So how do these facials function in that term? Or what do they say? That's the synchro. Okay, so Then the next one, which is always present in what, in the Theravada, in the, in the, in the Abhidhamad-Sangaha, what, what is the fourth one that they tell you is always present in Ahosiste? Daka. Restlessness. Restlessness. Now, here's one that's... Where is it on the list, by the way?

[01:11]

You see it on the list? It's in the whatever. It's in the whatever. It's a good place for it. Maybe I'd like to say anything about this word, this dharma, this mental function. Gunther defines it as frivolity, and technically it means that you don't penetrate the intrinsic awareness of the dharma.

[02:19]

If you're attending to everything, and the definition of Kanya is there's a penetrating beyond it. It's called father. Yeah, we can't penetrate. This is U.S. distance. Similarly, we're talking about the U.S. distance, so let's see if you're playing with me. So it's not in the list. So this is another difference between the Dhammasangani and this later book.

[03:24]

It says here that... ...and the true excitement... Well, let's look. We won't find it if we look in Atasalini, because Atasalini doesn't have any problem. It might be exciting. Yeah. We'll see, guys. It's the ones that are in the middle of the street. And all these black dots in the middle of the street. So this is a characteristic of this, right here, right there, excitement. So this list has a list of mental factors that are present, and they say whatever, and sometimes they tell you what the whatever is, and in later texts sometimes they include the whatever in the description.

[04:33]

Why do they do that? Why? Like this, at the time of the Abhidhamata Sanghaha, Manasikara or Manaskara and Adimokra, things like that, particularly Manaskara is considered to be always present in all states. But in the Dhammasangani, they don't even list it on the list. It's included in the whatever. It's those extra things that can be present sometimes. Why do they have an extra list that they don't include on their main list? Right, but they already had the things on the list.

[05:51]

They already had them available to them. Why would they wait until later to put them on the list? See what I mean? I can see you keep making up new dharmas to take care of new problems. They had them already, so why would they just sort of have them over on the side there? Why would they put them on their list? They have nothing to lose. Maybe they included it in another term, although I don't know what he achieved with this restlessness, but a lot of scars did. I think there was the other goddess studies that he said that there was one aspect, like why they put chitik in this, the goddess of goddess. There's just one aspect that we call chitik. Just some of your questions while I'm looking at that list of my life view, life intention, or speech action, and so forth.

[06:57]

The ones which are originally on my list are used, intention, and devil, mindfulness, and concentration. It's what we see as inter, or as speech, action, livelihood, and what becomes externalist. It seems it may be that they're not on the rest of the normal person to let me hear what they're not. They're happy to know. It's good. Mm-hmm. Mm-hmm. Before they already knew all that they needed to know, but they weren't relevant yet. They already knew about these functions of mind, but they weren't important in India at the time. Because people weren't asking questions about them.

[08:00]

Or people didn't act that way, or people didn't think that way, so they didn't need it, but they knew about them. So many things... Do you have a question about why it's left out? Why memory is left out? I guess we could talk about it. It's sort of a major discussion. I think we can talk about it. When we talk about perception, we'll talk about that question. So bring that up there. Because that fits right in you. If that's present in all the awesome states, they also have quiet and balance in you.

[09:06]

Just like that. And you can make some breaks and you just seem to go. And concentration also. Yeah, it says here, it says the same line as a whole flag. It says here, Vipassana has been erroneously included in the text. Moral insight was as incompatible with immoral thoughts to the Buddhists as it was to Socrates and Plato. Hence also wisdom and mindfulness are excluded as well as faith.

[10:08]

The commentary rules out that the followers of heretical dogmas and mere opinion can have but a spurious faith in their teachers, can only be mindful of bad thoughts, and can only cultivate deceit and delusion. Nor can there possibly be that six-fold efficiency of sense and thought, which is concomitant with good thoughts. So, what does the Atasalini say about the fact that concentration, which seems to be a virtue in a wholesome state, something you're trying to cultivate, what does it say about that being present in an unwholesome state? But what else does it say? No, it says you must have concentration in order to do bad things.

[11:12]

It doesn't say you can do it for others. It says the thief has to have it. The thief will be successful. Right. Right. But what else does it say about concentration invest? Has Van been here and went up for dinner? What's it like outside? You ready yet? Fuck. The reason why I think I missed you is because Catherine's been hiding behind you all the while, you know, sticking her head out a little bit.

[12:17]

So I couldn't see you, you know, because I was trying to see her from behind you all this time. So, what does it say about concentration in an awesome state? God describes it. Concentration has an unwholesome state, doesn't it? It doesn't scatter. The very mental state doesn't scatter. That's good. I was thinking about scattering water on the ground. You know that illusion? You sprinkle water on the ground and the sun comes and it dries it out. If you sprinkle it and you pound it down, then it'll stay wet even if the sun comes down.

[13:23]

You remember that one? That's the image of concentration in an unwholesome state. It'll last for, it does wet the ground, you know, but it doesn't last. The concentration in an unwholesome state, it pounds the ground down and even the sun comes, it doesn't dry out right away. Polish it because it's wet deep through. So concentration is present in both kinds of states, but it's not the same. It doesn't work the same in both non-listen states. So same with calm, you know, samatha. It's present in both states, but it doesn't mean the same thing. And here it says anyway that if you mistake to have grasp or vipassana in the list, So, can I cross it out? I don't know. Anyway, it's question mark.

[14:24]

Okay, we already talked about lobha. Oh, it says, here it says that sometimes this restlessness is associated with the puffed up state of mind, accordingly conceit. correspondingly to, corresponding to conceit. Here it is not used in that sense. So in that sense, sometimes, uh, restlessness is, uh, is that last flood or the second to last flood. Thank you, Roshi, David. Here, I'm sure that word, you, which has similar meaning, this puffed up state, self-importance, sort of a separation, natural condition. Yeah, that's a good word.

[15:34]

I read the, excuse me, the 12th Kusulachuta on my chart, he's in It has the unicorns on here. It's under MOHA. It has the kicked up state. So what's your point? Well, I was, I'm not quite sure where this, this is later this, this goes along with the Abhidamikasonga, but that, this, this chart, but they speak of these, like in the 12th morning, the Abhidamikasonga, the 12th state, they, they're talking about it with youth, they have in here.

[16:34]

Are you looking in the Damsungan? Yeah, in the Damsungan. Under the 12th speed of the bad consciousness, it should be like that. It is? In the definition, but not in the Damsungan. It's in the Damsungan. It's in the Damsungan. Uh, yeah, distraction. So these are just, uh, breed type, like, in this first one, hate is, is not very fun. In the first eight, there's no hate. But there, uh, there is pollution, but they all have pollution of dullness and stuff. But there's no hate in the first eight. But here in the... It says, these four, moha, ahireta, anu, [...] anu

[17:48]

But here, it's in the twelfth kind that they listed in the Abhidamata Sangdaha. Excitement. That's what they call it here. Is it the Dhammasangani? In the Dhammasangani, it has Udhaka as excitement. But it may be just that for some reason or other, it's... That's why I was asking this question before. If it says here, or whatever in the first one, are you following that? In the first one it says, or whatever, it has a dharma list and it says, or whatever, and down the footnote it says, or whatever, and that could be like excitement, buddhaka. In the last one it says, the twelfth one it says, associated with excitement in the description, as it says in the description in the Abhidhamar Sangaha, but then the Dharma list, it also has its site with that.

[18:52]

So it may be just that, you know, that reason why they brought it up. Why would they have it in the whatever list and not show it? I don't know exactly. They're me. The way their minds work is not exactly, it's not exactly systematic. but in some sense it seems to be somewhat systematic, but maybe it's just prompted by the fact that it's in the description. Somebody might think about that. Anyway, let's go through this list and see if there's anything more here. Unconsciousness, lust, blah blah. Okay, and now we, so... Anybody else have anything they want to talk about in this list?

[20:00]

Any other dharmas they want to cover right now? Anyway, you go down the list and then it says, next is dullness and lust, lust and dullness and covetousness. Then you come to this thing called the summary. And what's the purpose of this summary, do you think? One question is wrong mindfulness. In the contrary, it says that there's no such thing, this wrong mindfulness, that they add that, it's the numerical characteristics of the path that you have made.

[21:00]

In a break, you know. Thunder. What was that break? Yeah, I never got it. Anyway, they said that there's some kind of squirrel, right? But I told what I said, and I was in the States, you know, kind of like this. I said, well, it's great. Well, the wrong mindfulness is that you don't have any, also, you don't have any mindfulness. Well, what is mindfulness like?

[22:02]

Literally, mindfulness means memory, right? So what does it mean? What is mindfulness? There's characteristics of mindfulness. See, that one thing is you're not necessarily aware of what you're doing. There's some consecration. It's not... It's not... It's just... You're totally oblivious to what you're doing and still have that passion. It makes sense that the birth of the life doesn't make sense that it's going to be possible.

[23:05]

And you could be in a trance of it. You could be mindful of it. I was mindful of the list for a trance. I was mindful of the list for a trance. I was mindful of the list for a trance. Just look at the book. that's right I think that's that the one to one point is you can have a very exclusive kind of awareness John well I'm just going to bring it back to this I am [...] and not be mindful of the relationship with the consequences.

[24:06]

But when you be mindful of this, you have the awareness of these two factors. So you're aware of what your actions are, how you do it, and the consequences of all factors as well. So there's some slight difference. You can go a little bit further then, because couldn't you be concentrated on I concentrate on those factors too. So what's the difference between mindfulness then? It's their presence. A presence of means having some basic meaning in your own existence such that you don't cross. You don't cross us. And that to me is the difference in almost impossible, or the whole idea of not

[25:21]

That type of concentration, when people run whole span, it's not coming from the dead side, it's not non-wave, it's off-bearing. Off-bearing or partial, not whole. And that's why when someone is in pre-states, they can break apart someone else's concentration. You can break apart someone's concentration. And take this. But I think, are we getting at the meaning of mindfulness by that? This is a I can see how these two would function together that way, but... Mindfulness, I'm... We still haven't got a mindfulness, I don't think, completely.

[26:30]

I think Mark and John pointed out limitations of mental unpointedness in this situation. So what can mindfulness do that mental unpointedness can? Would mindfulness have some right views with it? Right views or something. Mindfulness by itself. What does mindfulness be able... What does it do? Well, Safi Tanah says that mindfulness is the only way that she can become light. Indeed. And Lama Govinda, I can't really think Lama Govinda opposes Safi Mohan, when Mohan is present, you know, Safi. Right. Keep it. Mm-hmm. So I'll

[27:37]

recalls and brings back to mind? Is it like, is it the image that keeps things from floating to the surface? Keeps things from floating to the surface and floating away? That image? What I see is the mindfulness itself allows you to become aware because it's always prevalent. The presence where our wholesome activity comes with you. What is with you, I recall, is to be mindful is to act with you. To bring that back, to bring that back. And to be within somebody's presence who is mindful of that, when you're in one person, recalls that to be yourself.

[28:43]

So there's always some awareness of that. If someone else brings it back, though, what good is that to you if they walk away? Maybe mindfulness does that for people and gives them a chance to take a fresh breath of their Buddha nature. But that's your mindfulness, I guess. It doesn't do them any good, I don't think. It's not whirling on the surface like pumping the pots in the oven. Yeah. Not good enough. So it... So mindfulness... Well, it enters into and plunges down to the object and it keeps you coming back to it.

[29:52]

But instead of keeping you coming back to like the point, keeping on the point, it particularly catches, it has a tendency to catch stuff as it floats away and brings you back. So it has the ability to be, mental and pointedness seems to be, brings things in. Whereas mindfulness seems to have more the ability to bring things back, catch things that have flown away. There's no difference like that. And if you add time to that, it means like letting go, too, where I guess you'd have to let go of your mindfulness. You'd have to catch it and just sort of let it pass through you. But you'd get stuck with the concentration. Where is letting it operate again? Well, to be mindful means that the aspect of time, to be mindful means that you're always aware of what you're doing.

[30:57]

So when you recall something, to feel the next instant, you have to let go of the essence. Whereas in the concentration, you could get stuck. It's not moving. Yeah, yeah. Maybe it's the motion leading to the body. That's something. It's like the Katana people say that mindfulness is Myrvana. I don't see a constitution. Well, you retain the water. Some of it is water. It seems like it's different. It's [...] different.

[32:00]

It's different. [...] I mean, like, if you were poorly in a situation, the situation is going to change over time. Maybe a one-point address has a quality of excluding them, in the sense that it's focused on how focus that excludes many possible abilities. Mindfulness, which actually, I think firstly, the quality of drinking comes back. I mean, this awareness of presence.

[33:02]

So 360 degrees or whatever is around, and all we brought back. But what we did, is that something that has to go on to one point is to build a building. This is my awareness. My school is actually being fully connected. And mental one-pointedness also has to do with one-pointedness of the other factors. So once you bring it back from whatever realm and habit, it then can be operated upon by mental one-pointedness. Then mental one-pointedness can be used.

[34:03]

on whatever it is, whatever the realm that you're watching. You can collect the energies of various mental functions on the object. And actually, I think we would study this later too, but then there's two other factors that are important. One is, three others are important. One's Chanda, the other one's Adimokka, and the other one is Manaskara. So they also fill in the idea that Chanda keeps you interested in the object, keeps you working towards it. Manaskara turns, makes the initial turn towards it. And Adimoka is the... What's Adimoka? Determination, it's the ultimate facing of the object, keeping on and selecting that object and staying with that object, making the ability to stick that object and stay with that object, that being woman.

[35:15]

So these are several aspects that work together and most clearly it all can be All except for mindfulness can be assumed to have the ability to work for either a neutral or a positive or a negative end. But anyway, anything good needs Chandra, needs mindfulness, needs Manaskara, needs Harimoka, needs mental health-blindness. In order to perform any good act or progress towards a path, you need all of those functions. So I'd like to quickly run over this summary here. When we looked at the first state of consciousness, we didn't go over the summary. There's a summary section and an emptiness section at the end. And we didn't do it. So you might, at this point, look back at the first moment of consciousness on page, I believe, 3rd.7, is it?

[36:17]

26, and the other summary there. Okay? And then you can turn back to 103. So you have the summary. And so what do you think the purpose of this summary is? Yeah, yeah. So on that occasion, the skandhas are four, and what are the four skandhas? What? Are we all in this section now? Everybody find it? Page 103. Maybe you can have 103 and 26 available. Okay, so it says, on 103 it says skandhas are four, and I asked what are the four skandhas, and Blanche said... Everything but form.

[37:27]

Okay. And the spheres are two, and what are those? What are the spheres? What? Okay, look back to, look back to page 27, 26. What are the spheres? Ayatanas. Good. And so here, the Ayatanas, on page 103, the Ayatanas are two. On page 26, the Ayatanas are two. What are the two? Manindri Ayatana. Manindri Ayatana. And Dharmayatana. You get that? What's Manangriyayatna?

[38:32]

What is that? Manangriyayatna? What's Enriya? So what is it? Manangriyayatna. And then what's the other one? Dhamayatna? What did you say? What's that? You just said it. No? I just said a little bit before that. Why not? Right, mind object or non-sensuous object. Okay? Is that clear? And then elements are two. And what are the elements? Okay, which ones are they? Which are the two? Mm-hmm.

[39:39]

And Dharma Dattu. But does that make sense, or there just would be two? Manavijjana Dattu and Dharma Dattu? Does that make sense? Wouldn't there be one more? It says there's only two, but isn't that wrong? That's right also, but isn't it wrong? Wouldn't there be another one? Oh, the third dhatu is always coming in threes. But it's included in the sphere. The modern dhatu, is it that the sphere is the modern dhatu? Right. But they repeat these things. So, what would the third dhatu be? Manudatta. So you'd have mind organ, manudatta, mind consciousness element, manodignanadatta, and the object, dhammadatta.

[40:44]

Then the nutriments are three, both in this state and the first state. What are the nutriments? Crenate and delusion? What are the nutrients? And whatever's new. This book, I'm telling you. The point, the point actually I have, a definition for another objection, like that, in a kid next to the three times of feeling, conventionally three times of feeling, agreeable, disagreeable.

[41:53]

different than metal-bullishing cargo between the speed leader. And then our consciousness speed light at the moment of pace after the speed light So what are these? Where are these nutriments? Do you see? Where'd they come from? Huh? Is these like the almonds? Why are they grouped like this? What's the advantage of grouping like this? What are they trying to show? What's he finding?

[42:59]

Okay. Faculties are five. Where are the faculties? Faith? What? Well, the faculty did not form it. The five. So on one or three, what are the five faculties? Education. So on page 27, what are the... So there's eight on the first page and five on the... There's eight in the wholesome and five in the unwholesome.

[44:31]

Eight in the jhana is five. What are the jhana? What? That's pretty good. Okay, then the paths are four. And the powers are four. And the causes are two. And back in the first one it says the causes are three. One of the causes there.

[45:34]

Right. And so you see they use the word Hetu here for cause. Usually we say root. But anyway, she said cause. Root's a little bit better. The root in this, the use of root here is better, but you just use Hetu and then you know which it means in one case and which it means in the other. Okay, and then the rest are pretty similar, aren't they? Okay. And now I'd like you to, for next time, I'd like to start studying Unless you have some idea, I'd like to go and start studying the process of perception.

[46:41]

And to study the process of perception, you have, as I mentioned a number of times, in which you rub all your head. Buddhists choose the paradigm of perception as the way to teach the Dharma. Various other mental functions. The paradigm of perception is the one they use the most. The dhatus and ayatmas are built on the model of perception, object, organ and consciousness.

[47:17]

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