you know, by believing it, then you use it to die, then you get to get born again. So then you go round and round by both believing in it and also then using it for birth and then believing it and then using it for death. On the other hand, if you understand that it's just a lie and what it is, you see it has no independent existence, then it is a thing you use to realives Nirvana in existence. You're first. So is alaya like location, just located consciousness? No, alaya is not just located consciousness. One of the things alaya has is location. However, it says here, blah, blah, blah, ah, blah, blah, blah, you will see, da, da, da, Number three is unidentified in terms of concepts of object and location? Yeah. It has location, but you can't identify it that way.

[01:01]

But it has locations in it. Okay? But you can't say it's just location. But it offers the opportunity to hook onto something. But you can't know the location. Like, we don't know the location of a laya. Alaya doesn't know the location. Exactly, that's right. Alaya doesn't know its location. It provides, all locations are provided by Alaya. But in Alaya, the locations are not known. It doesn't, it's not that it doesn't have locations, it's just that it's unidentified in terms of locations because you can't, it can't, it doesn't have the function to know its locations. In order to know its locations, it has to reflect them. But that's not enough because it can't know something unless it's outside itself. So it needs to reflect the location, have a mirror image of a location, which is not the location, it's an image of it, which, as you know, sometimes the location is reversed.

[02:10]

So you think it's what, 344 Page Street, or 344, what is it, 344 Dork Street, But actually, it's Crod Street. You know? And it's 443, and the two fours and threes are backwards, but not upside down. Except in the way that they're reflected on your retina. Right? Right? You said that... Oh, by the way, excuse me, you remind me. In the first class, I said that gravity was a form of electromagnetic radiation. It's not. It's an independent force. Yes?

[03:10]

Does that get on tape? You said that a lie is stuff that's used to sort of leave the cycles of samsara and contribute to vada. The text says it's lies, I think it's reply to lies, dissipation occurs in arhatship. So that it's almost as though to enter nirvana, you'd have to sort of clear out the storehouse or empty out the storehouse, dissipate it somehow. All the seeds have to be used up or the seeds have to stop coming up. It looks like that to you? Well, I mean, one of these... Yeah, I know. It's verse 5. And then the author puts in here, that is Elias.

[04:17]

So then, you know, the line right before that is it proceeds like the current of a stream. And then that stream, you dissipate it. I was thinking, actually, in reference to, Linda was talking about the bottom of the bucket falling out from the column we're studying. I think the line right after that is, and the thread must be broken or something like that. When I'm thinking of, well, I don't know what that analogy necessarily means, but when I'm thinking of the stream being dissipated, it seems like something was sort of flowing along being cut, sort of cut off the stock. Let's see. This is... I mean, we could spend a lot of time talking about this point, but let me see if I can, without lying, not spend too much time on it, okay? One way to see an arhat, an arhat means, the root of arhat means sometimes interpreted as a worthy one, and they are like a Buddhist saint.

[05:27]

They're like a person who achieves a kind of wisdom, or even you could say all knowledge, complete knowledge, such that they have half on one side and half on the other. Another way is to cut it in a third and have a third on one side and two-thirds on the other. Another way is to cut it in hundredths and have a hundredth here and have 99 over there. Another way is to take one particle of an immense ocean and to break up the ocean into this and the rest of the ocean. That's the way we usually do it. I mean, Almanus picks one little thing at a time, usually, and reflects it. And it says that one thing is external, and that becomes the subject of a moment of objective consciousness. Now, the thing about that... The connecting point, at the connecting point of externality, splitting, and transformation in terms of opportunities is the self.

[06:38]

The self is very central to this process of creating this sense of production. And so there's pride, there's love, there's a fixation of that point of view, and also there's ignorance. And there's a tendency to not look at this and study this so that this illusion can be maintained for endless eons. Even though there's lots of suffering, there's also a strong habit to not look at what's causing it all. So this thinking is rolled along. But still, going ahead, And that's, you know, it's okay to go ahead, but I have to go back now and again familiarize ourself with the soup, with the basis of samsara and the basis of nirvana, which is a basis that you can't rely on.

[07:43]

So, so the resultant, alaya, what is called mentation, or always reflecting, manas, M-A-N-A-S, and the concept of the object, or the idea of something that's external. Herein, the consciousness called laya, because all its seed is what we mean by the resultant, or the fruit. The fruit of what? The fruit of many previous moments of using this opportunity like this. It is unidentified in terms of concepts of object and location and is always possessed of activities such as contact, attention, feeling, perception and volition.

[08:55]

In that context of this consciousness, of this transformation of consciousness, the neutral feeling is uninterrupted and not defined. Neutral feeling means that it's not pleasant or unpleasant. However, The source of ideas of pleasant and unpleasantness are here, but the actual feeling here is not of pain and pleasure. This transformation of consciousness is not associated with pain or pleasure. You have to have reflection in order to have pain and pleasure, yes. We need, apparently, it looks like we need some, we need to make things external in order for that transformation of consciousness, which results from making them external, to conjure up a negative feeling or a positive feeling.

[09:59]

At this level of transformation of the consciousness, although there's the idea of positive and negative, there's not really the manifestation of that idea. It's an idea, but it's not an idea that's external yet. It's just a floating seed of an idea, a potential for an idea that could be made into that. The feeling here is neutral. Now, part of the reason for that also is there's no way to identify location. And a lot about what neutrality has to do with is location. Because location, feeling, has to do with Location, because feeling has to do with receiving something. And it's hard to receive something unless it's outside you. And uninterrupted... Oh, let's see, what is it? Oh, and it's not defined.

[11:00]

Not defined, again, means kind of unclear. And this means karmically. The potential for action here is unclear. There's no possibility under these circumstances to do something wholesome or unwholesome, apparently. There's not enough clarity to do something bad or do something good. So, basically, in terms of karmic activity, in terms of activities, or activities possible here, there's activities going on. It's like, in a sense, you know, excuse me for saying so, but it's like this bubbling soup, you know, Except, as I was talking about, I forgot to do my Mickey Mouse thing, sorry. In terms of this bubbling thing, it's like, it's not really like there's this thing that's bubbling, but rather that there's a moment when it's like this, and then it changes in this moment where it's like this, and it changes in this moment like this. But we think there's a soup there that's going... Isn't there?

[12:03]

Huh? I just... I don't understand, like, your analogy of, like, the cartoon character. You know, it gives me a different... Now you're looking at things, because it's like I have to kind of, like, force it. Like, if I just look at something, I don't see it as a series of separate moments. That's right. That's right, you don't see it unless you slow it down. Well, I used the example last week of looking at the ocean, right? All right, you look at the ocean. and you think there's a wave out there that's coming into the shore. But there's not a wave that's out there that's moving across the water into the shore. It's actually, or another way to look at it anyway, is that the ocean here goes up and then it goes down. And then over here it goes up and goes down. And here it goes up and it goes down. And the way it works is that it goes up here and then

[13:06]

it goes down here, and then it goes up here. So it looks like this thing is going... But it's driven by energy, which is moving. Okay, we'll talk about that in a second. Do you think energy is moving? So, also, the same thing applies to the way ... Anyway, if you sit out there and watch, you might be able to not have too much trouble of seeing that it isn't that the way is moving, but that the water is going up and down. If you look here, you think this way is moving, but if you look here, you just watch this water going up and down. You realize it's not this thing walking by. But actually, this is going up and down. However... If you're at the ocean, then it's clear what's happening. Yes, right. But even as you're sitting here watching the water here, you do the same thing here as you do here. But when you change perspective, you catch yourself. You see, this is an illusion, right? But then you create another illusion called the water going up and down here.

[14:09]

The water, you think this is water, right? And this water goes up. It's the same water, and this water goes down. When you switch from one illusion, this one coming, this wave coming, you see this wave going... You don't see the wave going... Because you see a wave and the wave goes away. But then because it goes away here, something else comes up here. So you see this wave going... But actually what's happening is that it's like this, see? The water's like this, right? This goes down, this thing goes down, and this comes up. So you interpret this going down and this coming up as this moving forward, right? It's not that this moved forward, it's that the water went like this. I'm just trying to see how that... Just bear with me, you'll get it. So when you look at it, you see this thing out there going... When you look at it sideways, you see it's not this thing going like that, it's the water going like this, and the water going like that.

[15:21]

But you see, instead of seeing that this is going like this, you see it's going like this. And you see it's like this, rather than this going like that. So you change perspective and you see it was an illusion. All right? However, there's another illusion going on here, namely you think the water goes up and down here. That's another illusion. You think the water's moving up and down. That's another illusion. It's not the water going up and down. It's the water's here, and that goes away, and then the water's here. And that goes away, and then the water's here. But because you're now looking at this way, When you're looking at it this way, now you believe this fluid. You turn back over here, and you don't see that illusion anymore, you see this one. So whatever perspective you look at, if you're looking at it this way, you see a self. You see the self, here comes the self. You look at it this way, this self evaporates, and now you see another self going... And now you see the self's here. You move back over here, that self disappears, and you see the other one...

[16:23]

So you keep changing perspective, and every time you change perspective, the self disappears. And then you reestablish another one because we can always do that. Turn it upside down, make another self. Take our eyes and move them around and make another self. Like if you take a picture, right? Take something like a picture of Tim. And you look at what's reflected on the retina, it's Tim upside down, right? But I see him right side up. I mean, what's reflected here is his head. The way we decided to do it by evolution, we decided back here to put his head down at the bottom part of my retina and put his feet up at the top part. So now if you have glasses, if you take a pair of glasses that turn the image right side up so that actually the picture on the back of my retina puts Tim's head actually physically on top of my retina and his feet at the bottom, I'll see him as upside down. But after a little while, even if he's reflected on the back of my retina right side up, which makes me think it's upside down, I will start thinking he's right side up again.

[17:33]

Because we're not going to let what's happening shake us, folks. So even when you see through the self of the wave, by changing perspective and having somebody tell you another way, you just right away, or pretty soon, you make another self. And even if you drop that one and switch back to the other view and drop it this way, pretty soon you just believe that one again. So you're adding something onto the experience in which you're turning something and that's where the illusion comes in? What you do, what we can, what we do is, we, yeah, right, we have an experience of something and then things change, all right? Then something else happens. And we don't, and like with the Mickey Mouse, we don't just look at one picture of Mickey and then somebody shows another picture of Mickey. We put the one picture with the other picture and say it can move it. Because we have a mind we can imagine that these two things are connected and the same thing, and therefore we convert two different versions of some similar thing as one thing moving into the other.

[18:48]

We actually do think, in a sense, that spring turns into summer. We actually do think that death turns into life and that life turns into death. We actually do think that, but Buddhism says life doesn't turn into death. Life is life, and then life changes, and then there's death. But isn't that life goes over into death? Life does this thing called living, and it has nothing to do with death. It has its own trip. And then death has its own trip. Death doesn't depend on life. It isn't kind of like an old life. And it isn't like life is like this new death. Life is life. Life is life. But we think death turns into life, and life turns into death. That's the samsaric way of looking at it, which is based on thinking that locations are real.

[19:50]

and that the substance we build these things on have independent existence. This is how we conjure this up. Yeah. But all this is contingent upon every moment our creating a new self. Yeah. So if you stop this creation of self, then how you wouldn't see the way then. Right, but you don't stop creating the self. You just see through it. because as long as the mind's functioning in this way of making these transformations, they will keep producing this idea of self and element. But this text is about how that happens, and how when you see how this happens, you see that it doesn't happen. But it isn't by, the Arhat way is like, you know, blow out the possibility of rebirth, The other way is, see how this works. And if you see how it works, it's like changing perspective.

[20:53]

It isn't that, however, that you don't snap right back into it again, or that if you switch back the other way you won't be able to see it. It's understanding that actually, there is actually, right now, what's going on in a certain way is that there is the creation of this sense of self, but it's not mixed up with believing it. There is this transformation of consciousness which offers us opportunities to make up a world and a self. We're given that opportunity which we're using right now. We get that all the time. However, you don't have to lay and confuse substantial existence with this. You don't have to believe this trip. However, if we're not careful, the slightest vibration and confusion If there's a slight overlap between the idea that something has independent existence, if that touches or overlaps at all with the illusion of self, then we believe it, and then we are thrown into misery.

[21:59]

However, the fact that they're separated is release. And I'm not saying that it really is true. that they're separated, because to say that it really is true that they're separated is to take a position on that, which is again to make that into a reality and then I'm overlaying that with a real existence. It's just that when it is such that, or in that separation, or when you have this without this, that is release. It's not to say that that's really what's happening because in a sense that's not what's happening because people are in fact suffering, therefore people are managing somehow to overlap these two. So I don't want to say that's not true. In another sense, there is a truth to suffering. There is a truth to misery. So it must be that on some level people do overlap these things. It's just that rather than saying that this is not happening and this is happening, rather than just to say when this happens it's misery, when this happens it's release.

[23:06]

And a liar provides something to lay... A liar provides something to pick up and say there is something and it's external... and it has inherent existence separate from the whole ocean that it came from. So you can take one thing out of this matrix of the ocean of existence and say it's outside. This is outside of its mother. This is outside of everything that's making it possible. You look at it from this and you say, this is just a little speck in this indivisible soup. But we have the ability to sort of like pick one little element of the soup, stick it out in mid-air, even though it's still really in the soup all the time, and say, it is out there by itself and it has independent existence. We can do that. And based on that possibility, then, you can have the idea something can exist by itself. So then you can say, well, take the truth, for example.

[24:10]

That can exist by itself, too. Take Buddha by itself. And we apply this to Buddhism, to goodness, to compassion, or whatever, and then there we go, we're doing fine. So people can do that, so there's a reality to that, and that's the reality of suffering. There's also a reality to release and happiness, and that's the reality when this doesn't happen. When we don't lay independent, substantial existence onto people, onto the truth, or onto anything. We just at the moment see that these are separate. There is the idea of a cruel person. There is the idea of a kind person. There is the idea of a proud person. There is the idea of a miserable person. All these are ideas. And we can come up with them because we have at our resource, we have tremendous resources. I mean, all of us in a split second can create the history of the universe.

[25:16]

I mean, we've got these, we've got incredible, you know, resource. Yes. I was talking about the waves. I thought about melody, how actually one note's here, and it's on another note here, and it's on another note here. It's a whole meaning behind the art. It brings upon that illusion of motion. Without that illusion, we wouldn't have the state called we live. So, I don't know about that. Well, that's true, but, um, The fact that the illusion of the connection between this note and this note, that connection and being able to believe in that connection is part of what music is about. But another part of what music is about is to realize, and that's where I think music really happens, is when you realize that those notes aren't connected.

[26:23]

But if you didn't connect them in the first place, music wouldn't have any meaning. It's because music is like delusion that it's liberating. So if it didn't plug into our delusion system, it wouldn't be able to cure us of our delusions, temporarily at least. It plugs right in there. It has this feeling like... Somehow you can put those two together. Even though it's gone, and now we have... But we can put them together. The fact that we can put them together is the reason why we can be released from that. So music can release us from this sense of connection because it seems to play the same rules. But music really happens when somehow you can't really say whether it's music or not anymore. When it actually kind of says, you thought this was going to be music?

[27:25]

Well, look at this. and you have to just bow down to the music and realize that music is not what you thought it was going to be. And that's why we listen to it, because actually we can't actually just sit and think about it. It keeps actually being something that surprises us. And life's like that too. But the thing about music is it's primarily dedicated to surprising us. It's not dedicated, well, really great music is not dedicated to upholding the system. It's dedicated to releasing people from it rather than like saying, okay, you want proof that the government's good? Here, listen to this. It's not an establishment reinforcement. It's actually, it's art. It's like saying, hey, you can get free of this thing But it wouldn't set you free if it didn't connect in with the system to some extent because the liberation would be irrelevant to the bondage. That's why the bodhisattvas, for a bodhisattva to see, to understand, without being connected to skill and means, is a bodhisattva still being imprisoned.

[28:39]

In other words, you could see through this stuff, but you didn't have some way to use like waves or notes or cooking or, you know, your body or plants or something. If you had no way to plug, if you had no means, if you had this insight, this is the kind of prison that an enlightening being is in. A prison where they can see reality, but they have no way to convey it. The other way would be is if you had some means like music or paint or, you know, carpentry skills or cooking skills or a body or hands or lips, you know, means to, you know, to convey but no wisdom. Then you'd be like a person who wants to help people but you'd be in prison because you wouldn't have wisdom to go with your means or you'd have wisdom without the means

[29:42]

So you have to have both. You have to be able to use music, use cooking, use a smile, use a frown, use your hands, use your glasses. You have to have some means to convey your wisdom. That's when a bodhisattva is not in prison. Now, an arhat, an arhat, if they have wisdom, That's not prison for them. This is bodhisattva prison I'm talking about. For now have wisdom, blow up, blow up, alaya, you're done. You're perfect. Bodhisattvas closing off rebirth for themselves isn't enough. They have to have some means to share that closeout sale with everybody. because of their vow. So they need to translate it into something that they can share with people.

[30:49]

They need to be able to go out to dinner with people and to be able to practice their wisdom, you know, with, you know, were you going to have beef or not? You know, what are you going to do? You have to have some means, like how you respond to this beef being served is your means. They got it, they put it out there, there it is. Yes? I recently read that John Cage had compositions in which there were long periods of silence, and he felt very deeply about them, that this was real music. Yes. But your tape is only music. Yes. What's your point? I just, it made me see his music in a different way. I had to listen to it, but I thought it was really weird. But I got to listen to it when he asked me for it. Well, in the case of music, silence is a means.

[31:51]

But if people aren't coming for music, silence is not necessarily a means. If people are coming with noisy heads... then a zendo where required is a means, which a bodhisattva can use to help people. But if people are not, you know, if the silence is not useful to them, then they dismiss it, you know. So again, a bodhisattva needs a silence that impacts on people, that's a means. So he uses the silence, right? In his case, usually silence doesn't bother people, you know. It's all around the place. They aren't complaining about it. But if you're a musician or a composer and you use it, then it's a problem. And also, sometimes people think music is swell, right? Especially like the music that they ordinarily already like. But if you go into the meditation hall and play it, they say, no, no. This is not appropriate. So then the music is a means.

[32:56]

But if you don't have wisdom, then the music Is bondage to have that music without the wisdom, you feel entrapped. You can't fulfill your work, or vice versa. Yes? It reminded me of a dream that I had. I went to what you said about having to wait and not knowing what to do with it. I went to sleep and I asked that the truth be given to me. And so just before waking up, I dreamt that there was the truth in the shape of the box of truth with big letters written on the outside of it. And I was so happy that I found it and I picked it up. But I had no place to put it. There was nothing. It didn't fit anywhere. So it made me realize, yeah, I have the truth. But if I don't have the capacity to understand it or to do anything with it, it's of absolutely no use. So you got the truth, which was a means in this case, and then you got it means you had some insight about this truth, so you could share with us.

[34:16]

So now you're not in prison. Yes? That reminds me of something that happened to me today. I was in a school with little two- and three-year-olds, and this one little boy wanted to show me the treasure chest that was locked. And he was able to unlock it with a key and open it up, and inside this big treasure chest was a little treasure chest. And he picked this up, and it was heavy, and set it down, and it was locked. And he had to put the key in and turn it, and unlock it and get the, it was a padlock, so it was a difficult process. And he got that out and opened that up, and inside this box was a bag with a zipper on it, and he said the treasure was in here. And so he opened it, and his little hand was kind of shaking with anticipation of what it was, and he pulled it out, and inside was the coyote with the trickster.

[35:21]

Did he already open it before? He had opened it before. And he actually had the concept of the coyote and how it took your mind. It was an incredible, it reminded me. Yeah, so in some sense this is, what we're talking about here is these transformations are like, are like coyote. Except we don't know it. but later in the text we will. Okay, so in this context the feeling is neutral and uninterrupted and not defined. So we can't tell the karmic quality here. And so our contact and so on means contact, attention, feeling, perception and volition. They're also neutral.

[36:26]

Of course, neutral... The feelings are neutral. They're undefined. Unconstant. Unconstant. Uninterrupted. What? They're also uninterrupted. Yeah, uninterrupted also, right. Uninterrupted means, again, uninterrupted doesn't mean uninterrupted like permanent. It means that they happen, and then poof, they're changed. And then they happen again. So uninterrupted means that every beat, every pulse of the consciousness, every pulse of the transformation, these things are happening. These are universal... elements, potential elements, in every consciousness. Okay?

[37:27]

So uninterrupted means it isn't like this thing comes up and it's missing feeling or missing contact or missing perception or missing volition. These are universally present elements. In that sense they're uninterrupted. The sequence that we can imagine or the, anyway, the appearance of life, conscious life, always presents these. In that sense, they're uninterrupted. Just like five skandhas, five elements that come up. Five skandhas, five skandhas, five skandhas, five skandhas, always five. Yeah? Yeah? If the concept of self and element doesn't really come about until you've included second and third transformations, try to understand what volition means in that context. It seems like volition has to be tied to a sense of self. Isn't volition like, you know, I'm trying to, it's like an eye trying to go in some direction or try to do something?

[38:36]

No. No. You don't have to have I. Volition, the fundamental definition of volition is, I've told you before, the Sanskrit word is chetana. And what it means is that in a particular moment of consciousness, for example, you can look at a laya, okay, and whatever elements are there in that, you know, in that moment of consciousness, that transformation, there's a certain pattern. And that pattern has a certain shape. Okay? And it changes every moment. As a matter of fact, the change of that pattern is the end of a moment. Okay? That shape is cetana, that shape is volition.

[39:41]

Okay? And if the shape is undefined, it means that that shape, you cannot tell that that shape is heading into a wholesome direction. Now you can say, but doesn't there need to be a sense of self there for that to, for that shape to be, to have that any meaning? Now you could say, So far, anyway, I have not said anything about self. Nothing about self has been said. However, for us, it isn't like there's one moment where there's a first transformation and then there's another moment where there's a second transformation. Okay? As soon as the first transformation happens, the second and third are already realized in our basic life. Okay? So the sense of self is born right then. It isn't like It isn't like the first transformation happens, then the second transformation happens, then the third transformation happens, and then there's a sense of self. There aren't like moments where the first transformation happens by itself, the second one by itself, and the first one's forgotten, because you couldn't have the first going away, because the second one would have nothing to split off, nothing to reflect.

[40:55]

So the first one must be there when the second one's there. And the third one can't have any concept of an object unless something's been reflected. So you know when the third one's there, the previous two must be there. So you know. Basically, all three are happening simultaneously. And how is the sense of self born? The sense of self is born by this happening. So the sense of self is born simultaneously with it. And then there's these afflictions that are born. As soon as the sense of self appears, then these four afflictions arise of self-pride, self-love, self-view, and self-ignorance. But they also happen simultaneously. It isn't like, kind of like, there's self, and then later sometimes there's a space, there's self just having to have the sense of self here, and then later sometimes down the line, then the self gets, then there's pride of the self and love of the self. No, it's simultaneous. The sense of affliction is born right with that sense of self, born right with this transformation. So, in fact, it is true that this shaping That first transformation happens with the second and third transformations, it happens with the birth of the self, so the sense of self is there.

[42:01]

But the sense of self is not what makes this volition, volition. Volition is what the self will use now to say, I do that. But the shape itself is not the sense of self, but a sense of self can be projected onto it, and a sense of self can be said to say, I do this. Or I can carry this forward into a future moment, and therefore there can be movement, and therefore there can be action. But, in other words, the dharma, the fact of a consciousness having a shape, which then can be used to imagine movement and action, that's a neutral offering to a sense of self to use now to live a karmic life. But it itself is not, cetana is not, you know, it itself is, well, let me say, all dharmas themselves have problems.

[43:13]

Because they are, in a sense, partial stories of a whole system. As soon as you deal with one dharma, you again, as soon as you deal with it, what you're doing is you're splitting it off, making it external to the rest, and defiling it. You're saying, I'm going to deal with this one, I'm not going to talk about all the causes and conditions that arise with it. And if you do that, you're basically committing and evil. Because you're doing this thing called picking something up out of its family and saying it's outside. And the antidote to evil, or what is called avoiding evil, is to see, even when you do pull this out, to see that actually this is connected to all these causes and conditions, even the ones you use to pull it out. The antidote is to meditate on how actually you couldn't actually separate it.

[44:20]

So meditating on the causes and conditions of not only how you made it separate, but how it has a separate existence appears, that's called avoiding evil. And It proceeds like the current of a stream." So, what proceeds like the current of a stream? Alaya. So, not only... This transformation of consciousness has this additional quality, which is like a stream. and it seems to proceed. And the fact that it seems to proceed and that it proceeds like a stream, wouldn't that be convenient to be a basis for samsara?

[45:32]

If it didn't have that quality, where would we, how would we be able to have samsara? Well, It does, so you don't have to worry about it. But this is one of the elements that it has. That's why this transformation of consciousness is said to be the basis of cyclic resistance, because it proceeds like a stream. It's something that actually happens, changes, disappears, and that appearance and disappearance is seen to be some kind of a process And it's like a stream, like, and then, but actually it's like this wave that I was talking about. It seems to be, have a continuity. And one of the things that a liar has is a sense of sameness. Without a sense of sameness, it would be hard to have a sense that this thing was a stream, but

[46:38]

it provides us with the sense of continuity, the sense of a stream, which will also be helpful in that not only do you have a sense of self in the moment, like a sense of identity, individual, independent, identify, not only do you have that, but It's connected to something that gives a sense of stream. So you have identity which proceeds like a stream. So even though it's an identity, it can allow, it can incorporate change. So in the face of change, something goes on. So in the face of change, spring goes on into summer. Fire goes on, firewood goes on into ash. Birth goes on into death.

[47:40]

Therefore, there's birth and then you're going to death and birth and you get spun around and carried along. By what? By the way the mind works. This is the work of alaya. It dissipation occurs in arhatship, associated with this process, and depending on it occurs the consciousness of manas, associating with the process of alaya, the transformation of alaya, because we connect this with this, with this, with this. So we see this one thing that's going through these changes, but really we think it's basically the same thing. Because we connect the one bubble with the other bubble. We connect the one coming up with another one coming up, with another one coming up, with another one coming up. And we see it going. But it's coming up in different places.

[48:41]

So it turns into this thing, which is going zhoop. I was thinking of the soup as a great amorphous mass of But I could see the stream as something that's flowing. So it'd be harder to find it flowing. Yeah, right. And the soup knows that I get an image of a stream, but I don't get an image of the soup. Well, yes. You can picture a liar, if you want to, as a great amorphous mass. That's fine. But it's a mass of consciousness. In other words, it's consciousness making itself into something which is almost like tangible because it provides something to hook on to. Okay? And it's a great amorphous mass. I mean, it's basically the same size as the universe because, you know, all the stars are in it.

[49:43]

in a sense. I mean, every star we see out there, what we're seeing actually is by consulting a liar. And that's how we got that to match whatever is out there. So it is this great amorphous mass. And it's not really amorphous, like really amorphous. It's just that we can't see it. It's not really amorphous. It's quite definite, what it is. But it's unclear to us because nothing can look at it. However, the only way you can look at it, but the only way you can look at it, is one little speck at a time. OK? And consulting it to get a speck is this manas. This manas uses this alaya as its object. It's this mirror. This is reflection. And it goes like this. It comes up and it reflects something in alaya and picks out one of those things as its object. OK? It's like the organ of the mind that has an object and it looks back at this alaya.

[50:49]

However, even while that's happening, in that one moment where the alaya is appearing in its present form, its present amorphous, unclear form, which is unidentified in terms of location, does it say place and location? Object and location. Unidentified. In other words, you can't say in a laya that you can pick an object in a laya, like, you know, even the word laya, you can't, like, pick the word laya and say that's the object. You can't identify a laya by one object. It's got all these objects. You can't say, well, this is the one you used to identify a laya. No. However, when it comes, when Manas comes along, And it picks one of those things in alaya, one of those elements, to be the object. Okay? Now, coexisting with this event is that in this situation, in this alaya situation, is the sense of continuity and flowing like a stream.

[52:00]

But this is just a transformation of consciousness. It's not actually a flowing like a stream. It's that mind can transform itself into the flowing, into a flowing. The flowing is not a reality. Flowing is an aspect of a transformation of consciousness. A lot of things, Kalaya has a lot of stuff going on in it. It's got feeling, contact, perception, and volition. In order to have volition, you have to have flowing too, because you have to kind of flow around. The flowing overall shape of the mind is a kind of flowing too. And it turns out that you and I can imagine flowing. And the reason why we can imagine flowing and work with that is because of this transformation of consciousness. Or rather, what we mean by

[53:02]

What we're saying is that among many of our abilities there's a basis that we use, or some material we use for a lot of our mental abilities, and a lie is the place where a lot of mine. One of the things that's there is a sense of flowing, a sense of continuity, a sense of sameness. That's part of what's offered to us by this transformation. So again, you see this transformation gives us lots of stuff. See all the stuff it gives? The other two don't provide the stuff They're simpler in a way. They provide this reflecting quality and this third one provides this very simple thing of the idea that this reflection of something in there is external to the thing. Those other two are simpler in a way. And Elias is providing the ocean of material. It's the storehouse. It's the, you know, it's the memory of the whole situation. And it can be accessed by reflecting one of the elements and then projecting.

[54:13]

And then this is the screen. And then you say this screen is outside the storehouse. And one of the things you can also access if you want to is a sense of flowing. You can make an image of that and say the flowing is external too. You can know the flowing of the alaya. But actually what you're seeing is not a flowing but a characteristic of this consciousness. And that's how we have made this world. That's one of the elements of which we make this world. And manas is that which reflects or has these elements as its object. And this manas is endowed with the four types of defilement, constantly concealed and unidentified, involving self-view, self-confusion or self-ignorance, self-esteem and self-love. So, see, the manas is the consciousness that's reflecting or thinking consciousness is given a special, kind of like it is, endowed with.

[55:24]

Or it's always conjoined with these four defilements because Manas is, of these three transformations, is the one that's closely, most closely related to the self. Because it's the one that identifies something. It's the identity maker. It's the individual maker. It's the one maker. It's the picking one and saying it's one by itself. That's Manas' function. So Manas is conjoined with Self. And therefore it's conjoined with self-love, self-esteem, self-confusion, and self-view. That's the second transformation of consciousness. And it is also, and it is just like a laya, it is also, it also possesses other forms of contact, feeling, perception, volition. However, now you're going to be able to have negative feeling and positive feeling.

[56:30]

Yes? Yes. It's a little difficult for me to understand. It's very elucidating. I'm wondering if you could explain what it means for budgets to be considered. I would love to. Except next week. Except next week, I won't be here. But I'll be doing it in my own heart. And I would suggest that you see if you can find out about these. And maybe you'll notice that these four things of self-love, self-pride, self-confusion, and self-view, maybe you'll notice. Self-love, self-esteem.

[57:31]

Self-confusion, self-view. Now, is it that the afflictions are concealed, or is it that manas is concealed? Is it that the afflictions are obstructed and undefined, or that the manas is obstructed and undefined? And what does that mean, that that would be the case? This is stuff which, you know, is very close to home. Can you identify these four afflictions in your life? Can you identify this process that's going on, that you're proposing is going on here? Or is it too fast or too subtle to catch?

[58:33]

So, I have to go to Tassajara next week, so I won't be here, so, but I will be here the week after, and so, this is a good thing to look at if you're up for it. See what you can find out about about this reflecting quality of the mind, using these, making objects out of these things, and these four afflictions. See if you can find out something about this in terms of your own introspection. And maybe take notes on what you find out. Tell us about it. Okay? It would be nice if actually some people could come here in two weeks and actually tell us what they found out in terms of their own self-study. This is self-study. in terms of these afflictions? Self-pride, self-irrigance. Can you find some?

[59:39]

Or maybe if you can't find yourself, can you find some in somebody else? It's a start. And they, you know, take one to know one, right? So, you know, you can gradually work your way back to Peter. Whose feather is this? May they are indentured.

[60:13]

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