Welcome everybody today online course und in Ibana Shermans 12 to 201 hosted in Collaboration,
between the Nummer des Center for Buddhistudies at the University of Hamburg,
Enterparace Center for Buddhistudies in Massachusetts.
And today, we're going to look at, Someone Nummer 12.
And before doing that a few comments never two quots that
I want to to share from the foreign discussion.
One by Linda Grace, she says, it's I wanning that we think,
we understand and define and in a way control on the world, two our language.
But in effect, in the very basis and patterns of language,
and own of the declantion of forms,
actually all so defines, cree is and controls us.
And in other comment by Robert Crush,
But that may so way which employs concepts or names to
create a matt that points to liberation from the votics of consciousness sent nehmen form.
Edues not try to do a way with concepts in tirely from the start.
Rather, he technologies that the mind requires concepts to work
its way to the concept less.
And for this to commons from the discussion forum set
the nice
Themen for what this serman will be taking up in more detail.
And then there was... Ein Artikel, I wanted to share.
And this is the houtcome of the exploration and discussion,
we had invelation to serman number semin.
At they time, I already shared some of my research,
imparticulary related to this passages on the luminus consciousness,
viniana qualified as pampa
In Cavada and Pramanimann Dinge in Sutter. Ja,
Entschuldigung, wenn du mal, wenn man denen in Kölsch
meto persue this furnal and make it in don't article.
And this is the article here in the luminus mind
in Terravada and Dharma complicat discourses.
At the came quite long. And it was in a
way a very food full outcome of tiching that in the
first series,
then eman assumans one to eleven
Because the research I, in dem there heard me to
putting to perspective something that it always been.
Curious about it or quanting to understand. And so I
wanted to just briefly a somerise and for those of you who
who have the time in the article will be available for download and perhapster,
we can have some further discussion on it.
In there are masic finding, I may than I will not
ripeat on the on these two persages on conscious and so
where I think the perlace show that relationship done between consciousness and luminacities,
probably 90 original.
Reening. I was in the remaindo of the article I going to another relationship drown
mything consciousness, between aluminacity and the mind chitter.
And what I are found is that there is a tendency
to you louis straight purrification of the mind with the similarly
of purrificine goal
And when this gold is amperified from authenticious definements,
et is discribed as luminous miable and workable.
NSV is home able to reconstructed seems that in that
the original point would have been to use the qualificational
luminous only for the gold. But that in the course
of all transmission this same qualification was also apply to the
This is in itself a very natural locers in order transmission, we have one gold
is such an such and then we have to mind,
in so the such an such very naturally moves from the gold,
don't to the mind and is we peter there.
And out of this association and this vilationship down between the
mind and luminocity, than we eventually get
this famous passage in an guter René Karriere on the mind
being luminous
But diffiled by adventicious definance. And the Formulation,
that befind in this, I'm with René Carrier,
Passage, his understandable, when we Luca did from,
it's a power and origin in this gold sinnerly.
How ever when the look at it by itself,
because this, I'm who to the pressage,
no longer has to goal similarly,
it makes statements,
it takes a position,
that disquite different from the general
prost of early buddhistics goals
You see one thing, the I dear that the mind campudulus some form of inner
light or luminacity is recognized in early buddhist done.
We find this in the oppakilesus sute and it's paralels,
manchmal in cai, 128. Where we get this descriptions the
wonder and was some office in deciples,
have these experience of inner light and forms.
And when ever there are definements in the mind and these
light and in of forms,
mission of innerforms
Ein Sorton, some degree,
this description is a pressident to the concern,
what in the modern day practice to dishine who is on the that heading of the nimita,
the inner light experience that one can have when concentration debtons.
And in modern day meditation traditions,
this inner light is often used, as the object,
to go into absorption.
And difference here, as that in the operculacer should that
the light is service
not made the object
But any way, the main point here is that light
experiences are we cooklized how ever these to not form a
like some form of intrinsiqual natural part of the mind,
but there are the outcome of summer,
they of deepening concentration.
The pastage in einem guten oder nicayerer ever,
gives the impression as if this luminocity of the mind,
where to be all the time there.
That luminocity is even there, when the definements up present.
And this definements are Qualifight Is Arganduka. This is a turn let
be was to get in the Winner yeah in Winson visitual.
So the Skivs almost the Imbration as yet to defanes exists
sort of independently of the mind and there is some sammlung in our
city of the mind that as not at all affected by the fact,
that a defilement is there or that a defilement is not there.
And it's a saying this this as as far as I'm able to reconstrength this.
Formulation ours to this goals similin. But on it's own
it makes to statement that has led to consible interest in later
buddhist tudition and it seems to be at the oligin of
the idea that the mind is already awakened it is already puren.
And we just need to recognize this. This is an idea and that is different,
distinctly different from layable is thought and others gollas have old issue half from this
idea flominacity found in the anguta dabeisage. In the history
of buddhist thought and practice continuous and we find that sociem,
let it socient, early to Oction tradition is very much influenced by this notion,
we find to same basic and you also a previolant in the chan,
zone and cent traditions.
Or we get this hohe Holperkurs of Meditation is reconceptualized.
It is no longer that like I am defiled and I'm
gradually purrifying my mind, no, I am holready originally pure.
The nature of mind is already away can end
And I just have to recognize this. And so there's
all this different means in the diverent tradition, socientintuition the pointing out instructions.
And then in the chinesis channter brisant, the horto,
or what is iducually better non under the juppinies nehmen of core an,
cryptic saying, net one meditains on.
And because the, there is no intellectual solution to the
problem post that one point the mind just gives up
Trying to rationalize and breaks to the experience of this
of the nature of the mind. And we also have started
of this teaching in the type for est tradition.
Sophanie des discovery how this hold frajectory seems to have developed,
both spare important, cross it made me understand and put
into place, this whole development.
And saying this much And I think I have
all so stated that in my article.
I want to be very clear that I'm certainly not in
any way intending to debunk all this practice toditions.
I have myself had the great fortune to receive this pointing out instructions from
togo organ Rimpoche. And it has profoundly impocted
my one menitation practness. So I not in any way
intending to be critical on the actual
menitation practice
What don't just chine to point dort is that a tendency
to refication of the mind, that's sometimes commons with these practice lynagers.
I tendency to as human that this in its a very power
for practice of directing attention to the knowing aspect,
the receptive awareness. That this is something permanent.
And that this is something intrincially pure this tendency is what
I what put into question
At least from an early buddhist few point.
So anyway and this is just to share,
how much I myself benefit from this dislections,
because I don't think without the preparate rework,
done for a serman 7 and then the incuragement by Benjamin Dummadina to from this up.
I would have made a finding that I for me,
was a very significant finding.
So eenough now of preliminaries and let us get
into a serman
Hey, dann sind danke, dann paniet dann Yaddy dann,
sagt, miss on carda samatough, sab uh,
by the partinis, sap on gone,
dann hanken you virago, niron hoh, nip bahnen.
This is peaceful, this is excellent, namely,
and the stilling of hot preparations.
And there we link mission and to full outsets.
In the distruction of graving,
detectument cization extinction
With the permission of the most minimal great precept and there
are sembly of the vanible meditative monks.
This is the 12th someone in the series of sermons on neban.
At the beginning of our last serman,
be bryant up in the 2-terms perpansia and nipp the pansia,
which happers we discovered, quite it deep their mension in Buddhist Philosophie.
Hidden under the sense of time. In our attempt,
to clarify in the meaning of these two terms,
initially with the help,
ob there my drop bindig as
with them
What we could did Germans with finest effect that Papanship,
signifies, a certain gross date in sense perception.
The in ordinary link with the cusage, Papanship ment,
elaboration, circum locusion and a very boosity.
The moduled bindiger sute has to our nas,
that in the context of sense reperception.
It has some special significance. Eportraise how person,
who directed sense perception is over one by py papanship,
Sanias Songcard,
with regard to sensor cects,
relating to the three
perios of time
President Future. As a result of his in Daljin in Papunja,
based on reasoning about percets. All this cause to show,
that Papunja has connotations of some kind of delusion,
odysation, and confusion, arising in a immense mind,
dear it to sense perception.
In explaining the meaning of this term,
commentators very often make use of words like Bamadda,
excessively in toxicated,
Pamade, Hedelsness and moderner intoxication. For example,
genert den aber Bandschuhen, Mathepamatakada, Barbanatinepabranschuhen.
Barbanajane Watsons in the sense that delease one to a state
on two state of intoxication and indonents.
Some time see this commented on as follows. Barbanchita,
johann, de Domatacada, the are sunchect to papanchian,
that is, they become more less in abriated or indonent
ORC is explained this madonna cara Sanctitor, Kilees o Papanju.
Papanjian of a defining nature, which is of an inabriating character.
On the face of it, Papanjia looks, like a
turn similine sense to Pamada, indolance, heat business.
Matthes is sattle differency meaning between then. Pamada,
Ebene timomodically, conbase the basic idea of excessive indoxication.
It hess an nuance of inactivity or inefficiency in dunito indoxidation
The outcome of such a state of a fairers is I then negligence or headlissness.
But as we have all really point it down.
Papanet your has an etimological background, suggestive of expansion,
elaboration, verbosity, and so communocusion.
Therefore, it has no connotations of in-activity und in-afficiency.
Only other hand, it's hims simply and inability to which
the goal, you to individuation from the correct per
Letter strike to on the stand and the destinction in meaning between
pomad and papanshire with the help of an illustration. Coming,
in the illustration the Venumber is given right now,
er is based on needs to be understood from the fact
that they was saying at a place in She Lanca,
the metoring gala, which is between Candy and Columbo.
So basically from metrigaler, looking at it for metrical,
columbo is in wonder viction and Candy is in the Opposita mitch.
Hand of Comment
Supports, we are someone to go on urgent aaron to columbo.
If instead of quoing to columbo, he goes to the
nearest tovern and gets drum can sleeps there.
Then is a case of Parmadom. If one your the Herren,
he takes to a long loverin time, road,
avolding the short is cato columbo,
and final weaches can the instead of columbo,
that is Parpanshire.
Ne, is such a suckle difference in the nuances,
are so seated with these two turns
Incidentaly, und das ist ein komplett anderes Sixers of the Unguter Renicaya,
which songs like a distant echo of the illustration we are volvery given.
Europa Bannshang, Anuyuto, Papagnsch, Amir, Atomago,
virala Jesu neben Bannan, Yoga, Ceman, Anudo.
Yo, Cepa Bannshang, Hitpana, nimm Papagnscher, Padirato,
Arada, Jesu neben Bannan, Yoga, Ceman, Anudoran.
The foul who in dule, just in Papagnscher,
the accessifly
found of it
Has miss the way to nibanam, in the incomparable freedom from Bonic.
Heho, having given up Papansion, die Lightsynde Par to
Nippa Buncher, is well on the way to nibanam.
The incomparable, freedom from Bonic. Kommentare Translation by
dico Bodi. The creature, de voted dom proliferation.
Who is delited with poliforation? As failed to tain nibana
. The unsurpas secrecurity from Bonic
But one who as a bundant proliferation,
who finds delight in non-proliferation, as a taint nimbana,
the hands up as security from bondage, end of common.
In this way we can understand the difference,
between the two words, but punchain, pamana,
in respect of the announces, as sociated with them.
Kommentaries very often explained the turn by puncha,
simply as a synonym of craving concident views.
Tan harditent die mananana,
nanget dann an die Merchalang
Madness, does not amount to a definition of Parbuncher as such.
It is true than thes are instances of Parbuncher.
For even in the marobindica sute,
become a cross the three expressions, abinant in die Damenbang.
Ami war die Damenbang and an josita mon, suggestive of them.
Aminand, die Tappenbang means, what is worth delighting in?
Ami war die Damenbang means, what is worth asserting?
At josita mong means, what is worth plinging onton.
This three expressions are very often used in the discourses to
the note the three definance craving concite than use
That is to say, the lighting in,
my way of craving with that don't, this is mine.
Asserding. By way of conceed with the dog this some high.
And cleaning on to with the dogmatic view and this is my so. In der,
in der Commentarial Excitieses on Papancha in terms of braving conceed and views,
is to a greatest stand in just the firebell.
How ever, what is particularly significant debatted tourned propancha,
is that it convased decense of proliforation and complexity
of don't
On the lines of those three mäßig tendencies.
That is why the person concern is said to be
overwhelmed, by the prenches, Sania Samka.
Yeah, we need to clay you fire for ourselves,
the meaning of the word song car.
According to the commentary, eat means, perpenager,
Sania Song car, it, et, Sang car, dicottasm.
Papenages, Sania Sangha, Herien, Sanghamins Punts.
In that case, Papenages, Sangha,
could be renned as Parts of the Branche,
which says nothing significant
about some kids
On the other hand, if one care fully examines to context,
in much to turn, babyne joursang yasanka,
and babyne jasanka a used in the discourses.
Und ganz the impression, that Sang Gummins something deeper and part or pursion.
Sangha, Samania and Banyatti, Amorless synonymous turns.
Out of them panyatties fairly well now as a term for in the signation.
Sangha and Samania associated in sense with Panyatti.
Sang Gummins meckoning and Samania is appellation
These three terms are of the news in connection with worldly usage.
We come a cross, quite this significant preference,
elevant to this question of propansure in the new root debatter,
suta of the kandas amyota, in this mythenicaria.
It runs, tayour mem, picking gave in your root debatter,
and your watch in a bottar, van ya debattar,
assan dinna, assan kinna puppenba, nassankiende, nassanki,
yessan, die atmenbaticutta, samane heb,
brach mane,
ve new heb
Kathametajo. Young VKW Ruhbangati, tang your Ruddenhang,
wie Barina, dann Ahosedi, das Susann Car.
Ahosedi, das Susann, ja. Ausseh die,
dass Sabaniati. Na, dass es angarten dädi.
Na, das ist Sangha, Mavissati. Mons,
there are these three pothways of linguistic usage of synonyms,
cent of the signation.
There are not a mixed up. Have never been mixed
up. That are not doubt it and will not be doubted.
And are only spiced by intelligent recruises and runnings.
What are the three
Whatever fuhren morgens, that is passed, siehst, transformed.
It was is the reconing fight. It was is it's
appellation. It was is it's disignation. It is not
recon ass it is. It is not precord ass it
will be. Coming to translation by a micromodi.
Mecause there all these three part ways of language,
place of designation, part ways of description,
that are unmixed, that when never mixed,
that are not ming mixed, at will on p mixed.
That are not rejected by wise as ascitics and runnings,
what three
When you our form big with as past seas changed
the term, label and discription, wars applied with.
Not the turn is, or the term will be,
end of common. The Burnout is discourse,
as is process in this way, histomer xine that three
periods of time should never be mixed top or confronted.
For enstance, with hree guard to that form
that is passed, of orpe in the pastance
is use
One must not imagine what is past to be existing as
something present. No should want you mengine whatever be longs
to the future as or reexisting in the present?
What are risbeen is passed? Whatever is is present?
It is a common my stake to consiver something,
that is yet too come as as something all really present.
And to mengine what is past, also as present.
This is the confusion, the world is in.
That is mind ours, make closers and rahmens,
where my is not mixing up
Justice that above quarted targraph. Speaks of whatever is
passed. So the discourse continues to make similar state
ands with recard to whatever is present of future.
It touch is abonnal the five uggets for instance.
Whatever form that is present, this preconnasities and not that is it will be.
Similarly what ever form that is your to coming is recontast,
it will be and not that as it was,
why it is.
This is how the Neurothen departed sutan, lays don't the
basic principle. Of not confalling in the enguistic usages
by danning to the tweet periods
of time
Kommen, ja,
I just wanted to underline the importance of the point made by the vanible here,
I'm also not that this need of clearly this thing wishing
the three periods of time has not always remained as clear,
in subsequent traditions and we get particularly in the subvast divan the tradition,
quite an influencial buddhist tradition, the ID,
that the past is stilling song
for existent now
And the seeles of the future also existent now and
this serving as the everything exists.
And so it's purpose on the standable by it's good to
keep in mind that in the early buddhist perspective this is not the case.
Und this all so connects to what I said that the
allsaid of this election invelation to our research on the lumin
is mind. There is no need into things that in order
Von The Mind,
do have the potential of vegin awakening in the future,
it allly needs to have some form of ewakening at the present,
this is not the case.
Hand of comment. Throw out this discourse,
the term Sanka is used in the sense of reckoning.
In fact, it three Sanka, Samania and Pania de, I used some
mont synonymously in the same way as new litty, I did
evaccinate and Pania de all these are in sense are
can to
each anna
Insofern ist er represent the problem of worry usage.
This mexiclear that the intriguing turn papanches Sanja Sanka,
Hesel Velobans to the question of language and mores of linguistic usages.
The German good does be rendered that ask reckoning is in
bone of politic perceptions. If we are to go deep
rain to the significance of the German Sanka,
we may say that it's basic sense in the nguistic usage is connectable to numerance.
Since sit means regoning. As a metor effect numerals
some more primitive nelites in the landuage
Kommen. Yeah, I would like to relate this to
the finding by Venom in the Mardina,
which she has published in her reply to evans.
Than the embasic at the Monology of Papania is based on Puncher 5.
And I find this very intriguing,
particular if we related to the beautiful similary given by Benbanian
ananda and a little bit expanded by myself of name of name as five,
we had this five Fingers of the hand feeling perception Woll ich einen Kontakt in der Tension?
Er and it seems net the basic idea of perpansia is really belated to the five things of the hand again,
this idea in all tradition or living situation,
if we want to make something very cleary would really like counting down and all hands,
I said to you this and I said this and this and this and this.
And so we get this again this image, this basic image of be five.
And vend of five things go literally out of hand, That we get papancha.
The proliferation. So this from meditation and practice related,
perspective this, gives for the power to the ID
of Papancha in Isolation to Sanka and was a donama,
the five components of name.
That witch performed the recognition and the naming of anything we
And before continuing with eventuals presentation,
I just wanted to mention and nother thing also.
And this is he will be speaking about the sign and then emitten,
in its relation to permanents. And I just wanted to,
it's say that an the I näher here is not that
when ever perception happens in there is nuance of permanents in there,
because of course, Adahans and Buddhis or so half perception,
Sanya and they operate the science,
but it do not perceive things as permanent
So I think to point is only in that the isserbasic
tendency in the unerwägend mind for the Basic Operationer Mechanics of Perception,
by way of Brassbingenimitan to Herman Underwayingen nur in so permanent
see. And this is simply me cause for us to recognize
something the mind will focus on what is relatively comparatively permanent.
For me to recognize
another person
I will focus not down in the closers, this person
is woring or but they have a build on not or
what kind of haircut they have,
because that changes easily and if I focus on the bearden then
for example and this person chaves of the build then I want be able to recognize him or if it is woman,
if she has a particular hair style and she goes to change it then I want recognize here.
So the tendency of perception is to focus on those finchers those visible parts
Ein paar Dicke laboring me talking my regulizing something,
that do not so easily change,
so that help me to regul nice someone.
End of common. Ein Tuper Chief is to brass be
sign of permanence in something.
Perception has the culturalistic of brasping as sign.
It is with the help of science that on regulizes.
Perceptions of phones, perception of sounds,
perception of smells, perception of tastes etc. Are some a
UAs of brasping science
Just this are party in going to more for forest,
would blaze a trail with an ex.
In order to find they are waying back,
with they have of notges on the trees.
So that's perception catchy sign, in order to be able to record nice.
This perception is like the clopping of a blind man,
fumbling in the dog. There is a tendency in the
mind, to blasper sign, after whatever is firt.
So it gives rise to perceptions of form,
perception of sounds etc. As sign necessarly in more of the
notion of permanence
And that is to say a sign stands for permanents.
As sign his to be main unchanged
and to one returns to it to two records it.
That is also on the secret behind the mirage nature of
perception as a horn. As a metor of fact,
the word sanja used to do not perception as such,
primarily means the sign, cindle or mark,
with which one recognizes.
But recognitional lohne is no de nam. What is we cognized,
has to be make non to the world, to the society at large.
That is why sanja or perception is voller by suncar,
or recording
In the relationship between Sangha, Samania, in Banjati,
in this connection, could also be explained.
Sangha as Vegoning, or a counting, totels up,
or ernst up, in the groups.
Of say, 50 6. In facilities our work,
particular incommon or communal activities. So the more as premitive
simple in a language is the newerman.
Samania or appellation is a common agreement as to house something
should be now
If everyone had it's on way of making norm ex-change of mideos,
would be impossible. Panyatti or in the signation,
the termins in the pattern of whatever is commonly agree depone.
This way, we can understand the affinity of meaning,
meet ween that am Sanka, Samania and Panyatti.
I'm on then Sanka is the most planity form of reprecording.
It does not simteaming reporning or hedding up in terms of
the numerance. In this guide ristic of language toom,
as we main for from the occurrence of the expression some
congottudy in many discourses
Der Fonds, der The Requinning nennt, die Suparticular Linguistic Usage.
We come up rows, a good illustration of such a
linguistic usage in the maha, hatten die Paluta Masutta.
Wenn wir noch einmal Sanny Butter is addressing is phälomants.
Say it harby avo so cattans you prediction,
val lingui prediction, in nancia prediction, mattical mattical,
mattical mattical, again, to evas and can cattudi.
Jeder emocua, wo so ein attentinscher Prediction, naharon,
you prediction,
mang saints
a prediction
Gianmans jupertütchen. Aga, also Paris varitum, Rupernthema,
some come to de. Friends. Justice when Space is
inclused by Timber and Creepers, Grass and Clay.
It comes to be reconned as a house.
Ebenso, man spaces in closed by bombs and cinews.
Flashion skin, it comes to your recondise material forn.
Comment. In Translation bei Janamoli
Friends, just us, when it's space is inclosed by Timber increepers,
grass and claim, it comes to be turn just house.
So too, meine Spaces inclosed, I'm bonds and sinnious,
flashing skin, it comes to be turn just martible form.
And have putting the chinees perl from the Michael My Argumna,
which is closely similar.
End of command. Hier, the expression song congogetty,
stunts for the signation as a concept.
It is the way something comes to be none
Letterscore for another illustration, from a serman by the Buddha himself.
It is one that through a flot of light,
on some deep aspects of buddhist philosophy, relating to language, grammar and logic.
It comes interpret to bar the suite of the liga nicaya,
by the Buddhi six ording, Chitta hat die Seibutter.
Seriatabicitta Gavard Kianon, Kiyramhan, daddy, daddin Harlavanitan, Normanitan, Hasapin, Sapimha, Sapimando. Yes,
ning, Samayek Kianon, horty, nehme das,
deswegen sagen wir ja dann Hedi,
Nein, aber nie dann, die ich sagen kann,
gab es ja die, na, sagten wir,
die sagen Kangottio, die, na, Sabine,
die Sam Kangottio, die Kirangottio,
die Sam Kangottiotti,
just jittas from a powercomes milk and from milk currents in from currents butter in from buttergue in from guee in juncate.
But main this milk, be this not back
and this kirt or butter or gue or juncant,
it is than simply in break and this milk.
Kommen, Translation by Moicewash. In just the same way
shit done from the car we get milk
From the Milk Curls, from the Curls, Butter,
from the Butter, G, in From the G,
G, Cream of G. I men there is merke,
we don't speak of curls of Butter, of engue,
or of cring of G, we speak of merke,
end of coming.
We show a break up in the relevant quartation into three parts,
for focusility of common. This is the first part,
gewinnende Introductory Similine. In the Similine Zwerg flogs simply not,
do it is suggestive of something deep.
The similine is in faktic standard to each of the other
stages of nilch, mook formation, name it court,
butter,
the enjump it
Pointing out that then each case, it is not rickend otherwise.
Now come is to corresponding to chinnel point.
Jeder me emerco chitan, yasming summer yeo olarico at tapartilabor,
ho di, never does ming summer yeo, man oma
oma o at tipartilabor, dison congaci di,
na our obo at tapartilabor, ho di,
sun congaci di, olarico at tapartilabor, deva,
does mings summer yeos an gankenganci di.
Yast so, chitta, when the cross more or personal this going on,
it is not rickend as the mental mode of personality.
No, as the
formus mode of personality
Is than sembly rick and aster cross mode of personality.
Conan, translation by in moise walch. So too,
whenever the gross, quiet self is present,
we don't know speak of them mind made of phone was a quiet self.
And I have posted in the chinese, which
also has the make similarly and draws a similar conclusion.
And we also have a power in sons get fortmans,
evided by Melzer, ended this or some fairly seman.
End of cound. And these three modes of personality,
correspond, do it we plains of existence,
the sensors,
the form and the formers
The first we first to the ordinary a physical frame sustain by material food.
Kabali, cada, hard am hocco, in joing the sense players.
At the time a personist in this central field,
possessing the crossmode of personality, one must not emagine,
that the newtune,
the mendal mode or the fondays mode of personality is in in in.
This is the time of confusion,
the accettics and changed in a salty are refell in doing.
They even gone seeved of self-ass firephone,
in cased in concentric sharons
But I see that tine turnier, openiciat,
one comes a cross the puncha cosha theory.
The reference hears to three states of the sound as cross,
mental informlis modes of personality. Out of the 5 selfs,
9 to openic shadic philosophy, nämlich Annamia, Pranamaya,
Sanja, Maya, Minia, Namaya, et Arnandemeya,
Olli three are mentioned here, then some for one.
The grows note of personality, grows panest to Annamia atmen.
The mental mode of personalite, is a curvelint to Sanja,
Maya atmen, when the formal smode of personal distanzor,
vinianamaya atmen
Und der Comic-Perspective of understanding this distinction is provided by the Milksynony.
Super is someone gets a ciana and the tain store mental
mode of personality. He should not imagine that the formus
mode of personalities or really latent in him.
Now should you think that the form and cross mode of personal,
the is still lingering in him? They are just temporary
states, to be disting mish like milk in Köln.
This is the moral, the buddhist trying to drive home
Now, we come to the third bud of the quartation,
giving the buddhist conclusion, which is extrem important.
In my quite sit locus on minialo look and eurotheologic,
bouharra, looga bannetti. Yeah, it a ta,
do vohara di apparamers and. For these chita,
our worly apparisions, worly expressions, worly usages,
worly dissing nations. Wish that the target energy use of,
we don't tenacious crasping.
Comment,
translation by
moise watch
Maggita, diese Merlinames, Expressionen, Turns of Speech,
Designations in der Welt.
Wir haben die totale User bedauert mit Supply Henning dann.
Und hier habe ich eine Forschung gegeben, die Sunscoot Fragment wich different.
It first kills series of similarys for self-for me and
then this crimes how someone me tickers,
strong stands and cling to these as this histroom,
everything at his room
And then later, it's so so spicks of like our literceptions and wordly usages.
But then related this to not grass ming at anything,
and not being additated,
and then realizing Niban and Nirvana,
that burth is destroyed and holy life is believe,
what had to me done has been done and there is no more.
Any becoming to medisond. As interesting insofer as a It
gives there in your look at the party and perhaps that
turn to targeter hear is used in a general sense.
The targeter can sometimes be an epited of the buddha by the times,
it can also be be beforeing to other hands in general.
And this is clearly the sense we get from the sunscan.
But the first paragraph in the sunscott is just substantially different.
End of comment. It is the last
world intercretation up a rama sun,
which is extreme important
There's no tinacious gasping. Und der Wunder users the language much in the same,
way as parents make use of a charles omly pretton,
for purpose of meditation. Yes, to present his dama,
which große Against the Köln, to the medium of verly language,
with, which the worldings have their transactions in definance.
And then is probably lead the reason why the buddha at first heasitated to preach this dama.
Nun, kommend. As I believe fi,
mentioned only on an Early Oncation,
die idea that the buddha hesitated to tage is,
not find in the parallels to the idea,
but yes and not so to so, it is,
this leaves it uncertain, cove our this is,
this hesitation is part of the early is account,
of what happened after the buddha head realized, awakening,
end of comment.
He must have wondered, how ich can conbay,
such a deep downmore through the terminology,
the grummer and the logic of worldings.
All this shows the immens importants of the buddha bada subton
If the originary wordling presums, that gears
all really inherent in the noked Obtained from the cow.
You but try it to are you doubt on the grounds,
that after all it is muck, that becomes gey.
And one sip becomes gey, he might demagined that melkest
till to be founding gey in some late in form.
As the general statement, this might sound rediculous.
But even grain fillows of us where unaway of the implications
of their theories. That is why the buddha head
to come out to this homly is muck similary,
to bring them to their sensors.
He are lies this secret of the sound theory
It cares with the the emplication that pass and future,
also exist in the same science as the aster present.
Na Wunder und die other hand, uses the web attit
is, only for both exists in the present.
He points out that whatever this passed,
should be be fire to ass a hose was.
And whatever is yet to come in the future,
should be spoking of asking my visity will be.
This is the fundamental principle on the lying than ero dipatta
suta orly quoted. Any the punch of from mat,
bood give vice to such confusions as referred to above
Nilk, Kurt, Butter and then G. Amelie,
so ministages, in a certain process.
The worlding so ever have put them into Water tight compartments,
by they signating and circumscriving them.
Their Quarter bender conceptual chap of their own making. Kommen,
yeah, I just wanted to underly an the importance of
forther menoral has pointed out here and the an beauty of this
makes summily in clarifying the situation.
From a practical, perspective are found this mery,
very useful.
Hand of common
Meine Fear Lossoffers starten working out in the logical relationship,
between calls and effect. They tended to regard this two
as totely unrelated twitch on them. Since milk becomes current,
I've been the two are totely different for much under,
or current must or the be latent in the for it to become current.
This is the kind of dilemma, the logical post for them.
In Nien, Philosophical Systems, reflected tendencituate, such logical suttledies.
They in a doubt with the larious extreme views,
concerning to relation with ween calls an effect
In a certain school Offinian Philosophie Nones Aramvada. Effekte sind
geplaned as something today new. Unrelated to the cause.
Other schools of philosophy, such as satkaria vanna and as satkaria vanna.
All sour roles by confusing this issue. For them effect
is ally front hidden in the cause, before it comes out.
Yeah, others, to conney the cause is wear.
Such extrem conclusions where the result of forgetting effect,
that all these are mehr concepts in worldly usage.
Here we have a case of getting cord up in
a conceptual trap of once on making
This confusion regarding that three periods of time,
can to be stick of such philosophics.
Good be illustrated with some folk tales and famous,
which lucid liebling out to deep too.
This way instance the tell of the goals that last goal
and engs, well, known to the west.
A certain goals used to layer golden eng,
every day. It's one out of excessive greet,
thought of getting all the as yet moins.
He kill the goose and dominate up only to come to grief.
Here to rongly emagined the future to be already existing in
the present
Und das ist der Gunt of Blunder that soul theorists or so committed.
In der Field of Philosophie to in the prolific tendency let
us such suttle complications. It is not much different from the proliferations,
in daher stehen by the ordinary worldling in his daily life.
That is why a recordings born of prolific perception,
are said to be so overwhelming.
One is all went by one zone recordings and figuring sound.
Under the influence
of prolific perceptions
Und in ihrem Board morgens spottete Ruby Shining the Moonlight and evily approach did enchanted by it,
only to find a blood rets, bittle of beatle.
Kommen hier for at those of vis to have not been to in your
or she long and this is perhaps not immilly evident,
but beatle is a kind of not nettes tood regularly in
this part of the world, even by Samunastics.
And after dring when has to spitte it out and that spittle
really has a very strong vedish conner that from looking from erfahr,
at good really look like something very precious,
which is, of course, in the opposite opportunities.
And of comment. Wie oft im Commercross such humored stories
in literature, showing the pit for soft prolific conceptualization.
The introductive story leading up to the number paraverse on the rambling mature of the mind,
do a rangamang, eke Charang, rassari, rang,
guahasayang, as recorded in the commentarator than humber panas,
is very illustrative.
Comment, I'm just wanted offer,
care a normans translation of his court
Speaks about the mind, as travels far alone incorporareal
and line the cavered the heart and of commitment.
The people of Benjamin Sangha rakitatea, and nerv your office,
in dult, in up a puncher, while fanning is teacher.
In his imagination, in this roped, good married,
head a child, and was coming in a child with
his wife and child, to see his formatician.
The wife through cellousness, drop the child,
and the child on a way.
So he web this wife in a fit of Englin,
allly to realize that yet,
dill to blue on his teachers hand,
with the fan
still in his hand
Wegen allerhand with psychic powers, histician middley understood the purples
state of mind, much to the letters in this configure.
Apother in sunscrit litwitch your smash his pots in a sort
of the business perpension, and was we most full afterwards.
Similarly and deprite make made in English literature,
dopped the bucket of milk on a hand,
in a date ween of her rosie future.
In all these chases one texas present something that is to
come in the future. This is a serious confusion with
we in the three,
bearriors of time
In The Perception of Permanence, Charakteristik of Concepts, loose one
way for reality into world of fantasy, with a resarn that one is
overland and obysest by it. So this is,
Gott is men by Papanja Sanja Sanka Samuda, Chara.
So overwhenning are recordings im bone of politic perception.
As visual baden, the white Sang guys there for near
or to the ID of Recording and that of part or pushing.
The target us, are a free from such recordings
mbone of politic perception,
Papanages Sanja Sanka
Because the make use of world ingustic usages,
conventions and the signations, being fully aware of their world in origin.
As if there were using a charles language. Men and
other users a charles language, he's not down project.
Like ways, the buddhis in Adarans do not forget,
that this are worldly usages. They do not down indestinction,
between ability and the absolutely between god to do those concepts.
For them, there are merry concepts and the signations
and rolly usages
That is why that the target is a said to be free
from Puppenshirn. That is to say in the are nip a puncher.
Why is the world the lights in Puppenshirn?
This factness clearly express in the fulling voice in the Damerballer.
Arca see you are not an tee.
Samano, not an teem Barhiri. Papanja, biorata,
but ja, neben Papanja, the target.
Not track is there in the air, and no recluse else ware.
This populars delicing prolificity. But does convens an 9 politic
. Comment Translation by K.R. Noman
Boah, der ist nur Footprint in der Sky.
Der ist nur Accettic, outside our own them.
Originary people rejoys in the dimessified world to target
is are free from the diversified world. Yeah,
I wanted to follow up,
ein Aspekt of this the first bot or this world,
which is not directly related to what the manual is discussing now.
This side years samanon hatten die Barheerin,
der ist Norweg Clues outside.
Ja,
und I check to channess number bothers
Ernte both have the same reading, which and giving here in Chinese.
And then translation of T2210 by Demojuti, there is
no check in the sky, there are no outside to thoughts or is Ramana.
And the transition by Willeman, chance Willeman of T2113,
in the Air this no trace and this ramana has no hairitical einideers.
And I find it interesting that Chinese to more bothers have this different reading,
because if they think about it, an in this is quite than
Negative Statement, there's no reclused out signed. Eine discertainly
not something as self-evident as the idea that they are not tracks in the sky.
And commentary relaced this statement, to a statement that the marparanibana
sute and disperators attribute to the butter,
at the time just before his passing away, there
was somebody a sumanda Accedicu wanted bloom, ask a last
question and ananda was first not willing to letting through but
then the buddha set light in com.
And to wander want to do know if other well known teaches,
all living at the buddhist time, if
there will also a waken ones. And story was that
the buddha set asigned this question and made to state on that,
eng when ever practice tradition,
the noble aful part is found there,
one can find the first second third and footh we clues
So der Reclues as used as a synonym for the flower levels of a wakening.
And then he's on make it for thing that in
his teaching and the noble eat full part was found.
So the empressioners that the original statement could have been something of the table like,
I'm not making any statement about like sound,
so and so und so.
But I'm just saying,
clarifying a principle and that principle as that if you have
the noble eat full part,
then that can lead to awakening
Ja, und we have another pastage related to that in
the Julicy Anadasup. And this is the second article,
that I would like to offer for down not for those of you,
who have the time to on interest do follow this up.
The lions were in early buddhism study based on the ecotrica
arguma parator, Julia, Chanada Sutter.
Because in the Julia Chanada Sutter vegates,
in the Palibration and also one of the two Chinese powers,
we get again this same impression that I also get from distant up
powerverse being making like a this smissive statements about other to ditions.
And this is not the case for the equatorical argument parallel.
So my personal feeling, impression is that statements that were
not originally breathing as sectarian spirit.
Health acquire this doing the origins mission
On the standardly in the situation of
their buddhists heaving to standing bound and against other traditions,
but I think it would be we we need to be
careful not to to easily attribute such competitiveness to the buddha himself.
End of common. It is because to target this are non-politic,
that nipper punchase regard that this one of the
epiteds of nibani in a long
listen of
Like do co pastomer, quoding of suffering,
perpanage of vope, but sema, quelling of polificity,
is also vegognized, as an epited of nipaner.
It is also referred to as Papaniceni Rudda, sociation of prolificity.
We come a cross such references to nibana in terms of
Papanicent quite often. The target as are free from Papanicent San Myasonka,
Oldo, they make use of worldly concepts and indesignations.
In the Kalahabi vada sutter,
we come a cross the dictorn,
Sanya,
Nidana,
Hiperpunji Sanka
According to which Recordings to Polificity arrised from Perception. Now,
that the target is have gone beyond the pail of perception in a taining with them
. That is why they are free from for puncer,
Sonja Sangha, Recordings, Born of politicy perception.
Such regulings are the lot of those who group in the
Mork of Ingnorance, under the influence of perception.
Since budden hurs and Arahans and a lightning with wrist them
and released from the limitations of perception.
They do month entertains, such recordings more one of politic
Hence we find to vollend statement in the Udana.
Tena Cobana, Samajena, Bangaba, Atano, Pabanja,
Sanja, Sangha, Papahan, Atano, is no hoti.
Eine Detailindex sollte ein was sitted content blade in is one
a bundlement of breakonings, morn of prolific perception.
The alumination hears to the bliss of Emancipation. Quite a
meaning fulbures, also currys in this particular context.
Yes, Super Panja, did Genatin, Sandana,
paligantischer Veggivator. Sangnitan, Hangmoning, Changdan, Narbe,
Giana,
disa divaco biobio
Too home, there are no proliferations and stand stills.
Who is conbeyond the bond and the deadlock?
In that graving free assage, as you fair is along.
The world with inscorts season nothing to decry. Coming Translation my Island,
who has no concepts, no stand points,
who is overcome, the tie and the bar.
The world with his deevas does not this bies.
The condoct of that greeving, craving free sage and
of compt
The two worlds perpansion, did it in jockstar position highlight that
primary sense of perpansion as a rambling or a strainer way?
According to the netten tippen, pocadonna and the ideomatic stands till mentioned here,
be first to the latencies, another year.
So the rumbling perpansions and doubtly bassisting undersales, are no long the there.
The two worlds sandalong and polygun are also net to make
a fortunately used in the done.
Views nipped the other bonnant and ignorance avinia is the deadlock
And the fact that Papanche is carectoristic of morely tods,
connected with the household life.
Emerge is wundervolling verse in this a life, epon as song,
you to of this and you tell you guy.
Papanche, Sanja, it's a rida ranara, papanche,
yanta, oper yantissan nino. Manoma yang, yasic tanges up,
bang, panun, yang, yang, yeah,
the come and run of humanity and bad by prolific position.
Approach their objects with rembling tods.
Limited by save, by perception as the are
The spelling all what is mind made and connected with the household,
one moves towards that, which is connected with renanciation,
coming translation by a microbody.
I'm common people of proliferated perception, perceive and proliferate, naybe coming aged.
Heading dispell that be mind-state about to the homeline, one throvers
on the road of renanciation. End of comment. And the
approachment here's comparable to the approach of that imminginative poet.
The what's the who be shiny in moonline,
only to discovers battle
of beatle
The last two lines of the vöse, bring out the correct
approach of one noise, he ming at nip banon.
It requires to this spelling or such date dreams connected with
the household, this entertain by the nethy our penny
masong aracitate and. Worlding sign the hubbit of constructing speculative views,
by taking to see vis leading whistic usage and grammatical structuring.
All prem buddhistic geloss of us, made such blondes,
as the confusion mit winmelken köln.
Und der Blandes war menning in you to reasons,
namely in the possistent late and saying to what's perception,
and the boogmatic at herrence
to dos
It as precisely this to point that came up in the
very first statement of the model bündiger suttern, this gustin
or bliebe sun. That is to say they are
from to just of the buddha's cursory be blight
or the succienne than the banish question. For the letter
it was immittel. And that is why he raise this
I browers, black this tong and shoot is hand.
The question wars. What does the recluse are certain what
does you proclain? The buddha's reply wars. On cording
to with it by doctreen, when does not quorrel or dispute,
but anyone in the world.
Such in doctoring do I bridge
And you do whatever statements, perceptions do not underly
as latency is, such statements do I proclaiming.
This might well that be a strange pernox. But cince,
we have overly needs, some clorification of the two
jumpsania in Pania, we might as well, bring up
now and excellent quartation to this thing with the difference,
between these dooms. The disinfect the last vose in
the markt and there's are top the suptany partner.
The grand final as ituelle. Sanja, wieder toss in
a sandy Vanta. Banja, wie mutten das?
Sanna Santi Moha
Sanjan, dit tingje, yeanga his on,
yeah ga ta yand ta, dit yeah and dit yeah,
to one on a tage to percepts, no bonds exist.
In one released to besterm no delusions persist. But then
it klingt to per 17th views, go about rembling in this world.
Translation by dick body comment. For one the touched from
perception, they are no nots.
For one liberated by with them, they are no delusions.
But those were have class perceptions and humans,
one in the world creating fiction and of comment
In der Popmarsutta of the Canons and your town,
comes a cross the falling inteclovation auf der Wunde an.
Nachhang Wecker wäre lokene vivadani, local, but maya,
vivadet die. Morgen seid ihr mal disputed with the world.
The distore that is disputing with me. Common, translash
eminding a body. Because I don't know disputed with the world.
Rather, it is too were that disputed with me.
And he's my translatation of the corresponding some jucta argumentiscourse.
I don't not dispute with the world, the world,
this puts with me and of common
This looks more less like a conto dictory statement.
As you for more say, he scoring with me,
but I'm not qualing with him.
Hive the jumped of the statement lies and effect,
that the buddha did not whole long to any new.
So my thing that the buddha also held on to some view or one.
But you was simply using the charles language.
For him, there was notting worth holding on to init.
There's economical episode, which is a gute illustration of this
fact. One of the most well, now,
no one debates to buddha had,
with a citics of other sechs,
is to debate with Sudjacan,
the year citic
Ein Account of it is found in the Julies,
socica sute of the monchy monicaya. The debate ted all
the outward appearance of a hot dispute. Oh ever,
towards the end of it, the wundermakes to falling challenge to sectical.
As for you are only vision, dopps of sweat,
have common down for me for it,
sog to you up a role and which the mount.
But agive assana, this nuss, repton and body now.
So saying, you are cover this golden huge body in that as emblean.
Et eam, hallo, our tass ming,
body's a ding, so wanna wander wandern,
cay and
we very
Even in the mixed over hot demail. The buddha had no editation,
because it did not at here to any weevens.
There was for him no bondaging terms of graving conseen and views.
Even in the tick of a heated debate, in the buddha
was uniformly carmon cool. It is in the same with regard to perception.
But selbst do not percess as a late and seen him.
Miss Book of nehmen formers and Image or a reflection.
Buddhas, do not have the delusion rising out of name
in Form. Since they have complehended, did as a
self image
There's a burst in the Sami, a sudoct the superney
part, I which puts a cross the side year.
Anovicio Papanche, Namarupa, Adi hat dann bei Hinderage,
Rogamulan, Sabbarogamola, banden nahe Bamutdon, Anovititor,
Talibabuccia de ta ta ta.
Erinnert es tut nehmen fun, which is a product of prolificity?
And which is a root of all mulatay, within and without,
he's will list from bundage to the root of all mulates.
That's such like one is trully noone is to one who
is understand. Kommend, John Slashen bei Vicky Boni
Heaving known polliferation and name in forn,
in tournly and externally as the root of yourness,
freed from bondage the root of all earness,
such you want to through to decide to be commission.
And of comment. Nehmen form is a product of papancha,
the worldings polificity, polificity. Comment again this stamm
and should not be taking to literally cause the other hunt
and the wood does to have name in on,
it's just ment as a general correspondencycling, end of comment.
We spoke of the refaction of a gemina pon and the
image of a donk on a plank across the stream
Once crass of once world of name and for
miss something similar. Now is for the Buddha,
hier ist July Comprey händer the nature of namen for.
Whatever molodys, complications and mulignment conditions the are within beings and rondom.
The root course of all that molody, is this perpansia name Europa.
To be free for me it, is to be satt.
He's the one was real young is tood.
If me are to says something in particular,
about the latency of perception,
we have to be special attention to the first discourse in
the monty maniquaria
The Advice usually even to wanna picks up the monthy
manica ideas days is to skip the very for sutan.
Why? Because it is not easy to understand it.
Eben the morgens to home it was preached,
good not understand it and what is please.
Et is to deep for us, leve it a long.
Bei den must be pointed dauert it's such and vice is
not month stifferen from asking one to learn a language without studding the alphabet.
This is because the first discourse of the muggy manica year,
nämlich in the mula paria yasuta,
in schreiens and extremely by don't first principle in intire
field of buddhist philosophy
Justice mind chester first discuss of the meganicaya, nee mega plattmaniale supped.
Is of Great velopments to the question of use,
emiss other more pariants, to the experience import.
And for it's well, I got to the question of perception.
Now what is in the masic theme of this discurs.
This is certain pattern in the way open your curry to
the mind in our opprecieved. This discurs lazing bear that
elementary pattern. The buddha opens disc discurs with the declomation,
somebody that mama more pariants, body, yes,
this is Sami.
Mong Sascha, Bridge to you the basic pattern
of behave
your fallen mind objects
In der Natur der Diskurs und der Erde mit 24 concepts.
Repräsentative von concepts in the world. These are fitted in
twisky more to illustrate in the additude of 4 types of bersons towards than.
In the 24 consumpts mension in the hutta are batterie,
abo, tetio, mayo, vota, nehmer,
patjape, diem brachma, a, wasser, a,
Superkina, we happen a abibo, a, k,
so 90er Jahre lang, im Jahr, lang,
schwer, lang.
Arginian, ja, ja, dann nehmen wir Saniana,
Saniana, Jatan, Mitgang, Sutan, Mutan,
bin ja, dann eckert dann,
nein,
dann sind wir neben Bahnung
Was? Water war ja eher Memes, Gods,
Benjapady, Brahama, Never Cybermamas und der Subakina Brahamas,
never overload, The Ram of Infinite Space,
The Ram of Infinite Consciousness, The Ram of Nothingers,
The Ram of Night, The Perception, One Perception,
The Scene, The Sense, The Cognized, Unity,
Diversity all and Nebenbahnen.
In the Discourse, Disclibes to differences of attitude,
in 4 types of persons, but we got to each of this concepts.
In the 4 persons are, and antwort ordinary persons and
who is no regard for the noble one,
so it's eins guilt in that in Hanma.
A Super van Portugula
Am Morgen, wo ist ein higher Training, muss ich
meinen, dass es nicht gewitcht wird, to goal.
Und es ist ein Sparring zu einem suplemischen Security von Bondage.
Miggo, seben, adaptimaler Sohn. Ein other hand with tains this found,
was let's the holy life, done what has to be done,
late on the burden, match the gone, distroit the fette subexistence,
and we is complete a liberated through finan knowledge.
Adrahan, Kina, asovo, that the target han,
a complished in fully leiten, the tarator, adrahang,
same masom boundo.
Adoplay is in the second category comprises to stream winner,
in the one three turner and the non-returnal
Nor there are for types. I quanting to the analysis of the attitudes.
And the last to can be regard it as one type.
Since the attitudes to those concepts other same.
So we might as well speaker three kinds of attitudes.
Let us not try to understand the difference between then.
What is to world view of the antwort ordinary person the worlding?
In the bundane scribs it as follows.
Batterin, Batteriduo, Sanjanadi. Battering, Batteriduo,
Sanjat, va Pattering, Vanyati. Bratterbia, Vanyati,
Battery to monity. Bratterbing, medi, manyati.
Battering, Aminandati
Tankissa, hey du, Aparinia, danker Sadi, Vadami.
Hippes hives this ears. Henning basived earth as ear,
he immingense ear the assage, he immingense on the ear,
immingense from the ear, he immingense ear this mind,
he deal lights in ear, weiss nicht,
I say, that it is,
because he as not fully complehenited.
Comment. Ein Translation Banjana Moli.
Hippes hives ear this ear
Heaving passive to this are, he consives himself as are,
he consives himself inner, he consives himself apartment.
You consives out to be mind, he di lights inner.
Weiss not, because he ass not fully understand it is say.
The unto ordney person kenn duno, but the vent passiert
ADSR. Wenn sie es simply dropping in the dog.
So epressives earth this earth and goes on imagining,
for which the world used year is moniaty, meetings.
On usually mithings when it similar or metter focus,
as a thing of speech
But here it is something more the net.
Here it me first one in Italiens in an deluded more
of thinking under the innerfluence of graving consident views.
Preceiving heard as a emengence out to be substantially right.
Then he results to infection, to make it flexible or aminimal to is mittinging.
On the out, from the out, hört es mein.
Also many suttle ways of meeting ging, with which he find
he finds the light, in the very consible board.
The reason vall this is the fact that he has
not fully compleent in
Dann kommst du all you of the monk,
we is in higher training. That is in the second
. But downing, but I videobiliana de. Partnering,
Partnerwitto, Arminiaia, Brettering, Marmonie, Pattermia,
Marmonie, Brettering, Marmonie, Brettering, Marmonie, Brettering,
Marmonie, Brettering, Marmonie und das sah die Banane.
Yanders dance to higher knowledge earth this out.
Having known, to higher knowledge earth this out,
let team not immension or this such.
Let you not immension on the out,
let you not immension, from the out.
Let you not immension out this mine. Let you not
delight in our
Why said, I say, it is,
because it should be well completed by him.
As for the monk we is in higher training,
he does not omerly passive, but anestanced to I am a knowledge.
Comment, Translation Vanyanamuli. He directly nunt,
elt as that. Having diarity known elf this that,
he should not consive him sever it.
He should not consive you self in that. He should
not consive im self-apart from our. He should not consive
our to be mind, he should not delight in that.
Why is not? Because he must fully understand it,
I say,
end of mund
Here we are against the peccularly expression,
which is where that problematic, that is mom on me.
The commentary is simply closers over with the world's money you to idea money.
There ging it to minded same is money at deem, imagines.
It's only explanation for the use of this specurity expression this context
is that the seca on the one in higher training,
has worry in than away, with did deem money
now or imagining in terms of news.
Do this there has in menschenings two craving and construct.
So for the commentary, mom money is so su
sword of mind,
we communition of resilible emagine
Und die Linda, die Fraße. Aber diese Interpretation ist
not der dokumentierten Sinn. Haben wir sie in der Party
von Marhis Approabitive Sense hearen? Und ich meine,
ich meine, ich meine, es let one not immension.
Oder let will not entertain emissionings money now.
Erklär instance of the use out this expression in the sense
is founded that the end that there's a minisultant.
Des Castinnen earlier summon. Wenn ein Sam in the 1
and men up a saributters categism creditably.
And the lator agnoish it with the oldern.
Sado sado. But coresiont him not to depart of it.
Tenager my my money, but do may be vain on
account of it
The use of the privilegative particam with rereference to the world,
you have the monk in higher training as quite apped.
As he has to trainingself in overcoming,
but then and see to go on in muchining.
Vorhin mit diesem Step of training to as full comprehension.
That is why the buddha concluses with the worlds, why is net?
I say, it is because it should be well complehenabying.
Kommen so be that we are a the end of some and well.
I think you very much for your tension and I look forward,
too on their discussion in the forum and
to continuing in a weeks time what the
next somon