Thank you. Thank you. . . .

[01:22]

You people know more about the endriyas than other people who have been studying Abhidharma for a while. So I don't feel too much need for you to spend much more time on it. And knowing my own problem, I think it's better for me to discuss something which I was going to do, which logically would come at the end of class. and then go back to the Andreas, rather than do the Andreas, and then talk about it. Namely, I'd like to talk about Chapter 2, and tell you what else is possible to study besides the Andreas, and see what you think you should do. I have my mind to myself. Chapter 3, Chapter 2, the first major part we're studying right now, in this part, to 21 about the endrias.

[02:37]

And today, I think, maybe the last day we'll spend on the endrias unless something happens that I don't know about. That would change our mind. And then there's a little section on atoms, one paragon, atoms. And then Karaka 23 up to 34 is on the citta samprayugta samskaras, or sometimes called chaita, or chaitasika dharman. So these are the dharmas associated with the mind on the chart. And, of course, there's a lot of them. And the next section is 35 to 49, is the citta viprayukta samskaras, the dharmas that are associated with the mind, and also on rupa.

[03:56]

For example, dharma is there. One of the very important ones is prapti, which is a dharma that is kind of a theoretical construct, which is very crucial in the abhidharma system of the salvastavaldans. And it's not too difficult to understand, but its functioning is very intricate because it comes up in so many, almost all situations it operates, according to this teaching. So, in some sense, it's one of those things, another thing that's...

[05:18]

not so relevant, it seems, because it doesn't actually bear it on the mind. But as far as understanding the mechanics of this teaching, it just comes up all the time. So that's an example of one of the dharmas that's in this category that requires quite a bit of attention to understand how it works. And yet, in another sense, it you know, you can sort of scoot around it, too, unless you start going deeply into this material. And then Karaka, starting in Karaka 49 up to 72, basically the rest of the chapter is the Hetus causes, the teaching of six causes, which is called the Hetus, the teaching of the six Hetus, the teaching of the

[06:22]

five palas, five fruits, five results, and the teaching of the four pradhyayas, four causes. This section is not so intricate exactly, but very different point of view, very different way of thinking. And... as a result, because it's quite difficult. And at this point I might mention something about studying Abhidharma or Buddhism in general, and that is that although most of us don't think of ourselves as philosophers, And even some people who are philosophers don't think of themselves as philosophers, but other people say they are.

[07:28]

Actually, although we're not professional philosophers, we all, to one degree or another, work with philosophies, work with philosophical equipment. using one philosophical system. Some people are using another. And a lot of us use a share in some philosophical areas. Some of us apply the same system differently. Some of us apply the same system floppily. Some of us apply it exactly. And some of us have philosophies about how to apply the philosophies. And so on. I could go on. And this isn't just people here in this room, but It applies to, as you might guess, mathematicians and philosophers, too, and doctors and TV announcers and truck drivers and crooks and businessmen.

[08:34]

Everybody, in other words, operates with a philosophy. And in some sense, you can call it drishti. You know that word, drishti? It means your opinion. and the philosophies come under that heading. Although there's very simple drishthis, very simple opinions, also philosophical systems of opinions or systems of opinions. And as a result, that's why in Buddhist sutras and so on, the philosophers are very concerned about philosophers, but they aren't very well respected because they're people who are dedicated, perfectly dedicated to views. to opinions. And in Buddhism, we want to develop what's called Samyak Drishti, and finally have no Drishti. We want to develop a Drishti called Samyak Drishti, which is the best possible view, and that view is a view that we use to take ourselves down the path, and finally at the end you see that that view never really was there, and you drop it.

[09:50]

So finally, we don't want to have any views. So considering that we do have views, we try to have the best view. And the best view, it could be said to be no view, or it could be said to be all views, and flexibility in the use of all views. So I'm saying this because learning Abhidharma in some sense is learning new views, and then learning how to be flexible with them, and then learning how to drop them. The Dharma chart in a sense is another view, another perspective, another way to look at your experience. And after you use this way of looking at things long enough and get good enough at it, finally you can drop it. You can drop this view too. So when you enter the Buddhist path you acquire

[10:55]

what's called right view. But right view still involves some kinds of judgment. And pure prajna does not have any judgment or examination. But in the early parts, of course, in the preparation for the Buddhist path, not to mention even on the Buddhist path, the preparation of the Buddhist path, you don't even have right view yet. You've got a wrong view. So you train in meditation and insight practices to change your wrong view to right view. But right view still means that your wisdom has some view attached to it. But the best possible type of view, short of having no view, which is just pure prajna, which has no view, no judgment, no comparison. So right view is like, this is such and such a dharma. And it's characterized by ill. and by impermanence and not self.

[11:57]

This is the right view. But it's better not to even have that view. It's better not to even say, this is such and such a dharma and is characterized by these things. And you drop that even. Okay? So that's very summary. But the point I want to bring up right now is that, you already know that stuff. But the point I'd like to bring up now is that, Many of you experience in studying Aghidharma, I think, a sense of, first of all, wondering how does it apply to your daily life and also a sense of what's the relevant, how does learning these technical terms and things like that in the system apply to your daily life? And what I'd like to point out is that when you were a child and when you, even recently maybe, you learned philosophy.

[12:58]

You learned it. But, you know, the culture is very patient with you and you were patient with yourself to a certain extent. Maybe you weren't. But anyway, you learned philosophy. You tried this and you tried that and your parents said no and your parents said yes, good, bad, Your teacher said such and such. And you actually learned the philosophy of our culture, the philosophy based on the teachings of Thomas Jefferson and Benjamin Franklin and John Locke and so on. The teachings of Jesus Christ and so on. You learn these values, you learn these ways to think and act and judge and negotiate in the world. And you learn them trial and error. And sometimes you didn't have them, sometimes you did. But by the time you were a certain age, you had a pretty solid system that you could use and the amount of feedback you got didn't seem so great anymore.

[14:02]

You just had learned it. And you hardly even noticed that you were learning it. And as a result, you hardly know that you have learned a philosophy and a lot of people don't think they have one. And even if they say they have one, they can't articulate it. They have no idea that their philosophy is very closely related to Carolinian liberalism. or puritan values, or laissez-faire, or whatever, you know. They have no idea what their economic values are and whether they're communists or such, actually, except that maybe they say they are. They don't know. If you examine things carefully, you find out that you actually have a full bunch of philosophies that go right back to professional philosophers, academic philosophers, and religious leaders. But you learn these in such a way that Now when you learn Abhidharma philosophy, you feel like, gee, I haven't done this before. This is unusual or something. But you're doing what you did when you were a kid, but now you don't have your parents out here to tell you how to do it by daily examples.

[15:08]

So you're learning it yourself, and you can learn it much faster than you did before, too. And what we're trying to do now is learn another way of looking at things, to restructure your philosophical base. primarily to counterbalance or as an antidote to the one you already have or the ones you already have. And so you learn it just like when you're a child. You learn it by trial and error. And more and more, hopefully, we can learn it by example, too. If you drop a dish, you know, what do you do about it? Well, that's... By the Abhidharma you should be able to figure out what to do about it. Do you clean it up or not? Now you have some values from church or whatever about whether you clean it up or whether you tell somebody about it or whether you hide it or what. But according to Abhidharma you should know what to do.

[16:11]

But in Lua's daily examples where you actually get some feedback and things checked out like that, you're learning this system now. So you're learning a moral system, a moral philosophy, out of a book and in a class, and through whatever practices you do. So it may be unusual, but it's primarily because you just haven't done this for several years. And even when you, in college, if you took philosophy courses, most of you didn't think about applying them. And this is something you're supposed to actually learn and apply. not just learn and then write tests on, you're supposed to try it on and try to see how your mind is being restructured by this study. So, what I'm basically saying is that if you don't see the relevance, you also didn't see the relevance when you were a kid. You didn't, when people corrected you for this and that, you didn't see the relevance of it.

[17:13]

You didn't see why they were doing that. saw that they said do this and they said do that, and you decided to do it or not based on other philosophies and other desires. And that's the way you are now. You decide whether to study Abhidharma based on philosophies you have and desires you have. If you desire to do something else, you can't look at the Abhidharma books. But if you have a philosophy that says, I'm into restructuring the basis of my intelligence because basically there's some basics you know, dualistic errors in the base of it, and I want to restructure it, and you say, well, I'll study Abhidharma. Okay? So, anyway, that's that. And the other thing is, either now or, you know, in the oncoming week or weeks, you might try to tell me how much time you want to spend on the section

[18:17]

in chapter two on the dharmas associated with mind, the mental concomitants. Because we can spend a long time on each karaka, I mean not a long time, but I mean spend a week, at least a week, on each one of these dharmas. which means we'll be on chapter. And you can spend a long time in each one of these. Spend a long time on the causes. The other class, you spent two quarters on the causes. So it's kind of up to you. I don't know what your goals are. You need to think then about what your goals are and what Where do you think, you know, you make a different decision based on different ideas of what you're going to do with your Abhidharma studies.

[19:21]

If you plan to take only this course, then you probably, you might want to go deeply and just go, you know, do as much as you do deeply and let that go at that. Or you might wish to sort of skim through Chapter 2 and get into Chapter 3 a little bit. What? Chapter 3 is... It's about the Buddhist cosmology and the various kinds of existence of the three worlds and... I mean, not three worlds, but the six worlds. And it's about transmigration, kumangnamni. It's about Buddhist teachings of the universes and so on and so forth. And it also has another big section of pratichasamuppada. Now, if you intend to... If you wish to, maybe in one quarter from now, join the ongoing class, then you'd have another view. So you have to think about, or if what you'd like to do is have this class just continue to run parallel to the other one, and never really catch up with the other one, but just have a different type of class running along a bit.

[20:39]

And that would be another decision. you actually could make decisions about what to do with Chapter 2 based on each one of these possibilities or you could choose the one you want and make a decision based on that. So I don't know who you are exactly, what your Abhidharma studies ideas are like. Is that clear? I don't know if you want to have one more, I don't know if most of you want to just have one more class, one more the rest of this quarter, whether you want to have this class go on, or whether some of you want to do one more class and join the other class, or two more classes and join the other class. I don't know what you want to do. Like I said, we could easily spend the rest of the year on Chapter 2. It wouldn't be hard at all. But I won't if that's not what you want to do.

[21:47]

There's no hope of actually in the rest of this quarter of really looking at all of the algorithmic quotient anyway. There's no hope of getting the skin of the whole thing anyway. All right, so I guess you should write out something. Sit down, think about it, and write it out and tell me. And fortunately or unfortunately, the ones who tell me will be the most influential. The ones I don't hear from, I don't know what you think. I really don't know what you do. For all I know, you all want to do... I keep studying like this, just indefinitely. And I'm sure, okay? So that's my quest of yours to help me.

[22:58]

Otherwise, I'll just... If you don't say anything, I'll just keep plugging away. As pages appear, I'll read them and talk to you about them. And I won't jump because... I won't jump unless I have something and you want me to jump over stuff, unless I don't like it. Yes? Is this the best way to study, best order in classical, or given your perspective of where we are and what we studied, couldn't you give us something close to what it is? I can give you something close to your own needs if you tell me what your needs are. I don't know what your needs are. If you want to master the Abhidangma Kosha, going straight through is first time, that's the way to do it, just go straight through.

[24:08]

If you want to know something about reincarnation, That's your need. That's the most helpful teaching to you, you feel. Jump to chapter two, chapter four. I mean, go to chapter three and chapter four. If you want to learn how to do, if you want to learn how to calm your mind and practice insight meditation, well, then we should do a little bit more of chapter two and go to chapter five and eight and then back to six. And also, it depends on how much time. If you want to learn something, if you want to learn how to calm your mind according to Abhidharma, how to practice stabilization, meditative stabilization in order to practice Buddhist meditation, then you only have the rest of the quarter. Well, then we should put Chapter 8 next week.

[25:11]

That's what everybody wanted to do. However, you probably, if you're only going to spend the rest of the quarter, although if you go to chapter 8, once you've finished chapter 8, you'd find out that when it came time to practice the insight meditations, you'd have difficulty understanding them because you skipped chapter 2. But if all you want to do is practice calming practices, you don't particularly care about insight practices, then we'd just go to chapter 8 right now and practice, learn about the samadhis and not worry about the fact that that you haven't learned the things that are supposed to go with the samadhis. And if you have two quarters, and so on and so forth, you say, that's exactly what I would like to do, is tailor this to your needs, to your wishes. But I don't know what they are. Even you haven't told me what yours are. Not to mention, I don't know what other people's are.

[26:13]

Actually, almost no one has told me what they... what their goal in studying this is. Okay. I don't know what your needs are. I'm willing to. I would like to. It makes it fast more interesting if I'm giving you what you feel is needed and useful. Exactly. That makes it interesting for everybody. Yeah, that's the main point you see, is that in Buddhism, it's for you to say what you want and for other people to help you get that rather than us tell you what you want. Full quarter, you mean?

[27:18]

Another class means, I guess, yes, another semester take you to the spring. Another quarter take you to the spring. Depends on how you study Chapter 2, that's what I'm saying. Even in one more quarter, if you study Chapter 2 exhaustively, not even exhaustively, but I mean, like I said, that next section has 46 diamonds in it. And I mean, just look at one of them, look at perception. We already talked about perception, but there it is, you know. And look at, I don't know, just... It could take a long time just to do the next section. And as I said, the section after that has intricate dharmas in it, propthi. Propthi can take two or three weeks. No, there's no possibility.

[28:21]

for the class to catch up in their class. It's only a possibility for individuals to get a running start and grab the train. It'll still jolt you when you grab it, but at least you'll be running next to it rather than standing still and grabbing it. So it won't flip you on your back. You'll just get a jolt. But maybe that's not what you want to do, see? And also the people in this class are at different levels, too. Some of you have already had Abu Dhamma. And no other Abu Dhamma than this. Some of you don't. So some of you probably don't have any interest at all joining another class the next quarter or two. If that's the case of most of you, then this class would never join the other class. And those people would just, in a couple of years, they would finish the book. And this class would still be chugging along in Chapter 3 or something. Chapter 4. Does anyone else have something to say?

[29:38]

Yes? No. Usually they know more to start passing back on it before this text. Well, there's a lot of things, for example, in this class that I talked about that aren't in the text. For example, the Dharma list that you got, in a sense, is not in the text. It's something that pulled out to graphically show you something about the text. And a number of other things we've done at the table of the relationship between the Atanas, the Skandas, the Datus. It's not in the text. that tables on the text, but that represents, that's a kind of introduction to those karakas. And so there's various kinds of drills you could do prior to studying this, but also they might, they just, they would have read other books, you know, you would have read sutras probably before you start studying ambidharma, or while you're studying ambidharma.

[30:47]

So you'd see these teachings coming down in terms of Buddhist words, but... sort of examples of dialogues and stories and so on, where these teachings are coming from. So you'd see the matrix and that would be a kind of introduction. And also it would be an encouragement because you'd notice that you didn't understand those things very well and you'd see that there's apparent contradictions between one thing he said and the other thing he said. Abhidhamis delineates those, hopefully, those contradictions, the spiritual contradictions. In Tibet, China and Japan, monks did not, generally speaking, almost none of them read any other Abhidharma than Abhidharma Kosha. On the other hand, they, for example, they probably had lectures on the Heart Sutra, and the teacher would explain about the skandhas and the dhatus and so on.

[31:49]

So they'd know these kind of things. They'd know a lot of words for dharmas and what they were referring to before they started studying this. Now this book specifically was written for people who are really into Abhidharma. When this book was written, it was written for and by people who studied all the other Abhidharma texts. So this person, Vasubandhu, studied the Mahavipasha and the Jyana Prasthana and lots and lots of other Abhidharma books. They probably memorized me. Okay? So that's the tradition this is coming out of. But then later in in Mahayana Buddhist countries, they wouldn't study the Abhidharma, they would just study this, and then they would need commentaries to understand this, or teachings about what these words were about. So there's a lot of things you'd learn in the Abhidharma Kosha.

[32:49]

You get one opinion, or three opinions, And actually, that one opinion, or those three opinions, I mean, one out of four, or three out of 15 opinions that other Abhidharma schools or teachers have felt, okay? But in China and Japan and Korea and Tibet, generally speaking, the educated monk just took what the Abhidharma said, and that was the basic teaching, rather than taking there's other possible views so for example the Abhidharma Kosha puts forth the Vaibhashika teaching of intermediate being okay 49 days and all that stuff well actually it has a couple of opinions it says either 7 days or 49 days it says in the Abhidharma Kosha but in Mahayana Buddhist countries they just take that teaching but there's tremendous debate about it among Abhidharmists but people wouldn't get exposed to that

[33:53]

except for real scholars. Educated monks wouldn't become exposed to it. Of course, most people would never read the Abhidharma Kosha anyway, but educated monks would read the Abhidharma Kosha and just take these teachings as the law, Abhidharma law, which is why this text is important for Mahayana Buddhists because this is the one that they usually took as the baseline teaching. A lot of other monks wouldn't study at all, but would just train in a very intimate way, in the monastery doing meditations and specific meditations for them. And after they had become teachers, they would go study Abhidharma Gosha. So that they would see their practice in the context of all the possible practices. And they wouldn't have had a system, they wouldn't have necessarily been aware of a system in their education, their training.

[35:00]

But then they see that their training is part of a system, an overall system that all schools agree. OK? All right, so back to chapter 2, the end of this. So the question So above Karaka 12, it says, among the 22 injuries, how many belong to each of the three spheres of existence, to each of the three datus? is that in the Kamadatu, the pure endriyas are lacking.

[36:24]

So that would mean that in the Kamadatu, there are 19 endriyas. And then from Karaka 14, we see that at the moment of inception of the being in the Kamadatu, Not all 19 are present. At the moment of inception, there's only two enryas. Namely, the kai enrya and jivit enrya. The body enrya, the body sovereign, and the sovereign of vital, the vital sovereign, the vitality sovereign. Okay? And then the other sovereigns are developed gradually. So I don't know who here knows about angriology, but this would suggest then that the zygote is responsive to touch.

[37:48]

But even though electromagnetic radiations impinge upon it, it does not have the capacity to work with them. In other words, the eye organ is not there. Little by little, the other organs are developed and become sensitive. until finally there are 19 injuries in the kamadhatu. Now there is a bit of a problem here, which unless somebody brings it up, I'll just skip over and come back to it in a moment. Okay, nobody brought it up, so let's go on. The rupadhatu there is lacking further the sexual organs and the two disagreeable sensations. So in the rupadhatu, you add those on, that's four more that are absent.

[39:06]

So in the rupadhatu, there's a maximum of 15 sovereigns. At the moment of inception, there's six. If you're born in the Rupadattu, you have six. And born in the Rupadattu means, you know, like right now, if you go there this afternoon, you'll have six at the beginning. Yes? I have a question about... I guess I expected... I think as far as the support will take you to the near world, and you will just kind of disappear.

[40:12]

The reason being is that, excuse me, but I left out one thing, and that is, it says, at the moment of inception, excuse me, it says, how many of the enryas having retribution, excuse me, good point, how many of the enryas having retribution for their nature are there at the moment of inception? You see the question he's asking? He's saying, at the moment of birth, of inception, of a being and a kamadatu, why isn't there manas there? Because he says, I think he said, isn't manas necessary for that kind of, for that thing to happen in the first place? And he answers, yes, it is necessary. Because manas includes what? What? What? Birth consciousness.

[41:32]

Manas. Manendriya, excuse not monas, but manendriya includes pratisamdi citta, or upapatti citta, the mind of uprising or the mind of birth, okay? So that endriya should be there. But I forgot to tell you that at the moment of inception, the number of endriyas that are of retribution that are there, are those two, because monas is not of retribution. But later, monas will be of retribution, monandria will be of retribution, an akamadattu. And then the number of andrias will increase. Do you understand? Is it a... Is it a flowing?

[42:37]

It can be a flowing. Or it can be a vipakapala. Oh, excuse me, that's a perturbation. It can be a... Well, one you know is a flowing is similar. It can be similar. And the other ones are... There's a nishandapala. There's parushkarapala. There's adipatipala. There's five polys. It just won't be any type of poly. So... Well, maybe I should just... I was going to try to combine 12 and 14, but maybe I should just leave 14 alone and talk about it separately. So forget about the moments of reception stuff for a while. Let's just talk about after a while... In the kamadhatu you have a maximum of 19. You can have up to 19 in the kamadhatu of a fully developed being.

[43:38]

And in the rupadhatu you have up to 14, I mean up to 15. Because in the rupadhatu you don't have unpleasant feelings and you don't have the sexual organs. There's a little debate, a little discussion of that back in Chapter 1. Somebody says that, would you tell us why the sexual organ is lacking in the Rupadati? And the Vibhasa could say, the sexual organ is a cause of ugliness. It is not beautiful among those creatures who possess at the mark of the Mahapurusha.

[44:43]

Mahapurusha means great name. Further, it is not by reason of utility that the two sexual organs arise, but rather by reason of its cause. If the cause be present, even if it's ugly, it has to come into being. argument from authority. According to the Vaibhashikas, to maintain that organs of smell and taste are lacking in the Rupadattu is to contradict the sutra. The sutra teaches that beings of the Rupadattu possess all the organs. The Vaibhashikas replied, although smell and taste are lacking therein, are lacking in the Rupadattu. The organs of smell and taste do exist in the Rupadattu. action with regard to the six sense organs of consciousness, not by reason of objects of the six consciousnesses, but by reason of the person himself.

[45:48]

Thus the arising organ of smell and of taste has a cause. Should one be detached from smells and tastes, and I, could you understand that? In other words, You are detached from the smells and the tastes of the kamadhatu. You see, what you detach yourself from is the objects or the kamadhatu as objects, desired objects. That's how you get in the rupadhatu. But you do not detach yourself from your organs. Organs still have a cause in the rupadhatu. What's the cause? attachment to self. Your idea of self, you have organs, eye organs and so on. And you don't give that up when you go to the Rupa Dattu.

[46:50]

You give up objects. And you give up objects not by, partly by hating the objects and partly by loving the new objects. So, partly by seeing the faults in the objects in the Kama Dattu and partly by seeing the the nice qualities of the objects in the rupadhatu. So you change your attachments, but you don't change attachments to self, so you maintain your organs. Therefore, you go to the rupadhatu, but you keep your eye organ and smell, I mean, you keep your eye organ and your smell organ and your taste organ. It's your nose and your tongue, but you give up smells and tastes. But there still is a cause for the, there's no cause for the sex organ in the rupa doctor. And also it's ugly. It's on page 44 of this one.

[48:00]

And it's Karaka 30. It says there are 14 Datus in the Rupa Datu. There's 14 Datus, but there's 15 Indriyas. Datus are not the same as Indriyas. Yes? The eye organ is active because you can still see colors, but you don't see... You don't see cars or microphones anymore.

[49:04]

Well, these organs, see, how would they exist? The existence of the ability to see is as a result of your desire to see. Okay. Now, your question is good because it does, looking at it from the point of view of you have this capacity to relate to visual entities. And based on the capacity to relate to visual entities, as it relates to visual entities, visual consciousness arises.

[50:19]

So you can see, if you now go to a realm where there's no visual entities, then visual consciousness cannot arise. So then you're saying, I think, if visual entities are not desired and are not there anymore, By the way, this is not correct, so maybe I should change the example because there are visual entities and there is capacity to see. So there is visual consciousness. So that was an example, but a wrong one. So maybe you shouldn't learn that across at all. If you go to some place where there aren't tasteable, taste entities, tastes, okay? If there are tastes and there is a tongue, then taste consciousness arises. That's Kamadatu. In the rupadhatu, because you don't desire tastes anymore, they aren't there. And because the tastes aren't there, there's no way for the taste organ to operate, so then taste consciousness doesn't arise.

[51:23]

And you're saying, you have this capacity to taste. Well, if it's not really functioning, isn't it just an idea? if you desire to have the capacity to taste even though you don't taste you still have the capacity to taste because the capacity to taste always arises just out of desire to taste anyway but now you don't have the desire to taste anymore you say so if you don't even have the desire to taste then what would give rise to the capacity to taste the desire to be What you are gives rise to the desire to have a capacity to taste. So, the desire to have a sexual organ so that you can relate sexually gives rise to a sexual organ.

[52:26]

You're born in this world as a man or woman because you want to have certain kinds of relationships. You may change your mind later, but originally that was the point. Now, if you go to the Rupa Datu, you're saying, I no longer want to have these relationships. But part of your decision was that you wanted to be a certain kind of person. So it's hard to say whether you're born into a certain sexual role because you like the objects that are usually attributed to that sexual role or whether you like to be the kind of person that usually functions in that role. That's part of it. And the same is part of it with being able to taste. A component in the desire to have the capacity is the kind of person that would have that capacity. And you really want to have the capacity, not just sort of an idea of the capacity. Just like, people really want to have certain capacities.

[53:35]

Like, you know, what do they say? They say if you ask West American men or something, which would they rather have amputated? Or, no, that wasn't it. That was what they asked that black guy in Roots, which you'd rather have amputated, right? Then he says, right after Americans get bombed. Instead of looking to see if their legs are still there, they keep looking to see if their organs are still there. Because a man cannot have legs, right? But to have this capacity, forget about the objects, forget about the objects of the function of the thing, but just to have the capacity, it's a lot to do with their ego. So there's two aspects of taste, Just having the ability to taste and there's two aspects of having an organ. And one aspect you could keep even though you've given up the desires. And in both cases that would apply.

[54:40]

And in both cases, the desire to have the capacity partly arises out of wanting to be a certain type of person. And just because you take away one aspect of it, the other one's sufficient to give rise to it, according to this. But you can still have taste organ. tongue and smell organ, nose. But you don't have, not the case with the sex organ because you've now given up the objects. But you no longer need to be that kind of person anymore. You still have self. But you're willing to not be that kind of self. You no longer need to be a man or a woman. You still want to have sex, though. apparently. But you have sex now by smiling or by just nudging somebody with any part of your body. Or you can even have it by thinking. There's various levels of how you can have sex in the group of doctor.

[55:50]

And it's physical, but it's, you don't need to be a man or a woman per se to do it. And the people who want to go there are people who don't mind for a while anyway being without their usual sex. But they get bored and they want to have sexual activity, so they do. But they don't mind not being a male or a female and having a relationship with something that's not a male or a female. this thing about going into these rounds and not having a sexual organ? Well, to say that is not related but seems to be a bit of a mistake because it may be that

[57:10]

that this is what celibates do to get their sexual activity. I mean, this is one way to have sex without breaking any rules. Go to the rupadattu. You can have sex there and you're not breaking any rules. Because all the rules of vinya apply to the sexual organs. There's no rules against sex in the Rinpoche for males or females. So in some ways you could say it's related to the Vinaya because not only does practicing celibacy maybe give you a certain kind of motivation to get there, but also it gives you the sort of maybe the nervous energy to get there. It takes a lot of energy to be concentrated obsessively enough to go to that realm. So you could say that I can't have involvement with these sexual objects in this kamadatu.

[58:16]

And yet I have a lot of sexual energy. I want to break these rules. So I better give up. I'll give up my desire to these sex objects and to these such and such objects. And then I'll go to that realm and up there I can engage my sexual energy. And not only do you not have little homo sapien babies from sexual energy up there, but you don't even have little reproductive babies up there either. So you don't get, you know, what do you call it? You don't get caught or... You get caught. You get caught. You get caught, but I mean, you don't get... There's no legal proceedings from... There's no, what do you call it, extradition. Once you come back to Kamadatta from Rupadatta, there's no extradition papers to go back and support these little, you know, blue babies, little green babies up there, or these little, you know, little feelings up there, little touches, little green touches that you made.

[59:18]

But there you do get caught, I mean, you still have that karma. When you come back to Rupadatta, you have these little, you have these memories, you know. People will say, hey, would you sweep the floor? Couldn't I go back and meditate some more? Now, you get caught up there. In some sense, you... and fooling around, when you come back, you're more distracted than before you left. Because before you just wanted to go someplace and have some fun, but now you want to go there, plus you're distracted, even to the meditation that would send you there, because the wonderful experience now undermines your concentration. Because before, anyway, you just sort of wanted to get rid of this world so that you'd get out of here to go someplace better.

[60:26]

Now you're mentally distracted from the concentration to do that by the memories of what it was like to go there. Because you fooled around. Now, when you get there, you behave yourself too. It's different. See, when you go in these realms, you've achieved considerable calm, you see. You've quieted your mind to get there, but you're supposed to do insight meditations up there, not just, you know, indulge yourself sexually in this nice big, you know, Hammurabi's code isn't there anymore. you're comfortable with three but there are there is morality up there but it's all good morality it's all good karma you see but good karma funny thing is about good karma you see is once you get used to good karma then what you sometimes do is engage in bad karma in order to keep good karma it's funny people with the best karma

[61:28]

With excellent karma, they're just these beautiful, intelligent, creative, diligent, honest people, right? So because they're that way, they get handsome husbands and beautiful kids and nice houses and fame, right? But all that stuff goes away. Even if you keep it up, it still changes all the time. But if you don't keep it up, you just sort of cool it and go neutral for a while, just like meditate or something. meditate, do Buddhist meditation for a while, not degrade good karma, the effects of the good karma start to wane. And the funny thing is, these very same people, these good people, then they'll do something which, it's not so much that it's bad, but rather it's protective. They just want to protect their gains, that's all. They're not trying to hurt anybody, but they just don't want to lose their house. They just don't want their wife to leave them. This woman married this guy because he had really good karma.

[62:30]

She was very attracted to him. He's handsome, rich. And he got that way by good karma. That's how you get that stuff. Strength contrary to usual opinion. However, if he doesn't keep it up, keep doing that stuff, if he doesn't keep motivated in creating that karma, his wife may leave him. because he may not stay so cute or he may not be able to make the house payments. So it's not that he wants to do something bad. He just wants to keep his wife and keep his house. But that very protective attitude is not the attitude that got on the house in the first place and not the attitude that got on the wife in the first place. It's selfish. It's not giving. It's not good, friendly, nice, good works on you. As a result, it's bad. So then he loses his house even faster than he would otherwise. And his wife starts to see he's a creep. She thought he was a, you know, upstanding, honest, you know, a real leader.

[63:31]

Now, looks like a bum, sneak, selfish. He's afraid to lose me. And so, it snowballs. Pretty soon, in a very short time, you've got this hysterical person who couldn't believe it. The top of the world flips right over the bottom of the world. So when you go to these nice realms, you take the opportunity then to practice mind, what's meditation? Heal, not self, and so on. Otherwise... So that's the rupadhatu. Sexual organs not there. And so there's only... So those two are gone, plus the other two, plus the other three. plus those feelings.

[64:31]

So there's only fifteen. And in the I Rupadatu, there's only three. No? What three? First of all, there aren't three. There's eight. What eight? What? The moral faculties, what else?

[65:34]

So Javidendriya, Upeksha, huh? What? [...] You must have Javidendriya because the person is still alive, right? All of them must have that. Then you have number nine, Manendriya, and number fourteen, Upeksha. And then you have the five moral faculties, faith and so on. Now, Charles guessed that when I said three, he guessed that three would be the pure ones. And that was the problem I said that you might have thought of when he first says that the three pure ones aren't in the common doctor. And he's like, well, why aren't they? But remember, they're also not in the rupadattu, and they're also not in the arupadattu.

[66:50]

So that's not a problem. You realize, it's not that they're not in the kamadattu, it's not that they're not in this world, but they're also not in the other ones either. So that's okay. In other words, they're not in the world. They're not in the world. It's not that the kamadattu is being discriminated against. When you first read the karaka, you might think that. But the kamadattu, as far as the pure faculties is on it, is on a par with these higher realms. Now, when it says that these pure faculties aren't in the Kama Dattu, aren't in the Rupa Dattu, and aren't in the Yaya Rupa Dattu, what does that mean? What? Right? And what else does it mean? It's separate, but what does separate mean? It doesn't depend on.

[67:52]

What does that mean? It might be there and it might not. It can be there or not. That's what free of it means. That's what outside of it means. That's what separate from it. Separate means, in the old Christian way of saying it, in the world, but not of it. They can be there, and when they're there, they're not of it. They can also not be there, which is also another way to be there, but not be of it. In other words, you be there as a non-existent thing, but not of it. Okay? So they can be in Kamadatu just as well as in the other ones in some ways. Okay, now we can, yes? That we just said that, that's what it means.

[69:03]

Why does it say it that way? Yeah, it does actually sound like they're not there. even though it sounds like they're not there. Actually, what it means is that they're not trapped there. The other ones are trapped there. The other ones have to be there. If you don't have those, you don't have the Kamadatta fully developed. So you talk about the world, okay? Here's the world. The world has certain stuff. The world lacks freedom. All right? The world lacks freedom. It lacks complete enlightenment. Samsara lacks nirvana. But nirvana doesn't lack samsara.

[70:11]

And nirvana has no problem with samsara. The world lacks these pure faculties. That's why we need these pure faculties. to be free of the world because the world doesn't give them to us. We must develop them. We must attain them. But once you attain them, you can visit the world endlessly, freely. Okay? So you have, once again, we talked about this, you have two kinds of dharmas, the pure and the impure. Seventy-two dharmas comprose the world. All right? Seventy-two dharmas with leaks. are the world. That's what the world is. That's what three dhatis is. So all dharmas are impure with the exception of the pure ones, the unconditioned dharmas and the path. The path is a conditioned dharma, in other words, composed of things that make the world, but it's pure.

[71:21]

It doesn't have outflows. So once again, the path is made of the things that make the world and yet it doesn't have outflows. So these three endrias don't have outflows. But what are they composed of? They're composed of the world. They have no existence aside from being made of these other endrias and being made of themselves. So that's basic. This is also the meaning of when we say special transmission outside of the scriptures. Same meaning. This is the lineage of scriptures. And you say special transmission outside the scriptures. So some people think it's like this. If that were the case, then the transmission could never know the scriptures. But actually the transmission The people who transmit do know the scriptures.

[72:22]

As a matter of fact, they say, whenever there's anything in the transmission, they always say, if this thing's in the transmission that doesn't accord with the scriptures, it's not the transmission. So actually, the transmission is like this. Mainly, it can be out here. Like you can say, there's a Buddha. What scripture says that? When I say it, it doesn't seem like I'm not quoting a scripture when I say that. But then someone says, well, you have to be quoting a scripture. So I say, OK. I tell you a scripture that says, walls, tiles, and pebbles are the Buddha. This is made of walls, tiles, and pebbles. You can make walls, tiles, and pebbles out of this. So it's inside and it's outside.

[73:25]

That's what free means. That's what transmission outside the scripture means. It means it can be inside and outside. Because the transmission must accord with the sutras, because the sutras are actually saying that truth is a transmission free of us. The same meaning here. These teachings, this path is outside of the world. But it's true. The way it says it here, it's lacking. That's why I said there's a problem. And we come back to it. So now I'm back to it. All three of these realms, the three pure, are not there. That's what those realms are. That's what these realms are. That's what the Kamadatu is like. That's what the Rupadatu is like. Okay. So then... 13 is just talking about the method of removal.

[74:34]

So before 13, before the Karakha 13, you can write, among the 22, how many are How many are drishti here? How many are babana here? And how many are ah here? Okay? H-E-Y here. How many are drishti here? How many are babana here? How many are ah here? Okay, so... The mental organ and the three sensations belong to three categories. Dissatisfaction is abandoned through insight. Dissatisfaction is drishtihaya and bhavanahaya. Nine are abandoned through meditation alone.

[75:38]

Nine are abandoned through bhavanahaya. Five are either abandoned through bhavanahaya or are not objects of abandoning. So, mind and positive and sukha, samana-sha and peksha can be removed by drishti-heya and bhavna-heya when they are sastrava. And so when mind... Sovereign and pleasant feeling and satisfaction and indifference have outflows. Then they are removed by bhavanahaya and drishtihaya. And unpleasant feeling, I mean dissatisfaction, is always removed by both.

[76:50]

Because it's always... And nine, the five sense organs, the female and male organs, vitality and painful feelings are only removed by meditation. They're only above and ahead. See, those are physical things. See all those physical things, the sense organs, the male and female organs. vitality and pain, they're only removed by meditation. And five, namely, what five, the five cardinal virtues, when they are sasrava, they're removed by meditation. And three are never abandoned.

[77:53]

And also, the five, when they're not sasrava, they're not abandoned either. So the five cardinal virtues, the five moral virtues, can be sasrava or nashrava. When you're sasrava, they're removed by meditation. Because they're not views, they're emotions. They're samskaras, they're not views. So you don't remove them by insight, by dushtihaya. You remove them by meditation. But if they're not, if they're anastrava, then you don't remove them at all. The five moral faculties can be sastrava or anastrava. They can have outflows or not. If they have outflows, then they must be removed by meditation. because they're not views. Seeing the truth does not remove them. They have to be removed by meditative cultivation.

[78:59]

But if they're anasravat, they don't have outflows, you don't have to abandon them all, you keep them. Keep them till you die. Until you die. And then you die. Abandoned by meditation means not by jhanic meditation. It means by path meditation. Namely, first there's darshana marga and then bhavana marga. Bhavanama that can be carried on any of the three Dattus. So as a result of the, you know, Arhat path, you will abandon Javit Indriya, finally.

[80:02]

But that also means they will be there till the moment of death. But then you will abandon and you won't be reborn. So there's a few other miscellaneous goodies in this chapter. But unless forced to do otherwise, I'm going to go on to the next section of chapter 2 next time. So we'll start Paraka 23 through 34 next time. And the way I do it will be determined by messages I receive, either verbal or written. But written is good because then I can remember better. Verbal and written is also OK together.

[81:07]

. ... [...] Oh, Thank you.

[82:51]

I think we've lost time to get what I said. You know, who has Part 2, who has CARCA 23? How many people have CARCA 23? Most people? Who doesn't have it? What we want to do, the people that haven't said, that they would purchase a copy of this chapter and make that copy available for your study.

[83:54]

Would the recognition should we turn it on Mark to us at the end of the poem? At the end of the study, chapter 2? Would you want the copy? Most people said that they wanted big copies of chapter 2. Most people, most of you said that. And... Everyone that responded to my question about what you wanted to do, everyone who wrote me a note said that they wanted to go through Chapter 2, something like we've gone through Chapter 1 in similar detail. And by the way, that's faster than we've ordinarily gone through it. But basically people didn't want to go through quickly. And most people didn't want to try to catch up. And one person wanted to go slow and catch up.

[84:56]

So as a result, it might be good for you to have chapter two. So either you can buy it and keep it yourself and write all over it and take notes on the blank page facing the text or behind the text. Or you can borrow a copy from the library We'll make copies available, but don't mark them and give them back after class is over. Okay, so let's start reading Chapter 2, Part 23a. This section is called, as you see there, you know this rule, Sanskrit, you can get a word like Chitla, or Sutra, or Budap.

[86:17]

that you can make, you can make a word that means all these words, like this. At A, you put that first, what first follow, so you have to take that. It would be a softer, it would be a powder. So it just means of the secret. So if you want to make a person who is of the secret, you say, and Chaita means Chaita, so Chaita Dhamma. Dhammas that are of the mind, of Chaita.

[87:26]

the Dharma, those who are disciples of Buddha, like that. So this is the caita, the caitas now. So the first character says, mind and mental states are necessarily generated together. Citta and caita All start together. Mind and mental states cannot be generated independently. OK, any questions? . That's right.

[88:33]

See, two things that I've put together are really different. And according to certain rules of Indian logic, they're not different. One way you can say this then is that these chaita dharmas express the functions of the mind, the mental functions. So the mental functions are no other than the mind, and the mind is no other than its mental functions. And yet these functions can't be discriminated. Why don't you sit closer because I'm cold. Can you hear me back there? Not so long.

[89:37]

Can you sit over here? I'll start out conservative. Can you hear that? Can you hear that? I'll start conservatively because if I start too loud, I probably won't have anything left at the end. But if you have some questions, you can ask the questions louder. Yes? Why did you want to say too loud? Why do you think? What's another way to do it?

[90:41]

Can you think of another way to do it? It should probably always set up after. Because mind is more than just some of the mental functions. It's the result of the mental functions. It's something that can embody the mental functions. the effect, the total effect, the total impression of mental functions, that's mind. So it's a kind of organizing principle. And chitta, so that shows you part of the meaning of chitta.

[91:44]

Chitta talks about the overall impression or the overall embodiment or containment of all mental functions. Anyway, this is quite an important character because people often have the idea that you can have consciousness without certain things happening. But in fact, it says here, according to Abhidharma, you don't have such consciousness without something going on. All right, next karaka.

[92:53]

Someone want to read the next karaka? In the commentary, please. And I take inspiration. Good day, thank you. Any questions about this character?

[94:10]

It says they're generated with their samskritta lakshinas. There's two kinds of lakshinas. What are the two kinds of lakshinas? It's a good guess, but what are the unconditional lakshinas? It's a good guess. It depends on what you know, but one is called Samoanian. The other one is called Spock. Samanya means common.

[95:36]

Samanya means common. General. And sva, sva means own. Svami, own. Own. my personal self. So there's general characteristics and individual characteristics. Each dharma has both. And all dharmas have the simania lakshinas. Okay? And another, so Samanya Lakshinas are related to, what are the Samanya Lakshinas?

[96:48]

No. Those are samsarita lakshinas. What are the Samanya Lakshinas? called well. Real, not self, but permanent. And these are the samskritta lakshinis that we just read about. So this will be characteristic of Paul Downey's, also, these four characteristics. These are the characteristics of me and me.

[97:59]

The simonial options are three. Subscriptial options are those four there. Arriving, Duration, Old Age and Destruction. or arising, and maintenance, or duration, and deterioration, and destruction. And those four are, we pray you to subsides, and they're on the alternate time list, those four. May God, one of the two, Well, they're general, but they're really not put in this system. There is two meditation systems that go with this.

[99:01]

One meditation system is you study dharmas and try to see them arise all. Then you study dharmas with the A and E's. You study all other dharmas with the A and E's dharmas. Another meditation is to study dharmas with the A and E's dharmas. Then you see three minds and eat dharmas. So these are actually two different meditation systems that you can apply to all dharmas. And then you should also be able to spot spa lakshinus. So you should be able to see. You can see the spa lakshinus, or you can see in your experience nothing but spa lakshinus. And then for each spa lakshinus you observe, you'll see socially ill, not self, and impermanence.

[100:06]

And also every time you can see the rise and fall, like the subscriptive lakshinus. Yes. Well, a dharma is a thing that supports a lakshana.

[101:09]

So lakshana is a definition of a dharma. So, for example, in Chapter 1 we studied what Vedana was. Vedana is reception or experience of the object of consciousness. That's the Svalakshana called Vedana. So in this section we will study these dharmas and we'll try to learn what their Svalakshanas are, what they are. A dharma is nothing other than its Svalakshana. That's the unique definition. And then the Samanya Lakshinus, I think that they all share, all have that characteristic. So what you actually experience are just the Lakshinus. And then that's your experience, the sum total of the Lakshinus.

[102:13]

And then they all have these characteristics. Both these sets, depending on which meditation you want to do. You know, they're both quite common. And I think that in some ways, this one is easier to do. And also, it's the one that's practiced over the widest range of practice. This other one, I've seen here rising and falling down, which has a very kind of, it's a narrow, narrower practice. It's a harder practice to start and also you do it only for a certain amount of time and then you quit it. But these other ones, this other one, you can do right now. Most of you could do it if you could concentrate at all. And you can continue to do it up until you actually enter darshamar.

[103:18]

After that, you don't have to do it anymore. You've completed that practice. You've used these marks of things to liberate yourself from the usual understanding that they balance. Namely, that things are nice, that there's a self, and that they last. After you introduce them, you won't be fooled by any of those anymore, so you don't need to questions okay so we talked about Svalakshin in chapter one but now I'll mention again that no this is the this is the thing that really that there really is according to Abhi Dharmas the Svalakshin is when you come down to to something real

[105:31]

You're no longer just talking to your hat. You're talking about actual things. And they're essential in order to describe what's going on. Well, like, you know, you're Richard Jaffe, right? And, but somehow you're more than just, you know, I say Richard Jaffe, but you're more than Richard Jaffe. I mean, you're actually Richard Jaffe. You're Richard Jaffe actualized. I could even say realized.

[106:38]

Okay? You're what you're Jafi enacted. So a Dharma is nothing other than it's Svalakshana. But it's the Svalakshana enacted. It's the Svalakshana with the juice turned on. So it's a little different than Svalakshana. That's why Dharma means to support, right? Dhar. means to support. So from that you have words like dharma, which means that which supports. You have dharani, that which upholds or protects. You have dharman, which is that which is held, that which has been supported in this root to hold up. So the fact that you've got the svalakshana held up, means this phylloxen is actually turned on someplace, rather than just a possibility.

[107:43]

Okay? So it's not really any different. There's nothing in addition to this phylloxen when you see it, but there's a difference between this phylloxen being there or not, and the difference between it being there or not is that it's being upheld, and that's the Dharma. And so this... when you see a svalakshana being upheld, in other words, when you see a dharma, they're saying this isn't just fluff. This isn't a bunch of extra stuff that we sort of put together from some more central functions. This isn't a composite thing which actually goes back to more fundamental experiences. Or this isn't just a bunch of, in other words, it isn't just talk. It isn't just something which we sort of made up to explain something. Like Fred or grocery store or Cadillac.

[108:53]

These are things which we, words which we have to designate certain things just for convenience. You know, a Cadillac doesn't really make it, actually, when you come down to this thing, you know, 4,000 pounds of steel or whatever it is, with this motor and so on. Cadillac doesn't really do it. It's just a designation sort of oriental. It's provisional. It's a provisional orientation. What Cadillac is will require more study. find out. Whereas in Dharma, once you're looking at Dharma, they're saying that's pretty much it. You've come down to the basic thing to look at. And then there's two points of debate here. One is that when you're looking at this thing, perhaps it still isn't just a designation for something else.

[110:01]

And the other thing is basically satrantica thing that's always being said. And the other thing that can be said is that the thing that with the function you're talking about, the function you're looking at is actually a bunch of relationships. And it's not so much that you're talking about fluff, but actually that you're trying to specify one part in the whole process. Which doesn't make any sense because if it wasn't part of the process, it wouldn't be the function you're talking about. So that's the point of view that the emptiness will bring up.

[110:48]

@Transcribed_UNK
@Text_v005
@Score_86.97