In Buddha's teaching as the five skandhas, body feelings, perceptions, mental factors are Formations and Consciousness. They they're categories. For our experience, you could say and we mistake through these these five ways in which we experience the world, we mistake them for a solid abiding self. In Tibetan Buddhism, they refer to the five skandhas as the perishing collection Skanda means heap. So if we can imagine these these categories is shifting and changing like sand dunes. Say a little bit more about these, each of these Skanda sometimes translated as heap, sometimes as aggregate aggregates, and this is a brief explanation of them. So the aggregate of material form Rupa includes the physical body with its sense faculties, as well as the external material objects. So experience of sight is, is conditioned by our organ of sight, the eye, what we're looking at what the visual objects, and also the process of how we how we process our vision. So there's somebody waving wanting to come in. Oh, you just gone out again. Maybe we'll check it out on you. And the same the same for the other sensors, so It's not just not a neutral process, but an interacting process with our site, objects of sight and the process of that we have to go through to, to make sense of that, that what we see the aggregate of feeling the donor is effective, the LF effective element of experience. In other words, everything we experience we experience as pleasant, painful or neutral. So, that's the feelings. Perception is the food aggregate and is the factor responsible for noting the qualities of things and also accounts for recognition and memory. The formations, egg aggregate, mental factors, Sankara is an umbrella term that includes all volitional, emotive and intellectual aspects of mental life. And the fifth one consciousness. Vision Asana is the basic awareness of, of an object that is, is indispensable to all cognition. So it can be hard to get kind of get our minds around these, but they're really all interrelated, they all they overlap each other, they're not not completely separate. But they're one way of making sense of all all that is that we experience that we mistake for a solid and abiding self. So in soutra, her experiences brain being presented broken down into these categories. So he can to the border continues. Because what is meant by not pursuing the past, when someone thinks about the way his body was in the past, the way his feelings were in the past, the way his perceptions were, in the past, the way his mental factors were in the past, the way his consciousness was in the past, when he thinks about these things, but his mind is neither enslaved by nor attached to these things which belong to the past, then that person is not pursuing the past. So again, we get this this repetition of the series, but this time, it ends with not being an enslaved.