vridhamma.org/Discourses-on-Satipatthana-Sutta Āyatanapabbaṃ—The Sense Spheres dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. The āyatanas are the six sense spheres or doors: the eyes, ears, nose, tongue, body, and mind. All six are inside (ajjhattika) because they are on or inside the body. Their objects are outside (bāhiresu): for the eyes, a vision, colour, shape, or light; for the ears, sound; for the nose, smell; for the tongue, taste; for the body, something tangible; for the mind, a thought, emotion, fantasy or dream. Although called external, they become objects only when in contact with the internal āyatanas, on the framework of the body. For someone blind from birth there is no world of colour, light, shape or form and no way of understanding that world. Six internal āyatanas and six external āyatanas, make twelve in all, and the bāhiresu āyatana only actually exist for us when each is in contact with its respective sense door. How is the work done with the six internal and external sense spheres? cakkhuṃ ca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti… The truth of cakkhu (the eye sense door) and its object, rūpa (the shape or form) is realised: pajānāti. Yañca tadubhayaṃ paṭicca, with the base of these two, because of their contact, uppajjati saṃyojanaṃ—a bondage arises. …yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti… The meditator works with this bondage that has now arisen: saṃyojanassa uppādo hoti tañca pajānāti. The reality is that with every contact there is vibration, phassa-paccayā vedanā. Saññā evaluates: female, male; beautiful, ugly; pleasant, unpleasant. With this evaluation the sensations become pleasant or unpleasant, and immediately saṅkhāra, the reacting part of the mind, starts generating craving or aversion. Thus this whole process of bondage starts and multiplies. The work with the six sense doors is within the boundary of mind and matter. It is a matter of analysing and continually understanding how everything happens. If you are ignorant you constantly tie new knots and multiply bondage after bondage. When you don’t react, as you experience and observe the bondage in wisdom, it weakens. The habit pattern of reaction starts changing. The old bondages can come on the surface: yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti. You observe the arising (uppāda) of the bondage which had not previously come up (anuppanna).
Posted on: Fri, 29 Aug 2014 07:39:30 +0000
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