They just now are generating a new activity based on attachment. But still they may be experiencing the results. Yes? I just have a mechanical question, I guess. Yeah, we're still in the mechanical phase. We're not going to be out of the mechanical phase. until we get to the part about where there isn't any mechanics, which is the last couple of paragraphs. Is the way that we take in through the senses, is it a linear path that goes from one of these levels of consciousness to another, or is it all happening at once? If you could draw a linear path, I, like Alaya. I didn't follow your example about linear.

[01:01]

Is there a sequential sequence of how these things happen? These levels of consciousness? In other words, if a blue color comes out, what's the first thing? Is the first thing a lion? Well, if you're alive, moment of a moment here we are in a moment of life and you have sense organs and you have a liar and you have sense capacities I said simple because I guess you have sense capacities and you have a liar right but you don't necessarily have any sense consciousnesses at this at this moment we're talking about you won't imagine You could be alive and there would be no sense consciousness. Usually there are, but in certain states you might not have any.

[02:04]

So I can just have my sense and laya. Your sense organs and laya. And you probably, yeah, but unless you're in a state, again in the 30 verses it says, unless you're in a state of, you know, a very, very deep stream of sleep, or some kind of organic disease, or one of these trances, you also have mind consciousness. So you have, usually, almost always, you have your sense organs, which is your body, and your alaya, and you have this monovigiana dhatu, this mind consciousness. And you also have manas. Because manas is the organ by which the mind consciousness operates. That was the interaction I'm... So, almost testing.

[03:11]

In the high percentage, for practical purposes, always we have these three consciousnesses going. Laia, manas, and mano-vijñāna. We have mind as a laia, thought as manas, and we have these consciousness, at least the mind consciousness. So again, the third verse is, it's always there, except in these natural cases. Or even the mind consciousness, even mind consciousness gets turned off. When mind consciousness gets turned off, there's still a lot, manas is still there, but it's not really functioning in its organ way, because it's not... It's not successfully hidden drives from mind consciousness. But the active sense and belief in the idea, which is in the layout, the self, is there. Now, if a physical experience intrudes upon the organism strongly enough,

[04:27]

and or the organism is not in a deep enough trance or sleep or coma, then the body will respond and one of the sense organs will start getting activated and then sense-consciousness will arise and mind-consciousness will arise with it. Laya doesn't really arise, it's just the basis. And then what the sense-consciousness, what the mind-consciousness is going to come up with as what the sense-consciousness knows, it will get its possibilities from a laya. A laya supplies all possible images that the mind-consciousness could use to interpret the sense-consciousness. But sometimes there is no sense-consciousness. It's only mind-consciousness, and the mind-consciousness is still used. Then the mind-consciousness is not using necessarily a laya to interpret the sense-consciousness. It's just using Aliyah as a resource for its thinking.

[05:30]

So sometimes you sit and think about things, but you don't think about what's happening in the world. You think about, you know, what you think would be good for the world to be, or something like that. You imagine some world different from the world you have. You imagine something, a big project you'd like to do. There you don't think you're perceiving the world, there you think you're consulting your own certain images. So then the mind consciousness is aware of images which got from a laya. And the way that it can access a laya is through this manas, which is the sense consciousness. Does it mean manas if it's not coming up with a new sense input? In other words, if you've got smart memories... If the mind consciousness was not coming up with new... When you said new sense input, you mean from the sense capacities?

[06:38]

Yes. From the five senses. Would it be able to... If it wasn't coming up with those? If it wasn't coming... Yes. Even if it was coming up with just directly... Even if it wanted to just think about mental things... I like to think of a really strange history of Green Gulch, a real strange history of California. I know this, like I'm going to write a novel, a fantasy of the history of California. But I still am, and I use a liar to come up with my fantasy. I need Bonas to come up with my fantasy. So the mind consciousness can't even imagine things which it knows are just imaginary. without consulting. All imaginary things that you're dealing with, fantasies and fictions, you describe in terms of sense. You describe in terms of the predisposition as towards conventional designation in terms of signs, names, and concepts, which Aliyah brings to the sense, brings together with the body.

[07:45]

Are you saying you need monas? You need monas in the function of monas being a sense on you. One is both the sense organ and the organ of defilement. However, the defilement is based on all kinds of defiled ideas that a lie has applied, because a lie comes with a predisposition towards it. A lie is not actually surfacing and bringing out the sense of self. So in the early, when Sangha first brings out this, defiled version, he brings out these two versions of minds. One is at the organ, the support for the mind consciousness, and the other is at the locus of defilement. When he brings that out, at that time, he gets quite a bit of attention to minds in a defiling way, and he has considered proof of it. But later, Yogacara gives more emphasis just to

[08:47]

Aaliyah is not so much importance to Muhammad's, even though it's sort of an important, harmful function. But you can't get rid of it. There would be no mind-consciousness. There would be no consciousness without it. Yes. Is Aaliyah like a biological self? Is it a biological self? You know, I think you might say it's a biological soul. We don't want it to be a self, an independent, permanent thing. But it's kind of like the soul. Again, like I said, one of the definitions of soul in the dictionary is animating principle. A lie is kind of the animating principle of the organism. Because you have this physical situation And then when a lie connects with it, by bringing these predispositions for conventional designations, you have human birth.

[09:56]

So it's kind of like the soul, but not the self. It's not independent. And it's constantly changing. It's the basis of what happens, our experience, and then it's where the results of our experience get laid down. So it's a resultant, which is the basis, and then it's the basis of the activities, and then it's the place where the results of the activities get laid back down. So then it's a resultant again, which is the basis again. So it's like... Yeah, I'll do that in the kitchen soon. But it doesn't use thought. It doesn't use thought? Yeah. It doesn't use thought. It doesn't have to use thought, but thought uses it. And it absorbs the result of thought activity, which is karma.

[11:07]

Thought activity arises from alaya, thought activity has consequences, and the consequences are laid down upon, stuck to alaya. When that happens, does... Does the lie change? Yes. The lie changes. So the lie is evolving. Is it similar to samskaras? The samskaras are another word for the predispositions that originally latched on to the sense organs. Those are predispositions. These samskaras. And then... those samskaras are karmic results from the past karmic results from the past in terms of these samskaras or predispositions connect with the body then based on that connection these other mental activities arise and in the results of those mental activities those samskaras get laid back down so those samskaras are sometimes also called vasana

[12:17]

like traces of perfume, which results from, of the results of the activity. And those perfumes transform the lives, the lives always evolving. But no matter how far it evolves, it's still obscuring. John? I think I remember when we were talking about this last year, the term Storghaus mind, Is that Aaliyah? Yes. Okay. Aaliyah is called Storthaus Mine. Pangerine Mine, Basis Mine, Basic Mine, Fundamental Mine. Do you say that at the supermundane level that Aaliyah goes away? The supermundane level Aaliyah goes away. Yeah, or... So does that mean... How's the person still alive?

[13:23]

I'll say, Aliyah needs to be there for their life in the body. Or is it just a really transparent Aliyah that's still... Yeah, so now we have... To make a long story short, we have Alaya transformed into mirror-like wisdom. So now we have mirror-like wisdom associated with the body. And somehow the mirror-like wisdom has, I guess, the ability to work with the body in such the way the body lives for a while. And rebirth will occur not because of predispositions, but because of being signed up to be a Buddhist program.

[14:28]

Yes. You talked at the beginning about, you said there are actually eight consciousnesses, but it's not clearly articulated in this chapter. You're referring to the six consciousnesses, the six vision yagas, plus manas, plus alaya comes under citta. In the sutra it says, the paternity eight vision yanas does not appear in this chapter. Asanga is the person to put that out there. But six vision yanas predates this sutra. Buddha talked about six vision yanas. Yeah, I'll just make sense that the Buddha talked about six Vijnanas. In this sutra it says that a lie is a Vijnana, but it also says it's mine.

[15:33]

So in this sutra, a lie is a citta here, is a lie, in the sense that it holds all the results. The other Vijnanas are not holding results. It says, you know... It's also called mind because it collects and accumulates forms and so on, right? But the other vijnana are not said to serve that function. So a light is this accumulator, a collector. But it's also a vijnana. because it does this appropriately in bringing the predispositions in contact with the sense of consciousness, with the organs, and therefore mixed up their provisianas. So it doesn't go thoroughly into either... It doesn't go deeply into either... It goes in advance.

[16:40]

I think he's saying it's both a vijjana and it's a citta. It's both a mind and a consciousness. But it's more of a consciousness in the sense of not so much that it is aware of its objects, but that it is implicated in all objects that we're aware of. It's unvisual. But one other thing I want to say just about general, earlier Buddha's teachings by the Shakti Muni Buddha is that he taught what are called the 18 Datus. Like in the heart scripture it says, no realm of I, no realm of mind consciousness. So no realm of I, no realm... no colors, no sounds, no smells, no realm of I, no realm of my consciousness. Those are the 18 Dattus. That's a pairing of the six sense objects, the six sense organs, and the six sense consciousnesses. The five physical sense consciousnesses, the five physical sense organs, and the five physical consciousnesses.

[17:42]

The five consciousnesses of physicality. And then the mind consciousness, mind organ, and mind consciousness, and mind objects. So in that system, manas, in that earlier system, that's the functioning of the organ there, just as it is earlier. Manas in there too, and manas was just to see sense consciousness, the samanata pratyaya, the immediate antecedent condition, which makes possible mind to be aware of itself. Mind, but the awareness of the self, again, implicates that citta, which has all the mind objects, the field of mind objects wasn't articulated by Buddha at that time as alaya. But the source of all the mind objects is alaya. So in some sense the dharmadhatu or the mind object realm in a sense was another sort of background idea of alaya.

[18:44]

And then the mind organ which is called manas in early Buddhism Mano-vijjana-dhatu. Well, Mano-dhatu. So there's Mano-vijjana-dhatu, which is mind consciousness element. There's Mano-dhatu, which is mind element or mind organ element. And then mind objects, Dharma-dhatu. Those three make up, the mind consciousness and early Buddhism. So here, it's kind of similar. You can see the eight consciousnesses in here, but the counting doesn't occur. Anybody who I haven't called on? So, this little deceased consciousness is the location of dualistic capability. That little moment where something has died, the sense consciousness died,

[19:47]

and it's picked up, remembered by monas, as though it were still there, as though it's being looked at. No, monas is that thing. It becomes that. Monas is the deceased prince of consciousness. But it's dead? I mean, it's already gone, though, right? It's like a reflection or a shadow. It's a reflection, a shadow, or a template. It's a template of dualism. Oops, organ. Makes possible. Or does it make possible for something to know itself, in a way? So that didn't happen. There could be no to think. There would be no self and object. Just like with consciousness and color, if that's an intervening thing, it kind of like... If color just touched consciousness, consciousness would just kind of go... Consciousness and color, even in Kriya Yogacara, They say without the organ intervening consciousness in its field, there's no way for consciousness to know it because consciousness and the field are very similar.

[20:57]

So the organ is dealing with something past too. It's a dead object. The color is already gone. I don't know. Or is it simultaneous? I don't know if the high organ is a dead sense consciousness. I don't know if that holds up. At the physical level, organ is a part of the body that can interact with things that aren't necessarily in the body. Anyway, a different type of materiality. There's kind of two kinds of materiality. There's the somewhat less alive materiality and the kind of responsive materiality of a body, like the retina or something. And when those two interact with sense consciousness and noises, So the organ kind of separates the sense consciousness from its objects. Without the organ, the sense consciousness wouldn't be sense consciousness, it would just be consciousness, which is being, you know... Interacting, consciousness is interacting, your consciousness right now is interacting with many kinds of electromagnetic radiation, right?

[22:12]

It's dependently co-arising with gamma rays and x-rays and radio waves and stuff. Right? Very happily that I've been... When you put an organ up in between to separate the consciousness from some particular kind of thing that the organs are... is. That, you know, kind of like the organ blocks it. It gets in the way. But isn't it actually a mirror? I mean, a mirror like... Isn't it actually translucent, the organ? It's kind of like a mirror, in a way. It's kind of like a mirror, yeah. And then suddenly consciousness knows itself as a color. So that gets you into, again, like your other job, that way of talking. I don't know whether this... It's right, but in some ways it's like Manas explains, you know, if we right now are clothed by thousands of electromagnetic forms of something that our sense organs are perceiving, ear, eyes, I'm seeing things, I'm hearing things, I'm whatever.

[23:33]

In some ways Manas explains why one rises to the surface. one of those streams of the eye, ear, nose, consciousness rises to the surface so that my mind begins to think blue as opposed to trouble. Why do I focus on one thing or another? Because actually only one set of neural pathways is probably rising to the surface. It is in the past, but it's manas, that set of, that pathway has already occurred for manas to evolve. I couldn't quite follow it. Man, I can't either, no. What? I mean, I'm confused. I did mine, but I didn't quite follow it.

[24:34]

That's the way my mind worked. Another time, no. I've got myself hopelessly lost. So never mind. I think it would be a liar, though, that would be responsible. I mean, what I heard her asking is, why is it in this field, this vast field, that one thing occurs, and so do we act in a particular way, or we pay attention to a particular thing? I think what she was asking is that, is that honest? It seems to me like that would be a liar. It would be the storehouse consciousness, and it would be the habitual patterns, and then give us a predisposition to pay attention to a particular thing or for something to arise. Well, yeah, I think generally speaking, we got a point there. But I'm not sure if... If we think something is happening, then...

[25:37]

It's not exactly that something is happening and then we have a lie to consult to see what might be. It's not quite like that. It's more like something could be happening. A lot of stuff could be happening, right? There's a probability for many different things could be going on right now, right? And then, given that situation where we live in this field of undulating probabilities about what could be happening, then what we're going to guess is what's happening will be something we'll consult a liar for just to come up with a possibility about what is happening. But when we consult about what is happening and we'll pick up something from it, it's not like when we write, but rather that our consultation makes the thing happen. Because it was actually really was a probability for that. And then different peoples of Laya will have different probabilities choosing different things given certain, not quite yet happenings.

[26:47]

So certain things are happening, like certain signs are arising or something. But signs aren't quite yet necessarily an event for us. But Laya is connected to different peoples of Laya because of different karmic patterns. have predispositions towards different signs and interpreting them in different ways. So like Cody said, there's a possibility that a lot of things happen, and then depending on this possibility field, and then depending on our predispositions, then which predisposition dominates will have a lot to do with determining what actually is happening. So we may say, oh, this is trouble. This is happiness. This is good. This is, you know, this is a fortunate event. This is a victory. This is a loss. But it isn't really that it was a victory or a loss, or even that it was a loss, in a kind of isolated way, but there was a lot of possibilities, and then we had a predisposition, given the probabilities that are available, and what we've got available in our laya, some predisposition for what we're going to pick.

[28:03]

for what it is. That's sort of what you're saying, Mark? Well, it's more subtle than what I was saying. I'm trying to appreciate how hard it is to grasp a beautiful teaching like self-fulfilling samadhi. this vision, this revelation of interconnectedness. And I appreciate something about how we actually can't perceive this teaching or how things actually are. So we have to direct our attention to this world This other teaching, this is how the mind is set up.

[29:09]

This is where you look. There's this nice thing that would be nice to be able to live it, and sometimes you have glimpses of, but actually go to understanding how the mind's working, because that's what you're going to live, is how the mind's working. Yep. Or another possibility is, you listen to this teaching, and you understand... this teaching by listening to it over and over and remembering it and invoking the presence of this teaching over and over again, that has a transformative effect on it. However, we also need to simultaneously do a certain kind of work so that we aren't distracted from this teaching by what you're saying we need to look at. We have to be educated, I think, to some extent. process of illusion, otherwise the process of illusion could take us away from meditating on this other teaching, which is not a teaching which you can see with your deluded mind.

[30:17]

You can't see this. The deluded mind is the way you can see this teaching based on a lie. And you can't actually see what this teaching is pointing to based on a lie. But there's some possibility that studying these teachings about the nature of a lie will help you listen to the teaching more and more. Even though you still can't see. And part of the teaching is you can't see this. Part of this teaching is saying, if you could recognize what we just said, it wouldn't be the thing itself. Because what can you recognize? It's not the realization of this vision. But you can still listen to this vision even though you're not looking for this vision as something you can recognize. So then you can train yourself to listen to a vision that you're not looking to recognize, but you're looking to realize.

[31:24]

Recognition of this vision is not realization itself. But being devoted to this vision and thinking about this vision and acting in accord with this vision is conducive to realization itself, not recognition. Meantime, it might be recommended by somebody that you study the teachings about the process of recognition, and the faults of recognition, so that you stop agreeing with the appearances of recognition. So you stop saying, yes, the way things appear is the way they are. You stop, you actually give up believing recognitions. That opens you even more realization of the Dharma which can't be recognized. So I would do both myself. I would recommend both. And one more faith. That's why Dr. Tobin said, I have right faith.

[32:26]

So you walk around in the faith space of a vision of life that sounds good to you, but that you can't recognize. And nobody can recognize but the deluded mind. It cannot be reached by the deluded mind. So you walk, that's your faith meditation. Simultaneously you study Buddha Dharma, which is to a great extent about the mechanics of being distracted. So, about the mechanics of obscuring, the mechanics of the obscuration of the pentacle rising. So because we enjoy a laya, because we enjoy consulting, the ocean of possibilities of what's going on, okay? We live in, we live, I said the ocean of possibilities, but actually I mean the ocean of ideas about what the possibilities went deep. We live in an ocean of possibilities, and one of the things we have available to us is another ocean of ideas about what's going on, which we like to consult.

[33:34]

Because we're predisposed to conventional designation, and in order to talk to people, we have to consult this ocean of images. So because we like to do that, because we look at that ocean, that obscures us seeing the actual world of the Pentecost horizon. But the more I know that, I say, the better. Because the less I believe in that the stuff that I consult to make conventional designations is actually what's happening. Or even actually what might possibly happen. or what might possibly happen. So I need to do both. I need to do this faith, basic faith practice of this self-proceding samadhi, of being that samadhi, but also I need to understand the world of illusion, I feel. Otherwise, I might just slip into a deep trance

[34:38]

and not be able to relate. I don't know who would be instructing you on my trance. I could try that if you want. We'll feed you. Any people who haven't asked a question you want to ask them? Yes. You said that the ally can transform into a mirror wisdom. Yeah. And that sustains the body for a while. Sustainability for what? And if someone signed up for the program, this program, there's the possibility of when that body dies, can be back? Even before the body dies, instead of operating on a basis of predispositions towards conventional designations connected to names... signs and concepts.

[35:42]

Instead of being that arena, which is the arena malaya, the process would be just to imagine things, imagine signs, imagine concepts, imagine names, so that you could make conventional designations and relate to people. It would be done with conscious awareness of the imaginative process rather than by habitual predispositions towards doing this and needing to come up with potential desirations. So you would... So it would be like playing... Again, in the thirty verses it would be like playing. In the thirty verses it says that they quell our quiet, subdued, what's the word?

[36:43]

Appease. Appease. Appease the predispositions towards conventional designation. When a liar is dissipated, the predisposition towards conventional designation is appeased. Doesn't mean you can't make them, it's just the predispositions are appeased. So the wise person can still do this. They can still imagine the world so that they can make conventional designations with esthetism and things and stuff like that. It would be not done as a voluntary act of charity. It wouldn't be because of predisposition. So you'd still be operating. You'd have a body still. You'd still be using the body to generate these images, but it would be done as a creative act rather than by predisposition. Predisposition was a creative act too, but you were impelled to do it in certain ways. You couldn't imagine yourself to be certain things.

[37:46]

You're stuck in imagining yourself to be a man or something. Now you can voluntarily imagine yourself as a man. Just to make things easy. But you wouldn't have to. try something else that would be healthy. It would all be the same to you, because none of them would be what you are. And with the... after that body, you know that form? Yes? Then the vial would, would or would not, but in most cases, would, because you want to do this work, and you need a body to do certain types of work, then you would imagine yourself into another close relationship with some sense organs. And would a lyre... Fertilized eggs have the equipment to make sense organs.

[38:47]

And would that start again with a lyre, or with wisdom consciousness, or mere wisdom? Yes, that would be a lyre. Well, maybe you'd have to use a lyre to get connected, I don't know. But again... I don't know if you'd have to, how much you'd have to descend into that way. It depends on how developed wisdom was, I guess. Do you know you should not deal with that? Isn't that what the value is, the subtle materiality? According to white school? Yes. There's a theory about it, subtle form of materiality, invoking it. come to help at this time. OK, now it is 11, almost 20, right? And I see there's several people who have questions, who have asked questions before.

[39:52]

So if you have more questions, then we could call it a finished class. If you're asking questions, you probably... Do you want to end the class through web questions? Or do you want to follow up? I'd like to ask them. You'd like to ask them? Yeah. I'd like to ask them. We could ask them if you decide when to answer. So there's two questions, or three? Okay, I'll listen to three questions and see whether we do them now, okay? My question is... Is a layah where it's reborn or is it used to be reborn? Is it a layah that's reborn? Yeah, or does what is reborn use a layah to be reborn? I think that a layah is used to be reborn. So what is reborn? Then what is it that is reborn? Well, it's not so much that there is something that is reborn

[40:59]

but rather there is rebirth in the sense that the birth depends on past action. So that's why we say it's a rebirth, because this birth is connected to a previous birth. But it's not that the thing that was lived before gets reborn, but rather the consequences of the karma of the previous existence is a condition for this new birth. And it attaches to the alive. So it attaches... No, a lie, that's what a lie is. A lie is the results of past action. So, if a being is glowing light, then they do things in that state and attach them to those consequences of those actions. Those consequences are stored in your life. And throughout our life, a lie then serves as the basis for small rebirths.

[42:08]

But it's more like the body's there, a lie is there, and it is a birth. When their body is dispersed, the karmic consequences, which you can still call the lie, are there, but there's no life. A lie is not apprehending anything. So it's just a karmic consequence that there's no consciousness. Even though it's called a lie, there's no consciousness. It sounds like it's a lie that's been going on. It sounds to me like it's a lie that's been going on. No, I think... A lie just continues or not. It's just that there is, the self part of this is that there seems to be a constant pattern that there is always karmic consequences. So that's the kind of... that's karmic consequences. But karmic consequences do not necessarily take effect. Any kind of effect, as you can see.

[43:11]

The result is not necessarily observable. Even when a person is born, you can't actually see the karmic consequences. The lie is hidden in the person. But it's there. What we're saying. that there's some pattern, a resulting pattern that's embedded in a person's body. So it's not really that the organs are born again, or a lie is born again, but that there's birth. And that birth is the physical dependency, depends on the physical world, but it also depends on the results of past action of living beings, or of a particular living being. So you could say lie is reborn, but yet it's more like It's more like a credit card. It's activated. It's turned on in the sense of now it can be the source of this other consciousness that's working. But it's really a lie. It's what continues then.

[44:14]

It doesn't really continue. It's just... When you say it's activated, it had to be before it was activated. If you say it was activated, it would reactivate. It had to be before it was reactivated. It had to exist. Right, but... it didn't continue because it's changing all the time so it's but that's the hard thing to understand is how some pattern can be that there can be this fact that there is this pattern that there's always kind of consequence and then there's a pattern that there's kind of consequence and there's a pattern that there's kind of consequence and sometimes that pattern can be the basis for a living being and sometimes not So there is this pattern of predisposition as a result of past actions. So like, when you do something in this lifetime, then the next moment, because of what you did, you can sometimes detect that you're now predisposed in a certain way.

[45:20]

Is it that the predisposition got reborn? I don't think so, because in the previous moment you didn't have that predisposition. After you spend a day talking to somebody, and the next day when you see them, you may be predisposed to talk to them like that. Maybe more comfortable than the day before. Somehow you're predisposed to see them in a friendly way because of the way you talked to them yesterday. But it isn't exactly that the Maya that you had yesterday, which was the basis of that conversation, and it predisposed you enough to have the conversation. But now, as a result of that conversation and the way you talk to them, you feel a stronger predisposition to talk to them, and you feel more comfortable. But it isn't exactly that predisposition you have to be born, because that one died. It's a new predisposition to talk to them. And since you're alive, you've got sense organs, so now you're going to think about it, you have other consciousness and so on. But you see, Some people would just say, well, just throw this whole thing out.

[46:26]

And it's so difficult not to slip into that. In the sutra, it says, I don't teach this to people, to children, because they would think it was a self. This thing, if something gets reborn, or something transmigrates, it slips into just a self. Whereas OI is actually saying, Alaya actually offers the idea of outland, but it's not supposed to be an outland itself. But it's tricky, you've got to be really careful here. But this is part of negotiating the field of images and ideas of soul. Lain? You say that by listening to these teachings over and over again, There is a transformation. How does that happen?

[47:29]

What transformation are you talking about? Well, I was talking about... When I was talking to Liz, I was talking about listening to the teachings about the self-fulfilling samanity. That's one kind of possibility of hearing the teachings, of hearing those teachings you are transforming. And also, in order to hear those teachings, you have to listen to the teachings about how to hear the teachings. So we have to learn how to give up worldly affairs while we're listening to the teaching. For example, we have to listen to the teaching with no gaining idea, because if we have a gaining idea while listening to the teaching, it's hard for us to hear the teaching. But a deluded person can hear instruction about how to be less involved in types of activities which make it harder for them to hear teachings, which will take them deeper. So there's different types of teachings I was talking about. both types, both teachings which are telling you about the way things actually are, are Buddha nature, and telling us about a sentient, diluted nature, all types of teachings.

[48:38]

When you listen to them and hear them, they're transformed. Shahal, did you have a question? Sirke asked where the insight is in the high school. And you responded something like it's in the sixth consciousness in Rana Vishnana. The final studio right now for what you said, it's actually, it's somehow a lie of Vishnana, it's illuminated, and so the illumination reaches out of predispositions of sex consciousness. And then there's illumination of this consciousness. And that goes back into Ayurishnana, back and forth, and like public Islamic thoughts of that. So it's not necessarily that. I also like was just talked about that awareness should be, that this awareness should be unconscious. I thought it's actually not unconscious.

[49:41]

Awareness of the higher consciousness. You say it's an ordinary consciousness? The principle is that consciousness doesn't reach it. But it illuminates, so it would come to a liar rather than... No, it doesn't come through a liar. It's that a liar is an old obscurity it comes through. So the pentacle arising is what's happening. It's trying to get to this. He made the case to us. He's trying to penetrate us because, in fact, it is penetrating us, and we'd like us to understand it. But why it blocks it? The predisposition is for conventional designation while walking. But then there's a predisposition for elimination coming out.

[50:43]

The predisposition for elimination is... Oh, come on. But it has to, according to this school, a lie has to sort of return on its side and work out of the way in order for it to get through. And it needs to pervade ordinary, old, mind consciousness. And also, I take it back, I would say it pervades mind consciousness and sense consciousness. So that when you're looking at the moon, you're to be seeing me. Sorry. We're looking at the blue, and the illumination penetrates the blue and also penetrates the mind consciousness, which is together with the blue, so it pervades all consciousness. And alive, it's out of the way. It being the illumination? Is it really out of the way, or is it illumination still operates? Well, getting out of the way, it then is, it was then called wisdom.

[51:51]

getting out of the way, it kind of illuminates the consciousness. So it's kind of getting out of the way is its transformed condition. And its transformed condition is the wisdom which illuminates, brings the Dharma to the consciousness. But the consciousness doesn't get to the nature of things, to the Dharma. But awareness is not the same as consciousness. Awareness is not the same as consciousness? When you say I'm completely aware of it, it's not like all my consciousness... The kind of awareness which received the illumination is a subset of consciousness. There is a broad range of consciousness and there are certain types of consciousness which actually receive the illumination. And to make a long story short, Vasubhandu's disciple Dignaga and his disciple Dharmakirti did a lot of work to talk about the kind of consciousness that receives the illumination, the way you actually know, the way the Dharma actually penetrates the consciousness that they described in quite a bit of detail about how consciousness can, what kind of consciousness can know things.

[53:20]

which is not so different from what's in chapter 6, 7, and 8 here. But it just, in some way, strikes out kind of like a simple hint about the way things are actually known. But at the end of that short story. Was there somebody back there? You were just using the word elimination. Yeah. What would we be using that word as a translation? So there's a little bit more on this laya. So call your next piece and I'll take another step in the laya story. And then I think I left a good

[54:22]

these three wheels, and then finish the chapter. And then the chapter six. The reading list is available right now? Yes. The reading list is available right now. So do you have any announcements for people? Do you have any announcement about the schedule? The Han would start five minutes after class at work. We wouldn't have a very long period. Okay. Or should we just skip the Han and... Why don't people just go back to this end of... What do you call it? On your own reconnaissance? Free of recognition. Totally immersed in realization. So are you in...

[55:24]

Returning to the Zendo and we'll see it until 12 o'clock. May our intention equally extend to your every day, if you can be dead, and what is, with a good, that you're in the mood, will be dead, with a good, [...] It is so different. It is so beautiful. [...]

[56:21]

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