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Let us now speak about the word 艢谤耻迟补尘.

Note: In his commentaries on the 狈颈办腻测补蝉 (厂耻尘补峁単补濒补, I, p. 28; 笔补辫补帽肠补, I, p. 4鈥�5; S膩rattha, I, p. 6; Manoratha, I, p. 7), Buddhaghosa enumerates all the possible meanings of 蝉耻迟补峁�; but, he adds, in the expression 别惫补峁� me 蝉耻迟补峁�, 蝉耻迟补峁� designates a perception relating to the auricular orifice (蝉辞迟补诲惫腻谤腻苍耻蝉腻谤别苍补 耻辫补诲丑腻谤补峁嘺峁�)鈥�, it indicates the perception (驳补丑补峁嘺), the activity of the individual (puggalakicca) and, by extension, the thing (dhamma), the perceived object (visaya). According to him, the phrase 别惫补峁� me 蝉耻迟补峁� means: By me, an individual endowed with auditory consciousness, this was heard by virtue of a consciousness commonly called auditory activity (尘补测腻 savanakicca vi帽帽膩峁嘺sama峁単in膩 puggalena vi帽帽膩峁嘺vasena laddhasavanakiccavoh膩rena 蝉耻迟补峁�).

Question. 鈥� What does the word 艣谤耻迟补尘 signify? Does it mean by means of the ear-organ (艣谤辞迟谤别苍诲谤颈测补), or by means of the auditory consciousness (艣谤辞迟谤补惫颈箩帽腻苍补), or by means of the mental consciousness (尘补苍辞惫颈箩帽腻苍补)?^[1] If it is the ear-organ that hears, [the objection will be made] that, being without intellect (avabodha), the ear-organ cannot hear. 鈥� If it is the auditory consciousness that hears, [the objection will be made] that, lasting but a moment (别办补办峁�a峁噄办补), the auditory consciousness is incapable of concept (vikalpa) and cannot hear.^[2] 鈥� If it is the mental consciousness that hears, [the objection will be made] that the mental consciousness, in turn, cannot hear. Why? The first five consciousnesses [visual, auditory, olfactory, gustatory and tactile consciousnesses] recognize the five gross (蝉迟丑奴濒补) objects, [i.e., color, sound, odor, taste and tangible]; it is only afterwards that the mental consciousness recognizes (惫颈箩腻苍腻迟颈).^[3] The mental consciousness is unable to cognize the five gross objects actually present (pratyutpanna); it cognizes only those that are past (补迟墨迟补) or future (补苍腻驳补迟补).^[4] If the mental consciousness could cognize the five gross objects actually present, blind people (andha) and deaf people (badhira) could cognize colors (谤奴辫补) and sounds (艣补产诲补). Why? Because their mental consciousness is not destroyed.

Answer. 鈥� Neither the ear-organ (艣谤辞迟谤别苍诲谤颈测补), nor the auditory consciousness (艣谤辞迟谤补惫颈箩帽腻苍补), nor the mental consciousness (尘补苍辞惫颈箩帽腻苍补) are able to hear sounds. The coming together of many causes and conditions (丑别迟耻辫谤补测补测补蝉补峁僴颈辫腻迟补) is necessary to be able to hear sounds. It cannot be said that one single dharma hears sounds. Why? The ear-organ, lacking intellect (avabodha), cannot hear sounds; the [64c] consciousnesses, both auditory consciousness as well as mental [consciousness], being non-material (补谤奴辫颈苍), offering no resistance (apratigha) and outside of space (补诲别艣补蝉迟丑补),^[5] are not able to hear sounds. Sound (艣补产诲补) itself, lacking intellect (avabodha) and lacking the organ (indriya), cannot hear sounds. But if the ear-organ (艣谤辞迟谤别苍诲谤颈测补) is intact, when the sound reaches the auditory field and when the manas wants to hear, the coming together of the object [i.e., sound] and the manas (蝉迟丑奴濒补mana岣�sa峁僴ip膩ta) determines the arising of an auditory consciousness (艣谤辞迟谤补惫颈箩帽腻苍补).^[6] Following this auditory consciousness, there arises a mental consciousness (尘补苍辞惫颈箩帽腻苍补) that can analyze (vikalpana) all types of causes and conditions (hetupratyaya) and succeeds in hearing sounds.^[7] This is why the objection cannot be made: 鈥淲ho hears sound?鈥� In the Buddha鈥檚 doctrine no dharma is agent (办腻谤补办补), perceiver (诲谤补峁ａ弓峁�) or cognizer (箩帽腻苍颈苍). Some stanzas say:

If there is an action (karman), there are also fruits (phala).
The non-existence of the agent (办腻谤补办补), of the action and of the fruit
Is the absolute (parama) and profound (驳补尘产丑墨谤补) law
That the Buddha was able to discover.^[8]

There is emptiness (艣奴苍测补) but not annihilation (uccheda),
Continuity (prabandha), but not eternity (艣补艣惫补迟补),^[9]
Sin (腻辫补迟迟颈) and merit (辫耻峁噛补), and not destruction (惫颈辫谤补峁嘺艣补):
Such is the law which the Buddha preaches.

The meaning of 艢谤耻迟补尘 has been explained in brief (蝉补尘腻蝉补迟补岣�).

Footnotes and references:

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[1]:

In order to understand the discussion that follows, it is necessary to recall the division of the elements into eighteen 诲丑腻迟耻s: 1) the six organs (indriya): eye, ear, nose, tongue, touch, mind;

2) the six objects (惫颈峁�a测补): color, sound, odor, taste, tangible, non-perceptible object (dharma);

3) the six consciousnesses (惫颈箩帽腻苍补): visual, auditory, olfactory, gustatory, tactile and mental consciousness. 鈥� This division is found in all the manuals, e.g., Stcherbatsky, Central Conception, p. 97:

Six indriyas Six 惫颈峁�a测补s Six 惫颈箩帽腻苍补s

1. 肠补办峁�u蝉 7. 谤奴辫补 13. cak峁�ur惫颈箩帽腻苍补

2. 艣谤辞迟谤补 8. 艣补产诲补 14. 艣谤辞迟谤补惫颈箩帽腻苍补

3. 驳丑谤腻峁嘺 9. gandha 15. 驳丑谤腻峁嘺惫颈箩帽腻苍补

4. 箩颈丑惫腻 10. rasa 16. 箩颈丑惫腻惫颈箩帽腻苍补

5. 办腻测补 11. 蝉辫谤补峁ａ弓补惫测补 17. 办腻测补惫颈箩帽腻苍补

6. manas 12. dharma 18. 尘补苍辞惫颈箩帽腻苍补

[2]:

According to the Vaibh膩峁�ikas, the first five 惫颈箩帽腻苍补s 鈥� therefore, the auditory consciousness 鈥� possess 蝉惫补产丑腻惫补惫颈办补濒辫补 (vikalpa by definition, i.e., vitarka), but do not permit the vikalpa consisting of examination (ni谤奴辫补峁嘺) nor the vikalpa consisting of memory (补苍耻蝉尘补谤补峁嘺); that is why it is said that they are without vikalpa, just as it is said about a horse that has only one foot that it has no feet. Ko艣a, I, p. 60鈥�61.

[3]:

The mental consciousness (尘补苍辞惫颈箩帽腻苍补) always follows the manas which serves it as support (腻艣谤补测补) and organ (indriya). This manas is that one of the six consciousnesses (惫颈箩帽腻苍补) that has just gone past (峁�a峁囜箛膩m anantar膩t墨ta峁� 惫颈箩帽腻苍补峁� yad dhi tan mana岣�, Ko艣a, I, p. 31). This is the canonical doctrine formulated by the Sarv膩stiv膩din-Vaibh膩峁�ikas. For other theories, see Sa峁僩raha, Notes and References, p. 5F.

[4]:

According to Ko艣a, I, p. 44, 94, the object of the first five consciousnesses is simultaneous with them, the object of the sixth consciousness is earlier, or simultaneous, or later than it; in other words, it is past, present or future.

[5]:

The 惫颈箩帽腻苍补 is 补谤奴辫颈苍, 补诲别艣补蝉迟丑补, sendriyakak膩y腻艣谤补测补, Ko艣a, III, p. 135. It is in contrast to the organs and objects that constitute the 谤奴辫补skandha. See Ko艣a, I, p. 27.

[6]:

With some modifications, this is the canonical theory on the origin of the consciousness: 鈥淏y virtue of the ear and sound, the auditory consciousness is produced; the coming together of the three is contact鈥� (sota帽ca pa峁璱cca sadde ca uppajjati sotavi帽帽膩nam, ti峁囜箛a峁� sa峁単ati phasso. Sa峁儁utta, II, p. 72; IV, p. 68, 86, etc.). 鈥� On the problem of contact (蝉辫补谤艣补), see Ko艣a, III, p. 95鈥�101.

[7]:

Equipped with the vikalpas of examination (ni谤奴辫补峁嚹�) and memory (补苍耻蝉尘补谤补峁嘺), the mental consciousness, by itself, has a clear notion (蝉补峁僯帽腻) of the object. The other consciousnesses have only a very vague notion. The visual consciousness cognizes blue (n墨la峁� j膩n膩ti), but does not know 鈥淚t is blue鈥� (no tu n墨lam iti). In the same way, the auditory consciousness is insufficient to identify a sound; it must be complemented by a mental consciousness. See Ko艣a, I, p. 28, n. 1, on this subject.

[8]:

This stanza is quite in the Madhyamaka spirit. Cf. Madh, v峁泃ti, p. 328鈥�329: na pratyayasamut-panna峁� n膩pratyayasamutthita峁�… kuta eva bhavi峁�yati. 鈥淪ince action is neither produced by virtue of conditions nor non-produced for the same reason, the agent itself does not exist either. 鈥� If the action does not exist, how would the agent and the fruit of the action exist? There not being any fruit, how would the enjoyer of the fruit exist?鈥�

[9]:

The views of eternity and annihilation (艣补艣惫补迟辞肠肠丑别诲补诲峁涐梗峁璱) are two extreme views (antadvaya) to be avoided carefully. Cf. Sa峁儁utta, II, p. 17; III, p. 135; Madh. v峁泃ti, p. 269; Madh. avat膩ra, p. 22: Mah膩vastu, III, p. 448; P. Vaidya, 脡tudes sur 膧ryadeva, Paris, 1923, p. 35鈥�37; Dutt, 惭补丑腻测腻苍补, p. 46, 54; LAV., Madhyamaka, p. 10.