Side two, lectures in the Abhidhamma, continuing with the end of lecture three. What about ? No, that's the same as . That's . And the controversy is whether and . Why do they need to say two? Why do they need to mention both of those ? How we think about things, just to help us in thinking about things, is to have mind-object and mind-consciousness.

[01:15]

Just as you have sense-object and sense-consciousness. Well, the question is whether you have a useless distinction or not, whether it's a distinction. But anyway, so these terms are, however, whether or not... We use all these terms. These terms are all used because it's used for us to distinguish different functions or aspects of consciousness. So that's basically why we use all these different terms for consciousness. So as we go on, We'll talk about, we'll find out about why these different terms are used, and why, you know, why monodactyl is distinguished from monogamonodactyl, and which sense each, and how each of these are used to describe some functional aspects of consciousness. Would you say just a little bit about the difference between representative cognition and representative cognition?

[02:19]

I think she's referring to, as I get it, she's referring to the fact of having some initial perception of something. And then you think about that So in order to think about it, you represent it to yourself as an object of thinking or to respond to it. It's already gone. Of course, all of our presentative impressions are way gone. So for us to act, we represent to ourselves some past impressions, as it were. But if she speaks to those things being simultaneous, how can you say that there's such a thing as a present?

[03:20]

The sense organ, the sense object, and the sense consciousness occur simultaneously. So how can you say that the sense organ and the sense object occur by themselves? Just know what the presented incognition is. You're saying it's just pure. It's just the object and organ. Yeah. Yeah. Yeah, I understand what your question is. This is a part about the .. They're trying to talk about just a single moment. And we talked about this last time. We're trying to figure out whether the representative is .. Yeah, I guess it does stay here. It happens simultaneously, as it were. But I guess that, you know, it may be then, again, that just as, you know, when we talk about consciousness, we use these different terms.

[04:32]

We're talking about different functions or aspects, and we're not actually trying to say, to really pin down what consciousness is. Some of these distinctions, I think this is the same kind of thing. This distinction, I guess we can just leave it as to whether or not, we can't tell right now how much, how that's going to, I think we just have to take the distinction. And then whether or not it's exactly useful, we'll find out. At this point, I'm not, exactly sure, except for what I said, is that the representative is, it seems to me, although in this case it's said to happen simultaneously, in that that is, the sense consciousness is

[05:36]

Each sense has a specific field. The mono has all these five fields as its scope. At the moment when an object enters the door of the eye or other sense, it enters also the door of the ideating faculty. I think we have to, yeah, it sounds that way simultaneously. So the ideating faculty. Yeah, that's . Later on here it says, as we might say, presentative cognition is invariably accompanied by representative cognition. Yeah, so that's just, it may be, we could, it's kind of the same thing in a sense, you know. But anyway, it's just, it strikes me as being the same thing, yeah. invariably accompanied. And since we distinguish sense objects, sense organs, and sense consciousness in terms of this particular system of classification, if you have these 18 tattoos and you want to talk about how it all works, given this kind of classification of how to describe things, then for this kind of classification of how to describe things, you have to say that

[07:06]

The presentative is simultaneously, of course, involving mono. Yet this presentative is also then object of mind. As soon as you get contact in consciousness here, that's simultaneously an object for mono. And so this contact down here, this contact down here is what's described as representative, and this contact up here is what's described as presentative. Now I understand it. And that this is always accompanied by this. Not necessarily vice versa. In other words, you'd be a representative, cognitionally represented by memory.

[08:09]

Right. Not vice versa. So that's quite useful. OK. Hold on. Did you understand what she said? In other words, representative. This one is always accompanied by this one, but this one isn't always accompanied by this one. So if you remember something, or recall something, imagine something, perceive something, that's not necessarily accompanied by this, this cognition . But this one is always accompanied by this one. There's quite a long section on this, starting on page 95. There are about three pages of examples, wonderful examples, about how a monk had a good meal once, and every inferior meal that he had since that time, he thinks about the good meal that he had. It runs on a long time.

[09:13]

So her footnote refers to this section. Oh, is that what it is? Yeah. I see. Where it says 72. 72, I see. See, this is actually bottom of page 95 in the bracket 72. See where it says that? From there through the next two and a half pages, over to page 98, is basically a discussion of the difference. So you can read that. It's pretty clear, actually, when you read the examples. There's an example for each set. It's only 9.5 plus 0. Well, we have to prepare the soil. We have to plant the seeds. Okay, next week, please continue reading about the . Let's see, what else will be the next lead?

[10:37]

I think we might find that factor interesting on the analysis of terms. That was 72. That's the bracket number rather than the page number. That's the bracket number. And that's in that same chapter now, The Terms. There's quite a few things in there. You might look at that chapter and see what else would be interesting reading about Christilo or Somalia or whatever. Have you all looked at this Abednego Studies yet? Anyway, this is quite good, and this is where you get things like the plant-type scent impressions, and you get the listing of the downloads. A little bit different translation of these things here. A box that here is your purchase scent impressions.

[11:43]

Usually, we wouldn't think of mind, of course, as being a sense. So that's including mind as a sense. This whole book, in fact, is about the first type of false unconsciousness. It's very interesting to have a book just about what we're studying. Meg mentioned to me she found the first two chapters in this book very helpful, which is mostly what I was talking about last week, is kind of introduction. But you might want to look at those also. But anyway, I found this. I think this is quite helpful here, this grouping of the gammas in these various groupings. And then 6 through 10 is called the factors of absorption. The pitaka, vichara, piti, sukha, chitta, egagata are factors of absorption, or it's the development of those factors which produce jhana. And then various ones of those are eliminated and produced jhana.

[12:48]

So you have, finally, a very refined metal one pointing to the other four. And so on, the faculties, or and path factors, so on. So it's useful grouping of all these diamonds, and then little sections on each one of these groupings. I think this is quite useful. Thank you. And also, I think it would be useful if you could do some reading about the because a lot of uh, with plastic babies, and simply basically you have to realize that they're using it for some basic plastication scheme that, uh, it's just so many people want that.

[13:50]

And also, um, If anybody, of course, wants to talk to Luma or myself during the week, you know, I often have a few minutes anyway to, if you have a question or two that you want to know about something or a question or something or where to look for something or whatever, please come and ask it during the week so you don't have to just wait, you know, and save everything for Tuesday. I start this class, I'm using the pattern that Rev uses in his Abhidhamma class, which is to start with just the English for an unsurpassed financial and perfect dharma. And then at the end of the class, though, I do like to end with the Japanese negawa kuwa, which says the dedication of the merit to all beings. I like the end of that, even though it won't do what we usually do if we don't do the Japanese, the first we don't usually do at the end.

[15:01]

But we can do what? We can do the chapter first. Nā wā kuwā kono buddho gwo mote āmane ku iṣṭhāre nīho yōpo shī. Wāre rā tō shibyō tō mihā tō mo nī. Motsu dō jō senpo tō. To do the good and say God no. But the good and say God not. All the good and say God no. But the good and say God no. I vow to save them. I vow to put an end to them.

[16:02]

I vow to master them. I vow to retain them. Oh, and, uh, uh, some people, please help put David back on mute. Hello. Hello. Uh, Rupert was fat-packed according to Alabama.

[17:02]

Uh, and Rupert was, when they come to the third one, Rupert threw a big confession, uh, a complete, uh, 17 moments, which is considered to be the duration of the second confession. And then there are 13 moments down the bottom of the duration of the document writing. At this point, I'm not interested in going into this in detail. But you maybe should know that there is such a thing now. And at some point, we may try to study this more. In this, of course, it has, off to the right here, the time and quality of each of the steps. So you'll notice that most of the steps are vipaka, which means time of resultant, results of time of.

[18:10]

So those moments are not, it's not possible to create time of those moments as a result of time of. at this moment. That's how they're considered. And their kriya is considered to be mutual karma, and that's functional. So, basically, in brief, what happens is the bhavangas are kind of like the stream which is going along, and there's certain ones of the consciousness sphere which are said to be bhavangas. So anyway, I'm not sure which ones those are right now. I could look it up. Well, anyway, I don't want to go into too much detail. But then something happens to disturb the Belvanga, which is number two, vibrating the Belvanga. Disturbed for some initial kind of thing. Oh, there's something. And then the Belvanga stops.

[19:13]

And then the French tour just gets through. the Bhavanga was vibrated enough, the sense-tour may open. If it wasn't strong enough, the sense-tour won't open. But if it's strong enough, the sense-tour opens, and then consciousness arises, the sense-consciousness, consciousness, that's the fact-tint. Then the fact-tint consciousness may arise. That impression is received by receiving consciousness and investigating and determining. And then based on the determination, or based on the three steps of receiving, investigating, and determining, then number 9 to 15, javana, is translated as impulsion. That's where karma can be created. response, or reaction, or acting upon, or thinking upon, or something, the sense impression.

[20:28]

So that's for karma to be created. So the first type of thought that we've been studying, which is karma to be wholesome, and the sense of fear, number one, can only happen in that 9 through 15. It can be one of those javana thoughts. moment of consciousness. The one we're studying, karmically wholesome, in a sense, your fear can only occur during this java now, when it's occurring. So the knowing sense impression is number five, actually. Because these are real, like, we're basically, and it mentions, just by the way, I really strongly recommend you all read this. And the part you should start now with is the Alzheimer's studies. The first two chapters are good as kind of background about what the Alzheimer's is about.

[21:32]

And so we kind of talked about that in the first part. And then chapters three and four, chapter four is quite long, but at least chapter three and chapter four are covered all the way down to the first word of confidence over about 50 pages or so. But particularly chapter 3 and the beginning of chapter 4, this useful, basic information, if you're having trouble understanding where you're at, or where we're at, or where the public is at, your site has a lot of things that put it in a very concise way, what the public is all about. So, for instance, One thing it mentions here is that the consciousness generally is, the classifying of consciousness is generally done in terms of the subjective side.

[22:33]

And the subjective things which are considered, as we pointed out, are the fear or plane of consciousness. Now, just to bring this up, here's one. The perspective of faculty considered Two, climate quality. And three, get the field quality. So the first one, the one we're studying now, this is Son of a Star.

[23:36]

And comic quality is awesome. Feeling is joyful. And then question of knowledge. What is the company with knowledge for that? The first one is the company of knowledge which is very great, which is non-delusional. The fact of non-delusional in the list I don't know. The absence of wellness. Well, it's here, it's reported on page 4, number 33, Roman numeral 33, the absence of wellness. But that's required of non-delusional. But that's what is meant by . Not accompanied by knowledge, there's only two, only the two of those actions are green and active state.

[24:54]

I'd like one example, if you don't know what it is. The question of prompted or uncomprompted or spontaneous and uncontrolled moving. So the first one is . So these are all subjective factors. They're not determined by the object of consciousness. They're determined by the subjective. The casual person is not based on whether the object was seeing or hearing a sound or a thought.

[25:55]

Basically, the consequence is classified according to objective qualities. Except for the ones over in the column, the comorbidity process, which is 34 to 38, eye, ear, nose, tongue, body consciousness, and 50 to 54, eye, ear, nose, tongue, painful body consciousness. So either present or unpleasant or . And then in those cases, each of those is classified by subject. But basically, these subjective factors are what are used to classify the . These subjective factors are what are used to classify the . So it's not the object which the subjective quality of the .

[26:57]

But anyway, this first point can only happen during the grab or not. That's the only stage in the step practice, which is where a comment will be produced. Let me say, first, I have one more study. The one we're studying, the one that first were in the . [...] So on the chart here, just for your knowledge, on the chart there's these little abbreviations in parentheses.

[28:06]

So like after the first eight here, it says I-N-P, right? That's the abbreviation. You look down the bottom and it says imp, impulsion, javana. And then it It's performed by any department, unharpened or functional, except 71 and 72, etc. They'll tell you which single customers are going to occur in the webinar. And then, likewise with the other ones, though. On the fact that it's a good topic, Like number . I don't know how to say that, but . So that's your . No, that's ADV, Adverting to the Object of the Sensor or Mind Door. that the functions are mind element number 70 or mind consciousness element number 71.

[29:27]

So if you look up on the chart here, can you find number 70 there? Number 70 says mind element . Well, that's for consciousness which is involved with this sensor. That's the sensor consciousness is number 70. Yeah. Yeah, in any particular one of those, if you look down the bottom here, you can find out which state arises at whatever particular moment it is. The left-hand here is where I've got an adverting number prayer center. And on the literature, it says center and it says cruia, which is a functional independent function, right?

[30:32]

So you know already it's going to be the first problem of the chart, right? It'll be cruel, right? So adverting to the object with the tincture or mind toward it is performed by the karmically independent function of mind element, number 70, or mind consciousness element, number 71. So the two kinds are consciousnesses which can be involved with number four, tincture. And then the next one, for instance, we have Pancha-Zinana, or five-cent consequences. It's like that's number 34 to 38, or the bad comma, the reverse. That's the reverse of the third comma, 34 to 38, or the reverse of the bad comma, 50 to 54, and it's 10 times.

[31:38]

Anyway, I don't want to, you don't need to write all this now, but I want you to have it so you can look at where things are here. If you want, you'll be able to look at things on it. What I may need to do now is to try to put this in a little bit of perspective, which is that the ones we're looking at now, comically wholesome, And the karma, you know, we talked a little bit about karma. And karma involves volition, which produces an action. And that volition is karma, the action, which creates karma. But there are certain consequences which are not, which are said to be a result of karma or just independent function.

[32:58]

The mind store, the sense store just seems to be, doesn't seem to be affected by karma particularly. It's something I don't, anyway, I haven't studied it that well, so we'll have to look at it. We'll have to study it later. Well, we're not online. It's right off my head. It's only in the R-Hot. Only in the R-Hot. It's from 72 to 89. It's only in the R-Hot. It's number 73 to 89. That's probably what's off the track, too. If you turn the chart on its side. All right, first down at the very bottom here, it says only in the R-HOT. And there's the circle of questions, number 7 and 2 in 89. Right, only a third of the R-HOT. Yes. . Well, it's like .

[34:17]

The comma which is produced, it's hard for me to say comma, because we're saying there's a comma. But the comma which is produced is said to, it doesn't necessarily write it immediately. It only writes when the or are suitable for the karma to mature. So some karmas start to have effect immediately. Some karmas start to have effect next life. Some karmas start to have effect many lives to come. So the receptor karma doesn't necessarily come immediately, but it's like maybe like an underground stream. which is kind of underground, but then when it comes to a suitable place, it comes above the ground. When the conditions are there, which sort of give it some space to happen or occur where it can happen when it doesn't.

[35:25]

So for instance, number five, the sense consciousness is present Perfect. If you have a present-sense impression, you know, sight or hearing or sound or whatever, that's a pretty good result of the comment. And if you have an un-credible, it's a pretty good result of the comment in the past. The present impressions are in that territory of the result of that comment. Can there be a comment that isn't the result of comments? Can there be a comment that isn't the result of comments? What's the reason that they can't? That's what the 9 to 15 is. There's some possibility in 9 to 15 for it seems like there's some possibility there like in the sense that There's some probability for an act that will .

[36:40]

But, of course, the time for an act is very short. This is where it is . Very specifically, anyway, someplace where that karma is produced, and that karma which is produced isn't just all the result of the past karma. It's not all karmically conditioned. Is that the impulsion of some sort of volition? Yeah. The child? In fact, would you translate that directly as impulsion? Yeah, that's where it comes right down this chart here. Impulsement.

[37:43]

I don't know exactly why it's impulsive, but that's where pollution comes in. Pollution is the key factor, of course, in climate. Is impulsion just the same? I'm not sure about that. I don't think that I think that, no, I don't think, unfortunately, the same is for this, because this is javanara and the ritual is Krishna. So karma, you asked about this last week, so I'm waiting until you get back. But you asked about what is karma, and when you asked, I got sort of snowed at that moment. I thought, well, what is karma yet? But I was trying to, you know, We can't really say, you know, what karma is, or actually get a hold of anything. But we can say what it is in the system. If karma is chasing out religion or will, and it's associated with that, too.

[38:55]

So it has to do with what chasing out is willing at that point. But, of course, Chechnya is, of course, influenced by many other factors present also. I mean, it's not like Chechnya. It's just, before we talked about how Chechnya is like the head of a, the head carpenter or the head landowner who feeds 55 strong men. But it's not as though Chechnya is uninfluenced by them. But depending on other factors, Chechnya will be stronger or weaker or so on. And we join in one direction or another, depending on what other . So for instance, of course, what also has a great deal of effect on the karma is the absence or presence of greed, hate, and delusion. So those are known as the roots, the good roots and bad roots, which then are affecting karma.

[40:00]

I mean, then I break them and shake them out. So if greed is present, it has no effect on shaking out, on volition. If hate is present, it has no effect on the volition. Or volition has no effect. So in this particular, in the wholesome state, there's the absence of greed, absence of hate, absence of volition, or at least absence of greed, absence of hate. And so that's how you become a beholten, or shaken out in the end. Uh, accompanied by, right, influenced by, uh, good use. Not the... A pollution is, uh, it's pollution which, uh, it's pollution which produces activity, action. Pollution productive of action. It's not just pollution per se, but pollution productive of... What is your name?

[41:09]

Well, this is kind of backtracking. I'm not sure how this piece here. Yeah. So you're using it with this shoe, but I'm not sure, you know, like, how it fits in exactly. So does this stuff kind of... What do you count for ? You mean 1 to 17? Yeah. Yeah, this is a . This is a linear . Uh-huh. That part, that's right. We're going to use our movers to inspire one after another. One to 17. So this, even when it's 17, it's going to happen at a exceedingly quick rate. Yeah. Uh-huh. Because there's at least in one example, there's a tricky thought moment to a snapping of the fingers. Yeah. And these 17, though, are pretty good by pretty bad. And they actually have what we usually call being conscious of something near it.

[42:14]

We serve and we are many, many, many of the, you know. I'm sorry, but, you know, and the contact that said, well, hi, can you call me in two seconds? Because all the times we talk, you know, it comes with the physical contact, the perception, maybe it's whatever, you know, and everything else. Well, you know, it's a It's a bit of a problem, which, as far as I can gather, Maybe a reason to be having that one, but it's also an opportunity to try to stop things we already look at when you have that problem.

[43:23]

Because we can pray to God for everything that's constantly changing. But I'm already looking at it, and we turn around and take a picture of it. But then they restrict the concept, they're like little pictures. So already there's some problem, and it And the main problem will come up then in terms of time. Because if we want to look at one moment, they don't say, for instance, whether the contact, and they don't say whether the perception and the feeling is the result of that contact or the result of the contact in the preceding moment. They don't say that they, in any moment of personal consciousness, direct follow-up, etc., for whoever's contact, they don't say whether that perception is the result of that very same contact, or is simultaneous with that contact, and or if that... Well, no, I don't know.

[44:42]

I haven't... It's, uh... It's, uh... a bit of a problem. We talked about it the last time we had this class a little bit. But, you know, so they don't do anything. And that's not, to get at, to get at, that's sort of not like what the use is, to actually get a conception of reality. You know, we're not trying to get a conception of reality. We're setting it for, uh, clarifier and make that thinking more active to break up concepts which are referred to large groupings. And there was some way, you know, that kind of, more of that kind of thing. We can do something in a super form? Yeah, this is something we can do. Okay. Would that be the proper channel?

[45:48]

It could be. [...] That's right. That's right. All right. You know, we won't study this so much. I'm giving this to you now because sometimes you come upon something that you don't know what it's talking about.

[46:59]

But for now, we don't need to study this so much. We just need to know that number one is in this Javana impulsion. And anyway, just also on the chart, for any particular customer, as I mentioned, after it would say in parentheses, which one of these dot properties it is. So after the first service is INP, so the first date are all happening in person, JavaNOT. After, when we're reporting one, it says INGRSV, which is in at the campground ironberg in that security there at that time you're on that that's what you're on and i think that that uh... and then uh... are you being that registering that not to be ready for him so i think that's a pretty good

[48:08]

Uh, abbreviations? They look for reverse consciousness, best consciousness, and best consciousness. Right. We ask that there is best consciousness that is just that. Anyway, so. Okay, now before we go on, I want to mention one other thing, which is This is a, it's somebody, it would be nice if somebody would like to write a paper on, you know, like the false treatment, the thing, and study it, and then be able to explain it to it. But when we're done, I want to make, put it up in public, but then it would be nice if somebody would just explain it, that would be nice. because we won't all have a chance to study it in some depth, but if somebody did, then it would work for the whole class.

[49:17]

Okay. You're going to have to try to transfer between the diamonds. And these are the diamonds that are in some car. and then number three combination of the two groups. So for any trickle-through to consciousness, it will tell you which ones are present in any particular state of consciousness. So number one at the top of that chart, number one has the 11th general and the 25th lottery. And the reason this 36 is different from the 36 is that they don't repeat things. So much. And they also don't, it's not listed on some of the authors.

[50:17]

Like the existence of some tribe kind of, so Zeridina and Sinai aren't listed here. And also, it doesn't repeat things. Okay, why don't we go on now, and I don't know, maybe I'm confusing you, but I think you actually find it easier to have a copy of this chart to refer to. This actually puts everything in order once you get the information. Okay. No, that means common, free, wholesome.

[51:21]

The 25 laws mean there's two groups, really. And there's primary one, which is present in all wholesome, and it's corresponding mutual consciousness. And secondary one, which are present in some wholesome consciousness, but not in all wholesome consciousness. The last we refer to is . And then there are which are present in . Okay, why don't we go back to I think, you know, partly we just have to study it for a while, and then as I start studying it, it starts learning the foreign language. So we're just sort of learning the southern language.

[52:25]

I don't know exactly how to talk to him. I don't know exactly how to put it all together. And we just have to study it for a while anyway. And then more and more, it all puts together, actually. Okay, we've talked about contact. Did anybody last week, did anybody have anything more they wanted to bring up about contact? I'll start. One thing, when I was reading the book, he seems to say that, well, that's like some of the translation. He sort of jumps in talking about contact without really telling it. Contact, because it seems we think contact is only one aspect of contact. But actually, we take the literally the whole circumstance of the entire situation.

[53:33]

Do you have a copy of the book here? Yeah. Well, he's using the term barstow. Barstow is the Sanskrit for barstow. Uh-huh. Now, let's see. Because it cannot be translated without human rights and misunderstanding, it can only be circumscribed as the totality of a given situation. And he loves to use these German words. Uh-huh. Which, if you're studying psychology in college, you get familiar with, I guess. The same situation. Good answer.

[54:41]

Good job. He now uses another new phrase, the being in tune of various events and circumstances out of which the result has maintained a certain relationship. This relationship, however, lasting only as long as the circumstances which have brought about their expected situation are the same. I guess he's just talking about among them. This means that what we call a given situation is not just disconnected set of isolated items, but all lead together in a harmonious pattern or structure. And then he uses the example of the family of the main pillar of the house and the adjoining rafters of the palace structure. each one having its recognized differences, and yet, one in a harmoniously connected whole.

[55:43]

I see. And this is a quotation. I think that this one had a telling me. Yeah, it did translate to me. That would be, yeah. Well, this factor is like a pillar and a pallet being a firm support to the rest of the structure. And just as beams, cross beams, wing supports, roof drafters, cross rafters, and neck pieces are fastened to the pillar, are fixed onto the pillar, so also is factor a firm support to the simultaneous and associated events. It's like the pillar of the rest of the psychic event. are like the other materials forming the structure. Now, let's see. How many distinguish the two kinds of ? That is, feeling, or rather, ? No, we mentioned that . Yeah, uh-huh. Uh, friends in person, uh, friends are because they're too in tune.

[56:53]

Uh, or the contact is simply an intrusion. Uh, and, uh, the contact doesn't have touch but not an intrusion. Or impact, impact, that's the word, impact. Friends or contact involve, uh, impact. Yeah, yeah, you'd think that would involve impact. But anyway, he seems to be saying that just calling it ground pact is kind of a distortion. The bots are kind of a little bit bigger. And I'm not sure how. I was going to mention that on the last part we were talking about [...] doing these values

[58:05]

So the first is democracy. The characteristic is like, what's my responsibility? And then function is like, what is that? It's activity. The next one is like the effect of that activity. And then the last one is like, what's profit? What was the immediate profit for that activity? OK, well, this is interesting about FASA. It sounds a little bit like it's, again, a way of before it says when, at a particular time, a consciousness has arisen. And it said, partly, that it's a fixed equation.

[60:30]

It was definitely an occasion. This is sort of the same thing, especially the whole event, the whole thing happened. And then maybe the context doesn't really say, maybe the context doesn't make it sound like something to people. Maybe that's how. I was looking around for clothes and things, but the actual clothes were the same, and we would have to get a reason for it. It's, um... Catching my car is a perfect experience. It's by feeling. It feels like it's actually worth everything, at least if I learn it today. Catching my car is a perfect experience. It's by feeling. It feels like it's actually worth everything, at least if I learn it today. Catching my car is a perfect experience. It's by feeling. It's kind of a convivium, but it means that everything, which is all the other governments, which are a kind of thing.

[61:44]

What do you mean by that? So I think we're willing to find that a lot of these are very close on these islands. This is the main color and then when we get to 901.2, it's a very clean, nice color. Why don't we go on to a field, maybe? Do you think that's enough?

[62:56]

No, I don't think so. Thank God. I asked me if that's enough. I think that's enough. I don't think so. [...] I guess all the data that has been sent to me, it's precious. Only, I just want to know that you have to talk about how they've been fighting after it. Because that's all the other, it's just the, it's just, [...] So it's even though it's the way the context of the experience is. Is that the daylight of before, uh, because, uh, .

[64:09]

Can we, do these sometimes occur in a woman? Sometimes you cry with a feeling before you actually get that clear distraction. But usually these birth waves, as we've already met it, are sometimes, you know, are very first, but they can probably come with condos. It's happening in some linear fashion. That root bar, and then you have a feeling about the root bar, and then, uh, And then you're clearing, then you have possession, and then you're clearing your possession, you have some big faults, and then you have consequences, which then you distract yourself with all of that. But also, it's also said that the name is ridiculous for a consequence, but at least four condoms are present. In this state of consciousness here, there's four condoms present.

[65:12]

Simultaneously. Simultaneously present. I don't know if we've done this part, but on page 26, there's a summary of the constituents of the first touch of thought. And it says, now in that occasion, we've gone a little bit forward. So there's definitely, again, Although sometimes it's talked about in a linear fashion. And this is one moment of practice. They're all present simultaneously. And although, like in the properties, now why is property said to be first? And finding the conclusion is, well, it doesn't really happen first in the time span. It's first because that's the order of the teaching. That's the best way to say it. I want you to know something. Let's do a verse here.

[66:14]

So you notice that the elements got you are two. So there's two. And then it's kind of a particular feeling. happened before the... Well, they accompanied each other, you know. There's a feeling about, I mean, you know, if we take all of the stuff, you know, rather... Anyway, there's no fear, you know, where one thing's up and where the other's beginning. You know, if they And also, it sort of assumes that these things are mutually conditioning or affecting each other in any moment of consciousness.

[67:23]

There's a feeling and a perception. In my reading, I came across like a joy. They couldn't really define joy, but one of the things they did was say it like a pretext or something else. And by that way, they tried to point out what it was. Some of these words are so basic that it's really hard. In some way, It just seems to me like about Datanaut, we're in the . Is it because it's a function of, because the Datanaut has been joining that function?

[68:27]

So feeling is that which feels, because enjoying adds function. Actually, they do not enjoy the taste of the object. Well, then you keep having a little pain thing. It's just because if the function of enjoying the object is obtained only in pleasurable feeling, we reject that opinion and say that if the pleasurable feeling or painful feeling or neutral feeling all have the function of enjoying the object. That would apply to any state. Huh? That would apply to any state. Yeah, that would apply to any state. When it's adopted to the next state, this region possesses a desirable portion of an object. But the sense of feeling things to be like some, that mastery or chasing something as a whole. It's sort of like a myth or something. Or just, it's the only one of these that is the kind of photographic, in a way.

[69:46]

And you can't assert that it's the only one that takes completely of the object. It means like perception doesn't get a whole thing. But this feeling, somehow, in some sense anyway, feeling is the only way we experience always. have a whole experience. And depression is said to be only a partial experience. Cognizant is only a partial experience. But feeling and sentencing is said to be some whole way of thinking, getting a taste. Or as the word says, it has the function of experiencing. It just, you know, it feels good. It feels bad. It feels, you get, you get some feeling which is very immediate and in some way, uh, grasp the situation more completely or, uh, except you grasp the situation more completely or experience more completely than perception or thinking or, uh, or listening.

[71:07]

Oh, I think that it means that as a person, as a person, so many As a centralized body, it starts with felt, sensuality, cause, and feeling. Well, it seems to have a circular definition. It's a consciousness in which feeling exists, which produces its feeling and not the external cause. Would I get any comments? It should be on the same page as all the rest of what you said.

[72:15]

Why don't you read it again? This is the consciousness in which feeling and fear produces it, and not the external cause. It would sound like it's all the same thing, but it isn't. It isn't. to behave with him, stuff, whatever. Yeah. Right. Uh... Would you read the examples? I don't think I actually care. I'm just feeling it. I think it's going on. It is the consciousness of what you're feeling is doing it, what you're producing it, and not the external cause.

[73:18]

Okay. It is the consciousness of what you're feeling is doing it. Where I step back a little, uh, The external card or object does not directly produce . The object can directly produce maybe. It seemed like I was just saying, like, the object is in consciousness, but consciousness itself, like, the feeling is a function of consciousness and not of the object. How can you feel it? How can you feel? And this was again coming back to, let's see, if you had something, if you had something different, you know,

[74:31]

I was losing consciousness and it wouldn't feel. I mean, like, or not the example of it. I don't even know what the example is, but the curls are heaving up and something happens in the mouth. And that something happening is the analogous feeling. And so that feeling is because you're heaving this particular substance. If you're heaving another substance, then the reaction doesn't happen. But because of where that substance is, the characteristic nature of that substance is that something, that feeling happens. And it just makes the thing happen. And how does this tie into what you're saying about feeling the whole, what feeling the whole works for them? You're saying it's capable of what they're feeling for whatever really started happening with that thing? Yeah. Would that include the external thing of what calls it to be, or is it just solely within the subject of time?

[75:43]

This particular concept that we're studying now really doesn't have any of the objects as such are not even the things like even the sense impressions like the visible sort of sounds which are present are not the immediate most direct whole thing which is another consciousness where the subjective side of the senses are not the strong And the main aspect is much more on the external objects. So this one here, when it talks about external objects, that doesn't seem to be so much the object that it's painting.

[76:56]

It's not so striking, am I? I don't, I don't, anyway. Well, you're asking now if the ceiling has anything to do with something with the object, or if it's just all something with the object. Denver goes into it. That's sort of what he was talking about, I believe. I'm not sure I understand him. But he continues with the definition of contact, and then playing it sort of larger. And then he does the quotation, quote, to produce feelings, to give rise to it, unquote. That's what Vata is.

[78:02]

They're not in the sense of mechanistic cause and effect duration, but insofar as within the totality of a certain situation, they point out by the Vata the whole mental spiritual potential of their work. And then it gets assimilated. And the seed, I think it's black, has become manifest and uncountable. or the allergy produces softness in its material, i.e., the wax, which is what they make the wax out of. That's the redness material. But not in a condition, the outer burning cold, but also because there are such outer conditions as basis and object. Fossil produces feeling and a constant attitude as its material, but not in the basis or in the object, which are conditions. This is actually from volume three. It's going to be around 108 or something, or 106 or something.

[79:34]

Oh, so you've been there, huh? Oh, that must be under contract for a little year. Yeah, it's under contract, and it's 109. It was in 1989, we were trying to transact with these projects and the practices, you know, and specifically, you know, . Anyway, in 1989, it was required to contact the officers for the run, who it was, it was, you know, . I understood it kind of differently. But not in a condition, the outer burning coal. If you have your outer conditions or whatever, that would be included by phosphatidyl.

[80:41]

And that kind of boots up your beta. But doesn't really make this melt, kind of. So it doesn't melt the whole situation. Oh, thank you. . [...] And in the hot cold, you're basically, so you're out of shit, and you... Babies and stuff, and women, how much support do you put on the, yeah, but... Do you want people to... We have to get to the feeling, but if it's not, we have it.

[81:45]

Oh, um, one thing that, uh, You know, number three, under, uh, number three, page 145, uh, which we were just looking at, uh, not the, uh, bracketing, but the basing, uh, it says experiencing is characteristic. Uh, it's a different thing than a self-experiencing, uh, which is what we were talking about as tasting. It sounds like some whole, what do you think? and enjoying the object. And then number three, it says take of the mental property as manifestation. So this seems to be the same thing as the brain treatment, is that it's a feeling about the mental property, in particular, rather than feeling about something external.

[82:50]

from an external companion and how it affects consciousness is what the feeling is about. How it strikes consciousness is what the feeling is about. Not the thing that comes in. It wouldn't be physical, maybe not. The danger is physical and mental aspects. We're just talking about neural aspects. Yeah. Do you recall the art? How do we do it? We were working on it before. There's a passage in the district that points out there's the untaught many folks that feel a true cold feeling, bodily and mental, the well-taught audience. When touched by a feeling, it feels that one feeling, the bodily, not the mental. So for ordinary people, both physical and mental, making us mental.

[83:55]

When I travel, I'm physical. No mental things at all. It's really important for us and just the fact of the matter for us as a parent, we have the knowledge to do so much more. That's why we don't have to worry about what we do. Yeah. Yeah. So the contact of This is just some way of fixing .

[85:15]

We're simultaneously with contact, or within that contact, all these other things are occurring. Now, the contact is not some simple thing like, it's kind of simple as we were looking at last week, but obviously, Actually, in this, now that we're talking about it, I don't quite understand. We're going to have to look some more about what they mean. The object can be a pride, a sound, a touch, a thorn. Because actually, in this state of consciousness, if you look at that in summary, there's only mind element and mind object difference. It doesn't say anything about since early, since August 27th.

[86:18]

But it looks like contact, when it says contact, that whole situation, you know, how moment they were contacted there. The whole building is there because, you know, when you say 40, it holds up the whole thing. And within that, there's always other things. Also, same time. In this particular context, I guess that contact is not . Thank you. Can we go on to Hannah and .

[87:50]

I don't think we're going to be able to see the other . I don't have it all. I don't have it all . Yeah. . But I think it's a nice way, if you did it, to do just so much, just want to stay out of the case, just stay in the case. I can't really go on with you guys. It's funny, it's not like a cow, like, it's such a, it's such a, a poor, it's such a, it's nothing after it. How did they do it? I don't know. They did it. And the whole perception was settled to a moment.

[88:51]

To be active, perception was established. And it's like that. It's like that. Do you know where it is again? I don't know. It's a very simple form of interaction or transmissions, which consists of the discernment, regulation, and assimilation of the faces and the colors as included therein. In Buddhist psychology, perception is made only on the occasion of sense simulation, for instance, as a child is supposed to be employed.

[90:03]

The sense alludes to the representative activities, and that Sarnia stands for the intellectual innovation of a number of highly complex concepts, such as interminence and nonsensuality, etc. According to the commentary, the essence of Sarnia It's said to be the designation by way of a mark. When the pataca, the turn sign and token are also used. To mark is typically the section has the characteristics of noting and the function of recognizing objects which have been previously noted.

[91:11]

Also, according to another case, oh, another category, Categorization method. Perception has the characteristic of noting by an act of general inclusion and the function of assigning mark leaving for the inquiring notice. It's fantastic to know this. Perfection, manifestation is an inclining of attention. An example of this is blind men perceiving a part of the elephant. Again, that kind of relates back to the contact in the theorem that we were talking about. Also, as well as the theory, the blind man is given part of the elephant in order to characterize what they have compared

[92:17]

what their experience is, their experience of the trail over the years, they can hear it, things like that, but it's easier to understand it. Following the extension of his experience. Sonia? Is that? Sonia is the cognizing cognition as well as the recognition of knowledge that is both seen by way of selected marks. According to the . If there is repeated perception of an object, these marks are recognized and function as memory. Does the process of perception involve the contrast

[93:28]

of a sense object and the reproduction process which links together the different aspects of the section until a complete sensitive of the object is attained. Am I mumbling? What that is supposed to do is that, I hope. very specific around the contact, feeling, and perception, and kind of explained it as a panical act. The feeling wasn't related, or it wasn't as special as feeling or contact. We will go on. Maybe that will help. Then follows the process of grasping the name of the object, and finally a process of grasping the meaning.

[94:53]

An example of this is the receiving of the woodcutter, the knowing of the woodcutter, to choose the wood he will work with. And the first perception was that of the child when the first deceased was born. So he sees his round, flat, and it's a new category for him. So he's just beginning to clap. But the second type of perception at the time he was out there, it seems to me that the woodcutter had put a kind of a mark on things. So you do when you see anything, it's kind of like stored information. And he knows what kind of wood he will use. So he knows An example of the process of perception is the speaking man under the mango tree who experiences the fallen apple where 17 thought moments

[96:06]

seven of which make up this perception. And in that description, they explain, I think it was 9 to 15 years ago, that characterizes that perception. The culmination of the whole process of perception is . It's a full . perception, apperception, or knowledge of the object in a series of moments. That, Sonia, is Jennifer's act of cognizing sensory stimulation and is representative as marked reason or a function of memory.

[97:08]

In the interest of experience and in order to grasp perception, the intellect breaks up experience, which is a continuous stream of incessant process of change and response with no separation of parts into purely conventional moments. This is one of the mental states common to every consciousness in the first session in the English book. and is one of the five groups of existence.

[98:19]

It is fixed as protection of the five physical senses. sense objects and those mental objects, which is the thing that I'm feeling. I thought that the physical, mental, and physical data was like the physical part of detection, where you can extend the theory to the context. You can just leave it at that, or you can leave it at that. You can just leave it at that. You can [...] leave it at that. We should do it so we can go to the neighbor and let the neighbor know.

[99:33]

Apparently, he was sleeping under the ceiling and I fell. So we took him, although I can't quite believe it. And it went through the process of his waking up, becoming aware that something had happened, hearing, experiencing the air, everything around him, and then looking and seeing that it was the apple, picking it up and eating it. And through that it gave me the whole realm of the things he was doing. Awareness of every moment. It was extremely balanced when I was doing it. And I thought about having a copy brought in to me. That's kind of good. Oh, there's a couple of them.

[100:34]

One of them is a calorie. Put it in your snack and have it eat. It's good. It's good to eat when you put it in. Uh, the third one is a bread cutter. You want to put it in front of a roomy mango tree. Does that look like it? This is, you know, this is, uh, Then they rocked Mango, leeching from the stalk, fell to the ground and gave him a ear. Awoken by that sound, he opened his eyes and looked. Then, stretching out his hands, he took the fruit, squeezed it, and over it ate it. Fear in. The time of the sleeping at the foot of the mango tree is as when we are subconsciously alive, the longest of that. The instant of the ripe mango falling from its mouth and breathing in its ear is like the instant of the object striking the sentient organism.

[101:41]

It was the longer kolongna. That's number two. The time of awakening through the sound is like that of the verdict by the five sensors educating the subconscious life continuum. That's the puncta barabagana. The time of the man's opening desires and looking is like that of accomplishing the function of seeing through visual cognition. The time of stretching out his hand and shaking the mango is as that of the resultant mind element receiving the object. The time of choking it and sweeping it is, in fact, of the resultant mind, the resultant element of mind cognition examining the object . The time of smelling it is as that of the inopportune element of mind cognition determining the object. with a ponder. The kind of eating is that of aperscepting Davina and enjoying the taste of the object. So, Art, is this set to fail?

[102:42]

Is it great enough? Or someone has made the plan? Well, it's just sort of long before it. Yeah, it's really, I mean, it was much, I mean, it seems to me it's much harder to ask with the, uh, radon, radon, radon and all that. Why don't we go further? It was, it [...] was, The stretching of the wind extremely explains it like the past life moment during which the object enters the state and taps me down with it, without retrieving it. The swaying of the branches in that wind represents the vibration of the state of being. The falling of the fruit corresponds to the arrest or interruption of the being. The moment at which the being is cut off by thought, finally the swallowing of the left muscles that are left in the mouth, corresponds to the operation of extension after which the mind subsides to the near vital process, even as the man once more falls asleep.

[103:45]

What's the columbana? Is that a man? We'll get to that. Yeah, that's the Richard King Hudson thing that we did. Well, it's Merrill Richard King Hudson. That's when he followed through. I think that's where he swallowed the last morsel, left it in out. No, it's the columbana. No, no. Put the sundial on the bottom. Do you have any word out here? Is there a death cut? I think that probably is a dead, isn't it? That's the last one. That's the last one. I mean, it kept running. The ending of the... Was it the first one? The first one. There was one more. You talked about the 13 options. There's another story over here. Where did he get these stories from? Your third person may end up violating. In fact, it's from the same translation you have that's happening.

[105:14]

You said it's one page. In Martin King's translation, what we have is one page, 369, and he says it's also the graphic number used in 331. That's not silent. [...] But that's not, I don't think the group is actually a part of this comment. But some of the group is a part of the prospect of what we call the moment of praying and what we call one in that particular moment. Because what we call perception, you know, we may call it this moment or that moment. Oh, this is what we call perception. Oh, this is what we should call our perception. We can do what we should call, you know. But it's a myth. It's complicated when you try to turn the clock back on and it can't be turned into a moment. Actually, the time has been added.

[106:15]

What? That description. If you add the description, it's turned into a moment. It can't be turned back on and it can't be turned into a moment. Oh. How did they get in with the perspective on that? Because they were quick-witted and quick-witted because of the perception. Oh. You're fact-finding the literature as a part of the profession. You know that it's sometimes translated as perfection, though. It's a little confusing. All right. But I don't think the S group was found right in Alabama, which is what we're talking about now. It's present in Parklandville, which is the 17th. In terms of the 17th time, it's present in Alabama. And with plastic, we can call it, and with production, and with plastic, we can call it plastic disinfection. But that's using perception and direction, too. That's what using it as your physical action or the description of sonic.

[107:20]

The description of this particular plastic that you hear is called plastic disinfection. Which, uh, what, uh, you're treating with plastic? It's almost like a kind of computer function or sorting function where you're matching what you already have to what you're perceiving. For a recognition function, I'm going to try to find it. But I'm a questioner, so... The point is, even if it's wrong, he'd like to appear recognizing that Gertrude was a man. Gertrude isn't a man. Nevertheless, an example of Sonia taking place because she matched what he saw with the shape in his memory of what a man is.

[108:30]

That's the process. It turns out it's not a man. But nevertheless, the recognition doesn't necessarily mean recognizing it directly. It's just the mechanical process that's going on. I'm putting you in that category. Yeah, you can, you can, but I don't know if that's what they mean by . That might be . Well, you're describing what we would define as what the definition is.

[109:37]

This is actually two types of . It's a little hard to determine whether you really have to have a recognition or not. Sometimes the persona is used, and I just come back and put it out here, is the persona is used in rather rare number of worlds in the Picatrix and so forth, in the third picture and so on. It was very hard to actually determine which persona is talking about here. But it's the best thing you have to do is recognize it as well as with knowing. Knowing is also recognizing. So it's the best thing to just bear, to just bear knowing when you don't recognize it.

[110:45]

But things should also include recognition. No, I think it's about nothing. The reality about the car and the coin, as I understand it, it's a little different from the narratives we're in to contrast time out with the narratives And with Tana, with Padme, Tanya, the world, in some places, consciousness through women and things, the world's generation, the world's generation of Tana. If you don't want to go through a chitra, a chitra, you're aware of Andrew. A chitra cognizes Andrew. A chitra cognizes Andrew.

[111:49]

A chitra cognizes Andrew. Well, apparently, however, through exploring the movement between Sana, Niyana, and Tana, which I'm not sure if this is true. I saw it through, actually, I saw it through the manual of Adobana. Sana is where the child recognizes the coin as a rupee. He recognizes the coin as a rupee. but he's not aware of monetary value. And then a vinyāna is like a man who's returned to value and utility. The ordinary man's knowledge of would-be and could-be are one of those. That's where we also return to value, monetary value, and use. And when Pāna was first doing things like analytical knowledge, like eternal knowledge of other chemical properties.

[112:56]

For that, it was more like, you know, not only the monetary value, but more like what the rest of the money, other things that money is worth. Or the money, other effects that money could have, or just buying something could have, or just having what you could have, and the things that power would start to and so on. Many more, and... it would be much more, more likely to be a sporadic than microdotic. There's another point. It's often the same catch as the 2-d-minor, 2-d-minor, 4-3-6, is that only the yard can feed something smart. You can't do that, but you can't feed separate, you know, or independent. Well, that's a little more accurate, but it's important to do that. according to his footnote. According to his footnote, uh, uh, I press for it, you know.

[114:06]

Uh, before he, he did tell us that, uh, it was too much to be true, and the idea of a concept of impermanence and surely in the last, with so many acts of marketing. So, uh, two things I'm thinking here with Stalin can, can be construed internally, but referring to that concept of sociability is not as simple as that. Is it the perception of service in a way associated with a kind of victim? You are right, that's true. But this is associated with, with, uh, any state of consciousness, Stalin. So I don't see how it would be quite possible. that's right he said but i don't see how what she is saying it'd be quite possible you know the problem is main definition of the sun.

[115:17]

This is the one we're talking about more and more. It's sort of all over the place. I don't remember whether it's a general idea or not. Sometimes, in fact, there's another passage in the Sunni Magga, which says that as far as Vedanastanya and Vijnana are concerned, it's not possible to lay down a difference between them. But everyone feels that once they see it, everyone feels that once they see it. So you can read some places where it can't even differentiate. So there's a tremendous amount of overlap. What kind of historical relationship was the hospital's relationship with this model and how it was done? It's very, very moderate. That's the reason that we were tortured. That's the amount of time, I mean, And I told him, can you give me $3.30? What am I doing with $3.30?

[116:19]

So, but the trials and dimes are written about 500 years before us. They are longer. And the reason it was made. We've been around for a century. I think it's been kind of a while. I think it's great that this country is doing it. And as I was going on, it was 2020. I hope you're okay. [...] Because she was not, um, she was not understood by the audience. And why is that? Why is that?

[117:21]

That's a very different story. That's a very different story. In particular, you know, all the reporters and philosophical background. And other people had, like, a German and, in fact, more, [...] exemplified by Locke and people like that. I think a lot of her terms come from Zan. I think it feels like me that she's either, she's making some kind of comparison or cross-reference, but either they, this is the primitive version of what Locke and Hume finally determined to be the modern truth, or that the Buddha really had it in Locke and Hume, where latter-day imitators

[118:30]

Sometimes one can pass the other. Anyway, she . But she translates straight now, and she said . And she did some justification for doing it, which sounds to me like it came out of somebody else's book. And to give you an example, . Yeah, which sounds like it comes out of Locke or something. So he read something . Anyway, there seems to be something going on there. Priorly, I mean, to her credit, she didn't have anything to do for a certain visit. She didn't have anything to go on at all. She just took whatever would be available. But that's about it. Is there any other chance, though, that you can see it? No. No, it's really good to be able to look at the... This is the only one. It's really good to be comfortable there with a power port. Uh-huh. which requires much better than what we're doing right now.

[119:37]

But, uh, it's true, no matter how hard we try, we can't be completely comfortable with it. The idea is, you know, we can work with it, and what it's meant, what it's meant for, it's there. It's a powerful, it's something that we work in, that we can work and do it. uh, regretting. Uh, and that's where we have to do some careful, uh, you know, to, uh, to know what the term is, actually. During what you're saying, the first thing you have to know, whether they're actually, what term they're actually referring to in the root of the word. Are they actually referring to time, or 30 miles, or, uh, where they're referring to in the trigger. That's the problem with Driftwood, too. Driftwood looked better playing transversely. Yeah, exactly what the challenge is.

[120:38]

You run along with this five-word thing. It turns out to be contact. It worked, but they can't describe it, because the nurse first alluded to the power in the transcript, but then with Newport's mind-and-lubric psychology, the users only get transversely to interpret it. Uh, it kind of had a flaw, because what, what, what term is helping that? Well, I know there's things like spiritual learning, um, who said it was crucial to procure it. The early, the early translations are more to kind of get the point across. And we don't always tell you what word or concept regards, uh, concentration thing. But it seems to be sort of useful to know if that concentration was that, uh, mental one-pointedness, if that's the body, Now what are you talking about? And lower translations, the more recent translations are much more notable, and they tend to put in parentheses more often, the words that are being translated.

[121:40]

So you know better actually what they're talking about. For instance, there's several groups in the collection that help with the more recent translations tend to do that. The original translation, she put in the power of 10, fortunately. But if one thing is true, like if we have a family meeting, there's something in here where you don't know what he's talking about. But like we asked him when we were in Pittsburgh, where he usually, he took them to the office on the 5th of June, is where he turned folks over. So it's the corresponding passages among other families that we have to look at here because we don't have You have to remember that I don't think this is the wildest dream you've ever thought that anybody who's done it, done it the way we're trying to study it, either. But, you know, perhaps it's an incontestable translation of a text, which, I mean, it's no accident that nobody can say, yeah, I mean, it's not food with broth, and I don't know how many huge jars there are.

[122:54]

I want to take the 10 years that it would take to do it. I wrote the only translation to think that an athlete could follow. That's the only one you're using, but it depends on the end. I mean, if you're a good graduate student, you're a good scholar, and you want to do a translation, you generally just don't have to follow it again. There's so much that hasn't even been translated. The cognitive translation could do it. For me, it would probably be We can't break it. Um, So in a given moment, feelings, there's a feeling and then perception. So feeling, part of what the feeling is, if the feeling is bad, is the perception.

[123:58]

Part of what the perception is, have a particular feeling. It seems to me like you think it works that way. In a particular moment, it's not, it's not, you can't, you're, it's best to never do stuff. I take things out. And, uh, uh, part of, part of, like, really, like, um, It's a little bit like, you know, first we want some whole thing, and then we end up with a little hole, where we just put a whole thing, a little empty.

[124:59]

So we actually, we don't end up actually with these sort of compact ones here. They're rather fuzzy, I think. We started from 15 years. I have a similar idea that I had 40 months ago. uh... and uh... [...] Why not? I don't really know.

[126:01]

Okay. Put down some of the car now. Okay. It's bleeding out. What's the problem? Uh, we've got sponsors, like that company. Yeah. Um, Bangalore. Or, uh, Winolea County. Uh, Lake of Bowery. Now, the party first started right now. I think I'll... Did you pronounce the thing right? I don't know. I don't know. It's that big cage like she is with the other...

[127:04]

Hi. Oh, Pat. You know, once I, the whole, went to the press for the Superman game, I was like, let's probably, let's go to the show, and the class will probably get to the show, and we'll sit in one room and talk. So, instead of we want to create overhead instead of there, it would be helpful for us when you were to create a cloud. The one of the last things you have to do, you might do it through a survey on where it would start to be useful for the class to be. I think for the clinical classes, it would be helpful if you read chapter two and three over there. Uh, I don't know why I'm telling you what it is, but it's just for, uh, only to, uh, only to be able to do it.

[128:24]

Good. 4-5, is that what you're saying? That's a 3-4. Good. Well, I don't know that we should go through some kind of danger where if we're going in front or if we are finding the people or if we find the cat, we are referred to a career.

[130:03]

Well, that's part of what happens. That's part of it. When we do try to connect with the record and where it leads to where it's actually going to find that connection, it leads to where it's actually going to happen to the point. And I did sort of kind of actually find that out, and find out the limit of what I've heard, and we just varied something further, or just, you know, any sort of word accurately, or something like that. But, well, I think people have been trying, and we've been trying to find out what these things are. Let's see. Because of the lack of knowledge of the world, we are getting out of our daily lives, and we are getting out of our lives too.

[131:27]

We are getting out of our daily lives, and we are getting out of our daily lives too. was honored by our Lord, Lord Jesus Christ, who created God from the dead. Over and over again, we'll be able to look at faith in God's presence. We'll be able to look at [...] God's presence. who will be resigning to everything that's going on. I am as welcome to present to them to their names and to their accomplishments. I am as welcome to present to them to their names and to their accomplishments.

[132:28]

I am as welcome to present to them In fact, the connection was so that the touch of the driver's neck just so immediately . Or in another way, it said it would touch the . I'm too early. We're going to release that. I mentioned about being variegated according to

[133:36]

object according to circumstances, according to various comments. It produces different activities, various conflicts, and so on. And as you said, the wonderful fiction about comedy here, I think that it's an art express, a piece of a wonderful masterpiece that is doing that here. We have an expression of doing that. But is even more of an artist than an artist training method, which is a much wider for activity . Well, like, on the start of here, I'm sure in some places, I'll always just say Deepakra.

[135:21]

are pictures that have been produced by a camera. Does the camera result? Results of the camera are what produced that particular picture. So there's some people in mind with the safety typically result of the camera. So some pictures are result of the camera. All right, now I'll repeat the order. You don't have to follow. What do I do? There's a whole thing about how very

[136:54]

and all the variations that I'm going to do. Uh, it says, oh, uh, it says it has, uh, it says, uh, things have karma as their property. Uh, that's one way to go about it. And then this one says, your car's a gray or it's arid. are originated by it. I mean, I judge it by it. I'm a devising and developing process. Do you want to talk about this? It's better to go back to the station.

[138:25]

I don't know if I, where they, where they're supposed to clear. We won't. Apparently it's both clear and, uh, uh, very good. It's clear and crispy. Where do we use the word vinyāna? Well, in the picture, one is translated as vinyāna, which is a lesson. But the amount of abuse we use in the sense of discrimination, discriminating, that was discriminating.

[139:27]

And it's also used when you talk about the condors. That's the word you see, the condors, these condors, these condor substitutions. The way you define it. Right, yeah. Yeah, it's apparently actually, if you go back to the, in some places it sounds like science is very similar to the universe. It's not so clear, actually. It's not gonna have the, uh, purpose because, uh, uh, so you might be, I mean, using, uh, a fabric set prior to choice, uh, or not prior, but I mean, I think people are gonna know how it's, uh, common.

[140:37]

So, like, all of these, uh, all of these animals that are, uh, are not free of climate. They're all being, all the decisions, the Tanya and the Zeta now, are being directed by TIP now. They too have been, they have been, you know, they've been free or impartial. Those two, so like one way is that Uh, in the early, uh, [...] Yeah.

[141:47]

Or I just said in the office. Again, we're going to be, but anyway, just text what you know. Yeah, well, what is it? I guess I'll look at it. Yeah, China, anyway, seems to be a kind of, uh, to have a little more, you know, uh, area than, uh, Beijing, you know. But, dude, China's, probably, uh, don't have an open sector to do it. I remember using the word intersection after, um, uh, you know. In some ways, it's kind of centering the notion or idea It's true. What can we all do? I don't know.

[142:51]

Anyway, I think that people are aware of various things. And tonight when we talked about it, I don't know, it may be hard to do, you know, through one thought, but, you know, how grateful it was because Tanya, Tanya took out recognizing it through and uh, and uh, Linyana is aware of through, aware of that recognition. She's also aware of feeling. She's also more of, uh, because this teacher is also the, uh, mother of Linyana Baptist, which is the, it's aware of the session, uh, the, uh, dating, uh, Sonia and taking out our office before now, contact with her fidelity in the Russian court.

[143:56]

So, uh, I think that is the rare, uh, feeling where, uh, I think that you will, uh, it's called re-translating the heart to the, to the, to the small people. Uh, that's kind of a, that's kind of simple, but I think that's more of, I'm sorry, you don't know. Can, can folks in the district, um, have a, a good thing? Like, you know? That if you find there's a park in the new year, Well, don't be funny, because it's really trying to get it thinned down and get it accurate. But you end up having another problem. You start saying sustained. Well, what's sustained in a moment of conflict? I don't really understand that, you know?

[144:58]

I'm working with some of these other things that are on. Well, I have that problem. I understand that. Now you look at it as least low or low aspect here. But you're not at this momentary, you know, experiencing the way It really isn't quite out and about, but in the process of physically testing, we were able to make it more difficult on the average person, which is the vast majority of the general, rather than the vast majority of the university. You think about the fact that elements are arranged in a particular order. There's a particular grouping to each element, and that's taken up. So there's no thinking that, there's just orderly, which is then, first of all, the character of thinking that, but there's no thinking that. There's just particular order. There's no empathy, there's no empathy there, which is thinking now, which exists from moment to moment, and you're affecting the same activity over moment to moment.

[146:09]

And the momentary kind of function is There's no, there's nothing, there's no trick in our effect, but that's an effect over a period of moment. You know, there's an order in a particular moment, so then you say, oh, well, there must be a trick in that. Because this order is perfect in this other order. And here's another grouping, and there's another grouping, and something must be at work. Well, actually, I was talking about later. But Gunther is just trying to, a lot of the time, the way he talks about things is just because his words have been translated in plenty of ways previously.

[147:26]

I mean, he could go on probably on a big trip about how change now is not thinking when the change is not thought. I mean, we just use thinking and thought for us are strictly kind of... have to do with thinking. They don't have to do with perception or just consciousness. The thinking and thought are the limited area of consciousness, in consciousness. So if you want to use, it can be possible. We could use thought in that way, I think, too. Yet this thought we're talking about is the conscious as a whole. It takes a load of conscious that we call in thought. Because it's an immaterial state. So it's the thought. We can take those. We live it. But he said, no, it's not a thought. And you have to call it something else, because otherwise you'll get confused. And then it just confuses you more. And he said, a person is discriminating awareness arising from wisdom.

[148:28]

Something like that. I'm not sure you're saying perfect wisdom. And then you have to study it anyway to find out what it is. Why don't you tell it perfectly, something nice, something simple, and then figure it out anyway. Pretty good thing to do. Deliberate things about how the previous translations are inaccurate, because they give you the wrong impression. Very different than my context, because this is the totality of a given situation, and all of that in itself, people preach blah, blah, blah. And you know what I mean? Because for him, this one word has too many implications . I'm not the only one who's been asked . So why something in particular occurs means it's been grouped or arranged or something, and they've taken up.

[149:58]

But actually, if we try to get hold of , we can't maybe find it. It's a statement about the fact that it's arranged a particular way, and also it's moving. You know, it has some direction. It's going in some direction. It's heading some way. And unless something else happens, it's going to keep heading that way. Unless something happens to feed it, it's going to keep going in that same direction. Our mind just keeps going in the same direction unless it meets an obstacle. So, good taste produces more good taste. Just more good taste. That's taste. Just more bad taste. More bad taste. More bad taste. What do you think of it, you know? Well, maybe later on we'll find out about how you think. Why don't we go on to . First of all, the dictionary has the background sort of general and translated as thought, thought construction, a secondary mental component.

[151:26]

The first dictionary, people change their thought. That's what I have written down. Isn't it interesting how we compare to be right? I don't know. Yeah, go ahead. This is actually the specific terminology. It seems to be quite often in other places very loosely. The right off, first of all, it's very confusing word because the next one's the car. Actually, tonight I started wondering where it fits into what we've just been, cheetah and whatnot. But it seems to start up in a process, in three steps. In the manual of Abhidhamma, it says there's a step that comes before the cakra, which isn't in our lips, but it sounded appropriate.

[152:37]

It's a manasikara. which comes first. What Manaskara does is it directs its concomitant to the object. And then It's one of the five primary ones. What happened is that Monoclerus used in the 850 adverting chart, they were still adverting. No, it's all right.

[153:39]

That's why it's so technically essential. When you say program, you're saying that's turning your attention toward something. Right. That's how the manual is set up. So it also uses it in the sense that it directs your attention. The vitaka is the application or it throws its incompetence upon the object that Manaskar has just directed itself as attention to. The dictionary also says that Bittaca is the laying hold of a thought giving it attention Its characteristic is the lifting of consciousness onto the object.

[154:50]

Its function is the impinging or circum-impinging. Its manifestation is bringing the mind near to the object. And they use, mainly when they're describing how it works, they use it always in comparison to the next one, which is vikara. The characteristic is lifting of the consciousness onto the object. And the function is impinging or circumming the object. Did you find out about what that word means? Impinging? Yeah, that's even worse. Forcing what? Forcing yourself on it. So that would be a very exact definition of what it is.

[155:51]

It's like popping it into your mouth. That's a reference to . [...] Okay, so these, the three, the miniskar and the bitaka, the guitar, are supposed to apply to your higher type of thinking as in stronger reasoning, rational incentive procedure, or simply logic.

[157:20]

Tathaka is distinctively the mental procedure at the inception of the train of thought, the deliberate movement of voluntary attention The example that I'm going to look at is, as a king ascends to his palace leaning on the arm of a favorite or relative, so thought descends to the object depending upon the concept of that. And again, that's impinging upon the object and again bringing it near. or the ratiocination, the conception, which on that occasion is the disposition, the fixation, the focusing, the application of the mind, right intention. This is the conception that there then is. The author, Thelini, gives some good examples of how you can really distinguish what it is.

[158:35]

Well, I don't do anything like that. from the Ringwood Park. The one that was parked in this building was just so weird. But the thing I really didn't understand it was, because you could probably start building, I don't know, something that's all skinny. Um... Why don't you take the first five for our faculty? This is the five, um, regular five-tiered capacity.

[159:50]

Well, I'm... Yeah. Sorry, sorry. That's a bit more scary. We're trying to go together. Yippee, yippee. Now, what's the next five-tiered capacity? Oh, I see. Maybe that is for my... That would be a crazy way to get me to go home. Thank you very much. OK, why don't we divide that up? One of the many ways is that actually, similarly, we should divide it up a little. Why don't we take the first two? Faculty of State, Faculty of Energy. Are you straight, Hudson? Huh? Faculty of State, Faculty of Energy? What? No, we're saying that having the college board. College of India? No. College of India? Can you re-enter me? That's not very good. I don't know how to say it.

[160:52]

Would you do the next three then? Psychopathy of mindfulness, psychopathy of concentration, and psychopathy of movement. Psychopathy of concentration will be so hard because most of that, if you look it up in here, you notice it's the same as at self-directedness. Oh, or it's some more developed self-collection. So basically, it means you should concentrate on faculty of mindfulness and faculty of wisdom. And that person is hearing self-collectiveness. It doesn't say much about faculty of concentration other than it says it does. It tells you that you're out of self-collection. So you want to take 30 minutes there. OK. More on that. Another . Anyone? No. Faculty of ideation, happiness, and vitality. Faculty of mind, vitality.

[161:53]

That's right. Faculty of ideation can be so hard because that's what we just said. Anyway, that's the type of re-radiation That would be on that. That could be a pattern that is getting more and more embedded in there. That's being, that's characterizes these states.

[162:55]

More to the past, right? Yeah. Anyway, also, so generally the three of you, for instance, should be able to tell something about what is information when they call these things backups, or in other words, what an injury is. So I'm giving you, I'm giving you a fair warning. All right. You've all started working on your papers, haven't you? No, she didn't get you. Oh, you didn't get one?

[163:57]

No. Okay, well, why don't you take the... You can take the... Why don't you take the test back today? or in other words, just saying, like, what are path factors? Those are path factors. So those, again, are just a similar way of talking about some other things that sort of have been talked about by that time. But these are similar to the word path factors and why these numbers are also considered as path factors as well as sign of people as well as colleagues or something like that. Well, when you're doing this, this here, again, has little sections on which of these things. It has little sections on the tab sizes and why the tab sizes are different and so on. So both are different on the . Okay.

[165:13]

It's been a long, long, long time since I've been here. It's been a long, long, long, long time since I've been here. It's been a long, long, long, long time since I've been here. I want to thank you for all that you've taken in. We can't even tell if it's natural. I want to thank you for all that you've done for me today. I want to thank you for all that you've done for me. I want to thank you for all that you've done for me today. I want to thank you for all that you've done for me today.

[166:49]

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