in the same moment. But they're just three different names for three different functions that are the same thing in the same moment of consciousness. So you can't change the object. If it's an I object, you can't change the I object, you can't change the I organ, so you have I consciousness element. That's set. But also, perception operates in conjunction with 71. with monovision unadopted. You can't change that either. That's the same regardless of what the object is. So what this… these different names for this… And then the whole state of consciousness is really what you're talking about. So this whole state of consciousness, if it's an eye organ, it has the function to be aware of the specific organ, the specific organ's function with the specific object only. It can't be anything else. It has that function. But it also has the function that it can make possible the operation of vedana, samana and cetana.

[01:08]

And the way it makes it possible is through this collection within itself. So you have this collection of dharmas, this one state of consciousness here, this little collection of dharmas, and a certain subset of it you take out, and that together is a function. That subset of this whole state of consciousness is called mano-vijnana-dattu. And that's a function of this whole state of consciousness. Another function of the state of consciousness is that which it tends to and is aware of, specifically the object in the organ. It's another subset within it. And awareness there is another name for this whole state of consciousness. But you don't mix the three names up, because they signify three different functions. But you're happening simultaneously? Simultaneously. That function, mana-bhajana-gatha, be what's called ego?

[02:12]

No, ego is, if you call ego anything, it's manas. Then what is mana's function in this state of consciousness? Well, let's go back and where? Let's see now, number... What state of consciousness is receiving consciousness again? Thirty-nine and fifty-five. And what state of consciousness is investigating consciousness? Forty-one and forty-six. Any likely suspects around in there? You have to find the ego. Where would you find the chart? Would you like to find it in seven, six, or seven? So first of all you have perception saying blue or round.

[03:27]

Then you have what? I like blue or I don't like blue. These are both, I believe these are both monodotus, aren't they? Are they both monodotus? Kinds of monodotus? Monos is a kind of monodotus. So we should suspect those two. Which one would you suspect? Seems to me that it's number seven in this process, in a sense. But Manavijnanadattu.

[04:31]

Number seven is Manavijnanadattu. Oh, excuse me. So it's not number seven. So is it number six? No, it's not number six. Why do you say that it's Manas and not Manavijnanadattu? What? Why do you say people would be Manas rather than Manavijnanadattu? Why do I say it? Let's see, why do I say it? Well, the first reason why I say it is because the rest of the books say so. Now, looking at the list, the dongle list, of what it is,

[05:35]

How does it function? This too. I don't exactly know why I say so here. Let's maybe see if it comes out as we look at this. But I can't think of a reason to say why. Anyway, in both these cases, we have a certain aspect of perception. The first one seems to carry some weight We're just naming it, but we somehow have the ability... It doesn't say we name it accurately, we just name it.

[06:51]

So we're getting something from somewhere to do that. The next one we're even comparing or making a judgment. And these are two... Over and over again we run into these two aspects of perception being laid down. One, you identify it, and two, you make some judgment about it. But both this naming and the judgment are still automatic. You have no choice. They're just habits. Next is determining, and what happens here?

[08:07]

What more can we do? I mean, what more happens to us? takes up the sign, seizes upon it, produces in oneself an inclination toward it, and even an attachment to it, clings to it, and arrives at a wrong conviction about it, a one-sided interpretation of the sense data, as in the case of the blind man at all. I think I read somewhere that this is where free will enters. There's some choice on this stage. It's not the enacting of it. It's like it sets up freedom of will. It's not the enacting of it?

[09:18]

Well, the enacting is the jivanam. But it's setting it up. Yeah, that's the way I took it to be. And what state of consciousness does this one? What did you say, Lynn? Well, it says both. It says it's the jivana stage where you actually can create karma. But it also says free will comes in… I believe in here it says free will comes into play here in this stage. It doesn't say that you can create karma, but it says in the Abhidhammatasangala, also says in Gunter where he gets it from here, that… I mean Govinda. Govinda talks about it coming in. The free will. Yes, so it's saying that it comes in, but it's still the pocket.

[10:31]

So in what sense does free will come into a situation that's automatic? Maybe there's a possibility, the possibility arises here, actually. The possibility arises. It's like there's some pattern in Theravadan. ways of laying things out, you know, things like the taku and stuff, how they drop out before you reach the japa. They always seem to have this... I'm just seeing that as a pattern there, that they show it in the list before it's actually activated. Okay, so now, let's say, let's use your word and say it sets up a

[11:32]

possibility. Can you talk about how setting up a possibility would be saying that free will comes into play here? Does that make sense? Huh? Yeah. I don't really understand what you're saying. I could see. Do you want to say something? Oh, just discrimination. I can't... no i can't wait it occurs to me that you have this state of consciousness and you by setting up this dichotomy or this relationship although setting it up is automatic the fact that it's set up now now because it's set up free will can come into play because you have alternatives It's all this habit unfolding itself, but as a result of this unfolding of habit, all automatically, as a result of, well, either a result of kriya or vipaka.

[12:51]

So it's vipaka, [...] kriya, vipaka, vipaka, vipaka, kriya. So now we're in a kriya state. So this state is not... It's automatic, but it's not due to karma. It's just, as a result of all this, it's a natural function for it to happen. And which one is this? Which state of consciousness is this? Seventy-one. Seventy-one. So anyone could do this. After all this has happened, this can happen to anybody. So, in a sense, you can say that setting up the possibility for free will Or free will coming into play now means, this is just automatic, it's the nature of the mind that the mind presents this opportunity to you. That's one way to see it. So now you enter into a place where you have the opportunity. You enter into this part of mental life where you can make a mistake or not.

[13:53]

Is this the stage, like, I just think of restraining of the senses as a Therabond practice. Is this the stage where you could restrain your senses? The determining stage? The determining stage. That's the Kriya. Where do you restrain your senses as a meditation? I guess it has to be in the javanic stage. So this is only the, this... I guess my confusion is, and don't fully grasp the, the Kriya is just mechanical, is what I think of, and it's just, just mechanical, yes. It sounds like there's not an assist, a musician, or just the other, I think. Yeah. It's like you're taking it one step further. There isn't that big of a jump to Jibana, or...? What?

[14:54]

It's just that they're putting one more step in. It's like cutting down the jump from... Yeah, so one question is why do you need... What does this do for you at this point? What more is accomplished by this additional stage? Yeah. First time 71 function, what does it do? It proceeds. It averted. It averted. Now what's it doing now? Discrimination is one. Wait a second. It averted? Is that what it did? It's not... This is the first time for 71. We said 71 came in before. Oh, okay.

[15:57]

So this is the first time for 71. Unless the object was a mind object. What? Unless the object was a mind object, I've got a sense of it. Unless the object was a mind object. The object, now the object is a mind object, correct? Mm-hmm. Well, but... And also, I'm trying to say that, uh, a object comes with two doors to that, both of them, uh, sense-oriented or mind-oriented, at the same time. Mm-hmm. And what, what he, uh, It's coming through your mind door, being apprehended as the borrower of what you're doing on it? The mind door is manas, okay?

[17:14]

The mind door is manas. So always underlying a sense perception, there's a sense consciousness, this organ, organ and sense consciousness, and the sense consciousness. So, and the sense consciousness or whatever that just died, called manas, the past one. Monadopter is underlying and is also supportive. So that's all present too. Mind door is monadopter. Just like chaksharadopter. Chaksharadopter. Monadopter is mind organ. So that's always there too. So there's mind inverting with eye door inverting. That's true. Anyway, why do we need this stage? Why couldn't we just go from investigating to the japa now? What more does this next stage do to set up, to free us from... I mean, it's an automatic process, and why do we need to finish it off with this mana-vijnana-dhakti?

[18:19]

What's uncompleted? Why can't we just stop at number seven and now? commit our karma or not commit our karma. This one puts in a context, and it makes it with all those other things swimming around in the bogus lake. How does it do that? But didn't number seven say, I like it or I don't like it? What does number eight do more? What did Dr. Konda say? I'll take it and I'll try to get it. It literally means to settle down, to stand. It's like a stopping of the investigator. To take a stand. To take a stand.

[19:21]

That's what Dr. Konda said, right? One takes up the sign, seizes upon it, produces in oneself an inclination toward it, and even an attachment to it, clings to it, and arrives at a wrong conviction about it. Who wrote this here? I can't do it. It's got a lot of action involved in it. It produces in oneself an inclination toward it. Is it making a wrong move, too? Arriving at a wrong conviction about it. It just seems like the whole delusion gets very solid at this point. The direction is cut. Maybe it's automatic, but the direction is cut.

[20:22]

The dharmas that are in it, what the investigating consciousness... our energy and concentration. When I think about this, why, what more does this do? You can circle around it, getting close, but what does this do? I don't feel we've articulated it completely about what we might say about what this function does to make more possible this free space which now occurs. This is a free space where Buddhism can be practiced. Before this, it's just all automatic stuff going on. You can do it by not coming to an open spot, but you can make a mistake or not. It's kind of like you've got to produce this object, you've got all hell drawn that comes to it, you like it, you just like it, and then your karma becomes set. You have got that attachment to it, or you've got repulsion from it, or something is set at this point.

[21:27]

So then you can either decide to, well, that's a delusion. I'll let it go. Or you can decide to, I'll take this seriously and do something with it. It's like the whole kind of reality is fully grasped at this point. Yeah. So we started sitting zazen here. or way back there, sometime before we started sitting zazen. And then as we sit zazen, this stuff comes up. As we start practicing Buddhism, this stuff comes up. And certain processes go by, and we get to this point. And these things are, this is just happening to us. So we perceive, in the midst of our meditations, we perceive things. You know, some junko walks by, or whatever, you know, you see something.

[22:34]

And then as soon as you... the fact that you're seeing it, actually not that I shouldn't say the junko walks by, but you see a little, you know, flip of blue on the junko's eye glimmering out at you. so that you see the shape of the junko's nose. And that is given to you, you can't do anything about that. That sets up this process very quickly, and then you come into a space where you can get distracted by that, you can do something about that, or you can continue Now, your meditation through this. And you can continue meditation or not. And you can continue or not, and you cannot meditate in two ways. One is unwholesome way, the other is a wholesome way. If you continue it in either way, you just go straight through it without creating any karma. So does this decide, the Vathana, decide which way you're going to go?

[23:42]

No. I think the way David said it is accurate, that it gives you what you can be distracted by or not distracted by. It gives you what you can respond to wholesomely or unwholesomely about. There's unwholesome and a wholesome response in many unwholesome, wholesome responses, and there's also a response which is neither wholesome nor unwholesome. That's the one we want to do. Right. There's nothing wholesome or unwholesome about them then. It's not wholesome to just keep paying attention to that stuff that we pay attention to, and given certain objects of consciousness. This gives you some idea of the minuteness of the process that we're experiencing. This is all compressed extremely, because this object is only a tiny aspect of what we usually perceive. It's only a flash of a moment, and it's also only a flash, a tiny aspect of what we actually see in our totality that we build things out of.

[24:50]

So it's not just a flash of this room, but it's a flash of one aspect of this room, of one aspect of what we build this room out of. So we need many, many, many, many different objects to make this room. all the things we see in it. So this means this is happening, these various objects come up and we have many, many opportunities to continue or not continue this. So this is where the stability and intensity of your sitting becomes very important. Once you build it up with no particular wholesome or unwholesome goal in mind, it just goes right through this. And now, as a result, at the end of this, this registers. and you know you've seen it. But it's interesting that your effort happens before you register it. Then what happens? But that effort isn't automatic.

[25:51]

This effort isn't automatic. The effort you might make in here. What is it that prevents it from going either wholesome or unwholesome? Path factor? The thing that prevents it from going from unwholesome to wholesome is the practice you do. Path factors? Yes. The eight path factors. So could you say, in a sense, with darshana-marga... This can happen before darshana-marga. A moment like this can happen before darshana-marga. In a sense, could it be still automatic? Could it still be automatic? You choose. You choose to sit down and do your meditation here. If you're not meditating, you're just floating around, the chances that you'll take this object seriously and either do something wholesome about it or something unwholesome about it is extremely high.

[26:58]

But if you've already made your decision at a certain point in time, which most likely is... Either it's way back there, many, many of these away, or before you even notice it, you'll be many, many in that direction. But let's just say this is in the middle of a sea of effort, which symbolizes a few moments of sitting. You've set yourself, you've made this effort, you've gone into this room, you've crossed your legs, you've set yourself, and you've concentrated yourself in such a way that there's a chance that you won't be distracted by this object into wholesome, unwholesome action. The nature of what's been worked out is such that it's optimal, the situation is optimal for not going in either direction. If something positive comes up, you still don't get up and leave the room. Even if a large number of positive things come up in certain patterns, you still won't leave the room.

[28:00]

And negative things also, you still won't move, you won't run away. Also attainment. If some good idea occurs to you, you might not do anything about it. You might just sit and not capitalize on it because you're concentrating. It seems like it's an automatic process. This part does? As you go through that process, it seems like it would be automatic. Well, I mean, sometimes your concentration is million-tenths another time till you can go through it, and other times you're not so concentrated and you react in a similar way. Yeah. And your reaction is... the reaction you would have here is your choice. By definition. Yeah, everything that happens in here is your choice, by definition. I mean, this distraction could just be saying, oh, thanks, David, during the Sticky's Dragons, we've been making a lot of noise.

[29:10]

Well, it's more minute than that. That's why we practice with our body, because our body can pay attention to what's going on, but we can't verbalize or be aware of such a thing. Jim? In the building, we all make a mistake. How would you describe that? Like, you respond to the bell in some way, but I don't think of it as so permanent. I mean, I just get up. The fact that the bell rings, but the way you respond to getting up may be... Just as you set yourself to sit, you set yourself to get up when the bell rings, or not to get up when the bell rings. Part of your meditation is to be aware that you'd probably get up when the bell rings. And also you've probably figured out what to do when the bell rings.

[30:13]

You can swing right to left at the time. What are your alternatives from, I mean, what you do? I mean, do you have an alternative of what you do? I was reading mostly about conditionality this week, and it seems that all the conditions present cause the effect, or the effect is the total of all the conditions. It refers to the causation that occurs in any one of these given moments here. due to the fact that dharmas that are coexisting with each other cause each other. Now, the Buddhist theory of instantaneousness says that this moment, all the moments that exist in the javanas stage, they happen and they end.

[31:22]

They begin and they end. And they end, they don't sort of end, they actually end. Something's destroyed, it's not destroyed, it's still going on, then it's not destroyed yet. But a little bit of it's left. If something's a little bit like itself still, it's either exactly like itself or it's completely different. It's not... It's not sort of like itself. It's not itself, what it is. It's either is or isn't. If it's a little bit like itself, and you say that it's still a little bit like itself, then it's still itself. But if you say, no, it's not, then it's not. So there's no in-between ground. Things have either changed or not. Once they've changed, there's nothing left of their former self because if there was something left, they wouldn't have changed. This is particularly simple in this situation because you have dharmas. in states of consciousness. So you can just say, if this is not there, it's not the same state of consciousness. If all the dharmas are still there, it's still the same state of consciousness. It hasn't changed.

[32:27]

So it's very clear. And Buddhists say that life is one continuous succession of discrete, completely different and unconnected instances. They just pop, one after another. Pop, pop, pop. And there's no relationship between them. in terms of this turning into this, as Dr. Jani says. A doesn't turn into B, just A and then B. So if that's the case, then if you're enlightened today, there's no relationship that you can show between being enlightened this instant and the next moment. It's just completely fresh. There's no way that you can show any connection between the two. If there's a connection between the two, then what you're talking about is a state of consciousness which has these two things with a connection. That's one state of consciousness. That's what you're talking about. But if you're talking about two different things, there's no way to connect them. They have to connect, otherwise everybody will quit practicing Buddhism. So the fundamental thing that they say is fundamentally what's happening is what's happening in the moment.

[33:35]

That's the most important causation. That's where everything happens. But still you have to account for how this process goes on, and how these cause each other, and how these work together, and how they cause, and then how these systems work together with other ones. So it's true that the more... There's two in the... Also in the Sorata Vada we have another kind of causation called karana. Yes, sahabu hetu and karanahetu. That's the question I asked Dr. Jaini about karanahetu. What about these three aspects of karanahetu? So karanahetu and sahabu hetu in the Abhidhamma Kosha, these are the two kinds of causation that are always present in every event, in every aspect of our life. One is that everything in the universe causes everything in the universe. Or everything in the universe has an effect on everything else in the universe. So since everything has an effect on everything else, then everything that happens must have been caused by the sum total of the effects that everything had on it.

[34:44]

Each individual thing affected it, and each individual thing affected everything else. So everything causes everything except you don't cause yourself. That always happens. The other thing that always happens is that since everything happens now, one of the main causations is all the things that are here now, how things now call each other just by being there together, which is a little bit different than saying everything that's present now causes everything except itself. So these are the two main kinds. that's all there is if you just account for the correlation in the moment which that's fine to do because that's the main kind that's the kind that's always there that there's no there's no way to see how you practice over time this said this would work because you'd be given this and you just pop here again in the job it wouldn't mean anything you wouldn't be given the object object would be gone there would be no reason why this whole linkage here would mean nothing to you

[35:46]

You just start completely fresh over and you have an object. This state of consciousness would have an object. There's no way to say it would have this object. There'd be no connection. And whatever you did here would have nothing to do with the next moment. So Buddhists had to talk about some way that this and this have some relationship. Although this doesn't turn into this, still there's a relationship between this, this, this, and all... So the main thing that happens is in the moment, yet there's a relationship between these, but there's no connection. And this does not turn into this. So how does it do it? That's where perception comes in. How does this perception know that it's blue? How does it know that it likes it?

[36:51]

How does it determine that it likes it or doesn't like it? And how, in this moment, does perception remember what the object was that we've been dealing with in this process? We've had one object here all this time. This object broke into the process here and went blah, blah, blah, and then it turned into a mental object. So now we've got a new mental object, which is now present. What keeps bringing it up and reminding, what reminds this linkage, this line of thoughts, what keeps perception onto this? How does perception know that this is the object? How does that happen? How does the information of this get passed through this? This is completely destroyed. It's completely destroyed. There's nothing left. So how does it get passed? If it passed it just before it got destroyed, then the two states would be co-existent.

[37:54]

So how, when something gets destroyed, can it pass that information? It's gone. So how does memory work? How does perception work? What's not gone? Maybe there's some shadow. I just like the talks about the dead tree. What? Anyway, it's quarter to nine and I think it would be good if you read this thing on page 68 of the Abhidharma Studies. I think everybody can read it by next week. It's going to take you a little while. Question is, this is a basic problem for Buddhists, okay? It's maybe the most basic problem. If a state of consciousness, if a moment is all we know, and everything happens in a moment, then when that moment dies and another moment arises,

[39:09]

How does the memory of the second moment know anything about the first? How is there a carryover? How is there a transmission? Now, this question, we still haven't done the other kinds of... We're just talking still about the kamavacara thought process, okay? We still haven't done the rupa-vacara. Actually, we've been doing the one for the sense consciousness. We still haven't done the one for the mind consciousness, which is...

[40:11]

Maybe you know they're not so much different. You just take out a few steps. And we haven't done the arupa, the rupa and the arupa and the supramundane. But that's not too much of a problem, as I think you know. The issues we're encountering will make sense. There's nothing new in them. It's a little bit different sequence. Now, for me, the key point is that this is talk. These are words and talk that have been passed on to us. And what... Where does the question come from, you know?

[41:17]

In one sense, we are taught there's a teaching of momentariness. It's a teaching. And this teaching has certain practices associated with it. The practices which are associated with this teaching seem to be based on something which contradicts this teaching. based on some idea of continuity, that I have problems and I'm built up of instantaneous moments, but yet I can work on myself over time. Now, this is a description that the Buddhists give to... What's the purpose of it? The assignment I gave last time, I think, was to start telling Prakrita Sama Par, right? Yes.

[42:21]

As you can see, the same questions arise for that, don't they? There's links between things. And these links... if they happen in time and space, they happen in Buddhist life. Part of the way we must look at them is as successive moments of consciousness also. So pratica-samuppada must be closely related to what we're studying here too. How can the first link connect to the second link? How can thirst conditioned clinging. How can it happen? How do the links get linked? The same question arises. So the key issues are perception, instantaneousness, causation.

[43:30]

How do they all work together and what's the point of it? What's the point of looking at this stuff? What are they telling us? What are they indicating by these various teachings and the way they work together? And memory. Perception and memory, causation and instantaneousness. These are all truth in how they work together. It's not necessarily we can explain or actually say how it is. Maybe that's never possible. yet were offered up these problems, and that, on the surface, there are various problems among them. But one of the main things that I always think of, particularly with the idea of Prakritya Samudapada, the Twelve Links of Causation, is that we're not being told how things work aside from our own problems.

[44:36]

If this wouldn't be true on Mars, it doesn't matter. If it's not really describing the way things actually happen, it doesn't really matter. The point is, once again, this is a teaching. And particularly, it's quite interesting to say, it's a teaching to supplement or balance another teaching. The most essential teaching of Buddhism is everything's changing all the time. momentariness. That's the first teaching. That's the source of all our suffering and that's the solution to it. But that teaching all by itself needs another teaching to balance it. Teaching that balances it doesn't stand by itself. It isn't a philosophical teaching. It's something for you to somehow get into your system So I leave you with all these problems.

[45:43]

How does memory work? How does information get passed from one moment to the next? How does perception work there? What are the utter and complete problems of momentariness? Why does it destroy everything? and leave everything useless. And how does Prajita Samatha Pada work with this situation? And how does it relate to these sequences of thought processes? It does. The thought processes are related to the causations. the building blocks of the causation. Moments of consciousness are how it's built. Some of the names, of course, of the links are consciousness and samskara. What does that mean? They call it samskara, but we know that it couldn't mean some samskara sitting out there all by itself, because there's no such moment of consciousness as that.

[46:54]

And a samskara by itself doesn't mean anything. So what does it actually mean? So we've been looking at these sequences of states of consciousness. In each case we know that it refers to a state of consciousness, which then we can look up in the Dhammakangani and find out what's really going on there. So then, with the twelve links, something like that must also be going on, but they're not talking about that. What are they talking about? So, anyway, this is I'm not exactly leading up to a finale for this course, but sort of, I think we're coming down to sort of some of the basic problems of Buddhist practice in terms of this work. And I'm trying to sort of evolve into work on an attitude that I think we have enough background now to begin to cope with a wider range than just analysis.

[47:57]

We're encroaching now upon some dynamic aspect among all this, which makes it much more... We hopefully have enough equipment now to know the words and to know the analytic parts, the state of consciousness and how the things work inside them. Now we have to talk about how they go from one to another more, how they relate to each other. And once again the job of talking about how they relate to each other is inseparable from certain things like the function of manavijnanadattu, these special kinds of consciousness which are present, are functions within the moment, and also relate to perception and memory. So how, by staying in the one moment, Can we talk about time and space and evolution and practice and all that? So, once again, I think this class can go a few more weeks, two, one or two or three more weeks.

[49:02]

After that, our schedule will be changing and I don't know how much energy we'll have to study, but I'm looking forward to sort of evolving an attitude towards this area. that you can carry with you as a kind of field of awareness for the kind of problems, practice problems that all this might lead to. And we don't have to, if we can tolerate not coming up with answers, but just really exploring the area without trying to figure it out. And in a way, this is never figured out. That's not a secret. The Abhidharma itself is in a way like an early version of what, you know, in China the Tiantai did, trying to make sense of this rather large body of literature that the Buddha passed, trying to make sense of it and doing a very good job.

[50:04]

The Theravadins we've been studying, the Sarvastavadins in the north of India, trying to make sense of it without cutting out anything important trying to have some way to embrace all of Buddhist teaching in some… in some simultaneous way, rather than read one book after another and sort of hope they will all build up into a big heap and you know it all. So, please study, then, Bhakti-tisamipada more. and perception more. Read this article on perception. And read whatever you can about perception and memory. And think about momentariness. And it's discussed in Kansa, it's discussed in Buddhist logic. It's discussed in many other books like Thomas and everywhere.

[51:10]

It's a main issue. Study them all together in one big, you know, interrelated web and see what you can come up with. And we'll try to discuss them then for the next two or three weeks. By the way, did I tell you that Stephen Beyer will be giving a talk at Simpson on the 15th? Did he? It's a week from now. It's a week from now. See? Stephen Beyer wrote this book called The Cult of Power. Another book called Transition Up Through the Moment of Harmony. In other words, you are at that in the company of the Chah. You can't be in the company of the Chah. And then what happens is you have insight, the moment of insight, the overcoming of the sense language.

[52:22]

That's in the case of the stream, in the case of the first returner, the once returner, but never returning, the arhat. That moment is called bodhana, which means a purification moment. Pretty purifying. There's some things going on here after that. Nine is māgha, path, sūri-māgha, māgha, path. Then two fruit moments, phala and phala. And what it says about those is that that moment of māgha, very important. The katrabhu, the insight into nirvana, the moment of insight, the overcoming of the sense lineage, It doesn't eradicate any defilements. And actually, it said it doesn't intuit nirvana. It's the path moment after that that eradicates those defilements and intuits nirvana.

[53:29]

And then you have two fruit moments after that.

[53:31]

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