They all have out there. They call it sparsha. They are sparsha, samnya, vedanak, chetanak, samavis, which is the same one for one point in this. Makis, which is the kind of information. And it also had chanda, which is called entrance, manasikara, which is the same, manaskara, which is the same as manasikara, adimurti, which is like adimokka, and smithi. Adimokka is one of, if you look into your own page,

[01:02]

In 92, we have Adi Moksha. So in the Savasdhava and Abhidharma, they have ten factors that they feel are always present in order for the mind to function. Whatever kind of mind it is, its function has at least those ten mental factors associated with whatever kind of Dhyana it is, relative ten associated functions, or associated dharmas, mental dharmas. So, Van said that the Vedana also has the Kvasa, or the Marsha, And then it also has with it what? What else is it?

[02:20]

Chetanā. Chetanā and Vedanā. In mind mental one point it is, don't count chit. Because that's sort of a sin you're talking about. Five that are always associated with mind. And in the Atta Thalini it asks, it says, why Why did they ask, when they got the citta, if they asked, why did you have citta in your list? Do you think they'll see that?

[03:23]

They had this thing called citta, and they're associated with this citta. They have these good food for mental boundaries. And one of them is called citta. And the Aniatha Kaveniya said, why do you have citta in your list? Did I read that? Well, when you read the chapter, you read it. So now we're talking about Veda now. What does the English translation for Veda mean? You read it? Another one is feeling tone. So can someone tell us something about it?

[04:29]

Anything else you want to say? Isn't that just a certain one thing that... All the shots mean is to look at this setting and set it in standards in each other. Ready if you don't recognize it because it's in both standards, whereas the other five as well as the rest of it put two alone. I guess you think it is a fluke ship? I think it seems that way, but actually it looks so. Anybody need? Alright, suitcase is not, suitcase is very novel.

[05:33]

What does that look like? suitcase is down west a little bit. Number 11. What number is it? It's called number nine, with sukha, the opposite of dukkha. Sukha is the one from Vedana Skanda. But you're right in the sense that Samya and Vedana are the names of two diamonds, which are also the names of two Skandas. But Vedana can have has more members than Vedana itself. Vedana is a dharma, and it's also the name of a skanda. No, it has more than one. It holds Vedana.

[06:34]

And it has Suka. And if it's got Vedana and Suka, does it have something that you can't go with like Dupa? We don't know about the way you get to the unwholesome state to see if there is a diamond called dukkha. One is your whole color of your abs. It will be the natural color that you take care of your situation. The monovision alidaxi arranges the situation to some extent, to fit for alidax. So that's the subjective aspect, which is pleasure, pain, or a good answer, [...] or a good answer. And that's value for abstract, or abstract, or newly.

[07:39]

And the other thing is concrete data notes, which is just moment-to-mine sensation, which isn't talked about as long as anything typical. I suppose you're creating these concrete notes every year. Could you explain it to people? Just your eyes catch round, and if something happens to you enough, you do. And your eyes got bright, it's a new creature. I wonder what they're doing, what they're doing like. I don't know. [...] the young people, the accolade and jealousy, the body to be exposed to the truth.

[08:42]

He points out that in their case of abstract feelings, they were completely quite separate from the quantum, the momentary time, the consciousness and force. You have an emotional value in that case, which is a question to me. Is that actually where you decide whether you like nothing or not? Is that the fact that that makes a given moment pleasure with one person? If your mood is good, then for these days anything that can come up and you enjoy it and get upset. He talks about it in a way to go over the dark side of life, but if it's a bad mood, then it's an accident.

[09:46]

Whereas in the absolutely concrete feeling, there is no problem. I wonder if that is the mood is the... just the... the facts are not... enjoyable, not the fact. Now, it could say that there's two conglomeratings that look like this. Maybe I would prefer. It comes cataclysmic data, abstract feeling. It's very distinguished from a cataclysmic data. Okay.

[10:46]

Now, what does it mean? We approach it from another point of view. We saw that there are different kinds of deep pockets. I hate to push the deep pockets. And what are they? How many are there?

[11:54]

No. Seven. They just sell nothing. So, what are they? What are they called? What are their names? But, I'll count it for. They can get them. Mm-hmm. But, let's get that. Embodied with them. You can say it in English. Did you remember? It's... So it's... I... I can't fix me. [...]

[12:55]

coming by indifference, and body consciousness coming by And then, well, you have to look, well, you just, the place when you find out, you just, you know how to use the abidomer? Look to the index with table of contents on page X. And it says there, part two. And it says, uh, bad state of consciousness. Okay, there's 12 bad thoughts. And underneath it, it says, part three, indeterminate states of consciousness. Chapter one, on effect, or vitaka, or vitako. And it says, A, good comment, B, bad comment.

[13:58]

Okay, so back, and then one page, one, two, one. So turn the page, one, two, one. And that is bad karma. That means what? What are you looking at? Are you looking at the Dhammasangani? There's another one. Don't help. Oh. Why do we move Dhammasangani down? There's one up there. There's another one up there. On the far left. On the far left. Way as far as left. Yes, that's it. Take down some damage.

[15:08]

Can everybody see one now? Huh? Can everybody see Damsa Jani? No. Not so well. Yeah, but you can't find out if there's Duke here now. All you should find out is if there's Dhamma Nasa. Duke has come. If you look in the notebook, you don't get a dominant description. Okay, look at what paper there? It's got a rougher description that's where it's not accurately collected on. Okay, what page do you have? 22. 27. So there you have... Dukha Saha Gatham.

[16:15]

That means accompanied by Dukha. Saha Gatham means accompanied by Dukha. So that doesn't mean necessarily, just like you could say, you take that sahagapam, doesn't mean you put that down in here. But it might mean, you can look and see. Yeah, you can't tell until you get to it. So I'll just show you how on page X, can you see page X now in the table of time frame? And then go down there until you get to the indeterminate state of time frame. Did you find it? Did you find it? Did anybody not find it? It says good and bad comma page 151. You're trying to page 151. It says B, bad comma.

[17:23]

Find it? Yeah. Okay. It says, where should the states are indeterminate? You turn to pay it. And it says, context, healing, perception, thinking, thought, distress. And it says, so what on that occasion is distress? There it is, distress. What's distress? What's the faculty of distress? Anybody not disgusted? Is that all the time? If you say bodily pain, that would be Dukkha. And if it looks like a mental pain, it would be Dormirasa. And what? So I think maybe the stress here is Dukkha.

[18:30]

We don't know. How do we find out? One way to find out, you can begin by looking at Atasalini on a section that refers to this part here. And then look down and see if it gives you the poly, offline poly there. Yeah, but we don't know if that's what the dhamma is doing. But it looks like maybe it is. I would guess that there is a factor here called distress in the Dhammasangana style. Probably it is a good factor. Okay, so, anyway, back to this.

[19:35]

We have those seven, okay? Then we have, how many more have we parked it? On the planet after. I'm sorry, I didn't hear any genes. We have these seven Kupula Ahitu Deepakak Chikos. And how many more do we have? How many more Deepakak Chitano do we have? Anybody? Eight, fourteen, sixteen. Sixteen. So eight and eight. So the ones without roots, what are the ones without roots?

[20:36]

The Ajetu, Kushkala, Kipakopshita. What are they? So there you have, in those two sections, you have six sense consciousnesses. Six exalted sense consciousnesses. You notice I'm the only, those are all of your pocket, they're all just given to you. So, and they have associated, they can have, most of them are mutual, some are negative, some are positive.

[21:42]

Some are associated with negative, some are still really positive. So how many more Deepakha state of consciousness are there in the Kamadapti? Decides there's seven. So it says seven plus sixteen, so it's twenty-three Deepakha consciousness in the Kamadapti. Huh? But generally, if you do something, you can get certain results, like if you have to be walking down the street, because you're walking down the street, you'll see, smell, hear, you're running a certain thing. Not necessarily because you're walking down the street, but because you did something. So you can classify what happens here. Sense of experience is due to path of action.

[22:47]

And you can fit in all those experiences and the numbers we're talking about? Is that why, do you want to know how many there are, 23? Well, you know, the reason why I'm talking about those, you know, is to use what we already studied as a way to look at the beta map. as to why we talked about the two kinds. One plan where you just say, there seems to be, something seems to arise, and that there seems to already be a mood that receives it as a mood present there with it. Or, you can say it the other way, that something arises and you have a feeling with it. What's the difference between these two? Can some object arise in our confessions without a given?

[24:11]

So, one more. So if the object arises and if it impinges or it activates or encounters or comes in contact with the Andrea, its Andrea, It's dominant. Then also you know what else is there. What else is there too? Which franchise is it for? What's the name of it? If some object, some element of a certain sphere, a certain vishaya, arises and impinges or activates or encounters some injury, something that dominates it or something which has things of this kind for its domain, what else is there?

[25:36]

And because of Fasa, what else is there? It's a certain kind of consciousness. In which consciousness is it? Oh, yes. What's the name of it? What's the name of Mano-Visionian Vata in this case? Yes, the Chitta. What's the name of Chitta in this case? What? What was this? You know, I'm asking, I'm talking about consciousness now, okay? He said, I said, there's a tishaya, a sphere, there's the organ, a bed sphere, and he said, I said, well, don't you tell consciousness? And the man said, I said, what's the name of it?

[26:38]

And the man said, the man was not talking. He said, yeah. I said, what's the name of it? There's no person here. It's called manavidhyana dhati. It's called alambana. What's alambana in this case? There's no alambana here. There's a vishaya of an indriya. So it's not alambana. Hmm? I'm trying to get... This is the name of something of Sambhishaya, okay? This is the name of its indriya. What's this consciousness? Consciousness. What's that? And which one is it? What's the name of it? Yeah. So let's say it's eye organ. What's the name of its consciousness?

[27:40]

Now we have both, and those three can function together because of what? What allows them to relate to each other? Now, as one arises, then what happens? If consciousness arises, and the object arises, then at that moment what answer is there? So, now if it's an I consciousness, it comes with a certain feeling, doesn't it?

[28:48]

Yeah, it comes with a lineage, but it also comes with a feeling in that moment, doesn't it? So what are the feelings that can have it? Do it purple? So the sense impression at the first level when it first happens, for the first four organs, it just detects the sensation that accompanies it. So how is it that you can have some other feelings? But if it's bodily, maybe it's a bad kind of thing. It can be maybe good. It is maybe good.

[29:48]

And if it's the result of good kind of thing, it's positive. So the first four, at the level of sense impression, are neutral. Neutral there now. And for body you have what? Do you have a pipe over the body? So the body's sense organ does not experience a neutral. They do not. It does not come with neutral very much. When the body organ is functioning, it only if it's positive and negative. Not mutual. The other earthings only get mutual. Except for the mind earthings. Mind earthings can experience what? What kind of Vedana can come with mind earthings? Sikha.

[30:52]

Sikha. Samanasa. And what? Dominasa. There's no dominasa. Is it? And while living out the process, he chooses to do something occasionally. Something that looks like a good thing to do. To teach Buddhism or to help somebody. But it's not really that way. It's not a good problem. It's treatable. but it just does that because that's it's a good thing to do but as soon as there's no body left as soon as the big pockets are over and there's no body left then there's no you can't help people anymore since you don't bother so there's nothing happening so these sense impressions are this kind they're called uh

[32:02]

Academy means such and such type of beta now associated with it. But how do we experience then, can we experience then, well, if you see something, how is it that we experience pleasure when we see it? How would that come at that happen? To be the Avamdala. Yeah, to be the Avamdala. So, after you have an initial sense impression, that sense impression can become alamdana. That itself can be an object that can be grasped by the mind. And that, the mind can try easily get positive and negative and neutral feeling as well. No, now I'm not, because it's the sense organs out of your pocket.

[33:11]

But, for example, in a wholesome state of consciousness, or in a theory of consciousness, the quality of the sense organs is not given to you anymore. Now you can be perceiving an alambana, which is a mind object, which is not any longer responding directly with the sense order, responding to an external domain. You're responding to the results of, not the results of, I think the results, that sounds like we talked about, but you're responding to that sense impression now that it's become something that the mind can grasp. So in this system, in this teaching, the mind cannot directly grasp vishayas, external objects. The vishaya of the mind organ, of the manovigmanadaptude, the vishaya of that, when it's specifically called manovigmanadaptude, is the result of this sense impression.

[34:18]

What? It uses, it uses what? It uses this sense of pressure now. So it's not grasping the actual object anymore. It's grasping the awareness that has just died. So that organ, object and consciousness by the organs, realm and consciousness. When that consciousness just dies, as it's just dying, it's grasped. As it just dies, it's grasped. And that's what the mind actually gets a hold of. And that is determined by the Vedic that arises with that mind. And that Vedic can be anything. And that Vedana, then, determines the quality of what we perceive.

[35:26]

If we perceive, there's nothing in particular at that point. It could be anything. If it's an eye, for example, it's neutral. It becomes neutral. But the Vedana that arises with that next kind of consciousness could be negative, and so it could be typical of it as negative. So, don't they seem like that? They aren't neutral. They may look they need. Must they turn into? No. The body is not neutral. Is there a correlation between what you see, which is neutral, and then you get, in the next moment, a physical, displeasurable feeling associated with it? more pleasurable. I mean, you see an object and the immediate content of that is neutral. There's no positive or negative feeling about it. But you may see something and in the next moment you may have a negative or positive physical sensation about it.

[36:35]

Is there some way that that is associated with the actual object? Yeah. I mean, like, when you see something, you may feel happy, or you may feel physically happy, or you may feel... When you say you see, do you mean the eye organ could affect it? Well, for example, like, in the seeing, there's no... There's no... There's no... The... [...] But maybe by the time it becomes Columbina, you may see an object and you may upon having seen it, you may become aware of a positive or negative physical sensation associated with it. I can... Physically, it seems like you can't experience joy or physical joy upon seeing something or physical displeasure upon seeing something.

[37:43]

But since it's not related to the physical, the act of seeing itself, how do you get from the neutral sight impression to the positive or negative physical impression? Bondly. Is it possible? Can you take this one? This consciousness is the clock output. And the fact that it's functioning is just, you're not beside this. This is just given to you as a result of your life, your activity, your life. The fact that in a given moment this is functioning, it just happens. We lose it in one moment in our life. It just happens that this happens.

[38:45]

Because this one happened rather than the other one, there's many other spheres simultaneously with this one. As I did that picture last time. Surrounding our luminous and being, all these different spheres are always happening, constantly. And they have different potential energies. But then it occurs to our lineage that this one happens. Only one of these happens to each lineable time. So this is also adopted, by the way. So what I'm showing you is actually a way to learn the adopted meditation prism. So each one of these had a linear difference. went back indefinitely. So at a different point, each one of these dhatu lineages, one of these dhyana dhatus, one of these mind dhatus is happening.

[39:59]

So now it's a chakra dhyana dhatus. Before it was something else. Anyway, this is what's happening. Because this is happening, rather than another one, The vishaya that's happening, among the many that's happening, is the one that corresponds to this. But actually it goes like this. And then it actually goes back this way, the name of what the consciousness could do. It showed that you, the order at the beginning of the consciousness. Now, as soon as this moment, this is moment number one. Now we're going to the next moment. This consciousness has just pierced. This consciousness, this impression of this, has just pierced. And now, in this moment, we have another doctrine, which is also of this same lineage.

[41:01]

This is the same lineage as this. This is now dead, so maybe I should write this way. The name of this lineage now gets the name Mono Vignan Adopti. Mono Vignan Adopti then grasps this with just perished information, and this information is now available to Mono Vignan Adopti. As soon as this information has just occurred, it becomes an object. It becomes now this. So the results of this would put the emphasis on the knowing. And the knowing of this and this, the interaction between this and this, happens simultaneously with that knowing. And the next moment then becomes a vishaya of the monovidiana vector. Which we could have feelings. Yeah, this monogysmal is about to, then can arrive, it has its own VED-Anon association, of course.

[42:10]

And if VED-Anon is not determined by this, it's not be pocketed, necessarily. It could be. If it is, then it has a neutral feeling of a local associated with it. If it does have a neutral feeling, that's not what we're trying to show. You can see clearly how you have a neutral feeling. have probably the negative feelings to the extent that it would be seen to happen. This can have a Vedana, and this Vedana will predominate whatever this Vishaya gives it. So the fact that this comes to it as a neutral, always as a neutral, doesn't matter, because this next Mono-Vizhman Adapta, that grasps this now as a Lumban, becomes a Vishaya, but the Vishaya of the Mono-Vizhman Adapta is called a Lumban Vishaya of my consciousness knowledge, It sounds like the Manavijjana Dhatu has a separate lineage which can produce various kinds of Vyadanao.

[43:13]

from the Chakuvinyana Datu. Sounds like that, but actually... Because that has no... It only has a neutral Vedina, but in the next moment, you can have a positive or negative Vedina kind of pop into existence. This lineage is Chakuvinyana lineage, Manavinyana lineage, It's all the Vijnana lineages in here are... But as Chakku Vijnana Datu, it has a neutral... If you went through and counted all Chakku Vijnana Datu's that happened in this lineage, they would all be... And if you counted the total number of Vijnana, you had some Vijnana, some Vijnana, some Vijnana, some Samana, some Vijnana. So if you look at the whole lineage, the lineage has plus, minus, plus, minus, plus, minus, minus, plus. So what's the correlation between a Upeka Chakravinyana Datu in one moment and a, say, a Somanasa?

[44:19]

This is Upeka. Yeah. And it can be followed by a Mono Vinyana Datu. That's Somanasa. Okay, so what's the correlation of that, where does that positive or negative feeling in the next moment's consciousness come from? Where does it come from? That's sort of like the question we were bringing up here earlier. Big enough, big enough, it happens. You can get them very much for that to explain, which you need to. What I'm trying to show here is how it is that, in one case, you have a mind, you have an eye consciousness arising with a tishaya. This has no particular value, fairly to the eye. And with this, it arises with this, and this is the picture. And how it is that you can say that some states of consciousness, in some cases, dominates, or influences, or, you know, that the tone that's already there has some effect on the way that the Shriya is perceived.

[45:36]

And the color gray on some days is perceived as a wonderful pattern. Don't look great. Other days, don't look terrible. So that's, it seems like the Vedana has this independent lineage, independent from the, that whole triad right there, which is neutral. That there seems to be, in the next moment, where the Vedana is, can be one of three. Vedana belongs to Dharma Doctor, Dharma Doctor. And this is not the Dhamma Dhatu and this is not the Dhamma Dhatu. The Dhamma Dhatu is this lineage and this lineage here. Excuse me, the Dhamma Dhatu is saying, this is the Dhamma Dhatu lineage. It can happen in here.

[46:37]

But, so you have object, you have Bishaya or object, You have the organ, and you have the consciousness. And when it comes to be mind, you have the vishayas called donoductic. And the organ's called monos, or monoductic. And the consciousness is called mono-nano-productive. So, this perceives, inside of this classification, here, this is the perceiving organ. This is this.

[47:39]

This is the knowing function. And this is the Mishaya, which is a one by another. And the Vedana is going here. Up here, you have the Mishaya is something gray, a gray loophole. actually great not only with this, but maybe I should say it. Smoking coffee. Smoking. And here you have the eye, being symbolized by eye organ. And here you have eye consciousness. Chakrīvīna Adaptive. Okay. This comes with its own new special Vedana. But now Vedana is small.

[48:43]

And this organ also doesn't have any Vedana. But this consciousness comes with its own set of Vedana, Samyana. It comes with Vedana, it comes with Samyana, it comes with Sparsha, Vosa, it comes with Chaitana. comes with mental 1. Now, as a result of the collision or the interaction of these three, that moment's over. As soon as that moment's over, this is now an object of this. Or are you saying that that upper circle equals dharmadhatu? Yes. This is the object of this, and this is equal to that. So the object of this in this moment is this, which now is placed in this category.

[49:51]

So this is two ways of looking at it. And the awareness of this is by this function, symbolized by this function, mamadhatu. These two are the same thing. This guy does not arise with a Veda Na. This has, as an object, a set of dramas of which one is Veda Na. The veda knows the difference between the perceived thing that the mind knows and things that the sense organ knows. Sense organ comes with its own veda knows. So you impair it. The sense organ and veda knows are always neutral. The sense organ and veda knows are always neutral. Well, it's the first four. So you inherit, once a sense perception, you inherit with the sense consciousness, you inherit being great enough.

[50:55]

It's simply to be proper. Not only is it neutral, but it's a very mild, not very mild, but it's a mild beta too. So my question is, how is it that when you see something, you associate in the next moment after having initially... caught a hold of it with your eye, organ, and consciousness, that you can experience like physical joy or physical displeasure. Well, the elaborated and important things that we know usually happen in this kind of setup. Because here, first of all, the events are much more vivid here. You're no longer seeing the actual object. You're just seeing the mental impression of it. And here you can have, I don't know, You can have Vedanta. We don't, however, have physical and pleasure displeasure. It's a mental pleasure, a mental displeasure, a neutral mental phenomenon. But you can quite easily, in among all this, for example, if you have, if you know how to look at painting, if you know how to look at painting a wholesome light, a wholesome beautiful light, the physical,

[52:10]

If you have a wholesome response to it, whether this Vedana is positive, negative, or neutral, if your response to that, if the samskaras that are in here are wholesome ones, it's quite natural that a big power could be produced and very close association with this that has physical pleasure. But here, there's no physical pleasure. This is not physical. But once again, to explain this according to the teaching here, you'd have to say that you're experiencing a compound of several moments, which is usually what we're talking about. When we talk about our own experience, our own gross experience that we can articulate as something... So we can articulate things from... This is the level of articulation.

[53:21]

We can say stuff from there. We can articulate and express things with speech. They are from here. We can also articulate with speech things that are from a more fundamental or intimate, minute level. But when we articulate them, we realize that we don't know where this articulation is coming from. So the Abhidharma is articulated from this level, but it represents both the minute and the gross. And the examples are often gross examples, but the person articulating them does not know when the speaking is occurring, but they're not articulating something that was seen at the same level of the articulation. So you're speaking and you know it's true, You know also quite clearly that you did not see it as such.

[54:25]

And if you use an example of seeing something, it's just an animal. So if you speak of seeing something and having a positive bodily feeling, you're articulating from this level. You're articulating from the level at which you can articulate. But when you speak the Adhidharma, you say, there is enough physical pleasure in a moment that we usually know. You can't know this. It's too simple. You can't get words in to talk about this. As a matter of fact, you can't even talk about these things. You need a large compound, a series of these, to be able to articulate them in words. As experienced as such. However, you can have these experiences and say them, But you don't feel that what you're saying is corresponding directly to what you're talking about. Even what I'm saying right now is, I'm talking now, here, but I'm talking about this.

[55:33]

And I don't know what I'm saying. And yet, so I'm just telling you what the book says. And the book is speaking from here about this, and I'm repeating that. And if I have any confidence that the book is right, it's just because what I've done is by... I've approached the book from this level, either from this level or from this level, coming into this level. The book, here's where the words of the book are. Da-na-sa-mi-ya-na. Right there. Page X. And it says here, when... That's what's right in here. So the mind approaches the text, you know, the mind abhis the Dharma, approaches the Dharma here. When you look at this, it just turns out that you're also looking at this, because this is a direct map of this. So if you just stare at this stuff long enough without not wavering too much, you're actually looking at a projection of a more minute and dynamic reality.

[56:53]

If you do that for long enough, then you can just take the book away, and you have your own little slot here, open mind, and these experiences just come up right up in you here. But you can't, at the level you're articulating, you can't prove that this is the way it is. And you don't know whether you're just repeating the teaching as you heard it, or whether you're actually experiencing it that way. You no longer can tell. It's just, you no longer know that you've been tricked it. You no longer know if the teaching of Buddhism is something you've convinced yourself of, or if it's something that's really true because you now have understood it. But you don't have to worry about it, so all you have to do is see if you feel good and see if everything's okay. If it's not, then the articulated teaching here also said that if there's some problem here, Maybe you should examine, there shouldn't be such a big problem here.

[57:56]

For example, you shouldn't be breaking the precepts. And, et cetera. But, it also says that there's a bit of pockets here. So, you shouldn't be breaking the precepts, but you might be very depressed. So there's a certain articulation of what you can be experiencing if you're living in this world, and if you're paying attention to this world, and if you figure it out, think about it. So that's why, if you say, if you look at something and you have a positive body again, it's from here It's at this articulated level that you have a body feeling. But these articulations come from a massing at many, many, many events. So you could have a large number of, could have popped up bodily sensations, awareness of positive bodily sensations.

[58:59]

But mixed in among them would be many elites. And it turns out that if you behave wholesomely, you get a positive block of feeling. And if you have a wholesome response to a visual phenomenon, you tend to get a good feeling. If you have a wholesome response, you tend to get a good feeling. But the pain or pleasure from looking, according to this, does not come simultaneous with the encounter of the object itself with you. But the pain or pleasure comes from your response to what you see, because that's the papa. So I was trying to explain how it might be possible that you have these two kinds of Vedas.

[60:04]

You have, basically, positive, negative, and neutral, and body and mind. But then you have, in our sense, these other two kinds of experiences. One, that you take it as it's given, and the other that your state of consciousness, the mood, dominates it. The mood is referred to as mood. The mood can... can overwhelm whatever the object is. And what's the lineage of that, or how does that appear or occur, or what was the condition of that mood? Yes, it's also. And Polly, I think it's kind of black. Generally, in Polly, They don't have the R, and they don't have the big one. They just have S. They don't have this S slash and this X dot. Besides that they have S slash and S dot, which pretty much both sound like shh.

[61:07]

But they're a little bit different, but I can't hear it. But this s dot and s does sort of equal this. But there's slight difference, which is not so important. And poly just has this, doesn't have this. Then also poly doesn't have r as you can. And poly doesn't have l as you can. So a lumbina, take a lumbina. And I think you probably put one that is anamana. Anamana. Anamana. That's how I think about it.

[62:18]

Now, Alambana, this is the Alambana. Alambana means the whole object of mind invading on one of the factors of it. You can also have 52. means the whole lot between the whole collection of states that I received so all these things in here are London all these

[62:47]

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