I, um, I can apologize. I told you something which is, um, wrong last week. Namely that hypocrisy, deception, and drunkenness with pride are dropped. In the, um, as you progress in these, uh, in the group of jhanu, But as I said, I don't know why I didn't notice it, but I said that the last thing to grow, the thing that you can have, throughout these lofty states of meditation, you can continue to have pride. As a matter of fact, it's very difficult to avoid being proud. So actually, it says that in the first genre of hostility,

[01:06]

and the series of anger, etc., with the exception of hypocrisy, dispirited deception, or deception and drunkenness to pride. Hypocrisy, deception, and pride. So the other ones are lacking in that group, but not those three. What? This is in the Rupa Datu. Well, last week I said that those three were dropped. Actually, their group is dropped, but those three are the three in their group that aren't dropped.

[02:11]

So if you look at that group in the chart here. 41. That group. They're missing. In the first John step four. Guy all the deception. Those three can still be present in the first John. But the other ones are found. They're not necessarily in the first, but the point is,

[03:14]

They can't be in this series, okay? If you count, if you count, in the first, in the crucial, there's at least 22. There can be more than 22. And in this, in the first level of the rupadatta, there can be 22, okay? But there can't be those particular, There can be those three, but there can't be these other ones. Are they necessary where? Those three cannot be. I mean, those three can be, and they don't have to be. They are counted, so... It wasn't necessarily that, no.

[04:15]

But it can be. It probably isn't necessary in the Kamandatu also either, but it can be. But there's other things which aren't necessarily in the Kamandatu. For example, Prada. It isn't necessarily in the Kamandatu, but it can't be in the Rupadatu. Pride isn't necessarily in Kamadhatu and isn't necessarily in the Rupadhatu, but it can be in both. Pride can be in Kamadhatu, Rupadhatu, and our Rupadhatu. It doesn't have to be in any of them. If it had to be in them, then it would be a Kushala Mahatunika. Or universal, if it was in other states too. But it can be right up to the top of the sort of what we call summit of existence.

[05:21]

It could be there. Yes. Well, now, just think about it coming from the other angle which we talked about before.

[06:26]

Name that if you have a defiled state of consciousness. And that defiled state of consciousness now converts itself on form. Then what do you have? It depends on the diamonds. The diamonds will appear. I was thinking of two. What? He said the Kuskala. He said the Kuskala?

[07:26]

He didn't say Kuskala. Did you? I heard you say... I heard you say something. Anyway, if... The five-teal consciousness means literally what? And what diamonds were always there? Six, right? After six diamonds are there, and this bloody consciousness now reflects itself in terms of matter, then you get what? Then you get pot-free and another dropship. So when it applies to the consciousness, its form interacts with form, and both the two forms that it can interact with are sound and color shape.

[08:35]

In other class, we talked about the fact that actually you could say that the positive conscience can also reflect itself in terms of order, for example, a person who is and the default bit of consciousness, you can see, if you knew them well, you can detect. You can read our crucial state of consciousness in our body. But according to the Abhidharma and according to, I think our understanding too, the amount of, um, wordful exertion through orders on the world and the amount of reading and retribution through orders on the world are not particularly important.

[09:46]

I don't know if I go past saying significant, but not very important, mostly in terms of shape and sound. Those are two poems of matter, two poems. that mind goes into it are really significant. And our ability to read what's there from those two media is so complex compared to our ability to read a person's intention, what they're up to from the smell that they give off. Another thing about the smells and taste and touches is that they accumulate, whereas You can send out discreet sounds and discreet sights. And they go away. If you give off a body odor, usually it gets due to some, often due to some excretion or secretion, and it adheres.

[10:48]

So it keeps giving off. If you give off another one, they get compounded. So the reading, the message value of giving off orders through secretions, through bodily secretions, it's very difficult to articulate it and you can use it as a means to make known your mind. Now, if you give off gases, that's an easy way to do it. If they said, go away, animals give off gases as a form of giving messages to each other. But the gases are, giving off a gas to the message is fragrance, as some Buddhas and some lenders are supposed to do. But you can see that that would be more articulated, could be more articulated than giving off excretions or secretions, which would accumulate. And also taste, giving off taste is also, they would accumulate unless people looked at you right after you gave them off.

[11:52]

gave off one and another person didn't come up and check it out to see what it was. And you'd give off one and the next one would be embedded under the previous one. So, once again, if you could give off taste as messages or as implications, you could have a being that gave off a taste and then had a kind of windshield wiper or something. He would clean off his body. And whether people checked out what the message was or not, it was a new one. So, it's hard to For our sense, for our appropriate receptor system and also our sensing system, it's hard for us to see how we give messages and how we convey karma through taste and through smell. Actually, we don't very much. But there are, as you know, you can imagine a being to create a being that was very well geared to giving messages and expressing its mental processes in terms of smells and tastes.

[12:54]

And you say, well, what about touches? And what touches are basically confounded with light. Because actually touches are shapes. And so light also comes in shapes. So light climber through the medium of the light or through that which is detected by the eyes is actually shaped. It could be colored, but somehow we can't put it in so well that way. Can't understand so much time as color. So anyway, this is getting back to the simple idea that the Department of the Conscious reflecting itself into form, which is basically vocal and physical action. And physical action as a shape. Those are two dharmas.

[13:59]

And those dharmas are what make them the man wholesome. Now, we're getting back again to the original question. Can some of these negative sounding states be in a crucial state of consciousness? And so I think you can see that they could be in a defiled neutral state. If they were in a defiled neutral state, in other words, they would just be the way If you've got all these big defilements, these six maha, these six defilements of a general character thoroughly, you can see you could add some of those in there too. And as long as it didn't reflect itself into karma, into pharaon, which would make it bad karma, which would create these two outpush of a maha bhutnikas. You see, it would still be neutral, defile neutral. My question is, could we be in a system state of consciousness? But then the question is, if they told you those three, those ten can be separated from the six, if they don't always go with the six, maybe that means they have some independent function.

[15:14]

In fact, we know they do because they can exist in a crucial state of consciousness. Three of them can, right? So if they can exist, we know some of them can exist in crucial. Now, what about some of the other ones? If they don't have to grow with defiled state of consciousnesses, then probably they can and they cannot. The only question is, well, if they don't have to grow with defiled state of consciousnesses, would that mean that they do have to grow with neutral state, defiled states, but not with unwholesome states? Well, without thinking about it carefully, I would say that probably it means that they don't have to deal with either. That's just if we know a crew of them already can be with also. I know it's your question, can they be with, can any of them be there? That's your question? Yeah. So, yeah, so now let's think about, now you see the point about karma is that the consciousness reflects itself in the parent.

[16:21]

And the crucial, the person, of a wide extent, the ones you find in all those mistakes. Those are reflections of what a first of the conscious looks like when it hits a form. All those are forms. It could be forms. It doesn't have to be a form, but when it hits a form, it's first of the truth. You can give pride. If those are the ones which necessarily can sufficiently determine a healthy state of consciousness, then the question is, can you have another Dharma?

[17:23]

another impulse for your consciousness, which in some ways is contradictory to them. But is it really contradictory to them? For example, you even say, well, I think you have, do you have, one of them is the exact opposite, and you have, we'll call it violence. So once again, can you have violence and nonviolence, the same state of consciousness? Or are they just opposite vector?

[18:23]

Habit dharma has a lot to do with definition and defining the marks of dharmas. Now, if this is a person, I mean violence or non-violence, it depends on how we understand it. And we have to talk about whether non-violence is the opposite of violence. And it's a little bit of non-violence and a lot of nonviolence, a little bit of violence, what we mean by nonviolence. Certainly you can see some states of consciousness, perhaps because we can even say that depending on the context, some of these dharmas which are called person dharmas will be different in different contexts. Although these dharmas don't have quantitative attachments to it, it's a qualitative definition.

[19:24]

They vary in intensity according to their context. All right? You don't have a thing called prajni and then a number next to it telling you how strong the prajni is. But you know that a prajni has samadhi with it. And a samadhi has with it certain notions which make the samadhi strong. And certain mindfulnesses which make the samadhi stronger. That that prajni will be stronger than another prajni which has a different kind of samadhi with it. and had various conflicting impulses associated and the notions associated with that signality would weaken the project. He can calculate in some sense what was the same project, the same definition would be weaker or stronger in two different states of consciousness. So, it's possible to think about that once again, violence or non-violence could coexist in some sense.

[20:26]

That they're not talking, since they're not talking about the same thing, they pro-exist. Talk about problems, you talk about two versions of the same thing. That's in conflict. But two things are going in opposite directions, or if they're not going in opposite directions, then there's no problem at all. Because even in a lesser state of consciousness, you don't have everything lined up, you know, like this. everybody doing the same thing, you still have a complexity of events. And some of the events are very much what the record is, is to sort of coordinate this disparate impulsive and disparate inclination to gather them together, to see that they're gathered. So I don't think the worst of the consciousness is viewing as everything sort of, all the life and complexity knocked out of it, or that everything is very simple, but rather there's certain impulses which will shape karma in a certain direction, which is called fulsome.

[21:34]

And whether or not there can be certain things which in another situation would be quite troublesome. In this case, they may be troublesome, but in the context of other stronger impulses, in other words, these 10 big impulses, you could throw a little bit of this, kind of, these minor defundments in there and they wouldn't necessarily be overwhelming to turn the consciousness back the other way. And matter of fact, that's what we're saying, is that because those ten are there, no matter what, you add into the situation. Aside from the Kusala Mahabunikos, I think I Kusala Mahabunikos in those six, No matter what you add in there, they're strong enough to push it in this first interruption. Now, by that definition, when we see those slicks, we look to see why those would be contradictory. Why they're strong enough so that they'd be contradictory to those can.

[22:39]

So look at those slicks. And strictly speaking, if you haven't heard that they're not a push, let's see it in your mind. but they're not included. But let's see if you look at them and see if you want to work out some way he said they're not there. It's not just all the way to talk. And if you get into seeing, looking at emptiness, of course, you'll soon find that if you have faith, you have lots of faith, too.

[23:40]

And if you have lots of faith, you have faith. You can't really have one about the other. They wouldn't say it, but they know that's true. They just didn't tell us. They knew that. People, Buddhists, they knew that, but that wasn't their job. We thought it's obvious that we didn't have any assistance from my young teacher. But, in fact, the part did not know that it wasn't necessary to make the point of giving credit for my being enlightened. But they just didn't say what was unnecessary to say. It's like, it's kind of like the Abu Dhani is like a chemistry course. It's not necessarily a beginning chemistry course either. But when you learn things which you probably can't figure out by yourself, you learn a system which you wouldn't be able to think up all by yourself.

[24:44]

And the fact that you'd see it in the system or the music that a student figured out, that you wouldn't even be able to think it up by yourself. So once you learn chemistry, you can see that. You can meditate and see it together. You can hear it. It's cool. It says, but in fact, some chemists, some computer programmers, some avidarmists, actually forgot to use a skillful device with which to cope with life's problems. Chemists get by, and it's something they do to their life, so they won't be so nervous. It just raises their anxiety. But if they attach to chemistry and think that chemistry is something If they forget what they're doing it for, then of course they become prideful and so on. If people are working something real, then they're in trouble saying abhidharmas.

[25:48]

But when abhidharma is just teaching abhidharma, it's saying, well, I assume you people don't have that problem, so we're just going to tell you these simple facts. But there are no facts, aside from the relationships that create things. And this chapter, it's balanced by other chapters of the Nabi Dharma about causation, which show you, they say, nothing is due to one cause. Everything has multiple causes. And they show you all these different kinds of causes, and they say that, in fact, none of these dharmas, the part of these dharmas are just the sum total of their causes. But when they introduce this, they don't say, Well, here are these diamonds, but don't take them seriously because they're just the sum total of their causes. They're just the conjunction of various definitions and relationships. So there's really nothing there. No, they say that actually the conjunction of a certain set of causes in time and space is a real thing.

[26:57]

That's what a real thing is. There's no other kind of real things, but those are real things. If you talk that way, you assume that the person you're talking to would not attach to anything. Meaning that their meditation is very good and they run back to that. And that's, in fact, the way they were when they made it. The people who made this Abhidharma were in the Zen lineage, you know. The guys who kind of talked to the Vipasha and later commentaries in Abhidharma, they're in the Zen lineage. They were Zen masters. They were Buddhist adepts. But the way they taught was a little bit... What do you say? In later times it wasn't pessimistic enough or something.

[28:02]

So later people were able to attach to the teaching. Just like... The scientists who have the breakthroughs, they feel great when they have those breakthroughs, at least for a few minutes. But their disciples adhere to them. As though they were, they didn't arrive at this, they weren't walking on the street one day, and then the whole life way of looking things change. And what felt so good is just to give up the whole way of thinking, think of a new way to look for this as well. Maybe it worked better because it was new and because it was fresh. The disciples inherited that view from the teacher the way the teacher inherited the ones that he got from his uncle that he felt lousy with and had to break through to be good with. So the disciples learn the thing from the teacher for whom it was a liberating process. And for them it's trouble. And then they have to break out of that. If they don't, unless the teaching says, now this person's going to learn this and they're going to immediately attach to it.

[29:05]

Unless the teaching looks at them that way and builds in a bomb, that will make sure that nobody could hold on to it. Well, in fact, they can adhere to it. And the bombs in Buddhism are a go at this practice of morality and meditation. In fact, you're supposed to be using this all the time to keep feeding on itself and tearing yourself apart. But it didn't work for everybody. Some people would cop out with this stuff. Okay, now ambivalence. Ambivalence is, I think, some kind of combination of dharmas. Ambivalence is a simplified version of what we call conflicting emotions. In every state of consciousness, it's actually ambivalence. Ambivalence may be something where in consciousness, what comes out the bottom of the

[30:15]

plot machine is just the two things that look really different or something. What settles out of all these conflicting emotions is a thing, is a one thing that seems to be broken into two parts going in a different direction. But what contributes to that is usually a multiplicity of other conflicting emotions. And I think the ambivalence in the sense of going two directions. Ambivalence is a way of doing that. It's a, this is ambivalence. Ambivalence is just like that. But the funny kind of that, it's often the other thing you do which will allow the truth already. In other words, the karma, the dharmic variety, the dharma name for karma is what?

[31:35]

What's the dharma that we use to pop karma? Chaitana. So the dharma, the shape, talks about the shape now that I have that shape as a shape that you'd say has too, too mean, trust me. That kind of, that kind of, kind of, but this is, this is the kind of that too. Yeah. It's like this, like this is the kind of that. But it has this funny look, it makes you sick and you take it away. Whereas sometimes, you know, this could be good or this could be bad. And this could make you really sick in one way or another way too. So you go like this, it's good.

[32:43]

You go like this and it's neutral. And you go like this, it's bad. And it's good, bad, and neutral depending on your value judgments or the value judgments of the world system you live in. The quorum is socially defined. So if you do something like this in India, then that leads to something like this. And in India, this is called by culture Unfortunate. Therefore, since this is called unfortunate, and it goes with this, in that culture, this is called undecorous, or lack of self-respect. So, in a Buddhist monastery, in some Buddhist monasteries anyway, for a person to go chomping around, beating people up,

[33:50]

would be considered undecorous, and the person would be considered to not have much self-respect for themselves. In other words, she doesn't think she's a Buddha because she'd beat people up all day. And then they would watch and see that because according to their circumstances, what they call undecorousness and what they call lack of self-respect, then that leads in their situation because they think that way, that leads for them and that other person who shares their values anyway. unfortunate results in their context. But as you know, in the Iliad, people chomping around, crushing heads leads to palatial palaces, good respect of existence, you know, right next to the gods. So in that context, self-respect and decorativeness is to crush people's heads, is to shoot people off curses. to tip over chariots.

[34:55]

That's decorous. That's beautiful. And that shows you think you're really hot stuff. And you think you're virtually a god. So, everyone agrees in that, so then you get good results. But the good results you get may be to die on the battlefield, which in that culture, in that situation, that's considered to be a wonderful result. Or it might mean you you know, you have victory, which in that culture might be considered good result. But whatever culture it is, whatever they define as good or bad, from the point of view of Buddhism, in the end, it's all bad. Because dying on the battlefield or not, or going to prison or not, being rich or being famous, all these things are all Temporary and suffering.

[35:58]

How would they be reborn? How would they affect the environment? They could go to heaven for it. You could go to heaven, in other words, but not Only heaven in the Kama Datu, though, not in the Rupa Datu. The Rupa Datu, there's a kind of transcultural value system. There's no countries in the Rupa Datu. There's no chariots in the Rupa Datu. There's no Italians, Greeks, Jews, or Norwegians. So these cultural differences are washed off up there because you just have You have, you know, just colors and shapes and tastes. You don't have other things, but you could go, you could kill someone in a commandant and go to a commandant to heaven.

[37:04]

You notice that in a commandant to heaven, there are generals up there. Generals are in charge. I'm not an ordinary generalist, but these generals hurried into the gods, and the god looked great into a person, the great will-returning king, who looks just like a Buddha. And actually, they have some of the kind of, in some sense, they have some of the kinds of presence and consciousness of a Buddha. So, but, as of the point of view of Buddhism, killing somebody whether it's socially acceptable or not, or not telling somebody when you think you can tell somebody, it's still confusion. To fire the precepts perfectly and start to think that there's some other way, however, that's still better than, in fact, your behavior is in alignment with reality.

[38:12]

To think of some other way is delusional. And if you found yourself by various forces of karma doing the opposite, you'd be just as bad as anybody else. If you find yourself breaking the precepts, you'd believe that you're breaking them. In other words, if you believe when you're following the precepts that there's some alternative to following the precepts, then you're vulnerable to not following them. But in fact, by following the nice results, what we call good results, is that by following precepts, you have a better chance of, and this is regardless of the system to a certain extent, you have a better chance of seeing that there's no alternative to the precepts. It's very difficult to not follow precepts and not catch on with the fact that there's not an alternative to them because you're enacting no alternative.

[39:16]

So it's very difficult to first catch on to the fact that there is no alternative to them when you're putting on a tense of the alternative. But when you're putting on the precepted set, you don't have to put so much energy into doing it anymore, and you can put your energy into seeing through it. So that's why drawing the precepts gives me some sense of friction. in the sense that you have the best chance of seeing what will stop. It's really not unfortunate or unfortunate. There's no other way. Okay? Yes. No, you are following them before you see it.

[40:21]

No, not how you define them, but you think before you... When you think you have a choice, you still are following them. It's later when you see you had no choice that you realize that even when you were following them without thinking that there was... When later when you see that there was no choice, you saw that even when you thought there was a choice, you still were following them perfectly because there never was any choice. And your thoughts don't change the reality of the precepts or reflections of reality. But you yourself feel differently somehow. In one case you're adhering to the problem, in the other case you're adhering to nothing. So when you think there's an alternative you feel like you're adhering to the problem. And you feel somewhat unstable because you feel like if you let go of the problem that you'd be cry out into who knows where. But if you weren't adhering to the cry and yet you were doing them, then you wouldn't have that feeling.

[41:24]

You'd realize you're just doing them. And without adhering to them, you'd see that there was no other way. And you wouldn't be afraid of letting go. If you knew that there was no other way, you wouldn't be afraid of letting go because you'd realize that was impossible. But then you could do them without adhering to them. You wouldn't need to, you wouldn't feel like, well, I've got to hold onto them otherwise I wouldn't be doing them anymore. So you do them very sort of with tight grip. But it's ridiculous to hold onto something that you've already got hold of and that you can't lose. So you make more effort than you need to or something or you decide to take things too seriously. So you adhere to foam and you forget that foam is empty. But in fact, if you adhere to foam for long enough, pretty soon, You get so good at it that it's almost like you're not holding on so tightly anymore. And you can do it almost by second nature, and pretty soon it's very easy just to sort of see, hey, I don't have to do these, they're just done.

[42:24]

They're just the way things are. And then somehow they're done without you having to feel like you have to turn onto them to do them. And then you can stand up and dawn on you that, hey, then nothing is, this is the way things are all the time. Nobody does this stuff. And nobody does anything else but this stuff. But I remember I used to think that it was possible to do something else. And some other people think it's possible to do something else. But actually, although they think it's possible to do something else, that's just what they think. Actually, they're perfect. So that's why throwing the precepts is a good thing to do. But when you first start doing them, in fact, you tend to do them a little bit heavier than necessary. You think, gee, I just made it through a whole day now. I didn't kill anybody or steal anything. That was really good. But you really had to bear down to do it. Because all day long you thought, boy, I can steal, I can kill. So you think you're a dangerous character, so you have to watch yourself very carefully. So that's good at first. But then little by little, the results of that kind of practice are that somehow you get some support and you just start gliding after a while.

[43:31]

And after a while you're not doing it. Then whatever you do, you won't think there's some alternative. You'll see your precepts everywhere. It doesn't make any difference, really. It's just sort of on the point of view of the ideas that seem to be different. So, like I said, flowers fall without attachment. Actually, they don't fall without attachment. We just think so. Actually, they're just flowers. But we think so. We have a very wonderful imagination. Okay, so she took out a little bit more of this chart. So we had 22 dhammas in the first, in the first Rupa dhyana. You can go from, when you get these states, then you really like to do them and try to get yourself into them. And then you attach to them. And you can still have perverted views in these states. The result of attaching to the results of these states is hell.

[44:35]

Because if you want to get in these states, what sometimes happens, you don't know it, but the current act You don't want, when you're still spoiling the stilt, you may not know. You may just be wanting to develop concentration to be free of human suffering and have, you know, a sense of good spiritual attitude may be good. But it just so happens that, strangely enough, if you do this with a karmic attitude, with a dualistic attitude, there's a resulting stilt called a heaven which happens after these things. Bliss spells. It's one of these side traps along the way at the path. Red lights appear. It's, you know, and they're ecstatic to it. It's a new state of ecstasy that occurred. And all you were setting out to get that one, you get it. And then it ends. And you go back to your ordinary human realm.

[45:36]

Commodati. What happened about the union? And so, think I'd go back there. Then you go back to the same method. And if you're not straight, then the next time you go back, you say, hey, I've got to stay here. I'll just start to try to stay. And then on the end, after trying to stay there, you don't go back to swimming around. You've got help. And that's okay. That's just the way the world works. But you might be very sad about that. In other words, I say, when you go to hell, that's not, hell isn't really sad, hell is just coming. But you might say, in other words, you might be very, you're prepared for hell. When you're in the human realm, if you go to hell from human realms too, you don't have to go to heaven to get to hell. But you can get a much deeper hell from heaven than you can from here. You literally get a running start on it.

[46:41]

So you can find you so much deeper. Plus, you're also quite surprised. You weren't expecting. You're sort of flirting around, having a good time, and all of a sudden, you zap, bam. And you sort of say, now it's bad, but I'm, you know, but why, how, you know? You're really surprised. But if you're fooling around, you're human around, you do bad things, you go to hell. And you can see it pretty bad. It's easier to see the bad. But a little bit of bad or a little bit of attachment in these higher states Sending even deeper into problems. So you do less, you do less wrong, you get more trouble. So another reason why you get more trouble is because you're surprised by it. So when you didn't have, and you have trouble, no trouble getting out. Because you keep not saying, ordinarily you get out and you say, now here I am in hell, I better cool it. Just by not going to do anything, I'll probably come out. You know, I better listen. But just after going, just after going to the, to the door, and then coming down, you sort of feel like, you're a little bit more uppity about it, you know?

[47:51]

And so you might stay there much longer. So it's, by growing up in the streets, in fact, the books tell you that too. They say, now watch out, kid. These heavens are dangerous. Then, You know, it's more difficult. So at that point, it's good to have a teacher around because you may really get knocked to clarity, you know. To have a little teacher, but a teacher can say, now look what's happened to you. Remember how you were yesterday, and now you're being depressed because of this. But don't treat these states any differently than you would otherwise. Just because you learn how to do these tricks doesn't mean that these states won't knock you down. You still have to behave the same. When you grow to hell from heaven, you still have to, when you have a chance to come out of hell, then don't try to beat the way back out of there. Just cool it. And little by little, you'll gravitate back to your ordinary lives.

[48:52]

And also, and then you see that, and the teacher tells you that. Then next time you grow to those states, you say, I'm going there, but the most important thing is to remember, when I get in my state, just let it come and let it go. When the ecstasy comes, just sit and watch it like this. Just like you concentrated in the first place and weren't distracted, at the same time now, you just sit and look at heaven. Just like you looked at the blue disc, or just like you said Buddha, or just like you watched your breath. You don't say, oh, goody, and go running around and say, wait a minute, don't end. You're just as disciplined in heaven as you were otherwise, but heaven is very tempting, so the next time you grow, you warn yourself. Now, you may not think about this, but anyway, you have experiences like this, but maybe not so intense as I'm talking about, because you don't do these intensive jhana meditations, except by accident.

[49:57]

But you grow to plan a doctor of heaven, because approaching the concentrations, the levels of concentrations I'm talking about, the lower level heavens are produced. And basically, it's better not to grow so high until you have a great deal of detachment. So, comically speaking, it's better to buzz around the climb adaptive for a long time. And just the lower regions of the loop adaptive And as a matter of fact, as I said, if you're not described as an onagami state, the state which is territory or leading up to the reproductive, you buzz around in there and become detached to what's happening before you go into these really high states. Otherwise, you'd get in trouble. After you're detached, you don't need instructors in how to negotiate in the typical world.

[50:58]

But if you're not If your mind isn't glorified, then you need a tour guide to tell you where in the world, the worldly world, where the danger spots are. So you need what you call a mundane meditation teacher. But if you've got a Buddhist meditation teacher, you don't need a tour guide when you go to this place. You know, this place is really nice, I mean, I know what to watch out for in that point. It's like this. I should watch out for a cat. When you find yourself in a house, you say, I know what to watch out for here. I should watch out for trying to get out of here. So when you're just being crushed, you don't have to watch out about anything. But when it breaks, when you see a crack in the wall, you should just look at the crack. Hey, there's a crack in the wall. Hey, there's a cruel lake out there. There's that cool blue there in between the red-hot walls.

[52:04]

Maybe I should go running up through there. Or maybe you shouldn't. Maybe you should just sit right here in the heat. But actually, when you look, when you look at that cool lake and, you know, the Island Rose Park, the Red Hot Walls Park, when you look in there, you're not in hell anymore. You can see that blue, you're not in hell. You just think you're in hell. And that there's a way out. Actually, it's just another object that you can rest towards if you wish. If you rest, you won't necessarily get out of that place. Actually, you're already out at the moment you live. But as soon as you think of getting out, you're far back in again. The kind of thing about being in hell is you're very susceptible to staying there. If you just sit there, and every time you see a crack in the wall, you just look at it, you're very much like you were.

[53:05]

That's very much how you got into heaven when you got the hell. But if you don't look at that thing in order to go to heaven, you run by the heaven, and you just gradually gravitate. You'll find more and more deep memories of hell will dissipate. These are memories of hell. When you see those things, you're not. And you'll gravitate back to realizing that up here. throughout what we started in the human world and you just inflame your consciousness by all this running around okay then in the second jhana you drop two more you drop hypocrisy and deception in addition to Vichara. But pride remains. No, they aren't part of the 20 basics, though.

[54:12]

But as you say, maybe I shouldn't say you drop, but you make impossible to others. You make impossible to others. Now let's go back to hypocrisy and deception. Jonathan couldn't understand why they would, how they could be in the Rupadattu. At all, right? And if they... But now, if they could be there, then additional hints, right, aren't there in the group in the second Gyan? What happens there? Novichara, Novichartha, so... What do deception and hypocrisy have to do with... Can they exist without words? We're saying that what we mean by these two is that hypocrisy and deception have to do with words. Well, not necessarily words, but what? Picking out words. Ideas, conceptions, forms, definitions.

[55:14]

So deception seems to be etymologically related to conception, doesn't it? An inception. and reception and definition and delineation. So the ability to sharply and discursively outline things, delineate things, conceptualize things. We still have concept in these higher states, but the ability to make that kind of initial, definitive articulation of things and the dispersive treatment of them, you lose that. So language will drop. And other kinds of things will drop too. So, you will no longer be able to commit unhasom karma in those states of a certain type because you want to be able to found the equivalent to commit that kind.

[56:25]

And so deception And hypocrisy have to do with some kind of tension between certain representations of certain problems. And there just won't be that tension. So it isn't that you all of a sudden become honest or something, but rather the equipment by which to be dishonest in this way we call hypocrisy and what we call deception. You just don't have the kind of the, what do you call it, the pens and pencils and rulers and compasses anymore to make this kind of these kind of statements which then you can contradict. So these things, you haven't become purified at all by this, though, you see. You've just lost the equipment by which to get involved in that stuff. The person who's got these higher students, as soon as they come back and be given the equipment back, they do the right to work again. So I was talking to somebody who lives in, you know, up in the woods or something, and...

[57:29]

Basically, my feeling is that when you're up in the mountains, you just, you lose some of your equipment. So when you've got mountains, and clear moons, and tornadoes, and not tornadoes, but storms, and birds, and chipmunks, and little pine trees, you just, certain thoughts do not necessarily arise unless you brought a friend along. Your mind becomes, if you just, or in a person, your mind just becomes like that. As soon as you come down a little further, you know, in altitude, and you hit a, what, a pole boot, and you hear the radio, or you hit an A.W. stance, or you hit a bus depot, and so on, you notice that this stuff starts coming back. Until finally you're at the good mountain bus depot again in San Francisco, and there you are. Hey, you want a job, little girl? It sounds somehow just the same.

[58:32]

You still get angry at the guy for being a creep, a pervert. So I just, when you get into this higher state, your existence does become really sore, but it's very, to a great extent, that you've been able to give up your forsaken equipment. You take this equipment, which you ordinarily use to do all these tricks, and you just direct your attention to this other stuff here, and this equipment doesn't here, and you drop it because you're interested in this stuff, and you keep going up like that. Pretty soon you're pure by default. But when you come back down, you can still pick up your old tools again. Doesn't mean that you won't pick them up. Well, there's two ways of thinking about it. One of the ways of purifying is just keep growing up for those places all the time.

[59:36]

Just stay up there all the time. And then just starting to get out of the habit. The habit of picking up the pencils and rulers and words and stuff, you will become unscrupulous by using them. And your investment will be in using this other equipment where most of the world's problems can't exist. And you spend less and less time where your oral habits can be used. So that's a different kind of purity. It's called purity by default. There's no other way. But those two other ways are actually two levels of this. There's two levels of another way. And those two levels, the way I just described is called what you might call the any static meditation tradition. Any static. And the instatic, of course, they don't talk. The instatic people don't talk. Obviously, because they spend very little their time and they come adapt to.

[60:41]

They spend their time in realms where there's no speech, so they don't tend to be talkers. And the other tradition is extatic. And the funny thing is that in some ways they're opposite because the ecstatic of people is the tradition that's very much dealing with stuff what the body is on and ecstatic means outside the body and enstatic means in the body but it has to do with people who don't have anything to do with the body so you get enstatic you're in the body to such an extent that you don't have anything to do with it and you're ecstatic in the sense that you deal with the body you deal with ideas you deal with words you deal with the world so the ecstatic is mindfulness tradition is the insight tradition. Purification by insight. And that's the school, because it talks, it's predominantly school in Buddhism. It writes books, it has oral transmission, it argues about it with other people, it wins debates, and as a result, the major form of Buddhism, the major forms of Buddhism that we have, Zen and Hancha and so on, tend to emphasize the extatic.

[61:56]

But the instatic as ours is, floating around there, too, and x-static people should know the n-static. Whereas the n-static is more like these dhyana states, but to specialize in them. And the x-static could be, and the next question is, is you want to develop that same theory to concentrate at the n-static, or the purification by, you know, staying in higher and higher realms all the time. You want to develop that same power of concentration, but then using and having faith in that power of concentration, rather than a very good equipment, you come back and use the equipment with insight. And while you're using equipment, you keep reiterating the non-self that's using this equipment. There's a lack of self in the process of using equipment. There's no person using them, and the things being used have no self. So you do these, you study the Abhidharma.

[62:58]

Abhidharma is from the exotic tradition, from the inside tradition. So rather than just all storage and equipment, sometimes you leave equipment, but you also come back and learn how to use equipment without falling for it. So you don't just go to the mountains, but you go to the mountains, and you come back to the club booth, and you see if you can club with that with attachment too. And you have various insight practices which will develop detachment from the forms which you now start to use again. And you have precepts which will protect you in lieu of having penetration. These jhana states, these meditations of the entire tradition, once you get in that circuitry, you don't really need precepts anymore. The precepts don't apply to you. when you're catching the bounce down that they come adapt to. But you love those realms so much that you just flip right back up on them again before you can go out and do something bad.

[64:02]

But when you're tramping around the world doing insight practices, before you don't know how to do them, you need precepts. So with the aid of precepts and insight practices, you can exist in the world besides the lofty ones where there's no people and so on. Well, no.

[65:13]

There are two levels in the standard tradition. One level is the Abhidharma, and the other is the Mahayama. One level is you use the definitions of dharmas and the study of dharmas in your insight practice, and the other one, you use emptiness. You know the dharmas too, but one system uses dharma theory, and the other one uses emptiness. And emptiness liberates you from dharma theory. those two, those actually, the, the other level would also, you know, in our heart could also go into end static work too. It's not like, it's not like the, the ecstatic Buddhist meditation tradition doesn't go into these jhanas. It does. Look at the other dharma, you're supposed to know those realms too. But you go into them as insight practices, rather than hoping that the church occasion due to the meditation will do the job.

[66:14]

So as you spend not enough time in these lofty states, the karma created there is much finer, finer in quality and thinner than karma in ordinary world. In fact, it's almost impossible to see the karma. So it's kind of like just thinning and [...] thinning. It's almost nothing for a long time. And the ex-static person can grab into those states, but they're not fooled by them, because those states look very much like nirvana. So Ren's tradition is to approach nirvana by approximation. These states, the, you know, if you grab them off on the rupa dhatu and the arupa dhatu, and the top of the arupa dhatu is called bhavagla. Vavagra.

[67:27]

Vavagra means existence and Agra means Agra means highest. Vavagra means the top of existence. So you can learn how to do the Rupajjana meditations and do the Rupajjana meditations and then in the top sort of penthouse, that doesn't go to, it doesn't do its own rubber, but the penthouse have a firmless ground. You've given up. First of all, you get up breast bones and you get up breast bones. And you're just infinite consciousness. You can't get in the trouble there. You can't do anything wrong up there. At the same time, you can't do anything right either. You can't save suffering. Being up there, it's hard to catch on to how to save suffering beings. You could, but it's so hard to figure out how to do it. Atop the penthouse I know is called bhavagra. From bhavagra, you can jump off into this neuretosynopathy.

[68:28]

But bhavagra is a lot like nirvana, and neuretosynopathy is even more like nirvana, because, however, the top layer, you know, of the Ayurveda is called neither perception nor non-perception. In other words, perception is so subtle that you really can't say it's perception anymore. Your perception is also notion or concept. Your concepts are so subtle that you really can't fill the concepts anymore. You don't even, you know, forgive me about that heavy step of Bittarga and Bichara. You just can imagine not even being able to imagine. You've just sort of exhausted your imagination. You took your imagination and you imagine more and more. First you imagine infinite space. Can you imagine deep in consciousness? Can you imagine nothing at all? Can you really do it? Not try to think something, try to conceptualize something, try to fantasize.

[69:31]

Well, you really can't quite do it. But also you can't quite say that it's not perception. It's neither perception nor not perception. Because in order to have not perception, you'd have to sort of define what there would be. So you don't even get into that. It's a very lofty, rarified, subtle state of existence, but you still exist. From there, you can do another meditation part. You can do a meditation part, a contemplation of neroda, neroda's contemplation, neroda's homopathy. Now, if you haven't, now here, see, this is what the enstatic tradition says. The enstatic, the ecstatic tradition says, if you don't have insight, and you go into that state, you'll think it's in your bottom. You'll think of liberation. Because their mind and mental states are suppressed. You're unconscious. As I sit here and throw that, that might not sound so hot, but people really like it.

[70:41]

It's perhaps something like heroin. but turtle cool out. When you come out, there's no, there's no after effects. It's just like, if you look at your watch, you go in at 10 o'clock, when you come out, you're expected to be 10 o'clock. But if you have insight, if you practice the inside tradition, when you go into that state, you know it's just a great rest. You don't think it's nirvana. You know it's not nirvana. You know that this state is just produced by causal conditions. That's another phenomenal thing. And it will come to an end. It is given rise to when it comes to an end. You're not fooled by it. But it is a very pleasant rest. It is the greatest rest within the world. Thank you.

[71:44]

The next point is, I would just like you to read part of 35. And I don't think this text is very difficult, but if you ask some questions between now and the end of the section, you can ask them next time, but I'm not going to talk about demo in this section. Yes? I'm saying to read up to part 35. Okay? That's the next section. That's the Deep Prayuth to some stars. Okay? So you read up there yourself. And if you have some questions, we can talk about it next time. But I'm not going to talk about that section myself. If you don't want to talk, you don't have some questions. Up to 35, I'm not going to talk about it. If you have some questions, we can talk about it. So, if you don't have any questions next time, Then we'll start studying from chapter 35, sir.

[72:49]

You can start reading from there, too. That's where I would intend to start in order of a lot of questions from you all. So now we're going to spend some time on the Chitabupayuta sun stars. And the most... In some sense, the first one we run into is called property, and that's the biggest and most difficult one in the way. Most, that's sort of the most dependent on the essential gear, the universal gear of the Vatvashika theory of Abu Dhani.

[73:30]

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