What's not thinking? So we're on chapter 2, on card code 28, 29, 30, 31, around there. Last time I'm going to make it short. Can you see it? What are these boxes? Do you think Yeah.

[01:08]

One of the doctors. These are the worlds of, this is called the three worlds. Three worlds. What's the one word definition between worlds? What? Something. Okay. Do you want? Mine. Okay. And, but in, but, samskara.

[02:09]

Uskara, samsara. Anyway, samsara, or the universe, both the internal and external. There's another three worlds. What is the other three worlds? That's better in the future. And then across this way, you have a primary category. Push it up. Part push it up. And . It's two kinds of . OK, so now we're studying the various kinds of diamonds, metal diamonds.

[03:27]

And so the question arises, how many of these diamonds are in each one of these possible realms? 12 types of grounds, or 12 types of consciousness. Actually, we organize them according to the three worlds, but this is not, strictly speaking, we're not talking about the three worlds. We're talking about consciousness within these three worlds, because the three worlds do not only include consciousness, which falls in these 12 categories, but it also includes, indeed, by Vashika system, it also includes what we call, which is the receptacle world or the physical world.

[04:36]

So we're just talking about consciousness here. OK. How much do you... I was going to ask, how well familiar you are, and how familiar are you with Kama, Ruth, and I'm Ruth, yeah, but now that I think of it, saying that, it's maybe not too good to ask that question, because then I could spend full class talking about what they are. These are described... what these three rounds are like, what their constituents are. It's described in Chapter 3, which I hope we can study this quarter. Maybe we can, but anyway, start studying .

[05:50]

So in the Kama Datu, in the Kama Vachari, in the Kushala, how many diamonds are there? 22? And what are those 22? 22, the chip was . So that's 22, maybe 22. What are the ten Mahabhumikas?

[07:03]

Feeling perception? You already said Prajna, didn't you? When you said discernment, you said progeny. Mati's discernment and mati, it's progeny. Where are the rest? Another one?

[08:29]

OK. And you can explore those, Jim. What? What is that? I hope so. Is there any steps? Apramana Apramada [...]

[10:08]

What's the difference between the two? Man, what's in the 20s? Yes? Parker, thanks to the situation between class associated with passion. Why is drought also associated with drought associated with drought?

[11:23]

Why are not the places that are white? Why are not the places that are clear? They see some of the development associated with this being interesting. Thank you. So we have to stretch it off.

[12:25]

What do you mean? What is it? That's it. That's your plan. Now, a good question. What? [...]

[13:27]

What? What? . [...] The law doesn't do it bad, but let's say there's a problem maybe having . Now, if you look at .

[14:28]

Spirit of deception, all right? Spirit of deception, I think you can think about situations that are unwholesome, but there's not necessarily deception. Deception often does go with unwholesome action, but it's possible to be powerful and to do certain things and not be right out front about it. For example, imagine people, certain people in states that have certainly violent acts, for example, war. There might be very little of some of those populations. In a common state that would have very severe, terrible results. There might be no deception.

[15:44]

For example, . You might be willing to do it . You might feel, for example, well, this person did X. Therefore, I feel the culture justifies me and punches you. And then you punish them based on a concept that They're wrong, they're right, and so on and so forth. But you do it out front of everyone. There's no perception. Such an act is possible conceding, and it's not wholesome karma. It's an execution for the time. Maybe it doesn't in front of everybody, but there's no spirit of perception. Also, it's possible that execution might not be anything. But if you look at those smaller places, you'd find that they, in one sense, they're smaller and lighter than some of the other ones.

[16:46]

And if you go with the other ones, the places that are always present in our hosting space. But you can also imagine situations where they either aren't there because they don't need to be there. You can imagine experiences where they aren't there. Or you can imagine other experiences where some of them could be there, and others would be not able to be there, because it'd be a contradiction. Both in terms of possible experiences, but possible experiences are just the experiences that you can have. So basically, looking at your experience and see if you can imagine states that could have the six Mahabhumans and the two, and I wouldn't have some of those. And what you can do is you can pull things from the octoclast. Pull things up from there. Imagine those functions.

[17:50]

. poor places, the minor places, could not be there. And this is, in fact, how they arrived at these categories. They thought, they looked at their experience, and they thought, well, this is, in cases where you can see, almost in common, and what's always there. And they said, well, there's always these two. And these two, whenever these two are there, it's almost in common. And whenever those two are there, it's . And whenever those two are there, you have these six. You examine your experience when you do something which leads to bad retributions. There's always these two, and there's always these six.

[18:50]

And these six, however, are always with bad, but they're also sometimes found in the indeterminate. In some situations where you can't be sure of the kind of retribution, you can also have those six. So then you call it defiled indeterminate karma. And you go back and look at the determined karma of the bad class, and you look at it, and you'll find that there's other clashes, these little clashes, may or may not be there. You can't say, according to their examination of the situation, you can't say that all of those will always, any of those, will always be there. Some of those can be in these defiled state, of course. So some of it will be, but we're setting here as a basic stage. So there's 22, but there can be more than 22. As you see, they say sometimes, right?

[19:53]

Sometimes, but not always. And you say some people add another one, and some people add another one, right? And these two, you can add more to this. Certainly, if you are doing an act called murder, you could be angry. All right? But you could also be committing a ravenous act, a unwholesome consumptive act here. And then, Crota wouldn't be here, so Raga might be here. That's it. OK? And you know that Crota is probably not there because you have Raga there. If there wasn't Raga there, then you might be able to have Crota there That was an angry consolation. Is this clear? Any questions about this?

[20:56]

Point what? Well, the answer... So what I'm suggesting to you is that you look at the list, I have. Look at the list of the places. For example, look at envy and spite and cruelty. Do you think you have your three data? How about spite and cruelty? In your experience, in a given moment, what do you think? Does that composition make sense? Can you see that those who coexist and be discriminated or coexist?

[22:01]

Or do you see that they necessarily have to follow each other and not share those needs both? You can't see it. You can't see it yourself, and you just don't see it. What? You can't see it yourself. So you may have your experience, maybe, and be identified, a spike in violence. That may be your experience. That may be her experience. But the point is, as she's looking at her experience, and she's coming up and proving that, they apologize.

[23:03]

It's not that you're right or wrong, exactly. But rather, you're looking at yourself and finding out something about yourself. You've seen this stuff. Why is that one? Yes. What was that? It made us mad. What I'm saying, if you want to spot it for you in some way, if you stick to the camera, it's straight.

[24:17]

If you don't have it, it's straight. Then I step you. But keep the camera, it's straight. If you actually look at that and see it, that's really good. Now, if you get a job and you're hearing the name of the law, what you're talking about, what you're talking about, what you're talking about, what you're talking about. But that person, they didn't know what happened. It's good In the same way, if you look at the list of the patient model, all right?

[25:24]

And you experience all those poses. And you experience that, and you verify that you're going to experience it, those five, those six poses. OK? But you can't quite understand the patient in your own experience. You can't perceive the world. But you can't perceive the world. But you can tell, you know.

[26:43]

See my hand like this, you know. And now, like this, and all of a sudden, you see my hand like this. You may be able to include it with another hand back there holding it down. But that's possible. I can see this, and I said, there's a hand back here that's functioning to hold fingers down. You can't understand that it exists. I mean, that's not your experience. Because you know there's a function called holding fingers down. You see this hand, you say, hey, that might be there. In other words, this dharma, it's different. And this dharma's here, it looks like this. So in fact, these dharmas will change given what they're with. If you look at your experience, you may be able to imagine that all of the Although the discriminative functions, they will also change as they coexist. And after a certain kind of causation called ,, or ,, caused by association.

[27:52]

And depending on which domains are in association together, each one of them is slightly different. So if you have x, y, and z in a certain moment, what they call is something different than x, y, z, and b. Why is that? Well, it's b making contributions, but also x, y, and z are different than b than before. Now, if you start to look at this character, you see a whole lot of the domino system falls apart. And that's what the modiometer does to them. of the dharma says, if you recognize the interaction between them, it's pretty seen as unique. The only being between the dharma is perishable. The definition of the dharma starts to change. If you say, this is the definition of the dharma, right? And the definition of this dharma is that it makes its fingers go away. So what is the definition of the dharma if when this dharma is around, it looks like this?

[28:57]

He didn't say it looked like that. I say, well, this dharma, its definition is like this, and part of its definition is like, it can go like this. You do this, part of the definition. But then if that's part of his definition, is this one thing, and this another [...] thing, and this different thing? If they're not different things, then what's the difference in this? Is there a difference? And if there's no difference, then I call them two things. While you discriminate functions, there's no difference. And if they are different, then they're not. It isn't one thing. We understand people shift without no understanding anymore. But let's not go that far this time. So I would say that

[29:58]

those puberplasias, or charitoclasias, be lesser or minor defilements, that they do not all have to arise at once, and that they can arise in groups of one or more. Two, in some sense, you might even say, maybe somebody would have an experience someday that all 10 of them came up. There may be such an experience. But it's not always that happens. But in an unpolsive state of karma, clearly determined on multistate, what they're saying is that all six of those happen with the two Akushala Mahabudhisattvas. All six occur with the two. And those two uniquely

[30:59]

determine the unwholesome state, because they only occur in unwholesome state. Those six determine the unwholesome state too, but they can occur in other states. And the next 10, the total question, can exist not only in unwholesome states, but also indeterminant states. And they don't all have to occur, but more than one. You say you can only perceive one of these, but you can't perceive all of them. And once again, just to say, perception is what?

[32:06]

One object, what's the definition of perception? What's the own mark of perception? What? Yes. Best thing in mind. Oh, what's the following up? Locksion. Locksion. What kind of locksion did you ask? Spot locksion. Spot locksion and locksion of what? The one down. So he doesn't say you've got two stop locksion. He's got a spot lock. That's why one diamond point that the definition of perception. Perception deals with one diamond, one lock, you get one piece of information at once. That's the way experience is built up by these, getting this one little piece of that point. And these pieces are, you leave that down, that's just cool. And all I've done is one lock in a moment. I think that all of them are predominant on this one. And the predominant one is south of .. But you can find some other doctor.

[33:18]

Go ahead. OK. But that is possible also for nanos to be an object that comes. Well, that's the way. I mean, how, what is the other thing? You say, wait. What are you doing? Well, what you're doing is the first part of doing what you know about is the thing you perceive. Some object of perception of the near perception is object of perception. Consciousness is what all the people do. It breaks the world a lot of consciousness in contact with the object. That's perceptual component of the . They are not involved in perception at all.

[34:22]

They have to speak to it. It's a sort of set of context. What perception? They could, if they said, you could not turn around like this. They would turn around and look. Everything would be in the end of the procession. When you get one different, all the time, right? No. You can only turn on what they've done, but what it relates to a particular time, and remind me that you need to know what the market had done But still, there's a whole bunch of other stuff happening. It's like seeing something. It's like looking at a rock in a crowded room and looking at a rock in a field. Somehow, it didn't.

[35:24]

Now, that example is not too good because what actually the example is, it's a whole bunch of different perceptions. It's a metaphor of what acts are going on. You say, you look at the rock, but actually you experience a whole bunch of other stuff. But anyway, you recognize that the act that you call looking at the rock is quite different depending on the context. If you just look at a rock and you say, nothing bothers. just look at the rock. It's quite different than if you look at the rock and you say, well, that's quite a nice rock. And you hear noise and other things going on. And you say, it feels quite different to look at this rock here. And it does look at the rock in my apartment during the party. The comment on all the differences plus the differences in the situation are also differences between what it would be like just to look at the rock in your apartment or outside without saying anything about it.

[36:32]

So the context, the outside noise usually has some effect on the experience of looking at the rock. The actual experience of what it feels like, like some days you look at a rock, and at the moment you look at the rock, at every moment you will be able to see it. You feel very good when you look at the rock. Or some morning when you hear the bell during service, it sounds, that first bell when it hits, Really wonderful sound. Other days, it's very irritating. And you hate it. What's the difference? Maybe the same sound. And you have to feel different instead. Well, in one case, you've heard the sound. You've positioned that sound with a negative feeling. You perceive the sound, but there's a negative feeling. And someday, you see the sound, you hear the sound. There's a negative feeling. And other days, So you see the sound, it's a negative feeling there's not anger.

[37:34]

These experiences are different. In some days, you can look at anger. Anger could be a positive perception, too. You could tap anger among the perception. You see anger. And you can have a positive feeling that you enjoy seeing anger if it's possible. You could also see anger and have a negative feeling. You'd have to probe out, quote, with what's called Vesa, with a positive feeling. You could be sort of down on yourself for being angry with a positive feeling, or you could not be angry at yourself for being averting something and have an immediate feeling. The object of perception is to be angry. But you see, it's actual experience that you have at that moment. It varies tremendously.

[38:36]

And that depends on which of the other domains that are associated with that thing. In each case, you have samadhi, which means you're one pointed on the object. It's very . You always have to . But you're able to sort of the basic sort of ongoing mental experience to keep happening. That's all sort of . And there's other stuff . So this Dharma chart tells you sort of how, as you get more and more skillful at using the Dharma chart, you can use it to help you figure out and navigate what your experience really might be. . .

[39:37]

So this . This is teaching to see different consciousnesses that go into different organs. So if you have a rock falling into the water, if you see it fall into the water, you have a perception. When you hear it falling into the water, you have a perception. For these protopists, you still have one perception. You always only have one object of perception. But some people say the one object of perception could come into two organs. Okay, for example, biting an apple. It could be a touch of your taste.

[40:38]

It's only one object at that moment, but you say, well, you can come into two organs on a tangent. Other schools would say, I think the main strain is you bite the apple. You say you bite the apple. There's no such thing as biting an apple. But anyway, in conjunction with this event called biting an apple, one of the data that composes the composite event called biting an apple, Part of what you have is taste experiences come in, and touch experiences come in. Of course, also maybe sound experiences, and also maybe taste and sight experiences, and smell experiences. So it's a big and a lot of mine experiences come in, too. Like this nice apple, or something you thought of before. It's the Washington State apple. But the act of taking one bite out of apples could be many, many experiences. But come down to the one call. It's possible to have one sort of sub-taste within that.

[41:44]

That both touch and taste. If it's sweet, or a sweet in a rough, for example. At that very moment, put that in that way. And some Abhidhamists say, well, If you think about it, you can think of some examples, even more microscopic, we're almost a unitary experience, a unitary object that could conceivably come into two orbits simultaneously. I prefer to say, actually, it's a rough one. Say there's more consciousness. They break it down to be consciousness. consciousness for orbit. There's only one, yeah. That when the organ changes, the consciousness changes. That's one of the reasons why I've confirmed that. Because it's one of the big helps, one of the big teachings about retirement. The machinery and all, they think about it is that when the organ changes, the consciousness changes.

[42:49]

All right? However, mental consciousness coexist with any of the sense consciousnesses. Really, sense consciousnesses are what kind of really do we are? The kind of articulations of one of the functions of mental consciousness. So really there always are two kinds of consciousness whenever there's a sense event. The sense consciousness and the mind consciousness. So two kinds of consciousness can't exist because really there's only one kind of consciousness anyway. So talking about these different kinds of consciousness is really talking about different functions that are possible in one consciousness that are so significantly different that you specify It's so significantly different because we as human beings feel that they're significant. We really care about it. When we bite into the apple or when we look at the movies, we really care that it's a visual effect. It really makes a big difference to us that it's visual rather than all of a sudden look and get taste.

[43:51]

We care about that stuff. So because we care about it, Abhijana says, these are different consciousnesses because people relate to them. They care about it. See, if they care about it, we'll put weight on it. But really, they're just in certain aspects. They're articulations of our craving within one consciousness. Because of our craving, we delineate different kinds of consciousness within one consciousness. So if we had craving for, in the same way, if we had craving to split them up in such a way that they can happen at once, I would say, let's do it there. But we don't have to. It's necessary, it seems, to give weight to the fact that we care about different kinds of consciousness so they have these different kinds. But I don't see that it's deliverative value when saying that they come in at the same time. I think it's more helpful to say they come in different times. I see all kinds of teachings that go along with that, but I see confusion arising from the system that says it gets all kind of fun.

[45:03]

It's a little bit messy. Because then all these teachings about the consciousness change, and all these changes, and then there are three or four kinds of consciousness going on at once. The whole thing gets really complicated, and they just resist on something. But they always say, only one object. And really, you say, the one that's going to get back to, there's only one object. But somehow you're getting different as far watching, or there's one object then. It's really only one object, but really it's more than one object because a taste, a certain kind of taste in a certain kind of spell auction, a certain kind of spite is another spell auction. So you're getting more than one spell auction coming in. And which one is going to proceed? Another possibility is the organ brings it in simultaneously, and then it gets set up in a queue. It gets queued up. The spell and luxuries get queued up. And they pop up one at a time. The perceptual process picks off one spell auction at once. Actually, they get loaded at one.

[46:06]

So you lay a sweet blue in the slots at the same time. And in the sense, consciousness, it turns. It seems like the important thing is that you only think one spallochina once. And every time this spallochina is of a different sense modality, the consciousness switches. That's no big deal, because in every moment, even if the consciousness stays the same, even if it remains visual consciousness, or even if it remains our mind consciousness, still the consciousness changes every moment. And the organ changes every moment. Because every moment is a change. .

[47:06]

No, I'm making the point that actually in self-conscious, or actually particularly, it's really always in mind. and you may or may not be a sense organ turned out. The sense organ is a function that active. Then my consciousness is called something such as a sense function. If I organ actively, it works in contact. Then it's called the meaning of my consciousness, it's switched to, it's called visual. And my consciousness is back on the wall that's going on. And it could be transformed me because of the room. But all the basic functions are still going on, even in a sense consciousness.

[48:31]

Yes. And if you want to get very good out of it, just read. And you say, but then why do you really want to just see? See, I'm not really sitting there. But in fact, now we're sitting there and not working. Now you have the experiences you have there. When you find out, it's important. I'm not doing any of those very best.

[49:49]

That's fine. Try it. And then what? We saw. If you could do those, it would be excellent. Pretty soon you'd just be doing one thing on the other side. But when you come back, then you have to understand also you're doing one thing now. The thing that makes it possible to do one film by that method will teach you to come back and do one thing. And actually, what Donna says, it's if you thought you'd be in apples and sitting in a chair and cleaning with them to do some things that you want to do. Really develop one thing. In every moment, you're just looking at one object. All you're looking at. You're not doing several things at once. But in fact, most people think they're doing several things at once. They don't think they're doing any of them very well.

[50:50]

They have no confidence. They have no sense of personality. They have no sense of personality, and so on. So in that case, we're there. I hope people in the book are stupid, very thin, and it's just . Let's stop thinking about going down. Because you can do that. You can put down that thought just as you put down . But then you find all kinds of other experiences that are still happy. And little by little, you realize that you can sit still. When you find out how to do that, find the stillness, and you come back and include these things and find that the stillness is not disturbed by these events. Each one of them is completely still. At this point, you're raising. For most people, it's necessary for them to step back from doing what they think of several things. If you think of several things at once, then cut them off until you think you're getting one thing. And then the next level, will be apparent to you. But actually, what you thought was doing one thing is actually still many. And you go within that. Keep turning within the world. If in the world, if you find one, is keep the church.

[51:52]

And sit with that one and bring that one back out into these phenomena. And you sort of whack, ungulate back and forth between you. You see all the different possibilities. But the first step, usually, is go down to one, what you experience at one, and go down at one. And this is . Concept creation. There's two kinds of perception. One kind of perception is knowing the mark. The other one is knowing the concept. Let's see, do we have... I think it's back in Chapter 1, where it has actually a definition of Samyaskanda.

[52:56]

But perception can note blue, if it's blue, or it's sweet, but also can note it's a woman, or it's good. You can note words, too. You can note very simple. In a given moment, you can pull in simple concepts, simple what you call maybe classes, categories. So you can pull in category marks and also individual marks. So with those two kinds, you can have an experience of apple, good apple, bad apple, or good, bad, good. bad at apple, not apple, so on. You can make these simple discriminations within perception, too. One of the names of perception is concept. Perception is called perception, notion, concept. Yeah.

[54:08]

Being able to do several things at once, well... Once again, throughout the Dharma, we don't do several things at once. In a sense, well, excuse me, there's one thing happening, there's one experience, alright? And that experience is a multiplicity. That multiplicity is a whole bunch of different things that are happening, all right? They're a whole bunch of different events. Like this one and that one and this one, okay? The total event is this. Plus, that's just a simple example, okay? This is one event. But that's what was happening. That's what would happen. If this is what's happening, this is what happened.

[55:10]

But this is different than either one of those. Okay? That's the event. That's the experience. Alright? That's one experience of many components. What the plural experience is called. Okay? That's a Dharma among them called Chaitanam. That's the definition of karma. The action is all of those things. See, only in one moment you do one action. Because in one moment there's one Chaitana. And every moment has a Chaitana. Chaitana means, well, it means thinking. But the definition of karma, basic definition of karma is Chaitana. And thinking is called volition, a will. And I use the word that Chaitana is like the watershed of consciousness. It's the way, sort of, if you pour water on consciousness, where the water would run.

[56:12]

In other words, it's the general inclination. It's the sum total inclination of the total consciousness. Well, that's what karma is. Or that's, I use the term, resolution of vectors. Because in any given moment of consciousness, there may be a number of conflicting emotions. Like, you want to go this way, and you want to go that way, and you want to go that way. Well... if you combine those various vectors, they resolve themselves into maybe not much at all. Or maybe if you want to go this way, and you want to go this way, and you want to go this way, you have a tremendously strong thing in that way. The resolution of various things going in the same direction is a very strong act. And that's what you think would happen, and that's what the action. So that's only one thing can happen at once. So these various sort of wanting to go this way, impulse this way and impulse that way, when you happen at the same moment and they're both equal, what you're doing is not either one of those.

[57:18]

What you do is the resolution of all those things. So doing action is built up out of a fair bunch of resolutions of various things that seem to be happening. So the happenings, the events in a given moment are not what you're doing. The various events that happen in a moment are things that happen, which then the combined effect of all of those, how they work together, that's what you experience and doing action. And that's only one thing. And with that one thing that's done, there's one object. So in relationship to one object, one consciousness, one perception and noting the character of that object, you have a total summation called chaytana, which is the action of the moment. So a moment has an object, has an organ, has a consciousness, has a function which notes the mark of the object, has various emotional responses to the object, and various emotional impulses not in relationship to the object.

[58:28]

For example, you can see a red you can see a red sign, all right? That's the object. You have an organ called the eye which brings it in. You have a mental function which notes the color. You have an awareness of the color consciousness, okay? Then you also have an habitual reaction to be angry at the red, all right? But simultaneously, you may have a desire for food. It's got nothing to do with the perceptual realm. You just want food. There's an impulse going right over here towards food, which is not even towards food, but towards something which relates to that basic feeling. It's got nothing to do with the perceptual world. So there you are, sitting in your car. You're angry. Okay? But there's a very strong desire for food. So the santoral event might be a step on the gas and to drive at the drive at the semaphore or to say, I hate that semaphore or I hate the stop sign or I wish I was Mr. Curry or whatever.

[59:37]

Or also the sum total effect might be to see the idea of reaching for the gut department for your sandwich. Even though what you saw at that moment was red and you got angry at it, still what you thought of doing, the sum total of that effect, is a thought which the lay of the land or the watershed of that thought is to try to get something to eat. In that case, you'd say, well, the desire for food was the strongest thing, stronger than the reactions to the perceptual world, and that often is the case. In this case, you'd say that maybe there's a weak anger towards this perceptual world, and a strong vector used to do something else. So some turtle is heading towards food. On the other hand, sometimes what you want to do in some other realm other than the perceptual is quite closely related to the perceptual. And then you'll feel like what you're perceiving has something to do with what you're doing, what your karma relates to the perceptual world.

[60:40]

That sometimes happens, but usually it's not that way. You can look at your experience. Most of what you do has got nothing, I shouldn't say nothing to do with it, but it's got its own agenda. Your actual action is just going on. And you can't figure out why you're doing that if you look at what you're experiencing in the perceptual realm. Sometimes there's some relationship or some close relationship. And part of that is that part of what you may want to do, part of what's fun in this world, and please listen to this carefully, part of what's fun in this world is a sense of mastery and bringing about your total motivation to be in some correspondence to the perceptual world. We like to do that. You have more sense of control and mastery if what you actually do, your karma, is tied in somehow to what you perceive.

[61:45]

Because then you can cash in on your total thinking, in a realm that you can see, sort of, in perception too. So it's more fun. You get some more kind of reinforcement of your action. So because of that, because it's more fun, that's why perception is very important to the building of the ego. But you never can do it completely because what you perceive is not under your control as much as what you actually want in the moment. Because perception is tied up with ideas of past and what you've done in the past. What you want now is a new creation. So you get stuff laid on you. And the only way to readily bring your present motivation in line with your perceptions is to sacrifice what you want now. So over here you want something. But by wanting this, you may lose awareness of it in a perceptual world. So it's kind of sad because you want something quite basic, but you won't be able to know about it.

[62:49]

On the other hand, if you bring what you want, burst it over towards what you can perceive, you give up sort of what you more basically really desire. So you feel a little lost then. So everything's going all right, kind of, and you have a lot of control, but unsatisfied missing whole realm that you can't get up into consciousness in the sense of perceptual consciousness or perceptual aspect of consciousness but the other way is not so good because then you can't prove that you're happy like when you sit in Zazen if you do not then make this effort you sit in Zazen and you're doing these various things and you know them in some sense but not perceptually But you don't then, you're not instructed in any way, to first your experiences back over into perception. So you can't cash in, in this world. You can't tell your friends maybe. It's mostly languages in the perceptual world.

[63:52]

When we make a sentence, that sentence, the way the sentence is supposed to work is up in the realm of perception. There's a whole bunch of other stuff that's going on in the sentence that we don't even count. And the spaces where this other stuff is happening depends on who you're talking to. But the other stuff doesn't necessarily, you don't necessarily get credit for the other stuff. So you kind of get credit for what comes up in the realm of mutual perception. You may say, what I just said didn't get sense, but if you listen to all the other stuff that I said that you couldn't perceive, it actually was very beautiful. But people may say, well, I've seen it so, but I don't know what you're talking about. Or I just don't know why you say that. So, but that means, so a skill would be to somehow, without forcing your experience of what you want into perception, without trying to force your perception, which is almost impossible, but actually it's not, without forcing your perceptions into what you want,

[65:05]

to have more shared space between you. Because then what so-called you ordinarily, when you're doing, would be what you really want to do. And the way that usually is done is not to force what you want back into perception, but to let perception sort of sit down into what you want. In other words, take your perceptions and turn them back on what you're experiencing. Keep directing them to what you're feeling, what you're thinking. what you want and what you now don't want. And then all of a sudden, instead of having perception be directed just according to your karma, perception is now unpushed. And so it comes back and starts getting focused on your actual experience. So then there seems to be some kind of reinforcement. So what you actually experience becomes what you want in the experience, which is the ideal situation. Whereas most people are experiencing one thing, What they call experience is perception.

[66:07]

That's what they call, that's what they're experiencing. But they're actually experiencing something which is bigger and includes that. But they feel this rush. They feel unsatisfied on both sides because they make this discrimination. But that's in many ways what Buddhist meditation is, is to turn back and see what you want. but in the ... in the rupadattri, what's there? In the wholesome rupadattri. Now, what's there? ... and ... and ... And what else? Talking to each other.

[67:12]

And where is that? Catching the Rukidatu, what part of the Rukidatu? Nancy, what part of the Rukidatu? She said that . Where is that? This stage. So what stage is this happening? First stage. OK. Do you know what's happening in the other stage in the room? Now you're going to find out. Jay, could you tell us? In the what world? You don't perceive objects? You don't hear words?

[68:14]

But here you do it. Here you do it. What's the stage called? The first word doctor, right? So what happens in other stages? What are the other stages called? What are the stages you're talking about? Which stages are there? it's the first of the doctor okay it's five stages so in five stages what happened? the first stages are there five stages right So in the first level, the first rupa jnana, the first realm, the first layer of the rupa dhatja, there's how many diamonds?

[69:24]

22? And then the next layer, there's five layers. The next layer is called, what's it called? What? It's called jnana antara. Jnana Antara. Jnana and Antara means intermediate or middle actually. The way to write that is like this. In the Chinese. The Jnana Antara in this system is just considered an intermediate state between the first and second jnana, where Tarka drops out. And in the Terravalda system, they make jhana untara the second jhana.

[70:28]

They have five jhanas. First jhana has both. Second jhana has one. Third jhana has both of them. So in the first jhana, there's 22. In the second jhana untara, there's 21. In the second jhana, there's 20. Now, Uh, in the third genre... If there's five stages, the second genre would be the third stage, right? Excuse me, if there's four genres, okay? If there's four genres, and the second genre is the third... If there's five genres... There's five layers, okay? Five layers... then the third layer would be the second genre. So like this. So this is the first genre here.

[71:36]

The first, okay? Can you see? This is the first genre. So the first genre has one, two, and the second has just one, third, third has one, fourth has one. And this is called dhyana. But here, vitarka and vichara. Here, just vitarka. And here, vitarka and vichara are gone. So in this state, they say that piti, or kriti, which is enthusiasm, predominant. And that drops out. And then you go into the third jhana, where it's sukha, or positive feeling predominant. And that drops out. And the last one, you don't have It usually has a short positive feeling characterizing the situation. But you have . But these, don't reduce the number at all.

[72:44]

In fact, they drop out. Doesn't mean that PT is just mean that predominant enthusiasm, but there's still some enthusiasm, which is chanda. And sukha is positive feeling, but it means that positive feeling predominates. There still could be positive feeling, even up here, or veda na. But veda na now is pectoral. So veda na is balanced. So these number of dharmas doesn't decrease up here. So it's 22, 21, and 22. What? Right.

[73:53]

So this doesn't have any diabetes on you. Because there's no such case of being an upadopter and . Why not? Would you tell him, please, Jonathan, why not? Because you spotted it last week. What do you say? We would not reduce stress.

[75:02]

We know that already. See, there's nothing there. You wouldn't make it in trance? Why not? You have to give up things to get in trance? You have to give up your attachment. You're still attached to things. What are you attached to me? That's right. And which things do you have to give up? In particular, which things do you have to give up to get in your trance? That's how you get into the trance. They are the keys. Retard is the thing that helps you do the trance that's the most important part of the world. It's kind of like a catalyst.

[76:08]

But see, the target there, so it must not be. And the target is not an unwholesome dharma. So you could get the target over here, over here, OK? So which ones do you have to give up? What? Would you speak up, please? You have to give up the Akushala Mahabharata. I just couldn't hear you. I didn't know what you were saying. I heard Kushla, but I didn't hear what you said. You have to give up the Akushala Mahabharata. And it's very easy to see how you give those up when you can see it. Because what do you look like when you do it? What are you acting like when you do it?

[77:18]

What do you do? What do you do? What? What do you do? What? You're sitting up there? What? You're sitting upright. You're sitting still. You're being quite decorous. Are you feeling self-respectful also? You're saying, I can counterfeit. I can give up and give this stuff up. I'm not interested in all this fooling around. I'm a good yogi. I'm a good yogi. I can concentrate very well. You have self-respect, and you have, you know, you're behaving quite nicely.

[78:22]

You're not hurting anybody else, and you're not hurting yourself at all. Therefore, the maha-polupas that are pushed to the ground are not there. And if they're not there, then these other six aren't there either. I shouldn't say that. If they're not there, the other six might be there. Now let's look at the other six. If you look at the other six you find, they're not there either. So you might be in an intermediate state. And you can't be in an intermediate state. But you know you're not an apusha. You could be an indeterminate trance. It's possible to give yourself an indeterminate trance. OK, so this one, we now understand this one. And we'll continue filling this chart up next week.

[79:25]

So why don't you, I'd like what your assignment is, is to, you can find in the book how many things are in here and which things are here. Then please ask yourself, why? Please try to come to class and explain why there is such and such a number here. You should know the number, know what it is, and then be able to answer questions about why it is.

[79:48]

@Transcribed_UNK
@Text_v005
@Score_75.26