The important question, however, is why the
human creature SUFFERS at all.
To examine this let's return to the external
world and the human sense organs. Actually what is "out there" is not
known by the human creature at all. What really happens is that various
properties of those things impinge upon the sense organs, stimulating activity
so that messages are sent to the brain.
We can say that the sentient human being,
SATTVA, is really his eyes, ears, nose, tongue, body, and his thinking mind
which attempts to interpret what is "out there".
These are called the "sense doors". The organs, when
active, result in various cognitive operations with impressions upon the SCREEN OF CONSCIOUSNESS, which
we call EXPERIENCES.
There are then six SENSE BASES and six SENSE CONCIOUSNESSES,
which are sight, hearing, smell, taste, touch, and thinking mind.
In addition to these, however there are two
other consciousnesses. An ever-present UNCONSCIOUS, ALAYA VIJNANA,
and the second an ever-present IDENTITY- AFFLICTED CONSCIOUSNESS, KLISTA MANAS.
If there was no IDENTITY CONSCIOUSNESS then there would be perception which
would consist of visual observations, sounds, smells, tastes, touch, and
various residual impressions of those events. However, there would be no
cognisized FORM, that is, no name and no recognition. Furthermore there would
be neither right and wrong, nor appropriate and inappropriate. There would be
SENSATIONS (SPARSA), EMOTIONS (VEDANA), ATTENTION (MANASIKARA), VOLITION which is
a stirring of the mind in the form of reactions, and COGNITION (SAMJA), which
would produce the sensation of "it's there" without there being any
knowledge about what that thing was.
the face of all these EXPERIENCES the human creature would be completely
EQUANIMOUS, but clearly, despite the SENSATIONS, EMOTIONS, and the
THINKING, there would be no HAPPINESS or SUFFERING. The human creature would be
able to operate perfectly within the environment just as every other animal
does, but would not know what anything was or be able to understand any of the
relationships between itself, a cause and an event, although it would be able
to delimit all objects and react to them correctly.