Friday, 23 December 2011



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.
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.

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.

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.
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.

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.
(Dasasil Manio the Nuns at the Centre Going for alms)

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.

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.

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.

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.
He was succeeded by Venerable Mahawatte Panditha Pemalankara Thero, who also died in 2009.

The Centre is now managed by the Venerable Chandra Loku Maniyo.
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.

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

Its Situation and its History

Pallekelle Devanapathis Samatha Vipassana Bhavana Centre is situated in Pallekelle, Near Kundasale.

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.

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.

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

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.

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.

(women meditators participating in a Dhamma discussion)

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,

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.
(photo of Meditation Centre)

The Method of Meditation followed at the Centre

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.
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.

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

Other Activities of the Nuns at the Centre.

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.

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.


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.
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
(Ven.Dhamma Dinna Manio)
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)
Devenapathis Samatha Vipassana Meditation Centre,
Telephone number:   08 12420050
alternately if you so desire, you may contact me

What is Different in the Pallekelle Meditation Centre and how is a day spent as a meditator ?

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.

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.

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.

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.

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 or at

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.

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).

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.

In the evening every one is served with a plain cup of tea and no food what so ever is allowed after lunch .

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.

That is how a day is spent in the Meditation Centre.


Tuesday, 20 December 2011

A Meditation Retreat at Pallekelle Devenapatis Samatha Vipassana Meditation Centre


Pallekelle Devenapatis Samatha Vipassana Meditation Centre has 14 day retreats beginning every following day after the Full Moon each month.

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.

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)

The address of the Centre is: 
Pallekelle Devenapatis Samatha Vipassana Meditation Centre,
Pallekelle, Kundasale(via Kandy)
Sri Lanka.
·       The telephone number of the Centre is: 08 12 42 00 50- the Office is open from 8.30 a.m to 1.00 pm(Sri Lanka time)

If you are opting for meditation instructions in Englishe please address the letter to:

Venerable Dhammadinna Manio.


Once enrolled for a retreat, accommodation, morning breakfast, lunch and tea are provided free of  charge.  (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. )

A meditator takes a precept not to take any untimely meal, therefore the Centre will not provide you with anything to eat after lunch.

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.

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.

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.

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 Sri Lanka, they are inexpensive)


When you arrive in Sri Lanka you go to Kandy.  In Kandy 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.


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.

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.

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.


The Centre has no internet facilities.  Therefore it is best you write to the address given above.

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.
Office and Dining Hall

I am always at you disposal for any  more questions on retreats.

Wish you a very happy Meditation Retreat in Pallekelle Devenapathis Samatha Vipassana Meditation Centre.

Form demanding a meditation Retreat at Devenapathis Samatha Vipassana Meditation Centre, Pallekelle, Kundasale (via Kandy) SRI LANKA
(Please make a photo copy of this form and send it to the address given in the form)

Name:  First Name……………….Last or Family Name:………………….


Sex: Male/ Female:  Age:.......................

Full address:............................................................................................................


Meditation Instructions will be provided in the English Language

Month..................and year........... when you propose to attend the Meditation Retreat.

Number of Persons accompanying you.  Each person should fill a separate form.

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.

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.

Signature and Date

The following space is for the use of the Meditation Centre

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……..

If it suits you please confirm your  acceptance, and  be present at the Centre by 3 PM on……………..

If not please request for another alternative date.

If the applicant requests Meditation Instructions in English, please address the letter to: Venerable Dhammadinna Manio, Pallekelle Devenapathis Samatha Vipassana Meditation Centre, Pallekelle, Kundasale, SRI LANKA

The telephone number of the Center is: 08 12 42 00 50.

The Instructions for a Retreat at the Centre is attached.  Please read the  page above in the Blog for details.

Signature on behalf of the Meditation Centre, and Date

Venerabel Kiribathgoda Gnanananda's discourses on Sathipatthana i Sinhala

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.

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

Following is another interesting Dhamma discussion alittle more thanone hour in Sinhala

with metta

Sunday, 20 November 2011

පංච උපාදානස්කන්ධය හා පංච උපාදානස්කන්ධ භාවනාව

පංචඋපාදානස්කන්ධයේ ඇලී ගැලී වාසයකරන නිසා සත්වයායය් කියනවා. පංචඋපාදානස්කන්ධය අවභෝධකරගෙන එයින් මිදුනොත් ඉතිරිවන්නේ පංචස්කන්ධදය විතරය්. රහතුන් වහන්සේකෙනෙකුට ඇත්තේ පංචස්කන්ධදයක්ය.

චන්දරාගයෙන් යුක්තවූ ආසාවන්ට
අතීත වාර්තමාන අනාගත යන කාලයත් හා තමාතුල තමාගෙන් පිට  ගොරෝසු සියුම් හීන ප්‍රනීත දුර ළඟ නමැති අවකාශයත් අතර තියෙන රුපයෝය්.
මොනවාද මේ පංච උපාදානස්කන්ධ
ආපො තේජෝ වායෝ පඨවී නැමැති හතරමහ ධාතුන්ගෙන් සැදුනු උෂ්ණයෙන්  සීතලෙන් බඩගින්නෙන් පිපාසයෙන් රෝග පීඩාවලින් අතුරු අන්තරාවලින් විනාසවීයන දුකට හේතුවනදේවල්
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.
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.

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.

ඇතිවන්නේ නාම රූප ප්‍රත්‍යයෙන්. විඤ්ඤාණය  හටගන්නේ ආයතන හයේ. ආසතනයක් අරමුනක් ගත්විට  විඤ්ඤාණය ඇතිවෙනවා. විඤ්ඤාණය තනියම පවතින්නේ නැ. විඤ්ඤාණය නැතිව පන්චුපාදනස්කන්ධයත් නැ.
විඤ්ඤාණය පවතින්නේ  රූප වේදනා සඤ්ඤා සංකාර සතර සමග.

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.
පන්චුපාදස්කන්ධය හටගන්නේ හේතුඵල ධර්මතාව තුලින්.මෙ සියල්ල අනිත්‍යය්.

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.

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.

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.

පංච් උපාදානස්කන්ධ භාවනාව

ඇසේ ක්‍රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ
රූප උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
ඇසේ ක්‍රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ
වේදනා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
ඇසේ ක්‍රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ
සඤ්ඤා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
ඇසේ ක්‍රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ
සංස්කාර උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
ඇසේ ක්‍රියාකාරිත්වයට ඇසේ ඇතිවන සිතේ මවන්නාවූ
විඤ්ඤාණ උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කණේ ක්‍රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ
රූප උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කණේ ක්‍රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ
වේදනා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කණේ ක්‍රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ
සඤ්ඤා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කණේ ක්‍රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ
කණේ ක්‍රියාකාරිත්වයට කනේ ඇතිවන සිතේ මවන්නාවූ
සංස්කාර උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
විඤ්ඤාණ උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
නාසයෙ ක්‍රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ
රූප උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
නාසයෙ ක්‍රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ
වේදනා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
නාසයෙ ක්‍රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ
සඤ්ඤා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
නාසයෙ ක්‍රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ
සංස්කාර උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
නාසයෙ ක්‍රියාකාරිත්වයට නාසයේ ඇතිවන සිතේ මවන්නාවූ
විඤ්ඤාණ උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
දිවේ ක්‍රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ
රූප උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
දිවේ ක්‍රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ
වේදනා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
දිවේ ක්‍රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ
සඤ්ඤා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
දිවේ ක්‍රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ
සංස්කාර උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
දිවේ ක්‍රියාකාරිත්වයට දිවේ ඇතිවන සිතේ මවන්නාවූ
විඤ්ඤාණ උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කයෙ ක්‍රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ
රූප උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කයෙ ක්‍රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ
වේදනා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කයෙ ක්‍රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ
සඤ්ඤා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කයෙ ක්‍රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ
සංස්කාර උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
කයෙ ක්‍රියාකාරිත්වයට කයේ ඇතිවන සිතේ මවන්නාවූ
විඤ්ඤාණ උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
හිතේ ක්‍රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ
රූප උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
හිතේ ක්‍රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ
වේදනා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
හිතේ ක්‍රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ
සඤ්ඤා උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
හිතේ ක්‍රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ
සංස්කාර උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්
හිතේ ක්‍රියාකාරිත්වයට හිතේ ඇතිවන සිතේ මවන්නාවූ
විඤ්ඤාණ උපාදානස්කන්ධය අනිත්‍යය් දුකය් අනාත්මය්

Saturday, 19 November 2011

පන්චුපාදානස්ඛන්ධයේ අනිත්‍ය භාවනාව                                                                                    
(ඕනෑම ඉරියව්වකින්  සිට සෑම වේලෑවේ ම කළහැකියි)


අතීතයේදී  නිරුද්ධවිගිය යම් රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.
හටනොගත් අනාගතයේ යම් රුපයක් ඇද්ද  ඒ රුපය අනිත්‍යයි.
හටගත් වර්තමානයේ යම් රුපයක් ඇද්ද  ඒ රුපය අනිත්‍යයි.
මේ ශරීරයතුල යම් රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.
බාහිර යම් රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.
ගොරෝසු යම් රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.
සියුම් යම් රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.
හීනවූ යම් රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.
ප්‍රනීත  යම් රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.
දුර හටගන්නා රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.
ළඟ හටගන්නා යම් රුපයක් ඇද්ද ඒ රුපය අනිත්‍යයි.


අතීතයේදී  නිරුද්ධවිගිය යම් වේදනාවක්  ඇද්ද ඒ වේදනාව අනිත්‍යයි.
හටනොගත් අනාගතයේ යම් වේදනාවක්  ඇද්ද  ඒ වේදනාව අනිත්‍යයි.
හටගත් වර්තමානයේ යම් වේදනාවක්  ඇද්ද  ඒ වේදනාව අනිත්‍යයි.
මේ ශරීරයතුල යම් වේදනාවක්  ඇද්ද ඒ වේදනාව අනිත්‍යයි.
බාහිර යම් වේදනාවක්  ඇද්ද ඒ වේදනාව අනිත්‍යයි.
ගොරෝසු යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්‍යයි.
සියුම් යම් වේදනාවක්  ඇද්ද ඒ වේදනාව අනිත්‍යයි.
හීනවූ යම් වේදනාවක්  ඇද්ද ඒ වේදනාව අනිත්‍යයි.
ප්‍රනීත  යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්‍යයි.
දුර හටගන්නා වේදනාවක්  ඇද්ද ඒ වේදනාව අනිත්‍යයි.
ළඟ හටගන්නා යම් වේදනාවක් ඇද්ද ඒ වේදනාව අනිත්‍යයි.


අතීතයේදී  නිරුද්ධවිගිය යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.
හටනොගත් අනාගතයේ යම් සඤඤාවක් ඇද්ද  ඒ සඤඤාව අනිත්‍යයි.
හටගත් වර්තමානයේ යම් සඤඤාවක් ඇද්ද  ඒ සඤඤාව අනිත්‍යයි.
මේ ශරීරයතුල යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.
බාහිර යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.
ගොරෝසු යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.
සියුම් යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.
හීනවූ යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.
ප්‍රනීත  යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.
දුර හටගන්නා සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.
ළඟ හටගන්නා යම් සඤඤාවක් ඇද්ද ඒ සඤඤාව අනිත්‍යයි.


අතීතයේදී  නිරුද්ධ්විගිය යම් සංස්කාරයක්  ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.
හටනොගත් අනාගතයේ යම් සංස්කාරයක් ඇද්ද  ඒ සංස්කාරය අනිත්‍යයි.
හටගත් වර්තමානයේ යම් සංස්කාරයක් ඇද්ද  ඒ සංස්කාරය අනිත්‍යයි.
මේ ශරීරයතුල යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.
බාහිර යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.
ගොරෝසු යම් සංස්කාරයක්  ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.
සියුම් යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.
හීනවූ යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.
ප්‍රනීත යම් සංස්කාරයක්  ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.
දුර හටගන්නා සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.
ළඟ හටගන්නා යම් සංස්කාරයක් ඇද්ද ඒ සංස්කාරය අනිත්‍යයි.


අතීතයේදී  නිරුද්ධවිගිය යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.
හටනොගත් අනාගතයේ යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.
හටගත් වර්තමානයේ යම් විඤඤාණයක් ඇද්ද  ඒ විඤඤාණය අනිත්‍යයි.
මේ ශරීරයතුල යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.
බාහිර යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.
ගොරෝසු යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.
සියුම් යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.
හීනවූ යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණ අනිත්‍යයි.
ප්‍රනීත  යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.
දුර හටගන්නා විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.
ළඟ හටගන්නා යම් විඤඤාණයක් ඇද්ද ඒ විඤඤාණය අනිත්‍යයි.

Friday, 11 November 2011


(based on a talk to meditators on a retreat given by the Venerable Amatha Gavesi)

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).

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.

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 ?

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).

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.

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.

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).

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.

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.
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.

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.
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 ?

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 ?

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.

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.

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.
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”.

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)
The sense faculties are the instruments for a chain reaction of mental activity.

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?

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).

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.

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.)

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  ?

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).

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.

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 .

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.

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.

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.

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.

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 .

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.

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).
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.
But sometimes by force of habit mind may escape to follow its habitual pattern. Therefore, Lord Buddha said

Kayé kayanupassana viharati,
Atapi sampaññano satima
Vineyya loke, abiñña domanassan°

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 .

Vedana vedana passi viharati
Atapi sampaññano satima,
Vineyya loké abippa domanassan°

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.

Citté cittampassi viharati
Atapi sampaññano satima
Vineyya loké abippa domanassan°

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.

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.
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)

Atapi samaññana satima
Veneyya loké abappa domanassan°

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 ?

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.

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)

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.

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.

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.

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).