Twelve dhatus are personal - the six sense organs and six consciousnesses. The six respective objects are external.
It is objected that internal and external cannot be distinguished where there is no atman.
It is responded that there is a conventional atman, ie. the mind.
The six consciousnesses, when they perish, arise as the manodhatu (mental organ).
Dhatu are distinguished as sabhaga and tatsabhaga, meaning, dhatus which are shared in two moments of thought or not shared between two moments of thought. Dharmadhatu are sabhaga. However, the mental organ and other organs can cease, asn so are also tatshbhaga when they are unarisen. The same is the consciousnesses and objects.
This discussion of sabhaga and tatsabhaga appears to be relevant to the the question of what dhatus can be abondoned by Seeing the Truth, or Path of Meditation?
AKB, Ch. 1, V. 39: Personal and External Dhatus
AKB, Ch. 1, V. 39: Personal and External Dhatus
There is no suffering to be severed. Ignorance and klesas are indivisible from bodhi. There is no cause of suffering to be abandoned. Since extremes and the false are the Middle and genuine, there is no path to be practiced. Samsara is nirvana. No severance achieved. No suffering nor its cause. No path, no end. There is no transcendent realm; there is only the one true aspect. There is nothing separate from the true aspect.
-Guanding, Perfect and Sudden Contemplation,
-Guanding, Perfect and Sudden Contemplation,
Re: AKB, Ch. 1, V. 39: Personal and External Dhatus
There is also distinction between shared and unshared objects - ie. one of the five external objects that can either be seen in common by beings and those that can't. As such a visual object can be shared (seen in common) or unshared (only seen by on being).
There is no suffering to be severed. Ignorance and klesas are indivisible from bodhi. There is no cause of suffering to be abandoned. Since extremes and the false are the Middle and genuine, there is no path to be practiced. Samsara is nirvana. No severance achieved. No suffering nor its cause. No path, no end. There is no transcendent realm; there is only the one true aspect. There is nothing separate from the true aspect.
-Guanding, Perfect and Sudden Contemplation,
-Guanding, Perfect and Sudden Contemplation,