Well, this is a complex study, and knowing exactly how to go about it in this way, given the amount of time we have, picking out the various key elements is not so easy. But my feeling is that I would like to present everything at once. In other words, the Maya, the Manas, and the Mata Vijnana, and the five senses together, rather than studying one, and then studying the others, and the other. because they all work together.

[01:01]

And so, I think it's important to... I'd really like to go and talk about... for us to go and look at Madhava Vijnana in order to understand Madhava. So, in order to understand the relationship between Madhava Vijnana and Alaya. without the interference of Manas. Manas is always contaminating our thoughts and our understanding. It's a wonderful sense of, we love it. We love Manas because we identify with Manas as ourself. And this self-love is one of the stumbling blocks So, I know we just kind of got into Laya Vijnana.

[02:08]

So, if we have time, I would like to talk a little bit more about Laya Vijnana. So I don't know if you have number 8?

[03:30]

What page are you on? Page 49. If you keep talking then we can adjust the volume. What's the chapter head called? It's called Fields of Perception. And it says 8. It's 53 minutes and there's a book called Understanding our mind. Understanding our mind, yeah. We don't have it in the paper.

[04:33]

We don't have it. So I'm just going to read it. Okay? Yeah. When seeds in our store consciousness manifest themselves in our mind consciousness, either we perceive them directly or we do not perceive them directly. There are three modes or fields of perception. direct perception, as representation, and as mere images. According to the manifestation-only teachings, the way we perceive reality has everything to do with our happiness and suffering. So, this is the purpose of this study. The purpose of this study has to do with happiness and suffering. What is it that produces happiness and what is it that produces suffering? It's just basic Buddhism. But it's analyzed through this model of consciousness.

[05:38]

And that's the purpose of the every child teachings. So the first field of perception is the perception of things in themselves. That means something that exists as itself, not something that we see as a representation or as a dream. So the first field of perception, when we see something or hear something or taste something, direct perception is without interpretation. The first view of the perception is the perception of things and themselves, perceiving directly without distortion or delusions. So, my whole book, I have a direct perception of the book through a feeling, even though I may not understand what's in it.

[06:48]

This is the only one of the three modes of perception that is direct. The way of perceiving is in the realm of noumena, or suchness. Suchness, or tatata, means reality. That's suchness. Another name for the Buddha is Tathagata, which means the one who has come from suchness and goes to suchness. Everything, a leaf, a pebble, you, me, comes from suchness. Suchness is the ground of our being, just as water is the ground of our being. So the analogy of waves and water always works in our explanation of dharma.

[08:01]

I gave you, last time, we looked at the five buddhas and the representations that represent the various levels of consciousness. Vajracana represents the ninth consciousness, and the ninth consciousness is like Buddha nature. It's not one of the eight consciousnesses, but it's the fundamental consciousness which expresses itself as eight consciousnesses. the Tathagata, which means the one who has come from suchness and goes to suchness. Vairagyana is simply sitting in suchness. So everything, leave, pebble, you, me, comes from suchness.

[09:08]

Suchness is the ground of our being, just as water is the ground of our being or way. So are we capable of touching reality? say that we can. A flower can be the manifestation of the world of suchness. If we perceive it directly, it all depends on our mode of perception, whether we touch the suchness of the flower or only an image of it that our minds have created. Our perceptions rarely reach the mode of things in themselves. However, we usually perceive things in the other two modes, as representations or mere images. You may be familiar with the case in the booklet record where Nansen is talking to this official, and the official says something profound.

[10:18]

Nansen points to a flower and he says, people today can never see the flower as it really is. So, he's going to give us some examples. When we fall in love, for example, we usually fall in love with an image we have of our beloved. We cannot eat, sleep, or do anything because this image in us is so strong. Our beloved is beautiful to us, but our image of him may actually be far from the reality We don't realize that the object of our perception is not the reality in itself, but an image we have created. After we marry and live with a beloved for two or three years, we may realize that the image we have held on to and stayed awake

[11:26]

He used to tune into these introductory dating services and fell in love with this woman he had never met, knew almost nothing about, but was so obsessed with this person that there was nothing else he could think about for months. And when he finally did, and she never answered him again after the first time. So it was simply yearning to yearning and creating a total imaginative scenario And when finally there was some contact, he realized, what was that all about?

[12:51]

This is very common. So, the object of our perception, where am I? The object of our perception, our image of our beloved, belongs to the second mode of perception, the mode of representations. Our consciousness manifests itself as an image. of the object and love that image. The image of love may have nothing to do with the person in themselves. It is like taking a photograph of a photograph. So this is an example. You may not have experienced this. You may take that, feel that. So we are unable to reach the mode of perceiving things as they are in themselves because their distorted image is a representation, not a direct perception.

[14:00]

It is not 100% of the world of suchness because it contains only a small part of the reality it is based on. There is a reality, but it may not be complete. The person we love is not necessarily a real person, but an image created by our consciousness Sitting in the car next to our spouse, we completely ignore her because we think that we already know everything about her, and that there is nothing interesting about her anymore. So we are caught in these kinds of feelings and perceptions. Sometimes anger and hatred replace love. But these perceptions do not correspond to the realm of things in themselves. In this way, we may live with someone for 30 years and still be unable to comprehend the truth of that person. Perhaps our present image of her is closer to the world of things in themselves than the image we had 30 years ago. But there's still an image. It still belongs to the world of representations.

[15:04]

Scientists have acknowledged that they don't even know what a stack of dust is. Looking deeply into an electron, we bow our heads in awe. And yet, here is a human being sitting next to us, and we think that we already know everything about her. We hate or love depending on images we ourselves create. Most of our perception, longing, and aversion occur in the mode of representations or in the mode of perception, the mode of mere images. We too must always continue to learn. We need to look closely at the things we think belong to the world and things in themselves and see whether they are only representations or mere images. So he's talking about... I'm going to skip down here. The first five consciousnesses, the sense consciousnesses of eye, ear, nose, tongue, and body, recent senses, doors of perception, are capable of touching the realm of things in themselves, especially when they contact their objects of perception without the participation and innovation of mind consciousness.

[16:19]

When mind consciousness gets involved, however, there will always be some thinking and imagination, and the image brought to it by one of the sense consciousnesses will become distorted. So the sixth consciousness, Madhubanjana, has the capability of distorting what it sees, but not necessarily. When we see a table, what we perceive as a table belongs to the field of representations, because our perception has a lot of mind consciousness. as food or a service, our perception of it is not occurring in the realm of things themselves. Anything touched in the realm of things themselves by a sense consciousness and then processed by my consciousness becomes a representation. So, you see, think, hear, smell and so forth, is perceived by and

[17:24]

The Sixth Consciousness doesn't necessarily send a true thing in itself to our life. It's not a seedbed. That's what he's saying. So, yet even our mind, consciousness, can touch the realms of things themselves from time to time. When we have a strong intuition, our mind consciousness is in touch with the realm of suchness. Strong intuition. Intuition means would be up before thinking. Intuition is a form of knowing that is not based on thinking and imagining. So in order to touch the thing in itself, it truly has to be beyond thinking and imagining. If someone has so-called color blindness or some physical disability that kind of taints their perception, then I could see how the monovisionary would give sort of a tainted impression to the alaya.

[18:47]

But I don't see it, if all things are working and firing, so to speak, It seems to me it would be the seventh consciousness that would be sending something taken out of it. Yes, I understand. I understand what you're saying. I can't answer that. Okay, so we're staying with the mono or the sixth consciousness can also send false images to the Hawaii. That's what he's saying. But isn't that because it's starting to synthesize So let's wait for that. So consciousness has the job of manifesting and differentiating our perceptions through these three modes of perception. To manifest in consciousness, both a subject and an object of perception are needed. But while Western philosophy regards subject and object as opposites, the manifestation-only teaching says that they are two aspects of the same

[19:55]

Originally, subject and object are one, but discrimination of consciousness makes them into divisive. So our store consciousness is responsible for manifesting all three modes of perception, things in themselves, representations, and their images. All three fields of perception are included in the 18 elements There are six objects of perception and the resulting six consciousnesses. So I'll explain it a little bit. Eye, smell, eye, nose, ear, taste, feeling, and smell. The five senses, the objects of the six senses, and the consciousness of the six senses.

[21:23]

Those are the eighteen. And so, our store consciousness is responsible for manifesting all three modes of perception. things in themselves, representations in their images. All three fields of perception are included in the 18 elements of being, which are made up of the six sense bases, the six objects, and perceptions, resulting in six consciousnesses. The sense organs, the eyes, ears, nose, tongue, body, and mind, are also called gates. Because of all that we perceive enters through them, These sense organs are the bases for contact with sense objects of form, sound, smell, taste, tactile objects, and objects of mind. The sense gates in their corresponding objects bring about the sense consciousnesses. When the eyes are in contact with a form, the resulting awareness of the form is called unconsciousness. Similarly, when the other five sense bases come in contact with their objects of perception, their corresponding consciousnesses are brought about.

[22:31]

The objects of mind are thinking, imagination, and ideas. The result is mind consciousness. So dharmas, which are objects of mind, are found in all three worlds. The world of things as they are, What is the world? How can we talk about everything that is, he replied. Everything that exists can be found in the 18 elements. Outside of these, nothing can be found. The 18 elephant elements... The 18 elephants are... our manifestation of our individual and collective consciousnesses.

[23:37]

All objects of our perception are indeed and are included in these 18 elements. So as you read this book, the sheet of paper in your hand is in the realm of reality in itself. Whether we can touch its true nature is the question. We may think we are perceiving a sheet of paper as it is, but we probably aren't. We are caught by the habit of seeing and thinking, determined by ideas like self and other, inside and outside, this and that, beginning and end. When we divide the universe into categories, we can only touch the field of representations, not the field of things in themselves. Even when we actually touch the paper, the object of our perception, with our fingers and our eyes, the thing that appears to our perception is not the We are capable of reaching the field of things in themselves, the world of suchness, but because we think and discriminate, we don't usually perceive things as they truly are.

[24:45]

The nature of our mind is obstructed. This means that we build a world full of illusion for ourselves because of the distorted way we perceive reality. Meditation is to look deeply in order to arrive at reality. First the reality of ourselves and then the reality of the world. To get to that reality we have to go to the images we create in our consciousness and our notions of self and other inside and outside. Our practice is to correct this tendency to discriminate and think dualistically so that reality will have a chance to reveal itself. Our practice is to correct this tendency to discriminate and think dualistically so that reality will have a chance to reveal itself.

[25:55]

before dividing into good and bad, right and wrong, like and dislike, and so forth. So, that's why I always say, I say this as a teacher, because when we give in to a discriminating mind, it hurts. We suffer. When we don't give in to a discriminating mind, we can accept everything as it is. So now I'm going to skip to Manas. We haven't really talked about Manas. What page are you on? I'm way beyond. It's 129. That's my book. 16?

[27:19]

16? Chapter 16? 24? Just before 23. Chapter 24. Fear of cognition? Perception? Perception. It's called mind consciousness. It's the beginning of mind. Beginning of my life, okay? Part three is on page before chapter 23.

[28:23]

Page in the other version is 121. I'm skipping, I'm sorry, many mistakes. I'm skipping to... Okay, the next five, and any time you have some questions, please ask, because I don't want to just do my work. Next five verses, 23 through 77, describe the nature and characteristics of the sixth consciousness, mind consciousness, manas. As we have learned, manas is the base of mind consciousness, and because the mode of perception of manas is always erroneous, Much of what we perceive in our mind consciousness is also false. Does that make sense?

[29:27]

Yes. Because the nature of manas is obscured, our mind consciousness is often also covered over by delusion. Unlike manas, however, our mind consciousness is capable of other modes of perception as well, direct or inferred. When our mind consciousness is able to perceive So the way to train our mind consciousness and correct perception is through mindfulness. This is the most important contribution of the mind consciousness. When we are mindful, so mindfulness comes forth through Dina had this question the other day about mindfulness. Where does that come from? Well, it comes through Mano Vijnana, and it also comes through Alaya Vijnana.

[30:31]

Because Alaya Vijnana has the seeds of mindfulness, which are inherent. They're not acquired. They could be acquired, but they're most likely inherent. So when we The seeds of mindfulness are perfumed and watered and manifest. And the more mindful we are, the more they manifest. So when we are mindful, we are aware of all our actions and body, speech, and mind. We can choose to act, speak, and think in wholesome ways rather than in harmful ways. With the energy of mindfulness generated by our mind consciousness, we can avoid watering seeds of anger. craving and delusion in our soul consciousness, and we can water seeds of joy, peace, and wisdom. This is why it's so important to turn our mind consciousness in the habit of mindfulness.

[31:35]

So if you turn the page, it says the spirit cognition, kajit cognition, yes? And the heading is, with manas as its base, learned, a consciousness is born when a sense base has contact with an object. Eye, object, consciousness. Three things. Eye, object, consciousness. How would you define contact? Well, seeing. With the eye, contact is seeing. With the ear, contact is hearing. Hearing, seeing, smelling. can apparently exist without mana. I mean, without mana vijnana.

[32:39]

Independently of mana vijnana. And when sometimes... I'll say, when you're sitting dazen, seeing sees, hearing hears, smelling smells. It's not I hear, I see, and so forth. That's interpretation. So direct perception is just seeing, just hearing, without the I, without I'm on us. I have a question about direct perception of emotion. Say, for example, hatred or anger. Rather, so there's, without the intermediary of the eyes.

[33:43]

Yes. That's right. Just anger. Just this, or whatever the emotion might be. Yeah. So, that way, there's no attachment to As soon as there's I am angry, that's interpretation. So there's a function then of attachment. So direct perception of hatred, say, is a way of being non-attached to the experience of the hatred? Yes. So he said, well, how can I control the anger? So Suzuki Roshi said, well, count to 10. That's the old, that's very tough, count to 10. He said, when you're thinking, I am angry, that's not real anger.

[34:52]

That's something else. Just anger is the true thing, because as soon as you start to think about it, what it is, it's something changed. You know, in order for something that is one of the modes of perception, for anything to exist, is repetition. As soon as there's no interpretation, there's nothing driving the anger or the emotion, then it ceases to exist. It only exists when it's repeated over and over again. We think, well, my idea of anger is continuous. But it's really being repeated moment by moment by moment, imperceptibly.

[35:56]

It's being reinforced. It's being reinforced, or represented, moment by moment. Katie? I was wondering if when we're directly experiencing anger, are we directly experiencing the physical and mental sensations and not necessarily calling it anger? Because it seems to me that when I call something anger, then there's already an interpretation. Well, that's a sign. You've assigned... You've assigned something. You've given it a name. And as soon as you've given it a name, it's Why not? Maybe anger is already me and my manifesting itself.

[36:59]

Yeah, anger is a seed. It's already there in your life. So we awaken the seed. So this is one of the problems with something like anger or strong emotions, is that they create habit energy. The more we reinforce them, And so, sometimes we see an angry person looking for an object, which is often the case, more often than we think. An angry person looking for an object. And they say, why are you mad at me? with another person, if one says, there is anger here, that's a very different feeling than saying, I feel angry, or I feel upset in relationship with you.

[38:05]

And in order to affect a change in the relationship and owning our feelings, there is a tendency to say, to preface the feeling with I. So is there a way to own the feeling? Yes. on emotions is anger is arising in me. Greed is arising in me. And so you're noticing whatever is coming up and you're owning it. Not owning it exactly, but acknowledging it. I very much agree with what's being said. I wonder if there are also emotions that arise that are fundamentally human emotions that are not necessarily part of a personalization. It's not that they can be completely separate from that. I'm thinking of grief as one, the natural grief that arises at profound loss, but that can be very pure.

[39:12]

without a storyline that goes along with it? Whatever arises has to arise with an object. So, emotion is putting a feeling into motion. That's what emotion is. It's putting a feeling into motion. So a feeling can arise. But the feeling, it's like, which direction does the feeling take? Or which direction do you take the feeling when it arises? So anger can arise, and then anger has arisen, but there's no need to extend it. And when you extend it, then you're creating karma. But when the emotion just comes up, I don't think, if you're creating karma, it's not very strong.

[40:22]

Because there's no following. And so karma only exists with the follow-up. When do you mean the follow-up or extending? Well, when you extend it. Because you have to extend it moment by moment. They say that in one That's a moment. There are 600,000 small movements. We think in crude terms, but the British think in large numbers in India. When you say you extend it, how do you extend it or not extend it? Well, you remain angry. Repeating. Replaying. Replaying it. Yeah, you don't realize that we're continuously recreating that feeling moment by moment. A moment is not a minute.

[41:25]

A moment is a unit of time which is indeterminate. So we can apply it any way we like. But a moment. That's what I was saying before. It takes up. Extension is what makes things exist. But with something like, say, grief, because that's a little clearer for me. Grief, yes. So it comes up, and then, you know, then it comes up again, you know. Then what? It comes up again. All our fears are subsiding. Yeah. What we're watering the seeds of grief. I mean, it seems, I mean, you know, supposing, you know, somebody dies, you know, it seems like, you know, you're not going to just not water that at all, are you? I mean... What? No. We water those seeds. What? We water those seeds.

[42:26]

Yeah. We water the seeds of grief. I don't know what your question is. I'm just saying, it seems sort of hard for me to understand how you... I mean, it seems like you might have a lot of moments of grief. You might not extend them, but there might be a lot of them. And they don't just go away. You know... Let's say I have a line. Grief goes from here to there. That's a million moments. Right. I'm not looking forward to extending this line. So you don't notice all those moments. You know what I'm saying? I grieve. For a certain extent. For a certain amount of time. So it's not that I did... It subsides, it comes, and so on. It just continues. Because you keep creating that emotion. Or, I mean, causes and conditions are create, or continue that emotion.

[43:31]

It doesn't exist without continuation. In other words, continuation is one of the factors that allows for creation. Is it more a question that when grief comes in mindfulness, we accept it as information? As what? As information about ourselves. And so we have a choice as to whether or not to make more of it or less of it. That's a big question. but you don't feel anything. I mean, you don't have a true grief. Grief might come six months later.

[44:34]

That's very common. Some people come and say, you know what? I didn't feel anything when someone started dying. What's wrong with me? So now we start blaming ourselves. There's nothing wrong. But the body, the mind, doesn't want to go into that function. Sometimes, if you're an officiant at a funeral, and you know this person, you don't want to bring down in tears. You have to officiate, you have a function. And so the emotion takes a back seat to the function. So there are all kinds of, I mean, that's such a big subject, there's too much to deal with. The officiant can come up with a poem or a statement at a funeral that expresses the grief part, but grief is only one aspect.

[45:45]

That's a very interesting subject because grief, we're missing something, we're missing friend or whatever, or girlfriend, and we're attached to the fact, to the misunderstanding that everything changes. Because basically, everything is changing. The person that you are attached to is a part of everything else. And why not grieve for everything? Why only for this person? So it's very person-apple. Person. Person-apple. Right? Grieving is very personal. I can't disagree on some level with what you're saying, but I think it has the potential to be a bypass to a real human experience.

[46:59]

To think that one can somehow be enlightened enough or clarified enough that a natural feeling like you hit your, you stub your toe, ouch it hurts. a part of your life of something very dear to you is lost, and ouch, it hurts. And grief has its way of arising when the mind isn't actively engaged with it. Yes, exactly. Right, so grief just arises, just like anger just arises, just like love just arises, right? So grief just arises, and then you grieve. So when grief arises, grieve wholeheartedly. When anger arises, Express anger whole-heartedly. When you express whole-heartedly, then you can be independent of it. But if it's not whole-hearted, then you're caught by it. So, that's... You remember, we used to talk about that when Zedekiel, she was around.

[48:01]

But... Just totally grieve, and then go on. Grieve, and then go on. So that you are... When you do the homography, that's non-duality. That's the non-duality thing. If it's only you're trying to free a bunch of things together, yeah. So it's time to stand up for what benefits you want to. You don't have to. So anyway, as we have learned, a consciousness is born when a sense base has a contact with an object, as we talked about.

[50:56]

The first five consciousnesses associated with the faculties of our sense perceptions all have a sense organ as their base. The eye, the ear, the nose, the tongue, the body, and mind consciousness is also considered a sense consciousness. So mental phenomena are ideas, notions, and thoughts. That's what mental phenomena are. Ideas, we think in ideas, we think in notions, and we think in thoughts. Manas, now he's talking about manas, not mano-vijnana, He wants to compare manas and manas-nana. Manas, on the other hand, has the function of thinking. This is its function. Manas being our ego-center, self-center. Manas has the function of thinking, imagining, cognizing, perceiving and sensing things, everything.

[51:58]

All mental and physical phenomena, which are called dharmas, can be objects of this perception. With manas as its base and all phenomena as its objects, mind consciousness manifests itself. So mind consciousness manifests itself with manas as its base, which has the function of thinking, imagining, cognizing, perceiving and sensing everything. All mental phenomena, physical mental phenomena, can be the objects of good perception. So with manas as its base, and all phenomena as its objects, mind consciousness, maravijñāna, manifests itself. Because its base, manas, has such a broad range, mind consciousness also has the capacity to reach out in every direction. Everything that we can see, hear, smell, taste, touch or think can be the object of our mind consciousness.

[53:00]

Its sphere of perception is the entire cosmos. the ability to extend itself to universally. So many kinds of conditions are needed to bring something into manifestation. You know, this is why we say the whole universe is the true human body. Body meaning body-mind. Many kinds of conditions are needed to bring something into manifestation, not just one condition. Things don't arise because of one condition. There are always supporting conditions which allow anything to arise. So nothing arises through just one condition. There has to be all these supporting conditions. So many kinds of conditions are needed to bring something into manifestation. There are two primary conditions. One is the sense base, and the other is the sense object.

[54:04]

So sense base is the I, and sense object is what is seen. Both have to be present for a phenomenon to arise in consciousness. Even though manas is its base, the seed-cause-condition of the mind-consciousness, mana-vijnana, does not lie in manas, but in the store-consciousness. So, The sixth is directly connected to how life is done in the still consciousness. But the function of madness, when it's functioning well, is to be a messenger back and forth, a conveyor of information, before it's in purview. How does that connect to Peter's question?

[55:06]

Did he rephrase it about information and grief? Oh, just something about how sensation or some object of consciousness is, whether it's feeling or grief or something, is kind of like information conveyed to your consciousness. Yeah. And the way I understand it from what you just read is that Manas conveys that information from Salaya either accurately or inaccurately. Well, let's go on and we'll see. Manas is like an electrical conduit between the store consciousness and the mind consciousness. But because its nature is obscured, it distorts the electrical signal. the information passing between the store consciousness to the mind consciousness.

[56:12]

Should I read that again? Yes, that's good. There are two primary conditions, sense base and sense object, both have to be present for a phenomenon to arise, even though manas is its base for the The seed-cause-condition. Seed-dash. The seed-cause-dash-condition. So it's cause-condition together. Because a cause is conditioned, and itself conditions the next cause. And then there's a simultaneity that also happens. So manas is like an electrical conduit between the store consciousness and the mind consciousness. But because its nature is obscure, it distorts the electrical signal, the information passing between the store consciousness to the mind consciousness.

[57:17]

When mind consciousness is able to touch the seeds in store consciousness directly, without the distortion of manas, it is capable of touching the realm of suchness. Modestness is what interferes, I mean, modest is what interferes with that conduit. Because it thinks of itself, it's not co-operating, it's operating self-centeredly. Modest operates selfishly, self-centeredly, and doesn't, and therefore, When the electrical current passes through Manas, it gets distorted. Whereas, when the information from Manas is done, which is, if you don't lie, is done directly, it's called touching directly. So, I guess the obvious question is, why do we need Manas if we can touch?

[58:24]

We don't. That's the problem. That's the whole thing. We don't need Manas. Manas serves some kind of purpose. Manas means us. But humans are dealt that way for, there's some natural, there's some organic reason why humans are dealt that way. Yes. And that's what I'm curious about. Yeah, well that's a good question. How come? Right? Forget it. Good question. How come? Manas also serves the function of instinct, right? Correct. Of instinct, like the protector if there's danger. Manas has the function of instinctive, but the instinctive, that was the other question, which I found the answer to. But manas has the function of delivering

[59:27]

messages without distortion. That's what it's supposed to be. But it's instinctive. The example is like when you're sleeping and suddenly there's a big something happening and you wake up and you're wondering what's happening. And that's Manas instinctively responding. That's what Nina was asking about the other day, the other time. And she was comparing it to some other question and it got complicated. But I can talk about that, but not now. But Manas expressed as instinct isn't like fighting for the self. Well, it is. Self-preservation. The instinct of modus is self-preservation, so it's always looking after itself.

[60:31]

So it can be good or it can be harmful. So looking after yourself can be extended to looking after the whole situation, which would be modus Manas is self-consumed, and it's always looking out for itself. And I think that's the meaning of that example. Manas is thinking, what's happening to me, rather than what's happening? And so self-preservation, you know, I remember

[61:38]

A couple of years ago, there was this woman who was always in the hospital. And she would never leave the hospital. She would never... They'd try to get her out of the hospital. There's always something wrong, you know. And she was always... Because that was her place of safety, for her manas. Her manas was, you know, looking for the safest place, to be aware of where could be a safer place to be than living in a hospital. Something goes wrong. Yeah, so self-preservation is Manas. So, store consciousness, I would know, is the garden. Mind consciousness, Mano would know, is the gardener. So they take care of each other. The gardener entrusts his seeds to the earth. Consciousness isn't always giving these seeds, tossing them up, you know, because it receives all this information.

[62:49]

Sixth consciousness is always receiving information, sucking up information, and steering it to the seedbed, planting the seeds, you know. So they have a good relationship. So consciousness has the power to maintain, nourish, and bring forth what we expect to have. In the practice of meditation, we trust our store consciousness to life. We plant a seed in the soil of our store consciousness, and we water that seed. And we trust that one day the seed will sprout and bring forth a plant, flowers, and fruit. So, even though we say no gaining mind, we'll allow this. Okay, so now I want you to go to Manas, which is part two.

[63:56]

What page? Well, it's hard to say, because the paper doesn't number. They're only blank pages, so I don't have numbers. Anyway, it's in part two, that's what you need to know. Before chapter 16. Right before. Yeah, page before 16. Yeah, page before 16, thank you. Are we ready? So verses 16 to 22 are about the seventh consciousness. The relationship between manas and the store consciousness is very subtle.

[65:11]

Manas arises from store consciousness and takes a tiny part of the store consciousness to be the object of its attraction. I'm not sure what that tiny piece is. It regards this part of store consciousness as a separate entity. Manas attaches to the store consciousness just like a small child who clings to its mother's skirt, not allowing her to walk naturally. In the same way, manas hinders the functioning of the store consciousness and gets in the way of transforming the seeds. Just as the Earth's gravitational pull on the moon causes the rising tide, the grip of manas on the store consciousness is the energy that brings about the manifestation of seeds as mental formations in our mind consciousness. Let me do it again. Just as the earth's gravitational pull on the moon causes the rising tide, the grip of manas on the star consciousness is the energy that brings about the manifestation of seeds as mental formations

[66:23]

There are 52 mental formations which are karmic dharmas. They are what is creating karma. So it's called mind consciousness. Form, feelings, perceptions, mind consciousness, and consciousness. delusions and craving come together and create a tremendous source of energy that conditions our actions, speech, and thinking. Okay? This energy is modus. The function of modus is thinking, measuring, conserving, and grasping. Like store consciousness, The nature of Manas is continuous.

[67:32]

It functions day and night without stopping. We have learned about the three modes of perception. The first is direct, the second is by influence, or deduction, which may be either correct or incorrect, and the third is erroneous. The mode of perception of Manas is always this third mode, erroneous, false perception, is the cause of so much suffering. It is important to understand the role of modesty in creating and maintaining a religious perception. Okay? So that's the role of modesty. I didn't have that at all. To create suffering. Because you read this just now, I noticed that there is another, looks like another really

[68:35]

It has, because of its attachment to store consciousness, it causes all the seeds to manifest. So we wouldn't have mental formations without manas. We wouldn't have thoughts. No. No? It's not that we wouldn't have thoughts. We wouldn't have karmic thoughts. So it's not all mental formations he's talking about. It's just karmic ones. In mental formations, meaning the 51 mental formations, there are conditions for karma. There are conditions for creating karma. I can read them to you. I've done that before.

[69:42]

Are they all referring to the self? Yes, they're all self-creating. So when Manas has been purified to be the clear mirror of... No, Manas. When Manas is so-called purified, it becomes the wisdom of Sameness or equality? Not sameness, but equality. Equality. Equality is a little different than sameness. Okay. Yeah. When that happens, is that Manas with direct? The function of direct? Manas is no longer Manas. No, it's wisdom. That's what it takes the place of. The wisdom of equality takes the place of Manas. No longer called Manas. So it's like, when you're given a name, when you are born, and then when you become ordained, you're given another name, and then you take the precept and say, I'll give it to you, and you twist it around a little longer.

[70:51]

You're a good person. Is there still a modic perception for that, at that point? A modic perception? What is that? I didn't hear the word. Does the function of that, Does wisdom still have a mode of perception? Or there's no conscious... Oh, I see what you're saying. Well, it's... Yeah. What is aware, what is conscious... Yes, it does have a mode of perception. Because if perception is what it sees, Without distortion. Is that what's referred to here as direct perception? Yes, without distortion is direct.

[71:52]

Without wrong interpretation is direct perception. So it proceeds on the basis of non-duality. Wisdom can't arise if Manas is active. That's right, Manas. How can you trust that it is wisdom and not a distortion from Manas? Yes, that's correct. No, he has a question. That was a question. Oh, how do you know that? Because you're no longer suffering.

[73:02]

Is that what it means when it says, far apart from every perverted view, one dwells in nirvana? Exactly. That's right. Upside-down. Actually, perverted is not quite the right word. It means upside-down view. Topsy-turvy is actually the true meaning. We used to have that translation. Topsy-turvy means we see things as they're not. We see things upside-down. What was I? You will recall that one of the names given to store consciousness is store, or the attachment to a self. This has to do with Manas. Manas is the energy of ignorance, thirst, and craving.

[74:09]

It arises from the store consciousness and returns to store consciousness to grasp a part of it. In Chapter 8, we discussed the two parts of perception of the store consciousness. The part of the store consciousness that Manas tries to grasp is the seeing aspect, the darsana bhaga. There are two aspects. One is the seeing aspect and the other is the object aspect. So, he said the seeing aspect, which is the subjective aspect, and the seeing is the objective aspect. Now, the part of the strobe consciousness that Manas tries to grasp is the seeing aspect, which is Darshan of Manas. The subject that perceives at this point, the subject that Manas and store consciousness overlap.

[75:20]

And as a result of this overlapping, an object of the grasping of manas is produced. I don't know how to explain that exactly, but he'll explain it. Manas grasps onto the image that it has created and clings to it as its object. So manas creates an idea, or an occurrence, or something, and latches onto that, becomes attached to its perception or its idea, and loses its freedom. The portion of store consciousness that is grasped by these means, by manas, loses its freedom. Our mind is enslaved when it is picked up and embraced as self. Manas holds on to the object of its attraction very tightly, as if to say, you are mine.

[76:28]

It is a kind of love affair. merge, in a way, they overlap, right? And Manas grasps, grasps dear life and says, Lord, I love you. But it's really self-love, which is to self. Manas is the lover, store consciousness is the beloved, the nature of their love is attachment, and suffering is the result.

[77:33]

This is like Pygmyn, Based on manas, the sixth consciousness which we were just talking about, mind consciousness, is brought about. The mind consciousness can function independently. The sixth consciousness, which is mind consciousness, can function independently or in conjunction with the first five sense consciousnesses of eyes, ears, nose, tongue and body. The seventh also serves as our survival instinct. If, while sleeping soundly, we hear a sudden noise and wake up, that is the functioning of manas.

[78:43]

That was Nina's question. The functioning of manas is an instinctual defense mechanism that does not operate on wisdom. But by always trying to defend the self, it can end up destroying itself. So then this is the reactive self. And it's always in defense mode. Why are we defending ourselves? And protecting ourselves? So Manas creates a self from the information from its lover. Mahamudana. There's a wonderful passage in here, back there, but maybe I'll get to it, about how

[79:53]

So they just slid it out into the road so that a car can roll over it and smash the bug. Half the world is involved in this. Suicide bombers are just like the snake rolling out on the road. So, the activity of Manas is thinking, cognizing, measuring and reasoning, grasping and clinging. Day and night Manas discriminates things. I am this person, you are that person, this is mine, that is yours. This is me, that is you.

[81:10]

Pride, anger, fear and jealousy, mental formations that are based on seeing ourselves as separate, karmic, all arise from manas because manas is filled with delusion, craving, fear, clinging. It does not have the capacity to touch the realm of things in itself. It can never touch the realm of suchness, of store consciousness. Its object is an image of a self that exists only in the realm of representations. That's why it's false. It doesn't really exist. It has no real basis for existence, basically. The attachment of Manas to a self is based on an image that it has created. Just as we fall in love with our image of someone, Because that's Manas itself.

[82:23]

We have to be very careful. We deal with Manas because Manas is simply a mistake. And we can't deal with mistakes through anger and all those things that are Manas. So that's why there's no real method exactly. the more you practice that things change. So contact between the six sense bases and the six sense objects may result in the planting of seeds of attachment, craving, anger, hatred, despair, and so on. These seeds may grow to become more important as the same kind of contact continues. So the more the contact continues, the more we reinforce those seeds that create suffering. They are called internal formations, or knots, or feathers.

[83:34]

In the Sarangama Sutra, I remember reading that many years ago, that Buddha talks about six knots, how to untie the six knots. They have the power to bind, to incite, to drive, and to push. They deprive us of our liberty and well-being. The planting of these seeds, the formation of these knots, takes place when mindfulness and insight are not there. The internal formations are not always unpleasant. When we fall in love, the seeds of a sweet formation are still in our body and mind. Whenever we have a free moment, we want to say, When we leave our house, even though we may not have the intention of going to her home, we find ourselves driving in that direction. I've experienced all that, haven't you? Roshi talks about it. He talked about not making an appointment with enlightenment.

[84:42]

She comes at the corner, I know at a certain time, so I'll be there at that certain time, won't you?" And then if she's not there, I'm so disappointed, you know? So I don't talk about that. He also talks about the rabbit and the hunter and stuff. The hunter went out one day to shoot a rabbit. I remember I ran out of the woods, and when he was standing by the stump, I just ran right into the stump and killed myself. So I said, wow. And then he went out the next day. But nothing happened. Okay.

[86:08]

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