Welcome to the Online-Kurs on the Nibana Assumans, 2023,
2033, in der Katakronde, in die Aneinander.
And you learning course, hosted by the nummer to center
from Body Stullys at the University of Hamburg,
in Kollaboration mit Marris and for Body Stullys in Marsachusetts.
Intoday, we were be looking at Sermon 24. Before getting into that,
I want to do a brieflying take up a few of
the comments from the discussion
forum regarding Sermon
Kim Ellen und Topic of Measurement in the construction of reality.
She says, often this topic is treated from the perspective
of the measuring instrument in evitably influencing, what is measured.
As has been demonstrated through quantum physics.
How ever the serman indicate that the issue goes deepers there.
The measuring instrument in this case one of the six sense
spaces creates that data.
Not mehr
the influencers at
And you said that it has been point it out to all
in the monday in world many times by postmore than philosophics.
As well as radical socialitists and public head researchers.
But even you fondues begin to last bless externally.
They can be essence of not knowing how to proceed.
Anything, we might doing in our or mind,
is itself, edding in a new creation?
She ass that. And that many station,
instructions are companying the itful paar, now designed to undo,
then is helps.
To on tangle the tangle. And the significant part
of practices is learning how to stop doing
If the mediting, as then it's work, don't keep taking it.
And Robert Cross on Major Mandolson, if we understand,
then you comparison of sense data and to a concept to
be your form of measurement, then
this would make any process of perception a measurement. Now,
perception is a mental process, which is usually all ways present.
Hence, we would be measuring all the time.
And other hund, also has perception is such.
And one one have to say, that he's also measuring
all the time
And the allerhand, da sind die Mesure in der Sense,
die er hier oder she compares sense data to concepts.
I louise, he are she would be unnabled to be ognize,
he's our here armsball,
comparison of visual data to a familie paptin,
to picket up, hestimating the distance of the ball.
Here a she would even be unnabled to communicate,
comparing data from the air sense to to familie patterns of
fullcabilary in Grammar. How ever, the Adar and hess
no conceed. And handsters not invest all these with craving
and wrong the young. And those is not walling
on to them
Yeah, I very much appreciate this input. I think
it this oversimportant to stake clear with what you as general
feature of experience that is also shared by other hunds.
And catrina on measuring or some, it seems natural and arguably useful,
that the mile once to understand experience,
based on what it knows.
Yet, experience, and meditative experience in particular,
can something Steve or explanation space on comparison.
It's such times words often fulsure.
Yeah, let's quite true actually
Ja, Robert Crush Again und Rue Tasson. Und der Rue Tasson,
der die Release für mich und hier in Partikular in den Quoten bringt,
ist in diesem sehr fatalen Long Physical Frame,
mit diesen Perceptions und Mind, die die ideeklar liest,
der Welt, der Rising of the World,
Thesization of the World and the Path Leading to the Sociation of the World.
The additional mentioning of with its perceptions and mind,
in medley court my attention,
when short references to this famous quote are made in dominantalks,
when usually finds the perceptions and the mind cloped in forgotten about.
Do I think that these are absolutely crucial
to this passage.
Yeah,
I fully arreen
And Jason just gives us almost this, call on like Question,
what happens, when there's no experience of sense, sense sense.
In your ages, not a one who likes call
and like statements, yet again, by some measure,
I cling, there for I an.
Good my this, I would like to getting to the
actual sell
Ethan, san danke, danke, thang, yeah,
didn't save my son car, thang, thang, thang,
thang, you viragon, you rother hawk, nebenbahn an.
This is peaceful and this is excellent,
namely the stilling of our preparations, there relinquishment of our last its,
in the destruction of craving, the detouchment sization,
extinction, with the penition of the most ventural great precepts
and the assembly of the venerable meditative morns.
This is the 24th sermon in the series of sermons
only banon
You know, a last time,
we bright that the qualition and from the ruhiters that,
which insurance in momentes declaration by the bundar.
To the effect that the world,
their rising of the world, the sizisation of the world,
enterpark, leading to the sizisation of the world,
good be point it out with reference to the same body with hits perceptions and mind.
In the sechstens fails or the sechsten basis of sense contact,
with which we are quent ourselves with the world and seit
is conventionally understoon and measured out.
Are themselves, call the world,
according to the noble
ones Terminology
There for one candy clair in a corderns with a domma.
That the very situation of those 16 sense fairs is the sization of the world.
It is this state of the sizisation of the world,
that is known is a sanka to datum or the unprepared element.
That unprepared state, the scribt in discourses on neybana insight stermses,
attenteam, higging gave, agia, thank a more than,
akatan, sanka tang, morgens, days in Unborn,
in Unbecome,
in Unmaid and Unprepared.
Is this sizisation of a six fairs of sense
Which is the end of that prepared world. So than this particular world end,
the end of the world as defined heal,
is not a destination to be a reach by traveling.
And the sage, we love it us so walk to
for 100 years in search of this worlds end,
and the speed of a flying error.
But he failed to discover the worlds end, why?
It is, because he took the world,
a long with in on his journey to seas and
since this six based bodding with its perceptions and mind,
is itself the world
You was taking the world with hin, in his exploration.
That is why he had to die on the way with not seeing
the end, Dr. World. That end of the world,
which one cannot see or reach by traveling,
the buddha point it out in the very susciation of the 6th sense fears.
This fact, comes to light in the discourse,
this dealing with Nibaner, in the partner, egania,
vaga auf die Udanen, which we had early a already discuss.
For instance, in the first discourse on Nibaner,
beginning with the world's attenthem hicker wetter,
day attentan,
days morgens
in that's fair
Mir find to what's the end in the following statement. That torapa,
hang, hickenkawé, never arguading vadami, nagatting, nagatting,
nagatting, in the open, putting, at party,
thang, up, vadam, an, an armen,
nagatting, ehe see van to nucken casts.
In that particular state, these crime this is feel,
in which there's night a earth, no what there,
no fire, no air etc., I say,
there's now that are conning, no ragoing,
no standing, no are passing away,
no are being reboom, that's stated,
which is onestablished,
not continuing and objectors is it so
the end of suffering
Common Translation bei Ireland. They is mico is that's stay do
where there is not ear, no water, no fire,
no ear, no based consisting of the infinity of space,
no based consisting of the infinity of consciousness.
No based consisting of nothing this,
no based consisting of nine of perception, not not reception.
Ny that this word, no on not the word,
no boy. Nein, there's a long. Hier,
mico is, I say, there's no coming,
no going, no stay, no deceasing, new uprising.
Not fixed, not moreable, it has
nun support
Yes, this is the end of suffering and of comment.
So then this journey sent,
the Journeys and that cannot be reached by journing,
the wonder point it doubt in the sessation of the six sense wears.
Me coming cross the falling passage in the fourth
discourse on Nirvana in the Partaligania vanga of the Udana.
Nissitas Charlitan. And issitas Charlitan nattentee. Charlitias hatten
die Passantin. Passania, Satin, Natina Hortin.
Natias, Satina,
Angatina Hortin
Ragate, vadia assati, to do babado, nat moti.
Tu do baba dea assati, nevida, na urang, na
u payamanta de. ESE-Wand und Dopingastin. Do the attached
this wavering to the unertouched, there is no wavering.
Wavering not being this come, come being this no inclination.
Inclinational being, there is not coming and going.
Coming and going not being, there is no partsing away
or reoparing. When there is no passing away or reoparing,
there is not a a here, no a there,
no anything between
the two
Is the end of suffering. Common Translation by Ireland.
For the support there is instability. For the end supported,
there is no instability. When they is no instability,
there is cerendi. When they is cerenity, there is no subservience,
when there is no subservience, there is no coming and going.
When there is no coming and going,
there is no do seas and uprising,
when there is no do season and uprising,
there is night a heal, no beyond,
no inbetween the do.
Just this is the end
of suffering
Jedes in such profond terms, that the bund that is
crime, the end of the one and.
One cannot see it by journey. And can we seen only
by whiston. In fact, even the very concept of going,
has to be concentered in order to see it.
So it seems ruhidass a carry to world with him in
his journey to see the end of the world.
He made another blondon. You was going on search of
a place with there's not that in order to escape that.
You and that the bund that had to claired is not possible to see
or reach by traveling. Roida said to commander,
a long that him in his journey,
to find the place with there's not that
Why do we say so? In der Radasson-Jutta,
auf der Sanyotennika, we find Veneva Rada, Putin,
the following question to the wunder. Mardo, Mardo,
Keep Hunter, Butchertin, Kita, aber da,
no, compandi, Mardo, Tee, Butchertin.
Marda, Marda, they say even with sure,
to watting stand is matter call this such. No,
this is, how in the bounda, answers the question.
Rupera, corana, sati, mardo vas, maredava,
ja, va, pa, meretty.
Tasmadia, twang rada,
Rupang maro dibassan
Marletta, die Basse. Mehe, die, die Basse
. Robo, die Basse. Gando, die Basse.
Sall an, die Basse. Argan, die Basse.
Argan, hohe dann, die Basse. Jena, mega
Passanti, die Samma bassanti. When there's from radar,
there would be marder, or one who killed or one who dice.
Nervo radar, in this context, you look a ponform is marder.
As one who killes, as one who dice.
As it is, as a boy, as a dark,
as a misery, as a largedness.
Then that Luca pon does, and those that see itling
Kommen Translation by Buddy. Menybris Sir, it is said,
mara, mara, in what way,
when it was sue and might matter be.
When there is vorbereitet, there might be matter,
or the killer, or the one, we is killed.
There for a rana, see form as madern,
see it erste killer, siehe der erste one, who is killed.
See it as a decease, as a tumor,
as a that, a misery has realed misery.
Those succeed and does, see we rightly.
And here in the English Translation of the summuct a argument
parallel, this is some you to allgemein
Then the blessed one seturana. Whatever body forn,
my the past future or present internal or external, ross
are suttle, supplime or repacknon. Far on year,
it should all be contaplated as being completely made by modern.
End of common. As in the Case of Form
so in Regarato feeling, perception, reparations and contiusness.
The same word pop seeing rightly is recommendant. So in this context,
each of the five aggress is looked a bonnes semara.
From the point of view of the humbon
That is why we say that we does so way in in search
of a detteless place, taking that a long within.
From this definition, it is clear that so long as
one graps with craving, the aggregate so form feeling,
perception, reparations and contiusness.
They is a mother, they killer, and one who does.
There for it is that by Gillinger, the five ugue gets
, one is freed from mother. Is liberated from death
and the tains, the deathless state.
That is why we say that the other hunt has a
tain to detteless state here and now in this
world it so
There principle involved hear, we have all really state that,
why discusseding the law of depended alrising?
Laters remind ourselves of the relevance section of averse in the bad draw,
would don't man a putcher of the party,
in the wang that, of the suptany party.
Young young, he lookas ming, Obadian, de,
de, never, maro, an vetiganto.
What ever thing, they grass been this world.
By that it's self maroupers use a man.
Coming translation by a picco body. Whatever they cling to
in the world, by this seedself manapers use a person
end of common
Because of grass been there's becoming or existence.
And with it bird decay and that etc. follow suite.
All do to graving. That is the deep idea and
behind the bundes definition of the five grasping group singterms of modern.
In fact, the 6th sense fears, in the 6th paces.
I within the juristiction of modern. This is evident from
Marazone Worlds in the cassica suite of the signal decavan Go of the Sanyotenecary.
Once when the bunded I was that money sing the
monks with the sermon on demand.
It or current to mather the evil one
No, and this recruise good, then my I said
moneying the monks, and the mongs are listening authentifly.
I must go and blind in their eye of whiston,
with his evily intention, he came there in the guys
of a farmer, carring a plan is shoulder.
I'm good in his hand with this chevel here and money
feed and asked about now. Ray clues,
did you see my oxen? Than the boulder retroited.
What is the use of oxen for you evil one?
Marla unde stunden and the bounda hand,
may coop niced hin, and came out with a following
bost of his super
Money, was sag mal Natjaku, Mama rupa,
Mama chaku san pastaviniana yattanam, cuhing me, sag mal Nathanam,
mama samana canon, Mama, was sag mal Nathanam,
Mama samana caju, Mama samana caju, Mama,
Mama, Mama, Mama, Mama sama sabiniana yattanam,
cuhing me, samana ganam,
Mama ka sihing, Mama
na ga sihing, my nor recluse is DI in meiner
The Fonds, in minders fee of i contact,
where will you recluse go to escape me?
My nor recluse is
the earn
Meine Reklusis, die Knows. Meine Reklusis der Ton.
Meine Reklusis ist der Bunny. Meine Reklusis ist der Mind.
Meine Mind-Objekte und Mind-this-Fee auf meinen Kontext. Wer willst du
rekluses und goately skate me? Comment und Transrätion bei Biko
Body. Die ISMA in der Sattic From Sermine,
high contact, an its base of continues our mine.
Well, con you go, I said it to a skit from me.
The ear is mine a said it sounds our mine,
the nose is mine assettic hodos our mine.
The tong is mine assettic
test Sermine
The Body's Miner Cedric, Taktal Object Samuel.
The mind is mind a cettic mental phänomenal are mind,
mind contact, any space of consciousness, all mind. Well,
can you go a cettic to is came from me.
And hear translation of the some you can 1,0 parently,
this is someyep that argument 246s. You said to the world down,
and this fair of contact of the eye is my vehicle.
This wär of contact of the ehe,
in the knows, the tong, the body,
the mind is mind mega to it.
Yeah, as a gain, in God time,
ready was to go.
And of common
No, this is how the wouldn't responded to that challenge.
That we were badima chaku, tavado bahn, tavad chaku Sanbasaviniana yetanan.
Yet, that you go baba, we men not and dichaku, not di rupa.
Nati chaku Sanbasavinia, yetanan. Aga di tavad,
that that, that babima, that, that,
that, that, that, that, that,
that, that, that,
that,
Yeah, that, that, that, that,
that, that, that, that.
You also evil is the high, new a shot of
forms and US this feel of eye contect.
But where there is no eye, no forms,
and nust feel of eye contect, there you can on go,
he will gewonnen.
You was evil one is the earn, new as evil one
is the knows. Years evil one is the tong.
Years evil one is the body in. Years,
you will one is the mind. Years out the mind objects.
And you was this fear of mind contect
But where there is no mind, no mind objects and
nuss feel of mind contact, there you can on go evil one.
Coming, transnation bry me combodie. Nee,
I is you as evil one, from say yours,
I contact, and in space of conscious is a years,
but evil one, where there's no eye,
no forms, no eye contact and its based of consciousness.
There is no place for you there, evil one.
The ears years, the knows is years and the knows
is years, the body is years.
The mind is years evil one. Mental phänomenal years,
mind contact and in space of consciousness are years.
But evil one, when there's no
Mäntelphänomene, no mine content, and it space of constance.
There is no place for you näher, evil one.
And some you can argument. And the buddha said to the evil modern.
Years is this fee of content of the eye.
This fee of content of the ear. The knows,
the dong, the body,
the mind. Where there is nos fee of content of the eye,
nos fee of content of the ear in the knows,
the dong, the body the mind,
that is not in your reach.
I have rived at reach that
and of comment
From the Mundais, we priser and do my as challenge,
we can well in fair,
that there is indeed a place to which mother has no access.
That is nun other than the sizzation of the sixth sense fears.
Sin see this something realizable, it is we fird to
assist fear, in such context ass for instance,
in the discourse on nippen banner.
Beginning with the worst attentime, Picaveta, day at the on.
Nächsten morgens nets feelen. etc. It is this same
sizzation of the sixth sense fears,
that is we for to as papansion your own the hour,
in Papanja Europas imman
Sociation or appeasement of conception proliferation. In the mahaw contentitasute,
read this customer previous someone, we found been a massalie putter,
naking the following conclusive statement to this seen effect.
Chang munga vous a passa, yet an ahnung,
as is it a argany rund hard, a pansion you
don't how, papanjo vous one. Friend, by the remaindoles
fading away in sociation of the six fears of sense contact.
I comes to be association and appeacement of conception proliferation.
Coming translation by a
people body
With the reminderless fating away insuciation of the sechs paces for contact.
There as this assation of proliferation, the subsciting of proliferation.
And this some you to argument. You fone says,
when the sechs fears of contact, have been your relicated,
fated away, seast are peaced and disappeared.
One attains in European or in his suppoint from all that his spaces and force,
then this is in the what the wundert dort.
Stand of comment. Nighting self is the non-prolific state.
All concepts of going coming, meing one, growing old
and dying, how to be found in the prolific?
They simply do not exist in the non-prolific
That is why this inaccessible to marren. In it night
in the sense paces, such as DI, year and nose.
Now the respective objects, are to me found.
So it is clear that in the session of the sixth
sense fears is that state of release from mother.
Attenable here and now. All the six sense fears,
are build up on the perception of permanence.
There for the realization of lessization, this possible only,
through the perception of impermanence.
You contemplation of impermanence is the part to its realization
Eine Extremless Suttle Contemplation on in permanence that can
bring about this sessation of the 16th fears,
is to be found in the Dreier Suttle number two,
of the Salah at the Navanga, of that someone than it guy.
Drei junge means addiate, there are two discourse is by
that name and this is the second.
A strikingly deep vision of consciousness, unfortiateself in this discourse as follows.
Drei junge, wkw, but it jiving, ja,
langsam hoting. Katanische PKW, debayern, but it jiving ya
, langsam porting. Chuck, conscio particio, Rupecia,
open pointiety,
Chaku, Anni, Chang, wie Badinami und Yattam Harvey.
Rupa, Anni, wie Chavi, Badinami, Anja Tamhavino.
Intentape, Tank, Dreier und Challenge, Yever,
Anni, wie Badinami, Anja Tababi. Chaku, Vinya,
Anni, Chang, wie Badinami, Anja Tam Harvey.
You be head to, you be pacia you,
Chaku, Vinya, nassi, upa deye.
So, be head to, to be pacia you.
Anni, to, to, to, to,
to,
Jakob, HKW, Imagesang, Sanghadie, Sannipathus, Samaraium.
I don't would juddie make up it chaccos some passsue.
Chaccos some passsue, thank you very nami, Anja Tapavi,
juppi he to your obi, chaccos some passsue,
uparadai, so be he to, so be paradai,
you ain't jud, you parady name, Anja Tapavi.
Anin Chanko banam, HKW, Pacia young partici,
upen pano, chaccos, some passsue, cut tonig,
job, havis it, put to, mi cave,
vene, de, uput tonig
te, de, putt to, Sanjanati.
It tend to epi, damma, chala, chibber,
vayagi, Aninitica, vi
pady nami no on yet to, bavino
Even by listening to it, one can easily yes,
that there's a string of terms giving the ID of in permanence.
That is not try to translate it. Dependent on a
Direct monks. Consciousness comes to be. How is it
morgens that consciousness comes to be independent on a Direct?
Depending on eil from surrises i consciousness. I as in
permanent changing becoming allow wise.
Form sime permanent changing becoming
other wise
Last this night is ans Leben,
eben weil es ihn permanent changing, becoming and the wise.
My consciousness is in permanent changing becoming otherwise. Whatever cores and condition
this for the arrising of I consciousness, net cores,
net condition do is in permanent, changing becoming otherwise.
How can I consciousness a reason independence, on in
permanent condition, be permanent mores? That con counts,
that meeting, that together this of these three things,
more this called I content.
Yeven the I contect morgens is in permanent changing becoming otherwise
Whatever because in condition this what their vising of high contact
that course in condition to, with in permanent changing and becoming otherwise.
How can I contact to revision independent sonny in permanent condition,
be permanent morgens? Contact morgens on 4s,
contact one intense, contacted what preceives.
This these things too. I once stable,
you want to end in permanent, changing and becoming otherwise.
Common translation by the go body. Mico is conjustice comes
to be independence on a diaet. And how micos,
that's conscious this come to be independence on a diaet
Independence on the Aryan Forms, the Arrisis Eye Consciousness.
The I ist in permanent changing becoming otherwise,
form same permanent changing becoming otherwise.
Last this dia this moving and tottering. Im permanent changing
becoming otherwise. I consciousness is in permanent changing becoming otherwise
. In the course and condition for the alrising of
eye consciousness is also in permanent changing becoming otherwise.
When because I consciousness has alvision independence on a condition that
is in permanent,
how would did be permanent
The meeting, the encount,
the congurrence oplist three things is call it high contact.
I contact, do its in permanent changing,
we coming otherwise. The cause in condition of for the
alrising of eye contact dissourcing permanent changing, becoming otherwise.
When because I contact has a reason independent so eine condition that is
in permanent, how going to be permanent. Contact,
because one feels, contacted one intense, contacted one per seams.
Bust these things to are moving tottering in permanent becoming changing
and otherwise
And here I have a pasted in the some huped araguma parallel
and it also gives the basic idea of the two conditions
for that rising of consciousness. And then it says,
that if they are are a mclue this ombranin,
who are say, this is not the diead,
what they cruise go to myself.
This nenn my such a statement is on acceptable
It's out there is saying something that's outside of their domain.
So the some you to algum a parallel is different in that you
doesn't georg their emphises to in permanent that we have found in the party version.
End of common. In the sutter proceed in this way
stressing the in permanents of the other sense fears as well,
ear in the now is the tong,
the body and the mind. This entire discourse bybrace with the tong of in permanents.
It is the love dependent orizing that the buddha presence here
mit reference to the six sense fears.
In other words, how the world get is build up
It is not founded, don't stable existing things,
but on what is in permanent, unstable and changing?
Who's nature is to become other wise? This is how
the in tire perception of the world is build up?
It's foundation is always cumbling changing and transforming. Generally in the discourse,
dealing with the question oxense respondent,
one comes a cross the phrase, noney mitten to gar hey,
not no bionshen and gar hey, he doesn't grass person,
not doesn't well on institution.
Put tendency to grass besign in regard to the orban juice
of the six senses is the result of the perception
of permanent
Unit to the Perception of Permanence, there is your grasping of science.
And you to that crossing of science, in flaxes, flow in.
Proliferations to graving concepts and views get heeped up.
This is how our world is constructed. This is
the way, the agree gets sofort touchment get accumulated.
On the other hand, the contemplation of in permanence,
that leads to the science concentration is help free in freeing the mind from the science.
Kommentar, the point here is again and this is a
toppic that that Robert cross is being bringing up in the
masturmen in relation in der Form Discussion to keep in my,
and the Adahans also use science for their percepture process.
But they don't grass it on clean to then.
And they are way of course of their impermanent nature and of comment.
In the reflection on an object gamby of two types,
where they is the perception of permanents and but tendency is
to grass the object tenacialsly and
hang on to it. This burbert tendency is nonas Parama,
sondern You disim belled by the triple proliferations of graving conseens and views.
Under is influence, when it's care to way by prolific perceptions,
by punchasania. And it's captain this way of worldly concepts
and the signations and one of prolific preceptions.
Puppenchas, Sanja, Sancar. On the conjury in their perception of in permanence,
forces at it touched and upservant attitude in reflection,
which is known as someone.
In it's not held the additude,
which progressively leads to the liberation of the mind,
from the influence
of science
And actenoways the prolification and sees to craving conceeds and news.
This kind of reflection is the harbringer of inside.
Contemplation of in permanence on the Slines effectively putz an
end to this in diamars of St. Sadic suffering.
As is evident from the following powerful,
decoloveration by the bunda in the candidas and you tom.
And it just sunny am hicken cavel, im Harved that,
who like a sabon carmaragan, pariania di.
Sabon Ruparagan, pariania di, Sabon pararagan, pariania di.
Sabon Avidien, pariania di atti. Sabon nasmiman,
pariania di samuhaniti
Und der Perception of im Permanence morgens when developed and intensely practiced,
ex topates or sential last,
ex topates or last for forms,
ex topates or last for existence,
ex topates or ignorance and ex topates and your ready cans no conceed M. Common Translation by a big cabody,
mecause when the perception of impermanence is developed and cultivated,
it eliminate solce sential last,
it eliminate or last for existence,
it eliminates or ignorance,
it up loots or conceed I am
And this son you to argument perlia. And that time,
the blast it one said to the morns,
the perception of in permanence, cultivated, much cultivated.
In ables one to a band and all craving for a sential pleasures,
craving for phone, craving for the formness, restlessness,
conceed and ignorance and up comment.
The contemplation of in permanence, there for a strikes that the
very root of this in diame masters of song side exothering.
The discourse on the diamed, quarted above,
emply illustrains this fact
The recurring terms like Challah on Stebel and violent,
you want this and in the passage. Indicate than the entire
Superstruction of sensory knowledge is founded on a certain pervert attitudes.
And imperceptible in permanence underlys it. In a number of serman,
so we head to bring up the similary of the motion picture.
In the similary is not our home, but only a modernization,
up a conomical similary used my them wooden, I himself.
The point of divirgins was the question,
the buddha head address to the morgens in the Gandula Sutter
Nick Tango, BKW, Chardan, Nama, Chipendang.
Morgens. You see in a picture call the movie.
The long sounds in your firma tour. And so
the bull in the proceeds. Tampico, BKW, Chardan
nama Chiptangchitani, vaginiti done. The in the picture,
BKW, Chardan energy, than yever chitter drang.
Morgens they picture accord a movie is something thought out by the mind.
But the tonice elf is even more pictures and then the picture.
Coming translation like big on body. Mico is have you
seen the picture call fairing on. Yes, men of
the sure
Even that picture call fairing on. Has been designed in
its diversity by the mind. Yet the mind to seven more
diverse than that picture call fairing on. And he
is the translation of this amukdargum. Have you see in
the variogated and different corners of a chardona burn?
Comment, the comment on the comment, the chardona bird
is as a mist translation here in the Chinese.
Miss understanding of the indicoriginal, end of the comment in the comment.
The monge replyed, we have seen it before implaced
In der morgens, liked die Variagate und die different Colors
von Charlona Burn. Ich seh in der mind,
es ist auch ein barrieregatet und differentes, just like that.
Why said, because of the variagation of its mind,
the charlobird is of varigated colors. Ah, hier,
have a common that, the original must seems to have miss understood,
the charlona reference and then belief that in somewhere eatly first we're burn.
The idea of this charlona picture, as seems to on reflect,
a mod of preaching and teaching that to be no from ancient india,
where presumably brahmins, what carry around some sort of a canbus,
that could be unroad.
And then put then show images only pictions of teaching there
were giving new my main magine, for example, atteaching on the hell
rams and ever retribution for certain accept and to could have this canbus,
which shows this in depicted in quite vivide fornes.
And this would be be convenient way in the engine setting
to illustrate and give some visible element do and or presentation if
we think that this is been a time in engine in year
where they had no how the any other visual input of
the time we are used now that is such an channel much tang it kind of
kind of carry long image could have quite and impact and
could be seen as quite pictures from the view point of
those angine times and and do say that the mind in visible is it is,
as even more pictures is really cashing the point, I think that discourse once to make.
End of comment. To say in that it is more pictures,
is to suggest it's vabiogated charactern.
Thought is intrinsically variagated. Me have no idea what sult
of emotion picture was they at that time. But a
more than they movie has a way of conciling in permanents,
by the rapidity of projections, of this series of pictures on the screen.
The rapidited self, you've seen impression of permanents,
which is a perversion,
we've ballast on
The movie a cenjoyable because of list perversion. You do
the perception of permanence, there's you grasping of science.
And in the wake of it, in flaxes flowing,
giving a brise to polliferation. You too which one is
overwhent by recordings, born of political consiptualization.
Perpensions and your suncar. That is how one enjoys a filmshow.
All this comes about that is a result of ignorance or
like of a way enness of the cinematographic tricks conciling
the fleeting my breathing in everness and nature of the seens
on the screen
No, we resort to such are difficial industrations,
by we off a similarly.
And there wouldn't do it eclaires, that actually laters impossible,
do you are fitting similarly to illustrate the rapidity of with thought process?
Once you program, Opama, be not supkarat.
Yeah, but love body, but than Chipton.
It is not easy, when to give a similarly,
to show how rabidly, that changes.
Sometimes nobody, that resorts to are double and tondra.
To bring hot pickently, some deep ideal.
He punks on the world chitta,
Ihnen order to success the picturesc or variogated nature of talk.
When he are search, that thought this more picturesc,
chitta tara, nenn the picture. We can see that it
disquite reasonable in the light of that the vioung suptan.
It is this series of picture ask formations,
that he of this as a perception of permanents,
which in turn is instrumental, increacting a world,
before eyes. Our I changes, every split second,
yeah this quivering by brating in transient.
So also another phones
But there is a mully lignantly pervert idea, ingrained in songsciting
beings, nones the perception of permanents in the impermanent.
I nichi, nichi Sania, which prevents them from seam,
the inherent transience of eye and fornes.
That is holder sechs fears of sense created a world before.
It is the substructure of this sense created world,
that the bunda has revealed does in this particular discourse on in permanents.
The substruction on a larsis, reveals and luality.
3 young Vecca-Reparticivinia langsam boot, die depending don't dialed
morns urizes contusness
Consciences is not something substanture and absolute like the so kurz soul.
That is precisely in the point of divisions for buddhism,
when compared with those really gesystems, which really lion sold theories.
In the Damma this mention of six consciousness,
as Chakoviniana, Sotaviniana, in Gahana, Indiana,
Lera, Viniana, Kayaviniana, Entmanuviniana.
I ear no stone body and mind consciousness.
Everyone of this consciousness suspace
on a dieat
Yes, this in the case of eye consciousness,
we are given the formular beginning with Chuck Council,
but itcher do burger, debended on eye and forms.
So with we regard to year consciousness,
we get so than you have baddicture suddenation,
debended on irgendeine sounds, and so on.
Yeven when we come to mind consciousness, that team is
the same. My name to body children down nature,
debended on mind and mind objects.
My does is why breathing changing and transforming with extreme
lopidity every moment.
So are
the objects of the mind
The entire world distructured on these bibrand transcience, then evanisant, basic elements.
That is the burden of this powerful discuss of the wundern.
Therefore it's somehow someone develop the contemplation of in permanence
to the highest to green. And bright is mind to
the signal state, having started from the signal tour.
Egoes without saying that he has realized decision of the world,
that is the experience of nippen one.
It is that the same time in the sizsation of proliferation
, but
Bunce Neuroda
Prolific conceptualizations 400 on the perception of permanence. We are by
one comes under this way of recordings and born of prolific perceptions.
For punches and your song come. Proliferation create things,
giving rise to the antinomian confect. Duality, must corains
, behind it. It is buy me staking the in
permanent eye and the in permanent forms this permanent,
that the whole confusion has come about.
On emergence, the eyen forms this permanent.
And there why becomes blind to their momentary change and tracience
The Glue of Graving in intoxicating influxes,
create the fascined of a real world, the vorhin.
That is the world, we touched it our hands and see it our eyes.
All this exposes, the insubstantial nature of this world.
In the products of the 6th sense spaces can be some
top by the 4th terms, little, cutter,
mutter and vinneater.
Things seen, heard sense and cognized. They deviances,
then brings to line to
thank that all these were in substantial and quallace
Due to to this may effect in that the targeter,
we realized this sessation of the sixth sense paces.
Was confront that to with this lebendis problem of media
ding with the world that could not even imagine the frightfood prospect,
officesation of the sixth sense paces. That is to say,
when he in reach the state of non-proliferation,
nip the puncher, by experiencing the sessation of the world,
to the sessation of the sixth sense paces.
The target the had do grappeln with the series problem of
jude then force would in mediating with the world
Nee, ist ein extremely board in discourse,
connected with the ID of the board,
some you're down but the song you down,
which echt course this episthema logical crisis,
in the section of the force,
in the and gut that in Italien.
In Titan Carlo Carrama sutton. Nee, Scala Carrama sutton,
was preached my down, to the congnigration of monks,
at the Carlica monistry in the city of Saargate.
The discourse, non brief,
is one that is extremely indeep,
in its presentation of the ID
of the board
Before getting down, touren exposition of this discurs,
by way of sketching it historical background, we may mentioned of your things.
A part from the mention of the Venue,
nothing much could be geleant from the discurs,
it's sell, as to how it was inspired.
The commentaries how ever, relate the episode of Jule as Subanda.
Dort of another pinnica. Trix playing the context inwage in
the discurs was preaks. Jule, subanda,
more was a stream winner, so that banna,
was geben in Marriage to the song of the Millionär,
Carlick of Sargator,
it deevote follower of nigant nathan not a putin
Junas Subatin da, managed to convert him,
but inviting the buddha to sarke than,
and getting carle car to listen to then Hamburg.
After his conversion, he build a monastry in his bunk
and offer did to the buddhan.
The commentary says that in group of 500 munior thank monks of sarkete,
get that in this carle carle car monastry,
and wish peaking in pradys of the buddha,
marveling at his ex to ordinary feed of converting the millionär
and the inhavidence
of sarketed
It war is that this junction and that the munda game
and addressed this neben discourse to those months.
According to the commentary, the discourse war so proformed,
that it five points of the sermon, the earth,
shook me raculusly.
And it tend of personant all the 500 morgens who
listen to it attent Arahandhund. It is chronic old in
the history of Buddhism, the newing the great missionary movement,
initiated by the embra asoka.
Manable maha raketed, was saying to convert a country of
the Unicize
The very first songly he preached there,
most most based on the scarlet car ramasultant. On hearing which 30,
7, 1000 attained fruits of the novel part.
You for the identification of the one cars with the greeks is correct.
The choice of this neeply feel as a picular discourse is understandable.
Kommen hier in the reading, the additional reading for dislecture,
I have my entry on youna in the insta copy of Buddhism,
which explores, or to be the significance of the turn.
And supports venermer, and you anandas suggestion.
End of comment
Oder cording to the chronicals and the commentaries. And I'm a significant occation,
in which the carla carrama, served as a team.
Was, wenn Carla bundener rangendatier dann neben All Lights hören
on the Dark Knight of the New Moon Poyer Day,
seed it on the la Black Team Battle three atchiti about that in Sheeland come.
Kings on that this saw, was also present in the audience.
Perfect that this discourse, was held in highest team is
evident from its historical macground.
As in the case of many other deep discourses,
here in two, we are faced with a problem of
a variant readings
Jedem der Commentator, as it a lost to concluden and editos, go they only.
We have to wait to the variant meetings to make some
sense out of the discourse, as it is hand to down.
Not as not take up, they relevant porsions of
this abstruse discourse. Young PKW seid ihr über Kasse,
Lukasus, Samarikas, Sabragmakas, Sabragmakas, Sabragmaya,
Badjai, Sabragmanas, say, need that mutter,
vinya, thank thank,
parier sedan.
Hallo vicili,
thank you,
thank you
Junge, PKW ist ja die Eva Cassure, die Kassure,
die Kassure, die Kassure, die Kassure, die Kassure,
die, die, die, die, die,
die, die, die, die, Dannehang,
ja, na, minci, natti,
janamiti,
by they ene.
Tannbassed, that is a me ever. Thank you,
thank you, tannamiti, by they ene.
Tanng, mama, as a caline.
Nintico, nintico, nintico, in that tannamiti.
And thank namaniti, that the bang namaniti.
That that that that that that that that that that that
that that that that that that that that that that that
that that that
Vinyata, Vinyata, Bang, minia, ta,
minia, ta, minia, ta, minia,
ta, minia, ta, minia, ta, minia,
ta, minia, ta, minia, ta, nati, di, vadami.
Yan, Kinji, didn't dong, wa, so tang,
mutang, wa, and jo, si tang,
si tang, tang, body, song, na,
di, so, ta, di, sa, ya,
song, mut disum, saction mus, aber, okay,
paran da, hey, Und dann ist es so, dass die Grenzen diesmal sind.
Und die Jugendlichen, die in der Partei sitzen,
sind jositant, die targetanen. Morgens, what soever,
in this world, what that's gone, smarters and brachmas.
Come on, the proginey, consistent or recluses and burning,
scores and man.
What soever is seen hurt essensed copnized.after and point to our
bilamined,
will that do I know
Morgens, what's so even the world, that it's goals, matters and bachmas?
I'm on the progini, consisting of recruises and blanning scalls and men.
What's so every seen, hurt sensed cognized.after and pondered over
by the mind, then have why fully younges don't.
All that is known to that target one, but that
target that has no take and his stand the ponic. If I way to say morgens,
what's so even the world with it's goals,
matters and brachmas, a month the progini,
consisting of recruises and blannings, in goals and it,
what service, seen, hurts,
sell is to cognized to out out and pondered over by the mind. All that,
I don't not know,
it would be a for sort in me
If I wait to say, I both know it and know
it not that two, what they are for sort of me.
You fang at to say, I knight I know it,
no I'm inrond of it, it would be afort in me.
That's morgens sitter target that, that's not imagine, evisible thing,
is a part from seen, he does not imagine on seen,
he does not imagine a thing was thing,
he does not imagine a seen.
He does not emagine audible thing as a part from hereing,
he does not emagine and unhören, indoes
not imagine a thing with hereing, he does not
imagine a hereum
He does not imagine a thing, to be sinced a
part from scensation. You does not imagine and unsensed,
he does not imagine a thing work sensing,
he does not imagine one sees, one on sensors.
You does not imagine a cognizable thing, as a part
from cognition, he does not imagine and on cognized,
he doesn't imagine a thing work cognizing.
You does not imagine one one cognizes. Not morgens,
netter targeter, links such in one to our phänomenal,
scene, hurts, seen cognizing cognized, his such.
More then he who is such that isn't one other higher
or more excellent
any eye
What you are they seen hurt sensed
or clong to any steam this took by other fock.
Mit store so I entrenged in the own deals wings such,
I holdn't non as true offernce.
This bar, by me had to do well in addvance.
Where are man kind is hook dempayed?
I know is see is very so, no
such clanging for that that target us. Kommen Translation by
Becomoni. Mikus in this world wird jetzt niemals Mare,
dann brauchen wir one this population with its are settics and
brownings its there was and humans.
What about seen hurt sensed gobnize reach short after examined by
the mind and but I know. Because in this world
with its themers mara bracht man among this population,
but this assettics and brownings its theevers and humans, what ever
seen hurt sensed congness reached salt after examine by the mind,
that I have directly known.
It has been none by the target one,
but that the target and deep not
become subservian doing
Mikos, if I where to say in this
world with it's deevots etc. Whatever is seen, hurt sensed
cop niced read, circ, up,
examined by the mind, that I do not know,
that would be a fallswood on my part. Mikos,
if I would do say in this world with it's themers,
etc. Whatever is seen, hurt sensed cognized reach,
sort after examined by the mind,
that I both now,
and do not know.
That do would be just
the same
Make us your five where to saying this world with his day
was in cetera run. What do my seen,
heard sensed cognized reach thought after examined by the mind?
That I night there know, no do not know,
that would be erfolgt or my part.
So having seen what can be seen?
The target and does not miscon seem the seen.
Now not me's consive the on seen, does not
misconsive what can be seen, does not misconsive one and seen.
Heaving here do what can be hören,
he does not necesconsee of the hurnt.
Not's not misconseeven the unhören. Not's not misconseeved what can
be here
That's not misconsive one who hears. Heaving sensed what can
me sensed, he does not misconsive the sensed.
That's not misconsive the unsince. That's not misconsive what can
me sensed, that's not misconsive one who senses.
Henning cognized, what can me cognized, he does not misconsive the cognized.
That's not misconsive you, the uncognized. That's not misconsive
what can me cognized, that's not misconsive one who cognizes.
Nass me consming ever stehen, but I'm one things seen,
hurts, sense, and cognized,
netta tarata is a stable
And I say, there is no stable one more
excellent as some of suppliant and then that stable one.
I mean's those who are self-constant. In the stable one would
not posit as kategorically true of folds. And you think seen,
or since, clong to and concident true by Amaz.
Since day have allly seen this narnt,
to which people cling and a here.
At here, thing, I know, I see,
it is just so netter target as cling to nothing and
of comment
In the first statement, in the wood 90 clans that
he knows, thang a hong joana me.
What ever seen her sensed cognized.after and point at over by
all beings in the world. And that is the some
tood runner of the knowledge a quiet to the 6 sense spaces.
In the second statement, he are firm is that they
know on she has is of a higher order.
Thang avan yoursing. That a mounts toon understanding,
thang the tage tasse in Vegetaren.
Bei Virtue of Witch, he does not take he standabonny.
Yes, no stands. Tang the tage on a opertasi.
Und das hird statement flows from this indetached perspective
It is to the effect that it to target that cannot disclaim knowledge.
This buy it is detouched additude. It is it would
be tanta morn to pre-varication in dice of the world.
Tang no masse moussaint. The forth statement highlights to same incongrating,
because that the target that placed in this awkwards situation cannot compromise,
by both claiming and disclaiming neurays at the same time.
Tanga hang yanna mi, yanna na na na na ni,
keep it they young tanpast that that is no even.
As the give statement makes it clean,
the target and does not dimit fit to riggle hard,
by night a claiming
no disclaiming knowledge hops sense startup
Lenka müsste declaration is to how we to tage that treats
this body of sensory knowledge of the wolvering.
That's morgens to that that that does not imagine evisual thing a suppart from the seem.
Ethico, HKW to target our dipta that tabbang,
dipta that maniati. Mehr from a cross the terms,
nickta, sutter, mutter, vinya, decored often.
For instance, see now a discussion of the bar here,
such the in the context, dipta mattang vavicity,
sutter mattang vavicity, mutter mattang vavicity, sutter mattang vavicity.
In the seem, there were be just the seen,
And the huren, there will be just the huren in the sense,
there will be just the sense in the cognize,
they will be just the cognized.
In common palents, the word seen, conord something seen.
But he our we have something more radical, about iting substantialist in sinnerations.
It is just the seen in the seen,
implight by dipta in this context, too.
Nathan Targeter, takes it just as a seen.
We now demandining that there is something substantial worth why seen,
there's a part from it.
Dicta, that tabang dicta namaniate
We are or really family you mit der Tür, Monyena.
Heaving discussited in such discourse this as the mola
pariana sutter in the barhire sutter. It's thens for imaginings,
prompted bike bravings, conscites and news.
That the target that is free from such imaginings.
He does not imagine thing with why seeing, the park for the seeing.
Nur das He-Man you an non-see, addict thang namania dee.
In the phänomenal not seeing is not die 9. The frace
that tabong namen your tee conbased DIE, the net did
target that does not imagine that there's something worth seen.
That there's
something essentially in
Natar lang namaniert die. Hidas no imagine a sear,
or one who seas. You does not project and agent into
the phänomenal by taking seriously, in the subject object relationship.
Myth regard to the hurt, sutter, the sense,
mutter, enter cognized vinya, two, netter target,
his no such emergining. Then in something up,
pitty said, itico, PKW, to target to ediptas,
with that vinya that besue that measure tali, yeah.
Lass morgens, netter target that links,
such you regard to world phänomenal,
seen hurt,
sense and cognized his such
Der Turm Tadi, too, came up been a number
for, early assonance. We rended it by such,
it's tends for the quality of step fastness of the other hund,
in remaining uncheckern by diät, where leave this is itudes.
His main stay in this respect this attamuia that, all non identification.
His such, because he does not grass.
Any of lost things as mine. So me as such
in regard to whatever seen, hurt, sense than cognize.
There's no one, who is higher omer exkrement,
than this such like one in point of suchness
Und dann kam es ein Couplet of Versus, presenting vigist of the Serman.
Our Rennering of the Serman is you need of further explication.
Do it gives a general idea? Some words and frasers in
the original her far rating implications. The mäßig idea,
behind the series of declorations, made, is the extraordinomy
change of artidiot, to was the question of speculative views.
Which marks off that are target own from orly is contemporaries.
He took a completely different turn,
transcending the extremes of he turnalism and an uninhillation
This difference of attitude, this revealed by the rittle
like statements in the first tard of the discourse.
One gets the impression than that the target that was confront
to with the problematic situation of the highest ordern.
The first statement is to the effect metal to tugger,
no, it's what there minder world with it's gods, miners embramons.
I long the progine, consistent of maccluses and brownings,
19th, man, is
seen hurry zensed cognized to out to in ponedogo by the mind.
In the second statement this hurts, nennt er the target that,
hä, is the high understanding of
for lect
On the same, you takes no stunts,
in regard to whatever seen here sensed and copners.
This mind a peer as a riddle. Usually,
men one has a higher understanding of something,
only thing client to take one stand abonniert.
But here, we have a denial. The discourse me
are me are same resemblerns to the that relimar, we had discost earlier.
But there seems to be a difference here in the
formulation of the first proposition of the digital are month.
Normally, the first proposition amounts to unqualified assertion of the
affirmative standpoint
In this case how ever, we find the statement,
what did the targeter, no dony knows,
all what the world knows,
but that he has a high understanding object upon yasil.
It is precisely, because he has a high understanding,
very takes know stunts in legato it. This might appear problematic,
but let us remember those thelps of the two level,
this upon the standing,
menschen in der Urlaub Baryayas und der this cust early here.
Nämlich Sanjana di and abinianadi
Hessin Instance of the First Level on the standing we get
to forthing pastage in the discourse in vegan to the untout,
that the ordinary person, as sort of them opportunity now.
But that we do saint your nadi. Patternine, Patternine,
Patternine, Maniat, Pattergia, Maniat, die Patterito,
Maniat, die Patternine, Meti, Maniati, Patternine,
Amit and the deep.
He pressive this our herring perceive to this out,
he immensions our this such, he immensions on the out,
he immensions from the out,
he immensions our this mine,
he the lights in our common translation by
an digoniana Moni
Heep its hives our this having perceived earth this earth,
he consive seemself as our heegon seeves himself,
in earth, he gone seeves himself as priform earth,
he consives earth to be mind, he did lies in earth.
End of comment. Neon tod, ordinary person,
and as the perception, notice of earth, Sanja,
na, the that do, his a level up nowledge.
It is in fact, the lost great of 9. The
untod ordinary person can do no better than perceive earth this up.
Having preceive that this up, he takes it seriously,
by it's face value, and go sonny mengining by we
have graving conceed and use.
Grinding it,
organic status
Impulses, their grammatical superstruction it. He magines only your team,
magines from your, he magines our this mine, he die lights in your.
This dance is the lower sprate of knowledge. Only other
hand, about that the target is level of hunderstanding.
The moola buddy, yes, with the has to polling description. Patterning,
Pattervedo, Abigana, thank you, patterning, patterning,
thank you, patterning, thank you, patterning, na, minandeti.
You in the stands through higher knowledge, this Heaving on the studio.
I knowledge show this elf, he does not imagine,
earth to be here, he doesn't imagine on dire,
he does not imagine from dire, he does not imagine,
he does not deal like in here.
Come in Translation by Beconiana Moli. He directly knows this elf.
Heaving divectly known not this elf, he does not consive
himself us out. He does not consive himself in earth,
he does not consive himself a part from earth,
he does not prinzip earth to be my,
he does not deal light in here,
Und dein Target da, who has a high in Norlin,
shop the year, as suggested,
by the white Avidiana, does not entertain, imaginings,
but taking earth at is face value.
He's not care to way by the grammatical structure to emagine
in such terms as on the year than from new.
In the present context two, the same distinction in greats of knowledge is evident.
Firstly and that the target assess all that,
do I know, that have high fully on his tood.
All that is known to that the target done.
It is precisely, because of that is full on the standing,
that he has not take and his stand, to polit.
Yes, no stands in regar to all that
This is the just of the first paragraphen of the discourse,
which songs more less a paradox. It is,
me cause up this apparently queer stated of a fairs and
that that to target that, has to confess,
that it would be a fortsuit on espond to say will that I do not know.
If someone asks, where they dis,
because you does not know, meditakes no stands,
he cannot say yes. As a matter effect it this precise,
they because he has on to student that you takes no stands.
But the worlding soft your obinion that knowlands of
the thing in titles one to asser
did dogmaticary
To say I both noid and noid not or 1999,
no on ignoring doppelt, would also be missteak and by
the word as a prevarigation or equivocation.
The first target of the discourse has to be understood in this night.
And the commentary has you in that deal,
the shook at 5 points in the discourse.
A quinning to at the three significant terms chananaly,
I've an yearsing envidet on, I know, I fully understood.
And all that is known to netter target on,
represent the planet of omnitions.
So one you to be homey,
peculiature wunder
Yeven nave the end of this proglamation of omnition city cent
and the earth show Castlemark of Approbation.
Then the frace no Opactasien, does not take is standabonny.
This interpreted by the commentary as indigating the plane of the influx free one.
Keen also our promi. Why that to target a has
no stands in regard to sensory data is center me in
human to is freedom from influxes?
It does not prospering by way of fraving conceed and use.
It does not take his standabonn things, seen, sense
and cognize. Hier is no increnation or cleaning to was
that. Thank you for your attention