183: Four Predominance (Adipati)

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Namo tasabhagavato Ratho Sama Sambudasa Namo Tasabhavato Rahato Sama Sambudasa Namo Tasabhavato Rahato Sama Sambudasa Tirabara Buddhism series Dhamma talk number six the title is predominance condition or full predominance a deep in Pali This full predominance a deepiti is explained in Patana Patana is the the seventh book of Abhidhamma in English it is known as conditions they are all together twenty-four conditions the relationship between mind and matter matter and mind and mind various conditions combinations permutations from there one of the conditions is called predominance deeper deep four predominance we put four because they are four these four predominants in Pali are called chandak, vriya, chitta and vimansa. When one of these four becomes very strong, that one totally dominates all other mental factors and consciousness that associated with it. That's why they are called predominance. When any one of the four becomes dominant under a set of conditions, it takes charge of all the mental factors associated with it, including the jigta consciousness associated with it. That's what it means by predominant factors or predominant condition. And if you want to put it pair it with predominance, predominance chandat. In Pali it's called Chandat Dipati. Chandat Dipati. What variable group means? Its character changes based on its associates. If it is associated with unwholesome nature, that chanda becomes unwholesome. If associated with wholesome nature, that chanda becomes wholesome nature. And if it is not associated with anything wholesome or unwholesome, it has a neutral nature. That's what is called variables nature. So it belongs to one of the fifty-two mental factors, and it belongs to the variable groups. We call the word chanda. What is it? We keep saying chanda, chandak. Its characteristics, how to recognize it, how to remember it is wishing or wanting. Wishing to do something, wanting to do something. That is chandak. Wishing or wanting. That's why we simply say wishing or wanting. And we already know it's in a belongs to variable groups. Wishing to do something, wanting to sue something is chanda. Its function, its job, is looking for an object. Or looking for something to do. The job or the function of chanda is looking for an object or looking for something to do. As an example, you want to eat. That's a chandat. Wanting or wish. And when you want to eat, want to eat, that's a characteristic. What do you do? You go to the fridge and look for food. Looking for food, looking for an object, looking for something to do. That's just his function. You want to eat, you look for food to eat. And also this chanda in Burmese. It's called chin sick. Chin is wanting. Sate is consciousness. Consciousness with wanting. Chin sick. Like wanting to play. Wanting to sleep, wanting to live, wanting to shift. Wanting to shake. There's no wholesome or unwholesome. It's simply because under a set of condition one to do something. Shift, shake, lift, wanting, wanting, wanting. That is consciousness was wanting. Of course we always note it, observe it in our meditation. So when you are in meditation, this particular case. In meditation, we are observing the intention. We are observing the intention. What is the intention? Intending to live. Wanting to live. Intending to push, wanting to push. But when we are meditating, we are observing. We are practicing mindfulness. So that is mindfulness. We are mindful of the intention. We are mindful of the wanting to live. A wish, a want, a desire. That's chandak. Okay, we already say there are variables, so let's see how the variables fit in. There are three kinds of chandak. Now I'm going to use the word chandak, and everybody try to get familiar with it. A wish, a want, a desire is chandak. We know its characteristics, we know its function. So let's put this chandak into our vocabulary, into our dictionary. There are three kinds of chanda. One is wishing for sense desire. All meditators would be familiar with this word. Sense desire. It's a desire for senses or sense desire. That's called karmic chandak. Specifically for senses. Want a beautiful thing, want to smell nice, want to hear nice, and so on. Karmic chandak. The next one is wanting for lack of a better word. Wanting for dissatisfaction. Patiga chandak. Patika is actually more like dosak, aversion. Anger, aversion, also dissatisfaction. So I use the word dissatisfaction here so that it can cover many aspects. Wanting for dissatisfaction. Nobody wants to be dissatisfied, but actually, strictly speaking. Not liking anger is actually wanting to be happy. Not liking discomfort is wanting to be comfortable. That's why I use the word wanting for dissatisfaction. Basically, the first one is loba. Wanting for satisfaction, lobak, greed. The second one is wanting for dissatisfaction, anger is dosa. They are mental defilements. But both wanting for sensitive and wanting for dissatisfaction comes under the umbrella of craving. Both are craving. I won't go into detail because I had explained it before. So both wanting and not wanting is craving. And these are associated with loba, the greed and dosa, the anger, loba and dosha. So these two are called immoral desire. Or you can say more modern word, unwholesome desire. Some people don't like to use moral, immoral, too strict. So let's use it wholesome and unwholesome. Or even farther. Some people will say skillful and unskillful. They represent the same thing. Moral. Wholesome. Skillful. Moral. Unwholesome. Unskillful. One and the same. Always somebody come up with a more politically correct word. And Pali is akusala. So these are akusala chanda. Unwholesome desire. And the next one is called Dhamma Chanda. You know what dhamma is. Okay? Something that is wholesome. So it is the moral desire, wholesome desire, or skillful desire. It is kusla, wholesome in nature. Second type. The first type is unwholesome in nature. Second type is wholesome in nature. And the third one is simply, let's call it mere wishing. Simply wishing. The word will be simply chandak. Wishing. That wishing is neither wholesome or unwholesome, neither skillful or unskillful. So this mere wishing is not associated with loba or dosap, greed or anger. Let's say wanting to yawn. That is neither moral nor immoral, simply wanting to yawn because of the condition. Maybe I pronounce wrongly. Y-E-A-R-N. Yawn. Due to Chanda, because of Chanda, consciousness wants to do something. Consciousness by itself. Neither once or not once. But due to, because of Chanda, consciousness wants to do something. So in other words, Chanda is pushing consciousness to do something. Chanda is pushing consciousness to want something. They are doing their own job. Consciousness simply knows the object. Chanda wants or wish. When the two combine, it becomes wanting consciousness. Wishing consciousness. Two combine. So when that wanting or desire becomes very strong, whether it is wholesome nature or unwholesome nature, doesn't matter. It becomes a dominant condition. When the wanting becomes very strong, extremely strong, it becomes a dominant condition. Or over all other mental factors and consciousness associated with it. Whenever there is a mental factor, it's never alone. There are a bunch of other mental factors as well. Whenever there's a mental factor, it's not alone, there's a consciousness as well. Whenever there's a mental factor, it's not alone, there's an object as well. Those I have explained it, I'm trying to repeat here again. And people with very strong chandat will and can fulfill the job at hand, the task, the important task, they will fulfill because the desire is so strong. Let's see, those activists who are protecting the trees. What do they do? They climb up about two, three hundred feet tall tree and change himself or herself on the top. People might thought it's crazy. But it is the desire, the chandat that is pushing. That is called chandat deepati. Very strong chandat, wish one. Just an example. As we are the vipassana practitioner, let's put in a little bit of vipassana here. In vipassana meditation, you can experience that mental factor chandat. How can you experience it? Have you ever experienced it? You are meditating, rising, falling, rising, falling. After a while, after a few weeks, you become a little bore. You want a new object to observe instead of rising and falling of the abdomen. That little wanting a new object is chandak. And if you are aware of it, that is your direct experience of the mental factor chandat. You want a new object or you look for a new object, which means you shift it away from rising and falling. Go into thought. You don't go into thought automatically, you are looking for something different. That's why you shift into a thought. That looking a new object is chanda, and you are experiencing this directly if you are aware of it. And also, once you become a skillful yogi, you can see the appearance of the chanda and disappearance of a chanda. Wishing for a new object arises, you are aware of it, and then that desire disappears, that wish disappear, appearance and disappearance. And when you are acutely aware of the appearance and disappearance, that is a vipassana insight. A nitchakasana insight. Vipassana wisdom. Once one had reached this vipassana insight on this mental factor, Chanda, if you are quite acutely aware all the time, one will never approach chanda with loba or dosa, with greed or anger. In other words, your chanda will not be associated with greed, your chanda will not be associated with anger. It becomes a continuous flow or a string of mere chanda or neutral chandat without killisar. But first you must be acutely observed and aware of the mental factor chanda. In other words, simplified it. Know all your intentions without fail. Okay, we talked quite a bit on chandak, one of the predominant factors. Let's go for another one. Variya. Variya is effort. But if you want to make it predominance, we call it varia deepity. Predominant effort. But we won't go very deep into this varia effort because we have talked and we have discussed so many times on this subject. Effort, energy, varia. So everyone should be fairly well versed in it. So this variya is a ability to exert energy. Ability to exert high energy over a difficult situation and important task. Whenever difficult situations come in, important tasks come in, you want to overcome it, you exert high energy. That's variable when that factor, varia becomes dominant factor, it takes control over all the other mental factors and consciousness associated with it. Everybody listen to him. All the other mental factors listen to him, consciousness listen to him. Him means the effort. That is hurya deep. Predominant effort. The third one is called Jita Deepati. Jita is consciousness, deep is predominant, predominant consciousness. Predominant consciousness. This one will be a little difficult to explain because it needs a lot of explanation. But we'll just put a very brief explanation here. So predominant consciousness. This type of predominant consciousness is also called javana jeta. Javana means swift. Jeta is consciousness. Javana jeta or swift consciousness. Predominant consciousness, swift consciousness, javana consciousness. One and the same. That's the first thing we know. It's very important to know this javana consciousness. If you want to understand predominant consciousness, there are fifty-five swift consciousness. We know all these things because the Buddha taught us. There are fifty-five swift consciousness. But however, swift consciousness with one root or rootless in nature does not qualify to be called predominant consciousness. This swift consciousness, if they have only one root or if they have no root, they are not predominant consciousness. And there are two one root consciousness. Mohamula. In other words, delusion rooted consciousness. There are two of them. And another is one is rootless. So one rootless and two, one with one root. Altogether three. These threes are not qualified to be called predominant consciousness. So out of the fifty-five, three's out. So there are fifty-two swift consciousness or javana consciousness. Altogether 52. We can call it predominant consciousness. Such consciousness, javanna consciousness or swift consciousness, whichever word you like, such consciousness dominates over all other mental factors associated with it. Whenever consciousness arises, there's some mental factors. But if that consciousness is this predominant consciousness, all the mental factors listen to him, listen to her. Take instruction from that consciousness. But I can tell you how it manifests. That one is easy. It manifests to people. Persons with resolute mind, people with unbending mind, people with unchanging mind. Those are people with jigta deepati predominant consciousness. Those things we can see, so we say manifest as resolute, unbending, unchanging mind. Those are the people with predominant consciousness. Once a decision or determination is made, nothing could change his or her mind if they possess that kind of consciousness. So that is Jigda Deepati. And this talk comes out of a yogi's question. The yogi asks, What is Jaitda Deepati? At that time I can only give one line answer. A person with a strong determination, resolute mind. And the fourth predominant factor is called Vimansa. Vimansa is actually another name for pinya. You know pinya, you have heard pinya all the time. Wisdom. Wisdom, pinya, vi mansa. One and the same. In a daily life, in a everybody's normal world. We call wisdom, what do we call? If you're very logical, if you're very analytical, if you're very intelligent, we call it oh that guy is very wise, smart. That's wisdom, our daily love, daily world wisdom. And these wisdom, logic and etc, etc., support one to see, to know and to solve problems at hand in the most efficient and effective way. This daily wisdom solves daily problems effectively. But in the world of Buddha Dharma is different. In the world of Buddha Dharma, wisdom is knowing the true nature of mind and matter. Wisdom is path, wisdom, fruition, wisdom. Those are called wisdom in Buddha Dharma. Through nature of mind and matter, vipassana insight, path and fruition. Wisdom or insight. In other words, it is the mental factor that discriminates between right and wrong, between wholesome and unwholesome. The wisdom or intelligence that can discriminate right and wrong, wholesome and unwholesome. When the mental factor becomes, when this particular mental factor, vimansa, opinia or wisdom, becomes dominant, it takes control of the all other mental factors as well as the consciousness that are associated with it. And it makes them do according to its directive. Whatever it directs, the rest follow and do it. The wisdom is in charge. That is vimansa depati. So they are full deepati, full predominance. One is chandat depati. Predominant desire. Next one is varia dipati. Okay? Predominant effort. The third one is jita dipati, predominant consciousness. And the fourth and the final one is vimansa deepati. Predominant wisdom. Four of them. And these four they always together. It is not one separate from the other. If one is there, the other three is there. They always coexist together. They are great qualities. However, whichever one is in a dominant position, whichever one becomes the leader of the group, the other three fall in line behind it. Whichever one is leading a situation the strongest, the other three falls in line behind it and support. But they are always together, one without not one without the other. When one of these full predominance becomes strong, okay? Just strong, one can overcome difficulties. One can fulfill the wishes and wants and succeed in all tasks. As one can overcome any challenges, it is also known as the full means of accomplishment. This deepity predominant is also known as full means of accomplishments because they are the means to accomplish to overcome anything that one is facing. Full means of accomplishment, another name. But specifically speaking, here when these four are applied towards the Buddha Dharma for enlightenment. Another name. Some people translate as miracles or powers. But this edibada is four means of accomplishment. To get enlightened, to get enlightened, you need these one of the four means of accomplishment. Adi Bada. So a deep predominance, a deep accomplishment, one and the same. But if you are putting forth towards the enlightenment, it becomes a deep bada. Means of accomplishment to get enlightened. May all of you be able to practice mindfulness inside meditation using one of the predominants as a leader, and may you get enlightened as soon as possible. Thank you very much.