Wolkan to the online course on the in diebana sermons 2032 33
hosted by the nummer decenter for body studies that the University
of Hamburg in collaboration with the very center for body studies and most it you saids.
And today we will be looking at sermon
2021. My before that few of the commons from
the discussion
An der Forderung. Mirko Nina meint ihn, ne?
The bull this realization of conditionality,
arrising institution of conditionality, that is of emptiness,
comes with then intrinsic aspect of tolerance,
based on a deep and his standing of the nature of the mind.
In the sense of the ability of placing one self
into the condition and dependently a business shoes of alles
And of being able to see,
and to see through, their dogmas and cleans,
that lead to their own dok and this pear.
All these are only cast, my the existential and emotional investment,
in kategorically asserting sense data, mind sense data included,
do it to clinking and ignorance?
There are by becoming subject to more dependency and more displacement
and feel. And all the reactions that come that
Mathebuddhis compational understanding of and freedom from this predicument has are
loud him to give others tools that enable one to step
out of the magic show than one is.
So edicted to. And Kim Allen took up that threat
and send. I would like to drawl ink here to
the opening or for digga and you key your one,
which hose okives and instance of the build the advocating tolerments.
In this case to wonderers of other sects and sulting
and braising, the would it one mind song
In the wouldn't does not react and indeed that monatest the
mongs that they should not be angry resentful or abset.
If other speak in disparaging ways. What an amazing instruction in no
offense? That mean might wish by better following today's world.
How ever, he does so just that economy say,
what is true, in order to correct any stated falls out?
And Robert Groysh than a prime to same to,
when we're no numbers teachings, he says,
I was so find thing when you on on the sermans
are radiating with been neverlance and compassion
In order to helpers to develop white view and to
overcome doubt, he takes up this many ops
cue and difficult passages from the suptors. And we science
setting the stage in the light of other suptor passages.
You also a lucided its them with this many similars,
which you times so even so humor is that are
have to chucker is by to difficulty of the material.
The similary of sending someone to columbo,
when stead go straight to the next tovern,
or heads off into the absolutely wrong delection,
to illustry pama that in Papanja comes to my
mind. As well is this very discription of the magic show
Ja, in someone 207 will Get in
other of these seemilies this same of to Chestplayers.
Kim Allen. I'm sitting with the emage of the
madic show and in particular of the vice person
or sits to the side and sits through what is happening.
She o, he land looks out into the audience and see is
how people are diseaved. All there it has an element
of humor. Need is also quite polgnant.
And it brings up the very real question of how to
live in the world if one no long a bias
hinter it
Ja, questions about how to relate to people who are
court up in the magic. Such just the friend that
the vice person runs into after the show.
Is it out to quite to simply find language that is clever enough to centify worlding,
well, all sustain to the deep round the standing,
is there a skillful way to try and don't wake up those more do not yet see?
Some way that does not create a suppear yourself for the vice one.
I see and they don't. It seems that the brauma
of the heart as become important as relational dools
But the compassional kindness of a noble disciple,
might not look at it does for wording.
Noble compassion has an element of dispecial.
In Linda Grace commonded on the image of missing the wood
for the trees with the bened of rizing.
I find this image of this synoptic view from here itself
taking into account the into account the interviewing specials between the
trees to be very power from in a practical way.
The image of the spaces in between our social special speak actually,
what establishes the relationship between the links, all the vising and there seating.
Fear all biken uns and so most like they haven in visible magnetive bull.
Difficult to see, connecting any two conditions,
this being this comes to me with the rising of this this enrises.
The pool continue on in our on in a cascard of connected conditions,
spinning long and round in a seeming lead in exorbibly,
cycle of suffering.
But with the development of whiston and then magnetic pool
candemic and the space in between can be an exit
With the course of connections can be weekend and eventually break.
This not being and this doesn't not come to be.
What is assation of this the seasis?
Why seeing the condition nature of experience is possible?
And Robert Gross took up this and said,
it become that a clear it to me that the real catch
202 of conditional this fallent in this interlocking self-inforcing feedback loops.
That is this in the world was with spin out of
their primary templates of the cycle within between name in form.
And the cycle with out,
but we name in form and conciousness,
which keep
us strapped in songs out
This underlines that it is so important to see through the
underline principle of conditionality. Thing through the very principle,
breaks all this visual cycles with one strike.
I find this passages to strong reminder of the liberating potential of the practice of be awareness,
which helps to slow down and ultimately bring to peace,
the world wills of conditionality. Then Linda Grace again,
this is a very miner point,
by the was a bit surprise to here,
when when young on this say ignorance as a kind of infrax,
is so powerful that even the kinis in Wiston
cannot attain are on hold all it once
To weal of down master turn 4 times,
hands to 4 4 distinction a stream winner,
once returner, non return and other hunt.
Of course, the venue points about immens
power of the infoxes cannot be emphics heiße you not.
In perhaps I'm just not fully understanding what you saying about
not being able to attain out own hold all it once.
Oper happs do to the fact that these were our electures,
the point deezen being made, quite as crearly as it might of being in something ritten.
Halfter all, there are surveill exampled in the subters of
the cyple switching one or nother of the level so for wagning,
but out necessally going through all for individually
And then there's bar here of features prominently in this surning.
What does it was not even on the power?
Or we are lives full or laking on a commons?
Niconeda Madina, picsup on that same and says,
that passish at card of my attention too.
I thought that the bend by anyone on under was coming from the terrabother understanding,
that they are distinct mind moments for each of the 4park and fruits,
8 in Tuttle.
In this came year in the quickers detainment of arrangip
As for example of going directly from worserling to non-return it.
Are represented or conceptualizes and ultra quick sequence of 4 plus
for being 8 mind moments for the 414 40 and 4 put?
Yeah, that makes sense to my mind was so that this
is a based on the commentary understanding of mind moments.
Instant of on more be find in the sitters,
where I don't see any clear card explicit indication that yearn
depart to our ownship and was like 4,
different experience in sequence
So what this we are ready now to look at. Serman,
27. Hey, dong, sandang, it dong,
it dong, it dong, sabber, sandk,
arder, summa to, sampu, body padines,
sag, go, und dann hat ein Cajoviragon, rot
ho, nipanon. This is peace for, and this
is excellent, namely in the stilling of all preparations.
The real inquishment of all last its,
the distruction of graving detachment cisation,
With the permission of the most venable great preceptor and the
assembly of the venable manitedive monks.
And this is that 2077 firmen in the series of serman's only bunnel.
In our last serman, we brought up some similarly and
illustrations to explain why in the suchness of that the targeter,
has been given special enphysis in the carlica rahmen suptan.
Drowing inspiration from the buddhist serman,
comparing consciousness to a magic show,
we made an attempt to the scover the secrets of a
modern day magic show from a hidden call now of
the stage
The Parable of the Magic Show revealed us in the fact.
And that the direct than indirect formulation of the law of depend and arrising.
Norness tatatat, suchness or either but jey at that, specific conditionality.
You similar to witnessing a magic show from two different points of you
. That is to say in the deluded point of you,
of this spectator in the audience,
and to dedisurning point of you of the whistom ide critic,
it in a corner of
the stage
The reason for their riddle like outward appearance of the carnacar ramasuctor,
is the problem of resulting the conflict, between these to points of you.
However, and the fact that that the target that result
this conflict at to Supermonding level.
And eenjoyed the bliss of emancipation, comes to light in
the first three discurses of the bodybuggain the odana.
These three discurses their last that after the otainment of enlightenment,
the buddot spend the first week in the same seed
it postsure on the the body train
And that on the last night of the week,
we refacted on the law of dependent arising in the direct order,
in the first watch of the night,
in the reverse order in the second watch,
and both in the direct and breepers order in the last watch.
These last mentioned reflection, ball then direct and be verse order,
is like a compromise, between the deluded point of view
and the decirning point of view or mentioned about.
Now, in a magic show to see how the magic
is performed, is to get disinchined with it.
To make it fade away in seas,
to free the mind from it spell
But seeing how and my juicy performance, one guess discuss that
with what he performance. Similarly seeing the arrising of the
sechs paces of sense contact, is the way to get
disenchinded with him. To make them fade away and seas,
to transcent them and be emancipated.
We come a cross to highly significant versus in the sonors
or there are a mong the sechsers of the emgud term ecaya,
with reference to the emancipation of the mind of another hunt.
Next come on, that he mut this empowery can judget
to song. Yeah, when yeah, die mutters oper,
dan,
in Kayas citsche
Dann na, na, kaya, die Mutter ist Assamon,
Ranger, Jetus. Das war auch, ja,
die Mutter, die menschliche Mutter. Der Mind of one
who is full your tuned to renanciation and mental solidude.
Wir sind client, to what's homness this,
ending of grasping, extrucation of crabbing and non-enillusion of mind,
on seen the advising of sense paces is fully emancipated.
Coming translation by emical body,
if one you seen tend on financiation
and solidude of
If one is in 10, one non-eflection and the distraction
of cleaning, if one is in 10 on cravings
distruction and non-confusion of mind, but one see is the sense spaces
arrising, once mind is completely liberated. And here the
power from the Maniama Agama. One who delights in despection
was mind doals in cyclusion. The linesing being without conflict
. In rejoices in this issation of klingeling.
One who also the lines in this issation of cleaning,
and in eam, but tour pability of the mind,
one attaining to knowledge,
through this his mind is liberated
And another parallel from the some you to argument.
One is determined, on separation of the mind from sential designers.
And casting off and being without engar as well,
being determined on seclusion of the mind from lastful cravings,
whatever and without reminder.
Being determined on separation of the mind from clinging and being
without last of mindfulness in the mind, fully understanding,
what monifests in the sensory fields,
by that the mind is liberated.
End of comment
To see how the since paces are rise is to be released in mind.
All cordingly, we can understand how the nighting consuesness of one,
who is enjoying a magic show comes to sees by a comprehenting it.
Magic consuesness subscience. In other words, it is transformed
into a non-monifestative consues this, which no longer displays and emagic.
That is the mental transformation that our current in the men
who watch the magic show for my hitten corner of the stage.
This skills is this acloud in to the sessation of consuesness
in the other hand. And the konsequent no manifestative consuesness
attributed to him
Und der war ja da, nur Bastian, also Dorf, der Suttani-Bada.
Also, die Testimonien to this fact. The tightly self tastifies
to the question of duality forming the team of this discourse.
Throw the suttani, we find to refrain like
distinction between the arising and the seasing of various phänomenal.
It is like an illustration, of that do are specs
of the problem that confront that the builder.
Now, that we are concerned with the question of the
sissation of conciousness, that are squad the relevant couple
of verses
Young Kingshydoken gang Sambohoti, Sambohoti, Sambohoti, Sambohoti,
Nathan Thiedoken kass, somehow we.
Ethan are di in Avanghan va doken congbin, yeah,
in Avanghan, yeah, vinya, nopa, Samba,
Betenco, Netenchator, bei den Nebenmuttern.
Whatever suffering that terrises, all that is due to consciousness.
Whith the sessation of consciousness, there's no rising of suffering.
Knowing this paral, the suffering dependent on consciousness.
By coming don't consciousness, a monkey's handless and full
year beast
Kommende Translation bei Baker Body. Whatever suffering originates, his
all condition by consciousness. With the sessation of consciousness,
there's no origination of suffering. Having unders to this engine,
suffering as condition by consciousness. By the stilling of consciousness semico,
hungerless, has a taint need bunner. Yeah,
I just wanted to and that this versus a vape
halful reply to in interpretation sometimes previlent in some wo die
Cycles von giving emphasis to consciousness and even rayfine consciousness,
I would say asser.
Like then you bone experience being particular type of consciousness.
This is something found in some later tradition,
what it's sometimes also attimbuted to the early teachings.
And I think this verse that,
when you one and rebroad up, is a very power
for reply by identifying,
consciousness as the source of doca,
is not really much room left to ray of a consciousness
as something that
is in itself of the fine and goal
End of Comment. In the Comparison between the magic show
and consciousness becomes more meaningful in the context of this discourse.
As in the case of a magic show,
the delusor recacked to of the magic of quantiousness is treasable
and to the perception of form.
In this that perception of form which gives rise to the
host of recordings to craving conscitent views,
which bring about an illusion.
Comment. I'm not quite sure what to make of
the statement
Und ich habe es gefunden,
zu präsent Millionen in der Standing,
in meinem eigenen Standing, in der per septionalen Form,
ist nicht die only reason for craving consites and viewers,
die same can also happen, mit immer teuren experiences,
which are prodifinition, based on having left,
behind the perception of form and the experience of resistance.
Nevertheless each of the emotivate attainments can still lead to
craving consitent viewers in fact they are included in the promojialers
first discourse of the diganicica in the promojialers servey of mistake
and viewers
Hand of Comment. Der fuhr Among in Nintendo Notanining in Barna,
has to get wind of the magical spell of the perception of form.
In the verse, we recieted from their color Harvey waters
up the other day has an alusion to this requirement.
That verse beginning with that words now Sanya Sany,
is in Athen to 1,
so the question raised in a previous words in that sutton,
posing the quarry, carton, some it doesn't be hoodie rupon,
to one constituted in which man and this
form siehst to exist
Letter is remind ourselves, hope that vers.
In the sunny is on you, na,
vision yassanny, nobiassanny, na viboto sunny, even,
some it tasse, viboto europa, some yan idea,
na, hi, bang yassang power.
He's not conscious of normal perception, nore is you on conscious.
He's not devote of perception, not has your recinded perception.
It is to one those consitue that in that form
seen its to exist. For erecordings,
through prolificity have perception as this source.
Coming translation
by a piccoboty
Not per sepian throperception, not per sepian through and
this tire perception, not all together with our perception,
not percepiant of what has vanished.
Form vanishes for one, where so we tained,
for concepts due to poliforation are based on perception.
Hier in the last lines, dance the cercrucial effect,
recordings and they signations and the like, born of polificity,
I traceable to perception in the last analysis.
That is to say, all that is new to perception.
Another reason why are formers receive special attention here
is the effect that it is a precondition for contact
Kommend again, I'm not quite sure white to make of this,
because contact can also arrised just from name.
Again, in matthäus fairs are very good example.
And I think that the verse from the Kalaha vivanas,
ob der RSI, belief I stated,
when we in discuss that at in early assummle.
And the interpretation that to my mind makes most sense as
to assume that the reference just to form Europa,
Is and up reviation you to metrical reasons and that we should read
namen Europa in two in these references to European.
End of common. When there is from this the notion of resistance,
that is already implicit in the question that comes universe that the beginning of the collagi vadasuta,
kiss ming the broad in a posanti bassar.
Mein wort is not there and look touch is not touch.
The answer to that querious, Europa,
we bolt in a posanti passar,
when form is not there,
touchest to not
Nee, kann man CrossFit Frace relevant to the Spoiler in
the Sangetis, would to of the liganic higher.
That is sunny does on a sabbatic in Europa.
Mental reality are corning to this frace has two characteristics.
It has to quality of manifesting itself, sunny does one.
It also offers resistance, so but dinger. Kommentar translation
by Walsh of the relevant Frace has visible and resisting.
And then he he uses invisible and resisting for aninacinate
sena sabbatic in Europa. And to my mind,
this is a
more straightforward tonclation
I find the idea of saying that materiality has the quality
of manifesting itself not quite. Straightforward, it kind of
our most emputes some degree of agency in two materiality,
which I don't see is there. And I seem that,
when you're not another is forced to adopt this translation,
because he keeps using no manifestitive for the uninacinal vinyana.
But to my mind again,
the translation by come that I am mentioned when we discussed
that worse
Auf Sunnydos and Arnidas visible and invisible. Is just most
straightforward and this qualification of rupa clearly chance that this is the ombios meaning.
And once we see that the reference two paphang,
suber to paphang in that voice from Kevadas sutther, probably origin
was suber to pahang. And that's the pointiousness is quipe
is something doodle let go. Then to speak of consciousness
as in visible and bundles to simply a qualification of consciousness
of normal
And then the whole question of no manifestative consciousness
is really not is really little bit besides the point.
This does not mean, of course,
their consciousness of an other hand is free of any
kind of reactivity. But I don't think that cavantasupta sense
gives sophician basis for positiving and non-manifestative consciousness on indocinaviniana in
the way and this as as sometimes being done here by Venominia on ander.
But again this is just my taken
Whatever,
you may think of that keep on the supped a passage,
I think when it comes to this sonny does,
so no one and in does sonning Ruhrpunk here,
visible or individual is concepting most straight forward than manifestative defone,
non-manifestative, materiality does not manifestitself.
It just is visible or not visible or other is resistance,
on not resisting.
End of common. But this are specs are hinter that inniverse
from digitals or weird quarter that the very beginning of
this series
of sellings
Ja, da nahm manche Europanchen, Assassin, Operunia,
Partygang, Europa, Sania, Ettasa, Ettata, Etta.
Und ja, das ist die Playse,
die die Tangle in der Tangle with out and doing at that,
Byenjatta, Of this guy gantics and seatic possible is sold.
Und hier ist die Antwort. Wer in namenfore as well
as resistance and the perception of form are completely kartoff.
It is in the end that the tangle that snaped.
Coming translation by a meacon Boni, we're name in from Caesars.
Stops would out remain do. And all seem pingisman in
perception of form. Et is here,
this tangle as kart
end of comment
The France, Partygang, Europa, Saniacia ist particularly significant.
Not only in the down Partygang, emplying resistance,
but also the term Rupe is on year.
In the zerse or identition. As it is
suggestive of the connection, between form in perception.
A this perception that brings an image of all.
Bei Suption is the source, of various vegonings and destinations.
And the German Sonja has connotations of a mark,
as sign or token, as we have well only pointed out.
It is as if a partying going to more
forest this blazing a trailer for their return,
but marking notches on the three with an ex
The Notion of Permanence ist der for impressive,
denn der Term Sanyon. Kommend. Ja,
der Connotations of Sony as a mark sign out token is
recognized in the party english indictionary as one of the mainings,
but all the reference is given out to later text charta capony.
In my personal reading I offend do not recall and
location where in the sutters, Sonya has that maining.
To my mind there for Sonya raw the stands for perception
and the decinimite down
Which stands for mark sign or token. And so I offer as editional
reading for this lecture, my article on nimmita in the Instagram
benie of Buddhism. And I think,
as far as the early in discourse, as are concerned,
it is more representative of the general sense of their term,
to see sunny as that which takes up panimit,
which process as a sanimita, but it discinimita,
was is the mark sign or token.
Which is end
of comment
So it is the Sanja, that gives rights,
super punch as song can.
And veganing through a prolificity. The compoint, don't baby bungees,
Sanja, Sanka, occaring in the mordorbindiger sutter,
is suggestive of this connection mit Win Sanja in Sanka.
Regonings, definitions and designations, rising from prolific perception,
are collective ly turn popinances, Sanja, Sonka.
The significance, I tached to Sanja, could easily be guest,
my the falling dictom in the goo,
hectical sute the of the subtany partner.
Sony and partinia vitaria our ogan,
comply hand preception and cross the flunt
For a comprehension of the nature of perception and nabbers one
to cross the for a great flunt of definance in Sangsaron.
In other words, the penestitive understanding of perception is
the way to deliverance. Let us no and go,
little deep way into the connotations of the term Sanya.
In the sense of sign or token,
it has to have something to signify or symbolize.
Otherwise, this not possibility of the signation.
As sign can be significant only if they are something
do signifie
This is a Statement,
that might need a lot of reflection, before is grindet.
As seien, propolice so call this something that signifies.
And when there is nothing to signifies, it's seases to you as sign.
So also in the case with the simple. This is enorm,
which is what explained in the my Harvey dollars of the munchy manicaien.
In the course of a dialogue, between value my Harkottdita,
and then with Salibuctor,
we find in that sutter and the forming pronouncement made by value my Salibuct and.
Aragon core,
who's so kinds you now
Tekina, so war es im Hecken,
wo noch ein paar Hina und Gina Mola, Thala,
warten, tuen, tuen, tuen, tuen.
Lost friend is something, hey, this something, delusion is something.
They have been abandoned in in flux free monk, uprouted
made like a palm three in deprived of its side.
Madic sting, and drend that in capable of sprouting again.
Common Translation by McConyana Molly. Lost is a something,
hey, this is something delusion is a something.
In a mecho hohes tens are destroyed,
and these are are bundant,
cartoffeter root
Made like a palm stump. Don a way with,
so they are no longer, something to future rising,
end of comment. So last this are something,
hey, this is something, delusion is are something.
Mamassine, a significant, and as simple, as ymbolic.
Only men, there's something. Another statement that our course
a little late in the tyler, coffee us us a clarification.
Rague qua vou so nimmit becarnom. And there's so nimmit
in the carnom, more honey in the carnom.
Last friend this significative. Hey, this significative,
the illusion is significant
Common Translation by Big Conjana Molly? Lass es ein Make-off-Science,
Hate zu make-off-Science, in der Dilusion ist ein Make-off-Science. In einem männlichen,
hohen Staat zu destrialen, diese abundant, kartoffetabel,
made, like a palm stump, und dann weh will,
so that there are no long a subject to a future rising and of common.
Now, we can well in further that it is only
so long as they are things like lust,
Hate and illusion that science are securigent.
In also words why that the targeter and the claired that
they is no assence in the magic show of conscious this,
is decourse,
there as nothing in him,
that science of simbles can signify
or simbolizes
What are these things, last hate and illusion?
That is why the Thermarkinshanow literally things less.
Is an epiphet for the other hunt? He's thingless,
not because he no longer hass in the world of the possessions of a lamin.
But because they are for a set things,
last hate and illusion, I extincting him.
Und for the target that, and the magic share of
consciousness has nothing substantially nit.
Because there was nothing in him to make things significant
That men with dissionment to a watch the magic show from my hitten corner
or perstage, from it to be hollow and minimus.
Since see head in a limited and relative sense,
good read of attachment, diversion and tellusion.
That is to say, after discovering, that tricks of the magician,
he lost the early imposes to love cry and feel.
Now, he has no curiosity,
since the violusion is no more. At least temporarily,
ignorance has spondon down in the light of in the
On cording to this norm, we can infur that science become the significant,
you to great, had intellusion in our minds.
Perceptions, ponder to this emotive tendencies. In the concluding worlds of
the maragandi issue that of the suptenepath, is particularly important.
In that it's somes hope the arrahans detouchment,
ringuarding perceptions, and his release through is them.
Sang you vida, tassa lasantiganta, Pania vimottas, sana Santimoha.
Sang yans detending you aggression, than Gatayanta,
vicerantil logie
Du und die Tests von Procepts, they're no bones,
to one beleast to wisstom, they're no delusions.
Those who hold on to per sips and views,
go about rangling in this world. Coming translation by
me combody. Of or one die touch from perceptions,
they're no not for one liberated by wisstom, they're no delusions.
But those who have grasped perceptions and views,
one day in the world, creating flection and of comment.
It is this state of the tätchment from perceptions and release
through wisstom that is something by the frace on nass a
one cheat to we more thing panyary mutting in some discourses
With reference to the other hund,
that is send that he has realized, my him so,
create an knowledge in this very life, that inflex feed
or liverance of the mind and deliverance through whiston.
And now so ong, j to we more thing,
pania we more thing did deeven, him may saying,
I been you sun chicked one.
So we could well in fire that the other hund is
free from the intising bonds of perceptions,
and the deceptive tricks of consciousness.
It is this unshacoble stability and that finds expression and
the epited anatio immoble and gitto stable,
you used would refreence to the other hund
Nee, Arnenji Sapayasu down. Manche Manikaien opens with the following exortation
by the building. I need to be can you carma,
tutja, moussa moussa domma, Maya, Kadange,
dong, be can we imbala, labanum.
Je installiert Dynamiker kam, you into some berated,
I can't do domi carmasania.
Yeah, into some berated, it carmasania.
Open high and eating more that hey and.
Mana says a visaeon, matter says an evapo,
matter says and in Goldschildon
Im Permanent morgens auch Sense Pleasures, der MT force and
deceptive by nature, they are coln jurious tricks months.
Tricks that make force prettel. Whatever pleasures there and this
world. Whatever pleasures there are in the other world.
Whatever pleasure will pass, selbst they are in this quite.
Whatever pleasure will persöps they are in the other one.
They are will with in the ram of mother,
they are the domain of mother,
they are the domain of mother, that beat of mother.
Coming translation by Becon Yannomoly.
Mecos sensure pleasure sign permanent, hallo falls,
Mehr Illusory in the Bradle of Worlds,
sensual pleasures here and now, and censual peasures in lifes to come,
censual perceptions here and now, and censual perceptions in lifes to come,
ball the like are marras round, marras domain,
marras bate, marras hunting mount.
Yeah, I find the translation of carmasania as sensual perceptions,
profurble to measural perceptions,
because they can be pleasural perceptions that are not related to sensuality.
And they some not being criticized to problem on bias in
the bassage
Ende Corresponding Passive from the Vanyama Argama. A sensational pleasure
science permanent, unreal forth, software falls nature,
being in the delusory, disceptive and fullish.
Sensual pleasures now in future, material forms,
now in future, all these are the domain of modern.
The endied moders bate. End of comment. This exortation,
a course well with what was set about regarding the
magic show
Het clearly gives dempression that days depossibility or attaining a state
of mind time which those science are no longer significant.
And the comparisation of conjuceness to are magic show has in deeper impligations.
The inscinuation is that one has to complehent perception for what it is.
In one to to become despecion to what it.
Some young pay in your vitary oogan, comprehen in perception
and cross of lond. When perception is understood in side out,
in this enchantment sets in as a metro of course, since
delusion is no more
Three kinds of deliverances, so manitionally in connection with the other hands,
name animeter and the signals upon a hütter,
the underectored and sony and then a void.
We spoke of science being significant. Now,
where there is no a signification,
when one does not give any significance to science,
when does what direct months mind to anything?
Pannedy mains direction of the mind, the inspiration,
in the upsense of any aspiration,
there's nothing assin show in existence
Nee, es hört dann Interconnection mit Twin the Three in Deliverances.
Animate the sign is that stage and with the mind refuse
is to take assign or catcher team and anything.
We're last had in Delusion are not there to give
vany significance science become ineffective. Come and just to in
una tour void miss and the standing I think that when
up this meaning this not to embly that other hands do not employ anymore science.
I mean, even for the on bunter employ anymore science
Dragging, he has to his is sonja his perception,
has to use science,
or he knows with they guess food on not,
when he gives a talk,
he has to be immer to take up the science,
what any monastics are they on not, you know,
to know with that's time to give a talk on not. I think there,
when about you and on the just means to particular sense of a sign being like invested with significance,
take and serious through last hate and illusion and of comment.
And that is the signals.
Where there is no tendency to take in science,
there is no aspiration,
expectation or direction
of the
It is assiven dejection in regard to the magic show,
as given rise to disent changement and despecial.
When the mind is not directed to the magic show,
in seasis to exist. It is only,
when the mind is continually their directed to was the magic show
or a film show, that the exist for aspect daten.
One finds monthself borning do a world of magic only,
when more and see something substanturing it.
And magic world is made up only,
when there is an incentive to existent
Neeber reflection on this cimilary of the magic show would
fully exposed the interior of the magical illusion of consciousness.
Where there is no grusking at science, there is
no direction our expectation. In the up cens of
which existence cases to a beer substantial.
That is why in the three drums science, animated,
underected up paneater and voice, sony that.
I used with reference to in other hand.
Nächste Read drums come up in a different guys,
in a diskurs on nebenana, we end this cust earlier.
And there our core as up it and up over
than and an nah ramenan
Appardiptanglins on established. Meines Gets mind gets you stablished,
when there is design, aspiration, panining.
Contemplation on the suffering aspect in docano passana elimines design.
So the mind is unistablished. Contemplation on not self,
on a thano passana, that's a way with a notion of substantiality.
Seeing, nothing, pity, or essential share in existence.
Pith, as something that in yours.
At tree that has pith, has something adurable,
do it leaves make up out
Such notions of a durability,
lose the whole don't the other hands mind. The contemplation of in permanence,
and it chano passioner, ashes in the signals, unimitown.
State of the mind, that takes no objects on not on one.
The similar of the magic short of growths light to no
all these, aspects of deliverance.
Oring to this detachment from perception, some meavirat done,
and released through is them pania vimotta.
And other hands point of view is totly different,
on the world langs point of young. What are pieces
we are for the worldling is unreal in the estimation of
the other hand
There's such a white get between the two of your points.
This fact comes to light in the two kinds of reflections menschen in it via down
or passionars, ob da auch der Subtannibart hat. Young,
VKW, said ihr lokas, Samaracas, Samaracas,
Samaracas, Samaracas, Samaracas, Samaracas, Samaracas, Ariane,
Ariane, Ariane, Ariane, Ariane, Ariane, Canobastama.
Young, BKW, said ever case lokas, Samaracas,
Samaracas, Samaracas, Samaracas,
Da lang wir nah, taddan an Jan. Eltern sagt Jan,
die Etabo, danke Saman, Vanya, ja,
süden, lieb und dann.
Irgendwo Diano Bassana. Morgens, morgens, we ever in
the world, with his girls, morders and brombes.
A mong the proginey, consisting of weckcluses, brunnings,
gothan men. What's so a best ponder to was
two that by the arlians has been world this sound,
but right with them asities, this untroth.
This is one more of reflection. Morgens what's so eventuell with
its girls, matters and runmores. A mong the proginey,
consisting of recluses, brunnings, goals and men,
what service ponder over a suntron
That by the arlians has been the world is sound with
right with to masities astro, this is the second mode of reflection.
Comment, the translation by microbody? In this world,
because with this day with marters and bromma,
the morgen this point in population that it's accettics and bromance,
it's day with and humans.
That which is regard it ask this is true.
The noble one is have seen it world,
create with them does and this is falls.
This is one contemplation. In this world, but it's day with humans,
that which is regard and ask this is falls,
the not ones have seen need well with correct with in this,
this is true.
This is the second contemplation
Yeah, I wonder if this passage,
could not be captured by rendering such a here as real unreal,
rother than two and folds.
The terms such a can carry bolth meanings and in certain context like,
I think, for example,
before not with truth on the sense of truth this in my aview the more prominent.
But in other occasions,
that can also referred to song in that is
real or unreal and I wonder with an this would apply
to on this verse from that wire than operson as
hotel.
End of common
From this one can vall emagine what a great difference,
what a contrast exists between the two Standpoints.
The seem ideas express in diverses that follown. Some of which
we at sited early are two. Anatani, attamamaning,
passologan, sadeva can nivitangnam namen, Europas, ming,
eithan, sag, juan, deem man ja tee.
Jene, jene Himmanien, die Tattoo-Dangho,
die an mir da, danke, dass Samus Sauer,
Demos, ein Hamani et dran.
Am Moses, Hamann, nebenbei an einem Tatparia,
Saciato, wie du. TV sagt, ja,
wie Samuelia,
Nicia,
Justina one with all is gones, fancing asself, where none exists.
In tradition namens for me it horse the consument,
this is real. In what everyway in the imagine,
they are buy it, don't sart otherwise.
That it'self is deforcity of this pure riour and deceptive thing.
Nee, buy nice on focus you fi in itsnature,
that the understood ask that true.
And indeed, by the high understanding of net too,
they have become hungerless and fully appeased.
Coming transation by a bigger mody. Behold the world,
together with its demos,
consuming asself and what
is nonself
Settel der Born nehmen vom Negonsieve, this is true.
In whatever way, in the conceive, it turns out
of the wise, that in the this it's forcity.
For the tradition, this of a false nature.
Neyborn nice of an non-false nature, that the novel one's no as too.
Through an the break through to third hungalists,
they are fully question and of comment.
Let is go for homly illuspression to family rise ourselves with
the facts,
we have related so far
Two Francis seen, growing something together on a born with
two kinds of paints. And that as hell a closer
look. Ah, they are painting a Jazzward.
Now the board is chickered. Some through way,
chance of world, those suppented for the pieces.
So the board and pieces are renny. Don't they on
the best of friends and amekably painted the Jazzward.
The game of Jazz demons two science, the principle often duality.
The gewinn to the demon than confront deacher they in
a play for a mond.
Ahasia idea of victory and defeat,
another duality,
horrors about them
But they are playing the game,
just for our fun, to wild away the time,
and do it is for fun, there is a competition.
Doll there's a competition, it is fun.
One the Jazz game is in progress,
a happy goal, a lucky benefactor,
comes via and office a hands and price,
for the prospective winner, to an living the game.
From now what's, it is not just for fun,
or to wild away the time, that the do friends are playing chess.
Now that the prospect of a price has a rass dreamed
in them, the in no
course game because at tussel,
for a price
Worfless Pieces in Desel, mit dem prospect of a price.
But just then they comes a purpose kill joy,
who shows at threatning weppen,
and adds a new rule to the game.
The winner will get the price or right,
but the loser, he want kill with his deadly weppen.
So, what is the position now? The sportive spirit is
gone. It is now is struggle for deal life.
The two friends, are now eigentlich other are are as
an enemy. In this no longer again,
but the missary who struggle do is scape that
We do not know, how exactly the game ended.
But that is where the post more tom all the same.
We so how those worthless changes of wood pick top to service pieces on the Jazzport,
received special recognition, one's that to on the paint.
They represented to science with the prospect of a price and
they good animated in the course of the game,
in youtube cravings, conceeds and views,
in the minds of the two players.
Those in basis where also all worming,
that especially after the death
nell sounded
Da holt Jazzboard, became the world, for these two friends.
They intire tension was on the born, live and death struggle.
But this is only one as spect of our illustration.
The world in fact, the suggest board, where non
inting Jazz game goes on. Let us look at the
ella Aspekt. Now, for the other hand,
the whole world, the peers like a Jazzboard.
Let is why the other hand, oh die Mutter,
when the bend it's cort herem, while passing to be force,
and got ready to kill in.
I tod to fallen instructive verse,
which me head quoted early at too
Den kackt der Samanglo, kann ihr da abannen,
ja, ja, passt. Die Mama dann so,
ah, Samgling dann an die Medien, assujity,
why one seas with wisdom, this world,
that's comparable, to grass and tricks.
Not finding, and it think was wild,
holding one to is mine, when does not greeve saying,
oh, I've nothing.
Comment Translation by nowning. When by wisdom one seas the world,
this being like grassing, wouldn't not finding posessiveness thinging,
it is not mine,
he does not
End of Comment. Wenn du da die Mutter des Fearless Challenge to
the Bennett Chief was extraordinomy, you make you mayf you like.
But the position is this,
when one sees with Wiston in the intire world,
the world of their 5 arguettes, as comparable to Rasman Tricks,
one doesn't experience any egoism.
And therefore, does not reeve the losts of once like.
Some versus upted by the Buddha, deep on or on
the standing of the other hunt stand point.
The falling voice of the dnumber by there for instance,
highlights the conflict between victory entified
Ja, Yang, wer dann passablet,
einen Duckengang sehe, die Paradie tun. Opposanto,
so kann sie die Hit war, ein Jaya Paradie Yang.
Victory a Breathes Hadrid. In sorror lized a defitted.
The one serien is every peace. Giving up victory and
defited. Coming transcation by now it. Mean victorious one
producers and meeting. The comcord one sleeps on happelly.
The one it peace, giving up victory and defit sleeps
happelly,
end of comment
As in the Chess Game,
the idea of who winning give rise to head red.
The loser in the game has sorrow and his locked.
But the are on this appease, giving I'm victory entifit.
Eason it in other for him to give up victory?
Why is it send that it gives up both victory entifit?
These two go as a period. This recognition
of doality, as a districtive feature of this download.
It gives in a nutshell the assance of his download.
The idea of a duality is traced more to the vote
experience consciousness and nehmen for
Was sehen wir dir, comes up in the falling voice
of the actor done in the suptor in the suptor nibata?
Yes, and the idang me,
the parison vaby kindsion and Mama tang so,
as some ming done, and natime idena, sort of the.
He who has, not think to call this is mine.
No deven something to rectnize as theres, finding no egonism,
with the nimms of pegroves not crying, all,
I have nothing, coming translation by big a boardy.
One for home, nothing as taken as,
this is mine
or this belongs to others
Not finding anything to we taken is mind, does not
sorror thinking, it is not mind end of common.
So find this series of sermons on nibana,
we were trying to explain, what's sold of a state nipen banna is.
We had to do so,
because they has been quite a lot of confusion and controversy,
really guarding your banna as the aim of the speartal in thever in Buddhism.
The situation today is no battern. Many of those who
are aspired to need about not today.
Am not that the sensational existence,
but it's some form of quasi existence,
as a
sorror gate nipen
If the aming is wrong, with an the error reached the target.
All a time soufa has been to clype fy and
highlight this time it, which we call need banner.
If we have been successful in the septem,
the task before, now, is to out on bread
the serien features of the part for practice.
Up to know, we have been administring a pergrettive to the
spell some deep rooted wrong notions, if it has worked.
It is time now for the elixier.
In the four going sermons, we had location to bring up
a number of key terms in the suctors
We have been more less relegated into the limbo, and really come up in serious liman discussions. We have highlight at search key drums are sonja da,
the war ja da, tatatata, ta, ta,
ta, ta, ta, ta, ta,
ta, ta, ta, ta, ta, ta,
ta, ta, in doing so our main concerne,
was the disbelling of some miss conceptions,
about nippen bahn has the goal.
The aim of this series of Serman,
so ever is not in the satisfying of some
cury osity at an akademic level
It is to pay of the way for notainment of this goal,
by rediscuvering the intrincy qualities of this done more,
that is welp proclaimed, swag and karton.
Visible here und now, sunny ticon, timeless,
subgalicon, inviting one to coming see, ehi bassico,
leying one euro, super nico,
and realizable personally by the lies,
but chep done veditable vovie new he.
So the few sermans that will follow,
might well be an elix veear and to the minds of
those meditators, strighting hard,
then light to realize
Lobot, do is what you more to pudding song,
Barbudget as song, häng senti at the Sambo than,
that to Saarang va Sambalon.
Create and delusion to sprun from ithing, work him on him,
of evil with, as does it's fruit on the weed,
for which the Barg as pith.
Coming transfation by become body. Greened, Hatedrid and delusion,
arison from with in one self in your and the person of evil mind,
as it's on fruit distroys in the reen and of coming.
The main idea behind this versis that the three definance and
greet Hatedrid and delusion springer from within
Der Akt des Sambo da. Self begotten. What is
the provocation and for such a statement? It is generally
belief that create head to then delusion originate from external science.
The magic show in the chess game have show notes,
how science become music nivegun. They become significan,
because they find something with in that they can signify and symbolize.
Now, this is where the question of radical reflection,
the Uni so man assicada comes in.
What they brings up in this particular context is their
relevance of that validical reflection,
as a
prere requisit for trading the part
The worlding things that read hetered and delusion rise due to
to external science. The but the points hour that they're
rise from within in individual and distroye him,
as in the case of the fruit doppel read
or memble. It is this same question of radical reflection
that came up early in the course of or discussion of the mother bindigasuta.
Best in the falling the even vining statement,
Chakun Charosobatic chiruropic, Open Banji did Chakurvinianern.
Denn nong Sangha di Passo, Passabatic chiruropic,
young vede, didn't Sangha na, di.
Yang Sangha na,
die dangdidöpengaty
Ja, und wieder geht die, dann Bobbin J.,
die, Jan Bobbin J., die Tadonidaanen, Bodhison.
Bobbin J., Sangha, Sangha, Sangha, die IT,
der Name, der Typen, der europäischen.
Die Banner der neuen Formsband, rise is a psychonjistness.
In their concurrence of a three is contact.
Because of content feeling, more one feels one perceivs.
Warning perceives, one reasons about. What one reasons about one preliefer its,
what point preliferates, oring to that back onings,
born of prelific perceptions, overwhelm him,
in regard to forms content as a do by the high,
relating to the past and the future and the present
Common Translation by Big Uniana Molly. Lipenden on the Iron
Forms, I consciousness alrises. The meeting of the three
is contact, with contact as condition this feeling.
Walk one feels and that one perceivs. Welcome perceives and that
one things about. What one things about that one tendually proliverates,
with what one has mentually proliverated as there source.
Perceptions and nation nation nations one of menta preferation,
besetter man, with respect to past,
future and present forms,
cognasal to the
And the my year my parallel. Aventurable friends,
independence on the I end forms, I conscious is urrises.
The come it together of least three things is contact.
Independence on contact as feeling. If there's feeling, there's
perception. It's this perception, there's intention. If there's
intention this that, if there's talk, there's differentiation.
Among, heaving on forth to train in the part,
with such a such a corresponding refection as the course,
with intention and perception, practices, not disarring past,
future and president president not
me joicing in them, not becoming a touch to them,
and not that twelling on them
Interprenent. I consciousness for instance rises depending on I and
Fonds. The concurrence of these three is called contact.
Depending on this contact alrises feeling, what one feels,
one perceivs and what one perceivs, one reasons about.
The reasoning about least to a poliforation that brings about ten Obsition.
As are result of which the recordings and born of
polifice perceptions, all well in the individual concerned.
In the process is somewhat's similar to the distruction of the
bean by soundfruit
It shows how non-radical reflection comes about. Radical reflection is
on the mind when proliferation takes over. The two is
source the matrix is ignorant, with the result and upsession follows,
tante more in toning tangerman with in in the out.
I'm dodget that by it it down. The paramount importants
of radical reflection is we effected by that this suggeile lomos of to found in the Sudany Barden. As well as in the Sagarica vangue or lesson you tany caya. The yaka suggeile lomo,
poses, some questions to the bunda in the volling most,
raga to do so, that could dony that Karadier,
die Loma Hangs, die Kulturen, die Kulturen,
die Kulturen, die Kulturen, die Kulturen, die,
die, die, die, die, die,
die, die, die, die, die, die,
die, die, die, die, die, die, die, die, die, die, die, die, Der Wunder answers those questions and we voses.
Ragotchi donidana, radio radio lamahangs to jo, et those motana,
eman obi taken carn, comarika, wann carn you vosser yant tee?
Snee hat ja an, the Sambud, ninguro,
does see, we can did you, that carn is so,
manua war, wie war Davida Tavany?
Jenen, Patjanante, ja Toni Danann, Tenang,
vinodentis, so nomi yaker, to do that amogan,
emang tarante, attina bobang,
and a bomba
baba ba
Et is hence that last that hater course,
hence spring in this like, delight and terror.
Arrising hence do thoughts dispers, like children, leaving their mothers elep.
Most chiborn and self begotten like the Binions, Jumpbon Runners.
They cleave to diverse, object subsense,
like the Manowar creeper and twinning the forest.
And they that no were from it springers, they dispelled listener yakon.
They close this flunt so hard to cross,
never cross before to we come no more
Common Translation by Mickey Body. Lasst den Hated Hathen
their source heal. From this abonn discontent delight and hair
raising terror. Having originated from this the minds thoughts,
toss one around, asn't boys toss up a crow.
Born from a fection, a reson from one thell,
like the trunk born shoots of the Ben intry.
Maniful that tätch to a sential pleasures,
like a mail over creeper stretch to cross
the worden
Now so understand there's songs, they dispated is the Neujahrker.
The crust this flunted so hard to cross on cross before,
for no renew the existence, and of comment.
In explaining this voices, we are for to the part
from the commentarial trend.
The point of controntroversy is the frace comaraca, thang cong
evotion young team. Regognized by the commentary as the last line of sortil
almost voice voice. We adopted to valuentry in commandrica,
wann cong evotion team, found in some editions.
Let is first trying to wunderstand how the commentary
interprets this voice
It's interpretation sengers round the word danker, which means a craw.
In order to explain have both dispers,
it are loots to a game on village lands,
in which they tied a lack of to craw with a
long sring and let it fly away.
So that it is forced to come back and confortable feed.
The commentary raw are that arbitrarally and breaks up in the compoint,
money of ittaka, in trying to explain that evil thouse,
we taka in distruct the mind model.
If the variant Veening Kommandica vang that me,
vossaging this adopted, the element in vang con in vosaganti,
copitäk and as a
hiretes filler,
And then we have the meaning full frace, commodica,
Unconcon, if orcergenty, use children, leal the lab.
Last and head, they light and terror spring from within.
Even so are pots in the mind, one of it
up con. We take it as one word,
was the commentary, breaks it up into doors.
Get is queer to find the same commentator unalysing this compoint
in differently in another context. In explaining that your money
of it up con, or curring in the commassuit of
the deal this I'm your tain,
the sugget in Icaryan
The commandary says, money that catty, money now he open,
no vitaca. And money vitaca, this means talks the
rison in the mind. Und the commentator was forced,
to conto like time self in the present context,
because you wanted to just your friday orgwarts similary of the game,
he himself had introduced.
The similary of leaving the mothers lab on the other hand,
would make more sense, particularly in the light of the circulars,
would that by the wundert.
Sney hat ja at the sumble that ningoldas,
he vaccanded year, put to be said, tacanes,
so malova, vitatala nähe.
The versing shines and we by there
Snayer is a world, which has such meanings as most judent, effection.
In the similarly of the Benyontry, the Trunk one runners,
a bone of most judent, there are self-begotten.
Those in the mind cleave to divers external objects.
Just is the runners of a Benyontry one stay take root,
would even concile the main
Trunk, which gave ember. So the first in the mind,
attached to external objects of sense would concile,
make true source and origin.
Non radical effrection, codeasely coming. The runners how are
most jubborn in self-begotten from the point to view of
the original bioentry
The Main-Trunk geht Oberscheido bei Son Runners. The Next Similey
has similar connotations in the mile of a creepy, supplant parasite.
When some bird dopsycy, there from mollower creepy and to
a four covetry, after sometime a creepy comes up.
As time of one need overspreads in the tween, which gave it marriesment.
Both Similey's illustrierte than nature of non-ronical reflection.
Conceptional proliforation ups cue is the that true source,
neben the the psychological mainspringers of definance
Our interpretation of children leaving the mothers lab,
would be meaningful in the kontext of the do,
them snee had your born of the faction and up the sumultar self-begotten.
There's possibly a pun on the what's nay how. Child on are
a faction more and self-begotten from a mothers point of human.
Comment. Yeah, I think, men to many
aneinander has, istablished to strong case, voice reading.
This nay and joat a sumultar and doesn't in the division
of monovitaka. And I also personally find the I near
of this game with the craw not
fully convention
I mean, this might happen a few times,
but not really continuously crowds are actually highly intelligent.
And I don't think there was stupidly keep flying up again
and again one stay now they're going to be pull down it.
I get in again. Effect be have this other similarly
of industrating mindfrasts of the body with as sechs animals bound
together one of the missabird. And that's more there,
when there are bound to a strong post,
their pull of few times and then they start pulling and
just sit or light down decise
the post
So if we applied that similarly, we would also expect the crowd
after flying up a few dance to stop flying up,
because it knows and this is string there.
So I don't see, how that similarly really illustrated
the point made by the rest of the verse.
And in support of that one you on on on this interpretation,
we mean also we third to the channes parallel and sunscript quote in the Juvetch at a Bonnie and both,
I have do not mentioned a crowd,
but have the imager we are von mother or witners,
which kind of course in a line with the suggestion by
vanoly aneinander on following the variant reading
Hand of Comment. The basic team running through these
vs. is the origin and source of things.
The community it as similar of the crowd, could illa ford,
do a community it or the nuances of these pregnant terms.
It districts one fundament team of these vs. The question ask concern the origin,
good on idana, good to job, good to summa tayer.
And the answer signed full occorde,
it do it out, it do it out,
it do to though the mind, that terms nay,
I juck would easoning,
born of craving
And at the Sambo, the conbased their origination from the thing.
As in the case of the runners of the Vanyon tree and the manable creeple,
those defining those are rison from with in one stay get
a tached to sense objects, all side,
obscure that true source. The result is that pursuit of
a mirage, spired on by non-radical reflection.
The last verse is of immens importants. It's ass,
but those will know from where all this mental
stase erise, are able to the spell in.
It is they was successful cross this flun,
so how to cross and are freed from really becoming.
Thank you for your intention