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| Ryan Seacrest is not confused; he knows |
Further in S. XXII, 95: "Suppose a person who is able to see were to behold many bubbles on the river Ganges as they were floating along. And suppose that person were to watch them and carefully examine them. Carefully examining them, they will appear empty, unreal, and insubstantial.
"In exactly the same way does the meditator behold all corporeal phenomena (body, form, ultimate materiality)... feelings... perceptions... mental formations... states of consciousness, whether of the past, present, or future...far or near. And one watches them and examines them carefully.
"After carefully examining them, they appear empty, unreal and insubstantial."
The Five Aggregates clung to as self are compared, respectively, to
- a lump of froth,
- a bubble,
- a mirage,
- a coreless plantain stem, and
- a conjuring trick (S. XXII, 95).
See the
Khandha Samyutta (S. XXII),
The Path of Purification (Vis.M. XIV).
If we seek a "self" (an atta or atman, a soul, ego, personality, essence), what we find is not an eternal soul but a collection of aggregate factors: form (Four Elements, corporeality, materiality); feelings, perceptions, mental formations, and consciousnesses. These are categories of heaps or groups. The first category is fourfold and constitutes the body; the remaining four categories is fourfold and constitutes the mind. These eight are reduced to five and should never be thought of as five things but rather five categories or aggregations of things. There is not one feeling but many feelings, countless feelings, uncountable instances of pleasant, painful, and neutral sensations associated with perceptions, formations, and consciousnesses (of each of the six senses). While referred to as things, this might be misleading. They are dynamic processes rather than anything tangible, stable, reliable, or fixed.
Summary of the Five Aggregates clung to as self
.
I. Corporeality (bodily) group (rūpa-kkhandha)
- A. UNDERIVED (no-upādā): Four Elements [characteristics of matter]: solidity or earth-element (pathavī-dhātu), cohesive or water-element (āpo-dhātu), temperature or fire-element (tejo-dhātu), and motion or wind-element (vāyo-dhātu)
- B. DERIVED (upādā): 24 secondary phenomena:
- physical sense-organs of: seeing [not the eye but the sensitive portion within the eye that discerns forms],
- hearing [not the ear but the sensitive material that discerns sounds],
- smelling [not the nose...],
- tasting [not the tongue...],
- body [not the body but tactile sensation able to discern impression/pressure, temperature, etc.]
- physical sense-objects of: form (body),
- sound,
- scent,
- taste; ["bodily impacts" (photthabba) are generally omitted from this list because these physical objects of body-sensitivity are identical with the aforementioned solid, temperature, and motion elements; hence, their inclusion under "derived corporeality" would be a duplication.]
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| A male-born, female-presenting pandaka |
femininity (itthindriya)- virility (purisindriya)
- physical base of 'mind' (consciousness, not the heart itself but the sensitive material in or near the heart, hadaya-vatthu)
- bodily expression (kāya-viññatti)
- verbal expression (vacī-viññatti)
- physical life (rūpa jīvita)
- space element (ākāsa-dhātu)
- physical agility (rūpassa lahutā)
- physical elasticity (rūpassa mudutā)
- physical adaptability (rūpassa kammaññatā)
- physical growth (rūpassa upacaya)
- physical continuity (rūpassa santati, see santana)
- decay (jarā)
- impermanence (aniccatā)
- nutriment (āhāra)
CONCLUSION
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| You can count on science, Kids. It's testable. |
We began with an audacious idea, that we could easily define "woman" with a biological/physical basis. If sex were a binary (on/off, 1/0, male/female, black/white, yes/no), there would be present in the DNA, genome, chromosomes or alleles of the individual either
itthindriya or
purisindriya, and this would be a simple way of determining who is a woman and who a man. This may still be possible, but it does not easily explain the existence of spontaneous hermaphrodites, intersexuals, and asexuals (neutered). All of this is separate from gender, gender roles, sexual orientation, or how one presents. If modern Western science had XX and XY chromosomes to rely on, Buddhism thousands of years earlier (and the Old Vedic Religion thousands of years before that) had a better, more minute marker. It may even be the same marker. For at the level of the particle (
kalapa) there are discernible aspects and components one cannot imagine being present in the West -- odor, color, and so on. There are propensities of the various elements (
maha dhatus). Therefore, one with the power to discern them internally could, in theory, discern them (externally) in someone else and would know, "This being is a male or female."
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| Unravelling the Mysteries of Mind and Body through Abhidhamma (Inward Wisdom) |
.
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| Abhidhamma (Sayalay Susila and Dhr. Seven) |
However, there are a number of problems. Problem 1: Would a shapeshifter (a being possessing the iddhi called the "power of transformation") exhibit femininity or masculinity, and would that remain constant throughout the transformation? It would likely change with the shift and revert to what it usually is, making it a viable marker only in the long run. This is impossible; no one can shape shift. Problem 2: If it is not discernible externally, we would only have self-report and not an objective measure. This is impossible; no one can discern particles (kalapas). Problem 3: What if everyone has both indriyas in varying measures, making not a binary but a propensity or predominance of one or the other? This is impossible; no one has indriyas (faculties). Problem 4: If it is not one OR the other but a combination of both, then it becomes a social construct as to what we mean by it, and if it is that everyone has "masculine" and "feminine" biological and psychological components (which is almost certainly the case) then there is instantly the possibility of a third construct, a blend resulting from a more or less equal level of both. This is impossible; no one has faculties. Problem 5: Once one is able to discern particles and sees the characteristics of femaleness and maleness, does it change in a single lifetime? It can, although this is extremely rare, or it can seem to change, which is common. This is impossible. No one does anything nor can they do anything. This applies to humans, which is a very rare kind of birth, but would it to devas or ghosts and animals. This is impossible; no one is reborn as a human, deva, animal, or anything else. So, as Douglas Adams would say, if you've already done six impossible things, could you call us so we can discuss a seventh: nailing this definition down and determining if this is a reliable basis for a stable definition of "sex."
FOR FURTHER READING
- Indriya: 22 phenomenological faculties, femininity (itth-indriya), masculinity (puris-indriya), life faculty or vitality (jīvit-indriya)
- wisdomlib.org 4.1. The Meaning of Indriya (Faculties) — femininity, masculinity, vitality, the first two material qualities designated as bhāvarūpa determine...
- jstor.org NĀMARŪPA IN BUDDHAGHOSA'S PHENOMENOLOGY (name-and-form):
taste (rasa), the feminine faculty (itthindriya), the masculine faculty (purusindriya), life faculty (jīvitindriya), the heart-substance (hadayavatthu)...
- budsas.org BUDDHIST DICTIONARY: Explained in Pug. 55. itthindriya: 'femininity'; see bhāva.
- dhammawheel.com What karma (Pali kamma) relates to gender differentiation? - Dhamma Wheel... Weak wholesome karma (kusala kamma) generates the female controlling faculty (itthindriya). Strong unwholesome karma (akusala kamma) causes the male controlling faculty to...
- wisdomlib.org 22 Phenomenological Faculties: 1 definition... mind faculty (man indriya). Three physical faculties: femininity (itth-indriya); masculinity (puris-indriya); life or vitality (jivit indriya)
- philpapers.org/rec/NGATAB
Towards a Buddhist Metaphysics of Gender (PhilPapers, Sept. 25, 2023) Buddhist tradition, the Buddha is depicted as claiming that there is something called woman-faculty or power (itth-indriya) and something called man-faculty or power...
- discourse.suttacentral.net Pali glossary for Ven. Bodhi and Ven. Sujato (SuttaCentral.net, Feb. 6, 2019) itthindriya, [faculty of] femininity. idappaccayatā, specific conditionality. iddhābhisaṅkhāra, feat of psychic potency, used his psychic...
- themindingcentre.org The Body in Buddhism: femininity (itth'indriya); masculinity. (puris'indriya); physical base of the mind (hadaya, vatthu); 35 bodily intimations (k ya,vi atti), verbal intimation (vac ,vi ...)
- budinoucenje.wordpress.com What does dhamma mean in Theravada Abhidhamma?
Aug. 13, 2020... For example, a property of femininity (itthindriya) was added for the description of the matter or the physical mind-base (hadaya-vatthu)
- Dhr. Seven, Amber Larson, Ananda (Dharma Buddhist Meditation), Ashley Wells (ed.), Wisdom Quarterly