The "ear door"

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Sam Vara
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The "ear door"

Post by Sam Vara »

I have known meditation teachers who talked of "leaving sounds at the ear-door" or "door of the ear", which means something like not mentally proliferating over sounds that we hear during meditation.

Does this phrase occur in the suttas or commentaries? Is there an expression translatable as "ear door", and are we told to leave sounds there? There are general accounts like this:
Six gates’ is a term for the six interior sense fields.
‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.
but I was wondering whether any meditation instructions in the Pali were precisely "to leave things at the sense door", or whether this is a modern English coinage.
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Re: The "ear door"

Post by SarathW »

This is an Abhidhamma terminology.
Awareness is the process of cittas experiencing objects. For a citta to arise it must have an object (aaramma.na). The object may be a color, sound, smell, taste, something tangible, or a mental object. These are the six external objects. Strictly speaking a mental object can be an internal phenomenon, such as a feeling, a thought, or an idea, but as forming the objective sphere of experience they are all classed as external. Corresponding to these external objects there are six internal sense faculties, called "doors" since they are the portals through which the objects enter the field of cognition. These are the eye, ear, nose, tongue, body and mind. Each of the five physical sense faculties can receive only its appropriate object; the mind door, however, can receive both its own proper mental objects as well as the objects of the five physical senses. When a door receives its object, there arises a corresponding state of consciousness, such as eye-consciousness, ear-consciousness, etc. The union of the object, the door or sense faculty, and the consciousness is called "contact" (phassa). There can be no awareness without contact. For contact to occur all three components must be present — object, door, and consciousness. If one is missing there will be no contact. The process of the arising of consciousness and the subsequent train of events is analyzed in detail in the Abhidhamma. A study of this analysis will show that only "bare phenomena" are taking place and that there is no "self" involved in this process. This is the no-self characteristic of existence.
https://www.accesstoinsight.org/lib/aut ... el322.html
“As the lamp consumes oil, the path realises Nibbana”
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Re: The "ear door"

Post by Ceisiwr »

Sam Vara wrote: Thu Jun 01, 2023 9:25 am I have known meditation teachers who talked of "leaving sounds at the ear-door" or "door of the ear", which means something like not mentally proliferating over sounds that we hear during meditation.

Does this phrase occur in the suttas or commentaries? Is there an expression translatable as "ear door", and are we told to leave sounds there? There are general accounts like this:
Six gates’ is a term for the six interior sense fields.
‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.
but I was wondering whether any meditation instructions in the Pali were precisely "to leave things at the sense door", or whether this is a modern English coinage.
“Door” is an Abhidhamma term.
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
RobertoAnces
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Re: The "ear door"

Post by RobertoAnces »

Sam Vara wrote: Thu Jun 01, 2023 9:25 am I have known meditation teachers who talked of "leaving sounds at the ear-door" or "door of the ear", which means something like not mentally proliferating over sounds that we hear during meditation.

Does this phrase occur in the suttas or commentaries? Is there an expression translatable as "ear door", and are we told to leave sounds there? There are general accounts like this:
Six gates’ is a term for the six interior sense fields.
‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.
but I was wondering whether any meditation instructions in the Pali were precisely "to leave things at the sense door", or whether this is a modern English coinage.
I suppose they further explain, a sentence so short can't mean anything an who listen to it can understand whatsoever.

What i would understand:

The sense doors are the six senses:
Āyatana (Pāli; Sanskrit: आयतन) is a Buddhist term that has been translated as "sense base", "sense-media" or "sense sphere".[1] In Buddhism, there are six internal sense bases (Pali: ajjhattikāni āyatanāni; also known as, "organs", "gates", "doors", "powers" or "roots"[2]) and six external sense bases (bāhirāni āyatanāni or "sense objects"; also known as vishaya or "domains"[3]).
And guarding the sense doors means sense restraint witch is part of gradual training:
Linked Discourses 35.120
12. The World and the Kinds of Sensual Stimulation

Sāriputta and the Pupil

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain mendicant went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side, and said to him, “Reverend Sāriputta, a mendicant pupil of mine has resigned the training and returned to a lesser life.”

“That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness. It’s quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life. But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.

And how does someone guard the sense doors? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how someone guards the sense doors.

And how does someone eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ That’s how someone eats in moderation.

And how is someone committed to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. That’s how someone is committed to wakefulness.

So you should train like this: ‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’ That’s how you should train."


There are more suttas about, It may refer to the "standard instruction" of no crave/cling:
Bāhiya Sutta: Bāhiya
translated from the Pali by
Thanissaro Bhikkhu
© 1994
Alternate translation: Ireland
Alternate formats: [SuttaReadings.net icon] [PDF icon]
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The updated version is freely available at

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I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. And on that occasion Bāhiya of the Bark-cloth was living in Suppāraka by the seashore. He was worshipped, revered, honored, venerated, and given homage — a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. Then, when he was alone in seclusion, this line of thinking appeared to his awareness: "Now, of those who in this world are arahants or have entered the path of arahantship, am I one?"

Then a devatā who had once been a blood relative of Bāhiya of the Bark-cloth — compassionate, desiring his welfare, knowing with her own awareness the line of thinking that had arisen in his awareness — went to him and on arrival said to him, "You, Bāhiya, are neither an arahant nor have you entered the path of arahantship. You don't even have the practice whereby you would become an arahant or enter the path of arahantship."

"Then who, in this world with its devas, are arahants or have entered the path to arahantship?"

"Bāhiya, there is a city in the northern country named Sāvatthī. There the Blessed One — an arahant, rightly self-awakened — is living now. He truly is an arahant and teaches the Dhamma leading to arahantship."

Then Bāhiya, deeply chastened by the devatā, left Suppāraka right then and, in the space of one night,[1] went all the way to where the Blessed One was staying near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. Now on that occasion, a large number of monks were doing walking meditation in the open air. He went to them and, on arrival, said, "Where, venerable sirs, is the Blessed One — the arahant, rightly self-awakened — now staying? We want to see that Blessed One — the arahant, rightly self-awakened."

"The Blessed One has gone into town for alms."

Then Bāhiya, hurriedly leaving Jeta's Grove and entering Sāvatthī, saw the Blessed One going for alms in Sāvatthī — serene & inspiring serene confidence, calming, his senses at peace, his mind at peace, having attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One (nāga). Seeing him, he approached the Blessed One and, on reaching him, threw himself down, with his head at the Blessed One's feet, and said, "Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss."

When this was said, the Blessed One said to him, "This is not the time, Bāhiya. We have entered the town for alms."

A second time, Bāhiya said to the Blessed One, "But it is hard to know for sure what dangers there may be for the Blessed One's life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss."

A second time, the Blessed One said to him, "This is not the time, Bāhiya. We have entered the town for alms."

A third time, Bāhiya said to the Blessed One, "But it is hard to know for sure what dangers there may be for the Blessed One's life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss."

"Then, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."[2]

Through hearing this brief explanation of the Dhamma from the Blessed One, the mind of Bāhiya of the Bark-cloth right then and there was released from effluents through lack of clinging/sustenance. Having exhorted Bāhiya of the Bark-cloth with this brief explanation of the Dhamma, the Blessed One left.

Now, not long after the Blessed One's departure, Bāhiya was attacked & killed by a cow with a young calf. Then the Blessed One, having gone for alms in Sāvatthī, after the meal, returning from his alms round with a large number of monks, saw that Bāhiya had died. On seeing him, he said to the monks, "Take Bāhiya's body, monks, and, placing it on a litter and carrying it away, cremate it and build him a memorial. Your companion in the holy life has died."

Responding, "As you say, lord," to the Blessed One, the monks — placing Bāhiya's body on a litter, carrying it away, cremating it, and building him a memorial — went to the Blessed One. On arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, "Bāhiya's body has been cremated, lord, and his memorial has been built. What is his destination? What is his future state?"

"Monks, Bāhiya of the Bark-cloth was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. Bāhiya of the Bark-cloth, monks, is totally unbound."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
:namaste:
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Re: The "ear door"

Post by justindesilva »

Sam Vara wrote: Thu Jun 01, 2023 9:25 am I have known meditation teachers who talked of "leaving sounds at the ear-door" or "door of the ear", which means something like not mentally proliferating over sounds that we hear during meditation.

Does this phrase occur in the suttas or commentaries? Is there an expression translatable as "ear door", and are we told to leave sounds there? There are general accounts like this:
Six gates’ is a term for the six interior sense fields.
‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.
but I was wondering whether any meditation instructions in the Pali were precisely "to leave things at the sense door", or whether this is a modern English coinage.
May I share an experience of mine some time back. With a few orhers on the beach listened to the sound of mild waves breaking on
the beach . After sometime I was tapped on my shoulder and I was awaken from my deep mode of meditation where I was sitting without hearing any sound and it was believed to be a state of samadhi . Here I did not either sleep or shut my ears of sound . And to date I believe it was a natural closure of sound at the base of my ear and mind . I cannot explain anything beyond , but only an experience .
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Sam Vara
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Re: The "ear door"

Post by Sam Vara »

Many thanks to all who replied to this. All helpful! :heart: :anjali:
pegembara
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Re: The "ear door"

Post by pegembara »

justindesilva wrote: Thu Jun 01, 2023 12:51 pm
May I share an experience of mine some time back. With a few orhers on the beach listened to the sound of mild waves breaking on
the beach . After sometime I was tapped on my shoulder and I was awaken from my deep mode of meditation where I was sitting without hearing any sound and it was believed to be a state of samadhi . Here I did not either sleep or shut my ears of sound . And to date I believe it was a natural closure of sound at the base of my ear and mind . I cannot explain anything beyond , but only an experience .
Just a question if you don't mind.
Did you have any thoughts before the silence came?
Or was it the other way round? In other words, were you experiencing thoughts then?
And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.
justindesilva
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Re: The "ear door"

Post by justindesilva »

pegembara wrote: Fri Jun 02, 2023 7:50 am
justindesilva wrote: Thu Jun 01, 2023 12:51 pm
May I share an experience of mine some time back. With a few orhers on the beach listened to the sound of mild waves breaking on
the beach . After sometime I was tapped on my shoulder and I was awaken from my deep mode of meditation where I was sitting without hearing any sound and it was believed to be a state of samadhi . Here I did not either sleep or shut my ears of sound . And to date I believe it was a natural closure of sound at the base of my ear and mind . I cannot explain anything beyond , but only an experience .
Just a question if you don't mind.
Did you have any thoughts before the silence came?
Or was it the other way round? In other words, were you experiencing thoughts then?
No , I was only listening to the sound of wave breaks on the beach. It had been like falling asleep . But my posture of lotus and steady sitting had not changed . I had no awareness of any thoughts . After somebody tapped and brought me to normal state, I began to hear noises again and noticed the sea in front .
pegembara
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Re: The "ear door"

Post by pegembara »

justindesilva wrote: Fri Jun 02, 2023 11:03 am
pegembara wrote: Fri Jun 02, 2023 7:50 am
justindesilva wrote: Thu Jun 01, 2023 12:51 pm
May I share an experience of mine some time back. With a few orhers on the beach listened to the sound of mild waves breaking on
the beach . After sometime I was tapped on my shoulder and I was awaken from my deep mode of meditation where I was sitting without hearing any sound and it was believed to be a state of samadhi . Here I did not either sleep or shut my ears of sound . And to date I believe it was a natural closure of sound at the base of my ear and mind . I cannot explain anything beyond , but only an experience .
Just a question if you don't mind.
Did you have any thoughts before the silence came?
Or was it the other way round? In other words, were you experiencing thoughts then?
No , I was only listening to the sound of wave breaks on the beach. It had been like falling asleep . But my posture of lotus and steady sitting had not changed . I had no awareness of any thoughts . After somebody tapped and brought me to normal state, I began to hear noises again and noticed the sea in front .
Would say that at that time, you were also not aware of sights, smells, tastes, touch but were aware nevertheless?
In other words all the doors (eye, ear, nose, tongue, body, and mind doors) were closed for a time until you felt a touch.
And all the six doors 'opened' up again.
And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.
justindesilva
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Re: The "ear door"

Post by justindesilva »

pegembara wrote: Sat Jun 03, 2023 12:30 am
justindesilva wrote: Fri Jun 02, 2023 11:03 am
pegembara wrote: Fri Jun 02, 2023 7:50 am

Just a question if you don't mind.
Did you have any thoughts before the silence came?
Or was it the other way round? In other words, were you experiencing thoughts then?
No , I was only listening to the sound of wave breaks on the beach. It had been like falling asleep . But my posture of lotus and steady sitting had not changed . I had no awareness of any thoughts . After somebody tapped and brought me to normal state, I began to hear noises again and noticed the sea in front .
Would say that at that time, you were also not aware of sights, smells, tastes, touch but were aware nevertheless?
In other words all the doors (eye, ear, nose, tongue, body, and mind doors) were closed for a time until you felt a touch.
And all the six doors 'opened' up again.
To your last question "yes", please .
pegembara
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Re: The "ear door"

Post by pegembara »

Sam Vara wrote: Thu Jun 01, 2023 9:25 am I have known meditation teachers who talked of "leaving sounds at the ear-door" or "door of the ear", which means something like not mentally proliferating over sounds that we hear during meditation.

Does this phrase occur in the suttas or commentaries? Is there an expression translatable as "ear door", and are we told to leave sounds there? There are general accounts like this:
Six gates’ is a term for the six interior sense fields.
‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.
but I was wondering whether any meditation instructions in the Pali were precisely "to leave things at the sense door", or whether this is a modern English coinage.
"The mind sent outside is the origination of suffering.
The result of the mind sent outside is suffering.
The mind seeing the mind is the path.
The result of the mind seeing the mind is the cessation of suffering."

Ajahn Dune Atulo

The Båhiya Instruction
and Bare Awareness
Bhikkhu Anålayo∗

Malunkyaputta

“On having seen a form with the eyes
If right mindfulness is lost,
Then in the form that is seen
One grasps its sign (nimitta) with thoughts of
craving.
“For one who grasps the sign with craving and
delight
The mind will then be constantly in bondage to
attachment.
It will give rise to various kinds of craving
For the countless forms that manifest.
“Thoughts of lustful desire, ill will, and harming
Will bring about the mind’s debasement
And foster a host of afflictions;
One is forever far from Nirvåˆa.14
“[If] on seeing a form one does not grasp its sign,
And the mind conforms to right mindfulness,
Craving will not defile the mind with what is
detrimental,
And the bondage of attachment will also not arise.
“Not givine rise to cravings
For the countless forms that manifest,
Thoughts of lustful desire, ill will, and harming
Will be unable to afflict the mind.
“Diminishing [what] fosters a host of afflictions,
One gradually draws close to Nirvåˆa.
As taught by the kinsman of the sun:
‘Being apart from craving is Nirvåˆa.’15

“On hearing sounds with the ear
If the mind has lost right mindfulness,
The sign of sounds is grasped;
It is held firmly and not relinquished
.

“With the nose and odours, with the tongue and
flavours,
With the body and tangibles, and with the mind and
thoughts of mental objects,
Right mindfulness being forgotten
One also grasps the sign, it is just the same.
“The mind gives rise to craving and delight
And the bondage of attachment is firmly established;
Various kinds of craving arise
For countless mental objects that manifest.
“Thoughts of lustful desire, ill will, and harming
Will debase and harm the mind,16
And increasingly nourish a host of afflictions;
One is forever far from Nirvåˆa.

“Not being defiled by mental objects,
Established in right knowledge and right
mindfulness,
The mind is not contaminated
And no longer delights in them with attachment
.
“Not givine rise to various kinds of craving
For the countless mental objects that manifest,
Thoughts of lust, ill will, and harming
Do not debase the mind.
“The host of afflictions consequently decreases
And one gradually draws close to Nirvåˆa.
‘The eradication of craving is Nirvåˆa’,
This has been taught by the Blessed One.17
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And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.
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