Tenets, 25 February 1994, part 2

A counterargument. But then mind, when it functions, it is not it does not function alone on its own. So it has associates which are called the secondary minds, and the literal translation would be mind arisen. So that’s a term given for secondary minds, mind arise. But in brief, there are associates that are called the secondary minds.

And one group of specific exponent tenets who follow Abhidharmakośa of Vasubandhu texts, according to them, they accept that at any time, a main mind would have 10 entourage, 10 secondary minds. But in accordance to the higher Buddhist tenets, it is explained that one prime main mind would have five omnipresent five ever present associates which are called the five ever present secondary minds. And the reason for the the way of how the secondary minds work and the reason for that is similar to, say, a person doing running an office, that there’s the main person who runs the office, and then there are some assistants. So similarly, here we can say that’s the, what’s called aspect about the main mind having the five secondary minds. In accordance to the high higher schools such as the Madhyamaka School, the Middle Way School, there are in total 51 kinds of secondary minds.

So here okay. 51 kinds of secondary minds in general speaking, not necessarily with the main mind at at one given time. But but the specific exponents in their explanation, they say specific that secondary minds at the most can be 46 at most, 46 different types. When the main mind is virtuous, then the secondary minds which are functioning around or together with the main mind also becomes virtuous. And when the main mind is non excuse me.

When the main mind is in non non virtuous state, then the secondary minds functioning around at the same time also becomes non virtuous. And then similarly, if the main mind is in neutral state, then the secondary mind also becomes neutral. Now if we say in accordance to the explanation that a primary or main mind would have at any given time five entourage secondary minds, then let’s say an example, eye consciousness. Now that eye consciousness would have five five entourage definitely functioning along with it, and they are feeling, thinking, mindfulness, contact, and recognition. So feeling, thinking, mindfulness, contact, and recognition.

So there are those five. And this means that the the eye consciousness at the in in this example, when it functions, it would have those five aspects of its function complete as associate by the five entourage, the five secondary minds. Now let’s say with eye consciousness, how in detail when we look the five secondary mind functions are present. Well, it is like this. When first, when eye consciousness sees things, it will have these five parts of secondary minds working.

Let’s say a specific explanation or example, eye consciousness looking at flower. Now at the time when eye consciousness looks at the flower, the eye consciousness on its own only just roughly sees the flower. So it is just the word to use with just rough, just rough Mhmm. With no details. Brief, it’s also word for brief.

So it is just a brief rough perception when the eye consciousness on its feeling part with the eye consciousness working as a secondary mind, therefore, when eye consciousness sees the flower, there also is the feeling of, oh, it is nice flower and its color kind of a from that as a liking of feel feeling at the same time. Now if now that indicates that there is a feeling part working as well with the eye consciousness looking at the flower. Now if there is no feeling part, then obviously, that path of seeing the flower as a delightful, likeable thing would not be there. And therefore, as well, there would not be the remarks such as it is beautiful. So that’s whereas the latter was beautiful.

One would not also remark it as beautiful. So that’s how the feeling part comes here. Part of the secondary mind makes the recognition that this is white colored, this is red colored, and so forth, the distinctions. If there is no recognition playing up along with the main mind, then there will not be such such distinction thing as sorting out whether it is white or red or whatever the colors of of it, meaning the flower. Now next is the mindfulness part in the present.

So it perhaps what’s called change. But let’s say mindfulness, now that part is where it retains the sight. The very flower that’s oh, this this is it. When it’s seen, the mindfulness part is the one which retains the sight. And then the thinking part is the one which occasionally looks at the flower part of the flower, the petals, and occasionally shifts the shifts the observation to the leaves and so forth.

And in brief, we can say the thinking part is the one which does the movement of that consciousness and looking at the different parts of the sight. And then the contact part is the one which brings the eye consciousness consciousness in in contact contact with with the the object, object, in in this this case, case, the the flower. Flower. And if there is not the contact part present, then it would be not possible for the eye consciousness to perceive the sight, the flower. And it would be like a case of a person looking over one shoulder where the object actually lies in front of one’s self, lack of contact with the sight.

So similar. So in this way, with one mind, there are those five entourage who each contributes in its own function of the working working of of the the main mind. And if there are these five secondary minds not present, then the main mind on its own cannot function. So in this way, when one looks at the mind itself as well, the secondary mind, then one comes to understand how the mind can be in the states of virtuous state as well in non virtuous state as well neutral states. And through that way, one also will come to the come to the inspiration in one’s practice through that study of wanting to be free of non virtuous state of mind and wanting to be wanting to develop the mind into a virtuous state.

So that’s then the benefit of going into these topics in this in this topic, which covers within the five fields. So in this way, we then covered amongst the five fields, the about the appearing form, the primary mind, secondary mind. And third, we come to the uncompounded things, which as well, in this case, are called the unassociated unassociated compounded things, the alternative term. But it may seem like it technical, but anyway, that’s the alternative way as we call the unassociated compounded things. And the and what what comes under this group are things which are neither neither appearing form nor mind nor secondary mind, but certain certain kinds of phenomenon, such as the very such as impermanence impermanence impermanence itself.

Impermanence and then functioning things and and then host of others which are not inclusive to, in this case, so far, any of the three previous ones. And then in the next part, we have the uncompounded phenomena. So the fourth one is unassociated compounded things. So there’s a clarification. Sorry.

The third the fourth one, unassociated compounded things. And now we have the uncompounded things. And these are, for example, sky, which is, say, in this whole, say, the space in between. So it’s called the space. And then, permanence, and liberation, which is the state of having overcome all sufferings.

So in and these are the examples belonging to the uncompounded phenomenon groups. Now because these five topics are the topics through which one understands whether what is virtuous, what is non virtuous, whether what is good, what is not good. And therefore and because they are the one through which one understand that, therefore, are called the basis. So that’s like going back to the first three classifications, basis, path, and the result. And again, within the basis, there can be classification into two truths, deceptive truth, and actual truth or alternatively translated as conventional truth and ultimate truth.

And then the basis can also be basis can also be classified classifiable into four truths. Therefore, truths, the suffering causes of suffering path leading to the termination of suffering, and the termination of suffering itself. So there isn’t much time to go further to start a new topic after the basis for the evening. But we can leave some time now for questions. If you like, please ask questions.

I’m not sure I heard this properly, and I’m sorry if it was covered last week. But when you were Dependent phenomena are those which are produced by their causes and conditions. And because there is not any phenomena which doesn’t depend on causes, conditions, and which exist. So in their classification, dependent phenomena are explained in that way. Now mind only school does say that things which are produced by their causes and conditions and which are dependent phenomena, they are truly existent.

And the reason why they assert that is if the, you know, dependent phenomena are doing produced by causal condition, if they are not truly existing, then it would mean there isn’t anything existing. So they can they cannot comprehend a non existence of phenomena in that way. And because Buddha is very skillful teacher, therefore, to them to the mind or mind only, Buddha has taught that there are are true existing things such as dependent phenomena. So you can perhaps ask your question to the mind only them themselves. Well, my next question is going to to be if if if the different stages can be explained in in increasing subtlety of logic so that the middle way is is the The lower school perspective, they cannot understand and accept things as not truly existing.

And as well, they cannot accept externally actually existing things. And the very talk of things as not truly existent, the very talk of external things not actually existing does not go into their ears. They do not buy that. So in a way and the reason is because they very strongly cling on to the idea that things actually exist externally, which is lowest two schools. And they also cling to the idea that things truly exist, the two higher schools, the third and the second second of the fourth school.

So because they cling so strong, they cannot accept something contrary to their viewpoint. So it’s something they simply could not comprehend, and that’s the reason they cannot see the quality of the highest coarse subtleness and so forth. And in a way, we can therefore say that it is perhaps just due to their smallness of wisdom. So it’s a small wisdom they have. They would not attain liberation, which is explained in the middle way school, so meaning the Prāsaṇgika middle way school.

But they would attain liberation as explained in their individual path or system. And there is explanation, meaning there is a mention in the scriptures or the teachings that in their own system they would attain the liberation explained in their system. Yeah. That’s right. That’s how it would have to be eventually because the whole grades levels of the alternate levels are levels of understanding where the lower understanding is an aid to the higher understanding and gradually would lead to attaining the understanding and the results of the higher school.

So no. That is right. And but by the lower school’s own way of understanding, it’s not possible to attain the actual highest results. Example, in the context, firstly, when one’s mental capacity is low, one starts with the small practitioners’ practice and so forth. And when one improves, then one goes on to intermediate practitioners’ practice.

And then when one improves, one goes on to the great practitioners. And when one further improves, then one goes into the secret tantric speedy practice of tantra. Yes, so it’s like that. These days, Buddhist practitioners would be of two groups. You can say, if it is a practitioner who follows great vehicle path, then the person could be following the understanding and tenet of either the mind only school or of the autonomous middle way school or the Consequentialist middle way school, all of which are of the higher middle way schools.

It would depend what the individual practitioner prefers or feels like relating to, but obviously the highest middle way school would be the highest understanding, which eventually would come down. And then these days, as you would observe, there are other Buddhist practitioners who follow the lower vehicle system, and they would be practicing the tenets and the view and practice explained in the Vaibhāṣika and Sautrāntika group tenets. And and again, some could be following both in those. Some might prefer to be just specific exponent. And so it could be like that.

And after all, then it would depend what individual practitioner would prefer to do. Still, at the moment, there are practitioners who belong to all four. So meaning in the sense, like, where we can find people who can be grouped into it. Not one person doing all four. Thank you.