Chapter 4
Sense Objects
We are infatuated with all the objects which are experienced through the sense-doors. However, they are only
r๚pas that fall away immediately; we cannot possess them. Sometimes we experience pleasant objects and sometimes unpleasant objects. The experience of a pleasant object is the result of kusala kamma and the experience of an unpleasant object is the result of akusala kamma. The objects which can be experienced through the sense-doors are the following:
colour or visible object
sound
odour
flavour
tangible object
As we have seen, three of the four Great Elements can be tangible object, namely: solidity (appearing as hardness or softness), temperature (appearing as heat or cold) and motion (appearing as motion, oscillation or pressure). The element of cohesion is not tangible object, it can be experienced only through the mind-door. Visible object, odour and flavour are included in the "eight inseparable r๚pas" which always arise together.
Although they arise together, only one kind of r๚pa at a time can be the object which is experienced. When there are conditions for the experience, for example, of flavour, the flavour that impinges on the tastingsense is experienced by tasting-consciousness. Flavour arises together with the four Great Elements of solidity, temperature, cohesion and motion, and with visible object, odour and nutrition, but these are not experienced at that moment. Sound is the object of hearing-consciousness. Sound is not included in the eight inseparable r๚pas, but when it arises it has to be accompanied by these r๚pas that each perform their own function. Whenever there is sound, there also have to be solidity, cohesion, temperature, motion and the other inseparable r๚pas.
When sound is heard, the accompanying r๚pas cannot be experienced. We read in the "Dhammasanga๙i" (ง 621) about different kinds of sounds, such as sound of drums and other musical instruments, sound of singing, noise of people, sound of concussion of matter, sound of wind or water, human sound, such as sound of people talking. The "Atthasๅlinํ" (II, Book II, Part I, Ch III, 319), which gives a further explanation of these kinds of sounds, defines sound as follows: ... all sounds have the characteristic of striking the ear, the function and property of being the object of auditory cognition, the manifestation of being the field or object of auditory cognition.... Like the other sense objects, sound has as its proximate cause the four Great Elements. No matter what sound we hear, it has a degree of loudness and it "strikes the ear". Its characteristic can be experienced without the need to think about it. We may hear the sound of a bird and it seems that we know at once the origin of the sound.
When we know the origin of the sound it is not hearing, but thinking of a concept. However, the thinking is conditioned by the hearing. It seems that we can hear different sounds at a time, for example when a chord is played on the piano. When we recognize the different notes of a chord it is not hearing but thinking. When there is awareness, one reality at a time can be known as it is. Sound can be produced by temperature or by citta. Sound of wind or sound of water is produced by temperature. Speech sound is produced by citta. We are inclined to find a loud noise disturbing and we may make ourselves believe that there cannot be mindfulness of realities when we hear a loud noise. We read in the "Theragๅthๅ" (Psalms of the Brothers, Part VII, 62, Vajjiputta) about a monk of the Vajjian clan who was dwelling in a wood near Vesๅlํ.
The commentary to this verse (Paramatthadํpanํ) states: ... Now a festival took place at Vesๅlํ, and there was dancing, singing and reciting, all the people happily enjoying the festival. And the sound thereof distracted the bhikkhu, so that he quitted his solitude, gave up his exercise, and showed forth his disgust in this verse: Each by himself we in the forest dwell, Like logs rejected by the woodman's craft. So flit the days one like another by, Who more unlucky in their lot than we? Now a woodland deva heard him, and had compassion on the bhikkhu, and thus upbraided him, "Even though you, bhikkhu, speak scornfully of forest life, the wise desiring solitude think much of it," and to show him the advantage of it spoke this verse: Each by himself we in the forest dwell, Like logs rejected by the woodman's craft.
And many a one does envy me my lot, Even as the hell-bound envies him who fares to heaven. Then the bhikkhu, stirred like a thoroughbred horse by the spur, went down into the avenue of insight, and striving soon won arahatship. Thereupon he thought, "The deva's verse has been my goad!" and he recited it himself. By this Sutta we are reminded that aversion to noise is not helpful. Our most important task is being mindful of whatever reality presents itself. When sound appears correct understanding of this reality can be developed. It can be known as a kind of r๚pa and it does not matter what kind of sound it is. We are infatuated with pleasant sense objects and disturbed by unpleasant ones. Like and dislike are realities of daily life and they can be objects of awareness. We often find reasons why we cannot be mindful of the present moment. We would like to hear only pleasant things.
When someone speaks unpleasant words to us we are inclined to think about it for a long time instead of being mindful of realities. We may forget that the moment of hearing is vipๅkacitta, result produced by kamma. Nobody can change vipๅka. Hearing falls away immediately. When we think with aversion about the meaning of the words that were spoken we accumulate unwholesomeness. We read in the "Greater Discourse of the Elephant's Footprint" (Middle Length Sayings I, 28) that Sๅriputta spoke to the monks about the elements that are conditioned, impermanent and devoid of self. He also spoke about the hearing of unpleasant words: ... Your reverences, if others abuse, revile, annoy, vex this monk, he comprehends: "This painful feeling that has arisen in me is born of sensory impingement on the ear, it has a cause, not no cause.
What is the cause? Sensory impingement is the cause." He sees that sensory impingement is impermanent, he sees that feeling... perception... the habitual tendencies (sa๒khๅrakkhandha) are impermanent, he sees that consciousness is impermanent. His mind rejoices, is pleased, composed, and is set on the objects of the element. If, your reverences, others comport themselves in undesirable, disagreeable, unpleasant ways towards that monk, and he receives blows from their hands and from clods of earth and from sticks and weapons, he comprehends thus: "This body is such that blows from hands affect it and blows from clods of earth affect it and blows from sticks affect it and blows from weapons affect it.
But this was said by the Lord in the Parable of the Saw: `If, monks, low-down thieves should carve you limb from limb with a two-handled saw, whoever sets his heart at enmity, he, for this reason, is not a doer of my teaching.' Unsluggish energy shall come to be stirred up by me, unmuddled mindfulness set up, the body tranquillised, impassible, the mind composed and onepointed. Now, willingly, let blows from hands affect this body, let blows from clods of earth... from sticks... from weapons affect it, for this teaching of the Awakened Ones is being done." Do we see our experiences as elements to such a degree already that, when we hear unpleasant words, we can immediately realize: "This painful feeling that has arisen in me is born of sensory impingement on the ear"? In order to see realities as they are it is necessary to develop understanding of nๅma and r๚pa. There are different ways of classifying r๚pas.
One way is the classification as the four Great Elements (mahๅ-bh๚ta r๚pas) and the derived r๚pas (upๅda r๚pas), which are the other twentyfour r๚pas among the twentyeight r๚pas. Another way is the classification as gross r๚pas (o๎ๅrika r๚pas) and subtle r๚pas (sukhuma r๚pas). Twelve kinds of r๚pa are gross; they are the sense-objects that can be experienced through the sense-doors, namely: visible object, sound, odour, flavour and the three r๚pas that are tangible object, namely: solidity, temperature and motion, thus, three of the great Elements, and also the five sense-organs (pasๅda r๚pas) that can be the doors through which these objects are experienced.
The other sixteen r๚pas among the twentyeight kinds are subtle r๚pas. The "Visuddhimagga" (XIV, 73) states that twelve r๚pas "are to be taken as gross because of impinging; the rest is subtle because they are the opposite of that." The seven r๚pas that can be sense objects are impinging time and again on the five r๚pas which are the sense organs. Subtle r๚pas do not impinge on the senses. According to the "Visuddhimagga", the subtle r๚pas are far, because they are difficult to penetrate, whereas the gross r๚pas are near, because they are easy to penetrate.
There is impingement of objects on the senses time and again, but we are usually forgetful of realities. We have learnt about the four Great Elements and other r๚pas and we may begin to notice different characteristics of realities when they present themselves. For example, when we are walking, r๚pas such as hardness, heat or pressure may appear one at a time. We can learn the difference between the moments characteristics of realities appear one at a time, and the moments we are thinking of concepts such as feet and ground. The ground cannot impinge on the bodysense and be directly experienced. The Buddha urged the monks to develop right understanding during all their actions. We read in the Commentary to the "Satipa์์hๅna Sutta", in the section on the four kinds of Clear Comprehension, about clear comprehension in wearing robes: ... Within there is nothing called a soul that robes itself.
According to the method of exposition adopted already, only, by the diffusion of the process of oscillation (the element of wind or motion) born of mental activity does the act of robing take place. The robe has no power to think and the body too has not that power. The robe is not aware of the fact that it is draping the body, and the body too of itself does not think: "I am being draped round with the robe." Mere processes clothe a process-heap, in the same way that a modelled figure is covered with a piece of cloth. Therefore, there is neither room for elation on getting a fine robe nor for depression on getting one that is not fine.
This passage is a good reminder of the truth, also for laypeople. We are used to the impact of cloths on the body, most of the time we do not even notice it. Or we are taken in by the pleasantness of soft material that touches the body, or by the colour of our cloths. We can be mindful of softness or colour as only elements. In reality there are only elements impinging on elements. We read in the "Gradual Sayings" (II, Book of the Fours, Ch XVIII, ง 7, Rๅhula) that the Buddha said to Rๅhula: Rๅhula, both the internal earth-element and that in external objects are just this earth-element. Thus it should be regarded, as it really is, by perfect wisdom: "This is not of me. Not this am I. Not to me is this the self." So seeing it, as it really is, by perfect wisdom, one has revulsion for the earth-element; by wisdom one cleanses the heart of passion. The same is said of the elements of water, heat and wind. The Buddha then said: Now, Rๅhula, when a monk beholds neither the self nor what pertains to the self in these four elements, this one is called "a monk who has cut off craving, has loosed the bond, and by perfectly understanding (this) vain conceit, has made an end of Ill."
Questions