Very interesting. What about the... What this school of Abhidharma says by the thought which has not yet had its function is a thought that you've still not had occurred. A future thought is a thought that hasn't had its function. By structure, by the conceptual structure of certain thoughts, they have not yet had their function. They feel. But they already exist. They also feel. But I would say that thought has arisen. unless. And it's no less real than a thought that doesn't have that conceptual shape such that it could be very easily labeled by the conceiver as being a future. But there are thoughts which have not yet come up yet, which we do not yet experience. And those say, now that's the real future thought, those thoughts. But you don't know those thoughts. They do not exist. And as soon as they pop up, they're existent. According to this school, They exist and they have the conceptual structure that they haven't come into their function yet.

[01:07]

According to the Yogacara, they exist as much as they're ever going to exist. And there's nothing that exists any more than they do. They're just thoughts. And they have a certain shape such as you'd be putting in this category called teacher. Or you can say that they haven't had a function yet or something like that. But my feeling is that that's as much as things exist. They don't exist more or less than that. But before they arise, whatever's their shape, We don't know about such things, and they don't harm us in the least. And they also don't help us get out of trouble either. Those are all things that haven't happened. So what? This school says those things which you know, which you actually can experience, all right, that have the shape of not yet coming into their function, those exist. And that's right, they do. What things mean those things which you can't experience? Which you cannot?

[02:09]

Well, what things mean those things which you can't experience? Can't? Which you can't. Which you can't. And those things which you can't. Things you can't don't exist. The things which you experience as past, namely, you can't yet function with them. You can't yet use them in the way called present functioning. Those are what they call future in this school. For example, for example, things that haven't arisen are non-existent. Dharmas that haven't come up are non-existent dharmas. There's the only future that actually... But non-existent is not... Pardon? the only future that already exists is the one that you can think about. Yeah. The things that don't exist don't exist in the future anymore than in the past or the present or the future.

[03:14]

Things that don't exist aren't they three times, okay? This is a big black hole surrounding the existence of the universe, okay? You can't shove time up there on top of it. As soon as you get time, Partitions out there, they... You can't mess around with the non-existent. That's the problem. And that's why we don't care that much about it. Except we mostly care about it in the same way we care about madness. You should know how to talk about it. If you don't know how to talk about it, then you'd get in trouble. You should be able to know what's non-existent and what's existing, when you're talking about which, and when you're talking about something that's not in the realm of existing and non-existent. But non-existent is no problem to us. And there's no three times in non-existent. But three times applies to the existent universe. And the Vibhashikas and the Sarvastava, who are at the same school, say, everything that exists, okay, exists in three times, and the three times all exist.

[04:15]

Everything exists in three times, and all three times exist all the time. So the future things As Robbie said, the future things, you can think of the future things. However, the way you think of them, the structure of the grammar of your mind is such that you do not feel that they've come into happening yet. So you do not feel like Thursday, September, whatever it is going to be, has happened yet. That's the structure, the way you organize your mind. You don't feel like tomorrow is here yet. It hasn't functioned in the present. But it does exist. It really does exist, they say. That's a real existent thing. So it's very, you know, it's really pretty good. But they're leaning on it, the reality of it, you know, that makes them sort of get alienated to the other schools and why they put themselves on the line and they get all chopped up into little pieces. But it's pretty close, you know, to a very profound way of seeing it.

[05:19]

And actually, they're right in a way. But... You know, it's not a matter of right and wrong. It's a matter of this guy's right and this guy's right, but this guy, it's time for this guy to squash this guy. Okay? And that's what happened to these guys when they met Vasubanthi. Okay, we've practically finished Chapter 1, and I have some things to talk to you about. They're a little bit more than that. But for us, maybe so. After Vasubanda left, they flared up and got very strong. Actually, after Vasubanda ran away, they wrote this thing called the Abhidharma Depot, right? So they completely put down Vasubanda. But for our purposes, for the purpose of Buddhism, Vasubanda came in and made fun of him.

[06:21]

And that's what everybody is interested in. Who reads the Abhidharma Depot? Nobody. except Dr. Cheney. But Basibanda's Abhidharma Kosha is read by everybody in Tibet, in China, in Japan, in India. It wasn't very popular but it was pretty, pretty sturdy. Basibanda was once himself a Babasibanda. So In the next quarter, those of you who would like to take the next quarter of Abhidharma and would like a copy of Chapter 1 in its full richness, please tell Jill. Chapter 2, we will pass out, we will give you parts of Chapter 2. We will give you parts of Chapter 2 that we will be reading in detail.

[07:27]

So if that's all you want, that's good enough for you, then just sit back and relax. If you want all of chapter 2, then tell Jill. And chapter 3, the parts that we're going to do will give you. If you want as much as you can have of chapter 3, then tell Jill. So some of the greedy ones will want ask her and you'll get a big, big pack of paper. And the less greedy ones will just get a little pack of paper. The ones that want more will have to pay for the extra. The ones who, who will get by and with just what we have in class will get that for free. So, I myself, you can guess how many paper that I. No.

[08:31]

You just get as much as there is. You can't get more. And Chapter 4 also, if you ever get into Chapter 4 and explode it, you won't have to have, you will just pass out parts that are relevant to you. So one sort of overview would be that this class is accelerated, going less deep into the material than the other classes. At the end of the fall quarter, this class will sort of be either on the verge of Chapter 4 or end a little bit into Chapter 4, somewhat familiar with Chapter 4. Chapter 1, you're familiar with now, somewhat. Chapter 2, you will become familiar with, and also part of Chapter 3, you're already familiar with somewhat. We'll spend more time on Chapter 3, so we'll do not much more on Chapter 1 or no more on Chapter 1. Do quite a bit on Chapter 2, mostly on Chapter 2. and some in chapter three and a little bit in chapter four. And then, I don't know if I'll do this class again after that.

[09:31]

I may or may not, depends on where you're at. If there's a lot of you, you don't feel ready still to join the other class, then I'll probably be able to do another quarter. Depends on how you are. But the timing of the other classes, I think the fall quarter has been a little bit more in chapter three, mostly in chapter four, and even in the winter. start chapter five. But you don't need all this stuff at the beginning of class, all this, but if you tell her, then she can plan a zero action. The parts that are going to be handed out, are they going to be the characters again? No. I just have the carcass now because if I handed, as I mentioned before, if I handed you out the whole thing, we would never have been able to cover as much as we covered. And so now you can get the whole book if you want, the whole chapter, and if you want to find out, study more, more what's going on between the carcass, you can do that.

[10:42]

There's too many little tidbits in between the carcass that would stop us from covering the material. as rapidly as we have. So we have a few minutes more, if anybody can help me. I don't... There's no targets that we can do next quarter, and as far as those who won't take it anymore, I'll be telling you, I don't think that many targets are that difficult. In the remaining minutes, I actually have some big questions. Yes? I don't see how the sense consciousness can have support in the past. The sense consciousness is, well, you use it.

[11:50]

This is the present and this is past. This is the present and this has an ear consistent with it. In the previous moment, there was some consciousness. Okay? There's always a previous consciousness. That's the only previous moment you've got, a previous consciousness. So it's consciousness X. It isn't necessarily here, or I, or whatever. The fact that this consciousness was here and went away is what's called Semenagra Partialia. Yeah.

[13:00]

Okay. This kind of causation was considered in the case of monitoring the doctor to be its support. So, support the monitoring the doctor, it can be supported too. Whatever the type, if you have some kind of a diamond, when that diamond goes away, the next diamond that comes up, somebody actually should is supported by that diamond, by the very fact that this diamond made room for it. One kind of causation that we see. Not just two supports? Yes, there's two supports. One consistent and one antecedent. At this point, we see if we start . But if we say that has this kind of support, And sometimes it's going to have that too. So to say if they have monies, it's unnecessary.

[14:00]

You say if they have support from the past, by C-1-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-j-jj-jjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjjj And this accounts for the nature of the experiencing world. What is the support which exists in the past for the theater consciousness? Is it the support in other words? It's the consciousness that has died. The consciousness is here. And at this point of the way, it's a manata pratyaya for the consciousness that exists here.

[15:00]

It's a cause of force. And in that way, it's a support. Just like in another case, he said, the fact that the sun is set, it's a manata pratyaya that is something that I need to do. It's a support. So it supports the air and consciousness by its non-existence. And that's the way, and that's what monos is. That's how monos is the support of mental consciousness. But there's much heftier kind of support that we usually are concerned, like the sun. We consider, for example, the atmosphere and the nuclear explosion that are happening in the sun. And we're trying to co-exist the forces for why the sun exists. But there's also a And those are, those are real reasons.

[16:03]

That's the thing about the lineages of doctors. The fact that there was a past has something to do with the whole thing. Yes? If one . In that case, . If a Jyotasaka Dharma arises, that's something in the Dharma Dattu. Well, are those necessary supported by essence? They never come up, they always... Well, I don't understand that. When mind arises, okay, it never comes up by itself. It always comes with trisoseca diamonds.

[17:05]

It's not that they arise, be manas, or some by itself. They always come up together. So the point is, mind comes up. And mind has three basic functions. One of them is receptive, which we call manas. The fact that the mind can receive the data, which is the data is chaitasika dharmas. It's monas. So monas comes up with mind and chaitasika dharmas comes up with monas. Chaitasika dharmas come up with citta. Chaitasika dharmas come up with vijnana, mona vijnandata. So monovigna dattu comes up, monas comes up, dharmadattu comes up. They always come up together. I can't hear you because of fire angels. I guess there's so much feelings that in any moment with consciousness they're always both rupa and dhagastagama.

[18:12]

There's not always rupa. But monovigna, when the object of consciousness is something that's in it. dharmadhatu, then there's not rupa. But that's what it says, you see. It says the previous consciousness, the previous moment had a rupa as object of consciousness. The sense consciousnesses have rupa coexisting with them. But when it's not sense consciousness, when it's manavñanadhatu, when it's mind consciousness, there's no rupa. There's just mind mind organ, which is part of mind, and objects of consciousness, which are found in the Dhammadapti. Objects of consciousness are not rupa. They have no location. You can't get them. Except as objects of consciousness. So this looks like a good time to end class.

[19:11]

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