All is going to be hounding you no matter where you are. All the facts. The facts are eternal. The way things are is eternal. So in our field of experience and what we can experience and what we can perceive, is there anything eternal? Yes, but there's no doctor that's eternal. There's only two dhammas or three dhammas that are eternal. So they're saying, what are the unscripted dhammas? What are the eternal dhammas? He has some scripted that. And that's part of the Dharma Dattu. And now we really come to the last Karaka. This Karaka, before the Karaka, it says, as you see, you have, I guess, how many Dattus are injured, that is to say, sovereigns. So we've just been talking about six Inrius, the six organs, but there's, I'd like to say, there's 16 more. There's 22 Inrius. So how many datus are enryas?

[01:05]

And this karaka will tell you that, right? But we won't read this karaka today. This karaka tells you what the 22 enryas are. They're listed there. And the characteristic of the Abhidharma post is that the end of one chapter is the name of the next chapter. They introduce a topic just before they bring it up in the next chapter. So this is introduced in chapter 2. First 22 karakas of chapter 2 are about the 22. First 22 karakas of chapter 2 are about the 22 karakas about the 22 endures. Okay? And chapter 2 is called the endures. So you can read this karaka, and then we'll go on to chapter 2 next time. Read this karaka next time, and do start chapter 2. No, I'm not going to. What are you going to do about chapter 2?

[02:07]

So what do we need to do? Are you going to have chapter 2? It's hard to fix. And then what we do next time is there isn't a process that will be available for those who wish it full copies of chapter 2, right? And so next time, but before next time, we'll pass out characters to the first, maybe the first 22 characters. And so we're studying from the characters. And those who want to have the world chapter 2 should inform Jill about that.

[03:16]

And we're stuck with that difficult. I think I'll just explain to you about the character as we've done with chapter 1 so we can go more quickly. And later in chapter 2, pass out to you a big section on causation. Next time, we'll start with this character and study the angry age for a couple of weeks. Yes, it is. Thank you. [...]

[04:26]

Thank you. ... [...] Thank you. You are up to the ground up on [...] the ground up

[05:54]

... [...] Thank you. Thank you.

[07:27]

I think we're in the last character of chapter one, 48 CD. And the question before that, Karaka, the Karaka says, 12 internal dhatus are part of the dhamma dhatu and part of the dhamma dhatu are sovereign.

[08:47]

The 12 internal dhatus and part of the dhamma dhatu are sovereign. The question before that, how many dhatus are ingrated? Say, how many dhammas are sovereign? And you all have a copy of the part, right? So you see there, the sutra numerates 22 andrias, or sovereign. And there they are, English translation in Sanskrit. ... [...]

[10:19]

Do you agree, Carla? You don't? No comment? You don't know if she's right around? How about you, Richard? What do you think? Do you agree with Carla? So what do you think the 12 internal doctors are? Does everybody agree with you? She meant the consciousness?

[11:34]

Oh, if she meant the consciousness, do you agree with her? Do you agree with him? Oh, so you meant the consciousness? What do you call consciousness? What do you mean by the consciousness? In English or Sanskrit? Okay. All right. So those are the 12 internal doctors. And they're said to be thousands. And which doctor is iron soccer?

[12:38]

Which doctor is iron soccer? And what are the six internal blocks of it? Is that right? What? 12 internal doctors are solving what the carter says. What it says is 12. What does it mean? You just said what the 12 are, right? Do you disagree with that? What? What's the problem? What list? Do you see any of them on the list? The sixth organs.

[13:56]

And what's the sixth organ? Okay, and what does the carcass say about that? How many Datus is that? Anybody? It says the mental organ has to say the sixth sovereign. OK? All right, Joe? From seven Datus. OK? Seven plus five is 12, right? Okay. Now, what about what Dan just said? Any comments? Yes? What? Yeah. So six externals are not sovereigns? Any comments?

[14:59]

Yes? Right. So five or? Five are not sovereign. And the Dharma Dattu is partly sovereign and partly not sovereign. OK? So five and some unknown quantity are not sovereign. And 12 and some unknown quantity are sovereign. Now, is that clear? Except for the unknown quantities Is that clear, everybody? Do you understand, Barbara? You don't understand? You've been working two weeks and you don't understand what I'm talking about. How about you? Okay. Which part of the Dhammadatu is sovereign and which part isn't? What? Dhammadatu.

[16:05]

What part of the Dhammadatu I dot is the same as . I dot is not . I dot is [...] . So 12 are 12 plus Some parts, so far unknown part of the diamond dodgy. I've solved it. Are injured, okay? And five was the other parts. Okay.

[17:12]

So which part's which? Which part of the Dhammedhatu is sovereign and which part's not? You didn't know it? Did you know it? Yes? Yeah. Are Sanskrit diamonds will be sovereign? What do you think, Debra? Are the Sanskrit diamonds sovereign or something? Are they the sovereigns? Are they listed on the sovereigns? Did you see them on the list, Jeff? Why did you say it? Well, you know some parts of the Dharma Dattu are sovereign. You know some, you already know some, right?

[18:23]

You used to have trouble knowing which ones aren't. Which ones are? Which parts of the Dharma Dattu are sovereign? Well, look at this thing. It's your head. You shred. What? What for? Is that all? Isn't trident on the list? No? It's not a diamond? Yes, it is. It's a diamond. Which diamond is it? Mati. It's a high class Mati. Or it's the Mati whose class has gone beyond class.

[19:27]

Okay? So, you probably have known, you know, five, five of the members of the Dhammadatu are thousands. Any others? What do you think? Is that it? What? To be an entry. Any others? So what do you say? Where's that? If that's so, then what? If you have. All right, so there'll be authorities of one of the donors called .

[20:34]

Okay? So you found another one at the side. Yes? What? Protection. Another one? Any others? By the way, in the future, at least you can sit at this table up here, right here, it will be much closer to the blackboard. You can hear better, too, probably, and I can hear you better. Anyway, that's enough for now. There's more, however. More of these sovereigns, which we haven't studied yet so well, will turn out to find them in the Dharmadatta.

[21:37]

Okay? But so far you already know some of the Dharmadatta that's sovereign. See, just from what you know already without reading this chapter. Okay, now let's see, we can look at the first karaka and also this chart. Does somebody have a whole copy of Chapter 2? Whole copies? Nobody has a carry-on class? You used to have a car? People just have a car case? Okay, so look at the first car, okay? Can someone read the first card, OK?

[22:42]

OK, so now if you look at the chart, that you have. You see which, the first five there are sovereign with regard to four things. Okay? Now the first thing, number one, we already, we've already seen that, we've talked a lot about that. So you might write, if you want to, you can write a note about production, and you might put support. Okay, that's what production means there.

[23:46]

It's sovereign with regard to production of the chitta, of the vinyana, because it fits the support. And we talked about various reasons why it put the big weight over on... The organ. So the various causal factors, many causes give rise to the production of mind and the dharmas associated with the mind. But the organ gets to be called the predominating factor in the causal configuration. And if you produce consciousness, then you opt into producing associated dung. But the other three things are things we hadn't seen before. Beauty of the person.

[24:55]

Protection. And protection means personal protection. personal protection, and special mode of activity. Well, it means that if you get your eyes and ears and so on are sharp, it's easy for you to protect your eyes and ears and so on. So having sharp acute organs, which are due to your karma, then lead to self-protection. Beauty had to do with having beautiful eyes, beautiful ears, beautiful nose, beautiful tongue, you know, because actually, that's not the anger.

[26:02]

It looks like the injury has something to do with a beautiful body. How would that be? The injury is not the eyeball. The injury is not the nostrils or the mucus of sensitivity in the nostrils. It's not tongue or the beauty of the tongue. Not the ear lobes or whatever. that's located around these physical sites, but it's not the way we see them. So why would they say that the organ, that capacity has to do with determining the beauty of the person? Would you say a little louder?

[27:26]

Well, as you see down below, the other ones are giving more of a way to that. Referring to purification? They refer to purification and contamination. Right, but that's the sphere. Sphere is contamination and purification? Yes. ... [...] Actually, what they say in the quotient is something not more simple-minded.

[28:50]

They just say, you don't have eyes, or you're not so attractive. But he's saying that too, that in a sense, you become very complex if you're missing stuff. It's like some people, I saw this guy at the, over by Canary the other day, and he worked very complex to look at. Nobody dared to look at it. It's very, very complicated and all kinds of things missing or something. Not only missing arms and legs, but... So I think that there's a purity, actually, one of the means of purity is that you include everything. Everything's there. So here they say, actually, the idea of purity is just that person's more attractive if they're not so beautiful if they're lacking different parts.

[29:52]

But what Peter's bringing up is another way to look at it, namely if these injuries have to deal with predominant factors in the process of contamination and impurity, then And probably you could either say that the organs have to do with, are predominant with regard to beauty or predominant with regard to uglyness. In other words, whichever way you put it anyway, they're influential in determining of such things. Because such things are also very according to or in some relationship to karma, as we see. Either internally or externally, the lay of the land is determined by karma. by the palm purification. So they will relate to, particularly these will relate to physical beauty. Edward? I think they're talking about the physical organ, which is not the endria, right?

[31:08]

But in fact, if you lack the endria, there may be physical organ, physical thing, maybe, to pair two. Usually, there's some relationship. But the approach is sort of simple-minded here. Looks like it. But it implies something that's probably a bigger consideration to get brought up. Next is protection, which we just talked about. And the simple-minded way is the way the question says, namely, if you can see it here, you avoid that which destroys . And with regard to special activity, it just means, it just says seeing visible things and hearing sounds. The organs of smell and taste and of sensation, physical sensation, are solving with regard to beauty as above, with regard to consumption of food, with regard to the protection of the free consciousness.

[32:12]

we just talked about, with regard to special activity, perceiving smells, taste and touchables or tangibles. So those are pretty simple. There's not much more there than the main point. The strongest thing it carries a rest is that it's all in regard to consciousness. The next one is, it says, with regard to two things. So the next, the next four are, sovereign with regard to two things. The female organ and the male organ are sovereign with regard to the distribution of living beings and the differentiation of living beings. So distribution of living beings means it is by reason of the two organs that living beings form the category of male and female. And with regard to differentiation, a living being.

[33:13]

By region of the two organs, there is among the sex a difference in form, voice, and manner of being. Okay? So those are... I don't think it'd be overly defined or tripled, but one is just male and female, right? And one is secondary sexual characteristics. Well, I just like the character is nice to say four with regard to two. This is also we sacrifice one kind of elegance for another kind of elegance sometimes. This is that. elegance with regard to mnemonics for the main, generally speaking, the main elegance in the Abhidarmic Krosha is you take the biggest structure you're looking at, OK?

[34:23]

And that's where the elegance, that will get the first sort of, what do you call it, the first catch. Early bird gets the worm, OK? So in the first overall look at the Krosha. you'll have something that will make sense. So you can memorize one, two, three, five, six, seven, eight chapters. Then the next thing is maybe the next level of complexity will be perhaps broad categories within the chapters. And then the next level is the caracas. And the caracas will be written in such a way that they're easy to sort of remember the caracas. So you build up the structure that way. But if you look at the names of the chapters, there's contradictions with the name. Or if you look at what the Karaka said, oftentimes the Karaka is put in a very arrogant form so it can be a short little verse that you can memorize. But then you find out that probably they said it in a simple little way, beautifully elegant way, which eliminated all contradictions so you can memorize it in a little verse.

[35:34]

Later you find out that there's all kind of contradictions to the verse. You understand? So rather than have a Karaka, which says, well, here's the rule, but it has this exception and [...] this exception, they'd rather say, well, here's the rule, and then later they tell you the exceptions. Here's the rule, and then they tell you about how the rule works, and then they bring in the exceptions later on. Do you see? And that's generally the way the Abu Dhabi Dhani Gosha works. So here's a case in point where they want to say five with regard to four, four with regard to two, five with regard to eight. No, five and eight with regard to defilement and purification. But you might criticize the two in some cases.

[36:36]

But then they'd have to have maybe five with regard four, no, let's see, you can even have one with regard to one, four with regard to four, or even one with regard to one, three with regard to four, one with regard to two, but then you start mixing up the organs with, for example, Javit Indria, which you might say really should be one, and you can mix Javit Indria with organs, and some of the organs will get mixed up with them. The other ones, pretty soon, although you can memorize it maybe and reshuffle them, you wouldn't be able to remember the structure of the car. So, is this clear? So, see, the motivation is that you can, you know, dharma, particularly you can, by memorizing first level, second level, and you can fill in the structure, and then you can easily put in later little, you know, little notes saying,

[37:38]

By the way, this is a contradiction of a difference or a problem in this one little box here. But the boxes are all screwed up. You can't remember anything. And this is a book that you may have seen around called The Art of Memory by Francis Yeats. It has traditional ways that the schools of rhetoric would train in memory. And the way you do it is you take a building and memorize the structure of a building. And then you walk through the building in various places. In the building you put little things, little keys, little images to remember things. You first go to the building and then put the images around the building and then put the thing you want to remember with the image throughout the building. The fundamental of the memory must be the organization of the building. But if the buildings are screwed up, although the building may be true, very true to what you finally want to remember.

[38:46]

In fact, you won't be able to remember it. Okay, then the next one is Levit and Drea. And the two, maybe it was a little space between the first two and the second two. It was a space between differentiation of... living being and rebirth, you might put another little one and another little two. And then you could put a little carrot there, whatever you want to call it, a little arrowhead facing back towards Yvid Envia. You put little dots on Yvid Envia over to the arrowhead. And then under Y you could put birth, And under two you could put prolongation of Nikaya, N-I-K-A-Y-A, S-A-B-H-A-G-A.

[40:04]

And Nikaya's sabaga, basically, simply put, is the similarity continuity in the body, which is dealt with in this chapter, card 42a. So Davidian Nya is dominant with regard to the birth and prolongation. continuity of life stream, life force. And the next one is monandria. Monandria. Monandria is not, you know, there might be a tendency to consider monandria as a, it looks like maybe manayatana or something, but it's not manayatana. Actually, it is manayatana. It's like manayatana. But it's not monodotu, okay?

[41:18]

It's not monos. I guess that's it. You think mind ordering, that's it. You think enria's ordering, that's the confusion. You think enria's ordering, so then you say, what? You think, the mono, mono, enria. And you remember that before we called mind organ was monodactyl, right? And monodactyl equals monas, okay? But this isn't, you can't do this. Don't go from monoangria to monodactyl monas, okay? You know, this is called mind organ. Mind's organ. And this is called mind organ too. Because this sovereign contains monodactria and monas.

[42:22]

They also contain all the other. They also contain the sense consciousnesses and the mind consciousnesses. That could be this kind of confusion that maybe, because this is what we call the mind ornament. So in a way, monandria is like Okay. Yes, sir. Well, yeah. The india is not more than that, it's not that. The eye india does not include the eyeball as a physical thing.

[43:29]

Does not include it. It doesn't include the organ. An eye india is equal to none other than the eye organ. There's no confusion there. They are equal. But the eye organ and the eye injury is not the eyeball. It doesn't include it, not partially included, but a little bit equal to it. They're not the same thing. The eyeball just happens to, by the way the universe works, be in the same neighborhood that this poor little capacity happens to be located. This particular capacity is materially bound and located, and it happens to be right around where this thing called the eye is. It's also near the eyebrows. But in fact, if you cover up the eyebrows, you don't get quite as much problem if you cover up the eyeball.

[44:37]

But the eyeball, this thing here, is not the organ. The organ happens to be around here. This subtle capacity has to be found, you know. It has a material destiny such that it can be affected like this. I think we're not using the word working. I'm sure I'm under it. I wanted it. You're going, all right, now I'm capable of a solution. I don't think so. I think if we stop using the word organ, people will. They'll get confused. I think if we stop using the word eye organ for this thing, that then when people say eye organ again, they'll get confused. If we all say eye injury or chokshidatu, then I think people will get confused when somebody says eye organ again.

[45:44]

So I don't think we should always use it. We should use all of them. Once in a while, you should use it just to see if you get caught by it. You slip back into your usual way of thinking, which is nothing wrong with the usual way of thinking, but... I don't think it's just the way of thinking, the way of speaking. You know, we just view faculty. I know I'm referring to the moment of thinking at all. It's a great word. It's not like anything you... Well, maybe I'm being too mad at the words in some way are a continual test to see if we've got it straight. Can I understand? So we should be able to shift between saying eye organ, eye injury, eye capacity, eye function, and know which we're talking about. If we don't know which we're talking about, we should know. We should be able to sense

[46:45]

By the way, we're talking, or somebody else is talking, what they're talking, get clear on what they're talking about. So to avoid certain words, just for whatever reason, I think we should, very importantly, you develop an ability in this class, in study of algorithmic, to be able to pick up a book in Western Psychology or read Troost. can be able to try to figure out what they're talking about, and be able to talk with the non-Buddhist psychophysiologists, to be able to communicate and to know that when they say I order it, you don't know what they mean unless you talk to them about it. Because when they say I order it, they may or may not mean the same thing you're talking about. They have to say, when I say I order it, I mean this. Now, if you teach them what i-endria is, still they may say, okay, but then they don't understand what you mean because, like this, you know, the fact that I could, I sense in my own mind this confusion, which is why you thought that this was only one.

[48:01]

See? The fact that I, that I, myself, seeing, use both these words, all three of these words a lot, and seeing how sometimes people think of one and sometimes think of the other, makes it so that I understood what you're talking about. So I think it's better to use several different alternative vocabularies at once, as much as possible. Mono dattu, Chakshi vinyana dattu, Shruti vinyana dattu, and so on, up to mono vinyana dattu. Seven dattu are including monindria. The confusion of the theory arises that this endrius is sometimes called organ, which is not actually the right word for endrius, because when you study Abhidharma, you first learn that endrius are organs, because organs are endrius.

[49:03]

After a while, you start calling blah, blah, endrius, blah, blah, blah, organ. Endrius does not mean organ. Endrius means sovereign. Chakshir Dhatu is the eye organ, and it is the eye element, and it is the eye sovereign, okay? It is the eye sovereign, but the eye sovereign is probably, if you say, if you remember, eye sovereign is eye organ, then you think, oh, then mind sovereign must be mind-organ. You might think that, but mind sovereign is not mind-oriented, okay? Mind-sovereign is not mind-oriented. The seven datus are mono-datu, okay?

[50:05]

And then five sense consciousnesses and mind consciousnesses. What's that? No. Consciousness is called mono vijnana dhatu. And the pi organ, I mean mind organ, is called monas. And all those are included under monoindri. So I think there's six dhatu organs in India, not the same. Dattu is the same as organ, but not the same as endria. Endria means mental sphere. Yes? No. Because moniottinus is equal to seven dattus.

[51:09]

So if you talk about iottinus, we're not talking about iottinus now, we're talking about dattus. Ayatanas, then Chaksharayatana equals Chaksharandria. And man and so on and so on, manayatana equals manindria. OK? And this manindria Monendria is followed with regard to rebirth and dominance. What does that mean? Rebirth, you understand that, don't you? In other words, at the moment of rebirth, the dominant faculty is consciousness. And it's called rebirth consciousness.

[52:12]

So the sutra then is produced in the Gandharva, in the intermediary being, one or another of two thoughts, the father agreed and the father paid. You either, you know, you want to be with your mother or you don't want to be with your father. Actually, if you don't, if you want to be with your mother, you don't want to be with your father. So by developing that kind of defiled consciousness in regard to this couple, You are reborn. You transmute from the antirabha into a zygote. What? No, I didn't. But, I mean, I usually don't say that kind of stuff. But it's OK to say that. And dominance, the dharmas are closed under the spirit.

[53:24]

As in the stanza, the world is driven, is driven by thought, is maneuvered by thought. All the dharmas obeyed as one thought. So mind is just generally dominant. Dominant for rebirth and just generally thought. So that's why, so this is mind. The next five are done with regard to what says five with regard to filament and to purification. So the next five are all basically different kinds of data knots. except for number 13. I have a question about calling that day or night at this point, but anyway, they're basically feeling, these next five.

[54:29]

And it says they're sovereign with regard to contamination or defilement, as the Anushayad become attached to these faculties and thus entangled being. So when we talked about... you know, the predominant weight, the predominant heavy function of the first two scoundrels, that feeling and perception. Feeling is giving a big weight in the process of defilement of creating a self because the defilement, for example, basically anger attachment, aversion, or destructive tendencies, and attachment and confusion, they relate to feelings.

[55:34]

So these feelings are considered to be typical. And in the problems of causation, it's when you get to the point of Vedana, the one that's called Vedana, Those five skandhas where a feeling is fully manifested, then following that is thirst or craving. And the next eight, which can be broken and you see the two parts, the next eight are sovereign with regard to purification, as they free beings from barred entanglements. And the five in our faculties, you can clearly see our diamonds. Actually, diamonds.

[56:34]

These are dealt, you can read about these in Buddhist thought in India, the whole chapter on them. You can also read about them in Gunter's philosophy of psychology about the diamond. And of course, you can read about them in Chapter 2 of the Avgana Kosha, the Manual of Buddhism, Manual of Avgadhan, what's called? We call it Manual of Avgadhan, and various other places. And the next three are things you haven't seen before, called the pure faculties. And they're spelled out there, and you might want to... If you look at the target of 4, and see how to put the diacritic on it. By the way, these number 10 through 14 are sometimes called the, in general, as I just said, Vediana Indria.

[58:03]

That's not considered one indria, but they're all sometimes referred to as Vediana Indria. So if you see Vediana Indria, that doesn't mean one of them, but means usually all five of those. Okay, let's look to the next character now. How then should one understand the sovereignty of NGOs? It says, just before character 2AB. How then should one understand the sovereignty of NGOs? By reason of sovereignty, one, with regard to perception of their special object, and two, with regard to all objects, six organs.

[59:06]

Okay, so it says, that is to stay by reason of their sovereignty through affinity to the six consciousnesses. The five organs, the first of which is the organ of sight, are sovereign through their affinity to the five sensible consciousnesses, visual and so on. which distinguish each one of their own objects, visible and so on. The mental organ is sovereign with regard to mental consciousness, which distinguishes all objects. It is thus six sense organs are sovereign. Any questions on that? Did you hear that? Notice that it said mental organ is sovereign with regard to... mental consciousness.

[60:37]

Monsendria is sovereign with regard to Vijnana. But it's also sovereign with regard to the other ones too. Okay? But so are the organs. And it says mental consciousness distinguishes all objects. The sense consciousness distinguishes the objects relative to them. But monovigna adapts to distinguish all objects, because monovigna adapts to operate with the sense consciousness. OK, yeah? I just want to try to follow her in with regard to what So sovereign comes from the root, the Sanskrit root ID, which means sovereign.

[61:53]

And here, sovereign can also be said to be a predominating factor. A predominating factor you can think of a predominating factor in two ways. One in a realistic fashion, namely, if you look at the way things go, the most important element in the causal situation is this one. Another way to look at it is in sort of what you call a soteriological point of view, namely, if you look at this one as the most important one, that's a liberating way to look at the situation. either predominant or soul? Not soul. Just predominant. Not soul. There's not one cause in any situation. But it may be beneficial to us to see some or one in a cause situation as predominant. In other words, for us to pay particular attention to one element or a couple of elements in the seed.

[62:59]

So the enryas are kind of like that. They're kind of like pointers. in a field of great complexity that says, sort of like, look at this. Yeah. And the feeling is that you don't just start any place, but you start at this place, which is predominant. But whether that's just encouraging for you to start and to look at something that they're now assigning you to look at, or whether that thing is more important than the others, you can debate that. because why would you say that one is more important than the other that they're all there? But the system is geared in such a way that it all works quite nicely. Once they've set it up, you take that one and start with that one and put a lot of emphasis on that one rather than just whatever. So in fact, in the Dharma Dattu, we saw which ones are idiots, right? But there's lots of other stuff in the Dharma Dattu. If you just were up to your own devices, they're trying to figure out what...

[64:01]

You know, where do you look in the causal arising of phenomena? You might pick something which, although it's there, if you look at it, you'll get sort of, kind of, what do you call it, flown off. You'll just get tossed off into the fog. Because the nature of that thing and the way it works is that some maybe tend to go like this, you know. Other ones go... They'll pick maybe the one that's the easiest to keep track of, the ones that are easiest to meditate on, rather than other ones which are also there. but somehow they're not so beneficial to look at. So we don't call them predominantly. So I, you know, keep in mind both sides. It's not really safe predominantly as if that's most comfortable. Either seeing the arising of Either way, you can see them in rising defilement or in seeing disentanglement.

[65:05]

Either way. One might say the object of sense, visible and so on, are also sovereign through their affinity to the consciousness. And as a consequence, they should also be considered envious. So we talked about the what? Yeah. Some of you might say that the object of consciousness, that they, through their affinity with the consciousness, that they also could be called sovereigns. So they should also be considered envied, because they're very influential over the consciousness, right? So why are they not sovereign merely by this? We've asked this question before, okay? You guys ask me again. Now, once again, The question is asked, you could see this question as one sense of asking it is, well, here's that same full pattern of human thought.

[66:07]

But isn't the object really important? After all, here's another reason why it's important. But whenever they ask the question, now are they sort of saying, well, here's a nagging way of looking at things that keeps coming up. Another way to say it is, This will give us another chance to learn something else. But what are we going to learn this time? Well, why not consider it a sovereign also? By sovereignty, one understands predominant power. The I is sovereign, for it exercises it prepotents with regard to the arising of consciousness that knows the visible, being the common cause of all consciousnesses. of visibles, whereas each visible merely aids in the arising of one consciousness. This is the same thing I just said, right? You get that? So once again, it's recognizing that in the causal arising of consciousness, the organ

[67:25]

This is restating something which was said in previous karaka. You want to say it's common? All right? It exercises this pre-pervance with regard to the arising of consciousness that knows visible being common cause to all consciousnesses of visibles. Whereas each visible merely arises with one consciousness. Okay? So that... that we saw before. Just repeating a reason you saw before. You remember that reason? For this reason, also because it's its own organ. It is the organ that gives the name of the consciousness. Remember that? That's the same question in that character, basically. And I said, It's because it's its own. So here they're saying its own is the common cause.

[68:29]

So the organ is the common cause. As being autorizing the visual consciousness, the organ is there. It's common. Whereas the visible item that you have, the visible dharma in this particular occasion, consciousness, it's just that one for this. It's only there for this one. All right? So another reason for calling is saying, no, it's not the object that's predominant. The other reason this given theory, visual consciousness is clearer or obscured. Active or weak, according as the eye is active or weak. Visible things do not exercise similar influence. The same remarks go for the other organs. Okay? This is exactly the same as we read in the previous chapter, chapter 1, chapter 2. So, here we see another aspect of the Abhidam. It's not a theory to repeat itself. in different contexts. You can get the same information, almost identical, word for word.

[69:30]

Anything else at this point? Next, Karaka. True CD. By reason of their sovereignty in that which concerns masculinity and femininity, there are two sexual organs that one must distinguish within the body. I'll start with you. I don't see much point in discussing this further than that. Next character, three. By reason of their sovereignty with regard to the duration of existence, to defilement, to purification, one considers as henry as the vital organ, the sensation, and the fire, the first of which is faith. And so this character summarized in the chart.

[70:57]

We've just talked about it. Javit Indriya. So Javit Indriya, the vital organ, is that which regards to prolongation of existence from birth until death. It's predominant in birth and predominant throughout the lifespan up to the beginning of the antarapada. but not, as the Vaibhashikas say, in that which regards the connection of one existence to another. This connection depends, in fact, on manas. This regards a difference in philosophy between Vasubandhu and the Vaibhashikas. The Vaibhashikas have a different way of understanding what's called antarabhava, the bardo, you know, Bardo existence, intermediary existence, the Vaibhashikas and the Sotramtikas have different understanding.

[72:02]

The Vaibhashikas think that the Javit Indra is still predominant in the intermediate existence between attributes. But it's not predominant. At the point of the beginning of the intermediary existence, life force, vital organ, is not an injury anymore. Part of the mind continues to be an injury, a sovereign. And we'll discuss the intermediary existence in chapter 3. The five sensations the Vedanas are sovereign with regard to defilement, for the sutra says, lust finds its shelter in the sensation of pleasure, hatred in the sensation of displeasure, confusion in the sensation of indifference.

[73:18]

On this point, the Sartrantikas are in agreement with the Vibhashikas. Now, we talked about this before, right? Particularly in regards to indifferent feeling, in some sense, what I said was, it isn't so much that there is a thing as an intermediate indifferent feeling, but maybe it's just that you can't tell which is which. Here, you seem to be leaning over on the side that there is such a thing as an intermediate, indeterminate, or indifferent feeling. And that the mind which grows with that or that grows on that situation is the delusion or confusion, the type of mental function which grows well with that. But if you do it that way, see, this is the point of realism.

[74:22]

If you do it that way, you might get into thinking that if you have an indifferent feeling and you have confusion, If you have a positive feeling, then you have lust. And if you have a negative feeling, then you have anger. Which, of course, is the case. These feelings are only dominant with regard to defilement. If there's going to be defilement, then they become quite dominant. This definition of defilement means glacia, which is a subcategory within outflows. Even diamonds like trait, for example, are diamonds without flows. All 72 diamonds are without flows. But a subcategory of them are defiled, like re-hate delusion.

[75:26]

But see here it says, lust finds a shelter in the sensation of pleasure. It doesn't say that when you have pleasure, you must have lust. But rather, if you want to be lustful, then pleasure gives you shelter to do that. Have you heard of a tax shelter? You don't have to take, you know, look for all the possible tax shelters. You can just let the government take it from you. I'm not saying it's good to let the government take it from you, but anyway, you don't have to find a shelter. And you do not have to find a shelter for, or a pretext for, or a context for greed. However, if you've got a pleasurable sensation, in fact, this provides an actual opportunity to be greedy. as you may have noticed.

[76:32]

Also, unpleasant feelings, unpleasant situations, oppressive occasions provide a shelter, an opportunity, an excuse, a justification, and so on, or anger. And you may even get other people to agree with you. If you slap me in your face now, then people may agree I have the right to slap you back. But in fact, it's not necessary, as Jesus showed, it's not necessary to get back. It's not necessarily tied in. But if you want to get somebody and somebody gets you, you've got to shelter for it in this particular culture. If somebody steals your car, you have a shelter for being offended and getting angry at them. But in some cultures, You won't get any support to that.

[77:37]

They say, come on, knock it off. And same with situations which are unclear in different situations. If you want to be convenient, if you want to entertain yourself with that event, a flip-dropping about, then in different situations are good opportunities. They're sheltered, but they are not tied in, okay? That's an important point. Even the Vatvasikas don't say that the thing determines the emotion that goes with it, but rather it's a shelter. The Sutta said it's a shelter, an underlying shelter. And here the Vatvasikas and Sattrante were together. So they're predominant, the feelings are predominant in the arising of departments, because we will choose the style of department according to the charter provided.

[78:45]

So in fact, usually, people don't get angry at confusing situations, usually. They also don't get attached to situations, or I should say confusing situations, I should say. Indifference situation. You see how my mind took shelter in that? It's built into our language that I'd say confusing situation. Namely, situations where there's sort of ambivalent valences. Ambivalent ambivalence. Are you creating ambivalence to indifference? Yeah, ambivalent, two valences. Indifference is two, there's two valences. Doesn't the indifference imply It's no different for ambivalent if you find that there are two people. Yeah. That's what I'm saying. Probably there's two things going on. Maybe you think it's probably good, you think it's probably bad. You can't tell which it is. Well, the term here that's used for indifference is upeksha.

[80:01]

And upeksha has been two meetings. It actually has a state of mind. This is interesting because it actually has a state of mind of a Buddha. That's a kind of feeling that Buddha's oftentimes. But if an ordinary person has the kind of feeling that a Buddha usually has, they say, hey, good, this is a real good opportunity for me to get two meetings. And in fact, I would suggest that if we were open to the experiences of fully developed Buddha, that we would, in fact, find tremendous opportunity for people with delusion. In other words, the Buddhists don't sort of eliminate all the kind of stuff upon which we would capitalize in order to go on trips.

[81:12]

They've got that full of stuff there that they could use any time they wish. They're not cutting any stuff off. Doesn't mean they didn't do it once in order to sort of look at one thing at a time and sort of clarify the situation for themselves. But the point of poor Buddhahood, they really Like I remember one time, I walked to the picture for quite a while. I poured it in with a parrot on the shoulder. You remember that? Tata-ha. Tata-ha poured it in with a parrot on the shoulder for most of the meeting. The parrot kept biting his cheek and his ear. And he bite us. He bite us. He bite us. Every time the parrot would bite, he'd pull away. But he never hit the parrot and knocked the parrot off the shoulder. And also the parrot kept shitting on the shoulder, shitting. And not to say, you know, it's not exactly like what it might sound, but in a way, it's kind of like what it sounds like.

[82:14]

Kind of like he was, they were, you know, when he was cutting the flesh off, and he just sort of didn't do anything about it. I mean, you kind of like the parrot, too. Sort of keep laughing with a nice parrot. You kind of like it, too. But when the parrot bit at me, just sort of pulled away. Didn't get angry, just got away. But not necessarily. Lincoln does not necessarily hide in like that. But I think a lot of people could have gotten any rate that fair. And no one would have thought there was any wrong. And then the five faculties, the first of which is faith. Faith, energy, memory, mindfulness, memory, of mindfulness, meditation, and discernment, are sovereign with regard to your conclusion, for through their power, passions are disturbed, and the way it's brought about.

[83:18]

That's pretty clear, and we can... The next one is something that's new. This is a complicated... These are kind of more complicated. By reason of their sovereignty with regard to the ascending acquisitions with regard to nirvana and so on, the and the are likewise. They're also predominant in regard to the environment, but they particularly have to have to do with describing the path that you enter into, you know, Darshini Marga, Vovana Marga, and Ashaikshima Marga. Did I already write those on your board? Darshini Marga, Vovana Marga, Ashaikshima.

[84:25]

So, if you are... If you take these nine, if you take nine andreas, they mine here. By the way, you know, if you have like mono, a mono andrea, put an A with an I, put E. The mono andrea, and I'll just write these in. Yes, pleasure, sensation. I'll start it back to. Um, it gets.

[85:30]

And then. Down there with them. Pardon me. Take these nine. And when these nine go into the Darshanamarda, then they're the first one. And the first one is translated as the thought, I will realize the unknown. When you take these nine, nine injuries. And they're functioning in the path of insight. That pattern of injury, that pattern of sovereignty in the path of insight, that whole nickname, I will know, father conviction, I will know that which I have not known before.

[86:40]

or I will realize the unknown. OK? Yeah. Now, if you take the same nine, take the same nine, and they go on to the . Then they're called the next one, . And that's called the high spiritualization, or it's called the knowledge of opinion. And if they go into the Ashaikshamada, the Ashaikshamada, That's the last one.

[87:55]

It's called . So the second one is called the faculty of one who has attained the highest realization. Can you read it? A-F-A-I-A-S-H-A-M-A. Would you repeat the definition? This is the faculty of one who had attained the highest realization. So this is the path of insight, the beginning of the Iranian path, the Darshan Mata. And it means that this constellation or composition of sovereign... A nickname, the way they work, it's sort of nicknamed or conveyed by the expression, I will know that it is unknown to me before.

[89:01]

So in other words, you've had insight and you continue to reiterate the conviction that you will know the unknown. And these elements, these These kind of sensations in the mind working with these cardinal virtues, when you're on the path of insight, they're like that.

[89:28]

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