BP: Mind and Cognition (13 October 2014)

0:14 I'm not amplified. Report an error in the passage at 0:14 Highlight the passage at 0:14

0:18 How about now? Is that pretty good? Yeah? Okay. Welcome. My name is Brad Pitt, in case you didn't recognize me. George Clooney. Report an error in the passage at 0:18 Highlight the passage at 0:18

0:39 It's Report an error in the passage at 0:39 Highlight the passage at 0:39

0:44 been a while, hasn't it? Report an error in the passage at 0:44 Highlight the passage at 0:44

0:50 Anybody? Anybody? You've been all over the world, globetrotting, Paris, London, Tokyo. Yes. Report an error in the passage at 0:50 Highlight the passage at 0:50

1:19 Anybody? Report an error in the passage at 1:19 Highlight the passage at 1:19

1:23 I had an experience today, I'll share. I had my granddaughter who was given her first solid foods. Well, kind of. We were having lunch and we sat her at this little special seat that she had and we put some avocado on this tray. We put a piece of avocados and some pieces of, let Report an error in the passage at 1:23 Highlight the passage at 1:23

1:57 me see in your moment here. Report an error in the passage at 1:57 Highlight the passage at 1:57

2:05 Sweet potato. Yeah. And anyway, this piece, the technique is you just put it there and then they kind of play with it and then they stick their fingers in their mouth. So she actually stuck her fingers in her mouth and I think she was tasting it. You know, she doesn't have the coordination. But I think there was a lot, you could almost see the learning going on there. Report an error in the passage at 2:05 Highlight the passage at 2:05

2:31 There's something about these and the flavor in the mouth. It was nice to watch. It was nice to see her. Six months. Six months. Yeah, it's fun to watch her grow up. It's a learning experience for everybody, I think, but especially for me. Report an error in the passage at 2:31 Highlight the passage at 2:31

2:52 Anybody like to share anything that came up? We haven't seen each other in quite a long time. It doesn't have to be particularly dramatic. Report an error in the passage at 2:52 Highlight the passage at 2:52

3:04 Thanks for sharing that. Did you really? Oh, I'm sorry. Gosh. Report an error in the passage at 3:04 Highlight the passage at 3:04

3:19 It really came down, didn't it? Yeah, that's right. I got here just before it started. Sorry. I think you should deserve something special for that. Report an error in the passage at 3:19 Highlight the passage at 3:19

3:33 Anybody else? Report an error in the passage at 3:33 Highlight the passage at 3:33

3:39 Really? What was that about? Report an error in the passage at 3:39 Highlight the passage at 3:39

3:55 it happens to me lucky I smelled it was in the kitchen so yeah I'm going in the laundry and I I smell it very strongly. I open the dryer and there's smoke, actually smoke coming out. I'm cleaning up all the clothes and unplug it. I'm thinking, what am I going to do? This thing is clearly on fire. Something is no good in the house. I don't want the house to burn. What do you do? Report an error in the passage at 3:55 Highlight the passage at 3:55

4:27 Hold the dryer. Okay. I Report an error in the passage at 4:27 Highlight the passage at 4:27

4:36 get it out of the backyard. And then it was still very hot and when I open the door, it was smoke coming out. I'm thinking, how? Maybe I called a fire brigade to see what advice they could give me. I didn't call triple zero, I called another number, I explained to them and they said, no, no, no, you have to call triple zero. Report an error in the passage at 4:36 Highlight the passage at 4:36

4:55 So I'm like, oh gosh, I'm calling triple zero. I explained to the guy, it's not really an emergency. And he goes, oh yeah, I'm going to send a couple of trucks out. I'm like, no, no, no, no, I need a couple of trucks. I just think, just one person is fine, you know. He goes, no, no, when you called us, we sent the whole brigade, you know. I'm like, okay. So, you know, five minutes later, it was so embarrassing. Report an error in the passage at 4:55 Highlight the passage at 4:55

5:20 You know, we were coming down my tiny little street, you know, big fire truck, five firemen in full gear, storming in my house, you know. And up in the backyard. So they're all standing around the drawer and they, oh yes, no worries, you the right thing. And then they go, how did you get that out? Report an error in the passage at 5:20 Highlight the passage at 5:20

5:46 Okay, Report an error in the passage at 5:46 Highlight the passage at 5:46

5:53 thanks. I mean very lucky you know that I was there because you know sometimes I've got it running during the night. to close the next morning, you don't do that. Okay. No. Report an error in the passage at 5:53 Highlight the passage at 5:53

6:02 very paranoid. Report an error in the passage at 6:02 Highlight the passage at 6:02

6:06 Wow, that was exciting. You had a march? What was in town? Many people? Report an error in the passage at 6:06 Highlight the passage at 6:06

6:25 Yeah, Report an error in the passage at 6:25 Highlight the passage at 6:25

6:33 that's very good of you. Report an error in the passage at 6:33 Highlight the passage at 6:33

6:45 Things must be becoming a bit more and more difficult for anybody Report an error in the passage at 6:45 Highlight the passage at 6:45

7:08 else. Report an error in the passage at 7:08 Highlight the passage at 7:08

7:12 So, we have to involve ourselves with the process of reorienting. Report an error in the passage at 7:12 Highlight the passage at 7:12

7:27 Getting back in touch, Report an error in the passage at 7:27 Highlight the passage at 7:27

7:31 I know for myself, I'm not as busy as most of you are, I'm sure, but even my fairly Report an error in the passage at 7:31 Highlight the passage at 7:31

7:46 leisurely life, it's easy for me to lose sight of, you know, things can become disproportionately important, small things and distractions and side events can take on an importance which, in the light of bigger things, the bigger. Our priorities, they wouldn't normally occupy in our time and energy. Report an error in the passage at 7:46 Highlight the passage at 7:46

8:19 It's changing our minds in some way or another for the better, using the methods that we're working with to bring about the changes in our life. Report an error in the passage at 8:19 Highlight the passage at 8:19

8:34 I think we have to pay a great deal of attention to ourselves. Report an error in the passage at 8:34 Highlight the passage at 8:34

8:42 I kind of wanted to qualify that. Saying that we also have to pay attention to others as well. By giving ourselves a quality attention. And looking at the very first truth that the Buddha taught was the truth of problems in our life. That it's part of the human condition. And we need to pay attention on how we experience them. And out of that drives some motivation for working with the... Report an error in the passage at 8:42 Highlight the passage at 8:42

9:18 The deeper causes. Normally I think we look to things and situations and people outside of ourselves to sort of help us to alleviate our problems, to find our happiness. And to some degree that can be workable in particular situations, but all in all it's very much dependent upon our own minds, our beliefs, our views, or the stories that we tell ourselves about ourselves. Report an error in the passage at 9:18 Highlight the passage at 9:18

9:50 and our life. Report an error in the passage at 9:50 Highlight the passage at 9:50

10:01 So to begin this, to reinitiate again and again, to take refuge in our own minds and the possibilities of the kinds of changes that we might want for ourselves. I think if we look at, we can set intentions during the course of our day. Report an error in the passage at 10:01 Highlight the passage at 10:01

10:28 For example, I want to be a kinder person. But we end up quite often not being particularly kind. We get angry or maybe we hurt other people. Report an error in the passage at 10:28 Highlight the passage at 10:28

10:43 So it's difficult to look at our day-to-day, the in and outs of our everyday life. But we can set an aspiration. An aspiration is like an overarching setting Report an error in the passage at 10:43 Highlight the passage at 10:43

11:04 goals for ourselves. Where are we the type of person that we might like to become? The kind of life that we would like to lead for ourselves. And I think it might be important just even to envision that for ourselves. You know, what kind of person that you might like to be five years from now or ten years from now. Report an error in the passage at 11:04 Highlight the passage at 11:04

11:22 That overarching aspiration. And though in the meanwhile, in coming to that Report an error in the passage at 11:22 Highlight the passage at 11:22

11:37 place of our ultimate goals, we can expect difficulties and failures. But still there's some kind of, the mind is like a magnetic north. It keeps, you know, we get off course and we keep coming back. And I think that's what, you know, what our going for refuge perhaps is all about. You know, keep coming back to our magnetic north. Report an error in the passage at 11:37 Highlight the passage at 11:37

12:04 What are some of the aspirations that we would want for ourselves? Report an error in the passage at 12:04 Highlight the passage at 12:04

12:11 You know, I'd like to be a mind Report an error in the passage at 12:11 Highlight the passage at 12:11

12:16 person, I think. I think I'd like to have a... A little more wisdom and how to relate with my own difficulties of life and my own problems, but also maybe able to assist others in working with theirs. Report an error in the passage at 12:16 Highlight the passage at 12:16

12:34 Maybe some type of moments of joy and passion for life in general, moments of peace. Report an error in the passage at 12:34 Highlight the passage at 12:34

12:48 These kinds of qualities that I kind of value most. I care about and that I would like to imbue more and more in my everyday life. That's my aspiration. And obviously, well not obviously, maybe. I think sometimes you guys see me at my best, you don't see me at my worst. Report an error in the passage at 12:48 Highlight the passage at 12:48

13:22 I have moments when I think I'm angry, I'm unkind, when my mind is agitated, when I don't act very wisely, I act perhaps so. you know. Report an error in the passage at 13:22 Highlight the passage at 13:22

13:35 Felicially and so forth. But nonetheless, I can live with that and Report an error in the passage at 13:35 Highlight the passage at 13:35

13:44 keep making these corrections as I go along, keep getting back on track. Report an error in the passage at 13:44 Highlight the passage at 13:44

13:51 And I think over the course of it all, there's been some positive change, even in my own tough mind, my own tough case. I think I'm a better person for what I've been working with over the number of years. I think I used to, well I won't go into that. You know, I won't bore you with my autobiography. Anyway, so I have some sort of trust in what we're about. Report an error in the passage at 13:51 Highlight the passage at 13:51

14:30 And that trust is born out of, to some degree, my own experience. I'm a better person living a better life and maybe of greater worth to others for having done what I've been involved in. Report an error in the passage at 14:30 Highlight the passage at 14:30

14:49 In my chaotic fashion, in my half-hearted and simple-minded approach to my practice. Nonetheless, it's been a benefit. And I think it will be a benefit to you as well. And perhaps, hopefully, you are already finding the benefit. So it's just reminding ourselves, getting back in touch about this Buddha, whatever it might look like for each of ourselves. Report an error in the passage at 14:49 Highlight the passage at 14:49

15:24 This lovely person that we all can be. Report an error in the passage at 15:24 Highlight the passage at 15:24

15:32 And we work with the various methods of meditation, but also our studies, Report an error in the passage at 15:32 Highlight the passage at 15:32

15:39 enriching the mind. And we have some, not only practical, but intellectual foundation for what it is that we're about and how we approach our practice. Report an error in the passage at 15:39 Highlight the passage at 15:39

15:58 So we involve ourselves in the study of Dharma and its practice, implementing it in various ways in our everyday life. But also the Saṅgha, the spiritual community. Report an error in the passage at 15:58 Highlight the passage at 15:58

16:15 It's terribly important, I think, that we come together and we share some of our stories, perhaps in a limited fashion. This isn't particularly a therapy group, but nonetheless we can talk about subjects. Report an error in the passage at 16:15 Highlight the passage at 16:15

16:43 That normally aren't addressed in our everyday life and in our society. Just to bring up the question of suffering and so forth, isn't looked upon very well. Report an error in the passage at 16:43 Highlight the passage at 16:43

16:59 People want to dismiss it or avoid it in some way or other. What to say, talk about it. But it seems like it's part of the necessary part of our practice. Report an error in the passage at 16:59 Highlight the passage at 16:59

17:14 We come together in a fellowship. We're all wounded in our various ways. And we can acknowledge that. I'm not okay and you're not okay. But that's okay. That's all right. We can normalize the human condition. And we can go from there. Report an error in the passage at 17:14 Highlight the passage at 17:14

17:39 So this becomes, I think, a very important part of our refuge. Hopefully in the future it will have growing importance in the West. Report an error in the passage at 17:39 Highlight the passage at 17:39

17:53 It's kind of creating a culture of awakening or well-being or something that fosters growth just by coming together in the ways that we do. Report an error in the passage at 17:53 Highlight the passage at 17:53

18:10 I think it has meaning beyond what is probably not so apparent to ourselves. And we try to raise the level of our motivation. Report an error in the passage at 18:10 Highlight the passage at 18:10

18:23 Not only do we pay attention to ourselves. Which I think is terribly necessary, but begin to pay more and more attention to others, which I think is as well terribly necessary. Report an error in the passage at 18:23 Highlight the passage at 18:23

18:41 With our attention we shape ourselves, what it is that we pay attention to. Report an error in the passage at 18:41 Highlight the passage at 18:41

18:51 And here we're trying to widen our scope of our attention to include the suffering of the world in general. You know, maybe we can't do anything about it, but we can begin to wish it were otherwise. Report an error in the passage at 18:51 Highlight the passage at 18:51

19:07 And I think that in itself is kind of almost a revolutionary idea in the world, to sincerely wish that the terrible things that are happening in the world weren't happening. Report an error in the passage at 19:07 Highlight the passage at 19:07

19:22 And then maybe in small ways we're moved to actually implement that wish on a local scale. And maybe the ripple effects will have some profound effects on the world in general. Report an error in the passage at 19:22 Highlight the passage at 19:22

19:38 Okay, so if you'd like to... Join along. We can recite the verse of refuge in the development of our motivation. Report an error in the passage at 19:38 Highlight the passage at 19:38

19:54 I go for refuge until I am awakened to the Buddha, Dharma and Saṅgha. Through the collections of merit and wisdom created out of generosity and the other practices, may I become a Buddha for the sake of all sentient beings. I go for refuge until I am awakened to the Buddha, Dharma and Saṅgha. Through the collections of merit and wisdom created out of generosity and the other practices, may I become a Buddha for the sake of all sentient beings. Report an error in the passage at 19:54 Highlight the passage at 19:54

20:24 I go for refuge until I am awakened to the Buddha, Dharma and Saṅgha. Through the collections of merit and wisdom created out of generosity and the other practices, may I become a Buddha for the sake of all sentient beings. May all sentient beings have happiness and the causes of happiness. May all sentient beings be free from suffering and the causes of suffering. May all sentient beings be inseparable from the joy that is without sorrow. Report an error in the passage at 20:24 Highlight the passage at 20:24

20:53 May all sentient beings abide in equanimity, free from attachment for some and aversion toward others. Report an error in the passage at 20:53 Highlight the passage at 20:53

21:08 to stand and stretch? And then we'll sit together. Report an error in the passage at 21:08 Highlight the passage at 21:08

· · · silence, 1 minute

21:48 open the windows? a bit of stuff here. Report an error in the passage at 21:48 Highlight the passage at 21:48

· · · silence, 1 minute

22:57 Getting in touch with our bodies, relaxing our bodies. So I invite you to bring your awareness to the crown of your head, your scalp, and begin by feeling or simply imagining the wrinkles between your brows and your forehead, smoothing out the Report an error in the passage at 22:57 Highlight the passage at 22:57

23:28 pressure in and around your eyes, diminishing the Report an error in the passage at 23:28 Highlight the passage at 23:28

23:45 muscles of the face, softening, relaxing. Report an error in the passage at 23:45 Highlight the passage at 23:45

23:57 Your tongue is soft. And jaw relaxed. Report an error in the passage at 23:57 Highlight the passage at 23:57

24:04 And bringing your awareness to the back of your neck and turning your head to each side a few times, very gently loosening, stretching the muscles of the back of the neck and Report an error in the passage at 24:04 Highlight the passage at 24:04

24:28 bringing your awareness down to your upper back and shoulders and drawing your shoulders up toward your ears, circling them to the back and down and to the front. Report an error in the passage at 24:28 Highlight the passage at 24:28

24:49 And just rotating your shoulders a few times. Report an error in the passage at 24:49 Highlight the passage at 24:49

25:03 And eventually returning your shoulders back up toward your ears. And then just allowing them to drop comfortably to the sides. And with that, the feeling of some kind of burden or weight that you may have unknowingly been carrying around on your back over the course of the day. Report an error in the passage at 25:03 Highlight the passage at 25:03

25:24 Moving down and through your body into the ground. A feeling of relief. Some weight's been lifted from your shoulder. Bringing Report an error in the passage at 25:24 Highlight the passage at 25:24

25:44 your awareness. All the way down to your hands. Hands are soft and loose. Report an error in the passage at 25:44 Highlight the passage at 25:44

26:00 Relaxing your lower arm, Report an error in the passage at 26:00 Highlight the passage at 26:00

26:11 your upper arm, Report an error in the passage at 26:11 Highlight the passage at 26:11

26:22 your chest is at ease throughout Report an error in the passage at 26:22 Highlight the passage at 26:22

26:34 the heart area, the central space of the chest, the Report an error in the passage at 26:34 Highlight the passage at 26:34

26:51 portion of the back, Report an error in the passage at 26:51 Highlight the passage at 26:51

27:08 and releasing the tension that we often hold in our stomach muscles. Allow your belly to go soft and Report an error in the passage at 27:08 Highlight the passage at 27:08

27:27 throughout the abdominal cavity. Report an error in the passage at 27:27 Highlight the passage at 27:27

27:56 And keeping your trunk erect. Relax your lower back muscles, Report an error in the passage at 27:56 Highlight the passage at 27:56

28:26 pelvic area, Report an error in the passage at 28:26 Highlight the passage at 28:26

· · · silence, 1 minute

29:25 finally your feet, soft and loose, Report an error in the passage at 29:25 Highlight the passage at 29:25

29:43 scanning through the body once again from the crown downward through the central portion of the body, Report an error in the passage at 29:43 Highlight the passage at 29:43

29:52 paying particular attention to tightnesses and tension, Report an error in the passage at 29:52 Highlight the passage at 29:52

29:59 breathing into those areas, Report an error in the passage at 29:59 Highlight the passage at 29:59

30:05 and then as if breathing out from the tightness, breathing out from the tension, and with that, imagining or actually feeling some sort of release. Report an error in the passage at 30:05 Highlight the passage at 30:05

30:20 The tension diminishes, the tightness loosens. So again and again breathing into those various areas of the body where we feel some tension, some tightness, again and again breathing out from those areas with Report an error in the passage at 30:20 Highlight the passage at 30:20

31:01 the overall impression that with each out-breath the body sinks deeper and deeper into a pleasant state of relaxation, of ease, of comfort. It feels good to be in the body. Report an error in the passage at 31:01 Highlight the passage at 31:01

· · · silence, 1 minute

32:10 Stay with your body for a little while. Relax. Report an error in the passage at 32:10 Highlight the passage at 32:10

32:20 Just relax. Report an error in the passage at 32:20 Highlight the passage at 32:20

· · · silence, 1 minute

33:00 So I invite you to become aware of the fact that you're breathing and to lightly rest your attention on that sensation associated with the natural in and out of the breath, wherever it's most clear and obvious to you. Report an error in the passage at 33:00 Highlight the passage at 33:00

33:16 Perhaps it might be helpful if you wish to count the breaths. Report an error in the passage at 33:16 Highlight the passage at 33:16

33:23 Just focus your awareness on that physical sensation of the in and out of the breath. Now Report an error in the passage at 33:23 Highlight the passage at 33:23

· · · silence, 7 minutes

40:35 we're going to shift our attention to... The sensation of the body other than the breath, whatever is predominant, is focusing awareness on the sensation other than that of the breath. Report an error in the passage at 40:35 Highlight the passage at 40:35

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41:51 Again, shifting our attention this time to the sounds around us, simply listening to sound, Report an error in the passage at 41:51 Highlight the passage at 41:51

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42:49 listening to sound. Report an error in the passage at 42:49 Highlight the passage at 42:49

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43:46 Now we're going to turn the focus of our awareness inward to the mind itself, the thoughts, the words passing through our mind, the pictures, images, Report an error in the passage at 43:46 Highlight the passage at 43:46

44:02 Our mind, whether it's restless or sleepy, whether it's experiencing pleasure or boredom or displeasure, emotions, all the thoughts and states of mind, watching the mind itself. Report an error in the passage at 44:02 Highlight the passage at 44:02

· · · silence, 1 minute

45:29 And then just allow the mind to become involved in any object that it naturally tends toward without trying to control the object. Report an error in the passage at 45:29 Highlight the passage at 45:29

45:44 to get very relaxed. Easy-going manner. Maintain the degree of awareness. Watching. Observing. Report an error in the passage at 45:44 Highlight the passage at 45:44

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46:40 Then we'll bring the mind back to the breath. Report an error in the passage at 46:40 Highlight the passage at 46:40

· · · silence, 1 minute

47:49 And then we're going to end our meditation with a positive wish, beginning with ourselves. May I be happy. May I be safe. May I be well. May I be happy. May I be safe. May I be well. Report an error in the passage at 47:49 Highlight the passage at 47:49

· · · silence, 1 minute

48:48 Directing that same attitude toward everyone in the room. May you be happy. May you be safe. May you be well. Report an error in the passage at 48:48 Highlight the passage at 48:48

· · · silence, 1 minute

49:46 Radiating out, directing that attitude to all sentient beings. May all beings be happy. May they be safe. May they be well. May there be peace. Report an error in the passage at 49:46 Highlight the passage at 49:46

· · · silence, 2 minutes

51:49 We're going to continue looking at the quiz answers to quiz four, which we began where we left off. I Report an error in the passage at 51:49 Highlight the passage at 51:49

52:20 made a mistake. Report an error in the passage at 52:20 Highlight the passage at 52:20

52:24 Quiz five. Report an error in the passage at 52:24 Highlight the passage at 52:24

52:29 That's right. That's the wrong one. Report an error in the passage at 52:29 Highlight the passage at 52:29

52:40 Yeah, question number four, quiz five. So we were looking, before we go on, any questions that you've come up with that we can begin with? Report an error in the passage at 52:40 Highlight the passage at 52:40

52:55 So we're looking at, presently we're looking at an epistemological model of mind. That is, epistemology, it deals with how we know. And there were... Within this, we're dividing consciousness up into seven, seven ways of knowing. The first two are valid. We said direct perception and inferential cognition. These are two valid ways of knowing. The remaining five ways of knowing are not valid. Report an error in the passage at 52:55 Highlight the passage at 52:55

53:31 And by valid, what do we mean? Report an error in the passage at 53:31 Highlight the passage at 53:31

53:48 Incontrovertible. Okay? Knowing and incontrovertible. So we're not talking about whether it's correct or not, but whether it's new. The first moment of this particular awareness, in the continuum of the awareness, and whether it is able to eliminate superposition. It gets its object by superposition. If I were to think that this flower were blue, that would be a wrong consciousness. Report an error in the passage at 53:48 Highlight the passage at 53:48

54:19 If I, through a process of observation, I could possibly eliminate The superimposition, that means the projection of something which isn't there upon something which is there. So I'm eliminating that idea that this is blue and I see it for what it really is. I get at the object for what it really is. I see it as orange. So I've eliminated the superimposition. Report an error in the passage at 54:19 Highlight the passage at 54:19

54:49 That's what we're calling incontrovertible. I get at the object in its actuality. So that first moment of that incontrovertible awareness is a valid consciousness. And there were two types, direct perception and inferential cognition. The remaining five are not valid, but it's not to say they're not correct. It just means that they're not new and they don't get at their object, either one of those two possibilities. Report an error in the passage at 54:49 Highlight the passage at 54:49

55:20 Okay? So we began to look at the okay so far. We begin to look at the first of these five non-valid consciousness, which is subsequent cognizance. Report an error in the passage at 55:20 Highlight the passage at 55:20

55:41 So we're looking at question number four on quiz five. The definition of subsequent cognizance. Report an error in the passage at 55:41 Highlight the passage at 55:41

55:56 What was that? Quagmire. I know that realizes what has always been here. What has already been realized. So what this doesn't mean, I mean, there are different interpretations. There are different schools, you know, even within this particular subject matter. There are different scholars and so forth who argue different positions. So it's not completely settled. But the way that, you know, want to accept a position, at least from the point of view that we're studying, is... Report an error in the passage at 55:56 Highlight the passage at 55:56

56:35 If I were to understand this flower today, my eye consciousness realizes the flower. It perceives the flower. It's not saying that I couldn't have a valid cognition tomorrow because I realized it today. It means within the same continuum. I might look at that flower for 30 seconds. The first moment of that cognition, my eye consciousness is apprehending the flower. Report an error in the passage at 56:35 Highlight the passage at 56:35

57:06 The first moment is a new and controversial consciousness. The second moment onward is a subsequent cognizer. Why? It's a knower that realizes what has already been known. The first moment is really a very powerful consciousness because it's realizing the object by the power of the object itself. The second moment, it begins to introduce... Report an error in the passage at 57:06 Highlight the passage at 57:06

57:35 It begins to not so much understand the object by the power of the object itself, but by its own previous understanding. It's depending upon the first moment. So there's a lack of vividness and force in that consciousness. It's depending upon the first moment to understand the flower. And the third moment depends upon the second moment. So it's realizing something that has already been realized. Report an error in the passage at 57:35 Highlight the passage at 57:35

58:09 So there's an introduction of memory involved. Even though I'm still seeing the flower, nonetheless, there's a... I wouldn't say corrupted, but it's being influenced by our memory of the object. We're beginning to more and more introduce... We're not really paying as much attention to the object. We're beginning to rely more upon... Report an error in the passage at 58:09 Highlight the passage at 58:09

58:38 Our memory of the object and the actual object itself. So it doesn't have quite the same force as a valid consciousness. It's not new in that way. And nowhere that realizes what has already been realized. So question five, subsequent cognizers are necessary. Okay. Report an error in the passage at 58:38 Highlight the passage at 58:38

59:03 Are they new or not new? Okay, why is it not new? Why definitely? Okay, good. they're... They're incontrovertible. What does it mean to be incontrovertible? Report an error in the passage at 59:03 Highlight the passage at 59:03

59:42 That's good reasoning. Report an error in the passage at 59:42 Highlight the passage at 59:42

59:48 To be incontrovertible, does the consciousness have to directly perceive its object? It Report an error in the passage at 59:48 Highlight the passage at 59:48

1:00:01 hasn't been invalidated. It can't be invalidated. Report an error in the passage at 1:00:01 Highlight the passage at 1:00:01

1:00:07 Incontrovertible. It can't be contradicted by another valid cognition. That's correct. yeah, that's a good. That's a pretty important aspect of what it means to be incontrovertible. On the whole, it means that it realizes its object. It's removing superimposition. It's getting at its object. It makes it incontrovertible. Report an error in the passage at 1:00:07 Highlight the passage at 1:00:07

1:00:36 Subsequent cognizers are necessarily non-mistaken. Yes or no? that's a good, okay. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:00:58 any, any, any... Our subsequent cognizers, there are two types, aren't there? What are the two types? Report an error in the passage at 1:00:58 Highlight the passage at 1:00:58

1:01:19 Okay, we have one school of thought here. Report an error in the passage at 1:01:19 Highlight the passage at 1:01:19

1:01:25 All subsequent cognizers are mistaken. All cognizers are mistaken. Is that your school's viewpoint? Report an error in the passage at 1:01:25 Highlight the passage at 1:01:25

1:01:47 So what are the two types of... Ha, ha, ha. Report an error in the passage at 1:01:47 Highlight the passage at 1:01:47

1:02:04 No, no, no. Report an error in the passage at 1:02:04 Highlight the passage at 1:02:04

1:02:12 So the two on page, subsequent Report an error in the passage at 1:02:12 Highlight the passage at 1:02:12

1:02:24 cognizers, on page 32, Report an error in the passage at 1:02:24 Highlight the passage at 1:02:24

1:02:33 when subsequent cognizers are divided, there are three. Directly perceiving subsequent cognizers, conceptual subsequent cognizers, and subsequent cognizers are neither of the two. that's it, it's just, yeah, I can. Report an error in the passage at 1:02:33 Highlight the passage at 1:02:33

· · · silence, 1 minute

1:02:49 Directly perceiving cognizers, subsequent cognizers, are they mistaken or not mistaken? Report an error in the passage at 1:02:49 Highlight the passage at 1:02:49

1:03:00 Why are they not mistaken? What makes a cognizer mistaken or not mistaken? How do we determine? Report an error in the passage at 1:03:00 Highlight the passage at 1:03:00

1:03:17 What does it mean to be mistaken? Report an error in the passage at 1:03:17 Highlight the passage at 1:03:17

1:03:23 Not getting too valid? Report an error in the passage at 1:03:23 Highlight the passage at 1:03:23

1:03:30 Anybody else? To be mistaken means... To be mistaken with regard to the appearing object. If it's mistaken, it's mistaken with regard to the appearing object. If it's not mistaken, then it's not mistaken with regard to the appearing object. For example, my eye consciousness apprehending the flower. What is the appearing object? Report an error in the passage at 1:03:30 Highlight the passage at 1:03:30

1:03:59 Is that eye consciousness mistaken or not mistaken with regard to that appearing object? What about the second moment of that I-conscious? The second moment of the I-consciousness apprehending the flower. The Report an error in the passage at 1:03:59 Highlight the passage at 1:03:59

1:04:20 I-consciousness, the second moment of an I-consciousness apprehending the flower. Report an error in the passage at 1:04:20 Highlight the passage at 1:04:20

1:04:38 But this is an I-consciousness. The second moment of an I-consciousness. So it's not a valid consciousness because it's not new. But it's a subsequent cognizer. It's a directly perceiving subsequent cognizer. The second moment. I have an eye consciousness apprehending a flower. Is that mistaken or non-mistaken with respect to its appearing object? Report an error in the passage at 1:04:38 Highlight the passage at 1:04:38

1:05:10 Non-mistaken. What is its appearing object? A flower. It's not mistaken. Okay, so subsequent kinds are necessarily non-mistaken. Report an error in the passage at 1:05:10 Highlight the passage at 1:05:10

1:05:24 What about the second moment of conception of The impermanence of sound. The second moment of conception of the impermanence of sound. Report an error in the passage at 1:05:24 Highlight the passage at 1:05:24

1:05:43 Let's begin with, what is the appearing object of a conception of apprehending impermanent sound? What is the appearing object of a conception, conceptual consciousness apprehending impermanence of sound? Report an error in the passage at 1:05:43 Highlight the passage at 1:05:43

1:06:05 Okay, good. We're calling that the mental image. Impermanent sound, okay? Is that conceptual consciousness mistaken or not mistaken with respect to its appearing object? Report an error in the passage at 1:06:05 Highlight the passage at 1:06:05

1:06:26 Why is it mistaken? Report an error in the passage at 1:06:26 Highlight the passage at 1:06:26

1:06:35 Good. What is the actual object? Report an error in the passage at 1:06:35 Highlight the passage at 1:06:35

1:06:40 And what is the appearing object for this consciousness? Report an error in the passage at 1:06:40 Highlight the passage at 1:06:40

1:06:48 So what is a mental image of impermanent sound appears to be impermanent sound. So it's not. It's mistaken. So subsequent continents are necessarily non-mistaken. No. For example, the second moment of the conceptual consciousness apprehending the flower. The second moment of the conceptual... You know, I think of a flower. So I have a conceptual consciousness apprehending flower. The second moment of that is... Report an error in the passage at 1:06:48 Highlight the passage at 1:06:48

1:07:26 A conceptual subsequent cognizer. It's not a new one. It's a second moment. So it's a subsequent cognizer. And it's mistaken. Why? Because the appearing object is the mental image of a flower. And it appears to be a flower. Therefore it's mistaken. Okay? Report an error in the passage at 1:07:26 Highlight the passage at 1:07:26

1:08:01 Great. Fantastic. That's it. You got it? All conceptual consciousness. Are mistaken. Report an error in the passage at 1:08:01 Highlight the passage at 1:08:01

1:08:14 Does it? What Report an error in the passage at 1:08:14 Highlight the passage at 1:08:14

1:08:20 about the second moment of unconsciously apprehending a flower? So there are two types, aren't there? Report an error in the passage at 1:08:20 Highlight the passage at 1:08:20

1:08:38 There are some which are and there are some which aren't. So it's not necessarily non-mistaken. Report an error in the passage at 1:08:38 Highlight the passage at 1:08:38

1:08:53 Maybe the wording is a bit confusing there. where it's not, it could be or could not be. Report an error in the passage at 1:08:53 Highlight the passage at 1:08:53

1:08:59 Substantive cognizers are necessarily conceptual. Oh, I'm sorry. Report an error in the passage at 1:08:59 Highlight the passage at 1:08:59

1:09:21 Working really hard. Yeah, you can have a mental direct perceiver apprehending impermanence of sound. Report an error in the passage at 1:09:21 Highlight the passage at 1:09:21

1:09:33 We're going to talk about that. First you develop a conceptual understanding and then through observation, reasoning and so forth, that conceptual understanding can become a direct understanding. Report an error in the passage at 1:09:33 Highlight the passage at 1:09:33

1:09:48 That's what we're aiming for. So subsequent cognizers are necessarily conceptual? No. Why? Report an error in the passage at 1:09:48 Highlight the passage at 1:09:48

1:10:01 Great. Okay. Two types. Direct perceiving, subsequent, what do they call them? Directly perceiving subsequent cognizers and conceptual subsequent cognizers. Two types. Subsequent cognizers are necessarily non-valid cognizers? Non-valid? Report an error in the passage at 1:10:01 Highlight the passage at 1:10:01

1:10:27 Is that what you, yes or no? Report an error in the passage at 1:10:27 Highlight the passage at 1:10:27

1:10:37 Subsequent cognizers are necessarily non-valid. Report an error in the passage at 1:10:37 Highlight the passage at 1:10:37

1:11:01 Right. Good. Report an error in the passage at 1:11:01 Highlight the passage at 1:11:01

1:11:05 Yeah, please. Report an error in the passage at 1:11:05 Highlight the passage at 1:11:05

1:11:12 Yeah. So the subsequent cognizer apprehending sound, Report an error in the passage at 1:11:12 Highlight the passage at 1:11:12

1:11:29 conceptual. Isn't there a non-conceptual? Okay. Report an error in the passage at 1:11:29 Highlight the passage at 1:11:29

1:11:40 We could just say the subsequent cognizer apprehending a flower. Okay. Report an error in the passage at 1:11:40 Highlight the passage at 1:11:40

1:11:52 Why is it a direct procedure? Can't you have a conception of a flower? Conceptual consciousness apprehending flower just as well. Report an error in the passage at 1:11:52 Highlight the passage at 1:11:52

1:12:13 No, Report an error in the passage at 1:12:13 Highlight the passage at 1:12:13

1:12:28 no, no. You're quite right. This is almost a trick. Report an error in the passage at 1:12:28 Highlight the passage at 1:12:28

1:12:44 The subsequent cognizer apprehending a flower. It could be... a look. Yeah. Report an error in the passage at 1:12:44 Highlight the passage at 1:12:44

1:12:53 You can't say it's a directly perceiving subsequent cognizer. You can't say it's a conceptual subsequent cognizer. It could be either one. You can't say. So it doesn't necessarily fall into either of those two categories. It's just a trick. Report an error in the passage at 1:12:53 Highlight the passage at 1:12:53

1:13:32 Those are yogic direct perceivers? Report an error in the passage at 1:13:32 Highlight the passage at 1:13:32

1:13:43 Okay. Yogic direct perceivers. Yogurt. Yes, that's a drink. That's a directly perceiving consciousness. Yeah. But it's extremely specialized. Report an error in the passage at 1:13:43 Highlight the passage at 1:13:43

1:14:01 It's not so important, that third. Pardon? Report an error in the passage at 1:14:01 Highlight the passage at 1:14:01

1:14:12 It's not saying it's neither. It says that they're divided into three. Report an error in the passage at 1:14:12 Highlight the passage at 1:14:12

1:14:21 That's a good way to put it. So it's not, you can't say it's either one or the other. So it has a third category. Indeterminate. That's good. So sometimes the logic. Report an error in the passage at 1:14:21 Highlight the passage at 1:14:21

1:14:38 They're trying to be extremely logical and sometimes it represents obstacles and complexities which are unnecessary. Report an error in the passage at 1:14:38 Highlight the passage at 1:14:38

1:14:52 So give an example of each of the following subsequent cognizers. So subsequent cognizers. The second moment, third moment, fourth moment of a direct perceiver or conceptual consciousness apprehending an object. We, we. Report an error in the passage at 1:14:52 Highlight the passage at 1:14:52

1:15:11 A directly perceiving subsequent cognizer. The second moment of an eye direct perceiver apprehending a pot. What would be another example of a direct perceiving subsequent cognizer? Report an error in the passage at 1:15:11 Highlight the passage at 1:15:11

1:15:30 Another example. Report an error in the passage at 1:15:30 Highlight the passage at 1:15:30

1:15:45 Okay, is that okay? Everybody following along with that. Report an error in the passage at 1:15:45 Highlight the passage at 1:15:45

1:15:53 Pardon? A conceptual subsequent cognizer induced by a direct perceiver. Okay? Report an error in the passage at 1:15:53 Highlight the passage at 1:15:53

1:16:04 Yeah, please. Report an error in the passage at 1:16:04 Highlight the passage at 1:16:04

1:16:10 No, that's fine. I'm not either. Report an error in the passage at 1:16:10 Highlight the passage at 1:16:10

1:16:27 Okay, yeah, that's a good question. That's a good question. So here we're talking about, you know, I can turn toward the flower and I have a first moment of the eye consciousness apprehending the flower. And then I continue to look at the flower. So there was that first moment. Then there's a second moment. Maybe I look at that flower for ten seconds. Report an error in the passage at 1:16:27 Highlight the passage at 1:16:27

1:16:51 So there's a continuum of ten seconds. By continually looking at the flower, just that first moment when I first perceived the flower would be a valid direct perceiver. The rest of those moments in that continuum of 10 seconds would all be directly perceiving subsequent cognizers. So they're realizing something that was already realized. So that's what they mean by... Report an error in the passage at 1:16:51 Highlight the passage at 1:16:51

1:17:25 When they say realize it's something that's already been realized, it's not as if when I have an eye direct perceiver apprehending this piece of paper and then I put it behind me and then I look at it again. Report an error in the passage at 1:17:25 Highlight the passage at 1:17:25

1:17:48 It doesn't mean that when I realize it this time, it's necessarily a... I'm realizing something that I already realized because I realized it a minute ago. That's not what they mean. It means in the same continuum, that same period of apprehending. That's the same object. Report an error in the passage at 1:17:48 Highlight the passage at 1:17:48

1:18:18 Yeah, yeah, that's a good point. I mean, there's a lot of what we're going to look at is called an object which appears but is not apprehended or inattentive perception. So sometimes we read something and we put it and say, well, what did I just read? We're going to come to that. Report an error in the passage at 1:18:18 Highlight the passage at 1:18:18

1:18:47 And so the second time, ah, kind of something clarifies for us. Yeah, so we're going to come to that. It's a good example. Report an error in the passage at 1:18:47 Highlight the passage at 1:18:47

1:18:59 A conceptual subsequent cognizer induced by a direct perceiver. We're going to come to that. Report an error in the passage at 1:18:59 Highlight the passage at 1:18:59

1:19:03 So here it says a conceptual consciousness, ascertaining a pot that is induced by an eye, direct perceiver, apprehending a pot. I see a flower and then I begin to think about the flower. So first I had a direct perceiving, I directly perceived the flower and that induced my thinking about the flower. Report an error in the passage at 1:19:03 Highlight the passage at 1:19:03

1:19:32 So there was a flow on from that direct perceiving. My eye consciousness directly perceiving the flower that induced or that drew, that led into my thinking, my conceptual consciousness apprehending that flower. Report an error in the passage at 1:19:32 Highlight the passage at 1:19:32

1:19:50 So there's a continuum of apprehending a flower. First it was directly being perceived and then I began to think about it. Report an error in the passage at 1:19:50 Highlight the passage at 1:19:50

1:20:01 One led to the other. Report an error in the passage at 1:20:01 Highlight the passage at 1:20:01

1:20:30 Were you thinking about breathing in or were you just directly perceiving your breathing in? Report an error in the passage at 1:20:30 Highlight the passage at 1:20:30

1:20:43 The noting would be conceptual. The feeling, that sensation, is a direct perceiver? Do you directly perceive the sensation of the breath? Report an error in the passage at 1:20:43 Highlight the passage at 1:20:43

1:20:58 And then if you note it, that induces a conceptual thought about the breath. Report an error in the passage at 1:20:58 Highlight the passage at 1:20:58

1:21:17 A conceptual subsequent cognitive induced by an inferential cognizer. Report an error in the passage at 1:21:17 Highlight the passage at 1:21:17

1:21:25 So you've been thinking, is sound impermanent or not? Sound is impermanent because it's a product. So you develop an inferential cognizer. Report an error in the passage at 1:21:25 Highlight the passage at 1:21:25

1:21:44 You validly understand that sound is impermanent. The second moment of that. It would be a subsequent cognizer, induced by the inferential cognizer. That sound is impermanent. Report an error in the passage at 1:21:44 Highlight the passage at 1:21:44

1:22:12 Good looking? Report an error in the passage at 1:22:12 Highlight the passage at 1:22:12

1:22:21 That's Report an error in the passage at 1:22:21 Highlight the passage at 1:22:21

1:22:36 a good one. Remember the three types of inferential cognizers? Report an error in the passage at 1:22:36 Highlight the passage at 1:22:36

1:22:51 There is one on Report an error in the passage at 1:22:51 Highlight the passage at 1:22:51

1:23:02 page Report an error in the passage at 1:23:02 Highlight the passage at 1:23:02

1:23:15 19. it. Report an error in the passage at 1:23:15 Highlight the passage at 1:23:15

1:23:18 Inferential Cognizer by the power of the fact, Inferential Cognizer through renown, and Inferential Cognizer through belief. So we, I mean, what you're talking about is quite, we're going to come to that. It's quite an interesting area. But just for the time being, Inferential Cognizer through renown, that we can call anything, anything. So by the power of association, that guy with the beard and the glasses, we call him Champa. Report an error in the passage at 1:23:18 Highlight the passage at 1:23:18

1:23:48 So making that connection, we come to a correct understanding. We correctly infer, oh, that's Jampa. We correctly are able to apply, affix or apply that name to this person. So that's an inferential cognizer through renown. It's just through renown, popular convention that this person is called Jampa. Report an error in the passage at 1:23:48 Highlight the passage at 1:23:48

1:24:13 And you understand that. The second moment of that would be, A subsequent cognizer. The second moment of that influential cognizer would be an example. Report an error in the passage at 1:24:13 Highlight the passage at 1:24:13

1:24:30 Okay? Report an error in the passage at 1:24:30 Highlight the passage at 1:24:30

1:24:36 But you're right. You're right. That's Jampa. So you made an inference. And as you continue to think about that, I don't know why you would, but if you were, then the second moment of that would be a subsequent... Cognizer induced by an inferential Cognizer through renown. Report an error in the passage at 1:24:36 Highlight the passage at 1:24:36

1:25:04 So I hope this isn't anyway. Report an error in the passage at 1:25:04 Highlight the passage at 1:25:04

1:25:14 Actually, the definition, so the third of these five, so there are two valid Cognizers, or two valid Consciousness, and there are five invalid. Report an error in the passage at 1:25:14 Highlight the passage at 1:25:14

1:25:26 The first of which is the subsequent Cognizers. So it's correct, but it's not valid. Why? Because it's not new. That's the only reason. The second of these five. It's called a correctly assuming consciousness. So again, it's correct. But I'm sorry, this terminology kind of is confusing. Report an error in the passage at 1:25:26 Highlight the passage at 1:25:26

1:25:49 It's more rather than valid. It's more authoritative. That's more the idea of rather than valid. But nonetheless, even though it's not valid, it's correct. It sounds very strange to say that. It's not authoritative, but it's correct. An example is this correctly assuming consciousness. So the definition of factually concordant, that means it agrees with that way things actually are. Report an error in the passage at 1:25:49 Highlight the passage at 1:25:49

1:26:19 This is an orange flower. Report an error in the passage at 1:26:19 Highlight the passage at 1:26:19

1:26:27 That's the actual nature. It accords with the fact. So it's in keeping with the way things actually are. A factually concordant. Determinative knower. So a determinative knower is a type of consciousness which thinks. So it's a conceptual consciousness that thinks this is this, that is that. It makes distinctions. This is this, that is that, this is good, this is bad, this is a flower, this is a piece of paper, and so forth. Report an error in the passage at 1:26:27 Highlight the passage at 1:26:27

1:26:55 That's what we call a determinative knower. That is controvertible. So it doesn't get at its object. It's not, it doesn't have the, it's not. It hasn't removed superior position. It really hasn't gotten at it. It's just assuming that this is the way things are. Most of our knowledge is correctly assuming consciousnesses. Most of what we make use of, our understandings, are correct, but we really haven't found out for ourselves. Report an error in the passage at 1:26:55 Highlight the passage at 1:26:55

1:27:33 These understandings are not based on either experience, Or reasoning. We just take it that, well, this is the way things are. And it works because it's correct. But we really haven't come to know it either through our own experience or through a process of our own reasoning. Report an error in the passage at 1:27:33 Highlight the passage at 1:27:33

1:27:54 So it's controvertible. We really haven't gotten at it. It's not very stable. Someone could talk us out of it fairly readily if they're good talkers. Report an error in the passage at 1:27:54 Highlight the passage at 1:27:54

1:28:07 Even if they don't use very sound reasoning. It's not a very stable type of consciousness. Report an error in the passage at 1:28:07 Highlight the passage at 1:28:07

1:28:19 So correctly assuming consciousnesses are necessarily incontrovertible. Why? It says no. Why are correctly assuming consciousnesses necessarily incontrovertible? Not incontrovertible. No. Report an error in the passage at 1:28:19 Highlight the passage at 1:28:19

1:28:57 say, why? And I'm like, so that's why, because I'm very easily, you know, controverted on that point, and I haven't got a clue why, because I'm just assuming. Report an error in the passage at 1:28:57 Highlight the passage at 1:28:57

1:29:12 What would be an example of a correctly assuming consciousness? Everyday example. Report an error in the passage at 1:29:12 Highlight the passage at 1:29:12

1:29:29 So you don't know that by experience? Oh Report an error in the passage at 1:29:29 Highlight the passage at 1:29:29

1:29:49 my gosh. Report an error in the passage at 1:29:49 Highlight the passage at 1:29:49

1:29:55 Yeah? Then you'd have to question, well, is there an error involved in my perception? If there was no error involved in the perception. Report an error in the passage at 1:29:55 Highlight the passage at 1:29:55

1:30:28 Isn't that an inferential cognition? Report an error in the passage at 1:30:28 Highlight the passage at 1:30:28

· · · silence, 1 minute

1:31:24 Okay, yeah. You've read it in the paper or something. You've been told. Report an error in the passage at 1:31:24 Highlight the passage at 1:31:24

1:31:34 Or you can't reason it out. Yeah, okay. result, it's not a good... As a result, Report an error in the passage at 1:31:34 Highlight the passage at 1:31:34

1:30:50 know, joy and joy here. Report an error in the passage at 1:30:50 Highlight the passage at 1:30:50

1:30:56 smoke, but it wasn't not what I thought in my mind. Report an error in the passage at 1:30:56 Highlight the passage at 1:30:56

· · · silence, 1 minute

1:31:39 Dryers catch on fire. Is it correctly assuming consciousness? They do catch on fire, but you don't know it for yourself. You haven't experienced it or you haven't reasoned it out. Good. So most of our knowledge is that. Correctly assuming. It's incontrovertible. Report an error in the passage at 1:31:39 Highlight the passage at 1:31:39

1:32:06 It is not incontrovertible. Why? We haven't really got at the object. incontrovertible. Report an error in the passage at 1:32:06 Highlight the passage at 1:32:06

1:32:11 We're just assuming it's the case. It's factually concordant. Report an error in the passage at 1:32:11 Highlight the passage at 1:32:11

1:32:20 Why is that? Report an error in the passage at 1:32:20 Highlight the passage at 1:32:20

1:32:31 It's conceptual. Report an error in the passage at 1:32:31 Highlight the passage at 1:32:31

1:32:44 It's a determinative knower. Determinative knowers are the types of knowers which think this is this, this is that. Make distinctions. So they're always conceptual. It's non-mistaken. No. Why is it non-mistaken? Why is it not non-mistaken? Report an error in the passage at 1:32:44 Highlight the passage at 1:32:44

1:33:08 Why is it not mistaken? Report an error in the passage at 1:33:08 Highlight the passage at 1:33:08

· · · silence, 1 minute

1:33:43 Why is it correctly assuming consciousness? Mistaken. Easy answer. Report an error in the passage at 1:33:43 Highlight the passage at 1:33:43

1:33:55 All conceptual consciousness. Why? It Report an error in the passage at 1:33:55 Highlight the passage at 1:33:55

1:34:13 is mistaken with respect to its appearing object. What is the appearing object of all conceptual consciousness? Report an error in the passage at 1:34:13 Highlight the passage at 1:34:13

1:34:28 Okay. mistake. No, you're mistaken. Report an error in the passage at 1:34:28 Highlight the passage at 1:34:28

· · · silence, 1 minute

1:34:35 Any questions about what we've just gone through? Report an error in the passage at 1:34:35 Highlight the passage at 1:34:35

1:34:46 No, it's my fault. Report an error in the passage at 1:34:46 Highlight the passage at 1:34:46

1:34:57 That's a correctly assuming consciousness. Report an error in the passage at 1:34:57 Highlight the passage at 1:34:57

1:35:10 I think you'll find, yeah. So I hope this begins to make a bit of sense. Report an error in the passage at 1:35:10 Highlight the passage at 1:35:10

1:35:23 What I want to talk about, okay. Any questions about what we've gone through, that's fine. Report an error in the passage at 1:35:23 Highlight the passage at 1:35:23

1:35:53 You know, like if you listen to the news at night, and they say, well, this and this happened in Iraq, northern Iraq, yesterday. Report an error in the passage at 1:35:53 Highlight the passage at 1:35:53

1:36:05 Most of that's information that you take on, is correctly assuming cognition. Report an error in the passage at 1:36:05 Highlight the passage at 1:36:05

1:36:18 How would you? Okay. So you're thinking. You think about, oh, this town in northern Iraq was attacked today. And that's correctly. You get some information and it's correct. But you haven't experienced it. You can't reason it out. You just assume that. And it's correct. And so that's a correctly assuming conscience. That's apprehending an attack in northern Iraq today. Something like that. So most of the information that we're holding is just... Report an error in the passage at 1:36:18 Highlight the passage at 1:36:18

1:36:57 A lot of it's probably wrong, but that part which is correct is correctly assuming awareness. Report an error in the passage at 1:36:57 Highlight the passage at 1:36:57

1:37:11 It's Report an error in the passage at 1:37:11 Highlight the passage at 1:37:11

1:37:20 special. It's special. Report an error in the passage at 1:37:20 Highlight the passage at 1:37:20

1:37:26 We just heard about it. Are you sure it's correct? Okay. We all have a correct Report an error in the passage at 1:37:26 Highlight the passage at 1:37:26

1:37:41 perceiver. So Report an error in the passage at 1:37:41 Highlight the passage at 1:37:41

1:37:52 it's a memory. Report an error in the passage at 1:37:52 Highlight the passage at 1:37:52

1:37:56 So you're using your ideas. You're recalling it, using mental images. It's a memory. Report an error in the passage at 1:37:56 Highlight the passage at 1:37:56

1:38:01 And so forth. Your memory. Okay, Report an error in the passage at 1:38:01 Highlight the passage at 1:38:01

1:38:25 that induces conception. Okay, that's good. Report an error in the passage at 1:38:25 Highlight the passage at 1:38:25

1:38:41 First we hear a sound. I mean, if you didn't understand English, you'd just be hearing... Yeah? But if you're hearing a sound, then we can interpret that sound to have meaning. So first we hear the sound and then we interpret it because we've learned the language. So we're making that sound have meaning for us. Report an error in the passage at 1:38:41 Highlight the passage at 1:38:41

1:39:14 But if you blocked up your ears, could you do that? Report an error in the passage at 1:39:14 Highlight the passage at 1:39:14

· · · silence, 1 minute

1:39:58 So somebody Report an error in the passage at 1:39:58 Highlight the passage at 1:39:58

1:40:04 says Report an error in the passage at 1:40:04 Highlight the passage at 1:40:04

1:40:30 the word dog. So first you hear sound, and that triggers a mental image in your mind. You connect that sound with an image. We're going to study this. We're going to look at this. Yeah, language is good. Report an error in the passage at 1:40:30 Highlight the passage at 1:40:30

· · · silence, 1 minute

1:40:49 Because you've learned the language, that sound is able to induce a mental image of a dog in your mind. And you think dog. But first you hear the sound, and that triggers a process which induces a mental image of a dog in your mind, which is a conceptual consciousness. Report an error in the passage at 1:40:49 Highlight the passage at 1:40:49

1:41:17 Then you would, yeah, this is exactly what we're going to look at. There's what's called a sound generality and a meaning generality, two types of mental images. One is simply the sound and the other is what the thing actually is. Report an error in the passage at 1:41:17 Highlight the passage at 1:41:17

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1:42:36 Let's look at notes three. Report an error in the passage at 1:42:36 Highlight the passage at 1:42:36

1:42:45 This is going to address what you're talking about here. Report an error in the passage at 1:42:45 Highlight the passage at 1:42:45

1:42:52 Let's see. Let's look at the example. This is what we're going to be looking at. And the question you're bringing up, maybe this will throw some light on it. Report an error in the passage at 1:42:52 Highlight the passage at 1:42:52

1:43:09 It's on page two, where it says, for example. Okay? Report an error in the passage at 1:43:09 Highlight the passage at 1:43:09

1:43:17 For example, when a person who has never seen a magnolia. Everybody know what a magnolia is? Very beautiful. When a person who has never seen a magnolia hears the term. Magnolia. So they hear the sound. Magnolia. That person's thought has only a term generality as its appearing object. So this person has never seen a magnolia. They don't know. They just don't know what a magnolia is. Report an error in the passage at 1:43:17 Highlight the passage at 1:43:17

1:43:52 So they only hear the sound magnolia. So this becomes what the thought consciousness arises. In which there is what is called a term generality of Magnolia. In other words, an image corresponding merely to the sound of the term appears to the thought consciousness, but no sense of meaning. What's he talking about Magnolia? So this term generality of Magnolia is he's thinking about it, but he doesn't have any idea what it refers to. Report an error in the passage at 1:43:52 Highlight the passage at 1:43:52

1:44:28 It makes no sense to him. He doesn't know what a Magnolia is. On the other hand, when someone who does not know what a magnolia is and who thus cannot identify it by name happens to remember a magnolia blossom seen previously, that person does not remember it as a magnolia, but only recalls its shape, color and features. Report an error in the passage at 1:44:28 Highlight the passage at 1:44:28

1:45:01 So someone was walking... They went through the park and they saw a magnolia tree. The flower has beautiful, beautiful big petals, white and pink. But they don't know it's a magnolia. So when they think of a magnolia, all they think of is a mental image that arises in their mind. They don't think of it as a magnolia because they don't know the name of it. Report an error in the passage at 1:45:01 Highlight the passage at 1:45:01

1:45:27 But if something does arise in their mind, the shape and the color of the magnolia. The image of the flower that appears to such a person's thought consciousness is only the meaning generality. So just that image of the features of the flower is what we're calling a meaning generality. Finally, when a person who knows what a magnolia is remembers one seen previously, that person's thought consciousness has a mixture of the term. Report an error in the passage at 1:45:27 Highlight the passage at 1:45:27

1:46:02 And the meaning generality says its appearing object. Thus, in terms of their appearing object, thought consciousness are of three types. Those to which there appears only a term generality, just the sound, they don't know what it refers to. Magnolia, the sound, the term, only the meaning generality, just the shape of the petals and the colors, or the mixture of the two. Report an error in the passage at 1:46:02 Highlight the passage at 1:46:02

1:46:28 They're able to associate, to connect, mix the two. The name and the object itself. So that's, I think, kind of what you're talking about. Report an error in the passage at 1:46:28 Highlight the passage at 1:46:28

1:47:05 Let's also take a look on page one, the first example. Because you're going to look at this over the next week. Two types of generalities. So the definition of a conceptual consciousness, a determinative knower that apprehends a sound generality and a mean generality as suitable to be mixed. So what do these mean? And I've taken these quotations from a book, another book. Report an error in the passage at 1:47:05 Highlight the passage at 1:47:05

1:47:35 There are two types of generalities that can be appearing objects of thought. The term generality, and this is... In our text, it's called sound generality. Same thing, just different translations. Term generality, sound generality, same thing. Which appears to a thought consciousness when, for example, a person who has never been to India hears the word India. Report an error in the passage at 1:47:35 Highlight the passage at 1:47:35

1:47:59 I've never been to Russia. I hear the word Russia. So I have what's called a sound generality. It appears to my mind. And a meaning generality that appears when someone who has visited India hears that same word. Someone who actually experienced the object. I've never experienced Russia. This person has never experienced India. When the name India is stated to one who has been there, there's a mixture. Report an error in the passage at 1:47:59 Highlight the passage at 1:47:59

1:48:32 So when somebody says India, all these images start flooding into my mind. And I'm able to associate India. With all these what I call meaning generalities, these images of India is like this and it smells like this. And I'm associating that term generality here called sound generality, the word India, with all these meaning generalities, these various images of India. Report an error in the passage at 1:48:32 Highlight the passage at 1:48:32

1:49:07 I mix those two together. Report an error in the passage at 1:49:07 Highlight the passage at 1:49:07

1:49:14 In such a case, the two generalities are not only suitable to be mixed, They are mixed. The person who has neither seen India nor realized what India is through some other means cannot have an appearance of the meaning generality of India. Report an error in the passage at 1:49:14 Highlight the passage at 1:49:14

1:49:37 There's no meaning generality which arises for them. If I say the word vajra or zo, so Report an error in the passage at 1:49:37 Highlight the passage at 1:49:37

1:49:56 you hear the sound. so they have... Report an error in the passage at 1:49:56 Highlight the passage at 1:49:56

1:49:58 So you have a sound generality. What's he talking about? So you have a sound generality in your mind, but no meaning generality. But if I were to say, if I begin to explain it to him, I say, well, a zoo is a cross between a yak and a cow. That was very much used in Tibet to carry luggage, carry baggage. Report an error in the passage at 1:49:58 Highlight the passage at 1:49:58

1:50:26 Then you're developing a meaning generality. You're getting some idea about it. So you're beginning to associate the sound generality, the name zo, with some kind of meaning. You're beginning to mix it. And when you think about it, something more than just sound appears to you. You're beginning to have some kind of sense about what that sound refers to. Report an error in the passage at 1:50:26 Highlight the passage at 1:50:26

1:50:50 Who has neither seen India nor realized what India is through some other means cannot have an appearance of the meaning generality of India. Therefore, for this person, the term and the meaning generality are not actually mixed, but are only suitable to be mixed or associated. A person who has landed there without knowing where he was would afterwards recall only a meaning generality, unassociated with the term generality. Report an error in the passage at 1:50:50 Highlight the passage at 1:50:50

1:51:17 If you went to a place and you didn't know what the place was called, You could remember the place well, the images that you saw, what you heard, what you smelled, but you don't know what the place is called. Even if somebody mentioned that name, it would not call up these images because you haven't associated the two. Report an error in the passage at 1:51:17 Highlight the passage at 1:51:17

1:51:39 In a similar way, children who have seen a bulbous thing capable of holding water, a bulbous thing. But do not know his name is pot. Report an error in the passage at 1:51:39 Highlight the passage at 1:51:39

1:51:58 Cannot take the term generality as an appearing object of thought in the sense of associating it with its meaning. Report an error in the passage at 1:51:58 Highlight the passage at 1:51:58

1:52:08 The meaning generality or image of pot can appear to them, but only the term generality, which can appear to one untrained in language, is the mere internal reverberation of the sound pot. make the term generality Report an error in the passage at 1:52:08 Highlight the passage at 1:52:08

1:52:23 This is quite an interesting, you know, this is, you know, how. The way these images are being formed in our mind is quite an interesting process. We're going to take a look at this. We're looking at the next subject matter. Report an error in the passage at 1:52:23 Highlight the passage at 1:52:23

1:52:38 We've got a little ways to go. I jumped the gun here. I'm sorry, but I found it rather interesting. Report an error in the passage at 1:52:38 Highlight the passage at 1:52:38

1:52:48 I don't know if that helps with what we were just talking about. Report an error in the passage at 1:52:48 Highlight the passage at 1:52:48

1:53:00 Okay, yeah, good. Report an error in the passage at 1:53:00 Highlight the passage at 1:53:00

1:53:14 No, no, no, it was a good question and we're going to go into it when we talk about conceptual consciousnesses. Report an error in the passage at 1:53:14 Highlight the passage at 1:53:14

1:53:32 What I did want to talk about before we break very quickly is, anyway, Report an error in the passage at 1:53:32 Highlight the passage at 1:53:32

1:53:51 in the next, the awareness to which an object appears is not ascertained. On page 37, I just mentioned this and then we'll stop. Report an error in the passage at 1:53:51 Highlight the passage at 1:53:51

1:54:04 It mentions the specifically characterized phenomena in the definition. And so we'll talk about this next week. I've tried to, as best I could, with my understanding, to explain a little bit about what a specifically characterized phenomena is on note three. Report an error in the passage at 1:54:04 Highlight the passage at 1:54:04

1:54:25 Okay, so that will help you. Hopefully to understand what's being gotten out here when it mentions specifically characterized phenomena. And one other point is that it says is an object of operation. In this definition it says object of operation. I think that is what we're calling the object of engagement. Report an error in the passage at 1:54:25 Highlight the passage at 1:54:25

1:54:47 I think they forgot to change that when they changed some of the terminology. Report an error in the passage at 1:54:47 Highlight the passage at 1:54:47

1:54:58 Yeah, we've talked about the appearing object and the object of engagement. Here they accidentally, not accidentally, but they didn't, we're using the term object of engagement. Here they use the term object of operation. It's just a different translation. But it might confuse you more than is necessary. Report an error in the passage at 1:54:58 Highlight the passage at 1:54:58

1:55:29 Okay, that was on page 37. It's just... I think that's just a mistake. It's not a mistake. It's just they haven't corrected the change in translation terms. Report an error in the passage at 1:55:29 Highlight the passage at 1:55:29

1:55:47 So rather than objects of engagement, rather than object of operation, it should be object of engagement. There's two instances. There's two bullet points. Report an error in the passage at 1:55:47 Highlight the passage at 1:55:47

1:55:57 And we'll talk about that next week in Note 3. It talks a little bit about what a specifically characterized phenomenon is. Report an error in the passage at 1:55:57 Highlight the passage at 1:55:57

1:56:16 We, we, we can, we've... In our reading, we've been asked to read through 46. Really? Okay, good. I was going to suggest you read up through 46. Report an error in the passage at 1:56:16 Highlight the passage at 1:56:16

1:56:35 Okay. We're going to go through up to 46 within two weeks, and then we're going to begin to look at... think. Report an error in the passage at 1:56:35 Highlight the passage at 1:56:35

1:56:52 You know, we've been looking at what we call an epistemological model and looking at the mind, the way the mind knows. Then we're going to switch over into another text, Mind and Mental Factors. It's more of the psychology of mind, different ways in which different states of mind, you know, like anger and love and mindfulness and so forth. Report an error in the passage at 1:56:52 Highlight the passage at 1:56:52

1:57:24 Yeah, Report an error in the passage at 1:57:24 Highlight the passage at 1:57:24

1:57:28 I was going to ask you what I thought. There's two things that I'd like to ask you. One of them is that how Report an error in the passage at 1:57:28 Highlight the passage at 1:57:28

1:57:43 many would like this text? And I'll ask them to print it up. Can I assume everybody would? I think they'll probably ask $5 for it. Report an error in the passage at 1:57:43 Highlight the passage at 1:57:43

1:57:56 It's $8. Oh, Report an error in the passage at 1:57:56 Highlight the passage at 1:57:56

1:58:07 okay. I can. Yeah, yeah. I didn't have this done here, to be honest with you. Report an error in the passage at 1:58:07 Highlight the passage at 1:58:07

1:58:19 Okay, I'll mention that to Claudia. But I just wanted to say that we're going to be looking at this text for the remaining of this term. And just one other, then I'll stop. I know it's 9 o 'clock. And that was, in terms of the schedule, there's no class on... Report an error in the passage at 1:58:19 Highlight the passage at 1:58:19

1:58:44 October 23rd. And I was wondering if... Is it 27th? Report an error in the passage at 1:58:44 Highlight the passage at 1:58:44

1:59:08 Oh, you're right. I'm sorry. I was wondering... For me, I would prefer we have a class. I don't see any reason not to have a class, just because of the conference going on. And I'm assuming that's the only reason. I'll have to check. it 20? Is it 20? Report an error in the passage at 1:59:08 Highlight the passage at 1:59:08

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1:59:26 But I thought I'd ask you this week, if that were the only reason that there wasn't a class, would you prefer if we did have a class? Report an error in the passage at 1:59:26 Highlight the passage at 1:59:26

1:59:39 It would just give us another week to get through this material. Report an error in the passage at 1:59:39 Highlight the passage at 1:59:39

2:00:01 I'll tell you next week. The reason I'm asking you this week is that I can tell you next week. Yeah, yeah, okay, yeah. Report an error in the passage at 2:00:01 Highlight the passage at 2:00:01

2:00:06 Whether or not there will be a class on the 27th, but if we can, we will have a class. And then I'll order, I'll ask, and then we can hand out these texts possibly next week. Report an error in the passage at 2:00:06 Highlight the passage at 2:00:06

2:00:21 And the program continues. We'll begin with looking, this subject is... Yeah, Report an error in the passage at 2:00:21 Highlight the passage at 2:00:21

2:00:36 I agree. It really, it's... They assume a lot of understanding. It's not a correct assumption. Correctly assuming consciousness. Report an error in the passage at 2:00:36 Highlight the passage at 2:00:36

2:00:53 And if you really want, as Margaret has found, and I can suggest it, I wish I had just used this text to begin with. This is the mind in Tibetan Buddhism. It's quite readable, I mean fairly readable. And it explains a lot of what we've just covered, what we've been going through. As compared to, yeah, Margaret's holding up a mind in Tibetan Buddhism. It's quite readable. Report an error in the passage at 2:00:53 Highlight the passage at 2:00:53

2:01:31 So in a way, if I had it to do over again, we'd just go through that text. Yeah, if you could just, yeah. Report an error in the passage at 2:01:31 Highlight the passage at 2:01:31

2:01:46 I think so, I think so. Report an error in the passage at 2:01:46 Highlight the passage at 2:01:46

2:01:53 Pardon? Report an error in the passage at 2:01:53 Highlight the passage at 2:01:53

2:02:03 Could you repeat it? Report an error in the passage at 2:02:03 Highlight the passage at 2:02:03

2:02:08 Oh, I see, I see. To use that as a foundation. Yeah, the thing is... No, that's a good point. And if I have an opportunity, I will. The thing is, normally the basic program is taught by a geishi, a Tibetan geishi, and he would feel much more at home with this. Report an error in the passage at 2:02:08 Highlight the passage at 2:02:08

2:02:33 So that's why they ask us to teach, you know, just in general to teach on the basis of these translated texts. It's global. But in terms of... Report an error in the passage at 2:02:33 Highlight the passage at 2:02:33

2:02:48 Yeah, but you're quite right. If I have an opportunity, I will. Report an error in the passage at 2:02:48 Highlight the passage at 2:02:48

2:02:59 Two views of mind, yeah. Report an error in the passage at 2:02:59 Highlight the passage at 2:02:59

2:03:03 So that was a neuroscientist who studied awareness and knowers with Tibetans and tried to combine the two, Report an error in the passage at 2:03:03 Highlight the passage at 2:03:03

2:03:18 just this first half, not the remaining half. Report an error in the passage at 2:03:18 Highlight the passage at 2:03:18

2:03:28 No, you'll find it quite good. It's quite interesting, the correlations he's able to... Yeah, it's from the same seven divisions of mind, of course a Tibetan presentation, but also from a neuroscience presentation. He tries to find some correspondences, and he does quite often. It's quite good. Okay, thank you. Report an error in the passage at 2:03:28 Highlight the passage at 2:03:28

2:03:53 I'm sorry. I hope I'm like... I appreciate your... Perseverance and patience and so forth. Report an error in the passage at 2:03:53 Highlight the passage at 2:03:53

2:04:08 It only covers the minds and mental factors very briefly. This is good. This is pretty good. It only has a very small section in Mind and Tibetan Buddhism on what we're going to cover, minds and mental factors. Okay, I think that's all. Report an error in the passage at 2:04:08 Highlight the passage at 2:04:08

2:04:39 We can dedicate all the positive energy we created together. Report an error in the passage at 2:04:39 Highlight the passage at 2:04:39

2:04:55 May all beings everywhere plagued by sufferings of body and mind attain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 2:04:55 Highlight the passage at 2:04:55

2:05:21 May the naked find clothing, the hungry find food. May the thirsty find water and delicious drink. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. Report an error in the passage at 2:05:21 Highlight the passage at 2:05:21

2:05:44 May all who are sick and ill quickly be freed from their ailments. Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound be freed. May the powerless find power and may people think of benefiting each other. For as long as space remains, for as long as sentient beings remain, until then may I too remain to dispel the miseries of the world. Report an error in the passage at 2:05:44 Highlight the passage at 2:05:44

2:06:11 Through these skillful actions may I quickly become an awakened spiritual master. And lead each and every living being to that awakened realm. May the supreme jewels of the awakened heart and mind that have not arisen arise and grow. And may those that have arisen never diminish but increase more and more. In the land encircled by snow mountains, you are the source of our happiness and well-being. Report an error in the passage at 2:06:11 Highlight the passage at 2:06:11

2:06:38 Powerful Chenrizi Tenzin Gyatso, please remain to the end of cyclic existence. Report an error in the passage at 2:06:38 Highlight the passage at 2:06:38

2:07:09 Thank you. depends whether you want fancy, fancy things. Report an error in the passage at 2:07:09 Highlight the passage at 2:07:09