The Nature of the Mind-Door and Mind-Objects, and Liberation from Saṁsāra

Today, I would like to explain—starting from the fundamental principles of the mind-door (manodvāra) and mind-objects (dhammārammaṇa)—how the preceding mind and the subsequent mind arise, how the path consciousness (magga-citta) is reached, and how the cycle of saṁsāra continues. This is one of the most essential principles in the practice of vipassanā meditation.

The Nature of the Mind-Door and Mind-Objects

In the process of knowing, we gain awareness through the contact between the six sense doors (eye, ear, nose, tongue, body, and mind) and the six sense objects (visible forms, sounds, smells, tastes, tactile objects, and mind-objects). Among these, the mind-door and mind-objects are especially important.

This is because the moment a visual form appears at the eye, an image simultaneously appears in the mind-object. This is a natural law (dhamma-niyāma).

The eye can see, but it cannot truly know. The eye is merely a receiving base for sense objects. Actual knowing occurs only when consciousness arises at the mind-door. For example, when the eye contacts an external person, being, substance, or object, only a visual image appears at the eye. That image must then be presented to the mind-object. It is only when the mind-door attends to the image appearing in the mind-object that true knowing occurs.

To clarify this point, consider this example: one cannot see one’s own eye with that same eye. To see it, one must use a mirror. Similarly, knowing occurs only when the image appears in the mind-object, which functions like a mirror.

Distinguishing the Preceding Mind and the Subsequent Mind

I want to explain Preceding Mind and Subsequent Mind. Although this is simple, it is a bit difficult for people to practice so that it truly reaches the heart. For example, hearing "Dog" is Preceding Mind. Knowing it is a "Dog" is Subsequent Mind. Seeing the clear appearance is Preceding Mind; knowing it is water is Subsequent Mind. One does not see milk; seeing white is Preceding Mind; knowing it is milk is Subsequent Mind.

In the preceding mind, consciousness knows only the ultimate characteristic of the object. For example, eye-consciousness should know only visible form, and ear-consciousness should know only sound.

If a person who does not understand English hears the word “dog,” they will hear the sound “dog” (this is the preceding mind). However, the subsequent mind—knowing “dog”—will not arise. This is because there is no stored perception or conceptual memory associated with that sound.

In the subsequent mind, clinging (upādāna) enters, and the object can no longer be known as merely an object. Instead, it is mistakenly taken as a person, being, substance, or thing. Based on the momentum of the sound heard, a continuous stream of mental processes arises at the mind-door:

“Oh, this sound is pronounced ‘DOG.’”
“This is the English word for a dog.”

Past perceptions (memory) are triggered, the concept “dog” is labeled, and images such as four legs, a tail, and barking arise in the mind. All of these successive mental processes are subsequent minds. This is conceptual knowledge, or worldly knowledge.

The Influence of Clinging and the Cycle of Saṁsāra

In the knowing process of ordinary people (puthujjana), consciousness at the mind-door arises together with clinging. Within clinging are the two fundamental roots: ignorance (avijjā) and craving (taṇhā). These are the primary causes.

Due to ignorance, craving, and clinging, objects are taken as solid, real persons or things with intrinsic essence. This is mistaken knowing.

I want to give an example. On movie, projection, or TV screens, only visible forms/images appear. However, because Clinging is involved in the mind at the Mind Door, one mistakenly perceives and holds the wrong view of those images as real, genuine Persons, Beings, or Objects. This is how Samsara revolves.

At the mind-door, clinging corresponds to the Truth of Origin (samudaya-sacca). In the mind-object, concepts of person and being appear. As long as clinging persists, samudaya-sacca continues, and due to distorted perception through concepts of person and being, the cycle of saṁsāra continues.

Vipassanā Insight, the Arising of Path Consciousness, and the Four Noble Truths

When mindfulness and clear comprehension are cultivated deeply, vipassanā insight arises at the mind-door. Since two mental states cannot arise simultaneously at the mind-door, ignorance and craving no longer have the opportunity to arise as the Truth of Origin.

Because the factors of the Noble Path are being developed, conceptual views of person and being disappear from the mind-object, and ultimate realities of mind and matter appear.

When observed through vipassanā insight and the five path factors, one sees the object, mind-and-matter, and the Truth of Suffering (dukkha-sacca). Seeing impermanence, suffering, and non-self in these mind-and-matter phenomena, one directly knows the true suffering of conditioned existence.

From there, when insight matures into path knowledge, one arrives at the Truth of the Path (magga-sacca), and directly realizes Nibbāna, the Truth of Cessation (nirodha-sacca).

When vipassanā insight arises at the mind-door, ultimate mind-and-matter appear in the mind-object. At that moment, the preceding mind knows ultimate reality, and the subsequent mind is recognized by mindfulness. True knowing arises through correct Dhamma-view:

• “It is not water that is seen, but clarity.”
• “It is not milk that is seen, but whiteness.”
• “What is heard is merely sound.”

Conceptual views cease, and ultimate reality becomes clear.

This practice aligns with the principle of “In the seen, there is only the seen; in the heard, only the heard; in the sensed, only the sensed; in the known, only the known” as taught in the discourse to Bāhiya and Māluṅkyaputta. Upon hearing this teaching, realization of the Four Noble Truths occurs, and both path and fruition knowledge are attained.

The Mind-Object as the Basis of Nibbāna and Liberation from Saṁsāra

Let me explain the mind-object as the basis for realizing Nibbāna. The in-breath and out-breath are always present at the tip of the nose. When one contemplates the breath, it may seem as though one is knowing only the nose and the air on the face. However, what is actually known is the breath as a mind-object.

Similarly, the Shwedagon Pagoda always stands on Singuttara Hill in Yangon. Yet only when one attends with mindfulness does it appear as a mind-object. When attention ceases, the object disappears. What is known is merely a phenomenon without solidity or essence.

By repeatedly contemplating the suffering of mind-and-matter (dukkha-sacca) until it reaches cessation (nirodha-sacca), one begins to develop a worldview grounded in Dhamma. Only then can it be applied meaningfully to life.

The Buddha’s teaching, “Let the body be in pain, but do not let the mind suffer,” is a profound worldly philosophy based on the distinction between preceding and subsequent minds. The preceding mind experiences bodily pain. The subsequent mind suffers due to defilements. Without defilements, the mind does not suffer.

Bodily pain cannot be avoided as long as there is a body and feeling. That is not the problem. The crucial point is to prevent mental suffering by preventing defilements. When mindfulness is placed at the point where defilements would arise, they cease immediately.

Conclusion

In summary, there are only objects and mind. When objects are known correctly as objects through wisdom, one comes to see with right view that there is no “I,” no “other,” no man, no woman, no person, no being—just as the Buddha taught.

Names and labels exist only for conventional communication. With insight, one understands this according to reality (yathābhūta-ñāṇa).

Understanding the mind-door and mind-objects provides powerful support for the practice of vipassanā. One also comes to deeply appreciate the meaning of the teaching:

“Knowing the object without clinging—thus one is freed from saṁsāra.”

This is the fundamental path to liberation from saṁsāra. By knowing ultimate reality in the preceding mind, and maintaining mindfulness without defilement in the subsequent mind, one arrives at path consciousness. This prevents the arising of the Truth of Origin, clearly reveals the Truth of Suffering, and through the Truth of the Path leads to the Truth of Cessation.

This is what is called the cessation of the cycle of saṁsāra.

Dr. Soe Lwin (Mandalay)