In chapter 2, in a very difficult section, teaches causation. Causation is called, in photograph, we have three parts. First part is called Ketu. H-E-T-U. Next section is called Holocaust. T, J, H, L, X becomes dissolved. The next section is called T-R-A-Y-A T-R-A-T-Y-A-Y-A T-R-A-T-Y-A-Y-A T-R-A-T-Y-A T-R-A-T-Y-A-Y-A T-R-A-T-Y-A [...] T-R-A-T-Y-

[01:03]

how the various states of consciousness in which the mind and all these mental functions are today, how one kind of consciousness goes into another kind of consciousness. It talks about all the different sequences possible, different sequences of different types of consciousness. And it talks about it in terms of not only in this realm of this world, but also how you go from one kind of mind in this world to another kind of mind in another world. And worlds here in the free world, Are you familiar with these kind of three worlds? Commodotu, lupodotu, and unlupodotu? You're familiar with that? Like, that's this kind of terminology. You probably know that I need either pre-passed by the teacher, or commodotu, lupodotu, and unlupodotu. So at the end of chapter two, it teaches how one goes from

[02:05]

A false state of consciousness to an unaltered state of consciousness. What kind of sequence? How you go from an unaltered state to a false state, how you go from a false state to a mental state, how you go from a legal state to an unaltered state, how you go from a false state, and you come adapt to a false state, and you look adapt to it. How you can't go from an unaltered state to a false state, and you look adapt to it. It's all that. The chapter three teaches Buddhist cosmology. It teaches in detail about these three worlds, the comedic, the reproductive, and the reproductive. It teaches about the cosmic systems of worlds, their size, and shape, and beings who live there. It teaches about the various realms of existence of the six worlds, the animal realm, the human realm, the hundred ghosts realm, the hell realm, fighting being a girl and having to go.

[03:09]

Showing how you go from one to the other and what they're like. It tells you how. They tell you various other forms of existence in the three worlds. And the chapter three is taught, actually this time I'm taught, 12-fold. 12 links of causation, 12-fold teaching of causation. So there are the first three chapters in what we've done in the first two years. And I want to tell you about the rest of the academic course. You can just look at this hotline. But those are one of the things we've done. The main highlights. And it's set by eight days. So you could see the class talk about one of those things. So in this class, and we'll talk about one of those things and some of the big things.

[04:17]

So the first thing you have to say is that the office is about to go into a college. Buddha who has lifted the world out of the mire of darkness, and who has done so by giving teaching. He has not done so by supernatural power. Although he has supernatural powers, he has not used it to say he has done it by teaching. Next says, you know that I pay homage to the teacher, to the master .

[05:31]

I will explain the meaning of what we've done. The albidharma has strict sense, strict meaning, but absolutely true. And also it has a . So the albidharma culture, albidharma, albidharma in the strict sense means what? Except for activities and strict sense. That is a meaning of the word, but what did Vassabandha say? What? He says it's immaculate from you.

[06:36]

Pure from you. Povidama equals pure Povidama. This is Vasupan, who's definition of Povidama. Pure Povidama, well. Pyr prajna and its entourage. Pyr prajna and its sweet. Pyr prajna and its accompanying mental functions.

[07:38]

This is what Abhidharma is, . This is what he said, . Etymologically, as you may know, Abhidhamma means what? So, etymologically, you could say it means high-ethamma or highest. This word Abhi is an interesting way. But Abhi also means not only does it mean highest, but also means the approach to the highest. through four. And this is the way Gautama understands it. But it actually means that it had four reasonable meters. That it isn't the highest, and it means that it's equal to the highest, the highest dharma, and its approach.

[08:42]

So the strict sense of adhidharma is pure prajna. and his entourage. But pure prajna and his entourage, obviously, is also the approach to pure prajna. So this prajna that you see, as you know, maybe I could pass it up in the A hundred people will look

[10:00]

Let me make this chart. It's somewhat based on when you're in the back of . It's . Mainly, if it proves that English translation, . OK, so if you look at the chart, .

[11:02]

If you look at the chart, you see group one, and it's called ruta. Group two is called chitta, right? And group three is called hypotheca, or chitta, some prey to some stars. So prajna actually is one of these chitta, some prey to some stars. So when mind comes up, whenever mind is happy, whenever there's a conscious moment of human existence, at that moment, there's also a certain number of mental functions simultaneously. Mind never comes up by itself. You never have just expansive, empty consciousness. Consciousness is empty. Here, it has no color. But it never comes up that way.

[12:08]

It always comes up with a bunch of other events. And one of the events it always comes up with is prajna. And prajna, on this list, is number 18. And number 18 is called there, maki, discernment. Chinese character on the right, Hui, means usually it's considered wisdom. Like in the Greek sixth patriarch, his name was Hui Ngu. That's the character of his name. In the second patriarch, it's called Hui Ka. That's the character he used. So it's called Mati, or discernment. The character there is wisdom, also called prajna.

[13:09]

But it's not called prajna here, because this kind of prajna is always present in every state of mind. So they say the word prajna, although it is personal. So there's such a thing as discernment going on in all fields of mind. But, for example, if this concern doesn't find an association with itself, it fully develops So Vasubanthus says, Abhidhamma is pure-cut. It's a prajmia which discerns dhammas The definition of kharji in the abhidham kosha is the discernment of dharmas.

[14:14]

This is the abhidham kosha, the discernment of dharmas. What dharmas? These 75 dharmas. So the abhidharma is the discernment of these 75 dharmas. It is the accurate, perfect, exact discernment of these dharmas. But in every state of consciousness, there is discernment of darkness. But for many people, it seems that they discern them improperly, or actually they don't discern it at all. What feeling do you have now? Do you tell me about your feelings, and you say, I don't know how to tell you, I've always been doing this yet. So we have what we call the four foundations of mindfulness. First one is called mindfulness supply. Second one is called mindfulness of feelings. Third one is called mindfulness of consciousness.

[15:16]

Third one is called mindfulness of downness. First of all, you're mindful of whether you're standing or sitting or lying down or walking. You might have many mindfulness of body practices. Another one is while you're breathing, not mindfulness of body practice. Next one is mindfulness of feelings. So mindfulness is meaning mindful of number 14, number 13 on this list. The second of the four combinations of mindfulness is mindfulness of number 14, number 13 on this list. You sit or stand and you discern whether you're feeling positive or negative or . If you do it after you discern your body, first of all, you know what your body's doing. I'm standing now and I have a negative, positive, negative, neutral, positive.

[16:21]

I actually don't seem to say so because it's two facts. If you look at the computer, I put it to a sheet like... And then if you do it for... The next one is my subconscious. And then, you know, my book, you still haven't gotten to see all of it. But you feel in terms of generalities about the whole diamond field. In the next stage, the diamond foundation of mindfulness.

[17:22]

We use this whole field. And how to discern, how to work with them. You've got to see it properly. Because that is what the Abaddon culture wants. So when you can do this, and you see that it's a pure problem, and it's mental and psychological functions associated with it's the same. This is the other term. That's the other term in the strict sense. The other term in the more conventional sense is X, which teaches this way of developing So the Abhidharma is also the text that teaches it. But the text that teaches it, and the things we taught are really one thing.

[18:27]

Because if you're looking at the Abhidharma, first of all, you must be concentrated. Because you have to concentrate to see the words. And these words are not telling you an interesting story. which your mind is played a long way. You know, your mind plays, but having your plays, it never gets you out of the dialogue. So you have to keep bringing your mind back to the text. Your mind gets bored. But once you go someplace else, you start getting into the text. Because one is you would like to collect these books, memorize [...] them, memorize them, memorize [...] them. So this is called . So you're starting to have a text, just reading, memorizing, memorizing, is .

[19:35]

So the text, although can be separated, the pure process and text, if you're not, if you're enraged, you need to have to quiet your mind, consider it before you can have to move out your door. If you're blind and you're satisfied with sitting with a boring floor, The Abidharma is a little bit. But if you keep watching movies, somebody takes a movie off. You might take it four to four. So not too many people around you can study Abidharma on Saturday night. It's hard.

[20:37]

If you could, I think you'd be very confident that you didn't do it. You can do it. Of course, you can still . That doesn't require quite enough concentration. And sometimes you'd be saying, I don't know if it could be a bit of a search for a certain chapter. A few jokes and stuff. But basically, it's important stuff. It requires concentration. It becomes clear to read, and to read is concentration. It requires a correct attitude, a non-gaining attitude, and to read it will correct your gain. So the first teaching is .

[21:50]

Next is . What are the two categories? I think it's like four categories. What are they? Anybody? What before that? Condition and unconditioned. The Sanskrit text. And it comes from the root, I believe, .. [...]

[23:11]

And then . So then he says, there's another category. Well, the things that go into the Sanskrit stuff, Sanskrit category, and you have shart. As you see through your chart, 72 diamonds go on this side. And three go on this side. And the three on this side, an unmade diary, two kind of nirvana, and split. Three things are not born. They do not go away. And there's another. dichotomy, which is called thathrava and anathrava.

[24:24]

Thrava. Trava means a what? What does trava mean? How do you know this trava means? How about astrava? They may know what astrava means. or leaks, or flood. Flood, leak, or outflow. Inflow, or outflow.

[25:41]

And sastrava means is another way to write astrava means with, far means with, astrava. But dharmas with astrava are dharmas that eat. And on astrava, the dharmas that don't eat. astrava It don't leave you. So you know then, Yuen Yuen said to , said to ,, after I leave you, what can I do to carry on your teaching?

[26:44]

He said, . In the sutras, you hear about these arhats. They're outflowed. They're all dried up. In other words, they're anastrava. Now, what are the satrava dhammas? What? Anastrava dhammas. What can you say about the satrava dhammas? Which ones are they on this list? Which ones are the satrava dhammas? The condition. All 72. And what are the Anathrava dharmas? What are the dharmas that don't have offload? Unconditioned? So there's three.

[27:45]

However, one more point. This is the most important point. It's not the whole story. They also . What? They also . Oh, no. That's right. So all the 72 conditioned diamonds, all the things that are created are the things that link, except the path. What is the path? is just these 72 dhammas. What's the Anastrava dhammas? The unconditioned dhammas and the path. What's the path? The 72 dhammas. But the 72 dhammas when they don't beat. So the world of losing your strength and being shocked by the world

[28:53]

It just is conditioned on. In the world of not being perturbed by them and having free reign, it's the same subject you've done. Nothing but that. But the path, there's something higher in the moment called path. Once again, you look back to the definition of what is albidon, what is prajna. Prajna is a discernment of darkness. So in the field of dharma, in the field of 72 dharma, the correct discernment of those 72 dharma is the variety of patterns within those 72 dharma, what could be called a path in various forms. misrelates to practice and confirm all things involved in 702 don't.

[30:06]

Practice and confirm 702 don't. To practice 702 don't, while carrying yourself, is . For all diamonds to advance forward, make it from the self. This is a way. If you have 72 diamonds, or five diamonds, or 10 diamonds, whatever, the discernment of those 10 is just that. It's just what they are. Nothing more. We don't have 10 diamonds plus than what we are about. We don't have 10 diamonds plus. Always 10 diamonds. Nothing additional. Just like this. That's it. What? What's the only business? Nothing additional. That's all we can.

[31:09]

What's it really? What's it can? There's a hand. An idea of art? Yes. What's the idea? Is it additional to it? No. But do you think so? What is the thankful self? 1 to 10. Is there any difference? In field, what happens? What's the difference? Same diagnosis? What happens? There's no difference. In one case, you collect correctly the assembly. In any other case, you get the vote. So this, at the very beginning, I'll be telling you to see the subtle difference between the path and the way of meeting, the way of confusion. The difference is just imagination. Just what?

[32:09]

Just false discrimination. It would be called the culpa. The culpa. And what is the culpa? The culpa is krania. What is that krania? Krania. [...] I'll even say, what did you do? No, I think it's that. I think it's self. No, it's not self. It's just self. What is it? It's trying to discern darkness, but not the second problem, because the study hasn't gone on long enough. You haven't studied exhausted. But therefore, instead of having the exact concern of what's going on, you have any proper discernment of what's going on. You think the one other thing that's going on It's what's going on everywhere. We think that your perceptions, that your notion that you have ears, how the whole field. But as you see, that's not true.

[33:13]

So, like, one, you see, such is our part number 14. But you think that perceptions are many, many times. So you can turn down it. Here you go. And the time is the edges that they are. Yeah, the idea that the perception, you couldn't not feel, it's just an idea. It's just as good an idea as any other idea. So, the difference between each student is this way. Any questions about this? It's all happening.

[34:17]

No questions? Okay. Yeah. The various ways that... That an outflow can be scary. If you look at your chart, you will not find outflow. Not when you're done. But actually, outflows, from the point of view, are not real experiences.

[35:23]

They're not basic experiences. They're compounded experiences. They must be built up of a number of them. So the first meaning we see is that to experience an outflow, if you really don't outflow, if you really look at the dark track, you don't see any outflow. Outflows must be the imagination, yourself. That's what we just said. The dark ones, because they are, Diverses as they are, that's probably not. When you're not passionate, there's no reason. But there could be imagination about what's going on, which is not actually something.

[36:34]

For example, you can look at these five diamonds here in my hand, these 10 diamonds here in my hand, you can say it. Actually, they're all one diamond called depression. I'm depressed. It's depression. I think depression is something that I haven't been told about. I made it up. If you ask about what depression is, you can't find out. Depression is . If you find out that depression is, if you want to, you could forget about the depression. No longer that. If you want to hold on to it, you say, let's eat tan and went back to depression. If you want to, you could Look at it this way. And there's no problem. You don't have to . Or you can say, . You need another candidate. You say, hey, I've changed. But I really didn't change. So then you deny what happened.

[37:39]

And then you start fighting yourself. That doesn't get to be either. So I'll flow. or leak, or flood, could be a contact like this. Namely, I have a certain amount of energy. And now, I just lost something. Where did this energy go? Why am I weaker than I was before? Because I took a certain amount of these diamonds and went like this, that this is one thought. I put another group over there into the other side, and let the energy that was in the whole field cannot cut in half, so I lost it. So I did it weak. Why did I do it with it? Because of my concepts. What concepts? Concepts were overarched down with the field, which grew up in different patterns, but in a way, it's actually just happening.

[38:42]

But I take these three journeys, and I say these three times, It was . There's no yellow diamonds, and there's no pink diamonds. But because I do that now, . But as a result, now I can have outputs. So that's why outputs aren't on the diamond list. But you could use things on a diamond list called concepts. You could take concepts and map them on the certain pattern. And then you can set up what you have field. You can conduct energy around this way, and bring it back this way. You can shoot out that way, and move it here, and it ain't there. What actually happened? Towers just came up and went away. It came up and went away. But because you organized it in certain ways, because you had impulses to group these three instead of those five, and you call them this, and you call them that. Because of that, you get some more osmosis.

[39:45]

electricity between them. You get some deans and lots. So actually, these leaks are constructive things. They really don't exist as such. They're just patterns among your conditioned arms. And if you pick another pattern, you call them no patterns, which is the path, which is Buddhist practice, then there's no leaks. You can just leave things as they are without categorizing them according to conception. and just realize it's actually yourself that it's part of what's happening. And there's no leaks. They're not possible. Those categories are teaching. If you want to, you want to experience the universal kind of universal extent and Mahapunikas, you want to partake that kind of complaint, you have to get rid of that stuff, who has a sense of energetic loss or feel loss between the always present dharma and the ones

[41:15]

which are associated with that group. Try it. You can do that. It's a wonderful exercise. I never heard of any of this. I never ran into any of these problems like this. Now, to learn how to do that, to be liberated by that technique of putting up the groups, not willing to do anything else like that. So it is possible, at a certain point, when you get very good about the Dharma, that actually you get a challenge between the Dharma's being as they are, and not what they will anymore. Then you need to take the next step. Because even the Dharma, you still have . They said, my young children, they said, the Dharma's have no bottom. They completely unbounded and killed. After a while, you can't even say what's the perception and what's not perception. . . .

[42:16]

. But now, first of all, it's that you can see them. Then when you can see them, then keep looking at it, pretty soon you'll see the whole part. And actually, they don't have the definition because you realize the definition is based on other words and other ideas. It doesn't stand by itself. For example, some of them are called not the other one. One's called self-respect and one's called not self-respect. So self-respect and not self-respect

[43:16]

I used to look at what you say. One of the downloads is called Shaitana. Shaitana is translated as Polish, Chitana. All these dharmas here in this section in the same way of Polish, look at all impulses.

[44:23]

They're all called samskaras. And samskara, the cognate for Sanskrit, means make an impulse to do something. And Chitana, in the development of Bhagavad Gita Dharma, Chitana was First, at one point Chetana was synonymous with Sanskrit, the Samskara itself. Chetana was the name of all of them. Chetana, historically speaking, was the first of these majors beside me. He's like the first of the Samskara scholars we have to. So there's feelings and perceptions. mind itself, and then check it out with the first of the time. But all of the time starts with like check it out. Check it out has a special meaning that check it out is the total topology or total circuit shape of the mind.

[45:26]

Check it out means all the different groups that you have. The fact that things are grouped in different ways, and patterned in different ways, and worked in different ways, is called . So even the fact that they're in shape is . But then take another step, and to attribute these concepts on top of the . to do more than that. I think we get real interaction. It's still keeping up. It is a static thing. All right? Everything you know, you still have to be sorted out.

[46:31]

So then if you do that, then you can walk the part you don't. So the thing is done at a simple emotional level, meditational level, or physical level. Basically, basic weeks set up in the mind, self, not self. So this concept, the outside this concept. This side, the inside of this concept, the inside of this concept. This kind of plane creates leaks. If you stop making this effort, you keep it up at moments.

[47:32]

. means leak, . This one, no. What? If it was alcoholics, you just need to have it. Or there is it. If you don't have alcoholics, you do have alcoholics. However, not having optical does not stop kind of either. Because it doesn't believe that there's anything to be done. Down with this coming up is a result of a past term. It can't be. If you don't believe that you have to do anything with that, you're not picked by that, and you don't feel like you have to organize it, or you have to change it in your life, there's no more kind of meaning.

[48:38]

And you can take action. But without believing that this action is doing anything, there's no implications of your action. Because you don't feel like you're changing the shape of the situation. You're just acting in a situation, but in one other situation, acting. So it said, when 10,000 diamonds advance forward, you can find yourself. It doesn't mean you're stuck still. You're not moving. It doesn't mean you don't take initiative, do you? But you take initiative, not you taking initiative, pushing down people around it. Don would come, [...] come. Do you see it? It's no longer Don of it going up, practicing Buddhism, becoming enlightened. You come in and I don't feel so bad. You come back here. You come back here. And then the next thing is Chapter 1, which is in case, uh, what is the following?

[50:05]

It's a good kind of neighborhood. Did you see the chart? One is called , and the other one is called . These are not called. These are not made. One thing I found out is that I found out that Buddha had

[51:27]

what you still want. This is the . And there can be multiple . Then there could be for every time, or even you could say Pakistan can erode for all reasonable, if possible, through your relationships and monadharmas. So Pakistan can erode it. Its definition is defined as visan yoga. The definition of .

[52:41]

This is the definition of the year. That means to cut what? Or to cut a special relationship. between dharmas. So it happens that after a life of habitually patterning dharmas events in certain ways so that you can get this firm going, this flow, this collegiate flow, entertain yourself. You can also, when you stop playing that game, we turn off, so to speak, or we associate to the draw.

[53:42]

We usually get cut. It's not an act that cuts it, but you just stop making the association. But they are. Probably some kind of role is also the entry in the Buddhist path. It's changing the lineage of the Pratajana. It's changing from a Pratajana. become a stream enterer.

[54:48]

And this is also called darsana. You see the path. So, darsana. Marga. You see the path. And what does the path look like? Path looks like . Looks like the . So these are different . These are . These are . But it's still here.

[55:55]

So this is sometimes called knowledge due to, or kind of extinction due to knowledge, or due to some exertion. In other words, it's knowledge due to, but actually, Knowledge due to and wrong. Not knowledge due to anything. This, dear Lord, is not good at it. It's not caused by something. It's not conditioned by something. It's not conditioned by trust. Trust doesn't make it happen. However, your appreciation of it is trust. It doesn't make it happen. It's not due to that. So when Pha is gone, let's see things that they are.

[57:05]

We call it this. Number, diamond, number 71. No, 72. And then when there's not even any five scones anymore. In other words, when there's nirvana, when they're seeing things as they are, just because they don't even come up in the first place. This is called . And this is also called . This is . thought they're not doing anything. And this is actually the way it is. It's the essential, original nature of all things. They're not even born. They don't go in the first place. They don't go away. So this is our practice I'm telling you about.

[58:06]

This is the diamond. This is the non-arising of diamonds that are not anymore. Partisan kind of order is addressed, by the way, to speak to the slash of the domains. All right? It's addressed to the slash of the domains, to be being cured of. You do not have to stop being cured of. In other words, Partisan kind of order does not pack, does not interfere with the It doesn't do anything to happen. After you have this kind of entry, habits unclassified, doesn't influence practice.

[59:12]

It influences something else about practice. It supposed to mean that you By practicing various kinds of meditation and discipline, you finally see things that they are. They are liberated to some extent. At this moment, anybody is saying that they are. You surround your situation with this meditation. However, we now have to integrate this insight You didn't be in any different situations. You may have been awakened, but you still haven't had any bad habits. And now you have to take this insight and reintegrate it, re-enact it, re-establish it, re-experience it in all different contexts of your life.

[60:21]

kind of breakthrough, but I have to spend some number of lives, seven more lives at most. But you may be able to do it yourself. You have to review again and again what you see. But you review diamonds that they are. You have to bring back to see again and see. But doing that, we mark one more. It also says, apart of some kind of erotic, and apart of some kind of erotic, do not even deal with the pure diamonds. When you practice the path properly, you are going to be found around the pure diamonds. Pure diamonds are what see reality. Diamonds, when they're constituted in a pure way, are exactly what it is to see reality.

[61:27]

That is what . So at that moment, you've also entered the path. And now, at that moment, you have an example of what it's like among these inter-dominants. But now, the inter-dominants are having such a . That's the same moment that you see what you see. And later, now, . But this cutting did not cut the path, not hurt the path. But it may have to be moved to something else. If you then, you can right away after that, you can get off the path. If you blink your eye, you can get off the path. So there could be, in a sense, kind of a regression. Even if you have insight, you can regress.

[62:29]

The man who's not seen will be something with the people you should. Exactly. I really enjoyed that. I'm going to do it again. But it actually doesn't sound like that. You can't say you should. But that'll be something. It sounds like you've stopped looking at you should be not talking about you. And then the actual experience could be something you could play with and put yourself in trouble with. But still, the fact that you see it, eventually it will get back to you. And you again say, hey, wait a minute, I'm talking about it. And you will, according to this teaching, you will never, ever forget. Once you enter, you'll never forget. You can't really forget.

[63:33]

Not for any others, you know how. The universe must be proven. And for you it is, once you enter. You can only improve when you want. So you have to worry. Anyway, this is a sample of chapter 1. And I have signed up for you at this time. You can't say these diamonds by heart. And if that's pretty cool, you know who you can. But just . That's what I want to ask you to do. Can you do what you can say? And quickly, I'll lecture on some other topics in chapter one.

[64:39]

Okay, I'm going to have a question right here. I'm going to have to do it. Yes? What? So you can get your reading list. From Jill, on the meeting, let's just see many books to read, if you want to read some books on the internet. You can read those on the internet books that we have, also a shelf up down.

[65:58]

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