A Discussion Between Venerable Alawwe Anomadassi Thero and a Lay Disciple with Reference to Kamma Suttra.

Question: Venerable Sir, when the eye is investigated truthfully according to the Dhamma, it cannot be found to exist, nor is there any apparent functionality of an “eye” that exists. However, an eye is always manifested in the world along with its functionality. Is this the basis for the Buddha’s statement in the Kamma Sutra, “Chakkun bhikkhave purana kamman”? Furthermore, when it is said that something is seen by the eye, it suggests the existence of a functional eye. Yet, in a true sense, such functionality cannot manifest according to the Dhamma. How should this be understood?

Answer: Yes, that is the reason. When something is seen, or when we experience a sensation in the eye, it is referred to as arising (samudaya). This sensation can also be understood as a conditioned phenomenon—a result of one thing depending on another. On such grounds, we say there is a visual experience or a sensation in the eye. This sensation is prepared (abhisankathan) and thought out or willed (abhisancetitan).

The Buddha’s teaching explains that seeing occurs when both the eye and the form exist. It implies that the presence of the eye and form is necessary for the arising of seeing as a sensation. The Buddha’s assertion that the eye and form exist as a result of past actions (purana kamma) signifies their conditional nature; however, we acknowledge their existence as involving a person.

On the other hand, as elaborated in the Maha Haththipadopama Sutra, the phrase “when an eye exists” refers to phenomena devoid of personal involvement. When this is understood, the sensation (of the eye) is seen as something constructed and impermanent, existing within the experiential world.

The Nature of Conditionality and Cessation

When the process of seeing is deeply understood, one sees it as a result of conditioning—a cause-and-effect relationship. The sensation in the eye is prepared (abhisankatan) and willed (abhisancetitan). This understanding leads to the realization that sensations themselves are constructions.

When the reality of conditionality is seen, the tendency toward further construction (abhisankhara) ceases. This cessation is a turning point toward liberation. The process is no longer seen as rooted in past kamma or perpetuated by intentionality. Instead, one transcends the notion of an “eye” or any fixed existence.

The Role of Right View in Realizing Truth

The teachings of the Buddha highlight the importance of seeing through the lens of the Noble Truths. When investigated with right view, the notion that an eye physically exists dissolves. It removes the need to examine the physical eye further. For instance, though hearing by the ear is experienced, a deeper inquiry reveals that the ear itself cannot be substantiated as existing independently.

As discussed in the Duthiya Dwa Sutra:
“Cakkum bhikkhave calante vayante”—the eye is impermanent, subject to change, and ceasing.

This indicates that change and cessation do not apply to something inherently existing but to phenomena that lack any intrinsic foundation. Thus, even when we investigate daily experiences like seeing and hearing, nothing can be firmly established.

Contemplation on Past Kamma and Mental Constructs

Question: Venerable Sir, when we investigate the eye and define “abhisancetitan” as specially intended or thought out, aren’t we already asserting the existence of the eye? To conclude that the eye doesn’t exist, wouldn’t that itself be a mental construction—thus becoming a form of past kamma?

Answer: Precisely. If we assert that the eye doesn’t exist, it becomes an intention (manosancetana)—a mental construct. This, too, constitutes kamma. The process of investigation should not lead to fixed conclusions. Instead, it should cultivate understanding, gradually leaning toward the cessation of kamma. Concluding “nonexistence” risks holding onto another mental construct, leading to an attachment to the idea of nothingness (akinchayatanaya).

---