skill level you should have is everyone should know by heart you know by heart the all the dominants you know that all the dominants 75 dominants of the system you know we use the word we say in English by heart and this Chinese character is translated into a heart and mind, and the basic word that you can translate, chitta. You should know the 75 Dharma is by chitta, by heart and mind. Aside from that, I could say a whole bunch of other things that you should know. Of course you should know it. skandhas and ayatanas and dhatus, those classification systems.

[01:07]

And you should know pretty much without looking at that chart, not potentially with looking at the chart, the relationship among them. I think you should be able to just sit down and write down columns of 75 dharmas in five groups, skandhas, ayatanas, dhatus, and then draw lines between them with brackets and stuff to understand how they relate to each other. If you can do those two things, you understand a lot of chapter one, right there. Especially by memory, by heart. And those are sort of simple criteria in those, those, the 75 diamonds, all of them, and the classifications and how they go with each other. That's a lot of chapter one. And then a few karakas. we've emphasized pretty strongly, like the Karaka 37 and 38 gate, the five internal Dattus are from retribution and so on.

[02:18]

So that's a very important Karaka because it shows a relationship between the Dattus and therefore the Skandas and therefore the Ioptinus and therefore the Semicide Dhammas It shows some relationship between them and karma, cause and effect. Karak 40 isn't very important, Karak 40 AB, because it shows the relationship between the Dattus, and therefore the Skandas, the Ayatanas, and the 75 Dharmas, to the path and to the defilements. And in the first two karakas in chapter one about what is prajna and what the unconditioned dhammas are about, those are important too. So all the karakas are important, but those are kind of pivotal ones.

[03:26]

As I say, fundamentally, most importantly, you should know You should be able to recite at any time 75 diamonds. If you can keep your tone up in that way, then I think you have enough kind of facility with it to probably keep up with things pretty well. If you can't do those things, you will have probably have get bogged down in technical discussions, which are important. This quarter, we have about 12 meetings. And what I was thinking of doing was finishing Chapter 1. And in Chapter 2, to study a little bit on something that we haven't studied before, that is the Endrias, which is the name of Chapter 2. There's 22 Endrias.

[04:31]

study them for a little while, and then study, briefly look at the, well, chapter two is like this, first section, and that's basically a great character, the one to 21. We need the intersection of atoms, which are called paramounting. And then character 23 to 34, I believe. The dhammas associated with mine. And then character 35 to 48 is the dhammas not associated with mine.

[05:38]

. [...] I actually ordered it to follow. Right, yeah, yeah. That's chapter two. So this section is very difficult for our mind. Because this is a section that causes the effects. Very different way of thinking about what's happening than we're used to. So people have trouble understanding what's going on here. This area is like, in a sense, it's an area that somehow, if you don't understand what they're talking about here, when you read Buddhist literature, you all just have a vague sense of what they're talking about.

[06:57]

So if you understand this in detail, a lot of times when I'm talking about causes, you have much more definite and concrete about what's happening in our discussion. But in fact, the section is very difficult. And because it's so unusual, and so I don't, you know, you'd probably be very frustrated and depressed before it, which we're going to study. But you have to look at it a little bit anyway. You're going to study Abitana. And my output is, I'll talk to God and say, We already know a little bit about . But maybe we'll study some of these. Some of these are pretty important, and you don't know too much about some of them.

[07:57]

For example, you might spend a little bit of time talking about these different transits. Yeah. hear about, they're actually sort of important too. For example, in the meditation tech, which is recommended by one disciple of ,, two generations before, ,, They recommend a work called the Yaw, [...] Bomber, Four and up to six and a couple of domicates. And in that work, it's part of how you work with these transits.

[09:03]

Basically, there's nothing to be transcended. But anyway, this is an example of a text that warns and told the students that they hadn't studied before they could do some kind of jokes on with him. And in these texts, when they talk about deep meditation, just books they have already understood. This book then is down to detail. So, in case of advantage, you're recommending some meditation texts, but directly look back to Abhidharma. And this is just one of the . It's another example of something you just sort of, they talk about all kinds. but sort of didn't know it. And tied to diamonds, I think, generally speaking, there's something that you learn more about over the years that we don't spend too much more time on it. But I don't know, many of us spent much time here. We'll spend more time on it anyway. If we can do that, that'll be good enough. If we have any more time recording recorded, we'll spend a little bit more time on Chapter 3.

[10:09]

Chapter 3 has talked about that some other time. So if you want, so we'll pass out, particularly in this section and so on, we'll pass out to you the stuff that we're actually reading in class. And the other things that are discussed there, you don't need the text, but if you want the whole text, chapter 2, and you should put it in order for the whole text, chapter 2. It's a kind of messy chapter. The type of script is kind of a mess, though. It won't Xerox very well, so you get kind of a poor quality piece of printing. But nonetheless, if you want that, you can always go through and write over the words. Letters. If you want it, we can give you a copy.

[11:16]

Or if somebody wants to type it over it. You know, we can make a better copy for everybody. So that's sort of what I thought we'd cover this time. It's kind of basic Albert Einstein Machinery. Chapter 1 and Chapter 2. Chapter 1 we've already mostly done. Chapter 1, we've, in terms of, let's say, in terms of, in terms of five skandhas, we've covered. The form skandhas is covered in Chapter 1, the rupa skanda. Okay? Did you notice that we're covered in the form of it? We're studying the first skanda. We studied all the Dhatus in Chapter 1, but the Dharma Dhatu we didn't study in much detail.

[12:17]

We didn't go through all the stuff that's found in the Dharma Dhatu. We just talked about here and there, what was found there. So the Dharma Dhatu is discussed in Chapter 2. Dharma Dhatu includes the citta viprayukta samskaras and the citta samprayukta samskaras. So this language I'm using now, of course, if you knew that the chart that I'm talking about, all this, there wouldn't be any trouble understanding what I'm saying. All right, any questions before we go on with Chapter 1? So as I remember last time, we spent a lot of time on Karaka 40A, B, and 40CD, which I just said were very important, Karakas.

[13:28]

And we also were talking about, in some detail, Karaka 44CD, which shows that the relative to consciousness, relative to Vijnana, The point of support of the sixth consciousness is past. The part of the first five consciousnesses is also simultaneous. And also simultaneous means that it's simultaneous and past. So Manavidhyana Dhatu has only one support, whereas Chakshirya Dhyana Dhatu and Frota, Vijnanadatu, and so on. They have two supports. Okay? Any questions on this karaka? It's an important karaka. It's another one, sort of the basic mechanical understanding of how they set things up here.

[14:34]

And for new people, we handed out a six-page Abhidharma Kosha Karika for Chapter 1, you know. So, Jill, do you have an original matriculist? You have some more copies? See, you can get the Karikas for Chapter 1 if you'd like the Karikas. If you're going to go on in Abhidharma studies, probably you should get a full copy of chapter one with the Basha. And so everybody understands this Karaka, 44 CD? No. Yeah. 44 CD. Do you understand that one? What's wrong? We don't? What can I do understand? I'm missing a question. Does anybody that has any questions that has a question?

[16:03]

Yes. Yes. Yes? What don't you understand? We'll speak up. You don't understand what? Supports are the Oregon and Moniz. Moniz is a support. Moniz is a support. Yeah, what's that? What? Well, not just the moment just passed, but the what just passed. The consciousness, right.

[17:06]

What's that called? What's the moment, what's the just dead, the previous, just deceased sense consciousness, what's it called? Carca 17AB. See, that's another important carca. It's the flipperiest carca south of Chapter 2. And that goes up. That's the carca. And then it goes, of course, very closely with the carca 17CD. So do you understand how people know?

[18:07]

No? OK. Would someone explain to him? Jonathan, would you explain to him what he was talking about? OK. Do you understand that? Now do you understand it? Do you still have some questions about that? Okay, so what does the program mean in this case?

[19:07]

In this case, we're just talking about what sort of you need support. Antecedent cause? Yeah, that's the support. So... They have physical organs. One is the organ, and the other is ,, or just died. OK? But is something that's not there anymore. That's what the definition of . That's the definition.

[20:18]

It's supported by something that isn't entirely more. So what does that mean? It's supported by . So the support is by immediate antecedents. All the forces of immediate antecedents. Now, monitoring on a doctor, That only has monocidal support. Because there's no physical organ that co-exists with it, aside from itself. Okay? Is that clear to you? Jay? No, I don't know. I don't know. So the thin consciousness has, what's the support of the thin consciousness?

[21:26]

The organ and the object. Not the object. The object's not the support, just the organ for the support. The organ is the best part of the support. For the consciousness to arise, it must be the object and the organ. So the object arises in dependence on the object and the organ. So it rises in dependence on it. But still, you only specify the organ that's support. Why is that? Why is the organ that's specified as support? Well, the organ doesn't perceive the object. If it preceded the object, then it wouldn't precede the object because it wouldn't be an object.

[22:28]

It wouldn't be an organ. The organ can't precede the object. They have to happen at the same time. But they're saying that the organ, they're putting the weight on the organ. Why? Yes? If you block the object, you can't see either. Well, that's not the reason I said. Yes? Sense consciousnesses are dependent on the object. What? They arise. What do sense consciousnesses come from? What? They exist independently of the object. What do a sense consciousness arise from?

[23:30]

What's their call arising from? What? Contact. Contact? Contact or contact with what? Sense consciousness. What? They arise from the interaction of organ and field of the organ. Consciousness comes from the eye or eye capability buzzing around in the field of physics. When that happens, that is eye consciousness. Eye consciousness comes out of that. Okay? Picture this little field, okay? Little field. And this capability is out of the field, running around the field, playing in the grass. That's consciousness. Consciousness comes out of that field, of the interaction between the receptive faculty and the field. But consciousness arises in dependence on the organ in conjunction with the operating in its field.

[24:41]

That's dependent. But support, the point of support of the consciousness is just the organ. Why is the organ singled out? Why is the organ called indria? What does indria mean? Why is the organ called sovereign? It determines the type of consciousness. It determines the consciousness. Organ determines the consciousness. Also, in this school, they say, it's a realistic school, they say objects are always there. Organs are always there. Dharmas all exist. Got all the objects, got all the organs, got all the everything. Question whether they're functioning or not. So, and the Theravada school agrees on this point. So the point is, what's important is which organ is functioning, which organ is turned on. That means that determines what mind is happening.

[25:46]

So you have a third universe of possible dominance that are happening, physical and mental. But when an organ is predominant, when one particular organ is predominant, well, that determines, that dominance interacting with his field, then gives rise to the type of mind you have. And just go alone. So, here it says, that's the important card for 37 AB. That tells you how, that tells you what turns on the machinery. Okay? It's by, it's by action 37, 37, 38 A. That tells you how it is that an organ gets turned on.

[26:55]

Organ is, turning on an organ, the fact that an organ is functioning, the fact you've got an eye organ happening now, is due to And the way the eye organ is functioning, or the way the ear organ is functioning, it's due to karma. So by virtue of this massive machinery called human action, particularly yours, you have an eye turned on, an ear turned on, a mental consciousness turned on. And therefore, because that's predominant because of your karma, because that one should have risen up because of your karma, the field which is always there, its field plus all the other fields, it turns to its field. And also then, well, it has something to do with what you feel, too. Then something to do with it has something to do with it. And then mental properties will come into play. But first of all, the name of the game, so to speak, is determined by karma. And once that's determined, once the eye turns on, the type of consciousness is turned on, once the monos is turned on, or in other words, when it's the mental receptive faculty, the mental consciousness,

[28:03]

And starting mixing. You see the interplay between now 17, 35, 17, 34, B, C, D, and 37, A, B. Yeah, those three were, actually those four, because that 17, C, D also continue. And the next one, the 35, A, B also continue. Different parts of the chapter are tied together like that. Oh, and if the... It can be a dead monist. It can be a dead monist. So if you had sense consciousness, notice it says, what does it say?

[29:10]

Read the Karaka. What does the Karaka say? Hmm? It says that of the sixth consciousness. Right? Park of 17AB. That of the sixth consciousness. So it can be It's sense consciousness that just died, or it can also be a monobinionidaptor that just died. So monobinionidaptor can be a sense consciousness for itself in that case. Contact between the organ and the object. Is that something kind of pain? It's the organ and the object. at the same moment and hatched us back to sign the penis that we had. But there's no, there's no, um, for sense consciousness, there's the sense organ, the sense deal, and the sense object, I mean, sense consciousness, and there's a donor called sparsia, which signifies that they can act like they're touching.

[30:27]

Those poor donors coexist. In every moment of consciousness, you have those poor, among others. I mean, except the integral moment of sense consciousness. Mental consciousness, you have monomigna datu, manas, and something in the dhamma datu, which is called alambana, the mental object. And sparship between these three. They coexist. However, there is a sequence of events between, first of all, when you see a color, when ordinary perceiving a color, first there's a first stage of taking in the sense of data, and then it gets transmuted to mental data, and then you perceive it as blue. So that would take two moments, that kind of information.

[31:29]

You can also be aware of, either be aware of or not be aware of, that you're dreaming the color that's not connected to anything. and that there never was a blue that it's connected to. They just dreamed it up. You say, well, they must have been in blue once. But if there was once a blue once, and this blue now you just made up, then what's the connection between what you made up and what was once? And if you actually look carefully, you find out there wasn't any blue there in the first place. You just said there was. So then you don't need any connection with some real blue outside. So this is character 44cd and so we just talked about the points of support. Now do you understand why the enrea gets to be called a point of support? Why the enrea is sovereign? What? What? Is it actually precede the enrea?

[32:32]

No. It's just that this is the field. Okay? Endria has no meaning other than its function. I mean, endrias aren't kind of like nice guys that sometimes go to work. Okay? They just hang around bars and then occasionally they go out and do their job. Okay? They have no identity aside from when they're working. Okay? If they're not doing their job, there's no endria. So as soon as endrias are doing their job, namely interacting with their field, receiving information, things in their field, that is the arising of sense consciousness. Not just that when you have the receptive faculty in the field of objects of consciousness, when that receptive faculty is functioning, consciousness arises at that same time.

[33:39]

According to this school. And you specify this point called the organ as dominant. The organ is pivotal. Because the organ, and pivotal means, when I say pivotal, pivotal means in terms of this teaching and also in terms of Buddhism. Because the organ is 100% under your control. The objects aren't. It's Vietnam out there. It's too complicated, you know? Start there, because you've got everybody else in the universe making an organ you do all by yourself. As it happens, it's completely out of control, but it's totally due to your activity. And if you give up comic activity, the organs will stop pushing you around. They'll just happen. But now they just happen too, but now they happen because of past karma.

[34:44]

So organ is very important because the organ is due to your karma. That's Karaka 37 AB, 37, 38A. Shows you that this is sovereign represents a pivotal and specified as the boss in the situation in determining this type of consciousness that's going to happen. And also because it's pivotal in terms of your human action. that you, it's due to your action, it's vipaka. It's vipakapala, it's due to vipakahetu, which is active karma on your part. So it's pivotal, but simultaneous. It's specifying, you know, in the field of what's happening, you specify certain things which are accessible to practice, or not accessible to practice. And this is very relevant to human action, this particular, but the object, is not the object of consciousness, is not so relevant, because they have to share the production of it with all of the beings for all time.

[35:48]

So that means, although I'm equally responsible for the world as everybody else, at the same time, being aware I can really get a wedge into things and start making some kind of contribution to the harmony of the whole business is from my own organs. of view, because they're only my responsibility. So you don't blame other people for the world, but at the same time, acting on the external force is much less efficient than acting on the organ. So working on the way you see things, how you perceive your own perceptual equipment, you'll be much more, you know, pound per pound, you'll get much more result than you were by trying to change the world internally. Because as you know, you grow up clean the street, but somebody else comes and throws something down right after you pick it up. However, if you work on your way of seeing things, you can clean the street and somebody can throw something down and you don't feel bothered by it.

[36:54]

And you pick it up again. So when you can see things properly, then the fact that the world is produced by everybody else and keeps getting eroded and falling apart under your feet, you know, It doesn't matter so much. You can share this way of seeing. And pretty soon sharing this way of seeing, of course, starts to make some contribution to the way the street actually is. And maybe it gets cleaner. But maybe it gets dirtier and dirtier because maybe we're on a downdraft from that neighborhood up there, you know. So it all just comes washing down the hill. And maybe more and more people keep moving in the neighborhood and throwing more and more garbage on the street up there. But we might be happy down this neighborhood cleaning up after that. On the other hand, if you don't see properly, you get more and more frustrated cleaning up the garbage as it keeps picking up one needed two. So that's another reason why Indriya is dominant. And you'll see it when we study the 22 Indriyas that some of the other Indriyas are faith, mindfulness, and for example, the vow to know that which I haven't known.

[38:01]

That's an Indriya too. So it's funny that these organs now in Buddhist teaching are mixed in with Things like cake, why is that? Okay? So we've put our weight, you know, our emphasis on that which has some possibility for liberation. That's always where the weight is. All right? So this is about support. Yes? I understand. All right. Yeah. Well, see, the sense consciousness, like, by consciousness, it's got the eye right there, you know? So that's a really, pretty big support, right?

[39:03]

Very heavy support. A real culpable entity. You can hold this eye responsible for a lot of creative power due to past action and so on. So you get this eye consciousness. Now, mind consciousness then doesn't have this nice solid support. But we find a support for it at least through samanantra pratyaya. It has a support there. Actually, it has an organ. But this organ is not a support for it. Because the organ is itself. So the mind can't put its receptive faculty outside itself as a solid thing, which then supports it. So it can't do it that way like it can do with the others. But it has a support in the sense of, although it seems wispy, it has a support in terms of causal entity called immediate antecedent cause. But if it has that wispy cause, that wispy support through cause, then so does the sense consciousness.

[40:10]

Because they have immediate antecedents too. This is mind consciousness. And this is a sense consciousness. This is eye consciousness. Eye consciousness has support here called the eye. The mind conscious had the support. Where did the support? Supported the fact that it went away. Okay? So this comes up by support of it. It went away, called . This comes up with the eye, which has the simultaneous support. But it also has . Why would it have that? Why would it have that? Because it has an eye. Because it had an eye with it. It's got a real live eye capability coexisting with it.

[41:20]

Therefore, it's dominated by that physical reality. For example, mind consciousness is not dominated by that. Mind consciousness is not dominated by an eye or ear. But when you've got an eye thing there, you're stuck in the eye realm. You can't get out of it. You're getting the blue data. So you're dominated by it, whereas mind consciousness isn't, and ear consciousness isn't either, but ear consciousness is dominated by your organ. But that part you don't even have any problem with, do you? Another way to put it, let me say this, that sense consciousness is really mind consciousness dominated by an organ. Consciousness is consciousness. But when you've got one of these big, hard facts called an organ which directly relates to the material world, it just, it changes the kind of consciousness you have. So, it's the sense consciousness. It's consciousness which has now been brought into the physical world.

[42:24]

You can't deny it. Okay? So it is, so in my wrong way to think of it, you've got monovigna dhatu. And monovigna dhatu has mona as its support. Alright? And that really means it's supported by samanitra parkaya. Okay? So that's the basic thing that's happening. And sometimes you've got this other thing happening called physical sense organ. That physical sense organ then by karma occurs and dominates the scene so that you can no longer say it's mind consciousness, pure and simple, but you have to say it's mind consciousness now under the particular variety of mind consciousness called sense consciousness, called eye consciousness or something. So calling mind consciousness sense consciousness recognizes that certain sensory, physical sensory events are affecting this nice, you've got this, in one sense you've got, so it's like, in one sense, mind evolved out of the physical universe.

[43:24]

That's how it first evolves. But then mind can become very lofty and away from the physical world. But then mind can be attacked again by the physical world. And its mode of attack is through the organs. Not to say that one's more lofty than the other, but actually one is more lofty than the other. Mind consciousness is more lofty than sense consciousness. It's more ethereal and lighter weight because you're not being attacked by these big, heavy material events. But when your karma gives rise to these big, heavy material events because you do something, whatever, and now you've got an eye organ coming back, your world then becomes involved in sensory events again. So mind... consciousness is now brought down to the physical realm again by the organ. The organ says, come back here. And now it's an organ consciousness. By organ, the organ is of perception. From the point of view of Buddhism, we're not into so much that lofty or gross, that same, all the different states are.

[44:32]

Now, do you understand? Could I try to paraphrase that? University all the time in every moment it's sometimes sense consciousness will happen simultaneously with that but that's what it's called But that's just one way of looking at it. That's from the point of view of now you're in mind consciousness, right? The way you just put it. But you can also come from the other direction. You can then say, now you can see that consciousness arises from the material. In other words, I'm becoming conscious of material.

[45:36]

Actual balloon. actual sounds rather than the idea of blue or the idea of sounds. But that's from the point of view of now I've been in mental consciousness for a while. But also remember that consciousness first arose from material things. We don't have any causal nexus coming from the other direction. We don't have mental events here such that they give rise to consciousness. We don't have that. So the evolution of consciousness in this system is from material to mental. And once you're in mental, then it's a question of whether you're attacked or disturbed from mental and brought back down to the physical, which is your origin. You could, yeah. But, I mean, well, thereafter, I think, you know, there would be some limit to it. But you could spend eons in mental consciousness.

[46:39]

if you really want to. You'd have to be a very good meditator, but do it. We do not recommend that. In this system, they actually say the material realm exists independent of consciousness. They don't say that the consciousness could rise to the material realm. But in fact, there's no experience in material realm until consciousness arises, right? If you've got an eye organ interacting with its visible things, that maybe so. And actually, some realistic schools say that they actually do have an independent existence. But for human life, it's irrelevant.

[47:41]

because you don't experience them until consciousness arises. And in fact, when they interact and give rise to consciousness, that's all we know about. So if there is such a thing as an organ interacting with its field and not giving rise to consciousness, we don't care. I mean, I don't care anyway. Huh? Is that what this teaching is about? They tell you what it's like independent of consciousness. but they only speak of independent consciousness through experience. They do not speak of independent consciousness. This school, Aubrey Dharma School, does not speak of it as independent consciousness outside of experience. That should be right. What's it like outside of experience, independent consciousness? That I haven't seen. You know, please, entertain yourself with that one. These kinds of things, however, have nothing to do with sense consciousness. They're just including mental consciousness. doing all kinds of loops inside of itself.

[48:45]

But probably you could do it somehow. There's some way to involute yourself to get into that . But be careful. You might drain yourself a bit. . Yeah. It's another way to look at the world. It's a complementary way, a supplementary way to see what's happening. And some people warn you, you know, about this thing Richard brought up. You might find some way to think about this stuff and sort of Drain yourself into infinity. Go into a black hole. So we don't recommend such things.

[49:52]

That's called speculation, philosophical speculation. And there's not much weight placed on it because it has not been shown to be liberative. More like crossing wires or something. Or what we say, we call that stirring up the bushes with a stick. Put the stick in the bush and stir it up. Pretty soon, a snake will come up and bite you. You do it. There's some way to figure out a way to get that snake to come out. But you have enough other stuff to do. Any other? There's three things that form a contact. All this stuff exists all the time.

[51:08]

But the arising current manifestation of the consciousness is dependent upon the organ functioning with the object. The object has already existed. But the point is, which organ is dominant? You know, all organs exist all the time. Because they say all dharmans are always there. But they exist in various states of either potential, actual, or what do you call it? Burned out. All right? Okay? In each moment, You have all the, you have eye organs. You have a present eye organ, a past eye organ, and a future eye organ. You know, that's called the lineage, the gotra of eye organs. Okay? And you have a gotra of real organs. Okay? A mind. That's what your dhatu is. It's a mind of the sense organ. Or a mind of dharma dhatus. You also have a present dharma dhatu, a past dharma dhatu, and a future dharma dhatu. And also you have

[52:11]

infinite number of past domodopters, an infinite number of future domodopters. Now, they all exist. So now, which of the presently existing organs? You have presently existing eye organ, presently existing ear organ, presently existing and so on. All the organs exist right now. And also, all past organs, all future organs exist right now. as past and future eye organs. But one, by karma, one of the presently existing organs, of the six organs, one of them will be dominant. And that will be the type of consciousness that exists. My question was, what, how are the objects chosen by the, I mean, why, the objects chosen by the, organ is dominant. So the object has a number, not all of that, but within the field of the objects, there's a lot of, right, of a certain type, of the visible, so there's a whole bunch of those.

[53:22]

So that will be determined by the organ, where the organ looks, where the organ here is. And then the thing outside, though, which object it is, however, the object of consciousness, or where in the field the organ chooses to play, that will vary according to other people's karma, too. So once again, we don't put much weight on that because you don't have much control over that. Whether there's a nickel there to look at or a dime, everybody participates in that. But the world of the objects of consciousness are a different karmic variety, different karmic origination. than the organ. The organs are all mine. The objects I share with others, the material. I'm responsible as well, but I make the little contribution to it. So the origin... So one of them will be... What?

[54:35]

No, I don't make any more contribution to what I have available to see. than anybody else did, except that people who don't do anything. Like the Buddhas are not doing their share. I'm still trying to refer to the chosen out of it, not what's available. The chosen will be determined by the own karma. The choosing will be your own karma. The organ, which organ is operating, that's your own karma. And also, within that, of course, all your mental attitudes and so on will come into play too. You can't separate what you choose from how you choose it or how you see it from which you choose. So mental attitudes will often come in then to choose. And modern psychology is learning about this, right? But your preconceptions now, first of all, they don't usually note that which organs turned on is due to conduct. Well, I think they probably do to a certain extent. In other words, habits. Certainly they talk about how habits will determine how you see once you're seeing.

[55:38]

So that's, probably Darwin would also say that. But I don't think they've yet said that habits will determine whether you're seeing in a given moment or not. I don't think they've gotten that far to make the whole universe moral. But some may be. I have a problem with, I mean, if you were to walk out of the building, that small brick lands in your head. Small? Yeah. Yeah, because brick brick could produce Okay. It seemed like independent of what organ was shown at that time. It would activate that every touch. Well, let's look at this event, okay, abidomically. How would one abidomist look at this? When it's in the air coming towards me, what is it? It's a sunny day, right?

[56:41]

Oh, gee. The sun is clear today. So then it's, then so that's, what is it? Is it anything happening? Well, first of all, you see the brick coming down to a goose. For them, they say, oh, look at the brick. But for you, you know, it's not very relevant. It doesn't, it doesn't make your day or not yet. Okay. Now, all of a sudden, all of a sudden, it touches your head. Now, at that moment, there's two things that are turned on. One is the material world, which is due to the person who dropped it on you and so on. And the other is the fact that you can feel it. If you couldn't feel it, some people, as you know, can't. Then what? Then you just sort of stand there, you know, looking out at the sunny, sunny, the sun. And people come up to you and say, well, how are you? And you say, why are you bleeding?

[57:46]

And you say, bleeding. And then you go, I guess, maybe you could feel it or something. But anyway, the blood comes down over your eye and you start seeing red. You can see, let's say. So the fact that you could feel it or not feel it, that's due to your karma. The fact that the brick comes on your head is due to the fact that you walked out the door. and also that somebody else dropped the brick, or that somebody built the building so that the brick fell off, but also that somebody paid for the building, and so on and so forth. A brick, the truth. I mean, when you're coming out of the building, you just come out, so you'd be high or in the seminary. Wouldn't the brick landing... You just switch over to touch. A brick at your head? Yeah. At that moment, you're saying that the brick switches you over to touch.

[58:50]

Yeah. But what if you don't have a functioning sense organ? Then what happens? Then what does the brick do? The brick does nothing. Once again, you're trying to make the object dominant. But in this system, the organ's dominant. Because primarily what we deal with in human life, our bondage is set up not by bricks tapping to us and us not feeling it. Our bondage is set up by what we actually feel, what we actually desire to feel. The common sense says, I guess in this case, that the brick turns on the sense organ. But what we're saying is that the sense organ is dominant. Because of the sense organ operating, you don't even have the experience. In fact, you don't have the experience that the sense organ is operating. So you can't talk about one or the other. They both have to happen in order to have the experience.

[59:51]

The consciousness, the sense consciousness of touch arises out of interaction between the sense organ and the brick. All right? In fact, you need both to have it. But which one do you put the weight on? Put the weight on the sense organ. If you don't have the brick, also the sense organ won't be operating. in that case, but you can have a lot of other things happen. You don't need the brick, but you do need the sense organ. You can have a full life without ever getting hit by a brick. But if you don't have a physical sense type, you have a very different type of life. But that's right, common sense is, that's one of the modes of common sense that gets turned around now. You can still have that way of looking at it. That's a particular way that you can think. But according to Abhidharma, that is a way to think. And according to some other system, it might be actually, that you actually can't feel that way, but they're not teaching that we feel that way. They're saying, look at it this way and see if you can see it this way. This way puts, notice how this way of seeing it puts the weight on the way you get in trouble.

[60:57]

You get in trouble by this method, namely, you get in trouble by experiences, not by things that happen to you that could conceivably philosophically happen to you that actually you don't care about. You don't build a bad habit based on things that you don't experience. So the weight is put on experience. And then when you put the weight on experience, then you put the weight on the organ. But common sense could take another view. If you can see some benefit and see it the other way, please let us know about it. Part of the way of seeing it is this way first, and then seeing many other ways. This is the fundamental way that they teach. Kind of like, this is the scales. This is the basic music. I don't know if this is the appropriate time to raise this question, because we didn't get into it later.

[62:05]

But we've used the term a lot, that karma determines the... Can you, would it be possible to simply go over some of the steps involved in that? Or is it just like karma? Because it seems like it's very vast and complex and sometimes there's a colloquial notion of karma that can confuse you. Can you just paraphrase that? I mean, paraphrase it actually, right? When we talk about karma, like karma determined, she said it earlier. I'm not sure what karma is. Karma is... In this case, I mean, it's human action. It's the action of the past. And you're talking about the fruit of the age. Action of the past, from the point of view of a realistic school, but also present action, just general Buddhist tissue. But the result of something that happened... Something you did in the past. ...shortly ago, determined... I don't quite see how that turns on... Some sort of...

[63:09]

But do you understand now that's what we're saying? That's what we're saying. You said it, that's right. It's action, past action, creates presently functioning sense organs. That's the teaching of Caraca 37, 8B, 37, 38, 8. And my present action may give rise to future functioning organs. I should know that. But my present action, if my present action really is Buddhist practice, it doesn't give rise to future implications. Are they talking about the organs or are they talking about being... No.

[64:11]

The mental habits. So it's actually the conglomeration. It's actually the accumulation. Well, see, look at this character, all right? Yeah, look at this character. This character tells the whole story. It says the internal doctor, the organs, all right? They're just due to past action. And food. Retribution. Is it another word for pound? Retribution is be pocket. which means different maturing. Now, different maturing is because the organs are neutral. And action which gave rise to them was not neutral. They were the positive or negative, you know, also in action. That's what gives rise to organs. And then coupled with the fact that you have to eat this one, which may not be. But notice for the other diamants, all right, Eight daughters exempt from existence are from outflow, are from plowing, and from retribution.

[65:14]

So, for example, anger is not just from retribution, but also from plowing. What that means is, see, the eye organs are neutral, okay? And they're due to a positive or negative, you know, full-fledged karma, all right? But anger, which is full-fledged karma itself, can be a combination of due to past action, which is different from it, and also due to past action, which is similar to it. Well, because anger can give rise to anger. That's called bakploni, nishandapala. But iordis don't give rise to iordis. The eye organ allows another eye organ, but doesn't be authorized because eye organs are not active common forces themselves. They're neutral.

[66:15]

But they're due to things like anger, delusion, and cleaning. Whereas anger, delusion, and cleaning, they can be due to anger, delusion, and cleaning, or they can be due to something different from anger, delusion, and cleaning. And because they can be in the pocket, they can actually be neutral. They can result from other active karma forces. They can't result in neutral karma forces, but they can result in different kinds of active karma forces. So in that sense, anger can be neutral and arise from active forces, or it can be an active force arising from an active force. So in that sense, the material world arises from past karma in a different way than the mental world arises from past karma. So there's a difference between the way the material and the physical violence. I mean, material and mental. Is that... Yeah, well, in some way, my question was about sort of the moral of what I was, and there was probably more emotional shit.

[67:24]

But, uh, so, uh, it's clear that the, uh, time... It sounds like you're getting close to something. Why don't you say it again? Well, I'm looking at the first and it's not clear to me whether that means or whether that means that the fact that at this moment I am experiencing

[68:45]

Both. On the other hand, is there any difference? Not exactly a difference, but what I heard you say was, is the fact that I have five available to me now due to my karma, or the fact that one of them is available to function due to my karma. Both are due to my karma. The fact that there's five is due to my karma, and the fact that one predominates is due to my karma. But the fact that the meaning of dominance of the organs is due to the one that's most predominant, and that's also due to the common. I thought of one way to answer what you brought up, and that is the reason why the organs are functioning, the sense organs, is because you desire the common dot to. That's common.

[69:49]

Your desire for the material sense world of the common doctor is why you have eyes. Because you wanted to have eyes. Because you wanted to see cat wax. That's why. But that's a synopsis of it. But we'll spend several years understanding the details of that. You can come in and say I'm right any time you want. Why don't you talk to me about this some other time. You and me, okay. I think it's still a bit important.

[70:51]

You know, if other people wanted to talk about it sometime, but... I'd like to stick to this main topic right now. Okay. Let's see. Hang on. Anger will be neutral when it exists in a neutral karmic state. Anger is not strong enough to determine the karmic. You know, one dharma is never by itself. I should say one dharma is never, but except for certain dharma, a dharma is not wholesome or unwholesome by itself. If you look in the chart, you see that. Only two dharma do you know when you see them. In a sense, by themselves, they determine unwholesomeness. Those two. Other dharma could be in wholesome, unwholesome or neutral states.

[71:54]

All right, so anger could be in a, could be, it's not a wholesome dharma in itself, or an unwholesome dharma in itself, but it could exist in a number of states, so you can't say what it is in some cases. But in other cases you can say it's unwholesome because it's in that context. So you could have a context where it's clearly unwholesome, leading to a context where it's not clear that it's unwholesome. Okay, and that would be the haka, okay, because the result following would be different from the preceding. So that's a case of where the mental conscious, the mental event, the Dharma Dattu event, will be a different kind. But also, as you notice, it says, Itattu, so that also applies to a consciousness, all right? You have a consciousness, not, you have an eye consciousness following an eye consciousness. The first eye consciousness could be bad karma.

[72:57]

The second eye consciousness could be bad karma. That'd be an example of glowing by similar cause. Okay? You should also have eye consciousness being bad. You know, eye consciousness is never bad. Don't take eye consciousness. Take mind consciousness. Mind consciousness, wait a minute. You can have mind consciousness followed by mind consciousness. One bad following by another bad, that's even. You can have a good leading to a neutral. That's different. In mental consciousness, you can have both types, but you never have both types with the organs that are always neutral. Okay. Then you have 35AB. Oh, excuse me, but one more thing I'm afraid for is that The point of support of mental consciousness only has one support, but it relates to three times.

[74:05]

Because its support is so, you know, wispy, it's not limited by its support. Whereas sense consciousness has this very substantial support of the organ, and because of that, in a way, it can't get outside of the presence. Sense consciousness can only see the present physical data. So that's another aspect of the material world. In the mental world, you can do all kinds of conceptual tricks with past, present, and future. But when mental consciousness is brought down to relate to the physical reality, then it loses some of its dimensions. Namely, it's not so facile with past, present, and future anymore. It's stuck in the present. That's one of the characteristics of being brought down to the physical world is you're stuck in the present at that moment. Okay? So having less support gives it more flexibility.

[75:08]

Having more support, you're stuck in the present. Yes? Right, supported by the past. Just like you're here, but you're supported by your parents. You're just like you're J. Seminole is quite present, right? The physical reality of J. Seminole is quite present, but you're supported by non-existent past J. Seminole. Support is not something that's here at the top.

[76:11]

Support isn't doing tangible. In this case, it doesn't mean something tangible. As a matter of fact, the fact that it's intangible is what allows you to be here. If it were still tangible, you'd still do that. The fact that your past got out of the way allowed you to be here, so to speak. That's what allows you to be present, is that the past got out of the way. If it wasn't, didn't get out of the way, we'd still be, that would still be, got to be called present. Yeah, I've been awake for a little bit, come back, and I, I noticed something that, I couldn't finish it, but, like, but, which, which, which, I feel like getting more familiar with the kind of characters, you know, the dramas and the period people that they belong to, you know. But I don't feel I know much about the type of relationship between them or the way they interact with the relationship and they interact with each other, you know, things or attributes like marks and roots and points or lineages, dependencies, things like that.

[77:24]

But the way it's all fitted together, well, I don't know where to look to find out more about that. That's where my comprehension, you know, the weakness. Well, the first thing you do is you learn the cost of characters, and then you learn the relationships. And the relationships are character 49 to 73. that's the relationships. And some of you will be sorry when you find out what they are. Because, of course, you know, learning four or five things is not so hard, but the relationships among them, if the relationships among them were just simple mathematical, you know, what do you call it, the power set of five, if that were it, then that would be fine. But it turns out that not all possible relationships are possible, which makes things difficult. There's intricacies to say, this is related to this, and this is related to those two, but these three are not related to this one, but each of them individually are.

[78:32]

Something like that. So, and why is that, and what's the point of that, and why does your mind work that way? That's what that part's about. Besides the fact that various other things, which aren't like points of support. And then chapter three, Pratichya Samadpada, links with causation and so on, that also talks about how they're related to each other. Commentator. [...] primarily talks about this section. So the Savastavadan system has six causes, three of the four conditions, and the five fruits.

[79:35]

And the six causes are an explanation of the four causes, of the four conditions. Theravada has 24 causes. And the Theravada also has a big book. It's this big, and this is about one-tenth of the possibilities. It goes through all the different possibility to be a book like this if they did it all. You're supposed to be able to induce the rest. So first you learn the diamonds and then you start to get into trying to see how relationships are possible among them. But of course they can't write a book about that in any detail because it's so immense. But this book called Causation by Kalupahana is about causation. And then various people do a chapter on it Most books on Buddhism will have a chapter on causation, and they'll say how important it is, or a chapter on Pratichasangwapada. So almost all the books on our reading list will have a section devoted to this, to the relationships among the darkness.

[80:38]

Almost all, when we get to the section on causation, I'll pass out a reading list. And causation means See, as it says in this book, nothing arises by one cause. It's ours at least two, basically. And so the relationships among things is also talked about the causes. We've had some of the questions today through the involved causation. Yeah. Yeah. That's what I'm saying. I'm showing you what you've already learned, which referred you to, we'll come back to later. Like Karaka 37 AB, I already told you, you don't understand yet what you talk about retribution in the next chapter work of this chapter. And then one more Karaka, 45 AB,

[81:49]

The point of support of consciousness is the organ, where the organ changes after the change, or the consciousness changes after the organ changes, after changes in the organ. Okay? So we already understand this, but in other words, there's another reason why the organ is classified as the injury or the dominant, because when the organ changes, in other words, your experience in life gets pushed around by the changes in organs. And organs are pushed around by your karma. So your karma pushes the organ and the organs push the consciousness and the consciousness type of consciousness you have. Then there you are in this type of consciousness. And then if you create further karma, that gets further implications to which you indebt me to further sequences of organs that give rise to consciousness. So your whole context of your existence is due to karma. But what you do in that context is up to you. So next time we'll do a little bit, we'll do chapter one again, some more.

[83:00]

And anybody that hasn't already done the things I said you should know for this class, please do them. If you don't want to be in that class. ... [...]

[84:54]

The way that when you study Abhidharma you're often trying out concepts that are too free for you now. And then later you say, oh, now I see what that was about. There's not a particular time, you know, of when to try these on, some sequence of things, they're just all over the place. And sometimes what took yesterday is too big today and so on. So this is the way the book's built and just thinking small ones happen in some kind of erratic pattern. They may often have this experience of actually knowing that you're studying something now that you do not yet have the equipment to handle. But later when you have the equipment, you'll see that unless it was presented in this other context, Certain kinds of concepts are not possible there either.

[85:59]

To review last time, we said that in particular Karaka in Chapter 1, Karaka 17, Karaka 37 and 38a, and Karaka 44, 44CD and 45AB are all related to each other. Do you understand how they're related to each other? So I'm going to talk about that for a minute. Or so. Well, Karaka 44 CD, it's a relative to consciousness, the point of support of the sick consciousness in the past.

[87:17]

That's related to what Karaka? That's related to 7D. 17 shows you how it is that this consciousness is supported. And in particular, it's related to 17AB and 17CD, that point right there. The point is supported, the last five consciousness is also simultaneous. And then Karaka meets a part of the other consciousness is due to what?

[88:36]

And what Karaka does that tell you who you meant to think of? They are going to turn it due to what? What? Yeah, so then that refers you back to 37, 38A. Okay. So these, 17A, 17A, 17A, 37A, 37A, 38A, and 40A. They all make sense to each other. Do you understand those spy characters? Am I describing a movie? I don't know if they're changing the progression, but more they're just

[89:46]

constellation. That 44CD, in a sense, if you don't know about the other two carcass, it's pretty hard to understand it. And also, when you see 37, when you see 37 and 38A, you might understand, for example, what uses you could put that carcass to. So now you see one of the uses you could put it to. And also, the thing about carcass 17, 17AB, 17CD, now you see why they introduced, how they used The concept of mana is introduced there. Part used in this character, and now we'll see in the next character again how they're used. Is that it? The next is character 45 AB. Visual consciousness depends on what? What does visual consciousness depend on? The eye.

[90:47]

What's the support of visual consciousness? The support of visual consciousness is the eye organ. So what does visual consciousness depend on? Yeah. It depends on the object and the eye organ. Can you hear him clearly? Can you ask a question so everyone can hear you? Is Arson something that would be in addition to the idea of any new object?

[91:52]

Is it just to contact the community? Mr. Ward, good point. Oh, and . My question. Is it something you consider dating to the 3 or is it just the 3? It is the 3. You say one diamond is three diamonds? It seems like that. Anybody want to comment on that? What do you say, Janet? It's partial to those three diamonds. Okay.

[93:02]

What do you say to that? What? Okay. In this case, how can we get those three if you have the other one? So, sparsha is not said to be those three, but it's said to be the fact that those three can relate to each other as though they were touching each other. But what you're saying is also true. Namely, if something, the fourth thing is present every time the three things are present, then what is that fourth thing other than the three things? Okay? But if you apply that to the diamonds that almost always come up with mine, and you say, those diamonds always come up with mine, they all come up with mine, what are they other than the thing that they come up with?

[94:22]

What is that thing other than that? And you collapse. a lot of the other dharma into just mind itself. Okay? So in a sense, what you're saying is one of the maxims or axioms of Indian philosophy is if two things always happen together, they're one thing. However, in this case, you can talk about two things happening always together and yet having discernible functions on their own. Again, you don't say sparsha is the function of it. Sparsha is the function of the organ. Sparsha is the function of the object. Not each one of those functions. And yet, when those three come up and interact, that must be. That is sparsha. And notice, this is what happens when the mygeomic applies itself to the mygeomic logic, applies itself to mygeomic. Sparsha loses its meaning.

[95:24]

a separate reality other than the three things. However, in this system, the Vibashika system, you say you can't see how there would be those three without them being in contact. You can't see what sense that would make. And if that's the case, then in fact, you can't see what sense you have. Why is Varsha anything other than those three interacting? But in this system, you could have those three existing without being in contact. Right? Because all diamonds exist. It's not as though Just that those three, among the various diamonds that exist, they're acting as though they're touching. Something makes it possible that they interact as though they were touching. But core glisten are other diamonds. There's other visual diamonds. There's other eye, eye organs, and there's other consciousnesses. Other eye organs, for example, which are other eye organs? Yeah. There's many of eye organs available. But this one is the one that's available.

[96:25]

That's why we don't say sparsha applies to those past ones that come up, which aren't in contact through consciousness with a past object or a present object or a future object. So in this case, when you take these things as really existing, then sparsha is a special case. And it isn't always the case that just because things coexist, that sparsha happens. Even though sparsha is nothing other than those three happening together. So it's possible in this system that these entities would co-exist and yet not have that interaction. However, that interaction is nothing other than that interaction. So why call it sparsha? Well, that's what sparsha is. It's a subtle thing again.

[97:26]

Yeah, because they wouldn't say that they would show you cases where things do come up, and where Sparsha doesn't exist between you. So natural comments are none other than mine, right? there are, uh, not all, all the passwords come up, too. When it wasn't? I think, I think they linked it up. to come to the situation when it was in operation, but that they're freed from thinking of themselves that they thought was something extra by the fact that not all cases is just true that it's nothing other than the three being together.

[98:37]

It's a special case that the three do act as though they're touching. That's a special case among all the different possibilities. And when that special case happens, they call that sparsha. And that's when sparsha is operating. However, there are past sparshas and future sparsha, too. But they haven't been acquired into the present function. So they mean this exists, but I'm just saying that they avoid, they try to avoid the problem that you brought up by saying that there's not always the case that just because three things coexist that sparsha's there. So sparsha is something in addition to the three things. These things can, the body, the mind and the organ can be just existing and not acting as other together. They say that. When they are acting as other together, then there's a thing called sparsha. However, there's also past sparsha.

[99:39]

But these past sparsha is the same. They're talking about in the past when that possibility occurred. But it's not just the past ones. It's not just the past In the visual field, they have many possibilities. And the eye organ, they have past, present, and future eye organ, present one. So this connection, one particular connection of these three is called sparsha. So it's the past and future eye organ. But in the present, you have also a number of opportunities per object. You could say, well, every time this, this happened, and this happened, and this happened, there was partial, but that's not true. Because this happening does not, the happening of this and this does not create partial. Only the happening of this, this, and this create partial.

[100:40]

You say, well, okay, every time this happened, this happened, this happened, and that partial. And you say, that's true. And you say, well, that's not in addition to what's happening. So in that case, you could say that case. But not in all cases occurring in the system. So that principle doesn't apply to all cases. But in this particular case, it does. But then you say, so I don't know what you need partial form. And you say, well, OK. But they do think they need it. The fact that they say it's not always in operation for all cases. the other guy, maybe the call is working the same way, like feeling, working the same way. I just don't know about that. And the feeling is describing the feeling like feeling of sadness, which is because of certain, you know, a little bit about you. And then you have to, you know, look, that, I mean, you know, what is feeling other than, you know,

[101:49]

Well, the way I said it before was feeling it's just feeling it's the way you receive data in every given moment. Chinese character means to receive. And the definition of feeling is experience. Feeling is also called sensation. It's the experience. It's the way you experience stuff in each moment. And each moment has that. Each moment has a way you experience it, and there's basically three ways you experience it. So if you say, well, since every moment mind arises, you always have a way of receiving it, then why do you call it a separate dynamic called feeling? Why should you just say mind has this ability to receive data? Why do you call it a separate dynamic thing in itself? So that's right. Abhidharma doesn't, this is not Abhidharma's job. This is the next step. First step is, in every moment, you do receive things in a certain way.

[102:55]

I mean, the mind does receive things in a certain way. This is a fact. However, this is nothing other than the mind itself. So you don't have to call it a separate dharma. And it's nothing other than the mind and what's perceived. So why add this other thing in it called Vedana? called a feeling. Much of the Abhagana is just a thing. A function is called a thing. A relationship is called a thing. So in terms of Western philosophy, the democracy Democritus is a way of looking at things that applies like the Abedanian. The fact that this mind can receive data is called the thing itself. That's called the thing, as though it had an existence under itself.

[104:01]

I think that I think I'll lose it all down. And even that, because that's kind of like, hey, why do they like that? That's right. And that's why we study all the diamonds in order to see all diamonds are empty. All diamonds are marked by emptiness. All diamonds are marked by relational functions. Or functional relationships. They don't have any meaning of sight in that. Even physical diamonds. I'm not putting their basic definition. It's a relationship. What's a relationship? Find the physical dharma. What is it? It resists.

[105:08]

It resists. It's a function of resisting. It takes up a certain space. It has a location. And that's a relationship to not resisting, or to what it resists, or to other location, or to not having a location. So it's a bunch of, even physical things are a bunch of relationships. And don't have to be seen as things in themselves. And are totally dependent on the conditions you're talking about. Okay, so... The, back again to the first question, the consciousness depends on the object and the organ. So they ask, why did it depend on the object and the organ? Why do you say that it only has the organ as a point of support? So the answer is, the organ, the support of consciousness is the organ or the consciousness changes after changing the organ.

[106:20]

And so the consciousness reproduces changes in the order. However, the object doesn't have that influence on changes in consciousness. People have to think about dropping a brick from brick drops on your head. sort of the usual idea that the object has a big influence on changes in consciousness. They say, I was walking at the door, the brick hit my head, and it made me unconscious, or feeding it, such and such type of consciousness. What the Abhidharma here is saying, that the brick dropping on your head, when it hits your head, if the sense organ of touch is not operating, no matter how big and wonderful that brick is, it doesn't, uh, influence your consciousness.

[107:33]

The brick being here or the brick being here, the changes in the brick state, whether it breaks into your head or whatever, that does not reproduce itself in terms of a change in consciousness. Whereas the sense of touch, going through various changes, okay, the sense of touch is very sharp, you know, Even if you drop a pebble on your head, the sense of touch will be, its sensitivity, its sharpness will be reflected in a sharp sense, sharp consciousness. If it's dull, similar to it. You know, the various qualities of the sense organ will be reflected in the consciousness. And if the sense organ changes in terms of changes into another sense organ, close from feeling to sight to hearing, then also the consciousness changes. But you can change from a brick, to a pebble, to a baseball, to a hand, being an external object.

[108:37]

And these do not reflect themselves in terms of different consciousnesses. So because changes in the organs are so influential in order to be reflected in changes in consciousness, we'd say support of consciousness is the organ. This change in the earth means change from one to another to both senses. For example, from dull to sharp, or damaged in dysfunction, or active or passive, these changes plus The literal change from eye to ear to nose, these kinds of changes too. Of course, they make the biggest changes in consciousness.

[109:40]

Both types. But changes in objects do not include changes in consciousness. And so we might stop and think about it. you know, what that means. This is a, you know, in some sense, it's not saying this is a hard and fast rule or law, in fact, but it's a teaching. What is it teaching you? I'll give you a hint. Well, first of all, what is it teaching you? The fact that the What text do you cite?

[110:40]

Anything more specific than that? This is how this character 45 AD then ties into 37. Because the pivotal thing, the thing that influences consciousness is the organ. And then what brings about the organ? So if you want to influence the way you influence consciousness, it's not by staying indoors so you don't get hit by bricks. Or even wearing a helmet indoors. That's not the way. The way is through your action, through your karma. You take care that you don't do any karma. Then you allow consciousness to be free of your karma.

[111:53]

But manipulating the external world and just making more karma would give you more sense organs and so on and so forth. They're functioning in this, which is called this big mess. The mess continues. The pivot in the consciousness is through quality of consciousness and which consciousness operates, whether it's adult consciousness or whether it's eye consciousness or mind consciousness or confused mind consciousness and so on. I mean, a mind organ or ear organ and so on, which determines the consciousness and that determines the karma. But it's another connection here in the system. So it seems that the object change is your consciousness change.

[112:55]

Well, this is saying that it's opposite. That it's not the algae is changing, but the algae is changing. So you're looking at the floor, okay? You're looking at this moment. This moment, I'm looking at the floor, let's say, okay? All right? But this is one moment, I'm looking at the floor. Then I hear the truck go by. Did the floor change? Did the truck change? No. I switched the iron and it turned off. and the ear already turned on. And then I see the floor again. It's not that the floor came back or changed, or it recreated, or the truck stopped, but just the ear already went off and the eye went on. And then I think, I perceive a pleasant sensation. It isn't that the floor disappeared and the truck evaporated, or that this feeling, this possible way possible way of receiving information was created.

[114:01]

Because it always existed according to the system. But rather, the mind order turned on. And the strongest possible mind object was the way I received information. Of course, the way I received information is always going on anyway. But in this case, I'm talking about it as an object of perception. as that was the mind organ related to. So I think, as with Michael's example, you see that in our culture there's a strong, certainly, if not equal weight given to the object, maybe predominant weight given to the object. So you think if the objects were changed in such a way, you know, if I had a nice house and the temperature was just right, and I had the right kind of TV and the right kind of girlfriend, and the right kind of food, and the right kind of clothes, and my body would have a certain state of health. Not my body as an organ, but my body as an object.

[115:14]

Then what about my organ? Well, if my organ's operating too, then you start getting into another area. So then you start, if you stop right there, case is really weak. Of course, you're going to go on after that. See, people talk about, well, yes, I would like to have my organ for two. Yes, that's right. But I'd say at least people get equal weight, maybe even predominant weight to the object. But if you think about it, now when you get the organ list, the next five, you've got to have those two to receive or enjoy this material that you set up yourself. But actually, according to the algorithm, it comes the other way. First is the organ. That's the powerhouse. That's the sovereign. Then the strongest object will come up. But the object isn't so influential, although it's necessary for consciousness to arrive. The organ and the object interacting, organ and the field of activity in the organ are the objects of consciousness.

[116:20]

Their interaction is consciousness. It gives rise to consciousness. We draw so heavily on these differences. Even in Abhidhamma, we don't. In Mahayana Buddhism, we're even lighter on it. But still, the order is... We know we turn the order around. Even in Mahayana Buddhism, we don't put the object first. We always talk about there's no external objects. We don't talk about how there's no organ. The fact that there's organ is not such a... We don't have a problem with that. Going back to the question again, you've made me quite very long. In the case of where it could go straight, but the so-called object is changed, it seems that in a case like that, it appears as the object changes, the consciousness changes, responding to their behavior, whatever.

[117:28]

It's not exactly the opposite. It's the opposite of the priority. We're not excluding the object. It doesn't exclude the object. Just put things in a certain order. Once again, it says that the consciousness, the various kinds of consciousness you have in a movie, they depend on both the movie as a visual object and as an auditory object, and on the theater as a chair and popcorns and so on. Your consciousness and that your experience depend on these physical realities and the organ. But which is pivotal? The pivotal one is the object. I mean, it's the organ. Now, how is that so? Well, for example, the movie, let's say it's a so-called sad scene.

[118:34]

Let's say, you make things simple. It's a silent movie, and I say, now we have a sad scene. It's a label, okay? You know it was intended as a sad scene. And so then you sit down and you look at it, but you notice halfway through this scene that your eyes don't quite work. They don't work. They're not operating. Therefore, since it's a silent movie and you're not seeing it, the sad thing that's out there has absolutely no effect on your consciousness. Now, on the other hand, these people next to you are crying. Okay? So you hear these snippets. So now, what's the sad scene? Is it not the movie anymore? It's not the people sitting next to you are the sad scene. You're hearing it. Once again, guess what? Turn your ears off. What's sad? So pretty soon, this real sadness up there in the movie, the real sadness in the audience, whichever the real, wherever the real sadness is, it's not having any need clones on it.

[119:41]

And you say, well, what about the eyes not seeing anything in the first place? Well, that doesn't work either. So why don't you say, turn that off? In the end, you can't turn off the mind. Follow the mind consciousness, you see? with all the minor, well, go back a step and do it again, okay? Now let's say your eyes don't turn off. Let's say you can actually see the picture. You look there, and you say, this is a sad scene to drive to various emotions, okay? But it sometimes happens that I laugh and other people don't laugh, or that I'm crying and other people aren't, or that I'm crying for quite different reasons than the other people are in it. Is it the thing out there that's, which is it? Is it my eye organ and my mind organ that's predominant in terms of the consciousness that arises and the mind state that arises with the consciousness, or is it the thing up there? Well, since we have all these different people feeling all these different things, once again, this is another reason.

[120:46]

Let's go to the next one. For this reason, and also because it is its own, it is the organ that gives a name to the consciousness. All right? the next question is, well, let's finish this, okay? Although this thing up to the sad scenes up there, everybody in the theater, they have each person's organ by their own organ through their own karma. And each organ acts in its own way. And each organ leans to its own sense consciousness. Whereas the object, the sad scene, so-called, leads to these various consciousnesses, which in a given moment may not be all visual consciousnesses, may not even be all mental consciousnesses. People may be, at a given moment, experiencing ear consciousnesses, nose consciousnesses, body consciousnesses, tongue consciousnesses, and eye consciousnesses, and mind consciousnesses, at a given moment.

[121:48]

Even though you say, well, this sad scene, that frame of the sad scenes up there, It's that one picture, that one sad still right there, you know. But not everybody's even looking at it. People are doing a whole bunch of other stuff. Then even among the people who are looking at that moment, all right, those people have a wide variety of impressions of what's going on. Because it's the organ. The organ is unique to their consciousness, but the object is shared. So once again, influence on consciousness, as a support of consciousness, the variation in the consciousness, even within the eye consciousness, is due to the person's own common, their own organ. So then to take one step further, even if everybody else is crying in the theater, I can sit like this and go, and not cry, right? But in fact, you say, but still, most of the people, especially in Japan, most of the people cry at the same time.

[122:50]

Or most of the people laugh at the same time and say, why is that? Well, that's because they're maybe feeling... It's partly because that thing is very powerful and also partly because everybody else is crying. But that's just cultural conditioning again. It's part of my own common again that I cry when other people cry, or I resist crying when they're crying, I cry at another time. So once again, you see, it's my action, it's my habits and so on that are... that really are an influential thing in terms of the quality of consciousness. not the external object. The external object, according to this, has no influence. But still, the consciousness is dependent on it. So we go to the movie, and why would we all go to this guy's movies and not go to that guy's movies? Why does everybody flock to this movie and then just a few people trickle into that movie? What's the reason? Call the reason?

[123:51]

Karma. It's, again, just karma. There are comic patterns by which people fill one theater and don't fill another. There are reasons for it. But it's not because the object over there is influential. What? The betterness comes from me. Not from that. But I can't make the betterness without that. It doesn't say it has no effect. It does have an effect. No influence on changes in consciousness. That's what I've demonstrated. We can look at it in several languages if you want.

[124:54]

The object, on the contrary, has no influence on changes in consciousness. The fact that this is so difficult to understand indicates to me that maybe there's some value in us thinking about this. Once again, it's a teaching. It's just scribbling on a page is a teaching. What is it teaching? It sounds like it's teaching us, at least, that we have some of us rather strongly entrenched opinions about what's going on. That we go to the movie assuming that before we get there, there's a good movie there, rolled up on piece of celluloid. All you got to do is turn electricity on and see lights, and it's a good thing happened. Dear Hunter won five Academy Awards, right? But some other movies didn't win any Academy Awards.

[125:58]

Like, what did... Like Kajapal didn't win any Academy Awards. And it probably never will. Maybe it will, Wall Street. Now, Khabhidharma says, doesn't say that there's no distinction in a good movie. It just says, the consciousness... That consciousness is influenced by the organ to come up with that it's a good movie, not by the author. And Mahayana Buddhism certainly never said it was a good movie, but also never said it wasn't a good movie, or that there's neither a good movie nor that. We just don't get into, you know, it's not our business at Buddhist to say, particularly, that there are or are not good movies. We can say that is a good movie, We could say that is a bad movie. We could do that. But that's not, you know, what we mean when we say that.

[127:02]

Right? But still, we say, that was a great movie. We do, we say so. But what do we mean, you know? Or we may mean, I take the occasion of that movie to create a meditation which I consider to be of great value to the world. In fact, that's what the Buddhist may feel. Or Buddhist may feel, I take occasion, upon seeing that movie, to feel that people are extremely discouraged by what's presented there. Extremely discouraged. And are powerfully influenced. What? Influenced? No. Are susceptible by virtue of their current habits to give themselves an excuse to continue in these habits by virtue of what they've seen there.

[128:07]

By virtue of that? No. Can't do that. What is it? It's very tricky business. So finally you come away with, I, upon seeing that, took the opportunity to feel in such a way that I feel also, given my knowledge of habits of American people, that other people will do the same when they see that. Keep coming back to almost leaning on the thing itself, on the optic. But to ferret out the pivotal in terms of action, in terms of meditation, from what we're dependent on, is in itself a meditation, a domic-domic meditation. To be able to reiterate and recreate the priorities of the pivots and the dominance is important to be able to do that.

[129:15]

Remember, this is saying dominant. It's the endria, right? It's the support. The other one isn't erased. It just clearly put in the weight on the organ, on karma. It doesn't deny the other thing, but it just puts it in the background. It says, don't worry about it too much. Don't worry about which movies you go to too much. Worry about how you go to the movies, when you go to the movies, why you go to the movies, what you're hoping to get out of the movies, and so on. That's the highest priority in going to movies. OK? So then the next character is about this. It says, because for this reason, for this reason means the reason of the previous one, all right? The question is, why is the Vignana named for its support?

[130:18]

Still, you know, even though the organism in support of the consciousness, you wouldn't necessarily have to give the name of the consciousness to the support, right? Just because your mother supports you, because she has a good job, you still might take your father's last name, right? Or vice versa. Why? Because my father brings the mother, can I bring my money? Can I take my uncle's last name? But in this case, the father brings the support, or the mother brings the support, and the one who brings the support, or is the support, also gives You also take that name. They're lining all the cards up on one head here. So the organ supports the consciousness, and the organ also gets to name the consciousness. Why? Because of the previous reason that we just said, and it's because it's a support, but also because it's its own. Namely, the object is shared in common, but the organ is only from it.

[131:24]

for this sense consciousness. So because of the uniqueness aspect and the support aspect, those two together, instead of saying visible, instead of saying blue consciousness, we say eye consciousness. Instead of saying salt consciousness, we say tongue consciousness. by various people, various personal strings which have consciousness. Now, this is, once again, let me say that to keep perspective, remember that this kind of justification for the calling and support and also the naming is that, one, won't tell you why they do it, but also giving you another teaching. It's like we have this

[132:25]

You have this chart here. And we got this thing here. And we said, why did you put it here instead of putting it here? I was asked, well, why didn't we put it here instead of putting it here? And we were telling you more about . Well, we put it here because . So the other thing is that Bringing things into the personal stream is also karmic. You bring your own stuff on yourself. You're the only one who does that. But also the object, the physical world, is everybody's creation. We share in creating it. We share in experiencing it. But my own personal series equipment, my own... perceptive equipment, my own mental experience.

[133:27]

This is due to my karma only. So let's be able to put the weight on that which I have the most influence over. The Buddha that's sitting out there as a visual object and so on, everybody makes that Buddha. But to the degree that I can, how can I get in your back with that object of that area? Or maybe the other thing is that as long as you know, we can see what that area is, the degree that that person is . Okay. Now, once again, you see, that thing happened, you know, you see more data, I said, go there there. Everybody behaves themselves a bit.

[134:31]

Nobody sits at the feet of the Buddha, you know, playing 21 or whatever. Everybody starts to touch him, good little children. He asked Buddha. But when Buddha walks away and they can't see Buddha anymore, then they start playing cards again. Give me my money, man. So once again, it looks like you're putting a weight on a thing. But remember, some people do play funny when they find a Buddha. They do. And also, everybody creates that Buddha, including everybody that's there. So you do have some thing that's there, although it doesn't influence your state and changes in consciousness, you share in creating it. in addition to the fact that your organs are .

[135:35]

But the ability to use that Buddha there, for example, the, what do you call it, the 32 marks, 32 primary marks and 80 secondary marks, are only visible to the Now, Suzuki Roshi wasn't that bad looking to anybody, probably, but still, I mean, you know, by some standard, he probably wasn't that cute or handsome or whatever. But to the people that practiced with him, they thought he was really nice looking. They didn't want to be any better looking. They didn't say, well, I wish he looked more like or something. I wish he was about, what do you say, 11 feet taller. I wish his toes were webbed. And guess why we didn't wish his toes and his hands were webbed?

[136:43]

Guess why? Because they were. They're webbed. You could see the webs in between his fingers, right? You've heard of the emperor's clothes? Anyway, anybody who didn't see the webbing between Sigurash's finger wasn't, didn't believe, didn't have faith. What's the web? What does the web mean? Scoop people up with it, right? And nobody falls through. That's what the webbing's for. To scoop the little fish up out of the ocean of suffering, that's what the web's for. Mrs. Sigurash certainly had that webbing. And actually, he lived, he lived. You know, didn't use his feet to scoot people up because it was disrespectful. So it was mostly between his fingers. He'd bend down, you know, pick stuff up. But the faithful see the way, right? But the non-faithful, maybe his karma was pretty good, so he wasn't really ugly or anything.

[137:45]

Nobody thought he was ugly, but a lot of people just thought he was sort of a yellow little squirt. So Buddhas to the non-faithful could really be ugly. The nirmanakaya can be ugly. But the sambhogakaya, the bliss body, the body that the bodhisattvas see, it's adorned with the 32 marks and the 80 marks. So the ability to appreciate the Buddha when you see the Buddha is due to your own lack of karma. Karma only interferes with seeing the 32 marks. Only interferes with seeing the 82nd year mark. But if you're not practicing karma anymore, you're practicing Buddhism. You're just seeing things as they are. And you see these marks. This is a sambal kaibu. This is, you know. You don't see Amitabha Buddha. Unless you say, yes, I see Amitabha Buddha.

[138:47]

And when you say yes, then you see it. If you don't say so, you don't. So where's the pivot? The pivot is in your own action. Yes? Yeah. I mean, don't you see your hands are just for picking people up? What are the good hands for other than help people? Don't you see the weapon? What good is this hand other than to show the diamond wheel in your hand? Why else hold it up? If you're not going to do something to help people with, why would you go like that? So when you know that that's what you're here for, then all of a sudden you have Dharma wheels on your hand too. That's what you have a song for, right?

[139:49]

If you walk around like this all day, People will put a little tray in it, right? And put a broom in the other one. And if you're really teaching, you won't mind, right? You won't mind. So it's a broom there. That's not it at all. But if you're on a trip, you say, hey man, you're squashing with lotus. Get that broom out of there. And then we say, what lotus? You say, take me to Mount Zion. But the real lotus of real webbing is webbing that you can, you know, go like this with and type this and everything. You want to do whatever is necessary. And if it's a kind of, if it creates any hindrance, then it's not the real Marx. And yet, you see, it's dependent on a person's attitude. So there is no, like Buddha aside, there's no external objects, ultimately.

[141:00]

That's not Abhi Dhamma that we say that. Abhi Dhamma does say there are external objects and they really exist. But if you look carefully, pretty soon we find this, finally Dogenes and he says there's no, there's no external objects. There's no guest dust. you're all, you're all blind, [...] but you're all blind, but [...] you're all blind, and we don't see ourselves in a certain way, how can, how can we actually see ourselves in a certain way? How [...] can we actually see ourselves in His job wasn't done. He was great, but his job would have never finished.

[142:03]

He died before his job was finished. Because when your job's done, everybody else agrees. He say, I see all Buddhas, and they all do too. He say, I'm doing Zazen, and they all say, I'm doing Zazen too. Can you say that his His organ is purified, right? Right. Right. Yeah. So from his point of view or from your point of view, right? Your point of view is your mind, your organs. your Buddha land is purified from your point of view. And one of the criteria you use to tell if your Buddha land is purified is if every being in your Buddha land says, that's right, boss.

[143:09]

If one being says, no, that's not right, then your eye audience, your ear audience, your mind audience, not quite purified yet. I'm sorry. That's Mahayana ultimate. It's not purified until everything agrees with it. But you could say, well, even if they're saying, no, I'm not purified, that is, yes, I am purified. But still, you'd have to hear they're saying, no, I'm not purified, and make peace with that. Come on, now, don't say that. I was just about ready to split. Anyway, this is not Abhidharma, this is Himalakirthasi. But he's very clear on that point, that to the extent that your meditation is perfected, everyone's meditation is perfected. But the way you tell how good your meditation is is by how good other people do meditation. If you're sitting there and your wife's running around scratching the wall, your meditation is not good. Now, if you can say, now, you think that scratching the wall is good, right?

[144:15]

She says, yeah, it's really concentrated. Then you can say, hey, my meditation's pretty good. But if your neighbor... beating your husband up. You go over there and you say, now what are you doing over there? This is pure bodhisattva act. And he says, that's right. I'm enjoying this. And it's not just masochism. And you question them carefully. You find out, yes, their minds are completely terrified. And they feel concentrated and happy and light and full faith in Buddha. And you can still say, I guess my meditation is pretty good. But if they say, no, I don't get it. You have to work harder. So isn't the object influencing your consciousness? You don't have to see it that way. The object is there. Your consciousness depends on the kind of consciousness you have. What kind of consciousness do you have? That's up to you.

[145:17]

Anyway, let's continue with Abedana, OK? So that's power of 40. you're going to thank 45 cd and the next character is one i passed out uh i gave you that handout on because it's a little bit then uh it's a little bit i don't know i'd say uh it's hard to hear the end you understand it so What does it say? It says, after this part we just read about his own and common and so on, it says, do you have the part where it says, we conclude that the consciousness is called after the organ? Do you have that?

[146:20]

Yeah. Your old version of the carcass? See, most people just have the carcass. So after Caraca 45 CD, it says down a little paragraph down and says, we conclude that the consciousness is called after the organ, okay? Because the organ is its support, because the organ is its own thing. Such is not the case for the object. In the world, one says, sound of the drum and not the drum, the sound of the baton. Sprout of wheat and not the sprout of the field. Okay? We just talked about that. Now, here's the new part, which you don't see in the karaka so clearly. And the kind of introduction to the next karaka. A being is born in a certain stage in the world. Bumi. Kamandatu. First dhyana, second dhyana, third dhyana, fourth dhyana.

[147:22]

First, Arutra, second, Arutra, and so on, okay? It is of this stage, and its body, Kaya, is hence of this stage. So being born of this stage means your body's in that stage. Being born in the Kamadatu means your body's in the Kamadatu, your Kaya is in the Kamadatu. One would ask whether the body, organ of sight, visibles, and consciousness belong to the same stage or different stages, and then it says, all can belong to different stages, okay? So, That's the part we have here. So first of all, when the being is born in the kamadatu, sees by means of this organ of sight of his stage, the kamadatu, visibles of this stage, then body, organ, visibles, and consciousness are the same stage. OK? And this is the one which most of you are familiar with. However, there are other possibilities. Next one is.

[148:24]

The body stays in the kamadhatu. The organ of sight is in the first rupa dhyana. And the visible is in the kamadhatu. OK? Well, then the body and the object will be in the kamadhatu. And the organ and the consciousness will be in the first rupa dhyana. OK? So you have the object. and the body of the meditator in this world of five senses, and you have the organ, the capacity to receive visual data in the first group of dhyana, and consciousness will be the same as the organ. The organ will put the consciousness at the same level as it in this case, okay? The next case is the body is nakamadatu, The objects in the Khamadapti, but the eye organ, the ability to receive the visual, visible objects, is in the second rupa dhyana.

[149:36]

However, consciousness cannot go higher, in this case, visual consciousness cannot go higher than the first rupa dhyana. So therefore, you have all, you have different stages you have. you have the body in the kamadatu, the organ in the second rupa jhana, the consciousness in the first rupa jhana, and the object in the kamadatu. And you can also go, the body stays in the kamadatu, the organ goes through the third rupa jhana, consciousness in the first rupa jhana, An object can be in the common doctrine, but the object can also be in the first group of John. So you have all these different possibilities, so you can just read that, see, okay?

[150:50]

Well, the difference, if you look at that target, it says, organ of sight is not inferior to the body. So you never get a case where the body is in, the body can't, the person can't be born in rupodacta. In that case, the organ is never below it. You can be born in rupodacta. The body can be born. And you can't have an organ in the common doctor. So in other words, your body is recognizable. But now you think you're born in the common doctor. That's what you like, so here you are. But while you still have this body and glasses and everything, you can do meditation, which will give you receptive faculty in a higher mundane existence.

[151:58]

But even though you have receptive faculty for a higher mundane existence, and you can't see objects in that realm, you can also still see objects in this realm. So it's possible through meditation to raise your sense organ to a higher level, and yet still see things at this level. In that way, your consciousness is also at a higher level. Your body's here, but your receptive faculty, and therefore your consciousness is up here. The organ you're seeing is down here. You can also keep your body down here, have an organ at a higher level, have a consciousness at a higher level, and have an object at a higher level. You can also have a body here, a consciousness quite a bit higher, second or third diorama higher. But you can't have, then, consciousness that high, so you have an organ except the faculty which is higher than the consciousness in which you can have. How is it bad to shift? It doesn't say.

[152:59]

I don't know. I could research it. Maybe this is putting it in some place. But I don't know. How does that follow in the sense that we're talking about? Well, one other thing is that, or one other detail is that, well, this picture. This is only one example. I I just say yeah I conscious that's been first group got get and then you have another I the eye there, the eye consciousness there, and the Rupa, or the visible, all at the same level.

[154:02]

Okay, then they're all the same. But you can also have Rupa at a lower level, and you can also have Rupa at a higher level. If you have Rupa at a higher level, then you have to move eye at the higher level. You can have an eye at a higher level, consciousness at a lower level, a body at the same level or lower, and you can have Rupa's same height as the eye, lower than the eye but equal to the consciousness or lower than consciousness. Basically, this is just telling you this is another possible karmic circuit that you can have. And this is very important to artists, both visual artists, mostly visual artists and musicians and dancers. I guess crooks, too.

[155:05]

Crooks can have a body in this world and create their, say, a certain organ, you know, but they put in higher ducts. And then they create tapes for those higher ducts. It tastes lousy in the pound of the actor. The various gods are wigging out, you know, sending money, sending money flying through the whoop into the restaurant. But you could also have it be, go up to a higher level and cook it for this world. And what about small? I guess small? Smalling the taste from the people. And dancing too, physical action you can get into. When your body's in this world, you're born in this world, and you perform treats for your receptive physical faculty, you're receiving data at a higher mundane plane. An object that you're receiving is also up there. Or you could have the object you're receiving down here so that you can relate to other people who are pushing you and shoving you in this world as you're dancing.

[156:09]

But the body they're shoving that exists here, an object that your consciousness, which exists here, is now going to be received by an organ at a higher level. And also the consciousness is also at a higher level. So this gets to be sort of, what do you call it? This verges on the popular conception of mystical. Meaning you have a person's receptive faculty and consciousness at a higher mundane existence, while their body works as something that they exist in, and also that relates to the objects that they're aware of. at the regular mundane, it comes up to the bottom of the mundane. And the rule of how the circuitry goes is in getting 46 46.

[157:14]

So the body, the organ of sight, and the visible, the kaya, the chakra, and the rupa, can belong to five stages. That is, come adopted in the four rupa dhyana. Okay? Now, it makes it, when I brought up the fact to be born in a higher plane, you know, You can actually be born in the higher planets, too. The same will apply, but just lift it up once. Because you cannot, consciousness can never, the body is at that height. The body won't come down and come down to anyone. And these words result from basically dying in meditation state. So there are beings who actually live in these You can see these beings that you are put with an organ of that realm.

[158:33]

Believe it or not, there's a lot of them. One of the reasons, one of the logical reasons why there's a lot, even though you don't know too many people that are going to this place, and they accumulate there because they stay there longer. So although, from the point of view of the common doctor, you need a small subset of the common doctor, go to those places for long-term residence. They do stay there a long time, so they pile up. OK, so then the next characters are not too tough. It's the same for the organ of hearing. The same rule applies. But for the other three organs, different rule.

[159:43]

For the three organs, they all belong to the proper stage. Concerning the organs of smell, taste, and touch, and the body, the organ, the object, and the consciousness belongs specifically to the proper stage, the stage wherein the being under consideration is born. So what I just said is wrong. Sorry, cooks and dancers. So in other words, musicians, composers, painters, and so on, as you see by the next one, have more flexibility in terms of the realms that they can do their work from. And the consciousness of touch has another way, a special twist, which you can read about.

[160:49]

However, 47D said, no restriction with regard to the mental organ. In other words, when it comes to the mental organ, just call open those . The mind organ can be anyplace. Consciousness can be above or below it. Object can be all over the place. what kind of tricks you can do. I know that, but you don't have a ceiling at the top of the Rupadatta. The reason you have the Rupadatta of the ceiling, you can't, the organs can't go up to be up above you. So the correct rule is that the consciousness, you know, sense consciousness can go up to the bottom, the first layer of the Rupadatta. It doesn't exist at all in the Rupadatta. completely stopped there. But it doesn't even look at the top of the dot in which it has entry into it.

[161:52]

It only gets in the first layer. But although it only gets in that layer, you can still have organs which relate to the other areas. You can pick up data, but they're all brought back down to the first layer . And as soon as you get into the . They don't exist, of course, because there's no organs. But my organs can go to the top, like the . And even beyond that, and all the restrictions are blown. But anyway, you can read that. The next character relates back to 44CD. Five external dotis are discerned by two consciousnesses. Five external dotis are what? What are the five externalities? What? Okay.

[162:56]

So those are discerned by two consciousnesses. What are those two consciousnesses? We talked about that before. J? Right. Okay. So here it says, there are... discerned by monovidya and adopted by mental consciousness. OK? But he would ask me about that. So the mental consciousness always is, even though it's a visual consciousness, mental consciousness is always in . So again, you can connect this. 48A is connected then to 44CD. Because 44CD says relative to consciousness. Wait a second. It should be related to. That was 44CD.

[164:02]

Yeah, 44CD. Also simultaneous, right? That also. So 34 CD, or 38A, is related to the also of 44 CD. In the last character of this chapter, here it is. This is the last character of chapter one. To be further, this character says, how many dhatus are eternal? And it says, no datu is eternal in its totality. But the unconditioned dharmas are eternal. The unconditioned dharmas are eternal. And the unconditioned dharmas form part of the dharma datu. So part of the dharma datu, part of the 18th datu, is eternal.

[165:12]

But no datu. There are diamonds that are eternal, but no dot to eternal is eternal. Those eternal dot to diamonds, which are part of the diamond dot, they're eternal. So the diamond dot is currently eternal. OK, so then. Why is the person eternal? Well, we're so interested in that. Everybody's interested in that. Except for you. Anyway, people are interested in what is eternal. They want to look at it. Or they want to find something that they can do forever. Or they want to know, is it going to go on forever?

[166:03]

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