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15 05 2012 TUESDAY LESSON 609 FREE ONLINE eNālāndā Research And Practice UNIVERSITY And THE BUDDHISTONLINE GOOD NEWS LETTER by ABHIDHAMMA RAKKHITA through http://sarvajan.ambedkar.org Dhammapada: Verses and Stories Dhammapada Verse 167 . Do Not Cultivate The Worldly

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15 05 2012 TUESDAY LESSON 609 FREE
ONLINE eNālāndā Research And Practice
UNIVERSITY And THE BUDDHISTONLINE GOOD NEWS LETTER by
ABHIDHAMMA RAKKHITA through http://sarvajan.ambedkar.org

Dhammapada:
Verses and Stories

Dhammapada
Verse 167 . Do Not Cultivate The Worldly

Verse 167.
Do Not Cultivate The Worldly

Do
not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.

Explanation: Stoop not to depraved ways, to practices that
promote lower urges. Do not live slothfully. Do not associate yourself with
those who hold false views.

http://www.mcu.ac.th/thesis_file/255127.pdf

CHAPTER IV

THE COMPARISON

BETWEEN THE TWELVE °YATANAS

AND THEIR PARALLELS IN
HUMAN ANATOMY

The present chapter is the comparative study of the twelve Àyatanas

and their counterpart in science, the sensory receptors and the sense
stimuli.

The result of the study will benefit Buddhism in many aspects, such as:

1. Reducing the communication problem between monks and

laypeople, since the monks can find an alternative way to

teach the twelve Àyatanas of Buddhism by comparing with

human anatomy that laypeople may be more familiar.

2. Identifying similarities and differences between Buddhist

philosophy and science. Dividing the nature of Buddhist

thought into the material and spiritual aspects.

I envision that dhammadÂtas who propagate Buddhism in the West

may get the most benefit from this chapter, since it provides information
that

is generally accepted by people who have a scientific background. I would

like to borrow the word mentioned by Gerald Du Pré that by doing this

“Buddhism will be able to have the standing and influence in the West which

it deserves.”244

244Gerald Du Pré, “Buddhism and Science,” Buddhism and Science, ed.

Buddhadasa P. Kirthisinghe (Delhi: Mortilal Banarsidass Publishers, 1993),
p. 92.

In addition, other readers who do not have a background in science

will gain benefit from this chapter, since it generates a new scope of

knowledge about Buddhism. For people who possess of faith, saddhÀ,
this

chapter provides facts that will help them to expand their own

understanding. For people who possess of intelligence, paððÀ, this
chapter

proves that what was written in the Buddhist scriptures are not merely

unfounded beliefs. Some information that the Buddha discovered more than

two thousand and five hundred years ago is found to have support through

scientific discoveries. In brief, this chapter provides information that
will help

to balance the differences between saddhÀ and paððÀ.

4.1 The Comparison
between the AjjhattikÀyatanas and the

Sensory Receptors

In this section, I based my research mainly on the work of a

physician named Thongkam Sunthornthepvarakul.245 Sunthornthepvarakul

explored his interest in the area of the relationship between the pasÀdarÂpa,

sensitive material qualities, and the anatomy of human. He found some

resemblances between human anatomy and the first five internal Àyatanas

mentioned in the Commentaries. In addition, the researches by Johnjoe

McFadden and Rollin McCraty are brought into study since they give a very

interesting aspect about the location of the mind in human anatomy.

4.1.1 CakkhÀyatana and
the Eye

As we already know, the cakkhÀyatana is the cakkhuppasÀda.
NÀrada

mentions that the cakkhuppasÀda denotes the receptive reacting
sense-agency

245Thongkam Sunthornthepvarakul, Pasāda-Rūpa
5, Rajvithi Hospital (free

distribution).

part of the eye, located at the center of the retina.246 The Commentaries

further indicate that the cakkhuppasÀda is located spreading through
seven

layers of ocular membranes (satta akkhipaÇalÀni),247 where the
sensation of

vision is initiated. This is very interesting when Sunthornthepvarakul

compared the satta akkhipaÇalÀni with the layers of the retina. He
explains that

the retina consists roughly of seven layers of receptor cells located at
the back

of the eye. These retinal layers have a function to convert a visual image
into

neural signals.

As mentioned in chapter III, the human retina consists of ten layers.

Of these ten layers, I found that only seven layers are directly involved
in the

signal transduction. Table 38 shows the relationship between the process of

the signal transduction and the ten layers of the retina. From the table,
we

can see that three layers out of ten are not related to the process of
signal

transduction. They do not have a direct function concerning the process of

seeing.

In addition, the Commentaries indicate that the size of the organ

where visual sense is initiated is not bigger than the head of a louse.
This

information may refer to the ganglion cells which is the organ where the

nerve transmitting visual information leaving the retina.

The Path of Freedom further elaborates the
anatomy of the eye that the

sensory matter depends on three small discs round the pupil.248 The three

small discs, which help focusing the light and let the light pass through, may

refer to the cornea, the iris, and the lens, respectively.

246AnuruddhÀcariya, 1987, op. cit.,
p. 291.

247As 307.

248See details in N.R.M. Ehara, Soma, and Kheminda, 1995, op. cit., pp. 238-239.

Table 38. The Ten Layers
of Human Retina and Their Role in Signal Transduction.

The human retina consists of ten distinct layers. Only seven layers are
directly

related to the process of seeing.

Layer of Retina
Performing Signal Transduction?

Retinal Pigment
Epithelium Yes – increasing acuity
of vision

Photoreceptor Layer Yes – layer of light-sensitive elements

Outer LimitingMembrane No – this layer isolates inner layers from

harmful materials

Outer Nuclear Layer Yes – layer of nuclei of rods and cones

Outer Plexiform layer Yes – synaptic layer

Inner Nuclear Layer Yes – layer of cell bodies

Inner Plexiform Layer Yes – synaptic layer

Ganglion Cell Layer Yes – the last layer in the process of

signal transduction, the layer of the

output from the retina giving rise to the

optic nerve fibers

Nerve Fiber Layer No – no light-sensitive elements in this

layer, blind spot

Inner Limiting membrane No – this layer seals of the retina from

the vitreous chamber

Figure 72 shows that the anatomy of the retina is similar to the

description of the cakkhuppasÀda mentioned in the Commentaries,
since the

retina and the cakkhuppasÀda require seven-layered structure in the
process of

seeing. From the figure, it shows that the cakkhuppasÀda may be
located

somewhere in the seven-layered structure of the retina.

Figure 72. CakkhÀyatana
and the Anatomy of the Human Eye. At the retina, the sensation of vision is initiated. The

description of the retina resembles the description of the cakkhuppasÀda
that is appeared in the AÇÇhasÀlinÁ.

Source Adaptive:

1. Eye Anatomy, St. Luke’s
Cataract and Laser Institution, retrieved 7 October 2006,
.

2. The Retina, Institute Of
Physiology, Dept. Of Neurophysiology, Ruhr-University Bochum, retrieved 12
October 2006,

www.neurop.ruhr-uni-bochum.de/CompNsci/BiophysModel/Retina/retina.html>.

4.1.2 SotÀyatana and
the Ear

The sotÀyatana is the sotappasÀda. It is described to have a
shape like

a finger-ring (aôguliveÇhanakasaõÇhÀne padese) located in the
interior of the ear,

lined with delicate, tawny hair (tanutambalomÀcite) inside.249 This
description

of the sotappasÀda is similar to the structure of the cochlea of the
ear. The

cochlear is two and a half spiral turns like with hair cells inside. This

description is also mentioned in The Path of Freedom. However,
instead of the

shape like a finger ring, the sensitive part of the ear is like the stem of
the

blue-green bean.250 The cochlea has an important role to convert sound wave

into electrical nerve signals. Figure 73 shows that the anatomy of the
cochlea

is similar to the description of the sotappasÀda, since both of them
depend on a

coiled structure with hairs inside.

4.1.3 GhÀnÀyatana and
the Nose

According to the Commentaries, the ghÀnappasÀda is to be found

inside the nostril with its accessories in the place shaped like a goat’s
hoof

(ajapadasaõÇhÀne padese),251 where the three goat’s hooves meet.252
The goat’s

hoof that is described in the AÇÇhasÀlinÁ and The Path of Freedom
has a shape

like nasal conchae as shown in figure 74. In addition, Mehm Tin Mon

confirms that the sensitive part of the nose spreads in the organ shaped
like a

leg of a goat.253

249As 310.

250N.R.M. Ehara, Soma, and Kheminda, 1995, op. cit., p. 239.

251Buddhaghosa, 1956, op. cit.,
p.494.

252N.R.M. Ehara, Soma, and Kheminda, 1995, op. cit., p. 239.

253Mehm Tin Mon, 1995, op. cit.,
p. 229.

Figure 73. SotÀyatana
and the Anatomy of the Ear. The description of the
cochlea

located inside the ear resembles the description of the location of the sotappasÀda

appeared in the AÇÇhasÀlinÁ.

Source Adaptive:

1. The Expositor Vol. II, p. 407.

2. Image of the Inner Ear Anatomy and Cochlea (top left): Alec N. Salt,
“Inner Ear

Anatomy,” A Pictorial Guide to the
Inner Ear, Washington University, retrieved 30

November 2005, .

3. Image of Cochlear Partition: Benjamin Cummings, an imprint of Addison
Wesley

Longmont, Inc.

Figure 74. GhÀnÀyatana
and the Anatomy of the Nose. The figure shows the

anatomy of the nose and the conchae. Beside and above the upper most concha
is

the olfactory region, where odor molecules are dissolved and come into
contact with

the olfactory sensory cells. The shape of the conchae resembles the
description of the

nearby location of the ghÀnappasÀda (the three goat’s hooves).
Therefore, the

ghÀnappasÀda may permeate through the
location of the olfactory nerves and the

olfactory bulb in the upper part of the conchae (where the three goat’s
hooves meet).

SourcesAdaptive:

1. The Expositor Vol. II, p. 407.

2. Image of the Nasal Anatomy (top right): A.D.A.M., retrieved 1 December
2005,

.

3. Image of the Goat’s Hoof (bottom): Onion Creek Ranch, retrieved 24 July
2004,

.

4. Image of the Nasal Anatomy with Olfactory Bulb: Frank H. Netter,
Interactive Atlas

of Human Anatomy.

If we take a look at figure 74 (bottom picture), we find that the

olfactory nerves spread in the upper part of the conchae, known as superior

concha.254 These nerves scatter in the area of the upper part of the nasal
cavity

and then go upwards entering the olfactory bulb. The function of these

nerves is related to the sense of smell.

In my opinion, the place shaped like three goat’s hooves may refer

to the nasal conchae, and the place where the three goat’s hooves meet may

refer to the olfactory bulb. What spreading inside the organ of the nasal

conchae and the olfactory bulb is the olfactory nerves. Therefore, the

ghÀnappasÀda may permeate through the
area of the olfactory nerves and the

olfactory bulb, in the upper part of the conchae.

4.1.4 JivhÀyatana and
the Tongue

The jivhÀppasÀda of jivhÀyatana is located at a spot shaped
like the

upper part of a lotus leaf (uppaladalaggasaõthÀõe padese)255 and
spreading in the

upper surface of the tongue.256 The upper surface of the tongue contains

numerous papillae. On the sides and around the base of the papillae are
taste

buds. The cells in each taste bud have a function to detect flavors and

generate nerve signals sent to the taste center in the brain.257 From the

description, the jivhÀppasÀda mentioned in the Commentaries may
reside in

the area of the papillae on the dorsum surface of the tongue. Figure 75
shows

that the anatomy of the tongue is similar to the description of the jivhÀppasÀda,

since the papillae spread on the upper surface of the tongue and have a
shape

like a torn lotus leaf.

254Anne LeMaistre, Respiratory System,
retrieved 1 December 2005,

medic.med.uth.tmc.edu/lecture/main/tool4.htm>.

255As 311.

256Mehm Tin Mon, 1995, op. cit.,
p. 229. See also N.R.M. Ehara, Soma, and

Kheminda, 1995, op. cit., p.
239.

257See details in Philip Whitfield , 1995, op. cit., pp. 66-67.

Figure 75. JivhÀyatana
and the Anatomy of the Tongue. The figure shows that on

the upper surface of the tongue, there are numerous papillae. The papillae
have a

shape look like a torn lotus leaf/petal, which resembles the description of
the

jivhÀppasÀda appeared in the AÇÇhasÀlinÁ.

Source Adaptive:

1. Image of the Tongue Anatomy (left): Martin S. Spiller, Oral-Dental Anatomy,

retrieved 2 December 2005,

tongue>.

2. Image of the Anatomy of Papillae (right): Frank H. Netter, Interactive Atlas of

Human Anatomy.

4.1.5 KÀyÀyatana and
the Body

The kÀyÀyatana in the TipiÇaka refers to the kÀyappasÀda.
The

kÀyappasÀda is described as
spreading throughout the whole body like oil

diffusing over the cotton-rag (kappÀsapaÇalasineho).258 The Path
of Freedom notes

258As 311.

that the kÀyappasÀda is a sensory matter that is sensitive to touch
located,

throughout the body, except the insensitive parts such as hair, nails, and
hard

dried skin.259

As mentioned in chapter III, in our body there are millions of small

sensors buried under the surface of the skin. These nerve sensors are

interwoven spreading throughout the whole body. The location of the

kÀyappasÀda may diffuse throughout
these nerve sensors. Figure 76 shows

that the interwoven nerve sensors spreading throughout the whole body is

similar to the description of the kÀyÀyatana in the Commentaries.

4.1.6 ManÀyatana and
the Mind

Even though the manÀyatana has a very important role in Buddhism,

the Buddha never specified a specific location of the manÀyatana.
The

manÀyatana is the resort of manodhÀtu
and manoviððÀõadhÀtu. ÐÀnamoli

indicates that the arising of manodhÀtu and manoviððÀõadhÀtu depends
on a

location inside the heart,260 called hadayavatthu. It must be noted
here that this

term does not exist in the TipiÇaka. It only appears in the
Commentaries.

There are many theories about the location of the manÀyatana, the

mind, from both Buddhist scholars and scientists. These theories sometimes

conflict with each other. The concept of the mind as a physical entity
existed

before the Buddha’s time.261 Many Buddhist scholars have attempted to

develop theories about the location of the mind. The most three popular

locations of the mind as mentioned earlier are the brain, the heart, and
the

whole body.

259N.R.M. Ehara, Soma, and Kheminda, 1995, op. cit., p. 240.

260See details in ÐÀnamoli, 1987, op.
cit., pp. 297-298.

261See details in Sarasvati Chennakesavan, Concept of Mind in Indian

Philosophy, 2nd ed. and Reprinted (Delhi: Motilal Banarsidass
Publishers, 1991), pp. 1-2.

Figure 76. KÀyÀyatana
and the Anatomy of the Body. The figure shows the

anatomy of the body and the sensory nerves under the skin. The sensory
nerves are

interwoven spreading throughout the whole body. It is possible that the kÀyappasÀda

may diffuse in these nerve sensors.

Source Adaptive:

1. The Expositor Vol. II, p. 408.

2. Image of the Nervous System: SigBio’s Virtual Anatomy Textbook,
retrieved 3

December 2005,
.

3. Image of the Back Nerves: Frank H. Netter, Interactive Atlas of Human
Anatomy.

4. Image of the Skin Anatomy: Ed Marshall, Anatomy and Physiology I, Atlantic Cape

Community Collage, retrieved 18 November 2006,

/>.

1. The Brain as the Location of the Mind

As mentioned in chapter III, many modern scientists and

philosophers argue that the brain should be the seat of

consciousness or the location of the mind. A theory related to

the brain-base is proposed by Johnjoe McFadden.

McFadden postulates that an electromagnetic field exists in

the brain is related to the physical location of consciousness.262

The electromagnetic force is one of the four fundamental

forces from which other forces are derived. The other three

fundamental forces are the strong nuclear force (holding

atomic nuclei together), the weak nuclear force (causing some

form of radioactive decay), and the gravitational force.

C.L.A. De Silva comments on the brain-base theory that:

The Scientists and western Philosophers, of course, would say that

consciousness arises in the brain and not in the heart. With due

deference to Scientists and Physiologists, it must be stated that, although

their investigations and researches more or less definitely have located

different centres in the brain as controlling certain phenomena, and

though the functions of the brain, which constitute the cerebrum and

cerebellum, medulla oblongata and spinal cord, sensory and motor

nerves and so on have been understood, which are incontrovertible facts,

they have not reached the climax nor would they ever, as their

knowledge is not perfect and that knowledge too is with regard to only

physical matter. Even in the event of Scientists and Physiologists

arriving at the ultimate truth with regard to their findings, they could do

so with matter only, but not with immaterial qualities such as

consciousness and their mental concomitants, which could be discerned

only by an Omniscient.263

262See details in Johnjoe McFadden, op.
cit., pp. 23-50.

263C.L.A. De Silva, A Treatise on
Buddhist Philosophy of Abhidhamma (Delhi:

Sri Satguru Publications, 1997), pp. 189-190.

The theory of the brain-base does not exist in Buddhism, since

the first consciousness arises at the time of the conception.

However, the brain is formed and starts functioning after

fertilization. Nevertheless, the theory about the relationship

between the electromagnetic force and consciousness is still

very interesting and shows that the brain has some influences

on the arising of consciousness.

2. The Heart as the Location of the Mind

In the Buddhist tradition, the concept of the mind is bound

together with the concept of the hadayavatthu. This concept is

created by the commentators, not by the Buddha himself. In

the Commentaries, the hadayavatthu seems to be located

somewhere inside the flesh of the heart.264

Sunthornthepvarakul gives his opinion about the location of

the hadayavatthu that it may be located somewhere in the

upper right chamber of the physical heart. This is based on

the idea that the amount of blood in the upper right chamber

of the heart should be about a handful (pasata) as same as

what mentioned in the Commentaries. He also indicates the

importance of this area as the electrical conduction system of

the heart.

Since the arising of manodhÀtu and manoviððÀõadhÀtu depends

on the hadayavatthu as their material support and they also

have the manÀyatana as their resort, the manÀyatana may be

located at the same location as the hadayavatthu. Figure 77

264See details in ÐÀnamoli, 1987, op.
cit., pp. 297-298.

expresses the anatomy of the physical heart and the possible

location of the hadayavatthu in the upper right chamber of the

heart, according to Sunthornthepvarakul’s opinion.

Figure 77. Hadayavatthu
and the Anatomy of the Heart. The figure shows the

anatomy of the heart and the potential location of the hadayavatthu in
the upper right

chamber of the heart.

Source Adaptive:

1. Image of the Anatomy of the Heart: Carolina Biology Supply, retrieved 4
December

2005,
.

2. Image of punnÀga seed: Robert J. Gibbons, Taxon: Calophyllum inophyllum L.,

United States Department of Agriculture, retrieved 30 September 2006,

.

Mehm Tin Mon further elaborates the concept of the

hadayavatthu that the hadayavatthu
is located spreading

throughout the blood inside the heart.265 Therefore, in a

moment there are billions of hadayavatthus, not just only one

hadayavatthu exists at one moment.

Another interesting idea related to the hadayavatthu is from

Egerton C. Baptist. Baptist says that “this heart-base (hadayavatthu)

is present in that purest of pure blood, in quantity

about half a handful (or, cupful) found in a small type of

receptacle (resembling a cavity) of the heart.”266 His opinion

does not support the idea of the hadayavatthu located around

the upper right chamber of the heart, since the blood in the

right side of the heart is deoxygenated. The location of the

hadayavatthu from Baptist should be
located either in the

upper left chamber of the heart where oxygenated blood is

collected or the bone marrow where blood cells are produced.

The Dispeller of Delusion elaborates the location of the hadayavatthu

that its delimitation is bounded to what belongs to the

heart. In this case, the blood also belongs to the heart. If the

blood is a carrier of the hadayavatthu, then the hadayavatthu

should be able to experience the whole body through the

circulation of the blood. However, since we do not involve in

sharing sensation outside the body when the blood spills out,

then the blood may not be a carrier of the hadayavatthu.

265Mehm Tin Mon, 1995, op. cit.,
p. 230.

266Egerton C. Baptist, Abhidhamma for
the Beginner (Colombo: The Colombo

Apothecaries’ Co., Ltd., 1959), p. 122.

Rollin McCraty mentions about the electromagnetic force

produced by the heart that it is much stronger than the

electromagnetic force produced by the brain. From

McCraty’s idea, we can see that the electromagnetic field

produced by the heart has an effect on every cell in the body,

including the human brain. McCraty’s research shows that

the heart should be the base of the mind, not the brain.

There is an argument that the heart is not the seat of

consciousness, since the heart of an embryo does not beat at

the time of conception, but in the third week of its life. In

addition, with an advancement of new technologies the heart

transplantation can be done in a patient with a heart disease.

Another argument is raised whether our consciousness is

removed along with the old heart after performing the heart

transplantation or not. Will we have other person’s

consciousness accompanied the new heart in our body?

3. The Whole Body as the Location of the Mind

Another interesting theory about the location of the mind is

that the whole body is the seat of consciousness. The idea of

the whole body as the location of the mind can be seen from

the theories of Roy E. John and Deepak Chopra. John thinks

that the seat of consciousness spreads throughout the whole

body via its neuroskeletal system. However, Chopra has the

idea that the seat of consciousness resides in every DNA

starting from the very first DNA molecule before the embryo

begins to divide. Latter, the embryo forms itself a heart, a

brain, and a nervous system.

From chapter III, we see that the delimitation of the

hadayavatthu is bounded to what
belongs to the heart.

Therefore, the location of the hadavavatthu should cover the

whole body. Even though the boundary of the neuroskeletal

system and the DNA cover the whole body, but the

relationship between them and the heart is still ambiguous.

There is another problem in this idea that the location of the

hadayavatthu may be overlapped with
the location of the

kÀyÀyatana. Therefore, we do not
know whether the

neuroskeletal system and the DNA belong to the heart or not.

From the analysis of three possible locations of the mind above, the

heart seems to have a prominent characteristic of the mind, because of the

following reasons:

1. The whole body as the location of the mind: This idea seems

to be the least possible option, since when a man lost his body

part, such as a hand, his mind is still in perfect function.

2. The brain as the location of the mind: Most scientists believe

that the brain is the seat of consciousness, since the brain

involves in many important functions that are vital to human

life. However, in case of a patient with brain death, his heart

still operates. Therefore, the brain should not be the location

of the mind.

3. The heart as the location of the mind: Many physicians

believe that the heart is the seat of consciousness. If the heart

stops functioning, human life certainly becomes to an end.

In order to support this idea, I would like to explore information

about citta, a synonym of the term manÀyatana. The TipiÇaka
mentions that:

 Citta resides in a cave (guhÀsayaÚ): this
description is similar

to the appearance of chambers of the heart. The brain and the

body do not have an appearance of a cave.

 Citta is formless (asarÁraÚ): this description is
similar to the

appearance of the electromagnetic force that can be generated

from either the heart or the brain.

 Citta goes far from its origin (dÂraôgamaÚ): this
description is

similar to both the circulation of blood and the radiation of

the electromagnetic force that can go far from their origin.

 Citta can wander wherever it desires (yathÀkamanipÀtino):
this

is similar to the characteristic of the electromagnetic force,

which can radiate and not limited by the human body.

Therefore, in a grown human being, the location of the manÀyatana

may permeate throughout the whole body, where the right upper chamber of

the heart is the center of the manÀyatana. We may think that in the
absence of

the physical heart, there may be no manÀyatana. This concept is not
correct,

because we bind the concept of the mind to a physical gross form of
material

phenomena. Followings are the support that the heart is the seat of the
mind:

 The delimitation of the hadayavatthu is
bounded by what

belongs to the heart: From this sentence, it shows that the

heart has a close relationship to the hadayavatthu.

 The hadayavatthu is a sukhumarÂpa: The
physical heart is a

gross form of material phenomena. Even though the

whole physical heart is removed, the subtle material

quality of the hadayavatthu can not just simply be removed

by the process of surgery. In addition, we cannot remove

everything that belongs to the heart all at once from the

human body and still keep that human alive.

 The hadayavatthu is kammajarÂpa:
Everything that happens

to the hadayavatthu is due to the law of kamma.

A question is raised, where is the hadayavatthu, when there is no

heart? In my opinion, the center of the hadayavatthu should reside
at the

location where the heart is. In a patient whose heart is removed, the
center of

the hadayavatthu should be at the same location of his old heart. In
an embryo

whose heart is not formed, the center of the hadayavatthu should be
at the

location where the heart will be formed. Dr. Disayavanish supports this
idea

by expressing his opinion about the location of the mind that:

The heart should be the seat of the mind. Clinically, there are many

patients who are diagnosed as suffering from brain death but their heart

are still functioning, without nerve impulse from the brain. The

Sinoatrial (SA) node is considered as the major pacemaker of the heart.

After the brain is death, the SA node can act automatically to control the

functions of the heart. Therefore, it can be said that the heart is the
seat

of the mind, while the brain is its office. However, this opinion does not

deny the theory that the mind exists in the whole body.267

What mentioned earlier about the location of the mind, including

the brain, the heart, the whole body, and the electromagnetic force, is all
in

the material level. The knowledge of scientists and philosophers limits
only

to the level of material phenomena and could not break through mental

phenomena. This is an important issue where science lags behind Buddhism.

267Commented by Dr. Chamlong Disayavanish on December 14, 2007.

4.2 The Comparison
between the BÀhirÀyatanas and the

Sense Stimuli

In chapter II, we already know that the external Àyatanas are

compared to village-raiding robbers, since they harass the internal sense
bases

by agreeable and disagreeable forms. These external Àyatanas turn to
be

Àrammaõas when they become objects
of the internal sense bases. In this

section, I will make a comparison between the external Àyatanas in
the

Buddhist scriptures and the sense stimuli in science.

4.2.1 RÂpÀyatana and
Visual Stimulus

According to the Abhidhamma PiÇaka, the rÂpÀyatana is the

appearance of color. The Commentaries indicate that the appearance of color

has a quality of brightness, which is known as vaõõanibhÀ (RÂpÀyatananiddese

vaõõo va vaõõanibhÀ).268 In order to cover
all range of visibility, the Buddha

also includes dim light (andhakÀro) in the rÂpÀyatana.269
This is very

interesting, since there are coincidences between the information in the

Abhidhamma PiÇaka and the information
discovered by modern scientists.

In science, the physical stimulus for the eye is light. Table 39

compares information of the sense object of seeing between in the Buddhist

scriptures and in science. The similarities between the sense object of
seeing

in the Buddhist scriptures and in science are as follows:

1. Bright light and dim light are the objects of seeing

In Buddhism, the Commentaries explain that not only

vaõõanibhÀ, but also andhakÀro are
parts of the rÂpÀyatana.

268As 316.

269Dhs 139.

Table 39. The Comparison
of the Sense Object of the Eye between RÂpÀyatana in

the Buddhist Scriptures
and the Visual Stimulus in Modern Science. This table

shows the information about the object of seeing appeared in the Buddhist
scriptures

and what is discovered by scientists.

Buddhist

Scriptures Modern
Science

Object of the Eye VaõõanibhÀ

AndhakÀro

Light & color from reflection of light

Dim light

Medium °loka Light

The Ability of the

Object in Reaching

the Eye

Asampatta

(not reaching

the object)

In the process of seeing, the eye does

not directly touch the object.

However, it just only absorbs the

reflection of light.

Type of Material

Phenomena

AvinibbhogarÂpa

(inseparable

material

phenomena)

The arising of color depends on the

ability of each object to absorb and

reflect light. Therefore, color could

not be separated from the object.

If we reinvestigate the human retina, then we find that it

consists of two types of photoreceptors, which are rods and

cones. The cones have the ability to detect bright light, while

the rods have the ability to detect dim light. The existence of

these two photoreceptors may be known by the Buddha,

since he covers two types of light, bright light and dim light,

in his teaching. This is the first similarity on the object of

seeing between Buddhism and science.

2. Light is an important factor in the sense object of seeing

In physics, color is a reflection of light on an object.

Therefore, light and color could not be separated. Light

is also mentioned by the commentators as an

important factor of the arising of cakkhudvÀravÁthi. This is the

second similarity.

3. The eye does not directly contact the object of seeing

In both Buddhism and science, the eye does not directly touch

the object of seeing (asampatta).270 Only the reflection of light

on the object in science or the appearance of color in

Buddhismis absorbed by the eye. This is the third similarity.

4. The object of seeing is an inseparable material phenomenon

of an object

In Buddhism, the appearance of color is an inseparable

material phenomenon of an object.271 This can be explained in

scientific language that color is a property of each individual

object to absorb and reflect light; therefore, color cannot be

separated from the object. This is the forth similarity.

From the comparison, we can see that there are some similarities

between the object of seeing in Buddhism and in science. However, the

Buddha never systematizes the object of seeing in physical detail, unlike

scientists do. The scientists explore the object of seeing in more and more

detail, such as they try to find out how fast the light travels, and what

frequencies of the electromagnetic wave the eye can see. In Buddhism, this

type of information is not important to the process of Enlightenment. That
is

why the Buddha never teaches the object of seeing in more physical detail.

270AnurudhÀcariya, 1993, op. cit.,
p. 245.

271AnurudhÀcariya, 1993, op. cit.,
p. 246.

4.2.2 SaddÀyatana and
Auditory Stimulus

The saddÀyatana is sound. The Commentaries do not have much

explanation about what the saddÀyatana is. However, the commentators

indicate that ÀkÀsa is a very important factor of the arising of sotadvÀravÁthi.

In science, the physical stimulus of the ear is sound waves. We

already know from chapter III that sound needs a medium for traveling from

its origin to the destination. This medium is a gap between molecules that

allow vibration to arise. Table 40 compares information of the sense object
of

the ear between in the Buddhist scriptures and in science. The similarities

between the sense object of hearing in the Buddhist scriptures and in
science

are as follows:

1. Sound is the object of hearing

In Buddhism, any sound that human can hear is the

saddÀyatana. Therefore, not all
sound is the saddÀyatana. This

is also the same in science. Scientists classify the range of

sound wave that human can hear into a range of frequencies

between 20 and 20,000 Hz. This is the first similarity.

2. Space is an important factor in the sense object of hearing

In science, sound needs a gap between molecules to allow

vibration to arise in order to transmit its energy from its

source to its destination. The gap between molecules in

science is also known as Àkasa in the Buddhist scriptures. This

is the second similarity.

3. The object of hearing is not directly contacted by the ear

The Commentaries indicate that the saddÀyatana is not directly

touched by the ear (asampatta).272 This is similar to the way

sound waves traveling from its source to its destination.

Only the energy of vibration is transmitted to the ear, not the

source of the sound or the vibrated molecules. This is the

third similarity.

Like the object of seeing, the Buddha does not systematize the object

of hearing into more physical detail. He emphasizes his teachings on the

direct path to the Enlightenment. This is how Buddhism is different from

science. Scientists pay more attention to find out how sound travel, how
fast

it can travel, and etc.

Table 40. The Comparison
of the Sense Object of the Ear between SaddÀyatana in

the Buddhist Scriptures
and Auditory Stimulus in Modern Science. This table

shows the information about the object of hearing that appears in Buddhism
and in

modern science.

Buddhism Modern Science

Object of Hearing Sadda (sound) Sound

Medium °kÀsa Space/Gap allows vibration to arise.

The Ability of the

Object in Reaching

the Ear

Asampatta In the process of
hearing, the human

ear can hear sounds because the

energy of the sounds is transmitted by

the vibrations of molecules. These

molecules do not move to the ear

themselves and are not perceived by

the ear, only the energy of vibrations

is perceived by the ear.

272AnurudhÀcariya, 1993, op. cit.,
p. 245.

4.2.3 GandhÀyatana and
Olfactory Stimulus

The gandhÀyatana is the odor. The Buddhist scriptures do not

contain much information about what the gandhÀyatana is. However,
they

indicate that vÀyo is a very important factor of the arising of ghÀnadvÀravÁthi.

In science, the olfactory stimulus is an airborne chemical, which

starts as chemical molecules floating in the air. The olfactory stimulus
needs

to be volatile to be able to move its molecules from its source to the
human

nose. Table 41 compares information of the sense object of the nose between

in the Buddhist scriptures and in science. The similarities between the
sense

object of smell in the Buddhist scriptures and in science are as follows:

1. Odor is the object of smell

Both Buddhism and science have odor as the object of the

nose. This is the first similarity.

Table 41. The Comparison
of the Sense Object of the Nose between GandhÀyatana

in the Buddhist
Scriptures and Olfactory Stimulus in Modern Science. This table

shows the information about the object of smelling in Buddhism and in
science.

Buddhism Modern Science

Object of Smelling Gandha (odor) Odor

Medium VÀyo Air element; odor needs to be volatile.

The Ability of the

Object to Reach

the Nose

Sampatta

(reaching the

object)

The odorant molecules must bind to

the sensory receptors in the process of

smelling.

Type of Material

Phenomena

AvinibbhogarÂpa Molecules in each
substance have a

specific chemical property which could

not be separated from the substance.

2. Movement is an important factor in the sense object of smell

In science, odor needs to be volatile to be able to move its

molecules from its source to the human nose. This can be

done by the help of the element of air or wind. The air

element in science can be compared to the vÀyodhÀtu in the

Buddhist scriptures, since the vÀyodhÀtu is the element of

vibration which causes motion in substances. This is the

second similarity.

3. The object of smell directly contacts the nose

In Buddhism, the Commentaries indicate that the

gandhÀyatana directly touches the
nose (sampatta).273 This is

similar to knowledge in science that human can smell an odor

only when the molecules of odor are trapped inside the nose.

This is the third similarity.

4. The object of smell is an inseparable material phenomenon of

an object

In Buddhism, gandha is an inseparable material phenomenon

of an object.274 This can be explained in scientific language

that the odor is chemical molecules. Each molecule has a

specific chemical property, which could not be separated

from the element. Therefore, odor cannot be separated from

the object. This is the forth similarity.

273AnurudhÀcariya, 1993, op. cit.,
p. 246.

274AnurudhÀcariya, 1993, op. cit.,
p. 246.

4.2.4 RasÀyatana and
Gustatory Stimulus

The rasÀyatana is the taste that produces an impact on the tongue.
In

the Buddhist scriptures, they indicate that the ÀpodhÀtu is a very
important

factor of the arising of jivhÀdvÀravÁthi.

In science, the gustatory stimulus is a flavor that is detectable in a

form of solution. These flavor molecules need fluid element to be the

medium of tasting. In human, this fluid is known as saliva. Table 42

compares information of the sense object of the tongue between in the

Buddhist scriptures and in modern science.

The similarities between the sense object of taste in the Buddhist

scriptures and in science are as follows:

Table 42 The Comparison
of the Sense Object of the Tongue between RasÀyatana

in the Buddhist
Scriptures and Gustatory Stimulus in Modern Science. This table

shows the information about the object of taste that appears in Buddhism
and in

modern science.

Buddhism Modern Science

Object of Tasting Rasa Flavor molecules

Medium °podhÀtu Fluid

The Ability of the

Tongue in Reaching

the Object

Sampatta The flavored molecules
have to

come into contact with the

sensitive part of the tongue in the

process of tasting.

Type of Material AvinibbhogarÂpa Flavored molecules are a specific

chemical property of each

substance. Therefore, it could not

be separated from the substance.

1. Taste is the object of the tongue

Both Buddhism and science have taste as the object of the

tongue. This is the first similarity.

2. Fluid is an important factor in the sense object of taste

In science, taste can be detected in a form of solution. This

can be done by the help of the element of fluid or saliva. The

fluid element in science can be compared to the ÀpodhÀtu in

the Buddhist scriptures, since fluidity is the prominent

characteristic of the ÀpodhÀtu. This is the second similarity.

3. The object of taste directly contacts the tongue

In Buddhism, the Commentaries indicate that the rÀsÀyatana

directly touch the tongue (sampatta).275 This is similar to

knowledge in science that flavored molecules have to come

into contact with the sensitive part of the tongue in the

process of tasting. This is the third similarity.

4. The object of taste is an inseparable material phenomenon of

an object

In Buddhism, rasa is an inseparable material phenomenon of

an object.276 This can be explained in scientific language that

the flavor is a specific chemical property of each molecule;

therefore, flavor cannot be separated from the object. This is

the forth similarity.

275AnurudhÀcariya, 1993, op. cit.,
p. 246.

276AnurudhÀcariya, 1993, op. cit.,
p. 246.

4.2.5 PhoÇÇhabbÀyatana
and Bodily Stimuli

According to the Abhidhamma PiÇaka, the phoÇÇhabbÀyatana consists
of

the three primary elements of the mahÀbhÂtarÂpa. The three primary elements

are paÇhavÁdhÀtu, tejodhÀtu, and vÀyodhÀtu, excluding ÀpodhÀtu.
In science, the

bodily stimuli are detected and identified by nerve signals, which respond
to

pressure, temperature, vibration, and pain.

The similarities between the sense object of touch in the Buddhist

scriptures and in science are as follows:

1. Pressure, temperature, and vibration are the objects of the

body

Pressure is the force applied on the surface of the skin,

including in the deeper areas of the body such as the muscles,

joints, and internal organs. This force creates the perception

of softness and hardness which are the characteristics of the

paÇhavÁdhÀtu in Buddhism.

Pressure, in physiology, is also a form of high frequency

vibrations,277 which arises when there is a series of

impingements on the skin.278 A continuous series of

impingements cause movement or vibration in the body. In

Buddhism, movement and vibration are the result of the

presence of the vÀyodhÀtu in the object of touch.

Temperature is a characteristic of the tejodhÀtu in Buddhism.

Temperature receptors, in physiology, are of two types,

277Dee Unglaub Silverthorn, 2001, op.
cit., p. 291; and DP,
s.v. “pressure pattern.”

278DP, s.v. “mind.”

namely, cold receptors and warm receptors. The cold

receptors are sensitive to the temperature that is lower than

the body temperature, while the warm receptors are sensitive

to the temperature that is equal to the body temperature and

above. In Buddhism, both cold and warm are resulted from

the presence of the tejodhÀtu in the object of touch.

Therefore, pressure, temperature and vibration are the objects

of the body both in Buddhism and in science. This is the first

similarity. It must be noted here that even though pain is the

object of touch in science, it is not the object of touch in

Buddhism. Silverthorn explains that “pain is a perceived

sensation rather than a stimulus.”279 This may be why the

Buddha does not classify pain as one of the objects of touch.

2. The object of touch directly contacts the body

In Buddhism, the Commentaries indicate that the

phoÇÇhabbÀyatana directly touch the body
(sampatta).280 This is

similar to knowledge in science that the receptors for

pressure, temperature, vibration, and pain are all buried

under the layers of the skin and in the body. Therefore, the

skin can sense the objects of touch only when these sensors

are instigated by the objects of touch through the skin or

inside the body. This is the second similarity.

In sum, only pressure, temperature and vibration are classified as

the phoÇÇhabbÀyatana. Table 43 compares information of the sense
objects of

279Dee Unglaub Silverthorn, 2001, op.
cit., p. 291.

280AnurudhÀcariya, 1993, op. cit.,
p. 246.

Table 43. The Comparison
of the Sense Objects of the Body between

PhoÇÇhabbÀyatana in the Buddhist
Scriptures and Bodily Stimuli in Modern

Science. This table shows the information about the objects of
touch that appears in

Buddhism and in modern science.

Buddhism Modern Science

Objects of Touch PaÇhavÁdhÀtu Pressure that creates the

perception of soft-hardness

TejodhÀtu Temperature

VÀyodhÀtu Movement and pressure in
a

form of high frequency

vibrations

Not a tangible object,

but a type of feeling

(dukkhavedanÀ)

Pain

The Ability of the

Body in Reaching

the Object

Sampatta Pressure,
temperature,motion,

and pain can be detected when

the nerve sensors are

instigated by these objects

the body between in the Buddhist scripture and in modern science. I will

discuss the different perspective of the relationship between these three

objects of touch andmahÀbhÂtarÂpa at the end of this chapter.

4.2.6 DhammÀyatana and
Mental Stimuli

Mental Stimuli are one of the subtlest topics in science. Scientists

cannot comprehensively study and explore the human mind. Tentative

mental stimuli in science include nerve signals, electromagnetic force

produced by heart, nutrition, and experiences.

Nerve signals are always active. They are bombarded from human

senses every second. These nerve signals are generally accepted by
scientists

that they have an influence on the brain, which has the ability to process

functions about perception, emotion, memory, and learning. Therefore, the

nerve signals may take a role as mental stimuli.

Electromagnetic force produced by the heart is believed by a few

people that it has an influence on the brain. There is no concrete evidence

about how it works and what its influence on the brain is. In addition, a

human heart can be removed during a heart surgical process; therefore,
there

is a strong objection about this theory.

Nutrition and experiences are the last two tentative mental stimuli

that I mentioned in chapter III. Human needs nutrition to nurture the whole

body. If the body lacks of nutrition, then it may have an effect on how
human

thinks and works. Therefore, nutrition is a tentative mental stimulus.

Experiences are another tentative mental stimulus. However, there

is no concrete evidence about its effect on the mind. Nevertheless,

experiences are one of the most important factors in human life.

We learn from the Abhidhamma PiÇaka that the dhammÀyatana

embraces both physical and mental phenomena. Modern scientists do not

have knowledge to cover all of those areas, since science is based only on
the

experiments that can be tested by the five physical sense organs. Table 44
is

an attempt to compare between the dhammÀyatana in the Buddhist
scriptures

and equivalent information in science.

It should be noted here that while the goal of Buddhism is nibbÀna,

the goal of science is to produce a reliable model of reality.281
Therefore, the

281“Science,” Wikipedia, The
Free Encyclopedia, Wikimedia Foundation, Inc.,

retrieved 24 June 2006,

60316792>.

concept of the dhammÀyatana in Buddhism and mental stimuli in
science are

different.

Table 44. DhammÀyatana
in the Buddhist Scriptures and Equivalent Information

in Modern Science. This table shows the information about the dhammÀyatana
in the

Buddhist scriptures comparing to the equivalent information in science.

Buddhism Tentative
Equivalent

Information in Science

Similarities and

Differences

VedanÀkkhandha

SaððÀkkhandha

SaôkhÀrakkhandha

Hedonic tone, sensation,

feeling, perception, and

volition: Hedonic tone,

sensation, feeling, perception,

and volition are extensively

studied in psychology and

other areas of science in

connection with the study of

the brain function. The study

includes the study of how the

brain and the nervous system

work, the influence of

hormones and chemical

substances on the function of

organs and behaviors, and the

influence of mental

phenomena on individual, etc.

VedanÀkkhandha, saððÀkkhandha,

and saôkhÀrakkhandha

are mental

phenomena (nÀma) in

Buddhism. However,

scientists mostly emphasize

their studies in material

phenomena (rÂpa) with an

attempt to control mental

phenomena by using

material; such example can

be seen from a doctor using

drugs to control human

behavior.

Itthindriya

Purisindriya

Sex quality: One of the most

popular sex determinations in

science is the XX/XY sexdetermination

system. This

system determines sex of

human beings by judging

from the combination of the

chromosome X and

chromosome Y in human

DNA.

Itthindriya and purisindriya

are classified as sukhumarÂpa.

They are the material

qualities that impart

femininity and masculinity

and spread all over the

human body. In the same

way, the chromosome X

and Y are also material

phenomena that spread

throughout the whole body

in every DNA.

Continued

Table 44, continued.
DhammÀyatana in the Buddhist Scriptures and Equivalent

Information in Modern
Science. This table shows the
information about the

dhammÀyatana in the Buddhist
scriptures comparing to the equivalent information in

science.

Buddhism Tentative
Equivalent

Information in Science
Similarities and Differences

Hadayavatthu Heart: Even though, scientists

have studied heart for a long

time. However, the human

heart still keeps its mystery.

Many scholars have a debate

upon the location of the

hadayavatthu, whether it is

located in the heart, the

brain, or in the whole body.

According to Buddhism,

hadayavatthu is a kammajarÂpa,

which is unknown to

scientists.

JÁvitindriya Life: There is no universal

concept of life in modern

science. However, it is

generally accepted that life is a

manifestation of a living being,

which include the ability to

reproduce, to grow, etc.

JÁvitindriya is the vital force

of life which spreads

throughout the body. It is

vitality in both mind and

matter aspects. Mehm Tin

Mon mentions that it may be

regarded as psychic life,

which is still under studied

by scientists.

KÀyaviððatti

VacÁviððatti

Bodily and verbal
intimation:

There are some studies about

verbal and non-verbal

communication in science. The

first scientific non-verbal

communication was done by

Charles Darwin in 1872. This

study covers many scientific

areas, such as kinesics,

linguistics, semiotics, and social

psychology. Before, Charles

Darwin, John Bulwer (1644)

also published a book about the

study of gesture.

Scientists try to interpret

verbal and non-verbal

communication in many

different ways. However, in

Buddhism the commentators

explain how kÀyaviððatti (the

alteration of the air element)

and vacÁviððatti (the

alteration of the earth

element) arise in relation to

citta and mahÀbhÂtarÂpa.

Continued

Table 44, continued.
DhammÀyatana in the Buddhist Scriptures and Equivalent

Information in Modern
Science. This table shows the
information about the

dhammÀyatana in the Buddhist
scriptures comparing to the equivalent information in

science.

Buddhism Tentative
Equivalent

Information in Science
Similarities and Differences

°kÀsÀdhÀtu Space: Space is interested by

scientists and philosophers. The

definition of space is varied

dependent on the fields of

study. Some refers to space as a

fundamental structure of the

universe (philosophy) which

objects are separated and

located. Some refers to it as a set

(in mathematics). Some refers

to it as a three-dimensional unit

(physics).

The element of space in

Buddhism has some

similarities to the concept of

space in philosophy and

physics. In Buddhism, the

element of space indicates

limitation and separation of

the material groups.

°podhÀtu The element of cohesion: There

is no concept of ÀpodhÀtu in

science.

See the last section of this

chapter for more information.

LahutÀ

MudutÀ

KammaððatÀ

Agility, elasticity, and

adaptability: These three

abilities of the body are not

mentioned much in science.

They are always referred in the

subject of sport performance

and healthy body.

In Buddhism, lahutÀ, mudutÀ,

and kammanððatÀ are the

characteristics of matter.

They are conditions and

changeability of rÂpa, unlike

in science.

Continued

Table 44, continued.
DhammÀyatana in the Buddhist Scriptures and Equivalent

Information in Modern
Science. This table shows the
information about the

dhammÀyatana in the Buddhist
scriptures comparing to the equivalent information in

science.

Buddhism Tentative
Equivalent

Information in Science
Similarities and Differences

Upacaya

Santati

JaratÀ

AniccatÀ

Growth, continuity, and

decay, impermanence:

Growth (biological development)

and decay

(decomposition) are the

topics that are extensively

studied in Biology.

Continuity is the state that

is identified with growth.

Impermanence is not the

state that mentioned in

science.

In Buddhism, upacaya, santati,

jaratÀ, and aniccatÀ are
one of the

subtlest topics. However, some

Buddhist scriptures explain that

upacaya refers to the growth of

the embryo till the sense organs

are completely developed.

Santati refers to the continuity
of

the body from the completion of

the sense organs till the body

starts to decay. JaratÀ refers to

the state of the body when the

bones starts breaking, the hair

turns into grey, etc.282 This

explanation may not be accurate,

but it may give some ideas about

the four phases of matter. Even

though, scientists study about the

development and decomposition

of the body, the concept is still

different from the concept that

exists in Buddhism, especially,

aniccatÀ which is a very unique

concept in Buddhism.

KavaÒiôkÀrÀhÀra Nutritive essence:

Nutritive essence is also

studied in science.

Even though scientists study

nutritive essence, however, they

emphasize their study in

different areas from Buddhism.

282Y. Karunadasa, Buddhist Analysis of
Matter (Colombo: The Department of

Cultural Affaits, 1967), p. 80.

4.3 The Comparison
between the Conditions for the Arising

of the Thought Process
in Buddhism and the

Prerequisites for the
Arising of the Sensation in Modern

Science

The conditions for the arising of the thought process in Buddhism

are similar to the conditions of the arising of the sensation in modern
science.

One of the major differences between them is that manasikÀra plays
an

important role in the arising of the thought process in Buddhism. However,

in science, the brain seems to play this role instead, as the place to
receive and

interpret sensations. Even though, the role of the manasikÀra may
not be

prominent, however, according to psychology ‘attention’ is a state of

consciousness which seems to lie behind all actions, either involuntary or

voluntary.283 Table 45 shows the comparison between the conditions for the

arising of the thought process in Buddhism and normal sensation in science.

As shown in chapter III, Helmholz comments that “all sensory

stimulation is inherent ambiguous, and true perception required the active

participation of the perceiver in order to succeed.”284 What he talks about

may refer to the manasikÀra. In addition, Mehm Tin Mon gives an
opinion

about the manasikÀra that:

Of the four causes which are required for the arising of each type of vÁthi,

the first three more or less parallel the requirements known by science.

The fourth cause, i.e., manasikÀra, is unknown in science. But many

instances may be quoted that this cause is indispensable for the

awareness of a sense-object.285

283DP, s.v. “attention.”

284Andrew M. Colman, 1994, op. cit.,
p. 156.

285Mehm Tin Mon, 1995, op. cit.,
p. 135.

The concept of the manasikÀra is still mysterious to scientists.

Scientists prefer to believe that the brain plays this role instead.

Table 45. The Comparison
between the Conditions for the Arising of the Thought

Process in Buddhism and
Sensation in Modern Science. There are six classes of

conditions classified according to the six sense doors. Followings are the
comparison

between the conditions for the arising of the thought process in Buddhism
and the

arising of perception in modern science.

Door

Conditions for the
Arising of

Thought Process in
Buddhism

Conditions for the
Arising of

Perception Science

 CakkhuppasÀda must be

good.

 Retina inside the eye must be

functioning.

 RÂpÀrammaõa must be

present.

 Electromagnetic spectrum that

is visible to human allows the

eye to see objects.

 °loka must be present.  Light allows human to see

objects from its reflection on

the object surface.

Eye

 ManasikÀra must be present.  The role of attention is

ambiguous; however, the brain

plays an active function in the

process of perception. (*)

 SotappasÀda must be good.  Cochlea inside the ear must be

functioning.

 SaddÀrammaõa must be

present.

 Sound waves must be present.

 °kÀsa must be present.  Space between molecules

allows sound waves to travel to

the ear.

Ear

 ManasikÀra must be present.  Same as (*) above.

Continued

Table 45, continued.
The Comparison between the Conditions for the Arising of

the Thought Process in
Buddhism and Sensation in Modern Science. There are six

classes of conditions classified according to the six sense doors.
Followings are the

comparison between the conditions for the arising of the thought process in

Buddhism and the arising of perception in modern science.

Door Conditions for the
Arising of

Thought Process in
Buddhism

Conditions for the
Arising of

Perception Science

 GhÀnappasÀda must be good.  Olfactory bulbs must be

functioning.

 GandhÀrammaõa must be

present.

 Chemical molecules must be

present.

 VÀyo must be present.  The chemical molecules must

be volatile to be able to move

from its source to the human

nose.

Nose

 ManasikÀra must be present.  Same as (*) above.

 JivhÀppasÀda must be good.  Taste buds located in papillae

must be functioning.

 RasÀrammaõa must be

present.

 Chemical molecules must be

present.

 °po must be present.  The chemical molecules
must

be in a form of solution.

Tongue

 ManasikÀra must be present.  Same as (*) above.

 KÀyappasÀda must be good.  Nerve sensors must be

functioning.

 PhoÇÇhabbÀrammaõa must be

present.

 Pressure, temperature, and

motion must be present.

 ThaddhapathavÁ must be

present.

 The stimuli have to be in

contact with the area that the

sensors are located.

Body

 ManasikÀra must be present.  Same as (*) above.

Continued

Table 45, continued.
The Comparison between the Conditions for the Arising of

the Thought Process in
Buddhism and Sensation in Modern Science. There are six

classes of conditions classified according to the six sense doors.
Followings are the

comparison between the conditions for the arising of the thought process in

Buddhism and the arising of perception in modern science.

Door Conditions for the
Arising of

Thought Process in
Buddhism

Conditions for the
Arising of

Perception Science

 ManodvÀra must be present.  Mind is still under studied in

science, such as in the area of

psychology.

 DhammÀrammaõa must be

present.

 Mental Stimuli are still under

studied. There is no agreement

what mental stimuli are.

However, some scientists

proposed the followings

phenomena to be mental

stimuli, which are the em field

produced by the heart, neural

signals, the activity of glial

cells, and experiences.

 Hadayavatthu must be

present.

 The location of consciousness is

still under studied. There is no

agreement where the location

of consciousness is. However,

some scientists proposed the

brain, the heart, the nervous

system, and the DNA to be the

location of consciousness.

Mind

 ManasikÀra must be present.  Same as (*) above.

4.4 The Comparison
between the Fivefold Consequent

Processes in Buddhism
and the Fivefold Processes of

Sensory Transduction in
Modern Science

In this section, I would like to discuss about the fivefold consequent

processes in Buddhism comparing to the fivefold processes of sensory

transduction in modern science. The fivefold consequent processes are the

processes that arise in the mind door after one of the first five physical

internal sense bases is impinged by an object. After the processes finish,

human will be able to recognize the object that has been impinged the sense

door. The processes of perception via the first five internal Àyatanas are
still

not completely understood by modern scientists. However, the scientists

have some broad theories about how the processes work.

In Buddhism, the consequent processes are the processes of

recognition that occur in a uniform order through a series of discrete

cognitive events. After one of the five physical sense bases is impinged by
an

object, a series of mind-door processes (tadanuvattikÀ manodvÀravÁthi)
arises.

This series of mind-door processes reproduces the object perceived by one
of

the five physical sense bases in the mind-door, which will then interpret
the

meaning of the object.

In science, when the five physical organs come into contact with

their external objects, nerve signals are produced and sent to the brain.
The

brain has a function to translate what we see, hear, smell, taste, and
touch.

This is why many scientists believe that the brain is the seat of consciousness.

The process of sensory transduction in science is also known as the process
of

perception. Figure 78 shows the comparison between the process of

recognition in Buddhism and the process of perception in modern science.

Figure 78. The
Comparison between the Process of Recognition in Buddhism and

the Process of
Perception in Modern Science. The comparison is based
on a

hypothesis that the pasÀda is located somewhere in the sensitive
part of the sense

organ, and the hadayavatthu’s delimitation is bounded by what
belongs to the flesh of

the heart. The comparison shows that the dvÀravÁthi arises in the
area of sensory

receptors where the sensation is first initiated, the atÁtaggahaõavÁthi and

samÂggahaõavÁthi arise in the area of the
central nervous system where a map of the

object is created, the atthaggahaõavÁthi arises in the area of the
primary cortex where

the fundamental pattern of the object is identified, and the nÀmaggahaõavÁthi
arises in

the area of the upstream cortex where the more complex information is
created.

Sensory

Receptors CNS Primary

Cortex

Upstream

Cortex

Brain Cortex

A thought-processes

connected to the

internal sense-door

arises, such as CakkhudvÀravÁthi

arises in the

case of seeing.

AtÁtaggahaõavÁthi is the

process that reproduces

the object just

perceived in the minddoor.

SamÂggahaõavÁthi is

the process that grasps

the visible object as a

whole by collecting

information receiving

from the two

preceding processes.

AtthaggahaõavÁthi is

the process that

conveys the concept of

the object (attha

paððatti).

NÀmaggahaõavÁthi is

the process that

recognizes designation

of the object

(nÀma paððatti).

Modern Science

DvÀravÁthi
AtÁtaggahaõavÁthi

Buddhism

Series of DvÀravÁthis

When the receptors

are stimulated, they

generate nerve signals.

In case of seeing, these

receptors are located

in the area of the

retina.

The signals are sent to

the thalamus. A rough

map of the object is

created here. In case

of seeing, these signals

are sent through the

optic nerve.

The projected information

from the

thalamus is sent to the

primary cortex, where

fundamental pattern

of the object is

identified.

The fundamental map

is sent to the upstream

cortical areas to

process more complex

information such as

form recognition.

SamÂggahaõavÁthi

AtthaggahaõavÁthi

NÀmaggahaõavÁthi

Series of

AtÁtaggahaõavÁthis

Series of

Nerve Signals

The comparison is based on a hypothesis that the pasÀda is located

somewhere in the sensory receptors of a sense organ, and the delimitation
of

the hadayavatthu is bounded by what belongs to the flesh of the
heart.

Therefore, the brain which depends on the blood from the heart also is

considered to be influenced by the hadayavatthu and may play an
important

role as a proximate cause of the arising of manoviððÀõadhÀtu. Figure
78 shows

the possibilities that:

1. The dvÀravÁthi may arise in the area of sensory receptors.

The dvÀravÁthi may arise in the area of the sensory receptors,

such as the retina,where the visual sensation is first initiated.

2. The atÁtaggahaõavÁthi may arise in the area of the CNS.

When a sense organ receives an adequate stimulus, the

sensory receptors transform the stimulus to nerve signals and

transmit them to the CNS. Therefore, the atÁtaggahaõavÁthi

should arise in this area. It should be noted here that there is

more than one nerve signal sent to the CNS. An example can

be seen from nerve signals that are sent from the retina to the

CNS. The retina works in a point-to-point, and orderly

manner. Therefore, when a given spot of the retina is

stimulated, the information will be recorded on a small part

of the CNS corresponding to that particular retinal spot.

3. The samÂggahaõavÁthi may arise in the area of the CNS.

The samÂggahaõavÁthi may arise in the area of the CNS where

a map of the object is created. In case of a visual object, when

the whole retinal field is stimulated and all nerve signals are

sent to the CNS, then the visual part of the CNS will be

plotted. The plotted map then is sent to the primary cortex.

4. The atthaggahaõavÁthi may arise in the area of the primary

cortex.

The atthaggahaõavÁthi may arise in the area of the primary

cortex, where the fundamental pattern of the object is

identified. In case of the visual object, the spatial information

of vision is created.

5. The nÀmaggahaõavÁthi may arise in the area of the upstream

cortex.

The nÀmaggahaõavÁthi may arise in the area of the upstream

cortex, where the more complex information is created. In

case of the visual object, information such as form recognition

and perception are processed.

There are some exceptions. In case of the sotadvÀravÁthi, the

nÀmaggahaõavÁthi arises prior to the atthaggahaõavÁthi
since manodvÀravÁthi

knows the designation of the object before the concept of the object.

Therefore, the nÀmaggahaõavÁthi would arise in the area of the
primary cortex

and the atthaggahaõavÁthi would arise in the area of the upstream
cortex

instead.

Since the process of perception is similar among the five physical

organs, I will explore only visual perception in this case. According to

science, when the eye sees an object, light from the object passes through
the

eye to form a two-dimensional reversed and inverted image of the object on

the retina as in figure 79.

Figure 79. Inverted
Image on the Retina. When light passes
through the eye, an

inverted and reversed image of an object will appear on the retina.

Source Adaptive:

1. Image of the Eye Diagram: National Eye Institute, Eye Diagram, retrieved 30

November 2005, National Institutes of Health,

eyediagram/eyeimages.asp>.

The retina translates light into nerve signals which then are

transmitted to the brain. The brain then will process all information and

identify the object.286 Table 46 shows the parallels between the process of

visual recognition in Buddhism and the process of visual perception in

science and an example of the process of recognition of the cakkhudvÀravÁthi
is

shown in figure 80.

I would like to note that the image that appears on the retina is

inverted and two-dimensions. However, our mind takes that illusion and

creates more accurate picture that is upright and three-dimensions. There

was an experiment where a candidate was requested to wear a pair of

inverted-glasses. He sees objects upside-down at first. After a while, his

ability of seeing gets back to normal. This proves that our mind and brain

have ability to create illusion that makes sense to each individual.

286Philip Whitfield, 1995, op. cit.,
pp. 56-57.

Table 46. The Parallels
Between the Process of Visual Recognition in Buddhism

and the Process of
Visual Perception in Modern Science. The table shows the

similarities between the process of visual recognition in Buddhism and in
science.

Buddhism Modern Science
Comment

CakkhudvÀravÁthi

When the eye sees an object,

light from the object passes

through the eye to form a

two-dimensional inverted

image of the object on the

retina.

If the cakkhuppasÀda is located

somewhere on the retina, then

cakkhudvÀravÁthi may arise during

this process.

AtÁtaggahaõavÁthi

The retina translates light

into nerve signals. These

nerve signals then are

transmitted to the CNS. This

process copies the image

from the retina to the CNS.

There are more than one nerve

signals that are transmitted from

the retina to the brain. The retina

works in a point-to-point, and

orderly manner. This may explain

why cakkhudvÀravÁthi and

atÁtaggahaõavÁthi arise and cease

repeated many times.

SamÂggahaõavÁthi

The CNS assembles the

various aspects of

information from nerve

signals. This process creates a

rough map of the image in

the brain. The map will be

sent to the primary cortex for

further process.

SamÂggahaõavÁthi may arise during

this process in order to gather

scattered information receiving

from cakkhudvÀravÁthi and

atÁtaggahaõavÁthi.

AtthaggahaõavÁthi

The visual center of the brain

draws on memories and

experiences to create

fundamental pattern of the

object.

The image that appears on the

retina is inverted and twodimensions.

AtthaggahaõavÁthi may

arise during this process to provide

meaningful information for us to

understand what we see.

NÀmaggahaõavÁthi

The upstream visual center

of the brain identifies the

object in detail. The more

complex information is

processed.

After we have fundamental pattern

of the object, then we can identify

the object. NÀmaggahaõavÁthi may

arise during this process.

Source Adaptive:

1. Human Body Explained, pp. 56-59.

2. Reader’s Digest: ABC’s of the Human Body, p. 196.

Figure 80. An Example of
the Process of Recognition of the CakkhudvÀravÁthi. An

example of the process of recognition of the cakkhudvÀravÁthi with
the comparison to

the process of perception in science. The example image is represented by a
sixteenpointed

inverted image on the retina.

Continued

Figure 80, continued.
An Example of the Process of Recognition of the

CakkhudvÀravÁthi. An example of the process of recognition of the cakkhudvÀravÁthi

with the comparison to the process of perception in science. The example
image is

represented by a sixteen-pointed inverted image on the retina.

4.5 Reviewing the MahÀbhÂtarÂpa
through the Particulate

Models of Matter

In this section, I would like to review the mahÀbhÂtarÂpa through
the

particulate models of matter. The idea of presenting the mahÀbhÂtarÂpa

through an energy model is because the root of the term and the
characteristic

of the elements in the mahÀbhÂtarÂpa show some similarities to the
nature of

forces in matter.

The four main characters of the mahÀbhÂtarÂpa that are used in this

review are as follows:

1. The character of expansion and foundation in the

paÇhavÁdhÀtu: The paÇhavÁdhÀtu is
the element of extension.

The root of the term shows the quality of expansion. The

function of this particular element is to act as a foundation for

material phenomena.

2. The character of cohesion and holding together in the

ÀpodhÀtu: The ÀpodhÀtu is
the element of cohesion. It is

manifested as holding material phenomena together.

3. The character of heat in the tejodhÀtu: The tejodhÀtu is
the

element of heat. The quantity of temperature is the

characteristic of this particular element.

4. The character of vibration and causing motion in the

vÀyodhÀtu: The vÀyodhÀtu is
the element of vibration. The

function of this particular element is causing motion in

material phenomena.

The four qualities of matter that are used in this review are as

follows:

1. The force of repulsion: The repulsive force performs a very

important function in preventing a molecular structure to

collapse. This force maintains the whole structure of an

element. It acts like a foundation of matter.

2. The force of attraction: The attractive force has a function to

hold particles together.

3. The kinetic energy: The kinetic energy is the energy that a

particle possesses due to its motion.

4. The thermal energy or heat: Heat is a form of energy transfer.

Sometimes, it is called thermal energy. It is a product

associated to different types of motions. In another word,

heat is a product of the kinetic energy. Both hot and cold

temperatures are a way to measure heat.

Table 47 shows the prominent characteristic of primary element in

each type of energy force in the particles. Figure 81 depicts the prominent

dhÀtus in each type of energy
force in three states of matter.

The attractive force, the repulsive force, the kinetic energy and the

thermal energy of particles exist in matter at all the times. These characters
of

matter are inseparable. Similarly, material phenomena in Buddhism always

have characters of expansion, cohesion, heat and movement. These are basic

structures of elements that are inseparable.287 From figure 81, we can see
that:

287AnuruddhÀcariya, 1987, op. cit.,
p. 290.

Table 47. The Prominent
Characteristic of Primary Elements in Each Type of

Energy Forces in the
Particles. The table shows that
each type of energy force of

particles in the particulate models of matter has a prominent
characteristic that is

similar to the characteristic of the primary elements in the mahÀbhÂtarÂpa.

Energy Type Character

Prominent

Characteristic

in

Reason

Repulsive Force Expansion and

foundation

PaÇhavÁdhÀtu The paÇhavÁdhÀtu is
the

prominent characteristic

in the repulsive force,

since the repulsive force

causes expansion between

particles. It also prevents

the structure of matter

from collapse. Without

this force, there is no

foundation for the

structure of matter.

Attractive Force Cohesion and

holding

particles

together

°podhÀtu The ÀpodhÀtu is
the

prominent characteristic

in the attractive force.

The force of attraction

between particles makes

scattered particles

cohered. It holds particles

together.

Thermal Energy Heat, hot and

cold

temperature

TejodhÀtu The tejodhÀtu is
the

prominent characteristic

in the thermal energy.

Heat of matter results

from the speed of

movement of particles,

which are caused by the

kinetic energy.

Kinetic Energy Vibration and

causing motion

VÀyodhÀtu The vÀyodhÀtu is
the

prominent characteristic

in the kinetic energy,

since particles are in

constant motion due to

the kinetic energy.

Figure 81. Reviewing the
MahÀbhÂtarÂpa through the Particulate Models of

Matter. The figure depicts the prominent elements in each
type of energy force.

Solid State

+ Energy

- Energy

Kinetic energy generates

vibrations, at a fixed position.

Repulsive force creates a fixed

gap between particles,

preventing matter from collapse.

Attractive force between

particles holds particles together

tightly.

Heat is a production of vibration.

TejodhÀtu

PaÇhavÁdhÀtu

VÀyodhÀtu

°podhÀtu

Liquid State

+ Energy

- Energy

Kinetic energy generates more

vibrations, which allowparticles

to move for a short distance.

Increasing in repulsive force

results in a bigger gap between

particles.

Less attractive forcemakes

particles less cohered.

More heat is derived from faster

movement of particles.

TejodhÀtu

PaÇhavÁdhÀtu

VÀyodhÀtu

°podhÀtu

Gaseous

State

Kinetic energy generates more

movement, such that the

particles can move freely in all

direction.

Increasing in repulsive force

results in a bigger gap between

particles.

Less attractive forcemakes

particles less cohered.

Higher temperature is derived

from faster movement of

particles.

TejodhÀtu

PaÇhavÁdhÀtu

VÀyodhÀtu

°podhÀtu

1. PaÇhavÁdhÀtu is the prominent characteristic seen in the force

of repulsion, since both of them create expansion.

2. °podhÀtu is the prominent characteristic seen in the force of

attraction, since both of them have an ability to hold things

together.

3. TejodhÀtu is the prominent characteristic seen in the thermal

energy that is derived from the motions of particles.

4. VÀyodhÀtu is the prominent characteristic seen in the kinetic

energy, since both of them are related to the movement of

matter.

From the above information, we see that the force of attraction is the

force that acts between the particles of matter. It has a function to holds
the

particles together. The direction of the force is moving towards the inside
of

matter. The attractive force inside matter could neither create a pair of
actionreaction

forces interacting between two objects nor create the pressure applied

on the surface of the human skin as shown in figure 82. Therefore, human

beings could not sense the attractive force. The ÀpodhÀtu also has
the

characteristic of cohesion. This may be the reason why it is not a part of
the

phoÇÇhabbÀyatana.

We now see that the characteristics of the mahÀbhÂtarÂpa exist in
the

forces and the energies in the relationship between the atoms and the

molecules. Do these characteristics exist inside an atom or something that
is

smaller than the atom?

Figure 82. The
Relationship between the Sense of Touch and the Direction of

Forces. The figure represents the relationship between the
direction of the forces and

the sense of touch. If the ÀpodhÀtu is the prominent character of
the attractive force,

then the sense of touch could not normally detect the ÀpodhÀtu since
the direction of

the force moves outward from the human body. In sum, the attractive force
could

not normally create the pressure on the skin of the body.

A quark, an elementary particle smaller than the atom not known to

have substructures right now, is a particle with spin and magnetic moment.

The spin of the quark tells us that the quark consists of the vÀyodhÀtu (the

movement of spinning) and the tejodhÀtu (heat derived from the
movement).

The magnetic moment of the quark shows that the quark has the nature of

attraction or repulsion on other magnetic materials, which means that the

quark consists of the paÇhavÁdhÀtu and the ÀpodhÀtu. Then the
characteristics of

the mahÀbhÂtarÂpa also exist in the elementary particles known in
science.

However unlike the atom, the quark does not have chemical properties, such

as tastes and odors. Even though the quark carries a color, the color of
the

quark has nothing to do with the perception of light. The color of the
quark is

just a naming convention. Therefore, the AvinibbhogarÂpa in Buddhism
could

be compare to only the atomic level of matter, since if we further divide
the

atom into smaller particles, the chemical properties of the atom could not
be

maintained.

4.6 Summary of the
Chapter

This chapter shows that there exist some similarities between the

twelve Àyatanas in Buddhism and the sensory receptors and the sense
stimuli

in human anatomy in science. However, the comparison between the twelve

Àyatanas and their parallels
shows that they may not imply the same thing.

Table 48 shows the similarities and the differences between the

internal Àyatanas and the sensory receptors. Table 49 shows the
result of the

comparison between the external Àyatanas and the sense stimuli.

Table 48. The
Correlation between the Internal °yatanas and the Sensory

Receptors. The table compares and contrasts the information
between the internal

Àyatanas in Buddhism and the sensory
receptors in science.

Internal °yatanas

vs. Sensory

Receptors

Similarities
Dissimilarities

ChakkhÀyatana vs. Eye

(CakkhuppasÀda vs.

Retina)

The location of the

cakkhuppasÀda permeates

through the seven layers

of ocular membrane and

is not bigger than the

head of a louse. This

description is similar to

the structure of the retinal

layers of the eye.

The retina is actually

consists of ten layers, not

seven layers. However,

three layers of them are not

related to the light

transduction process.

SotÀyatana vs. Ear

(SotappasÀda vs.

Cochlea)

The location of the

sotappasÀda has a shape

like a finger-ring, fringed

by hairs. This description

is similar to the

description of the cochlea

and the Organ of Corti

located inside the ear.

The cochlea actually has a

shape like a snail with two

and a half spiral turns like.

GhÀnÀyatana vs. Nose

(GhÀnappasÀda vs.

Olfactory bulbs)

The ghÀnappasÀda is

located in the area

shaped like a goat’s hoof,

which is similar to the

description of the nasal

conchae. However, The

Path of Freedom further

indicates that the

ghÀnappasÀda is located at

the place where the three

goat’s hooves meet. This

area may refer to the

olfactory bulbs located

above the upper most

concha.

The nasal conchae have a

function to deflect air up to

the upper part of the nose.

Therefore, the sentient part

of the nose should not be

located here. However,

what spread inside and

above the superior concha

is the olfactory nerves.

This should be the place

where the three goat’s

hooves meet mentioned in

The Path of Freedom.

Continued

Table 48, continued.
The Correlation between the Internal °yatanas and the

Sensory Receptors. The table compares and contrasts the information
between the

internal Àyatanas in Buddhism and the sensory receptors in science.

Internal °yatanas vs.

Sensory Receptors
Similarities Dissimilarities

JivhÀyatana vs. Tongue

(JivhÀppasÀda vs. Taste

buds)

The jivhÀppasÀda is located

in the area shaped like the

upper part of a torn lotus

leaf. This description is

similar to the papillae on

the tongue. Inside them

are the locations of taste

buds where flavors are

detected.

-

KÀyÀyatana vs. Body

(KÀyappasÀda vs. Nerve

sensors)

The kÀyappasÀda is

described as spreading

throughout the whole

body like oil diffusing over

cotton-rag. The description

of the kÀyappasÀda is similar

to the description of nerve

sensors located throughout

the whole body.

In Buddhism, firm solid

element (thaddhapathavÁ)

must be present in the

process of touching.

This factor is not known

in science. However,

the nerve sensors must

be instigated by the

objects in the process of

touching. This may

imply the same thing.

ManÀyatana vs. Mind

(ManodvÀra vs. mind)

Controversial issue and under studied. Most

physicians believe that the upper right chamber of the

heart around the SA node is where the mind is

located. However, many scientists believe that the

brain plays an important part as the location of the

mind.

Table 49. The
Correlation between the External °yatanas and the Sense Stimuli.

The table compares and contrasts the information between the external Àyatanas
in

Buddhism and the sense stimuli in science.

External °yatanas vs.

Sense Stimuli
Similarities Dissimilarities

RÂpÀyatana vs. Visual

Stimulus

The object of seeing in

Buddhism is rÂpÀyatana. It

is also known as vaõõanibhÀ,

which can be

compared to color in

science. Both Buddhism

and science indicates that

light is a very important

factor in the process of

seeing.

Scientists further study

the visual stimulus,

color, and identify it as

electromagnetic spectrum

of light in

different wavelengths.

SaddÀyatana vs.

Auditory Stimulus

SaddÀyatana is sound. Both

Buddhism and science

indicates that space is an

important factor in the

process of hearing.

Scientists further study

and identify auditory

stimulus, sound, that it

is in a form of wave

arising from changes in

pressure which is a

product of vibrations of

an object.

GandhÀyatana vs.

Olfactory Stimulus

GandhÀyatana is odor.

Scientists indicate that the

olfactory stimulus is

chemical molecules.

Buddhism indicates the

vÀyodhÀtu as a factor of

smelling. Scientists

indicate that olfactory

stimulus needs to be

volatile. The vÀyodhÀtu

is the prominent

characteristic seen in

volatile substances.

However, they are not

the same thing.

Continued

Table 49, continued.
The Correlation between the External °yatanas and the Sense

Stimuli. The table compares and contrasts the information
between the external

Àyatanas in Buddhism and the
sense stimuli in science.

External °yatanas vs.

Sense Stimuli
Similarities Dissimilarities

RasÀyatana vs.

Gustatory Stimulus

RasÀyatana is flavor.

Scientists indicate that the

gustatory stimulus is a

type of chemical

molecules.

Buddhism indicates the

ÀpodhÀtu as a factor of

tasting. Scientists

indicate that the

gustatory stimulus

needs to be in a form of

solution. The ÀpodhÀtu

is not fluid, however, it

is the prominent

characteristic seen in the

solution. The concepts

between the ÀpodhÀtu

and the solution are

quite different.

PhoÇÇhabbÀyatana vs.

Bodily Stimuli

Pressure, temperature and

motion are included in

both the phoÇÇhabbÀyatana

in Buddhism and the

bodily stimuli in science.

Scientists also include

pain as a stimulus of the

body.

DhammÀyatana vs.

Mental Stimuli

Science does not have much information about the

mental stimuli. This is where science lags behind

Buddhism.

VI.

DEMON

LINEAGE

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner

Level VI: Arhat

Jambudvipa,
i.e, PraBuddha Bharath scientific
thought in

mathematics,

astronomy,

alchemy,

and

anatomy

http://www.mcu.ac.th/thesis_file/255127.pdf

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