Detailed Explanation of Manodvāra and Dhammārammaṇa

Today, I would like to explain in detail the most important Dhamma topic of Manodvāra and Dhammārammaṇa. This topic is the fundamental cornerstone in practicing Vipassana meditation. I used to always teach this by drawing diagrams. Later, I began teaching the easier method of "previous mind, subsequent mind," but even now, understanding this fundamental principle is extremely important.

What are Manodvāra and Dhammārammaṇa?

Manodvāra means the mind-door, and Dhammārammaṇa means the object of the mind. Just as we have five doors—eye, ear, nose, tongue, and body—we also have Manodvāra, the sixth door. The eye only deals with form, the ear only deals with sound, the nose only deals with smell, the tongue only deals with taste, and the body only deals with touch. Similarly, the mind specifically deals with Dhammārammaṇa.

I would like to give an example. Go and see the great Shwedagon Pagoda. Your eyes will see the great Shwedagon directly. But when you return home and close your eyes to reflect, the great Shwedagon appears in your mind. It doesn't appear at the Manodvāra, but appears on the Dhammārammaṇa. Who knows this? The mind thinks and knows it—it is the mind that is thinking.

I want to give an example. Try visiting the great Shwedagon Pagoda. The eye sees the great Shwedagon straight away. However, come back home, close your eyes, and reflect. That great Shwedagon appears right within your mind. It does not appear in the Manodvāra, it appears on the Dhammārammaṇa. Who knows that? Mano knows by thinking, it is thinking.

Where are Manodvāra and Dhammārammaṇa Located?

In reality, we cannot point to a specific location where Manodvāra and Dhammārammaṇa exist. Whether in the brain or in the heart, the Buddha did not teach this. However, it is certain that Manodvāra and Dhammārammaṇa exist within us. When we close our eyes and think, images appear in our thoughts. We know both men and women appear in our mind. Where do they appear? They appear in Dhammārammaṇa. Who knows these things? The mind knows them.

The fact that we can know things that appear in our mind is proof that Manodvāra and Dhammārammaṇa exist. The location is not important. Don't we have a mind? Yes, we do. If asked to show that mind, can we? No, we cannot. Does it mean it doesn't exist because we cannot show it? No, it exists. Similarly with Manodvāra and Dhammārammaṇa—when we think, that is it.

How Does What the Eye Sees Become Known by the Mind?

I will now explain this process in detail. The eye encounters form. When the eye encounters form, only a sense impression appears in the eye. Here, I want to distinguish between domains. In the external world, there really exist men and women, children, buildings, and cars. That domain is the conventional (sammuti) domain. When it contacts the eye and falls into the eye, men and women no longer fall in. What falls in? Only a sense impression falls in.

Just as the sun causes a shadow to fall on the ground, when an image falls into the eye, an image also falls at the Manodvāra. However, even though the image falls, the Manodvāra does not yet have the right to know that image. Why? Because in nature, we cannot look back at our own eyes with these eyes. If we want to see our own eyes, we must hold up a mirror. Only when reflected in the mirror and our eyes appear in the mirror can we see from this side.

Similarly, even though an image falls in the eye-door (cakkhudvāra), the Manodvāra does not yet have the right to know. It must look at the Dhammārammaṇa. Only when the image appears on the Dhammārammaṇa does the mind at Manodvāra have the right to know that image.

Therefore: the eye sees, the mind knows; the ear hears, the mind knows; the nose smells, the mind knows; the tongue tastes, the mind knows; the body touches, the mind knows. It is the mind that knows.

Importance in Vipassana Practice

Why do I emphasize this? In Vipassana, there are two parts: the observing wisdom (ārujaññāṇa) and the object being observed (ārukhaṃ). The observing wisdom occurs at Manodvāra. The object being observed appears at Dhammārammaṇa. In the object being observed part, physical objects like form, sound, smell, taste, and touch are included, as well as mental and mental factors that arise through their influence. All these objects being observed must be observed at Dhammārammaṇa.

In Vipassana practice, we can extensively contemplate the objects being observed according to the characteristics of impermanence (anicca), suffering (dukkha), and non-self (anatta). However, in the observing wisdom part, it tends to become "I am observing." This happens because we don't know the mind. When we come to know Manodvāra and Dhammārammaṇa, the "I" that tends to interfere with Vipassana practice will diminish. While we tend to emphasize the object being observed side, we are often weak in comprehending and internalizing that the observing wisdom is not "I" but rather mental factors (maggaṅga) occurring at Manodvāra.

Importance in Dhamma Practice

I will now explain this more clearly. We practice Dhamma right here at Manodvāra and Dhammārammaṇa. We gain merit for celestial realms here. We are sent to celestial realms from here. We are sent to lower realms from here. We reach Nibbāna from here. We practice Vipassana from here. This Manodvāra and Dhammārammaṇa are extremely important.

Even in the Four Noble Truths, Manodvāra and Dhammārammaṇa exist within our comprehension. At Manodvāra is path-knowledge (magga-ñāṇa), at Dhammārammaṇa is Nibbāna. We don't even know where Nibbāna exists. Now we know. Nibbāna appears at Dhammārammaṇa. What truth is that? It is the truth of cessation (nirodha-sacca).

We don't know where Nibbāna is or where we will find it. Where will we find it? We will find Nibbāna on Dhammārammaṇa. On this side, the eight path factors (maggaṅga) are path-knowledge. The five path factors are Vipassana knowledge. There is also the truth of origin (samudaya-sacca). The eight path factors are the truth of the path (magga-sacca). Mental and material phenomena as objects are the truth of suffering (dukkha-sacca). At Dhammārammaṇa is the truth of cessation. Even in the Four Noble Truths, Manodvāra and Dhammārammaṇa exist within our comprehension.

Distinguishing Between Ultimate Reality and Conventional Reality

I want to say one more important thing. After learning about Manodvāra and Dhammārammaṇa, we can approach the nature of ultimate reality (paramattha) a little. It becomes easier for us. Getting on the right path becomes much closer. Rather than wandering around saying "look inside, look inside," this is better.

Nature means object. Where should we look for objects? People who are just beginning Dhamma practice are comprehending right here at Dhammārammaṇa. They must see the nature of ultimate realities. To see and find this nature, we are attached to conventions (paññatti) and material things. When we apply conventions, where does it go? It goes to material things. We don't connect with ultimate reality and its nature. We go with conventions and material things.

Therefore, there are no eyes, ears, noses, tongues, or anything. Whatever appears, only Manodvāra and Dhammārammaṇa appear. Therefore, when we know things like this, we come to know that the five aggregates (khandhā), mental and material phenomena (nāma-rūpa)—the real ultimate reality—begins to appear in our body starting with the five aggregates. These five aggregates also have causes: ignorance (avijjā), craving (taṇhā), clinging (upādāna), mental formations (saṅkhāra), and kamma. Because these causes continuously occur in us, we must strive to cease these causes.

Connection with Previous Mind and Subsequent Mind

Later, I taught more about "previous mind and subsequent mind." Seeing something clearly is the previous mind; knowing "water" is the subsequent mind. Seeing white is the previous mind; knowing "cow's milk" is the subsequent mind. This is immediately understandable. I can see it. I've entered into existence. So it is easy. However, people couldn't really internalize it deeply enough to follow and practice it. Because I taught with diagrams of Manodvāra and Dhammārammaṇa, as they look at those diagrams again and again, the principle gradually becomes clear. "Oh, it's just previous mind and subsequent mind." This Manodvāra and Dhammārammaṇa is the same way.

The eye only deals with form. When the ear encounters sound, it's simply hearing consciousness. What does hearing consciousness deal with? It only deals with sound.

Example with Volition (Cetanā)

I want to give an example about volition (cetanā). If I say I want to give something, first I give. When I give, it enters as an object being observed. At first, I don't know it's volition. "Ah... I donated, I gave." Only after that, "Oh, was that my volition?" After making it an object being observed, the observing wisdom infers it as volition. Giving, donating, and offering are in the conventional domain. That's correct. Giving, donating, and offering are in the conventional domain. After that, it becomes an object being observed. The observing wisdom then extracts it into the ultimate reality domain. "Was that my volition?"

The volition from just now no longer exists now. If we know that what appeared just now was volition, and if wrong view and craving arise regarding that volition, "Oh, this volition is mine, my property"—that's wrong. It appeared only through the meeting of conditions. Before giving, that volition didn't exist. Now after giving, if we search within ourselves, that volition no longer exists. If we know this, that volition is neither "I" nor "mine."

People now think "my volition is very good" and they possess that volition. Therefore, wrong view doesn't fall away. If we clearly see this volition and also see that this volition ceases and disappears, and if we make the determination that regarding this volition "it is not mine, not my property," we have reached cessation (nirodha).

Conclusion

So, the object of observation must come first. You cannot observe without the object of observation coming. First, give, offer, donate. There, the object of observation must appear first. Only later does the observing wisdom pick it up. If understood like this, this is exactly what Vipassanā is. Vipassanā means understanding these little things. The Four Noble Truths are also right here. Vipassanā is also right here. Everything happens only at the Manodvāra (Mind Door) and Dhammārammaṇa (Mind Object Base).

Therefore, first the object being observed must come. Without the object being observed coming, we cannot observe. First give, offer, donate, present. Then the object being observed appears first. After that, the observing wisdom extracts it. If we understand this way, that is Vipassana. Vipassana is understanding these things. The Four Noble Truths are also here. Vipassana is also here. Everything happens right here at Manodvāra and Dhammārammaṇa.

However, the interval between Manodvāra and Dhammārammaṇa is very small. We hardly know it. So if I explain with this kind of diagram, if your wisdom reaches it, please practice. If your wisdom doesn't quite reach it and it's a bit confusing, that's okay. If you comprehend just the perception (saññā) or volition (cetanā) I mentioned earlier, that's worthy of Vipassana.

Up to this point, if you understand and can follow, please try to follow—that's better. However, if something is too profound for you and you can't reach it, don't force yourself. It will cause you suffering and difficulty. Whatever level you can reach, you can begin to practice, cultivate, and strive extensively. If this much is understood, then from this visit today, "Oh, Manodvāra and Dhammārammaṇa are this important"—you now know this.

Dr. Soe Lwin (Mandalay)