දහම් පන්හිඳ

Thursday, December 7, 2017

Mindfulness

Sati which means mindfulness or awareness is a significant concept in Buddhist teaching and it is considered as the seventh factor of the noble eightfold path. It takes a prominent place in Buddhist meditation as well. Four foundations of mindfulness (satipattāna) have been taught as the basis of the Mindfulness.

One can be mindful of any action at any time. If the point of mindfulness is right it is good to develop it and if the point of mindfulness is bad it is good to abandon it.

“Saragan va cittan saragan cittanti pajanati, sadosan va cittan sadosam cittan’ti pajanati, samohan va cittan samohan cittan’ti paanati”

One has to see the passion in the mind as passion, anger as anger, and delusion as delusion. Passion, anger, and delusion are unwholesome roots, then one has to have careful reflect on consequences of these thoughts in the mind. Then he concludes these thoughts exactly bring temporary pleasure with unhappiness and remorse at the end.

Mindfulness is classified into two; Sammā sati (right mindfulness) and Micchā sati (Wrong Mindfulness) that to be discussed in the field of practising mindfulness. Only right mindfulness is prescribed in Buddhist teaching since it is based on wholesome. Right mindfulness brings advantages to oneself and to the others while wrong mindfulness gaining wrong concentration, suffering, and disadvantages which are harmful to one and to others.

The Buddhist Approach to Practicing Mindfulness

Practicing mindfulness or being awaken is a major concept in Buddhist teaching. According to Buddhist viewpoint mind is the major, master, superior, therefore mind determines to bring happy or unhappy to one’s life. According to Buddhist interpretation, every deed has resulted. Good deeds generate good results while bad deeds generate bad results.

Manopubbaŋgamā dhammā - manoseţţhā manomayā
Manasā ce paduţţhena - bhāsati vā karoti vā
Tato naŋ dukkhamanveti- cakkaŋ'va vahato padaŋ.

The mind is the forerunner of (all evil) states. The mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox

Manopubbaŋgamā dhammā - manoseţţhā manomayā
Manasā ce pasannena - bhāsati vā karoti vā
Tato naŋsukkhamanveti - chāyā’va anapāini.

The mind is the forerunner of (all good) states. The mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one's shadow that never leaves.

When Buddhism defines the concept of Kamma, it says the volition is the criteria to count the reaction of the deed. As long as one does not have volition which arises from the mind to do something it does not bring good or bad results.

“Cetanahan bhikkave kamman vadami cetaitva kamman karoti kayena vacaya manasa”

All beings like to experience happiness and dislike to experience the suffering of unhappiness.

If good actions bring happiness, good is to be cultivated and if bad actions bring unhappy, bad deeds to be abandoned. This is the Buddhist ethical point everyone has to cultivate. Then, what is the process we have to follow to gain happiness in our life?

Yes, it has three steps.

1. Abandon evil and practice wholesome

2. Understand nature of the mind

3. Cultivate mindfulness and achieve the happiness

Abandon evil and practice wholesome

Buddhism introduces virtues or precepts in order to abandon evil and it directs the follower to be better by actions, words, and mind. The life of such a person is not harmful to anyone in the society.

Understand nature of the mind

When someone hurts another by body or words, he has to make his mind impure with anger and misleads himself.

On the other hand when people’s mind is polluted by greed they commit bad actions to achieve or consume what they like. Sometimes they fight and compete with others with evil minds.

All these unethical and evil actions come in to practice for a wrong way of looking at the world and it is known as “Delusion”. This delusion is also a bad mental state since it misleads the mind by covering the right.

Pare ca na vijānanti - mayamettha yamāmase

Ye ca tattha vijānanti - tato sammanti medhaga

The others know not that in this quarrel we die; those of them who realize it, have their quarrels calmed thereby.

We fight for things with greed, anger, and delusion for not knowing the reality of the life. Once we realize we do not live long, start to see the uselessness of being greedy, angry, and ignorant. But our mind is used to associate with greed, anger, and delusion for a long time and it is difficult to tame.

Sududdasaŋ sunipunaŋ - yatthakāmanipātinaŋ

Cittaŋ rakkhetha medhāvī - cittaŋ guttaŋ sukhāvahaŋ

The mind is very hard to perceive, extremely subtle, flits wherever it listeth. Let the wise person guard it; a guarded mind is conducive to happiness.

Understand this nature of mind is helpful to develop wisdom by overcoming defilements or cankers. Then, what is the method of developing wisdom and overcome cankers in the mind? The answer is mindfulness.

Cultivate mindfulness and achieve the happiness

Cittassa damatho sadhu - cittaŋ dantaŋ sukhāvahaŋ

To control the mind is good. A controlled mind is conducive to happiness.

What is Mindfulness?

Mindfulness is being aware of doing something. But Buddhist interpretation is special because someone can be mindful of wrong actions. For example; to shoot an animal one has to be aware to get the aim, this is not considered as right mindfulness in Buddhism since it harms to others. Therefore, Buddhism names it as “Miccha sati” which means wrong mindfulness. According to Buddhist perspective mindfulness is a broader concept which can be practised in many methods. Buddhism defines Mindfulness in Satipatthāna sutta (four foundations of mindfulness) of DN as follows;

Katamā ca, bhikkhave, sammā-sati? Idha, bhikkhave, bhikkhu kāye kāyānupassi viharati…vedanāsu… chitte… dhammesu…ātapi sampajano satimā, vineyya loke abhijjhā-domanassaŋ[8]

What, monks, is right mindfulness? Here, a monk dwells ardently, with constant thorough understanding and right awareness, observing the body in the body (body as body - 'as it is')… feelings as they are…mind as it is… dhamma as it is… having removed craving and aversion towards this world.

According to Mahācattarisaka sutta of MN, mindfulness has been analysed thus;

"One should be mindful to abandon the wrong view, to enter and remain in right view: This is person's right mindfulness...

"One should be mindful to abandon wrong resolve, to enter and remain in right resolve: This is person's right mindfulness...

"One should be mindful to abandon wrong speech, to enter and remain in right speech: This is person's right mindfulness...

"One should be mindful to abandon wrong action, to enter and remain in right action: This is person's right mindfulness...

"One should be mindful to abandon wrong livelihood, to enter and remain in right livelihood: This is person's right mindfulness"

It is clear that Buddhism introduces mindfulness as a technic which abandons evil and cultivates wholesome and wisdom to see phenomena as they are. Always Buddhist mindfulness refers to right mindfulness. To maintain this mindfulness Mahasatipatthana sutta instructs to be mindful of the process, nature, and composition of the body to realize body as it is. In the same manner process of feelings, mind, Dhamma has to be reflected mindfully. According to Mahacattarika sutta, one has to be mindful to cognize right from wrong. Thus the main objective of Buddhist mindfulness is eradicating cankers and cultivates wholesome thoughts by realizing nature of everything as it is.

The way of Being mindful according to the teaching of Baddekaratta sutta

Normally, beings worry about the past and dreaming about the future by forgetting the present. Thus, they have given up the most important part of the life. Actually, this naturally leads to the un-peaceful state of both the mind and body.

Atītaṃ nanvāgameyya - Nappaţikańkhe anāgataṃ

Yadatītaṃ pahinaṃ taṃ - Appattañca anāgataṃ

Do not cling to the past, do not make expectations for future. Because past has gone and future is yet to come.

Paccuppannañca yo dhammaṃ - Tattha tattha vipassatī

Asańhiraṃ asańkuppaṃ - Taṃ vidvā manubruhaye

Be mindful and aware of the present experiences with the wisdom by realizing clearly as they really are.

The disciple, who lives in the present moment mindfully for whole day and night is introduced as “Baddekaratta” (the person who became fortune in one night) by the Lord Buddha.

Being worry about the past breaks the peace in the mind since we are not able to change the past. In the same way, dreaming about the future is also coreless since we cannot assure about our future. On the other hand, if we are not able to fulfil our expectations as we expected, we worry about that very much. We can change only the present since it is with us now. If we live in this moment in a proper way that is the only one method that we can be happy and make our mind peaceful. In this sense being only in the present is fruitful.

Satipatthana Sutta as the basis of mindfulness

As earlier explanation one can be mindful in any action he is doing in his day to day life and following the teaching of practice mindfulness come in satipatthana sutta of DN. According to the teaching of the sutta, one has to develop sati as follows; as a matter of fact, these are based on foundations of mindfulness such as kāyānupassana, Vedanānupassanā, Cittānupassanā, and Dhammānupassanā.

1. Idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaŋ. - How do the monks remain sati? The monks in this dispensation are contemplating body in the body.

2.Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaŋ. - Contemplating feeling in the feeling.

3. Citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaŋ. – contemplating mind in the mind.

4.Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaŋ. Contemplating mind objects in the mind objects; should eradicate abhijja (covetousness) and domanassa (painful mental feeling) in the world.

How does the bhikkhu contemplate the body in the body?

The Bhikkhu is contemplating the body in the body.

The contemplation of the body is divided into 6 items:-

Ānāpāna: To observe inhaling and exhaling.

Iriyāpatha: To observe four postures that are standing, walking, sitting and lying.

Sampajañña pabbha: on the other hand we can see another way of keeping mindfulness in sati sutta as follows; it is called

Puna ca paraŋ bhikkhave bhikkhu abhikkante paţikkante sampajānakārī hoti.

The monk becomes mindful when he steps forward and steps backward.

ālokite vilokite sampajānakārī hoti.

The monk becomes mindful when he is looking left and right

Sammiñjite pasārite sampajānakārī hoti.

The monk becomes mindful when he is folding and stretching

Saŋghāţipattacīvaradhārane sampajānakārī hoti.

The monk becomes mindful when he is wearing the outer robe and robes as well as taking alms-bowl

Asite pīte khāyite sāyite sampajānakārī hoti.

The monk becomes mindful when he is eating, drinking and tasting

Uccārapassāvakamme sampajānakārī hoti.

The monk becomes mindful when he is defecating and urinating

Gate ţhite nisinne sutte jāgarite bhāsite tunhībhāve sampajānakārī hoti.

The monk becomes mindful when he is walking, standing, sitting, sleeping, waking up, talking and being still.

Patikūlamanasikāra: To contemplate 32 body parts such as hairs,

body hairs, nails, teeth, skin, flesh etc.

Dhātumanasikāra: To observe four elements. Solidity, water, fire, air

Navasīvathika: To contemplate 9 forms of corpses.

How does bhikkhu contemplate the sensation in the sensation?

The bhikkhu in this religion, is contemplating the feelings in feelings internally, contemplating the feeling in the feelings externally, contemplating the feelings in the feelings both internally and externally, or contemplating the thing passing away in the feelings, contemplating the thing arising and passing away in the feelings; the bhikkhu in this religion, is mindful of sensation, “This is merely feeling exists” just for knowing, both there is nothing staying in the sensation and there is nothing to be based on assumed identity. This is the contemplation of sensation.

How does bhikkhu contemplate the mind in the mind?

The bhikkhu in this religion, is contemplating the mind in the mind internally, contemplating the mind in the mind externally, or contemplating the thing arising in the mind, contemplating the thing passing away in the mind, contemplating the thing both arising and passing away in the mind; or the bhikkhu is mindful of the mind, “This is merely the mind exists” just for knowing, just for recollecting; both there is nothing staying in the mind and there is nothing to be based on assumed identity. This is the contemplation of the mind.

How does the bhikkhu contemplate the Dhamma in the Dhamma?

The bhikkhu in this dispensation, is contemplating the Dhamma in the Dhamma internally, contemplating the Dhamma in the Dhamma externally, or contemplating the thing arising in the Dhamma, contemplating the thing passing away in the Dhamma, contemplating the thing both arising and passing away in the Dhamma; or the bhikkhu is mindful of the Dhamma “This is merely the Dhamma exists” just for knowing, just for recollecting; both there is nothing staying in the Dhamma and there is nothing to be based on assumed identity. This is the contemplation of the Dhamma.

Mindfulness is one of moral faculties (pancindriyāni). Satindriya: It is sensibility to recollect and to repeat what was done and spoken. Its duty is to control the mind to stay with what being done.

According to the Bojhanga sanyutta there are two types of Sati

1. mindfulness as to one’s own personal conditions (ajjhattam dhammesu sati)

2. mindfulness as to external conditions (bahiddha dhammesu sati)

Mindfulness is one of seven factors of enlightenment (sattabojjhanga)

The first factor of sattabojhanga is Sati (Mindfulness)

Sati sambojjaŋgo kho kassapa mayā sammadakkhāto bhāvito bahulikato abhiññāya sambodhāya nibbānāya saŋvattati

Kassapa I have expounded, practiced, and well cultivated this sati factor of enlightenment which leads to the knowledge, understanding, realization

According to the Vibhangappakarana of Abhidhamma pithaka, it expounds factor of mindfulness in two ways as follows;

Sutta analysis about sati – the monk in this dispensation reminds mindfully again and again what he did a long time ago. This is known as sati sambojjhaŋga

Abhidhamm analysis about sati – reflection on supernatural mental states (jhana) is known as the factor of mindfulness

The connection between Mindfulness and Meditation

No one can do an action productively without mindfulness. Therefore mindfulness is a very important aspect to do something without errors. In our day-to-day life we concentrate our mind to do various activities. Is that the mindfulness we are talking in the meditation? If a meditator cannot comprehend the concept of mindfulness properly, he goes wrong and consequently he loses morality. Alagaddupama sutta of majjima nikaya explains “Duggahītattā bhikkhave alagaddassa, evameva kho bhikkhave idhekacce moghapurisā dhammaŋ pariyāpunanti” In other words if someone does not catch a serpent properly, it stings the person, likewise, he who misinterprets the doctrine is in danger. So it is good to seek the proper way of mindfulness.

Being mindful of a foundation of mindfulness and develop one-pointedness or concentration can be called meditation. But if one concentrates his mind on a wrong point, can we call that meditation?

Just because, mindfulness and concentration are developed in the mind, it is not known as meditation. It is true that meditation is based on mindfulness and concentration, but ultimately the outcome must be fruitful for oneself and for others and it must bring righteousness into the mind. For instance, if someone wants to make a powerful gun, necessarily he needs to concentrate his mind on the methodology. But this concentration cannot be called right concentration (sammā samādhi) since the basis of the concentration is not representing the righteous way as this methodology is based on unrighteousness.

Furthermore, above example doesn’t bring a meritorious output since it is based on cankers. On the other hand, the gun is harmful to others, and it is not a way of achieving spiritual happiness and gives only suffering. But, if someone concentrates their mind on loving kindness, the basis of that is wholesome and it brings a righteous outcome. At the same time, it is able to bring a spiritual happiness as well.

Thus, if mindfulness can bring the spiritual happiness, it leads to meditation. If one develops this mindfulness then only one can meditate properly and achieve goals. If mindfulness is based on meritorious thoughts it generates wholesome concentration and it gives a sense of the meditation. “Being mindful of meritorious thoughts is Meditation”.

Conclusion

Mindfulness is being aware of doing something. But Buddhist interpretation is special because someone can be mindful of wrong actions. For example; to shoot an animal one has to be aware to get the aim, this is not considered as right mindfulness in Buddhism since it harms to others. Therefore, Buddhism names it as “Miccha sati” which means wrong mindfulness. According to Buddhist perspective, mindfulness is a broader concept which can be practised in many methods.

One has to be rational whenever the take steps to become a success because wrong way followers cannot satisfy with their deeds, sometimes they suffer and remorse very much at the end of their lives. Even though they are rich in wealth but they are not rich mentally. Sometimes those who are poor by wealth can be rich by mentally and they live happily.

Phandanaŋ capalaŋ cittaŋ - durakkhaŋ dunnivārayaŋ

Ujuŋ karoti medhāvī - usukāro'va tejanaŋ.

The flickering, fickle mind, difficult to guard, difficult to control - the wise person straightens it as a fletcher straightens an arrow.

Thus, practising mindfulness brings happiness well-being to the person.

Bibliography

• Diga Nikaya, Vol.ii. Colombo, Sri Lanka: BJTS. 2500.

• Diga Nikaya, Vol.iii. Colombo, Sri Lanka: BJTS. 2500.

• Majima nikaya. Vol. ii, Colombo, Sri Lanka: BJTS. 2500.

• Majima nikaya. Vol. iii, Colombo, Sri Lanka: BJTS. 2500.

• Vibhangappakarana. Colombo, Sri Lanka: BJTS. 2500.

• Narada. Ven. The Dhammapada. Colombo: BCC. 1993

• Nyanaponika, Thera.. The Heart of Buddhist Meditation. Kandy: BPS, Sri Lanka 1976.

• Chandawimala Rerukane. Vidarshana Bhavana Method. Colombo: BCC. Sri Lanka. 1996

Ven. Sumiththa T.

Sri Lankan Buddhist Cultural Centre - Hong Kong
3F, 27 Sheung Heung Road, To Kwa Wan,
Kowloon, Hong Kong

sumi.sumiththa@gmail.com

Theory of Perception: a comparative study between Helmholtz idea and Buddhist viewpoint

Helmholtz proposed perceptions are inferred from sensations

“If sensation then perception”. This idea of Helmholtz is totally tally with the Buddhist viewpoint. Buddhism defines about the arising of perception as a condition of sensation. In a way this whole idea of Helmholtz is available in Madupindika sutta (Honey ball sutta). Apart from this sutta, all places talking about dependent origination (Paticcasamuppada), and Five aggregates illustrate what the Helmholtz pointed out.

“Yaŋ vedeti, taŋ sañjhānāti”

“What one feels (sensations), one perceives (labels in the mind)”

Helmholtz proposed the same idea as “perceptions are inferred from sensations”

In order to get a clear idea about the Buddhist perspective about this, it is good to study about the core teaching in the Madupindika sutta. Here it is very clear that although Helmholtz talks about the perception and sensation related to eye, Buddhism teaches sensations and perceptions of all six sensual faculties as follows;

"Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about it. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future forms cognizable via the eye.

In the same manner ear, nose, tongue, body, and mind also follow the same formula. In this respect, Buddhist interpretation becomes more advanced. In fact, Buddhist teaching formulates the arising of suffering (Dukkha) and this formula describes interdependent existence or causal relation of factors of it. On the other hand, Buddhist teaching does not accept anything independence but interdependence.

A mind is a basic requisite in Buddhist philosophy. If the mind is not available whole process stops and it does not continue. Mind also does not arise without conditions or causes, and causes of arising mental factors of the mind are; internal faculties (eye, ear, nose, tongue, body, and mind) and external objects (forms, sounds, smell, taste, tactile, mental factors). When internal faculties and external objects meet together, mind activates. On account of this activation of consciousness contact (eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact) comes into existence.

With contact as the condition feelings or sensations come into being. Then what one feels one perceives. This is the point Helmholtz is talking about.

When one contacts a form with the eye, sensations arise, and Buddhism names it as “Cakkhusampassaja vedana” which means “sensations of contacting forms with eye”. One perceives signs and manners of the thing he felt through sensations.

According to the idea of Helmholtz, we assume (unconsciously) all sensations are effects of external causes. Yes, scientifically this is true, however, according to Buddhism, one effect comes for many causes. Among these many causes, there is the main cause and that is known as “Hetu” which means “main cause” and other causes are known as “Paccaya” which mean “supporting conditions”. However Buddhist idea about sensations is; all sensations are effects of related internal and external causes (eye + form + eye consciousness + contact = sensations).

On the other hand, according to Helmholtz idea, whenever sensory activities arise (in the “2-D map”), we postulate or infer an idea of an external object as “cause” of these activities, and put it somewhere in our consciousness (“3-D map”). Yes, this idea is parallel with Buddhist idea.

According to sensory activities ideas about external object come onto being and mind of the normal person puts that idea in somewhere in the mind. That is an outcome of grasping the object he saw. But the mind of the Buddha and Arahanths do not put these ideas in anywhere in the mind. Liberated mind of the Buddha and arahanths is just like a mirror. Mirror reflects the light, and in the same way liberated mind does not absorb ideas into the mind.

“Ditte Ditta Mattan Bhavissathi - Suthe Sutha Mattam Bhavissathi,

Muthe Mutha Mattam Bhavissathi - Vinnate Vinnatha mattam Bhavissathi”

“In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized“

However, Helmholtz could have emphasized about the way of perceiving things with the eye of the normal person. In that sense, his idea is true.

At the same time, according to Helmholtz analysis perception is dependent on three general conditions: physical form, innate capacity (nature), and past experience (nurture). Yes, Buddhist perspective will accept these as right conditions.

Physical form = Form (rūpa)

Innate capacity = mental formations or fabrications (saŋkhāra)

Past experience = nature of one’s clinging (upādāna) and (āsava)

Buddhism accepts form is a necessary part of the process of perceiving something. At the same time, innate capacity is also mentioned under fabrications because fabrications can be affected for deciding the nature of the person’s way of perceiving things. For example: Buddhist Jataka tales mention a certain person disgusted his beautiful wife for his less merits. And another time a princess has tried to kill her beloved prince to love an ugly man. Thus, inborn nature sometimes leads to perceive something good as bad, and bad as good.

Past experience is also a cause of perceiving things. For example: according to Buddhist teaching everyone who wishes to liberate must get used to practice perfections (Pāramitā). The objective of these perfections is to change the wrong perception and attitude of outside world. Those who have past experience about these perfections do not grasp but see the impermanence of things. Those who do not have past experience about these perfections, grasp and addict to impermanent things and fight for them because the way they perceived things is different. Although Helmholtz proposes three causes for perception, but Buddhism proposes 24 causes in Abhidhamma. However his idea does not exceed the Buddhist viewpoint.

Another point of Helmholtz is that conscious perceptual ideas (in “3-D map”) are just inferred causes of subconscious sensations (in “2-D map”). This is the inter-relation between sensations, perception, and ideas. Further he says; “Perception begins with sensations and ends with an idea”. In fact, these concepts are inseparable and interconnected. Whenever sensory activities arise (in the “2-D map”), we postulate or infer an idea of an external object as “cause” of these activities, and put it somewhere in our consciousness.

Buddhism introduces this relation with contact (Phassa), the sensations (Vedana), and perception (Saññā). According to Madupindika sutta explaination;“With contact as a requisite condition, there is feeling (sensations). What one feels, one perceives (labels in the mind = perception)”

“Phassapaccayā vedanā. Yaṃ vedeti, taṃ sañjānāti[4].

Buddhism	Helmholtz
Eye+form+Consciousness+Contact	Sensory activities+ infer an idea
Vedanā (Sensations)	Sensations
Saññā (Perception)	Perceptual Ideas (perception)

Interconnection between sensation and perception

“If sensation then perception”

When sensation is available then perception comes into being. This idea totally agrees with Buddhist teaching. Buddhism says the same idea as “Yaŋ vedeti, taŋ sañjhānāti” which means “What one feels (sensations), one perceives (labels in the mind)”

When one perceives something pleasant, he feels happy and reacts with desire. When he perceives something disgusting, he feels unhappy and reacts with anger. These two statuses arise in the same mind as results of sensation. When sensation is pleasant perception also becomes pleasant while unpleasant sensations bring unpleasant perceptions. In fact, sensation and perception become different from person to person.

Eg:- the smell of Durian fruit is pleasant to someone while another person disgusts that smell of it.

We don’t have a specific answer to the question, whether Durian fruit has a good smell or bad smell. In fact, this is an error arises in the mind and it is not an error with the smell of the Durian fruit (outside world). This is the common nature of everything we perceive in the world. What we perceive or feel in the day to day life is not the true representation of the real world. Since our ignorance, we perceive unreal things as real.

Nete kamayani citrani loke - sankappa rago purisassa kamo

Tithanti citrani tatheva loke - athettha dhira vinayanti chandam

What is beautiful in the world is not inherently sensual - the lustful bent is man’s sensuality. Beauty remains as it is in the world. The wise restrain excitement towards them

Saṅkappa-rāgo purisassa kāmo,

Nete kāmā yāni citrāni loke;

Saṅkappa-rāgo purisassa kāmo,

Tiṭṭhanti citrāni tatheva loke;

Athettha dhīrā vinayanti chanda’nti[7].

The passion for his resolves is a man's sensuality,

Not the beautiful sensual pleasures found in the world.

The passion for his resolves is a man's sensuality.

The beauties remain as they are in the world,

While the wise, in this regard, subdue their desire.

These statements mention that person’s perception decides the beauty of outside world. Beauty does not exist in forms or in outside world; it is a miracle arises in the mind. The person perceives forms as good, as long as the form is pleasant to him. When the form is unpleasant to him, he disgusts it. As a matter of fact, this behaviour is everywhere with everyone. No one can see the beauty of something forever since form, sensation, and perception are impermanent. Hence, Buddhism encourages its followers not to see form or sensation or perception, but to see the impermanence of all these things.

On the other hand, Buddhism defines “contact” as the cause for both sensation and perception.

Phasso, bhikkhave, vedanānaṃ nidāna-sambhavo… Phasso, bhikkhave, saññānaṃ nidāna-sambhavo.

Contact is the cause by which feeling comes into play… Contact is the cause by which perception comes into play.

Perception is not the true representation

We contact outside world with our sensual faculties. When we have pleasant sensations, we attach to it, try to own it, and fight to protect it. This is the arisen of the wrong perception. We have an idea to see suffering from pleasure just like firefly jumps to the fire flame thinking it is pleasant for its wrong perception. In fact, this is an outcome of delusion. So, Buddhist training is to overcome this delusion of ideas and perceptions as “true representations of an outside world”

A certain monk named Vakkali ordained with an intention to see the Buddha’s body for a long time since Vakkali bhikkhu had the idea of the permanence of the Buddha’s body. It is a delusion. Then the Buddha addressed venerable Vakkali and said, “ Vakkali, what is the use of seeing this impure body for a long time?

In fact, this is the nature of the delusion. A person does not see the reality of things as they are when delusion is dominating the mind.

Another occasion a certain monk saw a beautiful prostitute called Sirima on his way to alms round. He came back to the monastery and lay down on the bed and said; “until I get that beautiful lady, I do not eat or do any other thing. I will die here for her”

After few days the Buddha addressed monks and asked them to come with the monk who wishes to get Sirima to see her. But the Buddha went to the cemetery and pointed a dead body which full of warms and said to the monk; “monk that is Sirima, you were ready to die for her, if you need, you can get her now”. The monk was very upset and shamed about his wrong perception of impermanent things in the world. He understood the illusion perception of this world.

It is true that the ordinary mind conceives ideas and perceptions as “true representations of an outside world” and the most important point of the view of Helmholtz also mentions, “Perception was the result of mind acts and not a true representation of an outside world”

This idea of Helmholtz says the same thing that Buddhism says about the perception. Not only about perception but about other aggregates also described in Buddhist teaching. Then what we see with our eyes is not the truth. Truth is hidden and it is to be seen with the wise, concentrated mind.

Pheṇapiṇḍūpamaṃ rūpaṃ - vedanā bubbuḷupamā

Maricikupamā saññā - saṃkhārā kadalūpamā,

Māyūpamañca viññāṇaṃ - dīpitādiccabandhunā.

Form is like a glob of foam; feeling, a bubble;

perception, a mirage; fabrications, a banana tree;

consciousness, a magic trick.

A glob of form near flowing water does not have a permanent existence or shape, it is always renewing. In the same manner forms, we see with eye do not have a permanent existence, it is also renewing moment by moment. When one craves for forms has a wrong perception that shows the form as a permanent thing. Actually, it is an illusion, those who go after this illusion suffer a lot when the form shows its reality. Those who understood this illusion of perception do not crave for forms and as a result, they do not have any chance to cry or worry.

Water bubble does not exist a long time, it appears and at the same time, it disappears in flash of a second. After we feel a feeling, it is no more. Therefore, people search for pleasurable feelings continuously. There is nothing in this world which has permanent pleasure. All beings follow after pleasurable feelings to have an eternal pleasure and them never get it since there is nothing called permanent pleasure of sensuality.

Mirage is not a real phenomenon, it is an illusion. In the same manner, what we perceive as forms, sounds, smell and so on are not true representations of outside world. What we see through sense faculties is not the truth, what we realize by wisdom is true. Mirage is not a true representation and all perceptions we perceive are not true representations. They are illusions.

A person who seeks for a core of a tree cuts down thousands of banana trees. He cannot find a core from banana trees. In the same manner, there is nothing in this world permanent. Everything whatever mind or matter is coreless.

A magician performs magic which is not real. In other words, he is cheating the ordinance performing unreal as real. In the same manner, our consciousness cheats us and misleads us by giving the wrong perception of conceptions in outside the world. It gives the permanent perception to the impermanent things, pleasure perception to suffering, and self-perception to the non-self. This is the magic of consciousness.

Another time the Buddha explains that outside world has consisted of five aggregates and these five are not true representations.

Yatha hi anga sambhara - Hoti saddo ratho iti

Evam khandhesu santesu - Hoti sattoti sammuti.

When the parts are rightly set, then there is a name of the vehicle. In the same way, when there are aggregates rightly set, there is a convention called the “Being”.

This is the best example which emphasizes the true representation of the word. When five aggregates get together there is a convention named Being, and when these aggregates are separated the convention is no more.

According to Buddhism, there are two truths namely “Sammuti” which means “conventional truth” and “Paramatta” which means “Absolute truth”. Among these two truths, conventional truth is not the true representation of the outside world. Absolute truth is the true representation of the world.

Clinging to outside world means, clinging to conventions. But the convention is not the true representation, but it has temporary pleasure. The impermanence of convention cannot be perceived when the person has ignorance. When ignorance or delusion is dominating the person’s mind, he attaches to the outside world and this is the arising of desire for outside world. On the other hand, he competes for outside objects and this is the point of arising conceit. In another way, he fights with others for outer objects, and this is the point of arising anger. All these happening for delusion or wrong perception about the outside world.

Helmholtz’s paper is also to help his contemporaries overcome this delusion with regard to these perceptions.

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