We're starting to play out here that somebody puts right off down on the board. It's part of what it is. The project is not external to the situation. There's no possibility of such a thing. It's a little bit tricky. I'm sorry. So it will be said that the project cannot put this with more. You will hear that. And I agree. However, the nature of Moha, that part of the student said, that's not Moha anymore. But once again, the nature of Moha as a function of this part of the student said, that is the nature of Moha. And that is the existence of Moha. Just Moha as a function. But Buddha didn't say it was or it wasn't there anyway. When you can actually get down to this level, and you keep your mind on this level of discernment, and this level of concentration, keep looking at this, it is prajna.

[01:11]

There is no moha function in it. Moha is the source of prajna. Prajna is the correct discernment of the Buddha. Buddhas are those enlightened as the nature of confusion and delusion. Enlightenment occurs when you see the nature of confusion. So, at that point, of course, confusion had zero power to be confusion. But that's the point. Delusion has zero power. Delusion never did really delude anybody anyway. Because you didn't see it for what it was, so you thought so. You thought, boy, the vision is really powerful. In fact, it could turn the whole world upside down.

[02:12]

It could turn it upside down. But if you turn the world upside down, what it's hard to see, you see the world turned upside down, and that happened. The world is just upside down. That's it. If you say so, that's it. That's what's happening. That's probably it. Okay, but again, this is what we're talking about. And the subtlety between past, pure past, anastrava, and the way of accumulating karma. What you believe in is a thing called sastrava. Same time as fear. But what's the difference? One's called fear, one's called impure. What's the difference?

[03:12]

Discernment. Think that they are, in one case, and think that they continue. Is there any discernible or . Is there any quality of added ? Sometimes you get . Or something like that. Is there any discernible quality to . Now, as you may know, we said, we can't know it's targeted by the monks. However, in the process, in the process of Buddhist practice,

[04:18]

We cannot help. I don't know anyone has ever been able to help anyone. Becoming involved in certain acts, karmic acts, which are wholesome. And those will have an effect. Those you will see in the end of the season after, you know, people will become healthier, better looking. People will become apparently more calm. There are effects you can notice, but these effects If you think of it that way, it's not necessarily related to this problem. For example, as I said before, you think every mind of consciousness has Samadhi. So you see in the first category, the category number A, under three, go to the diamonds that are always present. The first 10-hour present, actually, could be subdivided in the two, first five, the three-hour present, and the second five, I know.

[05:25]

Anyway, put that fellow to the side and just say, those are dharams that are almost always there. Samadhi is one. As a matter of fact, I think Samadhi made it into the first. Anyway, Samadhi is always there. You feel there's a difference between samadhi that's been there for a long time and that will be there a long time. All right? You look at one person, you look at yourself and you say, I'm in samadhi now, but I wasn't in samadhi yesterday. And therefore, I might not be in samadhi tomorrow. I feel I'm not in concentrated, but I feel it's a fragile concentration. Why? Because I think I wasn't concentrated, I haven't been concentrated, but that's it. All right? Right now I am, but I haven't been. Therefore, I'm not sure how long I'm going to be concentrated. What does that mean? That concentration with an idea of past, a concept of past that says, which creates an image called, I wasn't concentrated.

[06:28]

There is another thing if I wasn't concentrated deciding that idea. You could change your idea and say, I always was concentrated. If you could be concentrated enough, but say, I always had that concentrated, then you feel like I was really concentrated. So that's the kind of mind. mind to create that feeling. You can mind that you feel like this person. This is the person who will probably need to see something. For this person, they're going to stay concentrated on the meditation that they're doing. They're going to keep their mind at practice. It's not to worry. Long enough that they're going to see it very clearly. Because their somalia seems imperturbable. Why? Because that's the way they see it. They see it all at somalia. And I'm going to keep it somalia. I'm never going to move from it. I don't believe in distraction because I always know I'm saying it. I see Samadhi going forever in the past, forever in the future. That's the way I look at my life right now. I see my life that way. Maybe I see that Samadhi is always here. When is Samadhi always here? Here and now. That means I don't see any other than Samadhi.

[07:33]

When it comes to Samadhi, it's just Samadhi. There's no not Samadhi. You can only create that idea. You have to do it. But if you're going to think of that kind of stuff, then you're not going to think that there always was an authority, because actually it's true. When you can do that, then you get the impression of these, I mean, it's a state country, and that's the kind of pursuit of how slaves look. But what happened? Did he actually have to think about, make this big deal, make this big image and fantasy and a visualization of Samadhi going back to Egypt? All he said was, this is Samadhi, that's all there is. And if there's past, it's there, too, because there's no past . It pervades everywhere. It includes the past and present, too. So then you might say, well, that's in this .

[08:38]

But . So . There is a difference, and there isn't. But most of the place where the difference comes from is from person who believes that there is a difference, namely the person who believes that there is a difference. Okay? So what's the difference between enlightenment and illusion? By your own visualization, your own imagination, you can make a difference between enlightenment and illusion. The excitement and imagination, where do you even get it? Things are the hour when you're enlightened. Things are the hour when you're enlightened. What's the difference? are they are in both cases. So that's why the pack does happen in the same place at the non-pack. And it's just a matter of correcting your view. So view, attitude, whatever you want to say.

[09:41]

That's the main point. About concentration with the right view. And I'll be done on soon as concentration. Now, of course, it puts very little energy into teaching you how to concentrate. But you have to concentrate to read this stuff. Otherwise, you won't use them. If you concentrate, and then you feed this new concept through yourself, you'll correct your view. And then after you've got your view with this medicine, then feed yourself and you can correct those views. That's the way it's up. OK. So here are questions on these parts of the 6 CE. What is the junction of the V-san yoga?

[10:50]

D-I-S-A-M-Y-O-G-B-I-S-A-N-G-E-O-G-E-S-A-N-G-E-O-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N-G-E-S-A-N Space is that which is not in it. Now this space is not space between things, alright? This is a space where you put things into it. You don't push the space out of the way. Like with space, you literally take space and put a chair in the middle of it. Like with a chair, you didn't get moved out of the way. You didn't lose any space to the chair. That kind of space.

[11:53]

This space doesn't get affected by putting stuff into it. It's not the distance between things. That's not what you meant by it. Because it will work when you're conditioned by where the things were. It doesn't get conditioned by that. You understand? You understand? Say, this is space, OK? And this is not my two hands here. It's not like space is a distance between these two hands. It's not space. It's space. Because it will work. And where does the space go? Not that space. The space that everything can happen, but it doesn't grow or decrease, and yet it does contain all the matter. It's not only a space. It's a good kind of space. And you see something that has to do with structure of the universe, and how things . It's not, it's not .

[12:57]

Okay, now, anything else? 6 TV. 7 TV. So now we have come to . So in this chapter, we will learn about . We can definitely are the pentatiskandha, the matter, et cetera, et cetera, means healing, consciousness, and perception.

[14:03]

So the rupiskandha, the dainaskandha, the sammyungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungung mass. In this teaching, as I said before, it's addressed to so. Condition conditions condition that Paths. Paths. They are the basics of discourse. They are affected. And they have causes. So these are four characteristics of what?

[15:07]

Of the Sanskritus. All right? We may think that various applied or desirable paths. You take the, I want to go this way, not that way. You don't want to go that way. Go this way. This is the path, various paths you get. I want to be me, not you. Get to the path. Get to the path. The next thing they are is the discord. It's the argument. How are the cards? How do you think it sounds getting down as a card? That's just pretty easy.

[16:16]

At least. Anyway, that card's not going to get it down. You get the card is new. This is why karma has no beginning. It's the misery of rising and existence has no beginning. There was no time when there wasn't something that was an original thought. We don't have that. We just have one illusion. going back to another illusion, going back to another illusion, going back to another illusion. This is why through meditation, you can very easily, you can't verify past lives, because past lives are connected, like it's called a chain. All you have to do is just go back. You know, like separation, call separation.

[17:22]

You go back in the womb and jump into the . fly around because it's called the connection is not the big jump in a way it wasn't or also you're there at one point without a call before that they were just at the place keeps that the call It means you can get out of it. Get out of it. And the way you get out, by the way, is not by using the other. You don't use the conditioned things to get out of it. You don't not use the condition. But you cannot use it because you wouldn't. Next one is, the file partners are the founders of .

[18:33]

What? OK. You don't understand how something doesn't have a big end. Anyway, that's true. Please have an end, but no big end. How does that happen? Actually, does he have him again? How does that happen? You don't understand, but how does that happen? Say it. Could you have that? No? OK. What? On the 10th, very important. Well, it's not necessary to have it at the beginning. It's just you can't find one at all. You don't need it. Yeah. But we don't need that.

[19:37]

But that's just a fact. But it does have an end. The end of it is just you stop believing that it came up in the first place. You stop believing in the beginning. Or you stop believing in the past even. Or even in the rising of them right now. That's the end. That's why. The fact that it has no beginning is why it has no end. So the one meaning is you've got something that has no beginning. Another meaning is you've got something that has no beginning and you need to begin now. That's the end of it. In other words, when you realize the non arising, you also realize the non going away. That's the real going away. Yvonne is when you stop thinking, actually, they do come up and go away. That's actually not Yvonne. As long as you think, well, they do come up, but they did come up, and you don't know when, and they go away, then that's not Yvonne. That's just your clearly conditioned thing, and you believe it.

[20:39]

As long as you believe it, and you believe it, and it goes on. What do you say that you create that you call to believe, or you fail to see you fail? So in 40 doctors' career, the main milestone was the patient acceptance done, failed to be produced. Once you accept that, then soon, or when it doesn't matter how long it's going to get your patient, you will know that they don't exist. And when you know that they don't come up, then this is Buddha.

[21:41]

This is the way at a very fast level, too. This here state, and now the dharma level, you still think they come up, but you don't have any problems with self. It's actually quite liberating. Almost all genius suffering is gone to you at that point. However, still, there's a step to trouble for you. Still, you think things come to you all. And it's a matter of time until finally you're hooked again. And it's not getting to come off. You really have to make it work. But it makes it a long time. Porn of the truth that Buddha teaches. Okay.

[22:44]

And the Porn of the truth is a Once you know how to do this, okay? You can do then. Then the next step after that is you start using the, you start doing with the Pornhubal Truths meditation. Do that. So you use the Pornhubal Truths in the Pornhubal Korshya level too. Pornhubal Truths go to all kinds of duty. However, what does the, how did you say about Pornhubal Truths? What? He says, he said, you know, stop breathing. You know, stop breathing. You know, stop breathing. You know, stop breathing. OK? In other words, four and all truths are not something that exists or doesn't exist. But there is the four and all truths.

[23:49]

That is what the four and all truths are. OK? It's hard to define what four and all truths are. Teach you how to use it. But it doesn't teach you how to do it in the same way that the coach teaches you. It doesn't teach you the same way that other algorithms teach you. Is that correct? OK, so next time, I asked you last time to memorize all the time. Next time, we're going to call and see. So I'd like you to really to be able to recite the new concept. And if the first person doesn't, I don't call them. Can't do it, then I'll call another person. And you go around that for a while. Hope that first person you do it.

[24:51]

Start at the beginning, please. And if you only get up to 71. And the next person can do the last three, that's four. And so on. But I'd like to be able to do the whole list. But I don't have to do the whole list in both. I won't ask you to do the whole list in both. Because I've only expected to do one language. But I hope somebody doesn't. Part of it. Part of it. If you get those beforehand, you can get the one you want. So I'd like you to continue that. Plus, I'd also like you to take to have it, like you're also familiar with something I assume you already know, and that is five standard. Probably after that, next time, that's what's part of that. It's kind of what happened to the doctors and how they work together.

[25:57]

but the point where the relative teaching in the 20 years there, which are then also available at the study time room. But it's in whatever you want. There's the ability to go chart, which will show you the relationship between the 75 Dharmas, probably not in the first count of the 18 Dharmas. Chart, however, is not available at the moment. You have to wait a little while to get it. And I'd like you also to, you don't have to be able to draw that chart, but I'd like you to look at that chart and understand that chart by next time, which means you should look at it right there. So your main work is the continuing memorization of the standards. And you can also read these articles. But I think I could say you don't have to do any more than . hands out, what's the plane of it be you want to know about it.

[27:27]

When I came to work for all of them, I'm working with them for all of them. [...] I don't know.

[28:29]

. [...] It's the beauty of the world.

[29:33]

It's the beauty of the world. [...] The first five Congresses will have you applied Rupertans as their support, to find India as their support. But the monoligna doctor did not have such a support.

[30:41]

So as a result, we turned monos, or monoductu, or monoligna. Wambana Andrea, various names for the support of what? Support of what? What's it called? What? What? Wambana. Wambana Doctor, okay. And this can be any one of the six concerts that you just Next character, please. Yes. In Central Conception, it says that the moment it has just passed away is the faculty. Is that what it is to support?

[31:48]

Faculty is a translation of what? In there, you see it. So that the moment that has just passed away, here's the faculty trap of any present moment. Here's the organ. The organ. It's the organ for the present moment. For the present moment. In the case of mental consciousness. There's a sense consciousness. The organ is not the sense consciousness that just passed away. It's the current sense. The current sense organ. This means then that when you have a perception of seeing a color or something, when you mentally register it, the concept, you no longer have a color available.

[32:55]

You have available a construct of this color. So in the realm of thinking about sense perception, in the realm of sense perception, what is a mental perception of it, the object is no longer existent. According to . According to Mahayana, it was a resistant object. First place. Okay, then T, O, E, B. All the Darnus can be included in one Skanda, one Ayatana, and one Dottu. Okay, do you understand this? Okay.

[34:12]

Each diamond can be categorized. Each diamond can't be categorized in one of the three, but each diamond will be able to be found in one of these three. In other words, all diamonds will be classified in a particular . Do you understand that? Wisconsin. No. Wisconsin. We're talking. First. Get your charts. Eight feet. So it must be the Lupus Ghanda, the Manayatana, and the Dharma Dr. Junstang.

[35:20]

So if you look at your chart, Okay, so you look on the five groups column, okay? Look on the five group column, you see five groups. Those five groups include all 75 darlings, okay? First group is the rupa group, which corresponds to the rupascanda, okay? Now, what about the next four groups. If you take the chitta, where does the chitta go? The chitta goes over, down to five, five goes over, up to six, and no problem, and then goes over to six.

[36:33]

Well, anyway, that's far enough. Okay? Anybody not follow that? So the number two, category two under five groups went over to five, under Skanda, went over the 5th Skanda, and went up to Manayatana, number 6 under the Ayatana column. All right? And Manayatana, as you see, includes, under the Datus, includes 6 and 13 through 18. Now, what about the Chaitasika Damage, number 3, and the Viprayukta Samskaras? Where do they go? If you watch them, they go straight over to number 4 under the 2nd column, also go up under four under the samskara skanda. And the samskara skanda gets included with the other skandhas and gets connected over to the dharma ayatana, number 12, under the third column, and the dharmadhatu, under the third column.

[37:42]

under 12 in the fourth column. And also you see the Asamscriptus also get included under that. So you could say that all the skandhas are in one, all the dharmas are in one skanda in two Iopanas. Or you could say, which is mnemonically maybe more acuter, to say under one skanda one ayatana and one doctor because dharma ayatana is the same as dharma skanda, dharma doctor. Anybody not understand this chart? Yes? I didn't get along one skanda. One skanda took care of a lot, okay? So one skanda includes 11, okay?

[38:46]

Do you understand that? We have 75 darmonds, okay? 75 darmonds, that's everything that there is that you experience, okay? So one skanda, the rupa skanda, includes 11, okay? Then the nut number two is is the next group had one item in it, and that is chitta, and that's included in one hyatta called man hyatta. Okay, number six in the hyatta. Okay, now, categories three, four and five. If you see, they all go over and they're included under, they all feed into that number 12 in the third column.

[39:53]

You see how they all feed into the number 12 in the third column? And number 12 feeds into the 12 in the fourth column. So that would be 63. 46. plus 4T is 50, and then 60, plus 3 is 63. So 63 can be included in one document, but also one IOP. But this is teaching at Mono. One of the three types of categories can include all 75 documents. What's the reason for saying that? I'm saying this.

[41:08]

If you can remember this Karaka, then you probably understand that whole chart. I mean, maybe not. Maybe some little corners of it that you don't understand. By understanding that one chart, you understand 75 dharmas and how they relate to this kind of Zayatman and Zadatta. So, as you may know, we have various meditation systems, all right? It's good to know various meditation systems. It's also good to know how they interrelate, how you can jump from one to the other, how you change various little doodads when you change from one to the other. Because really, these four columns are overlaid on the same situation. There are four different ways to look at your life. And each one, when you go from one way of looking into the other way, you should know what will change. I mean, this over and that over, like this. There are three egoless ways to approach your experience.

[42:11]

Four egoless ways to see what's happening. And they have different purposes, different shapes and different people. Like, you know, this part, if you can remember how that works, everything goes in one scanner, one eye out, and one doctor, then probably you understand you'd have a foothold on understanding the whole system. OK? Is there a question? You do not ask it. Number 18 CD. Can you say something about the distinction between the first four groups What distinguishes those first four groups as being . The first four groups in .

[43:23]

And . What is the . It's a character, right? There's a character that says . Because the dharma, because the Muslim scriptures are the very best of the dharmas, they go in a category, they go into the dhatu, kind of the best name, dharmadhatu. And also because the dharmadhatu should sort of want someplace to put it, right? The dharmadhatu can absorb whatever you want to put it in. Any object of consciousness, you can toss it in. If you happen to pick up 76 or 77 download, just toss it in. This is the realm of mental objects, just toss it in, okay? But in, in, when you're trying to, in the conversation, the model, you know, have the subscription, the evidence, the model, you know, doesn't really like them.

[44:30]

The model can have, also, get the download as an object, okay? So, In other words, that distinction is one more or, as you said, more than expected than . And it's not that they're excluded from each other. They could. All of these five . Yes. All of these five . The doctors also . But it takes 18 doctors . But now you . That's the most economical way to . It's cross-referencing, and it's also the simplest way to . Otherwise, you have 18 or 75 or 12 or even 5. 5 doesn't include them all.

[45:32]

It's a memory aid. It's a simple one, too. But in order to remember it and understand it, you have to understand these interrelationships. So in a sense, this particular mnemonic is the other ones are mnemonics, too. They're ways for you to remember how to do a kind of meditation, which hopefully we'll talk about tonight. This way is a mnemonic, which also helps you remember this whole chart. So this is a good way to chart in that way. OK? Yes? You said that . Yes. In other words, can be objects of consciousness. They could be . In other words, they could be perceived.

[46:36]

You can also know nirvana without perceiving. It doesn't have to be perceived to know, as we were talking about last week. You can cognize things even when you don't perceive. But nirvana could be perceived. It had various marks, whether it's marks, not marks, wishless. That's what it looks like. So you know when you see it. And you can perceive that. So hey, there are you. There you have it. I saw it. And you've seen your mom. But that means we've seen it. And when you see emptiness, you see it with whatever you see it with. If you've entered the books back that moment, then you have to read it. It started to grow again. But you don't have to perceive it. You can also know it. That's what I sometimes say.

[47:41]

It's like your intestines flip up on the side and go around the inside. It's rearranging. Sometimes I'm still young. I can't exactly say you received it, but something happened. There's no more knots in your intestines. Your appendix is finding out. So anyway, that's why it's in. Two reasons. One, because it had a written name. too, because it can be perceived. And also because it doesn't make sense in any other ones. It doesn't make sense in any of the scoundrels. You can't keep it up. You can't amass it. You should amass the scoundrels too. And then the 18th CV, a doctor is included in his own nature as it is distinct from other natures. So the obverse of this, or something like that, is the dharma is not included in that from which it is distinct.

[48:55]

This doesn't seem to be too profound, but anyway, there it is. This sentence says, if a dharma is defined this way, it's included in that definition, and it's not included in a definition which is distinct from it. And some examples given that the organ of sight is included in the rubascanda. in the and the . Do you understand that? The eye organ, the organist site, is included in the because by definition it belongs to . By definition, what's its definition? It could be . So it belongs with . It belongs in a rupus condom. Okay? It belongs in the Chakshir Ayatthony. Why?

[49:56]

Because Chakshir Ayatthony is the eye in the Ayatthony. So it belongs in its own Ayatthony. And it belongs in the Chakshir Ayatthony, the eye element, because it's the eye. Okay? So the reason why it belongs in the Chakshir Ayatthony is because it is the Chakshir Ayatthony. The reason why it belongs in the Chakshir Ayatthony is because it is the Chakshir Ayatthony. Do you have a different definition? Do you have a different definition? No. Oh, we have one other definition. You can sometimes say dharma is skill and means. There's two definitions for dharma. Dharma, in other dharma sense, the Mahayana accept this definition. But then they have other means for dharma, too, which means, for example, skill and means.

[50:59]

But this definition, we don't throw the definition on. We look at this definition very carefully. We study this definition . And when we do that in ,, we find out this definition, although it's not included in what it's distinct from, we find out that it's not distinct from it. Because everything is distinct from it depends on by the distinction. Therefore, I can't separate from distinctions that exist with it. Therefore, it starts to expect when you sound as old. Be completely kidding. Of course, if they're all infinitely big, they become equal. They become the same. So Aga Dharma does not emphasize the sameness of all that. It's but Mahayana does. In Mahayana, we say that Aga Dharma is a pure. Aga Dharma, we say, We don't say that the put-downs are pure.

[52:03]

They're not pure. They're the same. Pure meaning they can get anything. Because they must arise by condition of origination. They're nothing other than some total of their causes. Therefore, everything has happened. Anything else that is done? Don't get to worry too much about this one. It's just what it says. or their definition, and that's it, and don't play it on, don't try to scoot around there. That's not the way. Keep in mind, don't scoot around this. You have to take this like that. Know their definitions, and don't, don't think there's something you play. Also, don't think there's not something you play. Number 19 is Akarika, which begins a new section, okay? And the next several characters from Cargo 1928, we will see, basically will be devoted to justify or explain various classifications, what's counted classifications, and adopted classifications.

[53:18]

And the number 19 is one that we could spend a long time talking about in various discussions, aesthetic discussions. But basically, it was simplistic. One just said, because there's two eyes, because one eye is opposite, and so on. And it could not just be touching one with the other. That's what that's about. The next one is somewhat interesting. It's 28B. Countess signifies mass. I often signifies entry date, door of birth. Datu signifies linear. By the way, you know Datu has a long bond over the A. You put those in all your copies. And I often it has a long bond. over the first day. So skana means, as you know, keep.

[54:43]

So it just means keep gathering things. Ayatana means means door of arrival or door of birth. So I am means door. I mean, not arrival, but birth. And the bar means door. So this is the definition of ayat. Another way to write ayat. door. So this emphasizes the fact that we've already talked about that our experience is based on objects, organs, and the field of activity, interaction between the field of activity and the organ.

[55:57]

That gives rise to all experience. So it has to do with the origins of mental darkness, of thought, chitta, and the chaytasika darkness. So it's a way of looking at them which sees how mental events arise out of the interaction between the organ and the fetal. sense order and sense speed. That's the emphasis of this teaching. And then the gotra, the dhatu is gotra, and gotra means elisivayata. And dhatu. Vasudvanda's presentation beginning with Skanda and picking on the Ahatana

[57:29]

is the conventional teaching. But this chapter is called the chapter. And the chapters get the most attention in this chapter. And ,, although not theoretical, it's . And his understanding of culture is rather original. means race. or family, or lineage. So there's gothras. There's the worldly gothras. And there's Buddha gothras, and Bodhisattva gothras, and so on. And there's gothras of the realm, the sensitive gothras of the biomaterial plane, and the gothras of the non-material world.

[58:30]

In other words, for example, a lot of people know the culture of sort of lineage of sense. You will see things in terms of sight, sound, smell. This is the lineage. They're connected to time and space. So in that sense, I will draw in here, which has this little mind. It will fall into mind, OK? Inside that mind, look inside. It's a whole bunch of visible pins. In other words, it's like a mind.

[59:40]

Goja also means a mind. And the idea of mind, excuse me, I thought Goja doesn't mean mind. Doctors are like mind. And there you get the idea that you go into the mind as they call it pain, pain, or pain. So there's a lineage of visibles. There's a lineage of, there's also a lineage of eye organs. There's not just a lineage of visibles, there's also a lineage of organs, not eyeballs, but eye organs, or ear organs. And when you go out of the, through meditation, if you go out into the Rupadaptor, you go on Rupadaptor, you break. that lineage, temporarily.

[60:43]

So if you're in this world, you think a thought to give rise to a thought. But then when you snap back into the sense field, you snap back into these miniatures, these sense millionaires. Come right back. And you can't stop them. But when you go into the, into another realm, You get tuned in a whole nother set up then. No matter what round you had, you'd fall in a certain place. That's why each round has bondage. Each round has a certain lane that you get tuned into, and you have to be a rider to ride. There's no big deal to change rounds. Come doctor, with doctor, not with doctor. This connection would keep this. outside of your condition because of your activity.

[61:52]

So assuming that no longer were conditioned, then the lineage would be broken. To be, you see, unconditioned. You say unconditioned? When you enter the path, when they're discerning, you still see them as they have. You still see? The only time that they go away would be is if you die or change. I thought you eliminated the connection between the people. Well, when you say the basics of student activity, are you talking about

[63:06]

The game consists of your present activity? Or if you said it had a few... Due to your past action. Past action means actually past. So, in other words, when a sense event happens in the present moment, It doesn't, you don't create the sense. You know, at that moment, you don't do something to create it. This view just comes to you. You have no control of it. You don't make the loop up at this moment. You make the loop happen in category past. You do something in the category past. It makes blue happen now. Or pain happen now.

[64:09]

And it's up to you whether you want to consider that past, that actually past, and not presently available with consciousness, or whether you want to set a category of the present conceptual field, which is the way that will be my job until you see it. In other words, because you've believe you did such and such a thing, because you conceive of yourself doing such and such a thing, in the present you have pain. So because I conceive of myself as smudging Barbara's glasses in the past, because I give rise to that image of myself smudging Barbara's glasses in the past, and I believe in that, therefore in the present I get punched in the nose. I have pain in my nose. Dude, somebody gets me in the nose.

[65:17]

So the image of myself, it's too much of your glasses, which I put in the calibrated past, goes with the present pain in the nose. And I can't stop that pain in the present nose. By the way, if I don't believe it, I don't believe that I smoke the glasses. I didn't believe it. I didn't believe it. Therefore, I didn't eat any of those. Besides, I didn't wear it because my nose was soft. I had mine. Do you understand why? There's no problem, I have never smudged anybody with glasses.

[66:21]

I might, but actually, I didn't bring that one up yet. I'm bringing it up, see if it comes true. If you bring it up, if somebody believes it, then he might experience your hand pain as it hits my steel nose. It's her experience. She's the one who believes that I don't. My experience, she doesn't hit my nose. Because if I don't imagine something that she doesn't hit me. Because if she believes that I hit her even though I don't think I did, then she experiences that she feels her hand contacting my nose. then I have another reason. See, I don't believe that I swear to God. I have some other reason why I'm getting anything else. If I feel it. But the belief is from the point of view of the person who feels it, right? And if I don't believe you, then I don't feel it.

[67:27]

But if she believes it, she feels like she did it. She feels the physical experience of that. But in fact, if I do experience something, then I believe in something. So I do believe that I got hidden in my nose. In other words, you won't get hidden in my nose if you don't believe something. No. Do or do not believe that something happened in the past. That's what I'm saying. That you will not receive sensitive input unless you believe in some level that something happened in the past. which some people, it's not a matter, they don't say I believe it happened in the past, they say it happened in the past.

[68:37]

In other words, present sensory experience is due to the past. My sensory experience is due to the past action. And your physical world is due to all of that past action. Okay, but let's not talk about that right now. The next is Smith. I don't understand the relationship between Datu and Guglertra, and why you have two ayatmas on the board. This is ayatma, right? Yeah. This is another way to say ayatma, which explains what ayatma means. This means a door of arrival. This means a door of birth. Ayatma means the place of birth or the place of arrival. is the explanation of this. And datum equaled gotra, according to Vatsabhan.

[69:40]

But datum is gotra. In other words, datum is linear, on family. Oh, so gotra is the word common sense? Yes. But buddha gotra means linear to the buddha is a buddha family. Bodhisattva gotra is the bodhisattva family. Pratavina gotra is the culture of family that we have not yet entered through this path. OK. And the next part is 20 CD. Teaching of Skanda is threefold because of, threefold and so forth, because of their faculty joy are threefold. Before this, there was a question.

[70:44]

Why has the Bhagavata given this triple, or threefold, this triple dharma, such as Skanda, Ayatvanas, and Dattu? So this Karaka says, the teaching of Skanda is threefold. We're teaching Skandai, and that's a three-to-hole, because the era faculty are three-to-holes. There's more. And more. . [...]

[71:45]

. There's three errors. First error is to construe or consider mental phenomena as constituting a cell. Mental phenomena is . Consider mental phenomena as constituting an . First kind of error.

[72:48]

Second error is to mistake or regard mistakenly mental events as an Atman. Did I say mental the second time? Material. Second is to mistake material for a self. And third is to mistake material and mental events as a self. So based on these three kinds of errors, we have three teaching. Can you guess which goes with which?

[73:49]

Well, in this conduct, What's that? It's material, right? Second one is material. It's mental. Third one is, fourth one is, fifth one is, so, this kind of representation is for this mental description. So the skanda is for those who go through mental phenomena of the self. Now, the ayatans. What about the first ayatans? Mental or physical? What? Physical second ayatans? Physical. Third ayatans?

[75:06]

Fourth ayatans? Fourth ayatans? Fourth ayatans? Fifth ayatans? Fifth ayatans? What? What? 5? 6? 7? 8? 9? 10? 11? 12? Right. So, the optimins are 12. Out of 12, 10 are interior. And 2 are mental. All right? So the iathenis emphasize physical. So the iathenis are for the mistake of destroying physical itself. The second type of error is for the iathenis. That's why I just said before, the iathenis emphasize how sense-ordained material and sense-field interaction gives rise to mental events.

[76:06]

And what mental event are we talking about now? What's the creation of the self? It's a mental event. So you have mostly a physical field, and then you give rise to a notion of self. Rather than giving rise, rather than seeing that actually you have this physical field and it's giving rise to material called mental events, you now view it as a self. So for those who see mostly physical, And then say, hey, this is a cell. Then the next one is, of course, the doctors are, what percent is that physical? Seven to one. [...] 10 physical and 8 mental.

[77:24]

All right? OK. So this is sort of almost, that's almost balanced. Two-thirds and one-three. And this is the situation where you see mental and physical. And you can steer that of yourself. And the next one is said to be from the point of view of faculty. Faculty is a sharp, medium adult. And the correspondence thing. For those of chart faculties, this is . And next is joy .

[78:30]

And this applies to that which is set in a summary manner in a middle way and an extended way. So this is the simplest definition, simplest It's a joy. Joy has to do with which way you enjoy, which style you enjoy. Do you like simple teaching, more complicated teaching, middle teaching, or more elaborated teaching? Like more elaborated teaching? Then, of course, . Like a little bit of detail, but not too much. I want them to adopt you. It's done as simplest. But it's simple as it's done. Okay, so that's this contract.

[79:37]

More public. More public. It's not more complex, exactly. It's more detailed, or it's more complicated. The scan is actually more complex. So you think of it more like more kind of drawn out and explained, trivia are all laid out. It's more trivial. So we said before that the and the constitute separate standards to themselves.

[80:46]

And all the other mental dynamics go into some scholars. So we said before that these two skandhas are distinguished from other skandhas inasmuch as they are mainly responsible for the speech among men and are also responsible for repeated existence. So these are also very useful in creating a notion of self. by the point of view of the weight system, they get a special emphasis. So this is talking about, because they are the causes and the roots of dispute, because they are called trans-migration, and also by reason, and also by The reason of the calling that justified the ordering is kind is the two mental states, sensation and notion, are defined as .

[81:57]

The one about the order will be . In other words, because of their function in the ordering and . And therefore, it could be the only on this character. OK, next character. The unconditioned is not mean with regard to this because it does not correspond to the concept or meaning. I said this before, right? Remember when you talked about this ? No? Who doesn't? So that's the reason why they're not in this campus.

[83:18]

Point two, leave these. The order of Skanda is justified by grossness, defilement, character of a pot, and so forth, and also from the point of view of the spheres of existence. All right? This is a nice little character. First, by grossness. The order is in terms of grossness. The material of the most gross. The group of Skanda is the most gross. Next comes Vedana. Vedana is the is less gross, more fine than material. But of all the samskaras, it's the grossness. That's why it's the first one you meditate on. Mental events, all the samskaras that you create, it's the first one. That's why you do and then . But it's the easiest one to study. It's the easiest one to find out because it's the most gross. So the grossness is number two. The next most gross is perception.

[84:22]

Noting up the mark of it and naming of it. That is next gross, but less gross than, more subtle than isomnia. And next gross will be all the other samskaras which are collected in the samskaras skanda. And they, of course, will vary in their subtlety too. And the most subtle and the least gross is consciousness itself. It's the most subtle of all. The next one is by defilement. Although they all happen at the same time, you can still talk about a linkage in the defilement process. There are various defilement processes.

[85:24]

The most famous one is the 12 links of causation, process of defilement, unfolding in a moment, in life, in two lives, in endless lives. This is a show of course. This is called, first of all, So we say, in the course of eternal transmigration, many women take delight in one another's form. Because they are attached to pleasure, this attachment proceeds from erroneous notions, which are due to passions, which are with some scars. And the mind is that to defile life's forms, raised forms, the rise of sensations, which are then due to actually, the fact is due to false perception, but again due to the fountains, and your seeds, and all this.

[86:38]

That's the order justified by the state process. The last one is, the next one is hot, food, seasoning, He's a part of the yoga skanda is part of the feeling skanda, the full reception skanda is the season, the samskara skanda, Consciousness. [...]

[87:41]

Consciousness. [...] If the Rupadhatu, I mean the Rupadhatu, when you go from the Khamadhatu to the Rupadhatu, the Rupadhatu, the main characteristics of the different Rupadhatu, different Rupadhatu is the change in the Skanda called feeling, or Vedana. The change in feeling that happens there. So the main distinguishing factor among the different Jhana states. in the Rubidyan spirit is a change in feeling.

[88:43]

So that's just fine in the order that we did say. Then, as you proceed into the Arubidyan, feeling is no longer a relevant distinction because At the top run of the rupa jhana, I mean rupa datu, you've reached a state where the feeling has now become equipoised. So feeling from now on, the feeling is now irrelevant as far as the distinguish factor. But now what will mean the main distinguish factor will be perception. Perceptions will change. As a matter of fact, the very The difference in these formless practices is just due to different perceptions. First-year perceptions of what we've seen in this space, the infinity of consciousness and form, just in terms of concepts or images of this machine received more and more southern spheres.

[89:54]

At the top layer of the formless sphere, of the Arubadatta, the top layer, the name of that thing is called Bhavagra. above the top layer, up top is the top echelon of the fourth al-rubhya jhana. And this state is typically psychologically as neither perception nor non-perception. And in other words, it's not really perception, it's not really non-perception. So now, finally, perception drops out, and there are just impulses. There just will. So each of these three spheres is what's called the Vinyana Shtiti.

[91:06]

Vinyana Shtiti, which is in chapter three. Shtiti means, you know, it's what it's kind of, right? means abiding or duration or . So all these . So these are various ways which they justify . See, they're inseparable from ways of understanding. So these justifications we're giving, they're not really proofs of justification really that they're also mnemonics that help you understand . And the order of the next, the order of the , the first five are placed because of their object is real. Real means now.

[92:06]

First five are placed first because their object is now. is present. OK? And then, so we got the first five. At least one, the first five of the first. Now, the first four are first because the object is exclusively derived from a secondary magnet. The first four, the first five. In other words, touch, right? Touch is the fifth, isn't it? So, touch is not. See, the Rupa, the Rupa, the Rupa are derived Rupa, okay?

[93:09]

I told you that for a minute. They're derived Rupa. They're derived from what, you know? They're derived from four Mahabhutas, four essential qualities. So all Rukas are derived from various combinations of four essential qualities of material called the four great elements. Now, There's a special thing about touch, such that touch is a derived matter, but it's also a mahabhuta itself. So that's why touch goes last, because touch is special. So once again, the order tells you something, reminds you something about touch. But touch is a unique thing in that, in a sense, only one of the mahabhutas that

[94:13]

It's the only one day you can actually experience that's just like a Mahabuddha. So you say, well, why do you do it first and last? It touches like when you think of the right person. It's self. Because of it's a beast. It's a beast. It's a beast. These four are placed according to the range and speed, so that within the four, sight is called first, sound, next, and so on. Of course, this is silly in a way, because when they're actually functioning, the things are in contact. So having a case, how long did they have case connected to your tongue? You know, that's what they say. Which is one of the more naive aspects of the other guy. And then organs are arranged according to that position.

[95:15]

So eyes are here. Eyes, here, you know, body. Not this, this even they have up here. Because it's actually got a lot of care for the right students with your fingers. Next, I think it was the order and then the, The next one is of Summini Tris, 24. This is Summini Tris. Among the 10 ayatanas embraced under the Rupa Skanda, one receives the name Rupa Ayatana. Although all ayatanas are made of dharmas, one is turned dharma ayatana. Why? In order to distinguish it from the others by reason of its calculus, one ayatana, the group ayatana, in order to distinguish it from the others because it comprises many dharmas and the best dharma, one ayatana is called dharma ayatana.

[96:30]

So because the dharma ayatana includes the best dharma, and because it includes so many dharmas, it's called dharma ayatana. And also, it includes lots of them. So that's why I just forget the best name. And the Rubai-Athana, There's a prejudice here now saying that sight and visible are most dangerous. So there's a homocentric, this is here, but there's a, I don't know if it's homocentric, but visual-centric, saying that our favorite around visual. That's the same thing that demonstrates called .

[97:37]

Okay, then the next 25, 26, and all the 26, I think we skipped. Okay, I think that's 27. In the same way that the Dharmaskanda are contained in the Rupaskanda or the Samskaraskanda, in the same way, And I read this, but this is a really complicated article. Relate to other chapters. And I just want to mention, I think this is a really complicated article. And I just want to mention, I think this is a really complicated article. Five pure skandas are, Shila, Samadhi, Prajna, Vinmukti, Vinmukti, Dhyana, Darshana.

[98:50]

So, Shila is morality, Samadhi, of course, is concentration, meditation, Prajna, wisdom, Vinmukti, turning away, Vinmukti, Dhyana, Darshana, is the seeing of the knowledge of turning away. These are the five truths. Proceeding the knowledge of turning wood. And to talk about the English study, I have to go to chapter four, chapter six, chapter two, and chapter eight. But I think just to note that this is the future reference, we want to look at chapter one and . It would take our first class. Yes. But morality is the first pure scholar. Sheila. What? Oh, fifth. Fifth is called Vimukti. Jnana.

[99:53]

Darshana. What? Darshana. Is it? Is it or Darshan? Darshan. Oh, Mr. Darshan. Let's see. Darshan. Darshan. OK. 28 minutes. 28 minutes. A 28CD, the consciousness element is the quiet consciousness because it is portable. Consciousness element is the jnana dhatu.

[101:23]

Now, we have various jnana dhatu. So this, speaking of conscious element, means the jnana dhatu is taken as a whole. But specifically, it means really mono jnana dhatu. And it's saying that it's defiled because it's the support of birth. And when it's the support of birth, it's called pratisangvichita. At the moment of birth, the moment that we choose to be born, either into a life or into another realm, which happened within what you'd recall, a hospital-wide, two-stone-wide healing assistance. Within that, you've got many possible births to different realms. Each time that happens, The rebirth is vile. This citta, this pratisamni citta, this little vinyana skat, the vinyana, something mono vinyana dot vinyana, vile.

[102:33]

Whenever there's rebirth, it's vile. Reverse is only possible because of the titted understanding. The basic, very basic teaching. Yes, you cannot be born except to just vile the understanding. very important. When we're doing 40 softwares to take birth, they must enact a shape of bioconsciousness in order to do so. Mahana did not disagree with this. They must go to the same certainty. If they don't go through it, they won't give a point. However, even though you go through it, you don't have to take it seriously. Chita?

[103:34]

Chita? Chita is another name for the vinyana. at the moment of rebirth. The rebirth consciousness is also going to be called . Or anybody. I'm saying . And that's it. For this teaching, I just gave you about the voice of being born. It's not so clearly laid out in the alphabet. Yes. This is something we learned from Maya. And he's telling us to become better.

[104:43]

Now we come to Carter 29 and shift gears. Well, if you do take it seriously, then you just . Some people have done that, you know. Some people have taken it seriously. And therefore, they're trying to not take it seriously. So some people that may be in this group, I don't know, some people may not take it seriously, just have just come here. By the same, they took the same route, but they never took it seriously all the way. It's the same way, you see. There's no sign. They're not missing. They really did. They got defiled consciousness. They desire to be born.

[105:44]

When you were born, we put that seriously. All the stuff that happened didn't get seriously. They were very teachers. And they weren't fooled before. So if they weren't fooled before, they practiced very hard. They practiced very hard. They would die. And then they had a chance to be born again. They said, I think I can see if I can go to the shoot without being fooled. And they said, So one of the characteristics that we will see in Chapter 3, we saw in Chapter 3 last spring was that Chakravada is a new

[106:57]

He can mistake a commander of a fort or a chakrabart or a wheel turning king. He was a monarch. He was a monarch with chakrabart. Chakrabart and his chakras wheel turning. Chakrabart and Raja. Wheel turning king, what the attorney said. These wheel turning kings, they look really good. They have 32 months and a great person. Buddhists look a lot like Chakrabart actually. So if you just look just a matter of, just on basis of looks, you might look at Chakrabart, you might look at the Buddha. Some people see commanders, like see Patton, you think Patton is Chakrabart or Eisenhower. People are robbed. It is Chakrabart. So that's one mistake. The next mistake, they think that Chakrabart is a Buddha.

[107:57]

You can't really see a Chakrabartin. I don't know, but these are happening. Now, Chakrabartins, when they're born, when they're first going, when they're first born, they're born consciously. When they first enter, they say, well, I think I'll deal with it. They're not fooled, but then they just project with it. enter with consciousness. They're not full. And when they come out and they're born, they're not full. They lose it. Buddhists, they're the moment of entry, they're the moment of reliance, they'll get you at the end. They never get full. Like that, like, awake all the way through it. What do you mean? [...] This is not a joke.

[109:29]

That's that story. It's a joke. It's very a joke. Some people believe. All in all Buddha. It's not serious. It's not serious. It's just to make you laugh the whole thing. That's all. Peaceful. Right now, you have to laugh at all. Unless you start to get it. It's seriously, you have to laugh at all again. Even Dharma is not a very heavy rock. That's what they do, you see. They say, well, at least, you know, Dharma, you know. Who is good? Thangas, something's good. As soon as you fixate on it, hold it still.

[110:38]

And then you just posture around all of those. But as long as you don't see the conscious of it again and again. They do this, they do that, [...] they do everything. They don't put a light touch you. Just enough. Just do it. You're not that extra grip. So non-apprehensionally sick. They did pick it up like this, but they don't pick it up and then also hold on to it. Just enough to pick it up and set it down. That's it. But everybody else goes, I'm picking it up and this and this and that and that and that. It's purple, it's really purple, and it's purple because of this. Everybody else has philosophies. It's called drishti, right? Drishti. Everybody has a view. They don't just grab this over there.

[111:39]

It's a philosophy. When they're first born, the chocolate barns, the first angel that don't have a view, they just go. But then later, the woman said, hey, you've got golden blood to yourself. Thank you. Most people are at the beginning. Most people at the beginning, you go, hey, that looks pretty good. Machine starts crying in the person. Crying. Crying. He said, it's unfair. Most people are going to file consciousness, but there are these examples of where they're not fooled by it. Few people aren't fooled by it. They just go through the motions. They say, hey, this is a very good show, but try this trick.

[112:40]

And it's one thing you say, hey, let's do the trick. Another thing, we have to start going through the chains, the turnips, and bond your membership. Because you go through these transitions, before you went in, you knew. But now you're not the person you were when you went in. So you know, as a new person, you also know. Or you say, hey, wait a minute, a new person. At that moment, you took it seriously as a new person. You start to wonder what's going on. Because you're wondering because you think it's real. You need that big action. You're finished. It's a lot. It's painful in the field. What is the level of revertment that requires an apocalypse? Because of illusion. Because of illusion. It can be an important illusion.

[113:48]

It's based on ignorance and creation in most instances. You have to do all that stuff when you, first you have to know what's going on, and think something's happening. And yet, so, make something happen. And then, consciously write it, and you say, hey. And that's all for these two basic things, which are the first two links of . [...] Will you speak up, please? Yes. [...] You achieve.

[114:51]

When you die, you achieve. Where are they? Yes, sir? No. That's the reason why that's the music of Ma'am. Because the Arhat thinks that the Arhat finishes. The Arhat thinks it finishes.

[115:54]

So he does this little path. He died, and there's no more into it. And it's a long, long time his birth. Oh, oh, [...] very good understanding that they liberated all their existences. But some of the existences that wasn't even afraid of them, you find that bubbles up. When that happens, when that comes to do, you can't cope with it. You're not David, but it's a policeman. It actually occurs. Because they haven't seen, they haven't exhaustively studied in any hospital situation. They're all non-donorized. Therefore, when it happens,

[116:57]

Some particular situation have the pooling and the believing in it. So reincarnation is not so simple. It doesn't say that it exists. It doesn't defeat. But if you believe things exist, then we can explain to you how they exist. We've already explained. We've done this, we've done this, we've done this. are given, for given reasons, but for different kind of errors, for the kind of people, so and so forth. But also, another way to talk about what they give people is three other kinds of things, problems. This problem is kind of a given way, this is something, it's true, so, you can't develop yourself. You want me to ask something about this journey? I often are given for the .

[118:01]

So it wasn't beside outside just by . You could actually see all mental phenomena to experience a leading result of all of them working together. It's not . It's just . not the outside and the hands are inside. So you see, when I say I'm in my audience, that never phenomena can arise, or you see, just this, that's going to be inside and outside. So people say, like, the outside, the inside, meet at the door. We're going to meet at the door. We finally realize that, not like this in a good place. This is, they're not touching now. It's going to be neat. That's what it drives me. That's one thing. It's not feel and important.

[119:11]

Because most things feel, well, or they don't mean that. If they're in contact, they're in contact. That's just one thing you call it. You see, they're not too excited or not too. So that's the thing I often imagine to be addressed to. And then we document that he's addressed to meaning. The fact that we think it's meaning because there's continuity of all the moments. So you were saying, we break the brochure when you meditate properly. We do this meditation properly. We break the brochure when you see the moments are not connected. I think that exists so. Actually, this circle is really not the same experience, but we feel like this community, but we do the documentation. We do a thing called growth, shrub, boom, and break in any of it.

[120:18]

So we do three different types of experience. which is through itself. So, inside, outside, self-moded object and boarded. The other one gave. The first diet is only one is visible. So, of all the doctors, only one is visible. And the rest are everywhere. I'm very, very mystical piece you may have heard of. You cannot see stuff. Do you know what the building town said?

[121:22]

And he asked me where you get that piece, and I said after everything, You can only see this. will be one of the doctors. Next is 10, and this is a big one. Circle is going 29 BC. 10 doctors are exclusively material. The 10 doctors that are exclusively material are susceptible to being fit. And 10 doctors that are included in the group of standard

[122:26]

are susceptible to being at their definition. Prakigata. P-R-A-T-R-G-H-A-P. Kip, collision, collide so far. The three kinds of changes. First kind is Paul. Adurana. Next guy is called Vishaya. And the next guy is called Alwanda.

[123:29]

Three times are Pativyatta. And only material is a light is called. Avarana patidata is striking by reason of resistance. Quality of the body, but that is creating an obstacle to arising in another body in a place where itself is bound. Intentability. That means that it can't, I don't know. The next is the Vishaya Pratigata. And this would be striking an injury on the orning with which is the sphere of action.

[124:37]

The orning is struck, too. Organ is not, it's not, it's not, organ actually is hit, but the organ is not hit in a way that it can't, that it can't occupy the same space, you see. It's not hitting the same way of being an obstacle, but it's hit more in the sense of being sensitized or being activated. Because the organ is not the eyeball, you know. See, the eyeball can't, you can't put a rock in your eye. That's talking about alvarama, probably that though. That's treating eyeball not as an organ, but as a, in this case, I guess. That's when we look at it. They only see it one thing at a time. It's functioning occupied. But also that it's

[125:43]

It's also means that it's . But also, . Things in the Shia are characterized by this first kind of . The Shia is somehow activated. They don't really activate the organ by taking the same space in the organ if they shouldn't worry about it. But I think my method would be another way to look at it to expand the idea of be shy. So be shy along them would mean that the field of activity of the organ comes in contact, takes the organ. But again, the way that the field of activity takes the organ is not the way that the field of activity Because the things that I tell you cannot occupy the same space that push each other apart of the earth.

[126:46]

If there's something magic happening when you feel like you're having a contact with the organ because they don't occupy the same space, they're actually overlapping something. Because if they just touch, nothing will happen. You must overlap these things. So it's a kind of transformation of energy from a new kind of physical thing to another kind of spot between you. The next kind is called Alambanapata. It's the striking of the mind and the states with the objects. Alambanapata. It's the striking of the mind and the states with the objects. But what's the difference between the Shia and the Alumba?

[127:53]

If you check by it this way, the six Bishias, [...] the six Bishias. There is activity of the shires of the six . But there are a lot of them . So that's the point . The sense objects, the sense fields, are sense fields for the sense So when the organ plays in the playground, consciousness rises, and consciousness takes the field

[129:15]

But the orderly is probably about the topic. It does not take the orderly as a matter. It takes a field later on . And then, And someone was, why doesn't the consciousness, why does the consciousness take the organ, take the field at the top instead of the organ? Because the field is like the consciousness. The field, activity, and the organ is like the consciousness. So once again, . around the gross physical realm, the gross physical realm, the organs are soft, the objects are in the grossest physical realm, with white consciousness.

[130:29]

Consciousness arises on a subtle material, interacting with the gross, but the matter of mind, inextricable realm. However, if you have a mind, it doesn't matter, even though mind arises from that. Mind arises from that. Conscious arises from this, but it can evolve away from the current and present existence. It doesn't have to be valid. Either order or . I don't understand. You have organ functioning in the field, OK? Eye capacity and visible field. That interaction gives rise to eye consciousness.

[131:31]

Then you have maybe the next moment, the eye, that hole, another one goes flat. Another one comes up. In this one, the organ is the sense-conscious, but it just died. Since the organ is called eye, it is now called minor, then it could rise to monovigion adaptor. And the object now may be, in this case, concept of public. Or the mind has evolved now, and there's no physical thing present. It's just all mental stuff. It has risen out of physical interactions, but it has evolved to such a point that there's no physical things present in the universe at that time. It's just a concept, an idea, a faculty of reception of mind, and the monumental consciousness.

[132:36]

Even though it arose out of very clearly, it has evolution directly related to material. And then once again, the theory only appears, because of the mental, even at mental state now, I believe in certain things. She'll come back to me, but I said, I'm sure the world comes back to me because of my belief. So she'll get right to mine. Mine was the greatest thing, if you're not diligent. the doctor chair again, so you look at this, so that the courts can be clear up. Question is very, very good. This is a private part. I would say you may investigate this part again.

[133:39]

Part 29 UC. Now we come to a triad, I would say. Would you say so? First triad. Triad is a comic triad. I mean, there's three varieties, actually four, but there's three. I mean, first of all, first one that mentioned is neutral. Neutral is . But the awkwardness, you can't tell what it is.

[134:47]

And then the other kind of . So eight of the dhatus are mutual. Namely, the preceding minus . So 10 dhatus characterized as . can be hit, right? The ten dhatus characterized as sapropagyata minus visible and sound, namely eight dhatus, five arterial organs, older, taste, and tangible are neutral.

[136:07]

You can't say what they are. You can't say that the five organs are pretty bad. In other words, you can't attribute to it. They're not good or bad. The others are three types. Seven doctors. [...]

[137:13]

Seven doctors. Seven doctors. And? Can you say it again again? So mind organ and the five sense consciousness and mind organ. Those are the seven chitta doctors. They are good when they are associating with good. Bad when they are associating bad. ROOTS. SO WHAT ARE THE BAD ROOTS? YOU KNOW WHAT THEY ARE? WHAT THE ROOTS ARE? THREE-HEADING ROOTS. SO IF THEY'RE ASSOCIATED WITH THREE-HEADING ROOTS, THEY'RE PUSHING. IF THEY'RE ASSOCIATED WITH THREE-HEADING ROOTS, THEY'RE PUSHING.

[138:19]

THE NEXT CATEGORY The dharmadhatu includes the root of good, the roots of evil, and uttodamines. Right? Because it includes all 63. So it includes any possibility. So it will vary according to what one is included. Now, the root plan that you look at being shoved up that are good or bad when they constitute physical or vocal acts that have issued the good or bad thoughts. They are neutral in all the cases. Okay, so a visible thing, a thing you see, a visible thing,

[139:21]

like if it's seen in acting, and it's only made it for most of your acts, you saw that. That would be more and more than a result of things. Now, if you think I could steal this one day, then you just, then you had a problem. As you saw, your eye saw, and I pushed that thing, and I pushed that thing, but you are burning. So in other words, and also everything, and yet if you saw that, and you believe that, in the way of your mind, that the use of something can happen. Of course, it also broke cause if you see yourself with it, hear yourself with it.

[140:41]

But thank you, because you must know I can hear it. But don't you say? No taste. No taste, you say. No taste. No taste. No taste. No touch. So now we come to one more. Triad. Well, that's a triad, but Kamadatu, Rupertatu, and I'll look at that. That's the next three characters. And I sense when I use these terms, I don't sense a real thing. I don't sense that I'm talking, what I'm saying, something like Zazen.

[141:49]

Between now and next week, why don't you make sure you're at least somewhat familiar with what this turns out. By the way, he wanted some reading besides the other portion. We had, in the chapter one, we'll start the story. But also, we have the city Maga. We have chapter 14, to the city Maga. what the Skanda, Virginia Skanda, teaching. Chapter 15 is the doctor that happened. So it's typically chapters on Skanda's and how things are doctors sitting on. And also, Dr. Conley Clark's about to restart me. So we're talking about Skanda.

[142:50]

There's a chapter called Skanda. . So we want to see more outside . And for the group of . And we have copies of chapter three . I don't know. I don't know. I don't know.

[143:52]

Can we look at that? Three on these. We used to have three of them. Oh, the introduction to the index? No. We'll call the handling study. I'm going to put it by any charter. They've opened. They're none of them left in the video. They've opened. Well, would you please find us? And maybe anybody see anybody? Okay. Friday afternoon with William De Chaudhry's on the ring. What? No, I was leaving in the library. This stuff's too big, but, you know. So, we had a big time. It's a study. It's really possible to go on this ordinary course, right? It's not possible to go on this ordinary course. It's going to lay on yourself, but it's in the next week. We can talk about them a little really quiet. I may use it to be part of the point of the part to discuss the triple, you know, triple rule.

[144:56]

So you may jump to chapter three in subject, so I'll go. Yes? What? Read more about that, Doctor. Well, you have to do it by doing it by studying parts, studying parts. It might be more than the parts. I want to study parts, parts I taught in chapter 2. And it's parts I taught in chapter 2. And it's parts I taught in chapter 2. It will do all of the things. All of it doesn't have done. But we can't .

[145:54]

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