Commuters will face travel chaos on Wednesday with the first of five 24-hour rail strikes set to take place. Unions have been looking for a pay rise of 3.75% with management offering a one-year increase of 1.75%. Talks between management and unions at the WRC took place earlier this month but failed to reach an agreement. The breakdown of the talks was very disappointing because we put an awful lot of effort into trying to construct a package that our members would accept and to spend 12 hours in the WRC to have, as we call it, the road pulled from Honduras at the last minute was totally unacceptable. And now that the company of traders is in this fashion it's going to make it actually harder to come to a deal now at this stage. At Conley station commuters reacted to the imminent disruptions. I think sometimes you have to stand up for your rights and they have tried everything. I would be a strong trade union supporter. I'll just be using the bus instead. I don't think it will affect me too much. I think it's important for workers to strike if they think it's needed I guess. It's annoying when it affects public transport because it affects so many different people but if you compare ourselves against Paris they have so many more strikes. Well I'm not a regular commuter so it wouldn't affect me directly but if I was a regular commuter I wouldn't be too impressed but then at the other side I can understand where they're striking so I could kind of see both sides but if it would affect me getting to work obviously you know I wouldn't be too happy. Over 155,000 people a day are expected to be affected by the stoppages. The firm 900,000 per day. CEO of Irish Rail Dave Franks warned the workforce of 3,800 that they may scupper their chances of a pay rise if they continue with the rail strike. Shawna Cohn, DCTV News.


Hello everyone. So today I will give this lightning talks system integration with the integrand. I'm not sure how many of you have used the integrand. No. How many of you use the component or no component? Okay. Okay. Actually, this is stolen from the creator of integrand. What we think about our application in a functional word, it's like tree. All the branches are our libraries or our functions. Then we have a way to composite them together to become this trunk, our application. So in our function words, in a functional word, we try to get a proper way to composite all these libraries and integrate all of them to become our application. I think component is our first try. Then we have mounts, we have all the things. But I think integrand is the best for now. So you can see we have our domain, we have our database, our API, we have our JT, everything. So how we integrate them together. Or from another, how do you say, another way, normally we are developing our libraries or because in closure or list forward, we're doing work bottom up. So normally what we're doing is we try everything small or then we have our own libraries. Then we integrate them together. So how to do that? If you have no experience of any components or integrands, or any of you have some closure experience to develop application. Okay. So normally how do you do? How do you integrate different libraries together? It's just a regular webnet. So I just use ring and composure. Ring composure. So you put everything in one name space. Okay. Database? Do you have database? Mongols. So how you manage your connection? Deaf. Then global thing. Global thing we all know cannot be reloaded. So every time where you try to do something, you need to stop or actually something not good may happen because of the state. So you could try the way later. Normally we use components or integrands. Both of them now works on closure and the closure script. It may cause can do our to use the reload workflow. So everything you change, you reset, then it will start to get to the whole system back for you. So you don't need to concern about the state which may broken or your connection lost everything. But why we say integrands is the best for from our experience. Integrrands is data driven. So that's the essence. That's the prefer way in closure or list forward. Components is code driven. I'm not sure whether you use it. It's need you to write the code to you say I build a map, then I use this map. I need to create one instance to create web or create DB to do all these things. It can finish all your job but it's all in the code. Integrrands is more functional. If you use components, you know every instance you need to do, you need to create, use a record to wrap it. Then you need to use the lifecycle protocol to have the start and the stop method. But in integrand it's do it in a functional way. So you don't have to have any protocol. You don't have to have the record to wrap the things. So this is a basic configuration used by integrands which I copied from the GitHub. So you can see it's very easy. You can define your handler, you can define what you have. So this is maybe the two libraries. So then you can see that in JT you could see it's handler depends on the handler grid I defined. Sorry. And also you have two ways to do it. One you can define your config in the code. Or another way is you can put this map into your EDN because it's an EDN. You just replace that IG ref with a read function, the tag ref like a read micro. So then you read it. So what integrands do is, in next page, it has, okay, sorry, here, then you define your instance with some init key or, so the init key is to bring up the instance. So you can see it's run JT, it's called get the handler from what you defined previously. And also you can define the hot key, suspend key, resume key. The hot key is similar to what components provide the store. But in component because they use the protocol. So you must to put something there for the stop method. But in integrands you don't need. So just you ignore the hot key. If your instance no need to stop. And it also provides you suspend and resume. So you want to keep your connection pool not touched. Then you just need to reboot your services or web application, web server, then to hook back. You can do this with suspend and resume. And to do the reload work, you can use the method called init suspend resume hot. So everything is a function. And it's very clear. So there is some advanced topic. It can use some derived keys. So you can derive some like web. Then JT is a web. Then maybe immutant is a web. So when you start the web, you say init all the web. So it will bring up everything you derived from that keys. Make sense? It also provides you to define the specs. So it will use these specs to check the options you provided or your config options provided to the instance. Like what the pot should be a number, or the range of that pot number, so kinds of things. So when you init this instance, it's check all the instance, all your configurations to meet the specs or not. It can load from a namespace. With intergrounds, you need to pick up the key carefully. For example, in here, you see the adapt JT. Normally, you can use your namespace qualified key to do that. Then you load that namespace. Everything defines every init this intergrounds method. Defining that namespace will be loaded. And also the last is the duct framework. If you are interested, you can have a look. It's a framework use the intergrounds. It already provides you the SQL, JT, ring, all these kinds of things. You can use immediately. You just put the configurations and the keys there. You can use immediately. So I think that's all my part for this lightning talk. I think next time, the left time is for you to, you can ask some questions. Actually, this also changed a bit of our workflow. So we can focus on the small piece of our application. For example, we use def to do some temporary work. Maybe just below the namespace. Other things below the namespace. Later, we remove all such kinds of things than using the intergrounds to integrate all other things like graphql, composure, api. I'm not sure. You can try. You can think about it. We're using our work. It's quite amazing. Any questions? Could you explain a bit more about how this reloaded workflow actually works? For the reload workflow, there is called intergrounds to repo. What it did is it's user atom to store your system. When you call the unit of intergrounds, it's use the maps. Then use your reference to do the initiation for you. It's use the reference to bring up to get a graph of the dependencies. Then it will initiate all of them to inject these dependencies. Then it will save into an atom. After you do the reset, it will actually do the similar work again. Use the tools namespace to reset your code. Then do the reload. But is the point of this system just so that you have a better development experience, or do you actually use intergrounds during the deployment time as well? In the deployment time, actually it's... I think I use, but more capability provided by ducts framework. It's doing some policy. It can overwrite your configs. For example, it provides your product config in ADN. Then you can specify your DEV config, tester config. Then you can give the orders to ducts. You'll say, I want to load from the test. It has the sequence. It will use your test to overwrite your production. You can do some change. I think that's used in our CEI and product deployment flow. Thanks.


What's going on everyone? Sam here with late in sports cards. You're up in 23, Bowman Baseball Jumbo, eight box case break, number 12, random team style. There's a look again at your random results. As always, you can find those on the website under the results tab as well as the link that's in chat. Good luck. Here we go. Dust this off a bit. And it's case of Bowman. Not see a super dude. Super or red? We didn't pull the red either. It's tough dude. I mean to be fair, this isn't a, I mean I figured we'd pull a red like paper, red, chrome at this point, like non-auto. But they just like the checklist I guess is a bit smaller. Drew Jones. Yeah, no, it's nice that it makes it a little bit tougher. Lunar glow of Deon Frias. I think it is Deon Frias. Blue paper, DL Hall rookie, two 150 for the Orioles. Purple, Jackson Holiday to 250, nice. Orioles. Montgomery Sites on September. Paper. And Kyle is live over on trip. Contender's Optic Football. Now in stock. We have not ripped that over on the main channel yet as it is Bowman release day. Today was all Bowman. So definitely go and grab a box if you're interested. We'll get it before any of the group breaks. Any of the group breaks. There's a prelander borough on the base auto for the mirrors. Have you just microfiber that a little bit? We'll get that dusted off for you there, mirrors. Yeah, no, Orioles are a good team in this for sure. Obviously the Adley's and the Gunners are like tougher to hit, Riley Greene.  They've got a couple of prospects in here too. They're a good sleeper team for sure. Jackson Churria, got you. Eisenstein, Christian Hernandez. But yeah, there's a few like on the borrower, you can't really, I mean, you can kind of see in the top left in the top. We'll send an empty box and wrapper with the Mariners. On that one, I apologize, they're Mariners, Seattle. That's Juan Alonso. Refract their first auto to $4.99 for the Dodgers. The Churria, that's like four or five a box. The Spotlights. Blue is Ariel Almonte to $1.50. There's Michael Arroyo on the gold. Nice one there, $3.50. Going to the Mariners. Mariners killing it already. Grats on that, Michael Arroyo. So that every time I pull, and that's what I'm gonna think down. He will. That's pack box one. Uno, Adley Rushman, Roku Wagner. There's a sky blue paper of Jason Dominguez to $4.99. Martian and base. We'll stop, like I said, guys, we'll stop on the anything color, any auto. Cromes and stuff, pretty standard. You're gonna get a lot of each of the chrome firsts and base and stuff in this. Paper doesn't shift, so no worries there. We kind of just fly through that. Take a little get donated. Teal Shimmer is Ronnie Simon to $1.25 for the race. Nice one there. Another color match-ish. Francisco Alvarez. Lunar Glow, Anthony Gutierrez. Got about one of those in box for the Rangers. Robert Essel. No warming burnabell in this. We'll disappoint a bit of a let down. Matt Mervis. Nice one there on the white speckled at $2.99. Congrats, Cubs. There you go. Gunner Henderson Rookie. Andrew Painter. Miguel Vargas. Miguel Blaze. And Mick Able. I miss the Lubeer. I pulled a purple ray wave of you, Blake. That was pretty cool. Hunter Green to $1.75, pink board. There's Manuel Beltre. Purple to $2.50. Refractor Matt Mervis, first to $4.99. I took a picture of it, Blake. I'll send it to you after the break. Not last break, the break. I think number 10. Oh, did you? All right, Sean's gonna send it to you. It's Mara Johnson. Drew Jones, five-tool potential. Three, yeah. No, not necessarily three. Again, dude, Lazaro Montes. Nice one there for the Mariners just on the base auto this time. Still very solid. Congrats, Seattle. Carla Soderstrom and Edgar Cuero. Homic to $1.50, Josh Jum.  That is awesome. That is really clean. Brett Beatty Rookie. That was, that's a super clean card. There's a Blake, Blake Paper. A Marion Boyd to $1.75. Billage Valeria, Vaughan Grissom. How are you, Josh? You're Coloss. Super Flactor, Super Fractor Blake coming right now. What's a Super Flackie? Super Flackie Break. Super Flackie. Super Flackie Break. What's up, dude? Break Loop. Let's see, is that the box right there? This is the, is that? First hobby that's been where I feel about it. Oh really? Okay. All right. I've been doing all the jobs so far. There you go. There you go. An orange plate coming out, mate. Ooh, right? All right, all right. You better get over your drip, Blake. You don't want to make your orange. Oh yeah. Lazaro Montes. I always forget his first name. Blake's probably watching every break known to man right now. Yeah, I know. Carlos Jorge on the Lunar Hello. A lava Gabriel Gonzalez to 399. You send it to? Blake? Yeah, yeah, yeah. Yeah, we're still here at Blake. Sean just sent it to you. Man, base. That's actually a close game. Blake Blears, Elijah Green. We hit, in the last break, a, the only colliers we've hit so far was, we hit a base in one of the first breaks. In the last break, we hit a blue lunar crater auto to 150. That is Kaden Dana, refractor to 499. The angels. So yeah, that was probably the biggest collier we've hit was last break. What are you thinking of these dudes? When you look like, tell me, when you scroll it, it doesn't look kind of like a super. Yeah. Right? Yeah, I get like stressed every time. There's A Corbin Carroll. So the name Raphael. Druma. That was the biggest collier for sure, I would say. There's Jacob Berry. On the blue, true blue, Jacob Berry to 150. There we go, Miami, Chuck S. Congrats, buddy. We'll get that magged up for you. That is clean. Ben Carnasio to 299. On the white side. There's Troy Johnson for the Marlins base auto. There you go, Mayan. Troy Johnson, Oswald Barraza. Anybody else got the Laker game on right now? Gabriel Moreno. Blue paper, Jonathan Mejia, to 150. Gabriel Moreno, rookie. Tim Imonio, box three done. On the box four now. Victor Justin Crawford, purple pattern, JD Martinez to 199 for the Dodgers. Green grass sack, Nito, 36 of 99. That's a Nito, Nito. You weren't around for, because you weren't around for a lot of the Bowman's wrap. Top loading, that's when you moved over, so you missed out on some of those sticks. Man, oh. You would have hated Dylan Lesko. I would say for a little less good. Brock Jones, first lunar, Lunar Glow for the Rays. And Ricky Tiedman. That is Colin Pellus, refractor to 499. He actually needed that purple ray wave. That's awesome, dude. Garrett Mitchell. It's so cool. We have not pulled a lot of purple ray waves like base today either. That was one of the first ones. Like the second one. And like the first five cases. Josh Jung, rookie. Prospects, Jackson Holliday. Jackson Holliday as well. Whoa, whoa, whoa, whoa, whoa, Joe. One sec, guys. Check your jacks. Yeah. What do you say? These are those fibers. Show me a big old bass you caught. Ooh. That's kind of pig. Where's that at? Colin Pellus. Again, this time a yellow 275. For the A's. Kind of an off color match there. Nice one there. Geez, dude. Ford is different with fish, bro. Gold shimmer, Henry Davis, 32 of 50. I think that's the second gold shimmer Davis I pulled. Wild. L.A. De La Cruz. There's Aberson Artega. That is Moises Baesteros. First bass auto for the Cubs. Nice one there. Baesteros. Zack Nito. Say Nito Nito. Christian Casas. He got called up, too. So he's going to be all over 22 products now. All over it. Great. M.D. Rodriguez. All over. So I would say.  Nolan Gorman rookie. That's what's going to be over. It is you. Blue pattern, Myroshendic Martinez. 22-125. I know. When I saw that on the spreadsheet, I was like, what is that? That's quite the name. Probably Myroshendic, Myroshendic Martinez. Next box. M.D. Pink. Or a few shots of 2.99 paper D.L. Hall rookie. Abdeus De La Cruz, dude, 125. Reminded to tell you something after this break. I'm kind of funny. Yeah. It's more of Jonathan. Gotta keep thinking of it. Lunar Glow, Joshua Baez. Lunar Glow, Joshua Baez. Those are cool too. Like you have one a box basically. Marco Luciano and Dustin Harris. Man, he's the top 100 already. Holy cow. South Freilich. That is Junior Tillion. Refractor first auto, 2.4.99 for the Mets. Nolan Gorman rookie. Bye Sean. Carlos Jorge. Nice on the purple. Go to the reds. 93 out of 250. Congrats on that there. Carlos Jorge. Very nice. Purple. And Refractor, Elijah Green, 4.99. Leandro Lazaro Montez. And Montez. Good God, dude. I gotta get that down. Lazaro, Lazaro Montez. Pull enough of them, where I should know at this point. Henry Davis and John Denimicchio. There's a Ambioris Tavares base first auto for the Braves. Nice one there, Atlanta. Von Grissom rookie. Sky blue paper, Roman Anthony. Nice one there for the Red Sox, 4.99. Gunnar Henderson. The kid, Samuel Munoz. William Bergoyle. And base, route four, box number five. Round of box six now. Another notice about Bowman, dude. It's like once you're through, like the first box always feels like it's the longest and every single break. And then once you're through it, it's like I blinked and we're on the sixth box already. That's weird. I don't know, it's weird. Like once you get over that first box, it's like it just flies. You get into like a rhythm and all that. Box six, good luck everybody. There's Drew Jones and Krishna Hernandez. Purple paper, Levan Soto, or purple pattern I should say to 1.99. We've got a nice Junior Caminero on the white speckle. Goin' to the race to 2.99. Tampa, Ken D. There you go, buddy. Junior Caminero, very nice. Look at that magged up for you, my friend. Very nice, Caminero. Great way to start this box. Purple Raywave, Manuel Beltre. Two, two fifty. Volpe. Tamar Johnson. William Sedania for the Padres. Baseball. Matt McLean. He might get called up, Loki. Matt McLean, he's actually pretty solid. Gabriel Moreno, Rookie. Gavin Crawl, so there's purple paper. William Burgoyas, two, two fifty. The Phillies and chrome base on the back. Corbin Carroll, Rookie. Prospex, L.A. Delacruz. Corbin Carroll, Rookie. Ready to rock, Simon Juan. Lunar Glow is Junior Garcia. The Dodgers. The Dodgers. White Speckles, Spencer Jones, the 299. There you go, Yanks. Very nice, I've not seen any ink of him or Drew Jones today so far. Still got three cases, three and a third. See if we can nab one, but Anthony Gutierrez. Sedania Rafael, Bowman Prospex is Jackson Holliday. And base. That is Randy DeJesus on the Atomic, two one hundred for the Angels. There you go, Angels. Nice one there as well. Randy DeJesus. Nice one there. Shane Langleers. Paul Young on the back, top one hundred for the Mayors. And base. Bless you, bless you, thank you. All right, next one up. Box, what's that guys? Rias, one of the first ones of those we've seen, nice. Like I said, remind me to tell you something funny. Otto Jesus Baez, base Otto for the Mets. This one there, New York. Yellow, Christian Serda, that is four out of 75 for the Diamondbacks. Christian Serda. Andreas Mesa, that is gonna be a first refractor auto for the Rangers, the 499. Man, microfibering, that might be damaged a bit. We're gonna check that out really quick there, Rangers. Henry Davis, yeah, I'll take it really quick again. All right. No, it came off, perfect. Yeah, we're good to go. Came right off, beautiful. There's a couple of little dust bags. They look kind of like dimples, but they're gone, so that's good. Miguel Vargas. Marcelo Meyer, and base. Gunnar Henderson. Blue pattern, Andreas Mesa to 125 for the Rangers. That's a first as well. Prospects, Tamar Johnson. Muncie, Lunar Glow, Zack Nito, that's a Nito, Nito. Oh, don't look at me. Yeah. Ever. Ever. Fuchsia paper, Matthew Liebertoer Rookie to 299 for the Cardinals, nice one there. Should be back up doing this thing in a bit. Green grass refractor, Tamar Johnson, 45 of 99. Nice one there for the Pirates. Marco Luciano, Carlos Comanara's. Blake, there he is. Christian Casas. Christian Hernandez. And Kim Collier on the back. He's already top 100 too, doesn't work. These kids are good. Is Hayden Zunger. That is Gold Shimmer. Nice one there, 33 of 50 for the Blue Jays. No idea with the Blue Jays. Nolan Gorman Rookie and base. All right, we're on to the last box, guys. They show on, check your text. All right, box eight. Good luck, guys. Last box of the Grape. Pretty solid overall, I would say. Nice berry, Camarero, and a gold of Michael Arroyo. It's pretty solid overall. And you know Bonilla, first base auto for the Blue Jays. It's my traffic.  I had an Illegals League. Blaze Jordan, the 199, Purple Curator. Since we had like, everybody had like eight hours to pick. For 12 hours to pick or whatever. So he always texts me, it's like, it's your turn.   You'd come into a chat if I was up. You'd be like, all right, you're up. I'm like, all right, I'll make this pick after the break. I stank in that League, illegal. Fancy baseball. Oh yeah. George Valera, I am trash. Because I don't set my lineup, dude. Illegals, it's a little bit better because you do it by period. So it's like every week, like you pick your team for the period, like the period, which is like a week. And you accumulate all the points that way. That's Vaughn Brown. Blue, Crater, two, one, 50 for the Giants. Nice one there. Those are kind of fire, the Blue Craters, I like them. So you accumulate points over the period, which makes it a little bit easier, like a little easier to manage. But like my one of my college buddies, we use every day, dude, I'm like, I'll go like three or four days with forgetting to do it, I'll just lose. This is someone will get injured, somebody will be out. There's a Jackson Job, two, one, 25. Top 100 on the Aqua, that's a rookie Garrett Mitchell. I have made zero ad drops this season. Yo, on Hello, Ponte. Raponte, two, four, 99. Yeah, that's a sign. Yeah. No, like I like it, it's fun, but like it's just baseball, it's just hard to keep up with. Josh Young.  Really, am I actually? I have a win though, and I'm playing for us this week. So that might be another win. I'm out of 12, man. There's always that guy. Nah, I set my lineup. How you lead, two, one, 99. I have a deal, like my team's not bad, my team stayed relatively healthy. So I've pretty much run with the same lineup for the past few weeks. I took out, I put Mount Castlin, took out Baez, which I'll probably switch that now. Is that Gunnar? Yeah, Gunnar Henderson, rookie. Mejia. Lunar Glow, Max Wagner. First for the Orioles, I'll bring up my team right now. See how I'm playing against Forrest. Oh, I'm losing to Forrest. Prospects Jordan Lawler, and South Freilich, but like everybody who's playing is healthy. Like my entire team's healthy. It's not like I'm starting injured guys. That, I can't stand, even though I did do that. One of my leagues one year. Bro, I was in like five fantasy leagues for football, and I'm like, I can't do all this at once. Dylan Carlson kind of stinks though. I did start an injured Marquez last week. Whoops, maybe I did then. Sorry, I'll switch that out this week. Baez, good to go.  Is it a free league or? Now it's paid. Oswald Paraza. So you're the donator? Pretty much, yeah. Yeah. I won our football one. I already took him off this week. What do you mean illegal? You can do that with my team. That is Edward Julian, or Julian, Baez Aram, Adley Rochman, James Wood, and Baez. Do a quick recap here, guys. We had, oh, thank you. Edward Julian, Manuel Bonilla, Jesus Baez, Nerulian Sidenio, Ambiores Tavares, Moises Baez-Steros, Troy Johnson, Lazaro Montez, Prelander Barroa, Andres Mesa, Pellous, Junior Tillian, Caden Dana, Juana Lonzo, Matt Mervis, Carlos Jorge, Vaughn Brown, Randy DeJesus, Colin Pellous, Hayden Younger. We had a junior Caminero to 2.99. He's got a blue Jacob Barry to 1.50, and a gold, Michael Arroyo to 50. Now he's gonna do it for the break, guys. Thanks again for the fill. Next up, number 13.


I have the honor to chair this kind of session today mostly because, you know, we distributed different lectures between us and I already knew professor Nobiyoshi Yamabe from his art-historical work, which of course was interesting for me. He studied in Osaka and I think already there he got the kind of seed of his Yogeshara interest, but then also did the PhD, the doctoral degree at Yale University and they have worked on a different subject, namely the visualization sutra. And I think these two areas kind of remain this kind of main focus with the link between them is the connection to practical meditation in both doctrine, how doctrine reflects practical meditation and also how art for example reflects practical meditation experiences. And I think this kind of broad perspective on Buddhism, deriving from India, being practiced in Central Asia and China as well, is kind of reflected, for example, in the two latest works that I know of, one for example on the Kuntura cave 75, a kind of reconstruction or digital restoration of its paintings and an examination of relevant motifs and inscriptions that came out fairly recently. And actually two days ago a Yogeshara art degree came out that is called Alaya Jnana from a practical point of view at the channel of Indian philosophy and I think that demonstrates the broad range of his expertise. And so I'm looking forward to the talk today, Successive Causality and Simultaneous Causality in the Yogeshara Theory of the Beja. Welcome. So thank you very much Dr. Ruzanis for your very kind introduction and thank you everybody for your participation in the middle of this snowy weather. And so this morning also I talked about some other, some data development of the Yogeshara Art Theory of the Beja and now I'd like to talk about some other aspect of the Beja theory, namely Successive Causality and Simultaneous Causality. Okay, so these are all famous triads of the important figures in the early Yogeshara history in Hokwendo or chapel in Kofukuji in Nara. And the central figure is Maitreya and to your right you see Asanga and to your left you see Vassbandu there as you know important brothers. And this is Maitreya and this is of course a legendary figure and he's a boy satva in Toshita and he's practicing to be the next Bunda and this is Asanga and this is a famous sculpture by important artist Unke in the early Kamakura period and so obviously he had no idea, he must have had no idea about how Asanga and Vassbandu looked like but if you compare these two persons and this is Asanga and this is Vassbandu and you know they are different, represented quite differently I think and Vassbandu you know doesn't really look like a friendly person, he looks like a very difficult and argumentative person and you know I think probably he was this kind of person jutting from his Abhidharma Koshia etc. And Asanga looks like you know more profound and calm spiritual type of figure and I think he was indeed this kind of person he had deep meditative experience and according to the tradition he using his meditative power clear ascended to the Toshita heaven and encountered Maitreya and received teachings from Maitreya yeah so I think Japanese artist had a good idea of the characters different personalities of these two important religious figures. Okay and Asanga wrote many important treatises but I've listed only the three works that are directly relevant to this talk and the first one is obviously the Yogacara Bhumi and Yogacara Bhumi is not exactly Asanga's original work because according to tradition this is teaching he was given by Maitreya so in East Asian tradition Yogacara Bhumi is usually attributed to Maitreya himself but anyway both according to the tradition and East Asian tradition it was Asanga who received Yogacara Bhumi and disseminated in the human world and Hayama Sangra and Abhidharma Samujje I'm sorry I missed the H here just be in the H and these two Asanga's original and theoretical works and Yogacara Bhumi according to the modern scholarship particularly by a professor Arametsu Shimitazen this is not work coherent work written by a single author and this is compilation of some historical development and so this has some all the elements and younger elements as I discussed this morning and it consists of the these five sections basic section Vinisha Sangrahani and Vibram Sangrahani and Pariyaya Sangrahani and Vas Sangrahani and for this talk direct relevant portion is the first two chapters Pancha, Viginalakaya Samplita Bhumi and Mano Bhumi in the basic section and Rambhava Shimitazen you know published many important works about Yogacara Buddhism and this is one of his representative works and according to professor Shimitazen there are at least three straight of the Yogacara Bhumi and the oldest portion is part of the basic section in particular Shravaka Bhumi is a chapter discussing the traditional practice of auditors and then both at the Bhumi obviously discussing the practice of Mahayana Sattva and then Vas Sangrahani and this is sort of commentarial portion on Sanyukta Agama one of the traditional Agamas and then the second there is the other parts of the basic section and and then the youngest there is the Vinisha Sangrahani okay and the talk today is based on this paper of myself a visual successful causality and a simultaneous causality in Shravaka Bhumi and in this book and so if you're interested and this paper is available at this academia site so you can download it freely okay as you know the established system of Yogacara has eight kinds of consciousness and first is Chakshur Viznayana visual consciousness and Shrotra Viznayana auditory consciousness and the grand Viznayana you know the sense of smell and jiva Viznayana sense of taste and kaya Viznayana are you know tactile sensations and then Manu Viznayana this is a judging mind and then Krista Manas defined mind this is subliminal ego consciousness and then other Viznayana you know often called storehouse consciousness that stores all the records of your past experiences and according to the Panchaviznayana kaya Samplekta Bhuni of the basic section the very first chapter of the Yogacara Bhuni it says as follows let me read just English translation what is the basis for the eye consciousness there are three bases the first one is co-existing basis that is the visual faculty of the eye so Induria for Viznayana to arise there must be Induria that supports Viznayana and that is the first Arshuraya basis and the second basis is Samanantara Arshuraya the preceding basis and that is Manas and this is Manas in the traditional sense namely consciousness that's a past in the preceding moment yeah because the preceding moment past is the succeeding moment takes place and that is the traditional epidemic system of consciousness and then the third basis is the seed basis Vizha Arshuraya and seed basis is Arre Viznayana which contains all seeds physiologically maintains the body and is comprised in karmic maturation yeah so for all the five sense consciousness you know they are similar descriptions of three types of Arshurayas and then for Mano Viznayana mind there are only two bases Arshuraya Khattamaha there are Samanantara Arshuraya and Vizya Arshuraya Samanantara Arshuraya is the preceding basis is Manas the same thing so the mind of the consciousness of the preceding moment and then the seed basis is as described above Arre Viznayana that contains all seeds so which means that for Mano Viznayana there is no material faculty in Durya so there are only two bases yeah and this is found in Mano, MVH stands for Mano Bhumi so the second chapter of the basic section okay and then you know Kervishu room and so once again Vassbandu and okay so Vassbandu wrote many texts but for this purpose for the purpose of this talk and the directory relevant text is this Trish Kavijin Tamattara Siddhi 30 verses on consciousness only and this is a concise text and he didn't write commentary by himself so there are different interpretations and according to the East Asian tradition ten masters wrote ten separate commentaries and among those ten masters the best known ones are these two Dermapara and the Stramity and there are obviously eight others and then just famous master Shwanzang went all the way from China to India to study Yogachara Buddhism and after his return to China again according to the East Asian tradition first Shwanzang thought that he should translate these ten commentaries separately and but then one of his major disciples, Tsuen Fash, suggested that if you different ten different commentaries separately it will only confuse people so you should compile these ten different commentary into a single text and you should clearly show that which is the correct interpretation and which is the wrong interpretation so that you know the text would not confuse later people and Shwanzang accepted that suggestion so he compiled you know one single text and that is the Chan Weishu Long and this is a Chinese text but probably the Sanskrit Shwanzang had in mind is also vision of the Matala Siddhi and obviously this text exists only in Chinese and this is for the tradition set and so if you look at the text of this Chan Weishu Long indeed often we find a few different interpretations you know juxtaposed and so first interpretation is this and second interpretation is and the third interpretation is this and usually the last interpretation is the one that is regarded to be the correct interpretation by the fashion school and so it appears that indeed this is a compilation of several different commentaries and however I'm not totally convinced by this tradition and I discussed that point in this Japanese paper and what I said is that if you look at this Vibrator Guthier of the Pindaviyake the anonymous commentary on the Mahayana Sangra that I discussed this morning in this Vibrator Guthier of the Pindaviyake also often times a few different theories juxtaposed on the same question so my suspicion is that perhaps you know just giving different interpretations on the same issue with the style of later Yogachara text in India and so my suspicion again this is just suspicion but just Tsuen-Fa-Shu you know wanted to claim that he only he knows the what's a secret of Yogachara you know so if you want to understand the essence of Yogachara you have to come to me and receive my teaching yeah so so what he says on this matter is not totally reliable that's my suspicion anyhow according to the Chame-Shu run concerning the seed basis we find this argument ah let me read the English translation with regard to the first seed basis B.J. Shureya someone maintains as photos only after the seed perishes can the effect arises because the Abhidharma Samuchaya you know one of Asanga's text says our reason without seed abhija panna and because seeds and sprouts and those and so forth cannot coexist when we see a sprout the seed is no more existent you know so first cause and then result so cause and result cannot coexist this is the first opinion so this is the successive causality theory right and then as I maintain this is the second opinion their reasoning is not conclusive because the passage they quote concerns the generation of subsequent seed because it is not the ultimate truth that the seed gives rise to a sprout and so forth and because it has not been established that the sprout arises after the seed perishes since a flame and a weak are simultaneous and cause each other so it is not necessarily the case that you know cause must precede the result sometimes cause and result can coexist like flame and a weak right so this is a second opinion and they continue the causality between successive seeds themselves is not simultaneous but the mutual generation of potential seeds and actual as elements is definitely simultaneous therefore the Yogachara boomi states an impermanent elements causes another element parababa and also causes the same element in the subsequent moment this is what generative cause het platia means here the same element indicates that among the seeds themselves a previous one causes subsequent one another element call shows that the seed and the corresponding actualized element mutually cause each other so it is something like this you know in Buddhism everything is impermanent and nothing lasts forever so one moment of visa seed perishes and then it must give rise to the same visa in the succeed you know subsequent moment and so forth so the causality between the preceding visa and the following visa are obviously successive but in terms of the visa and the corresponding Dharma visa according to the established system of Yogachara visa causes actual Dharma and they can coexist because they you know they correspond to each other but they are not exactly the same thing so they can coexist yeah so this is what the text is saying here then the Mahayana Sangraha another Asangra's work also states Arya Vijayan and defiled elements mutually cause each other they coexist like a band of reeds it also states states and I'm sorry seeds and their fruit always coexist so the same thing you know seed and result is Dharma and they coexist therefore the seed basis is definitely neither prior nor posterior to its fruit if some text says that seeds and their fruit are successive they are expedient teachings and they are not the ultimate teaching and thus the eight types of consciousness and their mental functions definitely have their respective seed basis yeah so all the vijñāna and chaitas have respective bījās okay so in this Chhāma-e-shūra you know regarding the bījās Shri Ayyā found in Yogachara Bhumi Chhāma-e-shūra gives two different interpretations and the first interpretation is successive causality so bījā and its fruit cannot coexist and the second interpretation simultaneous causality bījā and its fruit coexist and successive causality is compared to the relationship between a seed and a sprout and the simultaneous causality is compared to a flame and a weak or a band of reeds they cause each other and exist together okay and I discussed it yeah so so here my starting point is Chhāma-e-shūra on which I said it's a Chinese text but it was a compilation or translation by Shwanzang and obviously Shwanzang was well familiar with India Ayyogachara arguments so even though this is a Chinese text it is very likely that it reflects India argument and I discussed something similar in this this is on different topic but another aspect of the bījā theory I try to trace the sources of some controversy found in Chhāma-e-shūra into Indian Ayyogachara texts and I think something similar can be observed here as well okay so first let's see a passage is quoted in support of the successive causality theory and the first passage quoted in the Chhāma-e-shūra is this in a bit of a sumptuous and the original Sanskrit is very concise only this Sabi again sorry there should be no background oh sorry Sabi-jot panna and Abi-jot panna and the Chhāma-e-shūra says this one and so what has a reason accompanied by a seed and what has a reason unaccompanied by a seed and what does it mean and according to the Abhidharma Samu Chay Varsha commentary on this Abhidharma Samu Chay we find this explanation what has a reason accompanied by a seed means the elements other than the last scandals of an arhat and what has a reason unaccompanied by seeds means the last scandals of an arhat okay so the scandals in the last moment of arhat has special meaning how so because just after the last moment means the last moment of his life so the next moment is Nirvana completely Nirvana without remainder so there is no next moment for the last moment of arhat because if it's not arhat even if you die there will be reincarnation so this is not the end but if you are arhat you have severed all the creations so no next life so the last moment is really the last moment so no subsequent moment so it's a Samu Chay exit so as I said for example so in the case of Rupa Skanda Rupa Skanda is also momentary so it must be succeeded by the next moment Rupa Skanda so here Rupa is at the same time Bija in the sense that it gives rise to the succeeding Rupa and and so on but this is the last moment and so there is no next moment if you if an arhat enters Nirvana so the last moment Rupa is not Bija that's what this text is saying yeah so which clearly shows that Bija in this context means that something is capable of generating the same thing recreating the same thing in the previous and the successive moment right so this is clearly a successive causality theory yeah and so our Chinese show runs the interpretation of this Abhidharma Samu Chay passage is that when the result arises the cause has already perished like seasons plus and Abhidharma Samu Chay verses the interpretation is that the scanners of the last moment of arhat do not function as sees of the subsequent moment so the interpretation is a bit different between these two texts I think and this is the original connotation original meaning of this Abhidharma Panna expression and then our argument about successive causality and simultaneous causality and successive causality and simultaneous causality is actually one of the popular topics in India Buddhism and for example we find a relevant discussion in this text Chanshalon Tattwasindy and this is attributed to some Indian master Harry Balban by name is and this is a bit obscure text but probably close to the tradition of Darshtantika which is one of some unorthodox masters among the surpassed by the community and the text says also for what reason the material visible elements and so forth arise from hardness and the earth element and so forth but not hardness from material elements or in addition since the hardness and material elements co-arides how can we say that material elements and so forth are caused by hardness and so forth but hardness and force are not caused by material elements and so forth further co-existing elements cannot mutually cause each other so basically this text seems to be against the simultaneous causality theory in order to be any two elements or cause and effect you know they can't coexist because if two things are already co-existing one of them cannot really cause the other element like these two horns two horns coexist two horns coexist but we can say that the left and the right horn mutually cause each other question in the case of I guess in this context don means flame and right though they co-arides we also say that the right is called by the flame but not the flame is called by the right the matter of material elements and hardness etc should be understood in the same way and so this is a critique and the answer of Tato Sidi is as follows a flame and right are not separate thus there is no causality between them a flame consists of two elements visible and tangible element because a visible element is identical to the right it can be separate from the flame thus there can be no causality between them you have not clearly thought about this seemingly so even though flame and right seems to be an example of simultaneous causality it is not the case question there are still other co-arising elements that become cause and effect in addition to the examples mentioned above for example with respect to tangible object consciousness is caused by the visual faculty of the eye and visual element yeah so chakshul vijnana is caused by chakshul induria and rupa as a cognitive object but the eye and visual element are not caused by the consciousness not vice versa so this is not idealist text so cognitive object is not a product of your visual consciousness and that's what this opponent says and the answer is this is not the case the eye consciousness is caused by the preceding mind and conditioned by the eye and visual element because the mind perishes earlier how can the cause and effect call arise and also the word if we see arise from homogeneous cause for example rise rise grows from rice feet grows from feet likewise earth arises from earth but water and so forth do not arise from earth likewise a visible element arises from a visible element okay so what it says is basically this one so cause must be in the preceding moment so for any chakshul vijnana to arise the generative cause is the preceding moment of the same chakshul vijnana probably and other supporting elements like induria and arambana they coexist but they are not generative cause yeah because they are already there you know the result is already there so this sense faculty and cognitive object are not producing anything further I think yeah so that's what just no text is saying there are no elements associated with the mind for what reason because there are no mental functions what can the mind be associated with also mental aspects like sensations cannot be simultaneous in essence the cause and effect are not simultaneous since the consciousness is a cause of elements like ideation they should not arise therefore there is no association between the mind and mental functions Sarvastvada says that vijnana and chaitas you know coexist and work together associated with each other but this text does not accept that theory therefore there is no association between the mind and mental functions in addition the Buddha states this arises in the profound Dharma of causality that it can arise also just as a grain sprout stem branches leaves flowers and fruit arise in causal succession or consciousness and so and so forth i.e. mental aspect must also arise in succession yeah so even among the mental elements the causality is found only in succession the generative cause and supportive cause in the older straight of the yogachara bhumi and in this passage we have already seen in the morning seminar kimpuva kimpasthia destetra the English translation is as follows question preceded by what based on what and together with what what element arises also preceded by its own seed based on the basis other than the seed basis belonging to the materials in material realms and karma and together with accompanying elements and cognitive object elements tied to the last format material and immaterial realms as well as elements not tied to any world they arise respectively so the key is this first one the first element preceded by kimpuva swavijapuva right and i think in this context kimpuva kimpuva is a question and swavijapuva is an answer and here purva should be taken in its literal sense preceded by something yeah so again in this this is from the sabitaruka sabichara adi bhumi so one of one of the chapters of the basic section and so it is one of the all the elements of the yogachara bhumi and so i think it retains the old bija model and all the bija model was as a model of successive causality the preceding element gives rise to the same element in the next moment and this also i quoted in in this morning uh bija pariyaya punardata etc the equivalent of bija element etc so bija and that are also treated as synonyms and bija i'm sorry that is often in yogachara tradition to be often interpreted in the sense of hate that and hate are the same thing so that means cause and so bija and that are also equivalent and but that as you know is also used in the sense of 18 data 18 elements that constitute sense of being and the surrounding world so every element that constitute our cognitive world function as data i.e. bija in this early system okay and so the same uh understanding is found in this vasangra herring section and this also i mentioned in this morning uh let me read just the English translation in some data are two fold the ones existing by nature so primordial data and the ones enhanced through habitual practice the ones existing by nature for example the 18 data which are seeds staying in their own respective continuities yeah so one of the 18 datas uh so each of the 18 datas function as bija yeah and shravaka boomi also says this is one of the all the layers of the yogachara boomi it says our question among them what are the datas and what is the proficiency in the datas answer datas are 18 and each of these 18 elements arise and emerges from its own data seed and gotra yeah so all of the 18 elements arise from its own data or bija and gotra and we should not hear that shravaka boomi is as i said one of the oldest layers of the yogachara boomi and in this shravaka boomi we don't have idealist element and in the established yogachara theory uh everything including external world arise from the bija stored in our ala vijinyana and but that kind of theory does not exist at this stage there is no ala vijinyana there is no idealism in shravaka boomi but still it says that 18 datas 18 datas obviously uh includes not only internal elements but also external elements everything arise from bija and how can that be possible you know i think what they had in mind is simply that you know each of the 18 datas gives rise to the same element in the next succeeding moment yeah that's all uh this is uh the first chapter of the minister sanghrahani here what is seed it is not the case that a distinct entity separate from the sanskara is called seed the sanskara's existing arising and staying in a certain manner are called seeds and also fruit and for those of you who attended the seminar this morning this is actually section number one of that bija discussion that i omitted this morning and so this you know as we discussed this morning from the section four onward bija was defined as pericarpita swababa avinvesha vasana and and there the text also says that seed is neither identical nor different from darmas but here the text says that uh sanskara's are called seeds and also fruit so bijas are not different from darmas period and uh here no confusion between seeds and fruit is observed with regard to past sanskara's it's called fruit but with regard to the future sanskara's it is called seed thus uh when it is seed with regard to something with regard to the same thing it is not fruit when it is fruit with regard to something with regard to the same thing it is not seed yeah so the model is something like this each of the 18 daughters you know gives rise to the same element in the following moment and with regard to its uh the next uh next moment of the same element uh this is bija and this is para but uh with in this uh relationship the same element uh this is the para of this bija but at the same time this functions as bija to the uh following moment of the same element yeah and uh vinisha sanskara pancha vijana kaya samplecta manobin vinisha also says uh you know the same thing as uh what we have seen in the of darmas samplecta vasha uh that which is a visual fact uh faculty of the eye but not i dato is the last moment of the eye of the arhat uh this is the first possibility of that that you remember is so uh uh so that is called so because it reproduces the same element in the following moment yeah yeah okay so this is the old model and then uh simultaneous causality and uh and there are two sub types of the simultaneous causality theory the first type is this one uh for the generative cause it must precede its result but for supporting cause they can be simultaneous and one example is this one uh in the uh vinisha sanskara pancha if the visual faculty of the eye and the eye conscience have the nature of cause and effect how can they be simultaneous if they are simultaneous how can they have the nature of cause and effect answer uh it is not reasonable that the eye consciousness arises based on the visual faculty of eye like a seed and sprout uh why not uh this is because the eye is not the generative cause of the eye conscience but the supporting cause so induria is only supporting cause it's not a generative cause therefore like a frame and the right uh these two can be a cause and an effect uh while existing simultaneously uh like eye and the eye consciousness here knows a town body and their corresponding consciousness should also be seen in the same way otherwise because there is no basis eye and other types of consciousness can't arise even though they have their own seeds yeah so in this model uh supporting cause uh can be simultaneous and uh this refers to the sense sense faculty induria that coexist with vijinyana but generative cause uh must be the same element in the previous moment they cannot coexist with its result yeah and uh this is uh the theory we saw in the tattva city and sabitarika sabichara dibumi uh it says uh this is uh another passage quoted in the chanwe shiro it says uh even though an impermanent element is a cause of impermanent element it is a cause of another element and of itself in the subsequent moment but not of itself in the same moment and chanwe shiro interprets that uh this another element refers to uh the actualized Dharma and so uh uh para-baba refers to uh you know the relationship between vijya and dharma and the suba-baba refers to uh uh the succession of vijya themselves uh yeah but probably the original meaning is that uh you know each dart is uh you know uh so for something else for example in the in the relationship between induria and vijinyana uh they can be simultaneous but uh for the same element like uh chakshil vijinyana uh no two chakshil vijinyana can coexist so their relationship must be only successive yeah and the second uh subtype is uh vijya and dharma are semi can be simultaneous but the succession uh between vijya and vijya are successive and this is found in mahayana sangraha and this is also quoted in the chanwe shiro uh how they should one understand the simultaneous and mutual causality between that aria vijinyana and those different elements it is just like the arising of a flame and burning the weak of a lamp which are mutually simultaneous uh this is also like a bundle of reads that depend each other and do not fall likewise here also mutual causality should be understood uh aria vijinyana is a cause of differed elements and likewise differed elements are the cause of aria vijinyana just generative cause is established because other generative causes are not observed yeah and here uh vijas are stored in aria vijinyana so this uh obviously uh presupposes in the aria vijinyana theory and after the introduction of aria vijinyana uh there is a separate well for potential vijya and so potential vijya and uh you know active dharma can coexist now this is a later uh model i think and uh also mahayana sangraha quoted in chanwe shiro sees are regarded as momentary co-existing with the fruit continuously operating specific uh relying on conditions and giving rise to their own corresponding uh fruit yeah so uh this is also a discussion between vija and dharma and vija and dharma can be uh co-existing uh the mahayana sangraha says because it presupposes aria vijinyana and so uh in this model uh there is a realm for potential vijas uh separate from the actual dharma so these two can be a simultaneous so this this is different from the aria model so or in conclusion i think uh in the old uh uh portions of the augacharabumi each of the 18 darts were considered to reproduce itself in the subsequent moment and in that sense darts were called vijas but this is quite different from the aria vijinyana uh uh you know uh system of vijas and in this model uh vija is not latent vijas and actual as dharmas are indistinguishable they are basically the same thing yeah uh with regard to the uh following moment uh the same dharma is called a vija yeah so no no there's no no distinction between vija and dharma and in this model a generative cause must precede its fruit co-existing elements can only be supporting causes like injuries or uh alambanas in this moment uh i'm sorry and this model does not presuppose aria vijinyana or vijineptimatra so even though uh shirabaka boon we for example says that uh 18 darts arise from their uh respective vijas they are not talking about idealist theory they are only saying that each of the 18 darts reproduce itself uh in the uh following moment after the introduction of aria vijinyana vijas and actually dharmas belong to some four distinct elements and thus uh they can coexist while being cause and effect uh the two theories uh in the chavez room seem to represent these old and new models i think so or even though or chameleon is as i said uh is available only in chinese i think uh chameleon uh can be uh witnessed the historical development in idia yogachar tradition thank you very much so first i wanted to thank you very much sensei for this model production uh yeah we i can see now that it would have in an ideal world we would have had this lecture first and the seminar after that because now we would have been really up to date with vijas and uh able to to dive into a specific debate uh with which we struggled a little bit this morning but um it's it's was very interesting uh i wanted to ask you i'm sorry if it is an ignorant question but i wanted to ask you maybe a bit more uh about your view about this chameleon and its composition because you seems to you seem to point in in several moments in your lecture that this has been a bit dismissed as a kind of late chinese composition uh by a specialist of yogacharas uh but in fact you have uh you think that this might be the reflection of a fairly late uh indian commentary that reflects the kind of debates that we are going at the moment and etc could you develop a little bit on this and how you would basically so you would date its immediately before schwanson basically around the time of his master so you know uh you know one one thing that caught me to think this way is the vipirta goherta finna vijaya i mentioned several times you know and in my earlier uh papers i discussed another controversy funding chameleon and that is about the origination of vijas and you know so as we discussed this morning you know somebody says uh uh that vijas exist by nature so we we can only enhance some potential element you know all the good element good potentiality but potentiality are always in us but whether or not uh we knowledge enhance good tendencies or bad tendencies is upon ourselves right yeah and so that is the first theory so all the element is already here potentially by nature and the second theory is that no no no all the vijas are implanted by your conscious act yeah and so that is the second sort of newly engendered vijas theory and the third theory says that there are both possibilities some of them are innate but some of them are generated by your act yeah so the combination of the first two yeah so these three theories are uh uh you know listed in chameleon and almost existing the same three theories are found in vipirta goherta finna bhiakya yeah so uh so and this uh as i said this morning vipiria goherta finna bhiakya was somehow influenced by chinese buddhism uh which i i think is rather unlikely and the possibility and the likelihood is that uh that was the style of data indian yogachara texts and only by some uh what's say uh historical coincidence not many data yogachara texts survived in india so we are not too familiar with the data style of yogachara uh texts you know uh but uh as i said vipirta goherta finna bhiakya and also yogachara boomi bhiakya this is another commentary extant only in tibetan they also have similar style you know theory a theory b theory c yeah and chameleon also so my suspicion is that probably chameleon had some indian original very close to the present chinese text and shuan zan maybe i did something but basically just translated the original text in front of him and then as i said tsuen da she wanted to say that he only knows some secret yeah uh only inherited the essence of yogachara from shuan zan yeah so uh you have to listen to me yeah and so for that purpose he invented the story of the computation of chameleon that's my suspicion i may be wrong but yeah that's my impression you know uh you know one any other question yes thank you very much for both talks today um i was wondering if you could clarify for me um where uh latency in manifestation of the seed so anushaya and paribhas dana fit into the timeline of the earlier modular feature so is there can we understand um latency in manifestation in terms of uh coexistence generative and yeah uh you know when we discuss the ambitious theory and one one of the issues is the relationship between the so-called or sautran tika uh theory sautran model and yogachara model and in abdarmic uh text we find something similar to visa for example anodata right yeah and so the relationship between them is certainly an issue and this is a difficult question but uh uh one of the thing uh is that according to my friend robot quitsa etc many of the uh you know apparent is the first uh a testable occurrence of the word uh sautran tika is in jabdarmic kosher vasha yeah and in the case of Edward kosher vasa almost all the so-called sautran theories uh it can be traced back to yogachara boomi yeah so fat uh vast wonder cause uh sautran tika uh may have been sort of what say concealed reference to yogachara tradition yeah and that's what uh quitsa suspects and i have similar impressions yeah so uh um yeah that is a uh difficult question but you know if we follow the earlier model i discussed today you know there is no what say uh real distinction between visa and dharma dharma can function as visa for the uh you know next moment of the same element and if visa means only that in the visa and the cause are almost the same thing so there's no what say uh potential uh unmanifest element and manifest dharma that kind of distinction is not found in the earlier model and to that extent probably salvastvada master would also agree if if they say that uh some potentiality exists somewhat separately from the actual dharma then salvastvada master would have difficulty yeah but uh so the exact relationship um among those traditions is difficult one of the difficulty is that the you know information is limited we we have only limited number of texts so we cannot know everything yeah i have other history card here uh process i think visa for the uh i have a question about it similarly of the two horns yeah is that particularly chinese or is that no no no uh this is found in pat pat the extent only in chinese but it must be indian text okay so it's familiar similarly also in the indian context yeah i think so yeah all right yeah okay and it and does it have a set meaning does it refer to two things or duality or coexistence or is the flexible metaphor yeah you know so it's simply saying that you know uh uh you know for example uh you are sitting side by side with this gentleman right and but you are not a cause of this gentleman and this gentleman not a cause of yourself but but doesn't appear in terms of causality well but the metaphor is always used in in the context of explaining causality yeah but in this context the simile is denying causality right yeah but it's about causality so yeah as far as you know there's there are no other usages of this metaphor yeah i'm i'm interested in the selfish question because i in the text that i'm working on there's also speaking of the horns and i'm in trouble of interpretation so yeah so so what's the context well it's just it's a zen text okay and it's it's it's i'm not sure if it's supposed to refer to duality like two things yeah being different or actually as it seems to say here two things being actually coexistent or being one so this apparently has to do with oneness or two or twoness in the sense that there are two horns but they are one animal or they form different directions so i was just wondering if there is any kind of usage in the text you're working on in this particular scene uh well you know my intuitive reaction is probably the context is different right yeah but uh well we did a Chan tradition also there are historical developments and there are right where where it is and i worked on some uh Chan texts from the northern school and you know artists for some of the northern Chan texts there's a very yeah what's that a strong influence of Yogachara uh theories there are many many Yogachara technical puns using yeah uh the northern school texts so uh you know or once your typical image is fashion school is you know scholastic hair splitting you know uh in practical scholasticism and Chan is very intuitive and practical and direct approach to the reality so they are the opposite ends but this is not necessarily the case it's sometimes they and the fashion come very close to each other yeah as some similarities uh for example uh fingers cannot touch itself and the sword cannot cut itself yeah and that simile is uh a popular one found in Yogachara and available texts and the same simile is found in some northern Chan texts yeah so that kind of shared property certainly exists yeah but in the case of these two horns uh i'm also sure okay thank you very much well um this seems to be very um philosophical but um i i hear that you also wrote an article about the practical context of Yogachara so i was wondering if this ties in with with with the discourse about practice i can imagine cause and effect is very important i i know in china and japan becomes important in the question whether Buddhist practice is necessary as causing as a cause for awakening so the status of of Buddhist practice um seems to tie into this so i was wondering if you could speak a little bit about the the kind of practical context in which these discussions um arise this morning uh i discussed the historical development of the abyss theory yeah and uh in this talk i you know uh what i talked about the most is very early form of uh Yogachara abyss theory and uh in the later form uh eight what's it in the earlier form uh all the potentialities as i said is already within you yeah and so it is just a matter of uh enhancing promoting which element yeah and that is decided by your practice yeah and but in the more developed form all beaches are implanted by your act and uh act basically refers to your conceptual thinking yeah so all conceptual thinking whatever you think uh or judge within your mind leaves its record in the area of jnana and that uh let's say and create and decide your cognitive world in the subsequent moment yeah and probably that model reflect the uh meditative experience i think yeah uh one of the points of Mahayana's meditation is penetration into the non-conceptual realm yeah and for average people uh conceptual recognition is matter of course so we never doubt that cognition but uh once you experience that intuitive world uh beyond consent uh conceptualization you realize that the conceptualized uh world view is uh just uh bondage yeah and that binds your cognition and so that kind of reflection uh let this uh vision of conceptualization model i would imagine yeah so there is probably certain links between vision uh at least between the data vision model and uh the practice i think and also you know one of the very recent articles uh about alia vizniana uh i discussed the practical background of alia vizniana you know uh what i uh argued is that uh you know usually alia vizniana is uh understood to be uh something like subconsciousness yeah and certainly it is one alia vizniana uh has that aspect as well but it also has uh physiological aspect it is very closely tied to the body yeah and alia vizniana maintains the body and keeps the body alive so when the alia vizniana is separate from your body you are dead yeah and while you are alive the state of your body and the state of alia vizniana are correlated yeah so or when your alia vizniana is in a bad shape your uh body is also in a bad shape it doesn't work nicely and after meditation your body you know we usually think that you know meditation is a spiritual practice it transforms your mind yeah but of course that's true but at the same time it also transforms your body and so body transformation and mental transformation are concomitant and both of them are based on the transformation of alia vizniana itself because alia vizniana is the basis for your conscious mind and also your body yeah and so i think alia vizniana has at least in the original very practical background i think it's actually a nice end to this lecture so let's thank you


Hey, they've got oil dollars that'll be coming out their ears as soon as they get production back under way, so it just seems to me like the Prime Minister was trying to please somebody else with that decision. Who would he be pleasing, do you think? Well, I think it'll be part of the NATO Alliance and the US that would have said to New Zealand, well, what are you going to do for Libya sort of thing, and he says, oh, we'll give some millions of dollars. Is really isn't as simple as that? Well, I'm not sure how else you read it, where am I? What else is the explanation? It's a country where people are starving to death. What do we get back in return? Well, I mean, what you'd hope to get back is a stable Libya that had a democratic government that respected human rights, but I don't think you'd do that by throwing millions of dollars at it. We may get that regardless of whether we put our money in there or not, but what do we get out of NATO and our friendship with America by giving money to Libya? I think we're just doing the usual New Zealand thing of trying really hard to please.


I'm thinking about new tricks all the time and I always write them down then I guess I start to like visualize it. Like some of the ideas are like really bad but some of them ended up in this project. You always try to progress and if people get inspired by this


Iran, can you hear me? Yes, you probably do. Okay, great. Question about Elon Musk has been in the news quite a bit lately. And you've talked before about your mixed feelings about Elon Musk in that on the one hand is this audacious bold innovator that's pushing the limits of just technology in general. But on the other hand, he's taking a lot of money from the government, right? So, and I've asked this question before, but I think I didn't put it correctly. So previously you mentioned that when individuals take money from the government, you mentioned that that's fine because ultimately it's your own money, right? Because government is taking your money in taxes. So how is that different from Elon Musk saying government is preventing me from making all this money because of regulations or taxes or whatever. So I'm taking this money back. How can he not legitimize that? If he actually said that, then I would say it's okay for him to take the money, right? So when I said it's okay for individuals to take the money, it's okay for individuals to take the money if they're anti-taking the money and they're publicly anti-taking the money and then they can issue out of not taking the money that the money shouldn't be distributed, they're not taking the money, that the money shouldn't be distributed. So the people who are anti-government doing this stuff, it's okay for them to take the money. If Elon Musk came out and said, look, I don't think government should subsidize solar, I don't think government should subsidize electric cars, I don't think it's any of the governments, I want this to be a competitive market, but look, they're handing out the money. I don't think they should, but they're handing out the money, I'm gonna take it and it's my money partially and partially my competitors are gonna get it if I don't get it, right? Then I'd say, okay, but that's not what he's saying. He actually, as far as I can tell, he lobbies, he encourages the government to give him more money and to get more involved in climate change and in electric cars, right? So that's what upsets me on the other hand, I have to say that since COVID, my respect for him has gone way up and I'm willing to ignore some of the bad because he's left California, he stood up to local government and didn't shut his plant down, he's been very vocal about the best thing government can do if he wants economic growth is leave us alone. So he's been far more spoken in a positive way. He hasn't in a long time talked about the fact that the robots are gonna kill us all, right? He used to do that, he used to have this whole AI, the government needs to regulate AI because AI is dangerous and you need to be careful. So he is so frustrating because he's obviously off the charts intelligent and off the charts admirable in his entrepreneurship, that is he's willing to take an idea, just run with it and he comes up with these, I mean, like the tunneling company, right? Who would have thought of a tunneling company? But he's got this amazing technology to build these tunnels really, really fast. I don't think the environment else will let him, but imagine, you know, cause there might be some worms under there or who knows what kind of species under there. But what a mind this guy has and he thinks out of the box and he's constantly thinking and changing and innovating and the ambition of going to Mars and having that ambition 20 years ago and setting up a company when it was like, yeah, you gotta be kidding. And then achieving everything that's achieved and getting to the point where we are today where, yeah, I think SpaceX is gonna go to Mars. If the government doesn't stop them, I think they're gonna go to Mars. What's gonna stop them, right? He's got the capital, he's raised the capital, they've shown that they can do the technology, they've got a business model that produces revenue right now, they will go to Mars. I mean, this is cool, right? So I become a big fan of his and at the same time, I wanna spangle him on the global warming stuff and on the electric car stuff and on the other stuff. And even Tesla, you know, it's a good car. It's, you know, as Alex Epstein calls it, it's a coal car, which is fine, you know, you're running on coal, but it's a, you know, if you sit in it and you friends who have it and drive it, it's a cool car to drive. Yep. Has Alex done any kind of analysis or showing any numbers as to how much Tesla is polluting quote unquote, the environment compared to the regular car because it uses coal, right? I don't know, but the numbers are gonna be amazing because A, you've got to use, you know, given that we're not using nuclear, you know, you have to use carbon fuels to fuel it, right? And the second and coal is still a major source of energy for electricity. And second, you know, people have looked at battery, the batteries and batteries are unbelievably polluting or whatever and, you know, from a carbon perspective, carbon, whatever inefficient or whatever they call it. So there's no, you know, it's not, it's, you know, I don't know why Musk does what he does. I wouldn't be surprised if Musk thought it would be cool. It would be really cool to build an electric car. You know, one way to do it is I can manipulate the government into giving me a lot of money to fund this and help me raise the capital. I wouldn't be shocked if he actually thought that and went about and did it just like he does. He just does it and it works, right? So I, yes, I am, I'm really, really mixed about him, but you know, when I listened to him, half of what he said is amazing and admirable and then it's cognitive mishmash. He's got, his mind is like, goes all over the place and it doesn't mean anything. Doesn't mean anything. And I don't understand a mind like that. I have no idea how it works, but the part that is rational is amazing. It's one of the best minds in the world today. Thank you. What we need today, what I call the new intellectual would be any man or woman who is willing to think. Meaning any man or woman who knows that man's life must be guided by reason, by the intellect, not by feelings, wishes, wins or mystic revelations. Any man or woman who values his life and who does not want to give in to today's cult of the stare, cynicism and impotence and does not intend to give up the world to the dark ages and to the role of the collectivist broads. All right, before we go on, reminder, please like the show. We've got 163 live listeners right now, 30 likes, that should be at least 100. I figure at least 100 of you actually like the show. Maybe they're like 60 of the Matthews out there who hate it, but at least the people who are liking it, I wanna see a thumbs up, there you go. Start liking it, I wanna see that go to 100. All it takes is a click of a thing, whether you're looking at this. And you know the likes matter. It's not an issue of my ego. It's an issue of the algorithm. The more you like something, the more the algorithm likes it. So if you don't like the show, give it a thumbs down. Let's see your actual views being reflected in the likes. But if you like it, don't just sit there, help get the show promoted. Of course, you should also share. And you can support the show at yourunbrookshow.com slash support on Patreon or Subscribestar or locals and show your support for the work, for the value, hopefully you're receiving from this.  You'll know what shows are on, when they're on. You'll get notified, right? So yes, like, share, subscribe, support. Like, share, subscribe, support. There you go. Easy. Do one, all of those, please.


Abstract metabolic labelling of RNA is a powerful technique for studying the temporal dynamics of gene expression. Nucleotide conversion approaches greatly facilitate the generation of data but introduce challenges for their analysis. Here we present GRANDR, a comprehensive package for quality control, differential gene expression analysis, kinetic modelling, and visualization of such data. We compare several existing methods for inference of RNA synthesis rates and half-lives using progressive labelling time courses. We demonstrate the need for recalibration of effective labelling times and introduce a Bayesian approach to study the temporal dynamics of RNA using snapshot experiments. This article was authored by Teresa Rommel, Literary Sekelerody, and Florian Earhard.