Boah. Welcome to on the online course on the nibano sermons.
12 to 2022 by emwicklung cotago runde in die aneinander.
And you learning course
Host to the incollaboration between the numer to center for buddhistaries
that the University of Hamburg and the Barricant of a
booty studies in most a usets.
And today, we will be looking that serman numer 16.
Mark before coming to that again a few extracts from the
Vaywitch Discussion in the Online-Folgen.
Yeah,
Chris Work,
he quoted someonels
For so just thing that the bayer with a follower of the blyer that any ecaropanisher.
And the menschen imparticulary the chapter three part 7 inverse 2023.
So I had a look at this rather cristians principle oponician.
Found this way interesting to follow it on.
So the hole and chapter three 7 has a whole is
on this I near that basically Value,
The Brad is like the art man or the assence.
Let's stands behind well things,
can so he like a thrend that keeps everything together.
The inner controller. And so the chapter goes on saying
like this this atmen, des inner controller,
which is your model, is in all things.
Man gibt's in the earth, Matthias tas noneut.
And it's in the 4
And it's also in the sun, Dämonen des Stars,
which relates tom on the final voice of the bias to do with the osso mentioned.
And it's also would in Darkness and light. In order
beings in the brad, in speech, the eye,
year no stone the. I in mind and say,
a skin. Empfangen, liebe get this final voice,
where it's sent also he do as in the seamen.
799. And then Adristodrista, ein schrotter Schrott. Amadamanda,
Aviniato, Vignata, schau, dass das Atmen ist,
never seen, but it's the seele,
it's never hurn, what is the herean?
Ist nicht mehr passiv, but is the passive,
ist nicht mehr da bei dieser Dinger.
And that is, you're atmen, then they choose your
threener control and the immortal omerita. Scheu, schau,
Morclausi, then I think the I year of A,
relevants to the buy, so to diminishes, because this atmen
is in principle something that is not seen and not heard etc. So an instruction,
in the seen just to see, or mely what is seen,
wouldn't not have any relevants to this kind of atmen,
course it's anyway in principle, not something that can be seen.
If I had underlined this in this part in the,
when I red to the epony shared at underline this,
but after was a head not,
full it up further,
because he didn't seem to
be demerically relevant
Ja, und when we looker did from the perspective of the buddhist tradition,
na urdana story ist basically the main information, may have about buy here, simply
because he mades the buddha and bright away afterwards he passes all way,
so we all so our course in the list of eminent this cybers in an goodrenic aria,
er ist eminent for kippabinia for quickly realizing,
penetrate of understanding and realization.
But in the urdana story itself all the information we get is that he Was war,
war respected and received ample support and the place where was living and
was considered an other hunty also considered him surfen other hunt
and then addever came and toold him you not an other
hunt and then you was of over to see the bunda.
And so this doesn't say anything about his top of pragness.
Now if we look at the commentary,
I corning to the commentary on the odana by head actually
being a decible of the previous budacussible
And it that time he all really perfected his training in morality and concentration,
but it did not have a break through.
And they udana commentary links in also to others,
that is commare to casable, procurs at the end,
that my mind a butter for example.
It see is all of this morns who are the time
of the buddha very quickly got realization, as having been
morns at the time of the buddha casable.
And there are kind of done the prilliminary training if
we may quite
it search
An a corning to the odona commentary in this present life
by happy in a merchant.
And you had been doing several successful boyages by ship to trade,
but on the last for each he went he been ship rack.
And that is how we ended up in superantament, area of modern
bombay, he was he just, he just survived,
but he was nood. And so he pick up as
some in his cold down children gone, bart guarnment,
he pick up some bargo,
wood from that ship,
to close themselve
And be will so in like that and tall that that
was a very impressive practice of who hing this
kind of close this and offer time fruit and support.
And he was concernious that he said, well,
if people are supportingly, then I should really also practice
for a seriously and so he maintained and excellent conduct.
And that earn team and even better reputation and people where
starting to say that he was been other hand and he himself eventually believe that.
So from the view point of the rudana commentary,
there's no reference at all to any kind of teacher teaching here followed,
he will just have been naturally picking up the time of
practice that the or relearned an the cassipa buddha,
the practice of morality and maybe also some meditation
we don't medone no exactly. So from that view point,
there is, I think know,
no place to associate here and with opanical liquid shames and to
seem as a follower of any opaniciats, we add alonigo any other opaniciats.
And further support for this position,
what also be the fact that to same instruction in the seeing,
just to seeing is given to Malon caputt
In Samyattanikaya und Marlon Caputa Buddhist Monk und by the time
of getting that instruction, he
was already a more for quite some time, he's the one,
where non for his early a speculation about the ungeclaired points, where he even
threatens to disrupt of the Buddha and doesn't repry.
This again is something that is not part of the uponicianic tradition,
but more belong to seems to be long to a different.
Strand of Angie in Indien. Ready just practices. In
finally the ending verse of the buy as with ist address by the buddha two.
The other mongs or have just cremated by here.
And so there is who so no need on not any reason
for the buddha to referred to any kind of open isharic teachings.
It was just not be relevant for that context.
So I 30 boss by interesting for this to be border,
but on further examination, I find it improbable, that the Brihadara nicopony
short has has any particular relevants to the buy is other.
And I would just be interested to know who has made
that statement that buy Ja, es ist Follower of the Blyathera,
Nico Paniciad, Coss in all my reading.
I have never come of cross this very interesting and there,
but I've think probably not convincing.
In the hose comment by letizia by Leoni, I there Venemel
Annanius comment, not this adverse sarial to Venemel Yannon understander standing,
but this a timely instance of such a true to two lists
or a question of giving evidence that runs perle with once level of experience to quote eventually
katakulturenden Yannon under himself
Wenn du über den Jan anandas main concern is to address
and deconstruct are probably white spead nation,
leading to reification of nebana as and actual place.
Based on a commentario reading of the passage.
More over to show the importance of the underestimated instruction to
buy as a template for the whole threefule higher training.
So the literalism and the emphasis on the luminocity of mind
strike me as secondary into is main point.
And his quite pubable concern to turn is audiences mind
back on to itself
And the way from nations of a mysterious goal out there.
Once in this crucial step has been a complished.
We can then appreciated for the cliification of modnibana is not,
with the help or phänibal analyous, suggestian,
but hinting at the splender of the atmen and then dogness of the beginnings of the universe.
Dudana vs. would poetically and imphatically negate. All the expected
features and metaphysical implications of any mystical experience. Yeah,
I'm very inglen that the way,
littits yeah has formulated this and This is also my one feeling
that this thing about the luminocities, not will is so central.
And that the main point of them youngers undersinning very clearly stands,
as it is, and so it's just the miner,
and this agreement that I addiculoated and I'd try to articulate
it with the lot of respect in the last song.
And I'm client that that came rubber. I'm watch is,
like playing the part of the one or knows it all so much better,
but just giving a few times,
different perspectives that articularly in merge from the Her competive study that is so powerful.
And I really they see it assum,
like it two step approach for getting at the chist of the teachings,
the first one, which has venupled in your none,
they has so beautifuly don't to elp us to step out
of that reliance on the commentaries and us you are no speaking particular from the V-Point of Asian buddhists.
To appreciate their contributions that the commentaries can make,
but not to we the early discos material through the lances
of the commanies blatletic stand on his on
And my own contribution, imparticulator,
see and the party discourses in the light of their paranels,
which sometimes simply helps to clirify and not the orps toose points.
Hermus willkommen bei Charlotte Catherine. The tangle of becoming can be
very tightly won't into our interpretations of even simple experiences of
seeing and hereing as eye or mind. Let a long their refind qualities of the meditative mind.
So the insightful progress of our practice can become the next
arena to see, if we are clinging to a sut
we of becoming the meditator
Or the one one understands things as the are.
Every place this mind tries to take a stand on.
And ground is not founders and the pon.
In even that nargens ofster building security appear noticris. I don't
that was by a beautiful one of bringing that instruction in
this seeing just to seen right into the meditation practice.
And at the end sheeven is as in the letting go,
there's just letting go to a mutiful
And then there was will coming by Bigu Sanghamanji.
But that men you aneinander, that he's sometimes said,
he was a practition and me steck in force goller.
And I think such statement skilly express his respect
for the practice for the purpose of Damma.
Yeah, I have never commercross this statement by him
and I really appreciate, because that his little bit
was so where I find myself,
that I would also like to say of myself that I'm
actually in spot of on their scally work,
I really would see myself predominantly as
a practitional
So that's a beautiful meeting point for me with the Venom aneinander.
So now time to go into a sermin number 16. Ethang,
Santane, danke, danke, thang, yeah,
thang, Santane, Garre, Samato.
Satane, boom, body, body, need, Sango.
Dann haken Gayo, virago, Nirodor, Nebbahnung.
And this is peaceful, this is excellent name in
the stilling of fort reparations.
And there are a link wishment of all our sets and
the distruction of graving detouchment,
sociation,
With the permission of the most vanible great preceptor and there semany of divanible meditative morks.
This is the 6th teams summon in the series of summons on in Barnum.
In the course of hour in discussion of the bayers what been our last summon,
we do a tension to the wide gep that exists,
between the sensory experience of the wordling and that experience in
the other hand gets 3DI of Wiston.
It is the same gep and adoptanes between the two terms,
but punchain,
nipper puncha
In Sensory Experience, which is based on wordly expressions,
wordly usages and wordly concepts. There's a discrimination with we
are thing to be grasped and the one who graspes,
or in other words, a subject object relationship.
There is always by focation, dia cotomy,
in the case of sensory perception. If this is seen,
there has to be something seen and the one who sees,
that is the logic. In the by years done,
beginning with in the seen,
that were be just the seen,
the wunder proclaimed to the are setting bar here a brief
exortition and down which you navis one to transcent,
the are both
narrow view point
Entertain the state of a non-proliferation or nipped punchal.
There is nothing to see, now an to see,
only asscene is there. The course of all these concepts
of proliferations of a punchain in the world is contect.
Und Alans an des Studites bei der Inside,
in the the fact, that the seen,
the hurn and the cents and the cognized.
I simply so many colocations of conditions,
which come together for moment, new to contect.
Only to break up been get
this purse,
the next moment
What is going to see in the hurn and the compnized,
are for the worlding so many things?
But to the wish to my of the other hands,
they appear is mare conglomerations of conditions, dependent on contact.
Which momentarely come together and then get a disperse.
This insight into the dependence on contact, posts and baticial,
is the very assence of the love dependent and rising,
but it just a mobada.
Edis a quivalent to seeing the love dependent to rising itself.
Kommen, yeah, I just from would like to mention
hope how for life find this point to contact
Which is... They important dymension of independent alrising that is
often not fully appreciated and sometimes I'm myself,
early at that that connect this just kind of liker.
You will even dispense with that, it just the coming
together of object sense and consciousness and so why think about it much,
but if we come to see it in the light of what
devent about and yanna now I has just see send here.
And basically just pointing to the event
of experience
Er ist something condition. I think it's can be very
powerful. End of common. In order to transcent,
in the narrow point of view,
limited to the basis of sense contact or the six sense fears.
And realized the state of nibana indicated by the world's vinyana
and eduction and on and than say on badopa on.
Conjustness, which is no manifestative and this last this and
all science. One has to see the sization of contact
In der Surden Discos in der Mutschelinderwanga auf die Udana.
In der Munda Hass de Claired in der Nervos of Uplift
that that this isation of contact, comes about only,
by doing away, but that which brings about contact.
The wondering are settics of other sects, group,
chellos of the woodan his conglocation of mox.
Because of the one, loss of gain and honor,
in begin to hell a buse on monks in the village
and in the forced.
A group of monks came in report and this to the
bounder. The bounders responsed we it vozonia payen of joy
Und da eine actually means suspontanious atterns of joy.
And the diverse he other to was such you one.
But they dim body then instruction and down mind a norm
of down myswhere. Gar me range, sukreduct kaputt,
neevator, tone, para, tone, daheta.
Puste an die Passa, oper ding, partician.
Neurupading, Genaposé young Passa. In the first to or
lines we get in structurem. Tuched by pain in village
your in forced. Thank not in terms of one,
self-or allows
The reason for it is given in the norm of damomatch follows.
Touch is can touch one, because of assets.
Hawkin touches, touch him hor is asset it less.
Coming Translation by Island. When I effected by pleasure
and pain in the village and forest,
one should not this crime them two one self or nother.
Kontexts effect one dependent on clinging. Hawkin contexts effect one
the thought clinging and of comment. This is all a
more to buddha attered. From this we can clean
and other aspect of the significance of the downs,
sub our party, by then is Sangha, are a link
wishment, opposets and Neuropadie. The asset less,
used with reference
don't embarnum
In den number of preview someones, we happened explained
the consibilith oper the to some extent. As and when
the term operdie and but in his sagen can up,
to with fascial memory, we miss some rise all that now.
What is the concept of operdie or assets?
We agognized by the world. Whatever that balls this up
the eagle. Me it gold, silver, pearls,
Jams, money, how is emproperty, deposition assets.
All these are reckond as operdie in general
But wayne concitted from the point of you of dammenmann,
oper de in a deeper sense, stands for this firefore crusking groups,
puncuba, da nackten, kandada.
Opa Da nacken kann da literally means groups of Crusbing.
Groups of Glasping, do not
necessarily impline that the armaterial objects to be gross.
But the worlding overcome by that chriple proliferation of travings concitent views.
And care the way, by the worldly conventions,
imagine soles groups of gross being as things,
gross and depositive
The concept of opidie as assets, has a rison,
as a result of this tendency,
to think of grooks of grashing as things, crash and deposited.
So it don't saw to be a question of your point.
Graving is consistent views prompt one to look up on
all that one has grass zu far.
And what one hopes to grass in the future has things,
one is crash being right now.
On things of them, as things, deposited in a safe.
The worldings are holding one to such an mass of assets
Nembana is the Relinkvishment of all such assets, accumated in the mind.
In order to be linkvish this assets,
there must be some kind of understanding and in lightenant.
The Vanity of all these assets has to be seen through
why the light of whiston. It is only by seeing there,
Vanity, that the assets are relingvished. In fact,
it is not so much at a liberate giving up of assets,
as of sequential liquidation. In a previous serman,
we gave an illustration of the situation that presciple dates relingvishment.
Letters bring it up again
We found the cinema quite helpeful as an illustration.
In explaining the phänomenon of free link phishment of assets,
with reference to the cinema, we discribed,
how the assets accumulated in the minds of the audience,
that is the assets proper to the cinema world,
worve no want the story, that is found,
are automatically abundant, mindestens cinema hall,
gets lit up.
Then more and the stance, the illusure been nature
of what has been going on.
It is that understanding that in enlightenment,
which pressipitates the giving up or a linkishment of assets
To go a step further in this illustration,
when lights came on the St. Cardas, or preparations,
but taining to the filmshore, got exposed for what they are.
In fact, St. Cardais are word in that has associations with the grammatic to dition.
Initiation to the acting of actors and actorses, down to
the make up, which is so artificial and spirious.
When there cinema horror guess let up, ball of a sudden,
one ways been in joining the firmshow,
is momentarally thrown out of the cinema world.
Because those preparations are possified on nolyfind,
somebody's on cardas a mature
Er ist eine Konsequenz von it on the hebop experiences,
which he had hit to regarded as real and genering lesel decension.
Those are assass, get liquidated our link wished,
subupup, but the body is sungar.
In the up sense that created craving necessary for the uppliciation
or enjoyment of the scenes to come, becomes extinct.
Dann hat Kayo. Men craving is gone the flooridity of
the scenes to come all so face away to viral ager.
We that fating away your decoloration,
the film show seases for the person concern,
Neuro down
No technically the movies going on. Because of that's sociation
all the fires of definement is proper to the cinema world,
which is was burning get extinguist, nepenbahner.
So he we have the full gummit of the cinema
cimilary as an illustration for nebbahner.
This kind of a wakening in the cinema world,
give us a clue to the fact that the assets,
who paddy. Arrio Linkwich thronanderstanding, one of enlightenment,
in the light of husten. This infact is something that
should be deeplying brain in all minds. There for michanning
never to give someone illustrations to
that effect
In our everyday life two, we sometime see and here of
instances where assets, get relink with do to understanding.
So one heeps up a huge bone love burnsy notes of the highest innomination,
the positive in is safe and keeps watch in water way day in night.
One fine morning you ex up to hear that for some reason
or other that that grancy not has been a full indeveloped by law,
the previous night.
How does you look at on the what's of nothing is safe nown?
For him it is now mare heep of papers.
The creating consident view he had earlian we got to the
notes are completely gone
The bank now it's how no long a valet.
He might is well make a bond fire it.
So this is some sound of relanklishment of us its in the world.
Hyever temporary you maybe. And other person gets the sound transfer,
is getting a ready to leave for us new station.
Is he see moble outsets, he's for us to
leave behind, but his moble outsets he
heardly get this up to take with him.
The Vehicle as already common is tooting empathianly, signaling delay.
It is well pass time by this preparation sonot finished.
Time press to in hot haste he's running here in there
At last been you can delay no longer,
he crubs the art music and take and does to the doors that.
Just then he makes up, it or soly a dream.
The chance for came in a dream, no real vaker,
no real reparation, only a panting for nothing.
So he we have an a wakening picculio to the dream world.
This is an instance of letting go of assets, connected with a dream.
Bego through such experiences, quite often. Of course,
we take it for ground that that when we pass from
the dream world to the real world,
the assets properto the dream world job off
But I way suren, that in living the dream world,
we are entering a real world.
Is a wakening from a dream, a true awakening,
when concident from the build of you of the damma,
and do we actually open our eyes,
when we waken from a dream, comment.
Yeah, this is another part of the venibles presentation that I
find very very very powerful. And there is some interesting similarity,
between and the early buddhist analysis of experience,
and what we get in recent scientific research and incognitive psychology.
And I wanted to just ween two three extracts.
This is from Feldmann, Barretts,
how he motions are made is a recent book.
That has been publisher in last year and call up a lot of interest,
because she basically in the banks, the I dear,
that emotions can be related, to particular, areas in the brain.
And 14 she doesn't step out of lat all paralyme of
identifying the mind with the bain.
But that can't be help but dess a fewer statements,
she makes,
she is some
up current research
Die Green too which our experience, our sensory experience of
the world, is a constant of the mind?
You construct the environment image you learn. Inspage it it dream.
You my think about your environment excessist as existing in the altside world,
separed from yourself, but that is a mith.
86. You are perceptions are so vivivit an imminiad,
that they compell you to believe that you experience the world
as it as,
when you actually expanse our world of your own construction
Much of all you experience as the outside world begins inside your hand.
And 100 30. We humans are architects of our own experiences.
Und we do not passively in detect physical changes in the world,
we actively participate in constructing or experiences even though we are mostly
unaway of that fact.
Yeah, I just that is a nice scientific corruporation of
the relevants of the end year of a dream
So the point is not to say that things outside don't exist it all,
but then we are,
may much actively involved in constructing our experience of things seen,
heard it etc. And that this question,
do be active nore eyes, when we are way conform and ream.
Are we sure that enleaving the dream what we are
endring a real world are so pertin and for appreciating,
the situation, how we experience,
how we constructed and how in this useful to question,
mad sense often actual reality all there in the way I
am experiencing it
Hand of comment. Terms like Buddender, Bodehe and Sambo,
the convey the sense of awakening has well as understanding. Coming yeah,
I just like to underline the source of booty,
the translation in lighten and has never been sitting well with
me and a number of schollers have pointed art that Buddha in Bodhe,
Sambodhe in really in that the central sense is a wakening and of comment.
Sometimes in the danma and the end for this is
on the sense of awakening.
Hier, Dennis,
a kind of awakening
Expressions like it hamma chaku undetamai, Pania chaku,
Ovestermai, and chaku unde body, the iRows,
be speak of an arising of some sort of night.
We already have vised, but in i is sactual rise.
All this cost to share that in the kontext of nebana,
where we are concerned with the deeper arespects of the number,
they are wakening from it, ream is not a true a wikening.
Edisony a passes from one dream world to another.
But it as see how the concept of Opadee of Assets,
Goes deeper. What lies before us is then
weem of Sanxon
And order to maken from this dream,
we have to understand somehow the Vanity of all assets,
connected but the weem that is Sangsardam.
The fact that this understanding also comes to some illumination,
we are boardy explained, the other day now,
discussion of the pain of joy at the end of the buy a supton.
As we pointed out then, the one of the six sense
spaces, which the worlding three guard as their world.
When examine togainst the background of that udanniverse,
reviels you self to be no more than six narrow beams of light,
appearing through solidly,
thick curtain,
name y the dugner soft
the luja
Wir hätten den Menschen in the other day,
that the sun, the moon in the stars,
a shine precising, because of the presents of Darkness.
In the non-Manifestative consciousness,
which is infinite and last is all round, when yeah,
no manetasson, and on thanks over tober bang.
Son moon in Stars on on manifest.
Because there's a absolutely no darkness for them to shine for.
Eben the formels, which is the benumbrauphone,
and this suppears in that benetray of last of western.
So that are the link pishment of all assets neben Barna,
is not like the other temporary wakenings or emension.
Those three intenses of
awakening of a temporary nation
The Awakening in this cinema world is extremely shotlift.
That filmfan order he became this enchanture with the scenes,
because of the Unexpected sun illumination of the cinema hole.
When it is talk again,
inflexuse not sensuality existence and ignorance so overwhelm him,
that he guessing gross in this cinema world as before.
The case of the D valued cancing not is also like that.
Do the cravings consident viewers about the developed note are gone,
one still runs of the knows that other it
As for the uwakening from and dream, we all know that it distemporary.
Many gain, we could to sleep, we have dreams.
But the your wakening in the bahn is
not of such your temporary nation, character.
Why? Because all the inflexence let lead one into the
some site ex slumbern with it streams of recurrent those amate extinct.
In the light of that perfect knowledge of realization.
That is why the term master ratten caya,
extinction of in facts, is used in the discourses
is an epited of neborn
The Adahans are complished this fit in the concentration on the
footo far around hood. Ara to pallace a maudi.
Do they are enough instances of references to this are out
the pallace a maudi in the discourses.
They are of, very often interpreted differently.
As we have already seen in the context of that diverse
of uplift in the buy assuite.
Some discourses are loading to the nature of an arrance
mind. Have in miss interpreted. So much so that days
a lot of confusion in regard to the concept of my bunning.
As a metal effect and that concentration peculia to an arrance.
This are von extra all narrity
It buffers new worldings power fundastanding. This can will be
in third from the falling those of the addanasupten.
Young Bundessettendor, Buddy Vannay, Succing, Samading,
Ananda, Icaniamahu. Samadina, Samuna, Winje,
die in Dunbie, in der Hame, Radanangpanie,
dann idenes a chaine Sorten, die hochturnen.
That peo concentration, which is supreme new way componics stalled,
that concentration with the noble ones pall in mediate.
There is no concentration comparable to it
This is the excanded your nature of the damme on by
the power of this tood matter be will be.
Common translation by become body. In the purity that the
supreme build a placed, which it goal concentration without intermore.
The equal of that concentration does not exist in this doors this upline,
Jam in the damme one, by this toos matter be self-team.
Yeah, und dann just wanted to end that this qualification is on on Anandarica,
is another point to that basically different perspective between early in discourses and lated Commentare tradition,
where we get this distinction in to part and fruit.
The actual experience is ananthanica as a direct expension,
there's not this a separation into, mind moment a part mind
moment and afforision month moment as behave in later tradition.
And instand the idea of the part,
we first to the whole period of practice dead leads up
to then actual expens of break to month.
And of commit
Miss Incomparable installed in any concentrationers given rise to many problems
concerning the concept of nebanon.
And the extraordinaries of this concentration of the other hand,
this to some extent connect with the term on and that it can referred to morth.
Now let us turn on it turns in two the significance
of this term. The verse says that the concentration of
the other and this orcean on as a nantarican.
Und der German Anantanica is suggestive of an extraordinary aspekt of
the realization
of nebanon
In mädely arpen the extinction of the definements to the not job the part
of other and hold one realize is in the burner.
And the sessation of existence orgasization of the sext sense spaces.
As we mentioned early, it is the sip that results
are out as soon is one is retten
fun examination. One need not wait for the results.
Realization is eminiate. There's a special turn to the note
in the sexperience of realization, nehm the anya.
Et is a heile significant turn, you right from argiana,
to not fully.
Anyas full compleentsion
The concentration of the flut of fahrer and honty
sosa crollt, animia, Palacemadi and Animia di Mokka.
Anya cash with high degree of in potence.
Become a cross in the sutaterminology and number of terms,
to rive from the rooting year to know.
Nämlich Sanja, Viniana, Banya, Miana,
Abinia, Badinia, et onemia.
Sanja ist perception. Viniana ist radically diskriminative knowledge.
Panya ist distinctive knowledge. Yanna is knowledge a such.
Arbinia ist specialized knowledge. Padinia is compleence of knowledge
Anja is that final knowledge of circual realization.
The high igree of importance attached to one yeah is
revealed by the falling two versus in the it devote con.
See can see camanas on your manganosaninum, Piasming,
Patamania nan tatornia, Anan nan tatorra.
Tatornia, wir mutten das ein Jahr lang,
wie holt die Tatinau. Akupa me, wie mutti,
die Bava Sang-Yogin-Kaye. To the disciple in higher training,
has you fair so long,
training a goding to the straight part
Their rises first and knowledge of extinction. And then in
medley in the funnel now it job the city dood.
And to thatn stead first such like one,
this released by final knowledge of certitude.
Their arrises the thought, and shacoble is mine elevence.
I've on the distruction of fettes of existence. Coming translation by Island,
for a learner who straining in comformaty with the direct park.
The knowledge of distruction arrises first, and final knowledge emily follows.
Freed by that final knowledge by the strying the fit of
being the surreen one has the certainly and shacoble is
my release and
of come
It is evident from this to versus that the realization
referred to is in many ways final in complete.
In point of fact, this to versus have been presented by
the munda in this kontext boy of defining three things,
relate relevant to to bealization of nebanon.
This three are quote faculties indria, there an Anja,
Tanja, Sassami, Indria, Annienderia, Anja, Thar, Windria.
Their term on years inpressiert even in the faculty called Un-Anja,
Thanja, Sami, Indria. An Anja, Thanja,
Sami, mins, I share now,
but has not been fully now
Und das ist eine Definition, was indivers ist.
Refurd to ask yes, me in Patamong, yeah,
no, first, der ist der Knowledge of Extinction.
The Knowledge of Extinction of the Defarmence is got an mir,
Tanja, Sami, Indria, in this Kontext.
The words tatto, Anja, nantara,
and then you mailly the final notice of certitude,
refurd to that faculty your final knowledge or uniniaria.
The knowledge of proms, the condition, and shakerble is
minely limance. Is the knowledge and vision of deliverence,
which is defined to was ein Jahr tarwindria.
It we first to one we say don't in down with
the final notice
of sortitude
The difference between uninterey and Anja Tavinia is a suttle one.
For instance, the Expression Buttavi, Bavarito,
one as finished eating and may the sign of refuser,
decisively shows that one as had one's fill.
Similarly, it is that Anja Tavingrea, not the past active participle,
which poms to words and shakerlys might deliverence.
I could pay mery not de. The knowledge in vision
of the lebens is reasuring to that extent
Er ist die aber auch Verse von der Lotto Lasutamix Ecliren.
This unique and extra all alerry concentration has been extalled by the
builder in various discourses. But for some reason more other,
the commanded is have simply plost over rereference do it.
Do there sometimes expressue it on a particle of mehr grandmatical interest.
Let us no take up for comment of a few such discourses.
In the sections of the elevens in the an guter in Ikalien,
there comes the discourse, Squad Assandersutter.
The interbundant gäb's to the Venom Assander and Description of a
level of concentration, characteristic of an excellent Dorabread of
a Man
It is a strange type of concentration. One has that
concentration is this cupe this follows. So never puttering Nesaja,
Giraya di, na Abang Nesaja, Giraya di,
nat teach and Nesaja dihiredy, nawaian Nesaja dihiredy.
Nakakasa, nan Giraya dinang Nesaja, Giraya di,
Navinia nan Giraya di, navinia nan Giraya di,
navinia nan Giraya di, navinia nan, Nesaja di,
na jeder hallo, gang Nesaja, Giraya di,
na paralo, gang Nesaja dihiredy.
Ian Pedang ditendang, Sodang, Muttern, Vinya,
Pattern, Pattern, Pariya sidang, Anna di Charitang,
Monosar, da bin ich Sayana Jaya di.
Jaya di Japana
Even Yah, in Chapanasandra, but the rang borisa drang,
yeah, yeah, yeah, yeah, yeah,
yeah, yeah, yeah, yeah, yeah.
In this discourse that wunder gives as an illustration
that musing of a thorn black of a horse,
which we shand top from bravities saying.
The musing of an excellent thorrorbatter
from man is discribe this follows
In yos is not dependent on earth water fire air.
This fair of infinite space, in the space of invent consciousness, this we're of nothing this.
This fair of night the perception or non perception,
in yoses not dependent on this world on the world beyond.
Whatever seen heard sensed copnized atained sodafter travest by the mind,
dependent all that he muses not end yet he does muse.
More, sander, to him this musing,
than do it was mit Ingram, Brahma,
mit Bajabadi, even from or far,
bor down thing,
homiced to you or door bad of a man,
homment to you or most
excellent of man
What it is or mich you gone musing we are at
a last to complehent. Kommentare translation my make omording.
He does not meditate independence on ear,
independence on water, independence on Fire, independence on Air,
independence on the base of the Infinite of Space.
Independence on the base of the infinity of consciousness.
Independence on the base of the nothing this,
independence on the base of the night of perception, no non-perception.
Independence on this wall, independence on the other month.
Independence what is seen, hurn sensed
coupnized reached sword after and examined by the mind and yet
he meditates
When in many dates and such away, in the device,
so long with Ingram, bra, mind partiapaty, worship,
the excellent tourer bad person from a far, saying,
how much to you or doubt person, how much a you or supreme person?
Be hourselves to not understand what you made it independence on. And here I'm gewing the chines,
eines way closely similar, as as speaks of the monastic,
the monco, menitates like this not independence on the earth,
and then we get all the elements, the for immaterial one,
this bad in the not them world,
the sun and the dämon, what is seen hurt experience cognized,
sorg after
Ein IIT-Meditates and then we get the praise here,
the homage and then this we are not able to know
independence and what you are a meditating.
End of commit. The one points in the objects of
concentration onegated, the buddha firm a steady does muse.
Many massander out of curiosity inquires,
but then hollow low does that tourbot of a man news.
In the mood explains that mine in that state of concentration.
The perception of earth in earth
The example is gone for him. Pattavia, Pattavia Sanye,
we mouta, hotie. So is in the case of
other optics of the sensors. Such as water fire air,
down to what every scene, hurt sensed,
got nice to tain, sold after in troversed by the mine.
The vap, we be mouta, we peterly used in this connection.
It's I about differently intabreted in the commentary. It is
bearfized by a bar, Götter, which mings clearly manifest.
This intabretation seems to disture in the maining of the intire
It is drew that in certain contexts to be hooter and avibruta,
atteken termine manifestment on manifest. Since vibawa is a word,
which seems to have undergone some semontic development.
However, it's primary sense this soufficially evident in the subterterminology.
For instance to tween term, bower, de baba,
stance for existence and on on existence.
In this context to vimoda, seems to have an negative sense,
war aber when the sense of being manifest.
Hands all vanoring the perception of earth is and gone for
In this alvis enough by they me current negative partical in the first part of the Sutter,
never partavingly say at hiredy in a Arpanisati-ID etc.
That all those perceptions unninggated, and not a firm this manifest.
The common data seems to have mister three in put of the Sutter,
when the interprets wie Boote to mean manifest.
If further profis required, we mecward insensens where the word reboot,
is used in the subtost to combat,
such sensations as gone, departed or turn sended.
In one of the versus, we have me to quite
early here from the colorhavy vada Sutter, was die question posts.
Kiss ming we behold in a posts and you passar.
Mein Wort ist nur der, du touchest not touch.
The worst that follows give the ahnsinn.
Ruh, baby, pood the in a postsanti passar.
Meine Form ist nur der touchest do not touch.
In this kontext tool, we mouther implies upsins.
Erklärer instance couns in the postsala manon a butcher
of the pararei in a vanga, in the Suttannipalter.
Name in the term, we mouther, Europa,
sunning isser, organing one of the versus there
Veccanonical Commentary, Jula Nittendezer, with the Kommentator of them drossabon,
also powerfrases turn with the world, Vegatar, addikanta,
soma dickanta, video at that.
Gone transcended, fully transcended and super seeled. So the bird,
we behood day in the passage in question definitely and placed
the upsense of all those perceptions in that concentration.
This then is a unique concentration. It has no
not of the objects with the worldings usually associate with the
level of concentration
We come on crowns and number of inscenses in the discourses,
emission the bunder and some undermongs, have been interprogated
on the nature of this extraordinary concentution. Sometimes eam,
Benublan anders, hinter confront, the bunder,
with a question on this point. In the discourse include,
in the section of the elevens in yearn mutter and icaya.
Wenn du übereinander questions on a possibility of ataining to such
your concentration with then air of wonderment
Sianukum, Hunte, Pekinguna und Tata Ruhrpoll, Samani Padilabo. Jata,
Never Potterling, Patabi ist dann nie asse, na,
bas, ming, na, bas, ming,
na, bas, ming, na, bas,
ming, na, bas, ming, na,
bas, ming, na, bas, ming,
na, bas, ming, na, bas,
ming, na, bas, ming, na,
Sanja, na, Sanja, na, Sanja,
na, Sanja, jatana, Sanja, Sanja, Sanja,
Sanja, Sanja, Sanja, Sanja, Jattana, Sanja,
Sanja, na, idaloge, idaloge Sanja, Sanja,
Sanja, Jan Bilang liebt dann so dann Muttern wie,
ja, dann Paris, sie dann,
Arne mit Charitang Monosa.
Da trabina Sanias, Sanias, Japanas.
Good every lord for monks, such natainment of concentration,
when he were not be concious, literally persipient.
Of earth in earth, not water in water,
not fine, file, noth air in air,
nogally be concious of the spear of infinite space,
in this fair of infinite space.
Not of this fair of invent conciousness, in this fear of invent conciousness.
Not of this fear of nothingness in this fear of nothingers,
not of this fair of night of perception,
not non perception industry of night of the perception on
non perception
No bely be conscious of a this world in this world,
not a world beyond, in a world beyond,
what are we seen, hurt sensed cognized tains,
hurt after trouvest by the mind, you not it,
you were not be conscious,
and yet here will be conscious.
Coming Translation by the combody, mante,
good embico optain, such your state of concentration,
that you would not be persipient of earth innovation to earth,
of ward innovation to water.
Of fine, invelation to fire,
of a invelation to air,
of the maze of the infinity of space in relation
to the base of the infinity
of space
Of the base of the infinity of consciousness,
in relation to the base of the infinity of consciousness.
Of the base of nothing us in relation to the base of nothing us,
of them base of 9 the perception, on one perception,
in relation to the base of the 9 the perception, on one perception.
Of this world, invelation to this world,
of the other world, invelation to the own world.
Of anything seen, heard, sensed cognized, reached,
sort often, examined by the mind, but he was still
be percipient. Yeah,
I just wanted to do mention that, I think,
and this passages with einander inquiring up I would suggest to
understand them as being taking place at the time before year at a tend stream endry.
I think I streaming to even done not have a stream
and them may have a sufficient somady amilities to actually practice,
such a summady, but by didn't of having had on expense of nibano,
would not of section experience and would not need to enquire about the possibility of using this for concentration practice.
So I think this passage a best right from the period
between his going 4th and his realization of streamenty,
which we have in the some youth in Icaya,
in the instruction, they was receive from Pundaman Daniel Butter,
and where in then states that when I had this done my teaching,
I made the breaks road to the done,
the teaching on with Simoney of the Mirror and they justice one gross,
simiro, to see one solve,
so it is,
by grossing in particular the 5th Icaya is that decense I am more curse,
very powerful teaching that he received and that help team to
Real life stream and dream. And I think after that deaching,
after that realization, he would not have question, this question.
All literally interpretation could also be that he is asking on
be have of others who are present in the hope of
getting the buddha tour expanded by that he or in you. Anyway.
And of coming. Whereas the passage quoted early and beginn with
so never partnering Nyssaiah Giadi, he musics not dependent on not.
And and it with the infotic association, hi,
did Giapaner and yet he doesn't music
You mean a very statement of it in terms of perception.
Weganing with never partnering, partner visany and ending with Sun YouTube an außen.
The bundar answers in the informative and on being question as
to hold is possible, it gives to foring explanation.
In einander, higging our evang, sunny hotti, edan,
sunny dang, bany dang, yeah, die dang,
saw miss and garde, Samato, Sabu, party,
party nis, Sango, than Hanken can you virahago,
nirodo, nipanan.
Even core and and the sio,
veccono and that the root boys, Samani, party labor.
Hier ineinander, am mong ist das conscious,
Evang Sany
This is pace wall this is excellent,
name you there stilling of our preparations, there are a link
wishment of all us its, in the distruction of traving
detagement to sation extinction. It is that's another that decult
be forming, such a dayment of concentration.
Common translash and I'm become body. Year another a vecu is
percipean does. This is peaceful and this is supplying,
that is this telling of all activities,
that reading wish win of all acquisitions.
Their distruction of craving dispession, sessation, nebenbeinern.
It is in this way a long that a
mega good optance such a state of concentration and of comment
This infect is the seam of all all or or seamons.
Men around on love course, we joyst in the buddhist worlds,
but approach one of a sunny butto, so and put for what the same question.
Men are cypotogive the same answer verbutting. Then,
wenn du aneinander gehst, expression to a joy as approbation,
I don't juddy on a booster upbrot and a booster,
that does to say, that that, that,
that, that, that, that, that,
that, that, that, that,
that,
Friend it is wonderful, the this marvelous,
that there is perfect conformanty between the statements of the teach and the recycle,
to the light end to the spirit.
But one in in discord on the question of the higherst level of atainment.
Coming translation by Becorbordin. It is is downing an amazing friend,
that the maining the fraising of partician disciple coinside and accream with each other.
And do not die virgin in regard to the formers
for most state and of comment.
These last worlds in particular make and sophision in client that
and this concentration is other hot the paläcemani.
The concentration properton other hand
Hier, deine Stick Experience of Nebbahn, Ex-to-Ordinary and the Unique.
Point in a moff iscours is touchapone this sammani.
Letter stake up some of the more important references.
Wenn umeinander is in to post the same question refraced on yet another occasion,
it planced nuss. She are no cobanded tattarupo,
sammanipadilamo, yet that an attachung, mana Sicaria,
in europa, mana Sicaria, na sotan meiner Sicaria,
na sotan, dank meiner Sicaria.
Na, in Ghanum, mona Sicaria, in nagant,
hang mana Sicaria. Anyone meiner Sicaria, na rassan,
mana Sicaria
In Nakarien, in einer Sigarrie, in einer Potttappenbank meiner Sigarrie.
Napattering, Mana Sigarrie, in einer anderen Sigarrie,
in einer Sigarrie, Nawai, in einer Sigarrie. Nakari,
in einer Sigarrie, in der Navinia, in einer Sigarrie,
in einer Sigarrie, in einer Sigarrie, in der Navinia,
Sania, in einer Sigarrie, in einer Sigarrie,
in einer Paraloge, in einer Sigarrie.
Ja, und sie, sie, die Mutter,
die Venea, Pattern, Balier, sie, Anna,
wie Charitan Mana sah,
tank Venema Sigarrie
When they mean lord for a mong, such a dayment of concentration,
waying, he will not be a tending to the I,
not to form, not to the ear,
not to sound, not to the nose,
not to smell, not to the tong, not to taste.
Not to the body, not to touch,
not to the earth, not to water, not to fire,
not to ear, not to the sphere of infinite space,
not to the sphere of infinite conciousness,
not to desphere of nothingness, not to the sphere of 9er perception,
not non-perception.
Not to this world, not to the
world beyond
What in we seen here sensed cognized atain
short arted tombust by the mind even to that he will
not be attending and yet he will be attending.
Conan toncesh my big on body. Manton, gute Beko,
obday in such a state of concentration that he would
not atain to the I infoms, the earn sounds.
They knows in orders, the tonnen tastes.
The body in tuck tell objects. That he would not
atain to earth what of fire are. You would not
attend to the base of the infinity of space,
the base of the infinity of conciousness.
The base of nottingness, or the base of night
the perception on one perception
You would not a tend to this world,
he would not a tend to the other world.
He would not a tend to anything seen, hurt sensed,
cognized reached, sort after and examined by the mind,
but they would still be a tend to.
End of comment. There could be such a consentrations,
says the wooda and Venom ananda,
rejoints with his inquisitive hallowed good their me.
Then the bunde, gives the falling explanation,
much tummys with the one early and given.
In ananda, veco evang mana sicarotin. Edang, sandan,
edang panetan, yeah, didang sambles am Kader, summa tun.
Sab up panet, paddin is sang on,
dann hatten Kayo, Virago und Nerodo und die Bahnen
Ihrem Chor nandessiere, megango non typterobe, so madibatty labor.
Hierine einander, am Among getänzt das, this is peace one,
this is excellent, nämlich an the stilling of orth preparations.
There willing puishment of all assets and the distruction of craving detagement sussation extinction.
It is does not that the could be such an atainment
of concentration. Common transfersion by like a body.
Here on and a big what it tend us,
and this is peace one this is supplying,
that is the stilling of all aktivities,
that larring quishing of all equisitions.
The distruction of craving in dispection,
so sussion you planner
It is in this way einander, that it did could up dane,
as such your state of concentration and of comment.
In the light of the forgoing discussion,
we are now in a position to decup.
For comment that any matic process of the color have,
wie war das Suttan?
Which in a previous some and we left unexplained,
giving only a slight him
in the form of a cinary
Und Sanja, Sanji, Navisane, Sanji, Navisane,
Sanji, Navisane, Sanji, Navisane, Sanji,
Sanji, Papanji, Sangha.
Kommen Translation by Bikerbonien. Not persipient thrope perception, not persipient
throne stirb perception. Not all together with our perception,
not persipient of what has beenished.
Form benecians for one has so a tend for concepts you
to poliferation our based on post on perception. Yeah,
we all would be head this verse in Sermon E11,
where I express my Agreement,
das wäre dann ja ein anderes Interpretation of it,
as a reference to in Ibana.
And there are had also a venture to give a identitive
first translation of the chines parallel. In preparation for today selecture,
I have set down and translated the whole discours into chines.
From the chines. And yeah, the first bad news,
I have is that the translation by Bubbat is not reading a liable.
And this is purpose not surprising, because the chines is
very,
very difficult and cryptic
So the second bad news, I've is that my translation
is it also not reliable. And effect I'm not going to
give my translation of the whole should about just of that bondors.
And the that third bad news, I have is that
the chinesis, it's have is also not reliable. Yeah,
in the translators seems to have miss up things at times,
so for example, in the mefference to saater and assada,
or this place in that unplace and the translator has miss
unders to that to means satt in assad.
So instead of translator it as place in that Unplanes and
he trying said it as is and is
not.
You're not
So, the Chinese is really very idifical this one of this very early translations,
where on your specialist can make sense,
who is really familia with the translation terminology of this particular translator.
And also with the underlying indigo original to detects, these type of translation errors.
So after three bad news now one good news,
I've think, I've been able to inproof on the translation
of the version question from water offered in Sermany Eleven.
So now I understand is do mean,
not persipient offer perception or of formers perception
Nore without perception or with this functional perception.
And this has help me together cleare perspective on this verse
and I would like to going to listen some detail.
So, wenn man Janam Ponika in his German translation of the Sutanipather,
he relates, we boto sunny, the expection bebooter sunny,
to sutanipather.
One, one, one three, we boto Europa
sunny, which was actually was so mentioned by,
and one young and under early
Ja, und die Avatam Visuny,
I did a Quick search and in the Vinaya.
This is volume 4, Pech 109, 109.
The Term Bisany is in the result of getting blancom.
This is the sarg at the story in boy,
one one, gets so drunken that the even.
Be have solve but in this respect with to was
the buddha so is really out of his senses.
And then if one the expression, kita chita visany no,
das ist in Angotha eine Kaya volume tour 50 tour,
that is the discos among the force that
is clipes to
for we ballasas
Ja, und so, when then as a versity end,
that which somest up to teaching on the 40 pallaces.
And so when being so under the influences of this
for sunny people lasters and the getting to vong use,
there minds are the ranged, get that it down,
and there this perceptions is disturpled twisted.
And this leads me to the idea of hallucination and I'm proposing this
is just my my I neear and open to any criticism,
when the the ID of hallucination what workout least for some instances of the term visuny,
visany,
such as hallucinating permanents etc. when effectings
out the opposite of it
And so with this, what we minum in Jana Ponica,
has härters see from we boto sunny with my little explosion
of visuny now, i proposed a fulling corespondences.
This visanya sunny, correspondence to this in disfunctional kind of
perception, and we booter sunny understood, also we booter
europas sunny, esprecise you what we get in the chine is not
fall perception, formers perception. And on this understanding of
the for Types of perception discribed in the pallian to Chinese,
I we actually come to account of tätral limit time of presentation.
In replying to the question, Kartong sammelt das in dem Hodieuropan,
so gang to gang wahr, wie Kartong boati.
Homer's one otain for and ice supply name and for to vanish.
How to pleasure and pain also vanish? I think previous
was mentioned name and form namen Auropa, namens Chiruropanjin.
And my one to standing of the this part of the
columny vadas to that is that because of metrical reasons,
namen Auropa has been a brivate to
just Europa
And if we keep in mind, the exposition
and money down as suite according to wich, there is
no possibility and to experience to go up without namen.
Denn this is up reviewation,
doesn't really make a main your difference from a view point of meaning,
where there is your voboby say in our vobom,
we are talking basically about the same thing.
And so I my suggesttion is to read rooper all ways keeping the name also in mind.
So the tatrol and more and get you know to talemis,
always there are something is like this,
it's the oposite, it's booth and it's niner.
So the first is the Sanja Sanny,
We have the same in the Genies, perception, perception.
And I understand this to be for to norman types of that ception.
And it's perception that insomble really to fone. And then
we get the opposite, perception with outphone, formersness.
And that is we bootest only, following vanimal,
in your opponing, in the boote Europasonny.
And which is exactly what we have in the Genie is
not formed perception. And then I mixed sure of board,
which is I am proposing, this is just my proposal.
Hallo Sination. Wie Sanja Sanny oder Bushingshang,
the not boshingshang, the not working perception,
it doesn't work, doesn't work popularly,
doesn't operate properly,
then disfunctional attranslated
And so this is something like, I mean,
to get this idea of formen, formersness combined like immension,
hallo senating things, up in the sky and seeing,
people moving around in the sky,
as top of like a mirage,
also with a formers and a form,
I being in a way combined or mixed.
And then there is the nine of form no formers
that this when one is unconscious, assan you use.
And it makes doing to my mind this this
kind of tattachal lemma seen the underlying tätralemma be makes even
strongle the point that I already made invelation to a Sermany 11
that the whole traject to of the suiter leading up to
this point it must be about in the diversion question must be but anybound experience.
Now, this interpretation by venomen your now now has been
challenged measonally criticised. And here is the criticism,
but before I come to that I should say if you things
about the other this is I miss well big on social been other can there, sorry.
This is and other very impressive monk and she longer,
yes, to me, here is the most exemplaining kind
of forced to all I have ever coming mpros,
he leves in extrems eclusion and many of us think is very highly attent.
In the past, there was a time,
when he would only a lot of visitors to come three times and then a three days in the year,
where visitors where lot to come to see and,
he's hand a full monds that marked,
the shift from one of the three seasons to the anna we have that three seasons,
the wintern summer and rains
And it all the rest of the time him which is
glove bimeself in silence. And used living out in the forced.
Hand for the many season he would accept a coudia,
very away simple, wouldn't construction only under the condition,
that it has only three walls.
So that one one would one side of the goody with
just be open and he would still be in complete contact with the forest.
And he also doesn't use mosquido net,
effect I women't neue Asien, hoi managers,
and he just look that means said,
after about three years,
you don't feel it any more
Well, I have not follow that practice and I'm still using mosky tonet.
I mean, this monk all so doesn't point his name to be mentioned.
So like here, I kind of commanded on my said,
I part on a book and so I just going munipical.
And Nico Body calls you vanna rat in a arnanda. And he had,
as I has a velm by in good knowledge of the party subters
hinaus, much of fit from memory, he's very,
very good in party, languaging planner or so.
And so together with his practical experience, he is really the
white person to commonent say something particular on the artica vague in Paris.
And he earlier had all really made commons on K.R. Normans
Translation and this commons where my hand ritten and past mong of few of us,
who are interested than are could benefit from it and no way,
wesently, they have,
I hears actually offered his translation of artica vague in Paris,
aber it's a work published for free distribution quality as silent sages of old.
And I am uploading the pedia for all of you to download.
It's a way, useful transnation is very literal.
And I'm really appreciate his literal translation. The constant is
a fashion now days to produce translations that sound good,
because the English is like Polished and Fluent,
but the not necessarily reflecting the pay or video.
And these translations that he gives there really close to the party,
original, infact, they help us to understand the party better.
You been iforth it may close is,
this is a highly make commended in translation.
And now he he has a food not in has to
translation of pollay,
wie war das
Or on this vos and question, a he makes to fall in comment.
That this has sometimes been takeing to refer to do anybody
says anybody at hardle, nee an another consident reality.
This I think is an miss thing.
The next vose we first to ongoing your kassisudning.
The heist, beauty of this build.
This is echod in the costa last it down,
in a guter medicate 1029, which has parama yaka gesunding.
So all thing I is manuscript. And then
them burn is and all editions that paramata besunning.
And this that the highest beauty of the spirit,
is identified is never sanja,
narsanja,
This may were be the meaning also here,
not net all these states have to be overcome and that
the other hand is referred to only in the last on
ours of the calabi varesotten.
So this point with all the deep respect that I have
for money because I venturing to disagree.
And it is in a way nice for me to get a chance
after last summon I disagree reed with henerman you and on
on on that not to get a chance to on defent his interpretation.
I think that this vosny
was an your
now sonny
Nassanja Sanina, wie Sanya Sanya etwa,
I think that this is a reference tony banner.
But limit first go for the, ja,
casso suddening, as money bico rightly points out,
this verse in this passage in an guter Nicari and here is the passage.
It that angang BKW, Paramata, is so ding,
Panya, Pentana, ja,
didn't say that we can say that,
we can say that we can
say that
I've phoned as the vendable mentioned,
not all in the sign on is menuscripts,
mentioned in a PDS edition from and but the sign is edition.
Or so as Paramayaca gesunding. And the sign is or
thai edition as often varie interesting for Import and variance it has.
And it's something that, whenever I compare Variance,
I find that the sign is edition has somethings quite significant models.
And so in the reading Paramayaca visu ting is definitely
to be take
and seriously
Hier ist das Transliction by Big and Body and he follows
that bomney speedy as and signal this editions, reading partamat and besuding.
Of those super claim, supreme purification. And this is the form was,
namely, by complete you some minding the base of nothing this one end
this and worse in the base of night, a perception,
one on perception. And Chinese Pell, my you mail argument.
And this is the form was mosterman, head to redoxing years.
And there best one head rooks views,
nämlich completed transcending perceptions of form up to,
he end this and volves in this fear of 9er perception,
no perception.
And hearn giving agenda Chines with the tool Frases,
der da im Beutel in so hand is clear than in the chines,
days nothing about yaker.
Sonny chine ist, dass ein Nord-Supporter Simus edition and the single is manuscript editions.
And and just a version from the sutany partner where we
also get the yakers of sudding and with as not referred to
900 perception on non-perception, but actually to flow wakening.
This is for one time the 8. Saria don't she anti-mandahari di,
part tuschen, Boding, ein Notdrang, sie waren etwa in der Kassesunde.
Ob ihre Stefan und Bonny und ein Taintabliss of Unsupast
follow wagning to that extent, there's your kassesunde.
So what I'm saying up to this point as that,
naja, I dear, than you are kassesunde,
you let's to 9er Perception on One Perception as certainly minimful.
Eine des supported by an der Singleies Manuscripts and Design is edition.
But it is not found in other editions,
not found in the chines, and the yakustan sudic
can also su stand for awagning
So, I think the term is in trigging,
but we cannot take an indefinite conclusion based on it.
And he this not a doll found in the chines by
on to the cala, wie war das unter?
This New Yakers are so diverdore. So what we are
to make off this term is a met of,
it's is an ambible and metal.
Now, in order to support my contention that benoming aneinander
is right with his interpretation of the verse.
In serman eleven, I went,
in there in the hit your through the preceiving
So I just want to some rise it up and point
out the basic principle that seems to stand between the tranjectory
of the color and the vanna suta up to do this on nassania Sané.
And I see it as expressing depended arrising, particious and no pada.
It's dance of the the enquiry after color and the vada
and the medally joins this supportidea is also car.
That is saw and and and greeve. And so caup
by the dever his mentioned together with Dooker at the end
of but it just a mobile
So ein paar Ideen, die wir in der Vergangenheit machen.
Denn weget tracing down to chanda and this as I see
it as corresponding to graving.
Then satan and assar dunge, that is feeling.
Then passa as, opers the contact and name or opers nehmen fall.
So I think if you look at columbing wanna so
the closy at this sequence it costs to in this question and so form at,
merkst du see it as working at way from the dependent
and right into reverse sequence through and the centralings of dependent arizing.
And the next question is about the sessation of former I
Ich schaue mir an,
das zu nehmen von And this session of Soka and Dooker.
And this repline to this that we get diverse not sun your sunny.
With that trajectory in place, I don't see, all this couldn't
be the receiving every ply from the bunda,
and with the reference to 900 perception on on perception.
Nein, the perception on on perception is not the sessation abnehmen from is.
And it this not a question of how are hole this
dependent arizing from Parineva Soka hole to be down to name
from can
be overcon
So I think if you look at it,
from what comes before and the interpretation by nominier and on on the get substanguierted.
How everyone, there is also the part that comes after it.
And this is also why and quite understandable. Then we
monibic co see is it as referring to 900 perception on on perception.
So let me in just read again, because body's transnation.
You explained to us, whatever we ast your letters not
are something else please caming this. Before a continue reading the transnation,
I just want to point out that der Question,
der Konstitution der Diskussion, der concludentiert hat.
Und die Bühne ist nicht disagree with that. So,
again, shows that from the viewpoint of the Buddha with his Nasannia,
Sannia, he has shown, when name from seas,
was so can do curse seas and what is the very
source of the house years of conditions leading up to calla vivan and to core sandlitigations.
I continue that tunes nation. No some wise man
here say that at this point,
this is the for mospirity of this build,
or to this speak of it as different from this
Some wiseman he say that at this point,
this is the formers beauty of the spirit.
But someone them claiming to be skill,
the speak of an authemen without resident you remaining.
Helling norming things to be independent and having known in the dependencies,
the money, the investigator, having known liberated does not enter disputes.
The wise, when does not commapon various states of existence?
So, I said, reference to the yakassassony as doubtful,
as streets meaning, but letters assume that it means 9
the perception on on perception
Then I think, the point would be and I believe,
I cent that or in sonny leven that the question has
missioned as to diverse, a sport and by the boother.
And so I would see this a similar to the potter badesute,
not a build ourselves something about perception and itsensation and then I mean,
the question, gets into some, as perception this self,
voice to different from the self.
I think, it is an understandable thing that those living
in the thought world of that time and not family with
the concept of neban,
I would miss understand
Seuch, such statements. Ein Soda Buddha mit Peace night
and then head something else. And that is on the
meaning is on certain and there's to got summer young.
German not quite sure, how bico body on the stance it.
But munibico, wenn man ja aneinander and or so,
wenn man ja an a pornigo ost,
all understand it to be furto susation, to anilation.
And on the lander standing then this yakassassudi Ja,
es ist kind of related to annihilationism. Und das war
auch so ein walk-very wolfore night of perception, non-on perception.
Because in bramanialos up the it is mentioned as one of the uninglationist views,
the I need that by a taining niver perception, non-on perception,
at that once atman, was will get unhear lated by merging in the rang
or stit of existence, over you like to qualitte
of nine the perception on on perception
So on that reading, I think, when I one young
on this interpretation as this being about existence and one existence, of would get confirmed.
And that good also be in the last line,
babaway and as a medien, the hero,
which again is open to interpretation at conbe,
sven on politics it, the vice one doesn't
come upon value states of existence. And this much,
we good you en support from
the chine is
Because in den Chinesen, die questional, simply,
with a somebody, who has a complished,
what are would had just discribed, is that really uninvensible sage.
You wants to know, if somebody has that realization is
really has switch the highest. As has been come liberated.
And the Buddha, we plays that this a certainly to case and then discribes,
that here again the food of whiston, practicing concentration,
the mist of forest.
And the final line ass that here as a bundant
the world and that go off that or an other body
I would understand this to we for to remote. This is the way,
because body understands than Bababababa. But Babababa in Assameti,
the horror could alternative for you anderstood in the way,
when you undertakes it,
that the vice one does not agree to existence on on
existence to this to extreme views in which the question has try to poor this version Assania Sanina,
Vason your Sanya.
And in this may of seven possible that dead final line
is on purpose ambivalent to catch both meanings
Mein Wodaf find important is the part that comes before in this last worse.
So the need to understand the dependency of this views with a
it is no one or two views on the yakassassunday.
Edition at your oppanisside that that poney to conditionality.
And this is really the question a has been asking for
conditions all the time. Up to that need us,
nasania sunny verse. And now he's been to look at
the dependence of that very a view
your talking about
And then that assage a money as one as as are
we mons and investigate of that nissa young, what is what is dones a year?
What is the dependency? And this is auch ein bisschen
in a self, they idea of his sell.
And then as if we enjoining the main topic of the whole disconess that when one has known that meant va,
and is liberate we motto, now we vare mediate,
this is why again the party,
one does not end to this puse that is topic as when their whole things started of color viva,
the word of the come from.
So basically,
my present understanding of this fine on board and this is of course,
open to discussion with not claim what so everything the final definite understanding of it ass,
but the questioner has not understood, the nassania's anybod.
And he might have miss understood it to refure to 9 the perception on one perception,
or in some other way construted as some non-dual experience of whatever.
And he we first to that expressistent understanding by speaking of
it as yakassus sunny and once to get that cliyfind
And in reply the buddha says yes, some
constituent this the yakassusuddee and others don't and per Herbst this isson
reference to anilation ism. But then he points the cressure
and basically saying to the question, you look,
you have been asking for conditions all the time.
Now you also look at the condition of that by a
viewing you are proposy. And see then that are view
as well as those who are in contrast doing,
as dependent both of them,
or dependent,
and the dependency is the self the self-year
And if you are understanding this, you become liberated.
And one was liberated, does no longer, dispute.
Is again pointing back to that very nebaner reply to the whole callabivada series?
And then you become a vise one and you don't tech anyone of this two oposing used as well as or, you're not connect be subject to reable. So in some,
this is my two sense,
5 sense words of understanding,
the way how at present eye understand the meaning of the
color and wie war das so to end I'm quite convinced
that the whole series before must be leading up to nibaner it
has perlace in so campagne sutter as also question as a
series what similar to end it has so teminaricy similarities with
the molubinica sutter the color and it war the personia and
particle and the whole question of in the relationship of a signier to papunch as songga but I think whatever we make out of the part that comes after the that song your sunny part and there my Ähm,
Explanation is open to in discussion, I think,
and the part it comes before makes it,
only stapelically,
that there went many on on and this right.
This must be a raffin's Tony Bannon. And emonic experience,
in the form of the,
and I think I think in the form of a tatrial limit by saying,
this is not a normal perception,
it is not an kind of non-non-non-non-non-normal perception in the sense of being some sort of a hallucination,
as soce not being on conscious,
is also not a formers perception.
Any of the former spears. Anyhow this much for rather,
long comment,
I hope it was some what help for and not two
confusing what I presented here
And I maybe have very happy to any commons glorifications and
criticism that in your might be able to our for.
This is also still like in the process of being reflected
on investigate. Man ist ja of this away a power
for voice and this made beautiful suttle.
Sanja Sanny, navisannia Sanny, nobia Sany, navibrote Sany.
Evange samitas so vivodi europa, Sanjanidanai,
papuence Sanghan.
End of kommt
The General Trend of this verse, seems name ply,
something like this, the worldings, use hib belief,
that one as to have some from of perceptional other.
But the one referred to in this verse,
is not per sibbe and with any such perception, Nassanya Sanni.
As if the forest on the question, but there he
is than in as one, there is anigation navi Sanni.
Apossible Alternative, like a plan of exacistence,
the evolved of reception,
is also erwolut bei dem fertiger Sörschen Nobia Sanni
Jetter and a possibility, that he has gone be on
perception or rissing it it. Is rejected this well,
but the wise now we more to sunny.
The third line says that it is to one doesn't down,
that forms this is rexist. Why the last nine,
sims to give a indication as the wide assar.
Sanja Nidana, he papapanische Sanka. For recordings,
born of polliforderation, have perception as there source.
The nature of these recordings me have all in discuss that
lang. The conclusion here give on is that there
router in Papanjan
No, in the passages, we have so verquoted,
are suggestive of such a state of consciousness.
Briefly stated, even the infradict tone,
characteristic of this discurses, is sophish and proof of it.
For instance in the first discurs, we do cut for discussion,
there is the recurrnfrace natiaty, does not muses,
with reference to all the possible objects of the sensors.
But at the end of hit or comes the impertical
session, yah, yeah, the Japaner?
Nevertheless,
hindass muses
Similarly and the Passage-Neeling with the Sonja-Aspect,
starts with the Namen, Butterbing, Panabisan, yeah,
he's night a conscious literary persipient of arginal.
Followerd by a long list of nigrations, only to inter
with an empathic sunny Japaners. But nevertheless he's conscious.
And so also in the Passage, which takes and the attenting
aspect and winds up with the association moneys you chep mananekarien.
And yet here will be attenting. All this evidence is
a pointed to the fat, they're be have to
interpret and the reference to the partodoxical state of consciousness.
Im blight by nassanya Sanny, nabisanya Sanny, etc.
In the color divana suttan, in the light of that unique,
concentration of the Arat. The Arat, Paulus Samani.
Nice is obvious enough, even if we take into concenteration,
the our currence of the turn, Papanjassonka in the last line of the börsing question.
The worldly concepts on one of the polific tendency of the mind,
are rudered in perception.
That is precise your wipe aception has to be transcended.
That is also the reason for emphasis,
on the need for freedom from the sixth sense paces and from contact.
The abonnamened of the Branches Sanka is a complish that
this externally level of concentration
Wie immens importants, I tached to the other palace a madi,
comes to light in the passage, we have quoted.
In this discourse is armon and proof of hope,
the fact that are buddy is a ctor,
extroll this summer in the years ways.
The verse beginning with Nassan your son, you know,
least and your son your in particular, points to this fact.
On an early ocation, begefforne your cluedwiths meaning in the
form of analysion tours summer your of the cinema.
That is to say, why one is quatching the firmshow,
have the cinema horn is fully illuminated all of a sudden,
one undergoss,
such an internal transformation,
that it becomes questionable with a histor
seeing the firmshow
This is because is perception of the film show has undergorna piculiour change.
He's no longer conscious of a film show,
no has you put and end to consciousness.
It is a strange paddogs, his case is actually a vig and gays.
The versing question express is such a vig and gays.
When the 6th sense spaces of the art and sees and
the last of whistom comes up,
giving the conviction that all assets in the water MT.
Tricion, in the Arahatta Palacemara, die ist erwecken,
er ist weg und er ist that gays of the mind
at the cinema
In this night the conscious, no one conscious,
no one conscious, no toddly, devot of consciousness.
At that level of concentration, neven this material formers abonnant.
The line in the pain of joy in the bayers it,
which we can a cross the other day.
Atta Europa, Europa, tsche, Sukkadukkenkapamotscheti. And then from formen,
formers and from pleasure and painers you freed,
can me better preciate in the lined of the vorgoing discussion.
Mythorilink is minderful assets, even this body and
the experience of for formen of a formers.
As well as pleasure and pain, sees all together,
you to
lessization of contact
That is why nimm one is got a bliss, devolt of feeling.
Arvin eithersuka. Now as to this back and gays this
much to be sent. Do one my thing,
let it is not a don't what discussing about.
If someone ask as, what is the object of the gays of one mith
such a bick and gays, what show you say?
The vaek and gays is infact not istablished anywhere, up
put it down. It as no existence apparated on.
Any this objectness, one not a malance.
Even at the mention of these three terms,
up put it down, up over than, an narrang.
So might we call not highly controversion discurses on nibile
Why do be call devision of the other under back and gays?
At this is spoint of the development of this freak cultury
sticks of in permanence suffering and not sell that is,
it's with the three deliverance is animate upon it and so nature,
the signs, they underected in the void,
the alarm is now looking at the Object with a penetrative case.
That is why this not possible to say,
what he's looking at. It is engage that see is
the sessation of the Object, and gays that penetrace,
you albject as it way
Wenn der Cinema Horn ist, volle Illumine,
that the mind of the one me that way and gays
at the film show, doesn't agimum net the stuff,
that makes up a film.
Why? Because all those cinema preparations on our still out.
Cinema Assets are a link with. And the graving,
interpretation for the cinema film, have calling down,
that least tempo reverly. Before result, that the cinema
film has seased for him, and he's exting grüßed within.
That is why he's looking on with a way and gays.
We this illustration, one can form an idea,
about the in a transformation that occurs in the arent.
From the very altsend,
the manitator is concernable the sentarious or preparations
Ensterterm, Sanghara, Samada, Stilling of our preparations, comes first.
Instead of the alrising aspects of reparations here tends to the sercision aspects.
The first is limit of which is Neballa.
It is for that reason that the Germany Ruda is directly
ply to in die Bahn. Come on, nine,
just wanted to point out the impotence of this for actual inside meditation.
Et is really okay. That the work with preparations,
any start alrising attent of the sessation.
And the first this limit of that sociation is nipana
End of Comment. Simbly me cause we have recapitulated
the terms, forming the theme of or sellance.
So my think that to formulate such to some found of cluss
object of the mind. This infect is the loot of the mess conception previlement today.
It is droom, that the buddy claired that the other
and has assis perception, attention and concentration,
the formula beginning with edong something it dong paneat dong etc.
But this does not mean that the other hand,
in is Samadhi, cause on recycing the formula,
as we do at the beginning of
Multi-Mans is that the Adran, rewards too, or reatains,
the realization he has allly one to Gallast of Western.
Name you the realization of the stilling of our preparations.
There reallynk bishment of all assets. The tortal abundlement of the five ideases,
the distruction of graving, dispection, citization and extimbishment.
That is, what money has to want to stand,
by the saying that the Adran,
the tenst only banner is is object.
Die Objective citization, Neuroda. Year is something that Mara
cannot grasp.
That leaves im Atalyclulis
This is why, wenn du Renandia, in der Nania,
Tiragata, Challenges mag in the foreign those.
Obasa tang, palla, tang, tang, yas,
abina, thang, thang, tang, tang, tang.
The monkus mine is hobbys bright,
and gone to the fruit of around hood,
should you dare to to change that monk or breaky you
only gome to reeve, coming translation by care nomin?
I talking such a biko who's mind is like splinter,
constantly footful, you were can't to greeve can
End of Common. Cannab Blacky is one of the epilets of modern.
Even gods and rath mass on able to find out the
opengued of the othern's mind. When you is in the pallace
a marbody, they are tainment to the fruct.
Mard a can never discovered. That is my this attemnis that
to leave my clules or deluded, mard as it dankbar modern.
All this is doing to the unicness of this level of concentration.
The three indeliverances of this level of concentration,
that three indeliverances animeter up any itter,
and too my itter, and the it extor ordinary.
And the version as sunny as sunny on be first this
adata pallace amani, which is signess on their equit
and void
Usually wants mission alights somewhere or picks ups and moptic to under.
But here is a range of envision that has no horizon.
In general, there's a horizon at the few this and
of our range of mission.
Standing by the seaside or in a plane,
one gases and porn a horizon with the earth and sky meet.
The worlding's range of vision in generally has such your Horizon.
But the other hands range of vision as here discribed has no such horizon.
That is, why discribed on unton endless, so infinite.
Bin ja non, any dasson and an an anfangs,
sag mal, but to paperbahn,
the non-manificitive consciousness andless last this on on size
That vacon gays is an endless perception. Monno has it cannot
be call conscious sunny. Now can emicold on conscious,
vis sunny, in the world is sense of the town.
Neue see dear vote of consciousness, assany, no heasy
put and endle consciousness, and we more to sunny.
Let us not take up to vs. which shad a flot
of night on the foregoing discussion and help illuminate the meaning
of canonical passages that might come up later.
The two vs. are from
the Adrahunter Bank of the Namaballern
Yeasang, Sannicia, Yonatten, die Yeparinia tape ordinar.
Sonja to animetendeutscher, we mongo, yes, and Goldschirr roll.
AKC, Wasserguntan, Gardi, de Sang, you ran, naja.
Ja, Sanso war Balkenkina, aha, RJ, Anissidon.
Sonja to animetendeutscher, we mongo, Yasson, Goldschirr roll.
AKC, Wasserguntan, and dran, tassa do ran, najan.
Und those we have no akkimulations and understood full in this
subject of food and those feeling ground this the void in the silers.
There track is how to trace, like that
of murds in the sky
He use influxes are extinct and is unattached to to new too ment.
Who's range is the deliverance and of the void and designers,
as part is hard to trace,
like that of burs in the sky.
Coming translation miking on nomen. Of home this no accimulation,
we have knowledge of and have renounced foold.
Who's whelm us MT and Uncondition release, there going is
hard to follow and like that of birth in the sky.
Who's aserbass addistoid, then we's not dependent to confort.
Who's welm us emty in Uncondition release,
as track is hard to follower right weared of burs in
the sky and of comment
The Accommulation here ment is not of much your things,
that is food.
It is diacombination of comment opening assets. The comprehension of food,
could be taken to emplie and the compliancing of full for newtimens,
nämlich cross materialfood, contact will and consciousness.
The feeling ground of such adance is the board and the signals.
And's that track this hard to trace like that of merce in the sky.
The Germ Gotty, which we reended by track,
has been differently intruputed in the commentary.
For the commentary Gotty is the place with the other hund
goes after death,
is next and born,
so to speak
But takening conjunction, but this similary used.
Gotty, obviously minster part, but one. Teken by
the birds in the sky. It is the past,
they take that cannot be traced not the the destination.
More the birds have gone, good that, petraced when some difficulty.
They may of gone to their nests. At is the part
the rand by that is referred to as gotty in this context.
Just as when birds flight from the sky,
they do not leave behind any trace of a part.
Even so in this concentration of the anhand,
there is nur object of sign of
any continuity
The Second Verse Gives or most the same idea.
It is in singuely, in spicks often our own those
influxes I exting that it was oner that to nuttement.
Here in the similar about the birds in the sky,
we find the work pendant, par, used instant of gotty.
Mhich makes it clear enough, that it is
not the destiny of the arland that is spoker not.
The Kommentar your ever into pastboth,
gotty and put on as a reference to the arlands destiny.
There's a touched a sumsion of summisterious,
and up body says any bahnendatum.
But what we have feel say metter for of consible dept,
the reference is to that
unique summady
The birds flight to the air, symbolizes, the flight of the mind.
In the case of others. The path,
take and by the mind, can we trace to the
objectly takes, but not in this case.
The keyword that highlights the made a foreign a meaning of this vs. is
Goodshadow. Goodshad Armin's Pasture. Now in the case of Cattle,
running in the past, she one can place them,
by their full steps, by the part job.
What about the pasture of the other hands?
Of course, may two consume food to 1900 bodys.
But their true pasture is the other palace made
I song that get in opportunity. And they take to this
passion. Once they are well with in this passion,
now that Gods, no bratmores, no matter can finding.
That is my apart, take an by the arrance in the Palazamani,
cannot be traced, like a check of burs and the sky.
Me af you to discuss this subject of sar obody says,
and on obody says, and embarn dadum.
But even a this point, some clarity of on the standing my demerge.
Wenn die Aran passives away at the last moment of his life spen,
you brings this mind to this add to policy money.
Then not even
mara can tracien
There is no possibility of a readburgh.
And that is the end of all.
At is this extinction, that is referred to heal.
These extinction is not something one gets in a world beyond.
Et is a realization here now in this world.
And the other hand by way of blissfood welling here,
now. And joys in is every delive.
The supreme bliss of neban detailed one through the incomparable dirivences
of the mind.
Thank you for your tangion