Welcome. Das ist der He-Learning-Call,
sondern Ivana-Sermans 1 to eleven by in dico kategorien in Jananna,
hosted by the Nummer 10 center for Body Studies that the University of Hamburg
in Collaboration with the very center for Body Studies in Massachusetts.
And today we are on to Serman 2. But before coming to that,
I want to first make of your comments on the discussion that we had,
we gotting lecture one,
the Serman 1. And I really appreciate the rich and interesting
discussion by in the participans on the forum.
In fact, the discussion is so rich that I'm not
really able to fully reflect, what has been going on here.
And so I just have to content myself to dake up
of your points invelation to main topics that I identified from
lacture one which is diffi imagery von Dibana and then.
Their fine majory has been skillful you related to the ID
of forest fires by endillan and linda grace and other
catrina bergbauer
And I found this very useful, because it brings the
whole immajory more alive, the dangel fire.
And Kim Allen also pointed all the relationship to the fire,
so many ardit the sutter, which was also mentioned by händig.
The Disco ist geben bei der Buddha to former fire worships.
And Margaret Romang ast where the freedom lies in view of
the interdipendence of mood and file.
And I think the freedom lies in the citization of
the interdipendence in the citization of conditionality
Denn The Tomic of Name, root pointed out that there
different definitions of name in the visual manga and avidamate assanga.
And Simon Adam Lennard, not in that,
there are mind in the understanding that namen europa,
the first to mind and matter has agulation to the abidama.
Mir kennt's, hoffet, dass Mahasis description of nameuropa particilian jana.
And you chang, you chang, sorry,
wanted, where all these comes from an how to leads
to the development of the abidama
And so I thought, I speak little bit about this.
I have and discussed this in my competitive study of the majimanica,
of which you have PDFs on Page 71 not
2021. And the early meaning aufnahme is still found in the vibanga,
the second work of the Canonical Abidalma,
which listens only the other gets of feeling perception informations.
Effect Ebene, visudimaga, that's not include consciences us undername,
when it discusses dependent rising
And to commentare you on to be bonger explains that only
three mental angegots are mensioned here in this insearch context,
because if conscious word to be included,
it would make consciousnesself conditioning, which is of course,
not ourselves.
So it is only in relation to the inside into namen Europa,
name europa particita, that the we studium maga employees namen
as a covering tom for all for immaterial aggregates.
And better men yanna molly has point it out the similar
shift we tooing different underst things auf nahmen,
also fund in the internet and debacarenal.
So, my one and this standing is that this relates
to the beginning of the Abidama.
And in a book in titled down of Ambidama,
of which we every make PDF available to the party Sippens.
I have discussed emordita,
basically my understanding is that inline with the shift of understanding
of the nature of the Buddha as somebody who is
We also get this tendency of reflecting this
ID of Omnitions in the attempt to constructor completent map.
To build up and higher system. And I would consider
early in buddhism to be pray scriptive rather than indee scripte.
Prescriptive in decense that only in the absolutely necessary top of
information is given, for us to walk the part.
But with lated edition, the as this attempt of
constructing a complete map,
that discribes
all possible details
Probably emotivated by the feeling that the master issue no longer
there. And so it is important together all information together
to make sure that others can still find the part.
But with this drive towards constructing of comprehensive map than sometimes
things get lost. And I think name as
a good example for that in definition of name that original
meaning gets lost by making at just a covering term
for anything mental
Then another comment on name by Robert Cross Wars,
well are the sequence of the five mentioned in the definition
of name, has any significance.
And I am not aware of any one who has commonted
on this except exchiff for the venoving another.
And I want to two present this is from his book on dependent arriving.
So it is not part of the in diemana shamen.
And I just wanted to we not the evelopment part
and then all so present my own
Und eine ständige this is on page 41. So he we're
lanced these five to the five hingues of the hand.
And then he starts with the little finger,
this is how I call the small, but miss scheebes little finger.
Feeling. Then comes number two, the ring thing,
where you we are in the signet ring,
well, call it, perception.
Now for number three, ben the decisive middlefinger prominent and intrucy.
The heut nix into your parm, letters call it intention.
He's the one or calls to waiter in silence is
a meeting
You do your work when the intention steps in?
Number 4 ist der Indexfinger, fossi and buzzy all the time.
You may doubt it contact. What comes last is number
5? The thumb standing a part, but approachable to
the rest as exicons defined, take it as a tension.
So have this at your finger tips this definition of name.
I really like this similarly and I have my one,
I have adopted it myself, intitian is I would like to also present my version of it.
So if we take to five thinguish of the hand and we start with feeling,
Wenn Feeling is really so easyly overlooked it's the small us of all this Fingers,
but it is so fundamental,
because it is that initial effective input of liking on this liken,
pleasent unplacement, or new to,
that sets the course for the rest of the what is going to happen in the mind. And with that first input of feeling,
going for influencing perception, perception is where our initial likes in this likes,
or in this in projections
get married to sense data
We know from modeln research in cognitive psychology that most of what we
pressive as coming from the outside in actual effect is to a considerable part,
based on all on memories and projections.
And this is also well known in by police that i
witnesses reports given in all honesties, different substantially.
Simply because people much of what the thinkly see here experience
is actually part of mental projection.
And so with this build up from feeling to perception,
now me come to intention.
The whole thing birds up in intention is longest of this fingers.
It's worth things we need stick out. This is what
Karma kann man sehen. We take our ecisions here,
and we have to be a consequences. And so this
three follow actually in the same sequence aster three aggregats.
And then they comes contact, which is what points to things,
and which is ground mind gets kind of sticks into matter in
a way. And I was the more and contact when I finish to similarly.
And then Attention is that which decides,
what is going to be the object of this hold process,
this is with things get gram.
So let us say, if I have this as material form,
in Europa, and that name, tics hold of it.
And then we have consciousness. And now we can white
the name. This is how I like to picture this
consciousness and name from. And this sometime more to be
said on contact, because several participans commanded on this.
So couch whongs and that,
it's almost does not seem to be a mental factor,
because contact can also happen when to cars collite
That is true. I mean, material things can be
in contact with each other. And if nobody is
there to cognize is than it's a simply emmaterial process.
But here, we are talking from a phänomenal logical perspective.
And so what for us is immportant is always the mental sign.
And then huge ciao and yin chang and malic as someother
thing a all so commented on this idea of resistance.
And to appreciate that, I think,
we have to take resistance together with the signation,
as pointed out by Simon Adam Lennard,
namer in Europa,
they our court together
The do not a cure apart from ich alle.
So it is not possible to stay with my similarly
for consciousness and form to get it to content onless name
grabs hold of form in order to impact consciousness.
There is from an early buddhist few point. It is not possible
for consciousness only to own to experience matter, on materialiality.
And this difference somewhat from the later to commentary understanding,
where john quality in Insight are seen as being separat forms of manitation,
based on whether one takes concept
or in Ultimate reality as the object. So if a concept is involved,
this means one is, this is ally doing, tranquality.
And in order two cultivate insight one needs to have
as one's object ultimate realities and so for example,
the elements earth water fire and win would be ultimate realities.
But and this is certainly a very meaningful approach but
it does not calls point to the early buddhist position.
In early buddhism nimbana ist die Uni Ultimate Reality.
And then experience of myterial to without any kind of concept is not feasable,
because contact involves that resistance, at justice much as the designation.
So, this was but I had by way of introduction
and now I think we can Get into does.
Check and firm. Ethang, santang, Ethang,
Panethang, Yadidang, sumbles and carres, sub up,
Partienis, sango. Than hatten cayo vieragon, yurudo,
nix banam. This is peaceful, this is excellent.
Nimmly in the stilling of all preparations,
there are inquishment of all assets in the distruction of craving,
detachment, susation, extinction.
Which are per mission of the most venable great precepter in
the assembly of the venable meditative morns.
The second serman
on imbanis come up for today
To what's the end, the wars firmen,
the other day, we raise the point,
why is it improper, to ask such questions as?
What is the purpose of needminer? Why should one I tain you banner?
Our explanation wars that since the holy life or the noble eatful part,
has in Nibana, as it's Ultimate Ain,
since it gets merged in die Banner, any questions,
as to the Ultimate purpose of neminer would be in a blockiert.
Infact it some places in the canon,
we find the frace, a nutterer brahma charria pariussana,
used with reference to nebaner
It means net in die Bahn is the supreme consumation of the holly life.
The falling standard frace, announcing a new other hand,
is very often found in the sutters. Yes,
a tayer, culaputten that, same my eber,
angardismar, an angardian, pumpen my jan, the tadanutaran,
bra, my charrier, pariosa, and a vitti,
but don't me, sign, Arminia, sign,
ciccatora, open some party and vihasi.
In this way life, he realized,
bys on high and knowledge,
and attained to that supreme consumation of the holly life.
For the purpose of which clansmen of good family right nigo
fort from home to hollasless
Kommend. Ja,
I would like to just support this Ultimate purpose of Nibana,
that Nibana is the Ultimate purpose of the teachings with the little story.
This is discourse from the argamas on how the Buddha late
his on song rahholland to awakening our make the might
translation and study of that also available
Der Party-Version does not discribe, what happened before the Buddha actually
gave instructions to round, aber die Chinese gives as details.
And it's very beautiful that the Buddha sees that his sun
is not yet ready for the break tom.
So I tellsing to give teachings and it tellsing to
give teachings on dependent vising on the five uguets etc.
And every time, browler gives teachings to others.
And then he comes back as just yes band to,
I have given this teachings and now,
I would like to get my own instructions that would assist
well teacher on that other
And when he comes back agenda, would has it good,
now you going to silence into suclusion and reflect on
these topics that you have been teaching about.
And been Raholla is in suclusional reflecting, his sunny realizes.
All these teachings point to nibana. And when he comes
back and be poldes that to the buddha realize is all now,
he is ready to get instructions.
And he lithien to liberation. And this is very beautifully
in kapsulates and important point in that, I think,
all the teachings in one way on other point to nibana,
that is would their all concern with
End of Comment. Now, what is the justification for
saying that one attains only Banner by the very completion of the holey life?
This noble at full part is a straight past.
Und juco name so magnon abbayya names and is a this
part is call in this straight.
In direction, it goals is call the feeless.
Comment, just overing the transnation by Vecoboni.
The straight way that part is called and feeless is its
destination end of Comment
In die Wut da gar, wie kam man Crossoverse,
which expresses this idea more vivitly.
See cast physical manace on your manganos, sarino,
Kayasming, Patemang ja nann, Tactorania nanta.
To the learnan, learning in person to of the straight park.
First comes the learning of distruction and then emilly the city dude.
Kommen, just offering the alternative translation by Island,
for a learner who is training in conformative with the direct
The knowns of distruction arrises first and final knowledge immediately follows
and of comment. In this the fruit of other handship,
which gives him the certitude of the atainment of nickbana.
Hier in the world Anantada has been used.
That concentration problem to the fruit of other handship is gold
are nanta ricassamali. This means that they are tainment of
the fruit is immediate. No it maybe so in the case
of the other hand, what about the stream minor,
in the sotabana
one may ask
There's a general belief, the in the case of
a sotapener, the vision of Nibaner is like a blim
sophie distant lamb on a road with many bands.
And the sotapener has just negos yet it in the first vent.
Bald in a cordin's with the damber,
it maybe said that the enorm of eminios see is applicable
even to the knowledge of the first part.
One who are chance to the food of stream winning,
maybe a begger and illud to red person
or 7 year
old child
Maybe in the years hör to dome my for the first time.
All the same, a long line of epitets is used
with reference to him in the sutters. As is qualifications.
Nick than Hamburg, pated Hamburg,
viditad Hamburg, pated young galadam, ding navicici cityo,
and mega to cartoon cartoon, this said and job patoon,
pated pated you, said to saisony.
Lindenden Damo, he's one who are seen the Damo,
that truth
of nebenbahn
It is said in the rathanasuta,
that a long with the vision of the first part.
Three fettes are bundant lamy, second guy edity,
the self-for the view. Mitchigi Chan, skeptical doubt,
and silla matter bra ma ma sa. A touchment to
holy baus and a settic practices. Kommen? I wanted
to take this opportunity to say something in relation to a
question ask by paul fultan on stream entry.
You wanted to know, what it actually means that the
personal interview fetter is abundant.
My one is standing is that in the experience
of stream entry, the first experience of Nibana
Makes it attellit clear that there's no self. The experience
of Nimbana is an experience that evens though the individual has
it at that pommen subjectively the individual fields that he or she
was not there. And so when this experience has been
hell, it becomes impossible to uphold any
kind of view about to self. However in the tendency
to identify with things, has not yet been overcome.
This will only be overcome when one has reached follow weight
ninger has becoming
other hand
So what the fetter, that has been abund at this point,
is the theory, that could be a permanent so.
And for the same reason of the exto ordinary as of the experience of
the eye of Gomma, also all down has been removed,
don't about with a wakening is possible.
The cause one has hand the experience.
And see labor that pramas has as a so been
left behind in the sense of holding on to more relity
and opservences as there only moons of purification as as
a self-souficiant
means of purification
Und eines Stannis that morality is the indespensible foundation,
but it is not in itself perufication.
Der I also like to bring in the translation of seed up,
but that by micobody, as behavior and observences,
and point out that damapader two 171, we get this,
not see la matten dena,
we could vis saß am abba, the appenbatto asservatten karrieren.
Translession by Care Norman,
not many by virtuous content invous
Has a big our tain confidence as long as years not
a tain to distruction of the asservice.
I think this makes it clear and that is silent
matter cannot be restricted to non buddhistop servences.
On the country, it is also a problem for a buddhist practitioner.
It is that I dear of cleaning to particular behavior on
observences as as the hony means of purification and it is the problem is the clinging.
And there is another pastage from Unguterenicaria,
where I just nike to of a big
cobolis Translation
Supports one cultivates behavior and observences and austier lifestyle and spiritual life.
Setting them up as if they were the essence,
if unhosem qualities than increase and holsem qualities decline,
such behavior and observences, aus der lifestyle in spiritual life,
set up as the essence are fruitless, quite strong.
Bei deve anhausen qualities die kleinen Hosen qualities increase,
then such behavior and observences aus deal lifestyle inspirital life,
set up as the assence
are fruitful
I think this putzent to perspective and on IND of Cylameter, Brahmas.
The issue ask with so many other things, is the results.
Are the holsem or are the unholsem? End of comment.
Some might agile that only these fettes are abonnant at the stage,
because it is a glims of nivana from a distance.
But then, there is this second abithat, pated tammu,
which mains that he has sweeched the domma,
that he has arrive
that nibana
Not only that, he is videod in Hamburg.
He's one was understood in Hamburg, which is nebbana.
He's bad jugendaled in Hamburg. He's plann to the dama.
He's dived in to the dama, which is nebbana.
He's in a video too. He's cross no
one dots. Vegato Cancato, he's vavering some gone.
These are that in Japato. He's a tain to professioncy
. A paraph and pantincy your said into sasane,
in regard to the dispensation of the teacher, he's not dependent on others.
And that is to say, that he could it tain
to nebbanaiven bedauert an others help
Dorf, course, with the teachers help, he would
atain it assumer. So this spring of aby thats,
testified to the efficucy of the realization by the first point.
It is not amair glimbs of nihibaner from and distance.
It is origin and enarrival or a plunch in to nipan.
Coming. Thank this is way on portant to be to
be the clarenty venomen aneinander here brings to the fact that
the experience extremity is an experience of nihbana,
nothing lies.
And this is what the number I we first to
End of Comment. For Purpose ist of Illustration,
wir mehr bringen in eine legend, connected with the history of free lancome.
It is say that wenking Gunja Barho invaded India,
one of his soldiers, neiler, who it hirkulian strength.
Parted the sea what are will the huge Ironbahn,
in order to make way for the king and the Army.
Now, when the Supermonain part alrises in the mind,
the power of thought is that mighty as the blow of neiler with his Ironbahn,
even with the first blow,
the sea what a parted,
so that more could see the bottom
Similarly, the sweeping inflexis are parted for a moment,
when the transcendental part arrises, in a mind. Enabling one
to see the very bottom, nips one.
Another words, or preparations, song carders are still for a moment.
In abling one to see in the sessation of preparations.
We have just given a similarly by way of illustration,
but incidentally at there is it human pretterverse, which comes close dream.
Ginder, so thank car me, panoda, brahmana.
Sanka, ranan, cayangnet, war, akata nyeu,
sieben,
Stripe force and cut of the stream, discard or browning,
sense desires. Having known the distruction of repreparations or browning,
become an knower of the unmain, comment, add translation by nomen.
Organen, cut of cross the stream, making and erfüllt.
Driverway, sential pleasures. Now in the termination of condition things,
you're know the uncreated or brahmen. And then just like
to comment at here brahmen does not we firt to the cast,
but to the sense of somebody who is awaken.
And of comment
So this purse clearly indicates what the knowledge of the parth does, many arrises.
Justice one liebs forward in cuts of a stream of water.
So it cuts of even for a moment,
the preparations connected with craving. There by one we alizes
the distruction of preparations, song card and cayong yet va.
Like the sea water, parted by the blow of the Ironby.
Peparations part for a moment to real the very bottom,
which is unpreprepared the assanker than
Akata, oder die Anmee, ist es semes Asankata,
die Unprepare. So one as had a momentary
vision of the seebottom, which is free from Preparations.
Of course. After that experience in Fraxis,
flowing again. But one kind of in Fraxis,
nehme die did asserva in Fraxis of news.
I're gone for good. Annible never flowing again. Now,
Horror is it that some with Keen Wisdom like Barheem,
at tink addanship,
even while listening to a
shirt someone from
the Buddha
The head dead, for powerful blows, in quick succession,
with the Iron Bar of the Path Knodge,
to clear a way, all possible in fluxes.
What is scored agathan or a suncathan,
the unmate or the unpaid ben,
is not something all their innerdistance, as in object of thought.
It is not assign to be grass, by one,
once to atain you banner.
Comment, sign here, we freshed to the nimmitals,
end of course. Language in curges as to think in
terms of science
Way off that we find it difficult to get with of this habit.
The world links with the definements have to communicate with each other.
And the structure of the language has to eins in the needs.
So the subject object relationship has become a very significant feature
in the language. It always carries, the implication,
that there is a thing to be cast.
And that there is someone who graphs. That there's a
door and it thing done. So it is omus impossible
door white such usages are as I want to seen
it banner,
I want to attain
it banner
We are made to think in terms of getting and attaining.
Hoible, sometimes to would a remindsers,
that this is only a conventional usage.
And that this wordly usages are not to be taken to seriously.
We come a cross-such an instance in the sargatic a vaga of this amythalicaya.
Where the buddha we talks to some question spood by a certain deading.
The diätin and cacuda arsch the buddhas, we rejoys or recludes.
And the buddha retords on getting what friends.
Wended it the eDAs, been reclused do you greeve
And the wood a quips back on losing what friend. So that the concluse,
well, then recluse, you nather rechoice no greeves,
and the buddha be vice, that is so friend.
It's sims then, that do we say, we attaine nibano.
There's nothing to gain. And nothing to lose,
if anything, what is lost is an ignorance,
the death something, and the craving that this no dinner.
And that is all one loses. Now,
there are quite and number of synonyms von nibanon,
such as a catar and assaun better
As already mentioned, der ist eben eine List of 30 3
, such abithels. Art of which one is deeper.
Now, deeper mins and Island. When we are told
that Nivana is in Island mit intent to imagine,
some sort of existence, in a beautiful Island.
But in the Parareihen avanga of the Suttentony Pater,
the buddha gives a good corrective, to that kind of emagining.
In his reply to question put by the Brumming youth couple,
a pute
of demhavadi
Capapults his question in the volling impressibles.
Manje saras ming to done om hear in ja,
den wir hatten, ein paar Jahre.
Jara matten ju, Barethan, debunk, Babru he matten.
200 debunk, at pai, ja teinam, nabrancia.
And to them that stand midstream when the frightfull flots
flow forth. To them indicane that for long,
and Island saia, may you proplain.
And Island which non else excellence, yeah,
such an irle,
priesteln eye mesire
And the Buddha Gives is answer in two inspiring versus.
Manjee, Sarah, thing, to than our get,
ja, den wir haben.
Gerard meinten Jupperitanan, nee, bang, pagrumi, kapitän.
A kinsion and anada, and ethan, deepern, anada.
Nippenbanan, ni dynamm, bruumi, jira, mi,
jira, mi, jira. And to them that,
stand mit stream, when the frightfull flots flow for.
To them indecay and death for long and and
ethan capa,
I shall proclaim
Only not rasphing not. The eilis this nonels besides.
Nibana, that is high call that eier.
Rain is decade decade and death is debt. Comment.
I present here victor body's translation of this rain beautipul.
The verse which points white to the essen so.
Nibana in this Island. Imagine. For those standing in
the mids of the stream couple same the best it one
. When you paris, flot has arism,
for those or press by old
agent debt
Let me declaire and Island do you? Honing nothing,
taking nothing. This is the Island with nothing further.
I call this neben Mana, the extinction of Gold Agent de.
Having understood this, those mindful ones are quenched in this way life.
They do not come undermathers control, nore on the matters footney.
End of common. A kinshang means oning nothing.
Another nang means glasping
Ethan liebana napran. This is the Island, nothing else.
Nippana midding non blue me, Jara, mind
to Parika yang. And that I call need bana,
which is the extinction of decay and that. From this also,
we can in for that worse like Agatha, as Sankata,
in Sumberson, Karda, summa than are full fledged,
sinne nones up nigwanna.
Neben Banna is not some mysterious state quite a part
from them. It is not something to be projected into
a distance
Some in the Airbit of getting down to a discussion on your bahner.
Bei Putin Sunker down one side in a sunker down the other side.
They start by saying that Sunker down or the Britbeard is
Anitia or impermanent. If Sunker this Anitia, they concluded
Asanger to Maspinice. That is the Ampelbeard must be permanent.
Fall in the same lineup argument, the argue that sins
Sunker that is duca. Asanger to Maspice,
this is about happiness and unsetties factorines and of comment
But when they come to the third step,
they get it to difficulties,
if song that is anotter or not self, then surely,
I sang at the must be atter or self.
At this point, they have to it met,
that the argument is two fascal.
In so the end up by saying,
that after all, nimbana is something to be realized.
All this confusion rises to to a lack of understanding
of the law of dependent arrising particious,
so must bada
Darefore, first of all. We have to say something
about the doctreen of particio, some of parta.
Are gooding to the addia by years and as look to of
the multimanikania in the bundle? So in after is and lightened,
reflected on the profonduity of the domma, and was rathern,
this incline to preject. He saw two points in the doctreen,
at a difficult for the world to see or grass.
One was but it you some of parta.
Who didn't that say than you don't that, yeah,
thank you, that, you this point,
we dependent arizing,
which is is a latedness of this
two that
And this second point of more is need in Bahnen.
It don't be clear time to do that songs.
Yeah, didn't do that. It do that.
It don't do that. And this point tour is difficult
to see. Name in the stilling of all preparations,
there are relinklishment of all assets, the distruction of graving,
the touch and cissation, extinction, comment.
Yeah, offer the translation by Indiana mollys.
It is hard for such a generation to see this two,
namely specific conditionality,
dependent origination
And it is hard to see this too,
nämlich in the stilling of all formations.
And there are relieblishment of all acquisitions.
The destraction of graving dispection, cissation, nipen banance.
In relation to this beautiful passage,
I have in the, I would like to say,
that all of this is not found in the minimum are do more power than.
The intire I deal that the Buddha heasitatest and that brahma
had to into being to convention to teach is
not found in the power.
I toll
I have in this gast is in den Artikel,
and I will make this article alls available as fars,
I can see, we cannot be certain,
which of the two presentations is the early one,
but there are some arguments that could be made in favor of the chines paraversion.
Other, we cannot be sure in this addleced means that
the whole idea that the buddha ohesitated,
and was not willing to teach and the whole reflection,
that we have just looking at,
we cannot be certain with an this is really in
the early is version of what happened up in the buddha
head realized awakening
End of Commentare. From this context we can gether,
that if there is any term, we can you
studie find, partit in just some of bada,
the term that comes closer to it in meaning, it is eater particular.
The good him and self-pest is bad,
partit in just some of bada, in this context,
as a related ness of this to that eater particular that.
As a matter effect, in the basic principle,
which forms the noble norm of this doctoring of dependent arizing,
is this eaterparticular town.
That is not trying to get that is meaning by
examining the doctoring of particular some of bada.
In quite to number
of context
Such as de baum tardu casud ovta manikaya.
And the bodibanga auf die Udana. The law of
particious more pain is said out in the falling männer.
It is emers mings that it even hotely.
It emers open painity. Emers ming assatti idant narhodie.
Emers and your own that, in ang your own to do.
Yeah, didn't avinia, but yeah, Sankada, Sankada
, patcia vinyanams. Vinyana, paticia, nama rupa,
nama rupa, pancia, as a liyed anal.
So liyed than up and you ep
has so
Passapaccia Vederna. Vederna, Pancia ja tanhan. Dann habe
Pancia ja Opa Nanam. Opa, Dana, Pancia ja
ein paar Wurst. Ein paar Interjahren, Jadi.
Ja, die Pancia ja in Gerard Marnam. So,
Kapadi, neben, dunkeln, dunkeln, dunkeln,
dunkeln, dunkeln, dunkeln, dunkeln, dunkeln,
dunkeln, dunkeln, dunkeln,
dunkeln,
Vinyana niron nama Europa niron. Nama Robert niron na,
Salah et an die Runde.
Salah et an an yeroda passan yeroda. Passan yeroda,
veder name dron. Veder nanieroda, tan han yeron horn.
Tan han yeron that, opa dana niron horn.
Opa dana niron than, havan yeron that. Ja,
dimiron than, yeron that, yeron that,
yeron that, yeron that, yeron yerndi.
Evermetasse, keva lasse, dockenkackern und hassen yeroldor, holdis
This being in this comes to be with the rising of this this turvises.
This not being this does not come to be,
with this issation of this seasis. And that is to say,
dependent on ignoranz, preparations come to be,
dependent of preparations consciousness, dependent on consciousness name in Form.
Dependent on name in Form, the six sense paces,
depended on the six sense paces contact.
Dependent on contact feeling. Die bened on feeling craving.
Dependent on craving Clasping, Dependent on Grasping becoming.
Dependent on becoming birth, Pendet und Vers de Cante,
sorry, lamentation, pain greeve and this speare come to be.
Das ist der Rising, ob es in Tiremas of Suffering ist.
But with the complete faiting away and sociation of Englands,
comes this issation of preparations. This is assation of preparations,
this issation of consciousness, with this issization of consciousness,
this issation of namens for.
We this is says not nehmen for in this issation of
the sixth sense spaces. We this issation of the sixth
sense spaces in the sizisation of content.
We this is a session of contact mississation of feeling
With as a sation of feeling, in the session of craming,
with this assation of craming, in the sessation of grassing,
with this assation of grassing, in the sessation of becoming.
But this assation of becoming this assation of bird,
with this assation of bird,
in the sessation of dicke and the, so or lamentation,
pain greep and this spear, sees to be.
This is the sessation of this intire mass of suffering.
Komment? Ellis like to menschen,
a very fascinating article by julivic,
playing with figh and the pretty to someone partner from a
perspective of militic that,
I will make this also available
On the form, where she points out similarities between
ability creation mit and the first links independent rising.
And this is significant in sofa, er sieht Herbst aus,
to andestern die partikeler individuellen Links, er standing to some
extent in dialogue with existing ideas in the engine indian background.
In other worns, the buddha would have chosen,
these particular series of links,
because in all to make to be more easily understone.
And the real point of but djess somebody is not so
much these particular zwölflings in their sequence also it's of course significant,
but there will point and this is also what the point
venue and young and enomics is the basic principle and either partia yet own and of common.
Und das ist eine Thematik statement of the love but djess someoc
bade. It is said out here in the form of
a fundamental principle. In mustling satting elong hold you,
in this being this comes to be.
Immer super that it on open panjer tea.
Mit the rising of this this arrises.
In mustling assady, it on not hoodie
This not being this does not come to be.
I massant you don't know judget. The this session out
this this seasis. It resembles and algy a bikel for
mulet. And then we have the conjunctive Yaddy done,
which means nemy this or, that is to say.
This shows that the vorgoing stamming is acciomatic,
and implies, that point follows is an interstration.
So the zwölf link Formula, beginning with the worst
Avignia Panther Yassancada, is that illustration.
No doubt, in the zwölf link
Formula is impressive enough
But importanting here is the basic principle involved. And that
is the four volle statement beginning with immust ming suddy.
This fact is may clearly broad out in a certain
sutter in the Nidana vangue of this same yuptanicaya.
Während der Buddha addresses the morgens and cess.
Particica is a more paar done chiphone hick KW in this
is, and particica is a paneas and dome.
Monks, I were teach you dependent alrising and things that
are dependently arison. In this particular context,
in the Buddha makes so destinction,
between dependent alrising and things that are independently arison
In order to explain, what is mind by deepen arrising,
or particious some of partner,
he takes up the last tool links in the formular,
in the words, Jar, de particio,
pick up it in Gerard Marana.
Monks, deependent birth is decanted. Then you draws
attention to the importance of the basic principle involved.
Ob ein paar da war, targetanen,
an und ein paar da war targetanen.
Titter war es halt, in der Hatte, in der Hanma dickte da.
Und da haben wir ein Jahr mit der Ida,
Battlegetta etc. Aut of the lawn exortation given their this is
the part velevant to as here
Ja, die Patsche, ja, Meckerwin, Gerrard Marenan.
Depended on Birds on morgens ist die Kliente. And that
is to say endenticate and death has birth as its condition.
Open Barda wartet tage, tarnung, annupen Bar da erwartet, targetan.
Weather their be in enrizing of the that tagadas,
all the with the debbie nose that hurrizon. Titas war
said and hard on than market dick better than money,
yamed, that elementary nature that orderly ness of the domma,
that norm of the domma,
to relateness of this to that stands as it is,
comment.
I am here transvating the tarle from the some youcta argument
Bei der Buddha-Emerges in the world. Obwohl er hears not energed in the world.
This dharma reminds in variable. The dammon which remains,
the element of the dharma is what that the target
and realize is himself by accomplishing, white a weakening.
The teachers it to people, illucy dating a class
than it, he condition by ingrams are for mations etc.
So it is significant that in the chines perlor,
the reference to idea particular that is not found.
End of comment. So from this it is clear,
that the underlying principle could be understud even with the help
of a couple of links
But the commentar is seems that egan not this fact,
in its definition of them, edit to particular that.
It's has, you may song, juda, marana,
dina, particular, edit to particular, edit to particular that.
The world email song is in the purer. And this
indicates that the commentary has stay can to dependence in a collective sense.
But the this because of the fact,
that even two links are so sufficient to idustrate the law,
that the buddha follows it up mit der Declaration that this
is the particular bade
And then ego sound to explain, what is mind by
things dependently rison? Katham eager, hit carry particio,
someone, but not emma. Jedra, madanam,
hit carry, anic chang, sang cathan, particio,
someone, carry, thang, thang, thang.
What morgens, are things dependently rison? And then,
taking up just one of the last längs edeclars,
decay and death morgens is in permanent, depair,
dependently rison of a nature to get discroyd to pas
away,
fadeway and seas
By the way, the word viorager, usually means detachment
or dispression. But in such context as a vidjaviraga and peter,
Jabiraga, one has to rando it by words like a faiting away.
So that avidjaviraga, could be a randod ass by
the faiting away of Ingrams. And peter, guerraga,
would mean, by the faiting away of joy.
It's seems then that decan death themselves I'm permanent,
that they are prepared or made up,
they are dependently or vision
DK and themselves can get bescrolled and puzzle way.
DKS were a death can faderway and seas.
Then the buddhan takes of the preceiving link jarty or both
. And that two is given in the same qualifications.
In the same männer, he takes up each of
the preceiving links up to end including ignorance, avidia.
And applies to them the abough qualifications.
It is significant that everyone of the 12 links,
even ignorance, is said to be independently arison.
Net as strite on the stand how for instance,
indecaring this them them them themselves can get distroyed
or possible
Tading, the Idapatschia ta, Formular as a partner,
we can illustrate the relationship between the toolings voth and in die Klienten.
Instead of saying, this being that comes to be and
so forth. Now we have to say, voth be
DK and death comes to be. With their rising of
birth, dK and death enrises. Verse not being,
decan death does not come to be,
with this assision of birth, dK and death seases.
No birth, it self is enrising.
But he we can't have saying that birth enrises.
It is like saying that voth is one.
Hawking get murph,
it born
Simularly, that is a passinger way.
But you have to say that that it surf possible way.
How can death possible? The happs as we proceed,
we might get the answers to these questions.
Now this point, let us take up for discussion,
as certain significant passage in the Mahanidanas rückt auf den Nigani Kaya.
In the course of an exposition of the love practicious amoubale,
address to when you are an under.
The wood a makes the
falling statement
Ettendar war da, Koananda, Yayetava, Ji ettava,
me etava, Chavettava, Opa, Painjitava,
Ettendar war da, Adivatiena Patton, Ettendar war da,
Patton, ettendar war da, Panja, depatton,
Ettendar war da Panja, Avatiena, Ettendar war da,
wartet, die Ettendar, Vanya Banay, Yadidarm,
Nama, Rupan, Sahavinia Nene.
In Sofa ohne Ananda, Ken van biboren,
Okor old, or Die or Passery, or VAP.
In Sofa only is there any parthway for a
verbable expression
In Sofa ohne ist der Annie Partway for Terminology.
In Sofa only is the any partway for designation.
In Sofa only is the Range of Wiston. In Sofa only is the round capgoing,
for there to be a disignation of the business,
that is to say, name in form together with quantiousness,
comment, just want to offer an alternative translation by become body.
It is to this extent ananda, that one can
be born agent die, pass away, and reamize.
To this extent this apart may for designation to this extent,
that there is a part may
for language
To this extent that there's a part me for discription to
a this extent that this is fair for whistom.
To this extent that this round turns for this cribing this state of being and of comment.
We have verended the Jar it that by a thisness.
And what it main is will become clears we go on.
In the above quartation, the word it tover that,
which mains in sofa only,
has as it's point of reference to concluding frace,
yaddy dong, namen Europa, Sahavinia nehmen.
That is to say, name in form together with concisness
So the statement as it is express is a complete idea.
But some edition have an additional frace,
anya-maniapatched a paravatted, exists in a mutual relationship.
This flace is obviously suppearflues, eines probably a commentary edition.
What is ment by the buddha statement is that name in form,
together with consciousness, is the Valley point for all concepts of their decay
death and weeb world. All part ways for verbal
expression, terminology and besignation, converge
on name formed together with conscious
The Range of Wisdom extense only up to the relationship between these two.
And it is between this two, that there is a worling round.
So that one may point out a thisness. Insurant,
the secret of the intires and sawice existence,
is to be find in this world boom.
Wagda and avata, our words used for a worldboom.
We show be bringing up cultations in support of that meaning.
It seem so ever, that this meaning has got
up scured in the calls of time.
In the commentaries, and in some mole in transvation,
there is quite a lot of confusion with regard to the
meaning of the frace wacktang watted
In fact one sinnal translation Venus seed as some sarted rain.
What wain has to do bis Sang-Sada is a matter for conjection?
What is actually ment by Vatang Vater, die is a worling round.
And Sang-Sada even literally is that. Here we are told that
as a worling round between name in form and conjuctions.
And this is the Sang-Sadical Worldpool,
to which all the afore sit things are traceable.
All ready in the first some,
we try to show that name in name in form.
Has to do good names and concerpts
No, from this kontext, it becomes clear that
all partways for verbal expression, Terminology and Designation,
converge on this worldpool between name inform and consciousness.
Now that we have a tech so much egnificants to a worldpool,
that is try to understand how a worldpool is formed.
That as trying to get at the natural north on the line
is formations, how does a worldpool come to be?
Supports and wiver is flowing downward,
to flow downward is in the nange
of a rule
But this certain current of what the things,
I can and must move up stream.
And so it push us on against the mainstream.
But it is certain point,
it's progress is checked by the mainstream and the thrust asigned.
Only to come brown and make a fresh your tempt,
again, and again. All this obstinate and ansuccessful attempts,
grandiouly lead to to a worlding round.
As tangoes on, that runnery crearn on the stands
as as it were did it cannot more forward.
But the design on give up
It finds an alternative ame in moving tools the bottom.
So it's spirals nown ward, funnel like,
ding deeper, and deeper do its the bottom.
Anton abyss is formed. You than we have a
world pool. Why all this is going on,
there's a crying need to pillapt the chason and the world pool,
develops the necessary, forceopate traction, to cated it.
It did tracts and grass everything that comes with in
your switch and sense it worling down, funnel like,
into the chason.
The worling goes one at the tremendous beat
Bald des circumference cross, larger and larger. At last the world plus
becomes a center of a tremendous amount of activity. Well,
this kind of activity scoring on in a river or see,
there's a possible you for us to point out as that place or displace.
Why? Because there is an activity going on, usually
in the world. The place when activity is going on
is non as a unite as center or an institution.
Since to worldpool is also also as center of activity,
we mean daysy nated as a here or there
Remay even personified with Refreunds to it, we can open
up part ways for worvel expression, Terminalancy and Designation.
But if we are to concident in the formup aktivity,
in the disgoing on heal, what is it after all?
It is only a oper version. That obszen it concident,
to to itself, out of delusion and ignorance,
I'd can and must mob up up stream.
And so it try it and failed, but junk vound,
only to make the same very attempt again and again.
Ironically, enough, even its progress towards the bottom is
a stugnation
So he we have ignorance on one side and craving on the other.
As a result of the abyss formed by the Worldpool.
In order to satisfy this craving,
there is that power of a traction.
Crossby. When there is glasby, there is existence or behover.
The intire worldpool now oppears as a sent our out activity.
Now the basic principle underlying this grouppool is to be find in our buddies.
What become breathing is a continuous proposes of empteam and filling up.
So even the soul cult life planciple is not
much different from the activity of a Worldpool
The functioning of the longs and the hard this based on the same principle.
And the blood circulation is in fact to world in around.
This kind of factivity is very often nonas automatic.
A world, a word which has connotations off as
so sufficiency. But at the root of it,
these are perversion as we saw in the case of the worldpool.
All these aktivity is a perversion on a conflict between to our
opposite forcers. In fact existence in its intired these,
not my stiffing from the conflict of that opsinate current of
water with the mainstream
This kind for stick of conflict is super vacy that it can be seen
even in the basic laws, governing things, this is other society.
In our social life, rights and responsible disco hand in hand.
We can in joys certain privileges provide to be fulfill our duties.
So here to we have a tangobithing and a tango without.
Now, this is about the existence of the society as such.
And what about the field of economics,
there to the basic principles show the same weakness.
Production is govern by in the laws of surreclined emind
Der will be a supply, so long is there is a demand.
Between them, there's a conflict. It leads too many
complications. The price mechanism is on a precarious balance.
And that is why some welt ecountries are forced to the
redicualist position of dumping their surplus inducy.
All this chance that existence is basically in a precarious position.
To illustret this, let us that the case of
two snakes of the same size.
Chine to swall up each other. Each you have them
tries to swall up the other from the tail upwards.
And when they are half meets through the meal,
what do we find a snake cycle
This next cycle goes warn and round, trying to swell up each other.
But would it ever be successful? The precarious possition,
illustrated by the snake cycle, we find in our own bodys
in the form of respiration, blood circulation in so forth.
What the pS as instability in the society and in the economy, is similarly precarious.
In this because of this conflict, this unsetties factory next,
that the buddha conclude that to hold of existence is suffering.
Wenn der Rising-Aspekt is take in to seriously,
to the new clact of thisization aspects,
instate of a conflict on and setties factory ness,
one tens to see
something automatic everywhere
This body as well as Machine,
such is what a pompts and electric appliances,
seem to work on an automatic principle.
But in true there's only a conflict between to opposing process.
When one comes to think of it,
there is nur autoness, even in die Automatik.
All that is there is a bearing up with difficulty.
And this inthact is the meaning of the world dooker.
Do stands for difficulty and car for bearing up.
Even with difficultly one there is it up.
And there one versit up it is difficult
No regarding the question of existence and we happened to mention that
because of a worldpools activity one can point out a heal with the reference drehen.
We cannot come back to the what it to to tom,
which will have down to without common intequitation attentaled that that
the it that tank panyapan eye.
Insofern only, dass der Worldpool world for the designation of an etat.
No, what is this it tatat? It termines this
, so it that tank with me in thisiness.
The worlding of a worldpool qualifize itself for a designation as
as this
There are a couple of voices in
the dwyatt are no passionate of the suttany partner.
Wir springen on the mining of this world moclearly. Charlie,
Maren as Sang-Saran, yeah, but yannity boom up one.
It havan yet ta pavan. A video sagati.
Dann handelt die Diopoliso nie gehang at dhan as Sang-Saran.
It havan yet ta pavan. Sang-Saran, na,
thiva ta di. Jeder, die Marena, Sang-Saran,
punang vadian, they that go and again and again,
the round of Bird and Death
It va vania ta van, which is a thisness and in otherwiseness,
or which is an alternation, between a thisness and an otherwiseness.
Sogar the Avidiaya evan, that going of them that
fine of them is only a journey of ignorance.
Then hard to do your porison in the man with graving
as is second or his companion. They gehang attana sang saaram,
fairing on for a round time in sang saarda.
It tam va vania ta barman, sang saaram,
nahe dimatta dima
Does not get away from the round,
which is of this ness and in otherwise ness.
Or, which is in alternation, between in this ness and in otherwise ness.
What is mentbind, is the transcendence of Sansar? Coming,
I just of this become body's translation, for me sofort coming.
So than they bade. Those who travel again and again in
the Sangsada of Birth and Death. Which is becoming this,
the coming otherwise, that a journey is too ignorance.
With craving as partner a person wondering on this long journey,
not ton sen sang sara, which is becoming this,
the coming otherwise. I also wanted to mention that deverse
on tanhard to deopolis so it that have on recurs in
the amgood on the carrier, in der the politics societies pros,
speaks of graving that is eat up ball.
It time hava bava bava heature, translated by pico body,
as for the sake of life here or elsewhere.
So this is gives another dimension or this.
It tabava any tabava, which has more this kind of
sense of or found existence.
End of comment
We saw about how the concept of a here or
was with the Bird of a Worldpool.
In fact months Bird is at the same thing the Bird
of a here or this place. And this is what
is mented by it top harvar in the two vs. Quote to Bar.
It them harvar in it that that wolf me in this ness.
In both vs. this this couple with an other wise ness.
Un your top harvar. Here two we see a cranfic
between to things, this ness and other wise ness.
The cycle of Sanc Sardar, represented by Bird and Depth,
and Charlity, Moderna Sanc Sanc Sardan,
is equivalent to an alternation between this ness and other wise ness.
It them harvar in your top And as the first versus says,
this we current ulternation with ween listeners and other wiseness
is nothing but a journey of ignorance itself.
Those we have given in so much significants to the terms.
It down harva and an any town harva.
The comment to into the resultany part of tweets them lightly.
It explains, it down harvas in mang manus to bavan,
which means this state as a human being.
And Anya tom harva, as it to avas season,
Anya nica yam harvan.
Any state of being other than this. This explanation this
is the deeper significance of the what it that time
In Support of this, we may we firt to the particle
sort of an neganicaria. There we are told when the
world system gets discroy that the end of an ihm.
Some being on that gets rebornion and debrach momention.
And after being there for long time things,
out of a feeling of longiness, oh,
what I'm yeah, be said that it that tang again.
How nice it would be, if other beings also come to
the state. In this context to what it that,
we first the dramable and not to the human world.
From the point of you of the dramas,
it that that we first to the brammer world and only
for us here it means the
human world
How ever? This is just a narrow meaning of the word editective.
When the reference is to the intire around of existence or shang saddle,
it better does not necessarily mean this human world.
The two terms have a generic sense, because then represent some
basic principle. As in the case of a worldpool,
thisness is to be seen together with and otherwise as.
This illustration, it's the conflict, Carl Gristick of existence.
Whatever a thisness and rises, apossibility from otherwise in this comes in.
It tombarber in Anja Tampa and Go to get
Anicita, or in Permanence, is very often explained with the
help of the frace, we parina mania taten para.
Na hier, two. We have the what
unnett taten para. Here the word preceiving head,
gives a clue, but it's true significants.
The body nama is quite suggestive of a cossess of evolution.
Strictly speaking, body nama is evolution in painata,
is the fully evolved or matt your stage.
The prefects of the stands for the anti-climbs.
The evolution is all.
Now this becoming other
I wannically, in up the state of becoming other,
is now this other wiseness.
Anyatt taten para. And so this twing it parava in
Anyatt taten parava, tellas the nature of the world.
Between them, the explain for us, the love in permanence.
In the section of the threes, in the Ungood Renicaria,
the three characteristics of a suncer that explain in this order.
Open bardo panyaya, the vaayopanyaya, the tittasse anyatt tampanyayaya.
Ein arriving is manifest, a passing aways manifest,
and an other wiseness in the persisting is manifest.
This pastage is a poticularly important because in shows
that and theory of momentariness is a later development.
This steel we has been studyed indetailed by Alexander von Rosberg,
in the Monograph court, the Buddhistructure of momentariness.
And he are found that the 1D,
that everything disciplious buyd after having a rison,
is an idea that came into being to also the ending
of the abidamer period.
So too late to find is where even
into the cononical abidamer texts
But this idea is bree prominent in later tradition and has
let to whole range of developments.
From and early buddhist view point as we can see
by clearly in this quote from the Emboteronicaya,
der ist something that last for some time.
Also this is all the time changing. But it does
not mean that everything as soon as that be as emily comply elisappears.
And the cimily, I like to use to illustrative to
difference is think of a river, constant change.
But it's not at the move appears and discipli
Not think of a lam, that is flickering, appearing disappearing, appearing disappearing.
This to image is what illustriert the different conceptions of in permanence,
held in early buddhism, like a river,
and later to edition, their flickering of a lam,
the idea of momentarines.
End of course. This emplies that the possistence is only
apparent. And that is waite is mentioned last.
There is an otherwisness, eben in this apparently presistent.
But laters, call us,
breeve fair to speak of these states as upada,
did you bandon,
rising positions and breaking up
Hoipe, the love in permanence copys optioning,
underslot even it the help of two worlds.
Ittent that mhaber and anyact tappenhaber, thisness and otherwiseness. Bay often,
we find the buddha is soming up the love in permanence in the two worlds,
someone dia and buyern, rising and passing a way.
Wer ist in a perlen controduction in the frace? Tittasse
anyact that. But it's in mindsers of the back that
what the world takes are static opersysting is actually not so.
The so core static is from beginning to end
in otherwiseness
Now VR to relate this to the toolings chartey and Gerard
Maranang in particious summerbada. We means say, that are
soon as moneys morn the process of otherwise and as sets in.
Where every days worth there is that. One of the
traditional party vs. on the reflections and that has the volling minimful lines.
Open party are a say Harvey Lang, Marnan, Agatha, so da.
All with that has come, even it the berti self.
Justice in a conjoint pare, then money storm the other follows,
even so when vother strong in decay and death follow as
a matter of course
Before the advent of the buddha, the world believed indepossibility
of a birth, the void of DK and death.
It believed in a found of existence, devoid of grasping.
Because of its ignorance of the pair wise relatedness of this tool that.
Ethat practical that. It went on with his the loot it search.
And that was the reason for all the conflict in the world.
I've cording to the teaching of the buddha, the concept
of world is equivalent to the concept of a year.
As a matter effect, this birth of the year
is like the first pect gryzent for the measurement of
a world
Because of the pairwise relationship, the first,
the very first very preson,
that one gets as soon as monast born is that.
Daniel vatable death, that he is in titled to.
This way we can understand in the deeper significance of the two,
was eat typen harve in an and yet tam bar,
this ness and otherwiseness.
We have to say the same thing with we got to the world points.
I beundly, it has to part of control to holds
way. Seen from a distance, the world pool is
a sent of activity with a some controling power
Now, one of the basic meanings, of the concept of self,
is the ability to control to holds way.
And the whelper two, I seeing from an distance,
seeing start this ability, just as it appears automatic,
so also it seems to have some power to control.
But on deeper analysis, it rivias, it's not self nations.
What we have here is simply the conflict between the mainstream
and the runner way can't.
It is the art come of the conflict between to forces
and not the work of just one curse.
It's our case of relatedness on this to that,
he did
partiere than
As one worse in der Barlavange auf der Damenbadapadapuzzit. Atta hi,
atta nona natti, even one self is not one zone.
So even a whirlpool is not its on. There's notthing really
automatic about it. This is then is the duca,
the suffering, the conflict, the unsetties vactorines.
And what the world whole's on to as existence is just
a just a process of otherwiseness.
Erster Buddha vivilli portraits for us in the volling worse of
the einandervagov in Dana
I young local, san tape, Giato,
Pass separierte, rogan, mobile di attitude.
Jena, jena, himmania, die tatto tanho, die Annietan.
Anja tapa, vivava satto loco, papa pareto,
papa me vabi nandeti. Yet Abin nandetita bay yang.
Yes sa baya di tangdu cang. Bava vipahana ya coopanidang brach,
ma Giati yang, wusste die. This anguish world,
fully given to contact, speaks of a disease as sa.
In whatever downs, it consease of,
even there by it terms
The world a tite to becoming given fully to becoming.
Dor becoming otherwise, yet delights in becoming.
What did you lions you is a feel?
What did fears from is a suffering? But then this
holy life is live for the bundaring of that very becoming.
Coming, this like to offer the alternative translation by Island.
This world is subject tutornant. Er flicktet bei Contact,
it call city sees sir. For every it is konsiv,
it is ever, other than that.
Becoming something otherm, the world is held by be.
Is sepflickted by being yet delights in Wien
But what did you lies in brings feel and what did feels is suffering?
Now this hohe life is lift in ordered rubbanan being and of comment.
Just a few lines, but hown deep degon.
The world is in Engrish and is in slaved by content.
What did qualt self is nothing by the decease?
Maniaty is a world of deeper significance. Mania nahe is
conceiving under the influence of craving conceed and views.
Whatever becomes an object of that conciping,
by then very conception
it becomes
That is to say that an opportunity or vises for an
other visness, even as that as come together ruper.
So conceiving or conception, is it self the weason to other visness?
Before as thing becomes otherwise, it has to become as thing.
And it becomes that thing only when attention is focused on
it, other the influence of craving, conceed inviews.
And it is separated from the whole world and class besser thing.
And that is why this send, young young here,
lokas ming or party and it,
then eber,
marbor an vetigantum
Whatever one classs in the world,
but that it'self mother persons a being. Coming,
victopolist transfation, whatever they cling to in the world,
by this itself mother persons a person and of comment.
The word is it the world is attached to becoming and
is fully given to becoming. Thereful's very nature as otherwiseness,
an my topn't harvey. And then the Buddha declares,
the individual vitable outcome of this conto dictorally position.
Yet abin and attached than Bayern,
whatever one the lightseeing, that is a feel.
That is in Angel
At waypondy lightsing is becoming and that is a source of feel.
And yes, a bire, die dong looken can,
what from feels, häuser freed of, that is sufferen.
And of what is when afraid, one is a freight
of the otherwiseness of the thing that one holds on to as existing.
And so the otherwiseness is the sufferen. And the thing
grasps is a source of feel. For instance,
when one is walking through a town,
with one's pockets full of Jams, when is a fraid,
because of the Valuables in once pockets, even so,
the existence that more the lights in is a source
of feel
Work on fears is changed or otherwiseness and that is suvery.
There for it is that is who a life is
lived for the empundament of that very becoming or existence.
So from disqualitation, it becomes clear, that the natural existence is otherwiseness.
It is the insight in the this nation,
that is basic in the understanding of weeder practical that.
What is known as the arrising of the damai is
the understanding of this predicument in worldly existence?
But that damai avises together with the solution for this predicament
Yeah, yeah, yeah, yeah, yeah.
Whatever is of a nature rise, all that this over nature to seed.
As far as the arrising aspect is concerned,
this worldpool is front and you to the gasping to craving concit and use.
Once this sang cartig worldpool is formed,
it keeps on a cracting all that is in the world.
All that is with an it switch in der Form of graving and crossing.
But this is a sessation to this process,
it is possess to make it sees
Because because it is something a rison you to courses and conditions.
Because it is a process, based on two things,
but out to self to hold splay.
That is why we have mentioned at a very all cent.
And everything is in permanent repared and dependently or vision.
Annick Chang, Sangha tang, that it chess a mopalament.
Everyone of the 12 links in the Formelon,
including ignorance, is dependently a rison.
They are all rison you to courses and conditions,
they are not permanent,
Annick Chang
Wer only made up opplepared, Sanka Dong,
The Word Sanka Dong, ist Expand in various ways,
but ensure it means,
something that is main up prepared or concogcted by way of intention.
But it is a more pannung means conditionier vision.
In der Folge ist Sophan Nancy to get distroyd.
Ky and Hammer. In his upon Nancy to pass a way.
Bye and Hammer. It is upon Nancy to to
faither way, we are a domma.
In his upon Nancy to see is, no other domma.
It seems that even the color or shane of the diente,
can fade a way
And that is fire we have pointed out there relevants to the question of concepts.
This nature of fading always, alles tood by one,
we are said an inside into the law of arising incessation.
Sangsara is a worldpool, is fast a orderly beings
cott up in it, a concept.
Now what about the other hands. House to idea
ope this worldpool presented in the case on the arrance.
It is simple side that for them, there is
no worling round, for that to be a designation.
Or don't teasing not deepen yabely
So, in der Case, da ist no worling wound to justifyer designation.
This then is something deeper in the world polizei.
The world pool can be pointed out, because of
it's aktivity. But not so easily the emancipated ones.
And that is why and there is so much controversy regarding
them nature of the tech targeter.
The image of the world pool in its relation to the
emancipated ones is beautifuly presented in the falling evise from to chular bank of youdanana.
Acetchira tong, ja, Garnia rasan, visuka, saritana sandati.
Ginning, what don't know what that the easy,
when to look cast
Hier ist Cut of the Worldpool, and which deezer alysms.
The stream dright up, now no long of flows.
The worldpool cut of worlds no more.
This even this is sufferings end. Comment,
I just like to offer their transfation by Ironland.
Here's got the round, one the desirles. The dright
up with a flows no more. The severt round,
this not revolve, this is the end of suffering,
end of comment.
What has to alone done? Here's cut of the worldpool
. Hier speech stit, denn es wichtet dieser Herrles steht
The Stream of Graving is straight up and flows no more.
The worple cut of at the root, no more worlds.
And this is the end of suffering.
The cutting of the worldpool is the realization of the sization,
whist is other hand hood.
It is because of the accent on the rising aspect that
the current trice to more forgainst the mainstream.
When that are tempt is given up. The rest happens
as a matter of course. This I dear is even
more clily broad out by the falling two versus in lissagat,
a vango of the Samir, the nicaya.
Wer in the Form of a Dialog
bit mean deedy and the wunder
The Nadias, Kutusarani, dann die Kata, die Wagdangnawatte,
die Kata, nahmen die Europäische Union, die europäische Union.
Von world to girls turn back, where worlds no more,
the world point. Where is it that name on
from is held incheck in a way complete?
The Buddha gives the arns in the falling worse.
Yatta, Arbo, Yapacavi, tetio, viona dotit.
Attu, sada, nivea than de etta, wagg gangnawatte,
de. Etta, nahmenche europanische, assassin operunia de
Where earth and water fy and wind, no footing find.
From day it is that curls turn weg. There are
the welpool world's no more and day it is that name
in form is had in check in a way complete.
Kommen, pico bodies translation, where water fired are do not gain a footing.
It is from here that this streams turn back,
here that the round, no longer revolves.
Hier nehmen from Caesars, stops but out reminder and of
content.
The reference here's
to nipaner
Well, there it discord something carder sammatar,
the stilling of all preparations or I suncat and hard,
the Unbeat beard element, it means the state of the sessation.
And wenn der Alhans meint, es in that's state,
in the four elements, which are like in ghosts and do not haunting.
They do month get a futting in that consciousness,
when they fade way, you to detouch ment,
those gurns to not flow and the whirlpool world's no more,
name from Afoli held in Checkquare.
Now, esface the mining of looper,
in nom Europa, in this references consinent,
it's definition as Checktaric in Mahabu, Holtani, Chatton,
nonch and Mahabu,
than,
opa da Europa,
is quite significant
It draws attention that effect, that the foregoite primaries underlighter concept of form.
This is something unique. Since before the advent of the buddha,
the world.that in all to get to way from rooper,
one has to grass Europa, comment,
Europa mins immaterial, end of common.
But the Irony of the situation is, that even in Europa,
Europa is implicit in a suttle form.
Or in other words, Auropa text, Europa progranted.
Supporting someone walking in the darkness of the night,
has a hallucination of a devil and runs away to escape
for me
He things he's running away from the devil,
but he's taking then devil with in.
The devil is in his mind, it is something imagined.
Similarly, until the Buddha came it to the seeing,
the worldlings craft europa in all to get away from Europa.
But because of we in dice cotto me,
but we in Rupa in Europa, even been the swan,
his far is the heist pommes rams,
there was still in one is to St. Cardas or Preparations.
As song is the momentum of this wing of St. Cardas,
good polisband, this wang back to Europa.
So here to we see the question of duality and decotomy
Die Sormen, Herr Surf this Popos,
even it as drawn a tension to the importance of the question of duality,
deconomy and the relatum is on this to that,
in that parties at all.
Aber this is in our for today. In comment. Again,
it is difficult tour. Bring the various points that the
Venue and on on on that has presented here together.
But I think one topic that I find particularly striking
in this presentation is dependent rising particular some of partners.
Thank you for your tension