That was the start album. Did you tell us something about what we came to or what we talked about? We began with our involved dance is that, honestly, it's given the action of the dance, but it's like the karma from the lighter and lighter, but still we use the karma. And so, though it was compared to the spirit, there isn't that. Once you're on the path, you know, I want to create an environment around here, bring it up. This will be this mound, and create an environment. And this is brought up by Kripal Vahna, which is at the first aunt, which is, thank you so much to see. We still experience a result of what we talk about.

[01:02]

But because of that, there's a lot of great people to see them, who speak to [...] them. Now, when you're on the path, the question now performs the function as a path. It also goes, once you're on the path, it's not turning back. ... [...]

[02:29]

And also, . Once again, .

[03:30]

I don't know. Talk about that. he's sick so I might have to leave any second but I asked him to do it to give his his review anyway but anybody anyone would like to comment on a couple points he brought up one last one being the idea of

[04:37]

Or do you provide to say it again? Well, it's the idea that... ...is it fine, that... ...it just fills in... ...this face, it's... ...any moves, it's unnecessary, you know. ...it's very large in that... ...when you have films, whereas yourself... ...it doesn't matter, but maybe, uh... ...if like it, but we like... The second part makes sense to me, but saying that the fine net of the Theravada is like jhyana practices, that doesn't

[05:39]

I couldn't understand that because in the jhana practices you don't need any rules. You don't need any precepts because you're not moving. You're not doing anything, so you don't need any... Your conduct is... You don't really have any conduct to speak of. I guess you do, but you don't need any rules because your eyes are shut, you're not moving. It's an advanced jhana, you're not even thinking. The second part about the Mahayana, I can understand. I don't know what you mean by the... I think they're a protective net for the giants, too. They would mean that... it would be almost impossible to find yourself in an unhosting state to follow the rules.

[06:47]

Right, but if you kept living, you'd always fall back to Kamavachara. And at that point, you'd once again have to protect yourself. in such a way that you'd stay in a wholesome state whereby you could then again begin to practice the jhanas. So yes, they do. Every time you descend the ladder of the jhanas, you'd have to start from a wholesome state again, and you'd have to go in the first jhana, second jhana, third jhana, fourth jhana. And as soon as the power of that compulsion and obsession of the jhanas, fulfill itself, you fall back to the Kamavacara. Hopefully the Kamavacara. I mean, not hopefully, you fall back to the Kusula Kamavacara. Could even fall back to Akusula. But even if you fall back to Akusula, if you then again immediately begin to practice the precepts, you won't be there for long.

[07:55]

Is there a set of rules for like the essential sphere? Isn't there, like, more subtle rules, or, or, there's, uh, just very specific, but even, like, saying, like, charnas itself, like, there's some more subtle rules that apply that we can follow on. Not in Buddhism. I mean, all the rules are, like, that people need for you. Mm-hmm. Because the path is practiced. In fact, the path is not practiced in these mundane trance states. The path is practiced in the super-mundane sphere where all these ordinary Kamavacharya events can occur too. And even if you enter the jhanas there, then the same rules apply.

[09:01]

Now, sexual misconduct is false. If you had rules that prevented you from being involved at all in any kind of sexual misconduct, from the point of view of considering being in a room with a woman as sexual misconduct, if that's considered sexual misconduct, then in the group of HR2, you'd have to stay out of... You'd have to avoid any relationship with... you're a man with some feminine principle. I don't know exactly what it mean there. It's laid out. It's described in Abhidharma Kosha and other books. It's described what beings, what kind of feminine and masculine spirits there are in the rupa vajara. And sexual interaction occurs in those levels, but also in Abhidharma Kosha it tells you what parts of the sexual body are still present and what parts aren't.

[10:08]

It talks about whether or not, what sense it makes for the male and female reproductive organs to be present or not present. But people aren't the same. I mean, it's now not, it's not sensuous interaction anymore. It's interaction of rubas. It's still sexual contact, sexual intercourse in some way still occurs. So the rules that you had no longer would apply. In that case, then, you might be a lot more elusive rules. But one of the rules in the big list is still... There are certain rules that you still apply, but they'd be the same rules, just that some wouldn't apply anymore. For example, there wouldn't be any curry in the Rupa Mishara. Curry. Curry sauce. And there wouldn't be any, what else can't they have? Various, various particular things like that there wouldn't be.

[11:12]

Actually, I think it's the smell and taste. Yeah, smell and taste aren't in the loop of the jar. So, things would be different, but there would still be some rules, but there aren't a new set of rules. for Buddhists. The yogis may have special rules that they use to conduct themselves in those spaces, but I don't know if they would or not. Their rules would probably be some way to prolong the state rather than how to behave themselves. But I don't know. touch as well, smell and taste and touch. What? Govinda, I think, says the sense of touch is also missing. He's absolutely missing. He does? Maybe in Theravada, they're missing too.

[12:17]

I don't know. Amidharmakosha, anyway, smell and taste. There's still touch. Still, you still have some sense of touch of your smell. But the thing is, you see, that these rules are meant for the people on the path or on preparation to the path. People on the path don't propel themselves into these states in the first place. People on the path don't put themselves in these worldly jhanas. Is that right? They say the breathing practice leads to the five jhanas.

[13:22]

Well, the Siddhi Maga says it leads to access. So I don't know. It says it leads to the full trance in five genres. What? They describe the detail that like the breathing practice that means that mindfulness of breathing is coming out. You could count your breath and then you're still concentrating on something else. Some other kind of practice. Can you depend on the treatment of all the phases?

[14:34]

How do you... The intention you need? Yes, I think it would have something to do with it. If you were trying to enter the jhana, induce the jhana, but actually, even so, it still says, in the Siddhi Maga, it still says it gives access, not the full chance. Where in the Abhidamata Singaha does it say that? You might find it and tell us when you find it. But the people on the path, even if the people on the path can even do the casinos, and still, even though they do the casinos, it's as though they're visitors. They do the same technique, but the purpose is no longer to deduce the state.

[15:36]

If they're doing breathing, if breathing does do that, that doesn't matter so much because even if they do the direct kasina practice, they still, even if they enter the trance, even if they enter the fourth jhana, it's still not the same because they're not doing it in order to attain that state. The only reason why someone on the path would do that, and it most likely would be an arhat that would do it, I would think, would be as some kind of teaching device. But they'd spend very little of their time in such states, probably. Except, I think, maybe as some... Like we talked about the Buddha dying in the fourth rupajjana. Not the fourth arupajjana, but the fourth rupajjana in the four jhana system. You see some teaching in that. And also, it'd be an easy state to pass away in, too. there's no pain, because, or there's pain, you know, it tells you about, they, they don't have any sway.

[16:44]

I mean, poison is some sort of, you know, or a self-individual sort of practicing, just because they sort of, skip this strategy, so it's good, so like, sometimes they're nice to be split, and get columns, there's, there's columns that just, Yeah, I would think that if they entered those states, it would just be some skill and means. They wouldn't actually be entering them with the end in mind of spending time in that state. I mean, after all, if they did do it for that reason, that would just create more karma. Why would they do that? create more karma with the idea that it's just a show is not really to create more karma. You weren't really, if you were doing it just for a show, that wouldn't necessarily create any more karma.

[17:48]

So if they entered those states, I would assume that would be in that spirit. Did you find it? Yeah. Right. Eight, three, eight, nine. So the 10th reflection, page 390. That later on is explained as the . Then on page 391, page 2, There in the pen, the theme, [...]

[19:09]

Well, it may be that the 10th century Theravadans thought that or it's possible. actually that they thought that it produced the full jhana I don't see still that I guess even if you could find some place where it said that that that it did did you find a place where it said it produced full absorption that I have to set that for breathing it does seem like that but I Well, it says in paragraph four, the preliminary state of mental health is obtainable to all these 40 subjects of meditation.

[20:22]

That's probably the six or four, what we call that axis. Here it says, but the conceptualized image is obtained in the casinas, the impurities, parts of the body, and breathing. This is, uh, that character of four. And the fact that there's a number of functions now, such as eight, and five, and ten, [...] Where is this? Where are you reading? Okay, well, I'll go into more detail on mindfulness of breathing.

[21:36]

You're getting a little bit of 4.0.1 and just for several pages. I can think of the concentration of the breathing process It leads to one point in the mess of the mind ultimately to the insight that leads to our hardship. Well, there seems to be a couple of things mixed together here then. One is the mindfulness of breathing which is an insight practice and the other is the mindfulness of breathing which is a jhana practice. Insight does not, you don't do the jhanas for the insight practice. But here, anyway, it looks like it's saying that it includes breathing under the heading of the concentrative stage, which is the full trance. But the Buddha Vasudhi Magath says it's access. So, I don't know what to say, other than this later book,

[22:45]

10th century book seems to say that the breathing is possible to attain it but that the visiting magnet says it's not but still an arhat can enter any of these states if they wish but they don't do it from the point of view they don't do it with a wish to attain or induce the heavens I think they do it just uh well as you look you see that the the arhat column they can they can enter these states and and they become the what kind of what kind of karma are they then really so they can enter these states but they're not really any longer pulsing karma states even though they're entering them but it says that they they they can enter Kamavachara, Rupavachara are Rupavachara stages, but when they enter, they aren't really any longer wholesome karma.

[23:55]

So whether or not this me-breathing practice attains the full trance or not, it seems to be different at the Visuddhimagra stage and this stage, but... I don't think that changes this fact, because regardless of what technique they would use, whether it be breathing or kasina, whatever technique they use, when they enter the jhanas, they enter in a different way. Okay, so this is another point that Jerry brought up with. He left. Okay, great. I didn't want to make a mistake in the whole class.

[25:03]

He said, is this going to be a weekly affair? Are you going to ask other people to do this? I said, well, not if they keep getting sick. He said... And he said... Huh? No. And he said, okay, I'll do it. So I'm glad I didn't stay the whole class. The one thing he said was, if you remember how he said it, I don't think anymore there's unwholesome states, or is there a... wasn't sure about that point, did you notice? And that was one of the main things we talked about last week. And so this week, rather than go over that again, I'd like to start studying now the unwholesome states, and then as we study them, talk about the path in that context of studying this.

[26:13]

So we start on page 102 and start on page 99, 98 of the Dhammasangani. People often say when they're studying this material that they can really identify with this section.

[27:17]

And actually, as you know, there's how many kinds of unwholesome states to find? 12. And then there's how many wholesome in the same sphere? 8. So in the ordinary world we live in, actually especially if you consider interrelationships unwholesome states there's more varieties of unwholesome states but another way to look at it is which is not necessarily different is that the teaching here is that they want to articulate the unwholesome states more than they want to in this sphere, they want to articulate and describe the unwholesome states more thoroughly. So as we saw, when we were studying, we studied the various states, and we noticed eight states or twelve states or whatever, that the number we came up with just sort of seemed to be, you know,

[28:34]

determined by the number of factors you had. So you just consider a certain number of things, just consider three things two ways, or two things three ways, and you get a certain number of things. Now in Anholson states, they just seem to consider more things. Now I'd like to, we already studied the classification of the 12 kinds, and that's pretty much the same here, isn't it? Did you notice the similarity? The order seems to be the same, isn't it? So in the unwholesome states, we had before 12 kinds, and the first kind was associated with Gladness or positive Vedana of what?

[29:40]

Body or mind. And it's with, thought with, a kind of view. And unprompted. And the next kind, with Salmanasa. Oh, the first one didn't have a view. The second one, it looks like a mistake. Oh, the second one had a view too, but it was instigated, yeah. The third one had also samanasa, but didn't have a view, and so on. So this first one here says, when a bad thought has arisen, which is accompanied by happiness and associated with views and opinions and have as an object a sight, a smell, a sound, a taste, a touch, a mental state or whatnot.

[30:46]

And once again they leave out the fact that it's unprompted. They don't write that in. Then we have the first four. universals and then we have the next we have the concentration factors and then we have some faculties and then we come to the wrong view wrong intention, wrong endeavor Wrong concentration. We come to some powers. Powers of energy, concentration, unconscientiousness, and disregard for blame. Disregard of blame. And lust, dullness, covetousness, and wrong views again.

[31:53]

And then unconsciousness again and disregard for blame again. And so on. quiet grasp balance okay so let's see which is now I'd like to open up the abhidamata sanggaha to the section on wholesome which starts on page 94 Moha and then Ahirika.

[32:53]

Now we had before, what was the definition of an unwholesome state? How do you know when you have an unwholesome state? I don't see. You can't see? Yeah, I guess so. And what does that mean, that you can't see? And what's the word to use for no insight? Yeah, what's the word for it? Technical term, yeah. What word is he looking for?

[34:14]

Mohawk? as close as I can get to blindness. So, yes, you can see. There's always mohawk with whatever one or the other white sea. So there's some root in these states. At least there's that one root, mohawk. and all unwholesome states. Delusion or ignorance or mohas can be used as equivalent to ignorance. Illusion, blindness, whatever. And then what else do you always have?

[35:15]

But particularly in... We know these first ones we read, they're there. Contact, feeling, perceptions. Vasa, Vedana, Samna, Chetana, Chitta. And in the unwholesome states, also you have Vitaka, Kicara, Piti, Sukha, and Concentration. You always have unconsciousness and disregard for blame. For those two, you always have.

[36:40]

Oh, this is athika, or athri. And this is anotapa. Anotapa. Or in Sanskrit, anapacharya. It comes from this. Not this. What's this? in Sanskrit.

[37:48]

What is this? Self-packed. Self-wiscuit. Open it for the columns. Unfortunately, I'm going to use them both. But I prefer to use it over here. That, I don't know, whatever, it literally means fear of exile. Fear of exile. Fear of exile. And that's fearless. But it's true that I have this book here which has a... They have the various uses of these words in different places. And tree is sometimes, let's see.

[38:52]

Something that you did at the point. Oh, hello. What? What is that? Take a little, the list of the Sarvastavadan 35 Downings that also correlates in wood. It's not this book, there's a whole bunch of air stuff. What do you say on the bookstore? Yeah. I think it's better put the poem over there. Is it called, any other word poem? The Prudence and the Moral Shame. Which is Prudence? Here.

[40:01]

Prudence? Yeah. Oh, I'll show you. That seems to be the Prodance? Uh... Dance. Dance. Dance. By the way, the word Prodance... If you look up the word Prodance, it means, I believe, protect yourself. Huh. I think so. I guess the word Prodance means to protect yourself. I think so. I guess the word Prodance means to protect yourself. I think so. it looks like the same root I'm not sure but maybe to see what the same root is why don't you look it up and see if you can find it in there in the

[41:13]

I would almost like to see what the root is. Anyway, just me and the English, I looked it up and looked for me to protect the self. Interesting, self-respect. This is fear of what? Fear of shame. Fear of dreading this. So one's internal and one's external, right? That one's internal. These two are the wholesome versions.

[42:14]

These are the wholesome roots. And this is solid and not this and not the You don't have self-respect. You don't have to self-respect yourself, so you can do anything and there's nothing that's beneath you. You don't protect your self-image, you have the self-image to protect. They do a very... improving thing. And you're not afraid of shame. If you know you're not going to experience any shame, you're not afraid of it. Well, shame is... I guess...

[43:18]

When you study shame, the word shame in anthropology, when you study shame cultures and guilt cultures, shame is pictured as external and guilt is internal. Shame is something you feel that it doesn't come from conscience and guilt does. It doesn't come from something that you were brought up with as wrong, but as shame is not. from something you did wrong, but from something... not wrong in the sense of an absolute immoral, but in the sense of... it isn't right in a social context. And also, like, this culture was... I learned that this culture, our culture was a guilt culture, a Japanese culture, What's shame, poor shame?

[44:19]

Confucianism is built on shame, not on guilt. Strict ethical substance is built on shame, not guilt. What Georgette said is very important. This word shame is pivotal in Buddhism. But I think she's bringing up what seems to me a conflict between shame and internal. I think you could also say internalized. Self-respect must be learned. You can maybe bond with some self-respect. In actual situations, internalized maybe is better. But what you said, I could still say internal. In other words, you know, instead of feeling like... Instead of carrying guilt with you, as she said, some idea of absolute sin.

[45:21]

Something that's fundamentally wrong. You have a sense of, you developed a sense of shame. One definition of shame is that which is shameful. In other words, that which is inappropriate, that which doesn't work, that which is out of place. So, Your fear in this case, or your lack of fear, is you're afraid of the burden you give to yourself due to the inappropriateness of your actions. But you know it's not fundamentally wrong. It isn't wrong from way back. It is something you inherited. It's shameless. It's very... For me, it's very interesting to study these two things because it's difficult for me to get a hold of this spirit. It's not a word I need. keep something back and forth in my understanding of it. It's like, I don't understand what guilt is because it's like, it's because it comes with us.

[46:28]

See, I can't, can't get it, I can't get what it is. It's sort of, it's back to its own place. When I was in, started when I was about eight years old. So I was about 14, I had a feeling all the time that something was wrong. I need to figure out what it was. Now I know what's wrong. I converted that elusive nagging in the back of my head. It always seemed like there was something that needed to be done or something was wrong. I converted it into shame. And now I don't know exactly what's wrong. It's like I'm more ashamed now. I'm hardly guilty at all. I need a change. There's nothing to get back in my head that I can't believe I can't know about right now. Well, that's sort of what I'm coming in with.

[47:39]

I haven't read that before, but you know, I'm experiencing such It has that ball, that shame is something right out there. You can do something about it. Shame also wants you to relate to other people. If you can express your social shame, something you could have thought about. Guilty is closely associated with living a sin. There's nothing you can do about it. It's a shame. I mean, you can keep the body working, by the way. I think Dr. Karubis said that the adobe being is... not... Not... Not... Not... It has some quality of contradicting bodhicitta, contradicting movie nature, or possibility of enlightenment or something like that.

[48:40]

It's a shame. It's rather healthy. As you can see, fear of shame. Shame, which is quite similar to fear of shame, I would say. If you're experiencing shame, you must also be experiencing fear of shame. So this is a very important word to think about for us. And to watch ourselves, you know, I'm watching, I think I'm, I've seen this transition myself, which happened primarily since I've been at Zen Center, that I've been able to articulate this kind of thing, that I know, I pretty much know what to work on. It's an enormous pile of stuff to take care of. It's endless, endless things to take care of, and you have a clear sense of your shortcomings, but there's no other issue of a murky business that's all the way up, completely crashing away, but it helped it. So it reverts the Shartan into workability.

[49:45]

And this, though, blame, fear of blame, that's just where you're going to get caught at all. But I also, on a positive side, those people that you're afraid to blame are your teachers. Yeah, right. But it is that the person, or someone, there's this one, you know, they can, you know, Dr. Salini says, person who has this, who has this, is what? Person who has this is what? Person who has this is their own best teacher. Person who has this is a good student. So if you're sensitive either to the feedback from other people in the song or from your teacher, then you have this. And if you're self-motivated and you can can really keep track of your own shortcomings and keep pushing your head to take care of them. You're your own best teacher.

[50:46]

I feel like I've really been taught and cultivated a better idea that there's a disregard weighing or something. There's something in a way that brought up to it. I got precisely so like, independent of the thing. And also the idea that a lot of times you see everybody else alone. So I almost, when I see something in it, it says, well, what about you for a while ago? I sort of look down and it's kind of hard to see. I look for somebody from here to make a percentage. Well, it's probably possible for a person to emphasize this side. Maybe you emphasize this side. You better not. But the Abaddon said, actually, if this is present, say, if this is present. But one, if the negative of this is present, the other one is positive.

[51:54]

So he may not emphasize the decorous side in nature. But according to Abaddon, it's also present. So it is, actually. But I can see how you maybe don't think they emphasize. So I think you can see some people think about some people's MCM and they emphasize this side, but they're very self-critical. And they don't seem to be, they don't seem to manifest the decorous qualities. But then they also usually are pretty, they're usually all right, you know, laws. But they just sort of don't, They don't put their second layer of needle there. These other people are pretty good on this side, but they depend a lot on other people for their side. But usually also, they carry something for themselves too. I think if you think of people that maybe, since Jim confessed, I think you can see how maybe he's sort of inclined to this side.

[53:05]

take care of himself. He's got to take care of himself. And yet, he's not sort of pointing on, not emphasizing, you know, pleasing other people. They just trip later. You know a lot about this guy, but not so much about this guy. This word decorous, okay? The word decorums or decorous. The quorum is a very interesting word. I like it a lot. This helps me understand it, too, in studying rules. It means it has to do with, to a certain extent, the quorum, to follow certain rules. In one sense, it means to follow certain rules of morality. But the quorum also carries over into social thinking, where you'd be concerned about serving properly or in knowing how to eat at the table light, not light, but according to a certain rule in the column.

[54:09]

You conduct yourself in some way, in situations. I took my role. Jay Ferocious talked about the Japanese and having shame and playing roles, too. Yeah, to call it roles. Yeah. Much of a conditioned idea. There's a very good book I've now called, uh... Oh, this is a ritual? It's by Daniel Fingerlet. It's called Ritual. Confucius, it's about Confucius. Yeah, but the title is Confucius. It's a character for the Yi, for Riyan, which means Ritual.

[55:14]

He talks about this Shen and Ritual. Ritual is another way you get this done. So this, I think, though you can say this, is internal. But still, it is taught. But the direct feedback on shame is just taught. Other people don't shame yourself. If they're shaming, actually, they teach you, right? In the sense, shaming is teaching. I mean, that's part of the connotation of logic. You don't have to hurt the person, shame you. You make sure they know quality or action, what appropriate time you have to do. Did you get a check and see if you want this in your phone? I thought you said, what a shame.

[56:18]

What a shame. Yeah, if they don't have their culture matched up, they won't work. We can shame the Zen Zen if we just have agreed. We agreed to accept our shaming. So we shame each other. And so that's part of how we train each other. We get together. Well, you know, let's do typical Zen practice. Even there's a thing of the Zen comic book there. The young monk comes in, the old monk sits, one of them, and they shame me. They shame me. tell them exactly what all is false, and so on. But there's no real, I mean, it's called acts of good kindness, because there's no feeling at all that they're really telling the person they did wrong with them. It's just like, you're a terrible person, how could you fall short of what you can be, and how could you be less than a Buddha? So there's shame in all the things you did wrong that day.

[57:22]

But it wouldn't work at all if you do some more, if a parent's shame, it just worked out. that they don't agree with their shaming system. But they expect of us, we're not alone with shame, we're not alone with shame. Exactly. Yeah, that's only true. The T.C.M. already liked Confucianism, I think, on both sides, too. One side is you can't throw shame into a certain point. And you gradually have to learn some of this, too. How can shame be communicable without the core aspect? Yeah, you have trouble acquiring the forms. Because the decorum is basically the form of the culture. Yeah. So you have to pick up a little form in order to experience shame.

[58:23]

What's that mean? But there's still some, some identical people with shared status. Like, either a fiscal day, I made it. A shared status and not to get bought those. Yeah. If that doesn't have to happen, you can do business. At the moment, they blend in each other. And actually, in some cases, as you may know, the evolution means where it's over once gone. But there's some real advantage in separating. If there were one, I wouldn't learn much about it. So guilt is not operating.

[59:23]

There's no guilt. These two words represent that both These are the only two that are always present in a wholesome state. Well, it doesn't matter if it's this one and this one, or this one. What could it be? I think the two really dead ones.

[60:24]

Yeah, the two ones, the Kusala Mahabunga. Yeah. Right. So it is these two. Ha, ha, ha, ha! It means stage or place. So it's the... or a part like you put a car in the end of the hobby dharma car person or member of the class so it's the crucial of the bad things a great extension a great place there in all the bad things you find used to so things are like you can't practice Buddhism if it happens you can't listen to

[61:31]

to any teachers where you can't meditate because you don't always have respect in that proper sense. It just makes the others, it makes them lose their badness. They're like you can work with them if you don't have these. These two, well, put it the other way. Not to put it the other way, that you have this and this. If you have this and this, then, even if you have other Anmosing Dharmas, at least you're afraid of the shame block, and you're afraid of the blank. So these protect you.

[62:34]

These are really the most protective, especially in a situation where there's unpholesome events. It means you're more protective in some ways in other ways. It means you'll never just sit back and let it happen in a cyber space. You'll always be somewhat upset about the presence of some defilement. So these can exist. These two exist in all awesome states. And I think, let's see. These are awesome states, and these two exist in all unawesome states. But I can't remember exactly if we can say that these exist only in awesome states. And these exist only in unawesome states. So these two, to me these are the most educational among the unwholesomes.

[64:02]

And they then reflect back to our question about, as Jerry did bring up, you know, even if there are unwholesome dharmas in the path, he says, we see them for what they are. Or we see the whole situation for what it is in you. Now, whether or not on the path there are these. Now, we looked in the Dhammasangani, it says that those are present, doesn't it? So, one question that comes up, it describes the state of consciousness where the fear of blame and fear of shame or self-respect and decorum are both present. This is a state that looks very much like a wholesome state of consciousness in the common vachara.

[65:08]

But we're told that it's slightly different. It has this faculty of believing, and it has the additional path factor, so right speech, right livelihood, right action. Otherwise, it's quite synonym. So if that's the state, and it also has these things, these protective qualities, then in what sense, where are the unwholesome dharmas? Where are they? So it says, it says the first path The first path is the path to the moment. The first path.

[66:13]

The first path, the first moment. And it said, and this has these protective wholesome diamonds in it. keep you on the path. And it says that in this path, you drop, there's two ways of talking about it. One way to talk about it, you drop certain astra bars, right? What are the astra bars you drop? One view. One view, mostly view. And as you may have read, there are places you either need to drop Then what? Then emotion happens. It's easy to see, but it's difficult to manifest. Emotion, for me, I always think that emotion brings the body deeper. In psychology, emotions come from the body.

[67:27]

When I was stressed with the body, out of the body, really, really, yes. From emotion. So the first path takes care of these views, these certain views as well. Three views. Three floods. Three floods are stopped to the view. And also, it's expressed in terms of certain states of consciousness being dropped. Certain unwholesome state of consciousness being dropped. So what does it mean for a state of consciousness or a moment to drop states of consciousness? This makes certain defiled states impossible. It makes certain impulsive states impossible.

[68:31]

And it drops certain views. But still, Some unwholesome states are still present, still possible, and still some floods are still possible. Where are they? If this consciousness doesn't have to be in common again, why are they considering to be still there? Are they a good one? That's where they have to be. They don't have to be involved enough. All these places are down here. Places are not possible, I think.

[69:26]

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