Willkommen, this is the Online-Calls on the Niwana Sermans,
12.20 Doom by me conkategorundin ananda. And e-lining course,
hoster by the Nimata center for moody studies,
that the University of Hamburg,
in collaboration with the Barrascenter for what he says in Massachusetts.
And today, I have the playsure of my
kollegin Frank Big und in the Mardina
Giving as the introduction talk. In before I hand over to here,
just a few words, I wanted to say. I mean,
new appreciated last course, the beautiful discussions,
we had online for now remember in the introduction, I asked,
I express to hope, that will be not any,
I will not be court between the two extremes of the animationists and eternalist fighting and joda.
And I was very happy to see that The Discussion on this important topic,
was cloud out in a spirit that really a calls
with problems to the fine and goal, musical understanding,
commons, framiness.
That was one point, I had that of monty to climate fine.
The scome of this calls is we need in these neybonner
summons by the goon your ananda.
And so this is the topic, and we more laiss
about to follow, what he has decided to talk about.
A times, I might give a little other kind of
perspective here and there
Beginnt, die Expectation, die Diskurs, die covering Jana ist.
Es ist etwas, das nicht sehr reasonabel ist, weil,
wenn das nicht talk about that, das tut nicht weh,
dass ich so viel Against Giana habe.
Mir fängt an, very interested in it,
I've written about it, I try to practice it,
as just to question is that these summons are on the
topics that there no in Januar has joseln.
So for any of us to have the impression that the topic
of join is not being cover and too be covered.
Is is a little bit like going to a chines referend
and asking for Indian Food
You can't really complained that it don't surf you indien food because it's
a chance restaurate. So if for any of us,
this is such an important topic,
maybe then this is not a wide course.
Maybe it's better it to Jack a course on Jana,
so way als on the Internet.
But we are pretty much bound to the more of presentation,
but we on anyone another.
And this as I's said that beginning based on this my
hassia to to massy practice.
And trying to explain it perspective
So with that much, I'm not really to hand over to,
we could need a madeino for this lecture.
And I'm voll, very fortunately this time,
we are post in the same place,
we are both here to attent to same meditation retreat.
So instead of having to switch over the computer,
I can simply get up and let it take the site
and enjoy
For him I'm body have been to be a gain oh
giving got this into doctory,
lecture to over Sirius und in Imbanaserum and and I was
continue from the inproduction to last your scores first and then I
will proceed that to do Summery of Sermones A to eleven,
which we one short of time,
lasst dir.
So, to continue from last years introduction,
I was giving ritter be to visorical the ground to too the world.
Wenn ihr aber auch Kategorien in Iana namens I emergies from
and I ride is from intellectually and monastically
And this was I'm,
I was a justing last here that to these points very
much to eteachings on conditionality indecense that I personally find
it very help for to have a propery story goal perspective,
where in we can position and think our off,
we're contemplative or anywhating or in is presult teaching.
And so I long to seem lines from most ody intellectual background,
to eventually and on on this earliers comes from this inheritance,
so of the booty three violis movement in she lanca.
And which is in term link to the imerigance
of would this protest and this more
protest and would this mass it has been cold.
Masterine in the vitings of Richard Gombridgem,
Granata,
or yesegre
So, wie gehe ich aneinander, wo das Variment in 40 and here was it you can,
that in a hinter college, im golden. Machina college,
was a stablishing 1892, by the imbuddhistiosophical society,
which was that time let, by colonel,
harvey still or got, one of the femus, the osophis,
wet, these immarked on the Island, the time.
And of course, now, there is not,
not a more time to go,
into the histor of videosophical movement, how where were,
this is very much, immarkel,
the encounter,
between shilan combu in diesem end,
this way of westerners come into the Island
Denn die Termining Demerigance of the New Intellectual Milieu.
So die Mottopher, die Mahina-Colleges. Kippham war ja auch ein Pandemieverbauer.
In der Englisch-Translation ist es trive art and the wise.
And that is says very much the educational background to
higher reducation in the mahina college and the speech show you
can see the arcode holla establish in 90 noch selber,
nicht mehr hinter College,
sondern die Motto in Kippham war ja
auch ein Pandemieverbau
In closed in this simul of the minder college. So,
wenn er aber aneinander,
Graduity 1962 from the University of C-Long in Paradine here,
after rum is starting palystar, is and woody studies.
And the devegining it was serving this an assistant delectually in Party, at the same institution.
Aber er will in erisigned and he became a munk,
he and for this a buddhist munk in 1967. So,
in the presentition, you can see again,
the Logo, the University of Perademie and again,
and these decarring go for of knowledge of the team of knowledge in their motto,
servastia Logo and Chastran, knowledge the I on to all.
And this is very much of the eneritance of theme,
first art for the 20 century,
she long can intellectual amilie
Achterbahnen wurden ja aneinander resigned, from my University Passer.
East first muckles publish, by the wood is fablication society, 1971.
But the book at the ready, I mean,
the book had a ready a started, so to see before easer
or dinition, but what was basically completed,
as well, in an ander in self,
in self, save, says in the infraduction,
after is going force and after eases immersion and fully deadling into the contemplatement of life.
So the deadly full tight all of 40 book is concept a reality,
nearly buddhist todes, and as say you're papancha,
and papanchasaniasanka
And the Steam of Verbandcha, Verbandcha, Sanghai,
so so very present in your banners here months,
we are ready seen last year.
And in the sermons to come on, it's going to
be even more present. So in this picture to the
light can side, you can see the probably dissolar,
public domain, tikture or the venue abonnier another, it
was very very young in this feature and the data is a known.
But it's decades ago. And there are now,
there's picture several to development, obwohl does a light to
have feature stick and of him. And then, ja,
this is the eine First Edition of Concenteriality, habe ich bei der Buddhispamilication Society.
Und dann haben wir die Corviren, die Recent Edition,
Revised Edition, die wir in unserem digitalen Edition- und Between,
die First Edition, in dieser Legacity,
schon in der Encountless-Represents für Filosibution in Strillanca.
Und natürlich, es ist sehr interest in Filos-Tribution und in Heaven,
die die Publikations-Exklusive distributiert hat,
für Filosibution ist es eine sehr teamto divernable and in fact,
actually, es ist also dates, in Intellectualisten, wo isolically speaking this isorts
some dating back to be in establishment of woody sprince and woody's presses only Islander.
Exactly, the time of the Buddhist Revival,
vicement at the time of the interaction with Christian and Katholik Mission,
is sofort, so diverse latter, wegen Forst of Polemical,
Tretis, is an letters and apologate excensort.
And so that was the time,
when the very irly days of buddhispress and would his feel
distribution in more than fashion started, because of course,
the friseurbution of buddhiswooks is being on for long time,
it don't have to wait that,
this or englicentury.
So back to the revivalist
in Harritans
We have witness in the starting actually quite earth,
we are really from the means of the 19 century,
if not early a process of the emergence and the regumination,
I wish we long come to this identity.
And this some, what the sidentity was being reassurfited and refession,
well before actually erible of the dience of his on the earlander.
So it's also not so great, some how we hear
or we read that that it two also these protests and
injection of or this diosophofically injection of thosophical ideas,
on the earland that really level to a vivalov also die Buddhisin,
er ist visuell labert, was or really happening, much,
before, much journey than that. Also hier eine gute Fiction,
oder wie fehlen die Panaturen, die Kritik in Krusha-Momenten,
Krisha, Apollo Jetics ändern, die Buddhis Claire, die literaturelle,
debating on their respective religions and vice of salvitions and this was at the viacmate,
the high is point hoffen,
a long series of rather animated and at times even very bally vajolent goendestations.
And they find it quite interesting that that the econographie of these,
this is a very femus depiction,
this is a very femus purchaser, dispanadure,
the big purchase, and I find it very interesting that somehow,
the econographic come model, seems to Rilai.
Und an die Equalifée muss man es morphen,
eine Corona-Grafie zu öffnen, die eine Reihe von Venom-Boots hat,
um die Eiden in Especially, die Firmus-Portraits of east presentinger,
die Sudimarigato, die Eiden, aber die Mahavihara,
die Fraterien, die die Buddhistische Fraternity to which he belong the.
So we can see the times of course of change,
the 5th century of that, would ago saw and then
we have the 1873 for the Panadradibate how every you can still
see these orring jobs and this premacy of the book and of the ola leaves so,
manuscripts in the case of the venerable to do that.
And then there are both ola leaves, manuscripts and in books,
actually printed books in the banano ladibate.
You can see they montitable or the banano radibate.
And then in the in the hands, so the venerable that goes an,
being present to the Archarya or the Mahabi Harda.
So these at them attime more warm. This was a
time of Polenicolagression, this banano radibate and all this
deviber is pole micromilia in wich for example
To this licer where a cold into vesion by the Christians,
but of course, we know that a cold into the Terravator,
the tradition and all, all booty traditions,
we have the seed long see as software of bust lives of of the buden,
of all the emine deciples, so everyone as wie eine paro to or oder tage or relay on or oder eine elefantin in mompys, bust like for the other.
And in this idea of in animal investial life as as it bust life in general,
as a life, but there's a bust life for the founder on the elegion,
of course, it be the shocking and the bit tomatic to Autodie Christian,
ein Katholiker, Perception of anentiprocentig, wo ein procentric world,
wohin, the human person and and the creator good behind human person overally much edicenter of the Universe and they are suppearing in healthical terms,
interems of the position of creatures, of course,
in woody sterms, that is also higher,
in that human beings some enjoy higher level of carmic fruistion than animals.
How way where the bestial end in animal puzzle lives of the
boother are not quite easy today jazz for a evalue different world view.
And and then then what word, the Christian missioners doing,
for example, in this special, we have reverend the seen.
And they were even peaking on the monastic cruels,
for example, the party moker,
the code of monastic cruels that these resided by monthly,
by the monastic samga, vigue seen vigunism,
and the hold or the vinaya peter can that regulate to the every day life of the monastic samga.
So as to peak,
all this horrible the evios and these incredibly obseen and emoral ex,
that we are a portreat in the narratives touched limonastic code,
which of course have a didaktic value,
batterose part of the imaginärs of the Indien,
way of the livering didaktic message.
And for example, there is a itician of the story
of defined female monkey, so there is a particularly
perverse monker who is at on interkurse with, I mean,
with the human, I mean, as at the interfocourse,
with the female monkey, and he's not panisch by the Buddha.
So this is conseed, it's something extremely bass deal and extremely
that very boys and extremely that we will think to sue.
And so there is I put to the excerved from the
Diskussion in the PowerPoint, so you can really teletate.
But what is very interesting is that of course that there
is an intentional polymical selection of the teams that hards to be chosen in others to be presentity.
Because of course, these the ideologies on a wide is behavior
or was not punish by the mood as such,
is that this is the first time,
this such an of fans to report to the occurs.
So are holding to the monastic rule, as to the way,
the monastic rule is developed by the buda, this is like case low,
that his to say only when in of fans,
a rise is a behere resensored.
And so these is the only leason in fact,
why legalis feaking and in the individual eliteratural this we heard is not panisch.
But that is is a leveraged by the christian polymics,
in orders to high light,
this incredible mistamainers and this incredible immodel the heaviors of the Butter.
And another caseing point, would be the butters for this claims to emissions.
And the seele, that reverend to seele was a protagonist
of the panandora divator, hear is is the point,
how is it possible detail in omnition
buddha is not a laying down, all possible,
needy drules in regulations for diesen monastiks.
So this is minus notrelium mission or what's also to emissions
is this compared to the omnitions or our god.
And then, I quote him, it's quite interesting what is says, what is more? Natali,
had you bude not for seen and these eventualities,
is one conducting former life suggest that head infector,
being pretty sports, by is only enhedited proclivities,
to sunction and the inhedited even in cardage and most he no scrimes in this life.
So we we've find, the Silvaine is last hower,
at the depanadur debate trying to conjural ein Image,
aber die Butter, die Tose, also offensive,
die originale Sensibilität, die Signalis ein Fossible ist.
Und hier habe ich im Coding für mich sehr interessiert,
wie die Emergenz-Software, die deskritische Kontroverses bei Young and Summaratner,
wie in die Bates, in die Budiskritian-Controversis, um 19.000 Silon-Publishing-Indiener.
Und you can finiting the references for this alecture. So,
hier in die VR-Point-Hypothe,
die Corvette of a one of the ecritian pumphlets und die Christiane Uprenati,
or the evidences and doctrens or the gritia religion,
one on boot isn, where are all the problems,
all the unty, monastics and tysellibit,
agendas of the protest and priests our fashion,
mean a very, very learned, manner,
and in factor, the silver you said for or reverend goagery,
the old of crishanipan you off the way, rather knowledge able scrollers of party, and that being studing party in Strylanca, with the buddhis clarity, it's elf.
And from the ememories, so that the seal war a sent,
to do is a home, to is a to is homeofficer.
It is very clear, that he was fully aware of
the sowie Sparlistarlis to be able jetical.
That this to say that was a clear intention to started
the ideum and it tacks of the oponenter in order to two camera, polemical points and polemical
tainets. So this is schon bei den Letters,
to the home society for example, I'm holding little exit here,
it says so you are aware,
that would isn't we've generally considered to you one of the most pewer of event systems.
And that he task runchally did your vaitited.
But you have the means at to hand to prove the country,
that teas, that in the buddhas time, in the priest hold, equaly or even
more vile than at present. And that debuddha himself that
wood a himself or partiet integretist of crimes,
this matters are contained in divina yapetaca, we part unknown, to decome on people.
And even dipioniers on the paltics society, reised David in Oldenberg,
considered this own polymics, as being historically uninformed and the even uctually try to refued, most of this scrollerly
incorrects statements that we are presentinger, the monastic low
in such away
And then other room Item that. And another aspect
that emerges in the intellectual lenscape of the time,
is also the emergence of woody scottic isn'ts.
And that is so say, there is some in reduction of
bomflades and of takes and that were trying to presenter,
the bood dies as the law, like the lot
bood does so who is the lot bood die is it god,
easy, a human founder over religion, is you a prototyosophies,
is your vision of teacher, easys teaching totaly devote of any
super normor or super natural element and so forth so we
have a different attempts in dem eure lag schon und die Skatik ist es. And I our liput to here,
one is elito, you a name, serious by Kolonel Steel Orgottingself,
the Buddhiscaticism, they deep back to 1881, so question,
he ask source debut a good, no,
what are dharmaticious no divining parnation, was the eman,
yes, but the vice is noble, snobblest in most holy being,
who are developed imself in the course of counter respirts, farbiond all other beings.
The previous buddha salon accepting. So he are,
we have an accession on this, would suppilarity on debutt
away where the supernormer or the Psycho dimagic it and sawn or the divinary.
So the apportality is so we buddha that is so much
part in Parsel of the Terravator Tradition itself, is
down played and the deaching of no divining connition and not
being what is an noblest, is infosized.
So he's the most holy being and there's very much a human being.
And we can see also promotional of the dharma,
so die Idee, die deachings, so die deachings of the buddha,
as would qualify is three to buddha, as in wunder.
And ja, the hand,
we can see a most traditional and the more routed in the die Indigenen und die Traditionen,
die Kategorien, die Mathematiker, in Parteien, Pressuren,
sind, die important principles respect in die Triple Jam,
wo die doctoren Andy Assembly und die Assembly Stands für die Sangha sind.
Es war ein paar Missionen, die in den letzten Jahren,
die Revenue aneinander asks, dobo this täglich refugee oline lama,
no, täglich refuge in die Triple Jam.
So here we see the assession, all so the importance
all the buddha and the Andy Sangha.
Why do boo this state craft agene triple Jam
Because Wuda is a vavola de beings,
because than may is a higher,
the norther throughs and because the Sangha as a tained enlightenment.
Why is debute the pavola de beings, because hef would
feel to the temperfection, stash a parameter in Singala.
Lord Buda we brace and we single this worth.
The norplest of man everyone on this earth. The eeroserplant
is hungret we me call, it would our master than all.
Lord Buda our master is great and all. And this
hing was compiled for using Buddhis Schools in 80 nadiate.
So this is a die intellectual in Harritans and now I
we we'll more want to dean monastic legacy and the
monastic eneritance
So, together, we get it with the revival of
wood his learning and then wood his lead Jersey and Palistan is,
we have a much early or revival of the follow dynational
linage on the Island, which had been lost that you
doing to was and other disruptions and in the general downful
of the woody Sangha on the Island.
So, the follow dynischen Obersampa,
there was a introviews dann in Isri Lanca,
starting from the importantition of disiamoparly van Sanikaya, in 1753 in Candy.
So, ciao, mopalis, is it see a semis nicaya.
So it was imported from Imported from presently tilent,
so from sentiof tilent
Hasry Gards, Venom, we couldn't one that.
So one monastic legacy, he was some initially or dain,
at the Island Airmy tage on podcast the violen,
in goal little streetern, which had been founded by Inia,
to look a mahattera, 1911. And then this hurmitage belongs
to the vague rama tradition of their maracita chapter,
which he the subsector, he feel long can amarabu ran in Karya,
that is another of this revide,
the phylotination leanages for monks on the Island and in this caser
this is software, vurmis in vostation,
also from Mamarap oder in Wurmer
And others so who were or then that they seem time as Veneraboniananda,
where Indiana Sushi, others someone that to do this corner
and professor who enter the buddhis order and the dename of Indiana Givaku.
So this group, at the in Island, Hermitage,
was traditionally, are other open and masticalture the world Germans and others,
so vened it will you another,
head so gut 4 and RSCs, this commonnastics in his elias.
A we were after them escombishment of the mittely talentis sernavana,
in the Western problems, by as vocamiraat, Aber die Ventina,
die Ventina, moved to meetregaler and real day there.
So what is meetregaler? We are really mentioned last there that
to decision that they dimona city were infact that then in Banner Sermans
where delivered for the sake of Athening Nibana in this very life and imfact,
are taining mebana,
we don't exciting and we don't lieving the premises software of the herren etage of the of his first monasty.
So meetred that was funded by in Aschoka virat,
homosopto de founder and secretary of the German that maduta society,
then maduta basically means, the one who is a messenger of dharma,
so it is emission that you die missionare Society.
And he later, enterly himself, the boothis order,
under the perceptorship of the first about, of a meetry carlonisator novana,
who is that Benrabourshin and a rama, mahatera,
mahatera, who is a both about a meditition master.
At meetry gala. And a valid to move to meetry
gala in 1970, real thened, Anna de Venera Bonjanarama.
And that the entire mornastery is to this day,
affiliated to we deega do a forest tradition, which is the strict,
die Reputities feactors for a tradition on the Island.
And it's also known, it's freak a liane you gas drama samstage,
that issues the associate and somestar, for your gas,
you simply at astromas, the astromas in India languages,
it place for a four spiritual practice,
that the residential place for a spiritual practice.
Enormale simple means emonas, you have astromas,
the more formal accesscrit longward darm or you have Arama,
your Arama, which is use usually part,
and normally means part, but sometimes that you tue terms,
Arama,
use interchangeably
Yoga, Yoga, yoga, yoga, yoga,
yoga, in sensors of the cultivision,
not of bramanical, or himmeltalk, yoga.
And the discaldure to issue have been establishing 1951,
but the venerable, got about do with regional answer.
And is a affiliate to delare in Germanianica, which is intern,
establishing, 1874, by a magawatte schriss on on carro.
In this picture, you can see,
the training center on the German, the monther society,
and the logama in Kelania, in not so far from Column,
and the you can see,
from left the right,
Herminent Monks including de Vena Bonjana ti loka. Man hat er
auch die Vena Bonjana Bonin, die extrem right is asurka vilarat
na holite to meaking emonk himself. And this is a
pilture of the German branche or German mission house home,
this would histische house in Berlin, which is still open
to this day and is de functioning and is thief connect to meet riganer.
And is in stuarter features you can see the frigina
vamsa mahathera, who is different or digaldure.
Also sie ist schon noch vor des Monasters in Stuart
And you can't seen in the speech or again now,
shreek in a vansa mahatera,
and to the way to matter chinea rama that the meditation
and master and out of middlegala under home,
Venera Bonjan and another your dane, and it house requests any pana sermon
swear of the liberate. So this bring songs to get
into the origin and odin, so then it bana sermon so, then
it bana sermon so deans where many titing monks in the forest,
vanna ja in ezy misser, navana,
ja mins forest,
and this sermon is escape
So these worm monks intent on find in the escape.
Denise saram that is a city attem in Donnipana in this very life.
And here, you can see effecture of the present
about to midrigan is saranavana and the Männer, Bruder,
and the Maggiwa maratera, is the forced about missarnavana.
And to the left, you can see,
it don't more pablication, by the seem venerable,
which is charakteristically titled in this life itself.
And again, this is a cohing, this strong,
resolution and strong resolve on the final goal of Nibana
We this,
the introduction to the monastic and intellectual million will buy,
Venabonian namen, das scrollership and practice emerges is concluded and
I would like to move to short summary of sermons 8-2-11,
which are where given last year in Inlastioskus.
So I gain,
I we proceed by a highlighting the discilian point to which a
discourse and putin the few of which sermon part and and the volution,
but the spottelight ton if you parts from Venabonian namens
textend from what the dosso vindiscast in Nicolassoval exchanges
So, Sermon A.,
Continuous, the team in the main and discourse,
the main sutter that had been a take in other,
with Sermon 7, and the prominent taniga sutter,
and the serien point of the discourse is the Arhans mind,
so it's an explorition, of an Arhans mind.
So enorm marker, in the Key-Factor, the Key,
equality, when are hans mind,
is the Objectification or the essentialization and the conceptualization,
we try gas to reality
What does this almean? So what would is objectification,
what is essentialization, what is consecualization, we do guars
to reality on the praft of the anowaken and worbling?
So what is the more defaults to more of cognition and
of experience and of concess of concess of experience on the praktor, the anowaken
wordling? I quote from Sermon 8, in order to
think of them as objects, them stems for things here.
My addition. They have to have some essence.
It least the must be investiert with in essence.
Attributing reality to whatever concert it comes up,
created for the Selbst-Perceptions of Permanence, Perceptions of the Beautiful and Perceptions of Self.
In on the words, they objective five these concepts,
in terms of cravy, conceed and views.
And that top did diffication takes the form of some inherent natural,
a three beauty to them, such as Earthing as dever hood etc.
So Earthing as dever hoodo, but Jabba de hood etc.,
they were are this concepts, let I been introduced in the discourse,
but one emantaining a suta, continent from Sermon 7,
so this is what's a,
Venabonia aneinander is referring to hier
So wird dieses Idea of a craving views and conceed and
down does this relate to making things,
out of things or to making and een objectivied,
experience of reality, out of reality surfen.
Indie-discurses, we all often come across, these set of three terms,
abinandert the Amioanality, and Jusaya tip titi.
And this means to rejoice soft to beglatend to thrility taker,
tixamjoys joy and pleasure into something.
And bewahre that you means to to wait,
come of to prece
Es ist wirklich mein Institut,
um die Celebrites zu verbalieren und mit Porn-Song zu humanen,
selibraten Existenzen oder die Existenzen der Assoziationen, wo die Regardschaft existenziert.
Und josei at hit at hit means so to become establish
there in order by so to was search something,
we'd regard, to what has been the object of the
lightened and globness and of assus association of welcome and of a promoting.
So this distriate is that the basically them a
simple discription of what to the unaway can mind
us all the time we do gar to data input to
Du tu die Input of Desences. And so distanced for
the ticking reposition, we do guard to things of experience.
As if this things, at a necess in and of themselves.
So who tuppens is that we this process of welcoming of
rejoicing welcoming and we coming is downlisten.
There is a very, very intimate connection to the other
crucial treat in in die Imerigan-Software, auf ignorante Kognitionen.
Es ist so, dass Gravingviews und Seed sind.
So die Unerweekend-Person Owens and I think defined sweet the objects
of experience. And how does this happen,
happens by becoming related to objects and in a I,
I, to I, you or I to you or subject to object relationship?
That is to say, there is disperception of subjectivity or self one.
As if I am indies, I am two this,
I am that,
so there is a this relational mode of of experiencing objects,
which is no long assine as it loop and as a good between as a relational mode between the soundget,
we's experiencing the orbject and the orbjects save.
So it as a connition loop,
but trounder then as an assurtion, where in disaundget establishes
it safe or hemeself or hurtself or erelation to the object at this being experience.
So this is the way experienties own and these identified.
And when abonny ananda, as peak so the declantion of forms,
who does this mean, in several one language is for example, Europäer
Landuage ist, including English or where no English doesn't have declintions.
I mean, in like German or Party or lanting or greek or self-creature,
we have declintions that is to say, them syntaktic änder, sich intakt
new information and more phological information, is express them,
by a fixing case ending, so end access and segments
or certain particuls et the end of the same word or of the basic quarter.
So what, so this addition, this declantions, they come we,
the synthetic information, they come we the relational information in speech.
So, the declantion of forms, so, that in
this kind of flang, which is are express as declantions.
They don't just relate to language you switch have declantions.
But they, they are actually modes of cognition,
we goes a they are very much, modesoffen,
or the linguistic aprilsal, oriality of deminder.
So, the declantional relationshift means that are disanged, enters relationship or weed,
it's all just that eleaser or her objects of experience.
So this is what time, the appropriation of the ownership,
of the glensure of forms is about.
So this is the appropriation of grammar of language. As if this language was a expressing,
many sential, immutable and absolut, absolute,
this use say free from the relational aspect. Entity.
And the Arahans mind, the Arahans Grammar is free from sintax,
ein Semantics of Greeding. In Sofare ist die Arahans mine,
ist Fried from craving, that is no way,
where are buy these deflention of forms, can being takeness as
Es ist ein Tool, in der die Reservices off tonghaf creating.
Das ist nicht mehr eine Propression in der Identifikation,
und es ist nicht mehr eine Creation von Konzepten,
in internen so vielen Whistling-Konzepten, und internen von Concept-Ralizationen,
die coming into being as existence, as if this essence,
is where really existing.
And this is very much, the reason why the buddhas mind,
the indie promoney men thing cassue,
they is invisible to bratman, because this mind
is deconceptualized that this to say,
the buddhas mind is not as searching existence,
which regard to the four elements,
or with any other experience
of reality
I mean, what I mean, by concept,
I see not, when I only an anderes concept for and reality.
By concept, I mean, this dynamic between name,
form, nehmen for on on the one hand and name and for and consciouses on the other hand. So,
this is what this reliment, by conceptual, is someteam,
which is bass on on these dependent origination on this conditionality between name,
for name in Form and consciouses,
and to speak of deconceptual or not conceptual,
in everybody sterms, simply means, to be aware,
and to have seen through,
the conditionality of relationship between name form, name form and consumers.
So it doesn't mean to blank how to space out.
So the notion of no conceptual, the conceptual,
easily to be different. I mean, quite fundamentaly different,
innerally buddhism, visuelle, the little teravada, exegieses,
or little mahayan notions. In the little teravada,
exegiesis, we have for these ideas of conceptual entities,
which are not conceedered soundjet to direct experience on the one hand.
And we have a experiencial realties for example to for elements on the other hand.
And so die Domäne, die for helements, is not conceedered conceptual.
Es fand es irgendwie gut, die Domain des deutschen Elements ist konzeptuell.
Insofern, also die volle Elemente, können wir uprehen,
trudeln, konditionelle Relationsschiffe mit Namen. So,
das ist nicht experienced, so for elements,
which is a possible without conditionality and we dolta,
the presents of all the arizing of namen,
which is concept in itself.
And this is also very different from leader mahayana,
notion surverine, there all dieser idea of no mind
or non-concepts for mind etc. which sometimes,
as to do we delimancipition from speech,
but not indecense that this mainter in yearly woody stacks,
we do reference to defore elements is the foundition for the
creation of concepts in these dynamic of perception of defore elements
So cincely for elements are subject to change and they have
defined a such, but change of state,
it four lust that the very grown for concepts is something to in permanents.
So it is point less to a certain essence and existence
in haven't existence or in mutable existence, to anything,
which is based on something so change a bull and so fleeting,
as the full elements are.
And so the very grown, the actually very grown for the formission,
for the right single hold concepts, is something to in permanence.
And this is why concepts can be let go off can
be letter. Richard on secial,
because they their arrising is based on something which is,
which is not permanent to begin with,
which is not decensure to begin with that.
And this is what Bakadibrachma, the not not indibraman than in gasuta,
who is to be venerable in and and that.
So I'm not coaching from the venerable himself. It says,
why my thing go one self, is a good a mongod?
Now Bakadibrachma at deconside, I am in Brachma,
but even is brachmastetus, gets methody way,
like that piss a vice.
It least after some eals
Ions are, Kosmica, Periods in Budiscosmology. So even brahmahold,
in Samuel to Liquidation, like a nice cube.
In this way, the list countries in Soli Arachant,
that's not tregistery recception of permanents with the regard to the concepts,
which must careed as real in the volumes, drama of existence.
So, the brahmahoods is just like a nice cube and it's liquidated. And anyhood,
in a ship, in this in essence,
a like, I don't,
we have to a shiep in English to make abstract,
so like as in Arahand, ship or brahmahood oder Any suffice,
with who don't ship, is somejects
or inyother suffice, it forms abstracts,
or that forms essential nutions, is someject to liquidation,
precisely, because of in permanents. And it is why,
then abonnieren another speaks of trajikomic, reisen full of beings,
are courting to the deats or of the drama of existence.
Why, because we we feel on in Sansara based on
egonorantly and underly influence of craving, chaseing concepts,
also attributing existence, dieses Concept.
So they is constant going up and down through to define this nations in impresent, live some
sara and in all live so. Some sara,
precisely as a result to of this ignor and chasing of concepts.
And Männerbund aneinander bringen sie in an e-mail you of the puppet show,
at weached the other hand smiles,
smiles not haved of contempts oder out of samselstoff partiornalistica reaction,
no,
he just just a defined smile in decense that this mile comes from having going to and seen to isson,
where in the papers show is set up to begin with.
So coulding venerable ineinander. Die Comic-Aspector,
diese existential drama, beings when joy the high positions,
come down to the level of hungrigos.
Peters or event to lobia realms in the very next birth.
When one comes to think of the drum of existence,
some sited beings appear like puppets drohen up pools.
Und dann Magie a Sam Yogener. In drohen,
drohen by defined lobal factors or ombuggy a Sam Yogener.
The DIP are more less like puppets,
manipulated up and down, by streams,
which are but the results of the roundieds.
So such needs
basically depension concepts
Something from before elements and so on. So for me,
it's really very strunking this reflection that's a infecting in producing car,
my producing volutional action, actions, intentional actions,
most of the time,
these response to in miss perception of this conceptual national of reality of,
so this miss conception, worina, nehmen form,
Architekten as ria, as a sential.
Matmoda, don't take see. Samin,
that see that are ligitimate legitimate sees in experience.
Matmoda don't in Twins seeing existence in the sense of immutable existence.
So all this fairing feeling in Samsarais, is a bissica,
chasing this four elements experience. And it's after most.
I really farm these eamage of the puppets shows and define higher Vetters,
is the in on the higher streams for the puppets shows and the five lower fetters,
as this lower streams, white publishful,
and so I put to these emage of the puppets,
on the puppet stage in the presentition.
And the Adarans mind is free from this, of course,
and in the sorts are three from duca,
and his free from any fear,
over anybodyly and mental feelings,
that a that are are a consequences of the experience of the 4 elements or of the experience of immaterial reams of existence.
And even abonnieren ananda kurz, some forestounds us from the addiement that here agathan,
one of the Arahansa poems in the Terragatas,
in the poems of the ilders.
And I didn't developed that was code by raw person,
whole and to offer himas a human sacrificer.
And this is what hill blies, what he says.
There is no mentar pain, she doesn't come
Wenn wir aneinander kommen, whatever feel side, bees a reason alwing to weach,
there's can arrise inwards pleasure of being, is not only there.
If the bend, it's said, actually kind of him,
it will not have at the element of pain, because it let's
go before mother comes to group. Then the next downs sind ja die Mutter der Ragadasis,
it is not to get to me, I was,
nur, dass ich hier gehöre, to me,
I will be me a preparations, get destroyed,
what is there to a ment, wenn Rabanian anders kommend.
Dies an der Hand, master that new morns versus pratters,
brach most goals and human beings, masters not things,
something fulls here, what is a really ment,
which seeingle,
it does not to get to me,
I was
Sometimes one and that 10 sekundzi that it tood,
I was a god, I was a brachmark.
If you had been an animal love or repreator, his something is pleased.
Such is not the case with his other hunt,
is his that was in the past,
is a me a heep of preparations.
And what will be in the future is again in keep of preparations.
So the other hunts mind is free forever from any form
of greating from anyform of view and anyform of concit.
This is why there can be no notiven, equanciving off
. I would such in the past. I'm such any
present, I will be such in the post.
Of course, not an die Arahan this an way,
obvious trivicomment
Die in die Pressing-Mome, in denen diese Inis present condition,
but there is no associal of existence, which regard to these,
I was, I am, I will be,
there is no creating, which regard to I am,
I was, I will be.
And so the other hunt, ich finde, a hunt is psychic
power sensor, recollection of postlifes, he was she we
not be elited by he's a heavyly birth,
so he's very eminent, wonderful birth in Sansara. And he was,
he we love to not we displeased and depress by the calling the times,
when you was an animal or the times,
when he was in the indy lower arounds,
because basically, there is no, I was,
I will be And this is why the arahand is free from this try,
try at try at offen.
Dann Harmana Enditi. Nix tanzer, in yeah,
die Mutter hat Hergetta, has duan, who sees as it is,
the reising of pure downmos and the sequence of pure preparations,
there is no feel or headman.
So, wo das, da is no fear mean,
and what are this pure downmos? Die wohnen links,
danmassa, so mind objects or objects, are normally in pure,
because they at influenced by the inflaxiss.
Matti Arahans experiences, inflax free phänomen Im Flax free things
. So to the archance mine, hot emeralbonia einander,
the objects of the word, ocar free of emplexism.
So purity here is a big eversual successition of creving.
It's very upon an another says,
those mine objects are rise only to sees, that isol.
So that isol. And here republic to make an important point,
any portant to my mind, important point. And in a offen,
we speak hoffor, mind objects, I mean,
we do speak on mind of just indetacts and incommon perlance
or of meditational objects or even in from klasse maniditionelle Manuels,
die ideos sind.
Die ATD-Point of the Athilment of the Pastor, the mind,
we dros from ultiexternals and then eventually takes nipana, as it's object.
Now, this is only emander of seeing is only we of speaking,
because so precisely in the moment, where there is
no more objectification or or refication, is where the
session of existence, Bavaniroda and nibana, takes place.
So to speak of mind objects or of finibana is enorm jector,
in a way sa, it's rittle bit contradictory.
Of course, I mean, we cannot discape from the die Limite ist schon so länglich.
Aber immer diese Ritterbitcontradictory for the very fact,
that they moment to we escape from this objectivication process.
That is no more objector. And the atteamment of decision of GO of Objectification is precisely,
the unglowing of this glow of creating, that creates,
that loose, the object and the soundjector,
together and in dividuality and they caltony at one and any same time.
And so I found that that seemily that Venerapony aneinander
bringen sie, and the seemily of this yearing
maschine squide pertinent, for the arahunter
Die Schachtel auf die Zooing-Maschine, Refuse is to but in the norther.
So the not, this is precessory, the not that keep steaching existence,
because of craving. So to hold me that would in einander,
the Arahans mine, works, like as you emaschine,
with the shutter ronauto, it's lot of gotter.
And in the text, in the early party discourse,
is a till craving, the lots of the seam stress. So,
I find this seem illion for the sering maschine,
which are runs out of gotton and cannot loop,
wenn ich in the more quite genannt, in der Titevox,
die Sense of the End of Graving,
so die Unemployee Ventov of the Simestress of Graving.
So this is how, just it,
it will that I'm in aneinander gehen,
it is just a demoment, that the shuttle,
this you in maschine, ransato,
it's loot of cotton,
that is a session
of existences experience
So die Süsse, die Meaning Goff sind pure damals, vor dem Arahans Main.
In ihren Rampen, im Tiroler Weinside Meditation und Camsine Waitowerfully,
war es strangly, weil es mit Inside Maneditionen,
und sie sind possibility oft seen mit Western.
Not, es ist die Weise, in der die Hans-Mind trainiert,
und sie seen mit Western, und seen, wie wir es extenden,
to these possible, at once level of development.
Und das seen, mit Western, ist exactly with a puts
deminder of the practitioner in communion with the mind of innerer hunt.
And here, would relaccat to referred to venerable analyous,
let is book, meditors life for the wunder,
where he goes toom liefern Forms aufgrund den Pleasure oder die Butter,
ändern die Damen, die sagen, in die Liveform,
die Butter, die meditiert doch so live vor die Butter, die meditiert die Liveform der Butter.
Und one we teams said this,
experience of recollection of debute or the collection of in a hunter,
precising through experience in the being in communion with he's our mind. These are notice exactly venera brannala geswords,
I am part of fracing, but this is very much,
it at trained that goes through this book and they found
it's a quite squite powerful and part to point interems of how how we figure and how we do portrait and other hands mind, the one, we know mea intellectual
reflexional scriptural preser or behaupten is pied, fake orientits approach. And so,
to bother, you gene, wenn er wohl ineinander, what tuppens,
when the basis of de factors on deform groupies removed,
is that dosin, in emgroup, are reused,
super positives aktivations, earth would a fine and air,
go situe to the basis of form,
when eminited or becomes dispession at, we regard to this for elements,
when they begin to fate a way for him, Ich sage das in die Nebengruppe, Assume kostet wie Charakter.
Wie viel es ist, ist, dass es performende Drama,
wenn wir keine existenten Objekte haben, wie oben, sind auch nicht existente Dorfs.
Es ist nicht existent, Share and so on.
It form is dependent on name and name is dependent on form are void of essence.
Oder diese Essential hear is the very understanding of a sensorless.
So this also quite nice, the essential easer,
the understanding, the very understanding gof essence lesser.
And again on, I would like to highlight,
the meaning and scorpor of existencer,
something which is dependent on clean gegen Upadana partialiable
Und es ist schon eine Vexistenz, Barani Roda.
In Early Buddhisman, in eventuellen Expositionen. So,
was es ist, ist es nicht normal, existieren.
Ich meine, in Early Hand of Course continuest to existent to leave and breath.
Aber was existiert, was es existiert, ist die Entologie des Konzepts.
So ist es die Erreißung in der Building,
oder wir holen entological systembased auf dieser dependently Arizon Concepts of
name for name in Form and consciousness.
Und wie ich move to the next summery for Sermone 9,
whose cillion points nehmen form
Ändern. Gehen. In diesem Sinne, die Themen,
die prinzipiell auf Relativität haben, kamen zu dir vor. In Indiskus,
die Core-Pointies, die Emptyness, auf Both-Neme und Formen,
fordern from men abonnieren an einer anderen Firma 9. When there are hands monks,
it taking up in up putting down is upparent,
when there are feeds,
it going forward and coming back is upparent,
when there are joins,
ebending and stretching these upparents,
when there is
a belly hongot in thirst
is upparent
Also die Country, die ich in der großen Investition von Patha
Padopalmas gefunden habe, und sie haben in Kalifornien gesprochen,
und sie haben in Pudding down is not apparent.
So, now, this is not some kind of
a magical oder esoteric teaching in trying to claim that there
are know hands or hands a peer and.
And this is in other was not some sort of, we do respect of senk
or an indecense that the this is not that,
if we all expression, based on the minigma
or on on trying to resolve this some doubt to presenting in the nigmatic statement,
the main point that is being main here is that twinter arone and no hands,
it diffing up in Putin down is not apparent.
So there is a prinzipol of a latin,
is that sure it sinful. I mean,
the point that the discoming true here.
So these prinzipol of a relativity and divisional not hemd in as some,
actually is presentially would helps taking any dogmatic stancer,
bet in the formorealistic assertions, or of idealistic assertions,
with we guard to adder name and of form.
And it is particularly important for meditative or some,
I could from mean
up in ananda
Some meditators, engaging that that meditation,
my thing that materialisit is natural exist and olimentalities there.
In underwards, there are know hands alliticing up in putting down is there,
there are know fit all the going and coming is there,
that we they make to be maticality to be aktivities real and some just he to an analysis. But two this important here,
is the understanding of the relativity be two inditue,
we trivias the empty in a soft both,
if on the other hand,
one of them is tiging to see this,
we as real,
it ends up in the dogmatic stand point,
it do not lead it to deeper on a standing of
the emptiness of name in form
This is a warning againster taking also meditative experiences and the
one level of emptiness or one level of the personality,
the identification of meditative experiences, this was in depersonalisation to the extent it that we are the nine,
the existence of a body or the existence of the hand or we food,
which is being raised and moving forward etc., in Benabon,
yan, and one days, then about analya
was pointing got it need into doction,
is very much all so coming from the my hands to say,
those practice perspective where the slow motion and the development of
mindful less and tinued mind for a suss lomotion is very much imphasize.
So here is a little warning, how not to taker,
idealistical, non a realistic stanzy sweet to gar,
to these a insights etappen, juringa, the praktics of insight metation.
And the, so die Spotlight,
die so ein on the perception of in permanence,
and especially on the connection, between in permanence and conditionality or relativity of this concepts.
And the perception of in permanence is the main contributory factor,
for these ecision of the drama of existence
Statting from inside him to stream entry,
all the way to the complete eradication of conceed with other handship imfect,
perception of impermanences,
one of the francis is prescribed to a day in a handship to Athen,
the final eradication of the Vetter of Gonzit.
And colting from, wenn er aber ineinander,
wie die Spelling, die Reception of Permanence,
about the things, that go to make up the drama.
We dispelling all the perception of Permanence, vitendence, it to gross assign or
couch ethereme is remote. So this is precessively why it is
so important to develop of the perception or in permanence,
because catching the sign or platsching the thing or mechantly thing not the thing,
is exattry wurzer, generated to believe in conceptual existence as a defined at the scrimed a baffer.
And die Roll of Perseption of in Permanence to as firtive
progress on the progress on the part and the tourers identication of work on seed,
is imphasize for example in Dinitia Sanja, Sutta,
of the Samyutanine, and costs to even even that,
and I like to quote from mes Sermon 9,
the stage of the drama existence, gets theorerally destroyed, if
they communiction, that not rolly devalues actors,
and actors is on the roll stage,
but all the company degrations, get full distroyed,
together with the stage itself, it's some point of time,
let's demining, we sufficience intensity to exoste influence,
is of sensuality, existence and ebinarence,
emancipation,
we locker then
and there
So here, the presection of in permanence,
is a gradual end to into into Emtinos.
Emtinos and the into the existion, existion of concites here now.
Ein Textin schon mal aufgrund zieht, here now,
is what's a brings, are are hans to looking,
appondy world this empty.
Sonia to look am, are we can sue.
And to escape the king of that
Simon, in Simon, in Kanye, sorry,
so thany part of this course, quose, thank you aneinander.
And this is also what brings and the Arahan's mine to
permanently duell in the perception that nothing is worth addiering
or clinking on to. Not all the views is such,
but nothing it tour is worth of in tanglements.
And another topic come that is protein,
but Venue and one and the same on is the idea off,
the essen, sowohl Damas beam the liverance.
So, we montissara sabethan, what is mina? This is not that acheeps,
I'm what cheap equisition, between Sansara and Jirvana,
where is and so everything is liberation, so nibana,
is radies and so everything, and that is to bidane about tita and son and so forth.
And it's also not a form of end static,
so we even what they orientits or exestatic autorenly orientit approach to Sansalike existence,
where years some would in Sansari seribraty, no, rather,
this idea of essence of all damas, being deliverance,
has to do we defact the that to, each and every dama,
scene as a thing and see and apponent seeing, how it is rayfied or object define, is enorm
jept of experience as the potential to bringt about the liebance, wie Mutti.
So, this is exactly, what is mind? In dieses,
why, it is say that to the entire, dama,
even like the world sissemite self inclient stores, emtiness.
And this is again, what accounts for the thing hood or the thing,
what we see the not thing that how emancy bestern from
Teamness is atchited, et holla. Männer aber miteinander,
kurzer Juhu, die Scores is some in Diamutran in Kaya,
one is place in the 8,
so via Mutran in Kaya,
meaning detail in discourses 8 Items
Mula kasutta ändern, a companion discourse,
placing in 9s, of young utranicaya,
meaning that discourse 9-Items, could same it is uta.
So there is a sequence of respectively 8 and 9 stages.
And I we not a same de markinitail,
I mean, the little tailbull in the Powerboth,
in the BDF for delecture.
So you can will through the stage is there.
But I want to go to point,
so 8 stage 8 in the mula
gasuta ende,
stage 8.9
in isamitisuta
In den 1990er. Die Bullet-Essenz,
so ein deliverances Essen, Sarah ist wie Mutti,
und Samidisuta ist point 9 ernst,
merging into merging zu organda as detless,
so the this merging into the detless,
I is also connected to these ideas that all damals,
all experiences effort, the liverancess for mutti,
and we the idea that everything in client stores,
entiness,
because everything can cariliconverge and merging into the detless,
into into that,
which is free from these
objectification and refication
But it's when I'm that makes a very nice to go to meditation on Attention,
Mana Sicara and radikal Attention, I junis omana Sicara,
based on his image of the Jam in the indirabish heaper.
And why, Mana Sicara massica, I simply tension,
but the junis omana Sicara is radikal Attention and so attention
and directly to dissourcen, and dissource being conditionality itself.
So radikal Attention is exactly what leads all the way to this merging,
the deadlys. And these exactly would needs to applied to
each and level experience, each and every conscious experience.
So that, the essen so voll things eases exactly
the liverance and we mutti
Die Story für die Man who are projects,
die hippe Rubbish to collected and we recycle samen,
seltsam Iron, to Sam Airon, recycler, sentsam Papier
or Carbors hier in der,
so ist es quite nice, solide man approaches,
these Rubbish hiep and in Sundely catchy side of a Jam.
And then it wouldn't ananda give said, very, very
nice. Seven, ja, see no ill steps,
some getting meditation by appliant, how the cognitive processoftware,
die person approaching the Rabbi hiep
Seeing the Jam and Grabbing, die Tensoren und so fort.
So how is hold processor, are trually can be reanda,
in the light of the 8 and 9 fall the sequence of this two,
this course is, we chave just goalty.
So we we proceed from Design, attention, arise in convergence and and zorn it to forther.
And so I actually pract is this gualty destruction sender and they find to quite trefreshing,
especial its, it's very nice, we have getting the mind,
going in a little bit of the directed to moder to explorer how auttention and unwise or ask you ful latention,
under the Influence of Creating, that is so say,
I eo, a jam, I want it,
is as value, visual visual, visual, visual,
visual, visual, things,
so even to the rootofriend identities, the origination of creating etc.
So the arrising of creating itself, can be practice.
And I quote in Samaraise way,
the 7 steps in the individue, so if you like,
you can be try ton, and see,
how it works for you.
Batterie, I will das focus on the last decker
With weason. So once, this signal taking up the
jam and no polyfreating about it and Putin get down again is.
As all happen, we is don't set scene.
And it things the jam back to the rabbi sheep.
And it net way, it's a mounce, the jam as a thing.
So it tas super super see refreed in the jam and now,
it tasn't unrefreed the jam,
because it tas stoped to make the jam,
it things out of creating to graphy.
So we stone sees to the jam and penetry to this
in permanent as looker and this not self.
So as to are ribe at the communication,
that the jam is not different from the rest of the hieb.
And it it, wie langst du
die hippit self
Jam is no sensorbition. Die wäre jemand, die wäre schon auf Family Concept.
Eine Fabrik ist schon auf der Things and nestons is deliverance.
So deliverance to trotzendence, it's eas its self,
the essence. So this no essence other than the lieferance
through trotzendence of essence. It's self. Yes,
and them, zu dem, die Rise on way,
die Identification and anderer ificianies is possible is precisely in permanence.
It's because the in permanence of of this concepts.
Why in permanence, because the basis for the arizing of
this concepts
And name in form is easy in permanent itself.
And this is the reason why, Venom and on the quote says.
Everything, as the potenziality to eale to edethless,
provide radical attention is assure in. So,
the penetrician of name in Form is the functional whistom.
And whistom seas that cussuesness as a tendency to get and
tangle to name in Form.
Rong views are conceived by dogmatical holding onto
name in Form at the crucial juncture of contact and feeling.
And this is why division of Nibana,
is one of this ecision of contactor
Und quasi die Szene, die ein Kontakt ist,
ist originating, etwa 16 Spaces, und so drosine,
die 16 Spaces, lose their baser, precisely,
to radical attention, their rect to depoint of contakte,
is what makes the Unplugging from contakt possible etole.
So diese Sicherheit of content,
diese exakte possible, once radical attention,
is direct to the very point of contakt,
and to how this interplay
of name and for arrises
Und das Gute, wenn ich aneinander arbeite, ist,
dass es eine Parentualität gibt, die ich als eines hohen Sees nehme für die Object-Scene.
Wir tuen das, und das Reisedeekontomie als internalen External,
und es ist sehr ekotomisch, dass die 6-6-Sense-Basis alle basiert. So,
an Kurt, die basically die Penetrative von der Standing Golf Point One,
die Point of Content, between eformer name and in nominous form,
to use Venom and Anandas Terminology, and point you,
the deflection of name and former of castrosness is exactly,
what does it way, we the arrows self-love and self-hate of atternalism and nie gelesen, respectively so
we deem assurftion of existence or or money existence of things. When the centrality of contakte comes to the front,
of comes to the four, all these langforstigens, love or existence,
or heat twitter forthings and for existence and wanting to suppress them,
so wanting to bring things, tours also,
wanting to reject things and to move them,
we way for must in, and nicht lay them,
that is no more sense of it thing coming to ours view or me rejecting some and winten to be strong the existence of something,
which is coming to gloss to me,
because what would me ganz primary,
is this point of contact,
between a thing and a thing and the sound just and the object.
And this is very central. I mean,
that one that is really in sisting on name,
for name in form and how this is so connective to conditionity,
because this is really very much,
the kuschel point for entry into the part,
it's have.
So this brings me to so montane, how see
you enpoint is again, nehm in form,
in especially indiliter to deem,
cleaning to concity to clinginging to the
IM concit
So, nee, wie schon off one,
who sees with eyes, one who is and doubt with eyes,
which in the discourse season stands for someone with Cindy Damma.
Some one who sees with eyes, teams sees,
they have come to be, is, as a marcov conditional,
they is all poster, to enough there of one views.
So one, one easy they call to me of absolute
existence versus absolut non existence, also I've just mentioned.
And the under is that is wish, I shell be,
of dinactices, to we show show not be of the suicide of the type.
And the other type of from view and drong,
of course, it is not just a view.
I mean, views in in the buddhist view, they have routing in feeling.
So it's not just a view in intellectual view,
but it's a holice existential emotional artitude to existence and and to one set.
So the third view or the third artitude,
these the existence of all vs. the denarial of the existence of all, so olexists, all this notices.
And the four of this is obseession of lagging behind,
because of the light, attachment and rejocing in existence,
also die Obsession of Overalligin, die so vielen Schaden erscheint, in diesem Gusted to with existence.
So when, the become, is seen as become,
sie singen die golden beyond, the whatever is become,
being released, the regard for the teams is they are,
but it each exosation of creating for becoming, is possible,
as initiative after suta, to this is where,
the conside I am,
we do you gar to neem in form comes in.
So this, this distruction of creating is not to diduct,
the distruction of training concits Ich meine,
es ist nicht die Defraktion der Existenz von overallen Existenzen.
Es ist rather. Die Destruction von Graving und Conceed in Existenzen. Also,
wenn ich aneinander putzen kann, ist es rather,
die Destruction von noralen Existenzen, also once that is vision,
that which was as concident of existing,
or as real, is seen is no real,
so in the end that there's norrier and an itilision of existence,
because there was
no existence in the first place. I less,
there were graving and conceed in operation. So this is also why,
the would as season very far from ming in an itilision,
history is treuer of existence,
there's someone heritical teachers accusive of being in some sutas,
wie gesagt, existence actually is nonrier,
to begin we.
So to course,
thank you aneinander
Und in Barna, es ist nicht so,
dass die Straßen, die existieren, Entity,
Donnie Barna ist School Barniro, das ist eine Existenz.
Auch in der Art, wie die Bude, die Wall-Links
have muriely eccreating for existence. Barvatana, in not real existence,
it is only concitive existence, the concit as mimana.
Ireality it emounced to a craving and it is is ignificant
all the term time have one of HVK,
training which makes for he becoming, because of that crading,
which is all was been forward,
more links keep running round in some Sarah.
But on the analysis, it concrezituation,
or was reveals, estate of it become,
it voda, as something produce,
because is and conditions
Und wenn sie nicht ineinander blinken, dann ist es ein
sehr nice E-Manuel, der dankbar ist, wir strugglen den Waggon.
Und der Charakter dieses Projekts doorsit from the Waggons.
Und das ist das semily for beings in San Sarah,
so jo, so putin image, auf ein Danke hier,
in den Casuals, im Frontovismath, und on the becker,
these dankes is death actually.
So this is why, we are doom by that.
This is precessly would was makes a mara and death coming
and ribic coming, because so this is precessly,
the mortis hanging dicardor to in frontogo our our
And then in the Silmon, again, available in the namen,
that puts emphasis on the sense of IM, as me,
so AI, IM, is the busic element, the nigrammatical structure.
And he, I like, that these actually an capsulator,
the very fundamental in the very crucial aspect of surfriffer in Charlity.
So this is, you know, we will we see to,
that something this Bright of Place of Friend, ja, Place of Friend.
So this is place of Pride. In the Frid of Place is given to ust me to IM,
so INM, so everything is a eason referred this central pank,
which is a demajoring point and decentral point to erin,
everything in the world, is measure this so way,
this record and these are evaluated and son and so forth.
So again, that bring sie hin an diesen Aspekt of all declantion of forms,
which all ways take the i as a point of the partsure of force,
there are what lame, which is suurine
du musst trägst und sehr notbased an die Aktivform von Example,
I do this, I am that?
Damit arbeite ich an anderen Patterns, aber dies tut nicht so irres,
die basic sense of self-referentiality, oder die glenzende Form. Und in diesem Respekt,
wo wir menschliche Reviews oder Venture, die in einem anderen Konzept reality sind,
in Amerika und Score of Could Steven Evans, wo die Publishing-Modystudies reviewen,
um 17 für das Volume Higgis and Assessment, örtlich,
Kritikal Assessmental, Venera, Venera,
das seminelle Book and you just published ery join there,
to is kritical assessment, so mine is a kritical assessment, or viskritical assessment.
And the one of the points,
so that to have been in my understanding meets and there studes by Steven Evans,
the neas review of concept to and reality is that this point offer,
of language and reality, so what exactly vegan abonnieren an einander is,
is referring to when he speaks of the cleansion of forms,
when he speaks of for these supersitions of grammar etc.
Also ha, the main point is that,
wenn er aber nicht aneinander. Die Kundenzeit M ist es,
die originale, die originale, die Word of Grammar.
Ich will, dass es nicht langt,
into this and we are going to put on evans 80
millionre jointer in the C-Labels for decords.
So, you can download it from there. Matter this
is for me, very important point and that also brings
aspect to the crucial instruction of the buddha in die Maria-Suta.
So, why when one is not here,
not there, no in between.
So, this whole sense of final not clearing to be
on earth or on fire on all
Wien da in, or not not cleaning to be from it,
energy claiming it to be mine,
and not a certain it,
so all these religional astics, on these religions,
these going and coming and when we to in a Samjet and enorm jector,
they are exactly,
vote functional to the establishment of an absolute view pointest,
I mean,
as the Soundschaft of the center of experience
And the allly antitled to this assision,
so to be on earth, to be from earth,
to claim, earth as mind and to assert earth,
east reflection on the conditionality, of digramme astracturate surfen.
I mean, of the grammatical fractury surfen. And this is a reflection,
how we express, grammatical relationships,
or synthetical or semantical relationships, can actually issue,
not not just in somesters of finscient into linguistics,
or philosophy of language or what teaser the non the essence
of dramatical tracture,
okay,
actually really issue in liberating inscient
Into anato. Und into der Reifikation, die Language Concepts,
Reality, die all all pasteln. Ich meine,
in der allen Fazen, Fazen, so wie sie immer,
ignorant, anthologogoriality, orals all eignant anthologugh on oreality.
And so to see, that to disconceed,
I am, are is is with cosys and conditions,
and is not am coast and unconditions,
is exactly what's a highlight that the nution I am,
is our circumdition.
So die nusche, die nusche enedself, actually earliers,
on the beast of cosys and condition
And so one, so this intire, carmotto relational relationality,
of dipendency, and of being in a feel,
of connections is a, is Rillian is stude,
so the centralative of these opportanaire depending on, or we independent on,
or how or this different forms of personal interviews,
or articulated always as relational aspekta, becomes very important.
And also it can have a very, very strong potential.
So there is for example, these are rather analytical,
Scription of the 24th amergence of personality views,
Akaya Vitti, in die Diskurse sitzen.
And this is not just a meas gollastiker, listingo,
yeah, there are 5 engregates and there,
so it's engregate can me upserved in forway,
so for by 5, we have to 10.
So this is not from kind of scolastic least.
At sure dC, second templative struction, so there are
for models in for each of the 5 agregates, same
jif to clean ging, so 20 models in tota,
that ex that sure, how the ligardim,
the seem, within this summon homepacity,
did explacer for the egner
on first
Form is it as self, so form is self,
rupamatado, self, as possessing form, rupawan,
bang waa attanen, form as inself, attani waa rupam,
or self as info, rupas, me in waa attanen,
as in die Schule wieder in der Schule.
So this is also epossible guardiminitation, I would suggest,
I'm to try this, egal in meditation or pleite,
to each of the five argue its for example,
and then to the hold cluster of refeye, aggregate see holen,
so also all die hohen Bandsche auf die Hol die Hordklasse,
um die Five aggregate,
is a also subject to Formodes in Vector.
And so this pings as to egan rancer, so ignorance offen.
This formmodes, also like one of the manifestations of egan,
and these ignorancer this formmodes. And it was egan
or answer in podistotics, egonorance of the forhoble tools.
So, hard that, irgendjemand so, die Fornoble tools,
tallly with egonerance, with rigard to digangregates.
So the rising of douca is very much connected to the
existent, the coming into existence of the aggregates.
And the secial of voker, that comes about with ecision
of creating is very much for the ecisition of the Bunchuper
than accounts of the fib argue it's of klinging.
So this is why this contemplation of the anderegates.
And of how the IM, notion IM conseeds,
as the englicities, as it's feel would point,
these so essential to have a brigg through to egan oncent, to sibion egans.
And this is also why the contemplational defined anderegates,
is not something, which is prescribed olly for the begin,
not prior of to the attemment of stream
endry, what is actually practiced and that prescribed,
for progress, a long all them different stage solver weakening.
And and then finally once that is no more operana,
in the in die Bunchuper dann of count,
that is allly Bunchakan, that is the Arahance,
Steeler,
can practice contemplation of the agree gates,
as a form of
the agree pleasentuelling here and now
Hier, Reputsa, Enimenschow,
Reflektin Mirrors, and at this reflecting Mirror Sarrah,
really very much and emens used by Venerabonian ananda for this
muse for and metering be to he name in form and and vinyana and cassusens on the other side änder.
In diesem Metro linger is is also what tuppens,
no old the time, we to we name in form and vinyon,
aber tut so, we to we name and form,
and form and name, and again and this so,
aspect to this nuschel of contact, wenn er aber nie aneinander bringt,
sie in einer Dinotion of contactor, ess explaining,
ich mache nicht an einer Suite,
wir haben eine Diva-Channel und some passt.
In der Partie gibt es einen Pass,
also eine verbale Imbression und eine Resistance impression.
And addivanician is the nomination and so it these some intimately
connect to name and nameing and the partie,
the some passa,
as recessance is intimately connected to the experience of form and we have ready seen all this,
the discussion,
but the vanna vanna in
the Indiolial Sermon so
Simon One, etc. Also, I will not duell too
much on this. And I will lust to much,
to long on this, summery, or dima honey than a suta.
Catek is monirole of contakter, in die Kontextor,
dipendent arrising, but I could it tind in the PDF.
Also, it can we found there is, it just in four points.
But I will just a gorn to the corrovide,
by cooting van in the one and anounder.
The concept of contakter, this is sehr liebresuposis,
with name and for.
And contact is that
twitch enables concept making
That is really the chiff could treat, but since to content
is also what tree veals all downmasters converging in the attless.
And in the question of content is relaty to devered effect of a tension,
so this brings aspect foody, to did meditation on Attention,
Yoniso, mana sicara, and on radikalatention, Yoniso,
mana sicara, in the views sermon.
And that's not make Sadine,
this is the dixample of a rholdinger of a munk,
we him self-holding gefahren, and is a palm live
families hand, and and that good here are picture,
and it is the fact rape, the littwenn,
but Ariadama, mahattera,
one of the most eminent munks in content prestinanca,
from Pustiway
Not long a go. And I would from Männermann aneinander.
If for restance, I ask, what I'm touching now,
one my see that they'm touching the punk live fun in my hand.
This is because we usually associate,
they are year of touching with the hand that holds.
But supposed, I would they we define and ask again,
with I'm touching now, one my find difficult once hurt.
It my not we possible for another to guest.
By mean, external observision, scenes it is excellence assentially subjective.
It is dependent on my attendtion, it's could even be
in my Europe, that they'm touching in essence of contact.
In which case, become in conscious of my body,
as a part from the rope,
I'm woring
Consciousness follows in the wake over tension,
whatever may attention to exape of that I am conscious,
there are year in front of my summan you apparently visible Objects.
And this may attention is forcused. I consciousness this not
come about. Insoe gehen in die Dirolo, was denn
schon release, very very master to dean definition of contactor,
which is defined as the concurrence of three fatters eye forms eye consciousness,
or for the under sense basis.
And that's so, oder dieses very match such a
lie points to the high brids national of contaktor
Micros content, presupos is tuplenks and on the planks offer,
of avivatana, and the plank of partiegama,
the waschmass and pasta, impression, and the välomination,
so to see.
So contati Zev ist Bethwitch-Sets or the hold condition,
connition process into motion, but it's self, it's condition.
So even kontakt in fact is a conditional phänomen,
and it is based on a concurrence on edependence and
on the religional,
relation drittle
In die nächsten Points for that is Brotine by Venable and your
name that is is also very strong legity to contakter in to perception,
so how from form, we have perception.
So how do you have Europasania for example, perceptional form?
And so roopa is the experience of embordimenter is subjective in this experiencial.
So nobody's the nining that rooper is in experience,
how way were, is much as it is experiencial,
it is off to a concept or why precisely because it is based on on contact,
and contact, itself easer conceptsual.
And so we can see that even the most basic phänomen on of experience of subjective experience,
so easis a something Conceptual,
in these is an native point that I am discussing in evans review of conceptuality,
he as visically not understood, weil die Sense,
Attributed to the word,
die notion of concept in Veneloping and anders,
exegies is software early discurses.
And it's operseption of form is the key for the
first persoftware liberation in that it alrises,
at the interface of form rupa and name,
Dieses How it comes into being. And this is how
in oliveration from from Namen Form, is a tod prossible,
because it it is possible to library 2018 from the perception of Form.
So this brings me to the last sermon 1011,
which is taking appa,
in much more advanced a stage,
in the perceptual chain and dynamic and the season,
the relationship of perceptual perception
to politician more of Papanja
Ändern, wie sie so zu very much one und
die Topic-Satistiken auch vorbei, evan sinnes Review of concept,
reality so, would exant recement by concept
or referration and what is the relationship between concept or qualifuition
and perception and rap conings? What there would like to
infosize here is again the relationship between Kontakt and Perception,
so nicky point, in infect is notter, this issue of contact essacial,
but defacted, when there is no form, when form is
not present and former form is not there,
contact is not contact, so contact, genotterized.
And, ey, ey, ey,
every beginning point of the hohen perceptual excalition that leads to concept
short all ifrition and this stages extremely important.
So the point of contact, these exact
you will to needs to be looked atter,
if a one wants to that col,
die fully fledge development to for a concept
short profition, before ritter,
it escalets home pretty
Und die, die sie so zur What's are trially connects,
that is a sission of proliferation,
to work aktive in intentional who of with perception.
So this is why in die Butter, that is a given by,
when it wony ananda, as reference for reservement,
the Gigrangewalts Ecision of higher levels of perception is Broutine,
because the risa to the some bass of or gradual
section or higher labels of perception, the inside into the
prinzip of perception it self, is other student.
And these exactly would sets in the possibility of gaining freedom
from Ruba Sania, to begin with it.
In the rest of the Sermon, Venerbolt and Ananda,
on Tinos to discuss, the Mini-Goff auf Bavanta Sanka and of Sofa,
Recording, Setaborn from conceptual qualiforation.
Endigive some very interesting summery over it
Sense-Perception processor of the arrising, or the dependent ricing of proliferation,
Esperima, dupindigasuta, but showing how from erander,
new challenge forthilless objective experience of course, subjective objective experience,
then one is triggered in to more and more,
build up of responsius and reactions,
up to depoint of turning experience in to bapanture.
In to fully fletter, conceptual proliferation. And the seminare,
the imagery,
that is used beened of one your nown that to display,
the fulda
power of proband
Chaiser, diese Legend of the Trimagicians, and the Bones of of Etiger,
heap of bonds of etiger, they find as their working to eforester.
So one of the Magician, when's to,
but the meditions when's to showy skills,
and then he makes of the Bones into scaleton,
into the complete scaleton, then the second magician in Jacks flash and bloods,
so mix flash and blood appear in dieser hip of bonds,
which hef now, been as then be this scaleton.
And the third, magician, then I give sari the life
force to this formerly hip of bonds, no flashy, bloody bones.
A live we chef come a life and finally.
The resurrectly tiger, devot on three moditions.
And this brings me to the conclusion of this and mario,
of certain on eleven. And Imparty höre to the emology of Verbandcha,
which is to can allow briefly, but even in aneinander.
One point, that is very important,
that he makes is that a challenge
In der Rabbancha in New York, Barancha in Whistic Husic,
hat die Inszenuation eines Surf- und Neugree-Dillusions benutzt, und benutzt über die bositiven Lokutionen.
Aber hier, es testet die Behavior oder die Gemeinde der Suche,
die die Konzernen, Sense-Perception. So, die important point here is a gain,
die interface between language and mind. And this is not just very apartial being very boss,
like me for example, that is very much to be here your of the mind itself.
So, the root of profancia, is actually very low,
very down, the cognitive chain, is sense perception,
it's have and I in sayed rejoined of to evan,
say, was so going to be deeper into the etimology of propager,
connected to these idea of five, so punch,
I in india language you smeans five, is a numeral for five.
And a probably accordin to in the European and product into the European,
limuistic studies, originally, this number of five,
was some use as reference to defeased, to the clanged phistoph, I mean, the five fans, sorry, the five fingers, so the hands close, perform efficed. And this in a remind,
me very much, you that you define fingers, Offennahme,
das was auch ticken darf, weil wenn nicht, obwohl ineinander,
in den Venloble Annala You in One of Blusty as lectures,
und so, ja, maybe you, he maybe we,
maybe we all beer release from this sign of histor of the five Fingers clanged to Form,
wie das Fist ändert, wie this sign, wohin durch los,
ändern, das is not contemporary resents emails of the Venloble hintereinander,
he himself, when ever someone was to visit him,
points to eskeleton in a eclosity, in a glasklosets,
at his hermidage, this picture is from is former hermidage,
so, yeah, this is called on it's not going to be,
he give and flash and wohnens, and no live,
we're das going to live it, ecities,
and live close here,
thank you very much for Europe tension