'In the seen will be merely what is seen' - Ditte Ditta Mattan Bhavissathi

The form that impinges on the eye is made of Four Great Elements known as Sathara Mahabhutha . These Elements or Mhabhutha do not pose as they are but appear in disguise hence are called ‘Bhutha’, meaning ‘spirit’. What is seen by the eye is described in the script as ‘Upadaya Rupa’ meaning, a shape formed by the Four Great elements when conditions are present.  An example given is the image (or shadow) falling on water when one looks into a pond. We cannot interact with this image by touching or smelling and it appears when we look into the water and disappears when we move away. If we try to touch it we can feel the water but not the image. There is no difference to this experience, it is said, to what we experience in our day to day encounters with external objects. 

The dilemma is that we tend to tie such a visual experience to an experience from another sense door, such as smell, taste, touch etc., which in reality occur in isolation of each other. By tying one experience to the others we compose a person or a thing in our mind as one that exist permanently out there and hence we come back in search of him/it to experience or re-cognise (forming prathisandhi vinnana or Re-link consciousness).

This can be compared with conventional film making where visual footage is shot first and voices and music dubbed in afterwords to create a motion picture.  A mental impression of either of our experiences through a sense door is sufficient to make us comeback in search of the object (image) to which it is attached to (in our mind) and when seen again the film (or the video) is played back experiencing through several senses.  This is how we are trapped in this samsaric existence.

Furthermore, according to the teachings, consciousness that arises in the visual experience, chakku Vinnana, is different to the consciousness that arise through an experience from ear, nose, tongue or body. Therefore, the experiences from two or more sense bases are distinct by nature and hence cannot be identified with one object.

The Buddha identified this error and preached to refrain from tying experience from one sense door to another. In his response to a request from a ascetic named Bahiya to teach dhamma, the enlightened one simply advised,

“Bāhiya, you should train yourself thus:  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 cognised will be merely what is cognised. “

“Ditte Ditta Mattan Bhavissathi ,

Suthe Sutha Mattan Bhavissathi,

Muthe Mutha Mattan Bhavissathi,

Vinnate Vinnatha mattan Bhavissathi”

It is said that Bhahiya became an Arhat having listened to this sermon.

The meaning of this profound statement in simple terms is, do not combine an experience from the eye, for instance, to another as they arise within each sense base and cease from within without any interconnection.

In a similar manner we also confuse visual appearance of sense bases with their actual function. The Buddha has said that we cannot see our sense bases (anidassana). Though we identify them as eye, ear, nose, tongue or the body, the sense bases are identified by their function rather than the physical appearance. Being ignorant of the function of each in contact, for instance we combine the visual appearance of the ear to the function of hearing.

This can be explained with a simple experiment. If you prick your tongue with a pin the resultant sensation is due to arising of the body consciousness and not the tongue consciousness as it meant to be. 

When there is a pain in the leg as long as you grasp it as a leg pain it will prevail. The truth is that the sensation/pain felt due to arising of body consciousness is tied to the eye consciousness and grasped it as a pain occurring in the leg.  In this instance the body consciousness arises and ceases momentarily corresponding to the arising and ceasing of the body contact. However, we do not feel the gap in between (the moment without any pain) as the sensation (pain) is retrieved by the mind as mind consciousness in bridging the gap, hence we feel a continuous pain. Now as we attach the body pain to the visual experience we complain of suffering from leg pain.

Take an example of you being insulted by someone, you usually get hurt in such situations and often react, as you can connect what you heard to the person seen. If the person is someone you hate the reaction is multiplied. However, if you just consider what you heard as just a voice you will not feel hurt. Learning from the teachings we should consider it as something just heard without connecting to a person and moreover, if there is no listener there is no one to be hurt.

Observing this reality with insight helps to separate the experiences sensed through different sense doors lessening the power of defilements. The realisation that an experience from each sense door arises due to conditions and cease when the conditions are not present is central to the above.

It is also said that what we experience in dreams are identical to what we associate while we are awake in terms of responding to mere mental images (nothing that exist externally) due to ignorance. The deference is that when we wake up from sleep we know that the dream was unreal but while being awake we continue to be deceived. The Buddha who is called the ‘Awakened One’ realised that it is a dream in both states and declared that our affection to sensual pleasures are a dream itself, ‘swapnopaka kama’.

The Law of Kamma and Liberation

According to Theravāda Buddhism Kammassakata Samma ditthi (Right View at the mundane state) is highly regarded for the progress of human character. This is the view that any conscious action or kamma can produce good or bad results

 Its literal name is right view of the ownership of action, and it finds its standard formulation in the following,

Sabbe Satta Kammasaka	Beings are the owners of their actions,
Kamma dayada	The heirs of their actions,
Kamma yoni	All beings are the descendants of their own kamma,
Kamma bandhu	Kamma alone is one’s real friend,
Kamma patisarana	Kamma alone is the real Refuge of all beings.

It denotes that whatever deeds we do, good or bad, of those we shall be the heirs. The belief affirms that virtuous action has moral significance, that good and bad deeds produce corresponding fruits.  

It is also said that Kamma is the law of cause and effect in the ethical realm. The understanding of the law of Kamma helps one to have self-reliance and responsibility. According to Buddhism, good result comes naturally from good deeds and bad result comes from wrong deeds. Such phenomena can be called moral doctrines. Indeed, one’s own good will play the main role in every action he does. This is what Kammassakata Samma ditthi means.

Nevertheless, do we have a permanent liberation from this law of kamma?

Our deeds or Kamma has the characteristic of causing consequences (vipaka). Kamma occur due to ignorance, it is a function of ignorance. The ignorance is, not seeing the things as they are or in other words not knowing the arising ceasing nature of five clinging aggregates. The extent of gaining merits and demerits is subject to the deeds done, either wholesome or unwholesome, which is determined by the state of ignorance.

According to the Dependant origination doctrine, formation of Kamma has its consequences in formation of rebirth consciousness. Rebirth consciousness takes possession of a form, hence the resultant Name-Matter inherit the properties of consciousness. In the process of formation of Name-Matter the mind (consciousness) is spent on the function itself.

The Six sense bases are formed by Name –Matter and therefore, it can be concluded that the sense bases are formed in relation to the properties of kamma, in form of karmaja rupa (forms derived from deeds). Once the sense bases are formed one is not free from developing further kamma in account experiencing or feeling as pleasant or unpleasant as conditioned by contact.

There are no designated places that exist as hell and heaven. The existence or Bhava is formed by oneself in accordance with the faculty of sense bases that arise as determined by his previous deeds (kamma). Therefore, the existence or the world formed around you is determined by none other than your own deeds, kamma is the refuge and hence no friend no relative can help.

Cognising the shapes as form is the ability of the eye. We crave and cling to the resultant product of the eye contact according to our likes and dislikes and respond through thought, speech and action. In accordance with the Dependent Origination cycle, craving and clinging leads to formation of Bhava or existence. This process occurs in mind due to ignorance; not knowing what is seen is not what is out there. The Dependent origination doctrine further defines that ignorance is connected to or endowed with formation or sanskara.

The aggregates arise and cease but due to ignorance sanskaras (kamma) are formed on the sensations upon our likes and dislikes. The craving and clinging that follows result in formation of the existence. The sense of being present or existent is identified as bhava. The act of seeing is due to old kamma as said before, due to formation of sense bases as a consequence of previous kamma. The ignorance that was instrumental  in creating kamma and the resultant craving & clinging in the past come into play again at the present generating  craving and clinging on our responses (Sanskaras) through thought, speech and action, forming the next existence, which lead to further becoming.

The Dependent Origination theory demonstrate this occurrence from the point of moving from one object to the other (arammana to arammana), as it occurs at both momentary and continuum (Ekshanika & santhathi) states. When one recognises arising and ceasing nature of sense bases as discussed above with insight, he overcomes ignorance, hence, no further craving and thus no formation of bhava.

As the sense bases arise due to old kamma the aggregates can also be considered as derivations old kamma. If there is no clinging an existence will not be formed today and hence, no future becoming. The whole process is determined by kamma driven by ignorance.

“We are preoccupied with what we create around us that we do not make any attempt to escape from the misery we are in. The external world is a void but we just assume it is out there. We dwell in the existence we form. Belief of everything exist is ignorance and hence the formation of kamma, craving and clinging.”

 “We make our own prison and dwell within, without making any effort to escape from it, I call it the Universal Prison”, says Venarable Sudassana.

Seeing a heap of sand is what eye creates (due to ignorance) for us to experience, where sand particles are grouped in a particular manner. The heap of sand did not exist before or after but was created by the eye as we looked through the eye. This is how we feel that things exist and due to this delusion we think, speak and act, generating craving in the process according to the state of kamma. Tranquillity (Samatha) meditation helps to cultivate concentration which is central to gain insight.

One should learn to see insight through any object. Think of a friend for instance. Who is he? It is a form created by aggregates or edible food. One should practice to see beyond the form or the object in this manner and do this back and forth. He should learn to experience that things only occur in mind and realise that the world is created within. This is the state of not being deluded by a Mirage, the state that should become his life, the state of Anagami.

Liberation is bhava nirodha with some old kamma still remaining. This is the state of realising the truth, as preached by Buddha, “Yan kinci samudaya dhammam sabbantham nirodha dhammam”, 'whatever that arises due to causes all that are subject to cessation". The one, who reaches this state of enlightenment with some remnants of aggregates (sopadishesha nirvana), holds nothing before or after the act of seeing, hearing smelling etc., until his final attainment of full enlightenment (Anupadhishesha nirvana) with the cessation of the remaining aggregates.

Sensuality: Beauty is in the Mind of the Beholder

Sensuality

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

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

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

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

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

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

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

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

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

Sensuality is categorised into two in worldly sense,

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

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

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

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

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

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

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

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

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

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

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

Sensuality and Beauty

Elaborating on the state of sensuality Buddha has preached,

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

 
   Nibbedhika Sutra

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

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

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

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

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

1.        Cause for Sensuality

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

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

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

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

2.        Diversity of Sensuality

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

3.        Result of Sensuality

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

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

4.        Cessation of Sensuality

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

5.        Path to Cessation of Sensuality

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

The Mirage Simile

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

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

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

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

The Buddha recognised three wrong views in the worldly existences.

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

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

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

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

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

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

They believe that,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Karaneeya metta Sutra

The one with a moral conduct free from wrong views

And, with a clear vision (insight)

Can discard sense desires

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

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

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

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

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

Depart as the Flame of a Lamp

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

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

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

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

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

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

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

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

Khīnam purānam navam natthi sambhavam

Viratta cittā āyatike bhavasmim

Te khīnabījā avirūlhicchandā

Nibbanti dhīrā yathā’yam padīpo

-Rathana Sutra

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

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

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

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