So in the, uh, Kamadatu. Lovely. Uh, wholesome type of consciousness. What dharmas are always found there? How many and what ones are there? Breathe. Good questions. I have left a question.

[01:11]

What? [...] Uh-oh. Little. What? Little. Is that not for you? Well, um... I've got to talk about that. They don't make... make that too. But it's a fault that I've tried to tell Richard Buskey. Mutually. They're all with Richard. In terms of retribution, do you have some questions about that?

[02:16]

What the retribution mean? Someone will be having a retribution, and I'm hoping that most of them will be having a retribution. Someone can comment on that. What is meant by retribution in case of this case? They both have retribution. And what's the difference between the retributions that they have? What? No, the retribution is not supposed to be one person.

[03:28]

The action, the pusher or not pusher action are supposed to be one person. The retribution is what? What's the difference between the retribution of pusher or not pusher? Anybody? What does good and bad mean? What does good and bad mean? What did you say? It's undefiled? So you thought that to get it undefiled, you don't go there?

[04:35]

You do go there, yeah. I thought. So that tells you something about retributions. Retribution power, what kind? What point of divisions are? If that sounds like even-point retribution, no, there's no such thing as even-point retribution. Even-point result is not retribution. It's a fact that not retribution. They're neutral, right? Now, between, among the neutral retributions, what's the difference between the brain and the bad retribution? or the ones that come with it back. What's the difference between? Yeah, it's more pleasant and unpleasant.

[05:43]

From the point of view of the self or a person, some are favorable or unfavorable. For example, the destinies that you're born into, going here. And hell is unpleasant and heaven is pleasant. What kind of ghost realm is a state of insatiability, and human realm, of strong insatiability, and human realm's state, not so much of insatiability, but of frustration. Not so much that you're not satiated, but you get frustrated in the process of your attempts. Actually, you don't even attempt yet. You just sort of stay at nausea. So that's a result. And so it's mostly good and bad in terms of the results being from the ordinary point of view.

[06:53]

than bad. Like wealth and health generally are the results of good karma. Of the retributive type. Now there is such a thing as non-retributive results of What's a non-retributive result of good conduct? Excuse me. What's a non-retributive possibility of good conduct rather than a state? What kind of thing are set up which are not neutral state, but attributive states? What kind of actions are set up by good action and bad action?

[08:07]

Well, good action makes it possible to do other good. And for example, it makes it possible to do higher levels of good. So if you do good action here, it makes it possible to continue to do good action Plus it makes it possible to do these good actions called rupa jhana, not rupa jhana, meditations. So you get opportunities to do loftier spiritual exercises by virtue of doing good karma in the karma doctor. And you also have the opportunity, a good chance, of continuing to do good karma in the karma doctor. And Akushula will make it so that you can do these loftier exercises. You'd have to first go back and do these beginning wholesome activities before you could do these more advanced wholesome activities or refined wholesome activities. Now, these wholesome activities also lead to retributive results.

[09:10]

And where would they go? Well, they go over here, too, but on a higher plane. So karma in this realm, karma in the pakushala, karma data, can lead to good results in the, can lead to good results in the sense of, I should say, favorable results that are retributive and go over here in the neutral states. And they can also lead to their own kind, namely also further good karma. And that's what's called even plowing. Even plowing results mean that if you do good, then you can do good. The effect of doing good is the ability to do good again.

[10:12]

But we're not talking about result as being able to do more good or do more action, but just a result that's inactive. karma, and it's over here. And it's not even flowing. It's a different type of fruit from the action. You can't do action here in this realm called this. You can't do a karma dot to push your action and go to a resultant, a retributive state, being rupa dot. You have to first use your ability to commit good karma in the karma dot to then commit good karma in such a way that you are doing what's called rupa jhana meditations. When you do these meditations properly, then you can get results over here. And these are called heavens. They're called rupa jhana heavens. These are primitive sticks. There are kamadatu heavens and rupa jhana heavens.

[11:17]

Take that ecstasy in both kamadatu and rupa jhana, but kamadatu has a only has six. And Rupaductor has 17. And those 17 are quite a bit nicer than the six that are in Rupaductor, Commoduct. You can go from here over to here, and in here, there are six realms. Six realms of the neutral destinies you can go into. go from here over to here. You can go up here back in here. Now, Akushala, what does that lead to? That leads to further Akushala. By the way, how many are in the Akushala? How many damas are there? One year, 21. How many of what? What's that comprised of?

[12:20]

1 and 2. And if these lead to what's called nishandika khala, even flowing result, then they lead to further bad action, unwholesome action. And it's called unwholesome. But the definition of wholesome and unwholesome is that they lead to unfavorable results. So these lead to unfavorable results, which means that among these six, over here, they lead to the unfavorable ones. And these lead to the unfavorable ones. So although these can lead to six possibilities, actually the good lead to human, the Asura, and the devil, the minutia, human, the Asura, the fighting demons, the fighting gods, the warring gods, and the peaceful deities.

[13:42]

It happened. And the operation will lead to a hundred dollars to animals in hell. A bad action gives you propensity? Yes. Being born, though, is not a bad thing. Being born is legit. Being born in a situation like this.

[14:43]

Your birthright is mutual. In other words, being a favorite Analympic didn't bother him and he was poor. He seemed to have used that opportunity. He saw it with a neutral thing and he could go either way on it. Some other people, as you know, were born rich and they responded to that in a rather unfortunate way. So when you're born into A human realm, or a data realm, that's something called born into heaven. I mean, like Louis 14th and 16th, they say, good share of life, you can't be born into heaven. Very good situation. Some people have very nice birthright, but I don't know what you do with it, it's something else. When you're born in hell, the moment you're born in hell, that's just a neutral, that's just something that captures to you. Being born in hell means that you are receiving that experience called torment.

[15:50]

You feel your experience is like, I am being burned and I am being tortured. But then, if you say, I would like to get out of here, you are no longer in hell. When you say, I want to get out of here, but not hell. What means here is not hell. The desire to get out of hell is very similar to the desire to get out of hell. But if it did occur, it would be the same desire. In other words, you're in hell. Psychophysically, you're in hell. You're in hell. And you wish to get out of hell. But you're not in hell anymore. You're doing You're doing what's called unpolting trauma at that moment. Or to be in hell, be born in hell, and then to give rise to the notion that you would like, that you would be, you're happy to patiently sit here and help the people who are in hell with you to give, you know, maybe to do whatever's possible in these circumstances to help them.

[17:08]

At that moment, you're also not in hell anymore. and you're looking at the karmic round on the kamadatu. And if you do that well, then I'm thinking you'll be reborn in heaven. Now it's also possible that although you're in hell, you think that well. You'll be reborn in heaven and also be back in hell in the next moment. So some people have a feeling the weight of hell stays coming down in. But the response to it It's karmic repulsing. In other words, they're unselfish or something. Try to help other people. In a dualistic way. I want to help them. They're not me, and I want people to do good for them. It's good karmic. And they will be born in heaven. Perhaps right in the middle of their health station. But they think for so long they're selfish that right after they go to heaven, they're sent out of heaven. This is a possible scenario.

[18:25]

What did you say? It's determined. It's partly determined. It's not really determined. But it's partly influenced by what you think, by the way you think about stuff. And that's what you think is your past time. At that moment, What you think you thought before will be one of the determinants. Is that what you think at that moment, here I am in hell, and I've been thinking dualistically for eons, then you might also see that I'm in hell because I did not thought dualistically in a certain way.

[19:32]

Perhaps I should now think dualistically in a different way. But you might also say, perhaps I just do a list of faith, which is also dualistic. So maybe what should I do? So it's partly determined, but to the extent that it's determined is to the extent that you determine. If you wish to determine it, then it's entirely determined. If you wish to look at the situation as karma and take it seriously, then it's entirely determined. by what you think your karma is and has been. So if you're thinking, if you believe in karma and you think dualistic, then the type of your response to being in a health state will be entirely determined by what you think is your past karma. It will be entirely determined by your habits. But it doesn't mean necessarily that

[20:34]

In other words, they'll be determined by your habits in the sense that you see these have been your habits and you react and they've either gone with them or against them. Which is once again determined. If you go with it, this happens. If you go against it, that happens. In other words, there's no freedom. And you have a choice of whether you think you have a choice of whether to go with them or against them. And you have a choice of whether to take them seriously or not. If you take them seriously and then Whichever way you choose, reacting towards or against, all it means is you go to a different part of this chart. You can circulate freely through the chart by taking the chart seriously. You can go wherever you want in the chart and stay concentrated and take it seriously. But it turns out that in these rounds, up in here and over here, it's easiest not to take it seriously, which is another reason why it's all beneficial. Beneficial states in the karmic sense and also in the non-karmic sense.

[21:45]

But once you get in, once you're actually practicing non-karmically, then you can go any place in the chart, and you should go any place in this chart. Okay? Now also from this state, you can go into these states. But they're also retribution. Are they retribution or are they not retribution? They are not retribution. They are not really different. They're different from this. The main difference between these two states is that certain overt gestures in accordance with your delusions are not there. There's this thing called the vision optic, which are certain shapes. You know, in a given moment, there's a certain shape of your body or certain shape of your sound waves you send off.

[22:55]

And those shapes, you can make one of those shapes in this realm called the kamadatu. If you make one of those shapes, you cannot be in this realm. So when you are not making over normal shapes, then you can be in this state. So this refers to just like this, except that the shapes and sounds are missing. What Johnny talked about those unfortunate shapes and sounds. And though that is the difference between this and this, the kushma-mahabhumakas are not clear.

[24:03]

Kushma-mahabhumakas are just those shapes that your body takes. And those sounds your body makes, or the sounds your voice makes. Take those away, and you're in this kind of state. So the un-courtism can lead to these kinds of states, where you're still basically thinking the same way, but you're not acting with body and voice, your delusion. Therefore, karmically speaking, they are indeterminate. You can't really say what's going on. You can't say what the retribution will be. In fact, they have no clear retribution. So that's why there's 18 in this one. The same as those minus the Akushla Mahabunikas. The bad state can lead to the bad.

[25:12]

The unfortunate type of action can lead to the possibility of unfortunate type of action. It can lead to these neutral states, which themselves can't truly lead to anything. But they can allow certain things. And it can lead to bad destinies, these bottom three destinies, in the undefiled neutral states. Hell, hunger, ghosts, and death. So another way states the fear, states of insatiability, strong desire without the possibility of being satisfied, and severe torment. And the other states are states of happy joy, the data's, and what I would call powerships, successful powerships, is the fighting demons, like being very rich, or being able to see an effect on being able to knock over a building and stuff like that.

[26:18]

That would be an example of happiness. That's a kind of happiness or joy. Good work that you can have to get from. Athletes experience that. Or business madness. That kind of happiness. And then the human life, which is the most unhappy if the fortune is the least fun. of the fortunate birds. It's what it's like when you're not really an exorcist and also you're not really experiencing mastery over the world. You're just kind of there with the suffering and you don't have much kind of consolation. Beings up here also suffer, but David suffered from the fighting ghosts, fighting spirits. The Anusha, they also suffered, but they have high quality distractions. And the Davis, Davis have the highest quality distractions of suffering.

[27:24]

And I'm sure he's got a lower quality. And that's why they're fighting, because they're fighting to get into heaven. Football players and rich people are actually, they'd be willing to buy into that place if they could. That's not how they got there in the first place. They got there by diligent application of good intentions here. That's how they got born in that realm called fighting spirit. But to be born in heaven and to attach to it is to be born here. And then when you're attached to it, it's to go back to here. And when you bend in here, and you go over here, and you get the result anyplace but here, it seems like L. So by program background, y'all can go really deep L. So that's this thing here.

[28:33]

These go up here, on top of themselves, and down here. These go over to these, top three, and they also go back to here. And they also set the possibility in one year of doing these types of karma. It isn't that you're born retributively into rupajana meditations by being a commandant to good karma. You still have to do those exercises. You still have to sit down and do those trance meditations. You don't just get born in those heavens. You get born in these heavens. If you want to be born in these heavens, you have to, from here, apply yourself to these practices, and in these practices, you can go over to these heavens. So, now to the next stage. The Rupa, the Rupa doctor is a fairly complicated idea now.

[29:36]

It's built up of four or five layers, actually six, if you want to plug it by it. So first is called first. That thing is called second. Third is called third. Fourth is called fourth. In the first layer of the Rupa Jhana, This is, now we're talking about the karmic state, projected karmic state. In the first, when you first start, let me tell you about something else before you get there. There's this place right in here, which actually, in a sense, overlaps between Kamadatu and Rubadatu, and it's called Pana Ganya.

[30:43]

Panagamia. And it means either indestructible or indestructible or something like that. But intermediate. I don't know what it is. But anyway, it refers to, from the point of view of Zen meditation and Mahayana Buddhism, and actually Buddhism in general, it refers to a very important state of consciousness where you are not yet doing these transits, but you could. Uncommitted state, you have now yet committed yourself to further mundane meditations.

[31:55]

These are, you've been doing mundane meditations in the common doctrine, now you're good enough to start doing mundane meditations in the common doctrine. You have that ability, you have that level of concentration. You could do that, which is pretty good if you do those things. You can go either into the mundane trances, involve the rupajana, the rupajana lateral if you want to. And then after that cultivation, you can enter into transcendental insight meditation. Or you can go directly from there into transcendental insight meditation. And for example, meditation on the breathing can get you into this state. Most events are recommended when they get in this state not to go up this ladder, but to go up a year and to practice or to meditate emptiness.

[33:10]

It's called Bipassan. Anyway, so the next stage is called the first path, first layer of the Rubadhatu. And this is talking about an active karmic state. And what diamonds are there? How many diamonds in this first layer? What? 22. Any difference between these 22 and those 22? Which shows you how it is that we go from this practice to this practice. Basically, you've got the same dharmas, it's just that these are much more concentrated. And you've used that vitarka as your point of departure. That vitarka, which you have here, which can apply the mind, has now become very strong.

[34:18]

And you breathe and apply the mind to the meditation object and keep it very sharply defined. Meditation object could be a word, sound, shape. Yes. Here? Yeah. Yes, there's a change in what constipation does. That's exactly what there is a change. What is the constellation of Dharma is called? Yadidharma. What is it called? What? Chaitana knows the constellation of Dharma. Chaitana. That's what happens is that we have these dharmas here, and somehow the constellation of it changes, the pattern of it changes, and now you actually are a different type of karma. I mean, a different type of situation. Because what's happened now, probably what you find is, in a sense, that maybe the trough or the watershed of the consciousness becomes more defined.

[35:33]

And stuff runs right into the mainstream very quickly. Before you put water on there and it trickled down various tributaries and joined a little bit. until finally you got the major implication. It was clear. But now, it becomes quite clear. The mind is actually much more obsessive here than ordinary state of consciousness, like most people have. It's like the mind here is in some ways more akin to a state of great depravity than it is to a creature, to an ordinary good state. In an ordinary good state, you're thinking of good things, but you're just not really you know, life and death on them. Because it's hard to be, you have to sort of build up to be sort of life and death concerned with good things. To be attached to your own life, to hold on to your own life, is a defile state.

[36:35]

Or, is a defile state in either case, just question whether to defile the neutral or defile the active. For example, if you're willing to kick somebody else to save your own skin, that's called bad karma. But if you just sort of, somebody's ready to cut your head off and you just sort of hang on your life with all your energy, that would be one of these things. And to be ready to be ready, you know, you have to have your head cut off in here, you think of pleasant thoughts for people and hope that the execution would have a good lunch. That's this guy. And when you're not even caught up in, when you're hoping that the executioner has a good lunch without sort of thinking the executioner is a person. But you're not seeing them and you're no longer seeing them as gross objects and so on. But you still hope well for them. And you might be wanting to look to heaven, but you don't see it that way anymore.

[37:38]

And you're concentrating not on that the jailer has a good lunch or whatever, but actually you're concentrating on your meditation object. You're no longer thinking in terms of people and lunch. This is the realm of lunches. And this is the realm of nutrition, but not to lunches. So there's a difference. The karma speaks a different situation, but the same constituents, but much more intensified here. One very obsessively and compulsively zeroed down a certain kind of activity, very clear. And therefore, it's so strong that you have to give up a whole bunch of your ordinary trips, so that one You both have to become interested in objects of this realm. So what you do is that there's objects in this realm. What you do is when you're in a common doctor, when you're in this world, we've had messages from those who have been to these realms. And they've brought back artifacts from those realms.

[38:39]

For example, they bring back blue disks. This is the kind of stuff you find over in these heavens. Just keep looking at this. And if you desire to look at this and desire to see this and keep desiring to see this and keep seeing this, by your desire, you'll be born of here. But also, another thing that has to happen is that in order to really get into the desire for this object of this type and to be reborn in these states, in order to commit that kind of karma, you also have to talk yourself out of some of your old friends. We had to do a little bit of saying, you know, Cadillacs are really not that neat. Even those, what I call it, all spoke up caps on that one. And that stuff isn't that neat, and that stuff isn't that neat, and this stuff, these blue discs that are really wonderful. And I'm just going to look at that thing, and look at it, and look at it, and think of it.

[39:42]

And by giving up things that are found here, even the things that you might do well with, like even even quarters that you might give to Santa Claus, or even care packages that you might give to the needy. You give up those boxes and those words called care and the people called needy. You give up that stuff. You become detached from the world of gross objects, and you become very interested in these subtle forms, and by really concentrating yourself on that, you will attain these states. And the results of these states, if you want these states, if you don't want them, you don't go anyplace. But if you want these states, you're reborn in these heavens. So there's a difference. But the dharmas in the first one are the same. Now, the second layer of this thing is called dhyana antara. Dhyana antara means intermediate. Dhyana means dhyana.

[40:44]

meet in between. Like the bardo, it's called antara, in between vohva. Intermediate existence is called the bardo. But this is not intermediate existence. It's intermediate jhana. Includes a jhana between the first and second. And it's showing you that these drop-off stages. But first you drop the chara. First you drop the obsessively sharp delineation of the meditation object. First you drop the sharp delineation and definition of the meditation object, which after you get it really highly defined, becomes a limitation. And you feel more comfortable if you, instead of defining it, just sort of sit back and kind of vibrate with it. And that's your chart. So in the dana antara, Oh, excuse me.

[41:51]

There actually aren't 22 in this state, are there? Can you say so? Whatever. Okay. So in here you drop one more down. Yeah, one more down. And these two states, which I read the first John, they can lead the heavens are also in a hierarchy over here.

[42:53]

There's 17 over here. And this first John can lead to three heavens. The first three of the heavens. Which, you know, they're basically the heaven of Brockman. And the first one's called... It's just the general inhabitants of that heaven. And the assistance to Brockman and then Brockman himself. Some people say that actually the assistance of Brockman is what they want. So people say, the state has become medical doctors. Real dedication, concentrated effort for some period of time, how to attain these days. And if you could continue to attain and demonstrate to people, if you found something in the world anyway, a very wonderful way to live.

[43:59]

It's wonderful. You can go to heaven with these. That's cost a penny. You don't need any clothes for the job. You can do it your whole life. This is the way to heaven. I'll think it did happen by these means, too. This is a better heaven. You can imagine how someone would become a meditation teacher or a teacher of some kind. In India, in China, in Japan, in Salon, in Burma, and so on. Great place in the world. There are people who are meditation teachers, who are yogis. They wander around, people feed them, and they'll teach you how to do these meditations. And if you've learned how to do them, you can see that this person is doing them and love them. Obviously they are. But they don't care about this stuff. They must be interested.

[45:04]

Something they're enjoying. And they'll tell you, yes, I really do. I enjoy yourself. They're great. That's why I'm willing to give up this stuff. That's why they're willing to give up it. But also, if they didn't give those up, they couldn't do these meditations. Because if you don't give up this realm, you can't concentrate here. Sufficiently to transfer yourself to this new realm. But once again, going back to Zen meditation. In Zen meditation, you have to, although we don't necessarily practice these jhanas, you have to be as detached from this world as they are. We have to be able to do these trances. Even though we don't wish to be reborn in heaven, thereby not practicing karma, we have to be willing to give up needs in order to obtain a level of concentration which is as good as the yogis, the worldly yogis. So we should be as good at concentration as this worldly yogis.

[46:07]

We should be as good at concentration as doctors are at their medicine or brain surgeons are at their medicine. We should be as good as them. without wishing to be reborn in these heavens. Or, a yogi could be reborn in these heavens and brain surgeons get reborn over here in the same problem. Not all brain surgeons, but that's one of the places you get reborn. Most brain surgeons have been in there. Most of them are rich. And they take good care of the kids, hoping that they could find it at heaven. Kids buy it automatically, just by being good kids. And next day, these days, you will drop successively, certainly certain other diamonds.

[47:17]

which purify the state and make the concentration even stronger and stronger. And so we say, the next state is characterized by predominance of what's called enthusiasm, or pity. You no longer have the, and so in that sense, you're no longer, you've even given up words. You've even given up language, which is another limitation, which you no longer You feel you can survive without it. And when you're willing to give up those, again, your result will be born in higher heaven. Your concentration will be more powerful and more confident. Yes? Chaghi is talking about what? Yeah. Yeah.

[48:20]

What that? Well, maybe you can show me that later. Why not to me? Anyway, there are other states, but they don't have to be there. We're talking about what has to be. These states can be quite pure. For example, if an accomplished Buddhist meditator was fooling around these things, none of those stuff would be there. An accomplished Buddhist meditator would not be proud at all about being doing these things. He would know that these realms are traps. These are traps. These are snake pits. These are, these are hell booby traps. And now that, but even hell, the booby trap, or something worse, called heaven.

[49:35]

Okay? The bad thing about hell is that if you're a good boy in hell, you go to heaven, and then you go back to hell, and then you eat. The Buddhist is aware of the matter where you're on this chart. It doesn't help. You're just in samsara. That's why we say it's good and bad from the point of view, or ordinary point of view. Actually, all this good and bad is wrong. There's nothing good or bad about it. It's all bad. This whole thing is just projecting and projecting and projecting and projecting. Implication on implication. Trusting you to feel the bondage, no matter where you are in this chart. There's just better situations than others from the point of view of the chart. And there's a little bit. We make a little concession to say that there's some gradation among these in the sense that being found in the human realm is one of the best situations to sort of see that you're in samsara. And actually this thing is endless moving around. Because the human realm is neutral.

[50:37]

When you're in the human realm, you're not doing good or bad or neutral. Actually, you are doing neutral. And you're not really having a good time. You're not really rich. You're not really scared. You're not really dissatisfied. You're not really tormented. You're not really delighted. Mildly nauseated. What are you nauseated about? You're nauseated by the knowledge that this thing is endless ice cream cones or whatever. Nothing good really possible in this thing. And the way is not to sort of get to higher states for the better parts of this, because they're all impermanent. These transits, although they're helpful in terms of concentrating on what's going on, if you're not careful, they lead themselves to political conditions. And one small side point is, Buddhist meditation occurs in this pillar field.

[51:43]

Everything here in Buddhist meditation could be in all these states. Another thing is that drunkenness with pride is different from pride. Pride exists all the way up to the top. All these yogis are proud. It's the last thing to go. And drunkenness with pride is a wild reform. There's the one pride of the guy running home to tell his friends that he achieved the yogic state. And there's the other one, the guy sitting up watching him. That's way up here. Okay, so in these states, those other three, deception, hypocrisy, and drunkenness with pride, they're knocked out too. So you're down too. Yes?

[52:56]

In many of those, my speech, Yeah. [...] It may be that not any of these can be pushed. For example, some of you have your chart.

[54:01]

What are some of the other definitions for anger? There's three kinds of anger on this chart. There's anger as a root. Not Dvaita, okay? There's Krona and there's Pratigata, okay? So what's the difference between... This is why I asked someone to do this assignment. Because I wanted this combination between Krona and Pratigata. What's the difference between these two kinds of anger? First of all, it's obvious that anger can't be seen all.

[55:01]

Did you run this report now, by the way? Are you ready? Who's doing it? One. Two. Another person, isn't he? That's all my fault. I'm going to tell us and we want to shop at everything, but everything is stable. Thank you. I don't want to seek the outside way, but very strong in the hatred and all that wants. Crowder is more at least like an irritation machine.

[56:05]

Irritation of the mind. But it matters at all. That's what he got there. What do you find? Not much is zero? Okay. Some service-oriented thing you can request of them for the next week. So what seems to me is what he said was that Devesa was a rather than strong, I would say fundamental. It's a fundamental take. The sort of fundamental take on things. He said it was taking the with such and such side of life? What'd you say? Anyway, it's not that you take the... Not so much that you take the bad side of life, because you don't actually take the bad side. You don't want the bad side of life.

[57:05]

It's like that. You don't want the bad side of life. By not rounding the bad side of life, you take what's called the hating side of life. You take the hateful root When your attitude is, I don't want that bad stuff. I don't want to do it with those grubby people. I don't want to live in that neighborhood. You know? Not wanting the bad side, it's not the bad side. That's not the bad side. Because wanting the bad side is just as much the bad side as not wanting the bad side. It doesn't matter what you call it or whatever. Anyway, not wanting something, not wanting to be there, not wanting that stuff, that's what's called the day side. A basic not wanting. You just don't want it. You want to get out of it. A basic tenancy. That's a basic root. And the other one's a basic root of you do want stuff. So whether you want bad stuff or want good stuff or don't want bad stuff or don't want good stuff.

[58:08]

The other one is no doubt. It means attach it. And the other one is moha. And moha associated, whichever run you're taking, moha is always there. We have to be confused to want to win the run because neither one of them makes sense. You don't have to hold on to what you're experiencing, it's already held on to. And you can't get rid of what you're experiencing because it's already held on to. So they're both delusions and they need to work in conjunction with basic ignorance. Then there's these special things called anger and anger or Krodha and Patigatta. Krodha, the reason why Krodha is an upaklesha or paritaklesha is because, right, because Krodha, although it doesn't exist in Shasunsthat Suttam, it cannot exist as a Mahabhulmika of the Akushila. Why? Why couldn't it be an R on those states?

[59:13]

Yes, but all custom sunnows and states have other stuff, so it could be in all of them. It does, though. If it were with those other 20 diamonds, it would have something with it. No, we're talking about unhousing now. Why custom sunnows came all unhousing states? It may be. Right. So they're all greedy. Right. And why couldn't it be the greedy one? Because that's a problem. It doesn't make sense. So the reason why it isn't a mahabhumita, it would be a mahabhumita if all we could do is get angry. If all we could do is hate, then it would be a mahabhumita. But it turns out we can also attach to things and desire things. As a matter of fact, that's more basic. It arises with those, right?

[60:34]

But it doesn't always arise, you think, because sometimes there is attachment with them or desire, raga. It can't coexist with raga. That's why it's not a mahabhumika. That's why it's a partial klesha or a minor one. It's not one of the big ones. And gliv means not in terms of heavy, you know. Gliv means extent. Maha means widely extended. It doesn't mean it's more severe than the other ones. These are smaller to the extent, not in severity. These are just as potent as the other ones. But the other ones are more pervasive. So the bigness is in terms of generality of function. So when you read about the Klesha Mahabhumikas, the general functions of defilement, that for the moon means general. It doesn't mean boss in terms of power. It means that the general function that you find in If you look at those defiled states, they're karmically active and indeterminate.

[61:38]

You will find these general functions. And then you'll find some of these particular or smaller times of smaller extent, like anger, krodha. But if you find krodha, you don't find raga. If you find raga, you don't find krodha. you see them alternating. And actual experience, they're alternate. They don't happen in the same moment. Actual experience, as it actually happens, rather than as you average it, if you think about it, doesn't happen that way. If it does happen that way, okay, then you have a watered down, you have a consciousness which is watered down to such an extent that you can't tell where it's going. Actually, when you think of states like that, It's very, very definite anger and a very definite lust. And it's only sort of, you know, sort of blurry sense that they happen to get.

[62:42]

But if you actually happen at the same moment, those ambivalence, and the implements are cancelled, and the time is weak, but you can't tell where it is. And in fact, the case of indeterminate state would be a man who has lust for a woman but also simultaneously is afraid or doesn't like her or repressed by her. Then he's paralyzed in a defiled state called analysis, defiled neutral. He's really confused and deluded about her, but his confusions and delusions cancel each other so that he doesn't take a phone. You see him standing in the corner, but there's no information coming off him. As soon as he acts, you see how deluded he is. He commits. He looks like a person who doesn't respect himself very much. He looks like a person who doesn't respect other people very much. But then the ambivalence, one side of the ambivalence is taken away properly.

[63:50]

And either he's going to go up to her and say, you're obnoxious, lady. Or he's going to say, you're really cute. And then he's done some... or version of Kant. Or you may drop her for them and say, could I give some money to your favorite charity? Now, Pratigata is not only, this kid, not of a small extent, but indeterminate. And that's what Della was brought up. And that is, because you can be angry at unwholesome things. You can be angry at laziness. You can be angry at the karmadhatu for distracting you from your meditation. In that sense, it could be put in a wholesome category. A certain amount of intolerance for laziness in your practice.

[64:51]

Although, it's not really dualistic, and it's not really a Buddhistic recommendation. At the same time, in terms of creating good karma, It looked quite nice to hear. So, but also go over here. You could also be angry at the bus driver who didn't wait for you as you were chasing that lady that you wanted to rape. What? No, because the next moment, that particular kind of anger that you have for the bus driver, in the next moment, you could be angry at the bus driver. for not picking you up to take you to Zazen. Or you probably shouldn't have directed it at the bus driver. You should be angry with yourself for running after the bus to rob the bus. Say, no, what am I doing? I shouldn't be running after this bus driver to rob him. Really stupid. That's Pratigata. Pratigata has to do with fighting things in a way that you could see that would be applying

[66:00]

to good or bad things, but they could be applied to bad things. So try to see those dharmas, see if you can see these two kinds of experiences. One, that's actually like cruelty, like farm, maybe, go with that, that is far as bad. Another one, that's a kind of disapproval or something of some things. and if it's disapproval of things that are in this category, that are in this category, that this kind of application could probably count on things in either one of these categories, then you know that it could be that it's not to be partigato. Partigato could also be directed towards good things, directed towards either one. If it's directed towards good, it would be in a bad state. If it's directed towards bad, it could be in a good state. For example, to be angry at people who are uptight in the process of practicing moralities which make them good would be an example of pratigata, but that would put you in a bad state or a defile state.

[67:12]

And to be angry at people who are intolerant of others, particularly yourself when you're intolerant of others, or lazy, then that would put you in a good state. Or not necessarily put you in a good state, but could go with a good state. That's the difference between those truths. No, that kind of attitude towards Ivana, being lusting towards it and desiring, frothing at the mouth over it, that's raga. Yeah. So there's kama raga. raga for sex and food, there's rupa raga, and there's arupa raga.

[68:18]

You can desire the realm of fine material plane, you can desire to be in the realm of non-material, non-materiality. As a matter of fact, the people who go to those states, when they come back to the kamadatu, they often are susceptible to this form of raga. Because when you're getting in those states, Unless you're very well trained in detachment, you can become quite attached to those states and develop a raga for it. There's also a bhava raga, just desire for existence, attachment to existence and becoming. And there's also a marana bhava, just desire to die, the impulses of the suicidal person. And those can go in a variety of common situations. The raga, where is it?

[69:23]

Is it? It's a parita klesha, isn't it? Huh? Aniata. Yeah, I thought it should be an aniata. But I thought I saw it in a parita klesha. It should be an aniata because you can, because rupa raga helps you get in a rupadatu. The only way you get in rupadatu is through rupadatu jhana. So Rupa Raga can go with the person who's this yogi who wants to go to Rupa Raga, and he wants to go to Rupa, who wants to visit those heavens. So these yogis will often have Rupa Raga, I Rupa Raga. Though people would like to be in those spaces. And the only way you can manifest that desire is to practice this very strong concentration. That's why these are royally. You see, these people are just on trips. Literally.

[70:35]

Making them unroyally would be, for example, that you would be practicing the thorough foundations of mindfulness. while you're traveling around this chart. You're going, you're in the Kamadatu, you're in the Rupadatu, but you're practicing the Four Foundations of Mindfulness while you're going into those states. Like in the Chachur, Smriti Upasthana. You know those? Yeah, those are the first of the 37 Brody Pakshika. Four of the taxation, four, foundations of mindfulness. If you're practicing those, particularly the last one called the mindfulness of dharmas, then as you grow under these trances, you are sort of criticizing or doing inside practice directed towards the idea of self. If you're not attached to the idea of self, if you see the mind is impermanent, and if you see that the situation basically is unpleasurable,

[71:41]

and the body is impure. Now the body impure won't be much help for a ruparaga because there's no body there. So you don't have to probably skip that one. But also it won't be much help for a ruparaga either because the body is not impure up there. It is blue and pink and stuff like that. Or salty. Those aren't really impure. Most of those impurity practices won't work. But the Dharma Smriti Upasthana and the Vedian Smriti Upasthana and the Chitta Smriti Upasthana, if you do those practices, which are wisdom practices, then with wisdom, in other words, you see the stuff as it is, you see it's all trash. Then you can move around this chart and it won't hurt you at all. Then you can do these meditations and then do good exercise. But that's what I said. When you get to this point where you could, where you have the ability to do these trances, but you do not wish to do them because you want to right now start developing wisdom and be free of all this, then you can then you have that uncommitted state of developed concentration instead of going up and you see it's just on you know on a joyride if you're cashing in on your on your yogi powers and your concentration powers you immediately start doing transcendental practice the Smriti Pastana for example and then you don't have to go up in these trances but if you do go in these trances it doesn't matter either in other words

[73:09]

you are opting for a super-mundane practice. It's super-mundane if you don't get any more great stuff. If you take the mundane, you can keep going doing this thing. See, I always come back to the comma dot to a pushula. Oh no, excuse me. This bitch come back to the pushula. The way it happens is you go like this. A poop is generally the way it goes. You get born in these heavens and you fall down into the human realm. And then you can go back over here, up the ladder, and over to here, down to here, over to here, up the ladder, and over to here, back to here. We do this circuitry. So a lot of people choose this particular loop. Actually, it's not really quite a loop. fall back down and you jump over here, you don't go to these bits.

[74:12]

So you can keep circling around there and it's pleasant. Until you're ready to do real practice, it's a pleasant way to spend your time. It's calmness. It's a calmness way. So in lieu of being willing to actually go off into practice with, you know, gain, actual Buddhist practice, you keep cycling here. And you'll see samsara here too. You'll get to see it all. But you'll be seeing it kind of in the safest possible way to actually participate. So that's what Buddha says. People say, he said, what should I do? And he says, practice these. And you say, why? He said, practice these. Why? Because they're good. Why? Because they're excellent. Why? Because they're very good. Why? Do them. Because he really can't say why because they're not good. But for some people, Buddha told me, don't take this loop for a while. because they weren't ready to jump off. He knew they didn't want to, so he told them to do this. So he circle in the world, but in the high-qualified class world, so to speak, where you can't hurt anybody.

[75:19]

And so that's how you go on these rounds without causing trouble to yourself, even in terms of community and comment, but immediately practicing these mindfulness practices. which actually, they sound like mindfulness practices, they sound like the concentrations or something, but they're not really concentrations. They know you have to be concentrated to do them, but they're actually wisdom practices. The wisdom that will protect you from being stored by these transcels in these heavens, and will keep you from attaching to them, which will then send you reading into some other state. How many people? Ann, do you still have a question? What? What? I said there was 20 last week?

[76:38]

No, you don't lose diamonds because Pity is not a dharma, is it? Sukha is not a dharma, is it? Pekshha is not a dharma, is it? Pekshha is a dharma. But really, what they are, they're different versions of, they're kind of like other, they're external versions, they're versions of other dharmas, like Sukha is a version of Bodana. What it means is that that state of consciousness, which is typified by a pleasant feeling, no longer You no longer need to have a pleasant feeling in order to encourage yourself to do the meditation. Which doesn't mean it's unpleasant that pleasant feelings drop out, but it's just not characterized by pleasant feelings. You are no longer attached to it. But really not, it's still there. And the feeling you probably have is still pleasant, but it might be neutral too. These are the parts where paths could be at the minimum. These are all the same. according to this teaching.

[77:38]

There's no difference in terms of a minimum number of dharmas in these states. The ones that are missing on the first three are deception, pride, drunkenness of pride, and hypocrisy, which are which are Satya, Maya, and Mada. Oh, I know what I did. I'm sorry. I see what I did. I had it in. I took three that could be here, and that could be here, but aren't necessarily here, and took three that couldn't be here and subtracted from what necessarily had to be here, and then got less than what necessarily had to be there.

[78:47]

If those three were here, they'd be 25, but they don't have to be. And here they'd be 24, and here they'd be 23. But there can't be 23 here. There are only 20 of them because they drop out. So back to 20, back to last week. Everything's okay, right? Does staff want to come to this class? Who don't want to? Or maybe we should end then.

[79:21]

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