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)