We're talking about, we take these nine injuries. These nine can exist prior to insight, prior to the path, all at the same time.

[01:50]

But they also are the kinds of things that we find present in the Buddhist path. After you've entered in the path, these nine will be present. So the nine on you can see in the chart, right? This little chart is from Man-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an-an- , [...] what are these different kinds of problems?

[03:46]

How does problems vary? You can see it's always present. For all of them, there's some kind of discernment of what's going on. So the evolution of how problems grow and develop or deteriorate given such a situation, or how different situations are that grow and develop in the problems of the problem. So at the end of the path, in here has reached sufficient clarity or sufficient accuracy such that you never again will be fooled by certain things. You'll never again take the idea of self as very seriously. So it's a very well-developed insight, very well-developed understanding, or not understanding, but discernment of darkness at this point.

[04:58]

But it still evolves further I don't know if I can understand this right now, but I'll say this again. Number 19 here, Prajna India. At this stage, we say that the five cardinal virtues, faith up through Shraddha up through... Do you have one of those charts? Pravendriya through Pravendriya, those five, they are, in some sense, part of the preparatory path.

[06:03]

The prayoga marga leads up to the darshan marga. I'll say this again. But that means that Pravendriya is part of the kind of preparatory the territory elements. But then, after you enter the path, it's continuing to be one of the elements in the path, too. So maybe I should write that out now. So we said last time, when these nine are on the Darshanamarga, in the phase of practice called Darshanamarga, which you know how to spell now, so I just write D-N. They're called, that equals, Envya number 20.

[07:09]

And Envya number 20 is that long one, which is translated as thought, the conviction that I will know that which I have not known before, or the conviction I will know in the unknown. OK? So Darshan Marga has a project in it. But in another sense, this whole complex here is the character of Darshan Marga. And that's what the prajna is like in that situation. So this tells you what kind of discernment you have. But also, discernment of the prajna is just part of this type of situation called darshanamada.

[08:21]

Any questions? At that point, did they say that all these fingers are functioning as we talk about the function of . All these endrias are functioning as one endria, as they say. But these endrias have their specific function. They are, see, they are, this is an endria over purification. It's an endria, but also over preparation. In a sense, you're saying that Pragyin is not an enrya once you're on the path. However, it is part of the enrya that's on the path enrya. So, in a sense, it's an enrya. It's an enrya to prepare your Buddhist practice, and once you're actually in Buddhist practice. Can you see that? Can you see it? Can you go close?

[09:22]

Well, So there's discernment here, prior to entering the Darshanamara, discernment of enrya over purification. Once you enter Darshanamara, the whole complex here is the enrya. But wisdom and the others are still part of that complex. So they were enryas, and they're indirectly still part of the enryas. But it seems that once you're on the path, besides now the teaching is to try to give you some feeling for now what is this ball of stuff? What is this ball of faculties that are organized under the principle of I will know that which is unknown?

[10:35]

The definition of . Do they define the beginning of the path or is The first moment of darshamarga, the first moment of darshamarga is the beginning of the path. The path which is called the super-mundane path. Okay. The Buddhist path has, in this teaching here, the Abhidharma Kosha teaching, the Buddhist path has five elements. Sambhara-marga, I've worked on the board before, I don't know. Sambhara-marga, prayoga-marga, darshamarga,

[11:36]

Bhavanamarga and Ashakshamarga. But it's at Bhavanamarga that you are, so to speak, a Buddhist. Because prior to that, although you may be saying you're a Buddhist, you actually may hold a number of views which are not against the Buddhist teaching. You say, I'm a Buddhist. But somebody else may say they're not a Buddhist, You both have the same attitude and the same views. So strictly speaking, you haven't really entered Buddhist practice until you drop certain views. You're a heretic part of that. Maybe a very diligent heretic. According to this teaching, you could say that. But I don't want that to sound sort of mean because here's this person who's actually clinging to self, actually think of the self, They talk it up all the time.

[12:38]

And if you tell them there isn't, they fight you about it. But still, they say, I'm a Buddhist. I gave all my money to the Buddhist Sangha. So it's hard to say, well, you're not a Buddhist. Get out. But anyway, as you know, that is sometimes said. Because the person, although they say they're a Buddhist, actually, they're fighting Buddhism all the time. And they're actually talking up the opposite teaching. They're talking up the teaching of opinions. the teachings of contentions, the teachings of ordinary morality, the teachings of self. So they're actually bad more than Buddhism all the time, even when they say they're Buddhist. So strictly speaking, they may be making effort, but their effort is not yet in line sufficiently. But at Dharjana Marga, at that point, you never Although still your understanding is not perfect, your views, anyway, your opinions, have been dropped.

[13:46]

So what you talk about, then, is your basic ideas and concepts have been revolutionized. And you no longer hold to the view of self, for example. However, you may still be quite a uncouth person. And because you're uncouth, even though your attitude has been revamped and you no longer hold these erroneous views, still, because you're so uncouth, as you express your revolutionized understanding, the uncouthness sort of interferes with it. So you have various emotional habits which as you start to express yourself, will interfere with that, you know, corrected understanding.

[14:47]

And will be an interference to it. And that's why, over that time, you eliminate all these conflicting emotions to your rectified views. Namely, it's no views. And this no views is called... Samyakhristhi is one of the links in an eightfold normal path, right? So Samyakhristhi, the correct view, or correct opinion, is that you've just dropped the opinions. But still you have some view. The wisdom you have is wisdom. It still has some view in it.

[15:48]

So, it still carries some view. But this view has been tremendously improved. However, as I said, it still may be the case that the person asks you a question about Buddhism or about business or the kitchen or whatever, And although you don't hold the idea of self, you always slap them in the face, right, if they ask you a question about it. And then you tell them you have no misunderstanding, but somehow the slapping in the face that you give them seems to be a fear of expressing yourself. So you're not perfect, but at the same time you'll never slip back into previous views. And that happens You get this. But that's also in 16 phases we talk about.

[16:53]

It's clarified. The view is clarified further. And when that's finished, your view is corrected. You have this view, which is a little view which is possibly . This has these envias under the organizing principle called I will know the unknowable. That's the thing to get a feeling for the path in that way. So what we can do then is you should know each of these nine things. You should understand each of these nine things and then think about meditate on what it would be like if those nine were there. Under the organizing impulse of I will know, I'm determined to know that which is unknown.

[17:59]

Then you get a feeling for what Darshanamara would be like. are yet right now. So we have to study to find out what these are. So in a sense, this teaching is a little bit ahead of us right now. And actually, once again, I've referred to the structure of Dhammakosha. They're telling you about a collection of nine things, which when organized in this way, under this basic vow, in the Darshanamarga, that's what the Darshanamarga is like. And that's called this India. So you're learning this end here by those end years, which you don't know yet. Nevertheless, this one is defined by things that you'll learn later. So either you already know these, or you just see this present this way, and then later you go learn these things, and then you come back here.

[19:05]

And then you look to see, oh yeah, OK, now. This should be recycled again and again. And that's one of the experiences of studying the Abhya Dharma is you go through this. Even if you already knew these things, you don't know them perfectly. So in some sense, organizing this way is quite nice because it shows that, in a way, the fact that some of us don't know anything about these yet is quite similar to some of us who do know something about this. And now we're finding that those when organized with this are characters with the Darsha Maga. But when we go through these again, even though we already know these, it's as though, in another way, we didn't know these before. You understand what I mean? Some of you already know quite a bit about those nine. Some of you don't.

[20:05]

But it's not as though those of you who do know about it do know about those. And those of you who don't, don't. You sort of know about these, and then you find out, oh, when these are organized in that way, they're this. But it's not like you know about these, and you find out about that. It's more like you don't know about these, you find out about that, and that tells you about these. Or you know about these, you find out about that, and it tells you about the things you already know about. So it's not like, it's not so linear, you know? It's feeding back on itself. constant filling in, enriching, rather than, OK, now learn all the endias, because they're going to be used to teach what this one is. We don't really know what these are. Knowing what these are is inseparable from wisdom itself, is inseparable from enlightenment itself.

[21:10]

advanced wisdom and advanced concentration, but you're really stuck in the... She said, do these all go together up the next stage? Yeah. These nine? Yeah. Or do you have... You're sort of, maybe you're stuck in your ability to, I mean, your Samadhi abilities or something, but you've got really good wisdom and energy and... Well, all these have to, I think, that all these have to come together, you see. all to be brought together. You can't have samadhi lagging behind and take the next step. They all grow up together. So next, so this one's called the, so when you finish Darshamarga, when you finish these various aspects of Darshamarga, under the heading of I will know the unknown, which is unknown, with the aid of these various elements, then that means that they are ready to enter into the path of meditation.

[22:24]

The path of meditation is a different set of practices, and you can't take the next steps until these elements representing the state of your body and mind, until they have to cope with that state of the practice. And then they've grown up, and you take the next step. Anyone with that answer what you're saying? just before Dextra Marga? And then when the, then when I will know the noble arises, then that's the first Dextra Marga? Or? It's the, by, in the practice, Pryoga Marga, which leads up to this.

[23:27]

We haven't talked about that. But there's a, there's a focusing of your meditation object in Pryoga Marga. And finally, when you zero into the, culminating meditations of the preparation path to this darshani marga, that situation allows a kind of insight. You see through something. You just stop holding on to certain views. And that cuts something which is irreparably cuts you from the worldly views of self. So that insight happens by virtue of this compulsive activity. worldly activities is still the worldly path, okay? That's cutting, that's insight. Then you say, okay, now, and you know this too, you realize you're intentionally doing these practices, and you see some difference. At that point, you and the teacher will decide to change your meditation, to switch into another mode, although you still have, you're still meditating on the foreign only truths.

[24:37]

You now get into a review mode. You start to build on what you see. And then you say, OK, now I'm going to use this stuff to know what I haven't known. I'm going to widen this. So you actually change your meditation. So one is you know that you know when you're in the Darshaman. It happens to you. There's a difference in your life. You don't know your teacher with your mind. But usually the person needs. They feel some switch in their practices necessary because they no longer, well, they have something to work with. They have some insight. They have some stability. You won't fall back from them. You feel like you could never quit. You never could fall for that old line or something like that. Once you've got that, you don't have to keep pushing yourself in certain ways. Because Prayoga Madre is called the path of concerted effort.

[25:42]

You have to keep pushing yourself. Prayoga. But now you're, in a sense, you're safe. And now you have to just consolidate and extend. Because you're still a big mess. But you know you never could stop working at it. And now you can seriously take on some responsibility at this point. And so you can change your meditation to a few minutes less pushing. Because there's no more, you don't have to sort of hurry to get on the boat anymore. Because you may go out and you may lose the boat and never get another chance. You got on the boat, and now it's just a matter of whether you do, and then just now you're on the boat, smoke on the boat, too. But it's more or less in my group.

[26:49]

Well, I'm over here. You never really enjoy your boat enough. Or you spend a lot of time looking over the edge of the boat in the water. But you say, well, you're in danger. See, you're homeless. You can't really enjoy your sculptures. characteristic of . Some grotting is observed in the world of existence. It's getting eroded. And it gets eroded faster if you instead of just sort of looking on your head, you go, wow, I'm daydreaming all day and you trace out of yourself and stuff. You just translate it and say, OK, I'm going to do this. Actually, you are doing that, whether you say so or not. What do you say? But it's also silly to say that because you can just say, well, I'm going to study the Bible.

[28:00]

if these are organized under the next principle, which is called, well, it's called . Ajahn-Andrea. Also, there is a reviewing type of situation. You take what you know and you keep reviewing things under that, under your knowledge.

[29:18]

So you're running, you continue now to wade through emotional situations, emotional conflicts. But in the light of what happened in the background, no views. Right view. Right view as a method for how to study, how to respond to it, how to cope with it, whatever. You still get angry. You still have attractions. But, for example, you realize that babies can be made simply by the rubbing of limbs.

[30:30]

That the world doesn't Even right there in the midst of your making babies, you can realize, well, that just happens. You don't have to get upset about it. So this seems to be an emotional situation. On the other hand, there's another way to look at it. Without... And you can't quite yet stop rubbing limbs or being concerned about some things. But your attitude has changed. So that's the way it goes. Still, all these are there. But they've even become, in some sense, more, even less pushy. But you still have to directly direct yourself. Now, the first part of the path is to try to correct your view. correct your stance with respect to yourself.

[31:32]

Now you're actually getting into looking at your emotional tendencies, your habits, and using this corrected view to figure out how to stand with them. Like just sort of getting out of the way, that's not that much. And fighting them as well. some way to stand with regard to these gross aspects of our behavior that are still there, mental and physical. And that right way of standing, that right way of sitting there and watching them, which is not this way or that way too much. It doesn't say OK. It doesn't say no. Because neither one of them is right. They just see them as they are in light of this view. Or is this view? This is the moment. And this is the meaning of the 22nd, 21st Andrea.

[32:37]

And after you finish this Andrea, then you have obtained Arhat-ship. And you enter another path, which is called the Shaikhshamaga, which still has these nine, the Arhat still has these nine. But now, as you see here, it says in this card before, it says, by reason of their sovereignty with regard to ascending acquisition, with regard to nirvana and so on, you have these three. They are likewise sovereign. So you need the first one to do the second one, you need the second one to do the third one. And the third one you need for nirvana. So the arhat, has attained various kinds of extinctions, , extinguished various passions.

[33:37]

But now they're trying to attain this nirvana which is nothing to find. They have not yet attained another aha. They've stopped all outflows, but they haven't yet attained nirvana. This last one is the So, I would suggest at this point that Paul may say a few more words about these, but you're going to have questions about them. Basically, at this point, it seems like we can put these aside for now, what we need to do in order to understand these more deeply. We need to understand these nine better. You need to understand Darshanamara, Boganamara, and Shrekshamara. But you know now where these nine are. Listen.

[34:38]

Well, you don't know yet where they are. But you know where these three are. So later, when you learn more about these nine, you come back and see what these three are. It'll give you some idea about what the Buddhist practice is about. So does that make sense to you? Then I would say that we go to the next part. The next part is five. Supportive mind, that is, or so on. So before the target, he asks, why does one nearly count 22 endias. In other words, why aren't some of the other dharma's endias?

[35:41]

I think the question which is from the bottom answers. It's because the endias have the following characteristics. They are support of the mind, they are that which subdivide, that which prolongs, that which defiles the support, that which prepares for the purification, and that which does the purification. These are the characteristics that the envious have. That's why some of the other dharmas, which have a lot of influence, see, are not envious. So the question before this card was, why aren't there more envious? Because you have powerful dharmas like Ignorance. That should be an envy. That's a dominant thing. It certainly is. But it's not an envy because endures have these characteristics. So support of the mind, which endures are those?

[36:53]

First five, support of the mind. Any other ones that are supportive of consciousness? Mind-endria, right? Mind-endria is the consciousness which is supported plus part of mind-endria which supports mind-endria. So mind-endria, remember, is an endria that includes the support because it contains six consciousnesses plus mind-endria. And the next one is that which subdivides The male and female organs subdivide the consciousnesses of male and female varieties. Prolong? Which injury prolongs? The heat injury.

[37:54]

Defiles? Which one defiles? The five female organs? And it says they defile the support. That which prepares for the purification. We just talked about those. Number 10 through 14. Number 15 through 19. And that which does the purifying. I think that's what I mean. said, namely, like, 10 and 12.

[39:56]

We haven't studied that. So we'll do that now. OK, so now go to the next part. This is readable, OK? So now we're going to study the . Now, so far, you already know about the organs of consciousness. to study the sexual organs, but anyway, they're in Chapter 1. So, of course, you want to learn about sexual organs and the life of Chapter 1. And the vital organ, Javit and Andrea, is explained in this chapter, I believe, explain under the heading of the dharmas associated with the mind. If you look at your chart, your dharma chart, you'll see that it's listed in the .

[40:58]

Anybody know that? That will be discussed at that point. And the five faculties in this chapter under the shifting, some pray to some stars. We'll be discussed later. So at this point, the kosher will talk about, will teach about the three pure faculties, which we've already started to study, and the sensations. So now we're going to talk about the sensations. First is the disagreeable corporeal sensation is an embryo of pain.

[42:10]

And then it says corporeal means of the body. So it's associated with a five sense consciousness. It has to do with a painful visual sensation. So this is not the ordinary kind of pain. So disagreeable, corporeal, disagreeable means that is which does evil. is agreeable, that is which does evil. Sensation in relation to the five organs of sense consciousness and which does evil is termed Ducandria.

[43:11]

So this is not just pain. It's called Ducandria. But it's not just a physical sensation of pain. Because if it were, would be on the path. See, it's not on the darsana-marga. But the first moment of the darsana-marga is called duka-dharma-nyanakshanti. The first moment of the darsana-marga is when you have a patient acceptance of the dharma pain. So of course there can be physical pain in Buddhist practice. we're always talking about. About these great Zen masters who are sitting, you know, breaking their ass. A lot of pain.

[44:13]

It's a very, you know, it's part of meditation. So this dukkha, dukkha is not physical pain, you know, it's called pain. It's not just an unpleasant sensation, you know, it's called a discreetly sensation. It's called, what it means is, sensation which does evil. It's not talking about that thing anymore. It's talking about something else. It's not talking about a dharma. It's not the dharmasuppa, the dharmadukha. It's not the dharmasuppa under the heading. These are the feeling injuries, but not the feeling. It's not the Veden and Dhamma.

[45:14]

The Veden and Dhamma is just, as you said, sort of the mullet of the reception of the way we experience three categories. I don't, I haven't had a chance to see where this comes from, what they're talking about.

[47:12]

I really don't understand. But I do understand enough to say that it's not just physical pain. They're talking about something more accurately. So at this point, I can make that discrimination saying, agreeable doesn't mean just positive sensations, it means doing good. And positive sensations are not doing good, necessarily. This is talking about something else. Dharma called giving, giving It's related to that, I'm sure.

[48:28]

But there's something more we talked about here. And we can see that it's related because in the next part, it says, where the third beyond agreeable mental sensation is also the anger of others. jhana, the characteristic mode of that jhana is called sika, a place for sensation. And that is . And it also says that it says moreover it is satisfaction and that means that below the uh at the level below the first third john this this positive feeling this positive feeling is also satisfaction

[49:43]

is that since I read a moment about this stuff, this is what you read when you describe yourself and do it by yourself. Five organs.

[51:52]

Femininity, masculinity, vitality, displeasure, and dissatisfaction. They're always such trouble. They always have outflows. What? They're five sense organs. Masculinity, femininity. And the rest can be neither, depending on circumstances. So the last, you see how many are left? Nine. Nine of these five. So the nine of these nine. When these nine are organized in an unusual way, they have outflows, but when they're organized under Darchan Maya,

[53:17]

How did the person with the body cut out of them? I said, these are the definitions of the path right here. It doesn't say that, for example, it doesn't say that this is what makes the path. When these are working together, they're going to do that.

[54:52]

You do have a body. Now, sometimes on the path, you may even don't have a body. You can be on a Buddhist path and not have a body by entering into these transits, non-body transits. And some Buddhist wayfarers spend some of the time without having a body, such as having a relative Actually, when you do enter dharma, you have one. Definitely because you're in a common doctor. And your body is superior. There's a body. And also, with a doctor, you have a body, but it's not this one. That's it. So the fact that there's nine doesn't mean there's no other dharma. Or it doesn't mean

[56:07]

And these are organized under this inria. So this is the boss. And other dharmas that are present, just that they're there, but they're not doing anything. These inrias have outflows, but they're not defying in this. They hide the outflows. Or these feelings, they have about post-courts, but they also are defiling. But some feelings are defiling. But when they put it into this, they don't love it. his feeling enemies are the source of the problem of, you know, staining the mind, staining our consciousness.

[57:22]

But when they're included under this heading, they're still defiling agents, but they don't have help for us. But when they're not in this headings, they're still defiling agents and they don't have help for us. And some defiling amuses are never included in the image. So then they're defiling amuses in knowledge and what it was. And some are defiling amuses, sometimes in all cases. Okay, that's the way. Anybody have an idea why it's impure?

[58:31]

If you see impure, vitality, why is vitality impure? What? Because it becomes a burden. Because it doesn't take the burden. It doesn't take the burden, but it belongs to the burden. Is that enough? I guess that's a good starting one. Isn't it? If you read Andrea Palan, something is based on India. But if there wasn't to be an injury, you wouldn't have to really need .

[59:38]

So one thing to say as well, I need to get an injury and already been liberated. So it's kind of like . Thank you. Thank you. that the five moral faculties are only pure.

[61:00]

So there's something to pay on this. I'd like to just say that some people say that the five moral faculties faith and wisdom are only pure. They say, the blessed one has said, whoever is lacking completely to whatever degree all these five enemies, faith, and so on, I declare him the person outside, one who belongs to the class of the husbandry. Hence, anyone possessing him, to whatever degree, is an Aryan, hence they are pure. This text is not put in . Okay, so, Next it says, among the enemies, how many are retributions?

[62:06]

How many are retributions? How many are not retributions? So a vital organism is always retributions. So that's a second reason. Pure and impure is anasarava and sasarava in this translation. So when we say pure, it's anasarava, and we say impure is sasarava. But in common it means . So the retribution is .

[63:09]

So it's karmic and neutral. could not understand, are impure needles, are sasrava. So to be an envious is sasrava avyakvita. It has outflows, but it's karmically neutral, like the eye organ. The eye organ is karmically active. It's a result. So it's karmically neutral. So the only one of the injuries that's always just playing in the distribution is to be an injury. And another category is sometimes resultant, sometimes not resultant. So the sense organs are sometimes resultant, sometimes not resultant.

[64:14]

sometimes resultant and sometimes non-resultant. Femininity, masculinity, pleasure, displeasure, satisfaction, and indifference. These are sometimes resultant and sometimes not. And the main way you'll know whether they're resultant or not, one simple way to categorize them in general is that if they come up in a state of consciousness where the state of consciousness is resultant, So they depend on context. But they also can coexist with accurate states of context. Resultant means that sometimes they're causes, I mean sometimes they're effects, that's resultant.

[65:39]

Not resultant means that they're active karma, either active karma or inactive karma or neutral karma, one or the other. So these 12, which are, this is five cents over, mind over, naturally independent, pleasure, displeasure, satisfaction, indifference, these 12 are sometimes just results. and sometimes are part of an active karma scene, and therefore they're active karma. The eye organ, when the eye organ's in an active karma scene, is active karma. The eye organ, when it cooperates with what we said before, when the eye organ cooperates with certain kinds of corrupting quality in the state of consciousness.

[66:44]

But when it's in a resultant state of consciousness, it's resultant. And then nine are not resultant, or non-resultant, or excuse me, eight are non-resultant. And those are the moral characteristics, and they treat pure. So... The exclusion of the last page of dissatisfaction, 12 are of two types.

[69:06]

You've got to be told about those 12. There are three types. It says, which 12? It says, with the exclusion of the last page of dissatisfaction, they leave out the last page of dissatisfaction. It says the mental organs and the four organs of sensation are not retribution, one, when they are good. The mental organs and the four organs of sensation are not retribution when they are good, or soil.

[70:12]

For that which is retribution is neutral of the octava. And still being neutral, they are, according to their type, have to deal with What they're called is, one's called the mind of creation, the other one's called special motive activity, and the other one's called skillful motive. So it turns out that if you do certain things very skillfully, the mind of producing them is actually propelled into another spirit.

[71:26]

And also you can return from a higher level of existence back into a lower level of existence, being born and you can be reborn through the mind of creation of the previous state back from the other one. So the mind, in this lower realm, the mind of creation, a meditative mind that creates, for example, the meditation of this image, propels you into the other state. You can be reborn back into the lower realm through the mind of creation in the lower realm. That's the stuff. called the mind of creation. And the other one has to do with, if you play a piano very well, it's .

[72:28]

That skill level creates a state of consciousness in the cell, which is certainly a subdivision of consciousness. So now we're talking about the mental organs and the poor organs are what? The mental organs and the poor organs are retributional or not retributional, okay? When they are good or sort of, for that which the retribution still being neutral. They are according to their type. In these categories, they are active karma.

[73:32]

They're projecting karma. They're not retribution. And this is just telling you in detail the different kinds of situations in which minds are. You could just say, they didn't have to break down these things, but if they did, there's some reason. Sometimes you don't break down. In this case, you break them down from three ways that the mind can project itself through skills, through creative meditations, and through . Now, this presentation, I don't know, some of them may be studying And the increase in 12 to 20 means is due to the fact that you can break up the neutral in these three categories. Thank you.

[74:49]

The exclusion of the last eight and the dissatisfaction, that means the last eight are not retribution. The dissatisfaction is not retribution. The last eight are not insulting. They're not insulting. They're actually trying to feel good about it. But actually it's a lot of good and dissatisfaction. eight are good, dissatisfaction. So the question before that is, how many among the 20 million people belong to the three spheres? How many among the 20 million are good, bad, and neutral?

[76:28]

So this is a simple, I just want you to see this classification here, that eight are crucial. So the five more faculty, and the mature faculty, they're always good. And they're always push-ups. They're always good terminals. They are seeking to terminals, too. Actually, the last three are not pretty good terminals. Sometimes crucial and sometimes not crucial.

[77:19]

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