PART ONE: Review of Lesson 2
1. Vidhivatpariprcchaka (’Logical Questioner’) and Gambhirārthasamdhinirmocana (’Revealing the Secret Meaning’): The Conditioned and the Unconditioned are both just differentiations arising from conditioned characteristics, just like the illusory effects [goings ons 事] of imagination.
2. Dharmodgata (’Born of the ‘Dharma’): The ultimate meaning is something all sages internally ‘self-realize’, while reasoning is something ‘realized’ by the give and take of common people. Correct enlightenment goes beyond all reasoning (vitarka) about the characteristic of the truth of ultimate meaning.
3. Suvisuddhimati (’Well Purified Intellect’): The characteristics of the realm of saṃskāra and the characteristic of Ultimate Truth go beyond the characteristics of having the nature of being the same or different.
4. Subhūti: Solely by going along with this nondual wisdom of true suchness as a foundation does one come to awareness and realization of the all-pervading ‘single flavor’ characteristic of the truth of ultimate meaning.
PART TWO: Characteristics Mind, Thought, and Consciousness
Mind (citta)
a.k.a. ādāna-vijñāna (’appropriating/clinging consciousness’) and/or the ālaya-vijñāna (’Storehouse Consciousness’)
“All the seeds of mind-consciousness (citta vijñāna) develop, transforms, comes together, grow and expand depending upon two appropriations:
1. The appropriation of material senses and what they depend on (i.e the sense organs)
2. The appropriation of the propensity toward differentiating characteristics by names and verbal fabrications.
“This consciousness accumulates and amplifies forms, sounds, scents, flavors, tactile feelings, etc.”
Thought (manas) & Consciousness (vijñāna)
With the ādānavijñāna as a basis, the six (sensory) consciousnesses of the body (r)evolve. Along with each sense consciousness there is also, at the same time, with the same objective reference, a differentiating thought consciousness (manasvijñāna) that (r)evolves. At some point, if a single sense consciousness (r)evolves, then at this time there will only be a single differentiating thought consciousness that (r)evolves along with that sense consciousness. If, at some point in time, there are two, three, four, or five bodily consciousnesses (r)evolving, then at this time there will only be a single differentiating thought consciousness that (r)evolves along with these five bodily consciousnesses.”
“If bodhisattvas, within themselves, truly do not see ādāna, (appropriation), do not see ādānavijñāna, do not see ālaya (storage), do not see ālayavijñāna, do not see accumulation (cita-sthaṃ), do not see mind (citta), do not see the eyes, forms or eye-consciousness, etc. and do not see mind (brain), thoughts, or thought-consciousness, this is called being a bodhisattva skilled in ultimate meaning.