When an object impinges the eye,
one will think about it (note it), contemplate on it and if supported by the
presence of latent tendency (Anusaya), consciousness will station (or
position) on the object. Even
if the person does not think about the object or does not contemplate but
latent tendency is present thus stationing of consciousness will take place, in
other words whether the person make any response or not, stationing of consciousness
occur if supported by latent tendency and as it does, it will grow & establish
in Name Matter forming sense bases which is the origin of suffering. Six Sense
bases conditions formation of craving & clinging on sensations arising from
contact, leading to renewed becoming & eventual suffering. This takes place
both in this life momentarily and in future existences as a continuum through
re-link consciousness, hence, we are not free from suffering due to decay and
death.
In Cetana
Sutra, Buddha has preached that regardless of our responses in form of
noting or contemplating (or not), stationing of consciousness takes place due to presence of
latent tendency.
If we think about an object that we have seen, heard or smelt,
that’s referred to as ceteti in the Sutra and if we think over and over
again about the same it’s referred to as pakappeti[1].
For instance, when an object that is not seen before impinges the eye, it’s the
former (ceteti) and our contemplation to know it by thinking over and
over again is the latter (pakappeti), when we already know a thing that
comes in front of our eye we recognise it straightaway and that is due to pakappeti.
It can also be said that what we know as we ‘think’ (or note) is the former and
what comes in to our mind (about what is seen, heard etc.) is the later.
How do we know that consciousness is
stationed? The proof is we have a notion that things we have seen or heard exist
even after we move away from the object. If we have thought and contemplated
about an object we can recall that sense experience with descriptions, if we
haven’t contemplated we still can remember the sense experience alone.
Therefore the way we can make sure that consciousness has stationed in the
object is our ability to recall that things we saw or heard exist out there. Our
ability to know descriptions of the object provides further evidence that
consciousness has stationed. What comes in front of the eye are mere shapes
with colour yet when consciousness stations in them, we perceive them as gold,
silver, car, house etc.
The consciousness that
is stationed has information gathered through mind consciousness usually
as things that exist so that we can go in search of those objects.
Therefore, we can connect visual experience to an audible experience and
vice-versa. For instance, a pleasant smell is tied to a jasmine flower or a briny
taste to salt so that we can always go back in search of jasmine flower for a
pleasant smell or salt crystals for the taste of salt. We develop a liking or
disliking to such mental constructions of our own but not on what exist in
reality.
Regardless of our thinking either
wholesomely or unwholesomely, we are not free from decay & death, we may do
deeds of merits or demerits (punyabhi or apunyabi sankara) but suffering remains. We could
move to a higher state or lower state of existence according to the level of
merits or demerits we gather. If we remain nonresponsive or
observe equanimity, dhyana states can be achieved, however, we cannot free
ourselves completely due to the presence of latent tendencies and therefore we are prone to
suffering due to decay and death.
Defilements function at three different
levels which are known in the Buddhist scripts as Anusaya, Parivutthana
& Veedhikrama. Anusaya is the
state the defilements remain dormant and Parivutthana is the state where
they arise in form of greed, hatred & delusion forming obsession type
defilements which are also referred to as cankers or fermentation (asrava).
The next state, veedikrama is where these get turned into actions (or
deeds) in from of thought, speech & bodily action.
Tathagatha has described seven
types of Anusaya Dhamma that remain dormant with the potential
to let defilements to rise as fermentations (Asrava) when the conditions
are present. It is said to be a nature of the mind that brings about the notion
of ‘existence’ and ‘presence’.
Also explained as latent
tendencies the seven Anusayas are,
1. The latent
tendency to sense-greed (kāma-rāga),
2. The
latent tendency to aversion (patigha),
3. The
latent tendency to speculative opinion (ditthi),
4. The
latent tendency to skeptical doubt (vicikicchā),
5. The
latent tendency to conceit & pride (mana),
6. The
latent tendency to craving for continued existence (bhava-rāga),
7. The
latent tendency to ignorance (avijjā)
(Translation - Bhikku
Nayanatiloka 1952)
For instance, the notion that
things that we like ‘exist’ is the latent tendency to sense-greed or kama-raga anusaya while the notion that things we don’t
like ‘exist’ is the latent tendency to aversion or patigha anusaya. The latent
tendency to speculative opinion or ditthi anusaya is the notion of presence of sentients
or persons.
The state of dormant or latent tendency
is best understood by examining the condition opposite to it, for instance,
darkness cannot be described without relating it to light. Where light is
present there is no darkness & when light is removed darkness reappear.
Similarly the latent tendency is best explained by the condition which is free
of it and that is the supermundane state of having the Right view. In other
words Latent Tendencies can
only be abandoned with by gaining the Right View at super mundane state or by
achieving emancipation (Lokottara Samma Ditti ).
Until one is emancipated the
person is not free from latent tendencies and whether he or she thinks or contemplates
on an object, or not & perhaps even be observing equanimity, stationing of
consciousness will occur. A person who is within fire and make an attempt not to
get burnt by moving from one side to the other or make no effort and stays
nonresponsive, gets burnt either way as long as he is in the fire.
This is further explained in Maha salayathana sutra where it is said that stationing
of consciousness does not occur only when one sees things as they really
are[2], or in other words when
one achieves deliverance by gaining the Right View. It is further said that one
with such a state of mind does not gather Kamma which is pivotal in
continuation of the cycle of births & deaths (samsara)
The seven forms of latent
tendencies described by the Buddha are removed as one treads on the path to
enlightenment as follows,
The latent tendencies to speculative opinion &
skeptical doubt at the state of Sotapatti (Stream
Winner), early stages of sense greed and aversion at Sakurudagami (once
returner) state, remaining sense greed and aversion at Anagami (Non
Returner) state and the other three latent tendencies, conceit , craving
for continued existence & ignorance at ultimate emancipation.
We need to examine how one can
achieve it?
If a person does not think or contemplate on
an object seen or heard and there is no latent tendency, consciousness will not
station. As a result he realises that things do not exist after any sense
experience, be it visual audible or tactile etc. He further realises that what
he recalls occur within his mind and not externally. For instance we know that
we see our face in the mirror but we also know that it disappears when we move
away from the mirror. We still can think and recall the image but the proof
that the consciousness is not stationed is that we are certain that the mirror image
is not there anymore. We know that it is non-existent and just appear when we
look into the mirror.[3]
That is the state we want to reach and we need to examine what we must do to
get there.
It is clear that one who realises
things as they really are by discarding ignorance (or delusion) can be free
from latent tendencies and will not to let consciousness to station and those who do not realise cannot be free. This can be
related to a person having realisation of the Four Noble Truths or not having
realisation of the Four Noble Truths.
We need to note that the visual
object is always external and that it is caused by ignorance, kamma and
craving, we also need to note that it is a form that associate the four great elements[4] . We should further note that being
non-existent it arises and ceases after seeing[5] . The above applies to
sound heard by the ear and smell felt by ear, nose & so on.
We have divided this existence of
ours as external and internal but one needs to comprehend that in terms of objects
everything is external, for instance, we can’t say that a particular sound is
somebody else’s sound and another is mine as both are external to the ear.
As what we encounter are forms
that associate the great elements (upadaya rupa) we can’t interact with visual objects,
for instance a reflection of an object, say a flower, on water
cannot be touched, smelt or tasted as what you actually can interact with is
merely the water. The reflection on water is only an image which is
similar to what we see as an upadaya rupa- a form that associates four
great elements.
If we are able to see that the
object is different to what we think it is, the seed of consciousness can’t
germinate. As it has been discussed before what we associate are mental images
or name- matter & what is out there is different to what we behold. An
example is our perception of gold or silver as valuable metals which in fact
are mere manifestations of mental constructions with values added in our mind.
Objects do not exist either
before or after they appear (or are heard, smelt etc.) and hence are impermanent
(Anithya). If we comprehend the reality of form (visible, audible
etc.) as discussed above, we will be disenchanted with our own perceptions & hence will
get detached. There won’t be craving anymore to go in search thus a cause
to re-link consciousness is removed. Having gained the Right View we will be
free from delusion (ignorance) and therefore no more formations that causes consciousness.
The seed of consciousness is destroyed! We will be free from all forms of
latent tendencies having reached the ultimate bliss of ‘nirvana’.
