I'm going to take a little bit of interaction between somebody who aren't unfamiliar about it. First we have this thing that they were called popper. Can you see that again? I think it's that one. Right. Okay, so in this system, the object of consciousness are diamonds.

[01:02]

The diamonds have on the line. I believe that it's followed actions. Dammit, that which supports this, it don't lie. And also, Dammit have a general characteristic to also, some of the options. Each panel will support the general characteristics. Each panel will support the video characteristics. And done with nothing in addition to the characteristics. However, it isn't in any of the characteristics. So I'll tell the characteristics that we don't have to talk. Well, this cognitive reception is a thing that I related to the consciousness.

[02:27]

And in the relationship with consciousness, it must be bad. The interaction with this theory is quite spartial. And the fact that this file auction is able to be known or brought forth or noted It's called sandwich. And then there is, in case of attention, there is this thing called or .

[03:38]

My lecture, as you said, is like, you know, approval or a decision. It's like when you... It's kind of like when I, you know, in a drama transformation, when you say, you have to see what you're still on somebody who's really perfect, you know? You have to see what you're doing, you have to prove what... At that moment, you have to see This mark is true. Either as she said, this is the mark, or you took it, this is the mark of meditation. At that point, something happens. Something happens, and the children have to be true. So it's like, you know the person, you know the disciple, you know the event. But then you say, This is the event.

[04:52]

Look at some light comes up. Add some prior vitality to the mark. Okay. In other words, it's not the function of the mind being able to not only note the mark, but vitalize and affirm. to decide if it was worth a lot. It's always the walk-shin. And in a lot of the situation, this is some kind of energetic contribution in the duration. Here's a question. I'm a little confused with us. Well, she didn't be really outside of the walk-shin. Well, I have the heart of the walk-shin. Hold on, music. What a good reason is it's also chitta. Chitta is a little chitta that grew dollars.

[05:57]

But, in particular, they get a little chitta to relate to an object. Which, strictly speaking, in some cases, is really chitta. Sometimes the object might be something inside it. And sometimes there might be something outside the room, a non-mental plane, physical plane. But each one of the diamonds has else's production, but only one at a time is one in the object. In other words, it's one of them in this. See, among these various diamonds here, They all have small action and should be very susceptible. That doesn't include groupers. But at a given moment, those donors in the field of mine, or those donors outside the field of mine, those which come into a relationship with an angrier, active angrier, would rise to campus.

[07:15]

So that's to find the self in a relationship with an object inside of the self or outside of the self. And also in a relationship with the Indian. When that is the object. And that it's this direction that the mind is concerned with at the moment. So the origin of the spirit is the organ, the perceptive. receiving material, receiving capacity, operating in a field, in a field, which it operates, giving rise to consciousness. And that triad, it, [...] such as obvious situation. And the object in a given environment has some characteristic, essential, real characteristics. This said it could be another .

[08:22]

It's something . It's going over . To put some in here . And it's finally locked down. It's that way it's cool. So all the other guys will be out of the reception.

[09:44]

In addition to the, you know, the affirmation of approval to the staff, approval of Adi Nukti. Then also, there is something interesting to do something like this. It is a point of distraction or a point of concentration. But Adi Nukti doesn't have to be approved in meditation. It doesn't have to be approved in meditation. But in fact, it's the meditative process. Adi Nukti is approved in meditation. The north mark, by means of . It said, this is . I'm interested in . And the mouse car is actually bending my . The mouse car would naturally be followed and active .

[10:52]

Well, my child, you could say, it must be mine must be bent toward the object in order to know the first place, in order to prove it, in order to be interested. But then, this is all happened, and that's probably the best of alliteration, or an affirmation of the fact that mine bent toward the name. So, although once you feel in the realm of perception, Or if you perceive it's only a small part of what not. At the same time, various other doctors are bending itself towards the realm of perception. And they're going on outside of perception, in the same way. And I don't perceive it. But they're all glad to indicate that they're called it. And what do you do? Before we have published a show of the U.S. military from Japan, They had several people .

[11:56]

They had several . They had several . They just . They made a puppet . They were very strong. They were very much like And then they put it down and walk away. You see, that's why it's kind of becoming anything selfish.

[12:57]

You always see a perception animated by these other effective forces. There's another fact that Mark had his perception that he has the perception that Mark had known it. But in actual fact, he had to have a whole lot of incentive of perception that we didn't know it, that it was to actually participate with this Information can get information in various others. Of course, come to bed. But you don't notice that, just like a guy with black, with a vacuum. It's a puppeteer. You can see a puppet. So you want to see all these guys standing on it. You know, they're much more than a little puppet. And outside of what you're looking at, unless you maybe make it, they're not important anyway.

[13:59]

But actually, they need to work. And so then that man's car, we're going to talk about the fact that these forces are being made. My thinking that there is incredible force are being made towards the object. This is . Well, I think that's the correct to say that when they say that it just They want to give you the public example. Just a compliment.

[15:00]

Up there bending toward the object. I found it with another play. Stepping aside saying, Ben, boys. We're at it. Maybe you can't put your example and run it with a whole set of... What was more, sir? Right, but you're giving me a damn point. I... Somehow, over the description, I got to give you what your point of us. This goes in line with the public. and prepare with each animate around the puppet of the auction, or what's self-mutualing. And mine is, I included the object, the puppeteer, or public actor of a musician who I understand. They were at the puppet, animated by these parts of the classic music, and stage-study, and so on. That's why, because it's also, in addition, we have attachment here, and it actually doesn't directly participate in this.

[16:01]

Attachment, or hatred, or state, or the fact that the mind is stiff, or flexible, and so on. These factors, then, like state setting, or other actors, but don't directly involve themselves I remember going to be like, you said, uh, too far, but anyway. Other puppeteers who are walking around that road, who don't have any puppets. But they're running around doing anything. They need to block the union, but puppeteer, they don't, you know, . They also, of course, depend. The migrant group, the whole state, the whole state. Like a play. Shane. Top is back. But it's better, but. Yeah. Lock it. You're outside. There's session.

[17:07]

I think that person never say, but you did case the table. And then get the outside. Now we're studying some of the talking about the not so directly involved in perception, but more about the context. What we're talking about now is some part of the universal function, functions that happen in a good mind, bad mind, victim mind. And in life in mind, we do not. These factors occur. Now we're talking about the context. which will make these targets, which always happen, transcend me. What? Well, I see. I thought you were talking about a lot.

[18:13]

The resolution of all these are possible. Samadhi. Samadhi was the fact that the mind is one object with no other object for us. Samadhi was the fact that the mind is one object for us. Samadhi is the fact that the mind is one giant on this. Because the fact that the mind always has one object, Samadhi. And the resolution of all the various factors, their various strengths, direction, content, and demons.

[19:17]

Your actions are among the parts of the chicken. The total organization. And the rule. You can't get caught on your death. Your death, you know, I thought to get outside of the section. Not outside of the section, but any of the section. with what you're actually doing. I mean, take that as what you're actually doing. And most people are not aware of their conduct. They don't know what they're actually doing. They have various thoughts that occur to them. The thoughts that occur to them are the thoughts of their perception. And that the thoughts of conduct quality is not totally determined by a huge. Certain images, some sort of image, certain things, Give other factors of consciousness, this could be bad. Give other factors, it could be good.

[20:19]

But check it out. If that, if you're not one way, can we change that one way? If the resolution factor was like that, it took more group. If there's knowledge cancel, I don't seem to build up. Those can't say I'm going to. It was done with the project of the certain kind. where the parent action was kind of no action. And all of these, all of these things are happening. Some of them are where they grow, but they get a part of that is outside of the perception. So, in the perception, you have to see it going that way. But y'all think you're going to other places. Well, maybe you'd think like you'd love that place, but really you're not.

[21:22]

Or maybe you assume that you're not like that place, you know, I'm not hungry. I'd love to think, oh, I'm being good. And for I understand, I don't want to leave this room. I don't want to leave this room. Like this thing. So people say, well, why do you want to knock the doors? Well, I mean, I'm very calm. Or... I'm very depressed. I'm very de-suicide. Or... Actually, you need to be yelling. But I would think you're doing something else. What you're doing, what you're actually doing is something from another person trying to be pretty bad. It's one, what you say you're doing and think you're doing. It's part of that. But it's not really necessarily the whole thing. The whole thing is to buy people through the whole thing.

[22:25]

It took them out. It speaks up. The first thing I had to ask, the car had. If it's just the real pollution of all the other factors, then I think there wouldn't be a real thing like this. Well, if you say it's not a real thing, then you say that there's no crime. And actually, from my point of view, you might go into the point where there isn't a crime. But you think there's crime, and there's no crime. The reason we carry on the control of all of that, That's right. And the fact that this can kind of act at the whole system.

[23:34]

We make a long sound, like one, they put the body towards a certain costume. When you go, you put the voice, make a certain tone. That, that, that thing, we put check on our research. It's not a real idea. You just, you see, then you come back to the bed. We're all done with just, you're coming over with a bunch of cops. Take them out, this is the control of all of you that can call. So it's your nothing other than the call, but where are you? It's the that you're talking about that, that pop down, you're not, and the white pop down, they're showing you all the calls, and saying all these calls together are called this. But in fact, when you have all these calls, you have that call call. Now, if you look at it, you'll find out that country, [...] you know, you can't get a hold of it.

[24:42]

First, that's great, but it wouldn't have been. From the point of view of seeing all these colleges, that you see our colleges disappeared. I hope you have some contact now. started things that are part of the awareness is that part of these can't be object to perception. The first one is when I try to bring the patient in mind, according to another opinion, just depending on what Dr. Bond with. The idea is that you're into your doctorate or the result of action to jewel and to the truth.

[25:46]

faith is not But we have to be used to that. And when we say faith, or believe, or thought, think that you transfer responsibility over there and let somebody else take care of it. That's not what faith did. Faith in the triple jewel in three jewels, faith in the truth, but not letting triple jewel in the work. I'm going to make these three truths, these three jewels, I'm going to make them a success.

[27:26]

I'm going to make them a... Of course you can say that too. Sorry to talk about God for saying yes. This is good. And that also, of course, clarifies the mind. Because even though you're finding a mistake, still, if you say this, I'm doing it, I will review it, I will promote this.

[28:35]

You have to say, OK, OK, I hear all this stuff. But you should do it. If these things are happening, you should say that. So that happens. So you say yes. But the red is kind of trickful. You have to say yes to the instruction. But then when the pushing saying, yes, I'm destructive, yes, I'm impassioned, or yes, I'm defiant, you also say, and yes, just saying yes is the yes that I vote to say. I know that saying yes, it's actually the U.S. I know this is promoting tutorials. I know this is promoting truth. I know this is horrifying work. There could be no other way. If I'm distracted, if I think I'm distracted, I have a million, but I need no better thing to do.

[29:41]

Didn't I promise, did I? Confidence. Confidence. Good job. Advocational. Struck. Enthusiastic. That's good. Yeah. Yeah. Yeah, well, I want to use that word to balance

[31:05]

How long is that word? Non-hesitation. Non-hesitation. Non-hesitating. [...] And I sort of want to use that word . It's sort of tongue-in-cheek because I now have the association. . Yeah. It's kind of maybe like that. Maybe . [...] You know, at the same last week, you grew it absolutely, grew it in itself, grew it by association, grew it by original color.

[32:13]

Maybe it's grew it ended by that group medicine, or grew it by association, like water that makes the group medicine. I hope you have no group medicine on it. You understand why I leave that group job. I'm going to give you a thank the, uh, uh, what was saying, uh, how if they're not born enough, would you say that associated with it? really be out there. But something could make Jehovah's Witnesses get it written, really be out there. Why? I'm just, you know, the only way we're listening, but, you know, your computer's talking about making part of it, that didn't even do it. Even if you know, it's not bad. So, it's not really a big deal.

[33:17]

It's a big deal. Yeah, I'm very appreciative of that. I'm stuck with that. You can be protected. Yeah, I think the fact that

[34:34]

You look at the uncertainty of the situation, and you feel that good. This is what you see and feel right now. This is the thing that it is. I'm coming back. I'm trying to come back to try to show you what I think you would like right now. What you're bringing out, In fact, so that is it. I'm not saying that when I walk, I say, the description soon will be, and you want to find my life. I want to put that aside. I want to say, I'm worried about the water. Then I pick this water, OK? And look at that water, you say. This is it. This is it. There's some level, okay?

[35:53]

You start with that predictability, but finally use that too. You appreciate the unpredictability, appreciate the unknown, the undefinable. At some level, you say, it's confused, I doubt it, I don't know, I'm not sure. And then you say, I doubt I like, doubt I think that some real merit in that aspect, knowing that aspect, admitting that aspect. At some level, you say, yes, I do like that. I want that in my book. Because if you're saying, that's where it left me. But it's very deeply embedded in where she feels including all possible. Sure thing, family unshaken. You're right. Of course, sure thing you may like too, but we also want to make sure we have unpredictable too, but otherwise, you feel like you lose something else. But then, after you say it's good, then I say that's good.

[36:54]

And then you're confident about that. You feel confident that it's good to have those problems included too. And when we finally reach, whatever your line is, and say, okay, now I've included everything. And what I've included, I'm not very sure, but I've included it all. And I need to be sure that I know it. And that could be about that. And that's it. It's the final, it's the bottom line of your consciousness. When you finally say, okay. Okay is okay that it's not okay. It's okay that there's a, I approve it back at the top. Looking at that. Well, this is drawn out. That's good. We're drawing us out, making it clear. But you know, if you're right, there's two words to process that one is that what does the word mean?

[37:57]

And we're trying to find what the meaning of the word they're talking about. And everything, whatever meaning they're talking about, does that seem to strike true about some function of your mind? It may be actually because we were talking about this and you can't find any function in your mind that would be at this point. It's just one reality that the description of one thing. And if we keep drawing it out, pretty soon we'll find out, oh, we're talking about something else. Other times you'll find out you're on the right track. Where's the clue to what you found or what you're talking about? In this case, we find, like, a case where we're not talking about something else. We're talking about the same thing. In some other case, we might go further down and find this gentleman over to another lawyer. But actually, what you have in mind that you're questioning about, another donor can enter. Well, let's go down and look for the lawyers. But in this case, I think we're trying to make this donor come alive and make it something that you can actually experience.

[38:58]

Right, you know? I could talk for 10 seconds about it, and everybody would understand, or I'd talk for two weeks before it comes out. I don't know when it gets recorded, but you're excited. Well, Dr. Roxy, I used to talk about confidence, confidence all the time. If it doesn't mean something by this word, faith, or I think it's like faith in your good in nature. is that we say again and again that must be pretty hard to start right what was the first thing to be doing was it was in some way it is kind of a friend language

[39:59]

which really sets the part below it with the type of fate which apparently includes them. Completely accepted, and in fact, you know what I think is that it's impossible. It's a type of fate that's not achieved out. It has to be a kind of blindness that was revealed. Teaching and they were just something else. Just to couple up that. So it's silly, you don't want to listen. What do you mean? That's the Christian. I don't know. Some Christians, they're not killed this way, but they're Christian.

[41:00]

I'm down the road, you know. I don't know. I don't know. I trust that that's it. And let's trust us if we're back on the media page. So it does leave one percent power. Ultimately, I don't know. It's really good. Christiana, did I see you today? No, I'm sorry, but that's not long. They make a difference between thank you and believe. And now thank you and believe you're so good. We're so good. I'm Christiana, maybe. They say believe you're so good? I don't think. Thank you so good. Thank you so good. Yeah, I know. In the end, it's one of the heresies that was a big problem with Christianity was saying, you are God, right?

[42:06]

The point of etiquette in the book is to participate. The saying that you're God, you do a dream to say you're God. And in Buddhism, you're also going to go around proclaiming your power. And if you want to justify it, but the fact that the founder of our about it. The way started that he said right away, he said, I need Buddha. He told people, told himself, birds. And then he told some of the people. And he told the disciples, and a big part of their practices, they go and tell their teacher that they need the Buddha. And that he sort of burned them. And see that they keep standing at the Buddha and they burn them up. Or see them. like that story about E.J. when he goes to the Helen T.J.

[43:10]

He said, well, now you're reading. Now you're reading, okay? But Christianity, that kind of talk is, you're not supposed to say I'm Buddha, I'm God. But you can't say Christianity away Because we don't really say, and we really don't really say. When we say, I'm real, we mean, we mean, I ain't dead. Everywhere I go, I need myself. I ain't dead, but it is not me. I ain't dead, but it is not me. I ain't dead, but it is not me. It's rather, I ain't brutal, but brutal is not. It's that kind of identity. It has to have different security. It's actually not brutal, but actually not. And really, Christianity is a wild threat. He took the one side from Christianity. I'm proud. You should be proud. Look at Harris. People should have said, I'm proud. I'm proud.

[44:14]

But I meant section part two. I'm proud. But I meant section part two. I'm proud. I'm proud. But just to say, once I crystalline work with it, we can now run. Okay. Okay. You know, this is the fucking very important aspect of mental function. I'll talk about one time that you go on the next one. I'll talk about my name. You're doing this. Blah, blah, blah. One says, by metaphor, that is popular.

[45:20]

For this fact, in the car. My school, building a garden tomorrow. Good minds, and good time happens all. It's not that in one sentence, it's an obvious thing, but in another sentence, It's tricky because it's so obvious. In other words, if you're going to do good karma, you have to think that you're going to do good karma and do it. You have to have some idea of good. And then you have to sort of jerk yourself through it. In other words, good karma is not something you have to expect.

[46:20]

It's not something you have to expect. It's that you're actually good. And also, if you do what you think is good, and also what you think is good, you have to do it. All of the world is saying good. Because good, as we said before, is determined by results. So if in England... 3, 2, 3, 1, [...]

[47:38]

I'm sorry, I'm sure I didn't put my hand in my foot to my face, smile at my face. Big talk. I think after one day to be a president in the class. This term of president thing would help me relocate quite straight, but I don't know. Plus, if I'm a champion in 2nd grade. I thought I had an idea of what was good in that context of 7th grade school. And I did it. And accomplished well. That's a good job. I wasn't intending necessarily to be president in the class either. What even happened at Goldman? I tried to do this thing called being good. I remember it felt quite good. Felt kind of crisp, clean, clear. So that's the application, what you think is really, and also, in fact, what worked out to do that way.

[49:06]

Prashrachty is also an important diamond, very important diamond. It says here in the online, but once again, this is coming out of my mind, but also this is Prashrachty. It talks about an aspect of my mind. Prashrachty is a diamond through which the mind is clever, light, packed. Other translations of it are tranquility, strength, relaxation. And in the Ndamasangani, in the Karabara tradition, they discriminate between Prashrachi and the other one called

[50:10]

Now we have a long discussion about, but before we read this, I'd like to say it, this, I think, whatever a light app, I mean, it's a black person, flexible, that's just, we can put more of the amount that

[51:11]

In practice, you can let your mind change. So instead, with a good mind, it's also possible. In other words, you actually practice good. You can't get too rigid about it. But you know, in my case, though, if I could take it later, I'll go to rigid about it, except . But, in fact, I think when I was trying to recess after lunch, I didn't start my class because I got worried about it. I was able to come across my hand and go out and get down. And I also remember the one I came back in from recess, I was young. I want those people to come back, and I'm just cleaning. So they would come back to this practice of doing good. I'm not good if not. But then being able to switch back to the other part, that's probably about your ability to adapt to the good in the situation.

[52:29]

And in many cases, the meditation that you do require switching from one thing to another. When you do common meditation, You must be very concentrated and also analytical. In your analytic meditation, you must be both analytic and calm. You have to be checked by and forth between your concentration and your analysis. You must both be looking at the quality of them, the same thing that they are, but also you have to concentrate. There's some kind of solution. In some sense, you need to also try to talk to them in order to make them be more. Some people went off on a concentration rush. Like my dog. I mean, it was very warm. He looked at the watch.

[53:29]

He was completely awake, and he wouldn't look at the watch. And he was kept waiting. He wouldn't look away from the meditation. He shut the watch through the door. I went 12 minutes over. I kept looking, looking over, and just about one time, I sure didn't look to watch when the dog was going. I kept, not know if I should get up and walk, I think, several times, but perhaps for 12 minutes, we wouldn't. Same thing, we didn't let get to the same thing, and they erupt. The meditations, the concentration side, you know, rough enough that I'm not going to do with my analytical side. It's possible to concentrate without checking what's going on.

[54:32]

And you can concentrate. I think it's what causes it. Yeah. That's sometimes crazy about meditation. In Northern Southern China, at some point prior to that, we had this good works and meditation and software, but no insight, no caution, no devotion to meditation, no devotion to good works. You need hope. You don't care what you're doing. So even the shaman said, you can't just concentrate on an object.

[55:40]

You have to also be critical. Because in fact, if you try to concentrate on an object, What you could do is you could be satisfied with a certain level of concentration. You sort of say, this is it. You stay an hour. It's a low level of concentration, but it's low level by virtue of exclusion, by rigid conclusion. What you have to do is you have to bring in some irritation, criticism of your concentration. And then by virtue of bringing in criticism, or bringing in some irritation, by your analysis, you concentrate it deeper. And then when your concentration gets deeper, you only analyze You criticize. In fact, when you criticize, you have to give up at that moment, give up your concentration, give up your calm. It's not if you give up your concentration, you give up your calm. In other words, you become somewhat unstable at that point. But protracted means that you're willing to destabilize calm, or you're willing to calm destabilization.

[56:44]

In other words, you're willing to go from After we announce this, you give it up. You just go to simple computation. And then we're going to take a simple computation, and it's calmly willing to give that up, analyze, keep. We then feed back again, to make you more deeply calm, and that deeper calm in the way you're once again willing to give up, and now back and forth. For example, in this world we are, in this regular world, by a sentence called common doctor, We have some concentration. But in order to be more concentrated, in some sense, you must not ignore it. You must not ignore it. Not be able to wait to a lot of stuff that's going on. You have to say, I'm going to content and regret. And I think about what content and regret. And the result of that, you can become more concentrated and more confident.

[57:48]

But still, in order to really get concentrated on your breath, you have to bring in the meditation. You have to bring in some factor. You bring them in, not to say bring them in and say, how great they are. But actually, you bring them in because you notice that you're still somewhat reserved in your concentration. You're still rolling out. You're still thinking of reasons why you don't have a certain justification that you still have, but why you don't have to really follow your breath 100%. So in a sense, you're quite calm, you're following your dream, you're quite calm, you're stabilized at the level of verbal art. And we can just be happy with the stabilization of how to stabilize compared to what we do like this, when I come up with a stabilize. But still, you're holding up a little bit. You have to recognize that you're holding up. You have to recognize that there's still two things we think are who to seize and are not going to be in our vision. There are a few good reasons for why you're upset.

[58:54]

Because I hope you can write that piece of paper or somebody talking like that. Whatever. You still can get something. However, you can't get to give up this time and you can learn to die, actually. You start to go back up here a little bit more every day. But you do that in order to root out that excuse for being only Islam or kind. And when you do that, But when you're a little bit more upset, then you go underneath that, you're at one time. Right around here, and there's still something there, and you become upset again, and you go down lower back. And let that kind of move on a counter, finally, you're even safe. In your mind, they can trick back and forth like this. Appropriately, it can be. That's probably the ability to do that. And on both sides, because What you might do is you put up your calm at this level and you critique your consciousness and spot out where you're sort of holding out and go up there to criticize attachment to that.

[59:56]

But when I get hung up in that, you see, it's like, yeah, it's fine. It's not criticizing myself. I get pretty good at it. But you sort of criticize and then put that up and come back to the competition. See if your criticism is really working because if you just keep fooling around and showing how stupid you're after being attached to those things, But then don't just then drop and go back to meditation. Then you become more active by thinking about it. Because then the mind has to go switch back. That pressure is very important. Good mind. But good mind, you need your kind of mind. You need this kind of mind because you need good mind to develop. I'm saying you cannot get concentrated just on the concentration side at all. You have to also try some kind of check on your concentration, get questioned and find out how you feel a little bit.

[61:06]

And now that you could someone read the session. So I'm trying to get to the pressure of the body. The different types of redactivity of the body and the different properties of the page, type B, data. All sensation is in its major mental. Sometimes the picture-turned-portorial presentation and password support the five organs on the different path. When sensation is located with a five-septal consciousness. The same way the testability of the mind that depends on five organs, there should be a five-septal consciousness. is turned up to the world's body. Subpracest entity, helping to reveal the body, doesn't just be counted among the members of the body. In fact, the five central consciousnesses are the domain of the Holy God, for they are not meditating.

[62:10]

That is, they are not produced in the same meditation. Remember, the body are meditating. Thus, in our opinion, the secret that we have hoped to, but could be a body that we have to be a body that's only a member of both the active body is that you can do it. So I talk about that. But it's proficient. But it should be a member of the body. They could see a third body, understand? Well, that, you know, what just happened, I think, as he said, especially about what we'll talk about, it's two kinds of pressure that we talk about, both body and mind, traditional blood, [...] blood.

[63:20]

And it helps physical flexibility, physical posture, and also helps to handle flexibility. And distinctly, they're really true. It seems to have conflicted. But it is particular to the left to be of the mind of the middle of life. But it seems to be the name of the middle of life. It took your object to tell me, thank you. For example, it teaches that joy and darkness of God's joy, connected with the mentor of God's holy God. It teaches that how through the youth and cause of the gospel faith, how to give the obstacle of criticism. It teaches that insight, resolution, effort, conceptually, element, perspective, and consciousness. For a major resolution, which is why it's nature's experience, or effort, which is why it's nature's energy. And the next one is protection.

[64:51]

It's not about which the money. It's not about it. [...] All in mind, by social belief, the attention to a tight monascara, which is of the nature of the modern vision art, the reflection, on the apple, not in the body, over that non-application. How can all good bodies be associated with the difference, which is by nature, non-inflection, non-application? In other words, the mind has a combination, not to say it's equal.

[66:24]

So it sounds like before, every mind has that kind of shape. And with the picture, sound like the mind is very kind of shape, very deep. And my boss, we have already remarked on it. The specific characteristic of the mind, we met with faith, very typical, you know? This is not the point. It's quite invisible. the same mind is associated with the United States, which one can never precuriate modification or non-modification . Or with modification, but also with modification for the certain method, non-modification is not limited by pain, or is not commendation. It may be called this modification, non-modification. But difficult to do with that, with such a little bit and now, we have the same topic, which is how they continue to deal with that nation, associated with that.

[67:38]

For us, the time, what I did, upon starting taking more people to attack on each other, why is this I don't think it's best. We have a pleasure, but later, But how do you seem to have wound up at some public saying that? If you say that monoscata is a married mind, then the parents don't work, how you can have a picture for anything that actually doesn't have a picture. We have a special kind of monoscata. They talk about the same type of thing. And they actually don't call it as if they're awful. They won't say, mine's car does not exist. And if you want to come in, I can stay in mind.

[68:41]

They're waiting for attention. It's not mine's car. But it sounds like it's saying that when the reflection is the modification points to the object is very slight indeed. But you're sort of having quite a misrelationship with the object. We're not heavily committed to. We perceive that may come up with no disturbance in the shape of consciousness. But that may be the shape of consciousness. This is the shape of the application in mind, too. But it's not to be uninflective, uninflective form.

[69:41]

So that there's some . This effect that is not . Why not . Okay, so next to you, respect and self-respect and be calm. The two roots are great. The third grade is accurate to good. This is now talking about two. Two of the good absence of say, aloha.

[70:43]

My sister, Kate, are the data. As for the accident error, I know how. Thirdly, it was assumed by the ancient ones. It is already named in my way, but nonviolence, my piece, It's the same up here. Talk about . Talk about nonviolence. And nonviolence, noncruelty, I don't know how much I should say about this. nonviolently also made options that are non-petentious that you know it will kill any good people so also you get your temple the temple is associated with common

[71:55]

Very gentle about it. Pretty gentle about it. Okay, pooch, I'm going to rip there. I watched it. It's quite incredible. But suggesting that good karma is not a top cock thing. But it had a certain nonviolent aspect of a gentle, non-conscious mood. Now, I'm not really good, but I like good time. It had the quality of youth, nonviolence, not push stuff around too much. So it used to be screwed to a certain kind of great work, which upset everybody.

[73:06]

It seems like quite a good thing, but it actually creates a lot of disturbance. It's not being a kind of a label as such by the initiator, because most of the way they read it, but everybody's crying. Oh, yeah. So, hypertension is good, and endurance. Okay, well, there is a thing that's important, Dr. Albert, is important, but next time, you'll be brought to...

[74:26]

One is talking about not applying yourself. And the other one is talking about a stir of vitality. Not applying yourself. And the other one is talking about a stir of vitality. Energy. Beauty is related to the word zero, and to the word has to do with the male or the bull. So it has a certain association with the heroic also. So it's related to vital, dural, and things like that.

[75:38]

Energy sounds similar to non-flags or non-rested. And they sent the way of Chinese translate The way they translate the characters that mean diligent application, which also sounds very much like not resting or not slacking. So it's not quite a bit larger.

[76:44]

But you think that something useful is going to be two functions in the same area. Anybody have any Any problem with the two words? Do you feel fine if they sound similar and that's okay? So now I'm asking you to use your energy and take some reason in this area, this general area of diligent application, energy of power, usefulness, and kind of discrimination that can be made in this field or useful to make

[78:10]

I don't understand myself, but I don't understand myself. I don't understand what I'm talking about, but it didn't necessarily lie on you. So with the period of time, I want to be an actual slated group. What he said was kind of like The way you talked about energy was some sort of passive.

[79:16]

It was just your angel level. Is that right? In other words, it sounds like you're being something criminal to a creative self. One seems to be exertion and the other one seems to be energy level. It's such a thing as potential energy. Yeah, one way you might think of it is that energy is developed through our pollution. But actually, even though you would think of that, But remember, as I said, the Chinese character translating Nigeria is to diligent application.

[80:38]

So the Chinese character... . This is one way to translate, but another way to translate. One of the parameters is translated with two characters. What? That's a letter? Good. I'm asking. That's how you do my letter? Yeah. Good.

[81:41]

Okay, well, let's do that for a second. Let me try to look at you. opera mona in Chinese, it says, uh, mona, mona means the character being, first character means to, uh, wander or to, um, to let go. That character means, um, I think it was a similar thing. And the brewery, it's supposed to start to the brewery and move literally to We want power and world. We need power. Like this character. But, as I said, the other character that used to come from the area, we want to build, those would have to take you. So, what Britain's truth would come down to, if you look at the Chinese, then also let the character come on it. Because one's talking about not this first.

[82:42]

Another one's talking about me, um, the apropanagetic, actual, cervical. Actually, the energy was actually more like the acrobatical. It was more of a cervical thing, protecting yourself, or not this person. Yeah, I'm on. I thought we could catch you. We're not staying here.

[83:45]

Also, energy is developed. It seems to me that energy is developed, you could say, in a sense, by aapramana, because energy follows in paramitas, seems to follow upon patients, or patients, or acceptance. an acceptance and patient of what someone in the theater. So these two, these two words mainly are, these are my terms related to it. Thank you. Thank you. Where?

[84:46]

We saw that Manaschara rends the mind to the object, and Aquamana tunes at the end from . They're linked to . And Nigeria makes . Remember, these are good things, right? Getting in sync with the object and making it vivid is not necessarily a good thing. Because you could get in sync with an object of attachment, get in sync with various defilements and also mood. So the way you just put it, it wouldn't make them good.

[85:49]

It's supposed to be good. So what is the good quality of these two? opera manna goes quite nicely with maintaining, for example, forms. It would go very well with the form. And also it would go very well with self-respect. When you talk about being what, When you talk about what makes something of that sort of tonically unfulfilled state of mind, you always begin to talk about two diamonds, lack of decorum and lack of self-respect. And you can arrive, in a sense, they're more entropic.

[86:54]

They're more entropic. They take, in a sense, they seem to be more just sort of going to a lower state of energy. It's like that sounds good to go to a lower state of energy. You've got this organism that's got a certain amount of energy. And you might think, well, going to a lower state of energy, that seems fine. But in terms of Buddhist practice, we don't actually go to a lower state of energy. You can't, but that's not your attention. Your attention actually is not to go up or down in energy, but be right with the energy that you have, whatever it is. But you can use energy to go down in energy.

[87:59]

Or you can use energy to go up in energy. Or you can use energy to tune into the energy you have. This is what's recommended. To use your energy to tune into the energy level you're on. This is things like self-respect and decorum are like that. In other words, you're watching your behavior. You're checking your behavior. So laxness. is a thing you do. Laxness is not something you can't. You have to do something to be lax. That's an action. Laxity is an action, non-diligence. Pramana is an action that you take. And as a result, in conjunction with that kind of action, you could get into a state where you're not decorous or disrespectful of yourself. And that will define an unfulfilled state of karma.

[89:08]

So in that sense, it's entropic, I would say. In the sense that you're using energy in the sense to run downhill energetically or organizational, whatever they want to say. However, the way it works is That means, still, that just, it's a rhythm, it's a suppression, it pops back. By pushing the energy down in that way, what happens is, the way it flares up is called the results of bad karma. When you behave decorously, you do not suppress the energy, more or less you leave it alone. And you leave it alone by a certain kind of effort, which is called self-respect or decorousness. And pramana goes with it, and energy goes with it.

[90:09]

So these kinds of things go with self-respect and decorum. And once they say energy is something that you keep washing all the time. But it's not just an object. It's a thing you do also. It's an actual act. These are all things. It's a creation. So you create energy. In a sense, you think of energy. Or part of what you think, part of the configuration of your consciousness is is one that gives rise to or sees energy that's present. That kind of act is energy. And it's a good thing to do.

[91:16]

Good to see energy. Good to see if you've got anything. It's a good thing to do. This is good content. And that is good content. That goes with good content. And to see... to make some effort to exert yourself in this way or in any other way. The general exertion thing is somewhat different. You can exert things that don't directly relate to anything. You can exert forms. You can exert social forms or internal forms that you feel are in line with who you really are. So that's why I would say the way you put it, Mark, wasn't there that I could have, the way you said it could apply to both flessing and unpolling. The way you put it, Mark, that kind of, those kinds of, that way of talking, those kinds of functions, I would say you put them in the universal area.

[92:19]

Because the way you said it, those are types of functions of mind, which I think you should look to place that among those first ten. And in fact... the way you put it, I would say one of them was you said one was Manasakara and the other two were the same type that Manasakara in general and I'd say one of them was Adibuti what? what did you say? what did you say? tuning in? so it seems like you were talking about more general things so when you talk When we're talking about these, you sort of look for something that would be fulsome, that would support the pivotal ones. The pivotal ones are self-respective. And the reason why they're pivotal, you can see that all you have to do is have those two opposite.

[93:21]

But the number of contributing factors, the way it's described is somewhat different. But where pleasant karma goes is different than the way unwholesome karma goes. Unwholesome karma can be due to so many factors that you don't list the other factors. Wholesome karma pivots on the same two things, really, but there's a smaller number of things which you need and will go out and be there. So you can specify. Like faith, exertion, energy, those go with self-respect. and the corner. But the kind of mechanisms you have to use to not be self-respect, not be depressive, those are more variable. The rules are so complex that they don't tell you what they don't say, which ones are there. Is that .

[94:27]

So I would say that it's very important that things like to to bow to someone in this hallway, to make a donation to a church, to help someone cross the street, to sit cross-legged with straight back and follow your breathing, to concentrate your mind. These are forms. to concentrate your mind on a specific object, a specific form.

[95:36]

These are what I'd call zero forms. Whereas energy is a little bit more, it's a little less formed than that. It could be involved in anything that I mentioned. But strictly speaking, energy is something which is usually considered to be a prerequisite more for concentration. You have to have some energy in order to stay awake. So somehow, in order to stay awake, you have to believe, you have to verify that you're awake. You have to verify you've got some energy. And really, that's just a creation. It's not that you really have energy, but you think that way, because you think that way. So you can imagine if you stay awake. You can imagine. For example, such energy will go very nicely with chanda, right?

[96:38]

If you've got chanda and energy, you're going to have a nice, pretty easy time to meditate. If you have interest in meditating, you're actually interested in meditation, but you don't have any energy. You're interested, so. That interest may be sort of weak. To sustain interest in one object may be quite difficult. But put energy with it and enliven the interest. So you can see in your mind, actually, you see that you discriminate between having an interest in meditating on those flowers. And then simultaneously be able to discriminate an effort to feel energy present.

[97:42]

Can you see that? . Having energy is not energy. OK? That's right. That's where we used that. It seemed like different between exertion and having energy. And the having energy is not really lead by energy. Everybody's got some energy. But the actual making of the energy, or saying that you have the energy, seeing that you have the energy, that's the energy here. The same. Saying to yourself, I am bristling with energy. I am bristling with energy. I have a lot of energy. I feel energy all over my body.

[98:43]

All the tissues in my body, all the cells in my body are vibrant and awake. My mind is just quite alert and dissipated. energy. And you can do that with this much energy and with this much energy. You can say, you can say to yourself, I feel kind of bogged down right now. You can sort of take inventory of yourself and see what that's like and you can sort of imagine another state of my body and mind. And you could say, by comparison, it seems to be a bogged-down situation. If I drink some coffee, I think I would be... I think this fogginess, such dullness, would go away. You know, I'd be more or less... I'd be the highest state of interest.

[99:46]

My mind was clearer and sharper and more nervous. Such a way of thinking is very similar to what we call thought focus. But it's... at the beginning, actually, but a little bit better than slothfulness because it's slothfulness that's been discriminated. But before you discriminate it, before you see the rest of what you're doing, you realize that before you feel slothful, you're actually feeling that you're a lower energy than some other energy. Energy is to say, even if I'm kind of, you sort of say, this is maximum. Given my karma at this moment, this is the maximum energy I could possibly have. Now, if I drink some coffee, then I'll be more alive, more nervous, jumping around.

[100:46]

But right now, this is the state of my body. And this, I say, is full. This is the maximum right now. And if I could see that, then why say, you know, why put it in comparison with some other idea which doesn't apply to it? Why not say, this is total. This is complete energy. And when you, without changing your psychophysicality at all, without drinking any coffee or getting a nap or anything, by doing that act, you'd have energy. And when you do that act, you also have faith. You also have mindfulness, and so on. Then all the other nine come, too. You could also do it with faith. You could say, here I am all brought down. This is the state I'm in.

[101:48]

That will also give you energy. So you can take any one of those supposedly on that list, and if you do one of those, the other nine comes. Or if you're low energy and you say, you say, this is the core of self-respect. This is the person. This is my original face right now. This is my original face. This is my Buddha. This is me, the Buddha. If you really do that, if you really make that creation, you'll be quite energetic, quite faithful, right? Or if you say, this state, which if you could measure it with a dipstick that measured body energy or something, we might come up with this.

[102:51]

It's flaccid or something. A flaccid state of consciousness. This is totally in accord with the decorousness of Buddhist disciples. That self-respect comes, that comes, that comes. But you can see, how could you possibly do that? How could you possibly say, this is the true decorum of our way, without energy. Without saying, you must say, I have a lot of energy to pull that one off. Here I am, in this bogged down state, which someone else would call bogged down. I can compare this to some other state and say that I'm bogged down, or I'm sloth, or I'm turgid. I can say that. But then again, I could say, this is it. This is energy to be able to do. And this is also exertion.

[103:54]

This is also decorousness and so on. If you think about it, you need all these to really imagine, to really see that you're being self-respectful or you're being dangerous, you have to be mindful. You have to be clearly mindful right here to verify it. You can't sort of be here to check it out. You have to be here. This kind of way of being is what people usually call good. You just have good results. However, once again, it is good karma. This is the karma category. And it sounds good and it is good. If there's good, this is good. This is the base of good karma. Of things in the world, this is the good stuff. However, it is karma. And it suffers from that basic fault that thinks something's happening.

[104:59]

You think you're like Buddha, as though there could be something else. You think you're consecrated. You think you're in yourself, so on and so forth. You think all people are happy ashe. If you're going to think something's happening, this isn't the best stuff that could happen, but actually it's not. So that's why you implicate yourself by thinking this way. But it's the best type of implication of the general category. Now, there are higher levels of this category. So that when you get in, for example, performing drums, it's very subtle and hardly doing this at all. It's almost like you're not doing any comment, but still. It has this basic strong point and this big weakness. But still you think something's going on. And because you think something's going on, you think something's going on. And because you think something's going on, you think it's common. Because it's common, there is common. Because it is common, you're stuck. You're ashamed.

[106:00]

To further effects. Mechanically determined. kind of just be called good. As I mentioned in chapter 4, they finally say, is this really good? It's not even neutral. It's actually not even neutral. They don't say it's bad, but really it is kind of bad. Okay? If they also use good words, they're ready. So in summary, these are the kinds of actions that go with the ones previous ten. These ten with previous ten are the kinds of things that if you're going to be involved in believing that something's happening, that's what you're going to do. This is the best way to do it. This way of doing things is the easiest way to set up the possibility of seeing this stuff isn't happening.

[107:08]

Is that clear? It's not. Your response? I'm wondering about why, um, really, uh, always good. I think we could use energy and ask what it was. Give me a like, if you're going to put something out of my head. I'm full of energy. So what's the discrimination? How do you see that we don't lean against? I hate that. If you think about these 10, how they work together, you can tune in on each one of them better, too.

[108:22]

So what we mean by energy here is the kind of energy that always necessarily goes without you. So it must be that kind of thing. It's not violent energy, even though it's, let's say, it's related to the word pull, perusca. It's not etymologically related, but puristica means male, virya also male, but semantically related. But this virya goes with, is simultaneous with ahisa. So the virya that grows with ahisa, not this virya. If you have and you have , that's not this good. It's called another word. It's called .

[109:27]

It's called . See the other one? What's the other word for . In a sense, it's the kind of energy that goes with king stuff. The basic directionality of energy in that situation. So it's an inflammatory agent in a situation like that. So we don't mean that. That's not the other kind of energy that go with violence or harm. Those are unwholesome. However, not necessarily unwholesome.

[110:32]

But unwholesomeness would often be supported by and took kind of energies during a lot of new situation. Let's not disagree. We don't use the word theory in all cases. We don't use it for this basis. So energies that are used in other ways are not called, we don't use that word anymore. What? We're talking about something that enlivens. Something does that. Think about unholden karma. Think about if you do this part. The way I just described, think about whether you do that in a situation of unholden karma.

[111:34]

Do you? Think about it. The energetic... cop yourself up like that when you're about to do something that doesn't have self-respect involved in it. You do that? I don't. I don't do that myself. I don't have much energy, but I don't have that sense of this gives full energy. This is complete energy. I'm bristling with energy. I don't do that. I feel that way. When I'm doing something which I don't think is really in line with what I think I should keep or what I plan to do, I don't do that. Although I may have energy. I have used just enough energy to do this thing which I don't believe in. I think it's less than the best thing I can do.

[112:38]

I just barely have enough energy to do that. I started making those things, and I feel that. Does anybody want to talk about this? Did you see what you brought up? Did you feel? Just kind of pulling yourself up energetically and positively asserting your energy. I don't think it goes with lack of self-respect, just, you know, giving it just kind of a bond and not caring, you know, about other people and not to be harmonious with society. I don't want to put that. I'm doing something.

[113:40]

I'm doing something. I shouldn't be a dead woman father. I should know exactly that. Okay, what you said, Congress. If you just said you don't agree about it, then you shouldn't be able to [...] be able It sounds like this meddling ground between Alston and Alston. We could go one way or the other. But then it's Alston.

[114:40]

But not very much Alston. Alston is when you're pretty clear. You're pretty convinced you're doing something that's disrespectful of yourself. You sort of say, I'm sort of thrashing around now. You know that, but I'm not saying Who does not think you are really fat? But you think so. You think I'm making dark in myself. And you're not at dealing with that. You think you are. You think that you're kind of polite. When you think that about yourself, then that's what we call fat truth. You see yourself sneaking into the situation. And you say, here, I'm going to sleep. I'm thinking about myself. But you're not being a villain about it. That's bad. And then to imagine what you're saying.

[115:43]

You're not even sneaking into the situation. Filled with energy. I don't see that. You really think you don't have any positive problems like that. You don't really feel like you're just sort of Take an easy way out, et cetera. That's my experience. You're bringing up a case where you say, I do things like, for example, somebody says, would you please wash the dishes? And I say, don't bug me. You don't feel like that was the greatest thing you've And you figure out, well, if I'm going to do it, I might as well not just sort of, I might as well, I said, be a weasel out of it. I might as well just sort of come back with a little anger, too. And instead, I feel like I can't keep trying what I'm doing.

[116:48]

And that anger, that assertion, even though I really don't feel so good about it, even when I say, well, that feels like some energy behind this thing, but it seems so good. Is that the kind of thing you bring? You see, that's like some people who are, they're unsure about their behavior, but they, in the case of that unsureness, they get it deep. It makes you feel a little better. But at least, becoming indignant may become more energetic. But the strange thing it is, that becoming morally indignant gets very close to doing good work. If I'm sitting here doing something and someone comes up to me and says, would you please wash dishes?

[117:53]

And I get indignant by talking and asking me to wash dishes. I don't want to wash dishes. In some ways, I may be very close to saying what I'm doing is quite important. I'm doing a good thing. And I try then to say no to washing the dishes in a way that I feel is self-respectful, is laborious, and so on and so forth. And if I could do that fully with a lot of energy, it all of a sudden becomes good karma. And I say this. In other words, I say, I'm saying no to washing the dishes, but this is a good karma. And it becomes good karma. But once it becomes good karma, good at the kind of stuff we don't like. It's a good kind. And if someone asks me, will you wash dishes? And I say no or yes. And I feel like this little bugger said no. Or this little bugger said yes.

[118:57]

It's an actual creep that said no. Then by saying yes in that way, I say that's bad. And I say bad pun. My spirit is that way a thing does not go with energy. And you talk about what about machine gun people? If you get involved in that kind of activity, I'm saying that the excitement is not necessarily the karma, but actually it may be that karma is something which you're doing in order to get excited because you feel well in energy. You do something which you feel is undecorous but which you hope will help you in some way. Help your life in something. Gives you energy. So a lot of people do what they consider bad things in order to get the good ones.

[120:01]

Something version of what will be good. They manipulate themselves but they say do not which they feel are bad, in order to get something like that which creates the good. But of course, they don't quite get what they want, they just... Well, self-making is common. Self-making is, however, not necessarily a good part of that, but self-making, if you could do all those 10, you know, make yourself of those. You can make a self prior or outside of the realm of good and bad karma. But once you've made a self, you can then do these other acts which will promote the self. Good karma can promote the self. Good karma can make you a healthy, wealthy, wise, and so on.

[121:04]

So... You can also commit these acts without knowing itself. And then their conduct quality is much lighter. And you can also commit these acts without knowing itself, but without even seeing these acts itself. And then there's no problem. And that's where we fight upon you, too. be involved in this apparent event field. First of all, it's tough as being considered to include the whole, encompass the whole field of events. And second of all, even the events, not to be fooled by them, but they really come up. Then you're watching an illusion show. And it's not permanent anymore. Because you stop the outflows. But nonetheless,

[122:08]

supplier of this speech. It looks like for most people there has to be some understanding of how it goes, how good karma goes, how bad karma goes, and how this industry stuff goes. By watching your behavior, you can either be trained by Abhidharma or not. trained Bhargava Dharma, but have to see them to be able to see this stuff. I mean, who could not see it? How could you not see this stuff? Only way not to see it is not to look at it. If you look, you'll see it. This stuff comes from experience. This type of system out here. If you look at yourself, you might come up with, instead of 75, you might come up with 136 diamonds or 48. I think you'd probably come up with too many breath, too few.

[123:13]

Because being too few, you'd have to reduce your experiences to cut away some of the stuff. And some of those have been used for you. So the more you have, the richer it is, but then you have to walk over that. Which then you have to articulate that. That's a lot good. Any other points here? My creation gave a point for you. You said that my school said that the dark, actually it's dark. There are real things. It's not a real thing. It's not a real thing, but it's not a real thing. I would say that we don't... It's not so much that we get into saying there are real things.

[124:15]

If there is anything we get, this is real. The only thing that is real are these things. Now, whether there's anything real or not, that's another story. But if you think of something real, you can't get any more real than you, you start. When you think of it, we think of what is real. What real means is very hallucinogenic real. One that believes in real is nothing you can do about it. You can't add to it or take away from it. It's unconditioned. And these dharmas themselves are not unconditioned. But it's unconditioned in fact that they are the way they are. You see the way they are. That's unconditional.

[125:16]

Namely, you see that they have these various forms and they don't come up. And they're not defiled and so on. This is reality. Nothing you can do about that. That's just the way things are. Before any imaginations of it. So on. But the imagination is also part of the reality. The way that they work and the way that the imaginations imagine themselves to originate, that's part of the truth, too. And if such things are happening, they have to happen in a certain way. In fact, they don't really happen in the first place. No, that way. That's one way about what's real. Another way about what's real, it's just... What works?

[126:18]

What works for you? What do you like? What's the best thing for your life? Again, that's what you have for you. Beauty is truth. Truth to you. You're the judge. And for Buddhists, one of the most beautiful things is to see these dharmas. That's the most beautiful thing to see. But all you see of dharmas is the most enchanting scene. It doesn't destroy the rivers and lakes and mountains and streams. It doesn't destroy the clouds and plants and the people. And yet, Even though it doesn't destroy them, you see them now in a way as diamonds and everything. They're beautiful. Nothing's harmful anymore. Nothing's enchanting anymore. The next level of beauty, my honor to see, is that even these diamonds, which is all you really see, can't even grasp those.

[127:30]

Once again, nothing is destroyed, but he's created. And if you see through the whole thing, that's just total freedom. It's very, very deep. It makes you very happy to see it. And you want to share it with other people, and other people want to share it with you. So this feels like the truth to you. It feels like, boy, this is it. But truth is the best thing. As far as you can tell, that you do the best thing. You've got it hand down. You've got to say the truth. So any given time around, our current best understanding Buddhism is truth for us. And if we're paying attention to it, we feel very good. And if we're not paying attention to it, we don't feel so well. We feel like we're not paying attention to the truth. If we're not paying attention to that, which when I pay attention to it, I feel good. So truth is the object of our mindfulness.

[128:35]

truth is what you want to tune into all of it. And for beginning meditators that can't see dharmas yet, they tune into the closest thing that they come up with in a dharma. And when you have the ability to see dharmas at a gross level, then tune into that. That would be the most fuzzy Then you can look at it. And then when you can see dharmas in their most fine array, they turn into that. And then when you can turn into the emptiness of those dharmas, they turn into that. That's what will be most enjoyable for you to get. That will be the most encouraging thing to be mindful of. And that will be the most encouraging thing for other people to be mindful of. The Buddhas are the people who are mindful of this emptiness of these dharmas all the time. So people feel very grateful, these Buddhists, for treating either that emptiness of all dharmas.

[129:40]

They say, thank you very much. That's what their mind is. Their mind is nothing but awareness of all dharmas being empty in their own being. So for them, the truth is that all dharmas are empty in their own being. and that they're aware of that, and that they share that with other people. This is one way to talk about the truth. That they see that, that this is the way it is, that they remember it, and that that's available to all people. In other words, all people see all the different angles. See this truth through their awareness, or that their awareness is seen through all these people. So whether you, you know, formally study art and art like you're doing now or not, anyway, you have to be able to do something like this. Even with strict art and art or through Zen training or something, you have to do it.

[130:48]

Koans do it, too. You wouldn't necessarily be able to satisfy the terms. But you don't need them. Because the teaching takes care of it. Teaching techniques, practice techniques take care of it. You learn it whether you know it or not. After you know it, after you actually experience it, then if you're going to be a teacher, you should usually go away to school and learn the Sanskrit. But since not everybody's going to be a teacher, in the old days, they didn't teach people about time. They didn't teach people about time. Often they didn't. They just trained them in meditation. And then they like it. When they... got the hang of it very well, then you go to school and learn texts. At some schools, of course, you're going to have done it first thing. And it's cool. And all of a sudden, I was waiting to offer definitely. But most of them teachers knew.

[131:51]

So the kind of training that you get is training to be teachers rather than just be the ordinaries anymore. But in fact, The number of teachers in this group would probably, it's percentage of teachers in this group, and you are greater than the more Zen monitor it gets to be, because it's the beginning of that. It's the initiation of Zen culture. So when you're at the beginning, there'd be more higher percentage of teachers. Anyway, back to anything else? Okay, she's going to the next ones. I say, um, the atmosphere turns to the spirit of the mahab.

[133:04]

So Stuart is the With the Maha Klesha Dhammas, that sphere is called the Maha Klesha Bruning, and the mental states that exist in that sphere are called the Klesha Maha Bruning. But this one is called Maha, error, or intrusion, or delusion. And the most basic run was the first one, Mohawk.

[134:14]

Cut. This is the big one. As you see there, it's equivalent to the media. Okay, so what do you think, Ian? What do you think? What do you think? What? What? What do you think, Jonathan? Charles, what do you think?

[135:43]

Kennedy, that is. Kennedy. Right now, what do you think? We have a Rosemary Kennedy's here. What do you think about it? Any idea? Make it crucial. Do you know what kushla means? Do you know how kushla means? You should learn a little bit. We just studied the kushla. We don't know what kushla means. I don't know if you understood about what we just said. So what do you think?

[136:56]

Or need it? What? So what's the true religion? So it's something else. Actually, Moha is in crucial stage.

[138:08]

Because it's immediate. Kushal states have Moham still. Kushal is in all cahorson states too. I mean, Moham is in cahorson states too. And it's also in humiliate karmic states, or undetermined karmic states. With Moham that Egypt must be in all states, or besides in white states. And actually, with even their likeness states in the lower levels. Blue states might be defiled. Blue states are also defiled. Blue states are also defiled. But unwholesome states cannot be undefiled.

[139:17]

Unwholesome states are all undefiled. Good states can be defiled. Neutral states can be defiled or undefiled. But good states can't have any or undefiled ones. A crucial state can't have all six of these necessarily. These exist in all seriled minds, these six. Okay? So if you have a seriled mind, you must have these six. So is it possible to have these six and still commit good karma? I'm saying, strange as it may seem, and you may find something where the Abhidharma would disagree with me. I'm saying, tentatively, yes. A good state of mind can have ignorance, non-dragents.

[140:17]

Non-dragents, we just said it doesn't have, right? Islandness, disbelief, we just said that it has, that it goes to the context of disbelief. Torpor, dissipation, so on and so forth. So, if I say that, it's some kind of conversation. But I have to say this because... Unwholesome states must have abeja in them. Some of them. They must have abeja. So if these six always come together, according to the system, and I'm suggesting that MOHA must be in wholesome states, then you must have other ones which contradict it. The trick, rest, pardon? The other ones that contradict it? Yeah, well, see, I'm saying that mohawk is ignorance, okay?

[141:19]

Excessive states and consciousness often have ignorance in them. They don't always have to have it. If you're not ignorant, they won't be there, okay? But if there's any ignorance, randomness and consciousness must include this one, okay? And they're just told that these six eyes come together. So some of the other ones in these six I'm in that contradiction because some of them know that they're in household states. Yes? All knowledge. Anything that doesn't include all knowledge is no. Is this what you're saying? After you enter the Buddhist path, even after you have had a glimpse of Nirvana and had Darshana Madhya, there's still some Maha there, there's still some Matija. It's not completely removed until the end of Darshana or Bhavana Madhya. That's the point, you see. You still have these things way into the path.

[142:24]

So it's now, forget about good karma. I'm talking about you have good karma and also you have insight. And even then these are still there. So now you can use existing good karma. But they can also exist in transcendental consciousness. Yes? Well, then you can tell. Then you know. But there's a problem here that I see that problem has been brought up. I asked how long he said when. Well, that's the answer to how. How do you tell us when you know? There's no how. So the problem here, because there's some little contradiction here between disbelief and belief, right?

[143:29]

And there's various ways that the system handles it. Right now, they don't want to handle that. They're telling you this. You can see there's a problem here, because Abhijan must be present in the states of consciousness which they just told you about. States of consciousness which they just told you about have contradictory elements to the ones they tell you are present with. Something that must be present with them. Is that clear? So once again, Moha, I'm saying Moha must be present in all these words, all these non-englishment states of consciousness. There must be Moha. And you wouldn't even like to say it. or you have something inside you in your mind, even there Mohawk still exists. And just because it's good karma doesn't mean that it's enlightened. Now, it turns out that in enrolling and when you're on the path, you're asked to, that karma probably won't exist anymore either.

[144:33]

But good karma seems to exist. Because you stress everything that things come up and go away. As a matter of fact, that's some of the meditation you do, I say, watch this come up and go away. But the reality that we don't record, she deals with this thing of saying that all six must come. So if they just said moha, you didn't have to bring along this pollutant and non-version, so that's okay. But they had to bring around those. And one of the ways they handled it, they talked about this thing called Anushaya. And that's the way they explain that actually these places can exist in various forms. They can exist in a latent form, which is the annushaite, which means a sleep. Or they can exist in the inflamed form. Is there all equations?

[145:50]

No. Some of the other equations are also an initiate. The initiate will include all the questions. What they mean here is that they can actively entrain the case. I have six of these right here. when these are actively manifested in all six are. And that man may not be still, even when all six are here and they're actively in a frame, it still may not be unwholesome karma, because there is defiled neutral also. You can have these all in the frame actively, clearly manifested, and still have the common quality of it, not sure. But what I'm suggesting also is that these can be here in a latent form. And that all of these are actually in the right form in the person consciousness. Because if now I was there, and this, actually I'm not too sure about this point, they may say that when it's, that now all sex have to mature at the same time, so I won't say anything about it.

[147:04]

They don't all have to be in the right form at the same time. That's another debated point. First, mohawk is existing in person consciousness, exists in all worldly states of consciousness, person, one person in neutral. Then I'm suggesting that if you have to tell Ireland and the other ones there are in latent form, and actually you can say mohawk in latent form too. Because actually it's not, aside from the fact that you, well, it's really a major, but aside from the fact that you think something's happening, mohawk won't have much effect. in the first state of consciousness, except that it's having the effect of making the whole consciousness. It's what principle is about. And Moha is basic to a lot of other things.

[148:05]

Moha is the basis for anger and attachment. When you have anger, you have Moha too. You have to be deluded and confused in order to think that anger is possible. Now, similarly, you have to be deluded and confused to make the attachments possible. In order to be attached to something, you have to be confused and ignorant. In order to be angry at something, you have to do it. So this grows whenever you have this tree, you have this one. That's why I was talking about those first three. No-ha, Adija, and Lo-ha are three together. Create, hate, and delusion. But when you have greed, you don't have cake. But when you have greed, you have no-ha. When you have cake, you have no. So if we realize two of the three, Mohawk with the bull. And even when there's not hate and delusion, hate and greed, you can have Mohawk by itself. But Mohawk is the basic confusion.

[149:05]

Think something exists or doesn't exist. It's the basic taking of a position. You know, standing in place, thinking that something's happening, thinking something real, thinking something's bad. Yes. In the last section, they defined Maki as Anoha. They leave out Anoha, the third group, because it's already included in Maki. So it's an entire contradiction that Mati is a mahatomaka. The olders have present correctness. Admaha, the same kind of all poor lick they have noh. So there is a current contradiction in the sense that the admati is a contradiction to mahat.

[150:08]

And all states of consciousness have mati. Right? So all states of consciousness have the antidote to mahat. Is that a contradiction? All sorts of consciousness have that which is the contradiction to Moham. Discernment is what cuts through Moham. And all sorts of consciousness have it. But, does it really cut it? That's the question. And it doesn't. In more sacred consciousness. That's what does cut it. Discernment is what does cut it, but it doesn't cut it. So, Mati is prajna. Prajna is what cuts through Moham. Moham is confusion. Things aren't the way they are. So things come up. Partly with things that they don't. However, until samadhi is fully developed, mati is not really prajna.

[151:15]

It's not pure prajna. It's not yasuddhi prajna. It's who prajna. It's defiled prajna, bad prajna. And bad prajna can't cut through no more. Because I was pregnant, every moment you discriminate what's happening, if I was pregnant, that people discriminate without sufficient samadhi. But because you don't have sufficient samadhi, you can't see clearly, you can't think clearly. So you think, well, maybe it's this, maybe it's that, I don't know, maybe it's the average between those. That's not the average, and it's not this, and it's not bad, it's this. It's only this, and it's only this, and it's only this. It's not always different possibilities of this, and not the average, or the mean, or the median, or whatever it wants. not the variance among me. It's just what they are. And we have to have some other power in order to see, you know, in order for your problem to sleep, as it is. And when we try to work on your samadhi, in order for your samadhi, we have to have good problem to help samadhi get deeper, and then we get better problem, and that problem helps the samadhi get deeper and deeper and so on.

[152:19]

That can perfectly work. But finally, you're completely scared, and you need to go and look at it very clearly, and then you sleep, just as it is. Then my husband. Yes. What happens to the family? I'd say you can have quite a bit of samadhi. and still turn one horse a man. Like they say, some people pick a gun and they don't. It's a very undecorous thing to do, shoot somebody. It's not very nice. It upsets everybody. But it requires, obviously requires some concentration to do that. But the call that I really understand is that's very highly developed sense of concentration.

[153:27]

That's not where I call me at. Compared to most drug addicts who are running around the street, some assassins have a high state of concentration. But most of the assassins don't have actually, I mean, they could still have a lot of them. But maybe they could. But usually the evening they don't have, that's not that high of their concentration. The level of development is what I'm talking about. As far as I know, I know of no records. I mean, I've heard of samurais and stuff like that.

[154:31]

They're pretty good in that area, but I have no knowledge of anybody who really looked good at putting his attention at the children. I had no evidence of anything actually unwholesome being done by a master. A bona fide, historically tested master doing anything unwholesome while in a state of constriction. There's nothing in the record like that. But there are things on record in everyday life of people who are committing unwholesome acts. And they have some level of concentration. Sassica, for example. And Jewish people like that. They're quite concentrated on some level. But I wouldn't call it concentration anything to, I mean, I didn't want the ethical at all. standing against most people.

[155:35]

But a lot of them could be quite good jewel thieves and murderers. They wanted to do it. But the same students, they're trying to stay awake. So it's, you know, to develop deep samadhi, you have to be able to stay awake. But if you're in a place where you're quite calm, And where you're calming up, and where at the same time, you're able to check that calm audit and see that you're not waking up and wake up, and again and again. I just, I think most of the criminals are talking about them. When it comes down to it, they, I don't think they could, they could not be able to do Buddhist meditation well.

[156:45]

Really concentrate. It comes out to do it, you're a trance, isn't it? And every choir says, look, that's the kind of concentration we're talking about. And that concentration, The really deep concentration requires . That's going to be a high level of synergy. It's dramatically farther advanced in the kind of concentration you need to do with things. Because worldly things usually are are strongly motivated by gain that keeps you awake. But that gain that keeps you awake is also what makes your samadhi rather unstable. When you have no gain, when you penalized out all the sort of gains, that's what reduces the instability, that takes the instability out of your samadhi.

[157:52]

But when you take out the instabilities and the gains, then how do you stay awake? You must have wisdom. That kind of samadhi requires wisdom. It's like analysis to feed it, to question it, to test it, to make sure that it's not getting any good. But that makes it all less interesting. And once again, it depends more on which. So how do you develop samadhi and wisdom together? So it's not really possible to concede how you develop wisdom, how you develop samadhi and wisdom. But there are some oddities of physical acts, like murderers, highly skilled murderers. If you develop a skill and then at some moment of repulsing is committed, it doesn't require much samadhi power.

[158:53]

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