Essential Early Buddhist Doctrines      Unit MBI 103

                                                  LESSON 5

The Six Ayatana

               Ear and Sound            Nose and Smell          Tongue and Taste

                           Body and Tact             Eye and Sight                                                   

                                Consciousness and Knowing

Ayatana (the notion of the sense organs and their objects)

The beauty of the music produced by Paganini and his violin, the fragrant smell of flowers, the taste of wholesome fruit, the vision that provides a beautiful view, the fine touch that allows one to write, the consciousness that knows the world; are all these indeed folly? Is sensuality indeed, as Buddha declares, “inconstant, hollow, vain, deceptive…illusory, the babble of fools?” 

The six senses are the base that generates all that we believe we know; they are the base for the belief that we exist..

Lesson 5                                                   The Six Ayatana

  Majjhima Nikaya 106

Aneñja-sappaya Sutra

Conducive to the Imperturbable

                                          The Six Media of Sensory Contact.

 I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks: "Monks!"

"Yes, lord," the monks responded.

The Blessed One said: "Monks, sensuality is inconstant, hollow, vain, deceptive. It is illusory, the babble of fools. Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come: both are Mara's realm, Mara's domain, Mara's bait, Mara's range. They lead to these evil, unskillful mental states: greed, ill will, and contentiousness. They arise for the obstruction of a disciple of the noble ones here in training.”

"In that case, the disciple of the noble ones considers this: 'Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come: both are Mara's realm, Mara's domain, Mara's bait, Mara's range. They lead to these evil, unskillful mental states: greed, ill will, and contentiousness. They arise for the obstruction of a disciple of the noble ones here in training.”

Buddha seems pretty clear on this point and almost adamant and passionate about it, perhaps because of his own experiences in the palace where he himself was trapped in round after round of sensuality.

But can it really be true that hearing the violin played by Paganini, Vivaldi, Sibelius and other masters is hollow, vain and deceptive? That the smell of flowers is not to be enjoyed, that food is not to be appreciated by the palate, that a landscape is not to be considered beautiful, that one cannot enjoy writing, that one cannot know the world, even of the dharma, without folly?

Let us see what Buddha is saying.

“They are Mara's realm, Mara's domain, Mara's bait, Mara's range.”

Is Buddha saying “remove the joy of sensations” or is he saying “remove the process of temptation?”

It would be nice to say that he is saying, “remove the mind that responds to the temptations.” But this is not so. The teachings go much further than that. Let us see if we can discover what is really being declared by Buddha.

Once again, we can gain a fuller appreciation of the Sutra by understanding the setting of the stage upon which it was enacted.

Majjhima Nikaya 140

Dhatu-vibhanga Sutta

An Analysis of the Properties

I have heard that on one occasion, as the Blessed One was wandering  among the Magadhans, he entered Rajagaha, went to the potter Bhaggava,  on arrival said to him, "If it is no inconvenience for you, Bhaggava, I will stay for one night in your shed."

"It's no inconvenience for me, lord, but there is a wanderer who has already taken up residence there. If he gives his permission, you may stay there as you like."

Now at that time a clansman named Pukkusati had left home  gone forth into homelessness through faith, out of dedication to the Blessed One. He was the one who had already taken up residence in the potter's shed. So the Blessed One approached Ven. Pukkusati  said to him, "If it is no inconvenience for you, monk, I will stay one night in the shed."

"The shed is roomy, my friend. Stay as you like."

So the Blessed One, entering the potter's shed , setting out a spread of grass to one side, sat down folding his legs crosswise, holding his body erect, setting mindfulness to the fore. He spent most of the night sitting [in meditation]. Ven. Pukkusati also spent most of the night sitting [in meditation]. The thought occurred to the Blessed One, "How inspiring is the way this clansman behaves! What if I were to question him?" So he said to Ven. Pukkusati, "Out of dedication to whom, monk, have you gone forth? Who is your teacher? Of whose Dhamma do you approve?"

"There is, my friend, the contemplative Gotama, a son of the Sakyans, gone forth from a Sakyan clan. Now, this excellent report about the honorable Gotama has been spread about: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the worlds, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' I have gone forth out of dedication to that Blessed One. That Blessed One is my teacher. It is of that Blessed One's Dhamma that I approve."

"But where, monk, is that Blessed One -- worthy and rightly self-awakened -- staying now?"

"There is, my friend, a city in the north named Savatthi. That is where the Blessed One -- worthy and rightly self-awakened -- is staying now."

"Have you ever seen that Blessed One before? On seeing him, would you recognize him?"

"No, my friend, I have never seen the Blessed One before, nor on seeing him would I recognize him."

Then the thought occurred to the Blessed One: "It is out of dedication to me that this clansman has gone forth. What if I were to teach him the Dhamma?" So he said to Ven. Pukkusati, "I will teach you the Dhamma, monk. Listen and pay close attention. I will speak."

"As you say, friend," replied Ven. Pukkusati.

The Blessed One said: "A person has six properties, six media of sensory contact, eighteen considerations, and four determinations. He has been stilled where the currents of construing do not flow. When the currents of construing do not flow, he is said to be a sage at peace. One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, train only for calm. This is the summary of the analysis of the six properties.”

Note here the important phrases:

“He has been stilled where the currents of construing do not flow. When the currents of construing do not flow, he is said to be a sage at peace.”

What is construing? It is interpreting. Realize that all interpreting takes place within the process that we conceive of as being mind. Now pay attention to another phrase that declares:

“One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, train only for calm.”

This is the method to refrain from interpreting. Let us continue.

Six Sensory Properties

"’A person has six properties.' Thus was it said. In reference to what was it said? These are the six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property. 'A person has six properties.' Thus was it said, in reference to this was it said.”

Buddha is not referring here to the elements, which are only four, but to the properties that those four elements elicit. The space property is the capacity to perceive a form spatially and does not refer to space itself. The consciousness property is the property to be “conscious” of phenomena at all levels, not consciousness itself.

"'A person has six media of sensory contact.' Thus was it said. In reference to what was it said? These are the six media of sensory contact: the eye as a medium of sensory contact, the ear... the nose... the tongue... the body... the intellect as a medium of sensory contact. 'A person has six media of sensory contact.' Thus was it said, in reference to this was it said.”

Eighteen Considerations

"'A person has eighteen considerations.' Thus was it said. In reference to what was it said? These are the eighteen considerations: On seeing a form with the eye, one considers a form that can act as a basis for joy, a form that can act as a basis for sadness, or a form that can act as a basis for equanimity.

On hearing a sound with the ear... On smelling an aroma with the nose... On tasting a flavor with the tongue... On feeling a tactile sensation with the body... On cognising an idea with the intellect, one considers an idea that can act as a basis for joy, an idea that can act as a basis for sadness, or an idea that can act as a basis for equanimity.

Thus there are six considerations conducive to joy, six conducive to sadness, and six conducive to equanimity. 'A person has eighteen considerations.' Thus was it said, in reference to this was it said.”

Here Buddha has mentioned both the six sensory modalities and their reception and interpretation as the basic emotional state. Note that he refers to the emotional states, not the natural bases that are processes of attraction, neutrality and repulsion. Thus there are eighteen conditions.

Four Determinations

"'A person has four determinations.' Thus was it said. In reference to what was it said? These are the four determinations: the determination for discernment, the determination for truth, the determination for relinquishment, the determination for calm. 'A person has four determinations.' Thus was it said,  in reference to this was it said.”

“'One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, train only for calm.'”

We can, Buddha is saying, use discernment. How is that accomplished? As we saw in the last lesson, by the application of direct mental knowledge, by the application of  clear observation with the minimal interference possible of Identity. This is the application of correct attention and correct energy 

Six Properties

“Thus was it said. In reference to what was it said?  How is one not negligent of discernment? These are the six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property.”

Earth property (solidity)

"What is the earth property? The earth property can be either internal or external.”

“What is the internal earth property? Anything internal, within oneself, that's hard, solid, and sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that's hard, solid, sustained: This is called the internal earth property.”

“Now both the internal earth property and the external earth property are simply earth property. That should be seen as it actually is present, with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus, as it actually is present, with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.”

Thus solids must be seen as they actually are present. How are they solid? You can only know by practice, so sense the solidity without interpretation. This is what we declared was so important to understand in the lesson on attention. Thus when the word “seen” is used, it is not the “seeing” of the cognitive mind.

Liquid property

"What is the liquid property? The liquid property may be either internal or external.”

“What is the internal liquid property? Anything internal, belonging to oneself, that's liquid, watery, and sustained: bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that's liquid, watery, and sustained: This is called the internal liquid property.”

“Now both the internal liquid property and the external liquid property are simply liquid property. That should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the liquid property  makes the liquid property fade from the mind.”

Once again, see it as it is present and this discernment leads to disenchantment. When one actually “sees” the sensation in its “onion skin” form, there is nothing to become enchanted with. Thus one sees the mind as the source of its own enchantment, and the apparent object of enchantment is seen to be vacuous, without an intrinsic property of enchantment.

Fire property (temperature)

"What is the fire property? The fire property may be either internal or external.”

“What is the internal fire property? Anything internal, belonging to oneself, that's fire, fiery, and sustained: that by which [the body] is warmed, aged, and consumed with fever;  that by which what is eaten, drunk, chewed, and savored gets properly digested; or anything else internal, within oneself, that's fire, fiery, and sustained: This is called the internal fire property.”

“Now both the internal fire property and the external fire property are simply fire property. That should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property  makes the fire property fade from the mind.”

Once we can “see” and the enchantment disappears, then one simply “lets go” and the property fades from mind. But be alert. It was not said that fire disappears; it was said that it disappears from mind. Here we are shown that the property to elicit “a letting go” or “a not letting go” is not attached in any way to the sensations of earth water and fire, nor even wind.

Wind property (gases)

"What is the wind property? The wind property may be either internal or external.”

“What is the internal wind property? Anything internal, belonging to oneself, that's wind, windy, and sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in--out breathing, or anything else internal, within oneself, that's wind, windy, and sustained: This is called the internal wind property.”

“Now both the internal wind property and the external wind property are simply wind property.  that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property makes the wind property fade from the mind.”

But fading from mind does not mean that there is not a sensing, for if there were no sensing, there would be no response. We know that animals, having no mind sense that interprets, neither giving form or names, nor creating enchantment or clinging, react perfectly to all that lies around them. Thus with the letting go of mind, one can react perfectly to all apparently separate stimuli.

Space property

"What is the space property? The space property may be either internal or external.”

“What is the internal space property? Anything internal, belonging to oneself, that's space, spatial, and sustained: the holes of the ears, the nostrils, the mouth, the [passage] whereby what is eaten, drunk, consumed, and tasted gets swallowed,  where it collects,  whereby it is excreted from below, or anything else internal, within oneself, that's space, spatial, and sustained: This is called the internal space property.”

“Now both the internal space property and the external space property are simply space property that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the space property  makes the space property fade from the mind.”

Repeatedly we see that the disassociation of “self”, the impostor, allows the property to fade. But without self it is clear that one must lose that enjoyment, that enchantment that we apparently cling to. What then remains?

Consciousness property

"There remains only consciousness: pure and bright. What does one cognise with that consciousness? One cognises 'pleasure.' One cognises 'pain.' One cognises 'neither pleasure nor pain.' In dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure. When sensing a feeling of pleasure, one discerns that 'I am sensing a feeling of pleasure.' One discerns that 'With the cessation of that very sensory contact that is to be felt as pleasure, the concomitant feeling -- the feeling of pleasure that has arisen in dependence on the sensory contact that is to be felt as pleasure -- ceases, is stilled.'

In dependence on a sensory contact that is to be felt as pain... In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain. When sensing a feeling of neither pleasure nor pain, one discerns that 'I am sensing a feeling of neither pleasure nor pain.' One discerns that 'With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling -- the feeling of neither pleasure nor pain that has arisen in dependence on the sensory contact that is to be felt as neither pleasure nor pain -- ceases, is stilled.'

The problem, we see, is not consciousness; it is our manner of cognising with the Identity as a prime focus. There is no error in the discernment of an apparently discriminated separateness, but immediately one believes that that separateness is real and loses the sense of illusion, then that precious and useful human illusion is turned to delusion and consciousness is stained. There arises a faulty perception of the truth, dependence, enchantment and the rest. There arises the Identity.

The Cessation of Sensations

"Just as when, from the friction and conjunction of two fire sticks, heat is born  fire appears,  from the separation and disjunction of those very same fire sticks, the concomitant heat ceases, is stilled; in the same way, in dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure... In dependence on a sensory contact that is to be felt as pain... In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain...”

“One discerns that 'With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling... ceases, is stilled.'”

Is Buddha then advocating the elimination of sensing? No. That is not what is being advocated. The elimination referred to is of sensation that is cognised.

The main question is: How does the elimination of sensation that is cognised change these amazing and apparently beautiful sensations that we have?

First, it eliminates the “I” from the sensation and removes the cognitive evaluation of that sensation. Likewise, all cognitive evaluations that cause revulsion in our lives are eliminated. There then arises Equanimity.

But, as human creatures, we are not yet out of danger.

 Equanimity

"There remains only equanimity: pure and bright, pliant, malleable, and luminous. Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a furnace, heat up a crucible, taking gold with a pair of tongs, place it in the crucible: He would blow on it time and again, sprinkle water on it time and again, examine it time and again, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable, and luminous. Then whatever sort of ornament he had in mind -- whether a belt, an earring, a necklace, or a gold chain -- it would serve his purpose.”

“In the same way, there remains only equanimity: pure and bright, pliant, malleable, and luminous. One discerns that 'If I were to direct equanimity as pure and bright as this toward the dimension of the infinitude of space, I would develop the mind along those lines, thus this equanimity of mine -- thus supported, thus sustained -- would last for a long time.”

“One discerns that 'If I were to direct equanimity as pure bright as this toward the dimension of the infinitude of consciousness... the dimension of nothingness... the dimension of neither perception nor non-perception, I would develop the mind along those lines,  thus this equanimity of mine -- thus supported, thus sustained -- would last for a long time.'”

"One discerns that 'If I were to direct equanimity as pure and bright as this towards the dimension of the infinitude of space to develop the mind along those lines, that would be fabricated. One discerns that 'If I were to direct equanimity as pure bright as this towards the dimension of the infinitude of consciousness... the dimension of nothingness... the dimension of neither perception nor non-perception to develop the mind along those lines, that would be fabricated.'”

That appears perfect, does it not? But here lies the error. It is the Identity, ready and lurking in the dark corners of the mind once more, to spring forward on the unwary and direct this fabricated equanimity. Buddha warns us:

“One neither fabricates nor mentally fashions for the sake of becoming or un-becoming. This being the case, one is not sustained by anything in the world (does not cling to anything in the world).”

“Unsustained, one is not agitated. Unagitated, one is totally unbound right within. One discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'”

How then is the true equanimity achieved?

"Sensing a feeling of pleasure, one discerns that it is fleeting, not grasped at, not relished. Sensing a feeling of pain... Sensing a feeling of neither pleasure nor pain, one discerns that it is fleeting, not grasped at, not relished. Sensing a feeling of pleasure, one senses it disjoined from it. Sensing a feeling of pain... Sensing a feeling of neither pleasure nor pain, one senses it disjoined from it.”

“When sensing a feeling limited to the body, one discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, one discerns that 'I am sensing a feeling limited to life.' One discerns that 'With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.'”

"Just as an oil lamp burns in dependence on oil and wick; from the termination of the oil and wick --  from not being provided any other sustenance -- it goes out unnourished; even so, when sensing a feeling limited to the body, one discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, one discerns that 'I am sensing a feeling limited to life.' One discerns that 'With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.'”

"Thus a monk so endowed is endowed with the highest determination for discernment, for this -- the knowledge of the passing away of all suffering and stress -- is the highest noble discernment.”

"His release, being founded on truth, does not fluctuate, for whatever is deceptive is false; Unbinding -- the undeceptive -- is true. Thus a monk so endowed is endowed with the highest determination for truth, for this -- Unbinding, the undeceptive -- is the highest noble truth.”

The Three Poisons: Mental Acquisitions

"Whereas formerly he foolishly had taken on mental acquisitions  brought them to completion, he has now abandoned them, their root destroyed, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising. Thus a monk so endowed is endowed with the highest determination for relinquishment, for this -- the renunciation of all mental acquisitions -- is the highest noble relinquishment.”

"Whereas formerly he foolishly had greed -- as well as desire and infatuation -- he has now abandoned them, their root destroyed like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.”

“Whereas formerly he foolishly had malice -- as well as ill-will and hatred -- he has now abandoned them...”

“Whereas formerly he foolishly had ignorance -- as well as delusion and confusion -- he has now abandoned  them, their root destroyed like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.”

“Thus a monk so endowed is endowed with the highest determination for calm, for this -- the calming of passions (emotions) , aversions, and delusions -- is the highest noble calm. 'One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, train only for calm.' Thus was it said,  in reference to this was it said.”

One should be devoted to relinquishment, training only for this state of calm which is the dissolving of the three poisons. Note that it is said be “devoted to” letting go. It does not say, force a letting go, nor does it say resist the clinging. This is important to remember.  One simply watches and, with an opening of one’s pure mind, “lets go”. It is difficult, that is certain, for no one can tell you precisely how to let go without a ponderous use of mental force and determination. But it is easy, for one does nothing except relinquish what one does not require and allows a natural dissolving of the poisons.

"'He has been stilled where the currents of construing do not flow. When the currents of construing do not flow, he is said to be a sage at peace.' Thus was it said. With reference to what was it said? 'I am' is a construing. 'I am this' is a construing. 'I shall be' is a construing. 'I shall not be'... 'I shall be possessed of form'... 'I shall not be possessed of form'... 'I shall be percipient'... 'I shall not be percipient'... 'I shall be neither percipient nor non-percipient' is a construing. Construing is a disease, construing is a cancer, construing is an arrow. By going beyond all construing, he is called a sage at peace.”

You can see here that Buddha declares the same: “I shall” or “I shall not” is using the mind to make interpretations. “I” and the “I” mind is itself an interpretation.

"Furthermore, a sage at peace is not born, does not age, does not die, is unagitated,  is free from longing. He has nothing whereby he would be born. Not being born, will he age? Not aging, will he die? Not dying, will he be agitated? Not being agitated, for what will he long? It was in reference to this that it was said, 'He has been stilled where the currents of construing do not flow.  when the currents of construing do not flow, he is said to be a sage at peace.' Now, monk, you should remember this, my brief analysis of the six properties."

There is a sad sequel to this story.

The Ven. Pukkusati, delighting and rejoicing in the Blessed One's words, got up from his seat, bowed down to the Blessed One and, keeping him on his right, left in search of robes and a bowl.

Then a tragedy occurred. While he was searching for robes and a bowl, a runaway cow killed him. If he had been more fortunate, perhaps he would have followed the advice that Buddha gave, which we quoted initially in the Majjhima Nikaya 106. He declared to the Kurus in that “sensual perceptions are Mara's realm, Mara's domain and Mara's bait. They lead to these evil, unskillful mental states: greed, ill will, and contentiousness. They arise for the obstruction of a disciple of the noble ones here in training.”

In passing, it is interesting to see here that Buddha gives another glimpse of the character of the confused person, who is often seen in a passive light. Here they are described as contentious. Nonetheless, like all of the poisonous characteristics, this too can be let go with correct practice.

Majjhima Nikaya 106

Aneñja-sappaya Sutta

Conducive to the Imperturbable

               Ayatana (notion of the sense organs and their objects)

The six media of sensory contact

“I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks: "Monks!"

"Yes, lord," the monks responded.

“The Blessed One said: ‘Monks, sensuality is inconstant, hollow, vain, deceptive. It is illusory, the babble of fools. Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come: both are Mara's realm, Mara's domain, Mara's bait, Mara's range. They lead to these evil, unskillful mental states: greed, ill will, and contentiousness. They arise for the obstruction of a disciple of the noble ones here in training.”

"In that case, the disciple of the noble ones considers this: 'Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come: both are Mara's realm, Mara's domain, Mara's bait, Mara's range. They lead to these evil, unskillful mental states: greed, ill will, and contentiousness. They arise for the obstruction of a disciple of the noble ones here in training.”

The Imperturbable

The "imperturbable" usually denotes the four formless attainments. In this context though, it refers to the fourth jhana and the first two formless attainments based on it: the dimension of the infinitude of space and the dimension of the infinitude of consciousness

First Practice Conducive to the Imperturbable: The Second Jhana

Through Access Meditation and the First Jhana, one first overcomes hindering thoughts, sensory perception and awareness of body states, in order to arrive at the first practice conducive to the Imperturbable, which  is the Second Jhana.

“What if I -- overpowering the world [of the five senses] having determined my mind -- were to dwell with an awareness that was abundant and enlarged? Having done so, these evil, unskillful mental states -- greed, ill will, and contentiousness -- would not come into being.”

“With their abandoning, my mind would become unlimited, immeasurable, and well developed.' Practicing and frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the first practice conducive to the imperturbable.”

Second Practice Conducive to the Imperturbable: The Third Jhana

"Then again, the disciple of the noble ones considers this: 'Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come: whatever is form, every form, is the four great elements or a form derived from the four great elements.' Practicing and frequently abiding in this way, his mind acquires confidence in that dimension.”

“There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the second practice conducive to the imperturbable.”

Third Practice Conducive to the Imperturbable: The Fourth Jhana

"Then again, the disciple of the noble ones considers this: 'Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come; forms here and now; forms in lives to come; form-perceptions here and now; form-perceptions in lives to come: both are inconstant.”

“Whatever is inconstant is not worth relishing, is not worth welcoming, is not worth remaining fastened to." Practicing and frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the third practice conducive to the imperturbable.”

First Practice of Nothingness: The Fifth Jhana

"Then again, the disciple of the noble ones considers this: 'Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come; forms here and now; forms in lives to come; form-perceptions here and now; form-perceptions in lives to come; perceptions of the imperturbable: all are perceptions.”

“Where they cease without remainder: that is peaceful, that is exquisite, i.e., the dimension of nothingness.' Practicing and frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment.”

“With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the dimension of nothingness. This is declared to be the first practice conducive to the dimension of nothingness.”

Second Practice of Nothingness: The Sixth Jhana

"Then again, the disciple of the noble ones, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: 'This is empty of self or of anything pertaining to self.' Practicing and frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the dimension of nothingness. This is declared to be the second practice conducive to the dimension of nothingness.”

Third Practice of Nothingness: The Seventh Jhana

"Then again, the disciple of the noble ones considers this: 'I am not anyone's anything anywhere; nor is anything of mine in anyone anywhere.' Practicing and frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the dimension of nothingness. This is declared to be the third practice conducive to the dimension of nothingness.

Practice of the Dimension of Neither Perception or non-Perception: The Eighth Jhana

"Then again, the disciple of the noble ones considers this: 'Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come; forms here and now; forms in lives to come; form-perceptions here and now; form-perceptions in lives to come; perceptions of the imperturbable; perceptions of the dimension of nothingness: all are perceptions.”

“Where they cease without remainder: that is peaceful, that is exquisite, i.e., the dimension of neither perception nor non-perception.' Practicing and frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of neither perception nor non-perception now or else is committed to discernment.”

“With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the dimension of neither perception nor non-perception. This is declared to be the practice conducive to the dimension of neither perception nor non-perception.”

One Might Not be Totally Unbound

“When this was said, Ven. Ananda said to the Blessed One: ‘There is the case, lord, where a monk, having practiced in this way -- 'It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abon' -- obtains equanimity. Now, would this monk be totally unbound, or not?’

"A certain such monk might, Ananda,  another might not.'

"What is the cause, what is the reason, whereby one might and another might not?"

"There is the case, Ananda, where a monk, having practiced in this way -- (thinking) 'It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abon' -- obtains equanimity. He relishes that equanimity, welcomes it, remains fastened to it. As he relishes that equanimity, welcomes it, remains fastened to it, his consciousness is dependent on it, is sustained by it (clings to it). With clinging/sustenance, Ananda, a monk is not totally unbound."

"Being sustained, where is that monk sustained?"

"The dimension of neither perception nor non-perception."

"Then, indeed, being sustained, he is sustained by the supreme sustenance."

"Being sustained, Ananda, he is sustained by the supreme sustenance; for this -- the dimension of neither perception nor non-perception -- is the supreme sustenance. There is [however] the case where a monk, having practiced in this way -- 'It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon' -- obtains equanimity.”

“He does not relish that equanimity, does not welcome it, does not remain fastened to it. As he does not relish that equanimity, does not welcome it, does not remain fastened to it, his consciousness is not dependent on it, is not sustained by it (does not cling to it). Without clinging/sustenance, Ananda, a monk is totally unbound."

We can see here that this is not merely a case of doing the practices correctly; it is the subtlety of the practices that counts. Do you remember that we spoke of the Jhanas in the second unit? If you were alert, you would have seen that the third and fourth Jhanas had an element that was not present in the first two Jhanas.

The Third Jhana

With the fading away of rapture, he dwells in equanimity, mindful and discerning; and he experiences in his own person that happiness of which the noble ones say: 'Happily lives he who is equanimous and mindful' -- thus he enters and dwells in the third jhana. (Majjhima Nikaya i,182)

The Fourth Jhana

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity. (Majjhima Nikaya i,182)

Equanimity is the essential element in the third and fourth jhanas, as well as in the higher jhanas. Without equanimity, there is a negative feedback of “self” success in attainment that leads to a clinging to the unbound state. It is true, as Buddha says, “he relishes that equanimity, welcomes it, remains fastened to it, his consciousness is dependent on it, is sustained by it (clings to it). With clinging/sustenance, Ananda, a monk is not totally unbound." Where there is clinging, even to the “supreme sustenance”, there can be no freedom.

"It's amazing, lord. It's astounding. For truly, the Blessed One has declared to us the way to cross over the flood by going from one support to the next. But what is the noble liberation?"

Noble Liberation

"There is the case, Ananda, where a disciple of the noble ones considers this: 'Sensuality here and now; sensuality in lives to come; sensual perceptions here and now; sensual perceptions in lives to come; forms here and now; forms in lives to come; form-perceptions here and now; form-perceptions in lives to come; perceptions of the imperturbable; perceptions of the dimension of nothingness; perceptions of the dimension of neither perception nor non-perception: that is an identity, to the extent that there is an identity. This is deathless: the liberation of the mind through lack of clinging/sustenance.'”

"Now, Ananda, I have taught the practice conducive to the imperturbable. I have taught the practice conducive to the dimension of nothingness. I have taught the practice conducive to the dimension of neither perception nor non-perception. I have taught the way to cross over the flood by going from one support to the next, the noble liberation. Whatever a teacher should do -- seeking the welfare of his disciples, out of sympathy for them -- that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, Ananda. Don't be heedless. Don't later fall into regret. This is our message to you all."

Clearly Buddha recommended the Jhanas for this purpose. There are those who do not practice the Jhanas, but who involve themselves with other meditations. Can they also obtain liberation from Ayatana (notion of the sense organs and their objects)? The Surangama Sutra gives the answer.

The Surangama Sutra

Eyes and Form

"Again, Ananda, the twelve ayatana are fundamentally (the same as) the Absolute of the Tathagata store. Ananda, just look at the grove stream in Jetavana park.

Is it form that creates the eyes' seeing or vice versa? If the organ of sight creates form, when you see the void, which is not form, form would vanish, which means that nothing would exist. Then if form is no more, what can be used to reveal the void?

It is the same with the void. If form produces the eyes' seeing, when you see the void which is not form, your seeing would vanish, which means that nothing would exist; then who distinguishes the void from form?

Therefore, you should know that neither seeing nor form nor the void has a place of abode, that form and seeing are false and are neither causal nor conditional nor self-existent."

Form and no form are the two extremes of duality. One can perceive the vacuity of form and also the vacuity of no form. That is accomplished and becomes a gate of entry into the primordial state. But in itself, that state is no more than the state of oneness if the cognitive mind is present. The key line then becomes “neither seeing form nor void has a place of abode”. This is important for a correct understanding of the senses.

Ears and Sound

“Ananda, in Jetavana park when you hear a drum beat to announce a meal and a bell rung to summon the bhiksus, these sounds succeed one another; do they come to the ears or do the ears go to them? Ananda, if they come to the ears, it is like when I go to Sravasti to beg for food  and am absent from Jetavana park. If these sounds come to Ananda's ears, Maudgalaputra and Kashyapa should not hear them.

 Then why do all the 1,250 bhiksus, when they hear the bell, go together to the eating hall? If your ears go to the sound, it is like when I return to Jetavana park and am not in Sravasti. Then when you hear the drum, if your ears go to it, you should not hear the bell which rings at the same time, nor the sound of elephants, horses, buffaloes  sheep (in this park). If there is no such coming and going, there would be no hearing.

Therefore, you should know that hearing and sound have no location and that both are false, being neither causal nor conditional nor self-existent."

In itself, sound does not exist. We know that sound is produced by the cells of the ear after the tympanic membrane has been moved by the sound waves generated externally. The ear then provides the stimulus that is a signal to the brain, after which, the brain then turns the signal into an impression that we call sound. Thus we do not go to the sound, nor does the sound come to us. Sound itself does not exist, so it can come from nowhere, and since it comes from nowhere, it cannot be received by the ear.

But that is really begging the point, for it is true that the cells of the ear respond to waves generated by a stimulus that we interpret and understand to be sound. But here it  is very important to understand that we are talking about the experience of sound that is invented by the mind, not the wave that is received.

Since our clinging and craving is generated at the same time as the illusory sound created by the mind, the sound must then be seen as empty of intrinsic existence. When sound is thus understood to be disengaged from the hearing reception, then there will be liberation from entrapment by that sound.

Nose and Smell

"Ananda, just smell the smoke of salwood in this burner. The quantity burnt is small but its fragrance spreads to Sravasti  the neighborhood. Do you think that this perfume comes from the salwood, from your nose, or from the void?

Ananda, if it comes from your nose it should be produced by and spread from it, but since your nose is not salwood, how can there be this fragrance there? If you say that you smell perfume, it should be inhaled into your nose, but since it emanates from it (as aforesaid), it is wrong to say that you smelt it.

 If it comes from the void, the latter being permanent, this fragrance should be so as well and there would be no need to burn dry salwood. If it comes from the salwood, its fragrant substance has become smoke by burning, and if your nose smells this perfume, your nose should be full of smoke; as smoke rises in the air, how can it be smelt in distant places even before it reaches them?

 Therefore, you should know that odor, nose and smelling have no fixed location and that smelling and odor are false, being neither causal nor conditional nor self-existent."

Once more we must see that Buddha is not talking about the stimulus that impinges upon the receptor cells, but the smell itself. This smell, as we have seen in the other examples, is produced by the mind. Have no doubt that if man could detect the original chemical stimulus in its pure energetic form, then probably he would cling to that. In that case, Buddha would have to use another argument to be convincing.

Tongue and Taste

"Ananda, twice a day you go out to beg for food and occasionally are given butter-cream which is a tasty delicacy. Do you think that this taste comes from the void, your tongue or the food?

Ananda, if it comes from your tongue, the latter has already become butter-cream,  Since you have only one tongue, how can you then taste honey? If you do not, this means that your taste does not change, then how can it be called tasting? If it changes,  since your tongue is of one substance how can this single tongue know various tastes? If it comes from the food, the latter cannot know, then how can it taste itself? Assuming that it knows itself, it and other food will have nothing to do with your tasting.

If it comes from the void, when you 'bite' the air what does it taste like? Assuming that it comes from the void, when the latter tastes salt, as your tongue is salty, your face should be so too; if so all men would be like fish in the sea. If you are salty, you will not know what is tasteless. If you do not know what is tasteless, and do not taste salt, you will have no taste; then how can there be taste?

Therefore, you should know that neither taste nor tongue nor tasting has location  that tasting and taste are false being neither causal nor conditional nor self-existent."

Taste is clearly not inherent in the irritating substance, although the substance possesses a property that differentially irritates the receptors of the tongue. However, this irritation is not taste. The tongue itself does not possess taste and certainly the neurological pathway conveys nothing similar to taste. Thus taste is a mind generated phenomenon and has no substance; it is therefore empty.

When sensations are seen as empty by direct experience, then clinging to them is dissolved. But merely understanding this to be the truth can, at best, only result in a denial of the craving and clinging responses. This leads to restraint, which is a good place to start, but it is only a beginning.

Body and Tact

"Ananda, you are accustomed to rub your head with your hand every day early in the morning. When feeling this rub do you know whether that which rubs is your hand or your head? If it is your hand, then your head (an object) should not feel that it is being rubbed; if so how can there be touch? If it is your head, there would be no need for your hand to rub it; then how can you call it touch?

If both hand and  head are subjects, then you, Ananda, should have two bodies. If it comes from the contact of your hand with your head, then both your hand and head should be one, and one thing cannot contact itself. If it is two (i.e. hand and head), from which does it arise for subject and object to differ?

Neither can there be touch when your head comes into contact with the void. Therefore, you should know that neither the feeling of touch nor your body has location and that they are false, being neither causal nor conditional nor self-existent."

The feeling of touch is generated by the irritation of receptors responsive to external stimulation of heat, pressure and other phenomena, but the sensations are not resident in these receptors, nor in the parts of the body that contain these receptors. Once more, all may clearly be seen as mind generated.

Consciousness Intellect - Dharma Phenomena

"Ananda, because of good, evil  neutral causes, your intellect (manas) always gives rise to dharma. Are these dharma created by the mind or do they exist apart from it and have their own place?

Ananda, if they are the same as the mind, they cannot be its objects for they are not its causal phenomena; then how can they have a place (of their own)? If they exist apart from the mind and have their own place, do they possess (the faculty of) knowing or not? If they do, they are merely the mind; but since they have (the faculty of) knowing and differ from you, they should not be your dharma but should belong to someone else's mind. If they have (the faculty of) knowing and are your dharma (at the same time) and they are merely your mind; then how can you have another mind as well as your own?

Since they are not (inanimate phenomena such as) form, sound, smell  flavour, nor cold and warmth (due to contact or separation, as well as to the void), if they differ from you and do not have (the faculty of) knowing, where are they? Since they cannot be shown in either form or the void, there should not be in the universe another voidness outside the void. Assuming that there is another outer voidness, they cannot be the mind's causal phenomena; then where are they?

Therefore, you should know that neither dharma nor mind has location and that intellect and dharma are both false, being neither causal nor conditional nor self-existent.”

Thoughts arise and disappear. Where do they come from? Where do they go? They clearly have no substance in themselves. Neither are they a part of the intellect. But neither can they come from a void.

They are also generated by irritation of the mind faculty. Now that is an interesting thought. We can see that irritation might be applied to the five normal sense doors, but when it comes to the mind, how can we talk about irritation?

It is because the correct and normal functioning of the mind in relation to thoughts, concepts and ideas, the formation of words and phrases and the rest, is to respond correctly to all that occurs in a world that cannot, in normal circumstances, be known. The natural function of the mind then is to generate adequate attraction, neutrality or repulsion. (The stained mind then changes this to pleasure, neutrality and displeasure as cankers).

The human process has evolved for useful action that preserves life and function. The normal natural state of conscious intellect and thought is that of rest or neutrality. Attraction and repulsion are activated when the irritation signals the requirement for appropriate movements towards or away from the stimuli.

Our conscious intellect is not only responding with the illusions of intellect and dharmas, but also creates delusions, which are inappropriate responses to what should be neutral stimuli.

It is not just the task of Buddhist practice to dissolve the delusions that generate the cycle of Dependent Origination, but to show the vacuity of all phenomena, including the presence of a consciousness.

This knowledge does not eliminate natural function nor correct sensations, what it does is show them to be empty of intrinsic existence. This loosens the bonds of attachment so that the illusions can be received and immediately let go, thus allowing natural and correct operation to occur.

     The Aneñja-sappaya Sutra shows that a direct knowledge of the Voidness of all phenomena is sufficient to loose the bonds of attachment to the senses, but dictates no specific method to attain that knowledge.

                Each Buddhist path has its methodology, but the apparent objective in relation to Sensations remains the same.

              But loosing the bonds of attachment to the senses is only a perception that both form and no form are both vacuous. These are still but two extremes of duality.

              In itself, merely perceiving form and no form to be void is no more than the vision of oneness that the cognitive mind interprets. The key line that shows that one must go beyond is, “neither seeing form nor void has a place of abode”. This is important for a correct understanding of the senses and the path to the direct experience that is the true and full release from them.

              Exercise 5

              Give examples of how you cling, and to what, with each of the six senses. Again, with different examples, write about what you crave with them.

              Explain how you can let go of both the clinging and craving, yet not lose the intrinsic enjoyment of the senses. This is not easy, so beware of the built-in trap.