Oh. Welcome to the Online-Kurs on the Nibana-Schermans,
12 to 20 do, by Bico, God de Corona neaneinander.
This is an online-kurs, hosted in collaboration, by the
nummer decentive a booty studies that the University of Hamburg.
Enterparis center from booty studies in massachusetts. And today,
we are going to look at someone a mutter team.
But before getting into the actual someone,
there few comments from the discussion and online forum
Kim Ellen Oss, one question, I have his matter
dom uneductionized translated this non manifestative by Venomine ananda,
eines Invisible by Venominana you in the Luinosity Paper.
I can see the a timology groupulation to not seen,
but find that for me, these tool transsations have there in different sensors.
And susan poppenback has all so been asking about the translation
but ten posting, someone got delited zu einem nordexacrisure.
What the point of hur comment is
Anyway, I explain in food not 12 of the paper,
that I followt the translation given by Margaret Cohn,
in her partying a stictionary,
this is the Neoparly in a stictionary in by the Palli Text society.
Und yeah, I'm remember correct. I think it was
actually because Brahmali who suggested that translation to me he's
one of those who common to don't the paper.
And I think I mean, for my my own presentation
this change of translation terminary is not a mail you point.
How ever his far is I mable to tell in what
I'm trying to say and that competitive study is that it
seems to me that passaging that cavanda suite has been influenced by in the Bramania, nimmantanica suta.
And so that the I deal of any disciner,
how every we in decide to translate it has probably
I cannot be sure, but probably, it's original home in
the Bermany Mandanica suta. And there,
it would than relate to that hole context,
where brach my end the Buddha are dring this high
dance seek if you like, when they each tight
to dissippear, or become invisible to the other.
En Berma is, Ansugselsful and the Buddha is successful.
So my personal assumption is that an the ID of Uning
dicent of comes from that context.
And then the term, Anidas in the all,
so we cause invilation
to space
Erst wendet man ja nicht aneinander Menschen. Und mit Space also,
ich denke, es ist Gold Europe, eine Interessener.
Es ist im Material und eine Interessener auch so,
dass wir es nicht mehr menschliche Spaces invisibeln.
Not non-manifestative. Er hat uns so geändert,
der point of my research and what I in my general empression
is that in early buddhist thought consciousness is not something active.
It is something more on the passive startup experience
We can see that for example in the basic analysis,
of sense experience,
we are feeling and consciousness are related to the sense door.
But perception and formations or elitions if you like are related to the sense object.
So I take this to mean that sort of perception and intentions amo aktive,
they reach hout to or its what we experience.
But feeling and conscious is are more on the receptive signed.
And so I wouldn't not naturally from an early buddhis
few point
Would not naturally qualify normal type of consciences as a manifestative.
It that gives to me a slightly to active noons,
to consciences as a normal type of consciences.
Bei der sei, pathobly seid the change from no manifestative to invisible,
is not really a major point in my presentation.
So if you feel more comfortable with no manifestative please continue using that,
it was just a comment by a and good friend that me adopt that different translation. I think the main point,
I have come to after researching and see are be simply need to give a minded that,
wenn wir nie aneinander, when he gavies talks,
see only had the party discourse,
at his disposition,
at the time,
there was simply no awareness even of the potential of using all the different other powers in Chinas and tibetten whatever,
to get a clearer understanding of particular passages,
to see them
in context
Is sometimes, it's do me a little bit like looking with,
looking with one I? I can see things with one I,
and the looking with one I as and illustration of using only the party discourses.
So I can see things with one I,
but somethings are not intirely in full perspective and know so my look,
rain to who vision is not as broaders, if I
see something with two Is. Some of the two Is,
they they the collaborate,
and so whatever is in front gets more in perspective and
my vision is
a little broader
And so this is my, to my mind happens with
these competitive studies and they help us to see, sir enpossages in perspective.
And I really feel let the result of the competitive perspective makes it clear,
that the covander sutter, as a hole,
is really about the suissation of consciousness.
About the stepping out completely,
this whole I neear of this monk,
going to all this debarons and asking this question and they mean to look you are looking in the role place.
Der ist nur physical location und where the element sees,
but there's an experience
And this is the experience of nembarnum. And that I'm interpretation that understanding based
on the compilative perspective of the first part of the verse,
fits way, well, with the rest of the verse,
but very clearly speaks of a vinyana and your other,
nama rupan your other.
So I think in that respect,
we simply have to a low for different perspectives to in
mönch with this compilative study in as George olayers said in his comment on the forum,
and that this research is as it's certainly flashes out the
dramatic difference in perspective,
between early buddhism a later forms and that is
indeed the case
But I more now is so like to say that when I present such findings,
it is not so much in an attitude of propounding,
the only truth to be followed from now on is just a different perspective.
And I like very much, the comment by heavy to turn,
she made on the form, she said,
this vose, I will be remember in the way,
has come down to us and in the way,
was probably original ment.
And then she gives sport or versions,
and she uses invisible, but we can also use,
I will just use,
no manifest state for the first ones,
so that those of you who are more competible
for that are
More at eas with that's a conscious that is no
manifestative infinite a luminus office on. And then conscious that
is invisible infinite and given up in a reway.
So we can simply allow different perspectives to stand side by
sign and inform or in the standing.
Moving on from the your minus. What is not
a luminus article, article on the luminus mind?
Yinsheng, she told that you was using that similarly
of rubbish vs. Jam,
practice in our walking meditation
Aus Helping here to see, how authentians something's
get fix stated on things. I don't that was a
very interesting eng, to put tech into practice.
Robert Grosh emphesized what also to me,
really to doubt from the last sermon,
the relationship it we in perception, the grasping of a sun of permanence.
This sort of, because perception is based on seeing,
what has not changed,
there is this the mirage like nature of perception,
really strengthens that tendency to see something that
is permanent
When actuality not thing is permanent. And then
when every damadina, she to cap again this issue
of not confounding that treepark, ways of a linguistic,
use search in the problem of conflaking, past president future.
And that what happened in some later buddhist editions,
you said, it's a more from coscility into on pology.
Such an outlook can easily overlook. The liberating critical point
of seeing through cosciled in the present, they me dependent rising.
And breaking free from existence by means up net seen
And several participens also mentioned that they really appreciate in the
Simony of them goose with the Golden Angs.
And yeah, this is actually a German folk tail.
And I had never imagined that it could have such proformed,
a immlication, until, I heard,
when my neeanander ticket up.
So this much for introductory comments and now into sermon
Ethang, Santhang, Ethang, Panithang, Yadidan,
Sambison, Carre, Samato. Samato, Panithang, Caryobirt,
Argon, you do in the hot, nip bahnen.
This is peaceful and this is excellent, nämlich the stilling of
all preparations. And there will linklishments of all assets.
The destruction of graving, deteachment cissation, extinction.
With a permission of the most evannible great precepte and the
are semily of the vannible militative months.
Das ist der 13th Sermon in the series of Sermonson
neben Bahnen
In our last sermen, we are tempted an exposition
on a the topic somebody and the home more labbadiaria.
The basic pattern of behavior of all mind our techs.
Which constitutes the theme of their eye first so tain the
monty money caria, namely in the more labbadiaria sorton.
We have in to mention that the discourse this
cribes three different addiduce, regarding 24 concepts.
Such as ear, more ta fire and earn.
We could to ever this cars only two of them the other day,
name in the world view or the attitude of
the untod ordinary person
And the attitude of the noble one, we is in higher training.
So today to begin with letter springer the third type of attitude,
cuban in the discourse, that is the attitude of other
hands and that double to targeter, ball of being similar.
It is this climb in this worlds. Patterien,
Pattervetuabitana, die Panavin, Pattervetuabin, ja, Patterien,
na mania, die Pattervia, na mania de.
Pattervetuana, mania de. Patterien, medina,
mania de. Patterien, na, wie nanna de.
Thank is saheto, Parinia, dank ta sadi vadami
Die Adaren, Assualas Dieter targete. All my stands,
through high your knowledge, at this ep.
Having on a stuart why a knowledge your this ep,
in this not immengene earth to be earth.
In this not immengene on the earth. He does not immengene,
from the earth, in this not immengene on the earth,
he does not immengene,
he does not die light in a, vice that,
I say this because it has been well comply handled by here.
Coming their translation by Indiana Moni, Idalty knows this ep,
having dold in one this ep,
he does not
konsiv imselface
In does not conceive himself inner, edis not
conceive himself a part from earth. In does not conceive
earth to be mine, you does not delight inner.
Why is that, because yes, fully understoodyed, I say.
End of command. Wenn das nur try to compare and contrast,
yes, readitudes. So that we can understand in a
greatedetail. Die Attidiote auf die Antwort Ordinary person,
you regard to any of the 24 concepts,
like out what the fire air,
the 24 cited being illustrations,
is so orient and that you per seves
it assage
Vor Instance in the Case of Earl, he perceived a
real earn, that is takes sit as earth percy.
It may sometimes beyond your block of eyes. But because he
this hard to the touch you gross of cit as earth.
That's the ordinary person, the worlding,
we are lies only on perception in his percept of knowledge.
Have inklusive this earth three minds and said to pia.
The picculiarity of money now or me thinking, is that
in this any mindshanning in terms of I end
mind. So you first emansions it as
Then he magence on the our, from the our,
hear this mind, and deal lights in the our.
Here we find various flectional forms non togrammar. As a matto fact,
grammate self is a product of the worldings for purposes
of transaction in ideas, ballend up at definements.
It's purposes to nebel beans, where overcome by the personal deview,
to communicate with their like minded phänomens.
Grammar, and therefore is something that cates to their needs.
As such it in bodys, certain miss conceptions,
some of which have been highlighted in this context
Vor Instance, partaving moniaty, could be into partadise in
a tempt to immension eneur as a full fledged minaunos substanty.
Edisconsived as something substantial. Bei Pattavia moniaty,
die Emension Sondererd, der Locative Cases emplied. While,
but I wing may de moniaty, he immensions ear this mine,
is an instance of the genitive case,
expressing the idea of position.
New do a site emensionings, a realities are tributed to
the concept of ear.
And it's existent is
takle for granded
In other words, this various form sophie maginings,
go to confirm the notion allly roused by the concept of early.
One cities confirmed, one can deal light in it,
pattering abin and addy. This than is the world view of
the untought ordinary person. The other day we mentioned that
the monk with in higher training understands to higher knowledge,
not to perception, as a. They dis a higher love
of understanding he's not deutlich free from imaginings.
Et is why certain picturely a expressions,
I used in connection
mit him
Satches patterbing momanier, pattervia momanier, but a vito momanier,
patterby medi momanier, patterby marvin andi. Yeah,
we have the calling question in the commentary explanation,
according to the commentary, in this speculian expression had to
be used as in dily in daddy fraes.
Because the monking higher training, could not be said,
we mension or not imagine. But the disclaimer,
that the particular mind this context is used in its prohibitive sense.
Marmania means do not emension and marvin and emension
do not elite
What is significant about the seca, the mong in higher training,
is there is in a stage of volentary training?
In fact and the white seca literally means a learner.
But it's to say here's obtained to certainly green of higher understanding,
but has not atained as yet, full copy hension.
It is precisely for that reason and that are
the section about him is some up my the statement,
thank you say head up, parinian,
the sadi vadami,
wise that,
because I say that it should
be complehended
by him
Sind Sie es yet to complehended, he's following that course of huer training.
The particular my is there for a point that to get effect.
For example, mama mini, do not immension,
marbin and do not delict. In other words,
the monk in higher training, can on help,
using the grammatical structure in usic, among the world lings.
And as his latency is unnot extinged as yet,
he has to practice a certain amount of resplained.
By constant employment of mind for us and whistom,
he makes an autempt to be immuning to the influence
of the worldings grammatical structure
Der ist Apossibility. Und dann, wo wir arbeiten wollen,
bei den Implikationen von Suchkoncepts als Earthwater Fire und Air.
In dieser Kommunikation ist die Welt mechanisch. So ist Fire,
die Procedur voll Komplimentation mit der Helpe of the High understanding already one.
Keeping mindful as and wisdom before him. That is the voluntary
training emplied here. The monking higher training is gold addoguture.
In the sense that he tries to guardian is elf.
Such frases like more money indicate that voluntary training in guarding
Here we had to add something more to the commentarial explanation.
So this is in the situation with the monking higher training.
Now as to the other hund and the totarget town.
The world views of both, I sentially saying.
There is to say, then both have a higher knowledge,
as well as so full complehension,
with regard to the concept of earth for instance.
Paris nathern, this said hivadami. I say,
it has been comply hand it by him.
A such, they are not care in a way by
the implications of the world links grammatical structure
They make use of the world you sage,
much in the same way as parents do when they are speaking in the Charles Language.
They are not sweb to way by it.
There's no in a intengerman, in the form of emengining.
There's no touchman, in tangerman and end involvement,
by they of craving, consident view.
In regard to those concepts. On this goes to show
the immensium potents of the more labbariayaya suttan. One can understand,
why this sutting are game to be counted as the first,
I'm on the subtors of the manymanicaya.
It is, as it of this suttan
was intended to surf as
the alphalet
In disciffering the world, used by the Buddha in a Sermones
delivered in discussive style. As a matter fact, the mughy
manicai in particular is a text abounding in deep sutties,
this way, we can understand,
why both higher knowledge and full completion are assenture.
We have shown a both net this discos mears some relation to the cramatical structure.
Probably and you to a lack of recognition of this relationship,
between the molds of emangining and the pramatical struction,
to communtators were confronted with the problem,
while come on thing,
commenting of on this discourse
Such fraces has buttering maniaty and butter via maniaty or core
all over this discos in referring to various ways of imagining.
The commentated imhäuber always makes it a point to interpret these
ways of imagining with reference to craving consider and views.
So any comes to the frace Marvinandi,
he finds it to be a superflowers.
That is why I men able to go to treat see
it as a repetition and posits a possible question as followers.
Put uping maniaty it eating ever that's ming at this in
vegas ma,
evangue than DJ
Avid Charlie daneben boranähen. Aeon Panameata Nummer te.
Desson Amilasado war addiname de Santoma. No,
this is how the commentator poses is on problem.
When the frace pattering maniaty by itself full fills the purpose.
Why is it that an additional frace, like pattering
Aminanda teas broading? That is to say,
if the imagining all really imprise, graving concident views.
What is the justification for the concluding frace,
pattering Aminandetti, edilize in ear?
Since graving all really imprise form of the lighting
So we thanks it as a repetition and seeks for a justification,
he confessors that the engines have not hin it down in explonation.
And of ice is all personal opinion on it.
I young palamea at the nummer tee. But then,
this is my onopinion. And what this his one explanation amount to,
this is an a navi lazar do va a,
die neue dosonator va.
Heide, as a particulus time in Breaching,
or by way of showing the parals of the ways of imagining.
He treats it as yet another way of big breaching pecular to the buddha,
or else as an as an attent to emphesize the parals
of imagining
Hohemel. Going by the Explanation, we have all the given about.
Relating these most of emagining to the structure of Gremlin,
we can come to a conclusion as to why the frace
my abin on the was brought in.
The reason is that age of those concepts,
crystalized into a real thing as a result of femininining,
based on the framework of Gremlin.
Et received a real object status in the world of emagination.
Once it's object status got confirmed, one can certainly delight
in it. It became a thing in two and fact
The purpose of this ways of emanjanning is do mold it into a thing.
Let disco, deepy into this problem. This for engstance
a certain recurrent passage in the discourses on the subject of sense restrength.
The just of their passage are most to this.
A person with the definements, takes in science and features,
throw all the six sense tours,
inclusive of the mind. New to that grasping at science in features,
various kinds of influxes
are set to flowing
According to the passages outline in the practice of sense restrate.
From this weekend well in furth that the role of monioner,
or imagining, is to grass but science,
but we're got to the Optics of the mind. That is to say the mind uppersives,
it's object has something, number Sania.
The world hammer in the opening sentence of his sutter,
Samburg und Hammermole, Barriage irgendwo, Making Cave,
in this is Sami, mins of thing.
This every thing is ein Optic of the mind in the
last analysis. Paderwink, Mania, die e-Mengine Surfacear,
is suggestive of a grassbing at the sign in regard to
objects of the
Denn gingen seit Stürmseis, Pattavia, Maniati, Pattavidurmaniati,
in Pattavigmedien-Maniati, He-Magins on the our,
He-Magins from the our e-Magins, our this mine,
I like the corruporative features that go to confirme that sign already aspect.
The two drums in die Mitte sein, and alogiangena feature,
in a context of sense restrained have to be understudent this way.
Now, in the purpose of anymitte or sign is to
give a heasia idea like, this maybe so.
It receives confirmation with the help of corruporative features,
On the fitches, there there accessory to design.
The corruporation comes for instance in this männern.
This course well with this. This course with this,
nerv more the cine to is right.
So even on the basis, of instructions on sense restained,
we can understand the special significance of this money on me thinking.
Comment and this and description by Venable in yann an another,
if it's a value well with current research in cognitive psychology
on the way, we perceive things.
This is a bit complex and so I'm just trying to
be simplify at a little bit,
but the basic idea is that when
we perceive something
We haven't really let's just take vision, haven really fully
scene it and all the our mind forms and I neear.
And that idea as in a way actually what we see
and as we keep looking the information that comes in through
the eyes keeps confirming of besore it wide.
And so there does sometimes this experiments, where they make
people expect to see something and for a little wild,
they will actually see what they expect
under they final realist that what they actually seeing as
quite different
Even like I mean simple examples like children I giving their favorite sweet or caco,
whatever it is, but this time it's something different, but it looks the same.
Even even adolds not ponitcher as so they eat it,
and the first moment of tasting it tasting exactly,
as it should a corning to the expectation,
and has that keep monthing, the sunny wears,
oh, something comply indifferent.
And so these findings by cognitive psychology on the way our perception operates fit very,
very, well, with the way,
when we were an young on on on the hass
here discribe their operation of nimate and out of the engener
With their kind of collaboration. Any do it,
balls down, we leed to this.
Welche done sense we get in the early buddhist teachings,
how of the degree to which our experience,
our sense reexperience, let a long the 9,
but itself our sensory experience is constructed by the mind. End of committe.
The reason for the occurrence of the is different ways of
me thinking can also be understood.
In this discores in the buddha is presenting a certain pilosophy
off the grammatical
The structure of grammizer contribles for conducting the worldlings, bot process.
Cactorized by the Perception of Permanence, as well is for
communication of ID is arrising out of that process.
The grammatical structure invests words with life, as it doing.
This mode of hipostasizing is revealed in the knowns and substantives,
emplying such knows and it as it inite
buy it and from it. The last of reflectional form is
in the vocative case, he, batterie, hey,
earl. Effectively illustrace, this higher post the sizing character
of grammar
Edisiven capable of infusing life, into the concept of earth.
And a rousing at with the words, hey earl.
In an early assuman, we had location to referred to a legion,
in which a time of was reconstituted and resurrected.
All of its a skeletor remains. The structure
of brahma seems to be capable of a similar feed.
The more la paria yasuta gives as a illustration of this fact.
It is because have the obsessional character of this money now
or me thinking, that the buddha has presented this more
la body yasuta
to the world
As the basic pattern or Paradigm, representing three types of world news,
or the world views of three times of persons.
This discourse nears with the antwort ordinary person,
with obsess by the scrammatical structure.
The lisabran higher training with trying to free himself from its clip.
And the emanzipated one completely efreeform it,
at the same time giving their respective world views as well.
The other day we enemen or rate in the list of
204 concepts, presented in that discourse.
Out of these concepts,
we have to pay special attention to the fact that
nip bana is content as the last
Since it happens to be in the team of
all our sinnons. Regarding this concept of Nipana to,
the workling is generally temptant to entertain some kind of moneyner
or meetinging. Even some philosophers, uprollen to that hammit.
Then dial chines some sort of prolific conceptualization and meeting,
on the basis of seuch conventional, usages as in Nibana,
from Nibana, on originibana and mine in Barnan.
Bei hyposthesizing Nibana, we developed a substance bio,
human of this concept.
Justice in the case
of paravio
Letters now try to do German with this is justi fireble.
The primary sense of the wordny bynes extinction or extinuement.
Comment. Yeah, I sive already mentioned. On early ocations,
my personal feeling is more of a going out as the
primary sense. I fire goes out,
but it the word going out also gives me more that
feeling of a going out and like waying on from a house and we open,
going out of somestora.
It it has a little bit more of a positive
Connotation but that is just my possible preference and of comment.
We have our indiscussed this point mit reference to such context
as Aggy vaccia gotta suttan. In the discore is the would
night explains that turn you mana to the wondering as it
as hettic watch a gotta, with the help opfer
similary of the extinction of a file.
Simply because a file said to go out,
one show not try to trace it, wondering way this con.
Für Terminy Barnes is and Sleerbubble now. We also can
a cross the fress neben modert weber,
sondern kein Gaptiothe,
das ist schmeckend as extinguist
Er ist mir voll die Pointe dauernd in der Preview,
Sirman, Sunca, Sirmania, in Panjadi, Rekording,
Repolation und Designation, um mehr als Synonyms.
Suncan thatcher de only mains comes to be reconned.
Nibane ist der for some sort of reconning and appellation or they signation,
the world nibane, according to the argueracy what the sutter,
is in the signation, or a concept.
But the coming day to takes much pains to prove that
and the neven mana mentioned that the end of the liste in the mola pariay,
super we first not, to or orthologs nibane,
but do a concept of need mana uphead by heritics
The Common Daddy, Tim, this at pains to samic, our nibana.
Bei dieser Demb this at once with the Trend of this discourse.
Because naseca oder monking higher training has no need to trainumself
in refraining from delighting in any heredic on emana.
So you too the reference is to our authonox nibana,
coming, I found this every important point.
And Venom Young on on this very clearly right.
The Pastage on the sake only makes sense, if it
is refraining, achieve to the buddhist conception of nibana.
Hand of common
Plus human be the commanded a could not understand,
why the Arla Hans Donut, die Leute in den Bahnen.
Vor Instance in the Sexual Mütter, Davida One Weeds,
nebenbei einander, bin Anatin. Danke, Saheto,
nann die Luckenkassamu Lanti, die videt war, Bavanjati,
Budas de Gioramo, wie das nun die Leute in Imana war,
weißt du,
because he knows that the lightings the road of suffering in
from me coming comes word,
and to the one become there's decay
and that
It's seems than wetter target an das not the light in die Bahn
an, because the lighting is the root of suffering.
Now, not necessary form of grass, ping obadana,
impad by graving. It is sometimes expressly call than ubadana.
Yah, we are nase on nann, die Tadubadana.
Whatever the lighting that is empfehling, that is a grassing.
When there's the lighting, there's a grassing,
when there's grassing, there's mama, becoming or existence.
From we coming comes purse, and to the
one westers come to be in isticeient
Mhm. Edistron, that may project in the concept of Niban,
as on Objective to amate, in our training.
And if we mask bit like the concept of earn and start in dalgy in mittingings
or immigining supported, we couldn't never be able to realize it.
Why? Because what we have years an next to
ordinary paar, lading to an emancipation for more concepts.
Nessaien, Nessaien, our gassonic turnary,
crossing all the floord with relative dependence
Whatever is necessary, is made users.
But there's no grass being in terms of grading conseen users.
That is my even with rereference to the intertargeter and the
frace need banan namen and that it does not delight in embana,
oh cause in this discourse.
One my task, what is wrong in the lighting in embana?
But emi might we call it bethy dialogue or all the
quoted in and values summon. Idee, die kam,
ist in a costs, the Buddha, do you we joys,
we clues, and the Buddha response, ongetting workfriend.
When the DDR is quell than recludes,
do your gree and the Buddha returns on losing what friend
They do no my liebly market. So men recluse your
nider we joys no gree. And the buddle confirms it
with air send that is so friend.
This than is the addidiot of the bunde in the Alhans,
to the Concept of Nebbahne.
There is nothing to delight in end.
Only equanimate is there. Sieh ihn in des persepective and
the world and neben Mana menschend in der Mola Briayaya Suta,
need not me taken as referring to a concept of Nebbahn a current to one heritics.
The reference here is to are on oltholog snipped on
a concept
But the Attitude was it must surely be changed in
the cross of trading of the past like.
If on the country one grass,
it tenaciously and takes it to be substantial,
pressioning that the world is a five full fledged nown.
And goes on to are you doubt on the basis of
the logging dick and proliferate on it conceptually,
it will no longer be are in the bound.
They are one slips into round view. One would never be
able to extricate on self from wong you that way.
Herman is an issue
of crucial impotence
Many feel lot of us start their exposition with an implicit
exceptence of quantitionality. But when they come to the subject
of Nibana and the häpfree cause to some kind of instrumentality,
on reaching Ebana last and the light harmonant.
Kommandators, result to such explanations under the influence of money now.
They seem to emplie that Nibanas Instrumental in queenting the fires of defirement.
To say and that the fires of definements, are quenged.
Bei Nibana, or on arriving that is to get
involved in a circual
This itself for a lot come of pourpunch conceptual prolificity.
Embitration in slavement to the sintex. Kommen, hier ein,
happen thinking of what I dear is of circular argument here,
cause that was not it first clear to me.
And I'm believe what devenible is trying to say is that once we mean,
me me create the idea of memana as a sort of
substantial ended your location.
Then my using such notions as on reaching abonna,
we are in this a circularity by cosby
are reen forcing
That idea of a location. And that just want
to do cly for all so that is far as I
can understand on I'm betty certain about it,
the venible is not thing that last and light our not
abundant by those who have the full realization of nibana.
He's just to trying to cly a fine that the way
to express the fact that the realization of nibana,
every case definance,
should be done in a way that are voids constring nibana as some sword of substantial even permanent
locations somewhere, also am Ende that
does something
End of Combat. Will mon says the river flows,
it does not mean that there's a river quite a park from the actor flowing.
Like wise the ideam it rains, should not be
taken to impline that there are something that rains.
It is only a turn of speech, voll building a
side and we quirement of the grammatic as structure.
On an early occasion, we happened to discuss,
some very important aspects of the bot the bar the sutan.
We saw how the buddha presender their philosophie of language,
which seems so extra ordinary, even to modern thinkles.
This more body year years that also brings all to similar
attitude to the linguistic medium
Such elements so for language as knowns and worums.
Reflect the worldings model of thinking. As in the case
of a charts imagination and now not pears as a must.
So it has to rain for that to be rain.
The implicit werble since becomes obscured. Our as a see
dising known. Appary frusting use such received succeptance.
So the rain rains and the river flows.
And that your phänomenal becomes mystify than high post decised.
Anthropom morphys and missy charactery stick of the pre-storic mans
philosoph your flight
Wherever there was an activity here immension some firm of life.
This animistic trend of thought is evident even in intervilation with
we known in the world. The known has adject use
as attributes and the vopers advobs to go with it.
Particles falling between and there we have all his gold grammar.
If one immensions that the grammar of language,
must necessarily conform to the grammar of nature,
one force into a greep is error.
Now, the commentate as socious hemd there are falling to
such an error in the elaborate exegeeseses only banan.
Due to a like of understanding of this flows of your
That is why in the more than Paris and finds you self-relegated.
Do it is at the head of the certains of the
money manicaya. Edis in the nature of concepts,
that now investing with the certain amount of permanence.
Ebene wirbel now, moins it is funkd,
getsydicry of permanents, more less super impose to like.
When months as the River flows, one somewhere
tens to forget the flowing nature of the soccord middle.
This is the result of the perception of permanents.
As a metal effect, perception as such cales with it
the notion of permanents, as we mentioned in an
earlier son
Tu Passiv, isst du Gas bis sein. One can
raspel sign only über 9 Emigines some degree of permanents.
Comment, yeah, I just pointed to point out again,
that Alahans still have perseuptions and dick up science.
So I think this statement assust mented that we tend to immension permanents.
But Alahans can still take up science empossive, without any
innovation of permanents. End of comment. In the Burpose
of Perseuption is not only to recordness for one self,
but also do make it known
to others
The Buddha has point to do it that there's a very
close relationship between recognition at communication.
This fact as expressly stated by the Buddha in der
vollen Inquartation von The 6s of the Ungo Terenicaya.
Ohara Bebacca nanhang Bekaves san yang vadami. Jatar,
Jatar, nans and yanna, did the tate tarboharadi.
Evang Sanniaho sendi. Mong side they that a perception has
linguistic usage as it's resont. In whatever way want perceives.
So one speaks about it saying, I was of secure
perception.
Coming translation and become body
I say that perceptions resulting expression. In whatever way,
one perceivs something, in just that way,
one expresses one self-saying, I was per sippient of such and such.
And here's my translation of the muyami all the mopera.
What is nowing the result of perception? It is in
verbalization. Falling on perception, there's verbalization. This is
call nowing the that result of perception, and of comment.
The girl departgeis and their vaity from the world we parkern,
which in the context of comma or educalise significant action,
genery means in the result of that action
And this context horever is primary resense is evident,
that is a some sort of alrivening. In other words,
what discultation emplies is the perception right bens or maturers,
in to webal users or course convention.
So you mean see the connection between Sonja perception in Sanka recordings.
This throw is more light on our early explanation of the
last list list line of a voice in the calahar,
vivadesute. Lenny, Sanja nidana, his policy Sanka.
For recordings one of proliphicity have perception as there are source
So now, we are in a better position,
what pressure, the statement battle enguistic usages,
recordings and the signations are the old come of perception.
All this cost to show that an insighting to the philosophy
of language is essential. For plopper understanding of this time.
This is the more on behind the more labbaria yasutan.
Kommen ja, erkennen only hole hudly a great of the statement.
End of comment. Beings are usually dominated,
by these recordings, appellations and the signations,
because the perception of permanences inherent in them
It is extremely difficult for morning to escape it.
One this set of such terms is melk gurton,
butter comes into vogue, the relation with ween them becomes an
insulumal problem even for them way for lots of his.
Since we have been talking about the concept of nebenbana
so match, one might ask so been.
Neban ist noch ein absolut barmattar. Et is not to
paramatta in the sensor von absolut. It is a paramatta
only in the sense that it is the disrehighighs good paramatatna.
This is the sense, I mean,
it was used in the diskurses.
No it
has different connotations now
As examply fied by such sportations is are down the vierio
Paramatten debattia, with stead fast energy for the are damon
of the highs good. The sutters, speak of nibana
as the highest good, to be a thing.
Enada buddhist tart hoever, the word paramatta came to qui absolutist connotations.
You tube which some important discourses of the world done,
the question of worldly appellations, worldly expressions and worldly designations,
fell into this years.
This let to an attitude of doelling in this coverling,
improvised just for the purpose of constructing
a building
Es ist ein Postgrip to our exposition of the more body year you suite,
we me and the falling in put it not.
This particular diskurs is distringuished, from all
of the diskurs is in respect of one significant feature.
That is the concluding statement to the effect,
that the mons who listen to the someone where not please by it.
Genery find a the end of a diskurs, a more
listen to matic sentence, my cutamanate, meco,
magavato, massigen abinando, those mons where pleased.
And there we joys in the worlds of the exoted one
But in the sutter, we find the beccueliar ending,
you don't know both your magawa, nahetem, hingue,
magawa, maased engaminandum.
We excited once it this, but those most did not
be joys in the worlds of the excited one.
Coming data simple of interpretative this artitude as an index to
the abstrusness of the discourse. This is probably why
this discourse can't be ineclected in the course of time.
By don't the basis of the exposition, we are vertempted,
we might advance and different interpretation of the artitude of
those months
The declaration that non of the concepts, including that of Nebana,
should be egoistically imagine, could have course displasure in months.
Then has now. So mein Stein vor der Mola
Pariaya Sutter. The wunder has pointed out that this maniana
or egoistic imagining or me thinking. It's an extremely
suttle bond of modern. A discourse which highlights in the
effect comes in the Samyotanic Aya under the detail 3,
yeah, yava calabi Sutter.
In this discourse that wouda brings autist fact with the help
of a parable
It concerns the bedrock, between Gods and Demons,
which is a thing, that comes up quite often in the discourses.
In a warbit weing Gods and Demons, the Goals,
Arvictorias, and the Demons are diffident.
The Goals bying we budget to the kind of the Demons
in a five ful bondage, that is hand and feet and make.
And bring in beforesacca, the king of the goals.
This bondage has a strange mechanism about it.
But in beparticity things, the Goals are rights us,
Demons are unrites, I will go to the deeper world.
He mailly finds himself, free from that bondage
and capital of enjoying the haven a pleasures of the
5 sensors
Bei der Sonas is slips into the thought,
in gotsa anweitsches, nimens are right is,
I will go back to the assuelle world,
you find some self-divested of the heavenly pesches and bound again by the five all bonds.
After introducing this parble, in the buddha comes that with the lieb
disquisition of downmore, for which it self-ass a similarly.
Yeah, man, so common come, wkw.
Vep-Budgin, die wandern an, totta, so common taran,
marabanden an. Mann, yeah, manu, come,
henga we, banden, hommaras.
Ammaniamano,
motta, papimato
Asmeti, mecken KW, Manjeda Metern. Eier nahmen als Medi,
monji, dangetan. Balisandi, monji, dangetan, nababavisandi,
monji, dangetan, robbi, mavisandi, monji, dangetan.
Adu, bi mavisandi, monji, dangetan. Sannibavisandi,
monji ta metern, asannibavisanti, monji ta metern.
Never saniena, Sannibavisanti, monji ta metern. Manji,
dank, mecken KW, rogo, monji, dangando,
monji dangsal lang. Das Madia, mecken KW,
Ammonia, monji, naji, tas a via rissama,
die evannima,
mecken KW,
sicken Gitaman
So Satan Mongs is the Bondage of Vibratiti.
But mossattle still is the Bondage of Maren.
Imagining monks one is bound by Maren,
not imagining one is freed from the evil one.
Ham morgens is an emagining. This mI is an emagining
. I share be, is an emagining.
I share not be, is an emagining.
I share be one with one is an emagining.
I share be formers, is an emagining.
I share be persipient, is an emagining.
I share be non persipient, is an emagining.
I share be non persipient, no non persipient
is an emagining
Imagining morgens is a DCs. Imagining is an absess,
imagining is a bart. There for morgens, should you tell you selfs?
We should well with the mind, three from evenginings.
Does should you train yourself? Kommentier is the translation by become body.
So suttle because ways that bondage you of epagity,
but even suttle than that this the bondage of modern.
Inconsiving, one is born by modern.
By not consiving one is freed from the evil one.
Mecause I am as a conseving,
I am a this is a consiving,
I sharm
me is a consiving
Eichhan Nordby second seving. I shark on sistor form misser
consibing, I sharby form, this is a consibing.
I sharby persipia and this consibing, I sharby non-persiby and this a consibing.
I sharby, 9. Persiby and 9. Persiby, consibing,
consibing is it isease, consuming is it tumor,
consiving is and down.
There for because you should train yourself nows.
We went well with the mind devote of consibing. And here,
I have that, paral from the Sam Yukda Aragama,
bitch and first discribes,
different consibings that lead to mental but it's buccy,
Sagst, das ist mega, das ist mind,
aber me in the future, I will not be in
the future, and squite similar to the party.
And after the assuratea, so you're talking out of compares
this to the suttle monate of mara, concluding that mental,
vacilation, is to be bound by mara.
And so one should trend and wild much betout mental vacilation,
embled right mindfulness and right completion.
And I just wanted to know that I believe and
bring you and and that is bringing up this tales,
in order to share that they can be very profan damate teachings in this wood qualitt ferritas,
but I don't know, better worldfight it.
And just to make clear that this distinction between conventioner and
ultimate true that his made in later to dition,
can late to overlooking the profundity of some of these stories and the implications.
And I just wanted to mention, good example for the
confusion that can come from this. Disting schmind,
paramate in Samuel, in this his morris volge,
pitch 32 of his, introduction to is,
translation of the Diganica,
the long discourses,
he's has
Bei liberating ourselves from the view point of conventional tooth,
we sees to be subject to kind of claw.
This is really just rawn. End of comment. First of all,
let us trying to get that the meaning of this exportation.
The opening centerns is analogent to the simmony in given a
bar. It says that the bondaging,
which we are partict defined some service of a suttle nature,
then is to say,
this a bondage connected with these starts.
It's very mechanism is
dependent on is not
By then the boom and the clayers that the bondage of maris even sattler.
And what is this bondage of modern? Emangining morgens,
one is bound by nara. Not imagining, one is
freed from that evil one. Then comes are list of
9 different ways of emanginings. In the same discourse,
the buddha was one to qualify, each of these imaginings,
with four significant terms, nämlich in you done,
additation, pandigon, pulpy bashing, pampancy term,
polliferation and mana gedang, konzipt.
Injitang is an indication that is form sophie maginings are
the outcome of graving, since eja, is is
sinn on in fortune
how or graving
Pandidang is an alusion to the figurness of the mind,
as for instance combate by the first line of a voirse
in the damma bala.
Pandadang, Japalancitang, a mind, bripedating and figure.
The figure nature of the mind bring saw those emerginings.
They are also the products of poliforation, popuncy down.
Mehr of every discussed the meaning of the turmpapon sawn.
We happened to point own that it is a sort
of straighing away from the properbatt.
Managatang is suggestive of a mattering
As me or an, is the most elementary standard of measurement.
It is the peng from which all measurements take their endirection.
As we point a doubt in an early as someone,
their aggrammatical structure of language is based on this back and.
In connection with the three persons, first person, second
person and title person. We have into mentioned that as
soon as one grounds, I am, here is one.
Edisony at the hear is one, et the there in
the yone, the come to be.
The first person guears rised to the second and at
turn person, to complete the basic framework for gunner
So I's me our arm is itself a product of proliferation.
Infect in the diviation from the program paar,
implight by the polliferation über Pensure, is a resard of this multifarious imaginings.
It is in the nation of this emagining that sonas and emagining
or me thinking our girls, thing is borness a mit of course.
And with the bird of the thing is something in permanent stecks over.
That is to say, it comes unon this way of impermanents.
This is a very strange phänomenon. It is only
after becoming as something, that it can become another thing
Anja Tappenhala or otherwiseness, inemprise a change from one state to enough.
A change of state, holy precio poses,
some state one number. And then is my discord a
thing. Now where does a thing, a rise,
head or rises in the mind. As soon as something gets hold of the mind,
that thing us infected with a germ of in permanence.
The modes of emagining listed about reveal at the double build.
There's no freedom my the way, where there one y mentiones,
I show be with fond or I show difference, one
is in and dicotter me
Et is the same of the do, ways all mengining,
I show you persipient, I show you non-persibient.
Me had occasion to we firt on this kind of tai conomy,
well explaining the significance of quite and number of discourses.
The router from this down, this the thought M.
In der vollring two vs. from then via down a bassanasitan,
throw light on some suttle aspects of moniana, or emengining.
Jena, jene Hymanien, die,
tatto than hour di an mir tar.
Tangy, tassa most savo di most and than mon hiit tarn.
Amons in Hamburg neben Bahnen,
tak aria,
sak that
tor vidon
Denn es ist ein Jarbis. Nikias hat seine Mutter getötet.
Es ist nicht eine wahre Erinnerung, sie zu töten auf der Weise.
Das ist die Service der Forcity von einer Pure-Rial-Disceptive.
Nibana is on a force your fiing and it's nature.
That beunders don't as the type. And in den by
the higheunder standing of wectrope, they have been am hangless
and fully appeased.
Comment Translation by a Piccomboli
In whatever way, the conceive it,
it turns out other wise, that indigene is its positive
for the chancy and this of a falls nature.
Nimane is of a nonfalls nature, that the nover ones know is
true through the break through to two hungals,
they are fully question and of common.
And the first both makes it clear that imagining is at
the root of Unmenge tabababa or other wiseness.
Insofern esse ich, wie es ein Ding all of nothing
I sony so thing is consived in the mind, bye mengining,
then journal otherwise ness or change and this into it at its very conception.
So a thing is born only to become another thing,
you're to the otherwise ness in nature.
To grass but thing tenaciously is to exist bedict and vote
to can that are the innex,
our more business itudes that go that.
The second verse size that nebaness no ness to took,
because it is often unforthy fine nation.
Those wave fandest du did are free from the
hung of graving
The World, Buddy Nebenmutter, in this Kontext,
does not main that now so have have realized to third have past to way.
It only convasity idea of follow peacement, or quenting of that hungle.
Why is Nebana Veganer des Unfocifying, because they is no thing
in it. Edish so long is this is thing,
that all the distress and miss over follows.
Nippenbahn is gold anime that or the signals,
because precisely because they is no thing in it.
Because it deciders, it is on is tablished up
und banita
Only when there's an istablishment, can them be a dissolatement.
Sensitive is not liber to this lotchment or disintegration edits uncheckable
. Et is gold a coupba, je to vimotée,
and shaker by the livens of the mind,
because of it's unchecker and stable nature.
New it to the upsons of graving, there is
no directure aspiration or panity. Similary Sonja tor voines,
is a term emply in that this no essens in Ibana,
in the substantial sense, in which the world lings use that turn.
As mentioned in the mahaas europamasutta,
deliverance itself is
the essens
Ja, Part from Debt, there's nothing essential or substantialing emanuel.
Ensure, there's nothing to become otherwise in the burner.
On an early occasion to, we had to mention the fact,
that there is quite a lot of confusion in this concern.
Sanca that the component is a boss to be a thing.
And Hans Sanca that the young component is also a thing.
The component is an in empermanent thing,
weil die Uncomponente is a permanent thing. The component is
fraud but the suffering and the Uncomponent is press on.
The component is not self, but the Uncommonent is.
And this point, the line of
eigenen Blicks auf
Some of those would tempt this kind of explanation, find themselves in equanory,
due to go like of understanding of the issues in ballot.
They do voses quite to the buffer, there for heilig significant.
Because of moneyana, worling stand to grass,
pold one and ahair to mind objects.
The wood a has present in this concepts,
just one of purpose of crossing over the flow, flong.
In these it an issue and issue our grass and it
dran and the purpose of crossing over the flong,
with relative dependence has been blitzed
All the domes that happen preached a for practical purpose,
based on an understanding of their relative value and not from Grasping tenaciously.
As illustrated envisated discourse, like the ratham viny disutter and the allagat
no pamasutter. Leite lohne the concepts,
not even nibana as a concept is to be Grasp.
To grasp to concept of nibana is to slip and on error.
So from the couplet quote the boss,
viclearly understand house father this money nay is.
And why disculled, and extremely suttle mondage
of moder
It my be recall that wild this carsing the significant software
blach moneymand tannica sutter. Be menschen that no monifestative consciousness,
this quacking that discourse, that's not partake of the Örtine Software.
Benest to see, it is not under the sway of
the earth quality of it. It fuckers my yesterday not
of the 24 concepts mentioned in the mole paria
yearsutter, come up again in the brah
moneymand anigasutter. The Implication der Veester de nom manifestative points
is not the subject to the influencer fanny of those concepts.
It does not take any of those concepts as a substantial
oyce and sure. And that is wide is beyond
their power
But the same wesentliches core the normanifestative consciousness.
Consciousness as a ruled ticks hold to some omnichiked or one.
This consciousness how are there is gold non-manifestative in a sense,
but it is devolute of the nature of grasping in is such concept, object.
It finds no object worldly of grasping. What we
have discuss so far are good maps be better up,
we sheet in the light of not importance hotel in the manchemanicaya,
neben in the Jule, then Hasanka Jesuta.
As a key to the more or the hinders discurs,
is to be found in the vollen Dictor
more goring it. Some it have mon
nahe langer biny vesaia
Thing is worth endring into dogmatically. Common Translation by
Indiana Morley, nothing is work at herring to.
I was a wine to mention that several practition as including myself,
tent to use this statement for as a win minder
for meditative purposes. It's a very power for one to keep
or reminding one self, something down, no one,
I'm in the vesaia, nothing,
what's soever is really now long is not zu fishern.
It's not worth, that ging is dom
position on, entring it a dogmately at herring to whatever
translation me prefer
End of Comment. The world abinevesan,
suggestive of dogmatic aherens, little means endring in tour.
Now, in this on this idea,
we can bring in a relevant matter for.
We happened to mention early a that this face concepts are concerned.
The ada hans have no dogmatic at herrens.
Letter stake for instance the concept of a house.
Alhans also endrem house. But they do not enter into
the concept of a house.
In the statement might a beer rother on.
But what be mean is that one can endre house without
entering into the concept of a house
No, leaving this as something of a riddle,
letter style to unalyze a certain fairy tail like episode in der Jule,
dann has Sankayusutta, some hot as an interlude.
The main team of the Jule than has an case this as follows.
One sucker vaking of the gods, came to see the mundner,
when you was thing and bombardon and aster question.
Halt as a monk attain in deliverance,
by the complete distruction of craving. The Quintessenz of the
Bundesbrief Reply to bet question is the above mension dicton.
Samin, hamma, nahe langer minime saia,
nothing is would endring in to documentic can he
Zakka, Venjois in this sermon approvingly and left.
Wenn du mit Mahamma on Galana,
oh, ich seitete near the bunda that time,
had the inklusitive don't did zakka Venjois in the sermon,
having an astonine, or did heary joised with thought understanding in
. Being curious to find this all, he benefit from bombardamer,
and a biodid in the tower things are having as quickly as a strong man,
might stretch out his band arm, and band back
is out stretch done. At that time sucker
was in joining
havingly music
Und sie ging bei Mama Hamburg alleine, coming at the distance,
he stop the music and welcome the letter saying,
come good sure, mongalana, welcome good sure,
mongalana, it is a long time good sure,
mongalana, since you found an opportunity to come here.
You are for the high seed to venomar ma magalana to colossiert it one signed.
Ben, wenn beim Mahamongalana Aszaka, Award Sword of a Serman,
the would head bridge to him, or it's missing visit.
Saying that he in self-discurious on listening to it.
Sag das Reply walls good sure,
mongalana, we are so busy,
we have so
much to do
Not only with dauernd business,
but also with the business of other gones of david hings.
So it is not easy first, we remembers it number discussions.
Then suck are goals on to relate, some our episode,
which do hean, seems, more important.
After the winning, the war, against the assudas,
I hand the vanger yann deparis mild,
what you like to see it, who sell more geline it.
Google me as part of etikett, binning on evisite,
Venue Mahamongalana and Green. And sucker conducted him around the
vania yann deparis, in the company of his brand
, ging this other. It was a wonderful
pellers with handless of thous
Suckless mains, seeing, but not a mahamo,
but a lana, coming in the distance, they end barries,
that of mortice respect and wine to do air rooms.
Suckle was taking in my own Hamburg alone a room thing,
seeing will to a hole longly in this panesses. Coming yeah,
I have in that are a competitive study of this disco,
this and I will be offering BDF of that article
for additional reading for those of you are interested,
a shakray into distruction of braving,
a case study in the Warner Shakray in Early Bullism.
And this time, there's no manager Discoveries in terms of Loss of your manitation practice.
But the muddy is that the Chinas Version helps has to
understand to little bit more details of this tail.
So we have in the party,
we just here that heavenly girls of sucker, I am barrist,
men they see, even to Mahamburg a longer,
but be a not we did clear why they end there is.
And so a quality to the Chinas Version what happen is
that, when they saw from a far that sucker
was coming, the came out to welcome him dancing and singing.
And so as all these words come on dancing and singing to work,
I mean, they sunny is all,
he's in the company of the more of then defeld in
Barrios day to win pack in sign
Chinese Bell also cliffives in the reference to music,
when Marmogalana was arriving and it's in the party phrases a lot of strange this harmony music.
And so what's happening appent are quiteing to the Chinese Bell is that actually sucker
was in his pool, surrounded by beautiful women,
they're building with him and there was singing in make in music for him.
So we may immension to this as like some which people,
they may have their swing pool and then lots of,
if it is a mail,
lots of beautiful women around and entertaining ham.
And so this is Really, the kind of image that
is the very contrast to what a buddha at just been
deaching about all things not being word at herring tool.
And something the help of that chines parallel,
honey assumption that maybe some of the details of the description may have conlast in the party version,
we get to clear up picture of all became more
vipidly immagine this image of word mamor a liner friends,
sucker to been ling and engage than,
after having receive this penetrative instruction by the buddha.
And of comment
Wenn du im Mahamok-Galana, wo es auf Kurt ist, ist ein Responded.
Thank that it is a fitting gift for his past merited.
But then eat thought of arrosing as sense of egency in
sucker seeing, hone english and this become now.
And what did you do? He shook the vagia younty
permanence with the point of his tone, using his supernormal power.
Since sucker head, entwed into the VJ younty pallace with
his craving concident use, he also was torally schicken,
are long with the pallace.
There is to say a sense of egency was a
roosting him
So much so, that he we membered the surn in
the buddha had bridge to him. It was stand it,
wenn wir haben morgen Galana, ask suck up pointably,
how in it in the excited one,
stay to you in brief, they deliverance to the distruction of Graving.
Save, sucker, came out, with the full account, creditably.
So after one, it's seems that the ventual mom on
Galana to call this drugger, to drive honing to sucker
and the morrow of the surman as some end homma nahe langa vinivesaria.
Nothing is worth cleaning on to. You fallen goes to
this discourse, ignoring there and deeper aspects of it.
Etabliers merliers a faritair
Even as those heavenly maidens ended their moons, sucker other head ended,
into this video and the perlace of his on creation.
While showing is this ding with invisity around. Like a
which man these days after building is menschen. So from this
we can see an the nature of this worldly concepts.
For instance, in the case of the concept of a house,
and ring the house physically,
does not necessarily mean that one is in it.
Orly, of money has ended into the concept of
a house, is you eh it.
Letter steak
simple anology
Little Children, Samtamson Golder, Little Hutt,
out of fun with a viewsticks and shady leaves.
The might even in white their mother for the house warning.
When the mother creeps into the improvised hot, she doesn't
not series the entertain to concept of a house in it.
As the children motor. Et is to say in the
case of motors and arrance. To the emancipated once,
who are fully and his tood than comprehended,
the true meaning of concepts, like house, mension and polace.
The Son Castles of others, a pia
no better than the play things of little children.
We have to grind in there for that to tarters,
aus such like once,
kind of help,
maggie use of concepts
in wally usage
Er ist im Metal Effect, Oncess certainly,
die even race the question with then the emancy bieted aran mons,
when they use such expressions, as I speak,
and they speak do me, do so out of conceep.
The buddhist reply was, you hold emico, ahanga tavi,
cine also one, demand they and hardy.
Ann vadamedi, bisovadaya, morman vadamedi, bisovadaya.
Logisch, eman yang, cusalovi nent ma, voharamatena,
so voharaya. That mongois in other handois finish testask,
who's in flax is I extinct in home views
is final body
Mysters say, I speak. You might also say,
I may speak to me. Bing skill for nowing the world's palents.
Ehe use the suchterms, merly as a convention.
Comment translation my big commodit. You for micor is an ahrhand.
Consument with tens this droid. One who be use is
finan body. Ehemals till say is, I speak.
Any my say, way speak to me.
Skillful, nowing the world's palents, he use the suchterms
is mare expression and
of comment
In The Caesar von Arahand, wo es auch Complicitists tarsk
and this influx free, a concept like house,
mentioned or pellers has no influence by way of graving concident views.
Emind say, I speak or I bridge,
he my even say and they speak to me.
But cincy as understood that nature of worldy palance,
he use a satt expressions as maird turns of speech.
There for the buddhist in Alahans, there they may entere house,
do not entertain the concept of a house in it.
So my thing that in well to this stoy in
the concept of airhouse, when has to break up the
details and bricks into items
But that is not the way to delivered.
When has to understand a quiting to the love dependent rizing,
that not only is a house dependent on times and breaks,
but the times and breaks are themselves dependent on a house.
Bei often Philosophie forget, about to princible of relativity involved here.
That's and breaks are the pened on a house.
This is a point world considering. When my thing,
but the house is maind of of tys and breaks,
but tys and breaks and themselves come to be,
because of a house,
there's a muer to relationship between them
If one raises the question and what is a tire,
the ensuple be it is an item used for building the roof of a house.
Like wise, a brick is an item used in Building awar.
This chance that valitipity, but we are house in the tire,
as well as between a house in the brick.
So where is no need to get down tourn automistic analysis
, like nuclear physicists. Wisdom as sunt in an enableds
one do see this velativity penetratively, then and there.
Today only happened to discuss some deep sections of the
down mone. But the curry one is subtike of
my ninea
Are be a praiser love some of the deeps hotels,
preach by the buddha, no relegated into the background, has no
was needing with conventional true, when big greatly have for
indispelling the obsessions, greated by money now.
What the mona pariay are sort of office in this respect
is of hot most in puttons. In fact,
in the buddha never used a language talkly different from the language of the world links.
Now for instance, commists, make use of certain system,
of symbolic formulas, in the laboratorics.
But back it home, they're we word do another set
of simples. How ever bold ears and its
Wer es nur need to discriminate between than mess higher or lore.
Solange es die Serpent per purpose at hand.
There fall this not proper to valigate some someones
as discursive or conventional in style. All my
see this a case of using concepts in worry palents.
In the laboratory one users a particular sit of sumples,
but I'm returning home, he users and other.
In the samely, it is not possible to ear market,
a particular bundle of concepts as as absolute hand unchangement.
As stated in the bot the bothers of them,
already discussed. On this concepts are world the appellations,
world expressions, worldy usages,
worldly disignations
Whichnit the target I makes you soft bedauert the national crossing.
However philosophical or technical that terminary maybe. The arrounds make you soft
it bethout crossing it, ten accessly. What is sort
of and politance is the fun ishing it full fels?
We should make yourself the conceptuals couple ling only for the purpose
of putting up the building. As the building comes up this couple has to leave.
It as to be this month. If one simply clings
on to my scufferling a building will never come up.
Thank you very much for your attention