Sunday, May 17, 2015

LATENT TENDENCIES (ANUSAYA DHAMMA)

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’. 



[1] Duthiya Cetana Sutra : Samyutta Nikaya
[2] cakkun bikkhawe janan passan yatha butan
[3] Yankinci samudays dammam sabbattan Nirodha Dhammam
[4] upadaya rupa’ present due to mahabuta
[5] ahuthwa sambutan hutwana bhavissati

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