A Commentary on The Sutra of the Fathers and Sons Collection (Part 72)

The Three Aspects of the Eye Faculty Contacting the Form Object

Original Text: "Great King, each of the senses takes delight in its respective object. When the eye contacts form, it gives rise to delight and attachment. Therefore, form is said to be the object of the eye. Furthermore, when the eye faculty contacts the form object, three aspects arise: Upon seeing a pleasing form, a covetous thought arises; upon seeing an unpleasing form, a thought of aversion arises; upon seeing a form that is neither pleasing nor displeasing, a thought of indifference arises."

Explanation: The Buddha said: Great King, the six sense faculties each delight in and cling to their respective objects. When the eye faculty contacts the form object, the mind gives rise to delight and attachment; hence, the form object is said to be the object contacted by the eye faculty. Moreover, when the eye faculty contacts the form object, three aspects manifest: The first aspect is that when the eye contacts a pleasing form object, the mind gives rise to a covetous thought; the second aspect is that when the eye contacts an unpleasing form object, the mind gives rise to a thought of aversion; the third aspect is that when the eye contacts a form object that is neither pleasing nor displeasing, the mind gives rise to a thought of indifference—neither liking nor disliking.

The eye faculty delights in the form object, the ear faculty delights in the sound object, the nose faculty delights in the smell object, the tongue faculty delights in the taste object, the body faculty delights in the tangible object, and the mental faculty delights in the mental object. Each sense faculty clings to its respective object\: the eye faculty can only perceive form, not sound; the ear faculty can only perceive sound, not tangible objects. Ordinary beings cannot use their six sense faculties interchangeably. However, when sages cultivate to a certain level, the six sense faculties become interconnected: the eye faculty can perceive sound and smell, the ear faculty can perceive form and taste, the mental faculty can perceive form and engage in thought—the six faculties interpenetrate and can substitute for one another. The six faculties are originally interconnected; it is only due to sentient beings’ deluded attachment to and clinging to the sense objects that they are divided into six distinct functions, each with its own boundary. When cultivation eliminates the deluded clinging of the six faculties and the mind becomes unobstructed, the six faculties interpenetrate and function interchangeably. At that time, even without a physical form, one can still perceive tangible objects, sense a breeze and warm sunlight—a single faculty can perform the functions of all six, unifying their capabilities.

When the six faculties contact the six objects, the mind experiences three states: one of liking, one of disliking, and one of neither liking nor disliking—the state of equanimity (upekṣā). For us practitioners, which state should the mind maintain? Practitioners should keep the mind peaceful and balanced, neither liking nor disliking any object, maintaining a state of the Middle Way without attachment—that is, the state of equanimity.