I'd like to pass out to you the diversity for chapter one. And then he finds very simple, followed by commentary, which explains something more about . Can you ask the, I'd like to start out I asked the person a question. So I asked my cats to do a radioplastic And the other one, the North, the North, the North, the North.

[01:34]

Well, I've been playing tech. You know, I've been playing with the author of the fact that I'm a person. What am I working with by a person? I think that people who have been passionate in training, actually. And they, they make tech play games, but it was young. which was the commentary itself on earlier. I guess on the earliest. I actually got kids. But I should get a part of the top of the bottom here. Oh. I actually got back to the bottom of the group. 600 of the group that I'm already. It's not a commentary. And they were called the .

[02:39]

And they were around . And it had a polemical period, but it takes issue with The main topic of the first big chapter is going to be what we talked about at the school. But those three chapters, chapter 1, it's called .

[03:45]

And it covers the . And very . But chapter 2, it developed and we have 22 faculty mining and associated talent because they are truly very kind of procession but very kind of cause of results and learning and various types of types of kinds that have been rejected and And we've got the topic of chapter one.

[05:04]

But it's not there, but it's a little bit . [...] It's based on the dominant elements.

[06:08]

But that's true. That's rather a gentleman. I don't know. That's right. We. Without. I don't know. [...] That's right. I don't know. When the, when [...] the Then we talk to them about two times.

[07:28]

He dropped the word and he dropped the word. I'm scared. [...] Thank you. Thank you.

[08:30]

. [...] I've got to, um, I've got to punch the shot in a row, but, which is, uh, firing the fire of war. With this project, which, uh, here I begin. Thank you. [...] Oh, oh, [...]

[10:04]

They do their own. They don't cooperate, speak. But then it does be the path. I wasn't worried about what we were in cooperation. With that, I involved with the same direction with the same, [...] the same.

[11:06]

That's a great quick book for anyone. Before they take up the tower of the tower, they are perceived to be locked in certain relationships. That people are beyond the own theme. The Arizona was fine and done by having own theme. Own theme. In the definition of diamond, diamond is nothing but the only being diamond, and it's under the definition will be relationships among diamonds. They will be called other diamonds, so sometimes are just relationships among all diamonds. Functional possibility between diamond and diamond. That's okay, not the diamond. But there's other relationships between diamonds which are not different. For example, you could have bond between unpleasant feelings and anger.

[12:10]

That's not part of the definition of anger, nor is it part of the definition of negative anger. Anger does not have to be associated with anything in particular. However, anger's definition is that it will try to get rid of something. But when it tries to get rid of anger, So the fact that this potential activity in mind is associated with a particular thing and not others, that is what we call steam or equation for bondage. Fixed relationships in addition to their own gain. They're not necessary, but we think they are. We perceive that they're there. This association is called equation. and these are not available to cut the association. So call that cooperation effect.

[13:19]

But this will be in the term date, cooperation in addition to the basic definition that's a combination. Are there any association? Well, I guess that I like to talk a little bit more about structure, I mean, posture, okay? When I talk about that, . Any other questions about that? Anybody talk about it? Can you repeat? Mr. Bishop, that was a question. I think that was a word that Yeah. Yeah, I don't care about that.

[14:24]

That's true. Is that true? All right. So in every moment, every moment of consciousness has a discriminatory function. When the mind comes up, it always has the potential to make communication. All right? And the discernment of the situation, it's called or it's also called it's called but the Chinese character there is a Chinese character pulpit but when your mind does not have fully developed the mind then discernment is not proper. It's called the pulpit.

[15:26]

it's called the pulpit You know what? No. What's the difference? In one case, you call it cognitive. Correct, but in another case, you call it cognitive. Cognitive. Cognitive. Cognitive. company false discrimination, but false contact. Is false even by definition false discern? No, mate means, it's just a word that means discern and every state of times, every vulnerable people have some level of offense. So people forgets .

[16:30]

It's not me. where I did not develop somebody. Without being able to get onto the meditation object, you cannot discern proper, you'll get a fuzzy image. If you say this and [...] this, right, this, [...] and that requires a month. Now, in every month there's a month. So another moment, only at one moment will we get the same. However, we associate in that very moment, in an area which you call past, in a conceptual area called the past, in a continuation

[17:34]

what you call your prudent inheritance. You have, in that complete narration, you have occasion that you have not been concentrated for some time. Then you pull your samadhi to me. And because you feel your samadhi to me, you don't dare see exactly what it did. Therefore, you feel that you have not been concentrated at all. Therefore, you feel you cannot see straight. Therefore, you don't see straight. But actually, with no samadhi, you can break the antidote. It's all a Samadhi right now. [...] If you think they're not compensated, if you think they haven't been compensated, if you think they won't be compensated, then in fact, that's the definition of distraction.

[18:39]

You think you believe in distraction. If you believe in distraction, then you think you perceive many things for this Lord. Therefore, it's a call. I'll be making it up. Without seeing that ability. It's just, it's not real fault, but it takes a few things. The boy would never say exactly what you see, but you should not believe it is such a stone-throw. But the other one, am I telling you? Yeah. What you're saying, it seems all good with the end of it. And that is all we have to, um, but especially with the talents, Yeah. That's right.

[20:00]

If you look at it, I'm not sure, but you won't see it. I look at it, so. I had to start playing with it. Only time I was doing it, but I knew I could do it too far. But that's good. In fact, if they don't have a good thing, that their definition doesn't really make sense. You might still be able to understand that it is because of that definition that you have a good thing. We have to be able to see that if you have that definition, this would be the source of all of us in this. If you thought that was possible, they need to do everything at home. Without thinking that possible, you can't get it. So if you find yourself in trouble, you must be able to find that you believe in such a thing.

[21:04]

But in fact, if you look carefully at what you believe, and see what actually made of it, you can just see what made of it. Just like, on your day off, you wonder what should we do? That's it. Well, I think I'll go by since you like this. But then on your day off, You wake up, and it's a sunny day, and we decide, and read a book, and tell me, do you remember what we used to do by sugar? And you get very upset. Why? Because you see why you shoot it, so that was your project, so you lay off. You see, if you just lay it out, we will get in the top. But if you forget, and don't look at that, if you quite a step but not a little bit if you look at that.

[22:15]

Thank you. All right, so we will get the first solution. only raised in you. He had in that good way destroyed all dark. He had pulled the world from the mire of transmigrate and render homage to him, to this master of truth, before expanding the tree called Adi Dharmakosha. The Adi Dharmakosha is immaculate phasnya, which follows. It is against all phasnya and the treatise which makes for the attainment of immaculate phasnya. Because the meaning of the avidharma is within it, or because the avidharma has to do the foundation of it all, the present work is called avidharma pusha.

[23:21]

Since, other than by the discernment of dharma, there is no way of extinguishing the passion, And it is by reason of the passion that the world wanders in the ocean of existence. In view of this discernment, the Abhidharma was pronounced, they said, by the Master. We didn't put the, um, that critic in your past. No. We, um, shouldn't see any of our critics. . [...]

[24:33]

It's kosha. It means make it a message. And you have to do something with the often text. It means to know. Pranayana. Pranayana. Yeah. [...] And number five is Pakascha.

[25:51]

And number six, A-B, the Pratyasamcha Neroda is a dagger with the M, and it's a long mark over the A, before the Neroda. The third A has a long mark over it. And then, uh, that's enough. That's enough for me. And that's good to have a dot over the end. And a dot on your car. OK? Dot. Dot makes it like a hand. Make a hand like a hand. OK. You need to pound more like a hand. It makes it like. It sounds pretty. Yeah.

[26:54]

Yeah. [...] . [...] You know, I'll just say, uh, it's just, uh, long, okay?

[27:56]

Long, long, long. Long, long, long. Long, long, long. Long, [...] You can put all these in. Okay, we did that. Number one, we've already done. Number two, we've already done. Number three, we've already done. Number four, we've already done. And number five, we want to point out that it said, on the end of the ceremony of darkness, there is no way of extinguishing the passion. According to this tradition, only by staying in the car that you have to be active by any other way.

[28:59]

All right. Thank you very much. All right. So we report on the first time this first thing. you should be by saying and it's a kasha it's flash of a s here ok ok ok I'm sorry ok Okay, now please, I'm going to read, uh, four through, uh, six, four inches, six, three, three.

[30:02]

One few of those are those who are living with the body. Two of them [...] are those who are living with the body. They are incured because the funnel are attached to them. The truth of the path, by the true unconditioned, are pure. Stone, Akasha, and the two extinction, the Roshan. Stone is that which does not end it. This junction, each disjunction taken by itself, the Taki-tan-tan-chan-laroga, a different extension which consists in an absolute prevention of a rider called . Okay. Now, I'd like to repeat the .

[31:21]

... [...] And in this text, when they say, or whatever, the word that they're using is, so when they say, So the key word here, can you see this?

[32:43]

Can you see this? So the key word is H-A-S-R-A-Q-B. Okay, this is the key word. We talked a little bit about this last week. So you have a field of events, right? Which, by setting up a dialogue, you should proceed. Now, understand.

[33:44]

You need to feel it done. The usual way of meditating on these is first, it's One of the main ways is called before . What are those four? A body which is called . U-R-T-R U-P-A-S-T-R-Y-O-N-U-P-A-S-T-R-Y-O-N-U-P-A-S-T-R-Y-O-N-U-P-A-S

[34:50]

So the four bases are four foundations of mindfulness. First one is called I. Second one is called I. Third one is called I. It's called chitta. And important is called dharma. This is important. Mindfulness is about body. Hiroshima means that you combine with body postures. You know, if you're standing, sitting in line, you know, it's practice like this. My hand is on the chair. .

[35:54]

. [...] So to meditate on the repulsiveness of a Raleigh core, to meditate on the body in the very stage of decomposition. Okay? And from many other techniques, all you have to do is look at the body. Next one is .

[36:55]

The simplest of the mental phenomena to observe two are e.g.s. with two subdivisions, body and mind, positive, negative, neutral. You sit in meditation, stand in meditation, walk in meditation, and observe feelings. Another is that there's no hindrance between high certainty what was done because you could say you could be a wild goose family and also meditate on kids. You could follow your breath and also meditate on kids. Okay? This will be true of all four. But you start at the base or the top and work down or work up, but they're all included. There's no healing between them. You're all leveled at once. But at first you can't believe that. And next will be kitta in this case means kitta in that aspect of consciousness which speaks as an all-embracing quality and now you'll speak of consciousness in terms of general quality of the total totality of your experience so you'll now use terms which are not direct terms but will be general qualities of your mind like you would say the mind is distracted the mind is concentrated the mind is

[38:24]

the mind is slow, the mind is energetic, depressed, and so on. They're not with dharmic terms, but you're able to now meditate on body, feelings, and now in addition to feelings, feelings that are available to you now also being aware of more, a little bit more of dharmic events, but not quite dharmic yet. The next step will require that you learn. We could just learn the 12 Iathens. We could just learn the 18 doctor. But in this system, you need to accept this to learn 75 Dharmas. And by memorizing 75 Dharmas and understanding very well their definition and their relationship, then now you actually are seeing 75 Dharmas. This is Dharmashmirti Prastan. So you can be aware of the body.

[39:25]

The feeling, of course, because the feeling that one is 75, the general quality of mind, of course, because it's composing the 75 and 75 itself. It could be aware of all of that one speak. And the support you develop, mindfulness, you know, it's all four. And when you can do that, then you'll be able to start studying the real reality to these cultures. to these astromas, okay? The astromas, which we could, what do you call outflow, leaks, flood, and words that I, you don't usually care, which I think you could also add with implication, dharmic implication, implication, What should I mean? There's a thing called mind, okay, or consciousness, and it has three basic meanings.

[40:50]

One one is Chitta. The other name is Vijnana. And the other name is Ammanis. Okay. Or it's also called Manayatana. It's also called Manal Vijnana Doctit. Okay. That's five things. You can use men who refer to a slightly different aspect of one thing. Okay. When we speak of Chitta, we're speaking of Vijnana as a word. as it was one thing other than the impression of the totality of metafunctions. I think they're not called a false impression. First of all, you better see that it didn't be a correction. That given my mind, this chicken never comes up by itself. It all comes up with those items in section on the tree.

[41:55]

All right? It all comes up with some stuff set of those 15 weightier, of the sporty set. The type of diamonds. Okay? The tip cut. Some for you to do some scars. Some for you to be dissociated. With what? With chip. The number category section of the tree are those diamonds that are associated with category number two, which is all encompassing. impression of them. The consciousness is nothing other than the impression of whatever on those who are not done as a member of three are present. It's still their shape. They have their total shape and impression that they make in what? In awareness. And what is awareness? Awareness is nothing other than their impression. When you've been right through imperfect It's the impression that arises due to the opposite of Afratisankar Naroda.

[42:57]

Namely, the impression that arises is part of something arising. If diamonds arise, you have this. If the Afratisankar Naroda, if diamonds aren't even arising, then you don't have kitta. You don't have any. But if you don't have perfect nirvana, and you're not in one of these states, state number 63, or 64, or 62, if you're not involved in those realms, then you have mind and mental states. At least, probably some form. But if you think things come up, then that means you have a mind. If you think realms come up, that means you have a consciousness. If this consciousness never comes up by itself, but it comes up with a complement of other mental functions. Right? And the chipped cylinder will be talking about what's come up, but at a less technical level, a less specific level, but at a more sophisticated level than the data perspective is done.

[44:17]

because you're aware of this plus some other thing. But you haven't quite tuned in quite as clearly as you were up the next day. So what happened to you? It's called dust with chalk, dude. We use this chalk, but it doesn't need to be any more dust. This is the tale of experience. I just made it spread, you can make it anywhere you want. And this is, I don't know what, this is, let's say this is, uh, Somnia is perception or notion or concept.

[45:24]

All right? And as I say, in these courses, I don't feel fond of you to talk a lot about what somnia is. I'll talk about it, but I'll expect this is the first time I've heard. And we have sparsia. And we have tiptoe, let's say, not very box, the whole thing, the whole picture. And we're going to do that again, too. Party motion. Party motion, okay. And we have shrug. And we had Salman. And we had Martin.

[46:30]

And we had Hanra. And the other ones too have me. No. So each one needs to have a definition, all right? The definition of this one is Sonia. We have an object picture, okay? But there you have a kind of Rupa. A Rupa I often say. When we bring inside, we can also bring out those. And the school where we're studying, actually, they think it's outside . This group has a block, has a .

[47:49]

Each one of these has a . Do you know the word, . L-A-K. Every diamond has a mark, a unique mark. The mark of perception or idea is that it brings the mark of the object of consciousness in this contact with consciousness itself. It notes the mark. It says, there's the mark. And that is sound with mark that it notes.

[48:56]

What we're looking at now is to say, in addition to this, in addition to the bonus of being available We can have an addiction to that. We can say that this is outside of consciousness. Or we can say that it's blue. We can even say it's blue outside of me. Or we can even say it's whole thing of me. So we can even impute to this situation. In addition to this concept, we can create a concept called a self. to a certain definition, includes certain parts of this field of experience.

[50:00]

As soon as you make that definition of inside and outside, or self and other, at that point, the implication of that will be what? Asra. By imputing certain classifications and additional dharmas to the situation which we can do, We have the mental equipment to do that. By setting up certain kinds of partitions and relationships, in addition to this, with this equipment, you set up the possibility of a loss and gain. This is where the idea of a leak arises. It actually is not real. Because actually, you have communication within one field. But because you divide the field up arbitrarily, or for some reason, it basically makes it more interesting.

[51:06]

And you can use your metal equipment better. You have stuff to operate on. By setting this up, you could lose energy and gain energy. You could be attached, and you could be attacked. You could gain and lose. and so on. You can be upset and you can be calm. So upset and calm, gain and loss, happiness and sadness, all this will be due to the imputing organization in addition to this picture here. It's when you start seeing that all that's happening is these dharmas, these 75 dharmas, That would be a less sophisticated model of the book shipped out of Smith to Epistone, namely that the mind is agitated. The mind will not be seen as agitated anymore because agitation will be seen as due to an imputation in addition to what's actually going on.

[52:14]

And even the imputation which creates a partitioning in addition to this field, even that You will not make it. You will not create it. It actually goes in this category. You can step back from this field. You can say, that side is not me. But this action, this partition, actually is an event that's in this category here. Or some other time. So, with other diamonds, like Anchor, what you name it here, it's a Tila, or the same line, but I'll put it in here anyway, the Lohawk, or Lohawk, or Mohawk.

[53:19]

These diamonds, in the field. But there is function in the field. What's the field doing? Doing what they failed to do. But they themselves are in the field. They're just part of the field. But their nature is that they create some idea about the field. So it's not the idea about the field that's really hidden. Because of the idea that they create, because of their contribution to the notion of what going on, that, you know, for example, partying means you can get rid of something, to push part of it away, or kill part of it. Lova means you can hold on to something that you don't already have. Of course you don't have to hold on to what you already have. You don't have to hold on to all the stuff that's already here. You must be able to create something that you don't have or something that you couldn't lose that's already here. Otherwise, if it wasn't here, you wouldn't be able to hold on to it.

[54:22]

Already think about it. or even imagine to hold onto it. But that impulse to hold onto it is already part of the field itself. So a part of the field talks about other parts of the field and so on, going through various kinds of dynamics that actually don't happen. But the nature of that thing itself is to think that way, or just to imagine that way, or just to impulse that way, just to wish to organize things in that way. That wish to organize is part of the organization. You can't get outside of it. You can't harm it. But if you believe in it, if it is associated with the notion, and the notion then has an impression on consciousness, then sure enough, unless you see how it is, unless you think, hey, I did this little trip, sure enough, you feel, oh, I'm attacked. I have attacked. I didn't want something, I just lost something. Now I'm upset. No, I'm not upset.

[55:24]

I'm going to change it. This is how you do it. This is how it occurs. But actually, they don't. All you have to see is how it works. Once you see how it works, you see that it really doesn't happen that way. It just looks like it happens that way. And when you see how it really happens, the leaks stop. But you haven't changed one thing. Nothing has changed. Project does not touch what's going on. It doesn't touch it. It's just the way it is. It's not one iota. If you find something that can change, you've got your idea of Prognat a little bit off, and you can do exactly what I just said going on. You're curious on the situation without realizing that the dictation is actually included already. And if you just see that, then if you just see that your idea of Prognat does something is already included, then that would be fine. And then there will be no leak.

[56:25]

Because there's no place to leak to. Because there's no inside and outside that just stood up. There's no Dharma called inside and outside of this to us. But the idea of inside and outside goes right in. Inside and outside is included in one category. So the path, where the path, you can see this. And dedicate yourself to the observation of what's going on. Even though you still see possibility of leaks, you feel like things are happening. You're dedicated. You just see it differently. Not to say leaks don't happen, but to see where they come from, how they happen. Not to try to get rid of them, because if you try to get rid of them, you're affirming something which is illegal. So to dry up all leaks, . It doesn't mean you don't feel it anymore, but you see the nature of it.

[57:30]

And you actually feel it. You actually feel it. And then you think, what freak? What? This is the Abhidharma level. The next step is the Abhidharma. The next step is that you'll see , which the Abhidharma allows, and you feel more than this. Freedom of Persia is nothing other than discerning the dharmas. That if you look at the dharmas, as you were saying, and as you said last week, if you look at the dharmas, this is not to be dharmas. That's the next step. But you have to do the first one first, otherwise you can't do this one. You cannot do it. You see, what is data now? Data now is the mark of the object of consciousness in contact with consciousness. Here's the object. Here's the object. It's the consciousness, the outer conscious, they relate to each other. Where is the sound other than the consciousness and the object?

[58:32]

Where is it? It's imputed. They are not. What they are not? Positive, negative, and neutral feelings. Where is it other than positive, negative qualities? Where is it? It's just positive, negative. It's a category for this variation. But read it, right? Chaitanat. What's chaitanat? Chaitanat is the overall dynamic or positive quality of the state of consciousness. It's the point where we lay the land. The whole pattern of all these forces and dynamics. What is it other than the shape of the consciousness in its dynamic functions? What is it that there's nothing other than that? So you need everyone you don't need. Everyone of them are extra.

[59:33]

And everything collapses into them without saying they don't exist. Everyone in the sponges exist, but you don't need any of them. They're all extra. When you come around to any one of them, you see there's nothing other than the relationship between a thing and a name. It's just names of relationships. These relationships do occur. But the name of them is nothing in addition to them. Each one is in a relationship. So all, in a sense, . And you do not say they do not exist. And every one of them are subject to this activity, this relationship. This is called . Vasa Vanda comes in halfway between these two. He isn't quite a Mahayanaist yet. But what he's doing is that many doctors, they vary in their usefulness or their necessity.

[60:41]

And some are, all of them, from the point of view of Mahayana, all of them are what we call All of them are pregnant. P-R-A-G-U-N, with a tilde over A-L-A-P-N-B. It's the opposite of drug. Productive means these things are set up. They're just accommodations in the field of reality. The job is not D-R-A-V-Y-A, B-A-Y. Not B, it's D-R-A-V-Y-A.

[61:46]

Accommodation, they're just wraps. Temporary accommodation, overnight stay, overnight between common boundaries and the The first level of liberation, the first level of liberation is called . Yeah. Yeah. Yeah.

[63:01]

In other words, you see the lack of a substance or a recourse self or a fairness to the ideal personality. You're free from that level of imitation of a self and you stop seeing these flows between are these associations between them. The next level is a level of the partner Paramita and Mahayana called dharma naira. You see up front of the dharmas, , and so on. They also did not actually have a cell. This is also called, they don't have an own being. They don't have an own nature. because their own nature is just relationships between diamonds.

[64:08]

Samadhi is a one-pointedness of a minor relationship to the object. What is it other than your mind being one-pointed? And so on. It's only nature that lacks food. So, first level, by studying every diamond master at the first level, And then by setting up, the Mahayana then looks a little bit, or I don't know, anyway, looks more deeply and sees it actually . It's just set up. It's a good first step. It's a big second step. Now, this is . But . Because as you'll see, if you study the text, you'll find that it challenges the broader nature of these diamonds. The Dravya nature. Dravya means the substantial reality. So the Paragos Department would say that all these 35 diamonds are real.

[65:17]

And they actually exist. They're Dravya. All of them. Vasi Pandu only allows part of the Dravya. A lot of other ones would say, is it just better? But it doesn't do it to the fullest. He doesn't do it for everything on the list, just for some of them. And particularly, he does it for those which are not talked about in the future. Because in that case, he takes this . He doesn't talk about these relationships. He said, where did you get? Do you have a damn people's thing? Do you have a damn? These are relationships that they saw necessary in order to make the job system work. And he said, boy, you need to make those. But some other ones he lets stand.

[66:19]

Some others he lets stand. But he carves away a lot of these and says, hey, you just made this stuff up. This isn't real. But he used part of the edifice standing before he goes off. He mutilates pretty badly in some way, yes? But not as bad as non-leptrinative, yes? Is that important? Like the one where you can do that, can you use to do that? Can any knowledge be used for that? Are those talking more than really? No. No. Ultimately, no, but initially, yes. For example, even in helping my ensemble, I'll be operating, but you don't have to have it either. In helping my, it's dispensable.

[67:22]

But any, at the out-of-the-down point of view, what anger is based on? The kind of level of misunderstanding that anger is based on is more is more gross than the level of misunderstanding that Somnia is operating on. The only way you can have anger is to think that there's truth, that there's self and other. But you don't have to get into that to have your perception. Perception, all you've got to do is have your something at risk, which isn't nearly as gross a concept, it's nearly as troublesome as self and other. However, it's still function because you still think something came up. You still think something exists. And Buddhism does not say things don't exist. It doesn't say they don't exist. It just says they do not exist. It's not that they're not existing, but they aren't existing.

[68:24]

They're not in a category called existing. That does not mean they are in a category of not existing. Prajnapti doesn't mean that they're... Prajnapti is not the opposite. Prajnapti doesn't mean non-existent. Prajnapti doesn't mean non-existent. We don't get into saying illusion doesn't exist. We don't say that there's no temporary accommodations to human life exist. We say it's just this. It's just what it is. You don't have to say it exists. Still, when you operate at this level, and you operate at this level of anger and confusion, it's much more gross kinds of emotions and gross kinds of implications. But when you get rid of those, you're still big data operating. That's much more subtle, but not good enough.

[69:27]

Because you still think there's something there. So it's not the ultimate nature. Which donor is most likely to give you the... What? Which donor is most likely to give you the... The many, the most valuable products in the creation of self are... That's why... That's why they get to be... So if you look at diamond list, under the categories, category 3, the first two, diamond number 3, can be 14. They get 4, scounder. All the rest, go on one or go on one step. And that because the scounder, the emphasis on the scounder system, all classification of these diamonds, these 35 diamonds,

[70:34]

If you understand the five standard, you mainly relate to the imputation of self. on the mental and physical events. And to understand how you build an idea of personal self, of personality, human perception is very important. So that's why they get their own . The other ones are important, too, but just percentage-wise, they're not . So this is a very important The difference between the path and the not path, the very same diamond viewed by it.

[71:49]

In one case, the Buddhist practice, when we develop with real Buddhist practice, in the other case, which is playing with trouble, continuing with trouble. That's right. That's right. That's right. Well, you say, and entourage, okay? Entourage, we don't find that it's entourage, MOHA. All right?

[72:53]

Because even MOHA there, it's MOHA for where it is, so MOHA doesn't have MOHA. So, a partner has a Entourage. In the entourage, you won't find too much junk. However, and this is important, that you could have those same donors that have a situation. Exactly the same donors could be a situation of fault. Understand that? It's possible. When it comes to this question, it says that the path, all that be created can all be the path with correct discernment, but how can it be the path that you discern it correctly it's not over?

[73:55]

You can see, you can correct it, you can see more operate, correct? you can see how MOHA operates. And MOHA, when you see how MOHA operates, there's no other kind of MOHA but that. And MOHA is there. But MOHA is now an algebraic pure problem. So it looks like a different MOHA. Because it's a MOHA that doesn't seem to be able to attack party. But if you probably saw MOHA, It would see how exactly it would be. It would take a piece. But you say, how can confusion cause this with discernment? It can. That's true. But discernment knows what Mojave is. And when discernment knows what Mojave is, where's Mojave? It's right there. You see?

[75:01]

It's magic. But the people don't make a difference, they don't make a difference. There's a difference in the problem. In one case, . What's the nature of . Is there any difference? Do you see any? If there's confusion, it's confusion. It has a certain nature. It doesn't know what's going on. It doesn't know if it's positive or negative. You don't know if it's positive or negative. This is one way to talk about confusion. So you've got Mohan. Now, if you can't see that, then we would say there's still uncertainty. But we don't call it problem at that point.

[76:05]

Because it's not clear to them. Because you don't feel, you say, I can't think clearly enough. I don't have power concentration. I don't know what's going on right now. To see the nature of this confusion, I feel amazing. That confusion. They say, OK, now I can see that confusion. All right. But now if I see things exactly as they are, So how could there be no-ha there? How could we talk about no-ha unless somebody saw it as a boy and talked about it? Who wouldn't want to see this no-ha? Now what he saw, he saw it while he listened to it. So at the level that these diamond exist, you take all courses with prajit. But when you push the prajit all of them, they're still exactly as they were before, they move their power. It's not because it can't delude.

[77:09]

It can't confuse. It can't play the situation. But what's its nature? It's nature exactly as it was before. So what would you probably do? You probably wouldn't do anything other than just view what is happening. You wouldn't stop adding anything to the situation. You wouldn't stop adding anything to the situation. So what would you probably do?

[77:30]

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