadanaskhandha ditthi)</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">The personality belief (sakkhaya ditthi)
created based on the
physical form can be eliminated through meditation. On
attaining<span style="mso-spacerun: yes;"> </span>the state of a stream entrant
(sotapanna) the<span style="mso-spacerun: yes;"> </span>personality belief is completely eliminated . It is the elimination
of the “ self” view created by you<span style="mso-spacerun: yes;">
</span>based on your physical form and lived with it during all your life.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the realisation that every action
you<span style="mso-spacerun: yes;"> </span>had been doing had been done with a
thought<span style="mso-spacerun: yes;"> </span>preceding<span style="mso-spacerun: yes;"> </span>the action, not by a self<span style="mso-spacerun: yes;"> -a "I" or "Me". They were</span> merely acts resulting from a cause.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Take for instance<span style="mso-spacerun: yes;"> </span>the four physical postures , if you
stand<span style="mso-spacerun: yes;"> </span>it is cause and effect. A<span style="mso-spacerun: yes;"> </span>thought arose<span style="mso-spacerun: yes;">
</span>and that activated the body to make it stand.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">If you sit<span style="mso-spacerun: yes;">
</span>down it is also cause and effect.<span style="mso-spacerun: yes;">
</span>A thought that arose (cause) <span style="mso-spacerun: yes;"> </span>activated to
bend the legs to sit down (effect).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Lying down is also cause and effect .<span style="mso-spacerun: yes;"> </span>A thought that arose(cause) activated the body to
lay down (effect).</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Walking is also cause and effect a thought that
arose wanted to walk and moved the legs about and made the body walk.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">All the four postures are the result of a cause, not done prompted by a “ a self or<span style="mso-spacerun: yes;"> </span>a being”, but the body acts on a thought that preceded the act.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">When you see that every action is the result of a cause -a reason, it is a universal reality of cause and effect( hetu-phala). Then you realise that there is no “self or<span style="mso-spacerun: yes;"> </span>being”<span style="mso-spacerun: yes;">
</span>that does the act, but merely a cause and an effect by the mind
(nama) and body(rupa).<span style="mso-spacerun: yes;"> </span>With the
realisation of that truth<span style="mso-spacerun: yes;"> </span>personality
belief (sakkhaya ditthi) is eliminated.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">But as I said before with the arising of every thought at
the six sense doors there is the<span style="mso-spacerun: yes;">
</span>personality consciousness, that the thought comes from a being –a self. This is the “me, mine” concept that had been acted upon for a long time in the process
of<span style="mso-spacerun: yes;"> </span>existence (bhava). It is the view of a
five clinging aggregates of existence.( panca upadanakhandha Ditthi) This
personality view can be stopped when craving(tanha) has been completely
eliminated after attaining the status of non-returner(anagami). <span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">In
truth what should be the state<span style="mso-spacerun: yes;"> </span>that one
should reach</span></b><br />
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">before the liberation of the mind from the self view?</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">It is the<span style="mso-spacerun: yes;"> </span>view that the five clinging existence<span style="mso-spacerun: yes;"> is </span>created by the mind, the self, the personality view of “me and mine” is
no more here. We hold on to this
process of existence as long this personality view<span style="mso-spacerun: yes;"> </span>of “me and mine” exists.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Friends there are two views that create the
self or the personality view of “me and mine”</span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-GB" style="mso-ansi-language: EN-GB;">the
personality view (sakkhaya ditthi) based on<span style="mso-spacerun: yes;"> </span>the body( the physical existence)</span></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-GB" style="mso-ansi-language: EN-GB;">the
view of five clinging existence based on<span style="mso-spacerun: yes;">
</span>the Mind.</span></li>
</ol>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Both these views do the same thing<span style="mso-spacerun: yes;"> </span>creating within you a personality identity
of<span style="mso-spacerun: yes;"> </span>self or a being ,“me and mine”.</span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">In brief, the personality belief based on
physical form is eliminated in becoming a stream entrant (sotapanna); Secondly
, the<span style="mso-spacerun: yes;"> </span>view of the five clinging
aggregates based on mind </span>Is eliminated in attaining to be a non returner(
anagami). Now as craving (tanha) is
eliminated in being a non-returner
(anagami), it stops the process of becoming (bhava). He does
not accumulate any more Kamma therefore there would not be a causal Kamma for a
rebirth. If he dies after being an
anagami –a non-returner he will be born
in a pure abode. He will eventually attain Nibbana from there.</div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Therefore understand that it is in this way that the personality belief and the view of
the five clinging existence came into being. A<span style="mso-spacerun: yes;"> </span>thought<span style="mso-spacerun: yes;"> arising from a</span> thought<span style="mso-spacerun: yes;">
</span>is created within the mind.<span style="mso-spacerun: yes;"> That is that thought had taken </span> as an object a mental object-which is also a thought. The mind object, the mind and the mind
consiousness ( mano vinnan) when they get together they can create a thought.(
then the<span style="mso-spacerun: yes;"> </span>five common mental factors
arise in the mind to create a thought.)</span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">My friends it may now be clear to you what are the <span style="mso-spacerun: yes;"> </span>five clinging aggregates of existence( pancha
upadanaskhandha)</span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;">Who
has five aggregates of existence<span style="mso-spacerun: yes;"> </span>?</span></b></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">An Arahant a Noble one.</span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-GB" style="font-size: 14.0pt; mso-ansi-language: EN-GB;"><span style="mso-spacerun: yes;"> </span>What is it ?</span></b></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">Pancaskhandha- five aggregates of
existence<span style="mso-spacerun: yes;"> </span>are:<span style="mso-spacerun: yes;"> </span>Rupakhandha, Vedana skahnadha, sanna
sskhandha, sankhara skhnadha and the vinnanaskhandha.</span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">An Arahants exists activating these aggregates
having fully eliminated Kilesa-the defilements: He exists in a state of Kilesa
Parinibbana or Saupadisesa nibbana.<span style="mso-spacerun: yes;"> </span>They
have the process of existence (bhava)<span style="mso-spacerun: yes;">
</span>The six sense doors are active.<span style="mso-spacerun: yes;">
</span>They see with the eyes , hear with the ears etc.<span style="mso-spacerun: yes;"> </span>But they have no attachment or aversion to
six sense door activities. If seen he only sees, if heard he only hears.<span style="mso-spacerun: yes;"> </span>It is the same with the rest of the sense
doors.<span style="mso-spacerun: yes;"> </span>At the end of the life span of<span style="mso-spacerun: yes;"> </span>an Arahant<span style="mso-spacerun: yes;">
</span>there is a full extinction of<span style="mso-spacerun: yes;"> </span>the groups of existence-Khandha –parinibbana or Anupadisesa Parinibbana.<span style="mso-spacerun: yes;"> </span>There is no rebirth.<span style="mso-spacerun: yes;"> </span>He has eliminated craving<span style="mso-spacerun: yes;"> </span>on becoming an Arahant. A Kamma Nimitta or
Gati Nimitta does not appear for an Arahant.<span style="mso-spacerun: yes;">
</span>The six sense doors function naturally with out mental reaction to what is seen, heard , smelt, tasted or felt. </span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">The Arahants are fulfilling the demand made by
the Buddha to his followers, that with compassion for the worldly beings<span style="mso-spacerun: yes;"> </span>without<span style="mso-spacerun: yes;">
</span>two of them taking the same path, each one taking a different path,<span style="mso-spacerun: yes;"> </span>give what they have<span style="mso-spacerun: yes;"> </span>understood of the<span style="mso-spacerun: yes;"> </span>truth of the Dhamma for the benefit of all
beings and for their <span style="mso-spacerun: yes;"> </span>freedom from the
bonds of samsara .</span></div>
Charles.S.Pererahttp://www.blogger.com/profile/12595381134558442972noreply@blogger.com0